GRATIAN COLLECTAE in these Editions which were the last best there is not so much as any touch or mentiâ—n of these Canonicall Howers of Prayer or first sixt or ninth howers Neuer could I heare as yet of any Deuotions or Prayer Bookes intituled the HOVVERS OF PRAYER but onely one in Spanish Printed at Paris by William Merlin 1556. Stiled HORAS DE NVESTRA SENIORA The Howers of our Lady Fraught with the very dregs of Popery and Idolatrie The very Phrase and Emphasis therefore of this Title which is neuer mentioned by way of approbation in any Protestant writers nor yet in the Articles Common Prayer Booke the Bookes of Homilies or Canons of our Church nor yet in any Orthodoxe English writer doeth stampe a kinde of Brand and Impresse of Poperie and Superstition on the Booke it selfe and euidence it to be meerely Popish Thirdly the whole Fabricke Frame and Method of these Deuotions doe prooue them to be Popish For they are directly moulded formed and contriued according to our Ladies Primer or Office Printed in Lattaine at Antwerpe 1593. and in Lattaine and English for the vtilitie of such of the English Nation as vnderstand not the English tongue 1604. According to the Breuiary of Pius the fift and Clemens the eight Printed at Antwerpe 1621. and the Howers of our Lady Printed at Paris 1556. For first you haue here a Frontispice with I H S. in a Sunne held vp by two Angels and two deuoute Females one of them holding a Crosse in here hand Supplicating vnto it Then you haue for the Title A Collection of priuate Deuotions or the Howers of Prayer together with a Preface Iustifying Canonicall Howers condemning all conceiued Prayers and confining men to the vnerring Deuotions of the Church and to the Ceremonies Formes and Sacraments of the ancient Church which can bee no other but the Church of Rome as I shall prooue anon Then you haue a Calender with a Preface to it Containing the Festiuall and Fasting dayes of the Church and the Memories forsooth of none but holy Martyres and Saints though many of them were neuer found in rerum natura and others of them were neuer Sainted but at Rome Next you haue a Table of moueable Feasts and rules for them Then you haue the Fasting dayes of the Church or dayes of speciall Abstinence and Deuotion whereof our Ember weekes and Rogation dayes Ash-wedensday the Fridayes after Whitsontide and holy Crosse the Saturday after Saint Lucies day and all the Fridayes and Saturdayes of the yeere must bee the chiefe though our Church enioynes them not Next you haue the times wherein Marriages are not to be Solemnized which times the Calenders Articles and Canons of our Church doe neither mention nor prescribe Then succeedes the Apostles Creed in twelue Articles the Lords Prayer in seuen Petitions the tenne Commandements with the dueties enioyned and the Sinnes prohibited by them together with the Precepts of Charitie the Precepts of the Church the Sacraments of the Church and these forsooth must bee seuen the three Theologicall Virtues the three kindes of good Workes The seuen gifts of the holy Ghost the twelue fruites of the holy Ghost the Spirituall and Corporall workes of Mercy the eight Beatitudes Seuen deadly Sinnes and their contrary Vertues then Quatuor nouissima all Popish trash and trumpery stolen out of Popish Primers and Chatechismes as I shall prooue anon and neuer mentioned in any Protestant writers Then comes in His collections for priuate Deuotions with his Plees both from Scriptures Fathers and Popish Authors for the practise and obseruation of Canonicall Howers both in generall and speciall all taken out of Bellarmine Azorius and the Rhemish Testament And first you haue his preparatiue Prayers before Mattins and among them one at our entrance into the Church and another when we come into the Quire then you haue a preparatiue Hymne Then comes in a Iustification of the antiquitie of Mattins AND THAT AT THE FIRST HOVVER then followes His Mattins for the first the third the sixt and ninth Hower beginning with the Lords Prayer seconded with an Hymne continued with Psalmes and gloria Patri c. with a piece or fragment of a Chapter or Lesson and Consummated with some Prayers and a Thankesgiuing Then succeed his VESPERS then his COMPLINE all of them exactly framed after the Popish Offices Primers and Horaries and not according to our Common Prayer Booke or any Protestants Method Now follow some other Prayers with the seuen Penitentiall Psalmes Next the Collects of our Church with seuerall Aduertisments and Prefaces them then Prayers and Meditations both before and after the Sacrament and among them one WHEN WEE ARE PROSTRATE BEFORE THE ALTER a Prayer worth the obseruing another desiring the MEDIATION OF ANGELS Then follow seuerall formes of Confessions to bee vsed according to the directions of the Church especially before the receiuing of the Sacrament then a deuout manner of preparing our selues TO RECEIVE ABSOLVTION with a Thankesgiuing after ABSOLVTION then followes some speciall PRAYERS FOR EMBER-WEEKES not mentioned in our Common Prayer Booke Then Prayers for the Sicke Prayers at the Hower of Death yea and A PRAYER FOR THE DEAD then other Prayers and Thankesgiuings And as he beginnes with the SIGNE OF THE CROSSE so hee concludes with the VIRTVE OF CHRISTS BLESSED CROSSE yea and with the INTERCESSION OF ALL SAINTS as I haue heard before the leafe was altered and torne out vpon some exceptions taken to it So that if you Suruay the whole frame and modell of these Deuotions and Howers of Prayers either in the whole intire structure or in the forme and order of its seuerall parts you shall finde that it tooke its patterne and sample from our Ladies Primer and the forequoted Deuotions which runne in the selfe same method forme yea matter too not from the priuate Prayers of Queene Elizabeth nor yet from our Booke of Common Prayers as I shall prooue more fully anon Fourthly the very Stile and Phrases of it doe euidence and conuince it to be meerely Popish Take these for all the rest that might bee mentioned The Howers of Prayer which is eighteene seuerall times mentioned and some twelue of them by way of Preface or Title The ancient Church in the second Title page the Ancient Lawes and godly Canons of the Church in the first Preface The Festiualls and Fasting dayes of the Church the Title before the Calender The Fasting dayes of the Church The precepts of the Church The Sacraments of the Church which being all compared together with their subiect matter will plainely testifie that he meanes the Church of Rome and no other since the Ancient Lawes and Canons of the Church for the obseruation of Canonicall Howers the Precepts of the Church there mentioned and the Sacraments of the Church which hee makes seuen can bee appropriated to no Church but that alone and not vnto our own or other Churches which approoue of no such
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
ashes and Suruiuing memory of that Euer-blessed Deuout and Pious Queene who gaue the greatest life increase and vigor to our Protestant Orthodoxe Zealous Pious and sincere Religion and Deuotions and the chiefest fâ—â—le ecclipse and downefall to the Church of Rome as the vote and suffrage bâ—th of our owne and forraine Nations testifie a forged Patronesse and grand Protectresse of that Roman Faith and Popish Ceremonies which She so much oppugned and abhorred all Her life and the onely Stampe and Royall Impresse to make them passe for currant Orthodoxe and true English Coyne in this Church and State of ours which had long since boared and cast them out as counterfeite and Romish drâ—sse and Mettall Certainely if the counterfeiting or forging of a Princes Seale or Coyne be capitall what shall the Treacherous Scandalous and Pernicious forging Slandering Sophisticating Peruerting Deprauing and ruinating of the Religion of such a Royall and Religious Princesse as Queene Elizabeth be I onely doe propound the question I leaue the full discussion and discition of it vnto others who are more iudicious then my selfe I now proceed vnto my fourth Conclusion which I shall branch out into three Propositions which will most of all Vnmasque and best discouer our Authors Treachery Fâ—rgery and concealed Popery First that these Deuotions and Howers of Prayer are farre different from the priuate Prayers Authorized by Queene Elizabeth Secondly that they are not warranted by them nor extraâ—ted frâ—m them nor from our Common Prayer Booke as our Authors Title Preface and Printer doe pretend Thirdly that both the Forme and Matter of them are stolen taken and transcribed out of Popish Authors Primers Breuiaries Chatechismes Prayer-Bookes and Horaries which the Author and the Printer both denie For the first of these that these Deuotions and Howers of Prayer are farre different from the priuate Prayers Authorized by Queene Elizabeth yea from the very first Edition of them on which our Author most insists I shall euidence by these apparant discrepancies First they vary in the Frontispiece The one hath a Crosse and IHS vpon its fore-head the other hath no such Roman Character or Badge at all Secondly they differ in the Title the one is stiled A Collection of priuate Deuotions or the Howers of Prayer the other Orarium sâ—u libellus Praecationum An Orary or little Booke of Prayers Or Praeces priuatae in studiosorum gratiam collectae as the second and third impressions of them are intituled Thirdly they are dissonant in the Language the one is in English the other in Lataine and so are all the subsequent Editions Fourthly there is a variance in the persons for whose vse and benefit they were published the one was Printed for the vse and benefit of Illiterate persons but specially our English Roman Catholiques the other in studiosorum gratiam for the benefit of Schollers and such who were skilfull in the Lattaine tongue as the Title and the Printers admonitiâ—n in the second and third Editions of the priuate Prayers of Queene Elizabeth testifie Fifthly their very ends are discrepant and various these latter being onely published To continue and preserue the ancient Lawes and godly Câ—nâ—ns of the Church to exterminate all conceiued Prayers which our Author sâ—â—lâ—s extemporall effusions of irkesome and vndigested Prayers to abolish all priuate Prayers of priuate men not first allowed and