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
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
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
Sacraments and knowe of no such Canons Lawes and Precepts as are here recorded To these I may adde his first his third his sixt and his ninth Howers of Prayer His Vespers Suffrages and Compleine his Priests and Priests of Gods Church oft repeated and the word Ministers neuer vsed though we affirme the name of Priests to bee an incongruous word not proper to the Ministers of the Gospel His Times wherein Marriages are not Solemnized The two Precepts of Charitie The three Theologicall Virtues Three kindes of good Workes Seuen Gifts and twelue Fruits of the holy Ghost The 7. Spirituall and Corporall workes of Mercy The eight Beatitudes Seuen deadly Sinnes Quatuor nouissima A Prayer when we come into the Quire The seuen Penitentiall Psalmes to bee vsed in times of Penance c. Septuagessima Sunday was but to prepare the people for their solemne Fasting and Penance and to forewarne them of Lent that when it came they might more strictly and Religiously obserue it Christs holy Sacrament his blessed Body and Blood When we are prostrate before the Altar That the remembrance which we now offer vp to thee may by the Ministrie of thy holy Angels be brought into thy Heauenly Tabernacle At the receiuing of the Body Adding with the Priest A deuout manner of preparing our selues to Absolution A thankesgiuing after Absolution compared with the fift Precept of the Church The vertue of Christs blessed Crosse c these seueral Phrases Passages which are seldome or nowhere found but in Popish Authors and beare a tange and smell of Poperie alwayes with them are a strong and pregnant euidence that these Deuotions are patched vp of shreds of Poperie Fiftly the very Subiect matter of this Booke is meerely Popish therefore the Booke it selfe must needes be such If we branch the matter of this Booke into points of Doctrine and substance Of Ceremonie Forme and Circumstance and consider these either absolutely in themselues or Relatiuely with reference to the Authors whence they were taken we shall discouer much hidden and concealed yea some euident and apparant Poperie euen twined and inuolued in it For Doctrinall and Positiue Poperie you haue these seuerall Limbes and Branches couched and by necessary implication affirmed in it which I shall enumerate and muster vp in order as I finde them scattered by the Author 1. That the Church of Rome is the true and Ancient Mother Church and that her holy Canons Lawes Precepts Ceremonies Constitutions Canonicall Howers and Sacraments are duely and Religiously to bee obserued by vs. 2. That the visible Church of Christ yea the very Church of Rome can neuer Erre in matters of Faith 3. That the Lent-fast is an Apostolicall Constitution that it comes from Diuine Authoritie And that we are to obserue and keepe both it and Ember weekes Rogation dayes together with Wednesdayes Fridayes Saturdayes and Holy day Eues with Deuotion and Abstinence not in politicall respects as prescribed and enioyned by the State but by vertue of the precepts and iniunctions of the Church 4. That the Pictures and Images of God the Sonne and God the holy Ghost may be lawfully made 5. That men may worship them in these Images 6. That men may adore the Persons and Images of Saints and Angels though not with that Solemne worship of Latria which is due tâ— God alone 7. That Auricular Confession to a Priest and Absolution from him are necessary 8. That there are seuen Sacrâ—ments of the Church 9. That there are but three kindes of good Workes 10. That there are Sinnes Veniall in their owne Nature 11. That Christ is corporally present in the Sacrament of the Lords Supper 12. That the Sacrament is a reaâ—l Sacrifice and that we are for to adore it 13. That Angeâ—s are our Mediators to present our Prayers and seruices vnto God as well as Christ. 14. That Prayer for the Dead is lawfull 15. That there is a Diuine blessing and efficacy in the bare Crosse of Christ. These fifteene Points of Fundamentall ranke and Doctrinall Poperie are shrowded and cherished vnder the protection and countenance of these Pious Deuotions For the first of these I collect it from the Title page The practise of the Ancient Church called The Howers of Prayer From the Preface to the Booke Those who accuse vs here in England to haue despised all the old Cermonies and cast behind vs the blessed Sacraments of Christs Catholique Church doe but betray their owne infirmities The Fasting dayes of the Church or dayes of speciall Abstinence and Deuotion Whereof Lent Ember weekes some Holy day Eues and all the Fridayes of the yeere except those that fall within the Twelue dayes of Christmas The Precepts of the Church First to obserue the Festiualls and Holy dayes appointed Secondly to keepe the Fasting dayes with Deuotion