poris et sanguinis sui sacramentum, Cœnam Domini quam dicimus, in Ecclesia sua ad finem usque mundi celebrandum, in perpetuam memoriam sacrificii sui ipsius in morte

the sacrament of his body and blood, called the Lord's Supper, to be observed in his Church, unto the end of the world; for the perpetual remembrance of the sacrifice of himself in his death, the sealing all sua oblati, et ad beneficia istius ombenefits thereof unto true believers, nia vere fidelibus obsignandum; in their spiritual nourishment and eorum item alimentum ac incremengrowth in him, their further en- tum in Christo spirituale; quoque gagement in, and to all duties ad officia cuncta præstanda, prius which they owe unto him; and to quidem illi debita, arctiori adhuc be a bond and pledge of their nodo tenerentur; ut vinculum denicommunion with him, and with que ac pignus foret communionis ileach other, as members of his lius quæ iis cum Christo et secum mystical body.' ipsis mutuo, tanquam corporis ipsius mystici membris, intercedit.'

II. In hoc Sacramento non Patri suo offertur Christus, sed neque inibi fit reale aliquod sacrificium ad peccatorum remissionem vivis aut mor

2

II. In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sins of the quick or dead, but only a commemoration tuis procurandam; verum unicœ of that one offering up of himself, istius oblationis, qua Christus semet by himself, upon the cross, once for ipsum ipse in cruce, et quidem omall, and a spiritual oblation of all nino semel obtulit, commemoratio sopossible praise unto God for the lum; una cum spirituali propterea same; so that the Popish sacrifice laudis omnimoda Deo redditæ oblaof the mass, as they call it, is most Unde Pontificiorum istud abominably injurious to Christ's sacrificium Missæ (uti loqui amant) one only sacrifice, the alone pro- plane detestandum sit oportet, utpote pitiation for all the sins of the maxime injuriam uni illi unicoque elect.' Christi sacrificio, quod quidem unica est pro peccatis electorum universus propitiatio.

tione.

* 1 Cor. xi. 24-26; Matt. xxvi. 26, 27; [Am ed. Luke xxii. 19, 20].

4 Heb. vii. 23, 24, 27; x. 11, 12, 14, 18.

III. The Lord Jesus hath, in this III. In hoc suo instituto præcepit ordinance, appointed his ministers Dominus Jesus Ministris suis, verto declare his word of institution to bum institutionis populo declarare, the people, to pray, and bless the ele- orare, ac elementis pani scilicet ac ments of bread and wine, and there- vino benedicere, eaque hac ratione a by to set them apart from a common communi ad sacrum usum separare, to an holy use; and to take and quinetiam panem accipere et franbreak the bread, to take the cup, gere; poculum item in manus acciand (they communicating also them- pere; atque (communicantibus una selves) to give both to the commu- ipsis) utrumque communicantibus exnicants; but to none who are not hibere,' nemini autem a congregathen present in the congregation.' tione tunc absenti. IV. Private masses, or receiving this sacrament by a priest, or any other, alone;' as likewise the denial of the cup to the people; worshiping the elements, the lifting them up, or carrying them about vatio aut circumgestatio, ut et præfor adoration, and the reserving textu religiosi usus cujuscunque asthem for any pretended religious servatio, sunt quidem omnia tum use, are all contrary to the nature hujusce Sacramenti naturæ tum of this sacrament, and to the insti- Christi institutioni plane contratution of Christ."

IV. Missæ privatæ, sive perceptio hujusce Sacramenti a solo vel Sacerdote vel alio quovis; prout etiam poculi a populo detensio,* elementorum adoratio, quoque adorentur ele

ria.

V. In hoc Sacramento externa elementa ad usus a Christo institutos rite separata, ita ad eum crucifixum referuntur ut rerum quas repræsentat nominibus (corporis nempe ac sanguinis Christi) vere quidem, at Sacramentaliter tantum, sint nuncu

V. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, pata, manent siquidem adhuc quoad in substance and nature, they still substantiam et naturam vere solum

'Matt. xxvi. 26-28, and Mark xiv. 22-24, 31 Cor. x. 6.

and Luke xxii. 19, 20, with 1 Cor. xi. 23-Mark iv. 23; 1 Cor. xi. 25-29.

27. 'Acts xx. 7; 1 Cor. xi. 20.

5 Matt. xv. 9.

Matt. xxvi. 26-28.

remain truly, and only, bread and que panis ac vinum nihilo minus wine, as they were before.'

quam antea fuerant.'

VI. Doctrina illa quæ substantia panis ac vini in substantiam corporis et sanguinis Christi conversionem (transubstantiatio vulgo dicitur) sive illam per Sacerdotis consecrationem, sive quomodocunque demum fieri statuit, non scripturæ solum, verum etiam communi omnium

VI. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common-sense and reason; overthrow-sensui ac rationi adversatur, sacraeth the nature of the sacrament; menti naturam evertit, superstitionis and hath been, and is the cause of multifaria causa extitit atque etiammanifold superstitions, yea, of gross num existit, imo vero et crassissimæ idolatries." idololatriæ.

VII. Digne communicantes, Elementa in hoc sacramento visibilia dum participant,' una cum iis interne Christum crucifixum et beneficia mortis ejus universa revera et realiter (modo, non carnali quidem aut corporeo, sed spirituali) per fidem recipiunt eisque vescuntur. Corpus siquidem et sanguis Christi non cor

VII. Worthy receivers, outwardly partaking of the visible elements in this sacrament,' do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death the body and blood of Christ being then not corporally or carnally in, with, or under the bread poreo aut carnali modo in, cum, vel and wine; yet as really, but spirit- | sub pane ac vino; realiter tamen, ac ually, present to the faith of be- spiritualiter credentium fidei in hoc lievers in that ordinance, as the elements themselves are, to their outward senses."

