others that were therewith acquainted before the printing of the Booke Stay a little I pray you for my memory is bad if your period be long who were those that were acquainted with the booke before the printing of it Were they Iesuites or of what profession were they But I will not presse you too farre least I loose my labour Onely goe on with your sentence who are as ready to ingage their credits and liues in defense of the faith of the present Church of England by Law established and in opposition of Popery and Romish superstition as any others doe with griefe obserue the maleuolencie of some dispositions of these times with whom a slip or misprision of a word or two as liable to a faire and charitable vnderstanding as otherwise doth not onely loose the thankes due for all the good contained in the worke but also purchase to the Author a reprochfull imputation and way-making to Popish Deuotion and apish imitation of Romish superstition Nay I pray you Mr. Printer continue out your speech to the end And howsoeuer he may be requited for his paines herein he shall neuer depart from his good intention and wishing that the reader may at all times and for all occasions be assisted with diuine grace obtained by continuall prayer And for the misdeeming Censures and detractions of any hee feareth them not but rather hopeth that his prayers to God for them wil be more beneficiall to them then any their Censures or detractions can be any way preiudiciall to him who doth in this and all things else humbly submit himselfe to the judgement of the Church of England whereof he is a member and though inferiour vnto most yet a faithfull Minister Haue you said all Mr. Printer Now surely I cannot but smile to see how pretily and smoothly you can plough with anothers he yfer what an infinite disproportion there is betweene your style and your person and yet both you and your leare-father are strongly conceited that you are able to cosen all the world by making them beleeue that you are the man that framed this Apologeticall Epistle Alas you doe but dance in a net all this while Do not you thinke I smelled your cunning conueyance till now Or doe you thinke the world is so simple as to prayse or applawd you for the Author of this your pretty witty Epistle And now by the Epistle it selfe will I conuince it to be a very packe of knauery And to put you out of conceit that you are the Author of this Epistle Mr. Printer I will goe no farther then the last words of it Dare you be so bold with the Author who is no small man and hopes yet to be greater at least for his good seruice in this booke as to say he is inferiour to most I know this neuer came out of your lips though it went through your presse Ex vngue leonem This could not come but from the modesty of the Author himselfe or from some frend to helpâ— out at a dead lift But be it his or yours or whose iâ— wil be I wil be bold to go ouer the rest where I lâ—â—t You say your Authors 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 others Hoe there Here Master Printer I must tell you you take a greater ingagement vpon you then your credit wil be taken for If they should openly by word as here you haue set downe in print ingage themselues in this point euen the principals if they should haue as little credit giuen them as the surety they may blame themselues Verba quid audio cum facta videam Let this booke speake for them whence a Iesuite may conclude farre stronger arguments to assure the Church of Rome of these her sonnes Then the Authors themselues with all their powerfull eloquence can â—uer perswade vs that they are the true brâ—d sonnâ—â— of the Church of England The Iesuites haue the Aâ—â—â—ors booke to shew a prooâ—e vpon Record but we haue nothing to shew but a poore Epistle and that written in the Printers name And how shall they euer ingagage their credits and liues in defence of the faith of the present Church of England by law established a clause of some waight had we any better authoritie for it then the single assertion of a Printer who haue beene both so prodigall of their Credit aduenâ—urous of their liues if the lawes established be of any force and all to win countenance and credit to the holy Catholicke Church of Rome and who will belieue that they will oppose Popery that labour to aduance it and to suppresse the truth of the Gospell by law established in the present Church of England Or how shall they oppose Romish superstition that tooth and naile would haile