Apostolicall Praecepts and Constitutions praescribed and inioyned by the Churches bare Authoritie which opinion both of the Lent-Fast and of these other Fasting-dayes or Fish-dayes rather all Protestant Authors doe disclaime as a meere Popish Assertion And none but professed Papists doe mainteine Wee keepe our Lent and the fore-recited Fasts by vertue of the Statute of 2. and 3 Ed. 6. cap. 19. and by no Ecclesiasticall or Apostolicall constitutions Wee know no expresse Precepts in our Articles Homelies Canons or Common Prayer Booke of our Church that binde vs to obserue these Fasts but onely the fore-recited Statutes which are the Lawes and Precepts of the State not of the Church Therefore our Authors Doctrine in these points of Lent and Fasting Dayes which differ from the expresse words and Preamble of the Statute of 2. and 3. Ed. 6. cap. 19. from the Doctrine of our Homelies and the receiued Tenent of all our Writers agreeing verbatim with the assertion of Iesuites and Popish writers must needes be Popish For the fourth That the Pictures of God the Sonne and God the holy Ghost may be lawfully made it is couertly and necessarily intimated in his first Diuision of such who doe offâ—nd against the second Commandement Offenders against the second Commandement saith he are They that fancie to themselues any likenesse of the Deitie or frame for to make any Image either of God the blessed Trinitie or of God the Father who neuer appeared to the World in a visible shape So that he cleerely admits and intimates in these words that the Images and Pictures of God the Sonne and God the holy Ghost may be safely made because they appeared to the World in a visible shape as hee pretends though God the Father and the blessed Trinitie neuer did His applying then of this reason onely to God the Father and the blessed Trinitie His stopping at the Father without any further mention of the Sonne and holy Ghost together with his ensuing words Those that make any other Image be it of Christ and his Crosse or bee it of his blessed Angels with an intent to worship them Doe fully euidence that hee approoues the making of the Images and Pictures of God the Sonne and God the holy Ghost a meere Popish assertion which the Papists onely doe mainteine and which our owne Homelies and Orthodoxe writers doe expressely condemne as Sinfull and Vnlawfull For the fift Position That God the Sonne and God the holy Ghost may be worshipped in their Images which is necessarily collected from these words Offenders against the second Commandement are They that make any other Images or the likenesse of any thing whatsoeuer be it of Christ and his Crosse or be it of his blessed Angels with an intent to fall downe and worship them They that are worshippers of Idoles or representments of false Gods In which passages our Author onely disclaimes the worshipping of meree Pictures Idoles and false Gods which the Papists likâ—wise doe condemne or the adoration of the bare Pictures of Christ and the holy Ghost intimating that wee may worship them in their Pictures for why else doeth hee allow men for to make them though we may not Adore the Pictures themselues according to the ancient Popish distinction and euasion which our Homelies and the fore-quoted Protestant Authors doe condemne and vtterly reiect as Popish and Erronious For the sixt That the Persons and Images of Saints and Angels may bee worshipped though not with the sâ—lfesame worship wherewith wee Adore God himselfe This is euidently inforced from his Exposiotin on the second Commandement God is to be worshipped with the lowly reuerence of our bodies also This to bee religiously done vnto him This also to be done purely without any such outward and solemne worship to be giuen either to the Person or Image of Saint or Angel or any other creature whatsoeuer which being compared with that which followes Offenders against this Commandement They that are worshippers of Saints Images and out of a false opinion of demeriting the protection of the blessed Virgin or any other Saint of God doe giue a religious Adoration to those vsuall representations that are made of them So that hee doeth here euidently and clearely grant as Maister Mountague also in expresse tearmes doeth That there may bee a religious vse of the Images of Saints and Angels and that wee may Worship and Adore either Saints or Angels at least wise with the Worship of Dulia as the Papists hold though not with that outward and solemne worship marke the Emphasis of the words which is due to God alone For hee onely condemnes the giuing of religious Adoration to the bare Images not to the persons of Saints and Angels which his last words doe seeme clearely to admit and the yeelding not of Religious worship and Adoration but of that outward and solemne Worship onely which is due to God alone which is no more then all the Papists doe acknowledge who appropriate the worship of Latria vnto God alone though they giue that of Dulia and Hyperdulia vnto Angels Saints and Images So that in these Points of Images and Prayer to Saints make the best of them that can be hee goes no further then moderate Papists and not so farre as all Orthodoxe Protestant Authors doe so Frozen are his Zeale and hote Deuotions in these points of Saints and Angels which are meerely Popish For the seuenth That Confession to a Priest and Absolution from him especially before the receiuing of the Sacrament are necessary is euident from his fift Precept of the Church to wit To receiue the Blessed Communion of Christs Body and Blood with frequent Deuotion and three times of the yeere at least whereof Easter to bee one And for better preparation there vnto as occasion is to disburthen and quite our Consciences of those sinnes that may grieue vs or scruples that may trouble vs to a Learned and discreet Priest and from him to receiue aduice and the benefit of Absolution Loe here a pregnant proofe for Auricular Confession wherein there are three things obserueable First that the Confession which our Author speakes of is no arbetrarie or voluntarie but a forced and enioyned Confession and that by the Authoritie and Precept of the Church whereas ours and all other Protestant Churches prescribe it onely by way of aduice and that onely in case of necessitie when as mens Consciences cannot else be quieted Secondly that this Confession must be made not to a Minister of Gods word as our Common Prayer Booke renders it but to a discreete and Learned Priest that is to some Popish Massing Priest or other Thirdly that hee must not lay open his griefe that troubles and disquiets his Conscience as our Communion Booke reades it but hee must disburthen his Conscience of those sinnes that may not that doe grieue him and those scruples that may trouble him Fourthly that
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
GRATIAN COLLECTAE in these Editions which were the last best there is not so much as any touch or mentiâ—n of these Canonicall Howers of Prayer or first sixt or ninth howers Neuer could I heare as yet of any Deuotions or Prayer Bookes intituled the HOVVERS OF PRAYER but onely one in Spanish Printed at Paris by William Merlin 1556. Stiled HORAS DE NVESTRA SENIORA The Howers of our Lady Fraught with the very dregs of Popery and Idolatrie The very Phrase and Emphasis therefore of this Title which is neuer mentioned by way of approbation in any Protestant writers nor yet in the Articles Common Prayer Booke the Bookes of Homilies or Canons of our Church nor yet in any Orthodoxe English writer doeth stampe a kinde of Brand and Impresse of Poperie and Superstition on the Booke it selfe and euidence it to be meerely Popish Thirdly the whole Fabricke Frame and Method of these Deuotions doe prooue them to be Popish For they are directly moulded formed and contriued according to our Ladies Primer or Office Printed in Lattaine at Antwerpe 1593. and in Lattaine and English for the vtilitie of such of the English Nation as vnderstand not the English tongue 1604. According to the Breuiary of Pius the fift and Clemens the eight Printed at Antwerpe 1621. and the Howers of our Lady Printed at Paris 1556. For first you haue here a Frontispice with I H S. in a Sunne held vp by two Angels and two deuoute Females one of them holding a Crosse in here hand Supplicating vnto it Then you haue for the Title A Collection of priuate Deuotions or the Howers of Prayer together with a Preface Iustifying Canonicall Howers condemning all conceiued Prayers and confining men to the vnerring Deuotions of the Church and to the Ceremonies Formes and Sacraments of the ancient Church which can bee no other but the Church of Rome as I shall prooue anon Then you haue a Calender with a Preface to it Containing the Festiuall and Fasting dayes of the Church and the Memories forsooth of none but holy Martyres and Saints though many of them were neuer found in rerum natura and others of them were neuer Sainted but at Rome Next you haue a Table of moueable Feasts and rules for them Then you haue the Fasting dayes of the Church or dayes of speciall Abstinence and Deuotion whereof our Ember weekes and Rogation dayes Ash-wedensday the Fridayes after Whitsontide and holy Crosse the Saturday after Saint Lucies day and all the Fridayes and Saturdayes of the yeere must bee the chiefe though our Church enioynes them not Next you haue the times wherein Marriages are not to be Solemnized which times the Calenders Articles and Canons of our Church doe neither mention nor prescribe Then succeedes the Apostles Creed in twelue Articles the Lords Prayer in seuen Petitions the tenne Commandements with the dueties enioyned and the Sinnes prohibited by them together with the Precepts of Charitie the Precepts of the Church the Sacraments of the Church and these forsooth must bee seuen the three Theologicall Virtues the three kindes of good Workes The seuen gifts of the holy Ghost the twelue fruites of the holy Ghost the Spirituall and Corporall workes of Mercy the eight Beatitudes Seuen deadly Sinnes and their contrary Vertues then Quatuor nouissima all Popish trash and trumpery stolen out of Popish Primers and Chatechismes as I shall prooue anon and neuer mentioned in any Protestant writers Then comes in His collections for priuate Deuotions with his Plees both from Scriptures Fathers and Popish Authors for the practise and obseruation of Canonicall Howers both in generall and speciall all taken out of Bellarmine Azorius and the Rhemish Testament And first you haue his preparatiue Prayers before Mattins and among them one at our entrance into the Church and another when we come into the Quire then you haue a preparatiue Hymne Then comes in a Iustification of the antiquitie of Mattins AND THAT AT THE FIRST HOVVER then followes His Mattins for the first the third the sixt and ninth Hower beginning with the Lords Prayer seconded with an Hymne continued with Psalmes and gloria Patri c. with a piece or fragment of a Chapter or Lesson and Consummated with some Prayers and a Thankesgiuing Then succeed his VESPERS then his COMPLINE all of them exactly framed after the Popish Offices Primers and Horaries and not according to our Common Prayer Booke or any Protestants Method Now follow some other Prayers with the seuen Penitentiall Psalmes Next the Collects of our Church with seuerall Aduertisments and Prefaces them then Prayers and Meditations both before and after the Sacrament and among them one WHEN WEE ARE PROSTRATE BEFORE THE ALTER a Prayer worth the obseruing another desiring the MEDIATION OF ANGELS Then follow seuerall formes of Confessions to bee vsed according to the directions of the Church especially before the receiuing of the Sacrament then a deuout manner of preparing our selues TO RECEIVE ABSOLVTION with a Thankesgiuing after ABSOLVTION