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mind_n	day_n	lord_n	sabbath_n	2,158	5	9.8855	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56144	Canterburies doome, or, The first part of a compleat history of the commitment, charge, tryall, condemnation, execution of William Laud, late Arch-bishop of Canterbury containing the severall orders, articles, proceedings in Parliament against him, from his first accusation therein, till his tryall : together with the various evidences and proofs produced against him at the Lords Bar ... : wherein this Arch-prelates manifold trayterous artifices to usher in popery by degrees, are cleerly detected, and the ecclesiasticall history of our church-affaires, during his pontificall domination, faithfully presented to the publike view of the world / by William Prynne, of Lincolns Inne, Esquire ...	Prynne, William, 1600-1669.	1646 (1646)	Wing P3917; ESTC R19620	792,548	593

fellowes that in their letter to Calvin depart from the constitution Ordinance and practice of the Apostles and Apostolicke men and call not this day the Lords day or Sunday but with the piety of Jeroboam make such a day of it as they have devised in their owne hearts to serve their owne turne and Anabaptising of it after the minde of some Iew hired to be the God Father therefore call it the Sabbath page 7. This name Sabbath is not a bare name or like a spot in their foreheades to know Labans sheep from Iacobs but indeed it is a Mistery of Iniquity intended against the Church c. page 13. But what doe I speake de integro die of a whole day do but that in keeping the Lords day which the Widdow did in her Almes that gave two mites sic tu duas horas so give the Lord two houres this if you do not beware you lose not integroru mannorum labores the Labours of many whole yeares Page 20. Others also for the Plots sake must uphold the name of Sabbath that stalking behinde it they may shoot against the services appointed for the Lords day Hence it is that some for want of witte too much adore the Sabbath as an Image dropt downe from Iupiter and cry before it as they did before the Golden Calfe This is an holy day unto the Lord whereas it is indeed the great Diana of the Ephesians as they use it whereby the mindes of their Proselites are so perplexed and bewitched that they cannot resolve whether the sinne be greater to bowle shoote or dance on their Sabbath then to commit Murder or the Father to cut the throat of his owne child All which doubts would soon be resolved by plucking of the Vizard of the Sabbath from the face of the Lords day which doth as well and truly become it as the Crowne of Thorns did the Lord himselfe This was plotted to expose him to damnable dirision and that was plotted to impose on it detestable superstition yet to die for it they will call it a Sabbath presuming in their zealous ignorance of guiltfull zeale to be thought to speake the Scripture phrase when indeed the Dregs of Ashdod flow from their Mouthes p. 21. With us the Sabbath is Saturday and no day else no ancient Father nay no learned man Heathen or Christian took it otherwise from the beginning of the world till the beginning of their Schisme in 1554. page 22. Many that see so little benefit will be suckt out of the constitutions of the Apostles practise and tradition of holy Church Doctrine of Godly and learned Fathers that they have got themselves heapes of Teachers that to serve their owne turnes will call and keepe the Lords day as a Sabbath and so prophane it with such outcries that the voyce of truth will become silent but with Moses liberavi animam meam Doctor Peter Heylin in his History of the Sabbath dedicated to his Majesty and printed by the Archbishops speciall approbation is every way as prophane and bitter against the morality and strict observation of the Lords-day Sabbath as Pocklinton we shall instance but in a Passage or two The first is in his Epistle to the Reader before the second Booke of his History in these termes And this part we have called the History of the Sabbath too although the institution of the Lords day and entertainment of the same in all times and ages since that Institution be the chiefe thing whereof it treateth for being it is said by some that the Lords Day succeeded by the Lords appointment into the place and rights of the Jewish Sabbath this booke was wholly to be spent in the search therof whether in all or any Ages of the Church either such doctrine had beene preached or such practise pressed upon the Consciences of Gods people And search indeed we did with all care and diligence to see if we could finde a Sabbath in any evidence of Scripture or writing of the holy Fathers or edicts of Emperours or decrees of Councells or finally in any