though it were licensed and reprinted is yet suppressed and called in vpon no doctrinall nor iust excâ—ptions inhibited cald in and seized on vnder the bare pretence of not being licâ—nsed but in truth because they did oppose Mr. Mountagues Popery and Arminianisme which the Parliament it selfe tooke notice of displaid both it and all his treachery and falsehood to the woâ—ld and were not all the Printers and Stationers which were the instruments to publish thâ—m vnto the world conuented Ex Officio before the High Commissioners where thâ—y wâ—re glad to buy theire peace at last for their good seruice to our Church and State in printing and divulging all tâ—ese books to the affronting and suppressing of his spreading errors Since these old stirs and garboâ—lâ—s haue not these priuate Deuotions and houres of prayer whose Censure and Suruay I here doe humbly tender to yoâ—r Honours beene licensed in a spâ—ciall manner for the Pressâ— â—uen with an affixed and printed Approbation like that of Dr. Whites to Mr. Mountagues Appeale and since its publication so guarded and supported by Authoâ—ity though fraught with 20 seuerall points of Popery and patched vp of Popish ragges and reliques that neither the complaints and cryes of mâ—n against them nor the voyâ—e and presence of a Parliament could yet moue any of our swaying great and zealous Praelates to suppresse them or passe a doome of condemnation on them who now insteâ—d of Answering and inhibiting them doe not onely dâ—ny to licence but likewise diligently suppresse and intercept all Answers and Râ—plies vnto them as the intercepting Mr Burtons Answer at the Presse and the detaining of the Copie of this my present Censure in the Licensers hands who will neither licence nor deliuer it do abundanâ—ly testifie And is it not then high time for your Honours to engage bestiâ—re and shew your zeale in the cause the quarrel and patronage of our Church and Faith when Popery and Arminianisme are growne now so potent so head-strong so impudent sawcy and audacious as to ouer-top controll affront and beard the very truth and Doctrines of our Church to stop their pleas and bâ—rre their passage to the Presse in a peremptory and presumptuous manner euen whiles the Parliament doores of Iustice stand wide open to heare their pressures and auenge thâ—ir wrongs bidding particular and personall defiance to these two spreading and combinings errors which threaten ruine and surprisâ—ll to them When those Consistories and High-Commission Courts which should be Sanctuaries Shields and chiefe Protectors to them against domesticke vipers which gnaw out their bowels and those from whom they might expect and iustly challenge the greatest fauour aide and best support are now so farre from shielding and assisting them against their Mountebanke Cozeninâ— and domesticke Opposites that they doe euen bend themselues against them in intercepting all supplies which priuate louers would impart vnto them in silencing questioning and clubbing downe such by force who take vp armes in their defence agâ—inst their personall homebred and professed foes Alâ—s whithâ—r should our poore distressed Church or our Religion flee where should they seeke for succour and reliefe in this their forlorne and distressed condition when as they are so forsaken of their owne indeared and ingaged friends that few of them hâ—ue eares to heare or hearts to pitty their pressures and most iust complaints and fewer courage hands or strength enough to ease or quit them of these pressing opressing and suppressing vulters which rent and teare their liuâ—rs and their in most parts To you to you alone right Christian Senators and valiant worthies of the Lord they now addresse their tongue-tide grieuances and silenced complaints to you they flye for present succour and redresse against their aduerse and preuailing powers and now implore your aide your iustice doome and finall sentence euen with silent sobs and mournfull teares because their mouthes are closed and shut vp against those opeÌ„ professed enemies whose woâ—ks and writings haue betraid their cause and those tyrannicall vsurping powers who haue enâ—oyn'd them silence at the Presse and intercâ—pted or reiected all those