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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

words of our Saviour John 6. 55. My Flesh is meat indeed and my Blood is drink indeed Where he writes thus The following words are these as my Living Father sent me and I live by the Father so he that eats or feeds upon me shall live by me Our Saviour has taught us by these Misterious Words That we are to be as Members in his Body the Church under him or connected to him as our Head feeding upon his Flesh and not deserting his Unity Now that which makes us his Members is this Unity Which Unity is caused by charity diffused into our hearts by the Holy Ghost who is given to us It is therefore the Spirit to wit of Charity that gives life making us living Members Nor does this Spirit make any living Members but such as are in the Body of the Church which receives life from the same Spirit For the Spirit or Soul which is in man does not give life to a member separated from the Body because it is not joyned by Union to the same Body The design of this Discourse is to move us to love Unity and fear a separation from the Church For a Christian ought to fear nothing more than to be separated from the Body of Christ to wit his Church Since such as are separated from this his Mystical Body are not his Members and not being his Members they cannot receive life from his Spirit Now the Apostle assures us That such as have not the Spirit of Christ belong not to him And a little after in the same Homily he goes on thus The Faithful know Christ's Body if they neglect not to be his Body They must be his Body if they will live of the Spirit of Christ. For none live of the Spirit of Christ but his Body the Church Consider well what I have said You being a Man are composed of a body and a spirit which is otherwise termed a Soul The Spirit or Soul is invisible the Body visible Now as your Body lives by your Spirit so if you will live by the Spirit of Christ you must be in the Body of Christ. For as my Body lives by my Spirit and your Body by yours so the Body of Christ cannot live but by the Spirit of Christ. He that desires to live may understand here where he is to live and from whence he is to receive his life He must approach believe and be incorporated if he pretends to live He must not voluntarily separate himself from being connected with the Members of this Body of the Church nor be a corrupted Member so as to deserve to be cut off Nor yet so deformed or out of order that the rest of the Members of the Body may be ashamed of him He is therefore to be fair and neat aptly proportioned to the rest and in perfect health Moreover he must be careful to adhere closely to the Body of the Church taking his life from God and referring it to him labouring here in this life that he may afterwards reign in Heaven Thus St. Augustin convinces evidently That no Schismatick or Heretick can be saved CHAP. V. A further manifestation of the Horridness of the Sin of Schism and in what Case Ignorance may Excuse from the Guilt of it NOw yet to penetrate more fully into the true Grounds why above almost all other Sins a Christian is capable of committing Schism that is the setting up of an Altar against an Altar or the relinquishing the External Communion of the Church the making Collects or Assemblies without yea against the consent of the true Bishops or Church Governors c. should be a sin so unpardonable we are to consider that the true reason of this may be deduced from the Example of all other Governments whatsoever For the greatest offence a Subject can commit against Monarchy is an actual attempt or rather the attempt executed by which Monarchy is dissolved Inwardly to condemn the Laws of such a Government or to entertain Principles which if put in practice would withdraw Subjects from their due Obedience is an offence of an high nature but the actual Cantonizing of a Kingdom and the raising in it Courts and Judicatories independent on and opposite to the Common Tribunal of the Country is the utmost of all crimes both the Seducers and the Seduced are not only deprived of the Privileges belonging to good Subjects but pursued by Arms as the worst of All Enemies It is so in God's Church The main Thing our Creed teaches us to believe of it is its Unity without which it is not a Church Now if Unity then Order then Subordination of Governments c. What therefore is the great Sin against this Fundamental Constitution of the Church but Schism A dissolving the Communion and connexion that the Members of this great Body have amongst themselves and with relation to the whole We all willingly acknowledge that the great sin of the Synagogue the sin that filled up the measure of the crimes of the Jews was their Murdering of our Lord. Now says St. Chris●…stom Homil. 