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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

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.

That all the Doctrins and Practices which this Nation hath deserted in these Changes of Religion were delivered to us by those Apostolical Men that converted the Saxons our Predecessors to the Christian Faith and this by the Confession of many Learned Protestants themselves Which being so it must necessarily be granted that we have as much certainty of the Truth of those Doctrins and Practices as we have of any other Doctrins or Practices in Christianity Since they were all confirmed to us by the same Miracles that first made us Christians So that if they be now found to be false and erroneous all the other Doctrins and Practices of Christianity must be so likewise since the truth of them all depends upon the same Testimony To wit the Miracles that were then wrought and the Authority of those Apostolical men that delivered them to us Now for warrant of what I have here said concerning this besides the Testimony of St. Gregory's Writings Liturgy Ritual Missal c. and besides the ancient Ecclesiastical History especially of England and the Synods anciently Assembled in this Nation I appeal to the Confession of the most Learned Protestants as Humfr●…y Fulk the Centuriators of Magdeburg c. Whose words describing the Religion brought into England by St. Gregory and St. Augustin the Benedictin Monk are these They brought in say they Altars Holy Vestments Images Chalices Candlesticks Censors Sacred Vessels Holy-Water and Sprinkling with it Reliques and the Translation of them Dedication of Churches with the Bones and Ashes of Dead men Consecrations of Altars of Chalices of Corporeals of Baptismal Fonts of Chrysme of Oyl of Churches by using sprinkling of Holy-Water Celebration of the Mass use of the Archiepiscopal Pall in the Solemnizing of the Mass Books of Roman Rituals and a Burden of Ceremonies Free-will Merit and Justification by Works Pennance Satisfaction Purgatory Single-life of Priests Publick Invocation of Saints and Worship of them Veneration of Images Exorcisms Indulgences Vows Monachism Transubstantiation Prayer for the Dead Exercise of the Jurisdiction of the Roman Bishop and his Primacy over all Churches In a word the remaining Chaos as these zealous Reformers are pleased to call them of Popish Superstition Here you have had it clearly confessed by these Protestants that these Doctrins and Practices were delivered unto us by those that first Converted our Predecessors the Saxons to the Christian Faith And therefore be your self a Judge whether these men do with Justice and Reason call the said Doctrins and Practices Superstitions And withal by this you may further perceive how unjust all the Choppings and Changes in Religion have been which have been related to you in this Book And moreover it will appear That by these proceedings we have renounced our Right and made our selves uncapable of defending the Truth of our Christianity Since if those who first brought us the News of it and Converted us to it brought such a Mass of Superstitions with it as Protestants are pleased to call them then it is evident we cannot be certain of the Truth of any Thing they taught us Thus we may see how unjust we have been to our selves in pretending these Reformations of Religion Now yet further to manifest the sad condition of this Nation in having thus deserted its Mother-Church I will here annex some other Additional Chapters to make this appear CHAP. II. Testimonies of Scripture evidently convincing That there can be no hope of Salvation for such as are separated from the Church by Heresie or Schism SAint Paul says Rom. 16. 17. I beseech you Brethren observe those who make Schisms and Scandals contrary to the Doctrin which you have been taught and avoid them For such men serve not our Lord Jesus Christ but their own belly and by kind Speeches and Benedictions seduce the hearts of the simple Annotations St. Paul here carefully warns them to take heed of Seditious sowers of Sects and dissention in Religion and this ever to be the mark to know them by to wit If they teach or move them to any thing which was not agreeable to that which they had learned at their Conversion Not bidding them to examine the case by the Scriptures but by their First Form of Faith and Religion delivered to them before they had or did read any Book of the new Testament Now his saying That such Seducers serve their own belly does evidently manifest that howsoever Hereticks pretend in words and external shew of their Sheeps-coat to preach the Truth yet indeed they seek but after their own profit and pleasure And by the Apostle's own Testimony here we are warranted so to judge of them as of men that indeed have no Religion nor Conscience Now to manifest how much such Hereticks are to be detested he writes thus to Titus Tit. 3. 10. 