Joh. 6. Lect. 7. Aquinas for above 1200 years by (62) In Manuali de communione sub utraque specie Becanus for 1400 years and last of all by the (63) Concil Constant Sess 13. They in that Council likewise contradicted the Judgments of their ancient Popes Leo Gelasius and Gregory the Great as may be seen in the Quotations of the Fathers Council of Constance it self It was acknowledged That Communion in both kinds had been instituted by our Blessed Saviour himself practised by the Primitive Church and to that very time and yet they had the confidence to alter it They certainly had confidence enough but neither too much Reason nor too much Religion who durst disannull what our Blessed Saviour had enjoyn'd and what carried his seal to that very day Where was then that reverence to Antiquity which their Followers to this day so much pretend to Concerning the number of Seven Sacraments see Birkbeck's Protestant Evidence Article 4. Of Communion in both kinds see Bishop Jewel's Article 2. against Harding Bishop Taylor 's Disswasive Part 1. Ch. 1. Sect. 6. Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion Part 3. Ch. 3. Archbishop Laud against Fisher Rodon's Funeral of the Mass Ch. 6. SECT VI. We do not believe that the Elements of Bread and Wine (64) Article 28 29. after Consecration become the very Body and Blood of Christ though the worthy Receiver partakes of both in a spiritual manner by faith because we herein have all the testimony we are capable of viz. that of our Reasons and of our Senses to believe That there is not a real Transubstantiation or a change of the Elements of Bread and Wine into the Body and Blood of our Saviour which is an absurd tenet and hath occasioned many Superstitions The Church of Rome holds that there (65) Concil Trident. Sess 13. c. 4. is a conversion of the whole substance of Bread and Wine into the substance of Christ's Body and Blood by Consecration Transubstantiation Contrary to Scripture Luk. 22.17 18 19 20. Contrary to the Fathers Justin Martyr Apol. 2. Irenaeus l. 4. adv Haer. c. 34. Tertullian cont Marcion l. 4. c. 40. Origen Comment in Matth. c. 15. Id. Homil. 3. in Matth. Eusebius Demonst Evangel l. 1. c. 1. c. ult Macarius Homil. 27. Gregor Nazianz. Orat. 2. in Pasch Ambros lib. de Bened. Patriarch c. 9. Epiphanius in Anchorat p. 6. Chrysostome Homil 24. in Epist ad Cor. Id. Epist ad Caesar Monach. Jerome Comment S. Matth. c. 26. Id. in Isa 66. in Hos 8. in Jerem. 22. Augustin Serm. 9. de divers Id. l. 3. de Doctr. Christ c. 16. Id. l. 20. contr Faust Manich. c. 21. in Psal 98. Id. de civit Dei l. 21. c. 25. Tractat. 26. in Joh. Gelasius in lib. de duab nat Christ Ephrem Patriarch of Antioch apud Phot. Cod. 229. Primasius Comment in 1 Epist ad Cor. Facundus Defens Conc. Chalced. l. 9. c. 5. Gaudentius Tract 20. Add to these that Hesychius Bishop of Hierusalem in Leviticum l. 2. c. 8. saith It was the custom in the ancient Church to burn the remainders of the Eucharist Which place when Cheyney a Protestant in Q. Mary's days insisted upon against the Papists and demanded what it was that was burned one answered That it was either the Body of Christ or the substance of Bread put there by miracle at which he smil'd and said a Reply was needless and I think so too Chillingworth hath a pretty joking Dialogue betwixt C. and K. about Transubstantiation and the Infallibility of the Roman Church in his Protestant Religion a safe way to Salvation Part 1. Ch. 3. Edit 2. 1638. p. 158 159. Transubstantiation Confess'd Not to be in the Canon of the Bible by these Learned Papists hereafter mentioned Scotus in 4. lib. sentent dist 11. Q. 3. Occam ibid. Q. 6. Biel Lect. 40. in Can. Missae Fisher Bishop of Rochester c. 1. cont captiv Babyl Cardinal Cajetan apud Suarez Tom. 3. Disp 46. Sect. 3. Melchior Canus Loc. com l. 3. c. 3. fund 2. That Transubstantiation was not touch'd by the Fathers was Confess'd by our English Jesuits Discurs Modest p. 13. and by Alphonsus à Castro de Haeres l. 8. verbo Indulgentia Not own'd as an Article * Deny'd to be the faith of the Church by Barns in his Romano-Catholicus Pacificus MS. Sect. 7. liter Q. of Faith before the Lateran Council held Anno Dom. 1215 and therefore it is no ancient Article Confess'd By Scotus apud Bellarm. l. 3. de Euchar. c. 28. And yet this was the bloody Test in Queen Mary's days by which so many Glorious Martyrs changed Earth for Heaven SECT VII Our Church