and Abstinence Thirdly to obserue the Ecclesiasticall customes and Ceremonies established that without frowardnesse or contradiction Fourthly to repaire vnto the publike Seruice of the Church for Mattins and Euening song with other Holy offices at times appointed vnlesse there bee a iust and vnfained cause to the contrary Fiftly to receiue the blessed Sacrament of the Body and Blood of Christ with frequent Deuotion and three times a yeere at least of which times Easter to be alwayes one And for better preparation thereunto as occasion is to disburthen and quit 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 benefit of Absolution The Sacraments of the Church The principall and truely so called as generally necessary to Saluation are Baptisme and the Lords Supper The other fiue that is to say Confirmation Penitence Orders Matrimonie and Visitation of the Sicke or extreame Vnction though they be sometimes called and haue the name of Sacraments yet haue they not the like nature that the two principall and true Sacraments haue From all these seuerall passages stolen out of Popish Authors and not so much as mentioned in the Prayers of Queene Elizabeth or in our Common Prayer Booke Homellies or Articles I argue thus If there bee no Ancient Church which enioynes the practise of Canonicall Howers and strict obseruation of the recorded Fasting dayes with Abstinence and Deuotion If there bee no Church which admits or allowes of seuen Sacraments or giues such Precepts as are here recited but onely the Church of Rome then it is certaine that the Author affirmes the Church of Rome to be the True and Ancient Mother Church and that her holy Canons Precepts Ceremonies Canonicall Howers and Sacraments are duely and Rerigiously to bee obserued by vs But there is no Ancient Church which enioynes the Practicall obseruation of Canonicall Howers and the strict obseruation of the Recorded Fasting dayes there is no Church which approoues of seuen Sacraments or which giues such Precepts as are
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
nor changed our set times of Prayer and publike meetings may being some times sooner some times later as occasion serues For priuate Deuotions of priuate men our Church leaues euery man to his free libertie to Pray and Read at what Howers and Times he please Euenings and Mornings are the seasons both of publike and priuate prayer which She commends not the first the third the sixt the ninth Howers which She neuer yet prescribed vnto any since her reformation Since therefore our Church as the Rhemists themselues expressely testifie and all reformed Churches in Forraine parts together with the fore-quoted Authors haue vtterly reiected these Canonicall Howers I wonder much how our Author dares to impose or presse them on vs now What did he dreame wee would all turne cloistered Monkes and mued Nunnes or Ancorites and bruitish Hermites that wee would all take Popish Orders once againe or that wee would voluntarily chant and mumble ouer his Deuotions euery day An harder taske then Papists doe enioyne their strictest Orders Or would he haue vs to renounce all Secular imployments and Gods publike Ordinances and wholy to deuote our selues to priuate Prayer and so make vs all turne Seperatists vnder pretence of priuate Deuotion If so then there were some cause and colour to confine both vs and our Deuotions to these Canonicall Howers But if hee hath no such aime as this then let his Howers and Deuotions goe as needlesse and superfluous Romish trash that are fit for nothing but the Cloisters or the Dung-hill since no Church but Rome did euer owne them and since our owne and all Protestant Churches haue discarded them as superstitious as the Rhemists truely doe affirme If any obiect that these Canonicall houres were approued and Authorized by Queene Elizabeth in that Orarium or booke of Priuate Prayers Printed by William Seeres 1560. published by the Queenes Authoritie and therefore the Church of England doth approue of them which is all that our Author can pleade in the defence of these his Howers of Prayer To this I answer First that there was indeed some short mention made in the foresaid booke of the first third sixt and ninth howre and of Mattens Euening song and Compline But yet that Booke was neuer intituled the Howers of Prayer as these Deuotions are nether is there any one word spoken or Scripture or Author quoted in it to approue and iustifie the vse and practise or to set foorth the Antiquity of these Howers whereas our Author pleades as much as any Papist hath or can doe for them Secondly those Prayers were published in the third yeare of her famous Raigne in the very infancy of Reformation when as all Popish Reliques were not so fully clensed out as afterwards they were therefore our Author may not racke and serue them to our Aged and noone-tide seasons of the Gospell which haue long since worne