11. ad Ephes. We shall not merit or incur a less cruel Punishment if we divide the Unity and Plenitude of the Church the Mystical Body of our Lord then Those have done who pierced mangled and tore his own Body But may not Ignorance excuse the Guilt of Schism No On the contrary in some regard it aggravates it For though Pride and Malice be far greater in the leading Schismaticks Persons of Wit and Learning yet ignorant Souls and Ideots seem more to contradict Human reason because the more ignorant they are and being no Pastors the more they ought to submit their judgments to Authority and consequently the preferring their own conduct or the conduct and direction of particular men or Churches before the universal Authority of the Church the Excommunicating as it were the whole Church of God the esteeming all Christians both Pastors and Flocks as Heathens and Publicans is a presumption so contrary to human nature and reason that their want of Learning is that which will most of all condemn them I speak not now of Persons absolutely Ideots who scarce know there are any other Pastors or any other Church than their own who pretend not at all to pass their judgments on other Religions but know only what their Pastors teach them having not ability by reason of their condition to examine Scriptures and Churches For such no doubt may by their simplicity and absolute invincible ignorance escape the malignity of Schism But I speak of Inferior Tradsmen of Gentlemen and Gentlewomen who have a capacity of being rightly instructed and better informed of the Spiritual Authority to which they owe their Subjection and yet who by their own perversness become troublers of the Church and who because they can read the Scriptures take upon them to judge of the Sense of them both for themselves and their Pastors Such as these no doubt have drunk in the

Obedience at the Font saying Credo Sanctam Ecclesiam Catholicam that is I believe the Holy Catholick Church Which Article containeth That we must receive the Doctrine and Sacraments of the same Church obey her Laws and live according to the same Which Laws do depend wholly upon the Authority of the See Apostolick And like as it is here openly professed by the Judges of the Realm that the Laws agreed upon in the Higher and Lower Houses of this Honourable Parliament be of small or none effect before the Royal Assent of the King or Prince be given thereunto Even so Ecclesiastical Laws made cannot bind the Universal Church of Christ without the Royal Assent and Confirmation of the See Apostolick Thirdly We must forsake and fly from the Judgment of all other Christian Princes whether they be Protestant or Catholick Christians when none of them do agree with these our doings King Henry the Eighth being the first that ever took upon him the Title of Supremacy And whereas it was of late here in this House said by a Nobleman That the Title of Supremacy is of right due to a King for that he is a King then it would follow That Herod being a King should be Supreme Head of the Church at Jerusalem And Nero the Emperor Supreme Head of the Church of Christ at Rome they being both Infidels and therefore no members of Christ his Church And if our Saviour Christ at his departure from this World should have left the Spiritual Government of his Church in the hands of Emperors and Kings and not to have committed the same to his Apostles how negligently then should he have left his Church It shall appear right well by calling to mind That the Emperor Constantinus Magnus was the First Christian Emperor and was Baptized by Sylvester Bishop of Rome about Three hundred years after the Ascension of Christ Jesus If by your Proposition Constantine the first Christian Emperor was the First Head and Spiritual Governor of Christ his Church throughout his Empire then it followeth That our Saviour Christ for the space of Three Hundred years unto the coming of this Constantine left his Church which he had so dearly bought by effusion of his most precious Blood without any Head at all But how untrue the saying of this Nobleman was it shall further appear by Example of Ozia and also of King David For King Ozia did take the Censor to do Incense to the Altar of God The Priest Azarias did resist him and expelled him out of the Temple and said unto him Non est Officii tui Ozia ut adoleas Incensum Domino sed est Sacerdotum Filiorum Aaron Ad hujusmodi enim Officium consecrati That is to say It is not thy Office Ozia to offer Incense to the Altar of God But it is the Priests Office and the Sons of Aaron for they are Consecrated and Anointed to that Office Now I shall most humbly demand this question When the Priest Azarias said to the King Non est Officii tui whether he said Truth or not If you answer that he spake the Truth then the King was not Supreme Head of the Church of the Jews If you shall say No Why did God plague the King with Leprosie and not the Priest The Priest Azarias in resisting the King and thrusting him out of the Temple in so doing did the Priest play the faithful part of a Subject or no If you answer No why then did God spare the Priest and not spare the King If you answer