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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10177	A briefe suruay and censure 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 published, to be meerely popish: to differ from the priuate prayers authorized by Queene Elizabeth 1560. to be 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.	Prynne, William, 1600-1669.	1628 (1628)	STC 20455; ESTC S120656	100,630	151

here recited but onely the Church of Rome Therefore it is certaine that our Author affirmes the Church of Rome to be the True and Ancient Mother Church and that her Canons Ceremonies Precepts Canonicall Howers and Sacraments are duely and Religiously to bee obserued by vs. The sequell cannot bee denied because the Author doth presse these Canonicall Howers Precepts Ceremonies and Sacraments vpon vs from the Authoritie and practise of the Church in which they alwayes haue bene and yet are in vse The Minor is already euident because no Church by its owne Authoritie alone without a relation to the Policie of State doeth vrge any set Fasting dayes nor yet enioynes Canonicall Howers or Auricular Confession to a Priest nor allowes of seuen Sacraments as I shall prooue more largely in its place but onely the Church of Rome whose secret Factor questionlesse our Author was Therefore our Author is vndoubtedly guiltie of this first Popish Tenent For the second that the visible Church of Christ yea the very Church of Rome can neuer Erre in matters of Faith and Doctrine is vnfalliblie collected from this ensuing passage in his Preface That wee might bee sure to speake in the Grane and Pious language of Christs Church which hath euer more beene guided by the Spirit of God and the holy Ghost From which I argue thus That CHVRCH which is euermore guided by the Spirit of God and the holy Ghost can neuer Erre in matters of Faith this all Protestants and Papists testifie But the Church of Christ saith our Author speaking of that particular Church out of which these scattered Deuotions were collected which is no other but the Church of Rome is euermore guided by the Spirit of God and the holy Ghost and that in matters of Faith and Doctrine according to the Tenent of the Papists who affirme that the Pope the Church and Generall Councells cannot Erre because they are alwayes guided by the Spirit of God and the holy Ghost And contrary to the expresse Doctrine and Tenent of all Protestant Diuines who affirme that any visible Church or Generall Councells yea that the Church and Pope of Rome may Erre because they are not all euermore guided by the Spirit of God with which the 19. and 21. Articles of our Church concurre Therefore the Church of Christ to wit particular Churches or Generall Councells which are the representatiue Church in our Authors iudgement cannot Erre in matters of Faith and Doctrine which is a Branded Error Now marke what good vse our Antagonist makes of this Conclusion euen the same that the Pope Church of Rome doe to Countenance and Iustifie all those Erronious and Popish Ceremonies Trumperies and Positions which are couched and set abroach in his Deuotions and to make them passe for currant Trueth because these Deuotions are nothing else but the approoued and accustomed Deuotions of the Ancient Church of Christ videsicet the Church of Rome which was euermore guided by the Spirit of God and the holy Ghost and not the Deuotions of priuate ghosts and spirits as hee there stiles them which are subiect vnto Error Therefore there can bee no hurt no Error no False nor Popish Doctrine couched in them So that hee doeth not onely iustifie and approoue but likewise apply this Popish Position in a Subdolous and Popish manner euen to iustifie the vnerrabilitie of these his Deuotions and in them the infallibilitie of the Church of Rome from whose weedie Garden this Garland of Deuotions hath beene gathered Come we now vnto his third Position collected from these seuerall passages The fasting dayes of the Church Or dayes of speciall Abstinence and Deuotion The holy dayes of Lent The Ember weekes at the foure seasons The three Rogation dayes The Eues and Vigils before some thirteene Holy dayes It hath beene also an Ancient Custome to fast all the Frydayes in the yeare except those that fall within the 12 dayes of Christmas To this ende speaking of Septuagesima Sunday and the Lent Fast there was a godly Ordinance in the Ancient Church made by the Councell of Anxerre more then a thousand yeares since that in the ende of the Epiphany there should be certaine daies appointed such as this and the two Sundayes following are Wherein to prepare the people for their solemne Fasting and Penance to giue them warning of their Lent before hand