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
A BRIEFE SVRVAY AND CENSVRE OF Mr COZENS His Couzening Deuotions Prouing both the forme and matter of Mr Cozens his Booke of Priuate Deuotions or the Houres of Prayer lately publâ—shed to be meerely Popish to differ from the priuate Prayers Authorized by Queene Elizabeth 1560. to bâ— transcribed out of Popish Authors with which they are here paralelled and to be scandalous and preiudiciall to our Church and aduantagious onely to the Church of Rome By William Prynne Gent. Hospitij Lincolniensis MAT. 7.15 16. Beware of false Prophets which come to you in Sheepes clothing but inwardly they are rauening Wolues Ye shall know them by their fruits 2 COR. 11.14 15. For Satan himselfe is transformed into an Angell of light Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousnesse whose end shall be according to their workes Printed at London 1628. To the Right Honourable the Knights Citizens and Burgesses of the Commons house of Parliament now assembled RIght honorable thrice worthy aâ—d true Christian Senators your pious zâ—ale and zealous pietie in questioning some Popish and Arminian Bookes which haue beene lately published and I would I could not say authorized and patronized by some spurious and Romanized if not Apostalized Sonnes and Pastors of our Church to the inquietation of oâ—r State the hâ—zzard of our Church the propagation of Popâ—ry and Arminianisme the beâ—râ—ying of the truth the encouragement of our Enemies and the inexpiable blemish of our orthodox and Apostolicall Religion hath as at first inuited me to pen so now emboldened mee to pâ—blish and dedicate this BRIEFE SVRVAY and Censure of Masteâ— Cozens his cozening Deuotions to your Honours if not to animate helpe or further yet at least to ease you in the Anatomie and cleare Discouery of that virulent and popish poyson which is couched in the veines and cloaked vnder the Coule and Saint-like habit of those new Deuotions which now expect nay neede your doome and censure As it fares with potent States and ample Cities that they can no sooner want an enemie abroad but presently they finde and feele some foes at home so hath it of late befell our Church who hauing secured her selfe against the feare of foraigne Enemies by those sundry victories and glorious Trophiâ—s which her Tyndall her Fox her Iewell her Rainolds her Whitakers her Fulke her Perkins her Abbot her Whites her Willet her Morton her Vsher and her other learned Woâ—thies haue oft-times gained ouer Romes Master-Champions and greatest Goliahs who proclaime vs Victors by their long continued silence is now endangered and almost surprised by Couzning and Domesticke foes who in fighting for her doe but warre against her her foraigne peace hath bred her warres and iarres at home and raisd a Troian Horse within her bowels which is like to set her all on fire at vnawares vnlesse some showers of soueraigne Iustice quench her flames Now blessed be the God of heauen who hath infused this Christian prouidence and zealous care into your pious hearts to single out these wilie and friend-seeming enemies of our Church before you haue seized on those rauenous and oppressing Wolues which prey vpon our State What Authority and right a Parliament hath to deale in Ecclesiasticall affaires to patronize Religion to vindicate plead its cause and to arraigne conuent and censure such who violate the setled and receiued Doctrines of our Church let Christ Iesus testifie who informes his Apostles and Saints that they should be brought not onely before Councels and Synogouges but likewise before Kings and Rulers that is before secular Magistrats not for temporall and State affaires onely but for his name sake and for bearing witnesse to his truth and Gospell Whereby hee admits that temporall Magistrates may intermeddle with Religion if occasion serue Whence it was that not onely Iohn the Euangelist and other Christians in the Primatiue Church were conuented before temporall Magistrates for matters of Religion but likewise St. Paul himselfe was by the very Iewes themselues accused before Faelix Festus and Agrippa for his very preaching and Doctrine before whom he pleads his cause and at last appeales to Caesars iudgement seate euen in these particulars of Religion which he would not haue done had not Princes and secular Magistrates a Iurisdiction and Prerogatiue as well in Church as State affaires Not to trouble you with the petition of Mr. Iohn Witcliffe to the Parliament in the time of Richard the 2. for the Reformation of the Clergie for the weeding out of many false and the establishment of sundry Orthodox pointâ— of Doctrine in our Church his seuerall posiâ—ions That the Parliament or temporall Lords might lawfully examine and discusse the State the disorders and corruptions of the Church That they might lawfully and deseruedly yea that they were bound in conscience vpon the discouery of the Errors and corruptions of the Church depriue her of all her Tithes and temporall endowments till she were reformed And that any Ecclesiasticall person yea the Pope of Rome himselfe might be lawfully accused censured and corrected by Lay men do sufficiently confirme your Parliamentary praerogatiue in matters of Religion Not to recite the opinions and Resolutions of two reuerend and learned Praelates of our Church Iewell and Bilson who both acknowledge that Ecclâ—siasticall or Church affaires and matters of Religion both may and haue been alwayes debated determined and setled in Parliament as well in former as in latter ages Our Common prayer-booke our Articles and our Homilies in which the body of our Religion doth subsist which are all established and setled in our Church by Act of Parliament together with Articuli super Clerum 1. E. 2.36 E. 3. c. 8.1 R. 2. c. 13.15.2 H. 4. c. 25.4 H. 4. c. 17.2 H. 5. c. 7.26 H. 8. c. 1.2.27 H. 8. c. 15.28 H. 8. c. 10.31 H. 8. c. 9.14.32 H. 8. c. 15.26.33 H. 8. c. 31.32.34 35. H. 8. c. 1.35 H. 8. c. 5.1 Ed. 6. c. 1.2 2. 