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.
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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 ...
Ley, John, 1583-1662.
[4], 59 p.
Printed by G. M. for Thomas Vnderhill ...,
London :
1641.
Reproduction of original in Thomason Collection, British Library.
eng
Catholic Church -- Controversial literature.
Church of England -- Controversial literature.
Great Britain -- Religion -- 17th century.
A48307 R11663 (Wing L1872). civilwar no A comparison of the Parliamentary protestation with the late canonicall oath; and the difference betwixt them. As also the opposition betwix Ley, John 1641 22301 394 10 0 0 0 0 181 F The rate of 181 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words.
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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
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
He●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
Sta●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
m●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
of●
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.
Lathur●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
a●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
Qua●res
,
ba●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
cau●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
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
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
carri●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
●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
●aw
,
either
to
vow
the
estate
of
single
life
,
or
to
●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
●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
●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
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
themselv●
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
in●
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
disa●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
Parliam●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.
in●
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
●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
will
come
forth
so
plainly
declared
,
by
the
same
authority
that
proposeth
it
,
that
we
may
both
conceive
it
well
,
and
conceive
well
of
it
,
and
so
addresse
our selves
to
conformity
to
it
.
Thus
much
for
comparison
of
the
Oath
of
the
Canon
and
Protestation
in
respect
of
the
matter
of
them
both
.
The
difference
in
forme
betwixt
the
Parliamentary
Protestation
and
the
Canonicall
Oath
may
induce
us
to
the
one
,
and
with-hold
us
from
the
other
.
IF
we
consider
them
in
their
forme
;
we
shall
finde
that
difference
betwixt
them
,
which
may
make
us
more
willing
to
hee
Protestants
then
Canonists
:
For
the
Protestation
goeth
no
further
then
to
vow
,
promise
and
protest
,
but
the
sixt
Canon
requireth
a
solemne
Oath
.
Now
though
a●vow
lawfully
made
,
(
and
we
may
say
the
same
of
a
Promise
and
Protestation
)
must
be
carefully
kept
,
Numb.
30.
22.
Deut.
23.
21.
Psalm
.
50.
14.
Ps.
76.
11.
Esa.
19.
21.
Eccles.
5.
4
and
though
made
unto
men
the
performance
of
it
(
as
of
conscience
to
God
)
be
a
religious
duty
:
and
albeit
a
vow
in
e
some
sort
be
referred
to
a
premissary
Oath
,
and
sometimes
be
a
part
of
divine
worship
as
well
as
an
Oath
(
in
which
respect
the
Papists
are
justly
charged
with
Idolatry
,
for
their
vowes
made
unto
Saints
)
and
though
as
f
Bernard
saith
,
he
that
breaketh
a
vow
is
perjured
,
yet
there
is
great
difference
betwixt
a
Promise
,
vow
,
Protestation
,
and
an
Oath
;
for
an
oath
is
more
then
a
Promise
(
though
promises
only
have
served
in
former
times
for
consent
and
ratification
of
g
Canonicall
Decrees
)
for
that
is
but
a
simple
expression
of
a
purpose
,
for
somewhat
to
come
:
A
vow
is
that
and
somewhat
more
.
viz.
h
a
religious
engagement
of
man
with
reference
to
God
,
and
i
with
intention
to
binde
the
conscience
to
the
thing
vowed
,
but
an
Oath
goeth
beyond
all
this
,
and
so
it
giveth
vigour
and
obligation
to
a
vow
,
whence
it
is
k
that
the
Jewes
when
they
meant
to
give
their
vowes
the
strongest
degree
of
Asseveration
and
assurance
added
an
Oath
unto
them
;
and
an
Oath
is
more
then
a
Protestation
;
for
that
(
as
Al●●at
defineth
it
)
is
no
more
l
but
a
declaration
of
the
mind
made
for
the
acquiring
or
preserving
of
some
Right
,
or
for
depulsion
,
or
driving
away
of
some
damage
.
And
because
it
is
made
(
many
times
)
with
vehemency
and
vigour
of
spirit
,
it
is
defined
by
some
,
to
be
a
loud
,
m
or
shouting
testification
,
for
Caution
to
him
that
makes
i●
.
But
an
Oath
(
as
we
see
by
that
which
but
now
I
noted
of
the
Jewes
)
engageth
the
conscience
,
more
deeply
then
a
single
promise
,
●ow
,
or
protestation
doth
,
and
the
breach
of
it
bindeth
over
the
forsworne
man
to
the
perill
of
a
greater
punishment
:
And
of
Oaths
there
be
divers
kinds
in
respect
of
the
different
Formalities
and
Ceremonies
,
wherwith
they
are
taken
.
Some
Oathes
are
called
verball
,
some
corporall
:
n
a
corporall
Oath
is
that
which
hath
an
outward
gesture
annexed
to
it
,
as
the
verball
hath
not
:
and
of
these
gestures
or
Ceremonies
there
is
much
variety
.
The
manner
of
old
(
even
as
old
as
to
Abrahams
time
)
was
by
lifting
up
the
hand
,
Gen.
14.
22.
The
like
we
read
of
the
Angell
,
who
lifted
up
his
hand
to
Heaven
and
swore
by
him
who
liveth
for
ever
and
ever
,
Rev.
10.
5.
upon
which
place
,
o
Bezaes
note
is
,
That
it
was
the
gesture
accustomed
to
accompany
an
Oath
;
as
at
this
day
in
p
France
,
the
Judges
use
to
say
to
him
that
is
to
take
an
Oath
(
as
in
England
is
said
by
the
Clerke
of
the
Assize
,
to
the
Prisoner
at
the
barre
)
hold
up
thy
hand
,
but
an
Ecclesiasticall
person
is
bidden
,
to
●ay
his
hand
on
his
breast
.
In
the
*
Palatinate
Paraeus
observes
the
manner
of
taking
of
an
Oath
to
be
,
by
lifting
up
three
fingers
,
with
reference
to
the
blessed
Trinity
attested
in
it
.
There
is
a
difference
also
in
regard
of
the
dignity
of
the
person
who
is
to
sweare
,
so
in
the
sixt
Councell
of
Millan
,
a
q
Bishop
or
a
Prelate
,
was
(
for
reverence
of
his
place
or
dignity
)
to
be
put
to
no
more
(
when
he
was
to
sweare
)
then
to
lay
his
hand
upon
his
breast
,
wheras
the
Inferiour
Clergy
were
to
use
another
Ceremony
(
as
I
shall
shew
anon
)
Sometimes
the
r
Superiour
,
caused
the
Inferiour
,
to
put
his
hand
under
his
thigh
,
to
whom
he
swore
;
so
did
Abraham
,
when
he
sent
,
and
swore
his
servant
to
make
choyce
of
a
wife
for
his
sonne
,
Gen.
24.
2.
So
also
did
Iacob
sweare
his
sonne
Ioseph
for
his
buriall
out
of
Aegypt
.
In
which
Ceremony
s
St.
Augustine
imagined
a
great
mystery
,
viz.
a
prophesie
of
the
promised
Seed
,
to
be
derived
from
the
loynes
of
Abraham
,
and
so
of
Isaack
his
sonne
,
and
of
Iacob
his
Grand-childe
,
&c.
The
most
received
Ceremony
,
(
since
the
Gospel
had
the
protection
of
Christian
Princes
)
hath
bin
to
lay
the
hand
upon
some
part
of
Holy-Writ
:
this
was
required
of
t
sub
〈◊〉
,
Deacons
and
Presbyters
by
the
Councell
of
Millan
,
when
Bishops
were
onely
to
lay
their
hands
upon
their
breast
;
but
with
this
difference
,
that
in
u
lesser
matters
it
would
suffice
inferiour
Clerks
(
unlesse
a
Prelate
were
present
)
to
use
the
same
Ceremony
,
but
in
greater
matters
they
were
to
take
their
Oath
with
touching
of
the
Bible
.
Of
this
formality
the
first
instance
I
meet
withall
,
is
the
x
imperfect
worke
(
which
goeth
in
Chrysostomes
name
)
upon
S.
Matthew
:
But
I
find
not
the
expresse
manner
of
it
untill
the
sixt
Councell
of
Constantinople
,
where
y
Georgius
Chartaphylax
a
Deacon
,
gave
testimony
to
two
parchment
books
,
touching
the
holy
Oracles
of
God
,
saying
,
by
these
holy
vertues
,
and
by
him
who
hath
spoken
by
them
in
truth
and
verity
,
these
are
the
two
bookes
which
contain
the
acts
of
the
fif●
generall
Synod
▪
which
the
z
Magdeburgenses
note
upon
the
seventh
Century
,
and
about
the
ninth
a
Century
I
finde
first
mention
of
kissing
of
the
Booke
.
Afterwards
(
about
the
eleventh
Century
)
the
forme
of
an
Oath
was
varied
thus
:
(
as
may
be
seene
in
an
example
of
Arnulpus
giving
an
Oath
to
a
Bishop
in
this
manner
)
He
gave
him
one
hand
,
and
laying
the
other
hand
upon
the
Gospell
,
averred
the
truth
of
his
words
,
with
this
conclusive
clause
,
b
so
helpe
me
God
,
and
these
holy
Gospels
.
The
manner
of
an
Oath
among
us
is
commonly
knowne
to
be
this
:
he
that
sweareth
layeth
his
hand
upon
the
Bible
,
or
some
part
of
it
(
especially
the
Gospell
)
and
having
delivered
the
matter
to
be
assured
by
swearing
,
concludeth
it
with
these
words
,
so
helpe
me
God
in
Iesus
,
Christ
,
sealing
up
all
with
kissing
the
Book
.
In
the
forme
of
the
Oath
required
by
the
sixt
Canon
,
are
all
the
ingredients
,
which
(
with
so
much
doubtfull
matter
)
may
make
it
formidable
to
a
scrupulous
and
timerous
conscience
,
for
it
is
concluded
thus
:
This
I
do
heartily
,
willingly
and
truly
,
upon
the
Faith
of
a
Christian
,
so
helpe
me
God
in
Iesus
Christ
,
wherto
the
finall
c
kisse
must
be
added
,
though
it
be
not
mentioned
,
which
,
taking
it
according
to
the
exposition
of
Doctor
Cousins
a
late
famous
Civilian
,
maketh
it
,
is
as
full
of
danger
,
as
of
doubting
;
d
We
renounce
,
saith
he
,
in
taking
a
Corporall
oath
,
all
the
Promises
of
the
Bible
,
and
call
upon
us
all
the
curses
therin
contained
,
if
we
sweare
not
truly
.
A
man
may
be
willing
to
promise
,
vow
and
protest
,
and
he
is
bound
in
conscience
to
make
good
his
word
,
whether
it
be
promise
,
vow
or
protestation
,
if
it
be
of
a
matter
lawfull
,
and
within
his
power
to
performe
:
For
instance
,
a
god-father
promising
and
vowing
for
a
childe
at
Baptisme
,
but
he
would
be
loath
to
be
engaged
to
performance
of
what
he
so
saith
,
with
a
pawn
or
forfeiture
of
goods
and
lands
,
of
wife
,
and
children
,
and
friends
,
and
whatever
else
(
wherin
he
taketh
comfort
)
and
to
be
whipt
,
or
hang'd
,
or
burnt
,
or
torne
in
peeces
,
if
he
keep
not
touch
for
what
he
undertaketh
:
and
yet
all
this
is
nothing
,
to
laying
Jesus
Christ
and
his
merits
to
pawne
,
renouncing
all
right
and
interest
to
him
and
them
:
and
imprecating
all
the
curses
and
comminations
in
the
word
of
God
against
himselfe
,
as
in
this
Oath
he
doth
who
taketh
it
,
if
his
sincerity
and
constancy
bee
not
answerable
to
what
hee
professeth
.