it in by head shoulders in a most superstitious forme of Romish deuotion But you proceed and say They doe with griefe obserue the maleuolency of some dispositions of these times with whom a slip or misprision of a word or two as liable to a faire and charitable vnderstanding as otherwise doeth not onely loose the thankes due for all the good contained in the worke but also purchase to the author a reprochfull imputation of way making to Popish Deuotion and apish imitation of Romish superstition O good God What a packe of hypocrisie and senselesse absurdities and shamelesse impudencie is here All their damnable foysting in of popery and that no lesse then infidell prayer for the dead must be excused for sooth and all the blame laid vpon the maleuolency of some dispositions of these times And who are those and why maleuolent surely those that espying the craft of Iesuited spirits in these our dayes in broching grosse and palpable Popery dare oppose themselues and cry out against such bold attempts These be the men of a maleuolent disposition in these times and all because these times doe breed such Iesuited spirits And therefore no maruaile if the author of this booke cannot but greeue that his Popish booke cannot finde a generall approbation But they are maleuolent as with whom a slip or misprision of a word or two c. But a word or two at the most misprinted or misplaced the matter of all this maleuolency Nay but a slip or misprision of a word or two Why we know that in Coyne he that is the author of a slip and would vent it for the Kings Currant Coyne is guilty of treason Now much more a slip or false doctrine foysted in for Gods Currant siluer such a slip once broched is an errour but stiffly maintained it becomes an heresie And is not this such a slip here A most wicked Popish doctrine was published by the Author or Authors in print namely Prayer for the Dead against the Faith and Doctrine of the Church of England and yet
for Satan haply to worke vpon Yea and this ten weekes limitation from 〈◊〉 by the Authors allegation falls vnhappily if wee goe according to the course of Natures rules vpon the most dangerous 〈◊〉 of the yeâ—re the Springtime wherein the blood and spirits are most stirring But our Authour takes order for that hee will haue them well macerated and mortified tempered and tamed with Nine wéekâ—s 〈◊〉 The which had need to be full strictly imposed vpon young people not married to discipline and keepe them in order especially such as haue not the gift of continencie and cannot without danger stay till those ten weeke be expired And we know that our Communion Booke alledging the authoritie of the Apostle saith expresly That such persons as haue not the gift of continencie might marrie and keepe themselues vndefiled members of Christs Body where also no time is limitted or excluded But whatsoeuer our Authour may pretend for the time of solemne fasting and prayer as not seasonable for marriage Yet to restraine men from marriage in times of Festiuitie and ioy may seeme to be verie vnreasonable For what times fitter for Solemnizing the Rites of Marriage then times of Festiuitie and ioy Yea but the Authour doth not exempt all fast of festiuall times but onely such as are Solemne and Sacred holy times That 's somewhat to the purpose Holy times Alas poore Marriage art thou now become so vncleane vnholy as to be shut out from holy times Thou wast wont to be Honourable among all and the bed vndefiled If wee may belieue the Apostle And our Church calls it The holy estate of Matrimonie Yea and if we may belieue our Authour and if hee haue not forgotten himselfe he placeth Matrimonie among his Seuen Sacraments And if it be a Sacrament is it not holy And if Holy is the celebration of it vnsutable for Holy times But Marriage it seemeth is an vnnecessarie auocation as our Authour termes it An vnnecessarie auocation And is it not a necessarie vocation How then an vnnecessarie auocation But why should Marriage if rightly vsed according to Gods Ordinance be either a necessarie or vnnecessarie auocation Was the Marriage in Cana whereat it pleased CHRIST himselfe to be present any impediment or auocation to him from working a gracious Miracle whereby all the guests had abundant cause and occasion to prayse GOD and his Disciples especially to belieue more firmly in their MESSIAS And I pray you when was this Marriage in Cana When Not I hope within any of the holy times exempted from Marriage And least of all within