2. called Nehemias Tobit Iudith Esther Iob Davids Psalter consisting of 150. Psalms the Parables or Proverbs Ecclesiastes the Canticles the books of Wisdome Ecclesiasticus Esay Ierem. with Baruch Ezech. Daniel then follow the minor Prophets as in our Bibles and after them 2. books of Maccabees c And require them to be received as of equall authority with the Canonicall Scripture with a curse upon such as refuse to take them for â—uch Art 9.  Originall sin is the fault and corruption of every man that naturally is ingendred of the off-spring of Adam whereby man is farre gone from originall Righteousnesse and therefore in every person borne into this world it deserves Gods wrath and damnation though there be no condemnation for them that beléeve and are baptized yet the Apostle doth confesse that concupiscence â— lust hath of it selfe the nature of sinne d The Papists except the Virgin Mary from all taint of originall sinne or naturall corruption and touching concupiscence contradict the Doctrine of our Church and with us the blessed Apostle in these words e This concupiscence when the Apostle calleth it sinne the holy Synod declareth that the Catholique Church never understood that it was called sinne truely and properly in the regenerate but because it commeth from sinne and inclineth to sin Art 11.  We are accounted righteous before God onely for the merits of our Lord and Saviour Jesus Christ by â—aith and not for our owne workes or deservings wherefore that we are justified by faith only is a most wholesome Doctrine and very full of comfort f If any say that a sinner is justified by faith onely understanding that nothing is required which doth cooperate to the obtainment of the grace of justification let him be accursed  This Canon will appeare more repugnant to the doctrine of the Apostle S. Paul Rom. 3. 28 and to our Article of Justification by faith only by comparing it with the 11. and 12. Canons in the same Session and with the 7. chapter pag. 359. and the 10. pag. 360. Art 14.  Uolâ—ntary workes besides or over and above Gods commandements which they call works of supererogation cannot be taught without arrogancy and impiety g We call a counsell of perfection a good worke of God which is not prescribed us by Christ but proposed not commanded but commended h The fastings and satisfactory deeds of one man be available to others yea and holy Saints and other vertuous persons may in measure and proportion of other mens necessities allot unto them as well the superogation of their spirituall works as those that abound in worldly goods may give almes of their superfluities to them which are in necessity Art 15.  Of Christ alone without sinnâ— Christ in the truth of his humane nature was made like unto us in all things sin only excepted but all we the rest i. e al man-kinde besides although baptized and borne againe in Christ offend in many things i Mary the glorious Virgin a mother of God by singular preventing grace was kept free from all originall and actuall sinne k This holy Synod id est the Councell of Trent doth declare that it is not their intention to comprehend in this Decree of generall guilt of originall sinne the blessed and immaculate Virgin Mary the mother of God Art 21.  Generall counsels may â—rre and sometimes have erred even in things pertaining unto God l Counsels confirm'd by the Pope cannot erre m The faith of the Church of Rome founded by Peter on a rock hath not yet failed nor shall faile for ever n The Roman Church never erred nor for ever shall erre o The Pope cannot possible decree any heresie to be beleeved of the whole Church Art 22.  The Romish Doctrine concerning Purgatory Pardons Worshipping and Adoration as well of Images as of Reliques and also invocation of Saints is a fond thing vainly invented and grounded upon no warrant of Scripture but repugnant to the Word of God  p Purgatory p There is a Purgatory and there the soules detained are holpen with the prayers of the faithfull q Pardons q Indulgences or Pardons are very healthfull to Christian people and so to be retained in the Church and they that hold them unprofitable are accursed by the Councell of Trent t Images t The Images of Christ and the Saints are to be worshipped not onely by accident or improperly but properly and by themselves so that they terminate the worship presented to them s Images s The Images of Christ of the Virgin Mary and of other Saints are to be had and retained in Temples and due honour and reverence done unto them t Images t There is great fruit and benefit to be received by the use of all holy Images Art  u Reliques u Let Bishops and others to whom it belongeth to teach the people instruct them touching the honour due unto Reliques w Invocation x of Saints w And touching the Invocation of Saints  x It is good and profitable to use humble Invocation of the Saints Art 24.  It is a thing plainely repugnant to the Word of God and to the custome of the Primitive Church to have publike Prayer in the Church or to administer the Sacraments in a tongue not understood of the people y Although the Masse which is the Popish service have in it much instruction profitable to faithfull people yet it seemeth not expedient unto the Fathers of the Councell that it be celebrated in a vulgar tongue Art 25.  