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A48307
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A comparison of the Parliamentary protestation with the late canonicall oath and the difference betwixt them as also the opposition betwixt the doctrine of the Church of England and that of Rome : so cleared that they who made scruple of the oath may cheerfully and without doubt addresse themselves to take the protestation : as also a fvrther discvssion of the case of conscience touching receiving the sacrament of the Lords Supper, when either bread or wine is wanting or when by antipathy or impotence the party that desires it cannot take it : wherein the impiety, injury and absurdity of the popish halfe communion is more fully declared and confuted : both which discourses were occasioned by a letter of a lay-gentle-man, lately written to the authour for his satisfaction touching the matters fore-mentioned / by John Ley ...
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Ley, John, 1583-1662.
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1641
(1641)
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Wing L1872; ESTC R11663
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46,713
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56
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of the Church of England against all Popery and Popish Innovations within this Realm contrary to the same doctrine and according to the duty of my Allegiance His Maiesties Royall Person Honour and Estate As also the power and priviledges of Parliaments The lawfull Rights and Liberties of the Subiects and every person that maketh this Protestation in whatsoever he shall doe in the lawfull pursuance of the same And to my power and as farre as lawfully I may I will oppose and by all good wayes and means endeavour to bring to condigne punishment all such as shall either by force practice counsels plots conspiracies or otherwise doe any thing to the contrary of any thing in this present Protestation contained And further that I shall in all iust and honourable wayes indeavour to preserve the union and peace betwixt the three Kingdoms of England Scotland and Ireland And neither for hope feare nor other respect shall relinquish this Promise Vow and Protestation Wheras some doubts have been raised by severall persons out of this House concerning the meaning of these words contained in the Protestation lately made by the members of this House viz. the true reformed pâ—otestant Religion expressed in the Doctrin of the Church of England against all Popery and Popish Innovations within this Realm contrary to the same Doctrine This House doth declare that by those words was and is meant only the publike Doctrine professed in the said Church so farre as it is opposite to Popery and Popish Innovations and that the said words are not to be extended to the maintaining of any firme of worship discipline or Governement nor of any Rites or Ceremonies of the said Church of England If it were so that the doubts of the Oath stood up as your Quere hath it against the Protestation or that they were an invitation of scruples against it it were not my fault for my book of doubts was made though not printed before there was any intimation or expectation of a Parliament especially by those whose mansion is so remote from the mysteries of State so farre below the orbe of the highest Intelligence as mine is 2. I doubt not to make it plain that the differencies betwixt the Parliamentary Protestation and the Canonicall Oath are so many and so weighty that a man may with good conscience and discretion suspect much perill in taking the Oath and be well assured of the safety in taking the Protestation composed in the Parliament Reall differencies betwixt the Protestation of the Parliament and the Oath of the Canon first in the matter of them both the Doctrine established THe differences betwixt the Protestation of the Parliament and Oath of the Synod are Reall and Personall The Reall are such as concern the matter and forme of them both The matter wheron you ground the chief cause of your doubting I shall distinguish into that which is common to them both and that which is peculiar to either That which is common to both is the asserting of the Doctrine established in the Church of England especially as in opposition to Popish Doctrine wherof as it is set down in the Canon there be three doubts 1. c What is meant by the Church of England 2. d What is meant by Popish Doctrine 3. e What establishment of Doctrine is here mâ—ant and how farre it may be said to be established which doubts with their reasons whosoever reads with an impartiall and unprejudiced apprehension will never apply to the Protestation of the Parliament And in what sence we may well understand these words in the printed Protestation though I will not take upon me to interpret it except for satisfaction to my self and to such as require my Judgement of it in my conceipt is very clear especially by the Declaration annexed to many printed copies of that Protestation though that which you sent me came forth without it in this tenour by these words The true reformed Protestant Religion expressed in the Doctrine of the church of England against all Popery and Popish Innovations within this Realme contrary to the same Doctrine was and is meant only the publike Doctrine professed in the church of England so farre as it is opposite to Popery and Popish Innovations And that is as I take it without taking upon me the Authority of an Interpreter of it save as before I have said the Doctrin contained in the 39. Articles For First that is the most publick Doctrin of the Church because in the Church of every Parish all that are admitted into Benefices must publiâ—ly read the 39. Articles unto the people within the first month of their admission to them upon perill of loosing their livings by falling into lapse 2. That Doctrin is most professedly the Doctrin of the Church of England for all Doctours and teachers of the Church are bound so farre to professe it as to subscribe unto those Articles without which subscription they are not to be allowed for publike Preachers or teachers at least not admitted into pastorall charges in the Church of England 3. The Doctrin of those Articles is most opposite to Popery and popish Innovations for they were framed and tempered of purpose for an Antidote to Popery in the Raign of Queen Elizabeth about four yeers after her coming to the Crown for she began her f raigne November 17. 1558. and in 1562. were these Articles concluded on to be the publike and professed Doctrine of the Church of England This Doctrine and these Articles are in congruity of right Reason to be intended in this Protestation Yet not all of them neither though none of them be denied or renounced but onely those which are opposite to Popery and popish Innovation as these that follow The Protestant Doctrin of the Church of England The Popish Doctrine opposite unto it Art 6.  2 Holy Scripture containeth all things necessary to Salvation a The Papists joyne traditions unwritten as of equall authority with the written word In the name of the holy Scriptures wée doe understand those canonicall bookes of the old and new Testament of whose authority was never any doubt in the Church i. e. al the books of the old Testament from Genesis to Malachy as they are placed in our ordinary English Bibles and all the new Testament And the other Books as Hierom saith the Church doth read for example of life and instruction of manners but doth not apply them to establish any Doctrine and those are they which in many English Bibles begin after Malachy and end with the Maccabees b The Papists mingle Apochryphall books with the Canonicall as of the same authority with them thus lest any one should doubt what books of Scripture are to be received they are these underwritten the five books of Moses Genes Exod. Levit. Num. Deut. Ios. Iudg. Ruth foure books of Kings accounting the two books of Samuell for two of the foure two books of the Chr. Esd. 1. 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