Authorized by the Church framed onely by priuate Spirits and Ghosts of our owne and to confine men to a set and constant formâ— and time of Prayer To let the World vnderstand that our Church retaines all the Ancient formes of Pietie and Deuotion yea all the Religious exercises and Prayers of our Fore-fathers all the old Ceremonies and blessed Sacraments of Christs Catholique Church to wit the Church of Rome to tye men to a dayly practise of Canonicall Howers and Munkish Deuotions as the Preface and to Vsher Popery into our Church as my second Conclusion prooues where as the former were diuulged to helpe and further young Schollers and Students in the exâ—rcise and knowledge of the Lattaine tongue to ground them in the points of Chatechisme and to instruâ—t them not so much when or what as how to Pray and that not onely in priuate but in publike too whence all the Morning and Euening Prayer in our Common Prayer Booke together with our common Chatechisme and the description of Christs Passion is inserted in it Sixtly they differ much in the very forme and structure and in the substance and subiect Matter The one begins with a 〈…〉 and so proceedes with sundry proofes and discourses iustifying the vse and practise of Canonicall Howers the Canonization of Romish Saints the Apostolicall and Diuine Institution 〈◊〉 Lent and the like The other hath no such Prefaces nor Prologues in it nor any such Popish trash as the Prefaces and the first part of these 〈◊〉 Deuotions doe 〈◊〉 These Ancient Prayer 〈◊〉 begin with a Kâ—lâ—nder farre different from our Authors then followes the Chatechisme in our Common 〈…〉 Mâ—rning and Euening Prayer with 〈…〉 befâ—re and after meate next the Generall Confession 〈…〉 in our Common Prayer Booke all which these new Deuotions want Then ensue Morning and 〈◊〉 Prayâ—rs the matter and forme of which vnlâ—ssâ— it be one Hymne onely or the first the third the sixt the ninth Hower and the Compline which are quite left out in the second and third Editions being almost the same with our Common Prayer Booke and farre different from Maister Couzens his Deuotions which vary wholy from them both in Prefaces Order Prayers Chapters Hymnes and Psalmes but onely in the first Hower in which they doe in part but yet not totally accord Then follow seuen selected Psalmes not seuen Penitentiall to bee vsed in times of Penancâ— c. as our new Author phraseth them Next ensue the Letanie a Saintâ—ohn â—ohn with sundry other deuout and godly Prayers to the end of the Booke all which being the better halfe of that Prayer Booke and the best and vsefullest part are wholy omitted in these new Deuotions Take but away the seuen selected Psalmes the Letanie and some three Psalmes more and I dare confidently aâ—â—rre that these old Prayers and new Deuotions agree not so much as in one leafe and that there are not so much as sixe leaues of this ancient Prayer Booke of Queene Elizabeth contained in this new On the other side take the first part of these new Deuotions from the Title page to the end of Quatuor Nouissima which are not figured together with the residue of the Booke from page 121. the first part to the conclusion and period of the Booke in which most of our Authors Popery is inuolued and there is scarce one word or sentence of it in the Ancient priuate Prayer Booke of Queene Elizabeth which our Author would make the World beleeue to bee the same or almost the same with these his new and Popish Deuotions So that they differ plainely both in forme
necessary recreation of the Body in due time as for spirituall exercises of the soule In which passage you haue first a vilification censure and apparant branding of all such pious Christians for Sabath-breakers who haue most care and Conscience for to sanctifie and spend it in the hearing and meditating of Gods Word a Doctrine neuer heard of in the Church before Secondly a lash and ierke at all such holy and religious persons and in them at the very hearing and meditating of Sermons who are most diligent and forward to heare and meditate on Gods Word especially on that holy day which was principally sanctified for these very exercises and those others which attend it But no wonder is it if such finde fault with too much hearing who are loath to trouble themselues with ouer much or more then quarterly or monthly Preaching and then forsooth reading not their Texts alone but euen thâ—ir Sermons and their Prayers too for which they oft tâ—mes pray in ayâ—e of others for â—eare of taking to mâ—ch paines or trâ—ubâ—â—ng thâ—â—r heads with heauâ—nâ—y Notions which are full fraught with worldly cares with secuâ—ar and aâ—piring thoughts and proiects or some Politicall and State-affaâ—res Sure I am that Christ himâ—elfe and his Apostles did alwayes pray and preach with-out-Booke yea it is exprâ—ssely said of Christ That when hee had read his Text hee closed his Booke and gaue it againe vnto the Minister and then he opened his mouth and spakâ— not red vnto the people From whence then flowes this new inuented reading practise Certainely from slothfull and rare-preaching Ministers of superiour ranke who haue most time to â—on their Sermons and their Prayers because they Pray and Preach so seldome and therefore haue least cause to vse it Who to gratiâ—ie their owne lasie dispositions when as the very highâ—st calling in the Ministrie is not an ease an honour or domineering Lordship as most men make it but a worke which should not lessen but augement their labours to iustifie that receiued conceit that the very reading of the Word is Preaching and so by it to pull downe or diminish Preaching at the last and to coole the Zeale and forwardnesse of those Conscionable Faithfull and Laborious Ministers who Preach with Zeale with Power and Affection and vent their Hearts together with their words by their cold and lasie example haue laboured to promote this practise and bring it into fashion especially at the Court from whence it should descend Cum Priuilegio to all inferiour places and so eate out all powerfull Heart-warming and Soule-searching Preaching at the last yea and all diligent and conscionable hearing too For who would deeme that worthy hearing which the Minister thinkes not worth remembring who would lay vp that as treasure in his heart which the Preacher or the Râ—ader rather had neuer in his head nor hâ—art but onely in Booke Or who can thinke that hee either Prayes or Preacheth from the very abundance of his heart and the feruencie and strength of his affections who prayes or speakes but onely from his coppie and that pâ—rchance some others not his owne Yea how can any such Ministers exhort the people to remember what they heare when as themselues commit not that to memory which they Preach or how can the people euer thinke that those Ministers will taâ—e paines to practise what they teach in their liues when as they labour not so much as to imprint it in their mindes or that they duely instruct their families or Pray dayly with them in priuate as they ought who cannot Pray nor Preach by heart in publike This very vse and practise therefore as it is a meanes to bring the Ministrie into contempt and scorne so likewise it is the ready way to ouerturne all conscionable profitable and frequent hearing Preaching yea and practise too since lasâ—e Preachers make but drowsie hearers and key-cold slow and slothfull practisers No meruile then if our Author and those Reading-preachers condemne the hearing and meditating of Sermons as a Sabbath-breach and Iudâ—izing obseruation a most Prophane Blasphemous and Vngodly Doctrine who labour thus to eate out all conscionable diligent and painefull Preaching But of this enough Thirdly you haue here an opening of a gappe to sports pastimes and all licenciousnesse and prophanenesse on the Lords day which by our Authors Doctrine oft rather to bee spent in Pleasures Sports Festiuitie and Corporall recreations then in the hearing and meditating of Gods word for he condemnes this latter as a Sabbâ—th-breach but allowes the first as a worke and exercise that fits the day A Doctrine which would quickly eaâ—e out all Religion anâ— Vsher in all Prophaneâ—esse and wickednesse whatsoeuer and therefore had need to be suppressed in due time Well let our Author pretend Deuotion and the aduancement of it whiles he will yet this one clause and passage if there were no other were sufficient to bewray his pestilent dangerous and Popish Designes and to proclaime vnto the World that hee endeauours nothing more but to root out all true Protestant Piâ—tie and Deuotionâ— and to bring in all prophannesse vnder the very nameâ— and vizard of Deuotion which his Bookeâ— and Title seeme to praise and magnifie To these prophane and dangerous passages our Author ioynes some manifest and apparent contradictions in the seuenth place which I will but lightly touch In his Title Page he informes vs in the first and second Impressions That these his Priuate Deuotions and howres of Prayer were after this manner published by Authoritie of Queene Elizabeth 1560. his third Edition sayth that these were not published after but much after this manner In his Preface he condemnes all Prayers whatsoeuer that are made by priuate spirits or Ghosts of our owne yea the very prayers of priuate Ministers that are not Authorized by the Church how then can he iustifie these priuate Deuotions of his owne composed by his priuate and no publike Ghost or spirit vnlesse it were the Catholike and publike spirit of the Church of Rome Againe hee certifieth vs That all Deacons aud Ministers and much more Laicks then are enioyned by the Preface to our Common Prayer Booke to a set and constant forme of Prayer viz. To say the Morning and Euening Deuotions of our Church for their dayly and priuate Prayers What neede or vse then of these Priuate Deuotions if our Church confine mens priuate and daily Prayers to her owne publike morning and euening Deuotions Certainly they are altogether needlesse and superfluous vnlesse it be to ouerturne and thwart this Edict and Iniunction of our Church and to withdraw from vs the vse Practise of our publike Lyturgie and Common Prayer Booke Yea but he informes vs that his third reason of publishing these Deuotions was that they who by reason of their earnest letts and impediments were hindred from the publike might haue here a dayly and deuoute order of priuate Prayer wherein to exercise