of the publike Acts and Monuments of the Christian Church but after severall searches made upon the Alias and the Pluries wee still returne Non est inventus and thereupon resolve in the Poets language Et quod non invenit usquam esse putet nusquam that which is no where to be found may very strongly bee concluded not to be at all Buxdorfius in the eleventh Chapter of his Synagoga Judaica out of Antonius Margarita tells of the Jewes Quod die Sabbatino praeter animam consuetam praediti sunt alia that on the Sabbath day they are perswaded that they have an extraordinary soule infused into them which doth enlarge their hearts and rouse up their spirits Ut Sabbatum multo honorabilius peragere possint that they may celebrate the Sabbath with the greater honour And though this Sabbatharie soule may by a Pythagoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to have transimigrated from the Jewes into the bodyes of some Christians in these latter dayes yet I am able to give my selfe good hopes that by presenting to their view the constant practise of Gods Church in al times before and the consent of all Gods Churches at this present they may be dispossesed thereof without great difficulties It is but anima superflua as Buxdorfius calls it and may bee better spared then kept because superfluous To which wee shall annex these passages in the eight Chapter of this his second Booke Sect. 7. pag. 249. c. Thus upon search made and full examination of all parties wee finde no Lords Day-Sabbath in the Booke of Homilies no nor in any writings of particular men in more then thirty three yeares after the Homilies were published Then reciting Doctor Bounds opinion in his book of the Sabbath pag. 211. All lawfull pleasures and honest Recreations as Shooting Fencing Bowling which are permitted on other dayes were on this day to bee forborne No man to speake or talke of pleasures or any worldly matter he saith Most Magisterially determined more like a Iewish Rabbi then a Christian Doctor Yet Romish and Rabbinicall though this doctrine were it carried a faire face and shew of Piety at least in the opinion of the Common people c. Sect. 8. p. 255. 256. We may perceive by this that their intent from the beginning was to cry downe the Holy Dayes as superstitious Popish Ordinances that their new found Sabbath being placed alone and Sabbath now it must be called might become more eminent Nor were the other though more private effects thereof of lesse dangerous nature the people being so insnared with these new devices and pressed with rigour more then Jewish that certainly they are in as bad a condition as were the Israelites of old when they were captivated and kept under by the Scribes and Pharises Some I have knowne for in this point I will say nothing without good assurance who in a furious

to preach as Matth. 10. 5. Act. 16. 7. and sometimes inwardly by not blessing the Word which is preached unto the hearers thereof c. Ibid. in the written copy p. 396. Quest To whom doth the preaching of the Gospell properly belong Answ The Ministry of the Word belongs properly to the Elect Ephes 4. 11 12. he gave Pastors and Teachers for the perfecting of the Saints and for the edifying of the body of Christ Against this this place is objected the preaching of the Gospell is sent unto all Goe and teach all Nations and therefore it doth not properly belong unto the faithfull Answ 1. It is true that we doe and must preach unto all because the Ministers of the Word in the judgement of charity must beleeve well of those to whom they preach leaving secret judgement unto the Lord and Secondly it is preached properly unto the Elect to convert them and onely accidentally to the Reprobates as being inseparable mixed with the other as tares and chaffe are mixed with good corne 2 Cor. 2. 16. 63. A Passage deleted against Ministers Reading their Sermons IN Doctor Clerks Sermons page 404. l. 8. after these words improperly so called these words are blotted out A reading prophesie riseth in the Church but fit to be prohibited for it is not from the spirit Prophetiza nobis Christe Matth. 26. 28. Christ read who hath smitten thee much a doe is about a reading Ministery the King to name it and the Bishops to suffer it but what shall we say of reading Prophesie surely the Bishops are to blame to suffer it and yet the greater part of those who condemne reading Priests are themselves reading Priests reading is no preaching so they falsly say but their preaching is reading so I may truly say 64. Passages blotted out concerning the Sabbaths morality perpetuity strict sanctification and against the prophanation of it IN Master Ward 's Comentary on Matthew written copy page 201. this is deleted I came not to destroy the Law c. It is here objected that the Sabbath day was not morall Christ would not have altered it for in this verse he came not to dissolve the Law but to fulfill it Answ The alteration of the day is no dissolving of the Law no more then the alteration of the severall services once in force by vertue of the second Commandement as namely circumcision sacrifices the Passeover and the like doth abolish that Commandement Object 2. It is objected againe Christ compareth the Sabbath to a sacrifice Mat. 12. 