Counterplees Answers and Rebutters which haue beene tendred or drawne vp by any to vindicate their right and cause against homebred and perfidious Opposites And can â—ou then denie their importunate flâ—xanimous and most iust â—equests which you haue so readily and cheerefully embrâ—câ—d at the first wâ—â—hout Petition Blessed be God your zeale and courâ—ge for Religion are so eminent and intense already that they neede no spuâ—s oâ— mine to quicken or â—xcite them to so necessary and pious a worke Therefore leauing all needlesse exhortations and encouragements to set on these requests I shall briâ—fely glance vpon the best and speediest meanes of disâ—nâ—rating our Church of all her prâ—sent grieuances of rescuing her restrained Doctrines from their Egyptian thraldome of reinuensting them in their former priuiledges and quitting them from all future dammages incrochments and inuasions whatâ—oeuâ—r which meanâ—s I here humbly prostrate and submit to your mature graue and pious wisedomes which haue no such Pole-star to direct them as themselues The meanes which I shall meekely offâ—r and propose to your refined iudgements for this purpose are First to suppresse those Popish Deuotions and Arminian Treatises which haue beene published of late among vs by appprobation and authority and to expiate defecate and puâ—ge out their Romish and Arminian drosse and filth at least by fire that so they stand not as Records against vs to the shame the weakning or betraying of our Cause and Church Secondly to lop off those putred gangrend festred and contagious members who are like to putrifie leauen and infect the whole intire body of our Church and haue already sowne by their pernicious writings the Tares of Popery and Cockels of Arminianisme which sprout vp apâ—ce amidst the Wheate and pure Doctrines of our Church that so their exemplary and open punishmentâ— may deterre all others from â—he like â—udacious scandalous treacherous and pernicious attempts Thirdly to inquire out the roots and great-bulkt trees which nourish and support those limbs and vnder-branches which haue thrust forth these buds of Popery and blossomes of Arminianisme which your flamish zeale and feruency to Religâ—on are like to scorch and blast before they come vnto maturity to discry those superiour spheeres and vppermost wheeles which moue those lower and inferior Orbs which now run out of course to search those Dens and Burrowes out which harbour and protect those little Popish and Arminian Foxes which now spoyle our Vines and offer violence to their tender Grapes and to discouer those higher Springs and poysonous Fountaines which send out those muddy bitter and vnwholsome streames which doe not water but poyson and defile our Church Certainly these budding branches whose Popish and Arminian fruits you now examine receiue their sap their nourishâ—ment and support from some greater Trunkes and deeper Roots which must be felled and
stockt vp before these bitter fruits will fade or fall These petty Orbs and vnderwheeles which haue made such irregular motions and commotions in our Church deriue their motions from some higher and superiour spheeres which must be rectified and reduced to their true and proper motions before the lâ—sser Planets and clocke-wheeles of our Church will moue aright These little Foxes haue some strong and mighty Burrowes wherein to shelter and repose themselues which must be stopped and demolished before the Grapes the Vines and Vinyard of ouâ— Church be freed from their inuasions These poysonous muddy and polluted riuâ—lets descend and flow from greater streames and higher Fountaines which must be knowne dammed and dried vp at least diuerted or else the waters of our Church will still be venomous slimie and vnwholesome And till all this be well accomplished you shall but onely skinne and so increase not heale and cure the festrâ—d sores and wounds of this our Church which will soone breake out againe with greater torment and lesse hopes of cure Fourthly to examine and finde out the cause if it be not like the head of Nilus vnsearchable and past finding out though some of late record the conâ—rary why Popish and Arminian bookes haue now of late beene published printed