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
To suffer-iniuries with patience 6 To forgâ—ue offences and wrongs 7 To pray for others The corporall workes of Mercy 1 To feed the Hungry and to giue drinke to the Thirstie 2 To clothe the Naked 3 To harbour the stranger and needy 4 To visit the Sicke 5 To Minister to Prisoners and Captiues 6 To bury the Dead The eight Beatitudes 1 Blessed are the poore in Spirit for tâ—eirs is the kingdome of Heauen 2 Blessed are thâ—â— that Mourne for they shall receiue comfort 3 Blessed are the Meeke for they shall receiue the inheritaâ—ce of the Earth 4 Blessed are they that hâ—nger and thirst after righteousnesse for they shall bee satisfied 5 Blessed are the mercifull for they shall obtaine mercy 6 Blessed are the pure in heart for they shall see God 7 Blessed are the peace mâ—kers for they shall be called the children of God 8 Blessed are they that suffer for righteousnesse sake for theirs is the Kingdome of Heauen Seuen deadly sinnes as the first or seuen deadly sins as they are commonly so called as the last Impressions renders it 1 Pride 2 Couetousnesse 3 Luxury 4 Enuie 5 Gluttonie 6 Anger 7 Sloth The contrary virtues 1 Humility 2 Liberalitie 3 Chastitie 4 Gentlenesse 5 Temperance 6 Patieâ—ce 7 Deuout and earnâ—st seruing of God Quatuor Nouissima or the foure last things that befall any man Death Iudgement Hell or Heauen Loe thus farre you haue an exact and perfect Paralell of our Authors writings with the Papists which suite and claspe like twinnes who deriue their birth and pedigree from the selfe-same wombe I confesse that the matter of them especially of the Creed the Lords Prayer and the eight Beatitudes are contained in the Scriptures and in our Common Prayer Booke but take both forme and matter together and those other particulars which are here paraleld and you shall neuer finde them but in Popish writers Sure I am you shall neuer meete with these or any of them in the priuate Prayers Printed by Queene Elizabeths Authoritie nor in our Common Prayer Booke in that manner forme and method as they are here registred by our Author The remainder of whose workes I come now to Paralel Not to spend time or paper to Paralell and Sampler his seuerall Aduertisements Prefaces and Discourses Concerning Mattens the Diuisions Vse Antiquitie and practise of Canonicall Howers or Prayer as the first the third the sixt the ninth Hower the Morning Euening or Compline or the like which were stolen and Transcribed verbatim out of Bellarmine Azorius and the Rhemish Testament who produce the selfe-same Scriptures Fathers Authorities and Quotations for the Authoritie Diuision Iustification and practise of Canonicall Howers as any iudicious Reader who will but take the painâ—s for to compare them may at first discerne I shall onely pitch vpon these ensuing passages which if they are not Popish in themselues yet they are wholy Transcribed out of Popish Authors Mr. Couzens At our vprising pag. 14. IN the Name of the Father and of the Sonne and of the holy Ghost Amen Blessed bee the Holy and vndiuided Trinitie now and for euermore At our going abroad pag. 16. Shew me thy wayes O Lord and teach me thy pathes At our entrance into the Church pag 17 and part 2. As for mee I will goe into thy house O Lord in the multitude of thy mercies and in thy feare will I worship thee in thy hâ—ly Temple Preparatorie Prayers to all the howers that follow page 40. God be in my head and vnderstanding God bee in my eyes and in my seeing God be in my mouth and in my speaking God be in my heart and in my thinking God be at my end and my departing Amen Veni Creator c. pag. 91. Are Paralells The Benediction pag. 174. God the Father blesse me God the Sonne defend mee God the holy Ghost preâ—erue mâ— now and foreuer Amen When we enter into our Bed Pag. 176. In the name of our Lord Iesus Christ who was cruciâ—iâ—d vpâ—â— the Crosse and layd vpâ—n his graue fâ—r mee I lay 〈◊〉 downe to restâ— hee blesse me kâ—â—pe me and saue me raiâ—e me vp againe and bring me at last to life eternall Amen Papists When thou risest in the Morning say IN the Name of the Father and of the Sonne and of the holy Ghost Amen Blessed be the Holy and vndiuided Trinitie now and euer c. In going foorth of thy house say Shew mee thy wayes O Lord and teach mee thy pathes Entring into the Church O Lord in the multitude of thy mercies I will enter into thy house I will