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
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
supercilious Clergie men who can be content to merge and drowne themselues in secular Offices and Imployments in lay and State Affaires against the resolution of sundry famous Councels which prohibit it do mutter and obiect against it What right or calling Laickes haue to write of matters of Religion I haue fully discussed in a former Treatise only let me adde to this to anticipate the enuious and malignant Cauils of some peeuish Diuines who would monopolize Diuinity to themselues alone that Laicks euen in the Primitiue Church haue not only conuerted whole Nations vnto God witnesse the Indians conuerted by Erumentius and the Iberians and Bulgarians reduced and brought home to God from Paganisme by two Christian woman a thing well worthy obseruation but likewise written of points and matters of Diuinity with publike approbation Not to record those 16. ancient lay writers in the primatiue Church recorded by me in another place St. Augustine himselfe informes vs in expresse termes That hee pennd and published sundry bookes and Treatises of Diuinitie which are yet extant whiles he was a Lay-man not entred into Orders To passe by Vincentius Victor a young Laicke who wrought three seuerall Treatises of Diuinity which S. Augustine answered together with whole Catalogues of moderne lay-Authors which I might enumerate I shall ground and rest my selfe with that one famous example of Origen who did not onely compile many Commentaries on the Scriptures and sundry other Treatises of Diuinity being yet a Lay-man for which hee was honoured and respected farre and neere of all the learned and godly Bishops of his age who were glad to learne Diuinity from him but did likewise dispute and expound the Scriptures in open Church vnto the people being yet not called to the Ministrie at the earnest suite and intreaty of the Palestine Bishops For which fact of his when he was blamed and censured by one Demetrius a pragmaticall Clergie man as it seemes as being an vnheard of practise and praesident that Lay-men should teach in the Church in the presence of Bishops Alexander then Bishop of Ierusalem and Theoctystus Bishop of Caesarea wrought thus vnto Demetrius in defence of this fact of Origen that he had reported a manifest vntruth when as there might be found such Lay-men as had taught the people in open Assemblies when as there were present learned men that could profit the people and more ouer holy Bishops at that time also exhorting them to preach for example sake at Laranda Euelpis was thus requested by Neon at Iconium Paulinuâ— was thus requested by Celsus at Synada Theodorus was thus requested by Atticus who were no Clergie men but godly brethren It is like also say they that this was practised in other places So that by all these pregnant proofes and testimonies it is cleerely euident that not onely your Honors being but Lay-men may proceed iudicially but I my selfe being but a Laicke may goe on ministerially to suruay and censure these Cozening and Popish Deuotions as farre forth as they vary from the Scriptures and the established doctrines of our Church Go on therefore you Christian Heroes and valiant worthies of the Lord to vindicate the cauâ—e and Doctrines of our Church against those Cozening treacherous and rebellious Sons if Sons of hers who haue betrayed her with a kisse and wounded her with one hand whiles they seemingly imbrace her with the other and the God of heauen shall be with you And hâ—ue you not cause enough yea is it not now high time to execute your power and display your zealâ— in the cause and quarell of our Church doe not her goared sides her bleeding scarrs and festered sores now need may craue your helpe and cure since there is no balme in Gilead at least no good Phisitian there to suppell and bind vp her wounds Since shee hath few Pâ—iests or Praelateâ— for to pitty her fewer to succour her in her present dangers Alas whâ—re are the learned reuerend humble stout and zealous Praelates where are the Ecclesiasticall or High-commission Courts where is the Conuocation or assembly of the Prophets that either do or dare applyâ— a salue or plaister to her homebred maladies or auenge her of those treacherous corrupt and Cozening watchmen who haue smitten her to the heart and almost betrayed her to her Roman enemies What Bishops Consistory what Conuocation-house or High-Commission Court haue lately questioned censured suspended or degraded a Mountague a Cozens a Iackson or a Manwering a Papist or Arminian a Nonresident or carelesse Pastor who neuer feeds his flocke a iouiall or good fellow Minister whose Tobacco-pipe is his Psalter and his Canne his Text or a rayling and inueying Shemie whose sermoâ—s are but bitter prophane and poysonous Saâ—yrs against the practicall power and forwardest Professors of Religion whom he reuiles and scoffes at vnder the name of Puritâ—ns or holy Brethren a phrase which the holy Ghost doth ofâ— times vse What Popish or Arminian bookes what Iâ—suiticall Treatises or Romish prayer-bookes Portuaâ—ses and Mannuals which haue beene lately scattered and printed here among vs in great abundance haue been of late anticipated prohibited or suppressed by them though it be their proper Office to forestall and crush them in the shell Nay shall I speake the truth vnto your Honors which I beseech you to lay neer your hearts or else farewell Religion what Popish and Arminian bookes haue not beene vented yea countenancedâ— authorized and borne out of late against all opâ—positions whatsoeuer by some who say they are and I would to God they were the Fathers of our Church and Pillars of our Faith haue not M. Mountagues two Popish and Arminian Bookes though questioned thâ—ice in Parliament beene licenced and approued at the fiâ—st by some I say not by such who had then Authority though since they haue had theiâ— Interregnum and since not onely not quaestioned nor inhibited sale but euen patronized iustified and protected by force and sinister practises against all aduerse powers Was not the way and passâ—ge to the pâ—esse blockt vp at first against all such whose zeale to piety to the publicke weale and safety of our Church had caused them to tâ—kâ— vp pen and paper armes against his Popish and Arminian Doctrinâ—s and hâ—ue not all their Orthodox â—nd pious workes which past the Presse by stealâ—h or otheâ—wise bâ—ene questioned and prohibited since the vnhappy breach of the lâ—st Parliâ—mentary Asseâ—bly though they were tainted or accused of no Heresie Scisme False doctrine or Sedition Was not reuerend Bishop Carltons booke though backed with the ioynt Attestation of that learned Praelate Dr. Dauenat Bishop of Sarum Dr. Ward Dr. Goad Dr. Bel-Canquell our selected Dort Diuines togâ—ther with Dr. Succliffes booke Mr. Rouse his booke Mr. Burtons booke Mr. Yates his booke Mr. Wottons booke Dr. Goads Paralell Doctor Featlies Paralell â—o omit my owne poore Treatise of Perseuerance which