7. therefore it is ceremoniall Answ Our Saviour in that place useth a proverbiall speech thereby shewing that the greater duty must be preferred before the lesse see Mat. 9. 33. where the self-same speech is used and yet there is no question of Ceremonies but onely company keeping with Publicans and sianers Dod upon the fourth Commandement Ibidem page 110. this clause is gelded out Some will not allow of all the words of precept according to the Letter as for example First some divide the Sabbath into two houres in the fore-noon and two in the afternoon although they have no footing for it either from the spirituall and literall meaning of the fourth Commandement Secondly other can distinguish c. In Doctor Jones his Commentary on the Hebrewes page 117. this sentence is expunged Here we are to learne that we are to occupy our selves in a serious contemplation of the Sabbath day it is as chest full of precious and invaluable Jewels if it were unlocked unto us it is a recordation of things past namely of the creation of the world which is never to be forgotten by us and our Christian Sabbath must put us in remembrance of the resurrection of our Saviour Christ which was a re-making of the world Againe Secondly The Sabbath was a type and figure of things to come of that spirituall rest that we should have by Christ from sinne satan and the paines of hell and likewise of that heavenly and everlasting rest that we shall have in the Kingdome of Heaven all the week long we are working in those callings wherein God hath set us eating our bread as is the Commandement in the sweat of our browes but on the Sabbath day we rest from them all doe nothing but heare the Word of God pray sing Psalmes receive the Sacrament and this should put us in mind of that perpetuall Sabbath we should keep in Heaven where we should doe nothing but praise God continually yet for all that this day the day of dayes the Lords day which the Lord hath selected to himselfe is too little regarded by a great number some men are so worldly that they will not rest no not on this day they that doe rest from bodily labours will not rest on such a heavenly manner as they ought to doe it may be they will be sleeping even at the Church when others be at Sermons or they will be sitting idle at home in the streets or Church-yards but they doe not make that holy and comfortable use of the Sabbath as they ought to doe they doe not now take occasion to meditate upon that sweet and joyfull Sabbath where we shall rest with Abraham Isaac and Jacob for ever yet as the holy Ghost teacheth us in this place this is one principall use we are to make of the Sabbath In the said Doctor Jones his Comentary page 41. 103. 119. 232. 236. 253. 252. 274. 319. 320. these words The prophonation of the Sabbath are put out and the very name of Sabbath obliterated So in Doctor Clerk's Sermons page 200. l. ult page 147. l. 7. the word Sabbath is deleted 65. Passages deleted that the Sacraments Ex Opere Operato conferre Grace and concerning the Sacrament of Baptisme IN Master Ward 's Comentary on Matthew written copy page 399. this clause is purged out Fourthly by Baptisme we gaine eternall life and salvation that is although Baptisme doth not conferre these ex Opere operato yet where the Sacrament in rightly administred and faithfully received and Christ within justifying the person to be baptized Rom. 4 11. there Baptisme doth seale all these mercies graces and benefits unto the party baptized Answ 2. Baptisme is not absolutely necessary unto salvation as appeares thus First Sacraments doe not conferre grace upon all nor by a phisicall power give grace unto any but sometimes God in and by the Sacraments conveyes grace unto his Elect children and sometimes by the Sacraments confirmes grace which he hath formerly conferred Ibidem on Matthew 3. ver 11. I indeed have baptized you with water but he shall baptize you with the holy Ghost this discourse is obliterated Quest What is John Baptists principall scope herein Ans His principall and particular scope was this to shew that his baptisme had no efficacy nor power in it from himselfe at all but onely from Christ teaching us that the outward Sacrament may be in-effectuall vede August contr Faustum 10. 4. 19.

