A BRIEFE SVRVAY AND CENSVRE OF Mr COZENS His Couzening Deuotions Prouing both the forme and matter of Mr Cozens his Booke of Priuate Deuotions or the Houres of Prayer lately publâ—shed to be meerely Popish to differ from the priuate Prayers Authorized by Queene Elizabeth 1560. to bâ— transcribed out of Popish Authors with which they are here paralelled and to be scandalous and preiudiciall to our Church and aduantagious onely to the Church of Rome By William Prynne Gent. Hospitij Lincolniensis MAT. 7.15 16. Beware of false Prophets which come to you in Sheepes clothing but inwardly they are rauening Wolues Ye shall know them by their fruits 2 COR. 11.14 15. For Satan himselfe is transformed into an Angell of light Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousnesse whose end shall be according to their workes Printed at London 1628. To the Right Honourable the Knights Citizens and Burgesses of the Commons house of Parliament now assembled RIght honorable thrice worthy aâ—d true Christian Senators your pious zâ—ale and zealous pietie in questioning some Popish and Arminian Bookes which haue beene lately published and I would I could not say authorized and patronized by some spurious and Romanized if not Apostalized Sonnes and Pastors of our Church to the inquietation of oâ—r State the hâ—zzard of our Church the propagation of Popâ—ry and Arminianisme the beâ—râ—ying of the truth the encouragement of our Enemies and the inexpiable blemish of our orthodox and Apostolicall Religion hath as at first inuited me to pen so now emboldened mee to pâ—blish and dedicate this BRIEFE SVRVAY and Censure of Masteâ— Cozens his cozening Deuotions to your Honours if not to animate helpe or further yet at least to ease you in the Anatomie and cleare Discouery of that virulent and popish poyson which is couched in the veines and cloaked vnder the Coule and Saint-like habit of those new Deuotions which now expect nay neede your doome and censure As it fares with potent States and ample Cities that they can no sooner want an enemie abroad but presently they finde and feele some foes at home so hath it of late befell our Church who hauing secured her selfe against the feare of foraigne Enemies by those sundry victories and glorious Trophiâ—s which her Tyndall her Fox her Iewell her Rainolds her Whitakers her Fulke her Perkins her Abbot her Whites her Willet her Morton her Vsher and her other learned Woâ—thies haue oft-times gained ouer Romes Master-Champions and greatest Goliahs who proclaime vs Victors by their long continued silence is now endangered and almost surprised by Couzning and Domesticke foes who in fighting for her doe but warre against her her foraigne peace hath bred her warres and iarres at home and raisd a Troian Horse within her bowels which is like to set her all on fire at vnawares vnlesse some showers of soueraigne Iustice quench her flames Now blessed be the God of heauen who hath infused this Christian prouidence and zealous care into your pious hearts to single out these wilie and friend-seeming enemies of our Church before you haue seized on those rauenous and oppressing Wolues which prey vpon our State What Authority and right a Parliament hath to deale in Ecclesiasticall affaires to patronize Religion to vindicate plead its cause and to arraigne conuent and censure such who violate the setled and receiued Doctrines of our Church let Christ Iesus testifie who informes his Apostles and Saints that they should be brought not onely before Councels and Synogouges but likewise before Kings and Rulers that is before secular Magistrats not for temporall and State affaires onely but for his name sake and for bearing witnesse to his truth and Gospell Whereby hee admits that temporall Magistrates may intermeddle with Religion if occasion serue Whence it was that not onely Iohn the Euangelist and other Christians in the Primatiue Church were conuented before temporall Magistrates for matters of Religion but likewise St. Paul himselfe was by the very Iewes themselues accused before Faelix Festus and Agrippa for his very preaching and Doctrine before whom he pleads his cause and at last appeales to Caesars iudgement