Yea then it is most manifest Ozia in that he was a King could not be Supreme Head of the Church And as touching the Example of King David in bringing home the Ark of God from the Country of the Philistians to the City of David what Supremacy or Government of God's Ark did King David there take upon him Did he place himself amongst the Priests Or take upon him any Spiritual Function unto them appertaining Did he approach neer unto the Ark Or yet presume to touch the same No doubtless For he had seen before Ozia strucken to death by the hand of God for the like arrogance and presumption And therefore King David did go before the Ark of God with his Harp making Melody and placed himself amongst the Minstrels and humbly did abase himself being a King as to dance and leap before the Ark of God like as his other Subjects did Insomuch as his Queen Michol King Saul's Daughter beholding and seeing this great Humility of King David did disdain thereat Whereunto King David making answer said Ludam vilior fiam plùs quàm factus sum c. That is I will dance and abase my self more than yet I have done and abjecting my self in mine own eyes I shall appear more glorious with those Handmaids that you talk of I will play here before my Lord which hath chosen me rather than thy Father's House And whereas Queen Michol was therefore plagued at God's hand with perpetual Sterility and Barrenness King David received great praise for his Humility Now may it please your Honours to consider which of both these Kings Examples shall be most convenient for your Wisdoms to make the Queens Majesty to follow whether the Example of Proud Ozia moving Her by your perswasions and Councils to take upon her Spiritual Government and thereby exposing her Soul to be plagued at the hand of God as King Ozia was or else to follow the Example of the good King David which in refusal of all Spiritual Government about the Ark of God did humble himself as I have declared unto you Whereunto our Sovereign Lady the Queens Highness of Her own nature being well inclined we may assure our selves to have of Her as Humble as Virtuous and as Godly a Mistress to Reign over us as ever had English People here in this Realm if that her Highness be not by your Flattery and Dissimulation seduced and beguiled Fourthly and Lastly We must forsake and fly from the Holy Unity of Christ's-Church Seeing that St. Cyprian that Holy Martyr and great Clerk doth say that the Unity of the Church of Christ doth depend upon Peter's Authority and his Successors Therefore by leaping out of Peter's Ship we must be overwhelmed with the Waves of Schisms of Sects and Divisions Because the same Holy Martyr in his Third Epistle to Cornelius testifieth That all Heresies Sects and Schisms do spring only from hence that Men will not be obedient to the Head-Bishop of God And how true this saying of St. Cyprian is we may see it most apparent to all Men that list to see both by the Example of the Germans and by us the Inhabitants of this Realm of England And by this our forsaking and flying from the Unity of the Church of Rome this inconveniency amongst many must consequently follow That either we must grant the Church of Rome to be the True Church of God or else a malignant Church If you

those of his own party but by many others grave and moderate men who did not look at first into the dangers which ensued upon it His Platform at Geneva was made the only Pattern by which all Reformed Churches were to frame their Government His Writings were made the only Rule by which all Students in Divinity were to square their judgments Thus Dr. Heylyn concerning Cartwright Leicester and Calvin CHAP. XIII The first Origine of the name Puritan and of the Protestation devised to hinder the Disorders caused by this Sect. Anno Reg. Eliz. 7. Dr. Heylyn pag. 172. THis year the Zuinglian or Calvinian Faction began to be first known by the name of Puritans Which name hath ever since been appropriated to them because of their pretending to a greater Purity in the Service of God than was held forth unto them as they gave it out in the Common-Prayer-Book and to a greater opposition to the Rites and Usages of the Church of Rome than was agreeable to the Constitution of the Church of England But this Purity was accompanied with such Irreverence this opposion drew along with it so much licentiousness as gave great scandal and offence to all men So that it was high time to give a check to those Disorders and Confusions which by their practises and their Preachings they had produced and thereby laid the ground of that woful Schism which soon after followed For the preventing these Disorders for the future a Protestation was devised to be taken by all Parsons Vicars and Curates by which they were required to declare and promise 1. That they would not preach nor publickly interpret but only read that which was appointed by publick Authority 2. That they would use sobriety in Apparel and especially in the Church at Common Prayers