Beveridge on Article XIX: Of the Church

HOUGH the church of Christ be one and the same church both in heaven and in earth, yet it there differs much from itself as here. There it is triumphant, not mili- tant ; here it is militant, not triumphant: there it consisteth of good only, and not of bad; here of bad also as well as good. And to name no more, there it is invisible as to us; here it is visible unto all. We cannot see the church as crowned with glory in heaven; but any one may see it as established by grace on earth. And the church as thus visible is the subject of this article; so much of it as I have transcribed containing nothing but a full and excellent description of this visible church ; which I the unworthiest of its members, by the assistance of Him who is the Head, shall endeavour to illustrate and confirm, speaking to every particular notion in it as it stands in order. First therefore, the visible church is here said to be a con- gregation. And indeed though? our word church doth not

a That the word church doth not that even in his time the places con- imply a congregation is plain from secrated to the worship of God were the Greek word it is derived from, called xupiaxai: his words be these : viz. kupvaky, the Lord’s house, from ”Evde d€ kai rot deomdrov Karnyopias

whence the Scots call it kyrke, and we church. Neither is this any new found word to express the Greek éxkdnoia by. For Eusebius saith,

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ART.

358 Of the Church.

imply so much, yet the Greek word used by the apostles, which we commonly translate church, doth, >not as to the etymology and notation, but howsoever as to the common use and acceptation of it; it being sometimes used to signify an cagsembly or congregation in general, and sometimes for such a congregation as profess faith in the Lord Jesus Christ, and therefore used also, though perhaps not in scripture, yet in other writings, to denote‘ the place where such congregations or gatherings together of people were made. And that the Greek word which we translate church doth in its most proper sense signify a congregation, and by consequence that the church may well be called a congregation is plain also from the © most ancient, I mean, the oriental translations, that

seb. Orat. de laudibus Constantini. {vol. I. p. 770.| And hence it is that we to this day call it the church. But there seems to be this difference betwixt ékxkAnoia and xuptaki, viz. oikia, that éxkAnoia in the first place signifies the congregation met toge- ther in a place, and then the place where they meet; but xvpcaxi, the kyrke or church, doth in the first place signify the place where the congregation meets, and then the congregation that meets in that place.

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¢ For an assembly or convocation in general, we find it used Acts xix.

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|Z,&% adas |[Ao; {ANa2 Zone,

and there was great fear in all the church, Acts v. 11, and so elsewhere. Now |Z, plainly signifies a com- pany, a congregation, an assembly, from the Hebrew my. But it is observable, that though the word do signify in general a congregation, it is seldom or never used to signify any other congregation but that of the faithful, viz. the church: nay

aX. Of the Church. 359

always render it by words signifying a congregation. And therefore also in our old English translations it was mostly if not always rendered congregation, instead of which we now read church.

That therefore the church is a congregation we need not insist any longer in the proving of. But howsoever, before we pass from it, we must consider how it is here said to be a con- gregation in the singular, not congregations in the plural number. Whence we must observe, that though the visible church may consist of many congregations, yet it so consisteth of many, as still to be but one congregation; those many congregations being‘ all built upon one foundation and stone, and & all members of one and the same Head, and” all agree- ing in one and the same faith. And therefore, as the body that consisteth of many members is still but one body, so the church that consisteth of many congregations is still but one church. So that though every one of these congregations be

though there be éxxAncia in the ori- ginal, unless it denotes the church,

it is not rendered by {Z,, ut [ers or {/.ec15, or the like, as we

may see Acts xix. 32. 40. The Arabic sometimes renders it by

xol,>> as in the place before quoted, Acts v.11. Sometimes it renders it by

KamadS>, as Acts ii. 47, both signi-

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Lr: SAC E PTE: the Christian

houses, Acts v. 11, and in the sin-

gular number, fb: Aches:

the Christian house, or the house of Christ, Matt. xvii. 17.

f This is that which St. Cyprian calls unitas originis ; as, Ecclesia una est que in multitudinem latius in- cremento foecunditatis extenditur : quomodo solis multi radi, sed unum lumen; et rami arboris multi, sed robur unum tenaci radice fundatum ; et cum de fonte uno rivi plurimi de- fluunt, numerositas licet diffusa vi- deatur exundantis copie largitate,

unitas tamen servatur in origine, &c. Cyprian. [p. 108.] de simplici- tate prelatorum.