There
is
no
such
danger
in
making
the
Protestation
fore-mentioned
:
Nay
,
no
danger
at
all
,
unlesse
a
man
take
no
heed
how
he
takes
it
,
or
make
no
conscience
how
he
keeps
it
.
Personall
considerations
,
which
may
induce
to
the
making
of
the
Protestation
,
and
discouragement
from
taking
of
the
Oath
.
ANd
yet
(
besides
this
reall
difference
)
we
are
in
the
next
place
to
note
,
that
which
is
personall
;
and
therein
to
observe
the
different
condition
betwixt
those
that
proposed
the
Protestation
,
and
the
composers
of
the
Canon
,
and
that
is
observable
in
foure
particulars
.
1.
In
their
Authority
.
2.
In
their
Liberty
.
3.
In
their
Integrity
.
4.
In
their
Benignity
.
For
the
first
.
They
who
sent
forth
the
Protestation
were
undoubtedly
endowed
with
sufficient
Authority
,
for
what
they
did
:
we
cannot
say
so
of
the
Ecclesiasticks
of
that
Synod
,
wherin
the
late
Canons
were
decreed
since
their
Assembly
,
and
Acts
done
in
it
have
beene
questioned
,
and
disallowed
by
the
Parliament
.
2.
For
Liberty
,
they
who
composed
the
Protestation
,
and
commended
it
with
generall
publication
and
proposall
to
all
throughout
the
Land
were
free
and
independent
,
none
subordinate
to
another
(
howsoever
diversified
by
the
titles
of
Lords
,
Knights
,
Citizens
and
Burgesses
)
and
so
their
consent
therin
being
unanimous
is
(
in
congruity
of
reason
)
to
be
taken
for
a
dictate
of
free
Judgement
,
and
good
conscience
:
It
was
not
so
with
those
that
decreed
the
Oath
of
the
sixt
Canon
,
as
elswhere
hath
bin
observed
.
3.
For
Integrity
,
the
Protestation
came
from
those
,
who
give
undoubted
evidence
of
their
dislike
of
all
,
both
black
and
blanched
Popery
,
opposing
,
not
only
the
grosser
Tenets
and
superstitions
of
the
Romish-Religion
,
but
the
Arminian-fallacies
which
are
devised
to
ensnare
the
subtler
,
as
the
other
to
deceive
the
simpler
sort
,
and
they
shew
therin
a
sincere
and
uniforme
affection
and
fore-cast
to
the
welfare
of
the
King
and
his
Subjects
of
all
sorts
,
and
to
the
establishment
of
Religion
,
Justice
and
Peace
,
throughout
all
the
Kingdomes
of
his
Majesties
Dominions
.
I
am
sorry
we
cannot
say
nor
thinke
so
of
some
,
who
had
too
great
a
sway
in
composing
of
the
Canons
;
and
who
are
probably
suspected
of
a
partiall
intent
to
maintain
their
own
interests
,
and
to
support
their
Ecclesiasticall
Prelation
,
with
little
regard
of
the
good
of
the
inferiour
Clergy
,
how
good
soever
,
or
of
the
Churches
committed
to
their
particular
charges
.
4.
For
Benignity
;
our
Protestant
leaders
of
the
Commons-House
,
give
leave
to
private
persons
out
of
their
House
,
to
make
doubts
concerning
the
meaning
of
some
words
,
contained
in
their
Protestation
.
But
some
of
our
Canonicall
Lords
(
who
would
have
us
rather
their
sworne-men
,
then
the
Churches
free
Ministers
;
and
would
have
us
give
our
assent
to
their
dictates
,
with
an
implicite
faith
)
much
disliked
our
doubting
of
their
new
devised
Oath
,
notwithstanding
it
be
of
much
more
perillous
importance
to
us
,
then
this
Protestation
can
be
to
any
;
and
therfore
some
have
bin
called
in
question
,
and
strictly
examined
(
as
if
they
had
been
suspected
of
some
haynous
crime
)
concerning
the
shewing
or
communicating
of
the
London
Ministers
Quaeries
of
the
Oath
to
the
reading
of
others
.
2.
The
Composers
of
this
Protestation
were
so
facile
and
favourable
to
those
that
doubted
of
it
,
that
what
did
scruple
them
,
they
expresly
discharged
and
excluded
out
of
the
compasse
of
their
Protestation
,
and
that
with
such
readinesse
and
expedition
,
that
to
many
,
if
not
to
most
,
the
doubt
was
rather
prevented
then
removed
,
the
Protestation
and
explanation
comming
both
at
once
unto
their
hands
.
But
the
doubts
of
the
Oath
were
not
so
tenderly
taken
to
heart
by
some
of
our
Ecclesiasticall
Governours
,
though
their
title
Fathers
obliged
them
to
more
mildenesse
and
pitty
to
their
perplexed
sonnes
:
for
some
were
so
farre
from
a
compassionate
complying
with
us
,
by
with-drawment
of
that
which
was
so
full
of
ambiguity
and
danger
in
our
apprehension
,
that
for
moving
doubts
unto
them
(
though
with
as
much
meeknesse
and
moderation
of
spirit
as
the
cause
would
well
beare
)
some
of
us
were
noted
as
adversaries
to
them
,
and
so
accompted
not
onely
uncapable
of
their
fatherly
indulgence
,
but
unworthy
the
good
will
and
acceptation
of
our
Bretheren
:
And
if
they
had
still
been
as
predominant
as
of
late
they
were
,
wee
might
have
expected
rather
punishment
,
b
as
for
some
high
presumption
against
our
Superiours
,
then
any
satisfaction
of
our
scruples
,
or
removall
of
the
scandals
that
did
offend
us
.
This
may
suffice
to
manifest
such
disparity
betwixt
the
Oath
and
Protestation
,
that
he
that
is
afraid
to
take
the
one
,
may
have
a
good
heart
to
take
the
other
.
By
that
which
hath
bin
said
you
will
well
perceive
that
the
doubts
in
my
booke
are
blocks
lying
at
the
doore
of
the
Convocation
house
(
where
the
Oath
was
framed
)
none
of
them
will
be
found
in
the
way
of
the
House
of
Parliament
,
from
whence
this
promise
,
●ow
and
protesta●n
proceeded
.
An
Answer
to
your
doubt
of
the
●ase
of
Conscience
,
wherin
the
opposition
betwixt
your
Seminary
and
me
is
clearly
demonstrated
.
NOw
for
your
scruple
,
at
some
part
of
my
resolution
of
the
Case
of
Conscience
,
(
I
presume
you
will
not
blame
mine
answer
to
it
in
this
place
,
as
an
hysteron
proteron
,
if
you
forget
not
my
reasons
before
delivered
,
for
departing
from
the
order
of
your
proposals
)
having
promised
your
first
motive
of
writing
unto
me
,
you
begin
your
matter
of
exception
against
me
,
with
that
which
I
cannot
but
receive
with
much
acceptation
:
viz.
a
Your
zealeus
endeavour
to
reduce
one
of
neare
relation
to
you
from
the
Romish
Religion
:
And
I
doe
as
much
approve
of
your
prudence
in
making
choice
of
the
grand
Sacriledge
of
the
Papists
(
in
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
f●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
exube●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
f●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
Elem●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
;
●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
●●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
comp●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
med●●
(
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
be
administred
to
all
Christian
men
alike
;
and
I
take
it
for
no
lesse
then
h
Heresie
and
a
most
impious
presumption
,
and
damnable
Sacriledge
of
the
Popish
Prelates
,
so
to
crosse
our
Saviours
expresse
prescription
and
practice
,
an●
to
defraud
so
many
thousands
,
of
halfe
that
holy
portion
of
the
Sacramen●
which
his
beneficence
bequeathed
to
them
when
he
left
this
world
.
Therefore
(
Sir
)
there
is
certainly
very
good
cause
(
though
you
seeme
to
doubt
of
it
)
why
you
and
I
should
contest
in
this
controversie
against
the
Seminaries
Tenet
;
Yea
why
the
Protestant
Church
should
be
for
ever
at
unreconcilable
odds
and
opposition
with
the
Church
of
Rome
.
I
shall
not
need
much
to
insist
on
that
you
say
(
by
way
of
i
comparison
)
betwixt
the
Seminary
and
me
,
touching
the
manner
of
the
presence
of
Christ
in
the
Sacrament
:
since
,
First
,
my
words
gave
you
no
cause
to
suspect
me
,
as
either
unsound
or
ambiguous
in
that
point
:
For
they
are
these
[
nor
is
Christ
lesse
present
to
the
faithfull
in
the
one
then
in
the
other
]
whereby
you
may
well
enough
perceive
,
I
meane
(
as
a
true
Protestant
should
doe
)
such
a
presence
as
is
determined
in
the
15.
Article
of
our
Religion
,
viz.
the
body
of
Christ
(
and
the
same
must
necessarily
bee
conceived
of
his
blood
)
is
given
,
taken
and
eaten
in
the
Supper
onely
after
an
heavenly
and
spirituall
manner
,
and
the
means
whereby
it
is
received
and
eaten
in
the
Supper
is
faith
.
And
supposing
your
Seminary
Priest
(
as
in
congruity
of
reason
you
must
)
to
be
a
Papist
,
you
need
not
doubt
but
he
holds
such
a
presence
as
you
set
downe
,
for
the
k
second
member
of
your
four-fold
distinction
of
presence
,
a
corporeall
presence
by
transubstantiation
,
which
(
according
to
the
38.
Article
of
our
Church
)
I
condemne
,
as
repugnant
to
the
plaine
words
of
Scripture
,
and
destructive
of
the
nature
of
a
Sacrament
.
This
is
enough
to
make
me
an
Hereticke
to
Papists
,
and
that
Papists
for
their
Sacramentall
Sacriledge
are
Hereticks
to
me
,
you
might
have
observed
in
the
next
leafe
of
my
Case
of
Conscience
l
before
the
words
,
wheron
you
ground
your
comparison
betwixt
the
Seminary
and
me
;
so
that
your
joyning
of
him
and
me
together
(
in
this
sacrilegious
Synecdoche
,
of
a
part
for
the
whole
)
whom
Religion
hath
put
a sunder
at
further
distance
then
Rome
(
where
the
Seminary
resided
,
and
London
where
my
Booke
was
printed
)
is
a
match
as
unmeet
as
their
divorce
is
unjust
and
unlawfull
,
who
sever
the
Sacramentall
Elements
(
with
a
Canonicall
curse
)
which
our
Saviour
joyned
together
with
a
blessing
in
the
first
Institution
.
My
words
which
you
take
for
the
ground
of
your
doubt
cleared
of
ambiguity
,
and
the
truth
declare●
,
how
Christ
may
be
said
to
be
received
with
one
kind
,
how
with
both
.
HAving
purged
my selfe
,
I
hope
,
from
all
appearance
of
participation
with
your
Romish
Seminary
,
I
shall
now
cleare
my
words
from
your
three
demands
which
you
raise
upon
them
;
and
shall
further
declare
,
how
Christ
may
be
said
to
bee
received
with
one
,
how
with
both
the
parts
of
the
Sacrament
.
