perfection And now when all is done would the author with his bring vs backe at least to the brinke borders of Popery againe by his Canonicall houres and the like Being now men of ripe yeeres would he haue vs to become children againe And after we haue begun and gone on so farâ—e in the spirit now to be made perfect in the flesh by turning back to beggerly rudiments After the cleare meridian Sun-shine of the Gospell would he reduce vs to those duskish dawning shadowes out of which that first Horarium was but newly peeped but to last no longer then till time might more fairely shake hands with all Popish shadowes As the Iewish Ceremonies had a time euen after the establishing of the Gospell for their solemne obsequies But to conclude the plaine truth is to such a passe is Popery now come in these our dayes that if euer the Church of England ought henceforth to haue the least correspondence and conformity with it yea to be so farre from renewing any old acquaintance with it as vtterly to shake hands and if any ragges or reliques of that Whore haue beene patched to our Mothers Robe we ought to rip it off and strip our selues of it Rome is now fully reuealed to be the Whore of Babylon the Pope the head thereof to be that man of sinne that grand Antichrist which for any learned man not to see in these dayes of the Gospell is to stumble at Noone-day yea to be strucke blinde at the cleare light It followeth in the Title Taken out of the holy Scriptures the ancient Fathers and the diuine Seruice of our owne Church Here be three authorities the least whereof not to be contemned The first is that he saith his houres are taken from the holy Scriptures His quotations are strowed all along the booke but so as if we amasse all the generall precepts and particular practises of prayer in Scripture into one Canon or rule there should not be one houre or minute throughout the day and night which we should not spend altogether in prayer So that the abusiue vnderstanding of Scripture in this kinde was that which brought the Euchetâ— to do nothing else but pray The Scriptures commend to vs specially two times of publicke prayer for the day the Morning and the Euening prayer the one about our nine in the forenoâ—ne the other about three in the afternoone which our Church followeth these two were called the Morning and the Euening Sacrifice Hence it is that Christ began to bee offered from the Morning Sacrifice to the Euening Sacrifice as sanctifying all our Sacrifices of Prayer and Prayse Morning and Euening in that Sacrifice of himselfe But he speakes here of Priuate houres of Prayer And where will he find in Scripture any such practise as the obseruation of his Seuen Canonicall houres DANIEL prayed three times a day Yes DAVID saith Seuen times a day will I prayse thee But that 's of Prayse And though it may be meant also of Prayer it signifieth onely his frequent praying farre from a superstitious obseruation of Canonicall houres in those dayes not hatched or heard of But of Prayer he saith Euening and morning and at noone day will I pray c. But for all this mans colouring the matter with Holy Scripture he hath no other Scripture for his Canonicall houres but the Popes Scripture in his Decretalls where the Pope takes all his Canonicall houres from the actions about CHRIST in his death As in the Glosse Haec sunt septenis propter quae psallimus heris Matutina lâ—gat Christum qui crimina purgat Prima replet sputis causam dat Tertia mortis Sexta cruci nectit latus eius Nona bipaertit Vespera deponit tumulo Completa reponit Indeed the Scripture doth so command this excellent dutie of Prayer to vs as that no time should exempt vs from it but that we should be diligent in the practise of it vpon all occasions and especially keepe constantly ouâ— morning and euening sacrifice priuate and publike also as the day requireth Yea to let no oportunitie slip wherein we are not breathing out some eiaculations out of a sense and feeling of our manifold infirmities and necessities But nowhere doth the Scripture prescribe a set septenarie forme of Deuotion as the Authour would impose vpon vs. In the second place he nameth the Ancient Fathers But these faile him as much for his purpose as the Scriptures doe Indeed the Fathers doe euerie where following the Scriptures inculcate and prâ—sse the incessant practise of Prayer Hora nulla a Christianis excipitur quò minùs frequenter ac semper Deus debeat adorari c. saith CYPRIAN No houre is exempted from Christians that God might not frequently and alwayes be adored And he saith indeed that in his time the times and exercises of Prayer were much encreased Yet hee no where setteth downe seuen Canonicall houres Yea CLEMENS ROMANVS a great Authour with him though misquoted in his Constitutions which euen Pontificians themselues haue confessed to bee counterfeit yet fayle him at least in two of his houres as Câ—mplene and the last Onely GREGORY the Ninth fayles him not being as I said his first complete Authour of his seuen Canonicalls But after the Ancient