any whit like to Christ's body, nor could it be the sacrament of it: and whensoever bread is not eaten, but reserved or carried about, though it may have it, yet it doth not exert any such virtue, and by consequence loseth its resemblance to Christ's body, and so ceases to be sacramental bread any longer. And therefore they must know that the bread they reserve and carry about, is not the body of Christ, nor hath any relation to it upon that very account, because they reserve and carry it about, and do not eat it.

3. And if these considerations will not convince them, let them, in the last place, take notice of the testimonies of the primitive church. Origen (or, as others think, Cyril) saith, The Lord said to them concerning the bread which he gave to his disciples, "Take and eat;" he did not defer it, nor command it to be reserved till to-morrow.' And Cyprian, showing the difference betwixt the sacramental bread and the shew-bread, saith, The sacramental bread his incorporated, not injured; received, not included.' As if he should have said, the shew-bread was included in the ark of the covenant, but so is not this; it is only received, not included or shut up in any thing, and by consequence not reserved. And in the Second Epistle to St. James, attributed to Clemens Romanus, we find it written', 'Let as many sacrifices be offered upon the altar as may suffice the people: and if any remain, let them not be reserved till to-morrow, but with fear and dread be consumed by the diligence of the clerks."'

To this purpose also it was determined in the council commonly called Concilium Cæsaraugustanum, 'If it be proved that any one having received the grace of the Lord's supper, hath not consumed and eaten it up [in the church],

Dominus de pane quem discipulis dabat dicebat eis, Accipite et manducate;' non distulit, nec reservari jussit in crastinum. - Origen. in Lev. lib. v.

1 Incorporatur non injuriatur, recipitur non includitur. — Cyprian. de Cana Domini.

1 Tanta in altario holocausta offerantur quanta populo sufficere debeant. Quòd si remanserint, non reserventur in crastinum, sed cum timore et tremore clericorum diligentiâ consumantur.- Clem. Epist. 2. ad Jac.

Eucharistiæ gratiam si quis probatur acceptam in ecclesia non sumpsisse, anathema sit in perpetuum. Concil. Casaraugust. Can. 3.

let him be anathema.' And in the first council at Toledo', 'If any one shall not consume the eucharist received of the priest, let him be put away as a sacrilegious person.' Which canon was explained and confirmed again in the eleventh council at Toledo, anno 675".

To this we may also add the several ways whereby the primitive church used to dispose of the sacramental bread and wine, which was left after the communicants had all received. Evagrius tells us ", 'There was an ancient custom at · Constantinople, that when many pieces of the undefiled body of Christ our Lord were left after the communion, such young youths as went to school were sent for, and ate them up.' But Jerome tells us°, That' after the communion, whatsoever was left of the bread and wine, the communicants themselves, eating a common supper in the church, did consume them together.' And Hesychius saith P, What was left used to be consumed in the fire.' Whence we may observe, that even what was left after the communion was not reserved; but though some used one, others another way, yet all used some way or other to consume it, so that it might not be reserved.

And if the primitive church was against the reservation, surely it was much more against the adoration of the sacrament, holding, as we have shown before, that no person or thing, under any pretence whatsoever, ought to be worshipped besides God. I know it is not bare bread our adversaries say they worship, but Christ in the bread, or the bread in the name of Christ. But I wish them to consider

'Si quis autem acceptam à sacerdote eucharistiam non sumpserit, velut sacrilegus propellatur. — Concil. Tolet. 1. c. 14.

Concil. Tolet. Undecim. cap. 11.

- "Έθος πάλαιον βούλεται ἂνὰ τὴν βασιλεύουσαν, ὅτ ̓ ἂν πολὺ τι χρῆμα τῶν ἁγίων μερίδων τοῦ ἀχράντου σώματος Χριστοῦ τοῦ Θεοῦ ἡμῶν ἐναπομείναι, παῖδας ἀφθόρους μεταπίμπτους γίγνεσθαι περὶ τῶν ἐς χαμαιδιδασκάλους φοιτώντων, καὶ ταῦτα naracðún.—Evagr. Hist. Eccles. lib. iv. cap. 35.

• Et post communionem quæcunque eis de sacrificiis superfuissent, illi in ecclesiâ communem cœnam comedentes pariter consumebant.- Hieron. in 1 Cor. 11.

Sed hoc quod reliquum est de carnibus et panibus in igne incendi præcepit. Quod nunc videmus etiam sensibiliter in ecclesiâ fieri, ignique tradi quæcunque remanere contigerit inconsumpta.-Hesych. in Lev. lib. ii.

what Gregory Nyssen long ago said, ' He that worshippeth a creature, though he do it in the name of Christ, is an idolater, giving the name of Christ to an idol.' And therefore, let them not be angry at us for concluding them to be idolaters, whilst they eat one piece of the bread, and worship the other; and for asserting that the sacrament ought not to be reserved, carried about, or worshipped.

ARTICLE XXIX.

Of the wicked which do not eat the Body and Blood 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. 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.