acknowledges no Purgatory (66) Article 22 18. or Propitiation for our sins but that which was made once for all (67) Article 31. Heb. 10.10 by our Blessed Saviour and that upon the condition of Faith and Repentance We (68) Article 22. disown all Pardons and Indulgences as grounded upon no warranty of Scripture but rather repugnant to the Word of God since we are told that we have nothing (69) 1 Cor. 4.7 but what we have received We own that good works (70) Article 12. are the fruits of Faith and follow after Justification but that they cannot put away sins and endure the severity of Gods Judgment much less for the sins of others nor can (71) Article 14. we perform works over and above God's Commands call'd by the Papists works of Supererogation to say which is the highest arrogance For when we have done all we are commanded Christ enjoyns us to say We are unprofitable Servants And we look upon our selves as righteous before God for the merit of our Blessed Lord and Saviour Jesus Christ by faith (72) Article 11 13. and not for our own works and deserts The Romish Church owns a Purgatory (73) Concil Trident. Sess ult Hence doth Bellarmine threaten us saying that whosoever believes not Purgatory shall be tormented in Hell de Purgat l. 1. c. ult And yet this same Cardinal forgetting what he had before affirm'd for herein he doth not only contradict himself but all Popish pretensions for Purgatory when he grants that Souls in Purgatory do not merit In Purgatorio animae nec mereri nec peccare possint Bellarm. de Purgatorio l. 2. c. 2. To what end then are they sent to Purgatory for sins pardoned so that there still remains a guilt of temporal punishment to be paid either in this life or hereafter in Purgatory Which upstart Doctrine of Purgatory for we shall anon shew it to be so hath prov'd the Mother of Indulgences and Pardons and thereby hath mightily enriched (74) Spalatensis de Republ. Eccles l. 5. c. 8. Sect. 73. the Church of Rome whereby remission of sins is set upon terms (75) Bellar. de Indulg l. 1. in the vile market of
Indulgences Murther and Incest being valued at five Grosses (76) Taxa Cancel Apost Perjury at six Sacriledg and Simony at seven and so on in the Tax of the Apostolick as it is pretended (77) But the poor have not these priviledges whereby mark the great charity of the Romish Priests which will suffer by consequence if their Doctrine were true the poor to go to Hell for want of money Diligenter nota quod hujusinodi gratiae non dantur pauperibus quia non sunt ideo non possunt consolari Taxa Cancellariae Apostolicae Tit. de Matrimoniali Chancery Hence above (78) Tom. Concil 28. p. 460. 60000 Marks besides all other payments to the See of Rome were yearly carried out of this Kingdom by the Italians being a greater revenue than our King then had as appears by a fruitless complaint in a Letter from the whole Nation to the Council of Lions Anno Dom. 1245. A round summ it was in those days before the Indian Gold was discover'd and yet that was spent in maintaining the lust and ambition of the Popish Clergy Popish Purgatory Contrary to Scripture Gal. 3.13 Heb. 1.3 c. 9.14 c. 10.10 Rom. 5.1 2 10 11. Rev. 14.13 which last Text is a place so clear against Purgatory that Picherellus a Papist of the Sorbon Colledg did ingeniously confess that St. John had in those few words put out the fire of Purgatory de Missà pag. 156. Contrary to the Fathers Dionysius Areopagita Eccles Hier. c. 7. Author of the Questions in Justin Quaest 75. Tertullian de Baptismo Cyprian's Tract ad Demetri Sect. 16. Macarius Homil 22. Hilarius in Psal 2. Gregor Nazianzen Orat. 5. in Plagam grandinis Orat. 42. in Pascha de Eccles Dogmat. c. 79. Ambrose de bono mortis cap. 4. Chrysostom de paenit Serm. 3. Id. in Genes Hom. 5. Hom. 16. in Ep. ad Rom. Epiphanius Haeres 79. sub finem Augustin though he doubts in this point in Enchirid. c. 67 69. De civit Dei l. 21. c. 26. de fide op c. 16. is positive elsewhere against Purgatory scil lib. de pec mer. rem cap. 28. he saith That there is no middle place That a man may be any where but with the Devil who is not with God Gregor Magnus in Job lib. 13. c. 20. Bede in Psal 6. Otho Frisingensis in Chron. l. 8. c. 26. Anselm in 2 Cor. 5. Bernard Epist 266. Lumbard sen 3. dist 19. lit A. He liv'd Anno Dom. 1144. Contrary to the Doctrine of the Greek Church of the later Ages as appears from their Apology delivered to the Council of