3. Ed. 6. c. 1.19.20.21.23.3 4. Ed. 6. c. 10.11.12.5 6. Ed. 6. c. 1.3.12.1 2. Phil. and Mary c. 8.1 Eliz. c. 1.2.5 Eliz. c. â— 28.27 Eliz. c. 2.39 Eliz. c. 8.1 Iac. c. 4.11.12.3 Iac. c. 1.4.5.7 Iac. c. 8. and sundry other Statutes both in the times of Popery when as Clergy men had the greatst iurisdiction and command and since for the establishing and setling of Religion the ordering of Ecclesiasticall persons and affaires and the suppression of haeresies and haeretiques doe abundantly testifie that the Parliament hath an ancient genuine iust and lawfull praerogatiue to establish true Religion in our Church to abolish and supprâ—sse all false all new and counterfeit Doctrines whatsoeuer and to question and censure all such persons who shall by word or writing oppugne the setled and receiued Articles and Doctrines of our Church what euer some ignorant or
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
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
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
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
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
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
Primer is for the most part transcribed out of Kellams Manuall presantly after his Kalender where he describes the vse and reason of these Ember weekes the Paralelling of which together with his Prayer for the Dead which I haue already touched vpon I purposely omit for feare of being two prolixe since I haue here as I suppose suâ—ficiently euidenced the trueth of this Assertion by the premises and present Paralell which I meane not now to enlarge That both the forme and matter of these Deuotions are transcribed and extracted out of Popish Authors Primers Chatechismes and Prayer Bookes not out of the Prayer Booke of Queene Elizabeth or our Common Prayer Booke in which there are no such passages to be found Now the reasons which induce mee more strongly to suspâ—â—t that our Author borrowed both the forme and matter of these Deuotions from Popish Authors as the present Paralel doth abundantly testifie are chiefely two First because the Author hath for sundry yeeres together Monopolized and bought vp for his owne priuate vse as I am crediblely informed all sorts of Popish Primers Prayer Bookes Chatechismes Breuiaries and Pamphlets whatsoeuer of which he hath great store and yet hee is alwayes inquisitiue after more Secondly because hee hath caused sundry of his Popish Prayer Bookes Primers and breuiaries to bee bound vp in a very curious and costly manner with guilded leaues and Couers stamped sometimes with a Crâ—sse or Crucifixe other times with our Ladies Picture and Iesus â—â—her armes all after the Popish forme as his owne Booke-binders haue certified mee which doubtlâ—sse hee would neuer doe did hee not admiâ—e affect and prise these Bookes and Pamplets in his heart and likewise make some vse of them both in his priuate practise and Deuotions and his publike writings as hee here hath done But passing by the fourth I come now vnto my fift Conclusion That there are diuers Popish falsities absurdities and abuses of Scripture in these new Deuotions Not to trouble you with many I will onely single out some three or foure As first His seuen deadly sinnes to wit Pride Couetousnesse Luxury Enuie Gluttonie Anger Sloth for which hee quotes as the Papists out of which hee did transcribe them doe Galat. 5. in the margent Now if you looke into Galat. 5.19 20 21. the Text which hee quotes you shall finde not seuen but seuenteene deadly sinnes particularly expressed to wit Adultery Fornication Vncleanenesse Lasciuiousnesse Idolatrie Witchcraft Hatred Variance Emulation Wrath Strife Sedition Heresies Enuying Murthers Drunkennesse Reuilings and such like besides so that our Author hath committed a treble absurditie and abuse of Scripture in this one particular First in mentioning onely seuen deadly sinnes when as the Text doeth speake of seuenteene whereby he pares and clips the Scripture Secondly in producing this Text to warrant these seuen deadly sinnes when as sixe of the seuen to wit Pride Couetousnesse Luxurie Gluttonie Anger and Sloth are not so much as mentioned here whereby hee sophisticates and peruerts the Scripture Thirdly in mustering vp these inferiour sinnes as the most capitall and greatest sinnes of all others not mentioning Idolatrie Heresie Adultery Witchcraft Vncleanenesse Sedition and Drunkennesse to which I might adde Atheisine