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Human Testimony.

A. Fathers. August. ad Joan. tract. XXVI. 1, "For to believe
in Him, this is to eat the living bread; he who believes
in Him eateth; he is invisibly fattened who is invisibly
regenerated." In Ioan. Tract. L. Serm. CXXXI. 1, tom. v.
col. 641. Basil. Hom. in Ps. xxxiii. tom. 1. p. 144. See
also Orig. ad Matt. xv. vol. III. p. 492. Cyprian. de Cœn.
Domin. p. 41; ad calc. August. ad Ioan. Tract. xxv. 12;
Tract. xxx. c. i. dist. 6, et in Corp. Jur. Canon. Decret.
Gratian. Decret. tert. pars, De Consecr. dist. II. can. 47,
col. 193. Cyril. Alex. Apol. adv. Orient. Anath. XI. Def.
Cyril. tom. II. p. 193, Lut. 1638. Chrysost. in Epist. 1,
ad Corinth. Hom. XXIV. tom. x. p. 216, Par. 1718-1738.
Hieron. ad Hedib. Epist. quæst. II. tom. IV. pars 1, col. 172.
Ambros. Expos. Evang. sec. Luc. lib. x. 160, tom. I. col.
1538. Euseb. Emiss. in Corp. Jur. Can. Lugd. 1624.
Decret. Gratian. Decr. tert. pars.
De Consecr. dist. II.

can. 35, col. 1928.

B. Confessions. 1 Helvetic, Art. xx.

2 Helvetic, c. xix.

Bohemia, c. vi., xiii. Belgic, Art. xxxv.

PROP. VIII. The Sacrament of the LORD's Supper was not by CHRIST'S ordinance reserved, carried about, lifted up, and worshipped.

1. Divine Testimony.

New Testament. 1 Cor. xi. 27, 29.

6 Council of Trent.-Sess. 13. Adoration of the Host; or, Consecrated Wafer.

Chap. 5. "There is, therefore, no room for doubting that all the faithful in CHRIST may reverently exhibit to this most holy sacrament, the worship of latria, which is due to the true GOD, according to the ever received custom of the Catholic Church; nor is it the less to be adored because it was appointed to be taken by CHRIST the LORD. For we believe that same GOD to be present in it, of Whom the eternal Father, when He was brought into the terrene world, said, 'And let all the angels of GOD worship Him.' Moreover, the holy synod doth declare, that with very great religion and piety of the Church was this custom brought in, that every year, upon some peculiar holy day, this high and venerable Sacrament, should, with singular veneration and solemnity, be celebrated; and that it should, in processions, reverently with honour and worship, be carried about through the ways and public places. Canon 6. “ If any one shall say, that CHRIST the only-begotten Son of GOD, is not to be adored in the holy Sacrament of Eucharist, even with the open worship of latria, and therefore not to be venerated with any peculiar festal celebrity, nor to be solemnly carried about in processions, according to the praiseworthy and universal rites and customs of the holy Church; and that He is not to be publicly set before the people to be adored, and that His adorers are idolators,―let him be accursed.'

2. Human Testimony.

A. Fathers. It was not reserved,' Orig. ad Lev. Hom. v. 8,
tom. I. p. 211, "The LORD said to them concerning
the bread, which He was giving to His disciples, Take
and eat; He did not defer it, nor command it to be
kept till to-morrow. It was not carried about. Pro-
cessions were originated by Pope Agapetus I.
It was
not lifted up. It was not worshipped. Honorius III.
A. D. 1226, first sanctioned the adoration of the Host.
Urban, A.D. 1264, and Clement V., a.d. 1310, in the
Council of Vienne, established what Honorius had sanc-
tioned."-See also second Epistle to James, (an ancient
writing erroneously ascribed to Clement of Rome),
p. 360. Cyprian de Coen. Dom. p. 42. Greg. Nyss.
Orat. Funebr. vol. 111. p. 533. Hieron. Opp. vol. XI.
Evagr. Hist. Eccles. lib. IV. c. xxxvi.

p. 931.

B. Council. 11 of Toledo, A.D. 675.

C. Confession. Scotland, Art. xxi.

7 It was reserved in Tertullian's time. Tertull. Oper. Lut. 1641, ad Uxor. lib. 11. 5, p. 190, also in Cyprian's. De Laps. pp. 132, 133, Ox. 1682. The words "ex institutione CHRISTI" contain an appeal from tradition to Scripture.