Basil (78) Apolog. Graecorum de igne Purgat p. 66 93. Ed. Salmas about 253 years ago Hence doth Alphonsus à Castro place their not holding a Purgatory among the Errors of the Greek Church l. 12. tit Purgat Purgatory Confess'd By Petrus Picherellus to have no fewel either to kindle or maintain its fire in Scripture Picherell de Missa c. 2. Confess'd That neither the Scriptures nor the Ancient Fathers have any thing in them concerning Purgatory By Alphonsus à Castro l. 12. tit Purgat f. 258. Confess'd That few or none of the Greek Fathers ever mention it and the Latin Fathers did not at all believe it but by degrees came to entertain opinions of it and that the Catholick Church knew it lately By Roffensis Art 18. con Luther Polydore Virgil Invent. rerum l. 8. Confess'd By another Learned Roman Catholick Father Barns That it is a thing which lyes meerly in human invention nor cannot be firmly deduced from Scriptures Fathers and Councils and That the opposite opinion seems more agreeable to them in Catholico-Rom Pacificus Sect. 9. Consult herein Archbishop Laud against Jesuit Fisher Dr. Stillingfleet's Rational Account Part 3. Ch. 6. Bishop Taylor 's Disswasive Part 1. Ch. 1. Sect. 4. The Rise of Indulgences At first the Indulgences that were were but relaxations or releasements of Canonical satisfaction i. e. of the Discipline or correction of the Church In this sense are to be understood the first Council of Nice c. 11. of Arles c. 10. and of Ancyra c. 2. But their new and chief foundation was laid by (79) Vnigenitus de paenitentiis remissionibus Pope Clement the sixth in his (80) The Doctrine of Indulgences was oppos'd by two famous Papists not long before the Extravagant of Pope Clement by Franciscus de Mayronis in 4. l. sen dist 19. Q. 2. and by Durandus in 4. l. sen d. 20. Q. 3. So that it was far from being either Catholick or Ancient Extravagant Ann. Dom. 1350. Confess'd That we have nothing in the Scripture nor in the sayings of the Ancient Fathers concerning Indulgences as satisfactions before God for temporal punishments or holding them as profitable for the dead By Antoninus Part. 1. Sum. tit 10. c. 3. By Biel Lect. 57. de Canon Missae and by Hostiensis in Sum. l. 5. tit de remis nu 6. Consult herein Bishop Taylor 's Disswasive Part 1. Ch. 1. Sect. 3. The Church of Rome likewise in the Council (81) Concil Trid. Sess 6. Can. 9. Sess 6. cap. 16. cap. 32. of Trent accurses all such as say That a Sinner is justified by faith only or deny that the good works of holy men do truly merit everlasting Life not to mention that blasphemous Doctrine of the Roman Church that (82) Catechis Rom. de Euchar num 55. the Sacrifice of the Mass offered as they pretend by the Priest is a meritorious and propitiatory Sacrifice for sin which wholly takes away the efficacy and merits of Christ's Passion and Resurrection That the Missal Sacrifice is a Propitiatory Sacrifice for sin is Contrary to Scripture Heb. 10.10 11 12 14 15 16 17 18 19 20 21 c. 9.24 25 26 27 28. c. 7.25 Contrary to the Fathers Who by those Tropical speeches of Sacrificing and offering did not admit of any Propitiatory Sacrifice but only the Passion of Christ Justin Martyr Apol. 2. Irenaus l. 5. c. 34. Clement in Constitution l. 6. c. 23. Eusebius lib. 1. cap. 10. de demonst Ambrose l. 4. de Sacram. c. 6. Chrysostom Hom. 17. in Hebraos Augustin Enchiridion ad Laurent c. 33. Id. de Trinitate de civitate Dei l. 10. c. 6. l. 3. c. 13. lib. 3. contra secund Epist Pelag. cap. 6. Gregor Dial. lib. 4. c. 59. Lumbard 4. dist 12. Thomas Aquinas who lived A. D. 1253. 3. p. Q. 83. Art 1. So far is the Romish Doctrine of the Mass from being Ancient That Men Merit Eternal Life by their Good Works is Contrary to Scripture Luke 17.10 1 Cor. 4.6 7. Ephes 2.8 1 Joh. 18. Contrary to the Fathers Ignatius in Epist ad Rom. Polycarp apud Euseb Histor Eccles l. 4. c. 15. Origen l. 4. in Epist ad Rom. c. 4. Basil in Psal 114. Macarius Homil. 15. Ambrose in Psal 118. Serm. 20. in Exhort