11. A man that is an Heretick after the first and second admonition avoid Knowing that he that is such an one is subverted and sinneth being condemned by his own judgment Annotations It is here to be noted that not every one who errs in Religion is an Heretick but he only that after the Churches determination wilfully and stubbornly stands in his false Opinion not yielding to the Decrees of Councils or to the chief Pastors of the Church therein T●…y saith St. Augustin Epist. 162. that defend their Opinions although they be false and erroneous with no stubborness nor obstinacy especially if they be such as themselves did not broach by bold presumption but received them of their deceived Parents and do seek the Truth warily and carefully being ready to be reformed if they find it such are not to be reputed Hereticks And again Lib. 18. De Civitat Dei Cap. 11. They that in the Church of Christ hold any unsound or erroneous Opinion if being admonished to be of a right and sound Opinion they resist obstinately and will not amend their pestiferous opinions but persist in defence of them are thereby become Hereticks and going forth out of the Church are to be accounted for Enemies that Exercise us to wit by Disputing against them Again Lib. 4. De Baptism cont Donatist cap. 16. He is an Heretick that when the Doctrin of Catholick Faith is made plain and manifest to him had rather resist it and chuse that which himself held And in divers places he declares that St. Cyprian though he held an Error yet was no Heretick because he would not defend it after a General Council had declared it to be Erroneous Lib. 2. De Bapt. Cap. 4. So Possidonius in the Life of St. Augustin Vit. August cap. 18. reports how after the Determination of the See Apostolick to wit that Pelagius his Opinion was Heretical all men esteemed Pelagius an Heretick and the Emperor made Laws against him as against an Heretick Again St. Augustin says Lib. De Utilit Credendi cap. 1. He is an Heretick in my opinion that for some Temporal Commodity and specially for his Glory and

never be crowned Thus St. Cyprian Now concerning the Supereminent Power of Bishops in the Church as to the Excommunication of Hereticks and of the effect thereof St. Jerom Epist. ad Heliodorum cap. 7. has these remarkable words God forbid saith he I should speak sinistrously of them who succeeding the Apostles in degree make Christ's Body with their holy mouths by whom we are made Christians who having the Keys of Heaven do after a sort judge before the day of Judgment who in sobriety and chastity have the keeping of the Spouse of Christ to wit his Church And a little after They may deliver me up to Satan to the destruction of my Flesh that the Spirit may be saved in the day of our Lord Jesus And in the old Law whosoever was disobedient to the Priests was either cast out of the Camp and so stoned of the People or laying down his neck to the Sword expiated his offence by his Blood But now the Disobedient is cut off with the spiritual Sword or being cast out of the Church is torn by the furious mouth of Devils Thus St. Jerom. The Church's Practice in this is taken from the Example of St. Paul 1 Tim. 1. 19. where having exhorted Timothy to preserve his Faith and a good Conscience he presently adds Which certain repelling have made shipwrack about the Faith that is of their Faith of whom is Hymenaeus and Alexander whom I have delivered to Satan that they may learn not to blaspheme Now to prevent our being Seduced by Hereticks St. Paul says 2 Tim. 3. 1. And this know you that in the last days shall approach perillous times and Men shall be lovers of themselves covetous haughty proud blasphemous not obedient to their Parents unkind wicked without affection without peace accusers incontinent unmerciful without benignity traytors stubborn puffed up and lovers of voluptuousness more than of God having an appearance indeed of Piety but denying the vertue thereof and these avoid For these be they that craftily enter into houses and lead captive silly Women laden with sins which are led with divers desires always learning and never attaining to the knowledge of the truth But as Jannus and Jambres resisted Moses so these also resist the Truth men corrupted in mind reprobate concerning the Faith But they shall prosper no further For their folly shall be manifest to all as theirs also was All these words St. Cyprian Epist. 55. Num. 3. Expounds of such as by pride and disobedience resist God's Priests Let no faithful man saith he that keepeth in mind our Lords and the Apostles Admonition marvel if he see in the latter times some proud and stubborn fellows and the Enemies of God's Priests go out of the Church or impugn the same when both our Lord and the Apostle foretold us that such should be Now one Reason why the going out of the Church by Heresie is so great a crime is because the Church is always preserved from Error by the priviledge of Christ's Presence of the Holy Ghosts Assistance of our Lords Promise and Prayer of which see St. Augustin upon those words of the 118 Psalm Conc. 13. Ne auferas de ore meo verbum veritatis usque quâque Where he writes admirably of this matter To the same purpose also these words of Lactantius are very remarkable It is the Catholick Church only that keeps the true Worship of God This is the Fountain of Truth This is the House of Faith This is the Temple of God into which if a Man enter not or from which if any Man goes out he is an Alien and Stranger from the hope of everlasting life and salvation No Man must by obstinate contention flatter himself for it stands upon Life and Salvation St. Cyprian Epist. 