& Kcclesia dicitur una, quia unum habet caput quod est Christus. Aug. in queest. vet. et novi testam. q. 47. {vol. III. App.]

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ibid. [3. |

ART.

360 Of the Church.

itself a particular church, (whence we read of the church of Corinth, 1 Cor. i. 2, the church of Thyatira, the church of Pergamus, the church of Philadelphia, the church of Ephesus, and so also sometimes in the plural number the churches of Asia, the churches of Galatia, &c., I say, though every one of these be a particular church,) and all of them particular churches, yet in reference to the one Head they are governed by, and the one faith they agree in, they are all but one ‘ca- tholic or universal church ; they are all but the one visible church spoken of in this article. And therefore, as the visible

church is a congregation, so is it but one congregation.

i T say catholic or universal, be- cause I look upon that as the right and proper notion of the word ca- tholic, as Theophilus Antiochenus useth it in those words, 6re Suvards é€otw 6 Ocds moinoae Thy KaOohuKHy dvacracw aravtov avOperev.Theoph. adv. Autol. 1.1. [18.] And in this sense it is that Isidorus Hispalensis saith the church is called catholic. Sancta ecclesia ideo dicitur catholica pro eo quod universaliter per omnem mundum sit diffusa. Isidor. de summo bono, 1. 1. c. [16.] And so others too; as, Inde dicta est catho- lica quia sit rationalis et ubique dif- fusa. Optat. 1.2. Kadodux1 pev ka- Retrae Sud 1S Kata dons civat THs olkoupévns amd mepdrev ys ews me- parev. Cyril. Catech. 18. [11.] Though the Fathers do often use the word catholic also for what we call orthodox, viz. in opposition to heretics. Dissensio quippe vos et divisio facit hzereticos, pax vero et unitas facit catholicos. Aug. contra Hiter. Petil., 1. 2. [219. vol. IX]; where we see catholicus and hereticus opposed to one another. And hence it is that I have one Greek copy of Athanasius’s Creed that begins, Ei tis OeAet c@Onva, mpd mdvT@v xpr avT@ tiv Kabodixhy Kparnoa Tiotwy, but another, Ei ris BovAouTo cwOjvat, mpd mdvT@v alte xpela Kpathaae THY dpOdSoEov riarw, so that Ka@odux) and 6p@dSoéo0s both signify the same thing. [vol. II. pp. 728, 931.] Andin this sense I suppose it is, that par- ticular churches are also sometimes

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ik. Of the Chureh. 361

But though the visible church be a congregation, yet every congregation is not the visible church. To distinguish there- fore this from all other congregations, it is here said, in the second place, The visible church is a congregation of faithful men ; it is a congregation of such men as profess faith in the Lord Jesus Christ, so that all that profess true faith in Christ are of the visible church, and there are none of the visible church but only such as do profess faith in Christ. And therefore in the Creed is the church called the holy catholic church, not as if every person in it was really holy, really saints, real believers in Christ: for we know that the visible church here on earth is like to a floor in which is both wheat and chaff, Matt. 11.12; it is like a field in which there is both tares and wheat, Matt. xiii. 24; it is like a net that gathereth of every kind, fishes good and bad, ver. 47; it is like Noah’s ark, wherein were all sorts of beasts, both clean and unclean. In the church indeed triumphant in heaven, there are saints only, and no sinners; but in the church militant upon earth there are sinners also as well as saints,

as the * Fathers long ago taught.

Kaiocap r@ Aa@ THs Kadohukns ’AeE- avSpéy. Socrat. Hist. 1. 2. c. [3. ed. Colon. 1612.| And when the word is thus applied to particular churches, it seems plainly to imply no more than orthodox, holding the same faith that the whole catholic church doth. But why the church in ge- neral should be called the catholic church, Isidorus Hispalensis gives us several reasons besides the above- mentioned; Catholica autem ideo dicitur (ecclesia) quia per universum mundum est instituta; vel catholica quia universalis in ea doctrina est, ad institutionem hominum de visibi- libus rebus celestium atque ter- restrium ; vel propterea quod homi- num omne genus trahit ad se ad pietatis subjectionem tam principum quam etiam principatui subjectorum, oratorum et idiotarum; vel prop- terea quod generaliter curat homi- num peccata, que per corpus et animam perficiuntur. Isidor. Hisp. de off. eccles. 1. 1, ¢. 1.