and countenanced by Authority and not suppressed as they ought to be why there is now such diligent and daily search at Printing-houses to anticipate and stoppe all Answers to Mr Cozens his or Mr Mountagues Bookes from what originall grounds and whence it comes to passe that the seuerall Answers and Replies to Mr Mountagues Gagge and virulent Appeale were denied licence at the first and since surprized and call'd in though there was neither matter of Haeresie Schisme false Doctrine or Sedition in them but onely a bare defence and positiue iustification of the established Doctrines of our Church oppugned and traduced in those Arminian and Popish Bookes of his which were neuer yet so much as once inhibited or questioned but in Parliament and who were the principall Agents and Factors in this worthy seruice of suppressing all these Answers The â—â—ucleating and discussing of these intricate and perplexed Quaerees a taske which well befits a Parliament may happily reueale a world of treachery and vnfold a deepe obstruce and hidden Mysterie of Iniquitie yea it may chance to shake and ouerturne the very pillars and foundation stones of the Roman and Arminian Faction if it be but prosecuted sifted and ventilated to the full Fiftly to prouide that all such vnauthorized Answers and Replies consonant to the established Doctrine and discipline of the Church of England which haue beene giuen to Mr Mountagues or any other such Popish or Arminian Bookes and since suppressed may be henceforth lawfully printed and dispersed without controll to counterplead and beat down Popery and Arminianisme and to giue publike testimonie and satisfaction to the world that how euer some haue lately broached yet that our Church disclaimes and disapproues their Popish and Arminian Doctrines And withall to secure the Authors Printers and Dispersers of all such Answers and Replies from all High-Commission suits and other troubles and vexations whatsoeuer Else none will euer dare to write or print hereafter in the defence and quarrell of our Church and Truth in hard and euill times from which God keâ—pe vs when Popery and Errour shall haue all and Truth no sway nor licence for the Presse For what encouragement can men haue to write or to shew themselues actiue for the Churches good when they shall haue no other reward nor gratification for their paines and industry but High-Commission Suits and troubles but heauy fines and mulcts or long and tedious imprisonments and restraints which is all the encouragement reward and thankes that some haue found And if no writers to vindicate Religion the Truth and Churches cause when as they are opposed by authoriz'd writings then Truth Religion Church yea State and Kingdome which fall or stand together with them will soone be ouerâ—grown with Haeresies Errours Schismes Factions and false Doctrines and so brought quite to ruine Sixthly to take some speedy course to inhibit the publishing and diuulging of all Popish and Arminian Doctrines either by word or writing vnder seuere mulckts and penalties and to establish some good and setled course for the inhibiting suppressing of all scurrilous and prophane Play-books Ballads Poems and Tale-bookes whatsoeuer and the free and speedy licensing of all such orthodox learned and religious Tractates as shall be thought necessary meet and worthy for the Presse that so Schollers may be incouraged to write and study vpon all occasions for the Defence the propagation and aduancement of Religion and not discouraged as they haue beene of late because all their industry and labour is but lost and buried in silence and obliuion for want of licence and authority to diuulge them in due season for the publike good Seauenthly and lastly to take speciall care and Order that the two famous Vniuersities of our Kingdome the very nurseries and seed-plots of our Church may be defaecated and purged from all poysonous Popish and Arminian Doctrines and that all such heads and fellowes of Colledges together with all our other Diuines who are either notoriously knowne or iustly suspected to be the chiefe Abbettors Heads or Patriots of the Arminian or Popish cause or Faction may be speedily conuented before a selected Committee assisted