then followes some speciall PRAYERS FOR EMBER-WEEKES not mentioned in our Common Prayer Booke Then Prayers for the Sicke Prayers at the Hower of Death yea and A PRAYER FOR THE DEAD then other Prayers and Thankesgiuings And as he beginnes with the SIGNE OF THE CROSSE so hee concludes with the VIRTVE OF CHRISTS BLESSED CROSSE yea and with the INTERCESSION OF ALL SAINTS as I haue heard before the leafe was altered and torne out vpon some exceptions taken to it So that if you Suruay the whole frame and modell of these Deuotions and Howers of Prayers either in the whole intire structure or in the forme and order of its seuerall parts you shall finde that it tooke its patterne and sample from our Ladies Primer and the forequoted Deuotions which runne in the selfe same method forme yea matter too not from the priuate Prayers of Queene Elizabeth nor yet from our Booke of Common Prayers as I shall prooue more fully anon Fourthly the very Stile and Phrases of it doe euidence and conuince it to be meerely Popish Take these for all the rest that might bee mentioned The Howers of Prayer which is eighteene seuerall times mentioned and some twelue of them by way of Preface or Title The ancient Church in the second Title page the Ancient Lawes and godly Canons of the Church in the first Preface The Festiualls and Fasting dayes of the Church the Title before the Calender The Fasting dayes of the Church The precepts of the Church The Sacraments of the Church which being all compared together with their subiect matter will plainely testifie that he meanes the Church of Rome and no other since the Ancient Lawes and Canons of the Church for the obseruation of Canonicall Howers the Precepts of the Church there mentioned and the Sacraments of the Church which hee makes seuen can bee appropriated to no Church but that alone and not vnto our own or other Churches which approoue of no such
Sacraments and knowe of no such Canons Lawes and Precepts as are here recorded To these I may adde his first his third his sixt and his ninth Howers of Prayer His Vespers Suffrages and Compleine his Priests and Priests of Gods Church oft repeated and the word Ministers neuer vsed though we affirme the name of Priests to bee an incongruous word not proper to the Ministers of the Gospel His Times wherein Marriages are not Solemnized The two Precepts of Charitie The three Theologicall Virtues Three kindes of good Workes Seuen Gifts and twelue Fruits of the holy Ghost The 7. Spirituall and Corporall workes of Mercy The eight Beatitudes Seuen deadly Sinnes Quatuor nouissima A Prayer when we come into the Quire The seuen Penitentiall Psalmes to bee vsed in times of Penance c. Septuagessima Sunday was but to prepare the people for their solemne Fasting and Penance and to forewarne them of Lent that when it came they might more strictly and Religiously obserue it Christs holy Sacrament his blessed Body and Blood When we are prostrate before the Altar That the remembrance which we now offer vp to thee may by the Ministrie of thy holy Angels be brought into thy Heauenly Tabernacle At the receiuing of the Body Adding with the Priest A deuout manner of preparing our selues to Absolution A thankesgiuing after Absolution compared with the fift Precept of the Church The vertue of Christs blessed Crosse c these seueral Phrases Passages which are seldome or nowhere found but in Popish Authors and beare a tange and smell of Poperie alwayes with them are a strong and pregnant euidence that these Deuotions are patched vp of shreds of Poperie Fiftly the very Subiect matter of this Booke is meerely Popish therefore the Booke it selfe must needes be such If we branch the matter of this Booke into points of Doctrine and substance Of Ceremonie Forme and Circumstance and consider these either absolutely in themselues or Relatiuely with reference to the Authors whence they were taken we shall discouer much hidden and concealed yea some euident and apparant Poperie euen twined and inuolued in it For Doctrinall and Positiue Poperie you haue these seuerall Limbes and Branches couched and by necessary implication affirmed in it which I shall enumerate and muster vp in order as I finde them scattered by the Author 1. That the Church of Rome is the true and Ancient Mother Church and that her holy Canons Lawes Precepts Ceremonies Constitutions Canonicall Howers and Sacraments are duely and Religiously to bee obserued by vs. 2. That the visible Church of Christ yea the very Church of Rome can neuer Erre in matters of Faith 3. That the Lent-fast is an Apostolicall Constitution that it comes from Diuine Authoritie And that we are to obserue and keepe both it and Ember weekes Rogation dayes together with Wednesdayes Fridayes Saturdayes and Holy day Eues with Deuotion and Abstinence not in politicall respects as prescribed and enioyned by the State but by vertue of the precepts and iniunctions of the Church 4. That the Pictures and Images of God the Sonne and God the holy Ghost may be lawfully made 5. That men may worship them in these Images 6. That men may adore the Persons and Images of Saints and Angels though not with that Solemne worship of Latria which is due tâ— God alone 7. That Auricular Confession to a Priest and Absolution from him are necessary 8. That there are seuen Sacrâ—ments of the Church 9. That there are but three kindes of good Workes 10. That there are Sinnes Veniall in their owne Nature 11. That Christ is corporally present in the Sacrament of the Lords Supper 12. That the Sacrament is a reaâ—l Sacrifice and that we are for to adore it 13. That Angeâ—s are our Mediators to present our Prayers and seruices vnto God as well as Christ. 14. That Prayer for the Dead is lawfull 15. That there is a Diuine blessing and efficacy in the bare Crosse of Christ. These fifteene Points of Fundamentall ranke and Doctrinall Poperie are shrowded and cherished vnder the protection and countenance of these Pious Deuotions For the first of these I collect it from the Title page The practise of the Ancient Church called The Howers of Prayer From the Preface to the Booke Those who accuse vs here in England to haue despised all the old Cermonies and cast behind vs the blessed Sacraments of Christs Catholique Church doe but betray their owne infirmities The Fasting dayes of the Church or dayes of speciall Abstinence and Deuotion Whereof Lent Ember weekes some Holy day Eues and all the Fridayes of the yeere except those that fall within the Twelue dayes of Christmas The Precepts of the Church First to obserue the Festiualls and Holy dayes appointed Secondly to keepe the Fasting dayes with Deuotion and Abstinence Thirdly to obserue the Ecclesiasticall customes and Ceremonies established that without frowardnesse or contradiction Fourthly to repaire vnto the publike Seruice of the Church for Mattins and Euening song with other Holy offices at times appointed vnlesse there bee a iust and vnfained cause to the contrary Fiftly to receiue the blessed Sacrament of the Body and Blood of Christ with frequent Deuotion and three times a yeere at least of which times Easter to be alwayes one And for better preparation thereunto as occasion is to disburthen and quit our Consciences of those sinnes that may grieue vs or scruples that may trouble vs to a Learned and discreet Priest and from him to receiue aduice and benefit of Absolution The Sacraments of the Church The principall and truely so called as generally necessary to Saluation are Baptisme and the Lords Supper The other fiue that is to say Confirmation Penitence Orders Matrimonie and Visitation of the Sicke or extreame Vnction though they be sometimes called and haue the name of Sacraments yet haue they not the like nature that the two principall and true Sacraments haue From all these seuerall passages stolen out of Popish Authors and not so much as mentioned in the Prayers of Queene Elizabeth or in our Common Prayer Booke Homellies or Articles I argue thus If there bee no Ancient Church which enioynes the practise of Canonicall Howers and strict obseruation of the recorded Fasting dayes with Abstinence and Deuotion If there bee no Church which admits or allowes of seuen Sacraments or giues such Precepts as are here recited but onely the Church of Rome then it is certaine that the Author affirmes the Church of Rome to be the True and Ancient Mother Church and that her holy Canons Precepts Ceremonies Canonicall Howers and Sacraments are duely and Rerigiously to bee obserued by vs But there is no Ancient Church which enioynes the Practicall obseruation of Canonicall Howers and the strict obseruation of the Recorded Fasting dayes there is no Church which approoues of seuen Sacraments or which giues such Precepts as are
of the Administration of the Lords Supper But Christs holy Sacrament his blessed Body and Blood and At the receiuing of the Body not of the Bread which doeth imply A Transubstantiation or Corporall presence of Christ in the Sacrament which the Papists doe so eagerly maintaine and our Church and writers so frequently condemne Yet this is not all For our Deuout Author as hee admits a Corporal presence so he impliedly affirmes An vnbloody Sacrifice of Christs Body together with an Adoration of it as these words import A prayer when wee are prostrate before the Altar Thou art worthy O Lord c. Adding with the Priest The Body of our Lord Iesus Christ c. Loe here a Body of our Lord Iesus Christ an Altar a Prostration not a kneeling before this Altar together with a Priest And what Papist yea what Protestant may not hence conclude an approbation of the Popish Masse An vnbloody Sacrifice of Christs Body offered on the Altar by a Priest together with an Adoration of it Things which all Protestant Authors doe abhorre and none but Papists doe admit Our Author still proceedes euen to the very Mediation of Angels in these words Command that the Prayers and Supplications together with the remembrance of Christs Passion which wee now offer vp vnto thee may by the Ministrie of thy holy Angels bee brought vp into thy Heauenly Tabernacle This as it was borrowed from Missale Romanum Canon Missae pag. 272. So it is so cleare an euidence for the Mediation of Angels a Doctrine which our Church and all good Protestants doe vtterly renounce that our Author who in his second Edition did onely alter it from Angels to Angell in his last Edition was euen constrained to rase and blot it out but yet it stands vpon Record both against him and vs in all his first Impressions to the disgrace and scandall of our Church and the great aduantage of our Aduersaries As Wicked men and Seducers waxe worse and worse so doeth our Deuout Author who slips from one point of Poperie to an other from the Mediation of Angels to Prayer for the Dead in these words And these to be repeated till the Soule bee departed Then pray well obserue this word O thou Lambe of God that takest away the sinnes of the World grant him thy peace with this Prayer which makes it yet more euident O Lord with whom doe liue the Spirits of them that die and by whom the Soules of thy Seruants after they be deliuered from the burthen of the flesh be in perpetuall Ioy and Felicitie a clause taken out of our first Prayer at the burying of the Dead and therefore doeth here necessarily import that this Prayer is a Prayer for the Dead who are deliuered from the burthen of the flesh Wee most meekely beseech thee for this thy Seruant that hauing now receiued the Absolution from all his sinnes which he hath committed in this world hee may escape the gates of Hell and the paines of Eternall darkenesse that hee may dwell for euer with Abraham Isaac and Iacob in the region of light a clause transcribed out of the Breuiarie of Pius 5. and Clemens 8. Printed at Antwerpe 1621. Officium Defunctorum pag. 