Veneer on Article XXX: Of both kinds

g[HAT St. P^/// faith i Cor. xl 265 28. about Eating the Sacra- mental Bread, and Drinking the Cup is addreffed to the whole Church of Corinth. I have had Occasion to mention the Words of this Place already, and therefore I Ihall not repeat them.

Where-ever the Inflitution of the Lord’s

Sapper is mentioned, there is noc the least Hint

that the Clergy are to receive it in one manner,

and the Laity in another. And if one Part of

this Sacrament be more neccffary than the other,

it seems to be the Cup, fmce it represents the

Blood of Christ, to which Remiflion of Sins,

and our Redemption, are more often ascribed

in Scripture than to his Body. ^Tis trifling for

2 thoff

ThIrty-‘Nme Articles. 667

those of the Church of Rome to fay, that he Art. xxx.

who receives the Body of Christ, does therewith V.>^“V*V/

receive the Blood too , since it appears from fb

many Places of Scripture, that it was the Design

of our Bleffed Saviour, in this Sacrament to

represent his crucified Body, his Body as it was

given for us, particularly from i Cor. xi. 26.

Luke xxii. 19, 20. Now we know that when

he suffered, his Blood was shed, and let out of

his Body , and that to represent his Blood thus

separated from his Body, the Cup was confe-

crated apart by him. He seems like wife to

have guarded defignedly against this Piece of

Sacrilege of denying the Cup to the Laity, by

commanding that all who were present at the In-

ftitution of it should drink of it. Mat. xxvi. 27.

And Mark xiv. 23. ‘tis said, that all of them

did drink of it ; which is no where laid exprefly

of eating the Bread.

But those of the Church of Rome object. That this is applicable to none but the Apoilles, who represented the whole Christian Priefrhood that was to be j and that therefore, by this Argument, none but Priests have a Right to partake of the Cup. To which I reply. That the fad Consequence of this will be, that the Laity have no Right at all, either to the Bread or the Wine, because it was confefTedly the fame Company that ate the one and drank the other. They return. That the Apostles were Laymen when they received the Bread, but were made Priests immediately before they received the Cup, by these Words, Do this. A short Ordination, and a notable Argument ! But it happened, that our Bleffed Saviour said. Bo this., just as he gave them the Bread, and spoke them in one continued Sentence with, i’ake^

Eat:

66% Jn Exposition on the

Art. XXX. Eat t I’his is my Body fb that whether he “yy- gave the Bread feverally to each of them, oi they took it as it was upon the Table, as it is said, they divided the Qip among themselves j it cannot be fuppofed but that those Words Bo this were spoken by Christ before the Apostles did receive the Bread, at least before they ate it ; and fo it may be as fairly pretended, that they ate the Bread as Priests, as well as drank the Wine as such : So that I hope it now plainly appears, how far, and into what intolerable Abfurdities, this subtle and fine-spun Hypothesis, will, if it be closely followed, unavoidably lead us.

Secondly, We are told by those of the Church of Rome J ” That the Sacrament of the ” Lord’s Supper may be taken sometimes in ’ one kind, sometimes in both, as it seems pro- ’ per and expedient to the Church, which is ’ certainly left to her Liberty, to order and ’ difpofe as fhe pleases, whenfoever the Scrip- ’ ture, or Almighty God does not otherwise * determine. ” I answer, IVhat God hath joined te ether let not Man put a/under. ‘Tis true, this Saying of our Saviour’s is applied to a particular Cafe of a different Nature from that before us -, but then ‘tis certain, that ‘tis a general Propo- fition, and, by Consequence, applicable to whatever is within the fame Reason and Equity. But as what I have here said fuppofes the Reverse of the Objedion to be true, and that ther is a Command to’ receive in both Kinds, I make bold to affert. That the Institution of the Sacrament is such a Command, as much as the Institution of the Sabbath is to be looked upon as a Com- mand toobferve it. An Institution and a Com- mand are the very fame Thing, and differ only in Sound. And as ‘tis pofiible, that an Inftitu- tion

Thirty ‘Wtne Articles. 66^

tion or Command may confift of several Articles Art. XXX, or Branches, fo every one of these is of equal V’VXy. Force and Obligation with the whole , and there- fore the Church hath no more Power to keep back one Part of the Lord’s Supper, than fhe hath to abrogate the whole of it. And if any Cavil arise about the Words of the Institution, I add, as I have observed before, that the Words of St. Paul i Cor. xi. 26, 27, 28. are addrefled to the whole Church, and must be allowed to be an indifputable Comment upon the Words of our BlefTed Saviour, which he recites in this very Chapter. In the 27th Verse of this Chapter, Monsieur Boileau and the Author of a Book intitled, ACathoUck Answer to Mr. Barrct’.f Sermon would gladly find fome- thing for either eating or drinking, without doing both , which is luch a Shift and Cavil, as nothing would make a Man catch at, but such a desperate Cause as hath nothing elfe to be said for it : If the Particle, w, cr, were used in that Place instead of and, yet he has but little Skill either in Greek or Latin Authors, who knows not that it is the commoneft Thing in both, to ufe that Disjunctive for a Copulative; as, to Abraham or his Sed, for to Abraham and his Seed, Kom. iv. 13. Of which it were easy to give innumerable Instances, both in the Bible and profane History : The Apostle having used the Copulative in all other Verses, and all along in this Chapter ; and having joined eating and drinking, cannot be fuppofed here to ufe a DiC- jundive, and to separate them ; but after all, there are Copies of as great Credit and Autho- rity for the Particle , and as for , or, though I think no such Weight bears upon the Dif- ference of these Particles, as to make it worth our while to examine them 1 for if the Apostles

