PROP I. The Cup of the LORD is not to be denied to the lay people. 1. The Testimony of Reason.

We commemorate the death of CHRIST, in which His blood was separated from His body.

The blood it is which cleanses from all sin.

Without the cup there can be no Supper.

2. Divine Testimony.

New Testament. Mark xiv. 23, "And He took the cup, and

when He had given thanks, He gave it to them: and they all drank of it."-See also Matt. xxvi. 26, 27. Luke xxii. 19, 20. 1 Cor. xi. 26-28.

3. Human Testimony.*

A. Fathers. Ignat. Epist. ad Philad. c. iv., " For one is the flesh of the LORD JESUS, and one is His blood which was shed for us, one is the bread that is broken for all, and one is the cup that is distributed to all."-See also Just. Mart. 1 Apol. c. lxvi. Athan. Apol. I. vol. 1. p. 133. Chrysost. ad 2 Cor. Hom. XIV. Theophil. Alex. in Mag. Biblioth. Vet. Patr. Epist. Pasch. II. tom. IV. p. 717. Testimony of an ancient work ascribed to Dionysius Areopagite, De Eccles. Hierarch. c. iii. 2, tom. I. p. 299.

B. Councils. Council of Clermont, under Urban II., A.D. 1095, ordered the Eucharist to be ministered to the laity in both kinds. (200 bishops were present).

C. Confessions. 2 Helvetic, c. xii.

Scotland, Art. xxv. Bo

hemia, c. xiii. Saxony, Art. xv. Westminster, c. xxix. § 4.

PROP. II. Both parts of the LORD's Sacrament, by CHRIST's ordinance and commandment, ought to be ministered to all Christian men alike.

3 So sensible is the Roman Catholic Church of the error of denying the cup to the laity, that the priest is ordered to whisper the words of consecration over the cup, but not so over the bread. See Canon of the Mass, "Profert verba consecrationis secrete super calicem, tenens illum parum elevatum." He repeats the words of consecration whisperingly over the cup."

4 The scholastic divines invented the term concomitance in order to shew that the laity suffered no loss by the denial of the cup. By this term they intimate that in the LORD's Supper, under the form of bread, after consecration, the blood, soul, and GODHEAD of CHRIST are present

5 Latomus, a Roman Catholic controversialist, confesses that both parts of the LORD's Supper were ministered to the laity in the Primitive Church. - See also Latom. cont. Art. M. Luther, Art. 1. fol. 36, 2, Lovan. 1550.

1. Divine Testimony.

New Testament. 1 Cor. xi. 25, 26, "After the same manner also He took the cup, when He had supped, saying, This cup is the New Testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do shew the LORD'S death till He come.”—See also Matt. xxvi. 27, 28. Mark xiv. 23. Luke xxii. 19, 20. 1 Cor. xi. 28.; xii. 13. Gal. iii. 15.

2. Human Testimony.

Fathers. Just. Mart. Apol. I. c. LXV. Ambros. in 1 Epist.

ad Cor. c. xi. tom. II. append. col. 150, Par. 1686-1690. Can. Apost. IX. in Concil. Stud. Labb. et Cossart. tom. I. col. 28, Lut. Par. 1571, 1572. Cyprian Epist. LXIII. ad Cœcil. fratrem, De Lapsis, p. 132. Hieron. Comment. in Epist. 1. ad Cor. XI. tom. v. col. 991. Greg. Magn. Dial. lib. I. c. xxxviii. Gelas. de Consec. dist. II. can XII. col. 1918. The Liturgy ascribed to St. James, see S. Jacob. Miss. in Lit. Sanct. Patr. fol. 2, 27, ed. Par. 1560. Basil. Miss. in eodem, fol. 12, 13. Chrysost. Miss. in eodem, fol. 20, 2, 21.

ARTICLE XXXI.

ARTICULUS XXXI.

ARTICLE XXXI.

De unica CHRISTI Oblatione in Of the one Oblation of CHRIST

Cruce perfecta.'

OBLATIO CHRISTI semel

facta, perfecta est redemptio, propitiatio, et satisfactio pro omnibus peccatis totius mundi, tam originalibus quam actualibus. Neque præter illam unicam, est ulla alia pro pec

finished upon the Cross.