154. and that out of a Prayer for the dead which runns thus Vt animam famuli tui quam de hoc seculo migrare iussisti in pacis ac lucis regione constituas sanctorum tuorum iubeas esse consortem and thy blessed presence where there is neither weeping nor heauinesse And that when the generall day of thy iudgement shall come hee may rise againe with the iust and receiue this dead body which must now be buried in the earth a clause which puts all out of question to be ioyned with his soule c. Lee heere a palpable prayer for the dead which he who runns may reade and see yea and a Limbus Patrum too implyed in these words that he may dwell for euer with Abraham Isaac and Iacob in the region of light which region the Papists stile their Limbus Patrum Yea but an Index Expurgatorius hath passed on this prayer True it is that the Author in his last Edition hath rectified this prayer of his after great exceptions taken to it and complaint against it But this doth onely euidence and make cleare his guilt For if there were no apparant Popery in it why should he purge it out not mittigate or asswage his fault The Author is a Scholler he had long since collected these Deuotions for his owne priuate vse as the Printer in his Epistle annexed to the latter Editions testifies and among them hee had inserted this prayer for the dead consarcinated and patched out of sundry other prayers by himselfe alone and not transcribed out of our Common or Queene Elizabeths priuate Prayer Booke which he hath published vnto the world vpon deliberation and aduice and that for 4 weighty reasons as the Preface testifies Therefore this was no slip nor ouersight in the Author much lesse in the Printer who labours to take the blame vpon himselfe though there is not one Presse-error in the Booke but a voluntary wilfull and affected error of purpose to iustifie and countenance the Popish Assertion of Prayer for the Dead which the Church of England and all her Worthies haue hitherto opposed Lastly as our Author began with the signe so he concludes with the Virtue of Christs blessed or of the holy Crosse which implies there is seme diuine vertue in the signe of the Crosse as the Papists testifie and as Master Mountague himselfe auers vpon his owne experience And the rather am I induced to make this coâ—lection from this passage for these two reasons First because the Frontispeece of the Booke is adorned with a Crosse held out in the hand of a deuout supplicant Secondly because I neuer finde this forme of blessing but in Popish Authors who ascribe a Diuine vertue and efficacie to the bare signe of the Crosse since therefore this forme of blessing was borrowed from Papists I doubt not but he concurres with them in the Doctrine as well as in the signe and mention of the Crosse And thus haue you these fifteene dangerous points of Doctrinall and fundamentall Poperie taken out of Romish Primers Pamphlets and Prayer Bookes inuolued and couched in these Pious Deuotions To these I shall adde one more which I had almost ouerslipped to wit The approbation of Popish Penance which is necessarily collected from this clause and passage The seuen Penitentiall Psalmes to bee vsed in times of Penance c. Let any indifferent Reader now consider First that Protestants know no times of Penance but onely Papists Secondly that as they renounce the Doctrine so likewise they disauow the very word and phrase of Penance not onely in their owne writings but in all their English Translations of the Bible for
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
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
ashes and Suruiuing memory of that Euer-blessed Deuout and Pious Queene who gaue the greatest life increase and vigor to our Protestant Orthodoxe Zealous Pious and sincere Religion and Deuotions and the chiefest fâ—â—le ecclipse and downefall to the Church of Rome as the vote and suffrage bâ—th of our owne and forraine Nations testifie a forged Patronesse and grand Protectresse of that Roman Faith and Popish Ceremonies which She so much oppugned and abhorred all Her life and the onely Stampe and Royall Impresse to make them passe for currant Orthodoxe and true English Coyne in this Church and State of ours which had long since boared and cast them out as counterfeite and Romish drâ—sse and Mettall Certainely if the counterfeiting or forging of a Princes Seale or Coyne be capitall what shall the Treacherous Scandalous and Pernicious forging Slandering Sophisticating Peruerting Deprauing and ruinating of the Religion of such a Royall and Religious Princesse as Queene Elizabeth be I onely doe propound the question I leaue the full discussion and discition of it vnto others who are more iudicious then my selfe I now proceed vnto my fourth Conclusion which I shall branch out into three Propositions which will most of all Vnmasque and best discouer our Authors Treachery Fâ—rgery and concealed Popery First that these Deuotions and Howers of Prayer are farre different from the priuate Prayers Authorized by Queene Elizabeth Secondly that they are not warranted by them nor extraâ—ted frâ—m them nor from our Common Prayer Booke as our Authors Title Preface and Printer doe pretend Thirdly that both the Forme and Matter of them are stolen taken and transcribed out of Popish Authors Primers Breuiaries Chatechismes Prayer-Bookes and Horaries which the Author and the Printer both denie For the first of these that these Deuotions and Howers of Prayer are farre different from the priuate Prayers Authorized by Queene Elizabeth yea from the very first Edition of them on which our Author most insists I shall euidence by these apparant discrepancies First they vary in the Frontispiece The one hath a Crosse and IHS vpon its fore-head the other hath no such Roman Character or Badge at all Secondly they differ in the Title the one is stiled A Collection of priuate Deuotions or the Howers of Prayer the other Orarium sâ—u libellus Praecationum An Orary or little Booke of Prayers Or Praeces priuatae in studiosorum gratiam collectae as the second and third impressions of them are intituled Thirdly they are dissonant in the Language the one is in English the other in Lataine and so are all the subsequent Editions Fourthly there is a variance in the persons for whose vse and benefit they were published the one was Printed for the vse and benefit of Illiterate persons but specially our English Roman Catholiques the other in studiosorum gratiam for the benefit of Schollers and such who were skilfull in the Lattaine tongue as the Title and the Printers admonitiâ—n in the second and third Editions of the priuate Prayers of Queene Elizabeth testifie Fifthly their very ends are discrepant and various these latter being onely published To continue and preserue the ancient Lawes and godly Câ—nâ—ns of the Church to exterminate all conceiued Prayers which our Author sâ—â—lâ—s extemporall effusions of irkesome and vndigested Prayers to abolish all priuate Prayers of priuate men not first allowed and Authorized by the Church framed onely by priuate Spirits and Ghosts of our owne and to confine men to a set and constant formâ— and time of Prayer To let the World vnderstand that our Church retaines all the Ancient formes of Pietie and Deuotion yea all the Religious exercises and Prayers of our Fore-fathers all the old Ceremonies and blessed Sacraments of Christs Catholique Church to wit the Church of Rome to tye men to a dayly practise of Canonicall Howers and Munkish Deuotions as the Preface and to Vsher Popery into our Church as my second Conclusion prooues where as the former were diuulged to helpe and further young Schollers and Students in the exâ—rcise and knowledge of the Lattaine tongue to ground them in the points of Chatechisme and to instruâ—t them not so much when or what as how to Pray and that not onely in priuate but in publike too whence all the Morning and Euening Prayer in our Common Prayer Booke together with our common Chatechisme and the description of Christs Passion is inserted in it Sixtly they differ much in the very forme and structure and in the substance and subiect Matter The one begins with a 〈…〉 and so proceedes with sundry proofes and discourses iustifying the vse and practise of Canonicall Howers the Canonization of Romish Saints the Apostolicall and Diuine Institution 〈◊〉 Lent and the like The other hath no such Prefaces nor Prologues in it nor any such Popish trash as the Prefaces and the first part of these 〈◊〉 Deuotions doe 〈◊〉 These Ancient Prayer 〈◊〉 begin with a Kâ—lâ—nder farre different from our Authors then followes the Chatechisme in our Common 〈…〉 Mâ—rning and Euening Prayer with 〈…〉 befâ—re and after meate next the Generall Confession 〈…〉 in our Common Prayer Booke all which these new Deuotions want Then ensue Morning and 〈◊〉 Prayâ—rs the matter and forme of which vnlâ—ssâ— it be one Hymne onely or the first the third the sixt the ninth Hower and the Compline which are quite left out in the second and third Editions being almost the same with our Common Prayer Booke and farre different from Maister Couzens his Deuotions which vary wholy from them both in Prefaces Order Prayers Chapters Hymnes and Psalmes but onely in the first Hower in which they doe in part but yet not totally accord Then follow seuen selected Psalmes not seuen Penitentiall to bee vsed in times of Penancâ— c. as our new Author phraseth them Next ensue the Letanie a Saintâ—ohn â—ohn with sundry other deuout and godly Prayers to the end of the Booke all which being the better halfe of that Prayer Booke and the best and vsefullest part are wholy omitted in these new Deuotions Take but away the seuen selected Psalmes the Letanie and some three Psalmes more and I dare confidently aâ—â—rre that these old Prayers and new Deuotions agree not so much as in one leafe and that there are not so much as sixe leaues of this ancient Prayer Booke of Queene Elizabeth contained in this new On the other side take the first part of these new Deuotions from the Title page to the end of Quatuor Nouissima which are not figured together with the residue of the Booke from page 121. the first part to the conclusion and period of the Booke in which most of our Authors Popery is inuolued and there is scarce one word or sentence of it in the Ancient priuate Prayer Booke of Queene Elizabeth which our Author would make the World beleeue to bee the same or almost the same with these his new and Popish Deuotions So that they differ plainely both in forme