Impeachment But leaves it to his Councell to doe and advise as his Councell shall thinke most fitting Day being given him by this Order to put in his answer till the 13th of Novenmber following this Order was made in pursuance thereof Die Veueris 10. November 1643. Ordered that the Leiutenant of the Tower of London or his Deputie shall bring in safety the Lord Archbishop of Canterbury before their Lordships on Munday the 13th of this instant November by ten of the Clock in the morning to put in his Answer into the House to the impeachment of the House Commons remaining now before the Lords in Parliament and this to be a sufficient warrant in that behalfe To the Gentleman Vsher c. On the 13. of November the Archbishop appearing at the Lords Barre in person put in this following Answer to the Additionall Articles exhibited against him The humble Answer of William Archbishop of Cant. to the further Articles of Impeachment of high Treason and divers high Crimes and misdeameanours exhibited against him by the Honourable House of Commons according to direction of an Order of this Honourable House of the 13. of October last All advantages of exception to the said Articles of Impeachment to this Defendant saved and reserved this Defendant humbly saith that he is not guilty of all or any the matters by the said Impeachment charged in such manner and forme as the same are by the said Articles of impeachment charged Vpon his motion the same day to the Lords this order was made in favour of him Die Lunae 13. Novemb. 1643. Ordered by the Lords in Parliament that the Lord Archbishop of Canterbury his Councell shall provide themselves to advise him in point of Law in all the Articles of the whole Charge And for the matter of Fact when the Cause comes to be presented by the House of Commons as there shall be need their Lordships will give further directions in due time On the 1● of December 1643. The House of Commons being desirous to bring the Archbishop to a speedy tryall made this ensuing Order 11 December 1643. Ordered that the Committee for the Tyrall of the Archbishop of Canterbury doe meete this afternoone at 2. of the Clock in the Starchamber to prepare the evidence against the Archbishop of Cant. and to summon such witnesses as are need full and prepare the businesse fit for Tryall and to acquaint the House when they are ready and this they are to doe with all the convenient speed they can and have power to send for parties witnesses Papers Records c. And the care thereof is particularly committed unto Serjeant Wild. Here upon the Committee met sundry times to prepare their evidence 3. January following the Lords intending to expedite the Archbishops Tryall according to the Commons desire made this Order Die Mercurii 3. Ian. 1643. It is this day Ordered by the Lords in Parliament that this House will proceed against William Laud Archbishop of Canterbury upon the Impeachment brought up from the House of Commons for High Crimes and misdemeanours on Munday morning next it ten of the Clock being the eight of this instant Ianuary 1643 At which time the said Archbishop is to prepare himselfe for his defence To the Gentleman Vsher attending this House or his Deputie to be delivered to the Leiutenant of the Tower or his deputie for the Archbishop Whereupon the Lords the same day sent downe this Message to the Commons thus entred in their Iournall 31 Ianuary 1642. A Message sent from the Lords by Sir Robert Rich and Mr. Page The Lords commanded us to put you in minde that the Archbishop of Canterbury hath put in his Plea to the Impeachment of this House sent up to the Lords sometimes since which they desire you to take into consideration what is fit to be done in it 5. Ianuary The House of Commons desired the Lords to appoint a Committee to examine some witnesses upon Oath against the Archbishop in the presence of the Committee of the Commons which being granted the Commons made this Order 5. Ian. 1643. Ordered that the Committee of this House formerly appointed for the busines of the Archbishop of Cant. shall be the Committee in the presence of whom the witnesses in the case of the Bishop of Cant are to be examined upon Oath by the Committee of Lords On the 6. of Ianuary the Archbishop preferred this Petition to the Lords for the deferring of his Tryall to some longer time written with Mr. Dells hand and subscribed with his owne To the Right Honourable the Lords Assembled in the high Court of Parliament The humble Petition of William Laud Arch-bishop of Cant. Prisoner in the T●wer Humbly sheweth THat your Petitioner having received your Lordships command by your honourable Order of the 3. of this instant Ianuary annexed to attend and Answer the Impeachment against your Petitioner from the honourable House of Commons on Munday the eight of this instant January which is but five dayes distance and at a time when 2. of his 3. Councell assigned 〈◊〉 of Towne and your Petitioner witnesses residing in severall remite places cannot be summoned in so short a time nor willing happily to came up in their summons with out warrant from your