by some orthodox choyce and prime Diuines and Prelates to be there interrogated and examined in all the now controuerted points of Popery and Arminianisme and vpon their iust conuiction or attainder of all or any of the foresaid Points to be enioyned a particular and open recantation of them in writing to which they shall subscribe their names so farre forth as they are dissonant either from the Homelies Articles and established Doctrines of the Church of England or Ireland or from the fiue Conclusions and Resolutions of the Synod of Dort or else vpon refusall of such recantation and subscription to be immediately depriued of all their Ecclesiasticall and spirituall promotions whatsoeuer These are the wayes courses in my raw conceit which I humbly submit to your maturer iudgements to quit and free our Church and our Religion from all their present and to bulwarke and secure them against all future homebred opposites and pressures whatsoeuer Now hee who hath put that zeale that care and courage into your pious hearts as to ingage your selues in the defence and patronage of our Church and Faith which are now beser and violently assaulted by troops of forraine and domestique Enemies who would spoyle and cheat vs of them to our faces inspire you with such heauenly wisedome from aboue as may pitch you on the speediest best and safest proiects for the extirpation and suppression of all their open or concealed Foes the vindicating of their former purity freedome the establishment of their future peace the perennious
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
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
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
l 3. 〈◊〉 sect 9 u Rhemists Notes on 1 Cor. 11 sect 1â— x Our Ladyes Pâ—â—mer Iames Ledesma in Chatechisme c. 13. Bellarm. Christian Doctrine cap 7. y See the Homely of Comâ—on Prayer and the Sacraments z Concil Trident Sess. 7. Câ—nâ— sect 3. Bellar. Christian Doctrine c. 9. pag. 205. a Bellarm. de Bonis Operibus in partic lib. 1. b 1 2. Part of the Homily of good works 1. Part of the Homily of Fasting c So doth Bellarmine in his Christian Doctrine c. 18.19 d Mr. Rogers 4 Proposition on the 9. Article Mr Whites Way to the Church Digres 39. Doct. Fulk on Mat 6 Sect. 5. Rom. 1. Sect 11. e Philippus Loniâ—erus Turâ— Hist. l. 2. c. 15 b Part. 2. p. 1.12 c Rhemists on Matt. 26. Sâ—ct 4. 9. on 1 Cor. 11. Sect. 4 5 6. on 1 Cor. 11. Sect. 16. d The Homilies of the worthy receiuing of the Sacrament Artic. 28. Harmony of Confessions Sect 14. B 3. Vshers answer to the Iesuits Challenge c. 3. BB. Iewels Apologie e Pag. 4.12.13 f This is taken of Kellams Manuall of Praiers p. 80 * See part 1. pag. 18. g Caluin Instit l. 3. c. 18. Morney of the Masse BB. Iewels Apologie Melchisedechs Antitype Dr. Fulke Rhem. Test. on 1 Cor 11. Sect. 8. to 22. Heb. 7. Sect 7 8 c 9. Sect. 5.6 Artic. 28. h Concil Trid. Sess. 22. i Part. 2. p. 9. a Dr. Fulke on Rhem Test. 1 Tim 2. Sect. 4. Doctor Rainolds Conference with Hart cap. 8. Diuis 4. BB. Vshers Answ to the Iesuits Challenge c. 9 BB Iewels Apologie b 2 Tim. 3.13 c Part 2. pag. 104.105 d Rhemists on Luke 16. Sect. 7 8. And all the Papists who describe this Limbus e Article 22. BB. Vshers answer to the Iesuits Challenge cap 7. Dr. Fulks RheÌ„ Test. Acts 23. Sect. 1. 2 Cor 5. Sect. 1. 1 Iohn 5. sect 4. f Pag 129. * So was it Printed at first as I haue heard g Rhemists Annotations on Marke 9. Sect 4. 1 Tim. 4. Sect. 12.13 Bellar. lib. 2. de Imaginib c. 30 h Appeale pag 280. Gag 320.321 Dr. Featlies Paralel 3. part p. 25. i See Otium Spirituale pag. 169. where there is such a Picture k Pag. 181 233. l See Caluin Instit. l. 4. c 19. sect 14 15 16. Dr. Fulke ans Rhem. Test. Iohn 20. Sect. 5 Defense of the English Translation pag. 13. Confutation of Dr. Allens Booke part 1. cap. 10.11 Mr. Whites Way to the Church Digres 55. m Dr. Fulks DefeÌ„ce of the English Translation c. 13. n Rhemists Notes on Iohn 20. Sect. 5. Gregory Martyr all their other Writers o De Bouis Operibus in partic l. 1. c. 11.13 p Instit. Moralium Part. 1. l 9. c. 2. to 16. q Notes on Acts 10. Sect. 6 r De bonis Operibus in partic l. 1. c. 19. s Instit. Moral Part. 1 lib. 9. cap. 3.5 6. t Notes on Acts 