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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62991	Historical collections, out of several grave Protestant historians concerning the changes of religion, and the strange confusions following in the reigns of King Henry the Eighth, Edward the Sixth, Queen Mary and Elizabeth : with an addition of several remarkable passages taken out of Sir Will. Dugdale's Antiquities of Warwickshire, relating to the abbies and their institution.	Touchet, Anselm, d. 1689?; Hickes, George, 1642-1715.; Dugdale, William, Sir, 1605-1686.	1686 (1686)	Wing T1955; ESTC R4226	184,408	440

notorious Fornicator that was among the Corinthians and by the Authority of his Apostleship unto which Apostles Christ ascending into Heaven did leave the whole Spiritual Government of his Church as it appeareth by those plain words of St. Paul in his Epistle to the Ephesians Chap. 4th saying Ipse dedit Ecclesiae suae c. He hath given to his Church some to be Apostles some Evangelists some Pastors and Doctors for consummation of the Saints to the work of the Ministry for edifying of the Body of Christ. But a Woman in the degrees of the Church is not called to be an Apostle nor Evangelist nor to be a Pastor as much as to say a Shepheard nor a Doctor or a Preacher Therefore she cannot be Supream Head of Christ's Militant Church nor yet of any part thereof For this High Government God hath appointed only to the Bishops and Pastors of his People as St. Paul plainly witnesseth in these words in the 20th Chapter of the Acts of the Apostles saying Attendite vobis universo gregi c. And thus much I have here said right Honorable and my very good Lords against this Act of Supremacy for the discharge of my poor Conscience and for the Love and Fear and Dread that I chiefly owe unto God to my Sovereign Lord and Lady the Queens Majesties Highness and to your Honors All. Where otherwise without mature consideration of all these Premises your Honors shall never be able to shew your faces before your enemies in this matter being so strange a spectacle and example in Christ's Church as in this Realm is only to be found and in no other Christian Realm Thus humbly beseeching your Honors to take in good part this my rude and plain Speech which here I have used of much Zeal and fervent good will And now I shall not trouble your Honors any longer Thus as to this Speech But notwithstanding this Speech or whatsoever else could be said against it the Act passed and this Supremacy was granted to the Queen CHAP. IV. A further Prosecution of the Settlement of this Change of Religion Established by Parliament and of the Opposition of the Catholick Clergy against this strange Innovation Dr. Heylyn pag. 108. NOw for the better exercising and enjoying the Jurisdiction thus acknowledged in the Crown there was this Clause put into the Act That it should be Lawful for the Queen to give Power to such as she thought fit to exercise all manner of Ecclesiastical Jurisdiction and to visit reform redress order correct and amend all kind of Errors Heresies Schisms c. With this Proviso notwithstanding that nothing should from thenceforth be accounted Heresie but what was so adjudged in the Holy Scripture or in one of the four first General Councils or in any other National or Provincial Council determining according to the word of God or finally which should be so adjudged in the time to come by the Court of Parliament This was the first Foundation of the High Commission Court And from hence issued that Commission by which the Queens ministers proceeded in that visitation in the first year of her Reign for rectifying all such things as they found amiss There also passed another Act for recommending and imposing the Book of Common-Prayer and Administration of Sacraments according to such Alterations and Corrections as were made therein by those that were appointed to review it In performance of which service there was great care taken to expunge out all such passages in it as might give any Scandal or Offence to the Papists or be urged by them in excuse for their not coming to Church In the Litany fi●…st made and published by King Henry the Eighth and afterwards continued in the two Liturgies of King Edward the Sixth there was a Prayer to be delivered from the Tyranny and all the detestable enormities of the Bishop of Rome Which was thought fit to be left out as giving matter of Scandal and dissatisfaction to all that Party In the first Liturgy of King Edward the Sacrament of our Lord's Body was delivered with this Benediction that is to say The Body of our Lord Jesus Christ which was given for the Preservation of thy Body and Soul to Life Everlasting The Blood of our Lord Jesus Christ c. Which being thought by Calvin and his Disciples to give some countenance to the Carnal presence of Christ in the Sacrament which passed by the name of Transubstantiation in the Schools of Rome was altered in this Form into the second Liturgy that is to say Take and Eat this in remembrance that Christ died for thee and feed on him in thy Heart by Faith with Thanksgiving Take and drink this c. But the Revisors of the Book joyned both Forms together lest under colour of rejecting a carnal they might be thought also to ceny a real presence as was de●…ended in the Writings of the Ancient Fathers Upon which ground they expunged also a whole Rubrick at the end of the Communion Service by which it was declared That kneeling at the Communion was required for no other