esse, Scriptura commemorat, di- take, to eat, to drink; and that this cens (Mark xiv. 23): Et biberunt was done by the Apostles the Scriptex eo omnes.' Et Paulus inquit ure makes mention, saying (Mark (1 Cor. x. 16): 'Panis, quem fran- xiv. 23): And they all drank of it.' gimus, est communicatio corporis And Paul says: "The bread which Christi, hoc est, qui hunc panem we break is the communion of the edit, corpus Christi edit. Idem body of Christ; that is, he that eats magno consensu præcipui ex an- this bread eats the body of Christ. tiquissimis Ecclesiæ Doctoribus, To the same with great consent do Chrysostomus, Cyprianus, Leo the chief of the most ancient docPrimus, Gregorius, Ambrosius, tors of the Church, Chrysostom, Augustinus, testantur.

Cyprian, Leo the First, Gregory,
Ambrose, Augustine, bear witness.

VII. Credimus, docemus et con- VII. We believe, teach, and confitemur, quod non tantum vere fess that not only true believers in in Christum credentes, et qui Christ, and such as worthily apdigne ad Cœnam Domini acce- proach the Supper of the Lord, but dunt, verum etiam indigni et in- also the unworthy and unbelieving fideles verum corpus et sangui- receive the true body and blood of nem Christi sumant: ita tamen, Christ; in such wise, nevertheless, ut nec consolationem, nec vitam that they derive thence neither inde percipiant, sed potius, ut consolation nor life, but rather illis sumtio ea ad judicium et so as that receiving turns to their damnationem cedat, si non con- judgment and condemnation, unvertantur et pænitentiam agant less they be converted and repent (1 Cor. xi. 27, 29). (1 Cor. xi. 27, 29).

Etsi enim Christum, ut Sal- For although they repel from vatorem, a se repellunt, tamen them Christ as a Saviour, nevereundem, licet maxime inviti, ut theless they are compelled, though severum Judicem, admittere co- extremely unwilling, to admit him guntur. Is vero non minus præ- as a stern Judge. And he no less sens judicium suum in convivis present exercises his judgment over illis impœnitentibus exercet, quam these impenitent guests than præsens consolationem et vitam present he works consolation and in cordibus vere credentium et life in the hearts of true believers dignorum convivarum operatur. and worthy guests.

VIII. Credimus, docemus et VIII. We believe, teach, and confitemur, unum tantum genus confess that there is one kind esse indignorum convivarum: ii only of unworthy guests: they sunt soli illi, qui non credunt. are those only who do not beDe his scriptum est (John iii. lieve. Of these it is written 18): Qui non credit, jam judi- (John iii. 18): 'He that believcatus est. Et hoc judicium in- eth not is condemned already.' digno Sacræ Cœnæ usu cumu- And this judgment is enhanced latur et aggravatur [gehäufet, and aggravated by an unworthy grösser und schwerer wird] (1 use of the holy Supper (1 Cor. Cor. xi. 29). xi. 29).

IX. Credimus, docemus et con- IX. We believe, teach, and confitemur, quod nullus vere cre- fess that no true believer, so long dentium, quam diu vivam fidem as he retains a living faith, reretinet, Sacram Domini Cœnam ceives the holy Supper of the ad judicium sumat, quantacun- Lord unto condemnation, however que fidei imbecillitate laboret. much weakness of faith he may Cena enim Domini inprimis labor under. For the Lord's Suppropter infirmos in fide, pœni- per has been chiefly instituted for tentes tamen, instituta est, ut ex the sake of the weak in faith, who ea veram consolationem et imbe- nevertheless are penitent, that from cillis fidei suæ confirmationem it they may derive true consolapercipiant (Matt. ix. 12; xi. 5, tion and a strengthening of their 28). weak faith (Matt. ix. 12; xi. 5, 28).

X. Credimus, docemus et con- X. We believe, teach, and confitemur, totam dignitatem convi- fess that the whole worthiness of varum cœlestis hujus Conce in the guests at this heavenly Supper sola sacratissima obedientia et consists alone in the most holy obeabsolutissimo Christi merito con- dience and most perfect merit of sistere. Illud autem nobis vera Christ. And this we apply to ourfide applicamus, et de applica- selves by true faith, and are rentione hujus meriti per Sacra- dered certain of the application of mentum certi reddimur, atque in this merit, and are confirmed in our animis nostris confirmamur. Ne- minds by the sacrament. But in quaquam autem dignitas illa ex no way does that worthiness depend

virtutibus nostris, aut ex internis upon our virtues, or upon our invel externis nostris præparatio- ward or outward preparations. nibus pendet.

unanimi consensu omnes erro- unanimous consent, all the erroneneos, quos jam recitabimus, ar- ous articles which we will now reticulos, ut qui commemoratæ piæ doctrinæ, simplicitati fidei et sincera confessioni de Cana Domini repugnant.

count, as being opposite to the above-stated godly doctrine, to the simplicity of faith, and to the sound confession concerning the Supper of the Lord:

I. Papisticam Transsubstan- I. The papistical transubstantiatiationem cum videlicet in Pa- tion, when, to wit, in the Papal patu docetur, panem et vinum Church it is taught that the bread in Sacra Cana substantiam at- and wine in the holy Supper lose que naturalem suam essentiam their substance and natural esamittere, et ita annihilari, atque sence, and are thus annihilated, elementa illa ita in Christi cor- and those elements so transmuted pus transmutari, ut præter ex- into the body of Christ, that, externas species nihil de iis reli- cept the outward species, nothing quum maneat. remains of them.