though it were licensed and reprinted is yet suppressed and called in vpon no doctrinall nor iust excâ—ptions inhibited cald in and seized on vnder the bare pretence of not being licâ—nsed but in truth because they did oppose Mr. Mountagues Popery and Arminianisme which the Parliament it selfe tooke notice of displaid both it and all his treachery and falsehood to the woâ—ld and were not all the Printers and Stationers which were the instruments to publish thâ—m vnto the world conuented Ex Officio before the High Commissioners where thâ—y wâ—re glad to buy theire peace at last for their good seruice to our Church and State in printing and divulging all tâ—ese books to the affronting and suppressing of his spreading errors Since these old stirs and garboâ—lâ—s haue not these priuate Deuotions and houres of prayer whose Censure and Suruay I here doe humbly tender to yoâ—r Honours beene licensed in a spâ—ciall manner for the Pressâ— â—uen with an affixed and printed Approbation like that of Dr. Whites to Mr. Mountagues Appeale and since its publication so guarded and supported by Authoâ—ity though fraught with 20 seuerall points of Popery and patched vp of Popish ragges and reliques that neither the complaints and cryes of mâ—n against them nor the voyâ—e and presence of a Parliament could yet moue any of our swaying great and zealous Praelates to suppresse them or passe a doome of condemnation on them who now insteâ—d of Answering and inhibiting them doe not onely dâ—ny to licence but likewise diligently suppresse and intercept all Answers and Râ—plies vnto them as the intercepting Mr Burtons Answer at the Presse and the detaining of the Copie of this my present Censure in the Licensers hands who will neither licence nor deliuer it do abundanâ—ly testifie And is it not then high time for your Honours to engage bestiâ—re and shew your zeale in the cause the quarrel and patronage of our Church and Faith when Popery and Arminianisme are growne now so potent so head-strong so impudent sawcy and audacious as to ouer-top controll affront and beard the very truth and Doctrines of our Church to stop their pleas and bâ—rre their passage to the Presse in a peremptory and presumptuous manner euen whiles the Parliament doores of Iustice stand wide open to heare their pressures and auenge thâ—ir wrongs bidding particular and personall defiance to these two spreading and combinings errors which threaten ruine and surprisâ—ll to them When those Consistories and High-Commission Courts which should be Sanctuaries Shields and chiefe Protectors to them against domesticke vipers which gnaw out their bowels and those from whom they might expect and iustly challenge the greatest fauour aide and best support are now so farre from shielding and assisting them against their Mountebanke Cozeninâ— and domesticke Opposites that they doe euen bend themselues against them in intercepting all supplies which priuate louers would impart vnto them in silencing questioning and clubbing downe such by force who take vp armes in their defence agâ—inst their personall homebred and professed foes Alâ—s whithâ—r should our poore distressed Church or our Religion flee where should they seeke for succour and reliefe in this their forlorne and distressed condition when as they are so forsaken of their owne indeared and ingaged friends that few of them hâ—ue eares to heare or hearts to pitty their pressures and most iust complaints and fewer courage hands or strength enough to ease or quit them of these pressing opressing and suppressing vulters which rent and teare their liuâ—rs and their in most parts To you to you alone right Christian Senators and valiant worthies of the Lord they now addresse their tongue-tide grieuances and silenced complaints to you they flye for present succour and redresse against their aduerse and preuailing powers and now implore your aide your iustice doome and finall sentence euen with silent sobs and mournfull teares because their mouthes are closed and shut vp against those opeÌ„ professed enemies whose woâ—ks and writings haue betraid their cause and those tyrannicall vsurping powers who haue enâ—oyn'd them silence at the Presse and intercâ—pted or reiected all those Counterplees Answers and Rebutters which haue beene tendred or drawne vp by any to vindicate their right and cause against homebred and perfidious Opposites And can â—ou then denie their importunate flâ—xanimous and most iust â—equests which you haue so readily and cheerefully embrâ—câ—d at the first wâ—â—hout Petition Blessed be God your zeale and courâ—ge for Religion are so eminent and intense already that they neede no spuâ—s oâ— mine to quicken or â—xcite them to so necessary and pious a worke Therefore leauing all needlesse exhortations and encouragements to set on these requests I shall briâ—fely glance vpon the best and speediest meanes of disâ—nâ—rating our Church of all her prâ—sent grieuances of rescuing her restrained Doctrines from their Egyptian thraldome of reinuensting them in their former priuiledges and quitting them from all future dammages incrochments and inuasions whatâ—oeuâ—r which meanâ—s I here humbly prostrate and submit to your mature graue and pious wisedomes which haue no such Pole-star to direct them as themselues The meanes which I shall meekely offâ—r and propose to your refined iudgements for this purpose are First to suppresse those Popish Deuotions and Arminian Treatises which haue beene published of late among vs by appprobation and authority and to expiate defecate and puâ—ge out their Romish and Arminian drosse and filth at least by fire that so they stand not as Records against vs to the shame the weakning or betraying of our Cause and Church Secondly to lop off those putred gangrend festred and contagious members who are like to putrifie leauen and infect the whole intire body of our Church and haue already sowne by their pernicious writings the Tares of Popery and Cockels of Arminianisme which sprout vp apâ—ce amidst the Wheate and pure Doctrines of our Church that so their exemplary and open punishmentâ— may deterre all others from â—he like â—udacious scandalous treacherous and pernicious attempts Thirdly to inquire out the roots and great-bulkt trees which nourish and support those limbs and vnder-branches which haue thrust forth these buds of Popery and blossomes of Arminianisme which your flamish zeale and feruency to Religâ—on are like to scorch and blast before they come vnto maturity to discry those superiour spheeres and vppermost wheeles which moue those lower and inferior Orbs which now run out of course to search those Dens and Burrowes out which harbour and protect those little Popish and Arminian Foxes which now spoyle our Vines and offer violence to their tender Grapes and to discouer those higher Springs and poysonous Fountaines which send out those muddy bitter and vnwholsome streames which doe not water but poyson and defile our Church Certainly these budding branches whose Popish and Arminian fruits you now examine receiue their sap their nourishâ—ment and support from some greater Trunkes and deeper Roots which must be felled and
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
