nor changed our set times of Prayer and publike meetings may being some times sooner some times later as occasion serues For priuate Deuotions of priuate men our Church leaues euery man to his free libertie to Pray and Read at what Howers and Times he please Euenings and Mornings are the seasons both of publike and priuate prayer which She commends not the first the third the sixt the ninth Howers which She neuer yet prescribed vnto any since her reformation Since therefore our Church as the Rhemists themselues expressely testifie and all reformed Churches in Forraine parts together with the fore-quoted Authors haue vtterly reiected these Canonicall Howers I wonder much how our Author dares to impose or presse them on vs now What did he dreame wee would all turne cloistered Monkes and mued Nunnes or Ancorites and bruitish Hermites that wee would all take Popish Orders once againe or that wee would voluntarily chant and mumble ouer his Deuotions euery day An harder taske then Papists doe enioyne their strictest Orders Or would he haue vs to renounce all Secular imployments and Gods publike Ordinances and wholy to deuote our selues to priuate Prayer and so make vs all turne Seperatists vnder pretence of priuate Deuotion If so then there were some cause and colour to confine both vs and our Deuotions to these Canonicall Howers But if hee hath no such aime as this then let his Howers and Deuotions goe as needlesse and superfluous Romish trash that are fit for nothing but the Cloisters or the Dung-hill since no Church but Rome did euer owne them and since our owne and all Protestant Churches haue discarded them as superstitious as the Rhemists truely doe affirme If any obiect that these Canonicall houres were approued and Authorized by Queene Elizabeth in that Orarium or booke of Priuate Prayers Printed by William Seeres 1560. published by the Queenes Authoritie and therefore the Church of England doth approue of them which is all that our Author can pleade in the defence of these his Howers of Prayer To this I answer First that there was indeed some short mention made in the foresaid booke of the first third sixt and ninth howre and of Mattens Euening song and Compline But yet that Booke was neuer intituled the Howers of Prayer as these Deuotions are nether is there any one word spoken or Scripture or Author quoted in it to approue and iustifie the vse and practise or to set foorth the Antiquity of these Howers whereas our Author pleades as much as any Papist hath or can doe for them Secondly those Prayers were published in the third yeare of her famous Raigne in the very infancy of Reformation when as all Popish Reliques were not so fully clensed out as afterwards they were therefore our Author may not racke and serue them to our Aged and noone-tide seasons of the Gospell which haue long since worne out these menstruous and polluted raggs of Romish Superstition and Monkish Deuotion Thirdly Queene Elizabeth was so farre from Patronizing Canonicall howers that in the second Impression of these Priuate Prayers in the yeare 1564. printed by her Authority these Howers were quite oblitterated not so much as mentioned in that or in the subsequent Edition in the yeare 1573. which doth plainely euidence that those Howers were either secretly foisted into these priuate Prayers after they were licenced for the Presse as I feare me much of our Authors Deuotions were or else that they were ouer-slipped by the haste and carelessenesse of the Licâ—nâ—er as our Authors Popery was else questionlesse they had not beene omitted not obliterated in the ensuing Impressions Doubtlesse if Queene Elizabeth or the Church of England had euer approued of these Howâ—rs they had neuer caused an Index expurgatorius to passe vpon them in the succeeding Editions Since therefore these howers were onely named in the first but quite purged out and that by Authority in the second and third Impressions it is certaine that the Church of England and Qâ— Elizabeth who gaue the greatest blow and cownefaâ—â— to Romes Deuotions were so farre from countenancing and approuing that they did euen vtterly reiect exile and damne them And here I must obserue the treacherous and partiaâ—l carriage of our Author who to testifie his deare affection to the Whore of Rome and his great disloyalty to the Church of England doth couertly passe by the second third and most corrected and reformed Impressions of those priuate Prayers where these Canonicall Howers are not so much as named renuing onely the name and memory of the first Impression which was buried in silence and obliuion wherein these Houres are recorded which may giue some seeming aduantage to the Church of Rome Doubtlesse if he had respected Englands good and profit more then Romes or intended the increase of trâ—e Deuotion more then the propagation of Romish Superstition he would either haue suffered these Priuate Prayers to rest in silence or at least he would haue framed his Deuotions according to the forme and modell of the last and best Editions and not haue moulded them according to the Howers in the first Impression which suite with none but Popish Deuotions but more of this hereafter Fourthly It is euident both by the Statutes of King Edward the 6. and Queene Elizabeth and the Proclamations of King Iames of happy memory for the vniformity of Common Prayer which master Cozens himselfe I know not by what Authority hath lately caused to be annexed to and Printed with all the Books of Common Prayer whatsoeueuer whereas formerly they were omitted by the Praeface to the Common Prayer Booke and by the Common Prayer Booke it selfe That the Church of England hath vtterly reiected and antiquated Canonicall Howers as vaine and Superstitious Ceremonies which suit with none but Cloistered persons and that Shee onely enioynes and retaines both in publike or priuate none but Morning and Euening Prayer and that at no set Howers but such as may be altered as mens conueniences and occasions serue Yea the forequoted Authors and the Rhemists themselues doe expresly testifie That the Church of England hath vtterly reiected Canonicall Howers as vaine and Superstitious So that our Author cannot prooue that Queene Elizabeth or the reformed Church of England did euer countenance or Patronize these Howers of Prayer in the reuiuing and broaching of which he is onely an Agent and Factor for the Church of Rome the Authoritie of whose Ancient Lawes and old godly Canons hee endeauours to continue and praeserue as himselfe professeth in his Praeface But to passe from his Canonicall Howers to his Canonized Saints In his Praeface to his Calender hee affirmes That all those Persons whose names are preserued in the Calender of the Church and so in his ensuing Calender there to remaine vpon Record and Register as sacred memorialls of Gods mercy towards vs and as forcible witnesses of the Ancient Truth were holy and heauenly Saints the blessed