10. Sect 6. u Catechisme cap. of Orders x Qua supra y See Pag. 35.87.107 125.147 z See Cocus Censura Scriptor veterum pag. 16. to 20. a Polyd. Virgil De Inuest Rerum l. 6. c. 2 * De Bonis Operibus in partic lib. 1. c. 12. b This the Rhemists in their Notes on Acts 10. Sect. 6. Gal. 4. Sect. 6. acknowlege c Dr. Fulke on the Rhemish Test. Acts 10. Sect 6. d Dr. Fulke Ibid. e Notes on Acâ—â— 10. Sect. 6. f Ibidem Obiect Answ. a 5 6 Ed. 6 cap. 1.1 Eliz. cap. 2. b 5 Iacobi March 5. c Notes on Acts 10. Sect. 6 d Reason 1. e Admonitio ad Lectorem at the ende of the Kalender f Heb. 13.4 g 1 Cor 7.9 h 1 Cor. 7.39 i Psal. 19.5 Psal. 45.15 Iudges 14.10.11 Prou. 5.18 Eccles. 9.9 Isai. 61 10. 62 5 Ier. 7 34. 16 â— 25 10 23 11. Mat. 9 15. 24.38 Iohn 3 29. a Part. 1. pag. 17.18 b This is transcribed out of Otium Spirituale pap 31. Horas neusta Seignora fol. 10 And our Ladies Primer pag. 102. c 3 Reason in the first Preface d Bonuâ— Pastor ad ouium custodiam hortatore non indiget Chrysost. Hom. 59. in Iohn e Canon 45. * Qui dimitit oues in pascua absque custode Pastor est non Ouium sed Luporum Bernard super Cant. Serm 77 f Quem mihi daâ—is de numero istorum praepositorum qui non pluâ— inuigilet subditorum vacuandis marsupiis quam vitiis extirpandiâ— Bern. Ib. But let these remember Petro tertio dictum est Pasce nec mulge seu tonde semel additum est Bern. Declamat Col. 998. V. g O vtinam tam vigiles reperirentur ad Curam quam allacres currunt ad Cathedram Bernard super Cant. Serm. 77 h Hinc Monstruosius dilatantur renes humerosi hinc tumentes vteri non tam impinguantur quam impregnantur aruina ita vt carnis onus ossa non sustinent Bernard de CoÌ„uersatione ad Clericos cap. 12. i Mark 16.15 Math 28.19 Iohn 21.15.16 17. Acts 20 28. Col. 4.17 1 Pet. 5 2.3 k They are stiled Pastors Shepherds and should not a Shepheard feed his Flock Ezech. 34.2.3 Ier. 23.1.4 1 Pet. 5.2 3. Oues sunt in tendite pastui Bern. sup CaÌ„t. Sermo 76. l Primus in opere postremus in Ordine Bernard de Ordin Vitae lib. Col. 1116. I. m Aâ—â—orum est Deum credere scire adorare reuereri Clericorum vero sapere intelligere cognoscere frui Bern. de vita Solitaria Col. 1020. G * Aulici Reges adulatione ad flagitia impellunt nec vllum est genus hominum huiusmodi consiliariis pernici osius Comineus Comment lib. 7. p. 278. Adulatio vetus in Republica maluÌ„ Tacit Annal. l. 2 Sect. 4. o Exeat Aula qui vult esse pius Lucan Pharâ—al l. 8. p. 142. p See Agrippa De Vaâ—itate Scient cap. 71. p Quod enim quisque prae ceteris colit id sibi Dâ—um constituisse probatur Bernard Declamat q Redit agricolis labor actus in â—rbem Virgil Georg. l. 1 r To wit the Lawes Canons of the Church of Rome s Our Author therefore would not only aduise but impose these Howres vpon men t The Authors ende is reduce vs to the olde Rilion as they stile it and to the Ancient Ceremonies of the Church of Rome and of our Popish Forefathers u That is they take vs for Protestants but if the truth were known many of vs are good Roman Catholiks x That is Popishly y Such lets impediments haue our Popish Recusants who refuse to frequent the publike and therefore betake themselus to such priuate Deuotions * That is the AncieÌ„t Monks and Nunnes z Part. 1. pag. 3. to 9. * Lactantius De falsa Sapientia cap. 15. a Iuâ—enal Satyr 10. b Facile sequentia irreperent si prima placuissent Prosp. Aquit Contr. Collatorem cap. 33. c Fronti nulla Fides Iunenal Satyr 2. * The
preseruation and propagation of that pure orthodox sincere Religion which we yet enioy Which Religion as it is the breath and fragrant odor of our nostrils the delight and pleasure of our eyes the swetest harmony and musicke to our eares the most luscious hony and Manna to our pallats the most rauishing ioy and satisfactory contentment to our hearts the onely food the essence life and being of our soules the grand procurer of all our outward comfort and prosperity the onely Author of our peace and welfare the most transcendent glory and honour of our Nation the brazen wall the strongest fence and bulwarke of our kingdome the chiefest dread and terror to our Enemies the sole encouragement and comfort of our Confederates the fundamentall prop and pillar of our State the onely pawne and euidence