preseruation and propagation of that pure orthodox sincere Religion which we yet enioy Which Religion as it is the breath and fragrant odor of our nostrils the delight and pleasure of our eyes the swetest harmony and musicke to our eares the most luscious hony and Manna to our pallats the most rauishing ioy and satisfactory contentment to our hearts the onely food the essence life and being of our soules the grand procurer of all our outward comfort and prosperity the onely Author of our peace and welfare the most transcendent glory and honour of our Nation the brazen wall the strongest fence and bulwarke of our kingdome the chiefest dread and terror to our Enemies the sole encouragement and comfort of our Confederates the fundamentall prop and pillar of our State the onely pawne and euidence of our future hopes and happinesse and the onely polestar way and passage to conduct and lead vs vnto Christ to God to heauen and eternall blisse all motiues for to prise and hold it fast in these degenerating declining and reuolting times so if we once but slacke our hold or let it goe it being the very rocke on which our Church our kingdome and we all do rest and Anchor both Church and State our selues our soules and all we now possâ—sse are wrackt and lost for euer Wherefore right Christian Worthies what euer becomes of other outward Priuileges and hereditary liberties the losse of which you cannot brooke with any patience where as the condescending vnto them alone would win your hearts and purses too be sure to hold fast and guard this maine foundation whereon our Church our kingdome and we ours stand against all Cozening vnder miners and Fauxes whatsoeuer who labour for to blow it vp If this bee safe our Church our King our Kingdome our liues our goods and liberties are all secure we need not feare what Spaine what France what man can doe vnto vs For then God is ours Christ is ours the holy Ghost is ours Angels and Men and all the hostes and creatures of heauen and earth yea earth and heauen it selfe and all is ours all these will take our parts plead our cause against our Enemies and if these be for vs who what can be against vs But if this be once endangered or rased but a little O then we sinke we droope wee perish our God our Crowne our peace our glory our wealth our liberties and all those sundry magazines and heapes of blessings which we now inioy will forthwith take their winges and flie away and leaue vs destitute helplesse hopelesse forelorne in those ouerwhelming floods and bitter stormes of misery bondage sorrow want and woe which shall euen breake our hearts and crush our bones and sinke our soules in endlesse horror and despaire O therefore looke betimes to this Foundation which now begins to shake to totter and moulder by degrees settle but this a right and roote out all those domestique Romane and Arminian Pioners who dig so deepe and fast to vndermine it and then both Church and State will soone be settled in their former peace and happinesse O consider that the present totterings declinings and ruines of our State arise but from the wauerings wastings and backslidings of our Church Our State and kingdome now decline so fast and hasten to the period of their former glory because our Church our faith our loue our Religion lose their ground Our Realme is full of factions and diuisions because our Church is so Popery Arminianisme False doctrines sin and all prophannesse haue ouer-spred our Church yea wasted corrupted our Religion no wonder then if pressures greuances losses crosses penury misery beggery shame and a world of other euils do now annoy our State Our State Enemies are no other but our Church Enemies O therefore curbe purge out quite suppresse the Achans Errors and great Annoyances which trouble oppresse and vndermine our Church and our Religion and then our State and Kingdome will be settled and freed from those many pressures miseries and afflictions which they now sustaine and not before In vaine is it to mend the tiles and vpper roomes till the Foundation be repaired in vaine doe any labour to repaire the decke whiles the keele is full of leakes whiles the head and heart is sicke the other members cannot prosper Neuer looke that our decaying State should thriue or flowrish till our Church be healed and recouered Goe on and hasten therefore with this maine and weighty Cure and haue a speciall eye to this great Cozening and infectious plague-sore whose briefe Suruay and Censure I here in all humility present and tender to your Honours and the great Physitian both of soule and body so blesse and ayde you in all your good endeauours that all the festring wounds and sores of our gangrend and consuming Church and State may now receiue a sound a perfect and a present Cure be reduced to their perfect soundnâ—sse that so our wildernesse may be like Eden and our Desart as the Garden of the Lord that our wast places may be comforted and all our sad and drooping hearts may bee filled with ioy and gladnesse with thanksgiuing and the voyce of melodie that you and I and all the people of the Land in the period and perclose of this your great Assembly may be sent away vnto our tents and habitations glad and merry in heart for all the goodnes that the Lord hath shewed vnto Dauid and Salomon to our King our Church our State to Israel we his people by this your happy and much desired meeting and let all that loue our Dauid our Salomon or our Israel say Amen Your Honours in all humility seruice and respect WILLIAM PRYNNE A BRIEFE SVRVAY AND CENSVRE OF Maister COVZENS his Couzening DEVOTIONS IT hath alwayes beene the beaten rode and method of all Heretiques and seducing Spirits in all the ages of the Church to Dulcerate their Venomus Harsh and bitter Potions with Lushious and sweete Ingreedients Nemo venenum temperat felle hellâ—boro sed conditis pulmentis bene saporatis saith Tertullian Heretiques and false Teachers are alwayes cunning Apothecaries they neuer temper their Poysons with Gall or Colloquint but with the best and pleasantest Conserues their venome lurkes in Honie Potions that so men may swallow it downe with greater greedinesse and lesse suspition Viperium obducto potamus melle venenum Heresies and false Doctrines yea all euill things whatsoeuer as they are of an Odious so likewise are they of a Timorous and Bashfull disposition they dare not walke Vnmasked especially in the brightest Orbe and Hemisphere of the Gospel-sunne for feare of present discovery whence they alway claspe and twine themselues at first with knowne and approued Trueths which serue as Sauce or Baites to draw them downe and cloathe themselues in the Amiable dresse and Rich attire or at least wise Christen themselues
by the name and title of the Orthodoxe and receiued Doctrine of the Church vnder whose Banners they pretend they fight that so they may the more insensibly Insinuate and more strongly and dangerously incorporate themselues into the Hearts and Intralls of vncautelous and ouer-credulous Christians who are insnared by them at vnawares As the long and beaten experience of former ages so the Assiduous practise of some Couzening and seducing Authors in these our present and declining times doe abundantly euidence and confirme this Truth Who because they dare not yet proceed so farre as to shew themselues open and professed Factors for the Church of Rome for feare their plots and aimes should be detected doe therefore vent the Adulterous Drugges and Poysonous Doctrines of the Whore of Rome vnder the vaile and colour of DEVOTION and that in such a Clandestine Subdolus and inchanting manner that they haue euen charmed Authoritie it selfe and lulled Argos quite asleepe Whose vigilant eyes should alwayes so farre wake as to distinguish Poperie from true Deuotion and not to ouer-looke the one whiles they admire and approue the other But though Argos and the MAISTER-WATCHMEN sleepe and close their eyes and eares at once yet it is fit that some should wake and watch against deuout and sheepe-skind Wolues who thinke to prey Cum Priuilegio on the flocke because the Shepheard hath Authorized them for feare lest flocke and Shepheard perish And this hath caused me like that Roman Goose in the sleepe and slumber of the Dogges and Watchmen to clap my wings and stretch my voyce at the couert and tacite approach of those treacherous Mountebanke Couzening and Domestique Gaules who now are scaling of our sacred Capitoll that so some Manlius or other might awake to rout and chase them from our walls and banish them for euer from our Confines The Booke which I haue here pitched vpon is intituled A COLLECTION OF PRIVATE DEVOTIONS OR THE HOVVERS OF PRAYER The Author and Composer of it is rumoured to bee one Maister COVZENS Chaplaine to the Bishop of Winchester that now is Ex vngue