by the name and title of the Orthodoxe and receiued Doctrine of the Church vnder whose Banners they pretend they fight that so they may the more insensibly Insinuate and more strongly and dangerously incorporate themselues into the Hearts and Intralls of vncautelous and ouer-credulous Christians who are insnared by them at vnawares As the long and beaten experience of former ages so the Assiduous practise of some Couzening and seducing Authors in these our present and declining times doe abundantly euidence and confirme this Truth Who because they dare not yet proceed so farre as to shew themselues open and professed Factors for the Church of Rome for feare their plots and aimes should be detected doe therefore vent the Adulterous Drugges and Poysonous Doctrines of the Whore of Rome vnder the vaile and colour of DEVOTION and that in such a Clandestine Subdolus and inchanting manner that they haue euen charmed Authoritie it selfe and lulled Argos quite asleepe Whose vigilant eyes should alwayes so farre wake as to distinguish Poperie from true Deuotion and not to ouer-looke the one whiles they admire and approue the other But though Argos and the MAISTER-WATCHMEN sleepe and close their eyes and eares at once yet it is fit that some should wake and watch against deuout and sheepe-skind Wolues who thinke to prey Cum Priuilegio on the flocke because the Shepheard hath Authorized them for feare lest flocke and Shepheard perish And this hath caused me like that Roman Goose in the sleepe and slumber of the Dogges and Watchmen to clap my wings and stretch my voyce at the couert and tacite approach of those treacherous Mountebanke Couzening and Domestique Gaules who now are scaling of our sacred Capitoll that so some Manlius or other might awake to rout and chase them from our walls and banish them for euer from our Confines The Booke which I haue here pitched vpon is intituled A COLLECTION OF PRIVATE DEVOTIONS OR THE HOVVERS OF PRAYER The Author and Composer of it is rumoured to bee one Maister COVZENS Chaplaine to the Bishop of Winchester that now is Ex vngue leonem You may discouer the Authors qualities and conditions by this his Paw and Handy-worke which smells nay stinkes of Poperie Not to enter vpon any large and punctuall discouery of the absurdities and Errors of these pernitious Deuotions nor yet to trace the Author in his course from page to page I shall resolue the summe of my Exceptions to this worke of his into these ensuing Conclusions First that this Booke of Priuate Deuotions is meerely Popish both in the forme and matter of it Secondly that the Authors end in publishing of it was nothing else but to introduce and Vsher Poperie into our Church at least to grace and countenance it Thirdly that the Author endeauors to make Queene Elizabeth of euer blessed Memorie the Patronesse of this his Poperie and to harber it vnder her Protection Fourthly that the Prayer booke of Queene Elizabeth Printed by William Seeres a 1560. and a 1573. which the Author onely mentions to giue a glosse and colour to his Poperie and to delude the simple and lesse wary by it doeth neither warrant the forme nor matter of these new Deuotions which in trueth were most of them stolen out of Popish Primers Prayer Bookes and Chatechismes and not transcribed out of the Prayer Booke of Queene Eilzabeth Fiftly that there are diuers falsities Popish absurdities and abuses of Scripture in it Sixtly that there are some prophane and dangerous passages inuolued in it Seuenthly that it is fraught with contradictions Eightly that it is scandalous and preiudiciall to our owne and aduantagious onely to the Church of Rome For the first of these That this Booke of Deuotions is meerely Popish it is most cleerely euident First from its Frontispice Secondly from its Title Thirdly from its Frame and Method Fourthly from its Stile and Phrases Fiftly from its Subiect and Matter First it is meerely Popish in regard of the Frontispiece For if you view the Fore-front of these Deuotions you shall finde these three Capitall letters I H S. incircled in a Sunne supported by two Angels with two deuout Nunnes or Women praying to it one of them holding a Crosse in her hand Now what is this but an vndoubted Badge and Character of a Popish and Iesuiticall Booke of an Idolatrous and Romish Deuotion Looke into the Frontispiece of all Iesuits workes you shall finde this stampe and Impresse on them I H S. in the selfe-same forme as here Looke into your Popish Horaries Primers Offices Prayers and Deuotions Loe there a Crosse a I H S. and men praying to them or before them But neuer saw I such a Fore-front in any Orthodoxe English or Out-landish writers Index animi vultus the very Effigies Draught and Portraiture therefore of the Frontispiece proclaimes the Booke it selfe and him that Pen'd it to bee meerely Popish It hath the very Marke and Seale of the Beast vpon its Fore-head therefore it must needes be his But if Pictures which Papists stile their Lay-mens Bookes want tongues to publish our Authors Hieroglyphicall and Implicit Poperie to the World then let the very Title of the Booke and Fore-front testifie what the dumbe and speechlesse Picture cannot vtter Not to picke any quarrell with the word DEVOTIONS with which some men might chance to iarre the variation of it OR THE HOVVERS OF PRAYER in this Church and age of ours is a sufficient euidence that the Booke and Author both are Popish For where shall you euer finde these HOVVERS OF PRAYER mentioned or prescribed at least in the abstract as here but onely in Popish Authors I confesse indeed that there is mention made both in the Scriptures and the Fathers of the third the sixt and the ninth hower that is of Morning Euening and of Noone-day and of Solemne Prayers both publike and priuate at these howers But neuer could I finde as yet where these HOVVERS OF PRAYER were prescribed or distributed after the Roman computation where the antiquitie or vse of them were iustified and defended where the Deuotions of any were confined to these Howers or where mens priuate Deuotions at these limited seasons were euer stiled the HOVVERS OF PRAYER in the abstract but onely in Popish Councells Offices Primers and Authors from whom our Author tooke his Title I confesse indeed that the first Edition of the Booke of Latine Prayers published by Queene Elizabeth in the yeere 1560. quoted by our Author in the second Title page was stiled ORARIVM SEV LIBELLVS PRAECATIONVM not Horarium nor Libellus praecationum seu Orarium in which there is onely a briefe recitall of the first the third and the ninth hower of Prayer farre different from our Authors as I shall shew anon But this very Booke in the second and third Impressions of it in the yeere 1564. and 1573. had no other Title but PRAECES PRIVATAE IN STVDIOSORVM
seruants of God and holy Persons which the vniuersall Church of Christ and not our people onely were best affected too and that they are now like the Angells of God in Heauen Now many of these Saints recorded in his Calender were neuer Canonized but at Rome others of them were notorious wicked men and some of them were neuer found in rerum natura witnesse Saint Agnes Saint Vincent Saint Valentine Saint Dauid Saint Cedde Saint Benedict the Famous the Father and Founder of our Monkes and Friers Saint Richard of Chichester Saint Alphage of Canterbury Saint George the famous Saint Dunstane of Canterbury Saint Austin the Monke Saint Boniface of Mentz Saint Swithine of Winchester Saint Margaret of Antioch Saint Anne Saint Giles Saint Lambert Saint Denis of France Saint Edward Saint Audry St. Leonard Saint Martyn Saint Bruce St. Machutea Saint Hugh Saint Edmond Saint Katherine Saint Nicholas and Saint Syluester Now all these if our Author may be credited are holy and heauenly Saints and are now like the Angels of God in Heauen though some of them were neuer yet in being others of them were professed Papists and neuer Saincted but at Rome I confesse indeed that these names with sundry others are recorded and preserued in our Calenders not that we repute them all for Saints or holy men they are the expresse