out these menstruous and polluted raggs of Romish Superstition and Monkish Deuotion Thirdly Queene Elizabeth was so farre from Patronizing Canonicall howers that in the second Impression of these Priuate Prayers in the yeare 1564. printed by her Authority these Howers were quite oblitterated not so much as mentioned in that or in the subsequent Edition in the yeare 1573. which doth plainely euidence that those Howers were either secretly foisted into these priuate Prayers after they were licenced for the Presse as I feare me much of our Authors Deuotions were or else that they were ouer-slipped by the haste and carelessenesse of the Licâ—nâ—er as our Authors Popery was else questionlesse they had not beene omitted not obliterated in the ensuing Impressions Doubtlesse if Queene Elizabeth or the Church of England had euer approued of these Howâ—rs they had neuer caused an Index expurgatorius to passe vpon them in the succeeding Editions Since therefore these howers were onely named in the first but quite purged out and that by Authority in the second and third Impressions it is certaine that the Church of England and Qâ— Elizabeth who gaue the greatest blow and cownefaâ—â— to Romes Deuotions were so farre from countenancing and approuing that they did euen vtterly reiect exile and damne them And here I must obserue the treacherous and partiaâ—l carriage of our Author who to testifie his deare affection to the Whore of Rome and his great disloyalty to the Church of England doth couertly passe by the second third and most corrected and reformed Impressions of those priuate Prayers where these Canonicall Howers are not so much as named renuing onely the name and memory of the first Impression which was buried in silence and obliuion wherein these Houres are recorded which may giue some seeming aduantage to the Church of Rome Doubtlesse if he had respected Englands good and profit more then Romes or intended the increase of trâ—e Deuotion more then the propagation of Romish Superstition he would either haue suffered these Priuate Prayers to rest in silence or at least he would haue framed his Deuotions according to the forme and modell of the last and best Editions and not haue moulded them according to the Howers in the first Impression which suite with none but Popish Deuotions but more of this hereafter Fourthly It is euident both by the Statutes of King Edward the 6. and Queene Elizabeth and the Proclamations of King Iames of happy memory for the vniformity of Common Prayer which master Cozens himselfe I know not by what Authority hath lately caused to be annexed to and Printed with all the Books of Common Prayer whatsoeueuer whereas formerly they were omitted by the Praeface to the Common Prayer Booke and by the Common Prayer Booke it selfe That the Church of England hath vtterly reiected and antiquated Canonicall Howers as vaine and Superstitious Ceremonies which suit with none but Cloistered persons and that Shee onely enioynes and retaines both in publike or priuate none but Morning and Euening Prayer and that at no set Howers but such as may be altered as mens conueniences and occasions serue Yea the forequoted Authors and the Rhemists themselues doe expresly testifie That the Church of England hath vtterly reiected Canonicall Howers as vaine and Superstitious So that our Author cannot prooue that Queene Elizabeth or the reformed Church of England did euer countenance or Patronize these Howers of Prayer in the reuiuing and broaching of which he is onely an Agent and Factor for the Church of Rome the Authoritie of whose Ancient Lawes and old godly Canons hee endeauours to continue and praeserue as himselfe professeth in his Praeface But to passe from his Canonicall Howers to his Canonized Saints In his Praeface to his Calender hee affirmes That all those Persons whose names are preserued in the Calender of the Church and so in his ensuing Calender there to remaine vpon Record and Register as sacred memorialls of Gods mercy towards vs and as forcible witnesses of the Ancient Truth were holy and heauenly Saints the blessed
seruants of God and holy Persons which the vniuersall Church of Christ and not our people onely were best affected too and that they are now like the Angells of God in Heauen Now many of these Saints recorded in his Calender were neuer Canonized but at Rome others of them were notorious wicked men and some of them were neuer found in rerum natura witnesse Saint Agnes Saint Vincent Saint Valentine Saint Dauid Saint Cedde Saint Benedict the Famous the Father and Founder of our Monkes and Friers Saint Richard of Chichester Saint Alphage of Canterbury Saint George the famous Saint Dunstane of Canterbury Saint Austin the Monke Saint Boniface of Mentz Saint Swithine of Winchester Saint Margaret of Antioch Saint Anne Saint Giles Saint Lambert Saint Denis of France Saint Edward Saint Audry St. Leonard Saint