Your
first
demand
is
what
I
mean
by
these
words
[
There
is
no
more
necessity
of
the
use
of
the
one
Element
then
of
the
other
]
whereupon
m
your
words
are
,
I
cannot
tell
certainly
what
to
understand
,
whether
you
meane
comparatively
for
dimension
or
number
.
If
I
have
pusled
you
in
that
I
have
said
,
you
have
cryed
quittance
with
me
in
your
distinction
of
[
comparatively
for
dimension
or
number
]
for
I
cannot
understand
with
any
congruity
to
the
point
in
hand
,
what
you
meane
by
the
difference
betwixt
dimension
and
number
,
if
you
had
said
[
for
degree
or
number
]
the
termes
of
your
distinction
(
being
lodged
in
divers
predicaments
)
might
have
been
more
easily
conceived
,
and
then
I
should
have
taken
your
doubt
to
be
,
whether
the
necessity
be
as
binding
for
the
one
as
for
the
other
,
and
no
more
binding
for
both
,
but
that
one
alone
might
serve
for
both
kindes
?
If
you
enquire
of
the
comparison
of
one
single
Element
with
the
other
,
I
have
answered
you
to
that
already
:
if
of
one
with
both
,
my
words
give
you
none
occasion
of
such
a
doubt
:
for
I
compare
but
one
with
one
,
not
one
with
both
,
yet
the
Case
of
Conscience
,
being
mooved
upon
the
inability
of
one
to
receive
the
bread
of
the
Communion
,
I
conceived
it
most
probable
,
that
in
such
a
case
it
is
better
to
receive
the
Sacrament
in
n
Wine
onely
,
as
for
them
that
have
an
o
Antipathy
to
Wine
to
receive
it
in
Bread
onely
,
then
either
to
forbeare
both
,
or
to
make
use
of
some
other
thing
instead
of
that
which
they
cannot
have
,
or
cannot
take
,
which
I
propound
(
as
in
a
probleme
)
but
by
way
of
probability
,
not
meaning
to
binde
any
one
to
this
resolution
,
nor
to
contend
with
any
for
it
,
who
is
otherwise
minded
,
which
,
you
may
perceive
by
that
p
I
say
of
substituting
some
other
matter
analogicall
to
bread
or
wine
in
some
cases
of
extreame
and
extraordinary
necessity
.
And
for
mine
opinion
in
that
point
conformable
to
the
judgement
and
practise
of
the
q
reformed
Churche
in
France
,
confirmed
in
twenty
severall
Synods
,
I
r
rendred
two
reasons
,
which
have
had
the
approbation
of
as
learned
and
judicious
Divines
as
any
I
know
.
The
one
is
that
by
receiving
the
one
kinde
[
re
]
the
other
[
●oto
]
the
one
Element
in
deed
,
the
other
in
desire
(
when
it
cannot
really
be
had
,
or
not
so
received
)
the
party
receiveth
Christ
,
and
with
Christ
both
his
body
and
blood
.
The
other
is
,
that
it
seemes
hard
measure
to
debarre
any
from
both
parts
of
the
Sacrament
,
because
God
hath
enabled
them
to
partake
but
of
one
,
especially
if
they
much
desire
it
,
and
be
enclined
to
scruples
and
discomforts
if
they
should
want
it
.
The
latter
Reason
is
obvious
to
a
meane
understanding
.
Of
the
former
an
intelligent
Citizen
(
accustomed
both
to
reading
and
reasoning
more
then
ordinary
Tradesmen
)
made
some
question
,
but
he
was
not
more
scrupulous
in
his
doubt
,
then
ingenuous
in
receiving
satisfaction
by
mine
answer
unto
it
.
And
because
others
may
haply
be
scrupled
(
as
well
as
either
you
or
he
(
though
I
be
not
made
acquainted
with
it
,
as
I
am
with
your
doubts
)
I
will
briefly
deliver
how
I
conceive
Christ
may
be
said
to
be
received
with
one
kinde
,
how
with
both
.
It
is
the
constant
and
s
common
Doctrine
of
the
Papists
,
that
whole
and
entire
Christ
is
wholy
and
entirely
under
each
kind
,
and
that
as
whole
Christ
,
and
a
true
Sacrament
is
received
in
one
kinde
,
so
as
tou●hing
the
f●uit
they
are
defrauded
of
no
grace
necessary
to
salvation
that
receive
only
one
kinde
:
and
that
not
onely
t
whole
Christ
is
contained
under
the
species
of
bread
,
and
under
the
species
of
wine
,
but
under
every
part
of
the
consecrated
host
,
and
consecrated
wine
.
And
this
so
commonly
held
and
pleaded
(
by
the
Romanists
)
that
it
commeth
in
continually
like
the
Cuckoes
note
,
as
u
Chamier
observeth
,
and
giveth
it
a
name
accordingly
.
Wherin
though
the
Popish
expression
have
a
tang
of
Transubstantiation
,
saying
,
[
in
each
kinde
and
under
each
kind
is
whole
Christ
]
and
that
in
such
an
advancing
of
the
value
of
one
Element
only
,
their
craft
and
drift
is
,
to
make
the
people
contented
to
be
cousened
of
the
other
;
yet
in
a
case
of
necessity
(
such
as
that
I
resolved
)
where
both
Elements
cannot
be
had
,
or
cannot
be
taken
,
it
is
no
Popish
,
but
a
protestant
Doctrine
,
That
he
that
faithfully
receiveth
one
kinde
with
an
affection
to
both
,
receiveth
whole
Christ
both
body
and
blood
.
This
position
in
expresse
or
equivalent
termes
,
you
might
have
read
before
my
booke
came
forth
,
in
the
discourses
of
divers
x
Protestant
Divines
,
who
have
approoved
themselves
very
zealous
Antipapists
in
the
controversie
of
the
Eucharist
for
both
kinds
.
Here
I
may
fitly
return
you
an
answer
to
your
second
demand
,
viz.
what
I
meane
by
the
thing
it selfe
?
wherin
I
may
well
admit
of
your
distinction
of
y
res
Sacramentalis
&
res
Sacramenti
,
the
Sacramentall
signes
or
elements
,
and
the
thing
of
the
Sacrament
,
that
is
,
Christ
which
is
signified
and
represented
by
them
.
In
application
of
which
distinction
,
I
say
first
,
that
on
both
sides
it
is
held
,
as
*
I
have
shewed
,
that
he
that
rightly
receiveth
but
one
element
only
,
may
receive
rem
Sacramenti
,
that
is
Christ
,
and
whole
Christ
.
2.
For
res
Sacramentalis
,
or
the
Sacramentall
signes
,
there
is
no
difference
for
the
things
themselves
,
but
on
both
sides
it
is
held
that
Christ
is
no
lesse
present
to
the
faithfull
receiver
,
when
he
receiveth
the
one
signe
then
when
he
receiveth
the
other
,
which
is
all
one
as
if
we
should
say
,
that
the
bread
hath
no
preheminence
over
the
wine
,
nor
the
wine
over
the
bread
,
as
to
a
Sacramentall
either
ordinance
or
operation
,
and
therfore
,
z
as
Dr.
Willet
rightly
observeth
,
the
Papists
might
as
well
have
kept
backe
the
bread
,
and
have
given
the
Cup
without
bread
,
as
bread
without
the
Cup
.
But
if
the
Sacrament
be
received
but
in
one
kind
,
though
in
such
a
case
as
that
I
discussed
,
you
seem
to
deny
participation
of
Christ
and
Sacramentall
efficacy
;
otherwise
your
professed
pleading
against
mine
assertion
were
very
impertinent
,
and
if
that
be
your
mind
,
I
shall
desire
your
further
consideration
upon
the
sayings
of
sundry
Orthodox
Divines
,
forenoted
in
the
margine
at
the
letter
x
,
consenting
that
whole
Christ
is
received
with
either
Element
.
Of
the
same
Judgement
with
them
is
learned
Chamier
,
who
,
when
the
Papists
urge
the
receiving
of
whole
Christ
,
though
but
with
halfe
the
visible
Sacrament
,
grants
a
that
for
the
thing
signified
by
the
Sacrament
,
that
is
all
one
to
eate
the
body
and
drinke
the
blood
of
Christ
;
and
that
b
there
is
great
difference
betwixt
that
,
and
the
signes
by
which
it
is
signified
,
for
the
thing
signified
,
saith
he
,
is
neither
eaten
nor
drunken
;
and
hereto
he
applieth
and
approveth
the
saying
of
Bellarmine
,
that
for
the
thing
signified
there
is
no
distinction
betwixt
meat
and
drinke
,
and
we
have
,
saith
*
he
,
often
protested
unto
you
that
we
dispute
not
of
the
thing
signified
by
the
Sacramentall
signes
,
but
of
the
signes
themselves
;
therfore
in
this
sence
your
argument
is
an
Alien
from
the
Thesis
in
Question
.
Whence
we
may
inferre
a
spirituall
concomitancy
and
averre
it
too
,
though
we
deny
the
c●rnall
concomitancy
of
the
Papists
,
as
D.
Francis
White
hath
done
in
his
answer
to
Fisher
the
Jesuite
,
his
words
are
these
.
c
The
ob●ection
,
to
wit
,
if
the
soule
and
blood
were
not
in
Christs
body
by
concomitancy
(
s●il
.
according
to
the
Popish
tenet
,
which
teacheth
that
the
bread
is
turned
into
flesh
,
and
the
wine
into
blood
)
communicants
should
receive
the
body
of
Christ
,
but
not
truly
Christ
is
inconsequent
,
because
by
receiving
the
〈◊〉
,
they
receive
the
other
:
So
in
this
kinde
of
spirituall
concommitancy
,
neither
the
Fathers
,
nor
Calvin
,
nor
we
,
nor
you
,
need
to
be
at
any
difference
:
which
differeth
so
much
from
the
carnall
concomitancy
of
the
Papists
,
that
the
one
is
most
abs●rd
and
contradictory
both
to
Religion
,
and
Reason
,
and
common
sence
;
the
other
,
though
too
high
a
mystery
to
be
perceived
by
a
sensuall
apprehension
,
yet
very
consonant
to
sound
and
religious
reason
,
according
to
the
prec●dent
distinction
betwixt
the
signes
,
and
the
thing
signified
.
For
the
Popish
concomitancy
dasheth
upon
this
horrible
absurdity
,
d
That
the
flesh
and
bones
of
Christ
without
any
alteration
of
them
at
all
are
drunke
out
of
the
Challice
.
In
which
respect
with
other
such
like
sutable
absurdities
,
which
are
concomitant
with
transubstantiation
and
concomitancy
,
e
Chamier
calleth
Transubstantiation
the
most
horrid
monster
that
in
the
whole
world
was
ev●r
fained
or
formed
,
not
onely
●mong
the
Haeresies
,
but
in
Turcisme
or
He●●henis●e
.
But
of
the
spirituall
concomitance
,
that
is
of
receiving
whole
Christ
in
spirituall
manner
,
though
but
one
element
be
received
,
as
in
the
case
of
necessity
fore-mentioned
and
presupposed
in
my
resolution
of
the
case
of
conscience
,
there
is
good
reason
very
agreeable
to
Orthodox
Doctrine
;
as
First
,
because
the
means
of
receiving
Christ
spiritually
is
by
faith
,
according
to
our
fifteenth
Article
,
and
faith
so
layeth
hold
upon
Christ
,
as
to
be
partaker
of
whole
Christ
,
according
to
the
spirituall
concomitancy
fore-mentioned
,
and
acknowledged
by
our
Protestant
Authours
.