words of Praeces Priuatae Printed by William Seeres by Queene Elizabeths approbation 1573. out of which these new Deuotions are pretended to be collected or that if they were the most holy persons of all other we deeme them worthy of any diuine worship or honour but that they may be as notes of some certaine things and fixed seasons the knowledge of which is very beneficiall and the ignorance of which would be very praeiudiciall to the people Our Church enrolles or rather reserues their names within her Calender not to Canonize them for Saints but to dedesigne and point out times therefore our Author who doth record them in his Calender onely for this reason that they were holy and heauenly Saints and the blessed seruants of God who are now like the Angels of God in heauen must needes be guilty of Canonizing Popish Saints both in his Doctrine and his practise too From the Canonizing of Saints we passe to the Solemnization of Mariages And heere our Author informes vs That there are some certaine seasons wherein Marriages are not solemnized to wit from Aduent Sunday vntill eight dayes after the Epiphany from Septuagesima Sunday vntill eight dayes after Easter from Rogation Sunday vntill Trinity Sunday which is full fiue Moneths in a yeare And why I pray are not Marriages to bee solemnized in these times Forsooth because some of these being times of solemne Fasting and Abstinence some of holy Festiuity and Ioy both are fit to bee spent in such Sacred exercises without other Auocations And whence had our Author these prohibited times of Marriage from our owne or from the Church of Rome If from our Church I must confesse ingeniously that though our Spirituall Courts for their owne priuate lucre permit not men to Marry at certaine seasons of the yeare vnlesse they first procure a Licens from them for which oft times they pay full deere an abuse and grieuance which would be searcht into and quite remoued yet there is no Clause no Article nor Canon either in our Common Prayer Booke our Church Kalender our Articles Homelies our Booke of Canons or our Statutes to my knowledge that prohibits Marriages at any time much lesse in the fore-recited seasons Sure I am the Scriptures confine not Marriage which is honourable in the sight of all men to any times or seasons of the yeere but giues men this libertie at any season especially in Spring time when as mens lusts are most impetuous and predominant rather to Marry then to burne Why then should we bee intangled in a yoake of bondage when as the Scriptures leaues vs free to Marry when we please so as wee alwayes Marry in the Lord If Marriages bee lawfull at any season why then should men be put to such a needlesse trouble and expence as to procure a Licens for a lawfull thing If it be not lawfull at some seasons either by the Law of God or Man which Lawes I neuer yet could see nor heare of how then can a Licens from a Spirituall Court dispence or make that lawfull which is vnlawfull of itselfe The trueth is this our Church prohibites Marriages at no seasons whatsoeuer so as they are Religiously and duely solemnized much lesse doeth She restraine the vse of them at Festiuall Holy and Ioyfull time as our Author doeth absurdly reason because as Marriage is a holy Ordinance of God and so fit for holy Times so likewise it is a Festiuall and Ioyfull thing and so most seasonable and suitable for Festiuall and Ioyfull times and Seasons as the Scriptures and dayly practise of all Christians testifie who deferre their Marriages for the most part till such times as these If then the Church of England knowes no times especially no Festiuall nor Ioyfull times wherein the solemnization of Marriages is prohibited Whence then had our Author these nonlicet seasons Truely from the very Councell of Trent Sessio 23. Decretum De Reformatione Matrimonij cap. 10. From Breuiarium Romanum Pij 5. Clementis Octaui at the beginning or from Laurance Kellams Manuall of Prayers a little after his Kalender who both informe vs out of the Councell of Trent vnder this Title When Marriages may not bee solemnized That the solemnizing of Marriages is forbidden from the first Sunday of Aduent vntill Twelfe day and from the beginning of Lent vntill Low Sunday or eight dayes after Easter all other dayes they may bee solemnized Loe here your prohibition of Marriages at certaine limited seasons proceedes originally from the Councell of Trent and from no other Diuine or Humane Authoritie that euer I could finde and from hence our Author questionlesse did Transcribe it Onely in this he exceedes this Councell and the recited Popish Authors that he prohibites Marriages from Rogation Sunday to Trinity Sunday adding a reason with all to backe and iustifie the restraint of Marriages in these seasons when as the Trent Councell and other Papists are not yet so reasonable as to yeeld a reason of any such restraint nor so vnreasonable as to proceede so farre in this restraint by one three weekes as our Author doeth But of this enough if not to much I come now vnto the Quire which our Author seemes to make more holy then the body or any other part or parcell of the Church For when hee hath prescribed vs a short Eiaculation or Meditation At our entrance into the Church out of the fift Psalme transcribed out of Popish Authors hee then enioynes vs another Contemplatory Eiaculation out of the eightie foure Psalme When wee are come into the Quire together with another out
Primer is for the most part transcribed out of Kellams Manuall presantly after his Kalender where he describes the vse and reason of these Ember weekes the Paralelling of which together with his Prayer for the Dead which I haue already touched vpon I purposely omit for feare of being two prolixe since I haue here as I suppose suâ—ficiently euidenced the trueth of this Assertion by the premises and present Paralell which I meane not now to enlarge That both the forme and matter of these Deuotions are transcribed and extracted out of Popish Authors Primers Chatechismes and Prayer Bookes not out of the Prayer Booke of Queene Elizabeth or our Common Prayer Booke in which there are no such passages to be found Now the reasons which induce mee more strongly to suspâ—â—t that our Author borrowed both the forme and matter of these Deuotions from Popish Authors as the present Paralel doth abundantly testifie are chiefely two First because the Author hath for sundry yeeres together Monopolized and bought vp for his owne priuate vse as I am crediblely informed all sorts of Popish Primers Prayer Bookes Chatechismes Breuiaries and Pamphlets whatsoeuer of which he hath great store and yet hee is alwayes inquisitiue after more Secondly because hee hath caused sundry of his Popish Prayer Bookes Primers and breuiaries to bee bound vp in a very curious and costly manner with guilded leaues and Couers stamped sometimes with a Crâ—sse or Crucifixe other times with our Ladies Picture and Iesus â—â—her armes all after the Popish forme as his owne Booke-binders haue certified mee which doubtlâ—sse hee would neuer doe did hee not admiâ—e affect and prise these Bookes and Pamplets in his heart and likewise make some vse of them both in his priuate practise and Deuotions and his publike writings as hee here hath done But passing by the fourth I come now vnto my fift Conclusion That there are diuers Popish falsities absurdities and abuses of Scripture in these new Deuotions Not to trouble you with many I will onely single out some three or foure As first His seuen deadly sinnes to wit Pride Couetousnesse Luxury Enuie Gluttonie Anger Sloth for which hee quotes as the Papists out of which hee did transcribe them doe Galat. 