But when it is said in the

k Si enim propterea retibus bonos et malos congregantibus ecclesiam comparavit, quia malos in ecclesia non manifestos sed latentes intelligi voluit, quos ita nesciunt sacerdotes, quemadmodum sub fluctibus quid acceperint retia, nesciunt piscatores ; propterea ergo et arez comparata est, ut etiam manifesti mali cum bonis in ea prenunciarentur futuri. Aug. contra Donatist. post Collat. [13. vol. IX. p. 588.] Victi evi- dentia veritatis, malos in ecclesia usque in finem seculi permixtos esse confessi sunt. ibid. [11.] Ecce mani- festum est quod dicebatur a nobis distinguenda esse tempora ecclesie, non eam nunc esse talem, qualis post resurrectionem futura est; nunc malos habere permixtos, tunc om- nino non habituram; ad illam ejus puritatem non ad hujus temporis permixtionem illa divina testimonia pertinere, quibus eam Dominus pre- dixit ab omni malorum permixtione penitus alienam. ibid. [12.] Arca

362 Of the Church. Arr.

Creed to be a holy and catholic church, and here the church is called a congregation of faithful men, it is so to be under- stood, as that there are none of the visible church, but only such as profess holiness and faith, though they be not really faithful and holy. For it is this outward profession of faith in Christ that entitles us to church-membership here on earth, though it is only the inward possession of Christ by faith that entitles us to communion with the invisible church in heaven. But that the church is a congregation of faithful men, even of such as profess faith in Christ, is plain from the constant practice of the church in all ages, never to admit any into communion with it but such as have either by themselves or sureties made such a profession. And therefore we read also, how they that gladly received his word were baptized, and the same day there were added to the church about three thousand souls, Acts ii. 41. So that they first received his word before they were baptized, and none were baptized and so brought into the church but such as had first received his word, viz. what he had taught concerning the Lord Jesus Christ. And therefore the church must needs be a congregation of faithful men, for until they be faithful men they cannot be of the church. And as unless they be faithful men they cannot come into the church, so as long as they continue in the church they must needs be faithful men: for their continuing in the church of Christ argues their faith in him in whose church they thus continue. Did they not believe in his death, they would not remain in his church. And therefore we cannot but conclude, that the church is a congregation of faithful men.

But though the church be always a congregation of faithful men, yet every congregation of faithful men is not a church. Therefore in the last place it is here said, The visible church is a congregation of faithful men, wherein the pure word of God is preached, and the sacraments be duly administered according to God’s ordinance, in all those things that of necessity are requisite Noe ecclesiz typus est: ut in illa et peccatores, id est vasa aurea et omnium animalium genera, ita et in argentea cum ligneis et fictilibus hac universarum et gentium et mocommorantur. Hieron. advers. Lu-

rum homines sunt; ut ibi pardus et cifer. [22. vol. II.] heedi, lupus et agni; ita et hic justi

a th

XIX. Of the Church. 363

to the same. So that though there be a congregation of faithful men met together, unless the word of God be truly preached, and the sacraments of Christ duly administered in it, that congregation of faithful men is not a church. Where what we are to understand by being duly administered, the article itself expounds to us, even that the sacraments be administered according to God’s ordinance in all things that are of necessity requisite to the same; as, that baptism be administered in the name of the Father, the Son, and Holy Ghost, Matt. xxviii. 19; that the Lord’s supper be administered according to Christ’s institution, left on record for our imi- tation, Matt. xxvi. 26, 27. 1 Cor. xi. 23, 24,25. And that the church is such a congregation wherein the word is so preached, and the sacraments so administered, is plain, in that the word hath been so preached, and the sacraments so administered ever since it was a church. As we may see in the Acts of the Apostles, where we can scarce meet with the church, but we shall find it either preaching the word, chap. il. iil. vii. vili. xiii., or administering the sacrament of baptism, ii. 41. viii. 38, or breaking of bread, ii. 46, &e.