as most euidently appeares First by the multitude of the bookes that were printed off yea sold at first being 250 at the least as the Printer hath confessed since which there hath beene a second Impression of 1000. Bookes more little different from the first Now would any one be so mad as to print off 1250 Bookes at least to bequeath as a Legacie or New-yeares-gift to one priuate friend or two when as twelue or 20 Bookes would serue for such a purpose the multitude therefore and second Impression of these Deuotions doe sufficiently euidence that the Authors end in printing was to publish them vnto the world and by them to scatter his seedes of Popery farre and neere Secondly our Authors tendring his booke to licence to the Ordinary and his procuring of his annexed approbation is a pregnant testimony that his first intent was to divulge it else there were no neede of any such approbation Thirdly the Ordinaries approbation which runs thus I haue read ouer this Booke which for the encrease of priuate Deuotions I thinke may well bee printed and therefore doe giue lycence for the same Geo. London doth intimate as much else he would haue entred his approbation thus I giue lycence for some few Copies of this Booke to bee printed for the vse and benefit of some priuate friends of the Authors and nâ—t for the encrease of priuate Deuotions I thinke it may well be printed which is no priuate but a publikâ— approbation for a popular and publike vse else why should the Author himselfe affixe it to his last as well as to his first and second Editions the first the second third and last Editions had but one and the same allowance therefore one and the selfe-same publike intent Lastly our Authors Preface to his first Edition to omit his other Prologues and Aduertisements to his seuerall houres of Prayer his Lent and Ember wâ—ekes which testiâ—ie his intent to publish these Deuotions doth as clearely euidence that his first intention of printing these houres of Prayer was not to divulge them to the world and not communicate them to some priuate friends alone as his causing of 280 Lights and Tapers as I haue heard besides Torches to bee lighted in the Cathedrall Church of Durham on Candlemas day last past after the Popish custome as if the God of Light had needed Lights Tapers to behold his blind dark Deuotions did then euidence and discouer him to be a notorious and professed Papist or a Pagan rather who were addicted to this Ceremonie of lighting Tapers to their Idoll Gods For in his Praeface he layes downe foure reasons of setting forth these new Deuotions more fully then they were in Queene Elizabeths dayes As first to continue and preserue the olde ancient Lawes and godly Cannons of the Church to abandon all extemporarie and conceiued Prayers to reduce men to an orderly and set forme of Prayer and to instruct them both what how and when to pray Secondly to let the world vnderstand pray marke this well and then iudge whether these were onely printed for a priuate friend That they who giue it out and accuse vs here in England to abandon all the ancient formes of Piety and Deuotion c. doe but betray their owne infirmities c. Thirdly that they not his priuate friend who are this way already giuen and whom earnest lets and impediments doe often hinder from being partakers of the publike might haue here a dayly and deuout order of priuate prayer wherein to exercise themselues and to spend some Howres of the day at least c. Lastly that those not one friend or two of his who perhaps are but coldly this way yet affected might by others example be stirred vp to the like Heauenly duety of performing their Dayly and Heauenly Deuotions to Almighty God c. Now these foure popular and publique reasons doe diametrally oppose and contradict this lying and forged excuse which the Author Fathers on the Printer that this Booke was neuer intended to be Printed for any publique but onely for the priuate vse of a priuate Friend at whose cost and charge they were Printed at the first So that this pretence is meerely false and will not mittigate nor allay his Crime The third Excuse which our Author or his friends in his behalfe may plead is this that some of the Popery in the first is cleerely purged out of the second and third Editions and therefore the Author may bee well excused and his Booke may passe for currant now To this I answere first that the purging of the first and second Editions of some drugges of Popery is a manifest and plaine confession that there was Popery couched and vented in them at the first else why should they be purged thus Secondly I answere that in the second Impression there was onely one point of Popery to wit the Prayer for the dead a little altered obscurâ—d and refined but there was no point cleane oblitterated no not so much as this Prayer for the dead vnlesse you will haue the man aliue euen then when as his Soule is disunited from his body which is an absurd and impossible thing Thirdly in the last Impression there are onely two Popish Assertions rectified to wit the Mediation of Angels not altered in the second and the Prayer for the Dead refined onely in the second but quite expunged out of the last Impression which though it bee cleared of these two yet it is still furnished with those 18. other points of Popery which I haue formerly deduced from it and that Popish trash and Romish absurdities which I haue discouered in my precedent Conclusions Yea the very forme and method of it which is wholy Popish is still the same wherefore there needs a further purging of these vncleane Deuotions I meane by fire which onely can defecate and cleanse them from their Romish drosse Fourthly though there are some points of Popery oblitterated not voluntarily but vpon great complaints at Counsell Table yet there is no point at all recanted in any of the subsequent Editions to giue any publike satisfaction to the World yea there is neither of the Editions suppressed or inhibited sale as they ought to be but all of them being of one date of one yeere euen 1627. hauing the selfe-same allowance and approbation prefixed them are sold and for ought I know Printed promiscuously without any let or contradiction so that our Author stands but where he did at first since all his editions stand approoued and passe for currant Coyne Fiftly the priuate Prayers Authorized by Queene Elizabeth 1560. though they mention the first the third the ninth Howers of Prayer the Vespers and the Compliâ—e yet in the second and third Editions of them 1564. and 1573. these Popish phrases and Howers are totally omitted there being no remainders of them left And yet our Author to propagate and authorize this new-broachâ—d Popery can waiue and passe
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
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
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
here recited but onely the Church of Rome Therefore it is certaine that our Author affirmes the Church of Rome to be the True and Ancient Mother Church and that her Canons Ceremonies Precepts Canonicall Howers and Sacraments are duely and Religiously to bee obserued by vs. The sequell cannot bee denied because the Author doth presse these Canonicall Howers Precepts Ceremonies and Sacraments vpon vs from the Authoritie and practise of the Church in which they alwayes haue bene and yet are in vse The Minor is already euident because no Church by its owne Authoritie alone without a relation to the Policie of State doeth vrge any set Fasting dayes nor yet enioynes Canonicall Howers or Auricular Confession to a Priest nor allowes of seuen Sacraments as I shall prooue more largely in its place but onely the Church of Rome whose secret Factor questionlesse our Author was Therefore our Author is vndoubtedly guiltie of this first Popish Tenent For the second that the visible Church of Christ yea the very Church of Rome can neuer Erre in matters of Faith and Doctrine is vnfalliblie collected from this ensuing passage in his Preface That wee might bee sure to speake in the Grane and Pious language of Christs Church which hath euer more beene guided by the Spirit of God and the holy Ghost From which I argue thus That CHVRCH which is euermore guided by the Spirit of God and the holy Ghost can neuer Erre in matters of Faith this all Protestants and Papists testifie But the Church of Christ saith our Author speaking of that particular Church out of which these scattered Deuotions were collected which is no other but the Church of Rome is euermore guided by the Spirit of God and the holy Ghost and that in matters of Faith and Doctrine according to the Tenent of the Papists who affirme that the Pope the Church and Generall Councells cannot Erre because they are alwayes guided by the Spirit of God and the holy Ghost And contrary to the expresse Doctrine and Tenent of all Protestant Diuines who affirme that any visible Church or Generall Councells yea that the Church and Pope of Rome may Erre because they are not all euermore guided by the Spirit of God with which the 19. and 21. Articles of our Church concurre Therefore the Church of Christ to wit particular Churches or Generall Councells which are the representatiue Church in our Authors iudgement cannot Erre in matters of Faith and Doctrine which is a Branded Error Now marke what good vse our Antagonist makes of this Conclusion euen the same that the Pope Church of Rome doe to Countenance and Iustifie all those Erronious and Popish Ceremonies Trumperies and Positions which are couched and set abroach in his Deuotions and to make them passe for currant Trueth because these Deuotions are nothing else but the approoued and accustomed Deuotions of the Ancient Church of Christ videsicet the Church of Rome which was euermore guided by the Spirit of God and the holy Ghost and not the Deuotions of priuate ghosts and spirits as hee there stiles them which are subiect vnto Error Therefore there can bee no hurt no Error no False nor Popish Doctrine couched in them So that hee doeth not onely iustifie and approoue but likewise apply this Popish Position in a Subdolous and Popish manner euen to iustifie the vnerrabilitie of these his Deuotions and in them the infallibilitie of the Church of Rome