5. in the margent Now if you looke into Galat. 5.19 20 21. the Text which hee quotes you shall finde not seuen but seuenteene deadly sinnes particularly expressed to wit Adultery Fornication Vncleanenesse Lasciuiousnesse Idolatrie Witchcraft Hatred Variance Emulation Wrath Strife Sedition Heresies Enuying Murthers Drunkennesse Reuilings and such like besides so that our Author hath committed a treble absurditie and abuse of Scripture in this one particular First in mentioning onely seuen deadly sinnes when as the Text doeth speake of seuenteene whereby he pares and clips the Scripture Secondly in producing this Text to warrant these seuen deadly sinnes when as sixe of the seuen to wit Pride Couetousnesse Luxurie Gluttonie Anger and Sloth are not so much as mentioned here whereby hee sophisticates and peruerts the Scripture Thirdly in mustering vp these inferiour sinnes as the most capitall and greatest sinnes of all others not mentioning Idolatrie Heresie Adultery Witchcraft Vncleanenesse Sedition and Drunkennesse to which I might adde Atheisine Infidelitie Contempt of the Gospel Blasphemy Sacriledge the Profanation of the Sacraments Oppreâ—sion Iniustice in Courts of Iustice Murther Periury Bribery Ecclesiasticall and Temporall Simonie the Onely step and doore to Honour and prâ—â—erment both in Church and State in this our Golden age farre greater sinnes then any of the former seuen which is but a meere extenuation and slighting of these greater sinnes But our Author cannot bee content with this vnlesse hee likewise wilfully incurre another Popish absurditie which he grounds vpon the selfe-same Chapter For recording the twelue fruites of the holy Ghost to wit Loue Ioy Peace Patience Mercy Goodnesse Long-suffering Meekenesse Faith Modestie Shamefastnesse Sobriâ—tie which he tooke from Popish Authors hee quotes in the mâ—rgâ—nt Galat. 5. for proofe of this Arithmeticall computation which as it failed by Substraction in the enumeration of sinnes so it offends in Addition here For Saint Paul Galat. 5.22 23. enumerates but nine fruites of the Spirit Loue Ioy Peace Long-suffering Gentlenesse Goodnesse Faith Meekenesse Temperance against which there is no Law whereas Patience Mercy Modestie Shamefastnesse and Sobrietie fiue of our Authors twâ—lue Fruites are not so mâ—ch as named by the Apostle and Gentlenesse Temperance two of the Apostâ—es nine are not recorded in our Authors Catalogue which is a grosse abuse a wreathing and peruerting of the Scriptures As our Authors Arithmetique hath faâ—led him in the fruites because hee cast vp his reckoning with Popish counters so it hath likewise cheated him in the gifts of the holy Ghost which he makes seuen 1 The Spirit of Wisedome 2 and Vnderstanding 3 The Spirit of Councell 4 and Ghostly strength 5 The Spirit of Knowledge 6 and Pietie 7 The Spirit of a holy and godly feare for which hee quotes Esay 11. Now Esay 11.2 makes mention but of sixe or rather three Attributes or operations not gifts of the Spirit The Spirit of the Lord saith he speaking of Christ Iesus shall rest vpon him The Spirit of Wisedome and Vnderstanding The Spirit of Councell and Might The Spirit of Knowledge and of the feare of the Lord Loe here you haue mention onely of sixe or rather three operations effects or Attributes not gifts of Gods Spirit For the Spirit of Wisedome Vnderstanding Councell and Knowledge are Sinonimaes and vary more in phrase then substance so that in trueth here are but three distinct gifts or operations of the Spirit at least there are but sixe and of these the Spirit of Pietie which the Papists and our Author annex vnto the rest is none So that this Scripture is plainely abused by our Author not onely in stiling these the gifts which are rather the Attributes and operations then the gifts of the Spirit but likewise in adding one vnto their number Indeed if our Author were as well studied in the Scriptures as in Popish Authors hee might haue found Saint Paul enumerating not seuen but nine gifts of the Spirit For to one saith he is giuen by the Spirit the word of Wisedome to another the word of Knowledge by the same Spirit To another Faith by the same Spirit to another the gift of Healing by the same Spirit To another the working of Miracles to another Prophesie to another discerning of Spirits to another diuers kiâ—des of Tongues an eminent and frequent gift of the holy Ghost which our Author mentions not to another the interpretation of Tongues Loe here nine seuerall giftes of the Spirit mustred vp by the Apostle in three files or verses of one Chapter How Popish absurd and doâ—ing then is this our Author who giuing more credit vnto Papists then Saint Paul would reduce them onely vnto seuen and so ecclipse the Grace and Bounty of the holy Ghost which
and learned Prelates and these your learned and approued Writers haue assented and thus yeelded to vs What are you more wise and learned then they Or doe you thinke that they would euer proue so false and treacherous as to suffer these our Popish Doctrines to bee taught and published and so backed by Authoritie that none can haue so much as leaue to giue any answere or reply vnto them yea that all Answerers to them are presently suppressed at the Presse as one to these Deuotions was of late and both Authors Printers and Publishers of them tormenten and prosecuted in the High Commission Court vnlesse they know and were perswaded in their Consciences that your Church were in the wrong at first and that wee onely haue the trueth and are the onely true and Catholique Church out of which there is no Saluation By which arguments and reasonings which cannot bee controled these wily men-hunters haue ensnared and peruerted diuers yea some that were conuerâ—â—d from them heretofore to their great aduantage and our losse and shame Lastly they giue aduantage to the Church of Rome in this respect that their Priests and Iesuites when as they haue had nothing to reply vnto our learned Writers and Disputants that was worthy answere haue euen blanked and silenced them with these Pâ—pish Authorities and writings which haue beene published and broached among vs now of late by Licence and Authoritie which they know not how to shift or answere but by laying blame vpon the Authors and the Licencers a beggerly and poore euasion whence they proclaime their Trophies and their Triumphes ouer vs and returne with troopes of Conquered and seduced captiues Thus doe they scourge vs with our owne rods and Conquer vs onely by our selues whereas else wee were Impregnable So that I may well conclude that these Deuotions and Howers of Prayer are scandalous and preiudiciall to our owne and aduantagious onely to the Church of Rome which was my last Conclusion Hauing thus runne through and proued these 8. Conclusions or Articles of exception against these Priuate Deuotions or Howers of Prayer which I propounded in the beginning of this Suruay by which I haue sufficiently euidenced those dangerous Points of Poperie and Prophannesse which are couched in them the pernicious consequences effects and fruits which haue issued from them together with the Authors ill intent in publishing them especially in such ambiguous and wauering times as these I will now descend to answere those Apologies and Plees which the Author or any of his Abettors may chance to make either to iustifie or extenuate this capitall and transcendent Crime of his which the burning of his Bookes can hardly expiate that so I may leaue him without all excuse The first Excuse or Iustification that may bee pleaded for him is this That these Deuotions of his were published not onely by the bare Licence of George Lord Bishop of London but euen by his speciall and extraordinary Approbation Febr. 22. 