did

67 o -^;/ Expolition on the

Art. XXX. did disjoin them, it was only to lay a greater “yy Emphasis upon the Guilt of unworthy eating and drinking, which though they both go to- gether, yet are both very great Sins, and I fee no manner of Consequence, that because a Man may both eat and drink unworthily, that therefore he should only eat, and not drink at all or that the Apostles fuppofed it lawful to eat without drinking, or drink without eating. In a Word, the next Verse, But let a Man examine himself &c. is liable to no such little Piece of Criticism, and not only clears the Point, and fe.ttles it on our Side of the Question, but likewise exhibits a Command for receiving in both Kinds. Here likewise we have a Key to let us into the Meaning of all those Places in the Ads of the Apostles, where- in ‘tis said of the first Converts to Christianity, that they continued in breaking of Bread, and in Prayer, and in breaking of Bread from Houle to House, and that they came together on the first Day of the Week, to break Bread, ch. ii. 42, 46. and ch. xx. 7. By a usual Synec- doche both eating and drinking are included in the Phrase of breaking of Bread , as in Ifaiab Iviii. 7. and Lament, iy. 4. and Luke xiv. i. And Boileau, Monsieur de Meaux and Valentia do agree. That the Pricfts ought always to confecrate the Eucharist in both Kinds ; and Bellarmine owns. That the taking of both Species is neceftary to the Priests that confe- crate*. So that the Argument which the Komanifts fetch from those Places in the As

[…]

Tbirty-‘lSline Articles. 671

is too high charged, and recoils upon them- Art. xxx.

[…]

ment with the Words of St. Cyprian^ in his 63d

Epiftle, which I shall presently quote more at

large. They relate, indeed, immediately to

thoie who were for omitting the Wine in the

Sacrament of the Lord’s Supper, and using

Water in the Room of it , but they are fo

generally exprefled, that it will be far from

being impertinent to make ufe of them in this

Place, and upon this Occasion. ” But if it be

’^ not lawful to loose any one of the least Com-

’^ mands of Christ, how much more is it not

^^ lawful to infringe fo great and fo weighty

” ones ? and such as the very Sacrament of our

^’ Lord’s Paflion, and our Redemption, and

*^ to change it by Human Institution, into

” quite another Thing, than what it is by

” Divine Institution ? ”

J USIN MAK TR, speaking of the Man- ner of receiving the Lord’s Supper in his Time, hath these Words : ” Afterwards there are ’ brought to him that prefides among the Bre- ” thren. Bread, and a Cup of Water, and ” Wine and Water. And he having taken them, gives Praise and Glory to God, the ’ Father of all Men, in the Name of the Son, ’ and of the Holy Ghost : And gives hearty ’ Thanks to God, because he hath vouchfafed ’ to receive thel’e Things at our Hands. Having ” made an end of his Prayers and Thankl giving, all the People that are preient praise God, saying Ajnen, The chief Minister having thus given Thanks, and all the People having praiied God, such as are among us called Deacons, give to every one preient ” fomc of the Euchariftical or Sacramental

” Bread,

67 1 Jn Exposition on the

[…]

Take care, faith Ignatius^ to ufe one Eucharist : For there is but one Body of our Lord Jesus Christ ; and one Cup according to the Unity of his Blood t- ”

“The Baptism of saving Water, faith St. Cyprian^ is but once received, and is repeated no more -, but the Cup of the Lord is always thirfted after, and drank in his

Church. Since we make mention of his

Paffion in all our Sacrifices (for the Paflion of our Lord is the Sacrifice that we offer) we ought to do nothing but what he did. For the Scripture faith. For as often as ye eat this Breads and drink this Cup^ ye do fkiew the

Lord’s Death till he come. ■ For to fhew

forth the Justification and the Testament of our Lord, and not to do the fame which the Lord hath done ; what is it, but a casting his Sayings behind our Backs, and defpifing the Lord’s Discipline, and a committing not Earthly, but Spiritual Thefts and Adulteries ; fmce he that steals from the Truth of the Gospel such Words as our Lord hath spoken, and such Fads as he hath done, corrupts and adulterates the Divine Precepts. And again. How do we teach or encourage those who are to fight Christ’s Battles, to spend their Blood in the Confeflion of his Name, if, when they are going to engage, we deny them the Blood ^’ of Christ ? Or how shall we make them fit for

Apol. 1. c. 8f. Epifl. ai Philad-

” the

Thirty- Nine Articles, 67 f

the Cup of Martyrdom, if we do not before Art. xxx. *’ admit them to drink the Cup of the Lord in V^^Wy^i ” the Church which they have a Right to par= ” take of?” +

t Epift. 63.

[…]

u«

Artici*

Jn Exposition on the