2.
Though
the
manner
of
signification
of
Christ
be
divers
betwixt
the
Sacrament
of
Baptisme
and
the
Lords
Supper
,
yet
Christ
the
thing
signified
is
as
fully
exhibited
to
those
that
are
fit
to
receive
it
by
the
use
of
one
element
(
though
but
water
)
as
by
the
use
of
both
those
of
the
Eucharist
,
bread
and
wine
;
and
therfore
it
is
true
which
f
Beza
delivereth
,
That
in
Baptisme
Jesus
Christ
is
proposed
as
conceived
,
borne
,
crucified
,
dead
,
buried
,
raised
up
,
and
ascended
into
Heaven
,
that
to
all
beleevers
he
may
become
wisdome
,
justification
,
sanctification
and
redemption
,
and
though
in
the
Sacrament
of
the
Lords
Supper
the
signes
&
significations
be
divers
,
the
thing
signified
,
that
is
whol
Christ
is
the
same
to
the
faithful
receiver
:
&
though
the
signes
be
severed
,
the
thing
signified
is
not
so
,
the
body
and
blood
of
Christ
are
not
divided
,
as
out
of
our
Protestant
Writers
I
have
observed
.
3.
Then
if
one
have
received
the
bread
(
faithfully
beleeving
that
he
receiveth
whole
Christ
,
according
to
the
Protestant
concomitancy
fore-mentioned
)
should
by
some
extraordinary
hap
be
disappointed
of
the
other
part
of
the
Sacrament
(
as
sometimes
it
hath
,
and
too
oft
may
fall
out
in
Congregations
of
the
Country
,
where
there
may
be
an
unexpected
failing
of
wine
,
and
no
timely
supply
from
Vintners
to
be
expected
,
doth
that
failing
which
was
none
of
the
receivers
fault
,
make
his
faith
to
faile
,
which
was
his
duty
and
vertue
rightly
exercised
upon
the
right
object
,
if
it
doe
not
in
a
case
of
such
necessity
,
as
I
discussed
,
the
faithfull
receiver
may
receive
whole
Christ
,
though
for
the
outward
element
he
receive
but
one
part
of
the
Sacrament
.
Vpo●
your
second
demand
you
presently
make
a
third
,
viz.
wh●t
I
meane
by
necessity
?
To
which
I
need
not
make
a
particular
reply
in
this
place
,
for
I
have
made
answer
to
it
already
under
the
first
part
of
your
charge
,
wherin
you
would
have
chain●d
your
Seminary
and
me
tog●ther
in
an
hainous
breach
of
the
Sacramentall
combination
.
And
yet
even
the
word
necessity
maketh
a
maine
and
materiall
diff●rence
betwixt
the
halfe
Communion
of
the
Papists
,
and
that
which
I
propound
and
plead
for
in
my
Case
of
Conscience
,
viz.
the
lawfulnesse
and
sufficiency
of
one
Element
alone
in
case
of
necessity
where
both
cannot
be
had
,
or
cannot
be
taken
,
which
is
g
extraordinary
and
rare
.
But
the
Popish
parting
of
the
Sacrament
and
putting
a
part
for
the
whole
(
saving
a
few
exceptions
of
conficient
or
consecrating
Priests
or
Princes
)
is
generall
and
ordinary
,
and
that
by
Canon
discharged
with
a
dreadfull
curse
,
as
hath
before
been
observed
;
so
that
when
you
professe
to
hold
,
That
the
Eucharist
ought
to
be
communicated
by
such
as
are
able
and
fit
,
both
Priests
and
people
in
both
Elements
,
and
not
in
one
of
them
indifferently
.
You
hold
nothing
against
me
for
your
limitation
[
of
able
and
fit
]
maketh
for
such
indulgence
as
I
defend
;
otherwise
and
out
of
such
cases
of
exception
,
I
hold
(
as
you
doe
)
that
all
both
Pastours
and
people
ought
to
receive
in
both
Elements
,
and
not
in
one
of
them
indifferently
.
Though
the
faithfull
receive
whole
Christ
with
on●
part
of
the
Sacrament
,
yet
it
is
utterly
●nlawfull
,
either
to
administer
the
Sacrament
in
the
Popish
Church
with
〈◊〉
kind●
,
or
so
to
receive
it
,
though
none
other
exception
were
to
be
taken
at
the
Religion
then
their
broken
communion
,
with
the
inducements
to
it
,
and
consequences
upon
it
.
FRom
that
which
hath
been
said
of
receiving
whole
Christ
by
or
with
one
element
only
,
it
will
not
follow
that
either
the
Popish
Doctrine
,
and
practise
(
concerning
the
dismembred
administration
of
the
Eucharist
)
is
not
to
be
●●ndemned
as
unlawfull
,
and
no
lesse
then
sacrilegious
and
hereticall
,
nor
that
any
one
may
lawfully
receive
the
Sacrament
in
one
kinde
only
in
their
Church
,
though
nothing
els
w●re
amisse
in
it
then
their
maiming
and
mangling
this
holy
Sacrament
.
And
for
their
pretence
of
whole
Christ
under
one
kind
to
defraud
the
people
of
the
other
,
it
is
easily
answered
.
First
,
that
Christ
knew
that
much
better
then
they
,
and
yet
he
did
institute
the
Sacraments
in
both
kinds
,
and
so
delivered
it
to
his
Disciples
,
as
is
confessed
in
the
Councell
of
a
Constance
and
b
Trent
,
and
so
it
was
accustomed
to
be
from
the
beginning
of
Christian
Religion
,
as
is
likewise
confessed
by
many
learned
c
Papists
and
the
constant
practice
of
it
for
d
twelve
hundred
yeeres
is
averred
by
Protestant
Divines
,
and
the
Papists
themselves
in
part
confor●e
to
the
originall
rule
and
example
in
consecrating
the
Sacrament
in
both
kinds
(
as
in
the
Priests
and
Princes
receivin●
in
both
kinds
)
to
which
purpose
you
have
e
cited
sundry
testimonies
of
Romish
Writers
which
make
much
against
their
with-holding
of
the
consecrated
Cup
from
the
Lay
Communicants
.
But
what
matter
is
it
,
saith
f
Beca●us
,
if
they
have
whole
Christ
,
though
they
have
but
one
halfe
of
the
Sacrament
?
Suppose
,
saith
he
,
that
a
〈…〉
a
lega●y
of
a
thousand
Florens
bequeathed
to
him
in
two
codicills
or
wills
,
each
containing
the
same
summe
,
it
is
s●fficient
for
him
to
have
the
one
of
them
,
which
will
be
as
beneficiall
as
both
.
But
he
is
well
answered
by
g
Chamier
,
that
the
Testator
in
this
case
appoints
as
well
both
the
codicils
to
be
delivered
,
as
the
legacy
it selfe
;
for
it
was
instituted
by
our
Saviour
at
the
first
,
and
so
delivered
over
in
his
name
to
the
Church
by
the
Apostle
,
1.
Cor.
11.
Nay
to
say
the
truth
,
he
trusteth
the
Ministers
of
the
Church
only
with
the
codicils
or
outward
evidences
of
this
legacy
,
the
gift
of
himselfe
,
he
reserveth
to
himselfe
,
and
he
giveth
himselfe
to
those
only
whom
he
,
and
he
alone
knoweth
,
by
faith
to
be
meetly
qualified
to
receive
him
.
They
then
who
are
trusted
with
two
tokens
of
Christs
love
,
and
charged
to
deliver
them
both
to
his
people
,
and
keepe
backe
one
halfe
,
doe
proove
themselves
both
disobedient
and
unfaithfull
to
their
Lord
,
and
injurious
unto
men
.
Ob.
But
while
they
administer
in
one
kind
,
and
in
that
kinde
whole
Christ
unto
the
people
,
though
th●y
may
have
some
wrong
,
they
have
neither
damage
nor
danger
,
by
keeping
back
the
other
part
of
the
Sacrament
.
Sol.
The
answer
to
this
will
require
a
second
reason
against
their
halfe
Communion
,
and
it
is
that
which
you
have
touched
in
your
Letter
to
me
,
as
well
as
the
former
,
yet
in
both
you
will
,
I
hope
,
give
me
leave
(
if
you
give
me
not
thanks
)
to
expresse
mine
exception●
against
this
Popish
Sacriledge
in
mine
own
way
:
and
for
that
I
say
,
that
if
we
consider
either
the
significancy
of
the
signes
,
or
energy
of
effect
where
both
may
be
had
▪
there
is
a
double
maime
in
that
single
administration
without
the
Cup
of
the
Sacrament
.
For
the
first
,
where
there
is
but
one
Element
the
signification
is
defective
,
and
that
two
wayes
.
1.
In
regard
of
fullnesse
.
2.
Of
clearnesse
.
For
the
former
.
Our
Saviour
meant
by
the●e
outward
signes
to
signifie
a
h
perfect
refection
to
the
soule
of
the
faithfull
by
m●at
and
drinke
,
which
makes
up
a
full
and
compleat
repast
,
so
that
whatsoever
is
needfull
for
our
nourishment
is
reduced
to
one
of
them
,
this
we
may
call
a
reall
f●ll●esse
,
and
there
is
a
personall
also
,
wherto
the
Elements
must
in
their
use
and
application
be
extended
,
so
that
they
must
signifie
such
a
full
refreshing
to
the
Laity
as
well
as
to
the
Clergy
,
since
as
it
is
well
said
in
the
*
Augustan
Conf●ssion
,
the
Sacrament
was
instituted
not
for
a
part
of
the
Church
,
but
for
the
whole
Church
both
Priests
and
people
.
2.
For
clearnesse
;
as
this
is
more
fully
,
so
it
is
more
clearly
signified
in
two
distinct
●lements
,
which
must
be
received
in
a
distinct
and
severall
manner
,
according
to
their
kind
:
as
bread
by
it selfe
in
the
manner
of
eating
and
wine
by
it selfe
in
the
manner
of
drinking
,
not
according
to
the
confused
concomitancy
of
the
Papists
,
wherby
they
fancy
the
b●dy
of
Christ
to
be
drun●e
in
the
Cup
,
and
his
blood
〈…〉
in
the
〈◊〉
.
2.
For
efficacy
where
both
may
be
had
,
and
either
is
refused
,
there
may
be
a
question
,
whether
there
be
any
gracious
efficacy
at
all
,
and
more
li●e
that
there
is
not
,
for
me thinks
that
sounds
to
good
reason
,
which
Dr.
Francis
White
hath
delivered
against
Fisher
the
Iesuite
.
i
The
Church
(
saith
he
)
cannot
expect
that
Christ
should
fullfill
his
promise
in
giving
his
flesh
and
his
blood
,
unlesse
shee
observe
his
ordinance
,
and
do
that
which
he
hath
appointed
.
But
if
there
be
any
benefit
by
such
a
receiving
,
it
is
like
to
be
lesse
(
k
according
to
our
Protestant
Tenet
)
then
might
bee
expected
by
both
.