seate euen in these particulars of Religion which he would not haue done had not Princes and secular Magistrates a Iurisdiction and Prerogatiue as well in Church as State affaires Not to trouble you with the petition of Mr. Iohn Witcliffe to the Parliament in the time of Richard the 2. for the Reformation of the Clergie for the weeding out of many false and the establishment of sundry Orthodox pointâ— of Doctrine in our Church his seuerall posiâ—ions That the Parliament or temporall Lords might lawfully examine and discusse the State the disorders and corruptions of the Church That they might lawfully and deseruedly yea that they were bound in conscience vpon the discouery of the Errors and corruptions of the Church depriue her of all her Tithes and temporall endowments till she were reformed And that any Ecclesiasticall person yea the Pope of Rome himselfe might be lawfully accused censured and corrected by Lay men do sufficiently confirme your Parliamentary praerogatiue in matters of Religion Not to recite the opinions and Resolutions of two reuerend and learned Praelates of our Church Iewell and Bilson who both acknowledge that Ecclâ—siasticall or Church affaires and matters of Religion both may and haue been alwayes debated determined and setled in Parliament as well in former as in latter ages Our Common prayer-booke our Articles and our Homilies in which the body of our Religion doth subsist which are all established and setled in our Church by Act of Parliament together with Articuli super Clerum 1. E. 2.36 E. 3. c. 8.1 R. 2. c. 13.15.2 H. 4. c. 25.4 H. 4. c. 17.2 H. 5. c. 7.26 H. 8. c. 1.2.27 H. 8. c. 15.28 H. 8. c. 10.31 H. 8. c. 9.14.32 H. 8. c. 15.26.33 H. 8. c. 31.32.34 35. H. 8. c. 1.35 H. 8. c. 5.1 Ed. 6. c. 1.2 2. 3. Ed. 6. c. 1.19.20.21.23.3 4. Ed. 6. c. 10.11.12.5 6. Ed. 6. c. 1.3.12.1 2. Phil. and Mary c. 8.1 Eliz. c. 1.2.5 Eliz. c. â— 28.27 Eliz. c. 2.39 Eliz. c. 8.1 Iac. c. 4.11.12.3 Iac. c. 1.4.5.7 Iac. c. 8. and sundry other Statutes both in the times of Popery when as Clergy men had the greatst iurisdiction and command and since for the establishing and setling of Religion the ordering of Ecclesiasticall persons and affaires and the suppression of haeresies and haeretiques doe abundantly testifie that the Parliament hath an ancient genuine iust and lawfull praerogatiue to establish true Religion in our Church to abolish and supprâ—sse all false all new and counterfeit Doctrines whatsoeuer and to question and censure all such persons who shall by word or writing oppugne the setled and receiued Articles and Doctrines of our Church what euer some ignorant or
here recited but onely the Church of Rome Therefore it is certaine that our Author affirmes the Church of Rome to be the True and Ancient Mother Church and that her Canons Ceremonies Precepts Canonicall Howers and Sacraments are duely and Religiously to bee obserued by vs. The sequell cannot bee denied because the Author doth presse these Canonicall Howers Precepts Ceremonies and Sacraments vpon vs from the Authoritie and practise of the Church in which they alwayes haue bene and yet are in vse The Minor is already euident because no Church by its owne Authoritie alone without a relation to the Policie of State doeth vrge any set Fasting dayes nor yet enioynes Canonicall Howers or Auricular Confession to a Priest nor allowes of seuen Sacraments as I shall prooue more largely in its place but onely the Church of Rome whose secret Factor questionlesse our Author was Therefore our Author is vndoubtedly guiltie of this first Popish Tenent For the second that the visible Church of Christ yea the very Church of Rome can neuer Erre in matters of Faith and Doctrine is vnfalliblie collected from this ensuing passage in his Preface That wee might bee sure to speake in the Grane and Pious language of Christs Church which hath euer more beene guided by the Spirit of God and the holy Ghost From which I argue thus That CHVRCH which is euermore guided by the Spirit of God and the holy Ghost can neuer Erre in matters of Faith this all Protestants and Papists testifie But the Church of Christ saith our Author speaking of that particular Church out of