of our future hopes and happinesse and the onely polestar way and passage to conduct and lead vs vnto Christ to God to heauen and eternall blisse all motiues for to prise and hold it fast in these degenerating declining and reuolting times so if we once but slacke our hold or let it goe it being the very rocke on which our Church our kingdome and we all do rest and Anchor both Church and State our selues our soules and all we now possâ—sse are wrackt and lost for euer Wherefore right Christian Worthies what euer becomes of other outward Priuileges and hereditary liberties the losse of which you cannot brooke with any patience where as the condescending vnto them alone would win your hearts and purses too be sure to hold fast and guard this maine foundation whereon our Church our kingdome and we ours stand against all Cozening vnder miners and Fauxes whatsoeuer who labour for to blow it vp If this bee safe our Church our King our Kingdome our liues our goods and liberties are all secure we need not feare what Spaine what France what man can doe vnto vs For then God is ours Christ is ours the holy Ghost is ours Angels and Men and all the hostes and creatures of heauen and earth yea earth and heauen it selfe and all is ours all these will take our parts plead our cause against our Enemies and if these be for vs who what can be against vs But if this be once endangered or rased but a little O then we sinke we droope wee perish our God our Crowne our peace our glory our wealth our liberties and all those sundry magazines and heapes of blessings which we now inioy will forthwith take their winges and flie away and leaue vs destitute helplesse hopelesse forelorne in those ouerwhelming floods and bitter stormes of misery bondage sorrow want and woe which shall euen breake our hearts and crush our bones and sinke our soules in endlesse horror and despaire O therefore looke betimes to this Foundation which now begins to shake to totter and moulder by degrees settle but this a right and roote out all those domestique Romane and Arminian Pioners who dig so deepe and fast to vndermine it and then both Church and State will soone be settled in their former peace and happinesse O consider that the present totterings declinings and ruines of our State arise but from the wauerings wastings and backslidings of our Church Our State and kingdome now decline so fast and hasten to the period of their former glory because our Church our faith our loue our Religion lose their ground Our Realme is full of factions and diuisions because our Church is so Popery Arminianisme False doctrines sin and all prophannesse haue ouer-spred our Church yea wasted corrupted our Religion no wonder then if pressures greuances losses crosses penury misery beggery shame and a world of other euils do now annoy our State Our State Enemies are no other but our Church Enemies O therefore curbe purge out quite suppresse the Achans Errors and great Annoyances which trouble oppresse and vndermine our Church and our Religion and then our State and Kingdome will be settled and freed from those many pressures miseries and afflictions which they now sustaine and not before In vaine is it to mend the tiles and vpper roomes till the Foundation be repaired in vaine doe any labour to repaire the decke whiles the keele is full of leakes whiles the head and heart is sicke the other members cannot prosper Neuer looke that our decaying State should thriue or flowrish till our Church be healed and recouered Goe on and hasten therefore with this maine and weighty Cure and haue a speciall eye to this great Cozening and infectious plague-sore whose briefe Suruay and Censure I here in all humility present and tender to your Honours and the great Physitian both of soule and body so blesse and ayde you in all your good endeauours that all the festring wounds and sores of our gangrend and consuming Church and State may now receiue a sound a perfect and a present Cure be reduced to their perfect soundnâ—sse that so our wildernesse may be like Eden and our Desart as the Garden of the Lord that our wast places may be comforted and all our sad and drooping hearts may bee filled with ioy and gladnesse with thanksgiuing and the