For
first
,
Christ
blessed
both
Elements
severally
,
and
they
that
so
take
them
as
he
ordained
them
,
take
them
not
with
a
single
,
but
a
double
blessing
.
2.
The
double
representation
works
more
upon
the
apprehension
and
affections
(
in
one
that
cometh
duly
prepared
to
receive
the
Sacrament
)
and
so
maketh
them
fitter
to
receive
Sacramentall
grace
with
the
Sacramentall
signes
,
and
when
men
are
more
fitted
for
grace
,
they
are
like
to
be
more
furnished
with
grace
:
and
as
there
is
a
two-fold
act
of
faith
on
their
part
who
rightly
receive
the
Sacrament
in
both
kinds
:
So
no
doubt
there
is
an
answerable
operation
of
grace
on
Gods
part
,
where
the
words
of
Salomon
(
though
spoken
in
another
sence
)
may
be
verified
,
Two
is
better
then
one
,
for
they
have
a
good
reward
for
their
labour
,
Eccles.
4.
9.
two
Sacramentall
●ignes
,
two
faithfull
receivings
are
better
then
one
,
for
they
have
not
only
a
good
reward
but
a
better
reward
,
viz.
two
gracious
refreshings
from
the
Authour
of
the
Sacrament
,
and
a
stronger
union
with
him
then
is
made
by
one
signe
or
one
act
of
receiving
of
the
Sacrament
,
l
as
by
this
entire
receiving
of
the
Sacrament
there
is
a
str●nger
union
betwixt
the
mysticall
body
and
the
head
,
then
where
the
Sacrament
is
received
in
one
kind
only
.
And
that
there
is
lesse
benefit
by
one
Element
then
by
both
(
as
hath
been
said
)
is
implicitly
confessed
in
the
Tridentine
Councell
,
where
the
Step-Fathers
of
Trent
,
decreeing
the
defra●ding
of
their
children
,
of
halfe
the
portion
of
their
heavenly
fathers
provision
for
their
soules
,
say
m
That
by
keeping
the
Cup
from
them
,
they
are
not
deprived
of
any
grace
that
is
necessary
to
salvation
.
Of
some
grace
then
they
are
deprived
,
but
not
of
any
without
which
they
cannot
be
saved
.
But
it
is
more
plainly
acknowledged
by
Vasquez
,
where
he
saith
,
n
We
grant
that
the
Lay-people
(
who
are
not
allowed
the
Communion
Cup
)
are
defrauded
of
some
grace
,
but
none
of
that
,
without
which
they
may
not
be
saved
.
By
the
same
reason
they
might
take
from
them
the
other
part
of
the
Sacrament
,
and
so
let
them
have
no
Sacrament
at
all
,
for
o
though
it
be
necessary
,
that
when
the
Sacrament
of
the
Lords
Supper
is
administred
,
it
be
done
according
to
his
institution
,
except
in
such
cases
of
necessity
(
as
I
have
partly
here
,
and
partly
in
the
resolution
of
the
Case
of
Conscience
observed
)
yet
there
is
no
such
simple
necessity
of
it
,
but
that
a
man
may
be
saved
without
it
,
which
the
Papists
themselves
will
not
deny
,
and
though
they
hold
a
greater
necessity
(
for
salvation
)
of
the
Sacrament
of
Baptisme
then
of
the
Eucharist
,
yet
they
will
not
gain-say
the
saying
of
p
S.
Aug.
that
those
who
have
not
beene
washed
in
the
Laver
of
Regeneration
,
if
they
die
for
confession
of
the
Christian
faith
,
that
is
as
availeable
for
remission
of
their
sinnes
,
as
if
they
had
been
washed
in
the
fountain
of
Baptisme
.
And
why
should
they
confine
the
comforts
of
a
Christian
within
the
narrow
lists
of
necessity
to
●alvation
?
when
the
Lord
hath
been
liberall
in
his
allowance
of
sweet
and
gracious
refreshings
,
a
man
may
be
saved
and
yet
be
distressed
and
tro●bled
in
conscience
(
as
*
Luther
was
for
three
yeers
together
)
and
it
may
be
the
want
of
an
entire
Sacrament
(
according
to
the
Lords
ordinance
)
may
be
cause
of
much
discontent
to
a
well
affected
and
scrupulous
Christian
,
will
it
stand
then
with
the
charity
of
those
who
(
above
others
)
affect
the
name
of
Fathers
,
and
of
that
Church
which
usurps
and
glories
in
the
title
of
a
common
mother
to
b●
so
hard-hearted
to
their
children
,
as
not
to
care
how
uncomfortable
their
condition
be
upon
earth
,
so
they
goe
not
to
Hell
for
lacke
of
necessaries
to
salvation
?
Their
doctrine
and
practice
proclaimes
them
such
unkinde
,
u●naturall
Parents
as
uncharitable
to
their
children
in
with-holding
from
them
their
spirituall
aliment
,
in
an
entire
receipt
of
the
blessed
Sacrament
,
as
they
are
undutifull
and
disobedient
to
their
Lord
and
master
in
breaking
his
commandment
in
their
broken
Communion
.
Upon
these
premises
it
wil
necessarily
follow
that
if
there
were
nothing
to
be
blamed
in
the
Service
or
Lit●rgy
of
the
Romish
Church
,
but
this
violation
of
the
Lords
ordinance
,
as
they
make
it
in
decree
and
practice
(
notwithstanding
that
whole
Christ
may
be
,
as
we
have
shewed
,
received
with
one
kind
)
it
is
utterly
unlawfull
to
receive
the
Sacrament
,
as
the
Romanists
administer
it
in
one
Element
only
,
for
that
were
to
consent
unto
,
and
(
for
his
part
that
so
doth
)
to
confirme
their
sinfull
separation
of
those
things
,
which
God
for
the
good
of
man
,
hath
(
by
expresse
both
institution
and
practise
)
joyned
together
.
The
third
p●rticul●●
of
scandall
answered
.
TOwards
the
conclusion
of
your
Treatise
(
wherto
I
may
now
addresse
my selfe
after
full
satisfaction
(
I
trust
you
will
take
it
for
no
lesse
)
to
the
two
former
particulars
)
you
professe
a
feare
of
scandall
to
many
among
us
(
you
mean
Protestants
)
who
may
be
changed
in
opinion
or
at
least
offended
by
that
passage
of
my
case
of
conscience
,
which
you
have
selected
,
as
most
worthy
of
exception
,
and
to
the
Romish-party
who
may
vouch
this
concession
of
mine
,
for
indifferency
of
Communion
in
one
kind
,
for
which
cause
you
heartily
wish
,
that
that
peece
of
my
book
had
been
obliterated
before
it
came
to
the
Presse
.
Sir
,
I
will
not
blame
you
for
being
chary
of
scandals
,
it
is
too
common
a
fault
,
and
more
common
in
these
times
then
in
any
(
within
the
compasse
of
mine
observation
)
to
be
too
much
addicted
in
self
satisfaction
,
with
too
little
respect
of
others
whether
they
stumble
or
stand
at
our
sayings
or
doings
.
And
if
you
concived
my
words
so
offensive
as
you
say
,
you
could
not
wish
any
lesse
unto
them
then
the
dash
of
a
pen
,
which
mine
owne
hand
should
have
made
,
if
I
had
conceived
any
suspition
that
they
did
deserve
it
.
But
I
hope
by
this
time
you
well
understand
,
that
you
were
more
afraid
,
then
any
could
be
hurt
by
that
I
have
written
:
Yet
I
deny
not
but
there
be
some
,
who
are
either
so
uncapable
of
religious
reason
,
especially
in
problematicall
discussion●
,
or
so
captiously
perverse
as
to
turn
most
saving
truths
into
matter
of
scandall
,
els
a
Alphonsus
a
Castro
could
not
have
counted
thirteen
Heresies
concerning
the
Sacrament
of
the
Eucharist
,
as
he
hath
done
.
And
for
the
Papists
in
particular
,
they
are
the
lesse
to
be
heeded
,
because
they
are
knowne
to
make
no
conscience
of
corrupting
,
wresting
and
misapplying
of
the
writings
of
the
Protestants
:
Wherin
they
seeme
sometimes
to
take
the
Divel●
practice
for
their
●●tterne
,
who
alleadging
a
Text
of
angelicall
protection
out
of
the
91.
Psalm
(
when
he
tempted
our
Savio●r
to
cast
himselfe
down
from
the
Pinacle
of
the
Temple
)
b
left
out
the
words
which
were
most
pe●●nent
to
repell
his
temptation
.
So
do
c
Quirinus
Cnoglerus
,
d
Pe●rus
Ludsemius
and
e
Franciscus
Longus
deale
with
Calvine
,
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.
I●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
●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
●mputation
of
Iudaisme
and
Arri●●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
〈◊〉
●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
all●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
comm●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
peru●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
s●lf
on
your
behalf
that
you
may
account
me
,
〈◊〉
●●dworth
in
〈◊〉
Ju●●
26.
1641.
Yours
as
power
and
opportunity
enable
me
to
doe
you
Service
,
John
Ley.
Notes, typically marginal, from the original text
Notes for div A48307e-360
a
Proverbium
[
nodum
in
Scyrpo
quaerere
]
in
an●●ium
dicebatur
,
nimisque
diligentem
aut
me●i●ulosu●●
,
qui
illic
scrupulum
mover●t
ubi
nihil
esset
ad
dubi
.
●andum
.
E●asm
.
Ch●liad
.
p.
158
Col.
1.
b
That
is
the
Protestation
,
dated
the
third
of
May
,
1641●
c
2.
Parti●
.
doubt
p.
16.
d
4.
Parti●
.
doubt
.
p.
32.
e
5
Parti●
.
doubt
.
p.
37.
f
Stow●
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
consueverun●
,
&
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
co●cupiscentiam
quam
aliquando
Apostolus
[
dicit
non
quando
,
ut
supra
,
sed
aliquando
]
Caranza
Sum.
Con.
Concil.
Trid.
S●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
pe●cato
originali
agitur
)
beatam
&
immaculatam
Virginem
Mariam
D●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
.
Epist.
Gregor.
7.
ibid.
pag.
362.
o
Papa
non
potest
●llo
modo
definire
aliquid
haereticumà
tota
ecclesia
●redendum
.
Bel.
de
Ro.
po
.
l.
4.
cap.
2.
pag.
311.
p
Purgatorium
esse
animasque
ibi
detentas
fidelium
suffragijs
i●vari
.
Conc.
Trid.
Ses.
25.
Tom
▪
9.
p.
419.
col
.
2.
p
Purgatorium
esse
animasque
ibi
detentas
fidelium
suffragijs
i●vari
.
Conc.
Trid.
Ses.
25.
Tom
▪
9.
p.
419.
col
.
2.
q
Sacra
sancta
Syn●dus
indulgentiarum
usum
Christiano
pop●do
maximè
salutarem
in
Ecclesia
retinendum
esse
docet
,
eosque
anathemate
damnat
qui
inutiles
esse
asserunt
.
Ibid.
pag.
433.
col
.
1.
See
Bel.
de
Jud.
lib.
1.
cap.
2.
Tom.
2.
pag.
438.
q
Sacra
sancta
Syn●dus
indulgentiarum
usum
Christiano
pop●do
maximè
salutarem
in
Ecclesia
retinendum
esse
docet
,
eosque
anathemate
damnat
qui
inutiles
esse
asserunt
.
Ibid.
pag.