which these scattered Deuotions were collected which is no other but the Church of Rome is euermore guided by the Spirit of God and the holy Ghost and that in matters of Faith and Doctrine according to the Tenent of the Papists who affirme that the Pope the Church and Generall Councells cannot Erre because they are alwayes guided by the Spirit of God and the holy Ghost And contrary to the expresse Doctrine and Tenent of all Protestant Diuines who affirme that any visible Church or Generall Councells yea that the Church and Pope of Rome may Erre because they are not all euermore guided by the Spirit of God with which the 19. and 21. Articles of our Church concurre Therefore the Church of Christ to wit particular Churches or Generall Councells which are the representatiue Church in our Authors iudgement cannot Erre in matters of Faith and Doctrine which is a Branded Error Now marke what good vse our Antagonist makes of this Conclusion euen the same that the Pope Church of Rome doe to Countenance and Iustifie all those Erronious and Popish Ceremonies Trumperies and Positions which are couched and set abroach in his Deuotions and to make them passe for currant Trueth because these Deuotions are nothing else but the approoued and accustomed Deuotions of the Ancient Church of Christ videsicet the Church of Rome which was euermore guided by the Spirit of God and the holy Ghost and not the Deuotions of priuate ghosts and spirits as hee there stiles them which are subiect vnto Error Therefore there can bee no hurt no Error no False nor Popish Doctrine couched in them So that hee doeth not onely iustifie and approoue but likewise apply this Popish Position in a Subdolous and Popish manner euen to iustifie the vnerrabilitie of these his Deuotions and in them the infallibilitie of the Church of Rome from whose weedie Garden this Garland of Deuotions hath beene gathered Come we now vnto his third Position collected from these seuerall passages The fasting dayes of the Church Or dayes of speciall Abstinence and Deuotion The holy dayes of Lent The Ember weekes at the foure seasons The three Rogation dayes The Eues and Vigils before some thirteene Holy dayes It hath beene also an Ancient Custome to fast all the Frydayes in the yeare except those that fall within the 12 dayes of Christmas To this ende speaking of Septuagesima Sunday and the Lent Fast there was a godly Ordinance in the Ancient Church made by the Councell of Anxerre more then a thousand yeares since that in the ende of the Epiphany there should be certaine daies appointed such as this and the two Sundayes following are Wherein to prepare the people for their solemne Fasting and Penance to giue them warning of their Lent before hand that when it came it might bee the more strictly and religiously obserued And afterwards through the variety of Fasting in diuers places it came to passe that these three Sundayes were made to be the beginnings of the Lent-Fast Some extending their humiliation to a larger time then Ordinary and others excepting from it those dayes of the Weeke whereupon many Christians had either no custome or no leaue to fast All agreeing in this that whether we begin at Septuagesima or any of the Sundayes following the Lent-Fast is duly to be kept at one solemne time of the yeare and Religiously to bee continued vnto the great Feast of Easter By the Ancient Lawes and Customes of the Church of Christ we still obserue an yearely solemne time of fasting and prayer which we call our Lent-Fast The Lent Fast which wee now keepe is and euer hath beene an Apostolicall Constitution It is no humane Inuention as they call it but it comes from Diuine Authoritie that we Fast our Forty Dayes in Lent The last weeke of Lent is an holy weeke and Christians haue vsed to call it The holy and great weeke or the passion weeke and more solemnly to obserue it then any of the rest before c. This is the reason why all the Wednesdayes of the yeare haue bin heeretofore and why the Frydaies and Saturdayes of euery weeke besides are now continued and made common dayes of Abstinence and Prayer From the words and scope of all which passages the Author doth palpably and infallibly