voyce of melodie that you and I and all the people of the Land in the period and perclose of this your great Assembly may be sent away vnto our tents and habitations glad and merry in heart for all the goodnes that the Lord hath shewed vnto Dauid and Salomon to our King our Church our State to Israel we his people by this your happy and much desired meeting and let all that loue our Dauid our Salomon or our Israel say Amen Your Honours in all humility seruice and respect WILLIAM PRYNNE A BRIEFE SVRVAY AND CENSVRE OF Maister COVZENS his Couzening DEVOTIONS IT hath alwayes beene the beaten rode and method of all Heretiques and seducing Spirits in all the ages of the Church to Dulcerate their Venomus Harsh and bitter Potions with Lushious and sweete Ingreedients Nemo venenum temperat felle hellâ—boro sed conditis pulmentis bene saporatis saith Tertullian Heretiques and false Teachers are alwayes cunning Apothecaries they neuer temper their Poysons with Gall or Colloquint but with the best and pleasantest Conserues their venome lurkes in Honie Potions that so men may swallow it downe with greater greedinesse and lesse suspition Viperium obducto potamus melle venenum Heresies and false Doctrines yea all euill things whatsoeuer as they are of an Odious so likewise are they of a Timorous and Bashfull disposition they dare not walke Vnmasked especially in the brightest Orbe and Hemisphere of the Gospel-sunne for feare of present discovery whence they alway claspe and twine themselues at first with knowne and approued Trueths which serue as Sauce or Baites to draw them downe and cloathe themselues in the Amiable dresse and Rich attire or at least wise Christen themselues
seruants of God and holy Persons which the vniuersall Church of Christ and not our people onely were best affected too and that they are now like the Angells of God in Heauen Now many of these Saints recorded in his Calender were neuer Canonized but at Rome others of them were notorious wicked men and some of them were neuer found in rerum natura witnesse Saint Agnes Saint Vincent Saint Valentine Saint Dauid Saint Cedde Saint Benedict the Famous the Father and Founder of our Monkes and Friers Saint Richard of Chichester Saint Alphage of Canterbury Saint George the famous Saint Dunstane of Canterbury Saint Austin the Monke Saint Boniface of Mentz Saint Swithine of Winchester Saint Margaret of Antioch Saint Anne Saint Giles Saint Lambert Saint Denis of France Saint Edward Saint Audry St. Leonard Saint Martyn Saint Bruce St. Machutea Saint Hugh Saint Edmond Saint Katherine Saint Nicholas and Saint Syluester Now all these if our Author may be credited are holy and heauenly Saints and are now like the Angels of God in Heauen though some of them were neuer yet in being others of them were professed Papists and neuer Saincted but at Rome I confesse indeed that these names with sundry others are recorded and preserued in our Calenders not that we repute them all for Saints or holy men they are the expresse words of Praeces Priuatae Printed by William Seeres by Queene Elizabeths approbation 1573. out of which these new Deuotions are pretended to be collected or that if they were the most holy persons of all other we deeme them worthy of any diuine worship or honour but that they may be as notes of some certaine things and fixed seasons the knowledge of which is very beneficiall and the ignorance of which would be very praeiudiciall to the people Our Church enrolles or rather reserues their names within her Calender not to Canonize them for Saints but to dedesigne and point out times therefore our Author who doth record them in his Calender onely for this reason that they were holy and heauenly Saints and the blessed seruants of God who are now like the Angels of God in heauen must needes be guilty of Canonizing Popish Saints both in his Doctrine and his practise too From the Canonizing of Saints we passe to the Solemnization of Mariages And heere our Author informes vs That there are some certaine seasons wherein Marriages are not solemnized to wit from Aduent Sunday vntill eight dayes after the Epiphany from Septuagesima Sunday vntill eight dayes after Easter from Rogation Sunday vntill Trinity Sunday