and matter Lastly they are discrepant in all those points of Popery which are broached and couched in these late Deuotions there being no prints nor footesteps of them in these ancient Prayers but onely in the mentioning of the first the third the sixt the ninth Hower and the Câ—mpline which slipped into the first Edition through forgery â—r ouersight and were afterwards exploded in the â—ubsequent â—mpressions Therefore these new Deuotions and Hâ—wers of Prayer are â—arre different from the priuate Prayers Authorized by Queene Elizabeth in all these respects What penalty then and censure is our Author worthy of who by this Title and Preface would make the World beleeue they were either altogether or almost Paralells in forme in matter end and all respects of purpose to conceale aduance diffuse and vâ—nt his Popery and to delude mescate and insâ—are men with it For the second that these new Deuotions are not warranted by nor yet extraâ—ted from these priuate prayers of Queene Elizabeth nor from our Common Prayer Booke it is cleare and euident by the former differences There is not in these priuate Prayers nor in our Common Prayer Booke any such trash as his seuerall Prologues and Prefaces as the first part of his Booke which is not paged or as his Prayer for the Dead his Prayer to God for the Mediation of Angels and all the fore-râ—cited Popish passages doe containe there is nothing in all these priuate Prayers to iustifie or approoue either the Method Forme or Matter of these new Deuotions as the premises dâ—e suâ—ficiently euidâ—nce Thâ—refore this second Conclusion likewise must be granted For the third and maine Proposition That both the Forme and Matter of these Deuotions and Howers of Prayer are taken and Transcribed out of Popish Authors Primers Breuiaries Chatechismes and Horaries though the Author in his Title page and Preface and the supposed Printer in his Epistle to the Reader aâ—firme That they were but the Howers and priuate Prayers published by the Authoritie of Queene Elizabeth now renewed and more fully set out againe as they were after this manner published heretofore 1560. and 1573. Collected and taken out of holy Scriptures the Ancient Fathers and the Diuine Seruice of our owne Church and compiled out of sundry warrantable Bookes Whence the Forme and Patterne of these Deuotions hath bene taken to wit from our Ladies Primer the Howers of our Lady the Breuiary of Pius quintus and Clemens the eight and such like Popish Deuotions I haue already suâ—ficiently demonstrated and therefore will not here examine it I will therefore now confine my selfe to the Matter and Substance of these Deuotions which I will now Paralell and Sampler with those Popish Authors Prayer-Bookes Chatechismes Horaries and Deuotions from whence they were extracted To passe by the Crosse and IHS in the Fore-front the Badge and Charaâ—ter of the Romish Whore which is stamped on the Frontispiece and Couer of â—esuiticall and Popish Prayer and pocket Bookes I will begin my Paralell with the Title Papists HOras de Neustra Sennora Printed at Paris 1556. Horae beatissimae Virginis Mariae secundum vsum SaruÌ„ which I haue seene and which you shall finde cited in Mr. Rogers his Articles pag 124. Our Ladyes Primer and Breuiarium Pij quinti Clemens the 8. haue the forme the vse and practise of these Howers not the Title The Fasting dayes iâ— all the yeare In all the Church these Fasting dayes are obserued All the Lent except Sunday The Ember dayes which are the Wednesday Friday and Saturday next after Saint Lucies day after the first Sunday in Lent after Whitsonday and after the exaltation of the holy Crosse. The Eues of Christmas of Whitsonday of the Assumption of our Lady of all Saints of most of the Apostles Saint Iohn Baptist and Saint Laurence Besides this it is the custome in England to fast all Fridayes except within the twelue dayes and Easter weeke also other three Eues of our Lady to wit of the Purification the Natiuitie and Conception The Annunciation Eue is not Fasted if it fal on Easter weeke Saint Marks day not falling in Easter weeke and the three Rogation dayes that is Monday Tewsday and Wenesday we abstaine from flesh at least Of the time of Marriage so Kellam Or Of the time wherein Matrimoâ—y mâ—y not be solemâ—ized so the Councell of Treâ—t and the Breuiâ—rie oâ— Pius 5. and Clem. 8. and Bellarmine The solemnizing of Marriages is forbidden from the first Sunday of Aduent vntill after Twelfeday and from the beginning of Lent vntill Low Sunday all other dayes they may be solemnized The Apostles Creed 1 I beleeue in God the Father Almighty maker of heauen and earth 2 And in Iesus Christ his onely Sonne our Lord. 3 Who was conceiued by the holy Ghost borne of the Virgine Mary 4 Suffered vnder Pontius Pilate was crucified dead and buried 5 He descended into hel the third day hee rose againe from the dead 6 He ascended into heauen sitteth on the right hand of God the Father almighty 7 From thence hee shall come to iudge the quicke and the dead 8 I beleeue in the holy Ghost 9 The holy Catholike Church the Communion of Saints 10 The forgiuenesse of sinnes 11 The Resurrection of the flesh 12 And the Life euerlasting The Lords Prayer Our Father which art in Heauen 1 Hallowed be thy name 2 Thy kingdome come 3 Thy will bee done on earth as it is in Heauen 4 Giue vs this day our dayly bread 5 And for giue vs our trespasses as wee forgiue them that trespasse against vs. 6 And lead vs not into temptation 7 But deliuer vs from euiâ—â— The two Pecepts of Charitie 1 Thou shalt loue the Lord thâ— God with all thy heart with all thy soule and with all thy minde 2 Thou shalt loue thy neighbor as thy selfe which is more sâ—â—tâ—ble to the Scripture then the other The Precepts of the Church 1 To celebrate the appointed Feast dayes of the Church in abstaining from seruile workes 2 Reuerently to heare the sacred Oâ—lice of the Masse on the Holy dayes 3 To fast the Lent the foure Imber tides and the Euâ—s according to the custome of the Church and the Friday and Saturday to abstaine from flesh 4 To confesse thy sinnes to a Priest allowed to receiue the holy Eucharist or blessed Sacrament at the least at Easter as some or about Easter as others render it and to doe these things at the least once in the yeere which some of them diuide into two seuerall Precepts 5 Not to solemnize Marriage on the dayes forbidden by the Church as some Or to pay Tithes as others doe record it Loe here a Concordance in number if not in matter The Sacraments or 7. Sacraments of the holy Catholique Church Baptisme Confirmation the Eucharist Penance Extreame Vnction Order and Matrimony These Sacrameâ—ts are all great and so euery one of them
To suffer-iniuries with patience 6 To forgâ—ue offences and wrongs 7 To pray for others The corporall workes of Mercy 1 To feed the Hungry and to giue drinke to the Thirstie 2 To clothe the Naked 3 To harbour the stranger and needy 4 To visit the Sicke 5 To Minister to Prisoners and Captiues 6 To bury the Dead The eight Beatitudes 1 Blessed are the poore in Spirit for tâ—eirs is the kingdome of Heauen 2 Blessed are thâ—â— that Mourne for they shall receiue comfort 3 Blessed are the Meeke for they shall receiue the inheritaâ—ce of the Earth 4 Blessed are they that hâ—nger and thirst after righteousnesse for they shall bee satisfied 5 Blessed are the mercifull for they shall obtaine mercy 6 Blessed are the pure in heart for they shall see God 7 Blessed are the peace mâ—kers for they shall be called the children of God 8 Blessed are they that suffer for righteousnesse sake for theirs is the Kingdome of Heauen Seuen deadly sinnes as the first or seuen deadly sins as they are commonly so called as the last Impressions renders it 1 Pride 2 Couetousnesse 3 Luxury 4 Enuie 5 Gluttonie 6 Anger 7 Sloth The contrary virtues 1 Humility 2 Liberalitie 3 Chastitie 4 Gentlenesse 5 Temperance 6 Patieâ—ce 7 Deuout and earnâ—st seruing of God Quatuor Nouissima or the foure last things that befall any man Death Iudgement Hell or Heauen Loe thus farre you haue an exact and perfect Paralell of our Authors writings with the Papists which suite and claspe like twinnes who deriue their birth and pedigree from the selfe-same wombe I confesse that the matter of them especially of the Creed the Lords Prayer and the eight Beatitudes are contained in the Scriptures and in our Common Prayer Booke but take both forme and matter together and those other particulars which are here paraleld and you shall neuer finde them but in Popish writers Sure I am you shall neuer meete with these or any of them in the priuate Prayers Printed by Queene Elizabeths Authoritie nor in our Common Prayer Booke in that manner forme and method as they are here registred by our Author The remainder of whose workes I come now to Paralel Not to spend time or paper to Paralell and Sampler his seuerall Aduertisements Prefaces and Discourses Concerning Mattens the Diuisions Vse Antiquitie and practise of Canonicall Howers or Prayer as the first the third the sixt the ninth Hower the Morning Euening or Compline or the like which were stolen and Transcribed verbatim out of Bellarmine Azorius and the Rhemish Testament who produce the selfe-same Scriptures Fathers Authorities and Quotations for the Authoritie Diuision Iustification and practise of Canonicall Howers as any iudicious Reader who will but take the painâ—s for to compare them may at first discerne I shall onely pitch vpon these ensuing passages which if they are not Popish in themselues yet they are wholy Transcribed out of Popish Authors Mr. Couzens At our vprising pag. 14. IN the Name of the Father and of the Sonne and of the holy Ghost Amen Blessed bee the Holy and vndiuided Trinitie now and for euermore At our going abroad pag. 16. Shew me thy wayes O Lord and teach me thy pathes At our entrance into the Church pag 17 and part 2. As for mee I will goe into thy house O Lord in the multitude of thy mercies and in thy feare will I worship thee in thy hâ—ly Temple Preparatorie Prayers to all the howers that follow page 40. God be in my head and vnderstanding God bee in my eyes and in my seeing God be in my mouth and in my speaking God be in my heart and in my thinking God be at my end and my departing Amen Veni Creator c. pag. 91. Are Paralells The Benediction pag. 174. God the Father blesse me God the Sonne defend mee God the holy Ghost preâ—erue mâ— now and foreuer Amen When we enter into our Bed Pag. 176. In the name of our Lord Iesus Christ who was cruciâ—iâ—d vpâ—â— the Crosse and layd vpâ—n his graue fâ—r mee I lay 〈◊〉 downe to restâ— hee blesse me kâ—â—pe me and saue me raiâ—e me vp againe and bring me at last to life eternall Amen Papists When thou risest in the Morning say IN the Name of the Father and of the Sonne and of the holy Ghost Amen Blessed be the Holy and vndiuided Trinitie now and euer c. In going foorth of thy house say Shew mee thy wayes O Lord and teach mee thy pathes Entring into the Church O Lord in the multitude of thy mercies I will enter into thy house I will adore at thy holy Temple and will Confesse vnto thy Name A blessing to bee vsed at the beginning of Prayer God bee in my head and in my being God bee in my minde and vnderstanding God be in mine eyes and in my seeing God bee in my mouth and in my speaking God bee in my heart and in my thinking Amen Venâ— Creator c. The Conclusion God the Father blesse me Iesus Christ defend me and the vertue of the of the Holy Ghost illuminate and sanctifie me this night and euermore Amen A Prayer as thou entrest into thy bed In the name the the Lord Iesu Christ that was crucified for me I goe into my beâ— let him bâ—â—sse me gouerne me and defend me and bring me into life euerlasting Amen I will not compare nor Paralell our Authors Aduertiâ—ements concerning Lent and Septuagesima Sunday where he aâ—firmes the Lent Fast to be a Diuine and Apostolicall Institution which is transcribed out of Popish Authors because I haue mentioned and compared them with these Authors heretofore I will therefore passe to his Praâ—ers before the receiuing of the Sacrament Papists When thou doest bow thy selfe before the Altar thou shalt say these verses All the eâ—rth doeth worship thee O Lord c. COmmand that the Prayers and Sacrifice which wee now offer vp vnto thee may bee brought vp into thy presence by the Ministrie of thy holy Angel which may haue a better construction then our Authors Receiuing say with the Priest thrice Lord I am not worthy thou shouldest enter into my house but onely speake the word and my Soule shall be healed Mr. Couzens When wee are prostrate before the Altar part 2. pag. 4. Thou art worthy O Lord c. which is meerely Popish both for phrase for time and place COmmaund that the Prayers and Suppliâ—ations together with the remembrance of Christs Passion which wee now offer vp vnto thee may by the Ministrie of thy holy Angels bee brought vp into thy Heauenly Tabernacle pag. 10. At the receiuing of the Body pag. 12. Lord I am not worthy that thou shouldest come vnder my â—â—feâ— but speake the word onely and my Soule shall be healed adding with the Priest c. That which our Author Prefaceth concerning Ember weekes page 55.56 to omit his Laudes taken out of our Ladies