according to Order appointed 3. That they would not openly medle with any Artificers Occupation as covetously to seek a Gain thereby having in Ecclesiastical Livings Twenty Nobles or above by the year Which Protestation if it either had been generally pressed upon all the Clergy as perhaps it was not or been better kept by them that took it the Church might questionless have been saved from those Distractions which by the Puritan-Innovators were occasioned in it Thus far Dr. Heylyn concerning this strange Reformation of the Church of England Doctor Heylyn having Prosecuted his History of the Reformation of the Church of England until the Eighth year of Queen Elizabeths Reign was not willing to wade any further into the Confusions of those times and therefore makes this following Conclusion of it CHAP. XIV The Order of the Establishment of this New Church and of the strange Disorder it was at this time brought unto by the Puritan Faction Dr. Heylyn's Conclusion of his History THus we have seen the publick Liturgy confirmed in Parliament with divers Penalties on all those who either did reproach it or neglect to use it or wilfully with-draw their attendance from it The Doctrine of the Church declared in the Book of Articles External matters in Officiating God's Publick Service and the Apparel of the Clergy regulated by the Book of Orders and Advertisements the Episcopal Government setled The Church of England is therefore now fixed on her Natural Pillars of Doctrine Government and Worship not otherwise to have been shaken than by the blind zeal of such furious Sampsons as were resolved to pull it on their own heads rather than to suffer it to stand And here it will be time to conclude this History having taken a brief view of the State of this Church with all the Aberration from its first Constitution as it stood at this time when the Puritan Faction had begun to disturb its Order And that this may be manifested with a greater certainty I will speak it in the words of one who lived and writ his knowledge of it at this time I mean John Rastel in his Answer to the Bishops Challenge Who though he were a Papist and a Priest yet I conceive he hath faithfully delivered too many sad Truths in these particulars Three Books he writ within the compass of Three years against Bishop Jewel In one of which he makes this Address unto him And though you Mr. Jewel as I have heard say do take the Bread into your hands when you celebrate solemnly yet thousands there are of your inferior Ministers who esteem it as death to be bound to any such External Fashion And your order of Celebrating the Communion is so unadvisedly conceived that every man is left unto his private Rule or Canon whether he will take the Bread into his hands or let it stand at the end of the Table where it pleases the Sexton or Parish-Clerk to set them pag. 28. Thus as to the Communion now as to Altars he hath these words In the Primitive Church Altars were used amongst Christians upon which they offered the unbloody Sacrifice of Christ's Body yet your Company to declare what Followers they are of Antiquity do account i even among one of the kinds of Idolatry if an Altar be kept standing And indeed you follow a certain Antiquity not of Catholicks but of desperate Hereticks Optatus writing of the Donatists says That they did break raze and remove the Altars of God pag. 34. 165. Now as to the Objection of Praying in an unknown Tongue he writes thus Where Singing is used what shall we say to the case of the People that kneel in the Body of the Church Yea let them hearken at the Chancel-door it self they shall not be much wiser Besides how will you provide for great Parishes where there are a Thousand People An Objection of the Presbyterians Then to come to the Apostles Where do you read that in External Behavior they did wear Frocks or Gowns or Four corner'd Caps Or That at their Prayers they sate in sides fell prostrate or sung Te D●…um or looked towards the South Or wore Copes of T●…ssue or Velvet with a thousand more such questions pag. 446. The next question he asks him is Where the Church of God so well ordered with excellent men of Learning and Piety was ever constrained to suffer Coblers Weavers Tinkers Tanners Card-makers Tapsters Fiddlers Goalers and others of like Profession not only to enter into Disputation with her but also to climb up into Pulpits and to keep the place of Priests c. pag. 2. Or That any Bag-pipers Horse-coursers or Jaylors were admitted then into the Clergy pag. 162 Or that any Bishop then did Swear by his Honor when in his Visitation he would warrant his Promise to some poor Prisoner-Priest under him or not satisfied with his imprisoning did cry out and call upon the Prince not disposed that way to put them to most cruel deaths Or That refused to wear a white Rocket Or To be distinguished from the Laity by some decent Priests Apparel pag. 162. Or Gathered a Benevolence of his Clergy to set him up in his Houshold pag. 163.

