c. And such as are endued with Divine Grace can pay in the name of another what is due to God. Rhemists Annotations The works which we do more then Precept be called Works of Supererogation and whereby that is from what was abovesaid it is also evident against the Protestants that there be such Works This place proveth plainly that the fastings and satisfactory Deeds of one man be available to others Yea and that holy Saints or other vertuous Persons may in measure and proportion of other Mens necessities and deservings allot unto them as well the Supererogation of their Spiritual Works as those that abound in worldly Goods may give Alms of their Superfluities to them which are in necessity We infer most assuredly that the satisfactory and penal Works of Holy Saints suffered in this Life be communicable and applicable to the use of other faithful men and to be dispensed according to every mans necessity and deserving by them whom Christ hath constituted over his Family and hath made the Dispensers of his Treasures The Opposition The Church of England The Church of Rome 1. That men may do more for Gods sake than of bounden Duty is required cannot be taught without Arrogancy and Impiety 1. That men may do Works of Supererogation and more than is commanded 2. That any may be able not only to satisfie for their own Sins but also for the Sins of others is a most ungodly Doctrine 2. That what they do more than is commanded may be allotted to others and which such may have the benefit of The 15 th Article of the Church of England Of Christ alone without Sin. Christ in the Truth of our nature was made like unto us in all things Sin only except from which he was clearly void both in his Flesh and in his Spirit c. But all we the rest although Baptized and born again in Christ yet offend in many things and if we say we have no Sin we deceive our selves and the Truth is not in us The Church of Rome The Council of Trent If any one shall say That any one can avoid all Sins such also as are venial in the whole course of his Life except by special priviledge from God as the Church doth hold concerning the Blessed Virgin Let him be accursed The Rhemists Our Lady had so much Grace given her that she never sinned not so much as venially in all her Life The Opposition The Church of England The Church of Rome Christ alone is without Sin but all the rest of mankind offend in many things none being excepted The Virgin Mary is excepted having never sinned so much as venially The 19 th Article of the Church of England Of the Church The visible Church of Christ is a Congregation on of faithful men in which the pure Word of God is Preached and the Sacraments be duly ministred according to Christs Ordinance in all those things that of necessity are requisite to the same As the Church of Jerusalem Alexandria and Antioch have erred So also the Church of Rome hath erred not only in their Living and manner of Ceremonies but also in matters of Faith. § 1. Of the Church The Visible Church is where the Word of God is Preached and the Sacraments be duly Ministred in all things of necessity requisite The Church of Rome The 5 th General Council of Lateran The Sacred Doctors have affirmed That the Vnity of the Church doth consist in two things 1. In the Conjunction of the Members of the Church one with another 2. In their Order to one Head the Vicar of Christ according to the saying of the Apostle Not holding the Head. The Catechism of the Council of Trent Of the Notes of the True Church The first Note is That it be One. And it is called One as there is one Lord one Faith one Baptism There is one Governour the Invisible Christ the Visible who being the lawful Successor of Peter Prince of the Apostles doth possess the Roman Chair The Opposition The Church of England The Church of Rome The Notes of a True Church are the pure word Preached and the due Ministration of the Sacraments The necessary Note of the true Church is the being united to the Bishop of Rome § 2. Of the Falibility of the Church of Rome The Church of Rome hath erred as well as other Churches in Living Ceremonies and Faith. The Church of Rome hath erred in Ceremonies The Common-Prayer Book Of such Ceremonies as be used in the Church and have had their beginning by the Institution of man some are put away because the great excess and multitude of them hath so increased in these latter days that the burden of them was intolerable This our excessive multitude of Ceremonies was so great and many of them so dark that they did more confound than declare and set forth Christs benefits unto us Furthermore the most weighty cause of the abolishment of some Ceremonies was that they were so far abused partly by the superstitious blindness of the rude and unlearned and partly by the