reason than for a signification of the humble and grateful acknowledg●…ent of the Benefits of Christ given therein unto the worthy R●…ceiver and to avoid that Prophanation and Disorder which otherwise might have ensued And not for giving any Adoration to the Sacramental Bread and Wine there bodily received or in regard of any Real or Essential Presence of Christ's Body and Blood This Rubrick is again lately inserted And to come up closer to those of the Church of Rome it was ordered by the Queens Injunctions That the Sacramental Bread which the Book required only to be made of the finest Flower should be made round in the fashion of the Wafers used in the time of Queen Mary She also Ordered that the Lord's Table should be placed where the Altar stood and that the accustomed Reverence should be made at the Name of Jesus Musick retained in the Church and all the other Festivals observed with their several Eves By which compliances and the expunging of the passages before mentioned the Book was made more plausible And that it might pass the better in both Houses when it came to the Vote it was thought requisite That a Disputation should be held about some Points which were most likely to be keked at Two Speeches were made against this Book in the House of Peers by Scot and Feckenham and one against the Queens Supremacy by the Archbishop of York But they prevailed little in both Points by the Power of their Eloquence In the Convocation which accompanied this present Parliament there was little done because they despared of doing any good to Themselves or their Cause The chief thing they did was a Declaration of their Judgments in some certain Points which at that time were conceived fit to be commended to the sight of the Parliament that is to say First That in the Sacrament of the Altar by

began to build new Altars and set up the Mass So fared it now with the Zealots among the Protestants who measuring the Queens Affections by their own or else presuming that their Errors would be taken for an honest Zeal employed themselves as busily in the demolishing of Altars and defacing of Images as if they had been Licensed and commanded to it by some Legal Warrant It happened also that some of the Ministers who remained at home and others which returned in great numbers from beyond the Seas had put themselves into the Pulpits and bitterly enveighed against the Superstitions and corruptions of the Church of Rome The Papists accused the others of Heresies Schisms Innovation in the Worship of God For the Suppressing of which Disorders the Queen Commanded there should be no Disputes concerning Religion and that no Man of what Perswasion soever he was should be suffered to Preach in publick but only such as should be Licensed Which Command and Proclamation was so strictly observed that no Sermon was Preached at St. Paul's Cross or any Publick place in London till the Easter following At which time when the Preacher was to go into the Pulpit the Door was locked and the Key thereof not to be found So that a Smith was sent for to break open the Door and that being done the like necessity was found of cleansing and making sweet the place which by a long disuse had contracted so much filth and nastiness as rendred it unfit for a present Sermon By another Proclamation it was enjoyned That no Man of what quality or degree soever should presume to alter any thing in the State of Religion or innovate in any of the Rites and Ceremonies thereunto belonging But that all such Rites and Ceremonies should be observed in all Parish Churches of the Kingdom as were then used and retained in her Majesties Chappel until some further order should be taken in it Only it was permitted That the Litany should be said in the English Tongue as likewise the Epistle and Gospel at the time of High Mass which was accordingly done in all the Churches of London on the next Sunday after and by degrees in all the other Churches of the Kingdom Further than this She thought it not convenient to proceed at the present Only She Commanded the Priest or Bishop for some say it was the one and some the other who Officiated at the Altar in the Chappel Royal not to make any Elevation of the Sacrament the better to prevent the Adoration which was given to it which she could not suffer to be done in her sight without a most apparent wrong to her Judgment and Conscience Which being made known in other places and all other Churches being commanded to conform themselves to the Example of her Chappel the Elevation was forborn also in most other places And though there were no further progress made towards a Reformation by any publick Act or Edict yet secretly a Reformation in the Form of Worship and consequently in point of Doctrine was both intended and projected Thus far Dr. Heylyn ' Concerning ' the Policy used in making this Change This Relation is thus otherwise delivered by Sir Rich. Baker pag. 474. QUeen Elizabeth intending an Alteration of Religion would not do it all at once and upon the sudden but by little and little As at first she permitted only the Epistles and Gospels of the Day to be read at Mass in English But in all other matters they were to follow the Roman Rite and Custom until order could be taken for Establishing Religion by Authority of Parliament And a severe Proclamation was set out prohibiting all Disputations of Religion By which means She both put the Protestants in hope and put not Papists out of hope Yet privately She committed the Correcting of the