1626. Imprinted on the backe side of the Title Page in these words I haue read ouer this Booke which for the increase of Priuate Deuotions I doe thinke may well be Printed and therefore doe giue Licence for the same Geor London Therefore there is no Popery in them or if there there be yet this extraordinary Approbation of the Ordinarie who hath power by the State to Licence Bookes doth excuse the Author and the Printer to To this I answere first that the Author is an happy man and highly in his Lordships fauour that he could procure his Licence for the Publishing and Printing of these his Popish Deuotions in this Age of ours when as few Orthodox or pious Authors can finde such grace and fauour at his or others hands For my owne part I haue heard of diuers who haue tendred Bookes of late to Licence to which there could bee no exceptions taken and yet they had repulse without any cause assigned Some of them haue beene reiected for the Authors name alone and others for their pious matter as a Reuerend Doctor of this Citie was not long ago put from Preaching at Pauls Crosse by reason of his Seasonable and right pious Text Not to speake of others I my selfe can testifie that I haue tendred sundry Treatises of mine owne to Licence as one against Health-drinking and this very Suruay and Censure of Mr. Cozens his Deuotions among others to which there was no iust exceptions taken but that they were mine or that they opposed the errors sins and common euills of the Times which it seemes are like to passe without controule and for this they were reiected yea I had one Treatise of late denyed Licence which else had passed readily to the Presse but that they knew at last it was my hand and that alone was cause enough to purchase a Non-licet though God knowes I neuer yet neither shall I hereafter by my good will published any thing but what all Othodoxe Diuines and godly Christians haue approued as Orthodox seasonable and necessarie for the present times I wonder therefore since so few Bookes especially good Bookes in defence of truth and opposition of sin can haue the happines to finde any publik approbation for the Presse that these Popish Deuotions together with some other Treatises and Sermons now in question could be so fortunate as to procure not onely Licence but presixed Approbations Certainly there is some mistery or secret in it which would be worth the search and knowledge For if all such Popish Factious and Arminian Bookes which haue beene lately published by Authoritie may passe the Presse with Approbation and Applause If Play-Bookes which are the very Deuils Grammar and the chiefe fomenters and nourishers of all wickednesse and prophannesse whatsoeuer If prophane lasciuious and friuolous Ballades Poems Tales and Iests or bitter and inuectiue Treatises against the practise power profession and Professors of Religion may be readily Authorized without controle as wee see and knowe they art whiles the Workes and Writings of such who oppose themselues against the Doctrinall or Morrall Errors of the Times are smoothered before they come or else suppressed when they come to light Alas what will become of our Religion our Manners our Church and state ere long Surely they will be altogether lost or else endangered they will bee quickely ouergrowne with Heresies Poperie Arminianisme Luxury Riot Excesse of sinne and wickednesse and all prophannesse which I hope the Wise the Vigilant Prudent Zealous and right Christian Senators of our high Court of Parliament will carefully lay to heart whereas if the Presse were shut to the former and open only to these Orthodox latter writings these spreading Heresies Errors sinnes and vices would soone pull in their hornes and neuer dare to shew their heads among vs. Well to passe by this I would faine be satisfied in this Quere Whether these Popish Deuotions were euer Licenced or approued for the Presse If so then he that
renowned Queene so preiudiciall and dangerous to our Church our Cause and our established Religion which they oppugne in a notorious and high degree and so aduâ—ntagious for the Whorish Church of Rome who still contriues and workes our ruine by our selues alone I will here conclude my verball Censure and Surâ—ay of him and his Deuotions and leaâ—e both him and them to the reall Censure and Suruay of that Honourable Pious Zealous and Graue Assembly of Parliament which I hope will render both to him and them according to their iust demerits that so their penall exâ—mples â—ay prooue others medecines HIEROM Epist. 54. Hac sâ—nt quae coargutione non indigent perâ—idiam corâ—â— exposuisse superasso est FINIS a Nulla magna Ciuitas diu quiescere potest si foris hostem non habet domi inuenit Liuie Rom Histor. l. 30. sect 14. Arma quae non habent hostem saepisame in ciuem conuertuntur Case Polit. l. 7. c. 14. p. 6â—2 b Quam graue quam acerbe est hostibus tam proâ—ligatis nemineâ—x aduerso se opponere audente vt ipsi nos oppugnaremus mutuo sic â—aetitiam inimicis atque adeò â—â—sum praeberemus Theodoret. Ecclesiast hist l 1 c. 7. c Non longe scilicet hostes Quaren li nobis circumstaÌ„t vndique muros Virgi Aeneid l. 11. Intus habes quâ— poscis Ouid. Met. l. 6 d Virgil. Aeneid l. 2. e Quot usquisque enâ—m iuxta diuitem pauper aut iâ—tactus aut tutus est Quid enim omnium aliud dignitas sublimium quam proscriptio ciuitatum aut quid aliud quorundam quos taceo praefectura quam praeda Nulla siquidem maior pauperculorum est depopulatio quaÌ„ potestas Ad hoc enim honor a paucis emitur vt cunctorum vastatione soluatur Quo quid esse indignius aut iniquius potest Reddunt miseri dignitatum praetia quas nonemunt Comercium nesâ—iunt et solutionem sciunt vt pauci illustrentur mundus euertitur Vnius honor orbis excidium est Veniunt plerumque noui nunâ—â— nouiâ— epistu arâ— a summis sublimitatibus missi qui commendantur illustribus paucis ad exitiae pluâ—â—morum decernuntur his noua munerâ— decernuntur noua indictiones decornunt potentes quod soluant paupeâ—es decernit gratia diuitum quoa perdat turba miserorum Ipsi enim in nullo seâ—tâ—unt quod decernunt Salu. De Gubernat Dei l. 4. p. 104.105 l. 5. p. 161. 162. f Marke 14.9 Luke 21.12.13 g Euseb. Eccl. hist. lib. 3. c. 16.17 h Iustin Martyr Atolog 1. 2. Tertul. Apolog. aduersus Gent. et ad Scapulam lib see Zozeman Eusebius Nicepherus Socrates and the booke of Martyrs according i Act. 24.25 26. k Act. 25.9.10.11.12 l See Thomas of Walsingham hist. Angl. Rich. 2. p. 256.257 m Ibidem p. 205.208.209 n Defence of the Apologie part 6. cap. 2. diuision 1. pag. â—22 o Christian subiection Antâ—christian Rebellion part 3. neere the end p 2. 3. Ed. 6. cap. 1.19.3 4. Ed. 6. c. 10.5 6. Ed. 6 cap. 1. 1. Eliz. cap. 2. q See Apostol Canones Can. â— 7.80 82. Clemens Conflit l. 2. cap. 6. Concil Elâ—berenuÌ„ Can. 19. Carthag 1. Can. 6.9 3. Can. 15. 4. Can 18.20.51.52.53 Chalcedon Can. 3. Turâ—nense 1 Can. 5. 3. Can. 23. Aurelianense 3. Can. 26 4. Can. 23. 11.13 Toletanum 4 Can. 30 4â— 11 Can. 6. Constanâ—inâ—â— 6. Can. 9. Palatâ—um Vernis Can. 16. NicanuÌ„ 2. Can. 10. Forotuliense Canâ— 6. Cabilonâ—nse 2. 5.6.11.12 MoguntinuÌ„ Can. 10.12.14 sub Rabano Can 13. 