Com. in

tury, are exprefs in mentioning the diftribution of both ART. kinds. All the Fathers, without excepting one, do fpeak XXX. of it very clearly, as the univerfal practice of their time. They do not fo much as give a hint of any difference about it. So that from Ignatius down to Thomas Aqui- Aquin. nas, there is not any one writer that differs from the reft 6. Johan. v. in this point; and even Aquinas fpeaks of the taking 53. In Sumaway the chalice as the practice only of fome Churches; ma. par. 9. other writers of his time had not heard of any of thefe quaft. Sọ. Churches; for they fpeak of both kinds as the univerfal practice.

art. 12.

But befides this general concurrence, there are fome fpecialties in this matter: in St. Cyprian's time fome thought it was not neceffary to ufe wine in the facrament; they therefore ufed water only, and were from thence called Aquarii. It feems they found that their morning affemblies were fmelled out by the wine ufed in the facrament; and Chriftians might be known by the fmell of wine that was ftill about them; they therefore intended to avoid this, and fo they had no wine among them, which was a much weightier reafon, than that of the wine fticking upon the beards of the laity. Yet St. Cyprian condemned this very feverely, in a long Cvp. Ep.63. epiftle writ upon that occafion. He makes this the main argument, and goes over it frequently, that we ought to follow Chrift, and do what he did and he has thofe memorable words, If it be not lawful to loose any one of the least commands of Chrift, how much more is it unlawful to break fo great and fo weighty a one; that does fo very nearly relate to the facrament of our Lord's paffion, and of our redemption; or by any human inflitution to change it, into that which is quite different from the divine inflitution. This is fo full, that we cannot exprefs ourselves more plainly.

ad Cecil.

Among the other profanations of the Manicheans, this was one, that they came among the affemblies of the Chriftians, and did receive the bread, but they would not take any wine: this is mentioned by Pope Leo in LeoSerm.4. the fifth century; upon which Pope Gelafius hearing in Quadrag. of it in his time, appointed that all perfons fhould ei- Confect. ther cominunicate in the facrament entirely, or be entire- dift. 2. ly excluded from it; for that fuch a dividing of one and the fame facrament might not be done without a heinous facrilege.

Decret. de

In the feventh century a practice was begun of dipping the bread in the wine, and fo giving both kinds together. Decret. de This was condemned by the Council of Bracara, as plain- Confecr.

ly dift. 2.

XXX.

ART. ly contrary to the Gofpel: Chrift gave his body and blood to his Apoftles diftinctly, the bread by itself, and the chalice by itself. This is, by a mistake of Gratian's, put in the Canon-Law, as a decree of Pope Julius to the Bishops of Egypt. It is probable, that it was thus given first to the fick, and to infants; but though this got among many of the Eaftern Churches, and was, it feems, practifed in fome parts of the Weft; yet in the end of the eleventh Concil. Cla-century, Pope Urban in the Council of Clermont decreed, that none fhould communicate without taking the body apart, and the blood apart, except upon neceffity, and with caution; to which fome copies add, and that by reafon of the berefy of Berengarius, that was lately condemned, which faid that the figure was completed by one of

ramont.

Can. 28.

Euf. Hift.

the kinds.

We need not examine the importance or truth of thefe laft words; it is enough for us to obferve the continued practice of communicating in both kinds till the twelfth century; and even then, when the opinion of the corporal prefence begot a fuperftition towards the elements, that had not been known in former ages, fo that fome drops fticking to men's beards, and the fpilling fome of it, its freezing or becoming four, grew to be more confidered than the inftitution of Chrift; yet for a while they used to fuck it up through fmall quills or pipes, (called Filule, in the Ordo Romanus,) which answered the objection from the beards.

In the twelfth century, the bread grew to be given generally dipt in wine. The writers of that time, though they juftify this practice, yet they acknowledge it to be contrary to the inftitution. Ivo of Chartres fays, the people did communicate with dipt bread, not by authority, but by necessity, for fear of spilling the blood of Chrift. Pope Innocent the Fourth faid that all might have the chalice who were fo cautious, that nothing of it fhould be fpilt.