Fourtie dayes of the Passeouer the Holy time of Lent Yet if wee may belieue all those that haue written and calculated the verie time of that Marriage they say all with one vnanimous voyce for the most part that it was within a little of the Passeouer or Easter yea within lesse then 40. or yet twentie dayes But we hope then that the married couple had procured a Licence out of the High Priests Court Alas they were a poore couple not able to prouide Wine as the vsuall manner of the Countrey required but water onely and scant of that too For there were sixe water-pots of Stone but wanting filling vp But no Wine at all And ten shillings or more for a Licence would haue said well to the filling of those Pots with Wine as Wine went in that plentifull Countrey But neither doe we read that on any such time or times Holy or Sacred or call them what you will were marriages euer prohibited to bee celebrated no not in that present corrupt state of the Church of the Iewes where notwithstanding the verie High Priests office was ordinarily bought and sold enough to haue put them to their wits to improue all meanes to scrape vp their disbursments again by hooke and by crooke by pilling and polling as well the people as the inferiour Priests But this particular improuement was not hatched in those dayes as bad as they were Antichrist was not yet knowne not yet ascended out of the Bottomlesse-pit to bring into the world such a Doctrine of Diuels Ob. But it may be obiected How then is this practise crept into the Church of England Answ. It is an easier matter to find which way it crept in then it seemeth how it may be swept out It lurked among some rubbidge of Romish Reliques and so escaped shipping away with other of Romes trinkets Yea it may well in my iudgement be answered That it is not professed or auowed in the Church of England but in certaine Courts onely And it were to be wished that the Authour with all his Deuotion could perswade those Courts that forasmuch as the times prohibited for Marriage are holy and sacred fit for fasting or festiuall ioy they would by these reasons disswade their Suters from taking Licences Marriages also being an vnnecessarie auocation and the like Thus by putting a difference betweene the times sacred and common the Courts may either disswade from Licences for the time or pully vp such Licences to a higher rate so putting a pecuniarie mulct vpon such Delinquents But a light gaine makes a heauie purse And Licenciâ sumus omnes deteriores And Auri sacra fames can easily dispence with the most Sacred times whether of Fasting or solemne Festiuitie Ob. But though the Ministers of the Church of England find it not as a Decree or Doctrine to subscribe to yet they conforme to the practise of it They doe not marrie in any prohibited times without a Licence Answ. This is a thing but taken vp of a fashion as I imagine and so practised as a Tradition not well thought of They I am sure I know no more reason or authoritie for this in the expresse Rubricks or Rules of our ministeriall Order then either by Tradition or from the anniuersarie Almanacke and now at last from our Authours Canonicall Booke of Deuotion And certainly there is no other law for it that I know but the Popes Canon Law I dare say it is not in all the Common Law of England nor yet in the Statute Lawes of the Land And whether the Popes Canon Law bee cancelled in England to be frustrate de iure at least though not de facto I cannot say But enough if not too much of this matter But come wee to the body of the Booke wherein we purpose not to insist but to touch vpon some points and passages lightly according to the moment of each Vpon the Second Commandement hee glosseth no otherwise in some particulars then a Iesuite may safely doe for the defence of Romes Doctrine of the worship of Images Offenders of the second Commandement saith he are they that make any other Images to wit of the Creatures 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 Now a Iesuite with a distinction can easily make this good for