Martyn Saint Bruce St. Machutea Saint Hugh Saint Edmond Saint Katherine Saint Nicholas and Saint Syluester Now all these if our Author may be credited are holy and heauenly Saints and are now like the Angels of God in Heauen though some of them were neuer yet in being others of them were professed Papists and neuer Saincted but at Rome I confesse indeed that these names with sundry others are recorded and preserued in our Calenders not that we repute them all for Saints or holy men they are the expresse words of Praeces Priuatae Printed by William Seeres by Queene Elizabeths approbation 1573. out of which these new Deuotions are pretended to be collected or that if they were the most holy persons of all other we deeme them worthy of any diuine worship or honour but that they may be as notes of some certaine things and fixed seasons the knowledge of which is very beneficiall and the ignorance of which would be very praeiudiciall to the people Our Church enrolles or rather reserues their names within her Calender not to Canonize them for Saints but to dedesigne and point out times therefore our Author who doth record them in his Calender onely for this reason that they were holy and heauenly Saints and the blessed seruants of God who are now like the Angels of God in heauen must needes be guilty of Canonizing Popish Saints both in his Doctrine and his practise too From the Canonizing of Saints we passe to the Solemnization of Mariages And heere our Author informes vs That there are some certaine seasons wherein Marriages are not solemnized to wit from Aduent Sunday vntill eight dayes after the Epiphany from Septuagesima Sunday vntill eight dayes after Easter from Rogation Sunday vntill Trinity Sunday which is full fiue Moneths in a yeare And why I pray are not Marriages to bee solemnized in these times Forsooth because some of these being times of solemne Fasting and Abstinence some of holy Festiuity and Ioy both are fit to bee spent in such Sacred exercises without other Auocations And whence had our Author these prohibited times of Marriage from our owne or from the Church of Rome If from our Church I must confesse ingeniously that though our Spirituall Courts for their owne priuate lucre permit not men to Marry at certaine seasons of the yeare vnlesse they first procure a Licens from them for which oft times they pay full deere an abuse and grieuance which would be searcht into and quite remoued yet there is no Clause no Article nor Canon either in our Common Prayer Booke our Church Kalender our Articles Homelies our Booke of Canons or our Statutes to my knowledge that prohibits Marriages at any time much lesse in the fore-recited seasons Sure I am the Scriptures confine not Marriage which is honourable in the sight of all men to any times or seasons of the yeere but giues men this libertie at any season especially in Spring time when as mens lusts are most impetuous and predominant rather to Marry then to burne Why then should we bee intangled in a yoake of bondage when as the Scriptures leaues vs free to Marry when we please so as wee alwayes Marry in the Lord If Marriages bee lawfull at any season why then should men be put to such a needlesse trouble and expence as to procure a Licens for a lawfull thing If it be not lawfull at some seasons either by the Law of God or Man which Lawes I neuer yet could see nor heare of how then can a Licens from a Spirituall Court dispence or make that lawfull which is vnlawfull of itselfe The trueth is this our Church prohibites Marriages at no seasons whatsoeuer so as they are Religiously and duely solemnized much lesse doeth She restraine the vse of them at Festiuall Holy and Ioyfull time as our Author doeth absurdly reason because as Marriage is a holy Ordinance of God and so fit for holy Times so likewise it is a Festiuall and Ioyfull thing and so most seasonable and suitable for Festiuall and Ioyfull times and Seasons as the Scriptures and dayly practise of all Christians testifie who deferre their Marriages for the most part till such times as these If then the Church of England knowes no times especially no Festiuall nor Ioyfull times wherein the solemnization of Marriages is prohibited Whence then had our Author these nonlicet seasons Truely from the very Councell of Trent Sessio 23. Decretum De Reformatione Matrimonij cap. 10. From Breuiarium Romanum Pij 5. Clementis Octaui at the beginning or from Laurance Kellams Manuall of Prayers a little after his Kalender who both informe vs out of the Councell of Trent vnder this Title When Marriages may not bee solemnized That the solemnizing of Marriages is forbidden from the first Sunday of Aduent vntill Twelfe day and from the beginning of Lent vntill Low Sunday or eight dayes after Easter all other dayes they may bee solemnized Loe here your prohibition of Marriages at certaine limited seasons proceedes originally from the