teach That the Lent-Fast is an Apostolical Constitution comming from Diuine Authority which binds vs accordingly to obserue it And that Ember weekes Rogation dayes together with Wednesdayes Frydayes Saturdayes and the last weeke of Lent especially and some certaine Holy-day Eues are to be kept with Deuotion and Abstinence Not in any Politicall respect as prescribed and enioyned by the State for Politique endes As the increase of Cattell the maintaining of Ships and Marriners and the incouragement of Fishermen in which respect our Church doth principally obserue these dayes not as Fasting dayes or dayes of Deuotion to be spent in Prayer and Fasting but rather yea chiefly as Fish-dayes for the aduancement of Fishing and sparing of young Cattle not as dayes enioyned by the Churches but designed by the States Authority As our Homely of Fasting Part. 2. 2 Ed 6. cap. 19. 5. Ed 6. cap. 3. 5. Eliz cap 5. 27. Eliz. cap. 11. 29. Eliz cap. 5. The Kings Maiesties Proclamations for the obseruing of Lent and most of our Protestant Diuines affirme but as
Apostolicall Praecepts and Constitutions praescribed and inioyned by the Churches bare Authoritie which opinion both of the Lent-Fast and of these other Fasting-dayes or Fish-dayes rather all Protestant Authors doe disclaime as a meere Popish Assertion And none but professed Papists doe mainteine Wee keepe our Lent and the fore-recited Fasts by vertue of the Statute of 2. and 3 Ed. 6. cap. 19. and by no Ecclesiasticall or Apostolicall constitutions Wee know no expresse Precepts in our Articles Homelies Canons or Common Prayer Booke of our Church that binde vs to obserue these Fasts but onely the fore-recited Statutes which are the Lawes and Precepts of the State not of the Church Therefore our Authors Doctrine in these points of Lent and Fasting Dayes which differ from the expresse words and Preamble of the Statute of 2. and 3. Ed. 6. cap. 19. from the Doctrine of our Homelies and the receiued Tenent of all our Writers agreeing verbatim with the assertion of Iesuites and Popish writers must needes be Popish For the fourth That the Pictures of God the Sonne and God the holy Ghost may be lawfully made it is couertly and necessarily intimated in his first Diuision of such who doe offâ—nd against the second Commandement Offenders against the second Commandement saith he are They that fancie to themselues any likenesse of the Deitie or frame for to make any Image either of God the blessed Trinitie or of God the Father who neuer appeared to the World in a visible shape So that he cleerely admits and intimates in these words that the Images and Pictures of God the Sonne and God the holy Ghost may be safely made because they appeared to the World in a visible shape as hee pretends though God the Father and the blessed Trinitie neuer did His applying then of this reason onely to God the Father and the blessed Trinitie His stopping at the Father without any further mention of the Sonne and holy Ghost together with his ensuing words Those that make any other Image be it of Christ and his Crosse or bee it of his blessed Angels with an intent to worship them Doe fully euidence that hee approoues the making of the Images and Pictures of God the Sonne and God the holy Ghost a meere Popish assertion which the Papists onely doe mainteine and which our owne Homelies and Orthodoxe writers doe expressely condemne as Sinfull and Vnlawfull For the fift Position That God the Sonne and God the holy Ghost may be worshipped in their Images which is necessarily collected from these words Offenders against the second Commandement are They that make any other Images or the likenesse of any thing whatsoeuer be it of Christ and his Crosse or be it of his blessed Angels with an intent to fall downe and worship them They that are worshippers of Idoles or representments of false Gods In which passages our Author onely disclaimes the worshipping of meree Pictures Idoles and false Gods which the Papists likâ—wise doe condemne or the adoration of the bare Pictures of Christ and the holy Ghost intimating that wee may worship them in their Pictures for why else doeth hee allow men for to make them though we may not