There be two Sacraments ordained of Christ in the Gospell that is to far Baptisme and the Supper of the Lord those five commonly called Sacraments Confirmation Penance Orders Matrimony and extreme Unction have grown partly of the corrupt following of the Apostles partly are states of life allowed in the Scripture but yet have not like nature of a Sacrament with Baptisme and the Lords Supper for that they have not any visible signe or ceremony ordained of God z The Sacraments of the Church are reduced to a septinary number a Baptisme Confirmation the Sacrament of the Eucharist Penance extreme unction Order and Matrimony Art 28.  Transubstantiation or the change of the substance of the bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture and overthroweth the â—ature of a Sacrament b Now this sacred Synod doth declare again that by consecration of the Bread and Wine there is a conversion of the whole substance of Bread into Christs body and of the whole substance of the wine into the substance of his blood and this conversion is conveniently and properly by the holy Catholike Church called Transubstantiation The body of Christ is given taken and eaten in the Supper onely after an heavenly and
spirituall manner and the meane wherby it is received and eaten in the Supper is Faith c The Bread and wine which are placed on the Altar after consecration are not onely a Sacrament of the body and blood of Christ but the very body and blood of Christ indeed which is sensually and indeed handled by the hands of the Priest broken and chewed by the teeth of the faithfull so in the recantation of Berengarius made to Pope Nicolas and sealed with a solemne Oath The Sacrament of the Lords Supper was not by Christs ordinance reserved d That the holy Eucharist be carriâ—d to the sick and to that purpose diligently to be reserved in the Church is joined with great equity and reason and therfore the holy Synod ordaines that this healthfull and necessary manner is to be observed e Nor carried about e The holy Synod declareth that it is a pious and religious manner taken up in the Church that every yeer on a set day the high and venerable Sacrament with singular reverence bee carried about the streets and high-waies in solemne Procession f Nor worshipped f There is no doubt to be made but that all the faithfull after the accustomed manner in the Catholik Church must give to this most holy Sacrament the highest worship called Latria due unto God Art 29.  The wicked and such as be void of â—aith although they doe carnally and visibly presse with their teeth as S. Aug. saith the Sacrament of the body and blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the signe or Sacrament of so great a thing g First hereupon marke well that all men receive the body and blood of Christ be they Infidels or evill livers which invincibly proveth against the Heretickes that Christ is really present Art 30.  The cup of the Lord is not to be denied to the Lay people for both parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to all Christian men alike h Since in many parts of the world there are divers who presume rashly to affirm that Christian people ought to receive the Sacrament of the Eucharist under both kinds scil. of bread and wine therefore it is decreed that no Presbyter under paine of Excommunication doe administer to the people the Communion under both kindes of bread and wine i The laudable custom of ministring the Communion to the lay-People in one kinde only reasonably introduced by the Church and the holy Fathers is to be held for a law nor is it lawfull for any one to reject it or without the authority of the Church to change it k If any one affirme that by the commandment of God or of necessity to salvation all the faithfull ought to receive the Sacrament in both kinds let him be accursed l If any say that the holy Catholik Church i.e. in their Dialect the Romane Church was not induced by just reasonable causes that the Laity and Clergy which do not consecrate should communicate but in one kind or therin to have erred let him be accursed An Advertisement touching the wine which in some places is allowed to the Laity after the taking of the bread SOme to excuse the sacriledge of the Romanists have said the people are not deprived of the Communion Cup as we pretend for that they have a little wine allowed them after the receit of the wafer The truth is some times and in some places the people have so to a wash the wafer down their throats which otherwise might be like to stick in their mouths yet it must not be consecrated wine least it should be received as the other part of the Sacrament and where Claret wine is more deare as in Spain they give the people water instead of wine To that purpose the French-Priests were as b Chamier noteth more bashfull then to be so base where that kinde of wine which would come nearest the complection of Transubstantiation if it were true is more cheape then in other places But both the French and the Spanish what difference so ever is betwixt their Nations or Churches agree in the violation of the Lords ordinance and an injurious detention of the peoples allowance since the French-wine is not more Sacramentall then the Spanish-water though that seem more hereticall as carrying an appearance of the Doctrine and practise of the c Aquarij who held it not unlawfull to administer the Sacrament in meere water and so forbore the use of wine though as Cyprian giveth the reason their practise did partake of policy as well as of heresie for they did it lest the smell of wine should bewray them to their enemies to be Christian Communicants Art 31.  