433.
col
.
1.
See
Bel.
de
Jud.
lib.
1.
cap.
2.
Tom.
2.
pag.
438.
t
Imagines
Christi
&
sanctorum
venerandae
sunt
non
solum
per
accidens
,
vel
impropriè
,
sed
per
se
,
&
propriè
,
ita
ut
ipsae
terminent
venerationem
.
Bellar.
de
Imag.
Sanct.
lib.
2.
cap.
21.
Tom.
2.
p.
328.
princip.
cap.
t
Imagines
Christi
&
sanctorum
venerandae
sunt
non
solum
per
accidens
,
vel
impropriè
,
sed
per
se
,
&
propriè
,
ita
ut
ipsae
terminent
venerationem
.
Bellar.
de
Imag.
Sanct.
lib.
2.
cap.
21.
Tom.
2.
p.
328.
princip.
cap.
s
Imagines
porro
Christi
,
Deiparae
Virginis
,
&
aliorum
sanctorum
,
in
Templis
praesertim
habendas
,
&
retinendas
,
eisque
debitum
honorem
,
&
venerationem
impertiendum
.
Concil.
Trid.
Ses.
25.
pag.
420.
Col.
1.
s
Imagines
porro
Christi
,
Deiparae
Virginis
,
&
aliorum
sanctorum
,
in
Templis
praesertim
habendas
,
&
retinendas
,
eisque
debitum
honorem
,
&
venerationem
impertiendum
.
Concil.
Trid.
Ses.
25.
pag.
420.
Col.
1.
t
Ex
omnibus
sacris
imaginibus
magnum
fructum
percipi
,
ibid.
t
Ex
omnibus
sacris
imaginibus
magnum
fructum
percipi
,
ibid.
u
Mandat
sancta
Synodus
Episcopis
,
&c
,
de
Reliquiarium
honore
&
legitimo
Imaginum
usu
fideles
diligenter
instruant
.
Concil.
Trid.
Ses.
25.
Tom.
9.
p.
419.
col
.
2.
u
Mandat
sancta
Synodus
Episcopis
,
&c
,
de
Reliquiarium
honore
&
legitimo
Imaginum
usu
fideles
diligenter
instruant
.
Concil.
Trid.
Ses.
25.
Tom.
9.
p.
419.
col
.
2.
w
Imprimis
de
sanctorum
Intercessione
&
Invocatione
,
Ibid.
Item
.
Bel.
de
Sanctor
.
beatitud
.
lib.
1.
cap.
19.
Tom.
2.
p.
294.
x
Bonum
atque
utile
est
suppliciter
eos
invocare
,
Concil.
Trid.
ubi
supra
.
w
Imprimis
de
sanctorum
Intercessione
&
Invocatione
,
Ibid.
Item
.
Bel.
de
Sanctor
.
beatitud
.
lib.
1.
cap.
19.
Tom.
2.
p.
294.
x
Bonum
atque
utile
est
suppliciter
eos
invocare
,
Concil.
Trid.
ubi
supra
.
y
Etsi
missa
magnam
contineat
populi
fidelis
eruditionem
,
non
tamen
expedire
visum
est
Patribus
,
ut
lingua
vulgari
celebraretur
.
Concil.
Trid.
Ses.
22.
c.
8.
Tom.
9.
p.
402.
Col.
2.
z
Catholicae
Ecclesiae
Sacramenta
septenario
numero
definita
sunt
.
Catechis
.
Concil.
Trid.
ad
Parochos
p.
173.
Conc.
Trid.
Ses.
23.
c.
3.
Tom.
9.
pag.
406.
col
.
1.
a
Prim.
est
Baptismus
,
deinde
confirmatio
,
tum
Eucharistia
4●0
.
loco
paenitentia
,
postea
vero
extrema
unctio
,
sequitur
●rdo
,
postremo
additur
,
matrimonium
.
Catech.
Concil.
Trid.
p.
174.
b
Nunc
denuò
sancta
haec
Synodus
declarat
post
consecrationem
panis
&
vini
conversionem
fieri
totius
substantiae
panis
in
substantiam
corporis
Christi
,
&
totius
substantiae
vini
,
in
substantiam
sanguinis
,
eiusque
conversio
convenienter
&
propriè
a
sancta
Catholica
Ecclesia
transubstantiatio
est
appellata
,
Concil.
Trid.
Sess.
13.
cap.
4.
Tom.
9.
p.
380.
Col.
2.
c
Panem
&
vinum
(
quae
in
Altari
ponuntur
)
post
consecrationem
,
non
solum
Sacramentum
,
sed
etiam
verum
corpus
&
sanguinem
Christi
esse
,
&
sensualiter
,
non
solum
Sacramento
,
sed
in
veritate
manibus
Sacerdotum
tractari
&
frangi
&
fidelium
dentibus
atteri
,
jurans
per
sanctum
&
homousion
Trinitatem
&
per
haec
sacra
sancta
Dei
Evangelia
.
Concil.
Ro.
Sub.
Nicol.
Pap.
2.
Tom.
7.
Concil.
par
.
1.
p.
274.
Col.
2.
d
Deferri
ipsam
Sacram
Eucharistiam
ad
infirmos
,
&
in
hunc
usum
diligenter
in
Ecclesia
conservari
,
cum
summa
equitate
et
ratione
conjunctum
est
—
quare
sancta
haec
Synodus
retinendum
omnino
falutarem
hunc
morem
statuit
.
Concil.
Trid.
Ses.
13.
cap.
8.
Tom.
9.
pag.
381.
Col.
1.
e
Declarat
praeterea
sancta
Synodus
piè
&
religios●
,
admodum
in
Dei
Ecclesiam
inductum
fuisse
morem
,
&
singulis
annis
peculiari
quodam
,
&
festo
die
precelsum
hoc
&
venerabile
Sacramentum
si●gulari
veneratione
&
solemnitate
celebreretur
,
atque
in
Processionibus
reverenter
&
honorificè
per
vias
&
loca
publica
circumferretur
.
Concil.
Trid.
Sess.
13.
cap.
5.
Tom.
9.
pag.
381.
Col.
1.
e
Declarat
praeterea
sancta
Synodus
piè
&
religios●
,
admodum
in
Dei
Ecclesiam
inductum
fuisse
morem
,
&
singulis
annis
peculiari
quodam
,
&
festo
die
precelsum
hoc
&
venerabile
Sacramentum
si●gulari
veneratione
&
solemnitate
celebreretur
,
atque
in
Processionibus
reverenter
&
honorificè
per
vias
&
loca
publica
circumferretur
.
Concil.
Trid.
Sess.
13.
cap.
5.
Tom.
9.
pag.
381.
Col.
1.
f
Nullus
dubitandi
locus
relinquitur
quin
omnes
Christi
fideles
promore
in
Catholica
Ecclesia
semper
recepta
latriae
cultum
(
qui
vero
Deo
debetur
)
huic
sanctissimo
Sacramento
cum
veneratione
exhibeant
,
Ibid.
c.
5.
p.
380.
Col.
2.
fine
.
f
Nullus
dubitandi
locus
relinquitur
quin
omnes
Christi
fideles
promore
in
Catholica
Ecclesia
semper
recepta
latriae
cultum
(
qui
vero
Deo
debetur
)
huic
sanctissimo
Sacramento
cum
veneratione
exhibeant
,
Ibid.
c.
5.
p.
380.
Col.
2.
fine
.
g
So
the
Rhemists
●in
1
▪
Cor.
c.
11.
ver.
27.
Sect.
10.
pag.
526.
h
Cum
in
nonnullis
mundi
partibus
quidam
temerariè
asserere
praesumant
populum
Christianum
debere
sacrum
Eucharistiae
Sacramentum
sub
utraque
panis
&
vini
specie
suscipere
,
et
non
solum
sub
specie
panis
,
sed
etiam
sub
specie
vini
populum
laicum
passim
communicent
(
tum
sepuitur
decretum
Concilij
hisce
verbis
sequentibus
)
Quod
nullus
Presbyter
sub
poena
excommunicationis
communicet
populum
sub
utraque
specie
panis
&
vini
.
Conc.
Constant.
Sess.
13.
Tom.
7.
Concil.
p.
1042.
Col.
1.
&
Col.
2.
i
Laudabilis
quoque
cons●etudo
communicandi
Laicum
populum
sub
una
specie
,
ab
Ecclesia
&
sanctis
patribus
rationabiliter
introducta
—
pro
lege
habenda
est
,
nec
alicui
licitum
est
eam
reprobare
aut
sine
authoritate
Ecclesiae
ipsam
immutare
.
Concil.
Basil.
Oecum
.
Sess.
30.
Tom.
8.
p.
85.
col
.
2.
et
p.
86.
col
.
1
k
Si
quis
dixerit
ex
praecepto
Dei
vel
necessitate
salutis
,
omnes
&
singulos
Christi
fideles
u●●amque
speciem
sanctissimae
Eucharistiae
Sacramenti
sumere
debere
,
anathema
sit
.
Concil.
Trid.
Sess.
21.
Can.
1.
Tom.
9.
p.
399.
l
Si
quis
dixerit
sanctam
Ecclesiam
Catholicam
non
iustis
causis
&
rationalibus
adductam
fuisse
,
ut
Laicos
atque
Clericos
non
conficientes
,
sub
panis
tantummodo
specie
communicaret
,
aut
in
eo
errasse
,
anathema
sit
.
Ibid.
Can.
2.
p.
399.
a
In
quibusdum
locis
po●●●gunt
vinum
non
●onsecratum
;
solet
apud
Gallos
●ieri
,
&
ex
eo
prejudicio
creadebam
ego
quidem
ap●d
omnes
,
nunc
primū
audivi
,
apud
quosdam
&
aliunde
didici
,
in
Hispania
aquam
●ari
,
sed
our
non
apud
omnes
?
nam
foliola
illa
●arinacia
non
sunt
faciliùs
deglubenda
alibi
,
quam
apud
nos
Cham
de
Euchar.
l.
9.
c
6.
Tom.
4.
de
Sacr.
p.
496.
b
Itaque
nostrotes
▪
Sacerdotes
pudor
aliquis
tenuit
,
apudquos
vili●s
est
vinum
.
Chamier
.
de
Eucharist
.
l.
9.
c.
6.
Tom.
4.
de
Sacr.
p.
496.
Col.
2.
c
Aquarij
loco
vini
aquâ
●si
sunt
,
ne
odore
vini
Christianit
atis
judicio
proderentur
.
Cyprian
.
Ep.
63.
ad
Caelium
.
Vide
et
Baron
.
Annal.
ad
an.
257.
〈◊〉
.
9
,
10
,
11.
m
In
divino
hoc
Sacrificio
quod
in
missa
peragitur
,
idem
ille
Christu●
continetur
&
in-cruentè
immolatur
qui
in
●●a
crucis
semel
seipsum
cruentè
obtulit
—
cujus
oblationis
(
cruentae
inquam
)
fructus
per
hanc
incruentam
uberrimè
percipiuntur
,
quare
non
solum
profidelium
virorum
peccatis
,
poenis
,
satisfactionibus
&
alijs
necessitatibus
,
sed
&
pro
defunctis
in
Christo
,
nondum
ad
plenum
purgatis
,
ritè
,
juxta
Apostolorum
traditio●●m
offertur
.
Concil.
Trid.
Sess.
22.
c.
3.