Councell of Trent and from no other Diuine or Humane Authoritie that euer I could finde and from hence our Author questionlesse did Transcribe it Onely in this he exceedes this Councell and the recited Popish Authors that he prohibites Marriages from Rogation Sunday to Trinity Sunday adding a reason with all to backe and iustifie the restraint of Marriages in these seasons when as the Trent Councell and other Papists are not yet so reasonable as to yeeld a reason of any such restraint nor so vnreasonable as to proceede so farre in this restraint by one three weekes as our Author doeth But of this enough if not to much I come now vnto the Quire which our Author seemes to make more holy then the body or any other part or parcell of the Church For when hee hath prescribed vs a short Eiaculation or Meditation At our entrance into the Church out of the fift Psalme transcribed out of Popish Authors hee then enioynes vs another Contemplatory Eiaculation out of the eightie foure Psalme When wee are come into the Quire together with another out
continue and preserue the authoritie of the Ancient Lawes and old Godly CANONS of the Church which were made and set foorth for this purpose that men before they set themselues to Pray might know what to say and not Pray what and how and when they list Secondly to let the World vnderstand that they who giue out and accuse vs here in ENGLAND to haue set vp a new Church and a new Faith to haue abandoned all the Ancient formes of Pietie and Deuotion and to haue taken away all the Religious exercises and Prayers of our Forefathers and to haue despised all the old Ceremonies of Christs Catholique Church by which the Obiecters and our Author onely meane the Church of Rome which the Iesuites and Papists stile and tearme the Ancient and Catholique Church of Christ doe but betray their owne infirmitie and will not vnderstand vs what wee are Thirdly that they who are this way already Religiously giuen I pray marke the Emphasis of the words and whom earnest leâ—s and impediments doe often hinder from being partakers of the Publique might haue here a dayly and deuout order of priuate Prayer wherein to exercise themselues and to spend some Howers of the day at least as the old godly Christians were wont to doe in Gods holy Worship and Seruice c Lastly that those who perhaps are coldly this way yet affected that is such as are not yet affected towards Poperie might by others example bee stirred vp to the like Heauenly duetie of performing their dayly and Christian to wit their Popish Deuotions By all which reasons and passages to which I might haue added his discourse of the Ancient and accustomed times of Prayer in generall tending to the selfe-same purpose our Author doeth expressely testifie that the end of publishing these Deuotions was but to Introduce and Vsher the old Religious Ceremonies Canons Lawes Sacraments Prayers Canonicall Howers and Deuotions of our Superstitious and Popish Fore-fathers and the Church of Rome into our Church and to aduance the Catholique cause and Roman Faith among vs to whose obedience he labours now as other Cassandrian Moderators haue of late to reduce and reconcile vs once againe Since therefore you finde him guiltie of this Conclusion by his owne Confession I will not trouble you with further proofe I come nowe vnto my third Conclusion That the Author endeauours to make Queene Elizabeth of euer blessed memory the Patronesse of this his Poperie and to harbour it vnder her Protection This is most cleare and euident First from the Title Secondly from the Preface of the Booke For the first of these our Author entitles this Booke of his A collection of Priuate Deuotions in the Practise of the Ancient Church called the Howers of Prayer as they were after this manner published by Authoritie of Queene Elizabeth 1560. saith the first and second but as they were much after this manner published by Authority of Queene Elizabeth 1560. saith the third Impression taken out of holy Scriptures the Ancient Fathers and the Diuine Seruice of our owne Church In which hee affirmes these two things First that these priuate Deuotions and Howers of Prayer are no new Deuotions of his owne composing but onely a reuiuall or new Impression of those priuate Prayers and Deuotions as were formerly published by Queene Elizabeth in the yeare 1560. and so did most men take them to bee at first till they had better sifted and examined them Secondly that the mater of these Deuotions were published by the approbation of Queene Elizabeth or at leastwise warranted by her Authority therefore there can bee no Popery or poysonous Doctrines couched in them and all that loue the name and memory of that blessed Queene should buy and approue them A glorious and bewitching Title or Prologue I confesse but yet a dangerous and insnaring Booke Of which I may truely say Tituli habent remedia pyxides venena the