Adore the Pictures themselues according to the ancient Popish distinction and euasion which our Homelies and the fore-quoted Protestant Authors doe condemne and vtterly reiect as Popish and Erronious For the sixt That the Persons and Images of Saints and Angels may bee worshipped though not with the sâ—lfesame worship wherewith wee Adore God himselfe This is euidently inforced from his Exposiotin on the second Commandement God is to be worshipped with the lowly reuerence of our bodies also This to bee religiously done vnto him This also to be done purely without any such outward and solemne worship to be giuen either to the Person or Image of Saint or Angel or any other creature whatsoeuer which being compared with that which followes Offenders against this Commandement They that are worshippers of Saints Images and out of a false opinion of demeriting the protection of the blessed Virgin or any other Saint of God doe giue a religious Adoration to those vsuall representations that are made of them So that hee doeth here euidently and clearely grant as Maister Mountague also in expresse tearmes doeth That there may bee a religious vse of the Images of Saints and Angels and that wee may Worship and Adore either Saints or Angels at least wise with the Worship of Dulia as the Papists hold though not with that outward and solemne worship marke the Emphasis of the words which is due to God alone For hee onely condemnes the giuing of religious Adoration to the bare Images not to the persons of Saints and Angels which his last words doe seeme clearely to admit and the yeelding not of Religious worship and Adoration but of that outward and solemne Worship onely which is due to God alone which is no more then all the Papists doe acknowledge who appropriate the worship of Latria vnto God alone though they giue that of Dulia and Hyperdulia vnto Angels Saints and Images So that in these Points of Images and Prayer to Saints make the best of them that can be hee goes no further then moderate Papists and not so farre as all Orthodoxe Protestant Authors doe so Frozen are his Zeale and hote Deuotions in these points of Saints and Angels which are meerely Popish For the seuenth That Confession to a Priest and Absolution from him especially before the receiuing of the Sacrament are necessary is euident from his fift Precept of the Church to wit To receiue the Blessed Communion of Christs Body and Blood with frequent Deuotion and three times of the yeere at least whereof Easter to bee one And for better preparation there vnto as occasion is to disburthen and quite our Consciences of those sinnes that may grieue vs or scruples that may trouble vs to a Learned and discreet Priest and from him to receiue aduice and the benefit of Absolution Loe here a pregnant proofe for Auricular Confession wherein there are three things obserueable First that the Confession which our Author speakes of is no arbetrarie or voluntarie but a forced and enioyned Confession and that by the Authoritie and Precept of the Church whereas ours and all other Protestant Churches prescribe it onely by way of aduice and that onely in case of necessitie when as mens Consciences cannot else be quieted Secondly that this Confession must be made not to a Minister of Gods word as our Common Prayer Booke renders it but to a discreete and Learned Priest that is to some Popish Massing Priest or other Thirdly that hee must not lay open his griefe that troubles and disquiets his Conscience as our Communion Booke reades it but hee must disburthen his Conscience of those sinnes that may not that doe grieue him and those scruples that may trouble him Fourthly that