fashion of Refection 〈◊〉 in the Licentiousnesse of drunken Songs And ibid It is questioned whither a man must not fast on the Sabbath but not whither he must not reuell it on the Sabbath which neither is done on the Lords day of those that feare God although they fast on that day And deuout Bernard Obserue the Sabbath which is to exercise thy selfe in the Holy-dayes so as by the Râ—st present thou mayest learne to hope for that which is eternall And that a prophane person may not flatter himselfe as though his voluptuous keeping of the Sabbath may teach him to hope for those eternall and true ioyes in heauen Heare the same Bernard or rather Gillibert whose Sermons are added to fill vp Bernards vpon the Canticles inserted in Bernards workes where mentioning Esay 58. hee saith Non dicit c. He saith not onely that the Sabbath is a Delight but he addeth And Holy and Glorious to the Lord that these things may not bee in the confusion of thy Glory Non sit desidiosum Sabbatum tuum operare in Sabbato tuo opera Dei Let not thy Sabbath bee idly spent but in thy Sabbath worke the workes of God Opus Dei in die siâ—o And surely the Lords day is not called so for nought If it be Christs day sanctified and founded in his Resurrection as S. Augustine saith then what workes are proper for that day whereby it may bee sanctified of vs and wee of it but such as are the fruits of those that are risen with Christ from the graue of sin to newnesse of life and not those which with the swinâ— would lead vs backe to our wallowing in the mire And is not the hearing and meditating of Sermons a speciall part of the sanctification of the Lords day How come we to be sanctified but by the word of God Sanctify them with thy truth thy word is the truth saith Christ. And as we noted before that Deuotion is blind whose lampe is emptie of oyle to supply the light A plaine argument that the Authors whole booke of Deuotion is but a meere counterfeit And to inuy or inueigh against the due sanctification of the Lords day what is it but to raze the very foundation whereon all true religion is built To heare Sermons and not to meditate of them is to receiue water into a Sieue to be an vncleane creature that chowes not the cudde to receiue the seed vpon the highway side where it being vnharrowed and vncouered is by the fowles of the ayre that fowle spirit that raignes in the ayre and in the vnsetled hearts of aery and windy braines to be deuoured The Lords day is the Marketday of our foules He that stands idle in the marketplace is justly reproued Or he that buyes those spirituall commodities needfull for his soule in hearing of the word and goes presently and squanders it away and brings it not home to dispose of it for his weekely vses is an vnprouident housekeeper a prodigall vnthrift of grace because he heares not for afterwards for the time to come Such are they that either are carelesse of hearing the Word or when they haue heard goe and dance it away about the May-pole or walke and talke it away in idle prate or any kind of prophane or profuse recreation Those are like the Wolfe who neuer attaine to any more learning of God then to spell Pater but when they should come to put together and to apply it to their soules in stead of Pater they say Agnus their mindes and affections running a madding after the profits and pleasures of the world Such are enemies to all Godlinesse and expresse their enmitie in nothing more then in their proâ—anation of the Lords Holy-Day If any man would know of 〈◊〉 estate and condition of any Parish in generall in 〈◊〉 Land whether it bee religious or no let him buâ—â—â—quire what conscience they make of the due sanctification of the Lords day That 's the true touchstone of a truely religious man And although all are not that sincerely whereof they make outward profession for there will euer be some hypocrites among sound Professors yet none can be a true and sound Christian who makes not speciall conscience of a religious and sober keeping of the Lords day For this day well kept sanctifies to a man the whole weeke The seuenth day sanctifieth our six as the tenth of our goods doth all the other nine As Elias his meate made him strong to trauell forty dayes and forty nights to Horâ—bâ— so the hearing and meditating of sound Sermons on the Lords day ministers strength to our soules to serue God all the weeke in our particular Callings But I may not transgresse the bounds of my proposed breuity For Conclusion of the Commandements among other offenders against the sixt Commandement he reckoneth those that be sowers of strife and sedition among any men whatsoeuer Now how farre the Author is guilty hereof or whether he may not merit to be put in the forefront with the most grand Authors of strife and sedition not onely to set priuate men together by the eares but the whole Church and state of England in a most fearefull hurly-burly and combustion I referre to all