that when it came it might bee the more strictly and religiously obserued And afterwards through the variety of Fasting in diuers places it came to passe that these three Sundayes were made to be the beginnings of the Lent-Fast Some extending their humiliation to a larger time then Ordinary and others excepting from it those dayes of the Weeke whereupon many Christians had either no custome or no leaue to fast All agreeing in this that whether we begin at Septuagesima or any of the Sundayes following the Lent-Fast is duly to be kept at one solemne time of the yeare and Religiously to bee continued vnto the great Feast of Easter By the Ancient Lawes and Customes of the Church of Christ we still obserue an yearely solemne time of fasting and prayer which we call our Lent-Fast The Lent Fast which wee now keepe is and euer hath beene an Apostolicall Constitution It is no humane Inuention as they call it but it comes from Diuine Authoritie that we Fast our Forty Dayes in Lent The last weeke of Lent is an holy weeke and Christians haue vsed to call it The holy and great weeke or the passion weeke and more solemnly to obserue it then any of the rest before c. This is the reason why all the Wednesdayes of the yeare haue bin heeretofore and why the Frydaies and Saturdayes of euery weeke besides are now continued and made common dayes of Abstinence and Prayer From the words and scope of all which passages the Author doth palpably and infallibly teach That the Lent-Fast is an Apostolical Constitution comming from Diuine Authority which binds vs accordingly to obserue it And that Ember weekes Rogation dayes together with Wednesdayes Frydayes Saturdayes and the last weeke of Lent especially and some certaine Holy-day Eues are to be kept with Deuotion and Abstinence Not in any Politicall respect as prescribed and enioyned by the State for Politique endes As the increase of Cattell the maintaining of Ships and Marriners and the incouragement of Fishermen in which respect our Church doth principally obserue these dayes not as Fasting dayes or dayes of Deuotion to be spent in Prayer and Fasting but rather yea chiefly as Fish-dayes for the aduancement of Fishing and sparing of young Cattle not as dayes enioyned by the Churches but designed by the States Authority As our Homely of Fasting Part. 2. 2 Ed 6. cap. 19. 5. Ed 6. cap. 3. 5. Eliz cap 5. 27. Eliz. cap. 11. 29. Eliz cap. 5. The Kings Maiesties Proclamations for the obseruing of Lent and most of our Protestant Diuines affirme but as

hee must doe this not when hee is troubled in Conscience onely but as occasion is that is as oft as he receiues the Sacrament if the Priests leasure and his owne occasions will permit him All which are directly contrary to the Doctrine of the Church of England and all Protestant Authors and consonant to the Doctrine of the Church of Rome who approoues and practiseth Auricular Confession especially before the receiuing of the Sacrament and makes this one principall Precept of the Church as our Deuotioner doeth here To confesse our sinnes to an approoued Priest once a yeere and to receiue the Sacrament at the least euery Easter Therefore hee is apparantly guiltie of this grosse point of Poperie Come wee now to the eighteth That there are seuen Sacraments of the Church collected from these words The Sacraments of the Church here is the Title then follow the Sacraments themselues The principall and truely so called as generally necessary to Saluation are Baptisme and the Lords Supper The other fiue that is to say Confirmation Penitence Orders Matrimonie and Visitation of the Sicke which no Papist yet accounted any or Extreame-vnction though they are sometimes called and haue the name of Sacraments yet haue they not the like nature that the two principall and true Sacraments haue Loe here a litterall and manifest acknowledgement and publication of seuen Sacraments For first the whole seuen haue reference to the Superscription The Sacraments of the Church Secondly he stiles them the other fiue and names them in particular Thirdly he saith that they are sometimes called and haue the name of Sacraments quoting Scriptures for them in the margent Hee doeth not say that they are so called by the Papists who onely repute them Sacraments but that they are so called and named viz. by the Church to which onely it hath relation Fourthly he doeth not say with our Chatechisme there quoted that Baptisme and the Supper of the Lord are the two onely Sacraments that are generally necessary to Saluation nor with our Homelies and 25. Article that the other fiue that is to say Confirmation Penance Orders Matrimony and Extreame-vnction are not to bee counted for Sacraments of the Gospel but