from whose weedie Garden this Garland of Deuotions hath beene gathered Come we now vnto his third Position collected from these seuerall passages The fasting dayes of the Church Or dayes of speciall Abstinence and Deuotion The holy dayes of Lent The Ember weekes at the foure seasons The three Rogation dayes The Eues and Vigils before some thirteene Holy dayes It hath beene also an Ancient Custome to fast all the Frydayes in the yeare except those that fall within the 12 dayes of Christmas To this ende speaking of Septuagesima Sunday and the Lent Fast there was a godly Ordinance in the Ancient Church made by the Councell of Anxerre more then a thousand yeares since that in the ende of the Epiphany there should be certaine daies appointed such as this and the two Sundayes following are Wherein to prepare the people for their solemne Fasting and Penance to giue them warning of their Lent before hand that when it came it might bee the more strictly and religiously obserued And afterwards through the variety of Fasting in diuers places it came to passe that these three Sundayes were made to be the beginnings of the Lent-Fast Some extending their humiliation to a larger time then Ordinary and others excepting from it those dayes of the Weeke whereupon many Christians had either no custome or no leaue to fast All agreeing in this that whether we begin at Septuagesima or any of the Sundayes following the Lent-Fast is duly to be kept at one solemne time of the yeare and Religiously to bee continued vnto the great Feast of Easter By the Ancient Lawes and Customes of the Church of Christ we still obserue an yearely solemne time of fasting and prayer which we call our Lent-Fast The Lent Fast which wee now keepe is and euer hath beene an Apostolicall Constitution It is no humane Inuention as they call it but it comes from Diuine Authoritie that we Fast our Forty Dayes in Lent The last weeke of Lent is an holy weeke and Christians haue vsed to call it The holy and great weeke or the passion weeke and more solemnly to obserue it then any of the rest before c. This is the reason why all the Wednesdayes of the yeare haue bin heeretofore and why the Frydaies and Saturdayes of euery weeke besides are now continued and made common dayes of Abstinence and Prayer From the words and scope of all which passages the Author doth palpably and infallibly teach That the Lent-Fast is an Apostolical Constitution comming from Diuine Authority which binds vs accordingly to obserue it And that Ember weekes Rogation dayes together with Wednesdayes Frydayes Saturdayes and the last weeke of Lent especially and some certaine Holy-day Eues are to be kept with Deuotion and Abstinence Not in any Politicall respect as prescribed and enioyned by the State for Politique endes As the increase of Cattell the maintaining of Ships and Marriners and the incouragement of Fishermen in which respect our Church doth principally obserue these dayes not as Fasting dayes or dayes of Deuotion to be spent in Prayer and Fasting but rather yea chiefly as Fish-dayes for the aduancement of Fishing and sparing of young Cattle not as dayes enioyned by the Churches but designed by the States Authority As our Homely of Fasting Part. 2. 2 Ed 6. cap. 19. 5. Ed 6. cap. 3. 5. Eliz cap 5. 27. Eliz. cap. 11. 29. Eliz cap. 5. The Kings Maiesties Proclamations for the obseruing of Lent and most of our Protestant Diuines affirme but as
Apostolicall Praecepts and Constitutions praescribed and inioyned by the Churches bare Authoritie which opinion both of the Lent-Fast and of these other Fasting-dayes or Fish-dayes rather all Protestant Authors doe disclaime as a meere Popish Assertion And none but professed Papists doe mainteine Wee keepe our Lent and the fore-recited Fasts by vertue of the Statute of 2. and 3 Ed. 6. cap. 19. and by no Ecclesiasticall or Apostolicall constitutions Wee know no expresse Precepts in our Articles Homelies Canons or Common Prayer Booke of our Church that binde vs to obserue these Fasts but onely the fore-recited Statutes which are the Lawes and Precepts of the State not of the Church Therefore our Authors Doctrine in these points of Lent and Fasting Dayes which differ from the expresse words and Preamble of the Statute of 2. and 3. Ed. 6. cap. 19. from the Doctrine of our Homelies and the receiued Tenent of all our Writers agreeing verbatim with the assertion of Iesuites and Popish writers must needes be Popish For the fourth That the Pictures of God the Sonne and God the holy Ghost may be lawfully made it is couertly and necessarily intimated in his first Diuision of such who doe offâ—nd against the second Commandement Offenders against the second Commandement saith he are They that fancie to themselues any likenesse of the Deitie or frame for to make any Image either of God the blessed Trinitie or of God the Father who neuer appeared to the World in a visible shape So that he cleerely admits and intimates in these words that the Images and Pictures of God the Sonne and God the holy Ghost may be safely made because they appeared to the World in a visible shape as hee pretends though God the Father and the blessed Trinitie neuer did His applying then of this reason onely to God the Father and the blessed Trinitie His stopping at the Father without any further mention of the Sonne and holy Ghost together with his ensuing words Those that make any other Image be it of Christ and his Crosse or bee it of his blessed Angels with an intent to worship them Doe fully euidence that hee approoues the making of the Images and Pictures of God the Sonne and God the holy Ghost a meere Popish assertion which the Papists onely doe mainteine and which our owne Homelies and Orthodoxe writers doe expressely condemne as Sinfull and Vnlawfull For the fift Position That God the Sonne and God the holy Ghost may be worshipped in their Images which is necessarily collected from these words Offenders against the second Commandement are They that make any other Images or the likenesse of any thing whatsoeuer be it of Christ and his Crosse or be it of his blessed Angels with an intent to fall downe and worship them They that are worshippers of Idoles or representments of false Gods In which passages our Author onely disclaimes the worshipping of meree Pictures Idoles and false Gods which the Papists likâ—wise doe condemne or the adoration of the bare Pictures of Christ and the holy Ghost intimating that wee may worship them in their Pictures for why else doeth hee allow men for to make them though we may not Adore the Pictures themselues according to the ancient Popish distinction and euasion which our Homelies and the fore-quoted Protestant Authors doe condemne and vtterly reiect as Popish and Erronious For the sixt That the Persons and Images of Saints and Angels may bee worshipped though not with the sâ—lfesame worship wherewith wee Adore God himselfe This is euidently inforced from his Exposiotin on the second Commandement God is to be worshipped with the lowly reuerence of our bodies also This to bee religiously done vnto him This also to be done purely without any such outward and solemne worship to be giuen either to the Person or Image of Saint or Angel or any other creature whatsoeuer which being compared with that which followes Offenders against this Commandement They that are worshippers of Saints Images and out of a false opinion of demeriting the protection of the blessed Virgin or any other Saint of God doe giue a religious Adoration to those vsuall representations that are made of them So that hee doeth here euidently and clearely grant as Maister Mountague also in expresse tearmes doeth That there may bee a religious vse of the Images of Saints and Angels and that wee may Worship and Adore either Saints or Angels at least wise with the Worship of Dulia as the Papists hold though not with that outward and solemne worship marke the Emphasis of the words which is due to God alone For hee onely condemnes the giuing of religious Adoration to the bare Images not to the persons of Saints and Angels which his last words doe seeme clearely to admit and the yeelding not of Religious worship and Adoration but of that outward and solemne Worship onely which is due to God alone which is no more then all the Papists doe acknowledge who appropriate the worship of Latria vnto God alone though they giue that of Dulia and Hyperdulia vnto Angels Saints and Images So that in these Points of Images and Prayer to Saints make the best of them that can be hee goes no further then moderate Papists and not so farre as all Orthodoxe Protestant Authors doe so Frozen are his Zeale and hote Deuotions in these points of Saints and Angels which are meerely Popish For the seuenth That Confession to a Priest and Absolution from him especially before the receiuing of the Sacrament are necessary is euident from his fift Precept of the Church to wit To receiue the Blessed Communion of Christs Body and Blood with frequent Deuotion and three times of the yeere at least whereof Easter to bee one And for better preparation there vnto as occasion is to disburthen and quite our Consciences of those sinnes that may grieue vs or scruples that may trouble vs to a Learned and discreet Priest and from him to receiue aduice and the benefit of Absolution Loe here a pregnant proofe for Auricular Confession wherein there are three things obserueable First that the Confession which our Author speakes of is no arbetrarie or voluntarie but a forced and enioyned Confession and that by the Authoritie and Precept of the Church whereas ours and all other Protestant Churches prescribe it onely by way of aduice and that onely in case of necessitie when as mens Consciences cannot else be quieted Secondly that this Confession must be made not to a Minister of Gods word as our Common Prayer Booke renders it but to a discreete and Learned Priest that is to some Popish Massing Priest or other Thirdly that hee must not lay open his griefe that troubles and disquiets his Conscience as our Communion Booke reades it but hee must disburthen his Conscience of those sinnes that may not that doe grieue him and those scruples that may trouble him Fourthly that
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
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