Lordships Your Petitioners most humble suit to your Lordships is that you will honourably vouchsafe him some more convenient time to send for his Councell and witnesses to testifie in the matters of fact Charged against him and withall to grant the Petitioner your honourable Order to command the witnesses summoned to attend at the time by your Lordships to be appointed which his humble request your Petitioner had sooner presented to your Lordships but that no sitting hath beene as your Petitioner is Informed untill this day sithence your honourable order in this behalfe made knowne to him And your Petitioner shall pray c W. Cant. Vpon reading whereof the Lords made this Order in his favour to out him of all excuses and prevent all clamons of a surp●isall Sabbati 6. Ian. 1643. Whereas the House formerly appointed Munday being the 8th of this instant Ianuary 1643. to proceed against William Laud Arch-bishop of Canterbury upon the impeachments brought up against him from the House of Commons for High Treason and high Crimes and misdemeanours Vpon reading the Petition of the said Archbishop it is this day ordered by the Lords in Parliament to the end the Councell and Witnesses of the said Archbishop may have competent time to attend the hearing of the Cause that this House will respit the proceedings against the said Archbishop upon the said impeachments untill Tuesday the 16. of this instant Ianuary 1643. at ten of the Clock in the morning at which time the said Archbishop is peremprorily appointed to provide his Witnesses and prepare his defence unto the said impeachments To the Gentleman Vsher c. In pursuance whereof this Order was afterwards made and entred Die Lune 15. Ian.

for any abuse accordingly 7. That the Bishops suffer f none under Noblemen and men qualified by Law to have any private Chaplain in his house 8. That they take speciall care that Divine Service be diligently frequented as well for Prayers and Catechismes as Sermons and take particular note of all such as absent themselves as Recusants or other waies 9. That every Bishop that by our grace and favour and good opinion of his service shall be nominated by us to another Bishopricke shall from that day of nomination not presume to make any Lease for three lives or one and twenty yeares or concurrent Lease or any way renew any Estate or cut any wood or timber but meerly receive the rents due and quit the place For wee thinke it a hatefull thing that any mans leaving the Bishoprick should almost undoe the Successor And if any man shall presume to breake this order g we will refuse at our Royall Assent and keepe him at the place which he hath so abused 10. And lastly we command you to give us an Account every yeare the second of Ianuary of the performance of these our Commands Exceptions taken a This is broken b And this c This Catechising must be by the Catechism in the Com prayer book and no other Divers in London must preach too or loose their means They cannot agree upon the great Cause d Whether this bind the Parson or Vicar if he read the Lecture Or all the Ministers where there is a combination Vnlesse it be upon the uery edge of a Diocese c e And execut by himselfe And whether it shall be sufficient to conforme some times so the reading of Prayer bee constant f Excepted against in regard of displacing many young men c. g What if he do not let them till the Royall Assent be past Dorchester How diligent he was to put these Instructions into execution within his own Diocesse will appeare by this Letter of his to his severall Archdeacons the originall whereof was produced interlined with his own hand SIR THese are to let you understand that his Majestie out of his Royall and Princely Care that the Government of the Church may be carefully lookt unto by the Bishops and others with whom it is trusted hath lately sent certain Instructions to my Lords Grace of Canterbury and of Yorke to be by them disperst to the severall Bishops of each Diocesse within their Provinces to the intent that whatsoever concernes any Bishops personally or otherwise in reference to those of the Clergy which they are to governe may be by every of them readily and carefully performed The Instructions which concern the Persons to be governed are only the third for keeping the Kings Declaration that so differences and questions may cease and the fifth about Lecturers and the seventh concerning private Chaplaines in the Houses of men not qualified and the eighth about either Recusants or any other Absents from Church and Divine Service all the rest are Personall to the Bishops yet because they are so full of Justice Honour and Care of the Church I send to you the whole Body of the Instructions as they came to me praying and requiring you as Arch-Deacon of London to send me at or before Wednesday the third of February next both the Christian and Surnames of every Lecturer within your Archdeaconry as well in places exempt as not exempt and the place where he preacheth and his quality and Degree As also the Names of such men as being not qualified keep Chaplains in their Houses And