wise men to judge that doe but read this most pernitious pestilent and Popish Booke As it followeth Of the Sacraments of the Church What Sacraments trow we are these The Sacraments of the Church This is written I am sure fiylo 〈◊〉 This title is no where learned but from the Church of Rome from the Councell of Trent and from the shop of Iesuiticall Catechists He learned not this of his Mother Church of England if so he account her his Mother and not rather that other Church to which he intitles his Sacraments for the Church of England sets downe the title simply Of the Sacraments saying also Sacraments ordained of Christ. So that she intitles the Sacraments vnto Christ the sole Author of them But let vs heare what those Sacraments of the Church be or how many Namely Two and Fiue which put together as euery Arithmetician can tell make seuen Now England thou art come to thy seuen Sacraments againe This euery Papist can now bragge off And haue they not reason for there is more in it then the bringing of vs backe to the seuen Sacraments againe he would hereby knit vs fast againe to be one Church with the Church of Rome For these seuen Sacraments he calls the Sacraments oâ— the Church Oâ— what Church surely no Church euer held seuen Sacraments but the Church of Rome nor doe I read of seuen Sacraments beâ—ore Peter Lombard set them downe All the ancient Fathers knew but two Saint Ambrose writing six bookes of the Sacraments could find but two The Greeke Church neuer held but two yet saith our Author the Church holdeth them yea the Catholicke Church of Christ as before in his Preface Whereupon here he concludes
a Young one I daâ—e say Or how many such bookes haue you printed by Authority Not many I am suâ—e of it though too many by any Surely it is but newly the change of the Moone siâ—ce such Bookes haue cropen vnder the wingâ— of Authority to fly abroad If you reckon but from seuen yeeres agoe there was then no such Authority extant in this Church that would appeare to giue allowance to such base bookes as this of your printing Therefore you see the case is altered But I trust his Maiestie when he comes to vnderstand how much his Authority transferred vpon others is dishonored will take order for the suppressing of such wicked bookes which you are so ready to reprint But all this while for I cannot but bee iealous of the honour of mine Ordinary in this kind I pray you in what maner was the Licence giuen Speake the truth For I heare that you had onely a loose Paper for your warrant not affixed to the booke much lesse as the ordinary maner is the Licencers hand to the booke So that were ye not deceiued Was it not some other booke of priuate Deuotion mentioned or meant in the Approbation Or if this were meant yet hath not the Author added or altered at his pleasure For the loose paper did it set downe how many sheets it contained A loose Approbation it was And I suspected that your Authority was none of the best or most authenticke you doe so braue it out in your capitall Characters But yet forasmuch as you had no other Approbation of this booke but onely an Indiuiduum vagum written in a loose Paper who I pray you gaue you Authority to set it so fast vpon the booke with the whole strength and waight of your Presse Doe you know what you haue done you haue hereby affixed and impacted such an Aspersion of dishonour vpon our Reuerend Diocâ—san and Ordinary as cannot be easily clawed off againe Therefore if you had had such a reuerend regard to the Ordinary as you ought you might both haue fauoured his honour and saued your owne stake keeping the loose Paper by you in your box as your acquittance or discharge But goe on with your learned Apologie Mr Printer Whereby it is presumed all well disposed Christians may receiue satisfaction that there is not in it such cause of dislike as it seemeth hath beene rumored But what if any yea a great many receiue not satisfaâ—tion Then it is to be supposed they are not of the number of well disposed But is there not in your Booke such cause of dislike as it seemeth hath beene rumored Whâ— Is it purged from all that Popish drâ—sse wherewith iâ— so aboundeth It is imagined no because it hath not yet felt the fire Or is it growne better now or brighter as Iron with wearing Or what I pray you is done to the Booke that all well disposed Christians may receiue satisfaction Now truely I confesse till now my dull pate did not apprehend your far fetcht reason But at last I perceiue it is AVTHORITY