And hence it is that the Fathers still asserted that the church cannot subsist without church-officers, such whose duty it is thus to preach the word and administer the sacra- ments. !“Do you,” saith Ignatius, ‘reverence them as Christ Jesus, whose vicegerents they are, as the bishop is also the type of the Father of all things, and the presbyters also are the assembly of God, and as the company of the apostles of Christ joined together. Without these there is no church chosen, no assembly holy, no congregation of saints.” And so St. Hierome, ™“ For it is no church that hath not priests.” And what is the reason that there can be no church without priests, but because the word cannot be rightly preached nor the sacraments rightly administered without them? And seeing these things cannot be done without them, there can

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m Ecclesia non enim que non habet sacerdotes. Hieron. ady. Lu- cifer, [21. vol. II.]

364 Of the Church. Arr.

be no church without them. With this description of the church agrees that of Lactantius: ”“ But,” saith he, “ be- cause every company of heretics think themselves principally to be Christians, and that theirs is the catholic church, we must know that that is the true church wherein there is confession and repentance, which doth wholesomely cure the sins and wounds which the frailty of the flesh is subject to.” And therefore the church must needs be a congregation of faithful men, if confession, viz. of Christ crucified and repent- ance, must needs be in the true church; for these are the principal things wherein that faithfulness consisteth. And again, saith he, °“ For when they are called Phrygians, or Novatians, or Valentinians, or Marcionites, or Anthropians,

or the like, they cease to be Christians, who, leaving the -

name of Christ, take up human and external words. That is therefore the only catholic church which retains true worship.” Now it is impossible any church should retain true worship without the word and sacraments, these being the principal parts of true worship; and therefore it is necessary that we should confess, that the visible church ts a congregation of faithful men, wherein the word is truly preached, and the sacraments be duly administered.

As the church of Jerusalem, Alexandria, and Antioch, have erred ; so also hath the church of Rome erred, not only in their living and manner of ceremonies, but also in matters of faith.

After the catholic or universal church described, here we have a particular church to be considered. Indeed, here are several particular churches contained under the forenamed catholic church, mentioned, viz. the church of Jerusalem, the

“Sed tamen quia singuli quique

ceetus hereticorum se potissimum Christianos, et suam esse catholicam ecclesiam putant, sciendum est illam esse veram, in qua est confessio et peenitentia, quae peccata et vulnera, quibus subjecta est imbecillitas car- nis, salubriter curat. Lactant. de vera sap. [lib. I’V.] fin.

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XIX. Of the Church. 365

church of Alexandria, the church of Antioch, and the church of Rome: but it is the church of Rome which seems to be principally aimed at in this place; that being the chief if not the only particular church that ever pretended to infallibility. That the catholic or universal church is infallible, so as con- stantly and firmly to maintain and hold every particular neces- sary truth delivered in the gospel in one place or other, cannot be denied; but that any particular church, or the church of Rome in particular, is infallible, we have it expressly denied and opposed in this article, it being here expressly asserted, that the church of Rome hath erred, and that not only in their living and manner of ceremonies, but even in matters of faith. Now to prove that the church of Rome hath erred, even in matters of faith, I think the best way is to compare the doctrine maintained by them with the doctrine delivered in these Articles. For whatsoever is contained in these Articles, we have, or shall by the assistance of God prove to be conso- nant to scripture, reason, and Fathers; and by consequence to be a real truth. And therefore whatsoever is any way contrary to what is here delivered must needs be an error. And so that besides other errors which the church of Rome holds, be sure, whereinsoever it differs from the doctrine of the church of England, therein it errs. Now to prove that the church of Rome doth hold such doctrines as are contrary to the doctrine of the church of England, I shall not insist upon any particular though never so eminent persons amongst them, that have delivered many doctrines contrary to ours: for I know, as it is amongst ourselves, that is not an error of our church that is the error of some one or many particular persons in it; so also among them, every thing that Bellarmine, Johan- nes de Turrecremata, Gregorius de Valentia, Alphonsus de Castro, or any of the grandees of their church saith, cannot be accounted as an error of their church, if it be false, nor if it be true, as the truth of the whole church. A church may be catholic though it hath many heretics in it ; and a chureh may be heretical though it hath many catholics in it. And therefore, I say, to prove the doctrine of their church to be erroneous, I shall not take any notice of the errors of particular persons, but of the errors deliberately and unanimously concluded upon, and