Ir being not after a carnal but a spiritual manner only, as we have seen in the foregoing Article, that the body and blood of Christ are eaten and drunken in the sacrament; it must needs be a spiritual person only, and not a carnal, that can eat and drink it. For though a spiritual person may do something carnally, yet a carnal person can never do any thing spiritually. And therefore, though godly and spiritual men may feed upon the body and blood of Christ out of

1 Ο γὰρ τὸ κτίσμα προσκυνῶν, κἄν ἐπ' ὀνόματι τοῦ Χριστοῦ τοῦτο ποιῇ, εἰδωλολάτρης ἐστὶ, Χριστοῦ ὄνομα τῷ εἰδώλω θέμενος Greg. Nyssen. Orat. Funeb. Placilla.

a Bibere autem dicimur sanguinem Christi, 'non solùm sacramentorum ritu, sed et cùm sermones ejus recipimus, in quibus vita consistit.— Origen. in Num. 24. Nulli est aliquatenus ambigendum tunc unumquemque fidelium corporis sanguinisque Dominici participem fieri, quando in baptismate membrum Christi efficitur, nec alienari ab illius panis calicisque consortio, etiamsi antequam panem illum comedat et calicem bibat, de hoc sæculo in unitate corporis Christi constitutus abscedat. Sacramenti quippe illius

the sacrament, as well as in it, yet wicked and carnal men miss of the body and blood of Christ in the sacrament, as well as out of it. They may indeed eat the bread which signifies the Lord, but they cannot feed upon the Lord that is signified by the bread. They may take down the bread and wine into their bodies, but not receive the body and blood of Christ into their souls. And truly, we need not go far to prove this, even that wicked men do not eat the body and blood of Christ; for if they eat the body and blood of Christ, they are not wicked men, but such as dwell in Christ, and have Christ dwelling in them as Christ himself assureth us, "He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him," John, vi. 56. He that dwelleth in Christ, and hath Christ dwelling in him, can be no wicked man; but he that eats and drinks the body and blood of Christ, dwelleth in Christ, and hath Christ dwelling in him, and therefore cannot possibly be a wicked man. And if he that eateth and drinketh the body and blood of Christ be no wicked man, it must needs follow that no wicked man can eat the body and blood of Christ.

But this is not all: for wicked men do not only miss of the grace signified by the bread and wine; but in eating and drinking the bread and wine that signify that grace, do but eat and drink condemnation to themselves. For the apostle saith expressly, "Whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of Christ," 1 Cor. xi. 27. Yea, "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body," v. 29. Not as if the sacraments themselves were the cause of their damnation; but because their coming with sinful hearts to

participatione ac beneficio non privatur, quando ipse hoc quod illud saeramentum significat, invenit.— Aug. Serm. ad Infantes de Sacramento, apud Bedam in 1 Cor. 11. And this is that which is determined in our public Liturgy, in the Rubric for the Communion of the Sick, where the curate is commanded to instruct a sick person, that is any way hindered from receiving the sacrament of the Lord's supper, that if he doth truly repent him of his sins, and stedfastly believe that Jesus Christ hath suffered death upon the cross for him, and shed his blood for his redemption, earnestly remeinbering the benefits he hath thereby, and giving him hearty thanks therefore, he doth eat and drink the body and blood of our Saviour Christ profitably to his soul's health, although he do not receive the sacrament with his mouth.

it becomes an aggravation of their sins; even as Christ himself, who came into the world for our salvation, by reason of their unbelief, becomes to many an occasion of their greater damnation ", John, iii. 19. And thus the same sacrament that is to the godly the savour of life unto life, and not of death unto death; to the wicked is the savour of death unto death only, and not of life unto life: the one finds a blessing in it, and no breach; the other finds a breach in it, and no blessing: the one so eats and drinks the bread and wine, as to partake of the body and blood of Christ; the other eats and drinks the bread and wine, so as to be guilty of the body and blood of Christ: the one eats and drinks salvation, the other damnation to himself.

And this was the doctrine of the primitive church. Origen saith, Many things may be spoken also concerning the word itself, which was made flesh and true food, whom whosoever eateth shall certainly live to eternity, whom no wicked man can eat. For if it could be that he that still remains a sinner should eat the word which was made flesh, seeing he is the word and the bread of life, it would not have been written, "Whosoever eateth this bread shall live for ever." And how they got hurt

» Τί λέγεις εἶπέ μοι; ἡ τοσούτων ἀγαθῶν αἰτία καὶ ζωῆς βρύουσα τράπεζα αύτη κρίμα γίνεται; οὐ παρὰ τὴν αὐτῆς φύσιν, φησίν, ἀλλὰ παρὰ τὴν τοῦ προσιόντος προαίρεσιν· ὥσπερ γὰρ ἡ παρουσία αὐτοῦ ἡ τὰ μεγάλα ἐκεῖνα καὶ ἀπόῤῥητα κομίσασα ἡμῖν ἀγαθὰ τοὺς μὴ δεξαμένους αὐτὴν μᾶλλον κατέκρινεν· οὕτω καὶ τὰ μυστήρια μείζονος ἐφόδια κολάσεως γίνεται τοῖς ἀναξίως μετέχουσι. Chrysost. in 1 Corinth. Hom. 28.

• Multa porro et de ipso verbo dici possunt quod factum est caro, verusque cibus, quem qui comederit omnino vivet in æternum, quem nullus malus potest edere. Etenim si fieri possit, ut qui malus adhuc perseverat edat verbum factum carnem, cùm sit verbum et panis vivus, nequaquam scriptum fuisset, Quisquis ederit panem hunc vivet in æternum.'-Origen. in Mutt. 15. Communicare non times corpus Christi accedens ad eucharistiam quasi mundus et purus, quasi nihil in te sit indignum, et in his omnibus putas quia effugias judicium Dei? Non recordaris illud quod dictum est, Quia propterea in vobis infirmi et ægri et dormiunt multi ?' Quare multi infirmi? Quoniam seipsos non dijudicant, neque seipsos examinant, nec intelligunt quid est communicare ecclesiæ, vel quid est accedere ad tanta et tam eximia sacramenta. Patiuntur hoc quod febricitantes pati solent, cùm sanorum cibos præsumunt, sibimetipsis inferentes exitium. Id. in Psa. 37. Hom. 2.

-