you build vpon for giuing satisfaâ—tion I promise you it is a strong argument to conuince the gain-sayer Therefore I pray you goe on And for the auoiding of all mistakings hereafter caâ—e is had to amend such escapes as either by the Printers haste or the Correctors ouersight were committed This clause ioyning close vpon the former confirmes me that I haue not mistaken your meaning in the point of satisfaction by Authority But if this your sentence had begun with For as For for the auoiding c. we should haue expected some spâ—ciall repuâ—gations of your booke as reasons to induce all well disposed Christians to receiue satisfaction But it is And which puts vs out of hope of any reason but downe-right Authority for satisfaction Well we must be faine to make the best of it and instead of expecting the correcting of your booke so backed with Authority begin to correct our owne mistakings What was it rumored that among other exorbitances this booke contained prayer for the dead Alas it was but a mistaking On whose part On the Printers or on the Correctors or on the disaffected Readers altogethâ—r But though disaffected Readers haue beene mistaâ—en yâ—t for the auoyding of all mistaking hereafter care is had That 's well I pray you good Mr Printer haue a speciall care that simple meaning mâ—n may not be mistaâ—en hereafter But what meanes or care will you vse for this preuention Care is had to amend such escapes as either by the Printers hast or the Correctors ouersight were committed Well I see yâ—t you are so iâ—genuous though your mâ—desty â—â—usheth to speak all you know as to acknowledge your selfe and your Corrector if it be your selfe that speakes all this while to be in some fault Although it were but an Escape or so and that committed either by the Printers haste or the Correctors ouersight It is wel yet that it proues not all this while some escape committed by the ouersight of the Collector vnlesse you haue here misprinted being full perhaps of perplexed thoughts howsoeuer you set a good face on it Corrector for Collector But for your part Mr Printer what needed such haste There was no feare least the Wardens comming to search should take your Canonicall houres nâ—pping for you had at least leaue and warrant from the Ordinary for your first edition though not as yet Authority in Capitall letters wherby this your second correction was set forth Nor were you printing then Burtons second part against Mountaguâ— or the like that you should be in such haste Or what haste was therâ— of that Booke It might well haue beene spared hitherto for ought I know As though the Jesuites seduce not fast enough without it But of all things good Master Printer beware of haste Did you neuer learne so much in your Latine Schoole for I am sure you haue learned to speake vnhappy English Canis sestinans caecos parit eatulâ—s And desire your Corrector to beware of ouersight for I haue knowne that betweene the Printers haste and the Correctors ouersight soule escapes haue beene committed as in the great Bible and I beshrow them for committing the least escape in that blessed Booke one tittle whereof shall not passe away nor escape vnfulfilled Iudas was printed for Iesus But I easily beleeue that was in good earnest either the haste of the Composer or the ouersight also of the Corrector without any circumstances or circumlocution Well an escape or ouersight acknowledged and corrected and withall a care had to preuent the like for afterwards makes a full amends for all Well for the care you promise we must take your word Yet forasmuch as you seeme here to speake in your owne defence that all the rumours about your printed Booke was but vpon some escapes of the Printer or ouersight of the Corrector you must giue vs leaue a little to examine the truth hereof by comparing your