of Reuel the fourth When as wee fall downe to Worship and Adore before the presence of God Now what doeth this intimate or implie vnto vs but that the Quire is farre holier then any other parcell of the Church a meere superstitious absurd and Popish opinion which I will not stand for to refute By all these twentie seuerall Fundamentall and Circumstantiall points of Popery which are secretly wouen and interlaced with these pious Deuotions which were in trueth Transcribed out of Popish Primers Chatechismes and Prayer Bookes it is as euident as the Sunne at Noone-day that the very Subiect matter of these Deuotions is meerely Popish which was my fift and chiefest proofe to euidence and cleare my first Conclusion which I will here shut vp with this short Syllogisme That Booke whose Frontispiece Title Frame and Method Stile and Phrases yea and Subiect matter too is altogether Popish must needes be meerely Popish both in Forme and Matter But the Frontispiece Title Frame and Method Stile and Phrases yea and the Subiect matter too of this Booke of Priuate Deuotions is altogether Popish Therefore this Booke of Priuate Deuotions must needes bee meerely Popish both in Forme and Matter Which was my first and now makes ready way and passage to my second Conclusion To wit That the Authors end in publishing this Booke of Deuotions was nothing else but to introduce and vsher Popery into our Church at least to Grace and Countenance it This second Assertion is infalliblie euidenced and confirmed by the former For what designe or end can any especially one who pretends himselfe a Protestant haue in publishing any Treatise whose Forme and Matter is meerely Popish but onely the propagating or at least the countenancing and aduancing of Popery and Romish Superstition Now I haue already prooued both the Forme and Matter of these Priuate Deuotions to bee altogether Popish by sundry pregnant euidences Therefore the Authors aime and purpose in publishing them could bee no other but to propagate Popery and secretly to Vsher it by degrees into our Church at least to giue it some Grace and Countenance now among vs. Besides all this If wee consider that these Deuotions are consarcinated and patched vp of Popish Reliques and Fragments raked out of the very Dung-hill of Popish Psalters Primers Chatechismes and Prayer bookes as I haue already in part and shall anon more fully demonstrate though the Author and Printer doe pretend the contrary how can wee but coniecture nay infalliblie conclude that the Aduancement and Introduction of Popery and Munkish Deuotions was the true and vtmost end of contriuing collecting and publishing these Deuotions Againe if wee diâ—igently obserue how these Deuotions are framed onely for the vse of the Monasticall and Cloistered Male and Female Orders of the Church of Rome that they are altogether fitted for the dayly exercise and practise of those English Iesuitesses a new inuented Order Friers Munkes and Nunnes which lurke among vs or else are mued vp in Forraine Cells and Cloisters of Impietie Or for the behoofe the furtherance and encouragement of those vnprofessed Roman Proâ—eâ—tes and Conuerts who swarme so thicke of late in euery corner and buy vp these Deuotions thicke and threefold as I am informed on the couer of which they stampe an I H S. as they doe on all their Popish Primers Breuiaries and Prayer Bookes in token that this Booke is meerely Popish and seruing onely for their vse the first of which are wholy tied and deuoted by their Orders and the latter onely aduised as occasion and leasure serues to the vse and practise of Canonicall Howers and times of Priuate Deuotion How can we but surmise that the chiefe and Primary end of these Deuotions was onely to reuiue to countenance and set vp Munkery and to aduauce and further the Cloistered and superstitious Dâ—uotions of Regular and Canonicall persons which our Church hath long since quite exploded and cast out as Menstruous and polluted reliques of the Romish Whore If wee accumulate and adde to this that these Deuotions can neuer square nor suite with Protestants nor any wayes promote their priuate Prayers or Deuotions we need not doubt nor stager at this Conclusion that these Deuotions were meerely published for Romes aduantage and for the aduancement and furtherance of Her cause and faction For I would willingly learne but thus much from the Author or any of his Patriots or Abbetters what vse there is of these Deuotions or Howers of Prayer in our Church or State If they are suited and squared for the practise and dayly vse of any who are religiously giuen as the Preface to them doth surmise I would know what kind of persons those should be who should be tyed and confined to the deuout the ancient and orderly exercise of these Howerly Deuotions If any then they must be either Canonicall and Regular persons who haue entred into Popish Orders whom our Church hath long since spued out as crapulous and noysome humours or else they are Secular and vnprofâ—â—sed persons not tainted with the Monasticall and vnholy Orders of the Church of Rome which are the onely members which our Church or State acknowledge If the latter of these for the first we vtterly disclaime then they must be either Clergie men or Laicks and Secular persons If Clergie men then either those that haue Cures or those that want them If those that haue Cures then either conscionable and painefull Residents who readily feede their Flockes with care and conscience and Preach vnto them once a Sunday at least as the Canons of our Church enioyne them though many deeme this clause to strict and therefore make no conscience to obserue it or else vnconscionable lazy Wolfe-feeding Soule-murthering Nonresidents the Epidemicall and fatall plague and sicknes of our Church who labour onely to purchase and procure and then to fleece staruc but not to feede their Flocks If the former of the two Alas our Author and most of his Abettors who thinke one Sermon in a Month enough or to too much doe doome all these for branded Puritans because they are so diligent and frequent in their Preaching and thefore there is little hope of working them to these Canonicall Howers which the Horologe and Clocke of Rome hath measured out vnlesse our Author can charme their consciences with some Magicke spells or cause some higher Powers to silence and close vp their mouthes or to Cloister Mue and shut them vp in some close and loathsome Prison Cell or Dungeon because they Preach too much and draw too many vnto God or speake to plaine and bluntly against the sinnes the vices and corruptions of the times for else their Consciences Studies and Pious execution of their function either will or cannot brooke the restraint and curbe of these Canonicall Howers and Priuate Deuotions which would interrupt their publike Imployments and withdraw them from their Popular and publike Ministrie If the latter of
the two Alas these are so taken vp with Secular or State affaires with Pauls or Westminster Hall with some Iustice of Peace-ship or other with the eager prosecution of some fat Benefice Deanery or Bishopricke or some such suite at Court or so fatted with some Deanery or Prebendary the common receptacles of those idle Drones and Abbie-lubbers who sucke the Hony of our Church whiles the labouring and industrious Bees who beare the heate and burthen of the day and Cure are a most starued with their fiue or tenne-pound Pensions that they either want time or breath to mumble ouer these Deuotions Indeed Nonresidents are the onely men that I can thinke of who haue or at leastwise might haue leasure time to practise these Deuotions and turne them ouer euery day at their prefixed Howers but I feare me that they are so wholy ingrossed with the recited employments that they cannot or that their sloath and lasinesse is so great and their Deuotion so small and key-cold that they will not brooke so hard and heauy a taske Certainely they who haue not so much Conscience or Deuotion as to keepe and feed their Flockes and to Preach vnto them once a weeke it may be scarce once or twice a yeere though Christ himselfe and the name and essence of their Function tye them to it will neuer finde Conscience or Deuotion enough to chant ouer these Deuotions duely once a day nay once a month especially since there is no other argument to perswade them to it but our Authors bare perswasion and aduice which I dare presume was neuer seconded by his practise So that if you will confine our Beneficed Clergie-men to these Deuotions and Howers of Prayer there is little hopes of good successe For those that haue no Cures of their owne if they officiate other mens Cures as they ought their stipends vsually are so meane and beggerly especially if they are honest and laborious men vnlesse the Parish-purse augment it that they are commonly enforced to Teach or Tutor poore mens children or to turne trencher-Chaplaines or Schoole-maisters to some Countrie Gentlemen or to betake themselues to some Base Illiberall Mechanicall or seruile Worke or Labour to preserue their liues and soules together so that what with their paines and industry in the discharge of their Cures and their other auocations and imploiments for their necessary support and liuely-hood they haue no vacant time for these Howerly and set Deuotions Yea such is the penury and miserable indigencie of many poore Curates to the shame and infamy of their fast-handed and hard-hearted Maister-brethren bee it spoken whose care and sweate these vnderlings vndergoe that if they had both will and time to practise these Canonicall Deuotions yet they want meanes to buy and purchase them yea to procure competent and conuenient food and rayment answerable to the degree and honour of their Diuine and Heauenly Function So that there is no probabilitie of confyning Clergie-men of any ranke or qualitie whatsoeuer to the Ancient Orderly and Deuout exercise of these Canonicall Howers and Deuotions And will you then confine vs Laickes and Secular persons to them when as all Ministers and Clergie-men whose liues and conuersations should be more Heauenly and Deuout then others are exempted from them If so what kinde of Secular persons should they be What Courtiers Alas they are so taken vp with sports and pleasures or necessary attendance with Complements and Ceremonies