VIII. Although ignorant and wicked men receive the outward elements in this sacrament, yet

11 Cor. xi. 26-28; Matt. xxvi. 29.

instituto, non minus quam externis sensibus elementa ipsa, sunt præsentia.*

VIII. Homines improbi et ignari externa licet in hoc sacramento percipere possint elementa, rem tamen

1 Cor. xi. 28;

2 Acts iii. 21 with 1 Cor. xi. 24-26; Luke 1 Cor. x. 16; xxiv. 6, 39.

[Am. ed. 1 Cor. v. 7, 8]. [Am. ed. 1 Cor. x. 3, 4].

they receive not the thing signified | per ea significatam non recipiunt ; thereby; but by their unworthy verum indigne illuc accedendo, rei coming thereunto are guilty of the fiunt corporis ac sanguinis Dominici body and blood of the Lord, to ad sui ipsorum condemnationem. their own damnation. Wherefore Quapropter homines impii et ignari all ignorant and ungodly persons, prout communioni cum Deo potiunas they are unfit to enjoy commun- dæ nullatenus sunt idonei, ita prorion with him, so are they unworthy sus indigni sunt qui accedant ad of the Lord's table, and can not, mensam Domini; neque sine gravi without great sin against Christ, in Christum peccato, possunt (quamwhile they remain such, partake of diu tales esse non destiterint Sacra these holy mysteries,' or be admit- hæc mysteria participare; vel ad ted thereunto.' ea participandum admitti.

CHAPTER XXX.

Of Church Censures.

CAP. XXX.

De Censuris Ecclesiasticis.

I. The Lord Jesus, as king and I. Dominus Jesus quatenus Rex head of his Church, hath therein et caput Ecclesiæ suæ constituit in appointed a government in the ea regimen, quod in officiariorum hand of Church officers, distinct Ecclesiasticorum manu foret, disfrom the civil magistrate." tinctum a civili Magistratu.'

II. To these officers the keys of the kingdom of heaven are committed, by virtue whereof they have power respectively to retain and remit sins, to shut that kingdom against the impenitent, both by the Word and censures; and to open it unto penitent sinners, by the ministry of the gospel, and by absolution from censures, as occasion shall require.*

1 Cor. xi. 27-29; 2 Cor. vi. 14-16; [Am. ed. 1 Cor. x. 21].

21 Cor. v. 6, 7, 13; 2 Thess. iii. 6, 14, 15; Matt. vii. 6.

'Isa. ix. 6, 7; 1 Tim. v. 17; 1 Thess. v. 12;

II. Officiariis hisce claves regni cœlorum sunt commissæ, quarum virtute obtinent potestatem peccata vel retinendi vel remittendi pro varia peccantium conditione; impœnitentibus quidem regnum illud tam per verbum quam per censuras occludendi, peccatoribus vero pœnitentibus tam evangelii ministerio quam absolutione a censuris idem aperiendi, prout occasio postulaverit.*

Acts xx. 17, 28; Heb. xiii. 7, 17, 24; 1 Cor. xii. 28; Matt. xxviii. 18-20; [Am. ed. Psa. ii. 6-9; John xviii. 36]. Matt. xvi. 19; xviii. 17, 18; John xx. 2123; 2 Cor. ii. 6-8.

III. Church censures are neces

III. Omnino necessarice sunt cen

sary for the reclaiming and gain- suræ Ecclesiasticæ, lucrandis fratri

bus delinquentibus eisque in viam reducendis, reliquis autem a similibus delictis deterrendis, fermento illi malo, ne totam massam inficiat, ex

ing of offending brethren; for deterring of others from the' like offenses; for purging out of that leaven which might infect the whole lump; for vindicating the purgando; ad honorem Christi et honor of Christ, and the holy pro- Sanctam Evangelii professionem fession of the gospel; and for pre- vindicandum, ut prævertatur deniventing the wrath of God, which que ira Dei, quæ merito in Ecclesiam might justly fall upon the Church, accendi posset, si ipsius fœdus, huif they should suffer his covenant, jusque sigilla ab insigniter ac pertiand the seals thereof, to be pro- naciter delinquentibus impune profaned by notorious and obstinate fanari pateretur.

offenders."

IV. Quo melius autem hosce fines

IV. For the better attaining of these ends, the officers of the Church consequantur, procedere debent Ecclesiæ officiarii, admonendo, a Sacramento cœnæ Dominicæ ad tempus aliquod suspendendo, excommunicando denique ab Ecclesia, pro ratione criminis, atque personæ delinquentis merito.

are to proceed by admonition, suspension from the Sacrament of the Lord's Supper for a season, and by excommunication from the Church, according to the nature of the crime and demerit of the person.*

CHAPTER XXXI.

Of Synods and Councils.

CAP. XXXI.

De Synodis et Conciliis.

I. For the better government and I. Quo melius gubernari, ac ultefurther edification of the Church, rius ædificari possit Ecclesia, conthere ought to be such assemblies ventus ejusmodi fieri debent, quales as are commonly called synods or vulgo Synodi et Concilia nuncucouncils.1

[Am. ed. omits the.]

21 Cor. chap. v. ; 1 Tim. v. 20; Matt. vii. 6; 1 Tim. i. 20; 1 Cor. xi. 27 to the end, with Jude 23.

pantur.*

31 Thess. v. 12; 2 Thess. iii. 6, 14, 15; 1 Cor. v. 4, 5, 13; Matt. xviii. 17; Tit. iii. 10. Acts xv. 2, 4, 6.