such as haue growne from the corrupt following of the Apostles c. All hee faith by way of exclusion is onely this That Baptisme and the Lords Supper are the principall Sacraments truely so called that they are generally necessary to Saluation and that the other haue not the like nature with them which doeth not exclude the rest from being true or lesse necessary and inferiour Sacraments since all Papists who acknowledge seuen Sacraments doe confesse that Baptisme and the Lords Supper are the principall and most necessary Sacraments of all the rest And the rather am I induced to thinke that I haue not wronged our Deuout Author in his Arethmetique because he ioynes his fiue Precepts of the Church his sixe Corporall and seuen Spirituall workes of Mercy his seuen Deadly sinnes and seuen contrary Vertues his eight Beatitudes and other particulars Transcribed verbatim out of our Ladies Psalter and Iames Ledesma his Chatechisme where the seuen Sacraments are inserted with them with these seuen Sacraments since therefore hee iumpes so fully with the Papists in all the other particulars I doubt not but hee doeth concurre with them in this and so is culpable of this knowne and professed Popish Tenent which our second Booke of Homelies Hom. 9. our 25. Article and all our Orthodoxe writers doe with one consent condemne and disauow From these seuen Sacraments come wee now to his other Popery That there are but three kindes of good workes which doth necessarily result from these words Three kindes of good Workes Fasting Prayer and Almes-deedes which as they are transcribed verbatim out of our Ladies Primer Vaux his Chatechisme Matthias Coschi his Otium Spirituale melliftuarum Praecationum Printed 1617. pag. 105. and other Popish Authors So it altogether iustifieth that Popish Assertion That there are but these three kinde of good Workes Which our Homelies and all Protestant Diuines doe vtterly deny since Hearing Reading and Meditating of Gods Word the Honouring Louing Fearing Obaying and Seruing of God both in our generall and particular calling our beleeuing in his Name together with all other dueties of Pietie and Religion both to God our selues or others and the keeping of all Gods Commandements are as really and properly good Workes as those as our Homelies of good Workes and Scriptures testifie From this wee descend to the ensuing point That there are some sinnes which are but Veniall not Mortall in their owne nature which is euidently deduced from this passage Seuen Deadly sinnes 1. Pride 2. Couetousnesse 3. Luxurie 4. Enuy 5. Gluttony 6. Anger 7. Sloth which as it is directly stolne out of our Ladies Primer Ledesma his Chatechisme cap. 14. The Howers of our Lady Printed at Paris 1556. fol. 3 4 5. Bellarmines Christian Doctrine cap. 19. Otium Spirituale by Matthias Coschi pag. 112. and other Popish Pamphlets Chatechismes and Deuotions not out of any Protestant Authors so it necessarily implies that these seuen Sinnes are the greatest Sinnes of all others and that there are some Sinnes which are not Deadly in their owne nature for so doe the Popish writers inferre from thence whence it is that after they haue discoursed of these seuen Deadly sinnes they then fall immediately to dispute of Veniall sinnes which Veniall sinnes our owne and all other Protestant Churches doe renounce Neither is this any wayes salued by the clause as they are commonly so called which our Author conscious no doubt to himselfe of his owne guilt hath added to his latter Impressions For these are no where commonly called the seuen Deadly sinnes but among Turkes and Papists not amomg Protestants Whence our Ladies Primer and Iames Ledesma the Iesuite his Chatechisme cap. 14 Speaking of these seuen sinnes giue them this Superscription The seuen Capitall sinnes which are commonly called Deadly So that our Authors latter Edition which renders it not Deadly sinnes as his first Impression doeth but Seuen Deadly sinnes as they are commonly so called doeth rather marre then mend his cause because it is now more suitable to Ledesma and our Ladies Primer then before and so more likely to inferre this Popish Conclusion That there are some sinnes which are but Veniall in their owne nature which Protestants doe quite renounce But our Author doeth not set a stop and period to his Popish Errors here for loe hee proceedes euen to a Transubstantiation or a Corporall presence of Christ in the Sacrament which I clearely collect from these two passages Christs holy Sacrament his blessed Body and Blood At the receiuing of the Body Lord I am not worthy c. he doeth not say the holy Sacrament of Christs Body and Blood or at the deliuery of the Bread as our Booke of Common Prayers doeth in the Order