Tom.
9.
p.
402.
Col.
1.
n
Qui
dixerit
missae
Sacrificium
soli
prodesse
sumenti
,
neque
pro
vivis
&
defunctis
pro
peccatis
,
poenis
satisfactionibus
atque
necessitatibus
offerri
debere
,
anathema
sit
.
Ib.
Can.
3.
p.
403.
Col.
1.
o
Si
quis
dixerit
Clericos
in
sacris
ordinibus
constitutos
(
vel
regulares
castitatem
solemniter
professos
)
posse
matrimonium
contrahere
,
contractumque
validum
esse
,
non
obstante
lege
Ecclesiastica
vel
voto
anathema
sit
.
Concil.
Trid.
Sess.
24.
Can.
9.
Tom.
9.
Concil.
p.
411.
Col.
1.
fine
.
See
also
Bel.
de
Cleric
.
l.
1.
c.
18.
p.
112.
Col.
2.
p
Papa
gravi
maerore
de
consilio
Cardinalium
,
Episcoporum
&
aliorum
virorum
prudentum
sententialitèr
definivit
,
ut
Rex
Anglorum
Johannes
a
solio
Regni
deponeretur
,
&
alius
,
Papa
procurante
,
succederet
qui
dignior
esset
.
Math.
Paris
Histor.
major
.
in
Ioh.
p.
310.
q
Nonne
Rex
Anglorum
noster
est
Vassalus
,
&
ut
plus
dicam
mancipium
?
possumus
eum
nuto
nostro
incarcerare
&
ignomi●iae
mancipare
.
Ib.
in
Hen.
3.
pag.
1160.
r
S.
N.
D.
Pij
Papae
5.
sententia
declaratoria
contra
Eliz.
(
pretensam
Angliae
Reginam
)
qua
declaratur
absoluti
omnes
subditi
à
iuramento
fidelitatis
,
&
quocunque
alio
debito
,
&
deinceps
obedientes
anathemate
illaqueantur
.
Bull
.
Pij
5.
San.
de
Schis.
Angl.
pag.
182.
s
Non
regnum
hoc
Angliae
solum
sed
&
reliqua
omnia
quae
per
Europam
sunt
regna
(
nec
vel
unum
excipio
)
omnia
inquam
sunt
pontificis
;
constat
hoc
ex
Registro
Greg.
7.
apud
Steuchum
2.
lib.
contra
Vallam
pro
donatione
Constantini
.
Regnum
Arragoniae
,
Sardiniae
,
Hispaniae
,
Hungariae
,
Danorum
,
Russiae
,
Portugaliae
,
Boemiae
,
Sueciae
,
Norvegiae
,
Galliae
,
Poloniae
.
Vide
Tort.
Torti
.
p.
217
,
218.
a
H●retici
omnes
tum
recentiores
,
tum
antiquiores
,
qui
purgatorium
negarunt
,
consequenter
etiam
suffragia
&
indulgentias
mortuis
prodesse
negaverunt
.
Bellar.
de
Indulg.
lib.
1.
c.
14
Tom.
2
p.
456.
col
.
1.
See
also
Bell.
de
purg
.
l.
1
c.
15.
Tom:
2.
p
:
250.
Suffragia
Ecclesiae
defunctis
prodesse
.
Ibid
:
l
:
2.
de
purg
.
ca.
15.
Tom.
2.
p
264.
col
.
2.
b
In
my
booke
ag●inst
the
Oath
,
D●ubt
.
2.
pag.
16.
and
Doubt
.
4.
p
▪
32.
and
Doubt
.
5.
p.
37.
c
My
booke
of
Doubts
and
Hopes
,
p.
15
,
16.
d
K.
Iames
in
his
Speech
in
Starr-chamb●r
.
1●16
.
Op●●
.
p.
552.
e
Votum
quodammodo
ad
●uramen●um
promissarium
referri
debet
.
Rivet
.
in
Dec●
l.
p
146.
M
Whateley
his
Prototypes
▪
part
●
p.
51.
f
Vovens
&
non
solvens
quid
nisi
perjuro
.
Bern
▪
de
praecept
▪
&
dispensat
c.
20.
col
:
930.
g
Haec
itaque
legalia
statuta
vel
decreta
in
nostro
conventu
Synedali
edicta
●uncti
tunc
temporis
optimates
se
observaturos
fideliter
spondebant
Conc.
Aenham
.
Can
7.
Tom
1.
Con●
D.
Spelm
p.
527.
h
Votum
est
testificatio
quaedam
promissionis
spontaneae
,
quae
Deo
&
de●is
que
Dei
sunt
propriè
fieri
debet
,
Lumbard
.
l
4.
dist.
38.
a.
fol.
423.
pag.
1.
i
Per●ins
vol●
pag
111.
col
.
●
.
k
Gravissimum
vovendi
〈◊〉
fuit
cum
juramentum
adhi●●batur
,
M●●don
.
in
M●th.
15.
v.
6.
col
.
315.
Votum
est
actus
religiosus
soli
Deo
debitus
.
Bell.
de
cul●u
Sanct.
l.
1.
c.
9.
Tom.
2
p.
355.
l
Protestatio
est
animi
nostri
declaratio
juris
acquirendi
vel
conservandi
,
vel
damni
depellendi
causa
acta
Andr.
Alceat
.
de
verbor
.
signif.
Comment.
in
Vlp.
l.
6.
leg.
40.
p●g
.
89.
Votum
est
aelicujus
faciendi
vel
non
saciendi
versu●
Deum
deliberata
&
justa
promissio
.
Andr.
Alc●at
.
de
verbor
.
signif
Commentar.
p.
474.
m
Protestationem
quidam
defiaiu●r
clamosam
esse
Testationem
,
quae
in
obtestantis
ipsius
cantionem
i●venta
●it
.
Ibid.
pag.
88
▪
Votum
est
promissio
&
sponsio
Deo
●acta
.
Azor.
Instit.
l.
11.
c.
12
p.
754
Quod
inter
homines
dicitur
promissio
id
Dei
respectu
votum
appellatur
.
Z●nch
.
Tom.
7.
p.
707.
col
.
2.
n
D.
Cous.
Apol.
for
Ecclesiasticall
proceedings
c.
3.
p.
23.
o
Hic
erat
gestus
jurantium
〈◊〉
●●iamnùm
bodie
.
Beza
Annot.
in
R●v.
10.
5.
p
Rivet
.
exercit
81.
in
Gen.
p.
390.
*
Pa●aeus
Gen.
24.
c.
2.
q
Quid
ab
Episcopis
Prelatisve
ob
dignitatem
qua
praecellunt
ex
instituto
fieri
decet
,
ut
manu
ad
pectus
admota
,
si
quando
oportet
jusjurandum
prestent
.
Concil.
Mediol
.
Tom.
9.
pag.
676.
col
.
2.
r
Inferiores
sub
superiorum
●emore
manum
ponebant
.
Gen.
24.
2.
&
34
7.
&
47.
29.
Dud
.
Fenneri
The●●
.
l.
5.
c.
3.
fol.
53.
pa.
2.
s
Aug.
de
C.
D.
l.
16.
c.
33.
pag.
608.
t
Reliqui
Ecclesiastici
bomines
subdiacon●
Diaconi
,
Presbyteri
,
si
jura
re
necesse
habent
,
id
tactis
sacri●
litteris
aga●t
.
Concil.
medio
l●n
.
6.
Tom.
9.
pag.
676
col
2.
u
In
causis
vero
levibus
,
ubipo
〈◊〉
est
,
jurent
manu
pectori
almotâ
s●
modo
superior
praesen●
no●
adest
,
quo
praese●te
contactis
Scripturis
jusjurandum
prestent
.
Ibid
pag.
676.
col
.
2.
677.
col
.
1.
x
Homil.
44.
op●r
Imper●
.
in
Math.
y
Georgius
Deo
a
nabilis
,
&
Charta●●ylax
dixit
hi
sunt
duo
Codices
qui
continet
Acta
Sanctae
Synodi
—
tangens
igitur
proposita
sa●ro
sanct
●
Dei
eloquia
,
dixit
per
ist
as
sanctas
virtutes
&
D●um
〈…〉
est
per
eas
,
cum
〈…〉
libri
,
&c.
Sext.
Synod
.
Constantinop
.
Art.
14.
Tom
5.
pag.
231.
232.
z
Centu●
.
7.
col
.
227.
20.
a
Centur.
9.
col
287.
40.
b
Sic
me
Deus
adsuve●
&
ista
sancta
Evangelia
.
Centur.
11.
col
.
131.
20.
c
Why
do
they
not
as
vvell
challenge
us
that
vvee
give
the
booke
to
touch
and
kisse
in
taking
an
oath
.
The
defence
of
the
Humble
Remonstrance
,
§.
11.
p
81.
d
D.
R
Cousins
Apology
for
proceeding
in
Ecclesiasticall
Courts
,
part
.
3.
c
4.
1.
Authority
.
2.
Liberty
.
See
the
Preface
pr●fixed
before
the
doubts
of
the
Oath
.
fol.
2.
p.
2.
3.
Integrity
.
4.
Benignity
.
b
See
the
Defence
of
the
Humble
Remonstrance
,
p.
162.
a
I
have
heretofore
endeavoured
tovvith●dravv
one
(
vvho
had
neere
relation
to
mee
)
from
the
Rom●sh
Religion
,
attempting
to
vvork
it
,
upon
the
great
vvrōg
the
Laity
did
suffer
in
that
Religion
for
vvant
of
the
Communion
Cup
M.
Harlow
p
▪
1.
If
you
and
the
Seminary
doe
meane
,
&c.
●
Ibid.
b
Because
neither
you
nor
the
Seminary
have
declared
vvhat
kinde
of
presence
,
&c.
p.
6.
c
Non
tam
interest
quo
animo
s●ribatur
,
quam
quo
accip●atur
,
Cic.
Ep.
f●●
.
l.
6.
p
65.
nu
26.
d
Ardebant
veteres
tanto
syncerae
pietatis
ardore
,
ut
dum
unum
errorem
omni
virium
conatu
destru
.
ere
annituntur
,
s●epe
in
alterum
oppositum
errorem
,
vel
deciderint
,
vel
quoda●●●odo
decidisse
videantur
,
Sixt.
Senens
.
Prefat.
in
lib.
●
.
Biblioth.
Sanct.
p.
1.
&
2.
e
D.
Featley
Cygnea
ca●tio
,
p.
31.
f
Secundas
babeat
mod
estiae
,
qui
primas
non
po●uit
ba●ere
sa●ientiae
.
Aug.
Ep
7.
Marc●llino
.
Tom.
2.
p.
32.
g
M.
Ley
his
Case
of
Conscience
.
p.
17.
Answ.
h
I
ranke
the
Papists
with
grosse
Heretiks
for
taking
the
Communion
Cup
from
the
Laity
.
In
my
case
of
conscience
,
p.
15
,
16.
i
Because
neither
you
nor
the
Semina●y
have
decl●red
what
kinde
of
pr●sence
you
intend
,
&c.
p.
6.
And
again
if
you
a●d
the
Seminary
due
meane
,
&c
●b
.
As
before
is
noted
.
k
Ibid.
l
Pag.
15
,
16.
1.
Demand
▪
m
Pag.
1.
n
See
the
case
of
conscience
,
p.