366 Of the Church. Arr.

subscribed to, and published as the doctrine of that church by the whole church itself met together in council: for the doctrine delivered by a council cannot be denied to be the doctrine of the whole church there represented. As the doc-

trine delivered in these Articles, because it was concluded |

upon in a council of English divines, is accounted the doctrine of the church of England; and so the doctrine concluded upon in a council of Romish divines cannot be denied to be the doctrine of the church of Rome. And of all the councils they have held, that which I shall pitch upon in this case is the council of Trent, both because it was the most general council they ever held, and also because it was held about the same time at Trent that our convocation that composed these Articles was held at London. For it was in the year of our Lord 1562 that our convocation that concluded upon these Articles was held at London; and though the council of Trent was begun in the year of our Lord 1545, yet it was not concluded and confirmed till the fifth year of pope Pius the Fourth, ann. Dom. [1564,] as appears dfrom the said pope Pius’s bull for the confirmation of it. So that our convoca- tion was held within the same time that that council was. And so our church concluded upon truths here, whilst theirs agreed upon errors there. Neither need we go any further to prove that they agreed upon errors, than by shewing that many things that they did then subscribe to were contrary to what our church about the same time concluded upon.

For all our Articles are, as we may see, agreeable to scrip- ture, reason, and Fathers: and they delivering many things quite contrary to the said Articles, so many of them must needs be contrary both to seripture, reason, and Fathers too, and therefore cannot but be errors. And so in shewing that the doctrine of the church of Rome is in many things contrary to the church of England, I shall prove from scripture, reason, and Fathers the truth of this proposition, that the church of Rome hath erred even in matters of faith.

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EX. Of the Church. 367

Now, though there be many things wherein the church of Rome did at that, and so still doth at this time, disagree with ours, yet I shall pick out but some of those propositions that do in plain terms contradict these Articles.

As first, we say, art. VI, scripture is sufficient, &c. and the other books, (viz. commonly ealled the Apocrypha,) the ehurch doth not apply them to establish any doctrine. But the church of Rome thrusts them into the body of canonical scriptures, and accounts them as canonical as any of the rest ; saying, *“ But this synod thought good to write down to this decree an index to the holy books, lest any one should doubt which they are that are received by this council. But they are the underwritten. Of the Old Testament, the five books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, four books of the Kings, two of the Chronicles, Esdras I. and II., which is called Nehemias, Tobias, Judith, Hester, Job, Psalter of one hundred and fifty Psalms, Proverbs, Ecclesiastes, Canticles, the Wisdom of Solomon, Ecclesiasticus, Isaiah, Jeremiah with Baruch, Eze- kiel, Daniel, twelve lesser Prophets, that is, Osee, &c., two books of the Maccabees, the I. and II. Of the New Testa- ment, the four Gospels, &c. as ours. But if any one doth not receive all these books, with every part of them, as they use to be read in the eatholie (viz. the Roman) church, and as they are contained in the ancient vulgar Latin edition, for holy and canonical, and shall knowingly contemn the foresaid traditions, let him be anathema.”

Secondly, we say that original sin is the fault and corrup-

r Sacrorum vero librorum indicem huic decreto ascribendum censuit (synodus), ne cui dubitatio suboriri possit, quinam sunt qui ab ipsa synodo suscipiuntur. Sunt vero in- frascripti: Testamenti veteris quin-

ue Moysi, id est, Genesis, Exodus,

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Ecclesiasticus, Isaias, Hieremias cum Baruch, Ezechiel, Daniel, duodecim Prophetz minores, id est, Osee, &c., duo Macchabeorum primus et se- cundus. Testamenti Novi quatuor Evangelia, &c. Si quis autem libros ipsos integros, cum omnibus suis partibus, prout in ecclesia catholica legi consueverunt, et in veteri vul- gata Latina editione habentur, pro sacris et canonicis non susceperit, et traditiones preedictas sciens et prudens contempserit, anathema sit.

Concil. Trident. Ses. 4. [Ibid. p. 22.]

368 Of the Church. Art.

tion of every man, none excepted, art. IX; but they say, s“ But this synod declares it is not their intention to com- prehend the blessed and unspotted Virgin Mary the mother of God in this decree, where it treats of original sin.”

Thirdly, we say we are accounted righteous before God only for the merit of our Lord Jesus Christ by faith, and so justified by faith only, art. XI; but they say, t“ If any one say that a sinner is justified by faith only, that he so under- stand that nothing else is required to attain the grace of justification, and that it is noways necessary that he should be prepared and disposed by the motion of his own will, let him be anathema.”