The Offering of Christonce made is that perfect Redemption propitiation and satisfaction for all the sinnes of the whole world both originall and actuall and there is none other satisfaction for sin but that alone wherfore the Sacrifices of Masses in the which it was commonly said that the Priests did offer Christ for the quicke and the dead to have remission of paine and guilt were blasphemous fables and dangerous deceits m In the divine Sacrifice which is made in the Masse Christ is contained and is unbloodily offered up in Sacrifice who on the Altar of the Crosse offered himselfe up a bloody Sacrifice the fruit of which bloody offering by this unbloody is most plentifully received wherfore it is offered not onely for the sinnes paines satisfactions and other necessities of the living but for the dead in Christ who yet are not purged to the full n And they that deny this are accursed by the Councell of Trent Art 32.  Bishops Priests and 〈◊〉 are not commanded by Gods â—aw either to vow the estate of single life or to â—bstain from marriage therefore it is lawfull also for them as for all other Christian men to marry at their owne discretion as they shall â—udge the same to serve better to godlinesse o If any one say that Clerks that are in holy orders or Regulars that have taken the profession of chastity upon them may contract matrimony and that such a contract by them made is valid and of force notwithstanding the Law of the Church or the vow of single life let him be accursed Art 37.  The Bishop of Rome hath no â—urisdiction in this Realme of England p King Iohn was condemned by a sentence in the Court of Rome to be deposed from all title to this Realme q Pope Innocent the fourth tooke upon so much power in England as to call the king of England his Vassall or bond-man and to say he could with a becke or a nod commit him to prison and shamefully confound him r Pope Pius the fift declared Queen Elizabeth and all her adherents to be Hereticks absolved her
Wherin though the Popish expression have a tang of Transubstantiation saying in each kinde and under each kind is whole Christ and that in such an advancing of the value of one Element only their craft and drift is to make the people contented to be cousened of the other yet in a case of necessity such as that I resolved where both Elements cannot be had or cannot be taken it is no Popish but a protestant Doctrine That he that faithfully receiveth one kinde with an affection to both receiveth whole Christ both body and blood This position in expresse or equivalent termes you might have read before my booke came forth in the discourses of divers x Protestant Divines who have approoved themselves very zealous Antipapists in the controversie of the Eucharist for both kinds Here I may fitly return you an answer to your second demand viz. what I meane by the thing it selfe wherin I may well admit of your distinction of y res Sacramentalis res Sacramenti the Sacramentall signes or elements and the thing of the Sacrament that is Christ which is signified and represented by them In application of which distinction I say first that on both sides it is held as * I have shewed that he that rightly receiveth but one element only may receive rem Sacramenti that is Christ and whole Christ 2. For res Sacramentalis or the Sacramentall signes there is no difference for the things themselves but on both sides it is held that Christ is no lesse present to the faithfull receiver when he receiveth the one signe then when he receiveth the other which is all one as if we should say that the bread hath no preheminence over the wine nor the wine over the bread as to a Sacramentall either ordinance or operation and therfore z as Dr. Willet rightly observeth the Papists might as well have kept backe the bread and have given the Cup without bread as bread without the Cup But if the Sacrament be received but in one kind though in such a case as that I discussed you seem to deny participation of Christ and Sacramentall efficacy otherwise your professed pleading against mine assertion were very impertinent and if that be your mind I shall desire your further consideration upon the sayings of sundry Orthodox Divines forenoted in the margine at the letter x consenting that whole Christ is received with either Element Of the same Judgement with them is learned Chamier who when the Papists urge the receiving of whole Christ though but with halfe the visible Sacrament grants a that for the thing signified by the Sacrament that is all one to eate the body and drinke the blood of Christ and that b there is great difference betwixt that and the signes by which it is signified for the thing signified saith he is neither eaten nor drunken and hereto he applieth and approveth the saying of Bellarmine that for the thing signified there