leonem You may discouer the Authors qualities and conditions by this his Paw and Handy-worke which smells nay stinkes of Poperie Not to enter vpon any large and punctuall discouery of the absurdities and Errors of these pernitious Deuotions nor yet to trace the Author in his course from page to page I shall resolue the summe of my Exceptions to this worke of his into these ensuing Conclusions First that this Booke of Priuate Deuotions is meerely Popish both in the forme and matter of it Secondly that the Authors end in publishing of it was nothing else but to introduce and Vsher Poperie into our Church at least to grace and countenance it Thirdly that the Author endeauors to make Queene Elizabeth of euer blessed Memorie the Patronesse of this his Poperie and to harber it vnder her Protection Fourthly that the Prayer booke of Queene Elizabeth Printed by William Seeres a 1560. and a 1573. which the Author onely mentions to giue a glosse and colour to his Poperie and to delude the simple and lesse wary by it doeth neither warrant the forme nor matter of these new Deuotions which in trueth were most of them stolen out of Popish Primers Prayer Bookes and Chatechismes and not transcribed out of the Prayer Booke of Queene Eilzabeth Fiftly that there are diuers falsities Popish absurdities and abuses of Scripture in it Sixtly that there are some prophane and dangerous passages inuolued in it Seuenthly that it is fraught with contradictions Eightly that it is scandalous and preiudiciall to our owne and aduantagious onely to the Church of Rome For the first of these That this Booke of Deuotions is meerely Popish it is most cleerely euident First from its Frontispice Secondly from its Title Thirdly from its Frame and Method Fourthly from its Stile and Phrases Fiftly from its Subiect and Matter First it is meerely Popish in regard of the Frontispiece For if you view the Fore-front of these Deuotions you shall finde these three Capitall letters I H S. incircled in a Sunne supported by two Angels with two deuout Nunnes or Women praying to it one of them holding a Crosse in her hand Now what is this but an vndoubted Badge and Character of a Popish and Iesuiticall Booke of an Idolatrous and Romish Deuotion Looke into the Frontispiece of all Iesuits workes you shall finde this stampe and Impresse on them I H S. in the selfe-same forme as here Looke into your Popish Horaries Primers Offices Prayers and Deuotions Loe there a Crosse a I H S. and men praying to them or before them But neuer saw I such a Fore-front in any Orthodoxe English or Out-landish writers Index animi vultus the very Effigies Draught and Portraiture therefore of the Frontispiece proclaimes the Booke it selfe and him that Pen'd it to bee meerely Popish It hath the very Marke and Seale of the Beast vpon its Fore-head therefore it must needes be his But if Pictures which Papists stile their Lay-mens Bookes want tongues to publish our Authors Hieroglyphicall and Implicit Poperie to the World then let the very Title of the Booke and Fore-front testifie what the dumbe and speechlesse Picture cannot vtter Not to picke any quarrell with the word DEVOTIONS with which some men might chance to iarre the variation of it OR THE HOVVERS OF PRAYER in this Church and age of ours is a sufficient euidence that the Booke and Author both are Popish For where shall you euer finde these HOVVERS OF PRAYER mentioned or prescribed at least in the abstract as here but onely in Popish Authors I confesse indeed that there is mention made both in the Scriptures and the Fathers of the third the sixt and the ninth hower that is of Morning Euening and of Noone-day and of Solemne Prayers both publike and priuate at these howers But neuer could I finde as yet where these HOVVERS OF PRAYER were prescribed or distributed after the Roman computation where the antiquitie or vse of them were iustified and defended where the Deuotions of any were confined to these Howers or where mens priuate Deuotions at these limited seasons were euer stiled the HOVVERS OF PRAYER in the abstract but onely in Popish Councells Offices Primers and Authors from whom our Author tooke his Title I confesse indeed that the first Edition of the Booke of Latine Prayers published by Queene Elizabeth in the yeere 1560. quoted by our Author in the second Title page was stiled ORARIVM SEV LIBELLVS PRAECATIONVM not Horarium nor Libellus praecationum seu Orarium in which there is onely a briefe recitall of the first the third and the ninth hower of Prayer farre different from our Authors as I shall shew anon But this very Booke in the second and third Impressions of it in the yeere 1564. and 1573. had no other Title but PRAECES PRIVATAE IN STVDIOSORVM
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
hee must doe this not when hee is troubled in Conscience onely but as occasion is that is as oft as he receiues the Sacrament if the Priests leasure and his owne occasions will permit him All which are directly contrary to the Doctrine of the Church of England and all Protestant Authors and consonant to the Doctrine of the Church of Rome who approoues and practiseth Auricular Confession especially before the receiuing of the Sacrament and makes this one principall Precept of the Church as our Deuotioner doeth here To confesse our sinnes to an approoued Priest once a yeere and to receiue the Sacrament at the least euery Easter Therefore hee is apparantly guiltie of this grosse point of Poperie Come wee now to the eighteth That there are seuen Sacraments of the Church collected from these words The Sacraments of the Church here is the Title then follow the Sacraments themselues The principall and truely so called as generally necessary to Saluation are Baptisme and the Lords Supper The other fiue that is to say Confirmation Penitence Orders Matrimonie and Visitation of the Sicke which no Papist yet accounted any or Extreame-vnction though they are sometimes called and haue the name of Sacraments yet haue they not the like nature that the two principall and true Sacraments haue Loe here a litterall and manifest acknowledgement and publication of seuen Sacraments For first the whole seuen haue reference to the Superscription The Sacraments of the Church Secondly he stiles them the other fiue and names them in particular Thirdly he saith that they are sometimes called and haue the name of Sacraments quoting Scriptures for them in the margent Hee doeth not say that they are so called by the Papists who onely repute them Sacraments but that they are so called and named viz. by the Church to which onely it hath relation Fourthly he doeth not say with our Chatechisme there quoted that Baptisme and the Supper of the Lord are the two onely Sacraments that are generally necessary to Saluation nor with our Homelies and 25. Article that the other fiue that is to say Confirmation Penance Orders Matrimony and Extreame-vnction are not to bee counted for Sacraments of the Gospel but such as haue growne from the corrupt following of the Apostles c. All hee faith by way of exclusion is onely this That Baptisme and the Lords Supper are the principall Sacraments truely so called that they are generally necessary to Saluation and that the other haue not the like nature with them which doeth not exclude the rest from being true or lesse necessary and inferiour Sacraments since all Papists who acknowledge seuen Sacraments doe confesse that Baptisme and the Lords Supper are the principall and most necessary Sacraments of all the rest And the rather am I induced to thinke that I haue not wronged our Deuout Author in his Arethmetique because he ioynes his fiue Precepts of the Church his sixe