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
is so diuerse in his gifts and Heauenly operations for the good and welfare of the Church To these I may adde our Authors eight Beatitudes transcribed out of the Popish Pamphlets as all the other were as I haue prooued in my former Paralell for which hee quotes Matth. 5. as the Papists doe Now there are not eight but nine Beatitudes pronounced by our Sauiour in that Chapter the last of which to wit Blessed are ye when men shall reuile you and persecute you and shall say all manner of euill against you falsely for my sake c. Our Author and the Papists both omit and so dismember and abuse the holy Scripture to which no man can adde nor take away without apparant losse and hazard of his soule I will end and shut vp this Conclusion with the visitation of the Sicke which our Author makes one of his seuen Sacraments an absurditie solecisme and noualtie which I neuer heard nor red of yet in any Protestant or Popish Author But though this visitation of the Sicke be not a Sacrament as our Author dreames perchance because hee found it in the Common Prayer Booke yet I am sure it is a necessary duety which Gâ—d and Christ yea and our owne Church and Canons impose vpon all Ministers How then shall those Nonresidents and Pluralitie men excuse themselues either to God or Man especially in that Great and terrible day of Iudgement when Christ the Maister good and carefull Shepheard of the Sheepe who is alwayes Resident with his flocke and hath parted with his Blood and Life to purchase Heale and saue their soules shall summon them to giue an account of all the Soules which they haue lost or slaine though carelesnesse or sloth and to exact their blood at their hands who are so farre from visiting the sicke and diseased bodies of their forelorne Sheepe that they quite neglect their dead and sickly Soules which fester rot and pine away yea die and that for euer in their sinnes and trespasses for want of Spirituall phisicke and Cordialls to recouer them O the hard-heartednesse of these Woluish Murthering and Soule-deuouring Pastors Who thus neglect nay starue and butcher the very dearest deare and Loue of Christ his chosen and beloued flocke which hee hath purchased with his dearest Blood had they any of Christs Loue or Bowels of Christs Pittie and Conpassion nay any sparke of Grace or Nature in them they would not they could not nay they durst not so much vnderualue Christs bosome Friends his Lambes his Loue his Blood his Spouse and dearest members as out of Couetousnesse Sloth Sensualitie Pride Vnskilfulnesse or Negligence to put them ouer vnto hirelings which God himselfe condemnes as if themselues were either to great or good for to attend them Alas the meanest Soules cost Christ as much and so they are as deare vnto him as the greatest Monarches they cost the very Sonne of God his best and dearest Blood And dare you then aduance your selues so farre aboue Christ Iesus whose vnderlings and seruants you professe your selues as not to deeme those worthy of your sweate your paines and greatest care for whom Christ Iesus died As to preferre your case your pleasures your bellies skinnes and backes your honours profits and preferments nay your very Asses Swine and beasts before the wealth and safetie of your flockes whose rich and peerelesse Soules are more of price and value then tenne thousand worlds As to withdraw absent and alienate your selues so from them as to become meere strangers to them scarse to visit them once a quarter nay once a yere vnles your Tithes and priuate gaines induce you to it though God himselfe and 30. seuerall Councels enioyne both Bishops themselues and al inferior Pastors vnto a fixed constant and laborious Residence condemning al Nonresidency vnder paine of deposition As to assigne them ouer to some carelesse hireling as if that personall duty worke and seruice which God himselfe hath layd on Ministers might be transferred ouer at their pleasures and bee discharged by a Proxie without any wrong to God or to their Flockes whiles you your selues are feasting and wallowing in your ease and pleasures in some Peeres or Prelates Palace or at some Cathedrall Church or Colledge like so many Epicures or Tonne-growne Abbylubbers as Pierce the Plowman phraseth them or iâ—tting vp and downe at Court in Pauls or London streets in Plush in Sattins Veluets Silkes and cocked Beauers which affront the Heauens carrying whole Steeples on your backes at once as if you were some Knights or petty Lords or the onely proude and swaggering Gallants that the Court or Kingdome yeeld as if you were the very bride himselfe or Lucifers proud Priests and Prelates as old Chaucer stiles them and not the meeke and lowly Ministers of Iesus Christ Who are bound by sundry Councels though they are the greatest and the richest Prelates to cloath and furnish themselues with modest humble meane and cheape array and Housholdstuffe to testiâ—ie the lowlinesse and meekenes of their gracious hearts and giue example vnto others abandoning all Veluets Silkes and Sattins and such exoticke costly proud Pontificall and heart-swelling array which Christ and his Apostles neuer vsed as the badges of their pride and blemish of their Function without any thought or care at all of your forelorne and forsaken Flockes Well let me tell you thus much from my heart and the Lord of heauen fix it on and blesse to your soules that as your Nonresidencie and carelesnesse in feeding of your Flockes depriues you of the very name and function of Pastors in Gods sight and so you haue no right nor title to the Fleece in Gods account because you attend not on the Flocke so there is a day of Iudgement and an Audit comming wherein Christ Iesus the carefull Master-shepheard of your Pasture-Sheepe shall call you to a strikt account for all the Sheepe and Lambs of which you vndertooke the Charge requiring all their bloud at your hands and then what plea Apologie reply or answere can you make to mittigate or salue this bloudy and soule-slaying sinne What will the Statutes or Canons of our Church which tollerate Pluralities and Nonresidence in some certaine cases will a Facultie a Totquotâ— or any such dissipating Dispensations be any Estople or Plea in barre to Iesus Christ No no He hath certified you by that written word of his by which you shall be Iudged at the last that there is an Woe to euery idle Shepheard that forsaketh the Flock the sword shall be vpon his arme and vpon his right eye his arme shall be cleane dried vp and his right eye shall be vtterly darkened and that he will require the bloud of all his Flocke at your hands which no humane Lawes nor Dispensations can controule Wherefore you must needss incurre that euerlasting doome
necessary recreation of the Body in due time as for spirituall exercises of the soule In which passage you haue first a vilification censure and apparant branding of all such pious Christians for Sabath-breakers who haue most care and Conscience for to sanctifie and spend it in the hearing and meditating of Gods Word a Doctrine neuer heard of in the Church before Secondly a lash and ierke at all such holy and religious persons and in them at the very hearing and meditating of Sermons who are most diligent and forward to heare and meditate on Gods Word especially on that holy day which was principally sanctified for these very exercises and those others which attend it But no wonder is it if such finde fault with too much hearing who are loath to trouble themselues with ouer much or more then quarterly or monthly Preaching and then forsooth reading not their Texts alone but euen thâ—ir Sermons and their Prayers too for which they oft tâ—mes pray in ayâ—e of others for â—eare of taking to mâ—ch paines or trâ—ubâ—â—ng thâ—â—r heads with heauâ—nâ—y Notions which are full fraught with worldly cares with secuâ—ar and aâ—piring thoughts and proiects or some Politicall and State-affaâ—res Sure I am that Christ himâ—elfe and his Apostles did alwayes pray and preach with-out-Booke yea it is exprâ—ssely said of Christ That when hee had read his Text hee closed his Booke and gaue it againe vnto the Minister and then he opened his mouth and spakâ— not red vnto the people From whence then flowes this new inuented reading practise Certainely from slothfull and rare-preaching Ministers of superiour ranke who haue most time to â—on their Sermons and their Prayers because they Pray and Preach so seldome and therefore haue least cause to vse it Who to gratiâ—ie their owne lasie dispositions when as the very highâ—st calling in the Ministrie is not an ease an honour or domineering Lordship as most men make it but a worke which should not lessen but augement their labours to iustifie that receiued conceit that the very reading of the Word is Preaching and so by it to pull downe or diminish Preaching at the last and to coole the Zeale and forwardnesse of those Conscionable Faithfull and Laborious Ministers who Preach with Zeale with Power and Affection and vent their Hearts together with their words by their cold and lasie example haue laboured to promote this practise and bring it into fashion especially at the Court from whence it should descend Cum Priuilegio to all inferiour places and so eate out all powerfull Heart-warming and Soule-searching Preaching at the last yea and all diligent and conscionable hearing too For who would deeme that worthy hearing which the Minister thinkes not worth remembring who would lay vp that as treasure in his heart which the Preacher or the Râ—ader rather had neuer in his head nor hâ—art but onely in Booke Or who can thinke that hee either Prayes or Preacheth from the very abundance of his heart and the feruencie and strength of his affections who prayes or speakes but onely from his coppie and that pâ—rchance some others not his owne Yea how can any such Ministers exhort the people to remember what they heare when as themselues commit not that to memory which they Preach or how can the people euer thinke that those Ministers will taâ—e paines to practise what they teach in their liues when as they labour not so much as to imprint it in their mindes or that they duely instruct their families or Pray dayly with them in priuate as they ought who cannot Pray nor Preach by heart in publike This very vse and practise therefore as it is a meanes to bring the Ministrie into contempt and scorne so likewise it is the ready way to ouerturne all conscionable profitable and frequent hearing Preaching yea and practise too since lasâ—e Preachers make but drowsie hearers and key-cold slow and slothfull practisers No meruile then if our Author and those Reading-preachers condemne the hearing and meditating of Sermons as a Sabbath-breach and Iudâ—izing obseruation a most Prophane Blasphemous and Vngodly Doctrine who labour thus to eate out all conscionable diligent and painefull Preaching But of this enough Thirdly you haue here an opening of a gappe to sports pastimes and all licenciousnesse and prophanenesse on the Lords day which by our Authors Doctrine oft rather to bee spent in Pleasures Sports Festiuitie and Corporall recreations then in the hearing and meditating of Gods word for he condemnes this latter as a Sabbâ—th-breach but allowes the first as a worke and exercise that fits the day A Doctrine which would quickly eaâ—e out all Religion anâ— Vsher in all Prophaneâ—esse and wickednesse whatsoeuer and therefore had need to be suppressed in due time Well let our Author pretend Deuotion and the aduancement of it whiles he will yet this one clause and passage if there were no other were sufficient to bewray his pestilent