these are farther to pray and in his Majesties name to require you that you leave with the Parson or Vicar of the place a Copy not of all but of the foure Instructions mentioned with the foure severall branches belonging to the Lecturers with a Charge that the Person or Vicar deliver another Copy of them to the Churchwardens and that you do not onely call upon them for Performance now presently but also take great care from time to time that at the End of your next Visitation and so forward at the End of every severall Visitation I may by your self or your Officialls have true notice how they are perform'd and where and by whom they are disobey'd For so much my Lords Grace of Canterbury requires of me as you shall see by the Tenor of his Graces Letters to mee here inclosed I pray you in any case not to faile in this for if you should when I come to give up my Account I must discharge my selfe upon you and that Neglect would make you go backward in his Majesties favour besides whatsoever else may follow Thus not doubting of your care and fidelity in this behalfe I leave you to the Grace of God and shall so rest Your very loving Friend Wil. London January 4. 1629. Upon the publication of these Instructions strictly pursued till this present Parliament Lecturers and Chaplaines in private Gentlemens houses were generally questioned and suppressed in all places with very great Rigor especially if they refused or neglected to read Common Prayers in their Surplisses and Hoods before they Lectured all Sermons on the Lords dayes in the Afternoon were generally suppressed by degrees throughout the Kingdome most single and many Combination Lectures were put downe in every place All Catechismes but that in the Common Prayer Book prohibited All Expositions of Chapters or of the Catechisme forbidden and layd aside Wakes Revels Dancing and all kind of Recreations introduced authorized commanded by a Regall Declaration printed and published in the Kings name by this Prelate as we have already proved and preached for in Pulpits instead of Afternoon Sermons and Catechismes on the Lords day that people might go more merrily down to Hell and banish the thoughts of God and heaven out of their minds on that very day whereon they should minde them most And that these Instructions might be the better executed this Prelate both before and after he was Archbishop together with Bishop Mountague Bishop Wren Bishop Peirce and others thrust them into their Visitation Articles and every Church-Warden and Sidesman on their Oath was to inquire after the Execution and Violation of them If any doubt arose upon these Instructions how to proceed upon them not Archbishop Abbot but this Lording Prelate was consulted with as the only Oracle who best knew their meaning as being the contriver of them Witnesse the Bishop of Bristols Letter and Quaeres to him about his Majesties late Instructions Febr. 12. 1629. the Originall whereof indorsed with Mr Dells his Secretaries hand found with the former Papers in his study was produced If any neglect or connivance at Lecturers was used in any place information and complaint thereof was presently sent up unto him witnesse this one from Canterbury against Archbishop Abbot himselfe thus endorsed with this Prelates own hand Feb 18. 1629. The Proceedings of the Dean and Arch-Deacon of Canterbury upon the Kings Instructions MAster Deane and

Pope corrupt Ordinances Sacraments and a meere Idolatrous supersticious wil-worship Thirdly no true Ministry nor government of Christs institution Fourthly she yeelds no true Subjection nor Obedience to Christ his laws word spirit but opposeth him and them in all Fiftly she is over-spread with a Leprosie of damnable Errours in Doctrine corruptions in Faith Manners Ordinances Government Sixtly the definition of a true visible Church in our Homilies and Writers agrees not to her Seventhly our Homilies Writers define her to be a false Church not a true who are all mustered up together by Master Burton in his Babell no Bethell where she is largely proved to be no true Church For his distinction that she is a true Church Veritate Entis though not Moris as a Thiefe is a true man it is a meere childish evasion For it is not the meere entity and being of a company of men that makes up a Church or true Church for if so the Turks Pagans or any assembly else should be a true Church as well as the Protestants but a company of men rightly qualified to wit professing the true Christian Faith among whom the Word of God is truly Preached and the Sacraments duly administed To set then the distinction and comparison right If one should demand of the Archbishop Whether a Theefe be a true man or no as this phrase true man in our ordinary language signifies an honest just-dealing man with reference to his qualities morals not his Entity or being as a meer man himself grants that he is no true man but a false one in this sense in this very distinction and to answer that he is a true man in regard of his essence therefore a true man in respect of his Morals were a meer impertinency Nonsequitur By the