Fathers in the third place hee nameth the Diuine Seruice of our owne Church out of which his Houres are taken Now surely for ought that euer I could learne out of our Seruice Booke I can find but two set Houres of Prayer besides certaines priuate Prayers recommended to priuate Families for Morning and Euening with a godly Prayer to bee said at all times in the latter end of the Booke Vnlesse out of this Prayer to bee said at all times hee would picke out his seuen Canonicall houres But whereas hee seemeth to ground the forme of his Deuotion vpon the Diuinâ— Seruice of our owne Church On the contrarie hee offereth foule violence to that more exact and profitable forme prescribed in our Liturgy For whereas the forme of Prayer in our Communion Booke is so compiled as that by a daily practise thereof the whole or most part of the OLD TESTAMENT is read ouer once in the yeere and the NEVV TESTAMENT three times and the whole Booke of PSALMES once euerie moneth The Authour or Authours of this Booke intruding a new forme of Deuotion hereby coozen GODS People of their allowance in the SCRIPTVRES while in stead of the whole hee cutteth out here a peece and there a peece here a quarter of a Chapter and there a quarter Herein crossing the Communion Booke which in the Preface fâ—atly reproueth this verie practise of the Authour in these words Now of late time a few of the Psalmes haue been daily said and oft repeated and the rest vtterly omitted And is it not so in this Booke of Deuotion Doth he not confine vs to a narrow circle of so many Psalmes so many peeces of Chapters so many Lawâ—eâ— as he calls them
A TRYALL OF PRIVATE DEVOTIONS OR A DIALL FOR THE Houres of Prayer By H. B. Rector of St. MATHEVVâ—S Friday-street MATH 6.7 When yee pray vse not vaine repetitions as the â—â—athen or hypocrites doe for they thinke that they shall bee heard for theyr much Babbeling Gloss. Ordinar in Math. 6. vers 6. In fide interiori dilectione oratur Deus non strepitu verborum sed deuotione virtutum LONDON Printed for M. S. 1628. TO THE MOST BLESSED AND BELOVED SPOVSE of IESVS CHRIST the Church of England my deare Mother DEare Mother SOPHOCLES the Tragedian when being intent vpon his Studies in his Old age hee was of his Sonnes called before the Iudges and accused by them as one vnfit to gouerne his Family and so worthy to bee remoued and dismissed from that charge then the good old man in defence of himselfe produced and recited before the Iudges the Tragedie of Oedipus Colâ—neus which he then had in his hands newly written asking of the Iudges whether that verse seemed to be written by a foole which when hee had recited hee was by the sentence of the Iudges â—reed The like plea seemeth to bee commenced against you deare Mother and that by some who call themselues your Sonnes Your reuerend old Age joyned with a too motherly indulgence as is too vsuall towards your younger Sonnes they requite no better then to sue out such a Writ For proofe hereof may it please you but with your maturest judgement to 〈…〉 so called lately published 〈…〉 â—ou may see how one of your sonnes at 〈…〉 about to reduce you to an vnion with the Church of Rome as your only Mother to entertaine againe a conformitie and communion with her in her superstitious Rites and Ceremonies Wherein â—ow nearely it concerneth you to vindicate and acquit your honour reputation your selfe can best judge Nor need you as Sophocles to produce some new proofes of your old and venerable wisedome in the gouernment of your so noble a Family it being not onely established vpon the pure doctrines of â—he word of God but sealed with the bloud of so mâ—ny Martyrs and witnessed by the â—estimonies and writings of so many of your ancient learned and reuerend sonnes both Bishops Doctors and others Nor onely so but the same Religion anciently and for so many yeares continuance avowed and maintained by such a cloud of Witnesses hath beene withall backed hitherto from the first Reformation and your just separation from Babylon by so many Parliaments all along So that neyther doth your Motâ—erhood need to solicite Gods Vicegerent your royall Gouernour and Protector next vnder Christ to call a nâ—w Synod for the discussing and determining of those Tenents which for so many yeares you haue holden and maintained It was the serpentine Craft of the Arrians to procure a Councell at Ariminum wherein they might if not by number of voyces wherein they exceeded the Orthodox there present cry downe the Conclusions of that famous Councel of Nice touching 〈…〉 with the Father in pugned by 〈◊〉 yet at least so shake waue them by calling them into question as thereby to disable their validity and authority Which fraud the Orthodox part smelling out did openly protest against them avouching that they there assembled not now to dispute or discusse the Decrees of Nice but altogether to ratifie subscribe vnto them by common assent May it please you therfore in your wisedome to resolue whether it were not expedient to petition his gracious and excellent Matieâ—ogether