rate no doubt much sweat much oyle hath beene spent in this laborious Collection of priuate Deuotions Such a worke as this may be a rich price for such a purchase But Mr. Printer are you sure the Author accounts it a reproachfull imputation to be a way-maker to Popish Deuotion Is not that your bare imagination as perhaps not discerning the Serpent lurking vnder the greene leaues of Deuotion or perhaps hauing some sparke of loue to your Mother Church left as to judge your Author in tâ—is case by your selfe if it were your owne Nay doth not your Author account it an honour to him to be a deuout instrument among others to bring in again and re-eâ—ect the Religion of Rome in England Onely it may be two or three words doe not well relish with him to wit Popish Apish Romish superstition and perhaps imitation too All these put together in this forme the Author may account it a reprochfull imputation as to be a way maker to Popish Deuotion and Apish imitation of Romish superstition But let Popish be turned into Catholicke and apish imitation into absolute refoundation and Romish superstition into Religion of the see Apostolicke Then set the sentence in more handsome tearmes thus and for a reproachfull imputation will he not trow you account it an honourable commendation of way-making to Catholicke Deuotion and an absolute refoundation of the Religion of the Apostâ—licke see You goe on And howsoeuer he may be requited for his paines herein he shall neuer depart from his good intention of wishing that the Reader may at all times and for all occasions be assisted with diuine grace obtained by continuall prayer It seemes you are very intimously priuie to your Authors good intentions and no lesse solicitous of his rich requitall for his paines herein And pitty but he should be requiâ—ed to the full as he hath deserued and if not in this world he may looke for it in the world to come But hath he but a good intention of wishing c. But this good intention it seemeth bath relation to his worke wherein his intention was good to occasion vnto the reader at all times and for all occasions assistance of Diuine grace obtained by continuall prayer namely by continuall prayer out of this booke of priuate Deuotions in obseruing his 7. Canonicall houres Neuer will he depart from thâ—s his good intention of well-wishing And as for the misdeeming censures and detractions of any say you he feareth them not but rather hopeth that his prayers to God for them will be more beneficiall to them then any their censures or detractions can be preiudiciall to him He that durst publish such a popish booke as this was armed before hand from top to toe not to feare any mans censure or detraction when not euen the armed lawes of the Land could deterre him from aduenturing vpon such a bold attempt as to go about to bring England backe againe to Popery But yet he hopeth that his prayers to God for his Censures wil be more beneficiall to them then any their Censures or detractions can be preiudiciall to him You know that the Fox the more he is cursed the more he thriâ—eth Their Censures and detractions cannot preiudice the Authors rising higher and higher to preferments for his good demerits to the Church But yet he hopeth his prayers will be beneficiall to his Censurers No doubt but the Author hath learned the Art of Deuotion to a haire But what prayers hath he in that kind He must not pray of his owne head but what the Church puts in his mouth And surely I find but one prayeâ— in all his booke except the repetition of it in sundry Letanies a prayer borrowed from the Church too and not from his owne bowells for such as he calles his censurers and detracters as That it may please thee to forgiue our enemies persecutors and slanderers and to turne their hearts But sâ—ing his hope of doing tâ—em good by his pâ—ayâ—rs stands rather vpon comparatiue then positiue tearmes for he rather hopes good to them by his prayers then feares euill from them by their Censures therefore we leaue his prayers as doubtfull of their successe it being rather to be hoped for by his Censurers that his prayers shall doe them as little harme as good In the meane time let him looke that he wrong not his Censurers in miscalling their Censures Misdéeming Censures For Conclusion Hee doth in this and in all things else humbly submit himselfe to the judgement of the Church of England whereof he is a member though inferior vnto most yet a faithfull Minisâ—er I like your conclusion well yet that your Author doth in this and in all things else humbly submit himselfe to the Church of England· But I hope that he doth not meane that the Church of England is pend vp in a corner or ingrossed by Monopoly to this or that man or that any one man hath a Papall definitiue voyce to determine the doctrines of the Church of England for I remember your former apology That he will defend the faith of the present Church of England by law established 〈◊〉 oppose Popery and Romish superstition Well I hope then that the Church of England whose body representatiue is now happily assembled â—n Parliament I meane not onely the representatiue body Ecclesiasâ—iâ—k but ciuill