with thoughts of Honour Greatnesse and Preferments with Flattering and vndermining Adulation the common Plague and Ruine both of Kings and Kingdome that they haue scarce space or time to thinke of Prayer or any part of Pietie much lesse to practise these Howerly and Munkish Deuotions which would soone transforme a Court into a Monasterie Or Court and Countrie Ladies Alas their guiddy heads are now so troubled and fraught with new-found fashions and antique Dressings and Attires their Faces are now so long a Painting and their Heads attiring euery morning that they haue no vacant time to thinke of these Deuotions nor yet to cast their eyes vpon them vnlesse you could Ingraue them in their Looking-glasses their thoughts their time and seruice are so deuoted to their Heads and Faces the onely Gods and Idoles which they now Adore that there is no Deuotion Care nor Thought within them for God or for their hearts Yea the Deuotions of most Ladyes and Gentlewomen whose whole imployment is but to bee idle at least to Pranke and Dresse themselues and to passe away their liues in Dauncing Carding Chatting Gazing and in Visits as if they had no God to serue nor Soules to saue are now so Sloathfull Drowsie and Bed-ridden that their Vespers would be almost quite runne out before they would be fitted and attired for their Morning-Song There is therefore little hope of working these especially to your Morning Howers and Deuotions vnlesse you could change your Mattens into Vespers and your Vespers into Mid-night Songs which were an Irregular course You see then that these Deuotions can neuer suite with Courtiers of either Sexe who are commonly the idlest persons of all others and haue the least imployments On whom then would you impose them On Merchants Citizens and Mechanickes Alas all these haue Trades and Callings for to follow your Deuotions are incompatible with their Professions they must needes renounce the one if they should but once deuote themselues vnto the other On Lawyers Iustices Countrey-Gentlemen and painefull Husband-men whose worke runnes away in a Maze and Circle and neuer findes an end Alas these haue Clients and Suites these haue Sessions Courts and Countrey affaires these haue Haukes and Hounds and Plowes to follow besides a thousand other quotidian and Howerly Auocations and is there any probabilitie of regulating squaring and reducing these to the Slauery and Bondage of your Canonicall Deuotions and Howers of Prayer Truely there is as much hope of making the restlesse Sunne to stay its motion or the fixed Earth to mooue and turne with in its Circle so vnsuitable and disproportionable are these new Deuotions to all those qualities estates conditions and rankes of men of which our Church and State consist If then these Howers of Prayer are consonant applicable or aduantagious to no members of our Church and State but onely to Popish Hermites Anchorites Friers Munkes and Nunnes it is impossible for any to coniecture vnlesse they will condemne and taxe our Author of grosse and palpable folly and improuidence but that the end of publishing these Deuotions in such times as ours was meerely to aduance and further Popery and Popish Deuotions since they can bee no furtherance or helpe to any other But what need I seeke for proofes abroade when as our Author doeth in a manner intimate and confesse as much at home for hee informes vs in his Preface That the grounds and motiues that induce him to publish these Deuotions were First to
and matter Lastly they are discrepant in all those points of Popery which are broached and couched in these late Deuotions there being no prints nor footesteps of them in these ancient Prayers but onely in the mentioning of the first the third the sixt the ninth Hower and the Câ—mpline which slipped into the first Edition through forgery â—r ouersight and were afterwards exploded in the â—ubsequent â—mpressions Therefore these new Deuotions and Hâ—wers of Prayer are â—arre different from the priuate Prayers Authorized by Queene Elizabeth in all these respects What penalty then and censure is our Author worthy of who by this Title and Preface would make the World beleeue they were either altogether or almost Paralells in forme in matter end and all respects of purpose to conceale aduance diffuse and vâ—nt his Popery and to delude mescate and insâ—are men with it For the second that these new Deuotions are not warranted by nor yet extraâ—ted from these priuate prayers of Queene Elizabeth nor from our Common Prayer Booke it is cleare and euident by the former differences There is not in these priuate Prayers nor in our Common Prayer Booke any such trash as his seuerall Prologues and Prefaces as the first part of his Booke which is not paged or as his Prayer for the Dead his Prayer to God for the Mediation of Angels and all the fore-râ—cited Popish passages doe containe there is nothing in all these priuate Prayers to iustifie or approoue either the Method Forme or Matter of these new Deuotions as the premises dâ—e suâ—ficiently euidâ—nce Thâ—refore this second Conclusion likewise must be granted For the third and maine Proposition That both the Forme and Matter of these Deuotions and Howers of Prayer are taken and Transcribed out of Popish Authors Primers Breuiaries Chatechismes and Horaries though the Author in his Title page and Preface and the supposed Printer in his Epistle to the Reader aâ—firme That they were but the Howers and priuate Prayers published by the Authoritie of Queene Elizabeth now renewed and more fully set out againe as they were after this manner published heretofore 1560. and 1573. Collected and taken out of holy Scriptures the Ancient Fathers and the Diuine Seruice of our owne Church and compiled out of sundry warrantable Bookes Whence the Forme and Patterne of these Deuotions hath bene taken to wit from our Ladies Primer the Howers of our Lady the Breuiary of Pius quintus and Clemens the eight and such like Popish Deuotions I haue already suâ—ficiently demonstrated and therefore will not here examine it I will therefore now confine my selfe to the Matter and Substance of these Deuotions which I will now Paralell and Sampler with those Popish Authors Prayer-Bookes Chatechismes Horaries and Deuotions from whence they were extracted To passe by the Crosse and IHS in the Fore-front the Badge and Charaâ—ter of the Romish Whore which is stamped on the Frontispiece and Couer of â—esuiticall and Popish Prayer and pocket Bookes I will begin my Paralell with the Title Papists HOras de Neustra Sennora Printed at Paris 1556. Horae beatissimae Virginis Mariae secundum vsum SaruÌ„ which I haue seene and which you shall finde cited in Mr. Rogers his Articles pag 124. Our Ladyes Primer and Breuiarium Pij quinti Clemens the 8. haue the forme the vse and practise of these Howers not the Title The Fasting dayes iâ— all the yeare In all the Church these Fasting dayes are obserued All the Lent except Sunday The Ember dayes which are the Wednesday Friday and Saturday next after Saint Lucies day after the first Sunday in Lent after Whitsonday and after the exaltation of the holy Crosse. The Eues of Christmas of Whitsonday of the Assumption of our Lady of all Saints of most of the Apostles Saint Iohn Baptist and Saint Laurence Besides this it is the custome in England to fast all Fridayes except within the twelue dayes and Easter weeke also other three Eues of our Lady to wit of the Purification the Natiuitie and Conception The Annunciation Eue is not Fasted if it fal on Easter weeke Saint Marks day not falling in Easter weeke and the three Rogation dayes that is Monday Tewsday and Wenesday we abstaine from flesh at least Of the time of Marriage so Kellam Or Of the time wherein Matrimoâ—y mâ—y not be solemâ—ized so the Councell of Treâ—t and the Breuiâ—rie oâ— Pius 5. and Clem. 8. and Bellarmine The solemnizing of Marriages is forbidden from the first Sunday of Aduent vntill after Twelfeday and from the beginning of Lent vntill Low Sunday all other dayes they may be solemnized The Apostles Creed 1 I beleeue in God the Father Almighty maker of heauen and earth 2 And in Iesus Christ his onely Sonne our Lord. 3 Who was conceiued by the holy Ghost borne of the Virgine Mary 4 Suffered vnder Pontius Pilate was crucified dead and buried 5 He descended into hel the third day hee rose againe from the dead 6 He ascended into heauen sitteth on the right hand of God the Father almighty 7 From thence hee shall come to iudge the quicke and the dead 8 I beleeue in the holy Ghost 9 The holy Catholike Church the Communion of Saints 10 The forgiuenesse of sinnes 11 The Resurrection of the flesh 12 And the Life euerlasting The Lords Prayer Our Father which art in Heauen 1 Hallowed be thy name 2 Thy kingdome come 3 Thy will bee done on earth as it is in Heauen 4 Giue vs this day our dayly bread 5 And for giue vs our trespasses as wee forgiue them that trespasse against vs. 6 And lead vs not into temptation 7 But deliuer vs from euiâ—â— The two Pecepts of Charitie 1 Thou shalt loue the Lord thâ— God with all thy heart with all thy soule and with all thy minde 2 Thou shalt loue thy neighbor as thy selfe which is more sâ—â—tâ—ble to the Scripture then the other The Precepts of the Church 1 To celebrate the appointed Feast dayes of the Church in abstaining from seruile workes 2 Reuerently to heare the sacred Oâ—lice of the Masse on the Holy dayes 3 To fast the Lent the foure Imber tides and the Euâ—s according to the custome of the Church and the Friday and Saturday to abstaine from flesh 4 To confesse thy sinnes to a Priest allowed to receiue the holy Eucharist or blessed Sacrament at the least at Easter as some or about Easter as others render it and to doe these things at the least once in the yeere which some of them diuide into two seuerall Precepts 5 Not to solemnize Marriage on the dayes forbidden by the Church as some Or to pay Tithes as others doe record it Loe here a Concordance in number if not in matter The Sacraments or 7. Sacraments of the holy Catholique Church Baptisme Confirmation the Eucharist Penance Extreame Vnction Order and Matrimony These Sacrameâ—ts are all great and so euery one of them
