Subjects from the Oath of Allegiance and accursed all that performed obedience unto her s The same power he takes upon him in many other Kingdomes but his hatred to England which he takes for an hereticall and Apostaticall Kingdom above others gives just cause of speciall caution for the Church and State of England against his usurpation TO these particulars I might adde other Protestant tenets of our Church out of the Books of Homilies wherin though there be some things doubtfull there are many very true and Orthodox Doctrines very soundly stated and proved and zealously pressed against the Heresies of Popery and among these thirty-nine Articles there are some others opposite to Popery which I have not mentioned as the tenth of Freewill and the thirteenth of workes done before Justification because the Antithesis betwixt the Protestant and Popish Doctrine by the subtile and ambiguous formes of expression on the Popish-side is made more intricate and problematicall then in the rest and in these we have exprest there are some other which are necessarily implied as by mutuall relation defending or destroying one another So it is betwixt a Purgatory and prayers for the dead for if there be a Purgatory as Papists affirme prayers for the dead will be needfull and profitable offices of the living on their behalfe if no Purgatory as our 22. Article orthodoxally determineth prayers for the dead are frivolous and fruitlesse services for if there be only two places for receipt of soules after death Heaven and Hell to pray for those in Heaven is needlesse for them in Hell bootlesse To them no good thing is wanting for these no good thing will be obtained not so much refreshing as a drop of water from the tip of the finger Luk 16. 24. These then may be sufficient both to informe such as make this Protestation what Doctrine of our Church is opposite to Popery and to assure those that do propound it of their minds to the Religion established who willingly present themselvâ— to promise vow and protest in the forme fore-mentioned for they that are Protestants and Antipapists in these points will never side with the Popish-party against the Religion established or the Parliament assembled Thus much of matter of Doctrine mentioned both in the Oath of the sixt Canon and the late Protestation Wherin though they materially agree yet considering what hath beene said by way of b doubt against the meaning of the Canon which hath no place in this Protestation They that were affraid of the former in this respect have no cause to make scruple of the latter Of that wherin the Oath of the sixt Canon and the Protestation do differ in respect of the matter contained in either which the other hath not THe most doubts for number and the most perplexing for difficulty for the Oath of the Canon are in that part of it which concerneth discipline and government by Arch-bishops Bishops Deans Arch-deacons with that boundlesse c. beyond which we can find no shore and wherin our line and plummet can reach no bottom especially if rites and Ceremonies be reduced to discipline as I have observed inâ— my c first particular doubt of the Oath from all this perplexity wherwith the Canon entangleth a timerous conscience the Protestation giveth very good and undoubted Security expresly declaring that 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 are not to be extended to the maintaining of any forme of worship discipline or government nor of any rites or Ceremonies of the said Church of England wherin as they do not require the ratification of any such particulars so neither do they disaâ—ow them but leave them as controversed points to such a decision as is due unto them This Declaration was not in that Protestation you sent unto me if it had it may be you had not mooved the doubt as you did Whether my doubts against the Oath did not stand up and invite to scruples against the present Protestation But though all this doubtfull matter be discarded from it which was the most dangerous part of the charge of the Canon yet there is other matter of much doubt and great moment within the Protestation which the Canon contains not as the Power and Priviledges of Parliaments the rites and liberties of Subiects which are points of too high a pitch for common capacities and it may be difficult enough for the wiser sort well and truly to understand I will not as I said before take upon me to expound the meaning of these termes for generall satisfaction for so it belongeth to them that made the Text to make the Comment the Authours are the best and most Authenticke Interpreters of their owne words who alone can make the one as generall as the other but for the guiding of mine own conscience touching the sence of these words I have this to say First for the Power and Priviledges of Parliaments d King Iames taught me to take them in a very large extent where he repeated and approoved the Speech of that old wise man as he cals him the Treasurer Burleigh who was wont to say he knew not what an Act of Parliamâ—nt could not doe in England doubtlesse it may doe any thing but what is contrary to his Acts or Statutes whose least word hath more right to rule in all Lands then any Laws that are made by men in any one Country or Kingdome whatsoever 2. For the Rights and liberties of Subjects I find no cause to doubt of them in the generall since the word lawfull is added unto them and indeed throughout the whole Protestation here are such words of Caution and limitation as may serve for prevention of all scruples in this respect for though