Title is wholesome but the Booke it selfe is poyson Our Author no doubt had learnt this lesson long agoe Nulla aconita bibuntur fictilibus that poyson must alwayes be administred in golden Challices else none will quaffe and drinke it downe and therefore he puts a golden Front and outside euen the sacred Diadem and Authority of that vnparalell'd and renowned Queene whose royall Duggs gaue life and growth to that most Orthodoxe Ancient Holy Sincere Religion which hitherto we haue and I hope we alwayes shall enioy in despite of all Domesticke Romish Vipers who harbour in our bowells and labour for to gnaw them out in an imperceptible smooth and friendly manner that so these poysonous Pills and Romish druggs which are inuolued in the Booke it selfe might bee more greedily confidently and securely swallowed downe But yet all this vntempered dawbing hath not so skind nor cloacked the Boyles and dangerous Vlcers of these Romanized Deuotions but that some searching and iealous Chyrurgions who giue no credit to glorious Titles haue at length discouered their dangerous and infectious plague-soares which are onely vizarded and palliated not clothed nor warmed with the sacred Robes of that Royall Queene whose authorized Prayers haue no affinitie with these Spurious and Bastard Deuotions as the Premises doe and the subsequent conclusion shall at large declare The second passage which would pinn these Popish Deuotions on Queene Elizabeths sleeue is this which followes in the Praeface A part of which Ancient pietie are these dayly Deuotions and Prayers that hereafter follow Prayers which after the same manner and diuision of Howers as here they are hauing heretofore beene published among vs by high and sacred Authoritie for which he quotes in the Margent the Horary set foorth with the Queenes Authoritie 1560. and reuewed 1573. Imprinted with Priuiledge at London by William Seers are now also renewed and more fully set foorth againe Which passage doeth but backe and second what the Title Page had formerly auerred both of them iumping in this scandalous and vnworthy Act to make the Memory Name and Royall Authoritie of that Neuer-dying and Religious Queene the Sanctuary and Patronesse of all those seeds and heads of Popery which are Scattered Sowen and Diuulged in these dangerous and Romish Deuotions and so to Vsher in Popery vnder her Sacred colours and Protection who was the chiefest instrument to purge and thrust it out Now what an Audacious Impudent Odious Wicked and Treacherous Villany and Plot is this and how worthy of the sharpest and seuerest punishment that Law or Iustice can inflict for an English-man a Protestant at least in shew and reputation yea a Minister and Pastor of our Church who if wee may beleeue the Printer is as ready to ingage his credit and his life in the defence of the stablished Faith of the present Church of England and in opposition of Popery and Romish superstition as any other to make not onely the very Raigne and Life but euen the Sacred
all Ages testifie Whence the Fathers in the Primitiue Church who knew that Heresies must bee alwayes crushed in the shell haue beene so iealous ouer springing Heretiques that they haue sifted euery Sentence word and â—yllable of their Writings to the bran and giuen them that interpretation alwaies which was most â—utable and consonant to their Hereticall and pernitious purposes and intents when as thâ—y would haue borne a more faâ—ourable Orthodoxâ— and â—ayrer construction had they beheld them onely with the eyes of Charity and not of Iustice prouidence and discretion too And is not this our Authors practise Doth he noâ— cunningly sow and intermixe his Tares and Drugs of Popery with seeds of Truth and Scriptures doth not he like a Nurse or skilfull Physitian sweeten his Popish Pills and bitter Potions with some sugered and pleasant ingredients and adorne the poysonous and rotten carkas of his Bookâ— with the Saint-like Stile and Title of Deuâ—tion that so his truthes his pietie and glosing Title might draw downe and vent his Romish Errors pylls and poysonous Potions Why then should a-any out of a blinde and â—oolish Charitie extenuate or conceale his treacherous and seducing Practises or quaâ—f off these his poysonous though health-promising Poâ—ions to his owne and others hurt and not diâ—ulge and and lay them open to the view of all men in the amplest manner that so they might auoide and shunne them more Well let other men conâ—iue and wincke at Errors and smooth ouer slight or disregard or else extennute falâ—e or skinne-ouer these Popish passages Doctrines and pernicious practises of our Author whiles they will out of a foolish pitty or delâ—ded Charitie which is the only meanes to spred their poyson and contagion farre and neere and to betray our Church and Truth into our enemies hands without resistance Yet my poore Iudgement and my Conscience tell me that I cannot