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
hath some peculiar greatnâ—sse The greatest of all is the most holy Eucharist yet touching the necessitie the most necessary of all are Baptisme and Penance Compare these two together and you shall finde but little difference See pag. 21. The three Theologicall Vertues Faith Hope Charitie Three kindes of good Workes Prayer Fasting and Almesdeeds See pag. 22. Seuen Gifts or Fruites of the holy Ghost 1 The gift of Wisdome 2 of Vnderstanding 3 Of Counsell 4 of Fortitude 5 Of Knowledge 6 of Pietie 7 And the feare of God or godly Feare The twelue Fruites of the holy Ghost Loue Ioy Peace Patience Bâ—nignitie Goodnâ—sse Longanimitie Meeknesse Faith Modestiâ— Continency â—hastiâ—ie The spirituall workes of Mercy 1 To instruâ—t the Ignorant 2 To correâ—t â—r admonish those that Sinne 3 Tâ— asâ—ist by Counâ—eâ— him that needeth it 4 To comfort the afâ—â—ictâ—d 5 â—aâ—iently to suffer iniâ—ries 6 To pardon offences and iniuries receiued 7 To pray for the liuing and the dead and thy persecuters The corporall workes of Mercy 1 To feed the Hungry 2 To giue drinke to the Thirstie 3 To harbour the Stranger 4 To clothe the Naked 5 To visit the Sicke 6 To visit Prisoners and redeeme the Captiue 7 To bury the Dead The eight Beatitudes 1 Blessed are the poore in Spirit for theirs is the Kingdome of Heauen 2 Blessed are they that Mourne for they shall receiue comfort 3 Blessed are the Meeke for they shall receiue the inheritance of the Earth 4 Blessed are they that hunger anâ— thirst after righteousnesse for they shall be satisfied 5 Blâ—ssed are the mercifull for they shall obtaine mercy 6 Blessed are the pure in heart for they shal see God 7 Blessed are the peace makers for they shall bee called the children of God 8 Blessed are they that suffer for Righteousnesse sake for theirs is the kingdome of Heauen Seuen deadly sins Or the seuen capitall sinnes which are commonly called deadly 1 Pride 2 Couetousnesse 3 Lechery 4 Enuie 5 Gluttonie 6 Anger 7 Sloth The contrary vertues 1 Humility 2 Contempt of the world 3 Chastitie 4 Charitie 5 Abstinence 6 Patience 7 Alacritie or spirituall cheerefulnesse or Deuotion Quatuor Nouissima or the foure last things to bee remembred Death the last Iudgement Hell and the Kingdome of Heauen Mr. Cozens A Collection of Priuate Deuotions or the houres of Prayer Printed at London 1627. These Bookes are welnigh Paralâ—lls in the Title wee will nâ—xt examine how they suite in substance with these or other Popish Records The Fasting Dayes of the Church or dayes of speciall Abstinence and Deuotion The fortie dayes of Lent The Ember weekes at the 4. seaâ—ons being the Wenesday Fryday and Saturday after the first Sunday in Lent after the feast of Pentecost after holy Crosse September 14. Saint Lâ—cies dayâ— December 13. The three Rogation dayes which bee the Munday Tewsday and Wednesday before holy Thursday or the Ascention of our Lord The Eues or Vigils befâ—re the Natiuitie of Christ The Purification and Annunciation of the blessed Virgine The Natiuitie of Saint Iohn Baptist Saint Matthias Saint Peter Saint Iames Saint Bartholomew Saint Mathew Saint Simon and â—ude Saint Andrew Saint Thomas and all Saints day It hath also beene an ancient Religious custome to fast all the Fridayes of the yeere except those that fâ—ll within the twelue dayes of Christmas The times wherein Marriages are not solemnized From Aduent Sunday vntill 8. dayes after the Epiphany From Septuagessima Sunday vntill 8 dayes after Easter From Rogation Sunday vntill Trinity Sunday Some of these being times of Fasting and abstinence and others holy Festiuals and times of ioy fit onely to bee spent in these holy exercises without other auâ—cations The Apostles Creed diuided into 12 Articles 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 He suffered vnder Pontius Pilate was crucified dead and buried 5 He descended into Hell the third day hee rose againe from the Dead 6 He ascended into heauen and 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 leâ—t our in the first but added in the last Impression 10 The foâ—giuenesse of sinnes 11 The Resurrection of the body 12 And the Life euer lasting The Lords Prayer dâ—uided into 7. Petitions 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 dâ—y our dayly bread 5 And forgiue vs our trespasses as wee forgiue them that