both together ioyntly representing the Church of England will take such order with this booke of Deuoâ—ion as he shall haue no just occasion to complaine he and his booke are vniustly dealt withall censured or iudged but that he will be as good as his word himselfe· Onely two things I heartily pray for as fruits and effects of his humble submision that he may henceforth approue himselfe a better member of the Church of England and a more faithfull Minister and that hee may striue as much to excell others in the best indowments as he is not inferiour to most in temporall preferments Which that he may be and doe a more ingenuous and humble confession is requisite then is made vnder your name of a slip or misprision of a word or two Now to conclude all in a word with his owne Conclusion pag. 417. The blessing there he is not content with the peace of God c. The blessing of God Almightie the Father the Son and the Holy Ghost but he addes the vertue of Christs blessed Crosse c. This forme of Blessing he hath no where learned out of the Communion booke The vertue of Christs blessed Crosse is of his owne addition But the Crosseâ—uâ—ts â—uâ—ts well with his Deuotion He both begins and ends it with a Crosse. And seeing you Mr. Printer haue so well appologised for your Author there is one Crosse for you and another for him whereon you may crucifie at least your slâ—p and misprision But pray rather that laying aside all disimulation and daubing ouer of your rotten booke and that dealing ingenuously with God and Man in the humble confession of your grosse faults and true repentance of the same you may find that Mercy of God which followeth vpon all true belieuers through the only soueraine vertue of Christ Crucified Now the grace of the Lord Iesus Christ and the loue of God and the Communion of the Holy Ghost be with all them that loue the Truth in sincerity Amen FINIS Cicero de Senectute 2. Cor. 11.23 Acts 26.16 Reuel 2. Reuel 3. Prou. 23.34 Iohn de Serreâ— in his History in Henry 3. Decret de Celebratione Missar C. Praesbiter tit 41 Concil Agath Niceph. l. 15 c. 23. Euagrius l. 1. c. 21. See Centuria 5. c 6. de Ceremoniâ—s Compare this with pag. 86. in his later edition where he mentioneth the Decrees of the Church Cypr. de Orat. Dom. Clem. Constit. l. 8. c. 40. for 34. Preface to the Communion booke Ciâ— deseâ—ectute The Authors owne words in is Preface * In the end of the Preface before the booke of CoÌ„mon prayer 1. Tim. 4. 1. Cor. 7.5 a Iudei seruillter obseruant diem Sabbati ad luxurâ—am ad ebrâ—etatem guanto meliùâ—â—emina eorum â—â—nam facerent quà m eo die in Neomeâ—iis Saâ—tarenâ— Al siâ—â—raties vt illos dicamus oâ—seruaâ—e SabbatuÌ„ c. Agu. Tract 3. â—n Iohan. b Sermo 95. de Tâ—mp tom 10. Aug. Epist. 86. Casiâ—lano Prasbytero Sermo super salue Regina Domini Resurrectio promisit nobis â—ternum diem et consecrauiâ— nobis Dominicum diem De â—erbis Apost ser. 15 Math 13 Esa. 55 1 2.3 Esa. 42.23 * As I told my reuerend Ordinary wheÌ„ I was called before him the second time of my Examination about Isâ—aels Fast. Attic. â—â— Cathol Tradition q. 20. P. 119. In his Preface in the 2. reason The Oath of the Kings supremacie in the booke of Ordering of Deacons Psal. 50. Pag. 86. * And i◠〈…〉 see 〈…〉 of it 〈…〉 lately to â—ee at a 〈◊〉 Printing house an old Communion booke â—cored and noâ—ed all along with this Authors owne 〈◊〉 where â—mong other â—hâ—nâ—s which he â—ould haue 〈◊〉 hee 〈…〉 that 〈◊〉 pâ—iuâ—tâ—â—â—aâ—ers 〈◊〉 â—ettâ—r 〈◊〉 â—hen there 〈◊〉 iâ— the CoÌ„munion 〈◊〉 * * Homâ—â—â—7 â—7 〈…〉 Ierom. ad Neâ—otâ—an Epist. 7 Gal. 4.10 As the Pharisee who will neither enter into Heauen himselfe nor suffer those that would to enter in Cent. 1. lib. 2. c. 10. De vitis Doctorum Socratis Hist. Eccl. lib. 5. cap. 21. Also Zorom Hist. Eccl. lib. 7. cap. 19. Eusebu Eccl Hist. lib. cap. 23. Pag. 104. see his first impression * To wit that the old lâ—aues may yet be had for money See the CoÌ„munioÌ„ booke at the Buriall of the Dead * The words of the Printers Epistle * The Prinâ—â—r goes on For 〈◊〉 fundo parsimâ— niapunc * For the Pontificians say that Purgatory is in the suburbs of Hell and that must needs be close to the gates of Hell and that the paines of Purgatory are for the time no whit inferiour to the paines of eternall darknes Nor let any man think the Author would be so grosse to name Purgatory here in plaine termes no more then he doth Limbus Patrum when he sayth the Region of â—ight distiâ—ct from Gods glorious kingdome