with the Hon Court of Parliament now assembled that an Act of ratification may be decreed for the Religion hitherto maintained and an Act of Prohibition for the suppressing of all Popish Arminian bookes henceforth sith the Arminian section â—ath abused the Kings Proclamation so dishonoured the King as if it gaue liberty to Popish Arminian bookes to be published and restraint to their opposites which maintaine your Orthodox doctrines quite contrary to the intent of the Proclamation and an Act of qualification that in case any Orthodox booke such as tendeth to found edification in piety as in Eltons booke of the Commandements if it be in some one particular or other found faultie may not presently all at a clap be coÌ„mitted to the mercilâ—sse fire as his was but purged rather wheras on the contrary such books as here is answered the whole frame body whereof is Popish and worthy the fire yet vpon the pâ—iring onely of a naile as if now thoroughly purged is suffered to passe without controule to be prinâ—ed and reprinted As if the Truth now were brought to such nice termes so weake an estate as the least straw is enough to stumble it and cause it to fall and wholly to suppresse and bury it in the ashes and contrarily Popery and Heresiâ— so highly aduanced as it can easily leape ouer all blocks Bulwarks of opposition Againe be pleased to take notice of one great inconuenience if not rather mischiefe which is like speedily to incroch vpoÌ„ your indulgence if not preuented Some of your sonnes haue already dared to add to the CoÌ„munion booke as the whole forme of the consecration of Archbishops Bishops Priests Deacons being now inserted in the said book I wot not by what authority Yea and if such may be suffered to goe on they will correct Magnificat For if it please you but to make search you shall find in the great printing house at London a Communion Booke wherin the Author of the booke of private Deuotions and I saw it with mine eyes hath in sundry places noted with his owne hand as they say how he would haue the CoÌ„munion booke altered as in the Rubrick or Calendar he tels where and how he would haue such a Saints day called and where he would haue red letters put for the blacke and so to canonize more Holidayes for you to obserue Also throughout the Book where he finds the word Minister he would haue Priest put in stead thereof such an enemy is he to the very name of Minister as if he would haue the world belieue he had rather be a popish Priest then a Minister of the better Testament as Christ himselfe is called or a Minister of Christ as the Apostles were called I haue ordayned thee a Minister saith Christ to Paul And in Conclusion for those private godly prayers in the end of the reading Psalmes he thinkes them fitter to be omitted then added I doe but briefly touch them leauing them to your fuller inquirie more particular examination But if such liberty may be indulged to such like Sonnes it will shortly come to passe that as neither you can owne them for your sonnes so nor they you for their Mother such a new face of Religion are they like to induce if they bee not the better looked vnto Yea what a Metamorphosis haue wee seene already in these our daâ—es How vnlike is the present time to the
judgement for what they say the common accusations which out of the abundance of those partiall affectious that transport them the wrong way they are pleased to bring so frequently against vs being but the bare reports of such people as either doe not or will not vnderstand vs what we are Doe we cast behind vs the blessed Sacraments of Christs Catholicke Church Who told you so I pray you at Rome No I would yée well wist it we hold seuen Sacraments the same Sacraments that the Church of Rome Christs Catholick Church holdeth as shall appeare by good proofe anon But leaue we his proofe to the fit and proper place and prosecute we the rest His third reason for his 7. Canonicals is for the ease of those whom earnest lets and impediments doe often hinder from being partakers of the publick here they may haue a dayly and deuout order of priuate prayer c. First what an incongruitie is this to prescribe thâ—se his houres to men earnestly imployed in worldly affaires Indeed the obseruation of these houres is proper if for any for such as liue a Monasticall life Abbey Lubbers as we say such as haue nothing else to attend but to be busied with their beads And againe for all sorts of persons in our Church blessed be God we haue plenty of Psalters and Testaments wherein they may as profitably I trow exercise their vacant houres as in these consarcinated and new moulded prayers And in the third place doth not this new Rubrick of our Author trench intrude vpon those formes of prayer both publicke and priuate which by our Church are generally prescribed for all persons in the daily practise of their Deuotions And are not Ministers in particuler admonished to read the Morning and Euening Prayer priuately euery day in case at least if hee bee not hindered by his studies and other imployments