was committed to St. Peter Prince of the Apostles For unto him it was said Feed my Sheep For him was the Prayer made that his Faith should not fail To him were the Keys of Heaven given and Authority to bind and loose To him the Cure of the Church and Principality was delivered And yet he was not called the Universal Apostle This Title indeed was offered for the honor of St. Peter Prince of the Apostles to the Pope of Rome by the holy Council of Chalcedon but none of that See did ever use it or consent to take it Thus St. Gregory St. Paul ad Corinth 1. 2. 15. says The Spiritual man judgeth all things Annotations St. Irenaeus lib. 4. cap. 6. excellently declaring That the Church and every Spiritual Child thereof judges and condemns all false Prophets and Hereticks of what sort soever At length concludes with these remarkable words The Spiritual man shall judge also all that make Schisms who are cruel not having the love of God and who respecting more their own private to wit Interest than the Unity of the Church mangle divide and as much as in them lies kill for small causes the great and glorious Body of Christ to wit his Church Speaking Peace and seeking Battel He to wit the Spiritual man shall judge likewise such as be out of the Truth that is to say out of the Church Which Church shall be under no man's judgment for to the Church are all things known in which is perfect Faith of the Father and of all the Dispensation of Christ and firm knowledge of the Holy Ghost that teacheth all Truth It is said Acts 11. 26. That the Disciples were at Antioch first named Christians Annotations This name Christian ought to be common to all the Faithful and other new Names of Schismaticks and Sectaries must be abhorred If you hear Saith St. Hierom contr Lucif cap. 7. in fine any where such as be said to be of Christ not to have their Names of our Lord Jesus Christ but to be called after some other certain Name as Marcionites Valentinians as now also the Lutherans Calvinists Protestants c. know you that they belong not to the Church of Christ but to the Synagogue of Antichrist Lanctantius also lib. 7. Divinarum Institution cap. 30. saith thus When Phrygians or Novatians or Valentinians or Marcionites or Anthropomorphites or Arians or any other to wit such Sects be named they cease to be Christians Who having left the Name of Christ have assumed the Names of Men. Neither can our now Sectaries help or excuse themselves by objecting That we are called Papists For besides that it is by them scornfully invented as the name Homousians was by the Arians This Name is not of any one Man Bishop of Rome or elsewhere known to be the Author of any Schism or Sect as their callings be but it is of a whole State and order of Governors and that of the chief Governors to whom we are bound to cleave in Religion and to obey in all things concerning it So that to be a Papist is to be a Christian a Child of the Church and a Subject of Christ's Vicar And therefore against such impudent Sectaries as compare the Faithful for following the Pope to the diversity of Hereticks bearing the names of new Masters let us ever have in readiness this saying of St. Hierom writing to Pope Damasus Hierom Epist. ad Damasum Vitalis I know not Miletius I refuse I know not Paulinus Whosoever gathereth not with you scattereth That is to say Whosoever is not Christs is Antichrists And again If any man joyns with Peter's Chair he is mine that is he is of one Faith with me It is here further to be observed That this name Christian given to all Believers and the whole Church was especially taken to distinguish them from Jews and Heathens which believed not at all in Christ And the same now likewise severeth and makes Christians known from Turks and others who believe nothing of the Divinity of Christ. But when Hereticks began to rise up among Christians which Hereticks professed Christs Name and sundry Articles of Faith as true Believers do then the name of Christian was too common to distinguish such Hereticks and make them known from true Believers who were entirely sound in their Faith And therefore to distinguish these from such true and faithful Believers of All Doctrines of Christian Faith the Apostles inspired by the Holy Ghost put into the Creed the name Catholick which is as much as to say A true and faithful Believer of all Christian Doctrin And by this it appears evidently That no Heretick is a Catholick although they falsely pretend to it when they are pr●…ssed with this Article of the Creed To confirm what hath been here said St. Pacianus Epist. ad Sympherianum writes thus When Heresies were risen and endeavoured by divers Names to tear the Dove of God and Queen to wit the Church and to rent her in pieces the Apostolical People reqired their Sir-name whereby the uncorrupt People might be distinguished c. and so those that before were called Christians are now Sirnamed Catholicks Christian is my Name saith he Catholick my Sirname And thus the word Catholick is a proper note by which the Apostles in their Creed taught us to discern the true Church from the false Heretical Congregations of all sorts of Hereticks And not only the meaning of the word which signifies Universality of Times Places and Persons but likewise the very name and word it self by God's Providence has been always and only appropriated to True Believers And though sometimes at the beginning or first rising up of Sects challenged by them yet never obtained by Hereticks as their constant Name Wherefore St. Augustin sayes In the lap of the Church the very name of Catholick keeps me Aug. contr Epist. Fundament cap. 4. And again Tract 32. in Joan. We receive the Holy Ghost if we love the Church if we be joyned together by Charity if we rejoyce in the Catholick Name and Faith And again Tom. 1. libr. de verâ Religione cap. 7. We must hold the Communion of the Church which is named Catholick not only of her own but also of all her Enemies For will they nill they the Hereticks also and Schismaticks themselves when they speak not with their own Fellows but with Strangers call the Catholick Church nothing else but the Catholick Church For they would not be understood unless they discerned it that is expressed it by this Name by which she is called of all the World Thus far of the Testimonies of the Fathers concerning Schisms CHAP. IV. The Reason of this great Severity of both Scriptures and Fathers against Heresie and Schism NOw the reason of this great Severity of the Fathers excluding all from any hope of Salvation that are divided from the Unity of the Church by Schism or Heresie is manifested by St. Augustin in a Discourse of his upon those