29.30 85.93.100 Parisiense l. 1. cap. 28. Meldense Can. 49. Wormatense Can. 67. Synod 8. Oecumenica Can. â—4 Triburiense Can. 2. Coloniense part 2. cap. 25.30 â—1 Lateran pars 1. cap. 12. part 17. Can. 106. Reformat Cleri Germania cap 4 Synod Augustensis cap. 10. Concil Trident Sess. 2â— de Reformat cap. 2. Sess. 25 cap. 1. Sess. 25. cap. 17. See Gratian. Causa 21. Quaestio 3. Roger Houedon histo Angl. p. 589.590 Hâ—erom Epist â— ad Nâ—potianuÌ„ Decreta Pelagii cap 17 Surius Concil Tom. 2. p. 295. Rescripta Nicholai 1. Tit. 10. cap. 6.7 Bernard de Consid. l. 3. c. â— â— l. 4. c. 2. See Thomas of Walsingham hist. Angl. p. 181. â—podigma Neustria p. 132 Where vpon the petition of the â—ords in Parliment 4 〈◊〉 of Ed. 3. all Bishops and Clergie men were dâ—priued of all theire temporall offices r Perpetuity of a Regenerate mans estate The appendix to the Epistle to the Reader s Theodoret. Eccl. hist. lib. 1. c. 23. t Theodoret. Ib. c. 24. v Munster Cosmogr l 4. c. 39. x Extant libri quos adhuc laicus recentissima mea conuersione conscripsi c. Contra Iulianum l. 6. c. 4. Tom. 7. part 2. p. 508. y August de Anima et eius Origine l. 2. c. 1. 2. z Euseb. Eccl. hist. l. 6. c. 19.20.21.22.23 a Euseb Ecel hist. l. 6. c. 19. b See Doctor Sparkes Answer to Albines cap. 13. And Bishop Vshers Praeface to Sir Christopher Sybâ—â—orps booke accordingly Nihil itaque indâ—gnaduÌ„ vel dolendum si quicunque de diuinis quaerat sential proferatâ— cum non dispâ—tantiâ— authoritas sed disputationis ipsius veritas requiratur atque etiam quo impeâ—itâ—or sermo hoc illustrior ratio est Minutius Falâ—â— Octâ—uâ—o p 44. c Aâ—tera manu ferunt lapidem dum panem ostentant altera Pâ—auti Aulularia Act 1. p 82. d Ier. 8.22 e Cantâ—c 5.7 f Heb. 3.1 1 Cor. 16.20 Ephes 6.23 1 Thes. 5.26 1 Iohn 3.16 g See Gees Catalogue of of Popish bookes that haue beene lately printed and dâ—spersed here in England h Maluerim verâ—â— effendere quam â—lacere adulâ—iâ—do Seneca de Clementia cap. 2. * Temeraria falsa impia dicta refellâ—tote redarguste reprobate Nam Intercipere scripta publicatam velle submergere lectionâ—m non est Deos defendere sed veritatis testificationem timere Arnob Adu Gentesâ— l 3. p 104. p Cuncta prius tentanda sed immedicabiâ—e vulnus ense reseidendum est ne pars syncerae trahatuâ— Oui. Metamop l. 1. q Grex totus in agris vniuâ— scabie caâ—iâ— porrigine porci vâ—aque conspecta liuorem ducit ab vua Iuuen. Satyr 2 r Cum feriunt vnum non vnum fulmiâ—â— tâ—rrent Iunct aque perâ—usso turâ—a â—auerâ— solet Ouid de Pont. l. 3. ele 3 Cant. 2.15 u Alitur vitium cresciâ—que tegendo Virg. Gâ—ag l 3. Multa dum leâ—iter corriguntur sapius maiâ—ra consurgunt Concil Cabilonense 1. c. 19 x Herodotus Euterpe secte 42 43 44. Strabo Geogâ— l. 17. Diodor Sicul Bibl hist l 1 sect 32 Lucan Pharsal l 10 y Purc Pilgr lib 2 c 19 * Quiâ— enim virtuâ—em amplectituripsam pramia sitollâ—s Iuuenal Satyr 10. y Tutius est hos offendere quam demerâ—isse Seneca de Beneficiis l 2. c 24 a Cito indignatur libertas si opprimitâ—r Nemo plus impetrat a libero quam qui seruire non cogit
milites neque vt Clerici Euangelizant Cuius ordinis sunt Cum vtriusque esse cupiunt vtrumque deserunt vtrumque confundunt Bernard de Consid. l. 3. c. 5. d Non amici profecto sponsi sâ—a aemuli sunt Ib. Intuere quomodo incedunt nitidi ornati circumamicti varietatibus tanquam sponsa procedens de thalamo suo nonne si quempiam talium repente eminuâ— procedentem aspexeris sponsam potius putabis quam sponsae custodem Bern. sup Cant. Ser. 77. See De CoÌ„sid l. 4. c. 2.3 against the pride costly array of Prelats e Concil Carthag 4. can 15.45 Maticonense 1 can 5.2 can 13.15 Constant 6. caÌ„ 27. others f Forma haec Vestium deformitatis mentium ac morum indicium est Bern. de Consid l. 3. c. 5. g Si quis non edificat Ecclesiam Christi nec plebem sibi subiectam instruit vt de subiecto populo Christs Ecclesia construatur quasi mercenarius nequaquam gregis salutem cogitat sed tantummodo de â—uibus lac lanam cibum videlicet vestimenta captat iste falsus est Pastor nec Apostolus nec Propheta nec Euangelista nec Pastor nec Magister est appellandus Hierom. Com. lib. 2. in Ephes. 4. This was Wickliffâ—s opinion too h 1 Cor. 9. to 15. 2 Thes. 3.10.12 * Non plane fidelis dispensâ—â—â—e 〈…〉 dissipatio Bern. de Consid. l. 3. c. 4. i Zech. 11 1â— lâ— 22.1 k Ezech. 23.13.6 349.10 l Math. 29.40 to the ende m Ezech. 34 2.3 n Isay 41.11 Ezech. 34.14.16 o Iohn 10.3.4 14.27 Exod. 28.9.12.29 p Preface Reason 1. q Zech 12.10 Rom. 8.15.26.27 * Neglecta solent incendia sumere vires Horace Epist. l. 1 Epist. 18. Nihil tutò in hoste despicitur quem spreueris valentiorem negligentia facies Qu Curtius l. 6. Sect. 3. Hostis non tam suis viribus quam nostra negligeÌ„tia auctus est Demost Orat. 1 in Philip. Quod dâ—spectui est facilius nocet Solinus Polyhist c. 8. p. 183. Securitas DetrimentoruÌ„ semper mater est Paulus Diac De Gest Longobardorum l. 1 c. 11. Nemo celerius opprimitur quaÌ„ qui nihil aut parum timet frequentissimum calamitatis initium est securitas 〈◊〉 Rom Hist. l 2. p. â—25 〈◊〉 interdum malum neglectum ingeus periculum parit 〈◊〉 Rom hist. l. 1 p â— Râ—lus minimis ac tricis neglectis magna interdum euertuntur imperia Nihiâ— contemne nâ—m nihil paruum est Case Polit. l. 5. c. 3. p 435 c. 7. p. 46. * Exposition on the 4. Commandement a In Ista pauâ—â—rum breuitate verborum non duarum tantum sed multarum impietatum numerosa connexio est Prosper contr Collator cap. 24. b Quotidianaâ—â—xpensas quotidiano reciprocamuâ— sâ—rutinio câ—ntinua Dominici gregis detriment anesâ—imus Bern De Consid. lâ— 4. cap 6. c Videâ— omneÌ„ Ecclesiasticum zelum feâ—uere sola pro digninitate tuenda honori totum datur sanctitati nihil aut parum lb. cap 2. d See Math. 5.2 8.28.29 13 3. Luke 5.3 4.3 6. 6.20.29 7.1 Acts 2.2 14. 3.12 4.1 31. 7.2 10.6.34 13.15.16 17 22â— 20 7. 28.31 e Luke 4.17 to 28. f 1 Tim. 3 1.2 5.17 Episcopatus nomen est operis non honoris Aug De Ciu. Dei l 19. c 1â— Aquisgranens Conâ— sub Lud. Pâ—o. c 9.11 Episcopi nomen non Dominium sed Officium Bernâ— de Câ—nsid l. 2. â— 6. Praesis vt prosis vt dispenses nâ—n 〈◊〉 imperes lb. l. â— c. â— Praesideâ— non tam ad imperitandum quam ad factitandum sâ—rculo tibâ—â—pus est non sceptro Dominatio interdicitur indicitur Ministratio lb. lib. 2 c. 6. * Ex hoc quod patet suspecâ—um facis esse quod lateâ— August contr Iulian l 3. c. 26. * Expugnare te credo quod laudaâ— sed laudare te doleo quod expugnas Quomoâ—o fideliter agas ista non vidio vâ— laudes velut amicam expugnas velut inimicam Vnum eorum credimuâ— sed eligâ— quid credamus Si ex animo pugnas non ex animo laudas si autâ—m simplicâ—â—er agis in praeconio colludis in praelio Aug. lb. c. 21.26 * 1. Tim. 4.1.3 * Videlicet Officium Beatâ— Maria Officium Spiritus Sancti Officium Missa or Officium defunctorum For no other construction can be made of it * Dum stulti vitia vitant in contraria currunt Iuuenal Satyr 6. * Part. 2. p. 125 * Mr. Cartwright against Whâ—tgift and sundry other namelesse Authors and priuâ—te persons both of later and former times a Monstruosa res est gradus summus et animus infimus sedes prima vita imaâ— lingua magniloqua et manus otiâ—sa sermo multuâ— frâ—ctus mulluâ— â—ultuâ— grâ—â—nis actus leniâ—â— iâ—genâ— auctoritâ—â— et nutans stabilitaâ— Ber. de Coâ—sid l. 3. c 7. b 1 Tim 3.1.2 3. 