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A48307 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 ... Ley, John, 1583-1662. 1641 (1641) Wing L1872; ESTC R11663 46,713 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 p●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 m●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 publi●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
2. called Nehemias Tobit Iudith Esther Iob Davids Psalter consisting of 150. Psalms the Parables or Proverbs Ecclesiastes the Canticles the books of Wisdome Ecclesiasticus Esay Ierem. with Baruch Ezech. Daniel then follow the minor Prophets as in our Bibles and after them 2. books of Maccabees c And require them to be received as of equall authority with the Canonicall Scripture with a curse upon such as refuse to take them for ●uch Art 9.   Originall sin is the fault and corruption of every man that naturally is ingendred of the off-spring of Adam whereby man is farre gone from originall Righteousnesse and therefore in every person borne into this world it deserves Gods wrath and damnation though there be no condemnation for them that beléeve and are baptized yet the Apostle doth confesse that concupiscence ● lust hath of it selfe the nature of sinne d The Papists except the Virgin Mary from all taint of originall sinne or naturall corruption and touching concupiscence contradict the Doctrine of our Church and with us the blessed Apostle in these words e This concupiscence when the Apostle calleth it sinne the holy Synod declareth that the Catholique Church never understood that it was called sinne truely and properly in the regenerate but because it commeth from sinne and inclineth to sin Art 11.   We are accounted righteous before God onely for the merits of our Lord and Saviour Jesus Christ by ●aith and not for our owne workes or deservings wherefore that we are justified by faith only is a most wholesome Doctrine and very full of comfort f If any say that a sinner is justified by faith onely understanding that nothing is required which doth cooperate to the obtainment of the grace of justification let him be accursed   This Canon will appeare more repugnant to the doctrine of the Apostle S. Paul Rom. 3. 28 and to our Article of Justification by faith only by comparing it with the 11. and 12. Canons in the same Session and with the 7. chapter pag. 359. and the 10. pag. 360. Art 14.   Uol●ntary workes besides or over and above Gods commandements which they call works of supererogation cannot be taught without arrogancy and impiety g We call a counsell of perfection a good worke of God which is not prescribed us by Christ but proposed not commanded but commended h The fastings and satisfactory deeds of one man be available to others yea and holy Saints and other vertuous persons may in measure and proportion of other mens necessities allot unto them as well the superogation of their spirituall works as those that abound in worldly goods may give almes of their superfluities to them which are in necessity Art 15.   Of Christ alone without sinn● Christ in the truth of his humane nature was made like unto us in all things sin only excepted but all we the rest i. e al man-kinde besides although baptized and borne againe in Christ offend in many things i Mary the glorious Virgin a mother of God by singular preventing grace was kept free from all originall and actuall sinne k This holy Synod id est the Councell of Trent doth declare that it is not their intention to comprehend in this Decree of generall guilt of originall sinne the blessed and immaculate Virgin Mary the mother of God Art 21.   Generall counsels may ●rre and sometimes have erred even in things pertaining unto God l Counsels confirm'd by the Pope cannot erre m The faith of the Church of Rome founded by Peter on a rock hath not yet failed nor shall faile for ever n The Roman Church never erred nor for ever shall erre o The Pope cannot possible decree any heresie to be beleeved of the whole Church Art 22.   The Romish Doctrine concerning Purgatory Pardons Worshipping and Adoration as well of Images as of Reliques and also invocation of Saints is a fond thing vainly invented and grounded upon no warrant of Scripture but repugnant to the Word of God   p Purgatory p There is a Purgatory and there the soules detained are holpen with the prayers of the faithfull q Pardons q Indulgences or Pardons are very healthfull to Christian people and so to be retained in the Church and they that hold them unprofitable are accursed by the Councell of Trent t Images t The Images of Christ and the Saints are to be worshipped not onely by accident or improperly but properly and by themselves so that they terminate the worship presented to them s Images s The Images of Christ of the Virgin Mary and of other Saints are to be had and retained in Temples and due honour and reverence done unto them t Images t There is great fruit and benefit to be received by the use of all holy Images Art   u Reliques u Let Bishops and others to whom it belongeth to teach the people instruct them touching the honour due unto Reliques w Invocation x of Saints w And touching the Invocation of Saints   x It is good and profitable to use humble Invocation of the Saints Art 24.   It is a thing plainely repugnant to the Word of God and to the custome of the Primitive Church to have publike Prayer in the Church or to administer the Sacraments in a tongue not understood of the people y Although the Masse which is the Popish service have in it much instruction profitable to faithfull people yet it seemeth not expedient unto the Fathers of the Councell that it be celebrated in a vulgar tongue Art 25.   There be two Sacraments ordained of Christ in the Gospell that is to far Baptisme and the Supper of the Lord those five commonly called Sacraments Confirmation Penance Orders Matrimony and extreme Unction have grown partly of the corrupt following of the Apostles partly are states of life allowed in the Scripture but yet have not like nature of a Sacrament with Baptisme and the Lords Supper for that they have not any visible signe or ceremony ordained of God z The Sacraments of the Church are reduced to a septinary number a Baptisme Confirmation the Sacrament of the Eucharist Penance extreme unction Order and Matrimony Art 28.   Transubstantiation or the change of the substance of the bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture and overthroweth the ●ature of a Sacrament b Now this sacred Synod doth declare again that by consecration of the Bread and Wine there is a conversion of the whole substance of Bread into Christs body and of the whole substance of the wine into the substance of his blood and this conversion is conveniently and properly by the holy Catholike Church called Transubstantiation The body of Christ is given taken and eaten in the Supper onely after an heavenly and