Id. de matrim l. 1. c. 21. denies Marriage to the Clergy but permits I suppose by way of requital to them Concubines (91) Hence did Aeneas Sylvius afterwards Pope by the name of Pius 11. mention how Vlric Bishop of Ausburg reprov'd the Pope concerning Concubines Aentas Sylvius de morib Germani e. For so doth (*) Dist 82. Can. Presbyter in Glossa Cardinal Campegius observe and Pighius teach which doth not only give great cause of scandal to Jews and Infidels but in (92) 1 Tim. 4.1 3. the Holy Apostles judgement is the Doctrine of Devils And the Reason of Concubinage may be easily inferr'd when some (93) Coster Enchiridion de caelibat prop. 9. Durandus sent l. 4. dist 33. Martinus de Magistris lib. de temp qu 2. de luxuria 3. Qu. 7. Lata Extravag de bigamis Quia circa Communiter dicitur Quod Clericus pro simplici formicatione deponi non debet dist 81. Maximianus glossa in Gratian. of their most Learned Men will scarce allow Fornication to be a Sin however preferring it in Ecclesiastics before lawful Wedlock The forbidding of Marriage is Contrary to Scripture Levit. 21.13 1 Tim. 3 2 12. Heb. 13.4 1 Cor. 7.2 9. That the Apostles were Married except St. John is Confessed by these Fathers Ignatius ad Philadelph Clemens Stromat lib. 7. Euseb Histor Eccles lib. 3. c. 30. who report that St. Paul was Married and St. Ambrose in 2 Cor. c. 11. who acknowledges that all the Apostles except St. John were Married Fathers that were Married themselves and yet were either Bishops or Priests c. Tertullian as appears by his Two Books to his Wife and yet he was a Priest as appears from St. Jerome de Eccles Script Gregory Nazianzen was the Son of a Bishop see Greg. Nazianz. in carmine de vita suâ Elias Cretensis in Orat. Greg. Nazianz. St. Hilary Bishop of Poictiers was Married as is evident from his Epistle written to his Daughter Abrae c. Fathers Voting for or acknowledging Matrimony in the Clergy Salvian de providentiâ l. 5. Ambrose Offic. l. 1. c. ult Chrysostome in Epist ad Tit. Homil. 2. Id. in Epist ad Hebraeos Homil. 7. Epiphanius contra Origenian Theodoret. in 1 Tim. 4. Isidore Reg. de vit Cleric dist 23. c. His igitur Theophylact in 1 Tim. 13. Bernard in Cant. Serm. 66. Aeneas Sylvius Epistol 308. and he lived An. Dom. 1458. Marriage of the Clergy was not absolutely forbidden by the Greeks in the last Age as appears by the Patriarch Hieremias's Letter to the Tubing Divines dated May 15. 1576. Primum Patriar Resp apud Chytrae de statu Eccles Orient p. 149. This Heretical Doctrine of forced Celibate in Ecclesiastics was first established at Rome by Pope Gregory the 7th alias Hildebrand termed Antichrist by (94) Aventinus Anual Boiorum l. 5. who tells us That Hildebrand confessed when he was dying that it was by the instigation of the Devil that he made so great a disturbance in the Christian World A fit Man then was he whom the Papists still cry up so much to introduce unchast Celibate and banish Holy Matrimony See also Cardinal Benno who knew him in vita gesta Hildebrandi Matth. Westmonast An. Dom. 1074. who saith That Hildebrand expell'd Married Priests Mark what follows contra Sanctorum Patrum sententias against the opinions of the Holy Fathers See also Sigebert ad Annum 1074. Matth. Paris ad Annum 1074. Ancient Historians about A. D. 1074. and was first put in practice to purpose by Anselm Arch-Bishop of Canterbury (95) Henry Huntington p. 378. and by Joranal Histor The Constiutions or this Synod may be seen in Archbishop Parker's Antiq. Britan. Ed. 2. p. 118 119. here in England about A. D. 1105. (96) Dr. Burnet's Abridgement of the History of the Reformation l. 8. p. 70 c. though some will have his Predecessor Lanfranc to have imposed it upon the Prebendaries and Clergy that lived in Towns but not without great reluctancy For what complaints what Tragedies what lascivious pranks this Devillish Doctrine occasioned the Historians declare at large particularly that Comical Story of the Italian Cardinal John de Crema Recorded by Ancient (97) Roger Hovedon Henry Huntington Popish Historians who after he had entertained the English Clergy with a fine Discourse against Marriage was the same night caught in Bed with a Harlot in London as if he would only commend Virginity to others and practise the contrary himself That the Reader may know what an Age this was wherein the Celibate of the Clergy was established let him hear Cardinal Bellarmin describing and characterizing it in his Chronology In these times saith he wherein the Roman Bishops did degenerate from the Piety of the Ancients mark that the secular Princes flourished in Holiness You therefore see that Priests Marriage was forbidden by impious Popes And about the beginning of this contention viz. about An. Dom. 860 the Pope got a round check from Vdalricus or Vlric (98) Vdalricus mentioned by Aeneas Sylvius de moribus Germaniae