5.17 â—it 1.5.7.8 9. c Pudet haec opprobria nobis Et dici potuisse et non potuisse refelli Oâ—id Metamor l 1. d Ignorantia no excusat peccatuÌ„ neque negligentia Arist 〈◊〉 l. â— c. 5. Zenâ—ph Memoraâ—iliuÌ„ l. 2. Cicâ—ro Offic l. 1 g See Fluds Answer to Dr. White Dedicated to his Maiestie And Printed Permissis Superiorum coÌ„monly sold and not suppressed h Mr. Mountagues Bookes in sundry late disputations with Papists were the only Arguments pressed against vs. * See his Gag and his Appeale Doctor Featlies Parallell Mr. Wottons B B. Carletons Mr. Burtons and Mr. Yeatâ—s his Answeres and Bookes against him i Nulla fides regni sociis omnisque potestas impatiens consortis erit Non capit fortuna duos Nec quenquaÌ„â—aÌ„ ferre potest Casarue priorem Pompeiusue pâ—rem Lucan Phars l. 1. Nulla sancta societas nec fides regni est Cicero Offic. lib. 1. Non capit regnum duos Senec. Thiestes Act 3. Insociabile est regnum Qu Cuâ—tius lâ—b 10 Sect. â— Mundus duobus solibus nec regnum duobus regibus administrari potest Iustin. hist. l. 11. p. 119 * 35. H. 8. c. 3. 1. Ed 6. c. 12. 1. Eliz. c. 1. 5. Eliz. c. 1. * Solent Haeretics potentum mundi defensionibus quasi quibusdam armis se tegere Cregor Mag. Moral l. 31. c. 23 Excuse 1. Answere 1. a To wit Isai. 42 24 25. a Chrysostom Hom. 6.7 3 8. in Mat. Lactant. de vero Cultu c. 20. Clem. AlexaÌ„d Orat. Exhort ad GeÌ„t Padag l. 3. c. 11. Salu. de Guber Dei lib. 6. b Fortem animum praestant rebus quaâ— turpiter aâ—dent Iuuen. Satyr 6. Excuse 2. * Dic oro â—e celandas schedulas scripserâ—s an prodendas si vt celares cur scripâ—iâ—ti si vt proderes cur celabas Hierom. Apolog. aduer Ruffinum câ—o NouuÌ„ malitiae genus scribere quod occultes Si vera sunt qua scripsit cur publicum timuit si falsa cur scripsit Intemperantiaâ— est scribere qutequaÌ„ quod
Licenced them and he that published them haue the greater sinne the more palpable and apparent guilt What was it not enough for the Author to print or to disperse them couertly but that he must grow so Impudent and Audacious as to procure a publike Licence and speciall Approbation for them that so hee might vent and publish his Popery to the World Cum Priuilegio to giue the greater and more publike scandall and offence the deeper wound and blow to our Religion and our Church the more irrecouerable aduantage and notorious tryumph to the Church of Rome the more dangerous downefall to our Religion and that these his Popish Deuotions might stand as an vnanswerable authorized and approued record against vs vnto all Posteritie Certainly the Authors impudencie in seeking and his treachery in purchasing this publike and notorious Approbation for his Booke that so it might doe the greater hurt and giue a more fatall and pernicious blow and brand to our Religion is so far from extenuating that it doth infinitely aggrauate and increase his guilt Authoritie added vnto euill things detracts not from their euill but intends it more this Approbation therefore will not salue but fester and inlarge his sore But were these Popish Deuotions Licenced in good earnest Why then was not the Approbation annexed to the written Copy as it ought to bee but to a meere loose Paper which was neuer ioyned with the Copy Why doth the Printer report abroad that the Bishop of London neuer read the Booke and that he carried him nothing but a bare white Paper with a Message from the Bishop of Winchester that now is to Licence these Deuotions to which he set his hand and wrote his Approbation when as he neuer had perused nor seene the Booke it selfe Either the Printer therefore is a lying Knaue as most report him to be or else the Bishop of London neuer read and so neuer could approue this Booke But admit the Printer whose dishonestie is reported to be such that he will Print any thing whatsoeuer for his priuat gaine hath mis-reported the cariage of this Licence and that the BB. of London read the Book as is most probable because his Aprobation shews as much yet I would willingly learne thus much whether this Printed Coppy differs not from the written one which was allowed by his Lordship or whether there is not some Popery inserted in the Printed which was either wholly razed out or else omitted in the written Coppy For mine owne part I cannot but suspect that most of the Popery that is broached and couched in this booke was foysted in at the Presse without my Lord of Londons priuitie and the more iealous am I of this because the Printer had his written Coppy but by peecemeale sheete by sheete and not compleate together because the written Copy was taken from the Printer as he Printed it by the Author against the vsuall course and because there were sundry leaues reprinted and altered at the Presse by the Authors bare direction who hath likewise lately made some alterations in our Common Prayer Booke by what Authoritie I knowe not So that it is most probable that our Author hath exceeded and abused not followed his Authoritie which makes his crime the greater So that this first excuse and Plea doth onely aggrauate not lessen or abate his faulte Our Authors second excuse is this That these Priuate Deuotions of his were compiled for the priuate vse of a well-disposed friend without any meaning to make the same publike to the World though a certaine number of them by leaue and warrant of the Ordinary were printed at the charge of the Party for whose onely vse the same was collected to saue the labour and trouble of writing Coppies to be sparingly communicated to some few freinds they are the very words of the Author in his Epistle to the Reader in the last Edition which is but shrowded vnder the Printers name when as in truth it is the Authors owne as the Printer hath in part confessed These Deuotions therefore being Printed but for the benefit of some priuate friends without any intennt to make them publique may seeme to mittigate if not excuse the Authors guilt To this I answere First that this vnder-hand printing and spreading of these Deuotions among some priuate friends is a violent and strong presumption that the Author was conscious to himselfe that they were fraught with Popish trash If they were the priuate prayers published by the Authority of Queene Eâ—izabeth as his Title page and Preface doe surmise or if they were orthodox or fit to further and encrease Deuotion why should hee thus conceale them from the world and imprison them in the hands and closets of some few priuat friends since Truth desires to be publick seekes no corners for to hide her self If they were Popish and corrupt why then were they printed and disperced sparingly among some priuate friends or why were they Penned and collected why were they printed or disperced at all Secondly this close and secret scattering of these Popish Deuotions is ten times more dangerous and infectious then the open publishing of them to the world at first because it findes the least opposition and so perhaps seduceth many before it be discouered As a concealed enemie or fire in a close obscure building which is not obuious vnto all mens sight are most pernitious and ineuitable so Popish Pamphlets which passe from hand to hand and are scattered vp and downe in priuate are most seducing and infectious because they passe without discouerie and controle whereas they would quickly be descried and so either answered or suppressed before they could intrap infect or poyson any were they but obuious vnto all mens view and censure at the first so that our Authors vnder-hand communicating of his Popery doth aggrauate his fault and make his dealings more suspitious c because they shunne and flie the light as all euill workes and workers doe Thirdly I would demand what priuate friend that was for whose vse these priuate Deuotions were compiled who would bee at so much cost and charge as to print such Popish trash as this Was this priuate friend a Papist or a Protestant If a Papist as I dare presume it was then questionlesse these Deuotions which were composed for the benefit and vse of Papists must needes be Popish If a Protestant then doubtlesse it was such a one whom our Author would perswade to become a Romane Proselite yea to enter into Popish Orders to which these houres of Prayer onely suite else hee would neuer haue taken so much paines to compose these Canonicall and Popish Deuotions for his priuate vse which Protestants doe disclaime It were well therefore if this our Authors friend were enquired after that so we might know his Religion by his friend which is in part discouered by his booke Thirdly I answere that this is but a meere forged and false pretence