is no distinction betwixt meat and drinke and we have saith * he often protested unto you that we dispute not of the thing signified by the Sacramentall signes but of the signes themselves therfore in this sence your argument is an Alien from the Thesis in Question Whence we may inferre a spirituall concomitancy and averre it too though we deny the câ—rnall concomitancy of the Papists as D. Francis White hath done in his answer to Fisher the Jesuite his words are these c The obâ—ection to wit if the soule and blood were not in Christs body by concomitancy sâ—il according to the Popish tenet which teacheth that the bread is turned into flesh and the wine into blood communicants should receive the body of Christ but not truly Christ is inconsequent because by receiving the 〈◊〉 they receive the other So in this kinde of spirituall concommitancy neither the Fathers nor Calvin nor we nor you need to be at any difference which differeth so much from the carnall concomitancy of the Papists that the one is most absâ—rd and contradictory both to Religion and Reason and common sence the other though too high a mystery to be perceived by a sensuall apprehension yet very consonant to sound and religious reason according to the precâ—dent distinction betwixt the signes and the thing signified For the Popish concomitancy dasheth upon this horrible absurdity d That the flesh and bones of Christ without any alteration of them at all are drunke out of the Challice In which respect with other such like sutable absurdities which are concomitant with transubstantiation and concomitancy e Chamier calleth Transubstantiation the most horrid monster that in the whole world was evâ—r fained or formed not onely â—mong the Haeresies but in Turcisme or Heâ—â—henisâ—e But of the spirituall concomitance that is of receiving whole Christ in spirituall manner though but one element be received as in the case of necessity fore-mentioned and presupposed in my resolution of the case of conscience there is good reason very agreeable to Orthodox Doctrine as First because the means of receiving Christ spiritually is by faith according to our fifteenth Article and faith so layeth hold upon Christ as to be partaker of whole Christ according to the spirituall concomitancy fore-mentioned and acknowledged by our Protestant Authours 2. Though the manner of signification of Christ be divers betwixt the Sacrament of Baptisme and the Lords Supper yet Christ the thing signified is as fully exhibited to those that are fit to receive it by the use of one element though but water as by the use of both those of the Eucharist bread and wine and therfore it is true which f Beza delivereth That in Baptisme Jesus Christ is proposed as conceived borne crucified dead buried raised up and ascended into Heaven that to all beleevers he may become wisdome justification sanctification and redemption and though in the Sacrament of the Lords Supper the signes significations be divers the thing signified that is whol Christ is the same to the faithful receiver though the signes be severed the thing signified is not so the body and blood of Christ are not divided as out of our Protestant Writers I have observed 3. Then if one have received the bread faithfully beleeving that he receiveth whole Christ according to the Protestant concomitancy fore-mentioned should by some extraordinary hap be disappointed of the other part of the Sacrament as sometimes it hath and too oft may fall out in Congregations of the Country where there may be an unexpected failing of wine and no timely supply from Vintners to be expected doth that failing which was none of the receivers fault make his faith to faile which was his duty and vertue rightly exercised upon the right object if it doe not in a case of such necessity as I discussed the faithfull receiver may receive whole Christ though for the outward element he receive but one part of the Sacrament Vpoâ— your
be administred to all Christian men alike and I take it for no lesse then h Heresie and a most impious presumption and damnable Sacriledge of the Popish Prelates so to crosse our Saviours expresse prescription and practice anâ— to defraud so many thousands of halfe that holy portion of the Sacramenâ— which his beneficence bequeathed to them when he left this world Therefore Sir there is certainly very good cause though you seeme to doubt of it why you and I should contest in this controversie against the Seminaries Tenet Yea why the Protestant Church should be for ever at unreconcilable odds and opposition with the Church of Rome I shall not need much to insist on that you say by way of i comparison betwixt the Seminary and me touching the manner of the presence of Christ in the Sacrament since First my words gave you no cause to suspect me as either unsound or ambiguous in that point For they are these nor is Christ lesse present to the faithfull in the one then in the other whereby you may well enough perceive I meane as a true Protestant should doe such a presence as is determined in the 15. Article of our Religion viz. the body of Christ and the same must necessarily bee conceived of his blood is given taken and eaten in the Supper onely after an heavenly and spirituall manner and the means