THE offering of CHRIST once

made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone.

1 Council of Trent, Sess. 22. On the Sacrifice of the Mass, cap. 2. The Visible Sacrifice is propitiatory for the Quick and the Dead.

"And since in this divine sacrifice, which is performed in the mass, the same CHRIST is contained, and is bloodlessly immolated, who once offered Himself bloodily upon the cross; and the holy council teaches that this sacrifice is propitiatory, and that by its means, if we approach GoD contrite and penitent, with a true heart, and a right faith, and with fear and reverence, we may obtain mercy, and grow in seasonable succour. For the LORD appeased by the oblation of this sacrifice, granting grace and the gift of repentance, remits even great crimes and sins. There is one and the same victim, and the same person, who now offers by the ministry of the priests, who then offered Himself upon the cross; the mode of offering only being different. And the fruits of that bloody offering are truly most abundantly received through this offering, so far is it from derogating in any way from the former. Wherefore it is properly offered according to the tradition of the Apostles, not only for the sins, punishments, satisfactions, and other wants of the living, but also for the dead in CHRIST, who are not yet FULLY PURGED." Canon 3. "If any one shall say that the sacrifice of the mass, is only a sacrifice of praise and thanksgiving, or a bare commemoration of the sacrifice made upon the cross, and that it is not propitiatory, or that it profits only the receiver, and that it ought not to be offered for the living and the dead for their sins, pains, satisfactions, and other wants,-let him be accursed."-See also Trent Catech. §§ 78, 85, 86.

catis expiatio; unde Missarum sacrificia, quibus vulgo dicebatur sacerdotem offerre CHRISTUM in remissionem pœnæ aut culpæ, pro vivis et defunctis, blasphema figmenta sunt, et perniciosa imposturæ.

The Phraseology of this Article.

Wherefore the sacrifices of masses, in the which it was commonly said, that the Priest did offer CHRIST for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.

1. As compared with Article XXX. of those of 1552.

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

I. The offering of CHRIST once made is that perfect redemption, propitiation and satisfaction, for all the sins of the whole world, both original and actual.

* Missa, or mass, seems to be a corruption of missio. Originally it was the common name for every part of divine service. The service at which catechumens were invited to be present was called Missa Catechumenorum, and that in which only communicants were allowed to be present was called Missa Fidelium. See Bingham's Antiq. v. 1x. Jewel's Controv. with Harding, pp. 180, 181, ed. Parker Society. Missa, as used by Roman Catholics, denotes the consecration and transubstantiation of the bread and wine into the body and blood of CHRIST, and offering CHRIST for the quick and dead, to have remission of pain or guilt.

3 See Missal, ad Us. ac Consuetud. Sar. Paris, 1527, Canon, fol. 156.

II. There is none other satisfaction for sin, but the offering of CHRIST alone.

III. The sacrifices of the masses, in the which it was commonly said, that the priest did offer CHRIST for the quick and dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.

PROP. I. The offering of CHRIST once made is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual.

1. The Testimony of Reason.

Because it is the offering of Him, who is GoD and Man, in one person.

Because the FATHER has openly declared His acceptance of it, in raising Him from the dead.

2. Divine Testimony.

A. Old Testament. Isa. liii. 4-6, "Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of GoD, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on Him the iniquity of us all."

B. New Testament. Hebr. vii. 27, "Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this He did once, when He offered up Himself."-See also Mark x. 45. John i. 29. Rom. vi. 10. Heb. vii. 27; ix. 24, 26, 28; x. 10, 12, 14. 1 John ii. 2.

3. Human Testimony.

Fathers. Chrysost. ad Hebr. Hom. XIII. vol. IV. p. 503, 44, "This therefore intimates to us the greatness of the sacrifice, which being one, and but once offered, sufficed to effect so much as all the others could not."-See also c. x. Hom. XVII. Origen ad Lev. Hom. IV. vol. II. 8. August. cont. Faust. vol. VIII. lib. xx. c. xviii. In Epist. ad Rom. Expos. Inch. XIX. tom. III. pars II. col. 937.