as most euidently appeares First by the multitude of the bookes that were printed off yea sold at first being 250 at the least as the Printer hath confessed since which there hath beene a second Impression of 1000. Bookes more little different from the first Now would any one be so mad as to print off 1250 Bookes at least to bequeath as a Legacie or New-yeares-gift to one priuate friend or two when as twelue or 20 Bookes would serue for such a purpose the multitude therefore and second Impression of these Deuotions doe sufficiently euidence that the Authors end in printing was to publish them vnto the world and by them to scatter his seedes of Popery farre and neere Secondly our Authors tendring his booke to licence to the Ordinary and his procuring of his annexed approbation is a pregnant testimony that his first intent was to divulge it else there were no neede of any such approbation Thirdly the Ordinaries approbation which runs thus I haue read ouer this Booke which for the encrease of priuate Deuotions I thinke may well bee printed and therefore doe giue lycence for the same Geo. London doth intimate as much else he would haue entred his approbation thus I giue lycence for some few Copies of this Booke to bee printed for the vse and benefit of some priuate friends of the Authors and nâ—t for the encrease of priuate Deuotions I thinke it may well be printed which is no priuate but a publikâ— approbation for a popular and publike vse else why should the Author himselfe affixe it to his last as well as to his first and second Editions the first the second third and last Editions had but one and the same allowance therefore one and the selfe-same publike intent Lastly our Authors Preface to his first Edition to omit his other Prologues and Aduertisements to his seuerall houres of Prayer his Lent and Ember wâ—ekes which testiâ—ie his intent to publish these Deuotions doth as clearely euidence that his first intention of printing these houres of Prayer was not to divulge them to the world and not communicate them to some priuate friends alone as his causing of 280 Lights and Tapers as I haue heard besides Torches to bee lighted in the Cathedrall Church of Durham on Candlemas day last past after the Popish custome as if the God of Light had needed Lights Tapers to behold his blind dark Deuotions did then euidence and discouer him to be a notorious and professed Papist or a Pagan rather who were addicted to this Ceremonie of lighting Tapers to their Idoll Gods For in his Praeface he layes downe foure reasons of setting forth these new Deuotions more fully then they were in Queene Elizabeths dayes As first to continue and preserue the olde ancient Lawes and godly Cannons of the Church to abandon all extemporarie and conceiued Prayers to reduce men to an orderly and set forme of Prayer and to instruct them both what how and when to pray Secondly to let the world vnderstand pray marke this well and then iudge whether these were onely printed for a priuate friend That they who giue it out and accuse vs here in England to abandon all the ancient formes of Piety and Deuotion c. doe but betray their owne infirmities c. Thirdly that they not his priuate friend who are this way already giuen and whom earnest lets and impediments doe often hinder from being partakers of the publike might haue here a dayly and deuout order of priuate prayer wherein to exercise themselues and to spend some Howres of the day at least c. Lastly that those not one friend or two of his who perhaps are but coldly this way yet affected might by others example be stirred vp to the like Heauenly duety of performing their Dayly and Heauenly Deuotions to Almighty God c. Now these foure popular and publique reasons doe diametrally oppose and contradict this lying and forged excuse which the Author Fathers on the Printer that this Booke was neuer intended to be Printed for any publique but onely for the priuate vse of a priuate Friend at whose cost and charge they were Printed at the first So that this pretence is meerely false and will not mittigate nor allay his Crime The third Excuse which our Author or his friends in his behalfe may plead is this that some of the Popery in the first is cleerely purged out of the second and third Editions and therefore the Author may bee well excused and his Booke may passe for currant now To this I answere first that the purging of the first and second Editions of some drugges of Popery is a manifest and plaine confession that there was Popery couched and vented in them at the first else why should they be purged thus Secondly I answere that in the second Impression there was onely one point of Popery to wit the Prayer for the dead a little altered obscurâ—d and refined but there was no point cleane oblitterated no not so much as this Prayer for the dead vnlesse you will haue the man aliue euen then when as his Soule is disunited from his body which is an absurd and impossible thing Thirdly in the last Impression there are onely two Popish Assertions rectified to wit the Mediation of Angels not altered in the second and the Prayer for the Dead refined onely in the second but quite expunged out of the last Impression which though it bee cleared of these two yet it is still furnished with those 18. other points of Popery which I haue formerly deduced from it and that Popish trash and Romish absurdities which I haue discouered in my precedent Conclusions Yea the very forme and method of it which is wholy Popish is still the same wherefore there needs a further purging of these vncleane Deuotions I meane by fire which onely can defecate and cleanse them from their Romish drosse Fourthly though there are some points of Popery oblitterated not voluntarily but vpon great complaints at Counsell Table yet there is no point at all recanted in any of the subsequent Editions to giue any publike satisfaction to the World yea there is neither of the Editions suppressed or inhibited sale as they ought to be but all of them being of one date of one yeere euen 1627. hauing the selfe-same allowance and approbation prefixed them are sold and for ought I know Printed promiscuously without any let or contradiction so that our Author stands but where he did at first since all his editions stand approoued and passe for currant Coyne Fiftly the priuate Prayers Authorized by Queene Elizabeth 1560. though they mention the first the third the ninth Howers of Prayer the Vespers and the Compliâ—e yet in the second and third Editions of them 1564. and 1573. these Popish phrases and Howers are totally omitted there being no remainders of them left And yet our Author to propagate and authorize this new-broachâ—d Popery can waiue and passe