unsatiable avarice c. The 2d part Of the Homily of Place and Time of Prayer They have prophaned and defiled their Churches with Heathenish and Jewish abuses with Images and Idols with numbers of Altars too too superstitiously and intolerably abused with gross abusing and filthy corrupting of the Lord 's Holy Supper the blessed Sacrament of his Body and Blood with an infinite number of toyes and trifles of their own devices to make a goodly outward shew and to deface the plain simple and sincere Religion of Christ. The Church of Rome The Council of Trent The Church hath appointed Ceremonies as mystical Benedictions Lights Incensings Garments and such like that the Majesty of so great a Sacrifice might be recommended and the minds of the faithful be excited c. If any one shall say That the Ceremonies Garments and external signs which the Catholick Church doth use in the Celebration of Mass are rather Icitements of Impiety than helps to Piety Let him be accursed If any one shall say They are injurious to the Holy Spirit that give some virtue to the Holy Chrism of Confirmation Let him be accursed The Catechism The Sacrifice of the Mass hath many and those very remarkable and solemn Rites none of which is to be esteemed needless sand vain The Opposition The Church of England The Church of Rome 1. The Ceremonies in the Church of Rome were for their multitude an intolerable burden 1. The Ceremonies used are many but solemn and for the Majesty of Worship 2. They do more confound than set forth Christs benefits and do deface the plain and sincere Religion of Christ. 2. They do recommend the Worship and excite the minds of the Faithful 3. They are toyes and trifles 3. None of them are needless and vain but have a virtue in them 4. They do
we lawfully call upon some other besides God. But what Man is so gross but that he well understandeth that those things are only proper to him which is Omnipotent and knoweth all things That is to say only to God alone whereof it followeth that we must call neither upon Angel nor yet upon Saint but only and solely upon God. 3d part Of the Homily against Idolatry If answer be made that they make such Saints but Intercessors to God c. That is after the Gentiles Idolatrous usage to make them of Saints Gods called Dii medioximi c. The Church of Rome The Council of Trent The Holy Synod doth command Bishops and others that have the office of teaching that they teach the faithful that the Saints reigning with Christ do offer Prayers to God for Men and that it is good and profitable to invoke them and for the obtaining of benefits to have recourse by Jesus Christ our only Redeemer to their Prayers aid and help But those that deny that they are to be invocated or affirm that they do not pray for us or that the Invocation of them that they may pray for every one of us is Idolatry and is contrary to the Word of God and the Honour of one Mediator Jesus Christ do think wickedly If any one doth think or teach contrary to these Decrees let him be accursed The Catechism of Trent We do flye to the most Holy Mother of God that by her Intercession she may reconcile God to Sinners We ought to call upon her the Mother of Mercy and Advocatress of faithful People that she may pray for us Sinners c. of which no one can unless impiously and cursedly doubt The Opposition The Church of England The Church of Rome 1. Invocation of Saints is a fond thing 1. Invocation of Saints is good and profitable 2. It 's repugnant to the Word of God. 2. They who say it is contrary to the Word of God think wickedly 3. To make them Intercessors is Idolatrous 3. Whosoever shall say it is Idolatry thinks wickedly and is accursed The 23. Article of the Church of England Of Ministring in the Congregation The Opposition The Church of England The Church of Rome It is not lawful for any Man to take upon himself the Office c. of ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judg lawfully called and sent which be chosen and called to this work by Men who have publick Authority c. In necessity any of the People may baptize whether Men or Women of whatsoever Sect Jews Infidels and Hereticks if they intend thereby to do that which the Catholic Church intends to do Cathechism of Trent par 2. cap. 11. Sect. 24. The 24. Article of the Church of England Of speaking in the Congregation in such a Tongue as the People understandeth The Opposition The Church of England The Church of Rome It is a thing plainly repugnant to the Word of God and the Custom of the Primitive Church to have publick Prayer in the Church or to minister the Sacraments in a Tongue not understood of the People It seemed not fit to the Fathers that the Mass be every where celebrated in the Vulgar Tongue Wherefore the Ancient Rite is every where to be retained Whosoever shall say That the Mass ought to be celebrated only in the Vulgar Tongue let him be accarsed Council of Trent Sess. 22. Cap. 8. and Can. 9. See the Homily of Common-Prayer and the Sacraments The 25. Article of the Church of England Of the Sacraments There are two Sacraments ordained of Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord. Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Auction are not to be counted for Sacraments of the Gospel being such as have grown partly of the corrupt following of the Apostles partly are states of Life allowed in the Scriptures but yet have not like nature of Sacraments with Baptism and the Lord's Supper for that they have not any visible Sign or Ceremony ordained of God. The Sacraments were not ordained of Christ to be gazed upon or to be carried about but that we should duly use them And in such only as worthily receive the same they have a wholesome effect or operation c. There shall be no Celebration of the Lord's Supper except there be a convenient number to Communicate with the Priest c. The Church of Rome The Council of Trent If any one shall say That the Sacraments of the new Law have not been all instituted by Christ or that they are more or fewer than seven viz. Baptism Confirmation the Eucharist Penance Extreme Vnction Orders and Matrimony or that any of these seven is not truly and properly a Sacrament let him be accursed If any one shall say That Grace is not confer'd ex opere operato by the work done in the Sacraments of the new Law but that only Faith in the Divine Promise is sufficient to obtain Grace let him be accursed The Synod doth approve and commend those Masses in which the Priest doth communicate alone forasmuch as they ought to be esteemed truly common partly because the People do spiritually communicate and partly they are celebrated for all the Faithful by a publick Minister of the Church If any one shall say That the Masses in which the Priest alone doth sacramentally communicate are unlawful and so to be abrogated let him be accursed The Opposition The Church of England The Church of Rome 1. There are but two Sacraments ordained of Christ. 1. There are seven Sacraments truly and properly 2. The other called Sacraments are either Corruptions or States of Life but have not the nature of Sacraments 2. Whosoever shall say That any of the seven are not properly and truly Sacraments is accursed 3. The Sacraments in such only as worthily receive the same have a wholesome Effect and Operation 3. The Sacraments do confer Grace Ex opere operato and whosoever denies it is accursed 4. The Sacraments were not ordained to be gazed upon but to be used 4. Masses in which the Priest alone Sacramentally Communicates to be approved And whosoever doth say They are unlawful is accursed The 28. Article of the Church of England Of the Lord's Supper Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord cannot be proved by Holy Writ but it is repugnant to the plain words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many Superstitions The Body of Christ is given taken and eaten in the Supper only after an heavenly and spiritual manner And the mean whereby the Body of Christ is received and eaten in the Supper is Faith. The Sacrament of the Lord's Supper was not by
Christ's Ordinance reserved carried about lifted up and worshipped Rubrick at the end of the Communion Service Do Adoration ought to be done either unto the Sacramental Bread and Wine there bodily received or unto any corporal Presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their very natural Substances and therefore may not be adored for that were Idolatry to be abhorred of all Faithful Christians And the natural Body and Blood of our Saviour Christ are in Heaven and not here it being against the Truth of Christ's natural Body to be at one time in more Places than one The Church of Rome The 4 th General Council of Lateran The Body and Blood of Christ are truly contained in the Sacrament of the Altar under the Species of Bread and Wine the Bread being transubstantiated into the Body and the Wine into the Blood by the Power of God c. The Council of Trent Whosoever shall deny that the Body and Blood together with the Soul and Divinity of our Lord Jesus Christ and so whole Christ is contained in the Sacrament of the Eucharist let him be accursed Whosoever shall deny that wonderful and singular Conversion of the whole Substance of the Bread into the Body and of the whole Substance of the Wine into the Blood the Species only of Bread and Wine remaining which Conversion the Catholick Church most aptly calls Transubstantiation let him be accursed If any one shall say That the Body and Blood of Christ is only in use not before and after and that the true Body of Christ doth