the length of it be not fully twelve lines there are thus many clauses to give it a relish of regular construction as farre as lawfully I may lin. 2. lawfull rites lin. 6. lawfull pursuance and as farre as lawfully I may lin. 7. by all good wayes lib. 8. inâ— all iust and honourable waies lin. 10. there are no such words of caution to the conscience in the Canonicall Oath There is one clause in it which seemeth to limit one part of it to the rule of right for it requireth a ratification of the Governement by Archbishops Bishops Deans Arch-deacons c. as of right in ought to stand which words are like a Picture in a â—urrowed Table equivocally varying the aspect according to the site or placing of him that looketh towards it These limitations are none such but very plain and they are so placed as to diffuse an influence of fidelity and Justice the Protestation throughout and that may suffice for assent unto it in generall termes and when any particular is singled out for approbation or pursuit I doubt not but it
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
withholding the Communion Cup from the Laity as a ground of perswasion to returne to that Church where the Laity receive their full right in both kinds as well as the Clergy But then you tell me that having therupon received an escript from a Romish Priest about Christmas 1639. who as you say stated the point to the same effect as I have done wherto you returned an answer which be tooke with him to Rome where he hath as it seemes ever since beene resident your indeavour will proove fâ—uitlesse if the truth be as I have condescended unto Afterwards you b twice joyne me and the Seminary together as if we two were at better accord about their fraudulent detention of half the Sacrament then you and I. Truly Sir I am so farre from all guilt of that Sacrilegious guile of the Romish Church that I conceive if any had suspected me for it heretofore my booke which you have read might have served for a compleat Apology and purgation from it but I see by your conceipt the saying of Cicero verified betwixt you and me c It is not of so much moment with what minde one writeth as with what mind another readeth I suppose you set your selfe so affectionately against the Seminaries sacrilegious tenet that the heat of your zeale warped your misconceipt to a degree of excesse which hath bin an occasion of errour to d some of the greatest Clerkes as King Iames hath observed of St. Augustine in particular giving some rules for reading of the Fathers he adviseth to distinguish e their positive Doctrine from that which they write in heat of opposition wherin saith he sometimes through too much vehemency they over-straine in their Polemicke Tractates against Hereticks for instance S. Augustine in his worthy Treatises extant in the seaventh Tome of his workes in vehemently oppugning those Hereticks that agree with our Arminians to wit the Pelagians who denied Originall sin in Infants and consequently held Baptisme needlesse was so farre transported to urge the necessity therof that he excludeth all Infants dying unbaptized from all hope of Salvation In application of this to your Case you may see my disposition to returne you better coyne then I received from you for you joyne me with a Romish Seminary in society of Sacriledge I joyne you with a most renowned Doctour of the Church in an exubeâ—ancy of zeale easily capable of pardon and not altogether uncapable of some commendation and if either you or any one els had convinced me of any errour whether of this or any other kinde I would learne of him a better lesson then this example sheweth which is f fâ—r want of wisedome before hand to make amends by modest confession of a fault afterwards But as yet I conceive my cause I must stand upon my just defence against a three-fold charge in your Letter 1. Of Popish conformity with the Seminarie Priest 2. Of ambiguity in mine own Tenet without reference to him 3. Of scandall and offence which you conceive some may take as your selfe have done at that passage wherat you say you have taken a stumble For the first you first set downe my words then the Seminaries my words as you rightly set them downe though you take them in a wrong sence are these g Though there be most dispute betwixt us and the Papists upon the with-holding of the Cup of the holy Communion in the thing it selfe there is no more necessity held by either side of the use of the one Element then of the other nor is Christ lesse present to the faithfull in the one then in the other The Seminaries Tenet you deliver more largely but I will note onely so much of it as is most pertinent to cleare the point of consent or difference betwixt us and this it is I affirme saith the Seminary that by one of the Elemâ—nts alone the whole thing is both signified and the efficacy produced for by the one we receive whole Christ who is as really present by receiving one as by both Hereupon you addresse this demand unto me Now Sir if it be true as to the thing it selfe that there is no other necessity of the use of one Element then of the other â—r that the whole benefit may be received by one and that Christ is no lesse present to the faithfull in the one element then in the other or in both together then me thinks it is not well done by any of our side to foment or cherish so great a controversie as is maintained betwixt us Protestants and the Papists concerning the obolition of the Communion Cup If your Seminary had seen this part of your Letter he would perhaps have taxed you for â—â—andering his