adore at thy holy Temple and will Confesse vnto thy Name A blessing to bee vsed at the beginning of Prayer God bee in my head and in my being God bee in my minde and vnderstanding God be in mine eyes and in my seeing God bee in my mouth and in my speaking God bee in my heart and in my thinking Amen Venâ— Creator c. The Conclusion God the Father blesse me Iesus Christ defend me and the vertue of the of the Holy Ghost illuminate and sanctifie me this night and euermore Amen A Prayer as thou entrest into thy bed In the name the the Lord Iesu Christ that was crucified for me I goe into my beâ— let him bâ—â—sse me gouerne me and defend me and bring me into life euerlasting Amen I will not compare nor Paralell our Authors Aduertiâ—ements concerning Lent and Septuagesima Sunday where he aâ—firmes the Lent Fast to be a Diuine and Apostolicall Institution which is transcribed out of Popish Authors because I haue mentioned and compared them with these Authors heretofore I will therefore passe to his Praâ—ers before the receiuing of the Sacrament Papists When thou doest bow thy selfe before the Altar thou shalt say these verses All the eâ—rth doeth worship thee O Lord c. COmmand that the Prayers and Sacrifice which wee now offer vp vnto thee may bee brought vp into thy presence by the Ministrie of thy holy Angel which may haue a better construction then our Authors Receiuing say with the Priest thrice Lord I am not worthy thou shouldest enter into my house but onely speake the word and my Soule shall be healed Mr. Couzens When wee are prostrate before the Altar part 2. pag. 4. Thou art worthy O Lord c. which is meerely Popish both for phrase for time and place COmmaund that the Prayers and Suppliâ—ations 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 pag. 10. At the receiuing of the Body pag. 12. Lord I am not worthy that thou shouldest come vnder my â—â—feâ— but speake the word onely and my Soule shall be healed adding with the Priest c. That which our Author Prefaceth concerning Ember weekes page 55.56 to omit his Laudes taken out of our Ladies
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
is so diuerse in his gifts and Heauenly operations for the good and welfare of the Church To these I may adde our Authors eight Beatitudes transcribed out of the Popish Pamphlets as all the other were as I haue prooued in my former Paralell for which hee quotes Matth. 5. as the Papists doe Now there are not eight but nine Beatitudes pronounced by our Sauiour in that Chapter the last of which to wit Blessed are ye when men shall reuile you and persecute you and shall say all manner of euill against you falsely for my sake c. Our Author and the Papists both omit and so dismember and abuse the holy Scripture to which no man can adde nor take away without apparant losse and hazard of his soule I will end and shut vp this Conclusion with the visitation of the Sicke which our Author makes one of his seuen Sacraments an absurditie solecisme and noualtie which I neuer heard nor red of yet in any Protestant or Popish Author But though this visitation of the Sicke be not a Sacrament as our Author dreames perchance because hee found it in the Common Prayer Booke yet I am sure it is a necessary duety which Gâ—d and Christ yea and our owne Church and Canons impose vpon all Ministers How then shall those Nonresidents and Pluralitie men excuse themselues either to God or Man especially in that Great and terrible day of Iudgement when Christ the Maister good and carefull Shepheard of the Sheepe who is alwayes Resident with his flocke and hath parted with his Blood and Life to purchase Heale and saue their soules shall summon them to giue an account of all the Soules which they haue lost or slaine though carelesnesse or sloth and to exact their blood at their hands who are so farre from visiting the sicke and diseased bodies of their forelorne Sheepe that they quite neglect their dead and sickly Soules which fester rot and pine away yea die and that for euer in their sinnes and trespasses for want of Spirituall phisicke and Cordialls to recouer them O the hard-heartednesse of these Woluish Murthering and Soule-deuouring Pastors Who thus neglect nay starue and butcher the very dearest deare and Loue of Christ his chosen and beloued flocke which hee hath purchased with his dearest Blood had they any of Christs Loue or Bowels of Christs Pittie and Conpassion nay