Book of Common-Prayer set forth in the English Tongue under King Edward the Sixth to the care and diligence of Dr. Parker and others But the matter was carried on so closely that it was not communicated to any but the Marquess of Northampton the Earl of Bedford and Sir William Cecil Soon after this the use of the Lord's Supper in both kinds was by Parliament allowed And within Two or Three Months the Sacrifice of the Mass was abolished and the Liturgy in the English Tongue Established though as some say but with the difference of Six Voices in the House of Commons The next Month the Oath of Supremacy was offered to the Catholick Bishops and others and the Month following Images were removed out of the Churches broken and burnt By these degrees Religion in England was changed The Supremacy confirmed to the Queen As many of the Bishops as refused to take the Oath were presently deprived of their Bishopricks and Protestant Bishops put in the possession of them Thus Sir Rich. Baker relates this strange manner of changing Religion by degrees A necessary consequence of these Proceedings was a general Confusion in matters of Religion Which is thus set down by Howes upon Stow pag. 635. At this time the English Nation was wonderfully divided in Opinions as well in matters of Ecclesiastical Government as in divers Points of Religion by reason of Three Changes within the compass of Twelve years Every one of these varying from that which was Authorized by Henry the Eighth For King Henry assuming the Ecclesiastical Supremacy with the First Fruits and Tenths maintained Seven Sacraments with Obits and Mass for the Quick and Dead King Edward abolished the Mass Authorized a Book of Common-Prayer in English with Hallowing the Bread and Wine c. and Established only Two Sacraments Queen Mary restored all Things according to the Church of Rome reduced all Ecclesiastical Jurisdiction to the Papal Obedience with restitution of First Fruits and Tenths permitting nothing within her Realm and Dominions repugnant to the Roman Catholick Church Queen Elizabeth in Her First Parliament expelled the Papal Supremacy resumed the First Fruits and Tenths Suppressed the Mass and for the general Uniformity of her Dominions Established the Book of Common-Prayer in the English Tongue forbidding all others Thus Stow ' concerning these Prodigious Changes in Religion made by Publick Authority CHAP. III. Of the order of the Establishment of this last Change of Religion by Parliament And of a Speech made in Parliament in Opposition to the Queens Supremacy Dr. Heylyn pag. 107. NOw a Parliament draws on Summoned chiefly in reference to the Reformation which was therein to be established The Queens design in order to it could not be so closely carried but that such Lords and Gentlemen as had the managing of Elections in their several Counties retained such Men for Members of the House of Commons as they conceived most likely to comply with their intentions for a Reformation Amongst whom none appeared more active than the Duke of Norfolk the Earl of Arundel and Sir William Cecil In this Parliament there passed an Act for Restoring to the Crown the Tenths and

Tomb of the Dead with his face toward the North. Which is to be observed the rather because this Curate hath found so many followers in these latter times For as some of the Preciser sort have of late left the Church to Preach in Woods and Barns c. and in stead of the old Days and Months can find no other Title for them than the First Second or Third Month of the Year and so of the Days of the Week c. So was it propounded not long since by some State Reformers That the Fast of Lent should be kept no longer between Shrove-tide and Easter but rather by some Act or Ordinance made for that purpose betwixt Easter and Whitsontide To such wild Fancies do Men grow when once they break those Bounds and neglect those Rules which wise Antiquity ordained for the Preservation of Peace and Order Thus Dr. Heylyn concerning these Confusions If it be asked What in the mean time was become of Bishops and why no care was taken for the Purging those peccant Humors It may be answered That the Wings of their Authority had been so clipped that it was scarce able to fly abroad The Sentence of Excommunication not having been in use since the first of this King Whether it were that Command was laid upon the Bishops by which they were restrained from the Exercise of it or that some other course was in agitation for drawing the Cognizance of all Ecclesiastical causes to the Court of Westminster or that it was thought inconsistent with that dreadful Sentence to be issued in the King's Name as it had been lately appointed by Act of Parliament it is not casie to determine But certain it is that at this time it was either abolished for the present or of no effect not only to the cherishing of these Disorders amongst the Ministers of the Church but to the great encrease of viciousness in all sorts of men Lechery saith Bishop Latimer is used in England and such Lechery as is used in no other part of the World And it is made a matter of sport a matter of nothing a laughing matter a Trifle not to be regarded not to be reformed Peter Martyr much bemoans the miserable condition of the Church for want of Preachers Thus Dr. Heylyn concerning these Disorders Altars taken down But the great business this year was the taking down of Altars The Principal Motive whereunto was the Opinion of some dislikes which had been taken by Calvin against the Liturgy