Fourthly, we say that works before justification have the nature of sin, art. XIII; but they say, ’ ‘‘ If any one say, that all the works that are done before justification, howsoever they are done, are truly sins, or deserve the hatred of God, let him be anathema.”

Fifthly, we say Christ was alone without sin, art. XV; they, that the Virgin Mary also was: * “If any one say, that a man being once justified can sin no more, nor lose his grace, and therefore he who falls and sins was never truly justified ; or on the contrary, that he can avoid through his_whole life all even venial sins, unless by a special privilege from God, as the church holdeth concerning the blessed Virgin, let him be anathema.”

Sixthly, we say the Romish doctrine concerning purgatory, pardons, worshipping and adoration as well of images as relics, and also invocation of saints, is a fond thing, vainly

t Si quis dixerit sola fide impium justificari, ut ita intelligat nihil aliud requiri quod ad justificationis gratiam consequendam cooperetur, et nulla ex parte necesse esse eum suze vo- luntatis motu praeparari atque dis- poni, anathema sit. Ses. 6. Can. 9.

” Si quis dixerit opera.omnia que

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x Si quis hominem semel justifi- catum dixerit amplius peccare non posse, neque gratiam amittere, atque adeo eum qui labitur et peccat nun- quam vere fuisse justificatum; aut contra, posse in tota vita peccata omnia etiam venialia vitare, nisi ex speciali privilegio quemadmodum de beata Virgine tenet ecclesia, anathe- ma sit. Ibid. can. 23.

SOLX . Of the Church. 369

invented, and grounded upon no warranty of scripture, but rather repugnant to the word of God, art. XXII; but they, y“seemg the catholie church taught by the Holy Ghost out of the holy scriptures, and the ancient tradition of the Fathers, in holy councils, and last of all in this general synod, hath taught that there is a purgatory, and that souls there detained are helped by the suffrages of the faithful, but principally by the sacrifices of the acceptable altar ; this holy synod commands the bishops, that they would diligently study, that the sound doctrine concerning purgatory, delivered from the holy Fathers and sacred councils, be by Christ’s faithful people believed, held, taught and preached every where.” And again: 2“ This holy synod commands all bishops and others, that have the charge and care of teaching, that accord- ing to the use of the catholic and apostolic church, received from the primitive times of the Christian religion, and the consent of the holy Fathers, and the decrees of sacred councils, especially concerning the intercession and invocation of saints, the honour of relics, and the lawful use of images, they dili- gently instruct the faithful, teaching that the saints reigning together with Christ do offer up their prayers to God for men, and that it is good and profitable simply to invocate and pray unto them, &e. And that the bodies of the holy martyrs and others that live with Christ are to be worshipped, &e. And also that images of Christ, the God-bearing Virgin, and

y Cum catholica ecclesia Spiritu S. edocta, ex sacris literis et antiqua patrum traditione, in sacris conciliis et novissime in hac cecumenica synodo docuerit purgatorium esse ; animasque ibi detentas fidelium suf- fragiis, potissimum vero acceptabilis altaris sacrificio juvari, preecipit S. synodus episcopis, ut sanam de pur- gatorio doctrinam a sanctis patribus et sacris conciliis traditam, a Christi fidelibus credi, teneri, doceri, et ubi- que preedicari, diligenter studeant. Ibid. Ses. 25. [p. 167.]

z Mandat sancta synodus omni- bus episcopis et ceteris docendi munus curamque sustinentibus, ut juxta catholice et apostolice eccle- siz usum, a primevis Christiane

religionistemporibus receptum, sanc- torumque patrum consensionem et sacrorum conciliorum decreta, in- primis de sanctorum intercessione, invocatione, reliquiarum honore, et legitimo imaginum usu, fideles dili- genter instruant; docentes eos, sanctos una cum Christo regnantes orationes suas pro hominibus Deo offerre, bonum atque utile esse sim- pliciter eos invocare, &c. Sanctorum quoque martyrum et aliorum cum Christo viventium corpora, &c. ve- neranda esse, &c. Imagines porro Christi, Deiparz Virginis, et aliorum sanctorum in templis preesertim ha- bendas et retinendas, eisque debitum honorem et venerationem impertien- dam. Ibid.

Bb

ART.

370 Of the Church.

other saints, are to be had and retained, especially in churches, and that due honour and veneration be given to them.” And presently, +“ But if any teach or think any thing contrary to these decrees, let him be anathema.”