dangerous and Popish Designes and to proclaime vnto the World that hee endeauours nothing more but to root out all true Protestant Piâ—tie and Deuotionâ— and to bring in all prophannesse vnder the very nameâ— and vizard of Deuotion which his Bookeâ— and Title seeme to praise and magnifie To these prophane and dangerous passages our Author ioynes some manifest and apparent contradictions in the seuenth place which I will but lightly touch In his Title Page he informes vs in the first and second Impressions That these his Priuate Deuotions and howres of Prayer were after this manner published by Authoritie of Queene Elizabeth 1560. his third Edition sayth that these were not published after but much after this manner In his Preface he condemnes all Prayers whatsoeuer that are made by priuate spirits or Ghosts of our owne yea the very prayers of priuate Ministers that are not Authorized by the Church how then can he iustifie these priuate Deuotions of his owne composed by his priuate and no publike Ghost or spirit vnlesse it were the Catholike and publike spirit of the Church of Rome Againe hee certifieth vs That all Deacons aud Ministers and much more Laicks then are enioyned by the Preface to our Common Prayer Booke to a set and constant forme of Prayer viz. To say the Morning and Euening Deuotions of our Church for their dayly and priuate Prayers What neede or vse then of these Priuate Deuotions if our Church confine mens priuate and daily Prayers to her owne publike morning and euening Deuotions Certainly they are altogether needlesse and superfluous vnlesse it be to ouerturne and thwart this Edict and Iniunction of our Church and to withdraw from vs the vse Practise of our publike Lyturgie and Common Prayer Booke Yea but he informes vs that his third reason of publishing these Deuotions was that they who by reason of their earnest letts and impediments were hindred from the publike might haue here a dayly and deuoute order of priuate Prayer wherein to exercise
themselues and to spend â—ome howers of the day at least in Gods holy worship and seruice But questionlesse those who can finde no leasure for the publike will hardly find whole vacant howres euery day at least for these his priuate deuotions his Praeface therefore is but a meere Rebutter and Counterplee to his Booke and a contradiction to it selfe Our Author informes vs in anotheâ— place that Marriage is a Sacrament yet he sticks not to record it that there are times and seasons of the yeare when Marriages are not to be solemnized because they are times of holy Festiuitie and Ioy which are fit onely for such holy Exercises without other Auocations Marriage is a Sacrament therefore not fit for holy times therefore no such holy exercise It is a ioyfull and festiuall Ordinance and alwaies hath bene so reputed therefoâ—e vnseasonable for festiuall and ioyfull seasons this is our Authors learned Argument which needs no other Respondent but it selfe But if Marriages as our Author reasons be incongruous and vnlawfull at festiuall ioyfull and holy seasons then by consequence they are vnsutable and vnlawfull at any season At times of solemne Fasting and Abstinence so himselfe doth reason in the selfesame place because it is a Festiuall pleasurable and ioyfull Ordinance of God At ordinary common and vnholy seasons because it is a Sacrament as he stiâ—es it or an holy Ordinance and so incongruous vnseemely at such vulgar times And so altogether vnlawfull at any season and then no Sacrament Or if a Sacrament then lawfull at any season whatsoeuer which nullifies these non-liâ—et times of Marriage which are no other then the very Deuilsâ— as Saint Paul affirmes A manifold and notable contradiction and yet behold another as worthy note as this Offenders saith hee against the fourth Commandement are they that spend this holy Festiuall away in idle and vaine sports that eate and drinke and discourse and sleepe it way and yet presently in his sixt Diuision he informes vs That the Church allowes the ioyfull Festiuitâ—e of this high and holy day as well for the necessary recreations of the body in due time as for spirituall exercises of the Soule and that they are Sabath-breakers who vnder pretence of seruing God more strictly then others especially for hearing and meditating of Sermons do by their Fasts and certaine Iudâ—izing obseruations condemne the high and ioyfull Festiuitie of this holy day a pregnant and Diametrall contradiction Again he informes vs That it is the fourth Precept of the Church to repaire vnto the publike Seruice of the Church for Mattens and Euening Song and other holy Offices at times appointed And yet hee hath published these priuate Deuotions and Howers of Prayer of purpose to detaine vs from them For he that shall diligently and constantly obserue the one in publike cannot possiblie discharge the other in priuate in his daily practise especially if hee vse our morning and Euening Deuotions at home in priuate as our Author and our Common Prayer Booke dâ—e both inioyne him Againe he enumerates the Visitation of the Sicke among the seuen Sacraments and yet afterwards hee rankes it among the corporall workes of Mercy If a corporall work of Mercy only how then a Sacrament If a Sacrament then no corporall worke of Mercy I wil conclude with that in his prayer for the dead where our Author in his second Edition thinking to auoid this Rocke of praying for the dead by obliterating the word them and transposing with this Prayer in this manner And these to be repeated with the Prayers following vntill the Soule bee departed doeth split himselfe vpon the selfesame Rocke againe at least vpon the Rocke of contradiction praying for the party departing being yet aliue that he may receiue his dead body which must be buried in the earth to be ioyned with his Soule c. If the body bee dead and ready to bee buried how is the man aliue if the man be dead as well as the body as hee must be or else the body is not dead how is this then no Prayer for the dead A Prayer for a dead body must be a Prayer for the dead or else a dead body must bee a liuing man I could muster vp some other such-like contradictions but that breuity contradicts me and calls me to my last Conclusion To wit That this Booke of Priuate Deuotions or Howers of Prayer is scandalous and pâ—eiudiciall to our owne and aduantagious onely to the Church of Rome Scandalous I say it is to our owne Church First because it makes or at least endeauours for to make one of the most renownedst members of our Church euen that vnparalelled Queene Elizabeth of blessed memorie the Patronesse Protectresse of all these points of Popery that are published and vented in it Secondly because it giues Papists Brownists Anabaptists Separatists and Nonconformitans occasion to bost report and bragge and many Religious and Vnderstanding persons both of our owne and other Churches to feare and suspect that our Church after so many glorious Triumphes ouer all Romes greatest Champions who haue yeelded vp the wasters to vs and proclaimed vs victors by their silence for some few yeeres past is now degenerating from her ancient Sinceritie Puritie and Glory and Backsliding and inclining to her former Popish superstitions since shee doeth Harbour Nurse and traine vp such gracelesse Sonnes and viporous Children in her bosome as dare prooue open Aduocates and Proctors for the Church of Rome to iustifie her Assertions euen in her owne Domestique Consistorie and that without any Ecclesiasticall controule or censure That shee is now swayed by some such Collauding and Temporizing Prâ—lates and Diuines who out of ignorance carelesnesse wilfulnesse or affection giue publique Conniuance Countenance and Approbation not onely to the persons but likewise to the Papisticall and Arminian writings Doctrines and Deuotions of these Vnnaturall and Treacherous Children who would betray their Mother to the Church of Rome as appeares by their Licensing and Countenancing of these Popish Deuotions and Maister Mountagues writings and their suppression of all such bookes as giue any answere to them which hath caused many both now and heretofore to disaffect the â—â—scipline and Gouernment of our Church and to condemne not onely the persons vices Pride Lordlinesse Idlenesse Flâ—tery Luxury Nonresidency and Monstrous liues but euen the very calling of our Bishops which in it selfe is Honourable Lawfull Good and vsefull in the Church especially if it be rightly managed as Antichristian and repugnant to the word of God both to their owne and our shame and scandall These are the common bruites and rumours these are the feares and iealousies these are the scarres and blemishes yea these are the scandalous and noxious fruites I speake it euen with griefe and shame because I know not how for to disprooue them or excuse them vnlesse â— plead ignorance or carelesnesse which are no plea in Law much lesse in Gospel
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
by these latter and refined Impressions where these Howers are expunged and betake himselfe vnto the first and worst Impression onely and will hee not much more doe the same in his owne Deuotions if occasion serue will hee not easily disclaime the latter and owne his first Impression which hee neuer yet recanted if Popery should once get head among vs as it now begins to doe apace yes verily Wherefore since hee hath taken this liberty to himselfe to waiue the last and cleaue vnto the first Impression onely of these priuate Prayers so he must giue vs leaue as wee haue done to doe the like with his Deuotions and Howers of Prayer especially since the first Edition of them was neuer yet suppressed nor recanted so that this excuse doeth more condemne then quit and no wayes helpe nor cleare our Author If it be now replied that his former Editions may be all suppressed and that a further Index expurgatorius may passe vpon them till all their Popery and Errors are quite cleansed out I answere first that most of the former Impressions be already vented and dispersed into sundry mens yea into Papists hands who store them vp as Iewels and Monuments of their Church and our defection from our selues to them therefore it is now impossible to suppresse them Secondly those who should haue suppressed and crushed them in the shell are now such Sanctuaries and Shelters to them that in steed of suppressing them they intercept such Bookes at Presse as giue any answere or reply vnto them not suffering them to passe the Presse on any tearmes when as they should in Iustice either Licence both or neither at the least and not one side alone And is there any likelihood then of calling in these Popish Deuotions which are thus guarded and protected euen in dâ—spite of Parliament which labors for to Damne them Thirdly no Index expurgatorius but onely an Ignis expurgatorius can cleanse them from their Popish drosse The whole frame and almost the moitie of their subiect matter is meerely Popish as I haue already proouâ—d and can any thing then but fire and fagot refine and purge them as they ought to be And why should they not bee purged and refined thus Are they not a publike brand and blemish to our Church and a strong record against our cause Are they not a great aduantage to our Popish Aduersaries and a griefe and eye-sore to our Friends and all that wish the wel-fare of our Zion Can any thing but fire expiate their guilt or satisfie and wipe off that disgrace that brand great dishonour which they haue brought vpon our Religion and our Church If Doctor Mocketts Booke if Maister Eltons Booke vpon the Commandements for some few points of Puritanismâ— onely as they stile it in the burning of which Master Cozens and his Patrons had the greatest hands though they neuer stird nor spake as yet to my remembrance against any