and the desire of those of the Zuinglian Faction to reduce this Church unto the Nakedness and Simplicity of those Transmarine Churches which followed the Helvetian or Calvinian Forms and withal to abolish the thought of a Sacrifice But that the consideration of Profit did advance this work as much as any other if perchance not more may be collected from an Enquiry made about Two years after In which it was to be Interrogated What Jewels of Gold and Silver or Silver-Crosses Candlesticks Censers Chalices Copes and other Vestments were then remaining in any of the Cathedral or Parochial Churches or otherwise had been Embezzeled or taken away The leaving of one Chalice to every Church with a Cloth or Covering for the Communion-Table being thought sufficient Thus Dr. Heylyn concerning this strange way of Reforming or rather Deforming all things Reasons given for the taking down of Altars The Reasons that were given for the doing of this were these First To with-draw the People from the Opinion of the Mass to the right use of the Lord's Supper The use of an Altar being to Sacrifice upon and the use of a Table to eat upon And therefore a Table to be far more fit for our feeding on him who was once only crucified and offered for us Secondly That in the Book of Common-Prayer the name of Altar and Lord's Board and Table are used indifferently without Prescribing any thing in the form thereof For as it is called a Table and the Lord's Board in reference to the Lord's Supper so it is called an Altar also in reference to the Sacrifice of Praise and Thanksgiving And so that the changing of Altars into Tables was no way repugnant to the Rules of the Liturgy Thirdly That Altars were erected for the Sacrifices of the Law which being now ceased the Form of the Altar was to cease together with them Fourthly That as Christ did Institute the Sacrament of his Body and Blood at a Table and not at an Altar so it is not to be found that any of the Apostles did ever use an Altar in the Ministration And finally That it is declared in the Preface to the Book of Common-Prayer That if any Doubt arise in the use and practising of the said Book that then to appease all such diversity the matter shall be referred unto the Bishop of the Diocess who by his discretion shall take order for the quieting of it Thus Dr. Heylyn concerning these Reasons Page 96. But the taking down of Altars being Decreed and Commanded a question afterwards did arise about the Form of the Lord's Board some using it in the form of a Table and some in the form of an Altar Ridley Bishop of London determined it for the form of a Table to abolish all memory of the Mass And upon this caused the Wall standing on the back-side of the Altar in the Church of St. Paul's to be broken down for an example to the rest But yet there followed no universal change of Altars into Tables in all parts of the Realm till the repealing of the first Liturgy in which the Priest is appointed to stand before the midst of the Altar in the Celebration and the establishing of the Second in which it is required That the Priest shall stand on the North-side of the Table which put an end to the Dispute Thus Dr. Heylyn concerning Altars CHAP. VIII Of the strange Confusion in all matters of Religion which this new Change of Religion caused no man yet knowing positively and dogmatically what he was to believe Dr. Heylyn Page 106. Anno Regni Edwardi Sexti 5. NOthing as yet had been concluded positively and dogmatically in Points of Doctrine but as they were to be collected from the Homilies and the Publick Liturgy and those but few in reference to the many Controversies which were to be maintained against the Sectaries of that Age Many Disorders having grown up in this little time in officiating the Liturgy the Vestures of the Church and the Habit of Church-men begun by Calvin prosecuted by Hooper and countenanced by the large Immunities granted to John a Lasco and his Church of Strangers And unto these the change of Altars into Tables gave no small encrease as well by reason of some differences which grew amongst the Ministers themselves upon that occasion as in regard of the irreverence which it bred in the People to whom it made the Sacrament to appear less venerable than before it did The People had been

Or that the Communion Table if any then were was removable up and down hither and thither and brought at any time to the lower part of the Church there to Celebrate the Lord's Supper Or That any Communion was kept upon Good-Friday Or That the Sacrament was administred then sometimes in Loaf-Bread sometimes in Wafers And that without the Name of Jesus or the sign of the Cross Or That at the Communion-time the Minister should wear a Coap and at all other Service a Surplice only Or as it is used in some places nothing at all beside his Common Apparel Or That they used a Common and Prophane Cup at the Communion pag. 162 Or That a solemn Curse should be used on Ashwednesday Or That a Procession about the Fields was used in Rogation week rather thereby to know the Bounds and Borders of every Parish than to move God to Mercy and mens hearts to Devotion Or That the Man should put the Wedding-Ring upon the Fourth Finger of the left hand of the Woman and not on the right as hath been many Hundred years practised pag. 163 Or That the residue of the Sacrament unreceived was taken of the Priest or of the Parish Clerk to spread their young Childrens Butter with or to serve their own Tooth with it at their homely Table Or