de Caelibatu Clerici Nunquid enim merito communi omnium sapientum judicio haec est violentia c. a Bishop of that time who told him That in the judgment of all wise men it was to be accounted violence when any man against Evangelical Institution mind that and the charge of the Holy Ghost is constrained to the execution of private Decrees The Lord in the old Law appointed Marriage to his Priest which he is never read afterwards to have forbidden But not to insist upon this clear testimomony for the Doctrine and Practice of our Church nor to mention the many other ill consequences of a Celibate in the Clergy which occasion in other Countries where Popish Religion is publickly professed that Satyrical Proverb to be Fils de prestre by some of the most eminent men in the Roman Church and those too of a late date it is Confessed That Priesthood doth not dissolve Marriage so Cardinal Cajetan Tom. 1. Tract 27. Nor That it is of the essence or being of a Priest to keep single so Dominicus Soto l. 7. de Jure Qu. 4. Moreover that upstart practice in the Roman Church of Auricular Confession wherein (99) Concil Trident. Sess 14. de poenitentiâ every Christian is bound under pain of Damnation to confess to a Priest all his mortal Sins which after a diligent examination he can possibly remember yea even his most secret sins his very thoughts yea and all the circumstances of them which are of any moment is a slavery as great as groundless Then not to mention its ill aspect upon Government as being made an engine of state and a Picklock of the Cabinets of Princes sealing up all things from the notice of the Magistrate but in requital of that making a liberal discovery of what is against him to others A pregnant instance of which horrid consequence
was that damnable Treason designed by Gunpowder against the Person of King James the First of blessed Memory and the two Houses of Parliament to which the Pope himself as we (100) Delrio disq Magic l. 6. c. 1. are credibly informed was not only privy but its director too Pursuant thereof that Pope Clement VIII a little before that time gave order That no Priest should discover any thing that came to his Knowledg in Confession to the benefit of the Secular Government I think there needs no better evidence of the Pope's good intentions towards the Secular Government nor what ill effects the practice of this sort of Confession can and may produce than this And that it still may be used as an Instrument in procuring the ruine of Princes and subversion of Kingdoms Let us hear their i. e. the Popish Doctors opinion of its virtue and use One of them then tells us That the Seal of Auricular Confession which they hold to be of Divine Institution is so Sacred that it may not be broken open to save (101) Tolet. Instruct Sacerd l. 3. c. 16. the Lives of Princes or of the whole Commonwealth Another (102) Henriquez de poenit l. 2. c. 19. n. 5. goes further and saith That the Seal of Confession is not to be broken no not to save all the World Here the Reader may see for this is not only the opinion of one or two private men but runs with the stream of their (103) See Eudemon Joannes in his Apology for Garnet Binet Suarez c. Writers what may be expected from the Charity of their Popish Priests what an unlucky tool Auricular Confession is in (104) And yet they can say that it is of Divine Right See Biel l. 4. dist 17. Q. 1. Scotus ibid. Bonaventure ibid n. 72. which if it had been the Fathers would never have writ against it nor would it have been disanhull'd For private Confession of crimes was a rogated a out An. Dom. 396. upon the discovery of a Whoredom committed betwixt a Deacon and a Noble Woman Histor Tripartit l. 9. c. 35. And though it was practised several years before yet was it not enjoyn'd as a necessary Act of Salvation before the Council of Lateran An. Dom. 1215. under Pope Innocent III and therefore far from true Antiquity their hands Besides to how great an awe of and respect for their Confessor to whom they are bound as I have already said to discover all their Sins under pain of Eternal Damnation To what Pride and Insolence to what Lust and Revenge to what Avarice and Rapine are not only the meanest Men but even Persons that make the greatest figure exposed unto by Auricular Confession in Popish Churches It is a slavery so great and intollerable that the Israelitish Tasks in Egypt were a pleasure or at least a divertisement in comparison of it Auricular Confession to a Priest under point of Salvation and Damnation and that people cannot be saved without it is Contrary to Scripture Isai 55.7 Acts 2.38 and c. 3.19 and c. 16.30 31. Rom. 10.3 Contrary to the Fathers who when they did speak of the necessity of Confession generally meant Confession before God only or a publick acknowledgment of some publick crimes incurring the censure of Excommunication and that in an Ecclesiastical Assembly Origen in Psal 37. Hom. 2. Cyprian de lapsis Serm. 5. Chrysostom Hom. 4. de Lazaro Id. Hom. 2. in Psal 50. Homil. 