trespasse against vs. 6 And lead vs not into temptation 7 But deliuer vs from euâ—ll The two Precepts of Charitie 1 To loue God aboue all for his owne sake 2 To loue all men as our selues for Gods sake and to doe vnto others as we would they should doe vnto vs. The Precepts of the Church 1 To obserue the Festiualls and Holy dayes appointed 2 To keepe the Fasting dayes with Deuotion and abstinence 3 To obserue the Ecclesiasticall customes and Ceremonies established and that without frowardnesse or contradiction 4 To repaire to the publike Seruice of the Church for Mattens and Euening Song with other holy Offices at times appointed vnlesse there be a iust and vnfeined cause to the contrary 5 To receiue the blessed Sacrament of the blessed Body and Blood of Christ with frequent Deuotion and three times of the yeere at least whereof Easter to bee alwayes one and for better preparing thereunto as occasion is to disburthen and quit our Consciences of these sins that may grieue vs or scruples that may trouble vs to a learned and discreâ—te â—riest and from him to receiue aduice and the 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 Order Matrimony and Visitation of the sicke or Extreme Vnction though they bee some times called and haue the name of Sacraments yet they haue not the like nature that the two principall and true Sacraments haue The three Theologicall Vertues Faith Hope Charitie Three kindes of good Workes Fasting Prayer and Almesdeedes Seuen gifts of the holy Ghost 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 The twelue Fruites of the holy Ghost Loue Ioy Peace Patience Mercy Goodnesse â—onâ— suffering Meekenesse Faith Shamefastnesse Modesâ—â—e Sâ—brieâ—ie The spirituall workes of Mercy 1 To instruct the Ignorant 2 To correct Offenders 3 To Counsell the doubtfull 4 To comfort the aâ—flicted 5
and sentence which Christ himselfe records for your instruction yea your terror and damnation if you mend not speedily Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels For I was an hungred and you gaue me no meate I was thirstie and you gaue me no drinke I was a stranger and you tooke me not in naked and you cloathed me not sicke and in priâ—on and you visited me not Verily I say vnto you iâ—asmuch as you did it not to one of the least of these how much more then when you did it not to that great and numerous Flocke which I my selfe committed to your charge whose Fleece you alwayes share whose Milke you drunke and Tithes you gathered and exacted to the vtmost farthing and yet made no Conscience for to keepe to guide to teach instruct or feede them both by life and conuersation you did it not to mee and therefore goe away you must you shall and that deseruedly into euerlasting punishment If therefore you would not haue Iesus Christ to visit you thus hereafter be sure now to visit teach bind vp and cure your destitute sickely starued and forlorne Flockes and to reside and dwell so frequently and constantly among them as to know and call them all by name as Christ Iesus doeth because though it be no Sacrament yet it is your duetie thus to teach to visit and reside among them But lest some should taxe and censure me as being a Nonresident from my intended matter I will now returne and pâ—sse vnto my sixt Conclusion That there are some prophane and dangerous passages inuolued in these nâ—w Dâ—uotions As first they scoffe at all concâ—iued or set formes of Prayers that are either made or vsed by priâ—ate Christians which they stile Extemporary effusions of irkesome and indigested Prayers which they vse to make that herein are subiect to no good order or forme of words but pray both what and how and when they will abrupt or rude dictates which are framed by priuate Spirits and Ghosts of our owne in which wee lose our â—elues with confusion on a suddaine A most prophane and scurriâ—ous passage as if God did not giue the Spirit of Prayâ—r and Supplication to all his Children whereby they are inabled to power out their Hearts and Soules beâ—ore him vpon all occasions as their necessities and needes require without the helpe of any Prayer Bookes which cannot bee alwayes ready at hand nor alwayes fitted for their sundry wants temptations and occasions which are not knowne to themselues before hand Secondly hee stiles the opposing oâ— these pointes of Popery and Arminianisme which are now