ARTICLE XXIX.

ARTICULUS XXIX.

De manducatione Corporis Christi, et impios illud non manducare.

IMPII, et fide viva destituti,

licet' carnaliter, et visibiliter (ut Augustinus loquitur) Corporis et Sanguinis Christi Sacramentum, dentibus premant, nullo tamen modo Christi participes efficiuntur. Sed potius tantæ rei Sacramentum, seu symbolum, ad judicium sibi manducant, et bibunt.

The Phraseology of this Article.

ARTICLE XXIX.

Of the wicked which do not eat the
Body of Christ in the use of the
Lord's Supper.

THE wicked, and such as be
void of a lively faith, although
they do carnally and visibly
press with their teeth (as Saint
Augustine saith) the Sacrament
of the Body and Blood of
CHRIST, yet in no wise are
they partakers of CHRIST: but
rather, to their condemnation,
do eat and drink the sign or
Sacrament of so great a thing.

1. This Article was not among those of 1552.

2. When the Latin and English are compared with each other.

De manducatione Corporis
CHRISTI, et impios illud non
manducare.

of the wicked which eat not

the Body of CHRIST in the use of the LORD's Supper.

"We have now for more than two hundred years been proving the doctrine of our XXIXth Article by a spurious quotation from Augustine."-Porson's Letters to Travis, p. 229.

"Instead of spurious I ought rather to have said interpolated. The words licet carnaliter et visibiliter corporis et sanguinis CHRISTI sacramentum dentibus premant, are rejected by all the MSS. (about twenty) that have been collated by the Louvain and the Paris editors."-Augustine, Tract. in Ioan. xxvI. near the end. Idem ibid. Pref. p. xxxiii.

efficiuntur

symbolum

ad judicium sibi

are.

sign.

to their condemnation.

PROP. The wicked, and such as be void af a lively faith, although they do carnally and visibly press with their teeth (as St. Augustine saith) the sacrament of the body and blood of CHRIST: yet in no wise are they partakers of CHRIST, but rather to their condemnation do eat and drink the sign or sacrament of so great a thing.

1. Divine Testimony.

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A. Old Testament. Habak. ii. 4, Behold, His soul which is lifted up is not upright in Him; but the just shall live by His faith."

B. New Testament. 1 John i. 6, 7, "If we say that we have fellowship with Him and walk in darkness, we lie, and do not the truth: but if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of JESUS CHRIST His Son cleanseth us from all sin."-See also John vi. 35. 1 Cor. xi. 27-31. 1 John xiii. 27.

2. Human Testimony.

A. Fathers. Cyprian de Cœn. Domin. p. 41, " Though the
Sacraments permit themselves to be taken and touched
by the unworthy, yet they cannot be partakers of the
Spirit, whose unfaithfulness or unworthiness contradicts
so great holiness."-See also Serm. de Lapsis, p. 131.
August. in Ioan. Tract. 26, 18, tom. III. par. II.
de Bapt. vol. I. lib. II. quest. 3.

Basil

B. Confessions. 2 Helvetic, c. xii. Belgic, Art. xxxv.

West

minster, c. xxix. § 8.

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1. This Article was not among those of 1552.'

2. When the Latin and English are compared with each other.

De utraque specie

utraque pars

institutione

ex æquo

TWO PROPOSITIONS.

of both kinds.

both parts.

ordinance.

alike.

I. The Cup of the LORD is not to be denied to the lay people.
II. Both the parts of the LORD's Sacrament, by CHRIST's ordinance and

commandment, ought to be ministered to all Christian men alike.

1 The denial of the cup to the laity was first sanctioned by the Council of Constance, A.D. 1414, and afterwards by the Council of Trent in the following Canons determined in the 21st Session:-“ Canon 1. If any one shall say that, according to the command of GOD, or of necessity for salvation, all and each of the faithful in CHRIST ought to receive both elements of the most holy sacrament of the Eucharist,-let him be accursed. Canon 2. If any one shall say that the holy Catholic Church was not induced by just reasons and arguments to give communion in the one element only of the bread to the laity, and also to the clergy not celebrating, or that she erred in that point,―let him be accursed."-See also Trent Catechism, part 11. § 70, "By the law of the Church it is forbidden that any one, without authority of the Church, (except consecrating ministers), should take the sacred Eucharist in both kinds."

" It was introduced by Archbishop Parker, 1562.

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