31. in Epist ad Hebraeos Hom. 5. de incomprehensibili nat Dei Hom. 8. de paen Hom. de poenit Confessione Augustin Confession l. 10. c. 3. Auricular Confession acknowledged not to have been Instituted by our Saviour and that it is not of Divine Institution by these Learned Papists Cardinal Cajetan in Joh. 20. Scotus in sent 4. dist 17. Q. 1. Maldon in summa Qu. 18. Art 4. Bell. de poenit l. 1. c. 4. Acknowledged by others That it is better to say that it was Instituted rather by the Tradition of the Universal Church than by the Authority of the Old and New Testament And yet it is denyed That this Tradition is Universal and that it is not necessary amongst the Greeks because this Custom i.e. of private Confession sprung not up among them de poenit dist 5. in principio Gloss Again it is Confessed That the Fathers scarce speak of it as of a thing commanded by Rhenanus in admonitione de Tertullian Dogmat. Lastly It is Confessed That we may obtain Pardon though our Mouths be silent then we do not confess And our Lord doth shew that a Sinner is not cleansed by the Judgment of the Priest but by the Bounty of Divine Grace Gratian dist 1. cap. Convertimini What clashing and enterfering is here Is this the pretended solid Union of the Popish Church in matters of Salvation and which she enjoyns under pain of Damnation Have they no better Grounds for their Articles of Faith than these Can Auricular Confession be of Divine Institution and yet neither be Instituted by our Blessed Saviour nor mentioned by the Fathers as a Divine Precept nor imposed by an Universal Tradition of the Church And lastly can it be necessary to Salvation and yet we can obtain pardon of Sins without the use of it Let any Papist reconcile me these erit mihi magnus Apollo Consult herein Bishop Taylor 's Dissuasive Part 1. ch 2. Sect. 2. F. White against Jesuite Fisher p. 189. Concerning the Marriage of the Clergy see Bishop Jewel's Defence of the Apology of the Church of England Part 2. p. 180. and Part 5. p. 456. Bishop Hall's Honour of the Married Clergy SECT X. As I have all along shewed the vast difference in Doctrines betwixt the Protestant Church of England and the Church of Rome so will I put a Period to this Discourse after I have done the like in that of Obedience Which I shall not as I have hitherto argue from the Articles and Homilies of our Church the Decrees of their Church the Writings of the Fathers and from Ancient Councils because that hath been sufficiently canvassed of late years but only subjoyn the undenyable Testimonies of King James I. and King Charles the Martyr of ever-blessed Memories and the Royal Grandfather and Father of our present Gracious Soveraign to determin the Case of Protestants Loyalty and Popish Rebellion King Charles I. in his Excellent Book entituled Εικον Βασιλικε chap. 27. to our Late Gracious King and then Prince of Wales saith King James I. in His Works p. 504. saith The best Profession of Religion I have ever esteemed that of the Church of England in which you have been educated (105) Yea it was but two days before his death that he told the Princess Elizabeth That she should dye for maintaining the true Protestant Religion In this I charge you to persevere as coming nearest to God's Word for Doctrine and to the Primitive Example for Government I tell you