In the ancient Church, the inftance of Serapion is 1. vi. c. 44. brought to fhew that the bread alone was fent to the fick, which he that carried it was ordered to moiften beJuft. Mart. fore he gave it him. Juftin Martyr does plainly inApol. 2. finuate that both kinds were fent to the abfents; fo fome of the wine might be fent to Serapion with the bread; and it is much more reasonable to believe this, than that the bread was ordered to be dipt in water; there being no fuch inftance in all hiftory; whereas there are inftances brought to fhew that both kinds were vita Am carried to the fick. St. Ambrofe received the bread,

Paulinus in

brof.

but

but expired before he received the cup: this proves nothing but the weakness of the caufe that needs fuch fupports. Nor can any argument be brought from fome words concerning the communicating of the fick, or of infants. Rules are made from ordinary, and not from extraordinary practices. The fmall portions of the facrament that fome carried home, and referved to other occafions, does not prove that they communicated only in one kind. They received in both, only they kept (out of too much fuperftition) fome fragments of the one, which could be more eafily, and with lefs obfervation, faved and preferved, than of the other: and yet there are inftances that they carried off fome portions of both kinds. The Greek Church communicates during moft of the days in Lent, in bread dipt in wine; and in the Ordo Romanus, there is mention made of a particular communion on Good Friday; when fome of the bread that had been formerly confecrated was put into a chalice with unconfecrated wine: this was a practice that was grounded on an opinion that the unconfecrated wine was fanctified and confecrated by the contact of the bread: and though they used not a formal confecration, yet they ufed other prayers, which was all that the primitive Church thought was neceffary even to confecration; it being thought, even fo late as Gregory the Great's time, that the Lord's Prayer was at firft the prayer of confecration.

ART.

XXX.

These are all the colours which the ftudies and the fubtilties of this age have been able to produce for justifying the decree of the Council of Conftance; that does acknowledge, that Chrift did inflitute this facrament in both kinds, Conc. and that the faithful in the primitive Church did receive Conft. in both kinds : yet a practice being reasonably brought in to Seff. 11. avoid fome dangers and fcandals, they appoint the cuflom to continue, of confecrating in both kinds, and of giving to the laity only in one kind: fince Chrift was entire and truly under each kind. They eftablifhed this practice, and ordered that it fhould not be altered without the authority of the Church. So late a practice and fo late a decree cannot make void the command of Christ, nor be fet in oppofition to fuch a clear and univerfal practice to the contrary. The wars of Bohemia that followed upon that decree, and all that fcene of cruelty which was acted upon John Hufs and Jerom of Prague, at the first establishment of it, fhews what oppofition was made to it even in dark ages, and by men that did not

deny

XXX.

ART. deny Tranfubftantiation. These prove that plain fenfe and clear authorities are fo ftrong, even in dark and corrupt times, as not to be easily overcome. And this may be faid concerning this matter, that as there is not any one point in which the Church of Rome has acted more vifibly contrary to the Gofpel, than in this; fo there is not any one thing that has raised higher prejudices against her, that has made more forfake her, and has poffeffed mankind more against her, than this. This has cost her dearer than any other.

ARTICLE

ARTICLE XXXI.

Of the one Oblation of Chrift finished upon the
Crofs.

The Offering of Chzik once made, is that perfea Redemption, Propitiation and Satisfaaion for all the Sins of the whole World, both Driginal and Aaual: And there is none other Satisfaction for Sin but that alone: Wherefore in the Sacrifices of Malles, in the which it was commonly said, that the Priest did offer Chrift for the quick and the dead, to have Remillion of Pain and Guilt, were blafphemous Fables and dangerous Deceits.

2.

17.

T were a mere queftion of words to difpute concerning the term facrifice, to confider the extent of that word, and the many various refpects in which the eucharift may be called a facrifice. In general, all acts of religious worship may be called facrifices: because fomewhat is in them offered up to God: Let my prayer be fet forth before thee as Pfal. cxli, incenfe, and the lifting up of my bands as the evening facrifice. The facrifices of God are a broken fpirit: a broken and Pfal. li. a contrite heart, O God, thou wilt not defpife. These fhew how largely this word was ufed in the Old Testament: fo in the New we are exhorted by him (that is, by Chrift) to offer the facrifice of praife to God continually, that is, the Hebr. xiii. fruit of our lips, giving thanks to his name. A Chriftian's 15. dedicating himfelf to the fervice of God, is alfo expreffed by the fame word of prefenting our bodies a living facrifice, Rom. xii. boly and acceptable to God. All acts of charity are alfo1 called facrifices, an odour of a fweet smell, a facrifice accept- Phil.iv. 18. able, well pleafing to God. So in this large fenfe we do not deny that the eucharift is a facrifice of praife and thanksgiving and our Church calls it fo in the office of the Communion. In two other respects it may be alfo more ftrictly called a facrifice. One is, because there is an oblation of bread and wine made in it, which being fanctified are confumed in an act of religion. To this many paffages in the writings of the Fathers do relate. This was the oblation made at the altar by the people: and though at first the Chriftians were reproached, as having a ftrange fort of religion, in which they had neither temples, altars, nor facrifices, because they had not those things in fo grofs