Printers Epistle to the Reader annexed to the third Edidion The Difference between Mr. Cozens Deuotions the priuate Praiers authorized by Qu Elizabeth * Pag. 3. to 9. A Paralell of Mr. Cozens Deuotions with the Papists a Laur. Kellams Manuell of Prayers Printed at Dâ—way 1624. * Manuall of Prayers b Sesâ—â—o 24. Decret de Reform Mâ—trimonii cap. 10. c Printed at Aâ—twerp 1621 Bellarmines Christian Doctâ—ine cap. 7. d Iames Ledesma his Christian Doctrine Printed 1609. cap. 2. Gropper Institut Colon. Agrip. 1546. Bellarmines Christian doctrine cap. 3. p. 15. I finde not the Creed nor the Lords Prayer thus diuided into Articles and Petitions in the Prayers of Queen Elizabeth or in our CoÌ„mon Prayer Booke or â—ther ProtestaÌ„t Authors but only in Popish Writers out of whom no doubt they were transcribed a Gropperi Institut Ledesma his Catechisme or Christian Doctrine cap. 5. b Matthias Ceschâ— Otium Spirituale pag 108. Our Ladies Primer c Our Ladies Primer Otium Spirituale pag 108. Ledesmas Christian Doctrine cap. 13. Bellarmines Christian Doctrine cap. 7. d Of this Mr. Cozens had formeâ—lâ— made meâ—tion and therefore he omits â—t here e Our Ladies Primer Croppers Institut Oâ—â—um Spirituale p 105. Ledesma his Christian Doctrine cap. 15. Vaux his Catechisme c. 4. Bellarmines Christian Doctrine cap. 9. pag. 205. f Bellar. Ib. pag 209. g Our Ladies Primer OtiuÌ„ Spirituale p. 106. Ledesma cap. 17. Bellarmines Christian Doctrine cap. 11. Groppersâ— Institut h Otium Spirituale p. 113.114 Gropperâ— Institut Vaux his Catechism cap. 5. i Ledesma c. 17. Our Ladiâ—s Primer Otium Spirituale p. 106.107 Gropperâ— Instit. Bellar. Christ. Doctr. cap. 13. k Otium spirituale p. 107. Ledesma c. 17. Our Ladies Primer l Otium Spiritualeâ— p. 109. Our Ladies Primer Ledesma cap. 17. Bellar. Christ. Doctr. cap. 15. m See the Authors at q Gropperi Institutio n Our Ladies Primer Cropperâ— Instit. Ledesma cap. 18. Otium Spirituale pag 110. Bellar. Christ. Doct. cap. 14. o Our Ladies Primer Horas Neustr Sennora Otium Spirituale p. 112 Ledesma c. 14. Gropperâ— Instit. Bâ—llar Christ. Doct. cap. 19. p Gropperi Instit Otium Spirit p. 112. q Our Ladies Primerâ— Otium Spirit p 114. Gropperi Institut Bellarm. Christ. Doctr. cap. 22. r De Bonis Operibus â—n partic lib. 1. cap. 11.13 s Moral Instit. pars 1. l. 9. cap. 2. to 6. t Notes on Acts 10. Sect. 6 u Our Ladies Primer in Latine and English Printed at Antwerp 1604 Folio 199. Laâ—r Kellams Manuell 1604. p 1. x Ibidâ— Fol. 202 Otium Spirit pag. 30. y Ibid. fol. 202 Otium Spirit Pag. 31. Horas Neustr. Sennora â—ol 10. z Kellams Manuell of Prayers pag. 8. a Otium Spirit p. â—5â— 159 * Laur. Keâ—lamâ— Manuel Pag. 21. b Pag. 230. to 241.246.247 c Horas Neustra Senâ—ora Fâ—l 11. d Romanumâ— Pâ—inted at Antwerpe 1574. pag. 272. e Kellams Manuall pag. 80. f Interlegeâ—â—â—sas delinquiÌ„tur inter â—urâ— peccatur innocentia nec vbi defeâ—ditur reseruaetur Qui sediâ— crimina vendicatâ—rus admittit vt reus innocens pereat fit nocens Iudex Cypr. Epist l. 2. Ep. 2. Donato g Lucri â—onus est odor ex re qualibet Suetonij Vespatian c. 23. Vnde habeat nemo quarit sed oportet habere Iâ—uenal Satyr 14. h Aurea nunâ— verè sunt saecula plurimuâ— auro venit honos auro conciliatur amor Ipse licet venias Musis comitatus Homerâ— Nil tamen attuleru ibis Hâ—mere foras Ouid de Arte Amandi l. 2. * 1 Cor. 12. v. 9 10. i See Acts 2 3 to 12. 10.46 11.15.17 k Math 5.11 l Reuel 22.18 19. Deut 4.2 c. 12.32 Iosh. 1.7 Pro. 30.6 m Math. 25.36.37 43 44. Iam. 1.27 5 14 15. n Visitation of the sicke o Canon 67. p 1 Pet. 5 4. Iohn 10 11. Heb. 11.20 q Psalm 121. Math. 23 20 Isay 27.3 Ier. 23 3 4. Isay 40 11. Ezech. 34 10 11.12 r Ioh. 10 11 17. Act. 20 28 1 Pet. 1 18 19 Ehp. 5.25 26 27. s Heb. 13.17 Ezech 33 6 8 Ier. 23 1 2 Eze. 34 9 10. t Ier. 23 1. Ezec. 34 3 4 5 8. Mr. Perkins on the 6 Commandement u Cant 4 1 7 5 10.11 6 4 5. 7 6 10.11 Act. 20 28 * Ioh. 21 15 16 17. Ephes. 5 25.29 30. dâ—ut 32 10. Psal. 17 8. Zach. 2.8 * Ezech 34.2 3 8. 44 8. Zech. 11 5. Iohn 10 12.13 x Eiusmodi apud Deum praetii sunt qui vno Christi sanguine sunt redempti nec interest qua quis conditione natus sit cum in Christo aequaliter renascamur Hierom Epist. ToÌ„ 1. Epist. 14. c. 5. y 1 Cor. 8.11 12. Act. 20.28 Rom. 14.15 z Deliciis occupati gregis Domini damâ—a non curant Hierom. Comment lib. 11. in Ezech. c. 34. a Cadit Asina est qui subleuet eam Perit anima nemo est qui reputet Optimi videlicet estimateres rerum qui magnam de minimis paruam aut nullam â—e maximis curam gerunt Sed liquido dâ—tur intelligi patientius ferimus Christi iacturam quam nostram Bernard de Consid. lib. 4 cap. 6. a 2 Chron. 13.10 11. Prou. 27 23. Isay 40 11 leâ— 3 5. 6 3. 