55. ad Cornel. Num. 3. says The Church never departs from that which she once hath known And St. Irenaeus lib. 1. cap. 3. That the Apostles have laid up in the Church as in a rich Treasury all Truth It were an infinite labour to recite all that the Fathers say of this matter All counting it a most pernicious absurdity to affirm That the Church of Christ may err in Doctrins of Faith St. John the Apostle 1 John 2. 18. says Little Children it is the last hour and as ye have heard that Antichrist comes now there are become many Antichrists whereby we know that it is the last hour They went out from us but they were not of us St. Cyprian upon this place writes thus Epist. 76. Num. 1. ad Magnum The holy Apostle St. John did not put a difference betwixt one Heresie or Schism and another nor meant any sort that especially separated themselves but generally called All without exception Antichrists that were adversaries to the Church or were gone out from the same And a little after It is evident that All be here called Antichrists that have severed themselves from the Charity and Unity of the Catholick Church Concerning St. Peter's Supremacy or Charge of the whole Church from which Hereticks separate themselves St. Cyprian writes thus Lib. de Unitat. Ecclesiae To Peter saith he our Lord after his Resurrection said Feed my Sheep and built his Church upon him alone and to him he gives the charge of Feeding his Sheep For although after his Resurrection he gave his Power alike to all saying As my Father sent me so I send you Receive the Holy Ghost If you remit to any their sins they shall be remitted c. Yet to manifest Unity he constituted one Chair and so disposed by his Authority that Unity should have origin of one The rest of the Apostles were that which Peter was in equal Fellowship of Honor and Power but the beginning comes of Unity the Primacy is given to Peter that the Church of Christ may be shewed to be one and one Chair St. Chrysostom also says thus Lib. 2. de Sacerdot Why did our Lord shed his Blood Truly to redeem those Sheep the Cure of which he committed both to Peter and also to his Successors And a little after Christ would have Peter endowed with such Authority and to be far above all his other Apostles For he saith Peter Dost thou love me more than all These do Whereupon our Master might have inferred If you love me Peter use much Fasting Sleep on the hard Floor Watch much be a Patron to the Oppressed a Father to Orphans and Husband to Widows But omitting all These things he says Feed my Sheep For all the other Vertues certainly may be done easily by many Subjects not only Men but also Women but when it cometh to the Government of the Church and committing the charge of many Souls all Women-kind must needs give place to the burden and greatness thereof and a great number of Men also St. Gregory likewise Lib. 4. Epist. 76 writes thus It is plain to all men saith he that ever read the Gospel that by our Lord's mouth the charge of the whole Church

very Gall of Schism by usurping an Authority which express Scripture says belongs only to Pastors I fear much fewer than is ordinarily imagined of those who have any liberal Education will be excused from this sin by any Ignorance Surreptition Provocation c. by reason of that great evidence and light which they have of the continued Succession Unity of Doctrin perfect Obedience to their spiritual Superiors Pennances and Retirements from the World and several other signal marks of the One Holy Catholick and Apostclick Church Some may be more deeply guilty and obnoxious to a heavier damnation than others as Ring-leaders more than their Followers But Damnation is by the Fathers generally denounced as the portion of them all Thus of the sin of Schism CHAP. VI. Of the Schism of the Church of England NOw whereas some Protestants seek to vindicate the Church of England from Schism by likening it to the Church of St. Cyprian of whom it is said That it condemned no man nor separated none from its Communion yet you are to know that this Plea helps them not at all For although this Moderation did exempt St. Cyprian from Schism because as St. Augustin says The Church had not then decided the dispute to whose decision St. Cyprian would certainly have submitted Yet this Moderation does not at all exempt the Church of England from Schism because her separation from her Mother-Church is for very many Doctrins of Faith defined and determined by the same Church This following Example will make the Case of the Church of England evidently appear For if for Example a Province in England had with-drawn it self from the Publick Civil Authority this Excuse would not exempt them from being Rebels to say We do not intend to