That it was lawful then to have but one Communion in one Church in one day pag. 164 Or That the Lent or Friday was to be Fasted for Civil Policy not for any Devotion pag. 165 Or That the Lay-People Communicating did take the Cup at one anothers hands and not at the Priests pag. 166. Or That any Bishop then threw down the Images of Christ and his Saints and set up their own their Wives and their Childrens Pictures in their Chambers and Parlours pag. 164. Or That being a Virgin at the taking of the Holy Order of Priesthood did afterwards lawfully Marry pag. 165. Or That was Married on Ashwednesday Or That preached it to be all one to Pray on a Dunghil and in a Church Or That any Friar of 60 years obtaining afterwards the Dignity of a Bishop Married a young Woman of Nineteen years c. pag. 166. Here ends Dr. Heylyn's History of Reformation Now to compleat the story of the Presbyterians I will here add what is related by Dr. Heylyn concerning their actings in this Queens Reign in his History of Presbytery AN ADDITION Of some other Historical Collections Taken out of Dr. Heylyn's History of Presbytery CHAP. XV. A Discovery of the Insolent and Rebellious Spirit of the Presbyterians and particularly of Knox. Dr. Heylyn pag. 244. AT Queen Elizabeths first coming to the Crown such English as had lived in exile amongst the Zwitzers or at Geneva became exceedingly enamored with Calvin's Platform by which they found so much Authority ascribed unto Ministers in their several Churches as might make them absolute and independent without being called to an account by King or Bishop This Discipline they purposed to promote at their coming home But the Queen had heard so much from others of their carriage at Frankfort and their untractableness in point of Decency and comly Order in the Reign of her Brother as might sufficiently forewarn her Besides She was not to be told with what reproaches Calvin had reviled her Sister nor how she had been persecuted by his followers in the time of her Reign Some of them railing at her Person in their scandalous Pamphlets Some practising by false and dangerous Allusions to subvert her Government and others openly praying to God That he would either turn Her heart or put an end to her days And of these Men she was to give her self no hope but they would proceed with her in the self same manner whensoever any thing should be done how necessary and just soever which might cross their humours The Consideration whereof was of such prevalency with those of her Council who were then deliberating about the altering of Religion that they were resolved to have an eye upon those Men Who were so hot in the persuit of their flattering hopes that out of a desire of Innovation as my Author tells me they were busied at that very time in setting up a new form of Ecclestastical Policy and therefore were to be supprest with all care and diligence before they grew to a head But notwithstanding this discovery of their Rebellious practices yet they had so many Friends in England that they might easily have obtained Favour in order to the Promoting their designs had not Knox's furious Spirit moved him to write these following malicious Letters In one of which to Sir William Cecill he first upbraids him with consenting to the suppressing of Christ's true Evangile to the erecting of Idolatry and the Shedding the Blood of God's most dear Children during the Reign of mischievous Mary the professed enemy of God as he plainly calls her Then he proceeds to justifie his Treasonable and Seditious Book against the Regiment of Women of the truth whereof he positively affirms That he no more doubted than of the truth of that Voice of God pronounced against that Sex to wit That in dolour they should bear their Children Next he declared in reference to the person of Queen Elizabeth That he would willingly acknowledge her to be raised by God for the manifestation of his Glory although not nature only but Gods own Ordinance did oppugn such Regiments And thereupon did inferr That if Queen Elizabeth would confess that the Extraordinary Dispensations of God did make that Lawful in her which both Nature and Gods Laws did deny in all Women beside none in England should bemore ready to maintain her Lawful Authority than himself But on the other side he pronounces this Sentence on her That if she built her Title upon Custom Laws and Ordinances of Men such foolish Presumption would grievously offend God and that her ingratitude in that kind should not long lack punishment To the same purpose he writes also to the Queen her self reproaching her withal That for fear of her life she had declined from God Bowed to Idolatry and gone to Mass during the persecution of Gods Saints in the time of her Sister In both his Letters he complains of his being denied the liberty of Preaching in England and endeavours to excuse his Flock of late assembled in the most Godly Reformed Church and City of Geneva Thus Dr. Heylyn CHAP. XVI A further Discovery of their Practices in order to the Promoting of their Discipline which was much Advanced by their being admitted into the Publick Ministry Dr. Heylyn pag. 246. SUch was the necessity which the Church of England was under that it was hardly possible to supply all the vacant places in it but by admitting some of the Genevian Zealots to the Publick Ministry the Realm had been extreamly visited in the foregoing year with a dangerous and contagious Sickness which took away almost half of the Bishops and occasioned such a