Infidelitie Contempt of the Gospel Blasphemy Sacriledge the Profanation of the Sacraments Oppreâ—sion Iniustice in Courts of Iustice Murther Periury Bribery Ecclesiasticall and Temporall Simonie the Onely step and doore to Honour and prâ—â—erment both in Church and State in this our Golden age farre greater sinnes then any of the former seuen which is but a meere extenuation and slighting of these greater sinnes But our Author cannot bee content with this vnlesse hee likewise wilfully incurre another Popish absurditie which he grounds vpon the selfe-same Chapter For recording the twelue fruites of the holy Ghost to wit Loue Ioy Peace Patience Mercy Goodnesse Long-suffering Meekenesse Faith Modestie Shamefastnesse Sobriâ—tie which he tooke from Popish Authors hee quotes in the mâ—rgâ—nt Galat. 5. for proofe of this Arithmeticall computation which as it failed by Substraction in the enumeration of sinnes so it offends in Addition here For Saint Paul Galat. 5.22 23. enumerates but nine fruites of the Spirit Loue Ioy Peace Long-suffering Gentlenesse Goodnesse Faith Meekenesse Temperance against which there is no Law whereas Patience Mercy Modestie Shamefastnesse and Sobrietie fiue of our Authors twâ—lue Fruites are not so mâ—ch as named by the Apostle and Gentlenesse Temperance two of the Apostâ—es nine are not recorded in our Authors Catalogue which is a grosse abuse a wreathing and peruerting of the Scriptures As our Authors Arithmetique hath faâ—led him in the fruites because hee cast vp his reckoning with Popish counters so it hath likewise cheated him in the gifts of the holy Ghost which he makes seuen 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 for which hee quotes Esay 11. Now Esay 11.2 makes mention but of sixe or rather three Attributes or operations not gifts of the Spirit The Spirit of the Lord saith he speaking of Christ Iesus shall rest vpon him The Spirit of Wisedome and Vnderstanding The Spirit of Councell and Might The Spirit of Knowledge and of the feare of the Lord Loe here you haue mention onely of sixe or rather three operations effects or Attributes not gifts of Gods Spirit For the Spirit of Wisedome Vnderstanding Councell and Knowledge are Sinonimaes and vary more in phrase then substance so that in trueth here are but three distinct gifts or operations of the Spirit at least there are but sixe and of these the Spirit of Pietie which the Papists and our Author annex vnto the rest is none So that this Scripture is plainely abused by our Author not onely in stiling these the gifts which are rather the Attributes and operations then the gifts of the Spirit but likewise in adding one vnto their number Indeed if our Author were as well studied in the Scriptures as in Popish Authors hee might haue found Saint Paul enumerating not seuen but nine gifts of the Spirit For to one saith he is giuen by the Spirit the word of Wisedome to another the word of Knowledge by the same Spirit To another Faith by the same Spirit to another the gift of Healing by the same Spirit To another the working of Miracles to another Prophesie to another discerning of Spirits to another diuers kiâ—des of Tongues an eminent and frequent gift of the holy Ghost which our Author mentions not to another the interpretation of Tongues Loe here nine seuerall giftes of the Spirit mustred vp by the Apostle in three files or verses of one Chapter How Popish absurd and doâ—ing then is this our Author who giuing more credit vnto Papists then Saint Paul would reduce them onely vnto seuen and so ecclipse the Grace and Bounty of the holy Ghost which
and sentence which Christ himselfe records for your instruction yea your terror and damnation if you mend not speedily Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels For I was an hungred and you gaue me no meate I was thirstie and you gaue me no drinke I was a stranger and you tooke me not in naked and you cloathed me not sicke and in priâ—on and you visited me not Verily I say vnto you iâ—asmuch as you did it not to one of the least of these how much more then when you did it not to that great and numerous Flocke which I my selfe committed to your charge whose Fleece you alwayes share whose Milke you drunke and Tithes you gathered and exacted to the vtmost farthing and yet made no Conscience for to keepe to guide to teach instruct or feede them both by life and conuersation you did it not to mee and therefore goe away you must you shall and that deseruedly into euerlasting punishment If therefore you would not haue Iesus Christ to visit you thus hereafter be sure now to visit teach bind vp and cure your destitute sickely starued and forlorne Flockes and to reside and dwell so frequently and constantly among them as to know and call them all by name as Christ Iesus doeth because though it be no Sacrament yet it is your duetie thus to teach to visit and reside among them But lest some should taxe and censure me as being a Nonresident from my intended matter I will now returne and pâ—sse vnto my sixt Conclusion That there are some prophane and dangerous passages inuolued in these nâ—w Dâ—uotions As first they scoffe at all concâ—iued or set formes of Prayers that are either made or vsed by priâ—ate Christians which they