quarrel with Those that continue in Obedience to the King we mean neither him nor them any harm They shall be welcome to come among us if they will we will be good friends we will not meddle with their doings but we will be governed only by our own Laws and Magistrates c. I believe I say This would not take from them the Guilt of Rebellion Their Civility in such their Rebellion would not change the Title of their crime nor free them from the punishment due unto it It may perhaps qualifie the Prince's resentment but the civilest Treason is Treason In this Point of Schism to the end that Doctor Peirce in his Court-Sermon may clear Protestants and lay the weight of so great a crime on the Catholick Church he argues thus Since besides the corruptions in Practice which yet alone cannot justifie separation there were in the Roman Church so many corruptions in Doctrin likewise entrenching on Fundamentals the Schism could not be on the Church of England's side which was obliged to separate so just cause being given but on theirs who gave the cause of the separation This Plea of the Doctors if it be admitted totally destroys all Governments and lays all the Guilt of Schisms and Rebellions in Church and State upon Civil and Ecclesiastical Governors For if Subjects may accuse their Governors and be themselves Judges of the Justice of such their Accusations the Governors are always sure to be condemned and pronounced guilty and the Subject justified Now to admit this Liberty of the Subject in Church-Government above all others is the most unjust Thing imaginable because that Government is protected from all error in Doctrins of Faith by the assistance of the Holy Ghost who was sent by our Saviour to teach it all Truth Wherefore to tax that Government with Errors in Faith is either to tax the Holy Ghost with them or to blaspheme against our Saviour by saying he has not kept his word in sending the Holy Ghost to teach the Church All truth Besides There is this other consideration which doth further manifest the weakness of this the Doctor 's Plea For if the Church of Rome be our Mother-Church as King James acknowledged her to be in a publick Speech made to his Parliament wherein he says I acknowledge the Church of Rome to be our Mother-Church See Stow pag. 840. then it will follow as it was urg'd in Parliament by Doctor Heath Archbishop of York in the Reign of Queen Elizabeth That if now after so many Ages this Church of Rome be found an Erroneous Church then we have hitherto received no benefit by our Christianity but rather have been all along deceived Since if this Mother-Church be false the Doctrin which she taught us must necessarily be false A Church being said to be false because she teacheth false Doctrin Thus the Doctor may see what he has gotten by his Reformation There is one thing yet that deserves well to be taken notice of in this change of Religion here in England For if all the Clergy and the Universities had generally assented to this Change it might have seemed a lesser crime But to have this done as de facto it was done in Queen Elizabeths Reign by Laymen only and this only with the Difference of Six Voices in Parliament although that Parliament was pack'd for this purpose and in opposition to the contrary Protestations and Declarations of all the Clergy and Universities This does heighten this crime to the utmost of all Impiety I will yet for a close add one thing more which does not a little manifest this Impiety For although Reformation of Religion was here pretended yet it evidently appears by our English History that nothing but worldly and carnal Interests carried on this business For was not the Liberty obtained by King Henry the Eighth to bring into his Bed a new handsom Wife instead of his former vertuous Queen a very carnal Interest Was not his invading all the Possessions and Treasure of Monasteries a great Secular Interest Was not the dividing the said Lands amongst the Nobility and Gentry at very easie rates a very great Interest In King Edward's days was not the Protector 's seizing on the remainder of Churchspoyls a great Interest Was not the freeing of Clergy-men from a necessity of saying daily and almost hourly long Ecclesiastical Offices from lying alone without Bedfellows c. matters of great both carnal and secular Interest Was not the exempting of All both Layity and Ecclesiasticks from the Duty of confessing their Sins and submitting themselves to Penitential Satisfactions from rigorous Fasts out of Conscience and Religion and other Austerities a matter of considerable Interest to Flesh and corrupt Nature By what hath been hitherto said appears but even too clearly how that the Fundamental Rule of all Government and Subordination was utterly neglected in England at the time that the pretended Reformation was contrived and executed Here is a new and thorough moulding of a Church both in Doctrins and Discipline called a Reformation Wherein all the Synodical Acts of this Church since Christianity entred among us are as to any obliging Power by their Authority reversed wherein all the Decisions of