hath some peculiar greatnâ—sse The greatest of all is the most holy Eucharist yet touching the necessitie the most necessary of all are Baptisme and Penance Compare these two together and you shall finde but little difference See pag. 21. The three Theologicall Vertues Faith Hope Charitie Three kindes of good Workes Prayer Fasting and Almesdeeds See pag. 22. Seuen Gifts or Fruites of the holy Ghost 1 The gift of Wisdome 2 of Vnderstanding 3 Of Counsell 4 of Fortitude 5 Of Knowledge 6 of Pietie 7 And the feare of God or godly Feare The twelue Fruites of the holy Ghost Loue Ioy Peace Patience Bâ—nignitie Goodnâ—sse Longanimitie Meeknesse Faith Modestiâ— Continency â—hastiâ—ie The spirituall workes of Mercy 1 To instruâ—t the Ignorant 2 To correâ—t â—r admonish those that Sinne 3 Tâ— asâ—ist by Counâ—eâ— him that needeth it 4 To comfort the afâ—â—ictâ—d 5 â—aâ—iently to suffer iniâ—ries 6 To pardon offences and iniuries receiued 7 To pray for the liuing and the dead and thy persecuters The corporall workes of Mercy 1 To feed the Hungry 2 To giue drinke to the Thirstie 3 To harbour the Stranger 4 To clothe the Naked 5 To visit the Sicke 6 To visit Prisoners and redeeme the Captiue 7 To bury the Dead The eight Beatitudes 1 Blessed are the poore in Spirit for theirs is the Kingdome of Heauen 2 Blessed are they that Mourne for they shall receiue comfort 3 Blessed are the Meeke for they shall receiue the inheritance of the Earth 4 Blessed are they that hunger anâ— thirst after righteousnesse for they shall be satisfied 5 Blâ—ssed are the mercifull for they shall obtaine mercy 6 Blessed are the pure in heart for they shal see God 7 Blessed are the peace makers for they shall bee called the children of God 8 Blessed are they that suffer for Righteousnesse sake for theirs is the kingdome of Heauen Seuen deadly sins Or the seuen capitall sinnes which are commonly called deadly 1 Pride 2 Couetousnesse 3 Lechery 4 Enuie 5 Gluttonie 6 Anger 7 Sloth The contrary vertues 1 Humility 2 Contempt of the world 3 Chastitie 4 Charitie 5 Abstinence 6 Patience 7 Alacritie or spirituall cheerefulnesse or Deuotion Quatuor Nouissima or the foure last things to bee remembred Death the last Iudgement Hell and the Kingdome of Heauen Mr. Cozens A Collection of Priuate Deuotions or the houres of Prayer Printed at London 1627. These Bookes are welnigh Paralâ—lls in the Title wee will nâ—xt examine how they suite in substance with these or other Popish Records The Fasting Dayes of the Church or dayes of speciall Abstinence and Deuotion The fortie dayes of Lent The Ember weekes at the 4. seaâ—ons being the Wenesday Fryday and Saturday after the first Sunday in Lent after the feast of Pentecost after holy Crosse September 14. Saint Lâ—cies dayâ— December 13. The three Rogation dayes which bee the Munday Tewsday and Wednesday before holy Thursday or the Ascention of our Lord The Eues or Vigils befâ—re the Natiuitie of Christ The Purification and Annunciation of the blessed Virgine The Natiuitie of Saint Iohn Baptist Saint Matthias Saint Peter Saint Iames Saint Bartholomew Saint Mathew Saint Simon and â—ude Saint Andrew Saint Thomas and all Saints day It hath also beene an ancient Religious custome to fast all the Fridayes of the yeere except those that fâ—ll within the twelue dayes of Christmas The times wherein Marriages are not solemnized From Aduent Sunday vntill 8. dayes after the Epiphany From Septuagessima Sunday vntill 8 dayes after Easter From Rogation Sunday vntill Trinity Sunday Some of these being times of Fasting and abstinence and others holy Festiuals and times of ioy fit onely to bee spent in these holy exercises without other auâ—cations The Apostles Creed diuided into 12 Articles 1 I beleeue in God the Father Almighty maker of heauen and earth 2 And in Iesus Christ his onely Sonne our Lord 3 Who was conceiued by the Holy Ghost borne of the Virgine Mary 4 He suffered vnder Pontius Pilate was crucified dead and buried 5 He descended into Hell the third day hee rose againe from the Dead 6 He ascended into heauen and sitteth on the right hand of God the Father almighty 7 From thence hee shall come to iudge the quicke and the dead 8 I beleeue in the Holy Ghost 9 The holy Catholike Church the communion of Saints leâ—t our in the first but added in the last Impression 10 The foâ—giuenesse of sinnes 11 The Resurrection of the body 12 And the Life euer lasting The Lords Prayer dâ—uided into 7. Petitions Our Father which art in Heauen 1 Hallowed be thy Name 2 Thy kingdome come 3 Thy will bee done on earth as it is in Heauen 4 Giue vs this dâ—y our dayly bread 5 And forgiue vs our trespasses as wee forgiue them that trespasse against vs. 6 And lead vs not into temptation 7 But deliuer vs from euâ—ll The two Precepts of Charitie 1 To loue God aboue all for his owne sake 2 To loue all men as our selues for Gods sake and to doe vnto others as we would they should doe vnto vs. The Precepts of the Church 1 To obserue the Festiualls and Holy dayes appointed 2 To keepe the Fasting dayes with Deuotion and abstinence 3 To obserue the Ecclesiasticall customes and Ceremonies established and that without frowardnesse or contradiction 4 To repaire to the publike Seruice of the Church for Mattens and Euening Song with other holy Offices at times appointed vnlesse there be a iust and vnfeined cause to the contrary 5 To receiue the blessed Sacrament of the blessed Body and Blood of Christ with frequent Deuotion and three times of the yeere at least whereof Easter to bee alwayes one and for better preparing thereunto as occasion is to disburthen and quit our Consciences of these sins that may grieue vs or scruples that may trouble vs to a learned and discreâ—te â—riest and from him to receiue aduice and the benefit of Absolution The Sacraments of the Church The principall and truely so called as generally necessary to Saluation are Baptisme and the Lords Supper The other fiue that is to say Confirmation Penitence Order Matrimony and Visitation of the sicke or Extreme Vnction though they bee some times called and haue the name of Sacraments yet they haue not the like nature that the two principall and true Sacraments haue The three Theologicall Vertues Faith Hope Charitie Three kindes of good Workes Fasting Prayer and Almesdeedes Seuen gifts of the holy Ghost 1 The Spirit of Wisedome 2 and Vnderstanding 3 The Spirit of Councell 4 and Ghostly strength 5 The Spirit of Knowledge 6 and Pietie 7 The Spirit of a Holy and godly Feare The twelue Fruites of the holy Ghost Loue Ioy Peace Patience Mercy Goodnesse â—onâ— suffering Meekenesse Faith Shamefastnesse Modesâ—â—e Sâ—brieâ—ie The spirituall workes of Mercy 1 To instruct the Ignorant 2 To correct Offenders 3 To Counsell the doubtfull 4 To comfort the aâ—flicted 5
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
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
themselues and to spend â—ome howers of the day at least in Gods holy worship and seruice But questionlesse those who can finde no leasure for the publike will hardly find whole vacant howres euery day at least for these his priuate deuotions his Praeface therefore is but a meere Rebutter and Counterplee to his Booke and a contradiction to it selfe Our Author informes vs in anotheâ— place that Marriage is a Sacrament yet he sticks not to record it that there are times and seasons of the yeare when Marriages are not to be solemnized because they are times of holy Festiuitie and Ioy which are fit onely for such holy Exercises without other Auocations Marriage is a Sacrament therefore not fit for holy times therefore no such holy exercise It is a ioyfull and festiuall Ordinance and alwaies hath bene so reputed therefoâ—e vnseasonable for festiuall and ioyfull seasons this is our Authors learned Argument which needs no other Respondent but it selfe But if Marriages as our Author reasons be incongruous and vnlawfull at festiuall ioyfull and holy seasons then by consequence they are vnsutable and vnlawfull at any season At times of solemne Fasting and Abstinence so himselfe doth reason in the selfesame place because it is a Festiuall pleasurable and ioyfull Ordinance of God At ordinary common and vnholy seasons because it is a Sacrament as he stiâ—es it or an holy Ordinance and so incongruous vnseemely at such vulgar times And so altogether vnlawfull at any season and then no Sacrament Or if a Sacrament then lawfull at any season whatsoeuer which nullifies these non-liâ—et times of Marriage which are no other then the very Deuilsâ— as Saint Paul affirmes A manifold and notable contradiction and yet behold another as worthy note as this Offenders saith hee against the fourth Commandement are they that spend this holy Festiuall away in idle and vaine sports that eate and drinke and discourse and sleepe it way and yet presently in his sixt Diuision he informes vs That the Church allowes the ioyfull Festiuitâ—e of this high and holy day as well for the necessary recreations of the body in due time as for spirituall exercises of the Soule and that they are Sabath-breakers who vnder pretence of seruing God more strictly then others especially for hearing and meditating of Sermons do by their Fasts and certaine Iudâ—izing obseruations condemne the high and ioyfull Festiuitie of this holy day a pregnant and Diametrall contradiction Again he informes vs That it is the fourth Precept of the Church to repaire vnto the publike Seruice of the Church for Mattens and Euening Song and other holy Offices at times appointed And yet hee hath published these priuate Deuotions and Howers of Prayer of purpose to detaine vs from them For he that shall diligently and constantly obserue the one in publike cannot possiblie discharge the other in priuate in his daily practise especially if hee vse our morning and Euening Deuotions at home in priuate as our Author and our Common Prayer Booke dâ—e both inioyne him Againe he enumerates the Visitation of the Sicke among the seuen Sacraments and yet afterwards hee rankes it among the corporall workes of Mercy If a corporall work of Mercy only how then a Sacrament If a Sacrament then no corporall worke of Mercy I wil conclude with that in his prayer for the dead where our Author in his second Edition thinking to auoid this Rocke of praying for the dead by obliterating the word them and transposing with this Prayer in this manner And these to be repeated with the Prayers following vntill the Soule bee departed