Corporall and seuen Spirituall workes of Mercy his seuen Deadly sinnes and seuen contrary Vertues his eight Beatitudes and other particulars Transcribed verbatim out of our Ladies Psalter and Iames Ledesma his Chatechisme where the seuen Sacraments are inserted with them with these seuen Sacraments since therefore hee iumpes so fully with the Papists in all the other particulars I doubt not but hee doeth concurre with them in this and so is culpable of this knowne and professed Popish Tenent which our second Booke of Homelies Hom. 9. our 25. Article and all our Orthodoxe writers doe with one consent condemne and disauow From these seuen Sacraments come wee now to his other Popery That there are but three kindes of good workes which doth necessarily result from these words Three kindes of good Workes Fasting Prayer and Almes-deedes which as they are transcribed verbatim out of our Ladies Primer Vaux his Chatechisme Matthias Coschi his Otium Spirituale melliftuarum Praecationum Printed 1617. pag. 105. and other Popish Authors So it altogether iustifieth that Popish Assertion That there are but these three kinde of good Workes Which our Homelies and all Protestant Diuines doe vtterly deny since Hearing Reading and Meditating of Gods Word the Honouring Louing Fearing Obaying and Seruing of God both in our generall and particular calling our beleeuing in his Name together with all other dueties of Pietie and Religion both to God our selues or others and the keeping of all Gods Commandements are as really and properly good Workes as those as our Homelies of good Workes and Scriptures testifie From this wee descend to the ensuing point That there are some sinnes which are but Veniall not Mortall in their owne nature which is euidently deduced from this passage Seuen Deadly sinnes 1. Pride 2. Couetousnesse 3. Luxurie 4. Enuy 5. Gluttony 6. Anger 7. Sloth which as it is directly stolne out of our Ladies Primer Ledesma his Chatechisme cap. 14. The Howers of our Lady Printed at Paris 1556. fol. 3 4 5. Bellarmines Christian Doctrine cap. 19. Otium Spirituale by Matthias Coschi pag. 112. and other Popish Pamphlets Chatechismes and Deuotions not out of any Protestant Authors so it necessarily implies that these seuen Sinnes are the greatest Sinnes of all others and that there are some Sinnes which are not Deadly in their owne nature for so doe the Popish writers inferre from thence whence it is that after they haue discoursed of these seuen Deadly sinnes they then fall immediately to dispute of Veniall sinnes which Veniall sinnes our owne and all other Protestant Churches doe renounce Neither is this any wayes salued by the clause as they are commonly so called which our Author conscious no doubt to himselfe of his owne guilt hath added to his latter Impressions For these are no where commonly called the seuen Deadly sinnes but among Turkes and Papists not amomg Protestants Whence our Ladies Primer and Iames Ledesma the Iesuite his Chatechisme cap. 14 Speaking of these seuen sinnes giue them this Superscription The seuen Capitall sinnes which are commonly called Deadly So that our Authors latter Edition which renders it not Deadly sinnes as his first Impression doeth but Seuen Deadly sinnes as they are commonly so called doeth rather marre then mend his cause because it is now more suitable to Ledesma and our Ladies Primer then before and so more likely to inferre this Popish Conclusion That there are some sinnes which are but Veniall in their owne nature which Protestants doe quite renounce But our Author doeth not set a stop and period to his Popish Errors here for loe hee proceedes euen to a Transubstantiation or a Corporall presence of Christ in the Sacrament which I clearely collect from these two passages Christs holy Sacrament his blessed Body and Blood At the receiuing of the Body Lord I am not worthy c. he doeth not say the holy Sacrament of Christs Body and Blood or at the deliuery of the Bread as our Booke of Common Prayers doeth in the Order
of the Administration of the Lords Supper But Christs holy Sacrament his blessed Body and Blood and At the receiuing of the Body not of the Bread which doeth imply A Transubstantiation or Corporall presence of Christ in the Sacrament which the Papists doe so eagerly maintaine and our Church and writers so frequently condemne Yet this is not all For our Deuout Author as hee admits a Corporal presence so he impliedly affirmes An vnbloody Sacrifice of Christs Body together with an Adoration of it as these words import A prayer when wee are prostrate before the Altar Thou art worthy O Lord c. Adding with the Priest The Body of our Lord Iesus Christ c. Loe here a Body of our Lord Iesus Christ an Altar a Prostration not a kneeling before this Altar together with a Priest And what Papist yea what Protestant may not hence conclude an approbation of the Popish Masse An vnbloody Sacrifice of Christs Body offered on the Altar by a Priest together with an Adoration of it Things which all Protestant Authors doe abhorre and none but Papists doe admit Our Author still proceedes euen to the very Mediation of Angels in these words Command that the Prayers and Supplications together with the remembrance of Christs Passion which wee now offer vp vnto thee may by the Ministrie of thy holy Angels bee brought vp into thy Heauenly Tabernacle This as it was borrowed from Missale Romanum Canon Missae pag. 272. So it is so cleare an euidence for the Mediation of Angels a Doctrine which our Church and all good Protestants doe vtterly renounce that our Author who in his second Edition did onely alter it from Angels to Angell in his last Edition was euen constrained to rase and blot it out but yet it stands vpon Record both against him and vs in all his first Impressions to the disgrace and scandall of our Church and the great aduantage of our Aduersaries As Wicked men and Seducers waxe worse and worse so doeth our Deuout Author who slips from one point of Poperie to an other from the Mediation of Angels to Prayer for the Dead in these words And these to be repeated till the Soule bee departed Then pray well obserue this word O thou Lambe of God that takest away the sinnes of the World grant him thy peace with this Prayer which makes it yet more euident O Lord with whom doe liue the Spirits of them that die and by whom the Soules of thy Seruants after they be deliuered from the burthen of the flesh be in perpetuall Ioy and Felicitie a clause taken out of our first Prayer at the burying of the Dead and therefore doeth here necessarily import that this Prayer is a Prayer for the Dead who are deliuered from the burthen of the flesh Wee most meekely beseech thee for this thy Seruant that hauing now receiued the Absolution from all his sinnes which he hath committed in this world hee may escape the gates of Hell and the paines of Eternall darkenesse that hee may dwell for euer with Abraham Isaac and Iacob in the region of light a clause transcribed out of the Breuiarie of Pius 5. and Clemens 8. Printed at Antwerpe 1621. Officium Defunctorum pag. 154. and that out of a Prayer for the dead which runns thus Vt animam famuli tui quam de hoc seculo migrare iussisti in pacis ac lucis regione constituas sanctorum tuorum iubeas esse consortem and thy blessed presence where there is neither weeping nor heauinesse And that when the generall day of thy iudgement shall come hee may rise againe with the iust and receiue this dead body which must now be buried in the earth a clause which puts all out of question to be ioyned with his soule c. Lee heere a palpable prayer for the dead which he who runns may reade and see yea and a Limbus Patrum too implyed in