any sparke of Grace or Nature in them they would not they could not nay they durst not so much vnderualue Christs bosome Friends his Lambes his Loue his Blood his Spouse and dearest members as out of Couetousnesse Sloth Sensualitie Pride Vnskilfulnesse or Negligence to put them ouer vnto hirelings which God himselfe condemnes as if themselues were either to great or good for to attend them Alas the meanest Soules cost Christ as much and so they are as deare vnto him as the greatest Monarches they cost the very Sonne of God his best and dearest Blood And dare you then aduance your selues so farre aboue Christ Iesus whose vnderlings and seruants you professe your selues as not to deeme those worthy of your sweate your paines and greatest care for whom Christ Iesus died As to preferre your case your pleasures your bellies skinnes and backes your honours profits and preferments nay your very Asses Swine and beasts before the wealth and safetie of your flockes whose rich and peerelesse Soules are more of price and value then tenne thousand worlds As to withdraw absent and alienate your selues so from them as to become meere strangers to them scarse to visit them once a quarter nay once a yere vnles your Tithes and priuate gaines induce you to it though God himselfe and 30. seuerall Councels enioyne both Bishops themselues and al inferior Pastors vnto a fixed constant and laborious Residence condemning al Nonresidency vnder paine of deposition As to assigne them ouer to some carelesse hireling as if that personall duty worke and seruice which God himselfe hath layd on Ministers might be transferred ouer at their pleasures and bee discharged by a Proxie without any wrong to God or to their Flockes whiles you your selues are feasting and wallowing in your ease and pleasures in some Peeres or Prelates Palace or at some Cathedrall Church or Colledge like so many Epicures or Tonne-growne Abbylubbers as Pierce the Plowman phraseth them or iâ—tting vp and downe at Court in Pauls or London streets in Plush in Sattins Veluets Silkes and cocked Beauers which affront the Heauens carrying whole Steeples on your backes at once as if you were some Knights or petty Lords or the onely proude and swaggering Gallants that the Court or Kingdome yeeld as if you were the very bride himselfe or Lucifers proud Priests and Prelates as old Chaucer stiles them and not the meeke and lowly Ministers of Iesus Christ Who are bound by sundry Councels though they are the greatest and the richest Prelates to cloath and furnish themselues with modest humble meane and cheape array and Housholdstuffe to testiâ—ie the lowlinesse and meekenes of their gracious hearts and giue example vnto others abandoning all Veluets Silkes and Sattins and such exoticke costly proud Pontificall and heart-swelling array which Christ and his Apostles neuer vsed as the badges of their pride and blemish of their Function without any thought or care at all of your forelorne and forsaken Flockes Well let me tell you thus much from my heart and the Lord of heauen fix it on and blesse to your soules that as your Nonresidencie and carelesnesse in feeding of your Flockes depriues you of the very name and function of Pastors in Gods sight and so you haue no right nor title to the Fleece in Gods account because you attend not on the Flocke so there is a day of Iudgement and an Audit comming wherein Christ Iesus the carefull Master-shepheard of your Pasture-Sheepe shall call you to a strikt account for all the Sheepe and Lambs of which you vndertooke the Charge requiring all their bloud at your hands and then what plea Apologie reply or answere can you make to mittigate or salue this bloudy and soule-slaying sinne What will the Statutes or Canons of our Church which tollerate Pluralities and Nonresidence in some certaine cases will a Facultie a Totquotâ— or any such dissipating Dispensations be any Estople or Plea in barre to Iesus Christ No no He hath certified you by that written word of his by which you shall be Iudged at the last that there is an Woe to euery idle Shepheard that forsaketh the Flock the sword shall be vpon his arme and vpon his right eye his arme shall be cleane dried vp and his right eye shall be vtterly darkened and that he will require the bloud of all his Flocke at your hands which no humane Lawes nor Dispensations can controule Wherefore you must needss incurre that euerlasting doome