doeth split himselfe vpon the selfesame Rocke againe at least vpon the Rocke of contradiction praying for the party departing being yet aliue that he may receiue his dead body which must be buried in the earth to be ioyned with his Soule c. If the body bee dead and ready to bee buried how is the man aliue if the man be dead as well as the body as hee must be or else the body is not dead how is this then no Prayer for the dead A Prayer for a dead body must be a Prayer for the dead or else a dead body must bee a liuing man I could muster vp some other such-like contradictions but that breuity contradicts me and calls me to my last Conclusion To wit That this Booke of Priuate Deuotions or Howers of Prayer is scandalous and pâ—eiudiciall to our owne and aduantagious onely to the Church of Rome Scandalous I say it is to our owne Church First because it makes or at least endeauours for to make one of the most renownedst members of our Church euen that vnparalelled Queene Elizabeth of blessed memorie the Patronesse Protectresse of all these points of Popery that are published and vented in it Secondly because it giues Papists Brownists Anabaptists Separatists and Nonconformitans occasion to bost report and bragge and many Religious and Vnderstanding persons both of our owne and other Churches to feare and suspect that our Church after so many glorious Triumphes ouer all Romes greatest Champions who haue yeelded vp the wasters to vs and proclaimed vs victors by their silence for some few yeeres past is now degenerating from her ancient Sinceritie Puritie and Glory and Backsliding and inclining to her former Popish superstitions since shee doeth Harbour Nurse and traine vp such gracelesse Sonnes and viporous Children in her bosome as dare prooue open Aduocates and Proctors for the Church of Rome to iustifie her Assertions euen in her owne Domestique Consistorie and that without any Ecclesiasticall controule or censure That shee is now swayed by some such Collauding and Temporizing Prâ—lates and Diuines who out of ignorance carelesnesse wilfulnesse or affection giue publique Conniuance Countenance and Approbation not onely to the persons but likewise to the Papisticall and Arminian writings Doctrines and Deuotions of these Vnnaturall and Treacherous Children who would betray their Mother to the Church of Rome as appeares by their Licensing and Countenancing of these Popish Deuotions and Maister Mountagues writings and their suppression of all such bookes as giue any answere to them which hath caused many both now and heretofore to disaffect the â—â—scipline and Gouernment of our Church and to condemne not onely the persons vices Pride Lordlinesse Idlenesse Flâ—tery Luxury Nonresidency and Monstrous liues but euen the very calling of our Bishops which in it selfe is Honourable Lawfull Good and vsefull in the Church especially if it be rightly managed as Antichristian and repugnant to the word of God both to their owne and our shame and scandall These are the common bruites and rumours these are the feares and iealousies these are the scarres and blemishes yea these are the scandalous and noxious fruites I speake it euen with griefe and shame because I know not how for to disprooue them or excuse them vnlesse â— plead ignorance or carelesnesse which are no plea in Law much lesse in Gospel
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
and learned Prelates and these your learned and approued Writers haue assented and thus yeelded to vs What are you more wise and learned then they Or doe you thinke that they would euer proue so false and treacherous as to suffer these our Popish Doctrines to bee taught and published and so backed by Authoritie that none can haue so much as leaue to giue any answere or reply vnto them yea that all Answerers to them are presently suppressed at the Presse as one to these Deuotions was of late and both Authors Printers and Publishers of them tormenten and prosecuted in the High Commission Court vnlesse they know and were perswaded in their Consciences that your Church were in the wrong at first and that wee onely haue the trueth and are the onely true and Catholique Church out of which there is no Saluation By which arguments and reasonings which cannot bee controled these wily men-hunters haue ensnared and peruerted diuers yea some that were conuerâ—â—d from them heretofore to their great aduantage and our losse and shame Lastly they giue aduantage to the Church of Rome in this respect that their Priests and Iesuites when as they haue had nothing to reply vnto our learned Writers and Disputants that was worthy answere haue euen blanked and silenced them with these Pâ—pish Authorities and writings which haue beene published and broached among vs now of late by Licence and Authoritie which they know not how to shift or answere but by laying blame vpon the Authors and the Licencers a beggerly and poore euasion whence they proclaime their Trophies and their Triumphes ouer vs and returne with troopes of Conquered and seduced captiues Thus doe they scourge vs with our owne rods and Conquer vs onely by our selues whereas else wee were Impregnable So that I may well conclude that these Deuotions and Howers of Prayer are scandalous and preiudiciall to our owne and aduantagious onely to the Church of Rome which was my last Conclusion Hauing thus runne through and proued these 8. Conclusions or Articles of exception against these Priuate Deuotions or Howers of Prayer which I propounded in the beginning of this Suruay by which I haue sufficiently euidenced those dangerous Points of Poperie and Prophannesse which are couched in them the pernicious consequences effects and fruits which haue issued from them together with the Authors ill intent in publishing them especially in such ambiguous and wauering times as these I will now descend to answere those Apologies and Plees which the Author or any of his Abettors may chance to make either to iustifie or extenuate this capitall and transcendent Crime of his which the burning of his Bookes can hardly expiate that so I may leaue him without all excuse The first Excuse or Iustification that may bee pleaded for him is this That these Deuotions of his were published not onely by the bare Licence of George Lord Bishop of London but euen by his speciall and extraordinary Approbation Febr. 22. 1626. Imprinted on the backe side of the Title Page in these words I haue read ouer this Booke which for the increase of Priuate Deuotions I doe thinke may well be Printed and therefore doe giue Licence for the same Geor London Therefore there is no Popery in them or if there there be yet this extraordinary Approbation of the Ordinarie who hath power by the State to Licence Bookes doth excuse the Author and the Printer to To this I answere first that the Author is an happy man and highly in his Lordships fauour that he could procure his Licence for the Publishing and Printing of these his Popish Deuotions in this Age of ours when as few Orthodox or pious Authors can finde such grace and fauour at his or others hands For my owne part I haue heard of diuers who haue tendred Bookes of late to Licence to which there could bee no exceptions taken and yet they had repulse without any cause assigned Some of them haue beene reiected for the Authors name alone and others for their pious matter as a Reuerend Doctor of this Citie was not long ago put from Preaching at Pauls Crosse by reason of his Seasonable and right pious Text Not to speake of others I my selfe can testifie that I haue tendred sundry Treatises of mine owne to Licence as one against Health-drinking and this very Suruay and Censure of Mr. Cozens his Deuotions among others to which there was no iust exceptions taken but that they were mine or that they opposed the errors sins and common euills of the Times which it seemes are like to passe without controule and for this they were reiected yea I had one Treatise of late denyed Licence which else had passed readily to the Presse but that they knew at last it was my hand and that alone was cause enough to purchase a Non-licet though God knowes I neuer yet neither shall I hereafter by my good will published any thing but what all Othodoxe Diuines and godly Christians haue approued as Orthodox seasonable and necessarie for the present times I wonder therefore since so few Bookes especially good Bookes in defence of truth and opposition of sin can haue the happines to finde any publik approbation for the Presse that these Popish Deuotions together with some other Treatises and Sermons now in question could be so fortunate as to procure not onely Licence but presixed Approbations Certainly there is some mistery or secret in it which would be worth the search and knowledge For if all such Popish Factious and Arminian Bookes which haue beene lately published by Authoritie may passe the Presse with Approbation and Applause If Play-Bookes which are the very Deuils Grammar and the chiefe fomenters and nourishers of all wickednesse and prophannesse whatsoeuer If prophane lasciuious and friuolous Ballades Poems Tales and Iests or bitter and inuectiue Treatises against the practise power profession and Professors of Religion may be readily Authorized without controle as wee see and knowe they art whiles the Workes and Writings of such who oppose themselues against the Doctrinall or Morrall Errors of the Times are smoothered before they come or else suppressed when they come to light Alas what will become of our Religion our Manners our Church and state ere long Surely they will be altogether lost or else endangered they will bee quickely ouergrowne with Heresies Poperie Arminianisme Luxury Riot Excesse of sinne and wickednesse and all prophannesse which I hope the Wise the Vigilant Prudent Zealous and right Christian Senators of our high Court of Parliament will carefully lay to heart whereas if the Presse were shut to the former and open only to these Orthodox latter writings these spreading Heresies Errors sinnes and vices would soone pull in their hornes and neuer dare to shew their heads among vs. Well to passe by this I would faine be satisfied in this Quere Whether these Popish Deuotions were euer Licenced or approued for the Presse If so then he that
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.