Popish Treatises whatsoeuer If Paraeus his Booke himselfe being but a meere Forraigner and out of our Kings Alleageance for one meere point of State against the Supremacy of Kings were so solemnely burnt with all the ignominie and disgrace that might bee and could not haue the happinesse nor fauour of an Index expurgatorius to wipe out these their Errors in some new Impressions shall Master Mountagues shall Master Couzens his Booke he being a Minister of our owne Church at least in outward shew and not a forraigner as Paraeus was wherein there is twentie points of Popery broached at the least wherein there are sundry prophane and dangerous passages and Popish absurdities wherein the Sacred ashes Fame and Pietie of our Religious and renowned Queene Elizabeth are Prophaned and made the Shelters and Patronage of Popery and the very Doctrine and Practise of our Religion are highly violated finde so much fauour and vniust coniuance as to escape the fiery flames which these haue vndergone God forbid Certainely though Master Couzens hath a singular facultie in altering and purging of our Common Prayer Booke where hee hath purged out Ministers and put in Priests of purpose to bring in Masse yet it is requisite that these Bookes of his should bee at leastwise purged from their Prophane and Popish drosse by such solemne and publike flames as will desolue them into ashes and quite annihilate that publike scandall and purge out those deepe-died blots and open scarres which they haue iustly brought vpon our Church So that this fourth excuse is weake and bootelesse If any obiect that many of those Popish points which I haue laid vnto our Authors charge are not directly broâ—ched but onely wrested and inferred by strained collections from certaine passages in these his priuate Deuotions of which I ought to make the best construction I answere first that sundry of the points as that of Canonicall Howers Mediation of Angels Prayers for the Dead Seuen Sacraments Canonnization of Saints The Apostolicall and Diuine Institution of Lent Auricular Confession to a Priest The approbation of Priests and Altars and with them of Masse The inhibition of Marriage at certaine seasons and the Authoritie of the Church of Rome our Authors best beloued Mother with sundry others are so particularly and clearely set downe in positiue words and the residue of those Popish points so necessarily and plainely deduced from his words and meaning being Paraleld with those Popisâ— Authors from whence they were extracted that he who runnes may plainely read them and I should haue wronged our Author much had I not made such Expositions of his words which will properly brooke no other construction then that which hath beene giuen them Secondly the whole frame and modell of these Deuotions together with the subiect matter of them were wholy borrowed and consarcinated out of Popish Tractets and Deuotions and besides our Authors end and drift in publishing them was no other but to serue and vsher Popery into our Church as I haue already prooued No charitie therefore ought so farre to foole or blind mee as to put out mine eyes or cause mee for to thwart the very meaning words and purpose of our Author to excuse his guilt which is so grosse and obuious to the eyes of all men that I should but contract my owne guilt in abating his Lastly let such who make this Plea consider that it alwayes hath it is and euer will bee the beaten rode and method of all insinuating and seducing Spirits to couch and broach their Errors at the first as warily and sparingly as may be and to scatter some seeds and kernels of them here and there in shorâ— obscure passages and not to sow them thicke together but with some intermixed truethes for feare of present discouery that so they might spring and grow vp by degrees till they haue gotten strength and force to grapple and encounter with the Trueth in open field This the common prouerbe and the experience and practise of
all Ages testifie Whence the Fathers in the Primitiue Church who knew that Heresies must bee alwayes crushed in the shell haue beene so iealous ouer springing Heretiques that they haue sifted euery Sentence word and â—yllable of their Writings to the bran and giuen them that interpretation alwaies which was most â—utable and consonant to their Hereticall and pernitious purposes and intents when as thâ—y would haue borne a more faâ—ourable Orthodoxâ— and â—ayrer construction had they beheld them onely with the eyes of Charity and not of Iustice prouidence and discretion too And is not this our Authors practise Doth he noâ— cunningly sow and intermixe his Tares and Drugs of Popery with seeds of Truth and Scriptures doth not he like a Nurse or skilfull Physitian sweeten his Popish Pills and bitter Potions with some sugered and pleasant ingredients and adorne the poysonous and rotten carkas of his Bookâ— with the Saint-like Stile and Title of Deuâ—tion that so his truthes his pietie and glosing Title might draw downe and vent his Romish Errors pylls and poysonous Potions Why then should a-any out of a blinde and â—oolish Charitie extenuate or conceale his treacherous and seducing Practises or quaâ—f off these his poysonous though health-promising Poâ—ions to his owne and others hurt and not diâ—ulge and and lay them open to the view of all men in the amplest manner that so they might auoide and shunne them more Well let other men conâ—iue and wincke at Errors and smooth ouer slight or disregard or else extennute falâ—e or skinne-ouer these Popish passages Doctrines and pernicious practises of our Author whiles they will out of a foolish pitty or delâ—ded Charitie which is the only meanes to spred their poyson and contagion farre and neere and to betray our Church and Truth into our enemies hands without resistance Yet my poore Iudgement and my Conscience tell me that I cannot act a greater or higher part of Loue and Charitie to God to Church to State or to the ouer-credulous and secure soules of men who are apt to swallow all that comes to hand without suspition then to Anatomize and rip vp all those hidden vaines wherein the Romish and soule-slaying poyson of these Deuotions lye and to display them to the World that so men might shunne their venome and Infection for all future times In which I haue gone so euenly betweene the Author and the Trueth that all Circumstances being well considered I hope I haue neither gone to farre in strayning of the Words and meaning of the one nor fell to short but where my ability and leasure could not reach in vindicating the wrong and quarrell of the other which cleares my Innocency and falsifies this Excuse The last excuse which may be made and pleaded for our Author is that which the supposed Printer but in truth the very Author makes That whateuer reproachfull Imputations haue beene cast vpon the Author or his Booke by the maleuolency of some dispositions of the times who make this Booke of his an Apish imitation of Romish Superstition yet he is a faithfull Minister though inferior vnto most a clause which neuer came from any Printers quill who alwayes doe applaud their Authors not depresse them thus and a Member of the Church of England and that he and others who were therewith acquainted before the Printing of the Booke are as ready to ingage their credits and liues in defence of the Faith of the present Church of England by Law established and in opposition of Popery and Romish Superstition as any other therefore the Author and his Worke are guiltlesse To this I answere First that these are but the Printers vaunts and bragges if Titles may bee credited and not the Authors Plea who ought to iustifie and acquit himselfe But admit it be the Avthors proper Plea as in truth it is though the Printer beare the name I answere in the second place that our Author may be to partiall a Iudge in his owne behalfe and therefore he must reâ—erve himselfe to such impartiall Iuges who can iudge more clearely of him then himselfe and that not by hiâ— words alone but by his deedes by which he shall be iudged at the last Wherefore wee must not wholly dote vpon our Authors or the Printers words but sentence or acquit him by his workes Now it is as euident as the Sunne at Noone-tide that these Deuotions of our Author are wholly Popish both in Method Manner Forme and Vse and all concurring circumstances as this Suruay and Censure of them prooues Why then should we ballance or Iudge him by his own or by his Printers smooth and glosing words which are contrary and repugnant to his Workes If Wordes or ample protestations of Sincerity and Loyalty to the Truth and Church might passe for currant Then Heretiques who alwayes giue good words protesting that they are for Christ and for his Church when as yet they war against them vnder these pretences might alwayes scape vnsentenced and vndiscouered and passe for Orthodox zealous and true hearted Christians Hee therefore who professeth himselfe a Christian a Protestant or faithfull member of our Church and would hâ—ue others deeme him so â— must declare himselfe to be such a one not onely by his words but by his fruits and actions which if they contradict his speeches as our Authors doe they are so farre from expiating the guilt that they doe but propalate and discouer the hollownesse and treacherie of his heart and subiect him to the sharper censures It skills not then what Verball protestations our Author or the Printer for him make since these his Howers of Prayer which would vsher Popery into our Church againe with publike approbation vnder the name and Standard of our blessed Elizabeth to baffâ—e and cheate vs of that Orthodox pure and vndoubted Religion which we haue so long and happily enioyed in peace in wealth and all variety of outward blessings and therefore should not now begin to loath and cast it off at last together with his alteration of our Common prayer Booke and putting in of Priests for Ministers his ingrossing of Popish Prayer-Bookes Portuasses and Deuotions for sundry yeeres and his curious and costly binding and stamping of them af-the Popish manner his forwardnesse in suppressing such Parallels and Answers as were written against Master Mountague his bosome freind and brother in euil without any lawfull warrant his causing 280. waxe Tapers to bee lighted in the Cathedrall Church of Durham on Candlemas day last past as I haue heard with the publik bruite and same of most that know him proclaime him an open and professed Papist an industrious Factor and an vndoubted member of the Church of Rome whose good he wholy labours and no true member of our English Church Since therefore our Author hath now nothing left to iustifie or excuse his person or this worke of his which is so derogatory and scandalous to our