stile Extemporary effusions of irkesome and indigested Prayers which they vse to make that herein are subiect to no good order or forme of words but pray both what and how and when they will abrupt or rude dictates which are framed by priuate Spirits and Ghosts of our owne in which wee lose our â—elues with confusion on a suddaine A most prophane and scurriâ—ous passage as if God did not giue the Spirit of Prayâ—r and Supplication to all his Children whereby they are inabled to power out their Hearts and Soules beâ—ore him vpon all occasions as their necessities and needes require without the helpe of any Prayer Bookes which cannot bee alwayes ready at hand nor alwayes fitted for their sundry wants temptations and occasions which are not knowne to themselues before hand Secondly hee stiles the opposing oâ— these pointes of Popery and Arminianisme which are now in Câ—ntrâ—uersie among vs nothing â—lâ—e But the curious Disquisition of many vnnecessary Questions as if the freedome of Gods free Grace and the Trueth and puritie of Religion were a matter of no such consequence being nothing else but either the new seeds or the old fruites of mâ—lice and by consequence the enemies of Godlinesse and the abatement of that true Deuotion wherewith God is more delighted and a good Soule more infâ—amed and comforted then with all the busie subtilties of the World A prophane and dangerous passage which makes the freedome trueth and perpetuitie of Grace wherein the very life and power of Christianitie and the roote and marrow of all true Christian ioy consist together with the controuersies of originall Corruption of mans free will and the liâ—e meere curious Disquisitions vnnecessary Questions and busie subtilties when as the very pith and essence of Religion is inuolued in them which extenuates and slights the Controuersies of Popery and Arminimisme as not worth the heeding that so they might through our securitie more smoothly speedily and imperceptibly 〈◊〉 and iâ—corporate themselues into our Church without resistance whiles they are thus slighted despised and neglected by vs as meere toyes and trifles Which stiles the resistance and oppoâ—ition of theâ—e Popish and Arminian Doctrines the new seeds or the old fruites of malice the enemie of all Godlinesse and all true Deuotion But if the defencâ— and patronâ—ge of Religion and the established Doctrines of the Church bee but the seeds or fruites of mallice not of Zeale and Loue to God or Christian Pietie as in trueth they are what must the opposition of aâ— grace and goodnesse what the protection and propagation of Popery and false Doctrine be If this be but the enemie of all Godlinesse and true Deuotion which is the onely prop and pillar to support them for if the trueth of our Religion once decay and Popery or Arminianisme ouer-spred vs as they will doe if they want Opponents farre well all Godlinesse and true Deuotion yea Church and Kingdome too what is the persecuting of Godlinesse and godly Men what is the suppression of the Trueth and Doctrine of our Church and the publishing of Popish Doctrines and Deuotions in which our Author hath had his hands and thumbes Well this passage doeth suâ—ficiently euidence how our Author stands affeâ—ted to our Religion euen so as that hee slights those great and weighty differences which are betweene Papists and Arminians and our Church as if they were not worth the naming and that he honours Popery and Arminianisme in his Heart since he brands the very oppugning of them as the fruites or seedes of malice as the enemie of Godlinesse and abatement of all true Deuotion as if there were no Deuotion in withstanding Error and protecting Trueth Good God in what a miserable condition were our poore distressed Church and how happy were Arminians and the Church of Rome had she now no other Aduocates nor no stouter Champions then our Author to iustifie and maintaine her cause But I passe from this vnto a third prophannesse That a man may safely sweare in serious matters though he bee not lawfully called to it so as he periure not himselfe which apologie the ordinary swearers make who hope they may â—awfully sweare a trueth without offence This I colleâ—t from his Exposition of the thiâ—â— Commandement Offenders against the third Commandement saith he are They that vse vaine or customary swearing They which in matters serious sweare fasely and periure themselues without any such addition thosâ— that sweare ordinarily in serious matters not being lawfully caâ—â—ed to it by a Magistrate though they sweare a true th which doeth necessarily inferrâ— the former colleâ—tion Fourthly he scoffes and ieeres yea consures and condemnes all such as spend the Lords day in hearing or meditating of Sermons or make a Conscience of obseruing it which he stiles a Iudaizing obseruation in these words 6. Offenders against the fourth Commandement are they that vnder a pretence of seruing God more strictly then others especially for hearing and meditating of Sermons I pray Obserue the Parenthesis well Doe by their Fasts and certaine Iudaizing obseruations condemne the ioyfull festiuitie of this high and holy day which the Church allowes aswell for the
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