I have tried it and after much search and many disputes have concluded it to be the best in the World keeping the middle-way between the As on one part many honest men seduced with some Errors of Popery may yet remain good and faithful Subjects so on the other part none of those that truly know and believe the whole grounds and School-conclusions of their Doctrines can ever either prove good Christians or good Subjects pomp of Superstitious Tyranny and the meanness of Fantastic Anarchy  Ibid. Scarce any one who hath been a beginner or prosecutor of this late War against the Church the Laws and Me was or is a true Lover Embracer or Practiser of the Protestant Religion established in England King Charles 1st in his Solemn Declaration October 23. 1642. saith That there was a greater number of Papists in the Rebels Army than in His. To which I add Solatii ergô that excellent Expression in His Majesties first and most Gracious Speech to His Privy Council I know the Principles of the Church of England are for Monarchy and the Members of it have shewed themselves good and To which may be added That then they are guilty of this mortal Sin of Obedience to a Protestant Prince when they are not strong enough to manage a Rebellion Watson's Quodlibets p. 255. faithful Subjects therefore shall I always take care to defend and support it  These words deserve to be written in Letters of Gold however they are written in large Characters in good Protestants Hearts Now Jude 24 25. Vnto Him who is able to keep us from falling and to present us faultless before the presence of His Glory with exceeding Joy To the only Wise God our Saviour be Glory and Majesty Dominion and Power both now and ever Amen Books Printed for and Sold by RICHARD CHISWELL FOLIO SPeed's Maps and Geography of Great Britain and Ireland and of Foreign Parts Dr. Cave's Lives of the Primitive Fathers in 2 Vol. Dr. Cary's Chronological Account of Ancient Time Bp. Wilkin's real Character or Philosophical Language Hooker's Ecclesiastical Polity Guillim's Display of Heraldry with large Additions Dr. Burnet's History of the Reformation of the Church of England in 2 Vol. Account of the Confessions and Prayers of the Murderers of Esquire Thynn Burlace's History of the Irish Rebellion Herodoti Historia Gr. Lat. cum variis Lect. Lord Cook 's Reports in English The Laws of this Realm concerning Jesuits Seminary Priests Recusants the Oaths of Supremacy and Allegiance explained by divers Judgments and Resolutions of the Judges with other Observations thereupon by William Cawley Esq Dr. Allestree's Sermons Sandford's Genealogical History of the Kings of England Sir Tho. Robinson's Book of special Entries Modern Reports of select Cases in the Reign of K. Charles 2d Sir Humphry Wynch's Book of Entries Sir Tho. Murray's Collection of the Laws of Scotland Dr. Towerson's Explication on the Creed the Commandments and Lords-Prayer in 3 Vol. Sir Walter Raleigh's History of the World The History of the Island of CEYLON in the East-Indies together with an Account of the detaining in Captivity divers English men now living there and of the Authors miraculous escape Illustrated with Copper Figures and an exact Map of the Island by Capt. Rob. Knox a Captive there near 20 years QVARTO DR Littleton's Dictionary Latin and English Bishop Nicholson on the Church-Catechism History of the late Wars of New-England Dr. Outram de Sacrificiis Parker's Disputationes de Deo Atwell's Faithful Surveyer Cole's Latin Dictionary Mr. Camfield's Sermon upon occasion of the great Snow and Frost in 1683. Dr. William Cave's Sermon at Court Jan. 18. 1685. Dr. Vincent's Right Notion of Honour a Sermon before the King at New-Market 1674. with Annotations The Magistrates Authority asserted by James Paston Dr. Janes Fast Sermon before the Commons 1679. Mr. John James Visitation Sermon April 9. 1671. Mr. John Caves Fast Sermon on the 30th of Jan. 1679. Assize Sermon at Leicester July 31. 1679. Two Thanksgiving Sermons on the 2d and 9th of September 1683. Sermon at the Funeral of Mr. Wollaston 1685. Two Sermons of the Duty and Benefit of submission to the Will of God in afflictions Dr. Crawford's Serious Expostulation with the Whigs in Scotland Mr. Newtons Sermon upon occasion of Eliz. Ridgeways Poysoning her Husband 1684. Dr. Parkers Demonstration of the Divine Authority of the Law of Nature and the Christian Religion Speculum Baxterianum or Baxter against Baxter Mr. Hook's new Philosophical Collections Bibliotheca Norfolciana Godwin's Roman Antiquities OCTAVO BIshop Wilkins Natural Religion His Fifteen Sermons Mr. Tanner's Primordia Or the Rise and Growth of the first Church of God described Lord Hollis's Vindication of the Judicature of the House of Peers in the Case of Skinner Jurisdiction of the House of Peers in case of Appeals Jurisdiction of the House of Peers in case of Impositions Letters about the Bishops Vores in Capital Cases Dr. Grews