selfe-same reason when we demand of him Whether the Church of Rome be a true Church and he answers She is so Veritate entis for she consists of a company of persons or reall men not veritate moris for that they are not so truly qualified in those Morals or rather supernaturall principles which makes them to be a true Church Himselfe must needs grant that his distinction is fallacious in applying this veritas entis to them as they are a Church not men or else yeeld that they are a false but no true Church because his not veritate Moris can be applyed to nothing else but to such morall and divine qualifications as should make them a true Church so as his owne distinction directly subverts this his false conclusion of her being a true Church and his charging her with grosse Corruptions Errors Superstitions to the endangering of salvation doth the like Secondly it was retorted that his distinction of her erring onely circa fundamentalia not in Fundamentalibus was a falshood For first her affirming the Church to be built upon Peter and the Pope not Christ the chiefe corner-stone Her denying the Scriptures to be Scriptures but as they are grounded on confirmed and expounded by the Authority of the Church and Pope Her making Apochryphall Scriptures Canonicall and so adding to the Scriptures Her giving the Pope power to null and dispence with things against the Scriptures Her resolving the foundation of all our Faith into the Church To beleeve as the Church beleeves not into the Scriptures themselves Her deifying of the Virgin Mary Saints Images in praying to and adoring them with divine worship Her joyning of Saints Merits and Mediations with Christs and making them joynt Saviours Mediators Advocates with him Her turning the Sacrament of the Lords Supper into a Propitiatory Massing Sacrifice of as great or greater Merit as Christs own Sacrifice on the crosse adoring the consecrated Bread as their Lord God and Christ himselfe Her taking away the Sacramentall Cup from the Laity point-blanke against Christs owne Institution Her giving Christ an ubiquitary body on earth instead of a glorified body in heaven her tying people to pray to God in an unknown tongue with her creating a new head of the Church in Christs stead the Pope who hath the Keyes of Heaven Hell and Purgatory too and can pardon sins release Soules out of Hell and Purgatory at his pleasure with her abolishing the second Commandement out of the Decalogue What are they all but Fundamentall Errors nullifying that Church which maintaines them and not Errors onely about the foundation For his foure instances that circumstances may undermine and destroy the Foundation We answer First that neither of all these instances concerne the Papists or Church of Rome the subject in question therefore altogether impertinent Secondly they are not meer circumstantials but fundamentals because directly contrary to the expresse words of Scripture and Articles of our Faith of which they are unseparable parts which if false in any part may and will be false in the whole and no ground of Faith at all For the rule of the Schools we agree it but how he applyes it to his distinction or the Church of Rome we cannot yet discerne Thirdly it was replyed That the Religion of the Church of Rome and England is not one and the same For that which they repute the maine part of their Religion is no Christian Religion at all nor part of the Christian Religion but meere Antichristian Errour Superstition corruption Idolatry And in his Booke he doth no more charge her with some grosse corruptions endangering Salvation then she chargeth us as the perusall of his words demonstrates Fourthly his justifying salvation to be had in this false Antichristian Church and Religion denying the foundation is contrary to the opinion of all Otthodox Protestants who make her damnable Errours the ground of their separation from her And though some affirme that divers in the Church of Rome are saved yet none are saved by being of that Church or by that Faith and Doctrine which she properly cals her Faith and Religion wherein she differs from us but by their relying onely on Christs merits which she disclaimes Fiftly his deleting all phrases clauses calling or intimating the Pope to be the Antichrist is a cleer evidence that he holds him not to be so Else his sinne fault will prove the greater in purging out that as Heterodox and scandalous which himselfe beleeves to be a truth For our Statutes Homilies Writers they define the Pope either in direct termes or equivalent expressions to be Antichrist and our Church yea State in them at leastwise in our forecited Statutes and the Subsidy Act 3. Jac. penned by the Convocation As for the Articles of Ireland though they bind us not yet being taken out of the Articles and Homilies of England they sufficiently declare the resolution of our Church as well as theirs that the Pope is Antichrist and Doctor Vsher Primate of Armagh in a Letter of his to the Archbishop himselfe Jan. 4. 1635. the very day of his birth writes That this conceit is so rife in the minds and mouths of the Papists