Seventhly, we say it is a thing plainly repugnant to the word of God, and the custom of the primitive church, to have public prayer in the church, or to administer the sacraments in a tongue not understood of the people, art. XXIV; but they, >“ If any one say that the custom of the church of Rome, whereby part of the canon and the words of conse- eration are uttered with a low voice, is to be condemned, or that mass ought to be celebrated only in the vulgar tongue, or that water ought not to be mixed with the wine that is to be offered in the cup, let him be anathema.”

Highthly, we say there are but two sacraments, art. XXV ; they, °“‘If any one say that the sacraments of the new law were not all instituted by Jesus Christ our Lord, or that there are more or less than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders, and Matri- mony, or that any of these seven is not truly and properly a sacrament, let him be anathema.”

Ninthly, we say, transubstantiation is repugnant to the scripture, and overthroweth the nature of the sacrament, art. XXVIII; but they, 4“ But because Christ our Re- deemer said, that that which he offered under the shape of

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monium, aut etiam aliquod horum septem non esse vere et proprie sa- cramentum, anathema sit. Ibid. Ses. 7. Can. 1.

XIX. Of the Church. 3871

bread was truly his body, therefore it was always believed in the church of God, and last of all this holy synod doth now declare it, that by the consecration of bread and wine is made the changing of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of wine into the substance of his blood; which change is fitly and properly called by the holy catholic church transubstantiation.”

Tenthly, we say the sacrament of our Lord’s supper is not to be worshipped, art. XX VIII; but they, ©“ There is there- fore no place of doubting left, but that all the faithful of Christ, according to the custom always received in the catholic church, should give to this most holy sacrament, in the adoration of it, that worship of service which is due to the true God.”

Eleventhly, we say the cup of the Lord is not to be denied to the lay-people, art. XXX; but they, §“If any one say that from the command of God and the necessity of salvation, all and every believer in Christ ought to receive both kinds of the most holy sacrament of the eucharist, let him be ana- thema.”

Twelfthly, we say, the sacrifices of mass are blasphemous fables and dangerous deceits, art. XX XI; but they, s “If any one say that in the mass there is not a true and proper sacrifice offered to God, or that to be offered is nothing else but for Christ to be given to us to eat, let him be anathema.”

There are many other things wherein the doctrine esta- blished by the church of Rome contradicteth ours, as about the marriage of priests, &c.: but these may be enough to shew both the falseness of that calumny that ignorant people put upon our church of England, as if it was returning to

e Nullus itaque dubitandi locus relinquitur quin omnes Christi fi- deles, pro more in ecclesia catholica semper recepto, latrize cultum qui vero Deo debetur, huic sanctissimo sacramento in veneratione exhibeant. Ibid. c. 5. V. et Can. 6.

[…]

& Si quis dixerit in missa non offerri Deo verum et proprium sa- crifictum, aut quod offerri non sit aliud quam nobis Christum ad man- ducandum dari, anathema sit. Ibid. Sess. 22. Can. 1.

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372 Of the Church. Arr, XIX.

popery, whereas the doctrine established by our church doth in so many and plain terms contradict the established doctrine of theirs; and also it shews the truth of this part of our,doc- trine, that some part of theirs is false. For seeing whatso- ever is here set down as the doctrine of our church is grounded upon scripture, consented to by reason, and delivered by the Fathers, it cannot but be true doctrine: and seeing theirs doth so frequently contradict ours, it cannot but in such things that are so contradictory to ours be false doctrine. And therefore we may well conclude, that even the church of Rome too hath erred, yea, in matters of faith, and that if she denies it, she must add that to the rest of her errors.

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ARTICLE XxX.

Notes

• Declarat tamen hee ipsa syno- dus non esse sue intentionis com- prehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam Virginem Mariam Dei genitricem. Ibid. Ses. 5. [p. 29.]
• Quoniam autem Christus re- demptor noster corpus suum, id quod sub specie panis offerebat, vere esse dixit, ideo persuasum semper in ecclesia Dei fuit, idque nunc deni- que sancta hec synodus declarat, per consecrationem panis et vini. conversionem fieri totius substantize panis in substantiam corporis Christi Domini nostri, et totius substantize vini in substantiam sanguinis ejus, que conversio convenienter et pro- prie a sancta catholica ecclesia tran- substantiatio dicitur. Ibid. Sess. 13. Can. 4.