23.4 Gen. 31 39.40 Eze. 34 2 to 18. Zech 11.4 5 7 17. Mal. 2.7 Acts 20.18 20 28. Iohn 10 3.4 14 21.15 16.17 Rom. 12 7 8. 1 Cor. 9 7 to 17. Phil. 2 20 21 26. Col. 4 17. â— Thes. 2.7 8 9 5 12. 2 Thes 3 10. 1 Tim. 3 5. 4 12 13. 5 17. 2 Tim. 4 1 5. 1 Pet. 5 2 3 4 b Apostolor Canones cap. 13 14 15 37 57. Concil Nicaenum Can. 15.16 Eliberinum can 19. Arâ—latense 1. can 2 22. 2 can 12. Antioch can 3 17.21.22 Sardic can 1 2. â— 15 20. Constantinop 1 can 2. 6 can 8 Carthag 3 can 38 4. can 27.5 can 5 6. câ—n 15 16. Apâ—ric can 38. Agatense can 64 Chalcedonense can 3.10 20 23 25. Turonense 1 can 11 â—3 can 4. Toletanum 2. can 4 11. can 2. Aurelianense 2. can 14.3 can 11. Bracarense 3. can 8. Palatium Vernis can 12. Nicanum 2. can 10.15 Areâ—atense 4. can 3.10 Cabilonense 2. can 52 54. Aquisâ—ra can 45 50 71 87. sub Ludou Pio can 11 16. Parisiense lib. 1 cap. 21 36. Meldense cap. 28 29 â—6 50. Valentinum cap 14 16. Capit Graecar Synod cap. 1 ca 5 6 11 12. Tridentinum Sess. 6 cap 1 2. De Reformat Sess. 7 cap. 2 3. de Reformat sess 14 de Reformat can 8 9. sess 23. can 1 16. c Nunc leua oculos tuos et vide fi non aeque vt prius pellicula discolor sacrum ordinem decolorat Quid sibi vult quod Cierici aliud esse aliud videri volunt Id quidem minus castum minusque sincerum Nempo habitu milites quaestu Clericos actu neutrum exhibent Nam neque pugnant vt
stockt vp before these bitter fruits will fade or fall These petty Orbs and vnderwheeles which haue made such irregular motions and commotions in our Church deriue their motions from some higher and superiour spheeres which must be rectified and reduced to their true and proper motions before the lâ—sser Planets and clocke-wheeles of our Church will moue aright These little Foxes haue some strong and mighty Burrowes wherein to shelter and repose themselues which must be stopped and demolished before the Grapes the Vines and Vinyard of ouâ— Church be freed from their inuasions These poysonous muddy and polluted riuâ—lets descend and flow from greater streames and higher Fountaines which must be knowne dammed and dried vp at least diuerted or else the waters of our Church will still be venomous slimie and vnwholesome And till all this be well accomplished you shall but onely skinne and so increase not heale and cure the festrâ—d sores and wounds of this our Church which will soone breake out againe with greater torment and lesse hopes of cure Fourthly to examine and finde out the cause if it be not like the head of Nilus vnsearchable and past finding out though some of late record the conâ—rary why Popish and Arminian bookes haue now of late beene published printed and countenanced by Authority and not suppressed as they ought to be why there is now such diligent and daily search at Printing-houses to anticipate and stoppe all Answers to Mr Cozens his or Mr Mountagues Bookes from what originall grounds and whence it comes to passe that the seuerall Answers and Replies to Mr Mountagues Gagge and virulent Appeale were denied licence at the first and since surprized and call'd in though there was neither matter of Haeresie Schisme false Doctrine or Sedition in them but onely a bare defence and positiue iustification of the established Doctrines of our Church oppugned and traduced in those Arminian and Popish Bookes of his which were neuer yet so much as once inhibited or questioned but in Parliament and who were the principall Agents and Factors in this worthy seruice of suppressing all these Answers The â—â—ucleating and discussing of these intricate and perplexed Quaerees a taske which well befits a Parliament may happily reueale a world of treachery and vnfold a deepe obstruce and hidden Mysterie of Iniquitie yea it may chance to shake and ouerturne the very pillars and foundation stones of the Roman and Arminian Faction if it be but prosecuted sifted and ventilated to the full Fiftly to prouide that all such vnauthorized Answers and Replies consonant to the established Doctrine and discipline of the Church of England which haue beene giuen to Mr Mountagues or any other such Popish or Arminian Bookes and since suppressed may be henceforth lawfully printed and dispersed without controll to counterplead and beat