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
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 Pastor of great Budworth in Cheshire Ezek. 44. 23. They shall teach my people the difference betweene the holy and prophane and cause them to discerne betweene the uncleane and the cleane London Printed by G. M for Thomas Vnderhill at the signe of the Bible in Wood-street neare the Counter M.DC.XLI To the much and worthily Honoured Sr. ROBERT HARLEY Knight of the Honourable Order of the Bath and Knight of the Honourable House of Commons for the County of Heâ—eford THe desire I had to professe my devoted Service to the pious designes of your honourable Senate disposed me to a boldnesse of offering this ensuing Discourse by a generall Dedication to your whole House But my judgement upon second cogitations gave check to that conceit as making too neare an approach towards some presumption and directed me to value it below the rate of a competent Present for so many so worthy persons of your Assembly and to select some Patron among you for a singular inscription Thence were my thoughts conducted to your Selfe noble Sir to whom for your prudent and constant Zeale to advance all just and conscionable causes and your many affectionate expressions of respect to me both present and absent I held my selfe obliged to take this opportunity to tender a token of a gratefull memory of such favour as without the guilt of ungratitude I can neither forget nor forbear to acknowledge And I should be as ungodly as ungratefull if considering your intentive incumbency upon the common cares of the Church and Staâ—e I should not both in Church and Closet addresse my heartiest devotions to the Lord Almighty to preserve your person with the rest of your venerable Associates and to prosper your consultations with such happy successe as mâ—y occasion an exchange of prayers into praises In both which sacred Services with reference to you and yours in neerest relations none shall be more sincere and serious then he who will never be wanting Great Budworth Septem. 20. 1641. Vnfainedly to honour and faithfully to serve you JOHN LEY A COMPARISON OF THE PARLIAmentary Protestation with the late Canonicall Oath and the difference betwixt them SIR I Have received a long and elabourate Letter from you wherin you give me a double character of your self The one notes you for a man very observant of that which is ofâ— most moment matter of Religion The other shews you to be of an ingenuous disposition for in your discourse with me you personate rather a doubting disciple then as some of lesse learning then your self would have done a peremptory dogmatist both which make me desirous to be a graduate in your knowledge and good will and from a meer stranger as untill of late I was unto you to become an acquaintance and from an acquaintance to proceed to the acceptation of a friend and there to settle You begin as by good order you may with the occasion which induced you to write unto me thus Sir you may please to remember that casually in Mr. Lathurâ—s Shop in Pauls Church-yard there happening some little discourse betwixt us you invited me according to mine owne present intent to reade over your booke treating of doubts upon the Oath of the sixt Canon and you also moved me that if any thing in it should stick with me I would represent it to you In pursuance wherof I have perused the book throughout minding not to take any exceptions at all or to become aâ—y way quarrelsome intending with my self either by iust approbation of your better iudgement to assent or els to be quietly silent which a man may the more safely doe because the book doth wisely consist for the most part of Quaâ—res baâ—kt with reasons therto conducent But afterwards perusing over a short Tract annexed to the end of the book concerning a case of Conscience about the receiving of the Eucharist in one kinde in case of necessity I lighted on a block at which I have taken a stumble I supposed good Sir your sight is too clear to suffer you to dash upon a block before you discern it and your footing too firme and fixed to stumble at a straw nor will I thinke since you professe your self so well disposed to peace that you have set your self a to seeke a knot in a rush my discretion and charity divert my minde from such conjectures and direct it to conceive but pardon me good Sir if I mistake you as you seem to have mistaken me that you took a small appearance of a doubt rather to initiate my notice of you with a Scholasticall Treatise for which I thank you then that you need any satisfaction from me to your conscience as scrupled by that passage which you have noted for ambiguous in my book That is more considerable me thinks which you have said by way of doubt concerning some conformity betwixt the Oath of the sixt Canon and the late Protestation framed in the Commons House of Parliament wherof you make a Quere and to which I will first give answer and then clear the case of Conscience from just cauâ—e of offence I choose to begin with that though you end with it Because 1. It is meet in good manners that I give that Honourable Assembly precedence of Apology before my self 2. Because my doubts of the Oath are placed in order of my tractates before the case of conscience where you have either found or made an occasion of scruple Touching the former your words are these See I pray you the b enclosed and then consider if your doubts published doe not stand up against it also as to the matter of it and of the Oath you fight against insomuch if the Queres raised against the one be not an invitation unto scruples against the other also Your doubt and mine Answer will be better understood on both sides if first we consider the Protestation and declaration upon it as it is set down interminis thus I A. B. doe in the presence of Almighty God Promise Vow and protest to maintain and defend as farre as lawfully I may with my life power and estate the true reformed Protestant Religion expressed in the doctrin
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
