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
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
hath some peculiar greatnâ—sse The greatest of all is the most holy Eucharist yet touching the necessitie the most necessary of all are Baptisme and Penance Compare these two together and you shall finde but little difference See pag. 21. The three Theologicall Vertues Faith Hope Charitie Three kindes of good Workes Prayer Fasting and Almesdeeds See pag. 22. Seuen Gifts or Fruites of the holy Ghost 1 The gift of Wisdome 2 of Vnderstanding 3 Of Counsell 4 of Fortitude 5 Of Knowledge 6 of Pietie 7 And the feare of God or godly Feare The twelue Fruites of the holy Ghost Loue Ioy Peace Patience Bâ—nignitie Goodnâ—sse Longanimitie Meeknesse Faith Modestiâ— Continency â—hastiâ—ie The spirituall workes of Mercy 1 To instruâ—t the Ignorant 2 To correâ—t â—r admonish those that Sinne 3 Tâ— asâ—ist by Counâ—eâ— him that needeth it 4 To comfort the afâ—â—ictâ—d 5 â—aâ—iently to suffer iniâ—ries 6 To pardon offences and iniuries receiued 7 To pray for the liuing and the dead and thy persecuters The corporall workes of Mercy 1 To feed the Hungry 2 To giue drinke to the Thirstie 3 To harbour the Stranger 4 To clothe the Naked 5 To visit the Sicke 6 To visit Prisoners and redeeme the Captiue 7 To bury the Dead The eight Beatitudes 1 Blessed are the poore in Spirit for theirs is the Kingdome of Heauen 2 Blessed are they that Mourne for they shall receiue comfort 3 Blessed are the Meeke for they shall receiue the inheritance of the Earth 4 Blessed are they that hunger anâ— thirst after righteousnesse for they shall be satisfied 5 Blâ—ssed are the mercifull for they shall obtaine mercy 6 Blessed are the pure in heart for they shal see God 7 Blessed are the peace makers for they shall bee called the children of God 8 Blessed are they that suffer for Righteousnesse sake for theirs is the kingdome of Heauen Seuen deadly sins Or the seuen capitall sinnes which are commonly called deadly 1 Pride 2 Couetousnesse 3 Lechery 4 Enuie 5 Gluttonie 6 Anger 7 Sloth The contrary vertues 1 Humility 2 Contempt of the world 3 Chastitie 4 Charitie 5 Abstinence 6 Patience 7 Alacritie or spirituall cheerefulnesse or Deuotion Quatuor Nouissima or the foure last things to bee remembred Death the last Iudgement Hell and the Kingdome of Heauen Mr. Cozens A Collection of Priuate Deuotions or the houres of Prayer Printed at London 1627. These Bookes are welnigh Paralâ—lls in the Title wee will nâ—xt examine how they suite in substance with these or other Popish Records The Fasting Dayes of the Church or dayes of speciall Abstinence and Deuotion The fortie dayes of Lent The Ember weekes at the 4. seaâ—ons being the Wenesday Fryday and Saturday after the first Sunday in Lent after the feast of Pentecost after holy Crosse September 14. Saint Lâ—cies dayâ— December 13. The three Rogation dayes which bee the Munday Tewsday and Wednesday before holy Thursday or the Ascention of our Lord The Eues or Vigils befâ—re the Natiuitie of Christ The Purification and Annunciation of the blessed Virgine The Natiuitie of Saint Iohn Baptist Saint Matthias Saint Peter Saint Iames Saint Bartholomew Saint Mathew Saint Simon and â—ude Saint Andrew Saint Thomas and all Saints day It hath also beene an ancient Religious custome to fast all the Fridayes of the yeere except those that fâ—ll within the twelue dayes of Christmas The times wherein Marriages are not solemnized From Aduent Sunday vntill 8. dayes after the Epiphany From Septuagessima Sunday vntill 8 dayes after Easter From Rogation Sunday vntill Trinity Sunday Some of these being times of Fasting and abstinence and others holy Festiuals and times of ioy fit onely to bee spent in these holy exercises without other auâ—cations The Apostles Creed diuided into 12 Articles 1 I beleeue in God the Father Almighty maker of heauen and earth 2 And in Iesus Christ his onely Sonne our Lord 3 Who was conceiued by the Holy Ghost borne of the Virgine Mary 4 He suffered vnder Pontius Pilate was crucified dead and buried 5 He descended into Hell the third day hee rose againe from the Dead 6 He ascended into heauen and sitteth on the right hand of God the Father almighty 7 From thence hee shall come to iudge the quicke and the dead 8 I beleeue in the Holy Ghost 9 The holy Catholike Church the communion of Saints leâ—t our in the first but added in the last Impression 10 The foâ—giuenesse of sinnes 11 The Resurrection of the body 12 And the Life euer lasting The Lords Prayer dâ—uided into 7. Petitions Our Father which art in Heauen 1 Hallowed be thy Name 2 Thy kingdome come 3 Thy will bee done on earth as it is in Heauen 4 Giue vs this dâ—y our dayly bread 5 And forgiue vs our trespasses as wee forgiue them that trespasse against vs. 6 And lead vs not into temptation 7 But deliuer vs from euâ—ll The two Precepts of Charitie 1 To loue God aboue all for his owne sake 2 To loue all men as our selues for Gods sake and to doe vnto others as we would they should doe vnto vs. The Precepts of the Church 1 To obserue the Festiualls and Holy dayes appointed 2 To keepe the Fasting dayes with Deuotion and abstinence 3 To obserue the Ecclesiasticall customes and Ceremonies established and that without frowardnesse or contradiction 4 To repaire to the publike Seruice of the Church for Mattens and Euening Song with other holy Offices at times appointed vnlesse there be a iust and vnfeined cause to the contrary 5 To receiue the blessed Sacrament of the blessed Body and Blood of Christ with frequent Deuotion and three times of the yeere at least whereof Easter to bee alwayes one and for better preparing thereunto as occasion is to disburthen and quit our Consciences of these sins that may grieue vs or scruples that may trouble vs to a learned and discreâ—te â—riest and from him to receiue aduice and the benefit of Absolution The Sacraments of the Church The principall and truely so called as generally necessary to Saluation are Baptisme and the Lords Supper The other fiue that is to say Confirmation Penitence Order Matrimony and Visitation of the sicke or Extreme Vnction though they bee some times called and haue the name of Sacraments yet they haue not the like nature that the two principall and true Sacraments haue The three Theologicall Vertues Faith Hope Charitie Three kindes of good Workes Fasting Prayer and Almesdeedes Seuen gifts of the holy Ghost 1 The Spirit of Wisedome 2 and Vnderstanding 3 The Spirit of Councell 4 and Ghostly strength 5 The Spirit of Knowledge 6 and Pietie 7 The Spirit of a Holy and godly Feare The twelue Fruites of the holy Ghost Loue Ioy Peace Patience Mercy Goodnesse â—onâ— suffering Meekenesse Faith Shamefastnesse Modesâ—â—e Sâ—brieâ—ie The spirituall workes of Mercy 1 To instruct the Ignorant 2 To correct Offenders 3 To Counsell the doubtfull 4 To comfort the aâ—flicted 5
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