Printers Epistle to the Reader annexed to the third Edidion The Difference between Mr. Cozens Deuotions the priuate Praiers authorized by Qu Elizabeth * Pag. 3. to 9. A Paralell of Mr. Cozens Deuotions with the Papists a Laur. Kellams Manuell of Prayers Printed at Dâ—way 1624. * Manuall of Prayers b Sesâ—â—o 24. Decret de Reform Mâ—trimonii cap. 10. c Printed at Aâ—twerp 1621 Bellarmines Christian Doctâ—ine cap. 7. d Iames Ledesma his Christian Doctrine Printed 1609. cap. 2. Gropper Institut Colon. Agrip. 1546. Bellarmines Christian doctrine cap. 3. p. 15. I finde not the Creed nor the Lords Prayer thus diuided into Articles and Petitions in the Prayers of Queen Elizabeth or in our CoÌ„mon Prayer Booke or â—ther ProtestaÌ„t Authors but only in Popish Writers out of whom no doubt they were transcribed a Gropperi Institut Ledesma his Catechisme or Christian Doctrine cap. 5. b Matthias Ceschâ— Otium Spirituale pag 108. Our Ladies Primer c Our Ladies Primer Otium Spirituale pag 108. Ledesmas Christian Doctrine cap. 13. Bellarmines Christian Doctrine cap. 7. d Of this Mr. Cozens had formeâ—lâ— made meâ—tion and therefore he omits â—t here e Our Ladies Primer Croppers Institut Oâ—â—um Spirituale p 105. Ledesma his Christian Doctrine cap. 15. Vaux his Catechisme c. 4. Bellarmines Christian Doctrine cap. 9. pag. 205. f Bellar. Ib. pag 209. g Our Ladies Primer OtiuÌ„ Spirituale p. 106. Ledesma cap. 17. Bellarmines Christian Doctrine cap. 11. Groppersâ— Institut h Otium Spirituale p. 113.114 Gropperâ— Institut Vaux his Catechism cap. 5. i Ledesma c. 17. Our Ladiâ—s Primer Otium Spirituale p. 106.107 Gropperâ— Instit. Bellar. Christ. Doctr. cap. 13. k Otium spirituale p. 107. Ledesma c. 17. Our Ladies Primer l Otium Spiritualeâ— p. 109. Our Ladies Primer Ledesma cap. 17. Bellar. Christ. Doctr. cap. 15. m See the Authors at q Gropperi Institutio n Our Ladies Primer Cropperâ— Instit. Ledesma cap. 18. Otium Spirituale pag 110. Bellar. Christ. Doct. cap. 14. o Our Ladies Primer Horas Neustr Sennora Otium Spirituale p. 112 Ledesma c. 14. Gropperâ— Instit. Bâ—llar Christ. Doct. cap. 19. p Gropperi Instit Otium Spirit p. 112. q Our Ladies Primerâ— Otium Spirit p 114. Gropperi Institut Bellarm. Christ. Doctr. cap. 22. r De Bonis Operibus â—n partic lib. 1. cap. 11.13 s Moral Instit. pars 1. l. 9. cap. 2. to 6. t Notes on Acts 10. Sect. 6 u Our Ladies Primer in Latine and English Printed at Antwerp 1604 Folio 199. Laâ—r Kellams Manuell 1604. p 1. x Ibidâ— Fol. 202 Otium Spirit pag. 30. y Ibid. fol. 202 Otium Spirit Pag. 31. Horas Neustr. Sennora â—ol 10. z Kellams Manuell of Prayers pag. 8. a Otium Spirit p. â—5â— 159 * Laur. Keâ—lamâ— Manuel Pag. 21. b Pag. 230. to 241.246.247 c Horas Neustra Senâ—ora Fâ—l 11. d Romanumâ— Pâ—inted at Antwerpe 1574. pag. 272. e Kellams Manuall pag. 80. f Interlegeâ—â—â—sas delinquiÌ„tur inter â—urâ— peccatur innocentia nec vbi defeâ—ditur reseruaetur Qui sediâ— crimina vendicatâ—rus admittit vt reus innocens pereat fit nocens Iudex Cypr. Epist l. 2. Ep. 2. Donato g Lucri â—onus est odor ex re qualibet Suetonij Vespatian c. 23. Vnde habeat nemo quarit sed oportet habere Iâ—uenal Satyr 14. h Aurea nunâ— verè sunt saecula plurimuâ— auro venit honos auro conciliatur amor Ipse licet venias Musis comitatus Homerâ— Nil tamen attuleru ibis Hâ—mere foras Ouid de Arte Amandi l. 2. * 1 Cor. 12. v. 9 10. i See Acts 2 3 to 12. 10.46 11.15.17 k Math 5.11 l Reuel 22.18 19. Deut 4.2 c. 12.32 Iosh. 1.7 Pro. 30.6 m Math. 25.36.37 43 44. Iam. 1.27 5 14 15. n Visitation of the sicke o Canon 67. p 1 Pet. 5 4. Iohn 10 11. Heb. 11.20 q Psalm 121. Math. 23 20 Isay 27.3 Ier. 23 3 4. Isay 40 11. Ezech. 34 10 11.12 r Ioh. 10 11 17. Act. 20 28 1 Pet. 1 18 19 Ehp. 5.25 26 27. s Heb. 13.17 Ezech 33 6 8 Ier. 23 1 2 Eze. 34 9 10. t Ier. 23 1. Ezec. 34 3 4 5 8. Mr. Perkins on the 6 Commandement u Cant 4 1 7 5 10.11 6 4 5. 7 6 10.11 Act. 20 28 * Ioh. 21 15 16 17. Ephes. 5 25.29 30. dâ—ut 32 10. Psal. 17 8. Zach. 2.8 * Ezech 34.2 3 8. 44 8. Zech. 11 5. Iohn 10 12.13 x Eiusmodi apud Deum praetii sunt qui vno Christi sanguine sunt redempti nec interest qua quis conditione natus sit cum in Christo aequaliter renascamur Hierom Epist. ToÌ„ 1. Epist. 14. c. 5. y 1 Cor. 8.11 12. Act. 20.28 Rom. 14.15 z Deliciis occupati gregis Domini damâ—a non curant Hierom. Comment lib. 11. in Ezech. c. 34. a Cadit Asina est qui subleuet eam Perit anima nemo est qui reputet Optimi videlicet estimateres rerum qui magnam de minimis paruam aut nullam â—e maximis curam gerunt Sed liquido dâ—tur intelligi patientius ferimus Christi iacturam quam nostram Bernard de Consid. lib. 4 cap. 6. a 2 Chron. 13.10 11. Prou. 27 23. Isay 40 11 leâ— 3 5. 6 3. 23.4 Gen. 31 39.40 Eze. 34 2 to 18. Zech 11.4 5 7 17. Mal. 2.7 Acts 20.18 20 28. Iohn 10 3.4 14 21.15 16.17 Rom. 12 7 8. 1 Cor. 9 7 to 17. Phil. 2 20 21 26. Col. 4 17. â— Thes. 2.7 8 9 5 12. 2 Thes 3 10. 1 Tim. 3 5. 4 12 13. 5 17. 2 Tim. 4 1 5. 1 Pet. 5 2 3 4 b Apostolor Canones cap. 13 14 15 37 57. Concil Nicaenum Can. 15.16 Eliberinum can 19. Arâ—latense 1. can 2 22. 2 can 12. Antioch can 3 17.21.22 Sardic can 1 2. â— 15 20. Constantinop 1 can 2. 6 can 8 Carthag 3 can 38 4. can 27.5 can 5 6. câ—n 15 16. Apâ—ric can 38. Agatense can 64 Chalcedonense can 3.10 20 23 25. Turonense 1 can 11 â—3 can 4. Toletanum 2. can 4 11. can 2. Aurelianense 2. can 14.3 can 11. Bracarense 3. can 8. Palatium Vernis can 12. Nicanum 2. can 10.15 Areâ—atense 4. can 3.10 Cabilonense 2. can 52 54. Aquisâ—ra can 45 50 71 87. sub Ludou Pio can 11 16. Parisiense lib. 1 cap. 21 36. Meldense cap. 28 29 â—6 50. Valentinum cap 14 16. Capit Graecar Synod cap. 1 ca 5 6 11 12. Tridentinum Sess. 6 cap 1 2. De Reformat Sess. 7 cap. 2 3. de Reformat sess 14 de Reformat can 8 9. sess 23. can 1 16. c Nunc leua oculos tuos et vide fi non aeque vt prius pellicula discolor sacrum ordinem decolorat Quid sibi vult quod Cierici aliud esse aliud videri volunt Id quidem minus castum minusque sincerum Nempo habitu milites quaestu Clericos actu neutrum exhibent Nam neque pugnant vt
A BRIEFE SVRVAY AND CENSVRE OF Mr COZENS His Couzening Deuotions Prouing both the forme and matter of Mr Cozens his Booke of Priuate Deuotions or the Houres of Prayer lately publâ—shed to be meerely Popish to differ from the priuate Prayers Authorized by Queene Elizabeth 1560. to bâ— transcribed out of Popish Authors with which they are here paralelled and to be scandalous and preiudiciall to our Church and aduantagious onely to the Church of Rome By William Prynne Gent. Hospitij Lincolniensis MAT. 7.15 16. Beware of false Prophets which come to you in Sheepes clothing but inwardly they are rauening Wolues Ye shall know them by their fruits 2 COR. 11.14 15. For Satan himselfe is transformed into an Angell of light Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousnesse whose end shall be according to their workes Printed at London 1628. To the Right Honourable the Knights Citizens and Burgesses of the Commons house of Parliament now assembled RIght honorable thrice worthy aâ—d true Christian Senators your pious zâ—ale and zealous pietie in questioning some Popish and Arminian Bookes which haue beene lately published and I would I could not say authorized and patronized by some spurious and Romanized if not Apostalized Sonnes and Pastors of our Church to the inquietation of oâ—r State the hâ—zzard of our Church the propagation of Popâ—ry and Arminianisme the beâ—râ—ying of the truth the encouragement of our Enemies and the inexpiable blemish of our orthodox and Apostolicall Religion hath as at first inuited me to pen so now emboldened mee to pâ—blish and dedicate this BRIEFE SVRVAY and Censure of Masteâ— Cozens his cozening Deuotions to your Honours if not to animate helpe or further yet at least to ease you in the Anatomie and cleare Discouery of that virulent and popish poyson which is couched in the veines and cloaked vnder the Coule and Saint-like habit of those new Deuotions which now expect nay neede your doome and censure As it fares with potent States and ample Cities that they can no sooner want an enemie abroad but presently they finde and feele some foes at home so hath it of late befell our Church who hauing secured her selfe against the feare of foraigne Enemies by those sundry victories and glorious Trophiâ—s which her Tyndall her Fox her Iewell her Rainolds her Whitakers her Fulke her Perkins her Abbot her Whites her Willet her Morton her Vsher and her other learned Woâ—thies haue oft-times gained ouer Romes Master-Champions and greatest Goliahs who proclaime vs Victors by their long continued silence is now endangered and almost surprised by Couzning and Domesticke foes who in fighting for her doe but warre against her her foraigne peace hath bred her warres and iarres at home and raisd a Troian Horse within her bowels which is like to set her all on fire at vnawares vnlesse some showers of soueraigne Iustice quench her flames Now blessed be the God of heauen who hath infused this Christian prouidence and zealous care into your pious hearts to single out these wilie and friend-seeming enemies of our Church before you haue seized on those rauenous and oppressing Wolues which prey vpon our State What Authority and right a Parliament hath to deale in Ecclesiasticall affaires to patronize Religion to vindicate plead its cause and to arraigne conuent and censure such who violate the setled and receiued Doctrines of our Church let Christ Iesus testifie who informes his Apostles and Saints that they should be brought not onely before Councels and Synogouges but likewise before Kings and Rulers that is before secular Magistrats not for temporall and State affaires onely but for his name sake and for bearing witnesse to his truth and Gospell Whereby hee admits that temporall Magistrates may intermeddle with Religion if occasion serue Whence it was that not onely Iohn the Euangelist and other Christians in the Primatiue Church were conuented before temporall Magistrates for matters of Religion but likewise St. Paul himselfe was by the very Iewes themselues accused before Faelix Festus and Agrippa for his very preaching and Doctrine before whom he pleads his cause and at last appeales to Caesars iudgement seate euen in these particulars of Religion which he would not haue done had not Princes and secular Magistrates a Iurisdiction and Prerogatiue as well in Church as State affaires Not to trouble you with the petition of Mr. Iohn Witcliffe to the Parliament in the time of Richard the 2. for the Reformation of the Clergie for the weeding out of many false and the establishment of sundry Orthodox pointâ— of Doctrine in our Church his seuerall posiâ—ions That the Parliament or temporall Lords might lawfully examine and discusse the State the disorders and corruptions of the Church That they might lawfully and deseruedly yea that they were bound in conscience vpon the discouery of the Errors and corruptions of the Church depriue her of all her Tithes and temporall endowments till she were reformed And that any Ecclesiasticall person yea the Pope of Rome himselfe might be lawfully accused censured and corrected by Lay men do sufficiently confirme your Parliamentary praerogatiue in matters of Religion Not to recite the opinions and Resolutions of two reuerend and learned Praelates of our Church Iewell and Bilson who both acknowledge that Ecclâ—siasticall or Church affaires and matters of Religion both may and haue been alwayes debated determined and setled in Parliament as well in former as in latter ages Our Common prayer-prayer-booke our Articles and our Homilies in which the body of our Religion doth subsist which are all established and setled in our Church by Act of Parliament together with Articuli super Clerum 1. E. 2.36 E. 3. c. 8.1 R. 2. c. 13.15.2 H. 4. c. 25.4 H. 4. c. 17.2 H. 5. c. 7.26 H. 8. c. 1.2.27 H. 8. c. 15.28 H. 8. c. 10.31 H. 8. c. 9.14.32 H. 8. c. 15.26.33 H. 8. c. 31.32.34 35. H. 8. c. 1.35 H. 8. c. 5.1 Ed. 6. c. 1.2 2. 3. Ed. 6. c. 1.19.20.21.23.3 4. Ed. 6. c. 10.11.12.5 6. Ed. 6. c. 1.3.12.1 2. Phil. and Mary c. 8.1 Eliz. c. 1.2.5 Eliz. c. â— 28.27 Eliz. c. 2.39 Eliz. c. 8.1 Iac. c. 4.11.12.3 Iac. c. 1.4.5.7 Iac. c. 8. and sundry other Statutes both in the times of Popery when as Clergy men had the greatst iurisdiction and command and since for the establishing and setling of Religion the ordering of Ecclesiasticall persons and affaires and the suppression of haeresies and haeretiques doe abundantly testifie that the Parliament hath an ancient genuine iust and lawfull praerogatiue to establish true Religion in our Church to abolish and supprâ—sse all false all new and counterfeit Doctrines whatsoeuer and to question and censure all such persons who shall by word or writing oppugne the setled and receiued Articles and Doctrines of our Church what euer some ignorant or