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this excuse for them, that since Jesus Christ is the declared object of worship, being supposed to be there present, then whether he is present or not, the worship terminates in him, and is therefore accepted by God. But this excuse is unavailing. Those who formerly worshipped the sun, thought that the Deity was there present as in a temple, but this misconception did not excuse them from being idolaters. Indeed if a false opinion upon which a practice is founded will palliate men's sins, then it will be easy for them to find apologies for every crime they commit. And therefore if the doctrine of transubstantiation be false, the adoration paid to the elements is unquestionably idolatry. But even if that doctrine be true, the same consequence remains; we know that God by his essence is every where, yet we should not be justified for worshipping any material object on the ground that God was present in it. In like manner, though it were true that Christ is in the elements, yet since he is there invisibly, we ought to direct no adoration to those elements; we ought only to worship God and his son Jesus Christ, in the grateful remembrance of his sufferings for us, which are therein commemorated. The worship therefore offered in the Roman Church to this sacrament, we unhesitatingly condemn as idolatry, at the same time that we do not presume to define the extent of the mercies of God towards those who practise it.

ARTICLE XXIX.

OF THE WICKED WHICH EAT NOT 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 ST. AUSTIN SAITH) THE SA

CRAMENT 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.

THIS Article asserts that the wicked are not partakers of Christ in the sacrament.a

The truth of this assertion appears; 1. From the doctrine of the Church of England with respect to the Lord's Supper. For if Christ's body is corporally present in the sacrament, then all persons, the righteous and the wicked who receive this sacrament, must also receive Christ; but if Christ is present only in a spiritual manner, and if the mean by which he is received is faith, then such as do not believe cannot re

а

See Bilson on Christ. Subj. par. iv. p. 628, and Field, of the Church, 1. 3. Ap. c. 18.

ceive him. The same arguments, therefore, by which this latter doctrine has been established, tend to prove at the same time the assertion of the Article.

2. From Scripture. Our Lord says that "who66 soever eateth his flesh and drinketh his blood, "hath eternal life." No man therefore can truly receive Christ, who does not at the same time obtain the promises of eternal life; and as the wicked are precluded from these promises, it follows that they are not partakers of the body and blood of our Lord. On this subject, however, the same distinction should be observed, which was before mentioned with respect to baptism. The sacraments are to be considered as fœderal rites, and as acts of Church communion. In the latter sense, the outward profession being that which alone can fall under human cognizance, must render the sacrament valid as to its external benefits; but in the former, the internal effects of it depend on the truth of the profession that is made, and consequently if this be not seriously and sincerely offered, God is dishonoured and his institution profaned.

3. From antiquity. Origen says, "Christ is "the true food, whosoever eats him shall live for 66 ever; of him no wicked person can eat; for if "it were possible that any who continues wick

See Comment in Matth. c. 15.

❝ed should eat the Word that was made flesh, it "had never been written, whosoever eats this "flesh shall live for ever." These words refer to the sacrament, an account of which immediately precedes them. And in another place he says, "the good eat the living bread which came "down from heaven; but the wicked eat dead "bread, which is death."

a

Zero, Bishop of Verona, who, it is supposed, lived near Origen's time, says, there is cause to fear that he in whom the Devil dwells does not eat the flesh of our Lord, nor drink his blood, though he seems to communicate with the faithful; since our Lord has said, "he that eats my "flesh and drinks my blood dwells in me and I "in him."

66

St. Jerome says, "they that are not holy in body and spirit, do neither eat the flesh of "Jesus nor drink his blood."

66

St. Augustine says, "he that does not abide "in Christ, and in whom Christ does not abide, certainly does not spiritually eat his flesh nor "drink his blood, though he may visibly and carnally press with his teeth the sacrament "of the body and blood of Christ; but he ra"ther eats and drinks the sacrament of so great 66 a matter to his condemnation." And in another

66

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place he says, "they (the wicked) are not to be "said to eat the body of Christ, because they are "not his members." Again, speaking of the difference between the other disciples and Judas in receiving this sacrament-" these ate the bread "that was the Lord, (panem Dominum,) but he "the bread of the Lord against the Lord."

Lastly, numerous testimonies might be produced from the writers of the Greek Church, even after the time of Damascene, to prove our assertion; but sufficient has been said to support the declaration made in the Article.

ARTICLE XXX.

OF BOTH KINDS.

THE CUP OF THE LORD IS NOT TO BE DENIED TO LAY PEOPLE, FOR BOTH PARTS OF THE SACRAMENT, BY CHRIST'S ORDINANCE AND COMMANDMENT, OUGHT TO BE MINISTERED TO ALL CHRISTIAN MEN ALIKE..

THIS Article asserts the necessity of administering the cup to the laity.

The truth of this assertion is evident, 1st from Scripture. 1. In our Saviour's institution

2 See de civ. Dei. 1. 21. c. 25. and Tract 54 in Joan.

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