whereby it is received and eaten in the Supper is faith And supposing your Seminary Priest as in congruity of reason you must to be a Papist you need not doubt but he holds such a presence as you set downe for the k second member of your four-fold distinction of presence a corporeall presence by transubstantiation which according to the 38. Article of our Church I condemne as repugnant to the plaine words of Scripture and destructive of the nature of a Sacrament This is enough to make me an Hereticke to Papists and that Papists for their Sacramentall Sacriledge are Hereticks to me you might have observed in the next leafe of my Case of Conscience l before the words wheron you ground your comparison betwixt the Seminary and me so that your joyning of him and me together in this sacrilegious Synecdoche of a part for the whole whom Religion hath put a sunder at further distance then Rome where the Seminary resided and London where my Booke was printed is a match as unmeet as their divorce is unjust and unlawfull who sever the Sacramentall Elements with a Canonicall curse which our Saviour joyned together with a blessing in the first Institution My words which you take for the ground of your doubt cleared of ambiguity and the truth declareâ— how Christ may be said to be received with one kind how with both HAving purged my selfe I hope from all appearance of participation with your Romish Seminary I shall now cleare my words from your three demands which you raise upon them and shall further declare how Christ may be said to bee received with one how with both the parts of the Sacrament Your first demand is what I mean by these words There is no more necessity of the use of the one Element then of the other whereupon m your words are I cannot tell certainly what to understand whether you meane comparatively for dimension or number If I have pusled you in that I have said you have cryed quittance with me in your distinction of comparatively for dimension or number for I cannot understand with any congruity to the point in hand what you meane by the difference betwixt dimension and number if you had said for degree or number the termes of your distinction being lodged in divers predicaments might have been more easily conceived and then I should have taken your doubt to be whether the necessity be as binding for the one as for the other and no more binding for both but that one alone might serve for both kindes If you enquire of the comparison of one single Element with the other I have answered you to that already if of one with both my words give you none occasion of such a doubt for I compare but one with one not one with both yet the Case of Conscience being mooved upon the inability of one to receive the bread of the Communion I conceived it most probable that in such a case it is better to receive the Sacrament in n Wine onely as for them that have an o Antipathy to Wine to receive it in Bread onely then either to forbeare both or to make use of some other thing instead of that which they cannot have or cannot take which I propound as in a probleme but by way of probability not meaning to binde any one to this resolution nor to contend with any for it who is otherwise minded which you may perceive by that p I say of substituting some other matter analogicall to bread or wine in some cases of extreame and extraordinary necessity And for mine opinion in that point conformable to the judgement and practise of the q reformed Churche in France confirmed in twenty severall Synods I r rendred two reasons which have had the approbation of as learned and judicious Divines as any I know The one is that by receiving the one kinde re the other â—oto the one Element in deed the other in desire when it cannot really be had or not so received the party receiveth Christ and with Christ both his body and blood The other is that it seemes hard measure to debarre any from both parts of the Sacrament because God hath enabled them to partake but of one especially if they much desire it and be enclined to scruples and discomforts if they should want it The latter Reason is obvious to a meane understanding Of the former an intelligent Citizen accustomed both to reading and reasoning more then ordinary Tradesmen made some question but he was not more scrupulous in his doubt then ingenuous in receiving satisfaction by mine answer unto it And because others may haply be scrupled as well as either you or he though I be not made acquainted with it as I am with your doubts I will briefly deliver how I conceive Christ may be said to be received with one kinde how with both It is the constant and s common Doctrine of the Papists that whole and entire Christ is wholy and entirely under each kind and that as whole Christ and a true Sacrament is received in one kinde so as touâ—hing the fâ—uit they are defrauded of no grace necessary to salvation that receive only one kinde and that not onely t whole Christ is contained under the species of bread and under the species of wine but under every part of the consecrated host and consecrated wine And this so commonly held and pleaded by the Romanists that it commeth in continually like the Cuckoes note as u Chamier observeth and giveth it a name accordingly