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
and learned Prelates and these your learned and approued Writers haue assented and thus yeelded to vs What are you more wise and learned then they Or doe you thinke that they would euer proue so false and treacherous as to suffer these our Popish Doctrines to bee taught and published and so backed by Authoritie that none can haue so much as leaue to giue any answere or reply vnto them yea that all Answerers to them are presently suppressed at the Presse as one to these Deuotions was of late and both Authors Printers and Publishers of them tormenten and prosecuted in the High Commission Court vnlesse they know and were perswaded in their Consciences that your Church were in the wrong at first and that wee onely haue the trueth and are the onely true and Catholique Church out of which there is no Saluation By which arguments and reasonings which cannot bee controled these wily men-hunters haue ensnared and peruerted diuers yea some that were conuerâ—â—d from them heretofore to their great aduantage and our losse and shame Lastly they giue aduantage to the Church of Rome in this respect that their Priests and Iesuites when as they haue had nothing to reply vnto our learned Writers and Disputants that was worthy answere haue euen blanked and silenced them with these Pâ—pish Authorities and writings which haue beene published and broached among vs now of late by Licence and Authoritie which they know not how to shift or answere but by laying blame vpon the Authors and the Licencers a beggerly and poore euasion whence they proclaime their Trophies and their Triumphes ouer vs and returne with troopes of Conquered and seduced captiues Thus doe they scourge vs with our owne rods and Conquer vs onely by our selues whereas else wee were Impregnable So that I may well conclude that these Deuotions and Howers of Prayer are scandalous and preiudiciall to our owne and aduantagious onely to the Church of Rome which was my last Conclusion Hauing thus runne through and proued these 8. Conclusions or Articles of exception against these Priuate Deuotions or Howers of Prayer which I propounded in the beginning of this Suruay by which I haue sufficiently euidenced those dangerous Points of Poperie and Prophannesse which are couched in them the pernicious consequences effects and fruits which haue issued from them together with the Authors ill intent in publishing them especially in such ambiguous and wauering times as these I will now descend to answere those Apologies and Plees which the Author or any of his Abettors may chance to make either to iustifie or extenuate this capitall and transcendent Crime of his which the burning of his Bookes can hardly expiate that so I may leaue him without all excuse The first Excuse or Iustification that may bee pleaded for him is this That these Deuotions of his were published not onely by the bare Licence of George Lord Bishop of London but euen by his speciall and extraordinary Approbation Febr. 22. 1626. Imprinted on the backe side of the Title Page in these words I haue read ouer this Booke which for the increase of Priuate Deuotions I doe thinke may well be Printed and therefore doe giue Licence for the same Geor London Therefore there is no Popery in them or if there there be yet this extraordinary Approbation of the Ordinarie who hath power by the State to Licence Bookes doth excuse the Author and the Printer to To this I answere first that the Author is an happy man and highly in his Lordships fauour that he could procure his Licence for the Publishing and Printing of these his Popish Deuotions in this Age of ours when as few Orthodox or pious Authors can finde such grace and fauour at his or others hands For my owne part I haue heard of diuers who haue tendred Bookes of late to Licence to which there could bee no exceptions taken and yet they had repulse without any cause assigned Some of them haue beene reiected for the Authors name alone and others for their pious matter as a Reuerend Doctor of this Citie was not long ago put from Preaching at Pauls Crosse by reason of his Seasonable and right pious Text Not to speake of others I my selfe can testifie that I haue tendred sundry Treatises of mine owne to Licence as one against Health-drinking and this very Suruay and Censure of Mr. Cozens his Deuotions among others to which there was no iust exceptions taken but that they were mine or that they opposed the errors sins and common euills of the Times which it seemes are like to passe without controule and for this they were reiected yea I had one Treatise of late denyed Licence which else had passed readily to the Presse but that they knew at last it was my hand and that alone was cause enough to purchase a Non-licet though God knowes I neuer yet neither shall I hereafter by my good will published any thing but what all Othodoxe Diuines and godly Christians haue approued as Orthodox seasonable and necessarie for the present times I wonder therefore since so few Bookes especially good Bookes in defence of truth and opposition of sin can haue the happines to finde any publik approbation for the Presse that these Popish Deuotions together with some other Treatises and Sermons now in question could be so fortunate as to procure not onely Licence but presixed Approbations Certainly there is some mistery or secret in it which would be worth the search and knowledge For if all such Popish Factious and Arminian Bookes which haue beene lately published by Authoritie may passe the Presse with Approbation and Applause If Play-Bookes which are the very Deuils Grammar and the chiefe fomenters and nourishers of all wickednesse and prophannesse whatsoeuer If prophane lasciuious and friuolous Ballades Poems Tales and Iests or bitter and inuectiue Treatises against the practise power profession and Professors of Religion may be readily Authorized without controle as wee see and knowe they art whiles the Workes and Writings of such who oppose themselues against the Doctrinall or Morrall Errors of the Times are smoothered before they come or else suppressed when they come to light Alas what will become of our Religion our Manners our Church and state ere long Surely they will be altogether lost or else endangered they will bee quickely ouergrowne with Heresies Poperie Arminianisme Luxury Riot Excesse of sinne and wickednesse and all prophannesse which I hope the Wise the Vigilant Prudent Zealous and right Christian Senators of our high Court of Parliament will carefully lay to heart whereas if the Presse were shut to the former and open only to these Orthodox latter writings these spreading Heresies Errors sinnes and vices would soone pull in their hornes and neuer dare to shew their heads among vs. Well to passe by this I would faine be satisfied in this Quere Whether these Popish Deuotions were euer Licenced or approued for the Presse If so then he that