which is full fiue Moneths in a yeare And why I pray are not Marriages to bee solemnized in these times Forsooth because some of these being times of solemne Fasting and Abstinence some of holy Festiuity and Ioy both are fit to bee spent in such Sacred exercises without other Auocations And whence had our Author these prohibited times of Marriage from our owne or from the Church of Rome If from our Church I must confesse ingeniously that though our Spirituall Courts for their owne priuate lucre permit not men to Marry at certaine seasons of the yeare vnlesse they first procure a Licens from them for which oft times they pay full deere an abuse and grieuance which would be searcht into and quite remoued yet there is no Clause no Article nor Canon either in our Common Prayer Booke our Church Kalender our Articles Homelies our Booke of Canons or our Statutes to my knowledge that prohibits Marriages at any time much lesse in the fore-recited seasons Sure I am the Scriptures confine not Marriage which is honourable in the sight of all men to any times or seasons of the yeere but giues men this libertie at any season especially in Spring time when as mens lusts are most impetuous and predominant rather to Marry then to burne Why then should we bee intangled in a yoake of bondage when as the Scriptures leaues vs free to Marry when we please so as wee alwayes Marry in the Lord If Marriages bee lawfull at any season why then should men be put to such a needlesse trouble and expence as to procure a Licens for a lawfull thing If it be not lawfull at some seasons either by the Law of God or Man which Lawes I neuer yet could see nor heare of how then can a Licens from a Spirituall Court dispence or make that lawfull which is vnlawfull of itselfe The trueth is this our Church prohibites Marriages at no seasons whatsoeuer so as they are Religiously and duely solemnized much lesse doeth She restraine the vse of them at Festiuall Holy and Ioyfull time as our Author doeth absurdly reason because as Marriage is a holy Ordinance of God and so fit for holy Times so likewise it is a Festiuall and Ioyfull thing and so most seasonable and suitable for Festiuall and Ioyfull times and Seasons as the Scriptures and dayly practise of all Christians testifie who deferre their Marriages for the most part till such times as these If then the Church of England knowes no times especially no Festiuall nor Ioyfull times wherein the solemnization of Marriages is prohibited Whence then had our Author these nonlicet seasons Truely from the very Councell of Trent Sessio 23. Decretum De Reformatione Matrimonij cap. 10. From Breuiarium Romanum Pij 5. Clementis Octaui at the beginning or from Laurance Kellams Manuall of Prayers a little after his Kalender who both informe vs out of the Councell of Trent vnder this Title When Marriages may not bee solemnized That the solemnizing of Marriages is forbidden from the first Sunday of Aduent vntill Twelfe day and from the beginning of Lent vntill Low Sunday or eight dayes after Easter all other dayes they may bee solemnized Loe here your prohibition of Marriages at certaine limited seasons proceedes originally from the Councell of Trent and from no other Diuine or Humane Authoritie that euer I could finde and from hence our Author questionlesse did Transcribe it Onely in this he exceedes this Councell and the recited Popish Authors that he prohibites Marriages from Rogation Sunday to Trinity Sunday adding a reason with all to backe and iustifie the restraint of Marriages in these seasons when as the Trent Councell and other Papists are not yet so reasonable as to yeeld a reason of any such restraint nor so vnreasonable as to proceede so farre in this restraint by one three weekes as our Author doeth But of this enough if not to much I come now vnto the Quire which our Author seemes to make more holy then the body or any other part or parcell of the Church For when hee hath prescribed vs a short Eiaculation or Meditation At our entrance into the Church out of the fift Psalme transcribed out of Popish Authors hee then enioynes vs another Contemplatory Eiaculation out of the eightie foure Psalme When wee are come into the Quire together with another out