down Popery and Arminianisme and to giue publike testimonie and satisfaction to the world that how euer some haue lately broached yet that our Church disclaimes and disapproues their Popish and Arminian Doctrines And withall to secure the Authors Printers and Dispersers of all such Answers and Replies from all High-Commission suits and other troubles and vexations whatsoeuer Else none will euer dare to write or print hereafter in the defence and quarrell of our Church and Truth in hard and euill times from which God keâ—pe vs when Popery and Errour shall haue all and Truth no sway nor licence for the Presse For what encouragement can men haue to write or to shew themselues actiue for the Churches good when they shall haue no other reward nor gratification for their paines and industry but High-Commission Suits and troubles but heauy fines and mulcts or long and tedious imprisonments and restraints which is all the encouragement reward and thankes that some haue found And if no writers to vindicate Religion the Truth and Churches cause when as they are opposed by authoriz'd writings then Truth Religion Church yea State and Kingdome which fall or stand together with them will soone be ouerâ—grown with Haeresies Errours Schismes Factions and false Doctrines and so brought quite to ruine Sixthly to take some speedy course to inhibit the publishing and diuulging of all Popish and Arminian Doctrines either by word or writing vnder seuere mulckts and penalties and to establish some good and setled course for the inhibiting suppressing of all scurrilous and prophane Play-books Ballads Poems and Tale-bookes whatsoeuer and the free and speedy licensing of all such orthodox learned and religious Tractates as shall be thought necessary meet and worthy for the Presse that so Schollers may be incouraged to write and study vpon all occasions for the Defence the propagation and aduancement of Religion and not discouraged as they haue beene of late because all their industry and labour is but lost and buried in silence and obliuion for want of licence and authority to diuulge them in due season for the publike good Seauenthly and lastly to take speciall care and Order that the two famous Vniuersities of our Kingdome the very nurseries and seed-plots of our Church may be defaecated and purged from all poysonous Popish and Arminian Doctrines and that all such heads and fellowes of Colledges together with all our other Diuines who are either notoriously knowne or iustly suspected to be the chiefe Abbettors Heads or Patriots of the Arminian or Popish cause or Faction may be speedily conuented before a selected Committee assisted by some orthodox choyce and prime Diuines and Prelates to be there interrogated and examined in all the now controuerted points of Popery and Arminianisme and vpon their iust conuiction or attainder of all or any of the foresaid Points to be enioyned a particular and open recantation of them in writing to which they shall subscribe their names so farre forth as they are dissonant either from the Homelies Articles and established Doctrines of the Church of England or Ireland or from the fiue Conclusions and Resolutions of the Synod of Dort or else vpon refusall of such recantation and subscription to be immediately depriued of all their Ecclesiasticall and spirituall promotions whatsoeuer These are the wayes courses in my raw conceit which I humbly submit to your maturer iudgements to quit and free our Church and our Religion from all their present and to bulwarke and secure them against all future homebred opposites and pressures whatsoeuer Now hee who hath put that zeale that care and courage into your pious hearts as to ingage your selues in the defence and patronage of our Church and Faith which are now beser and violently assaulted by troops of forraine and domestique Enemies who would spoyle and cheat vs of them to our faces inspire you with such heauenly wisedome from aboue as may pitch you on the speediest best and safest proiects for the extirpation and suppression of all their open or concealed Foes the vindicating of their former purity freedome the establishment of their future peace the perennious