where they cite him as such an enemy to the sacred Trinity that he could not indure the words Trinity person {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and therefore wished they were buried and they quote for proof lib. 1. Iâ—stit c. 13. Sect. 5. wheras there he reproves the perversnesse of the Arrian spirit in their distaste and detestation of those words yet shews his owne indisposition to a logomachy or strife of words so far that he wishes that those words were buried but upon this condition which these Popish yea divellish slanderers conceale that the â—aith of the Trinity were soundly asserted as I have more lagely shewed in the fourth Chapter of mine Apology for the Geneva annotations against the â—mputation of Iudaisme and Arriâ—â—isme And your selfe in your f late detection of papisticall fraud observe how forward they were to falsifie Sir Humphry Linds words touching the number of Sacraments and most absurdly to make him to dispute against himself and the Church of England and your selfe perhaps may be abused by them in the like kinde for they may say you plead for the use of the much abused termes g Priest Altar Sacrifice with an affectionate relish of the Romish-Religion and from your tenet of Episcopacy by h divine Right they may 〈◊〉 that you condemne all the reformed Churches that 〈◊〉 â—ot under the government of Episcopall Authority And some on the quite contrary side may 〈◊〉 use of your words in favour to the Lay-Presbytery in that i you allâ—adge such instances of Lay-men made Bishops as k Gersom Bucer bringeth in for establishment of Laicall Presbyters and if a man will set himself to cavill at your words it may be he may impose upon you that which is as farre from your purpose as Popery from mine viz l that making Timothy a Bishop and ordained and consecrated to that office by the office of the Presbytery which you say may be done by one then a Presbyter may ordain a Bishop and so Presbytery shall be superiour to Episcopacy But for my Tenet touching commâ—nicating in one kind as I have stated it I feare no just occasion of offence since m D. Featly delivered the same in disputation with M. Everard and the n French-Church hath both decreed and as occasion required administred the Sacrament accordingly and yet no scandall hath been given no advantage taken therof by the Papists so far as I have either read or heard So much for your charge and my clearing or if you like better for your doubts and my resolution wherin if the truth be further cleared and confirmed as I doubt not but you will acknowledge upon your unpartiall peruâ—all of what I have written neither you nor I shall have cause to wish that those lines had bin obliterated which you took for the ground of this intercourse betwixt us Which I trust for my part you will take as a testimony both of my love to the truth and of my respect to your self and that you will be no more displeased with me for my reply o then I am with you for your provocation unto it since I strive not p as with an adversary for victory but for the prevailing of truth aboue errour which may be a contestation not incompatible with the affections of very good friends and such a one I shall be glad upon all good occasions to approve my sâ—lf on your behalf that you may account me 〈◊〉 â—â—dworth in 〈◊〉 Juâ—â— 26. 1641. Yours as power and opportunity enable me to doe you Service John Ley. a Proverbium nodum in Scyrpo quaerere in anâ—â—ium dicebatur nimisque diligentem aut meâ—iâ—ulosuâ—â— qui illic scrupulum moverâ—t ubi nihil esset ad dubi â—andum Eâ—asm Châ—liad p. 158 Col. 1. b That is the Protestation dated the third of May 1641â— c 2. Partiâ— doubt p. 16. d 4. Partiâ— doubt p. 32. e 5 Partiâ— doubt p. 37. f Stowâ— Annals p. 1074. a Per suos Apostolos tanquam fontem omnis salutaris veritatis morum disciplinae omni creaturae praedicari iussit perspiciensque hanc veritatem disciplinam contineri in libris Scriptis sine Scripto traditionibus quae ipsius Christi ore ab Apostolis acceptae aut ab ipsis Apostolis S. S. dictante quasi per manus traditae ad nosusque pervenerunt Concil. Trid. Ses. 4. Tom. 9. Concil. pag. 354. col 1. a. Edit. Bin Paris 1636. b Ne cui dubitatio suboriri possit quinam libri sint qui ab ipsa Synodo suscipiuntur sunt infra scripti Testamenti veteris 5. libri Mosis Gen. Exod. Levit. Numb. Deut. Jos. Judg. Ruth 4. Regum 2 Paralipon Esdr. 1. 2. qui Nehemias Tobias Judith Esther Job Psalterium Davidicum 150. Psalmorum Parabolae Ecclesiastes Cantic. Canticor Sapientiae Ecclesiasticus Esias Jerem. cum Baruch Ezech. Dan. Prophetae minores prout in nostris codicibus post eos 2 Maccab. Lib. Concil. Trid. Ses. 4. Tom. 9. p. 354. Col. 1. c Siquis autem hos libros integros cum omnibus suis partibus prout in Ecclesia catholica legi consueverunâ— in veteri vulgata latina editione habentur pro sacris canonicis non susceperit traditiones praedictas sciens prudens contempserit Anathema sit ibid. d See the letters f. g. e Hanc coâ—cupiscentiam quam aliquando Apostolus dicit non quando ut supra sed aliquando Caranza Sum. Con. Concil. Trid. Sâ—s 4. fol. 480 b. 487. b. f Siquis dixerit sola fide impium iustificari ita ut intelligat nihil aliud requiri quod ad iustificationis gratiam cooperetur anathema sit Concil. Trid. Ses. 6. Can. 9. Tom. 9. pag. 362. col 2. g Concilium perfectionis vocamus opus bonum à Christo nobis non imperatum sed demonstratum non mandatum sed commendatum Bel. de Mon. l. 2. c. 7. tom 2. p. 146. h Rhemists Annot. in 2 ad Corinth 8. 14. See also their Annot. on 2 Cor. 2. 10. i Gloriosam Virginem Dei genetricem Mariam perveniente operante divini numinis gratia singulari nunquam actualiter subiacuisse originali peccato sed immunemsemper fuisse ab omni originali actuali culpa Concil. Basil. oecumen. Ses. 36. Tom. 8. p. 97. col 1. prope finem k Declarat haec sancta Synodus non esse suae intentionis comprehendere in hoc decreto ubi de peâ—cato originali agitur beatam immaculatam Virginem Mariam Dâ—i genetricem Concil. Trid. Sess 5. Tom. 9. pag. 357. col 1. l Bel. de Concil. l. 2. ca. 2. Tom. 2. pag. 22. Col. 1. m Romanae Ecclesiae fides per Petrum super petron aedificata nec hactenus defecit nec deficiet in secula Epist. Leon pap 9. c. 32. Tom. 7. Conc. par 1. p. 239. col 2. n Romana Ecclesia nunquam erravit nec in perpetuum errabit