13
,
14
,
18
,
19
o
Su●t
qui
sine
animi
deliquio
〈…〉
n●n
possunt
.
Calv.
Ep
inter
Ep.
Bez
Ep.
15.
p.
167.
p
Case
of
conscience
,
pa.
8.
q
Ibid.
p.
10.
r
Ibid.
p.
13
,
14.
s
Totum
&
integrum
Christum
a●
verum
S●cramentum
subqualibet
specie
sumi
.
Conc.
Trid.
Sess.
21.
c
3.
Tom.
9.
pa.
399.
Bin
.
euit
.
1636.
t
Nec
Vllatenus
ambigendum
est
quod
non
sub
specie
panis
caro
tantum
,
nec
sub
specie
vini
sanguis
tantum
,
sed
sub
qualibet
specie
est
integer
&
totus
Christi●s
.
Basil
Conc●●
.
Oecumen.
Sess.
30.
Tom.
8.
p.
85.
col
2.
Totus
Christus
continetur
sub
specie
panis
,
&
totus
sub
specie
vini
,
&
sub
qualibet
qu●que
parte
host●ae
consecratae
,
&
vini
consc●rati
.
Concil.
Floren●●
.
3.
sub
Eugen.
4.
Decret.
super
unione
Jacobinorum
&
Atmenorum
.
Tom.
8.
Conc●l
p
866.
col
1.
Lumbard
.
l.
4.
dist.
11.
fol.
354
b
Bel.
l
4
de
●uchar
.
cap.
21.
Tom.
3
pag
287.
Col
2.
Ruardus
Tapperun
.
act
.
15
notat
.
post
pag.
402.
Tom.
1.
Hard
apud
Jewell
.
Act.
2.
pag
75.
Ecciu●
in
locis
suis
dicit
in
unâ
specie
tantumesse
quantum
sub
utraque
,
ideo
quod
sub
qualibet
specie
totus
fit
Christus
.
Musc.
loc.
com
.
de
caena
.
Dom.
p.
373.
u
In
utraque
specie
totu●●
Christus
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
perpetu●●
.
Chami●r
de
Euch.
l.
9.
c.
10.
Tom.
4.
p.
510.
col
.
1.
x
They
(
as
we
)
also
hold
that
whole
Christ
is
received
in
either
kind
,
for
Christ
is
not
d●vided
.
Bishop
Morton
.
instit.
Sacr
lib.
1.
c.
3.
Sect.
●
p.
58
So
also
saith
D.
Willet
.
Synops.
Papis
.
13
Gen.
controv.
.
q.
8.
pa.
640.
As
touching
the
use
of
the
Eucharist
,
though
we
doe
not
deny
that
whole
Christ
is
distributed
,
as
well
in
the
bread
as
in
the
wine
,
yet
we
teach
the
use
of
both
parts
to
be
common
to
the
whole
Church
.
Confess
.
Wittenburg
.
Harm.
Confess
.
Sect
14.
c
9.
p
459.
And
the
note
of
other
Protestant
D●vines
upon
it
is
,
notwithstanding
the
signes
be
severally
distributed
,
nothing
is
divided
in
the
humanity
of
Christ
.
Observ.
in
Harm.
Observ.
41.
42.
He
that
receiveth
in
one
kinde
being
not
qualified
to
receive
the
other
,
receiveth
the
whole
substance
of
the
Sacrament
,
as
it
is
taken
for
the
thing
signified
.
Dr.
Featly
in
his
conference
with
Mr.
Everard
,
pag.
267.
Idem
.
pag
201.
The
same
confession
of
whole
Christ
received
with
either
element
.
Dr
Fr.
White
maketh
,
as
his
words
are
cited
afterwards
at
the
letter
●
.
See
also
to
the
same
purpose
Fest.
Hommij
dis.
648
p.
263.
y
Mr.
Harlow
.
pa.
2.
*
At
the
letter●
.
z
D.
Willet
Synops
Papis
.
13.
Gen.
controv
.
q.
8.
p.
644.
x
●
a
Concedo
quod
ad
rem
significatam
,
idem
else
edere
corpus
&
bil
ere
sanguinem
.
Chamier
.
de
Euchar.
l.
9.
c.
10.
Tom.
4.
p.
511.
col
.
1.
b
De
re
significata
non
est
quod
agane
prolixius
,
quia
bujus
ratio
longè
est
diversa
á
ratione
signorum
,
certè
res
significata
,
neque
editur
,
neque
bibitur
,
cujus
●ei
illud
argumentum
est
quod
verè
Bell●●minus
asserit
non
distirgui
,
sci
l.
in
ie
significata
cilum
&
potum
.
Ibid.
p.
508.
col
2.
*
I
am
saepius
protestati
sumus
non
disputari
de
re
significatâ
,
Itaque
hoc
sensu
argumentum
est
extra
Thesi●
.
Cham.
de
Euchar
l.
9.
c.
10.
Tom
4.
p.
510.
col
.
2.
c
D
Ft.
White
ans●er
to
Fisher
,
p.
4●6
.
d
To
this
absu●dity
〈◊〉
M.
E●erar●
driv●●
by
D
Featly
in
his
disput.
pag.
268
,
269.
e
〈…〉
illu●●●rrendum
,
&
qua●e
nu●qu●m
〈◊〉
in
〈…〉
,
vel
〈…〉
vel
〈…〉
,
nullum
no●
〈…〉
,
sed
●eque
,
i●
Tur●ismo
,
out
etia●
〈…〉
de
Euc●ar
.
l.
9.
c.
6.
Tom.
4
de
S●cr
.
p.
497.
c●l
.
●
.
f
In
baptism●
proponitur
Iesus
Christus
conceptus
,
●atus
,
crucifixus
,
ut
omnibus
credentibus
fiat
sapientia
.
justitia
,
sanctificatio
&
redemptio
,
Sic
Beza
confess
.
c.
4.
Act.
50.
3.
Demand
.
g
Extraordin●ry
cases
ought
not
to
ju●tle
outordinary
laws
&
customes
;
●or
th●t
command
of
Christ
to
his
Apostles
,
Goe
〈…〉
every
crea●ure
of
ma●
,
stood
good
in
the
generall
,
albeit
many
men
hapned
to
b●●
deafe
—
every
one
by
S
Peter
is
to
give
an
answer
of
his
faith
,
to
every
one
t●at
asketh
,
which
precept
was
not
therefore
alterable
because
of
multitudes
of
men
that
were
dūb
Bish.
Morton
of
t●e
Instit.
of
the
Sacr.
l
1.
c.
3.
§.
●0
p.
61.
a
Licet
Christ●●
post
caenam
i●stituerit
&
suis
Disci●●li●
a●ministraverit
sub
utraque
specie
ven●rabile
〈◊〉
Sacramentum
,
tamen
hoc
non
o●sta●te
,
&c.
Concil.
Constant.
Self
13.
Tom.
7.
part
.
2.
pag.
1042.
col
●
.
b
Insuper
declarat
〈◊〉
Redemptor
n●ster
ut
antedict●m
est
in
suprema
illa
cae●a
h●c
Sacramentum
in
〈◊〉
speci●bus
instituerit
&
Apostolis
tradiderit
,
tamen
fatendum
esse
etiam
su●
altera
tantum
specie
totum
atque
integrum
Christum
〈◊〉
Sacramentum
s●mi
.
Concil.
Trid.
Sess.
21.
Tom.
9.
c.
3.
p.
399.
Col.
1.
&
2.
c
See
Dr.
Featley
,
Grand
Sacriledge
.
c.
1●
.
p.
143
,
&c.
d
Praxis
Ecclesi●
per
1200.
secula
●ro
cal●ce
.
〈◊〉
.
Tom.
4
l.
9.
●
.
10.
p.
512
col
.
2.
e
●
Harlow
,
p.
10.
f
〈◊〉
facia●us
(
〈…〉
)
legatum
〈…〉
sibi
ess●
&
totum
in
〈…〉
scriptum
co●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.
*
Dat●●
Laicis
utraque
pars
Sacramenti
,
quia
Sacra●entum
institutum
est
non
solum
pr●
parte
Eccle●●
scil●pro
Presbyteris
,
sed
etia●
pro
reliqua
Ecclesia
Confess
.
Aug.
Syn●ag
.
confess
.
p.
36.
i
D.
Fr.
White
against
Fisher
,
p.
479.
k
Cham.
Tom.
4
l.
9.
c
9
p
●06
.
D.
Willet
.
synops
Papis
.
13.
Gen.
contr.
q.
8.
pag.
64●
.
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
●ecessaria
ad
salutem
eos
defraudari
qui
unam
speciem
solùm
accipi●n●Concil
.
Trid.
Sess
21.
c
3.
Tom.
●
p.
399.
col
.
1
&
2.
n
Concedimus
Laicos
quibus
altera
species
negatur
,
gratia
aliqua
defra●dart
,
non
tamen
necessaria
ad
salutem
.
Vasq.
in
3
c.
4.
dis.
215
o
Nec
sane
conclusimus
unquā
necessitatem
Eucharistiae
;
quomodo
ergo
utrius●
,
speciei
?
Sed
tantum
necessitatem
utri●sque
specieiposito
usu
Eu●●ar
.
Cham.
Tom
4
l.
9
c.
10.
p.
508.
col
.
2
p
Quicurque
e●tam
non
percepto
regenerationis
lavacro
pro
Christi
confessione
,
moriun●ur
ta●●um
,
eis
valet
ad
demittenda
peccata
,
quātum
si
abluerentur
sacro
fonte
Baptismatis
.
Aug.
de
Civ.
Deid
.
13.
c.
7.
*
Perkins
ope●
.
vol.
1.
p.
417.
col
.
2.
b.
M
Harlow
p.
11
I
pray
God
that
on
our
side
it
ca●se
not
many
among
us
to
becom
changed
in
opinion
,
or
at
least
o●●ēded
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
kind●
are
cited
against
the
practice
of
the
Romish
Church
the●in
.
a
Alphonsu●
a
Castro
〈◊〉
13.
H●res
de
Eucharisti●
.
l.
6.
a
●ol
.
169.
〈◊〉
.
190.
b
[
In
all
thy
wa●es
,
Ps.
91.
11.
c
Quirinus
Cn●gler
.
in
his
book
called
Symbola
tria
Act
1.
Symbol
Cal
p
25.
a.
d
Petrus
Lud●●mius
de
desperata
Calv
ni
〈◊〉
S●ct
5.
p
64.
e
Fr●nci●c
.
Lon
prelu●
in
sum
.
Concil.
p.
91.
f
M.
Harlow
his
detection
of
papisticall
fraud
.
Sect.
3.
p.
24.
g
Ibid.
p
●5
.
h
Ibid.
p●
40.
i
Ibid
p.
8.
k
Gerso●
B●cer
dissertat
.
de
gubernat
.
Eccles.
p
27.
l
M.
Har.
p.
38.
m
D.
●eatly
in
his
confer.
with
Everard
added
to
his
grand
Imposture
,
pag.
●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
respondi●●e
,
qu●so
ut
patienter
a●dias
mul●o
maj●●
est
prov●casse
Aug.
●p
.
●●ter
op●ra
.
Hier.
Tom.
●
.
p.
257.
p
Non
de
aduersario
victoria●
,
sed
de
mendacio
〈◊〉
veritate●D●●l
inter
Aug.
&
Hier
.
Tom.
4.
oper
H●er
.
p.
●97
.