II. Papisticum Missa sacrificium, quod pro peccatis vivorum et mortuorum offertur.

III. Sacrilegium, quo Laicis una tantum pars Sacramenti datur, cum nimirum, contra expressa verba Testamenti Christi, calice illis interdicitur, atque ita sanguine Christi spoliantur.

IV. Dogma, quo docetur, quod

II. The papistical sacrifice of the Mass, which is offered for the sins of the living and the dead.

III. The sacrilege whereby one part of the sacrament only is given to the laity, the cup being forbidden them, against the express words of the Testament of Christ, and they are thus despoiled of the blood of Christ.

IV. The dogma whereby it iɛ

verba Testamenti Jesu Christi taught that the words of the Tesnon simpliciter intelligenda et tament of Jesus Christ are not to fide amplectenda sint, uti so-be understood and embraced by nant; ea enim obscura esse, id- faith in simplicity as they sound, eoque verum eorum sensum ex on the ground that they are obaliis Scripturæ locis petendum scure, and that therefore their true sense is to be sought from other places of Scripture.

e88e.

V. That the body of Christ in

V. Corpus Christi in Sacra Cœna non ore una cum pane the holy Supper is not received sumi: sed tantum panem et vi- by the mouth together with the num ore accipi: corpus vero bread, but that only bread and Christi spiritualiter duntaxat, wine are received by the mouth, fide nimirum, sumi.

while the body of Christ is taken

only spiritually, to wit, by faith.

VI. That the bread and wine in

VI. Panem et vinum in Cana Domini tantummodo symbola the Lord's Supper are only symseu tesseras esse, quibus Chri- bols or tokens whereby Christians stiani mutuo sese agnoscant. mutually recognize each other.

VII. Panem et vinum tantum esse figuras, similitudines et typos corporis et sanguinis Christi, longissimo intervallo a nobis absentis.

VII. That the bread and wine are only figures, similitudes, and types of the body and blood of Christ, who himself is very far distant from us.

VIII. Panem et vinum tan- VIII. That the bread and wine tummodo signa, memoria conser- are only signs, instituted for a mevandæ gratia, instituta esse, quæ morial, and having the character of sigillorum et pignorum rationem seals and pledges, by which it is habeant, quibus nobis confirme- made sure to us that faith, when tur, quod fides, cum in cœlum she ascends and is transported into illa ascendit et evehitur, ibi tam vere corporis et sanguinis Christi particeps fiat, quam vere nos in Sacra Cœna panem manducamus et vinum bibimus.

IX. Fidem nostram de salute

heaven, there as truly becomes participant of the body and blood of Christ, as we do truly in the holy Supper eat the bread and drink the wine.

IX. That our faith concerning

certam reddi et confirmari in our salvation is rendered certain Cana Domini, non nisi signis and confirmed in the Supper of illis externis, pane et vino: ne- the Lord only by those external quaquam autem vere præsenti- signs, bread and wine, but in nocorpore et sanguine wise by the true body and blood of Christ truly present.

bus vero Christi.

X. In Sacra Cana duntaxat

X. That in the holy Supper, only

virtutem, operationem et meri- the virtue, operation, and merit of tum absentis corporis et sangui- the absent body of Christ are disnis Christi dispensari.

pensed.

XI. Christi corpus ita cœlo in- XI. That Christ's body is so conclusum esse, ut nullo prorsus fined in heaven that it can in no modo, simul, eodem tempore, plu- mode whatever be likewise at one ribus aut omnibus locis in terris and the same time in many places, præsens esse possit, ubi Cœna or in all the places where the Lord's Domini celebratur. Supper is celebrated. XII. Christum substantialem XII. That Christ could neither corporis et sanguinis sui præsentiam neque promittere neque exhibere potuisse, quandoquidem id proprietas humanæ ipsius naturæ assumtæ nequaquam ferre aut admittere possit.

promise nor impart the substantial presence of his body and blood, inasmuch as the essential property of the human nature itself which he had assumed could by no means

bear or admit of this.

XIII. Deum ne quidem uni- XIII. That God, even with all versa sua omnipotentia (horren- his omnipotence (a thing fearful dum dictu et auditu) efficere posse, to say and fearful to hear), can ut corpus Christi, uno eodemque not effect that the body of Christ tempore in pluribus, quam uno should be substantially present at tantum loco, substantialiter præ- one and the same time in more sens sit. places than one.

XIV. Non omnipotens illud verbum Testamenti Christi, sed fidem præsentiæ corporis et sanguinis Christi in Sacra Cana

causam esse.

XV. Fideles corpus et sangui

XIV. That not that omnipotent word of the Testament of Christ, but faith is the cause of the presence of the body and blood of Christ in the holy Supper.

XV. That the faithful ought not