these words that he may dwell for euer with Abraham Isaac and Iacob in the region of light which region the Papists stile their Limbus Patrum Yea but an Index Expurgatorius hath passed on this prayer True it is that the Author in his last Edition hath rectified this prayer of his after great exceptions taken to it and complaint against it But this doth onely euidence and make cleare his guilt For if there were no apparant Popery in it why should he purge it out not mittigate or asswage his fault The Author is a Scholler he had long since collected these Deuotions for his owne priuate vse as the Printer in his Epistle annexed to the latter Editions testifies and among them hee had inserted this prayer for the dead consarcinated and patched out of sundry other prayers by himselfe alone and not transcribed out of our Common or Queene Elizabeths priuate Prayer Booke which he hath published vnto the world vpon deliberation and aduice and that for 4 weighty reasons as the Preface testifies Therefore this was no slip nor ouersight in the Author much lesse in the Printer who labours to take the blame vpon himselfe though there is not one Presse-error in the Booke but a voluntary wilfull and affected error of purpose to iustifie and countenance the Popish Assertion of Prayer for the Dead which the Church of England and all her Worthies haue hitherto opposed Lastly as our Author began with the signe so he concludes with the Virtue of Christs blessed or of the holy Crosse which implies there is seme diuine vertue in the signe of the Crosse as the Papists testifie and as Master Mountague himselfe auers vpon his owne experience And the rather am I induced to make this coâ—lection from this passage for these two reasons First because the Frontispeece of the Booke is adorned with a Crosse held out in the hand of a deuout supplicant Secondly because I neuer finde this forme of blessing but in Popish Authors who ascribe a Diuine vertue and efficacie to the bare signe of the Crosse since therefore this forme of blessing was borrowed from Papists I doubt not but he concurres with them in the Doctrine as well as in the signe and mention of the Crosse And thus haue you these fifteene dangerous points of Doctrinall and fundamentall Poperie taken out of Romish Primers Pamphlets and Prayer Bookes inuolued and couched in these Pious Deuotions To these I shall adde one more which I had almost ouerslipped to wit The approbation of Popish Penance which is necessarily collected from this clause and passage The seuen Penitentiall Psalmes to bee vsed in times of Penance c. Let any indifferent Reader now consider First that Protestants know no times of Penance but onely Papists Secondly that as they renounce the Doctrine so likewise they disauow the very word and phrase of Penance not onely in their owne writings but in all their English Translations of the Bible for
which the Papists taxe them because in its vsuall and accustomed signification it imports nothing else but a certaine punishment taken vpon men for satisfaction of their sinnes to God and so it is a word that derogates from the satisfaction and Passion of Iesus Christ which should cause all Christians to reiect it Thirdly that the Papists make Penance a Sacrament and oft recite it in their writings of purpose to expresse their Shrift and Popish Penance of Whipping Pilgrimage and such like satisfactory mulcts and punishments as they deeme them by it Fourthly that the word Penance in its ordinary and proper vse especially times of Penance doeth import and signifie nothing else but Popish Penance Fiftly that it is the vse and practise of Popish Priests to enioyne their poore deluded Penitents during the times of their Penance to mumble ouer the seuen Penitentiall Psalmes here mentioned by our Author once euery day at least I say let any impartiall Reader but lay all these together and consider how our Author had formerly enioyned Shrift or Auricular Confession of our sinnes vnto a Priest before the receiuing of the Sacrament and then hee cannot but from hence conclude a plaine and euident approbation and publishing of Popish Penance which all Protestant Churches doe abhorre as exceeding derogatory to the death of Christ. But passing from these Doctrinall and Fundamentall I come now to those other Ceremonious and Circumstantiall points of Popery that are directly Broached and Patronized in these new Deuotions which are foure in number First that Canonicall Howers are of Ancient and Laudable vse and that they are diligently to be obserued euen of priuate Christians Secondly that the canonized Saints of Rome are true and holy Saints and ought so to be esteemed of vs. Thirdly that there are some seasons of the yeere wherein Mariages may not be solemnized Fourthly that the Quire is more Holy then the rest of the Church For the first of these the very title of the Deuotions viz. The Howers of Prayer the many proofes and quotations out of the Scriptures and Fathers to iustifie the antiquitie vse and practise of them which are transcribed out of Bellarmine Azorius and the Rhemists The Prefaces which our Author makes to all these Howers together with the scope and drift of the whole Booke which is onely to confine and limit mens Deuotions to these Canonicall Howers doe abudantly and infalibly testifie and confirme this Popish assertion in the proofe of which Azorius Bellarmine and the Rhemists take such paines That Canonicall Howers euen after the late Popish diuision are of ancient and laudable vse and that they are diligently to be obserued euen of priuate Christians which is more then either Bellarmine Azorius the Rhemists Vaux or any Iesuite or Popish Monke or Priest affirmes who expressely teach That none are bound to obserue Canonicall Howers but such Religious persons who haue entred into holy Orders but especially Monkes and Nunnes and such whose Deuotions are not interrupted by necessary Study and imployments For the Antiquitie of these Canonicall Howers after the Romish computation to wit Mattens the Prime the third the sixt the ninth Hower Vespers and the Compline to which our Author addes Bed time as we lie downe to sleepe or the last Hower of the night some would deriue it from the Primitiue Church so Bellarmine and Azorius and for proofe of this they quote Clemens Romanus Constit. Apostol lib. 8. cap. 34.40 And of this opinion Maister Couzens seemes to bee who much relies vpon the same Authoritie which is alwayes placed in the fore-front But loe the vanitie of the Papists and the impudency and treacherie of Maister Couzens who build the Antiquitie of their Canonicall Howers vpon such a sandy foundation vpon such a counterfeite and fictitious Author as this Clemens who is bored and branded by many Papists and all Protestant writers of any iudgement for a meere counterfeite composed by some vaine and illiterate Monkes of puny times Others attribute the inuention of them to Saint Hierome others to Dauid and Daniell but all these speake onely of the third the sixt and ninth Hower As for the first Hower Bellarmine himselfe confesseth that it was not inuented till Cassianus his time and that the Compline was neuer mentioned by any Author before Saint Benedict who inserts it in his 16. Rule Pope Pelagius the second was the first that enioyned Priests and Religi-persons to obserue these Howers of Prayer which afterwards the Councell of Aquisgraue vnder Lewes the first Anno. 816. cap. 131. The Councell of Basil vnder Eugenius the fourth Session 21. The Synod of Moguntium vnder Rabanus cap. 16. The Prouinciall Councell of Senona or Seine 1528. Decreta Morum cap. 18.19 The Prouinciall Councell of Colen 1536. part 2. cap. 6.7 8. part 3. cap. 5. The Prouinciall Councell of Trier 1549. commanded Canonicall and Religious persons to obserue these Howers but neuer were any Papists so absurd as to inioyne any persons out of Popish Orders to obserue them What Protestants haue thought of these Canonicall Howers Let Bellarmine himselfe testifie who produceth Witcliffe Luther Illyricus Brentius the Confession of Wittenberge Tilemannus and Hesbusius expressely condemning them To these let mee adde the Harmonie of Confessions Sect. 15. Confessio Zanchij cap. 25. Caluin Instit. lib. 3. cap. 20. Sect. 29.30 Melancthon Musculus Martyr Aretius Loci Communes De precatione Locus Docter Fulke Rhemish Testament on Luke 18. Sect. 1. Actes 3. Sect. 1. cap 10. Sect. 3. Gal. 4. Sect. 6. Maister Perkins his Cases of Conscience lib. 2. Quest. 