in Câ—ntrâ—uersie among vs nothing â—lâ—e But the curious Disquisition of many vnnecessary Questions as if the freedome of Gods free Grace and the Trueth and puritie of Religion were a matter of no such consequence being nothing else but either the new seeds or the old fruites of mâ—lice and by consequence the enemies of Godlinesse and the abatement of that true Deuotion wherewith God is more delighted and a good Soule more infâ—amed and comforted then with all the busie subtilties of the World A prophane and dangerous passage which makes the freedome trueth and perpetuitie of Grace wherein the very life and power of Christianitie and the roote and marrow of all true Christian ioy consist together with the controuersies of originall Corruption of mans free will and the liâ—e meere curious Disquisitions vnnecessary Questions and busie subtilties when as the very pith and essence of Religion is inuolued in them which extenuates and slights the Controuersies of Popery and Arminimisme as not worth the heeding that so they might through our securitie more smoothly speedily and imperceptibly 〈◊〉 and iâ—corporate themselues into our Church without resistance whiles they are thus slighted despised and neglected by vs as meere toyes and trifles Which stiles the resistance and oppoâ—ition of theâ—e Popish and Arminian Doctrines the new seeds or the old fruites of malice the enemie of all Godlinesse and all true Deuotion But if the defencâ— and patronâ—ge of Religion and the established Doctrines of the Church bee but the seeds or fruites of mallice not of Zeale and Loue to God or Christian Pietie as in trueth they are what must the opposition of aâ— grace and goodnesse what the protection and propagation of Popery and false Doctrine be If this be but the enemie of all Godlinesse and true Deuotion which is the onely prop and pillar to support them for if the trueth of our Religion once decay and Popery or Arminianisme ouer-spred vs as they will doe if they want Opponents farre well all Godlinesse and true Deuotion yea Church and Kingdome too what is the persecuting of Godlinesse and godly Men what is the suppression of the Trueth and Doctrine of our Church and the publishing of Popish Doctrines and Deuotions in which our Author hath had his hands and thumbes Well this passage doeth suâ—ficiently euidence how our Author stands affeâ—ted to our Religion euen so as that hee slights those great and weighty differences which are betweene Papists and Arminians and our Church as if they were not worth the naming and that he honours Popery and Arminianisme in his Heart since he brands the very oppugning of them as the fruites or seedes of malice as the enemie of Godlinesse and abatement of all true Deuotion as if there were no Deuotion in withstanding Error and protecting Trueth Good God in what a miserable condition were our poore distressed Church and how happy were Arminians and the Church of Rome had she now no other Aduocates nor no stouter Champions then our Author to iustifie and maintaine her cause But I passe from this vnto a third prophannesse That a man may safely sweare in serious matters though he bee not lawfully called to it so as he periure not himselfe which apologie the ordinary swearers make who hope they may â—awfully sweare a trueth without offence This I colleâ—t from his Exposition of the thiâ—â— Commandement Offenders against the third Commandement saith he are They that vse vaine or customary swearing They which in matters serious sweare fasely and periure themselues without any such addition thosâ— that sweare ordinarily in serious matters not being lawfully caâ—â—ed to it by a Magistrate though they sweare a true th which doeth necessarily inferrâ— the former colleâ—tion Fourthly he scoffes and ieeres yea consures and condemnes all such as spend the Lords day in hearing or meditating of Sermons or make a Conscience of obseruing it which he stiles a Iudaizing obseruation in these words 6. Offenders against the fourth Commandement are they that vnder a pretence of seruing God more strictly then others especially for hearing and meditating of Sermons I pray Obserue the Parenthesis well Doe by their Fasts and certaine Iudaizing obseruations condemne the ioyfull festiuitie of this high and holy day which the Church allowes aswell for the
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