Church since though the Communion Cup be with-held from the Laity it is not abolished for you know and you shew it afterwards out of Popish Authours that they consecrate the Sacrament and the consecrating Priests and Princes receive it in both kinds but though I would be so just as to give the Divell his due and therfore would not make any point of Popery which is bad enough worse then it is I answer for my selfe touching your conceipt of my conformity with the Seminary Priest that we differ in two main Points which are noted by your self besides divers others First that the Seminary equals one Element with both I compâ—re the one with the other the Cup with the bread and say there is no more necessity of the one then of the other neither necessitate medâ—â— for the one is not either more or lesse needfull to a Christian then the other nor necessitate precepti for both were alike and together prescribed by the same precept if you hold otherwise you must shew that the bread is more necessary then the Cup or the Cup more necessary then the bread and that the one was prescribed the other but permitted or wholly omitted in Christs institution 2. The Seminary holds one as sufficient as both both for efficacy and for signification I compare the one with the other but for efficacy as your self confesse and if you hold that the faithfull receiving of the one is not as effectuall as the faithfull receiving of the other shew which of the two hath the preheminence of efficacy and your reason why 3. Your Seminary Priest especially if commorant at Rome as you note he was and it may be yet is holds himselfe bound to beliefe and practise of the decrees of the Councels of Constance Basil and Trent as I have set them down in the Popish contradiction to our 30. Article which not onely forbid the use of the Communion Cup to the Laity in common but excommunicateth and anathematizeth those that contradict their decree I hold it is most soundly determined in our thirtieth That 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
Morton of tâ—e Instit. of the Sacr. l 1. c. 3. §. â—0 p. 61. a Licet Christâ—â— post caenam iâ—stituerit suis Disciâ—â—liâ— aâ—ministraverit sub utraque specie venâ—rabile 〈◊〉 Sacramentum tamen hoc non oâ—staâ—te c. Concil. Constant. Self 13. Tom. 7. part 2. pag. 1042. col â— b Insuper declarat 〈◊〉 Redemptor nâ—ster ut antedictâ—m est in suprema illa caeâ—a hâ—c Sacramentum in 〈◊〉 speciâ—bus instituerit Apostolis tradiderit tamen fatendum esse etiam suâ— altera tantum specie totum atque integrum Christum 〈◊〉 Sacramentum sâ—mi Concil. Trid. Sess. 21. Tom. 9. c. 3. p. 399. Col. 1. 2. c See Dr. Featley Grand Sacriledge c. 1â— p. 143 c. d Praxis Ecclesiâ— per 1200. secula â—ro calâ—ce 〈◊〉 Tom. 4 l. 9. â— 10. p. 512 col 2. e â— Harlow p. 10. f 〈◊〉 faciaâ—us 〈…〉 legatum 〈…〉 sibi essâ— totum in 〈…〉 scriptum coâ—tineri c. 〈…〉 Chamier Tom 4. de Sacrament Euch l. 9. c. 7. p. 498. col 2. g Ibid. h Bi. Morton in his Institut of the Sacrament l. 1. Sect. 8 p. 57. * Datâ—â— Laicis utraque pars Sacramenti quia Sacraâ—entum institutum est non solum prâ— parte Eccleâ—â— scilâ—pro Presbyteris sed etiaâ— pro reliqua Ecclesia Confess Aug. Synâ—ag confess p. 36. i D. Fr. White against Fisher p. 479. k Cham. Tom. 4 l. 9. c 9 p â—06 D. Willet synops Papis 13. Gen. contr. q. 8. pag. 64â— Bish. White answer to Fisher p. 463. 479. 480. D. Featly in the grand Impost p. 205. l Sumpto hoc Sacramento dign◠〈…〉 specie major est affectus unionis corporis mystici cum capite quam sumptio sub altera Alex Hal. 4 q. 10. in 4. act 1. §. 1. m Quod ad frustum attinet nulla gratia â—ecessaria ad salutem eos defraudari qui unam speciem solùm accipiâ—nâ—Concil Trid. Sess 21. c 3. Tom. â— p. 399. col 1 2. n Concedimus Laicos quibus altera species negatur gratia aliqua defraâ—dart non tamen necessaria ad salutem Vasq. in 3 c. 4. dis. 215 o Nec sane conclusimus unquaÌ„ necessitatem Eucharistiae quomodo ergo utriusâ— speciei Sed tantum necessitatem utriâ—sque specieiposito usu Euâ—â—ar Cham. Tom 4 l. 9 c. 10. p. 508. col 2 p Quicurque eâ—tam non percepto regenerationis lavacro pro Christi confessione moriunâ—ur taâ—â—um eis valet ad demittenda peccata quaÌ„tum si abluerentur sacro fonte Baptismatis Aug. de Civ. Deid 13. c. 7. * Perkins opeâ— vol. 1. p. 417. col 2. b. M Harlow p. 11 I pray God that on our side it caâ—se not many among us to becom changed in opinion or at least oâ—â—eÌ„ded therby that on the Romish Party this confession of yours be not vouched against us for indifferency of communion in one kinde as the concessions of their learned men for communion in both kindâ— are cited against the practice of the Romish Church theâ—in a Alphonsuâ— a Castro 〈◊〉 13. Hâ—res de Eucharistiâ— l. 6. a â—ol 169. 〈◊〉 190. b In all thy waâ—es Ps. 91. 11. c Quirinus Cnâ—gler in his book called Symbola tria Act 1. Symbol Cal p 25. a. d Petrus Ludâ—â—mius de desperata Calv ni 〈◊〉 Sâ—ct 5. p 64. e Frâ—nciâ—c Lon preluâ— in sum Concil. p. 91. f M. Harlow his detection of papisticall fraud Sect. 3. p. 24. g Ibid. p â—5 h Ibid. pâ— 40. i Ibid p. 8. k Gersoâ— Bâ—cer dissertat de gubernat Eccles. p 27. l M. Har. p. 38. m D. â—eatly in his confer. with Everard added to his grand Imposture pag. â—67 n In my case of conscience p. 10. the like is proposed by D. Featly in his grand Imposture p. 200. o Si culpa est respondiâ—â—e quâ—so ut patienter aâ—dias mulâ—o majâ—â— est provâ—casse Aug. â—p â—â—ter opâ—ra Hier. Tom. â— p. 257. p Non de aduersario victoriaâ— sed de mendacio 〈◊〉 veritateâ—Dâ—â—l inter Aug. Hier Tom. 4. oper Hâ—er p. â—97