3. Sect. 4. Who all reiect these Canonicall Howers as Popish Vaine and Superstitious trash neither is there any Protestant Church or Author to my knowledge that euer did approoue them either in Doctrine or in Practise True it is that our owne and other Protestant Churches haue bounded out some set times and Howers for publike Prayers and Deuotions that so men might with more conuenience meete together for Gods publike worship and seruice But yet these times and meetings are farre different from these Canonical howers For first they are but Twice a day at most to wit Morning Euening Secondly they are not confined to the compasse of an Hower not to any set limits of time which may not bee exceeded Thirdly the Forme the Method yea and the matter of their Deuotions differ Fourthly there is some varietie and change of Prayers Chapters and Psalmes in the one but there is an identitie of matter and prayers in the other which may not bee altered Fiftly this is publike and common to all persons whatsoeuer the other priuate and proper onely to Religious and Canonicall persons Sixtly these times of publike Prayers and meetings are onely for conueniencie these Canonicall Howers are prescribed as matters of necessitie and as a part of Gods Worship and Seruice Seuenthly these Canonicall Howers cannot be altered
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
especially in men of highest place which the Licensing Publishing and Countenancing of these Priuate Deuotions and some other writings now in question haue produced to the shame and scandall of our Church and Prelates who ought for to suppresse them Secondly as they are thus scandalous so likewise are they preiudiciall to our Church and aduantagious onely to the Church of Rome Preiudiciall to our owne Church First in breeding feares and iealousies in the hearts of many that Popery is now creeping in and getting ground among vs Secondly in causing many to wâ—uer anâ— stâ—gger in Reâ—igion like young Hercules in his Biuiâ—m not knowing what â—â—â—igion for to chuse since they see thâ—se Popish Bookes diuulged by Authority and no Authoriâ—â—d answere giuen them Thirdly in giuing those Priests and Iesuites which now swarme among vs who make their Prisons but their socurer Lodgings walking abroad at pleasure to seduce his Maiesties Loyall Subieâ—â—s as a late and lamentable experience of a seduced and now distracted Gentlewoman can sufficiently testifie a mystery that would bee striftly pried into occasion and great aduantage to spoyle and rob vs of many members of our Church and to detaine them Captiues in the snares of Satan whereas else they might be rescued and regained Fourthly in putting Armes and Weapons into our Enemies hands to beate and foyle if not to conquer vs who in their latter Writings against vs and Disputations with vs haue had no other Arguments to oppugne vs with but our owne Popish Writers As they are thus preiudiciall to our owne so likewise are they aduantagious to the Church of Rome in these subsequent respects First in giuing her good hopes and incouragements that we are now falling backe to her former obedience which makes her the more industrious for to winne vs. Secondly in incouraging and animating those Priests and Iesuits that lurke among vs to seduce more confidently and boldly Thirdly in confirming our poore seduced Brethren in their Romish Superstitions and Deuotions whiles they behold them seconded backed and approoued by these Authorized and approued Writings Fourthly in administring strong almost impregnable Arguments to all seducing Priests Popish Factors to inuegle peruert and seduce the weeke the feeble and vnstable members of our Church yea and the stronger to and to winne them vnto Romes Allegiance with whom they contend and argue thus What meane you now to continue Protestants and to disaffect our ancient Mother Church and Catholike Religion any longer Do you not see how your own Church is now ashamed of her Tenents and that shee now approues and sticâ—es to our Doctrines Doth not Master Mountague expressely testifie in his Authorized and vncontrouled Writings which no man can haue leaue or libertie to oppose That the Church of England disclaimes all absolute irrespectiue Praedestination as a desperate Doctrine That none are elected but from the fore-sight of their Faith and from a disproportion in the obiect it selfe That man hath free will to resist the inward offer of Gods operatiue Grace That men may fall totally and finally from the state of Grace That the Church of Rome doth still remaine the Church and Spouse of Christ That shee is and euer was a true Church euer since she was a Church That shee holdeth the Foundation and embraceth Communion with the Ancient and vndoubted Church of Christ and hath not erred in matters of Faith That Iustification consists not onely in forgiuenesse of sinnes but partly in it and partly in sanctifying graces infused by which graces we are iustified That our Workes are meritorious ex Condigno That there are Euangelicall Counsells or Works of Supererogation That there is no difference between vs and the Papists about the Reall Presence That the manner of Christs presence is inutterable and that we make no matter of Consubstantiation or Transubstantiation That Images may be lawfully set vp in Churches That they may serue for Religious imployments and be worshipped with any worship saue Patria That there 〈◊〉 an operatiue virtue and power in the signe of the Crosse. That there is no great impietie in praying to Saints to pray for vs and that we may inuocate those Angels that are our Guardians That a man cannot bee sure of Saluation That the Turke and Pope are Antichrist but rather the Turke then the Pope That there was a Limbus Patrum That Doctrinall Traditions both for Faith and manners may be allowed and that they are equall to the holy Scriptures Are not all these our Assertions directly iustified and defended in his Writings with many more and doe not the greater part of your Bishops iustifie and approue these Books of his Doe they not protect his person and his Writings and suppresse the Workes of all such persons as write against them with great anxiety and care when as they haue not for these sundry yeares so much as once suppressed or questioned any of our Bookes which haue bene here published among you in great abundance euen in despight of Parliament which represent your State and not your Church which is included in your Bishops breasts who will most of them maintaine and iustifie his Bookes and Doâ—trines to the deaâ—h though the Parliament hath often questioned them And if all this be not sufficient haue they not since approued and Licenced a Booke of Priuate Deuotions or Howers of Prayer which we Catholiâ—es admire and buy vp apace graced not onely with the Licence but likewise with the annexed and speciall Approbation of the