of his calling Againe in the same Clause he glancingly giues a sound by-blow to those that stand vp in maintaining the quarrell of Gods truth against Popish perturbers and Pelagian innouators the continuall and curious disquisition of many vnnecessary questions among vs being nothing else but onely the new seedes or the old fruits of malite and by consequence the enemy of godlinesse and the abatement of true deuotion This man would willingly fold his hands and wrap vp all his Deuotion in the mantle of ignorance the Mother of his Deuotion Like to the glowoâ—me or rotten post that shines not but in the night so shines his deuotion without light or heat Or at the best like a wandring ignis fatuus And how should the lampe of true Deuotion flame forth and burne in holy feruency of effectuall prayer if it be not fedde with the oyle of sauing knowledge being pressed forth more copiously by the ventilation of errours and dissipation of mysts which would dampe and extinguish all Nor is he content herewith but this blind Deuotion of his he dare call that true deuotion wherwith God is more delighted and a good soule more inflamed then with all the subtilties in the world when at one dash he interesseth God as an approuer of his superstitious and blind Deuotion and a disallower of his owne fundamentall diuine Truthes as busy needlesse subtilties yea as new seedes or old fruits of malice and as the enemy of Godlinesse and abatement of true Deuotion His last reason is that this his booke of Canonicall houres might stirre vp all those who are coldly affected to the like heauenly dutie of performing their daily Christian deuotions c. Thus this man hopes to conuert all England at a cast and bring them within the circle of his Canonicall houres wherein they may trauerse and turne round their Beads as a blind mill-horse in the â—ound Impius ambulaâ— in Circuitu As for his exact and compleate Calender of Saints we omitt it as too tedious and fitter for the Almanack-maker to examine Onely we cannot but touch vpon his times wherein Mariages are not solemnized as from Aduent sunday vntill 8. dayes after the Epiphanie from Septuag sunday vntill 8. dayes after Easter From Rogation Sunday vntill Trinity Sunday All which times summed vp together according to the computation of his owne Calendar take vp aboue 19. weekes from the yeare Now vnder Benedicite be it spoken where doth Gods sacred word suspend or prohibite any times from sacred solemne nuptiall rites I remember it warnes vs of the perillous times of the last dayes wherein men should giue heed to seducing spirits and doctrines of Deuils And what be those The Apostle there tels vs Forbidding of marriage and abstaining from Meates Now God blesse the Church of England from such seducing spirits and Doctrines of Deuils And is not the prohibiting of marriage for some certaine times in the yeare and those no small times neither as incroching vpon aboue a third part of the yeare as well as forbidding of marriage to certaine persons as Priests a branch at least of that very forbidding of marriage which the Apostle calleth a doctrine of Deuils And might not the same Church which prohibited aboue the third part of the yeare haue also with the allegation of a few more plausible pretences of holinesse or so brought all marriages to secke and sue for licâ—nces in the Court Buâ— blessed be God that these prohibited times are not any where set downe either in our booke of Common Prayer or any other bookes containing the Doctrines of the Church of England wherevnto Ministers subscribe least all should either haue cause absolutely necessary not to subscribe or subscribing to such a Decree they should proue a very packe of spirits of Frrour teaching or at least subscribing to Doctrines of Deuils But let vs heare the Authors reasons why in such times marriages are not vsually solemnized Some of these saith hee being times of solemne-fasting and abstinence some of holy festiuity and ioy Both fit to be spent in such sacred exercises without other vnnecessarie auocations So he Alas Neither times of fasting nor times of feasting for marriage Indeed for time of fasting and prayer something may be said Yet with qualification The Apostle saith speaking to the man and wife Defraud you not one the other except it be with consent for a time that yee may giue your selues to Fasting and Prayer and come together againe that Satan tempt you not for your incontinency A respect then might be had to fasting and prayer euen to them that are married But how Doth the Apostle inioyne them by some Apostolicke Constitution or Canon to abstaine for such or so long a time vnlesse they will purchase their liberty with a Licence No such thing He leaues that to their owne liberty and referrs it to their mutuall consent not limiting themselues to any set time least in the meane time Satan tempt them for their incontinency Much lesse doth he confine them to mutuall separation ten leauelong weekes together A shrewd 〈◊〉
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