Idea of Philogical History on Roots Spaniards Conspiracy against the State of Venice Dr. Browns Religio Medici with Digby's Observations Dr. Sympsons Chymical Anatomy of the York-shire Spaws with a Discourse of the Original of Hot Springs and other Fountains Dr. Caves Primitive Christianity in three parts Ignatius Fuller's Sermons of Peace and Holiness Phrases in Vsum Scholae Wintoniensis Dr. Samways Unreasonableness of the Romanists Record of Urins The Trials of the Regicides in 1660. Certain gemaine Remains of the Lord Bacon in Arguments Civil Moral Natural c. with a large account of all his Works By Dr. Tho. Tennison Dr. Pullers Discourse of the Moderation of the Church of England Sir John Mounson's Discourse of Supream Power and Common Right Dr. Henry Bagshaws Discourse on select Texts Mr. Sellers Remarks relating to the State of the Church in the three first Centuries The Country-mans Physician Dr. Burnets Account of the Life and Death of the Earl of Rechester Vindication of the Ordination of the Church of England History of the Rights of Princes in the Disposing of Ecclesiastical Benefices and Church-lands Relation of the present state of the difference between the French King and the Court of Rome to which is added the Popes Brief to the Assembly of the Clergy and their Protestation published by Dr. Burnet Abridgment of the History of the Reformation Mr. Camfields Discourses of Episcopal Confirmation Ogleby's Aefops Fables paraphrased in Verse and adorned with Sculptures and Annotations in a Vol. Dr. Cumbers Companion to the Altar Galliard's 2 Discourses of Private settlement at Home after Travel and of Him who is in Publick Employments Markhams Perfect Horseman Dr. Sherlocks Practical Discourse of Religious Assemblies Defence of Dr. Stilling fleet 's Unreasonableness of Separation A Vindication of the Defence of Dr. Stillingfleet in Answer to Mr. Baxter and Mr. Lob about Catholick Communion The History of the House of Estee the Family of the Dutchess of York Sir Rob. Filmer's Patriarcha or Natural Power of Kings Mr. John Caves Gospel to the Romans Lawrences Interest of Ireland in its Trade and Wealth stated DVODECIMO Hodders Arithmetick Grotius de Veritate Religionis Christianae An Apology for a Treatise of Humane Reason written by M. Cliford Esq Queen-like-Closet both parts Bishop Wettenhalls Method and Order for Private Devotion VICESIMO QVARTO VAlentines Devotions Pharmacopoeia Collegii Londinensis reformata Crums of Comfort Books lately Printed for Richard Chiswell FOLIO DR Spencer de Legibus Hebraeorum Ritualibus earum Rationibus Sir James Turner's Pallas Armata or Military Essays of the Ancient Grecian Roman and Modern Art of War Dr. John Lightfoot's Works in English in 2 Volumes Mr. Selden's Janus Anglorum Englished with Notes To which is added his Epinomis concerning the ancient Government and Laws of this Kingdom never before extant Also two other Treatises written by the same Author One of the Original of Ecclesiastical Jurisdictions of Testaments the other of the Disposition or Administration of Intestates Goods Now the first time published QVARTO PAtris Simonii Disquisitiones Criticae de Variis per diversa Loca Tempora Bibliorum Editionibus Accedunt Castigat Opuse Is Vossii de Sibyllinis Oraculis Dr. Falkners Two Treatises of Reproaching and Censure with His Answer to Serjeant's Surefooting and several occasional Sermons The Case of Lay-Communion with the Church of England considered A Discourse concerning the Celebration of Divine Service in an Unknown Tongue A Discourse of the Necessity of Reformation with respect to the Errors and Corruptions of the Church of Rome OCTAVO DR William Caves Dissertation concerning the Government of the Ancient Church by Bishops Metropolitans and Patriarchs Two Letters betwixt Mr. R. Smith and Dr. Hen. Hammond about Christs Descent into Hell Dean Stratfords disswasive from Revenge The Life of Bishop Bedel Dr. Harris his Rational Discourse of Remedies Sir George Mackenzy's Just Right of Monarchy Defence of the Antiquity of the Royal Line of Scotland Dr. Hez Burtons first Volume of Discourses of Purity and Charity of Repentance and of seeking the Kingdom of God published by Dean Tillotson His second Vol. of Discourses upon divers other Practical Subjects Sir Thomas More 's Vtopia newly made English Bishop Jewels Apology for the Church of England with his Life by a person of Quality FINIS