right Reuerend Father the Lord Bishop of London Wherein our Crosse our Canonicall Howers and so our holy Friars Monkes and Nuns who are onely tyed to the strict obseruance of them Our Canonization of and Canonized Saints Our prohibited times of Marriage nay more then this The Antiquitie Authoritie and holy Lawes and Canons of our Church Our Pictures of God the Sonne and God the holy Ghost Our worshipping of Saints and Images Our Churches Precepts Our 7. Sacraments Our Veniall sinnes Our Apostolicall and Diuine Institution of Lent and Fasting-dayes Our Auricular Confession to a Priest Our Priestes our Altars our Penance our Odoration of the Host and Corporall Presence our Mediation of Angels Our praying for the Dead With a number of such like particulars transcribed Verbatim out of our Primers Breuiaries Horaries Catechismes and Prayer Bookes after whose formes and modell they are exactly framed are directly broached iustified and approued Doe not you see plainely by these how they directly yeeld to vs almost in euery point of our Religion Vnlesse it be in point of our Popes Supremacy which they dare not breach as yet for feare of incurring his Maiesties displeasure â—who cannot brooke an equall or superiour in his owne Dominion or for danger of the Lawes which make this Doctrine high Treason at the least When as we haue neuer yeelded one foote or Inch to them Why then should you be auerse and obstinate any longer since your graue
Hierom. Epist. 62 cap. 3. Ipsi Britanni dilectum ac tributa iniuncta imperii munera impegrè obeunt simâ—uria absint has aâ—grè tolerant â—am domiti vt pareant nondum vt seruiant Tacitiâ— Apriâ—oll vita cap 5 b Psal 56 11 Psal 118 6 c 1 Cor 3 21 22 2 Chron 20 15 17 22 Iudg 5 20. d Rom 8 31. d Isay 51 3 e 2 Chron 7 10 a Venena non dantur nisi melle circumlita Hierom. Epist. 7 c. 4. b De spectaculis c. 27. c Prosper Aquit de Prouidentia Lib. d Omne maluÌ„ aut timore aut pudore natura perfudit Tertul Apolog. Ad Gent. c. 2. e Error per seipsum non ostenditur no denudatus depraehendatur sed amictu splendido calli dè ornatur vt ipsa veritate veriorem se exhibere videatur imperitioribus per externam apparentiam Iraeneus Adu Haer. l. 1. Proaemio f Abscondunt omnes haeretici operiunt mendaciorum suorum dogmatu vt sagittaÌ„t in obscuro rectos corde Heirom l. 1. in Dan. 5. g Anima pestes tantò periculosius laedunt quantò subtilius serpunt Concil Cabilon 2. Can. 32 h Reu. 17.4.5 i Si non caste tamen caute Terent. Eunuchus k Math. 7.15 l See Liuie Rom. Hist. l. 5. Sect. 47. m Tanto silentio in summum euasere vt non custodes tantum fallerent sed ne canes quidem solicitum animal ad nocturnos strepitus excitarent Ib. n Plutarch de Oracul Cessatione lib. Coelius Rhod. Antiq. lect l 3. c. 8. o Heu quam difficile est crimen non prodere vultu Ouid. Metamorph. lib. 2. p Clarke de Aulico l. 1. p. 30 q Reu. 14.9.11 r Synod Nicenâ— 2. Actio 1. Sur. Tom 3. Concil p. 54. Actio 6. lb. p. 48 150.154 Adriani 1. ScriptuÌ„ de Imaginibus Ib. p. 214. s Acts 2.1.15 3.1 19.3.9 Dan 6.10 Psal. 55.17 t Cypr. Serm. 6. de Orat. Dom. Hierom. ad Eustochium * These are onely to bee found in Popish Primers Catechismes and Writers * Bellarm. de bonis Operibus in Partit l. 1. c. 13. * Instit. Moralium part 1 l. 9 c. 2.10.6 * AnnotatioÌ„s on Acts 10. Sect. 6. a Pag. 143. b Pag. 165. c See Doctor Rainolds conference wiâ—h Hart. pa. 4â—6 to 473. Doctor â—ulkes Notes on Heb. 8.9 10. * After his Calendar d Pag. 17. e Pag. 132. f P. 233.334 g Part. 2 the Title h 2 Part. p. 4. i Pag. 10. k Pag. 12.13 l Pag. 25.30 m Pag. 122. a This Title is taken From the howres of our Lady Printed at Paris 1556. From Bellarmine de Bonis Operibus in Partit l 1. c. 13 And our Ladies Primer b This from A Manuall of Prayers by Laur. Kellam Printed at Doway 604 at the beginning * This out of our Ladies Primer Iames Ledesma his Catechisme Cap 13. Bellarmines Châ—istian Doctine cap. 7. Vaux his Cateâ—hisme c. 3. c This is stolen from Our Ladies Primer at the beginning Ledesma his Catechism cap. 15. Vaux his Catechism cap. 4. Bellarmines Christian Doctrine cap. 9. * See the Homily of Fasting Part. 2. a See Epist. Synodales Concil Basil. Surius Tom 4. pag. 143. Rhemists Annotations on Iohn 14. Sect. 5. On cap 16. Sect. 2.5 cap 17. Sect 2. Bellarmine l. 3. de Eccles. cap. 14 and all other Papists on this Controuersie accordingly b See Whitakers De Ecelsâ— Cont. 2. Quaest. 4. c 2.3 Master Bernards Rheemes against Rome Proposition 12. Doctor Raynolds Thesis 2. Apologia 2. Thesis and Conference with Hart with all other Protestants both of our owne and other Churches who write of this Controuersie * This is transcribed out of Laur. Kellams Manuall of Prayers Printed at Doway 1604. Immediately after his Calender * P. 234.235 * P. 237. a Pag. 240 b Pag. 246.247 c Caluin Instit lib 4 cap. 12. Sect. 20. Doctor Fulkâ— Answere to the Rhemish Testament Matth. 9. Sect 11 Math. 4. Sect. 2 Marke 1. Sect. 6. Luk. 4. Sect. 1 â— Sect 4. Acts 13. Sect 5. Festus Hommius Disput. 69. num 4. p. 469 Hocker Eccles. Poll. l. 5 Sect. 72. Doctor Featly Handmayde of Deuotion p. 526 54â— to 546. Mr. Masons Christians Fast. cap. 10. c Bellarm de bonis Oper. in partic l. 2. c. 14 Rhemish Annotations on Mat. 4. Sect. 2. Mark 1. Sect. 6 Luk. 4 Sect. 1. See the Popish Authors quoted by Mr. Mason in his Christians Fast cap. 10. p. 151.152 All to this purpose That the Lent Fast is a Diuine or at least an Apostolical Institution as Master Cozens here affirmes d Homely of Fasting part 2 e This is Bellarmines reason in his Christian Doctrine c. 6. p. 142.143 f Rhemists Annotat. in Acts. 17. Sect. 5 Vaux in his Catechisme on the 2 CoÌ„mandement The Councell of Basil of Trent and all the Papists See Bishop Vshers answer to the Iesuits Challenge cap. 10. g Hom. 2. 3 against the perill of Idolatâ—y Article 22. h Dr. Fulks Annotations in Acts 17. Sect. 5. Bishop Babington Mr. Perkins and Mr. Dod on the 2. Commandement BB. Vshers Answer to the Iesuits Challenge ca. 10. Where all the Fathers are quoted to this purpose M. Iohn Whites Way to the Church Digres 51. Sect. 11. Caluin Institut l 1. c. 11. Sect 12. And all our Protestant Diuines that writ of Images i Bellarmines Châ—istian Doctrine cap 6. p. 139. Vaux his Catechisme c. 3. Rhemists Notes on 1 Iâ—hn 5. Sect. 5 k Rhemists Notes on Phil. 2. Concil Trident. Sess 25. l Hom. 1.2 3 Agaâ—nst the perill of Idolatry BB Babington Mr. Perkins and Mr. 〈◊〉 on the 2. Commâ—ndement PB Vshers Answer to the Iesuits Challenge cap. 10. * Thiâ— being compaiared with his blessing at the end wheâ—ein there was the Saintsâ—nserâ—ed â—nserâ—ed as I haue heard before his Maiestie tooke exceptions to it will euidence his meaning to the full m Answer to the Gagg pag. 318. See Dr. Featly his Paralell p. 21.22 n Concil Trident Sess. 25. Bellarmines Christian Doctrine cap. 6. Iames Ledesma his Catechisme cap. 6. o Rhemists Notes no Mat. 4. Sect. 3. Actâ— 10. Sect. 7. c. 14. Sect. 2. Hebr. 11. Sect. 9. Concil Nicen. 2. Act. 2. 4. Sur Concil ToÌ„ 3. p. 74.102.120 Adrianis Scriptum de Imaginibus Ib. pag. 217. p Compare this with his prayer before Absolution his thankesgiuing after it together with his Forme of Confession q The Exhortation before the Communion Dr. Fulke Rhemish Testament on Iohn 20. Sect. 5. Mr. Bernard Rheemes against Rome Proposition 20 pag. 203. Homily of RepentaÌ„ce part 2 r So the Papists in express tearmes Concil Lateran sub Innocen 3. cap. 21 Rhem. Notes on Luk. 17. Sect. 4. Ioh 20. Sect. 5. on Iam. 5. Sect. 10. s See Homily of Repentance part 2. t Dr. Fulkes Notes on the Rhemish Testament Iohn 20. Sect. 5. Luke 17. sect 4 Iam. 5. sect 10. Mr Iohn Whites Pathway Numb 40. Digresâ—3 â—3 Calu Instit.