act a greater or higher part of Loue and Charitie to God to Church to State or to the ouer-credulous and secure soules of men who are apt to swallow all that comes to hand without suspition then to Anatomize and rip vp all those hidden vaines wherein the Romish and soule-slaying poyson of these Deuotions lye and to display them to the World that so men might shunne their venome and Infection for all future times In which I haue gone so euenly betweene the Author and the Trueth that all Circumstances being well considered I hope I haue neither gone to farre in strayning of the Words and meaning of the one nor fell to short but where my ability and leasure could not reach in vindicating the wrong and quarrell of the other which cleares my Innocency and falsifies this Excuse The last excuse which may be made and pleaded for our Author is that which the supposed Printer but in truth the very Author makes That whateuer reproachfull Imputations haue beene cast vpon the Author or his Booke by the maleuolency of some dispositions of the times who make this Booke of his an Apish imitation of Romish Superstition yet he is a faithfull Minister though inferior vnto most a clause which neuer came from any Printers quill who alwayes doe applaud their Authors not depresse them thus and a Member of the Church of England and that he and others who were therewith acquainted before the Printing of the Booke are as ready to ingage their credits and liues in defence of the Faith of the present Church of England by Law established and in opposition of Popery and Romish Superstition as any other therefore the Author and his Worke are guiltlesse To this I answere First that these are but the Printers vaunts and bragges if Titles may bee credited and not the Authors Plea who ought to iustifie and acquit himselfe But admit it be the Avthors proper Plea as in truth it is though the Printer beare the name I answere in the second place that our Author may be to partiall a Iudge in his owne behalfe and therefore he must reâ—erve himselfe to such impartiall Iuges who can iudge more clearely of him then himselfe and that not by hiâ— words alone but by his deedes by which he shall be iudged at the last Wherefore wee must not wholly dote vpon our Authors or the Printers words but sentence or acquit him by his workes Now it is as euident as the Sunne at Noone-tide that these Deuotions of our Author are wholly Popish both in Method Manner Forme and Vse and all concurring circumstances as this Suruay and Censure of them prooues Why then should we ballance or Iudge him by his own or by his Printers smooth and glosing words which are contrary and repugnant to his Workes If Wordes or ample protestations of Sincerity and Loyalty to the Truth and Church might passe for currant Then Heretiques who alwayes giue good words protesting that they are for Christ and for his Church when as yet they war against them vnder these pretences might alwayes scape vnsentenced and vndiscouered and passe for Orthodox zealous and true hearted Christians Hee therefore who professeth himselfe a Christian a Protestant or faithfull member of our Church and would hâ—ue others deeme him so â— must declare himselfe to be such a one not onely by his words but by his fruits and actions which if they contradict his speeches as our Authors doe they are so farre from expiating the guilt that they doe but propalate and discouer the hollownesse and treacherie of his heart and subiect him to the sharper censures It skills not then what Verball protestations our Author or the Printer for him make since these his Howers of Prayer which would vsher Popery into our Church againe with publike approbation vnder the name and Standard of our blessed Elizabeth to baffâ—e and cheate vs of that Orthodox pure and vndoubted Religion which we haue so long and happily enioyed in peace in wealth and all variety of outward blessings and therefore should not now begin to loath and cast it off at last together with his alteration of our Common prayer Booke and putting in of Priests for Ministers his ingrossing of Popish Prayer-Bookes Portuasses and Deuotions for sundry yeeres and his curious and costly binding and stamping of them af-the Popish manner his forwardnesse in suppressing such Parallels and Answers as were written against Master Mountague his bosome freind and brother in euil without any lawfull warrant his causing 280. waxe Tapers to bee lighted in the Cathedrall Church of Durham on Candlemas day last past as I haue heard with the publik bruite and same of most that know him proclaime him an open and professed Papist an industrious Factor and an vndoubted member of the Church of Rome whose good he wholy labours and no true member of our English Church Since therefore our Author hath now nothing left to iustifie or excuse his person or this worke of his which is so derogatory and scandalous to our