not remain in the particles of it reserved after the Communion let him be accursed If any one shall say That Christ is not to be worshipped in the Eucharist with Divine Worship c. or that he is not solemnly to be carried about and shewed to the People that he may be worshipped and that the Worshippers are Idolaters let him be accursed If any one shall say That Christ is only eaten spiritually let him be accursed The Opposition The Church of England The Church of Rome 1. The Sacramental Bread and Wine after Consecration remain in their very natural Substances 1. There are after Consecration only the Species of the Bread and Wine in the Eucharist and the Substance of Bread and Wine is converted into the Body and Blood of Christ. 2. The natural Body and Blood of Christ are in Heaven and not here 2. The Body and Blood of Christ together with his Soul and Divinity is contained in the Eucharist 3. Transubstantiation is repugnant to the plain words of Scripture c. 3. Whosoever shall deny Transubstantiation is accursed 4. The Body Blood of Christ is in the Supper only eaten after an heavenly spiritualmanner 4. Whosoever shall say Christ is eaten only spiritually is accursed 5. The Sacrament of the Lord's Supper was not by Christ's Ordinance reserved 5. Whosoever shall say That the Body and Blood of Christ is only in use and remains not in what is reserved is accursed 6. The Sacramental Bread and Wine may not be adored for that is Idolatry 6. If any shall say Thâ— Host is not to be worshipped or that to worship iâ— is Idolatry he is accursed So that the Church of England is upon this Article under six Anathema's at least of the Church of Rome as appears The 29. Article of the Church of England Of the Wicked which eat not the Body of Christ in the use of the Lord's Supper The Opposition The Church of England The Church of Rome The wicked and such as be void of a lively Faith altho 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 c. Ill Men receive the Body and Blood of Christ be they Infidels or Ill Livers Rhem. Annot. in 1 Cor. 11. 27. The 30. Article of the Church of England Of both kinds The Cup of the Lord is not to be denied to the Lay-People For both the parts of the Lord's Sacrament ought by Christ's Ordinance Commandment to be ministred to all Christian Men alike The Church of Rome The Council of Trent Altho our Redeemer hath instituted the Sacrament in his last Supper and hath delivered unto the Apostles in both Kinds yet it is to be confessed that whole and intire Christ and a true Sacrament is taken under one kind only and furthermore that as to the benefit of it they are defrauded of no Grace necessary to Salvation who receive only in one kind The Synod hath decreed That it should be received for a Law that the Sacrament be administred in one kind Whosoever shall say That by the command of God all the Faithful ought to receive in both kinds let him be accursed Whosoever shall say That the holy Catholick Church hath not been induced for just causes and reasons to order that Lay-People and Priests not officiating should communicate only under the Species of Bread or that she hath erred therein let him be accursed Whosoever shall deny whole and intire Christ to be taken under one Species let him be accursed The Opposition The Church of England The Church of Rome 1. The Cup is not to be denied to the Lay-People 1. The Cup for just Reasons is denied to the Lay-People 2. The Ministration in one kind is but part of a Sacrament 2. Whole Christ and an whole Sacrament is under one kind alone 3. The Sacrament ought to be administred in both kinds according to Christ's Commandment 3. Whosoever shall say that the People ought to receive in both kinds by the Command of God is accursed The 31. Article of the Church of England Of the one Oblation of Christ finished upon the Cross. The offering of Christ once made is that perfect Redemption Propitiation and Satisfaction for the Sins of the whole World both Original and Actual and there is none other satisfaction for Sin but that alone Wherefore the Sacrifices of Masses in the which it is 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 The Church of Rome The Council of Trent Because in this Divine Sacrifice which is performed in the Mass the self-same Christ is contained and unbloodily offered that offered himself once upon the Altar of the Cross the Holy Synod doth teach That that Sacrifice is truly Propitiatory It is rightly offered not only for the Sins Punishments and Satisfactions and other Necessities of the Faithful living but also for the dead in Christ not as yet fully purged according to the Tradition of the Apostles If any one shall say That there is not offered to God in the Mass a true and proper Sacrifice let him be accursed If any one shall