all Ages testifie Whence the Fathers in the Primitiue Church who knew that Heresies must bee alwayes crushed in the shell haue beene so iealous ouer springing Heretiques that they haue sifted euery Sentence word and â—yllable of their Writings to the bran and giuen them that interpretation alwaies which was most â—utable and consonant to their Hereticall and pernitious purposes and intents when as thâ—y would haue borne a more faâ—ourable Orthodoxâ— and â—ayrer construction had they beheld them onely with the eyes of Charity and not of Iustice prouidence and discretion too And is not this our Authors practise Doth he noâ— cunningly sow and intermixe his Tares and Drugs of Popery with seeds of Truth and Scriptures doth not he like a Nurse or skilfull Physitian sweeten his Popish Pills and bitter Potions with some sugered and pleasant ingredients and adorne the poysonous and rotten carkas of his Bookâ— with the Saint-like Stile and Title of Deuâ—tion that so his truthes his pietie and glosing Title might draw downe and vent his Romish Errors pylls and poysonous Potions Why then should a-any out of a blinde and â—oolish Charitie extenuate or conceale his treacherous and seducing Practises or quaâ—f off these his poysonous though health-promising Poâ—ions to his owne and others hurt and not diâ—ulge and and lay them open to the view of all men in the amplest manner that so they might auoide and shunne them more Well let other men conâ—iue and wincke at Errors and smooth ouer slight or disregard or else extennute falâ—e or skinne-ouer these Popish passages Doctrines and pernicious practises of our Author whiles they will out of a foolish pitty or delâ—ded Charitie which is the only meanes to spred their poyson and contagion farre and neere and to betray our Church and Truth into our enemies hands without resistance Yet my poore Iudgement and my Conscience tell me that I cannot act a greater or higher part of Loue and Charitie to God to Church to State or to the ouer-credulous and secure soules of men who are apt to swallow all that comes to hand without suspition then to Anatomize and rip vp all those hidden vaines wherein the Romish and soule-slaying poyson of these Deuotions lye and to display them to the World that so men might shunne their venome and Infection for all future times In which I haue gone so euenly betweene the Author and the Trueth that all Circumstances being well considered I hope I haue neither gone to farre in strayning of the Words and meaning of the one nor fell to short but where my ability and leasure could not reach in vindicating the wrong and quarrell of the other which cleares my Innocency and falsifies this Excuse The last excuse which may be made and pleaded for our Author is that which the supposed Printer but in truth the very Author makes That whateuer reproachfull Imputations haue beene cast vpon the Author or his Booke by the maleuolency of some dispositions of the times who make this Booke of his an Apish imitation of Romish Superstition yet he is a faithfull Minister though inferior vnto most a clause which neuer came from any Printers quill who alwayes doe applaud their Authors not depresse them thus and a Member of the Church of England and that he and others who were therewith acquainted before the Printing of the Booke are as ready to ingage their credits and liues in defence of the Faith of the present Church of England by Law established and in opposition of Popery and Romish Superstition as any other therefore the Author and his Worke are guiltlesse To this I answere First that these are but the Printers vaunts and bragges if Titles may bee credited and not the Authors Plea who ought to iustifie and acquit himselfe But admit it be the Avthors proper Plea as in truth it is though the Printer beare the name I answere in the second place that our Author may be to partiall a Iudge in his owne behalfe and therefore he must reâ—erve himselfe to such impartiall Iuges who can iudge more clearely of him then himselfe and that not by hiâ— words alone but by his deedes by which he shall be iudged at the last Wherefore wee must not wholly dote vpon our Authors or the Printers words but sentence or acquit him by his workes Now it is as euident as the Sunne at Noone-tide that these Deuotions of our Author are wholly Popish both in Method Manner Forme and Vse and all concurring circumstances as this Suruay and Censure of them prooues Why then should we ballance or Iudge him by his own or by his Printers smooth and glosing words which are contrary and repugnant to his Workes If Wordes or ample protestations of Sincerity and Loyalty to the Truth and Church might passe for currant Then Heretiques who alwayes giue good words protesting that they are for Christ and for his Church when as yet they war against them vnder these pretences might alwayes scape vnsentenced and vndiscouered and passe for Orthodox zealous and true hearted Christians Hee therefore who professeth himselfe a Christian a Protestant or faithfull member of our Church and would hâ—ue others deeme him so â— must declare himselfe to be such a one not onely by his words but by his fruits and actions which if they contradict his speeches as our Authors doe they are so farre from expiating the guilt that they doe but propalate and discouer the hollownesse and treacherie of his heart and subiect him to the sharper censures It skills not then what Verball protestations our Author or the Printer for him make since these his Howers of Prayer which would vsher Popery into our Church againe with publike approbation vnder the name and Standard of our blessed Elizabeth to baffâ—e and cheate vs of that Orthodox pure and vndoubted Religion which we haue so long and happily enioyed in peace in wealth and all variety of outward blessings and therefore should not now begin to loath and cast it off at last together with his alteration of our Common prayer Booke and putting in of Priests for Ministers his ingrossing of Popish Prayer-Bookes Portuasses and Deuotions for sundry yeeres and his curious and costly binding and stamping of them af-the Popish manner his forwardnesse in suppressing such Parallels and Answers as were written against Master Mountague his bosome freind and brother in euil without any lawfull warrant his causing 280. waxe Tapers to bee lighted in the Cathedrall Church of Durham on Candlemas day last past as I haue heard with the publik bruite and same of most that know him proclaime him an open and professed Papist an industrious Factor and an vndoubted member of the Church of Rome whose good he wholy labours and no true member of our English Church Since therefore our Author hath now nothing left to iustifie or excuse his person or this worke of his which is so derogatory and scandalous to our
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
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