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
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
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
A BRIEFE SVRVAY AND CENSVRE OF Mr COZENS His Couzening Deuotions Prouing both the forme and matter of Mr Cozens his Booke of Priuate Deuotions or the Houres of Prayer lately publâ—shed to be meerely Popish to differ from the priuate Prayers Authorized by Queene Elizabeth 1560. to bâ— transcribed out of Popish Authors with which they are here paralelled and to be scandalous and preiudiciall to our Church and aduantagious onely to the Church of Rome By William Prynne Gent. Hospitij Lincolniensis MAT. 7.15 16. Beware of false Prophets which come to you in Sheepes clothing but inwardly they are rauening Wolues Ye shall know them by their fruits 2 COR. 11.14 15. For Satan himselfe is transformed into an Angell of light Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousnesse whose end shall be according to their workes Printed at London 1628. To the Right Honourable the Knights Citizens and Burgesses of the Commons house of Parliament now assembled RIght honorable thrice worthy aâ—d true Christian Senators your pious zâ—ale and zealous pietie in questioning some Popish and Arminian Bookes which haue beene lately published and I would I could not say authorized and patronized by some spurious and Romanized if not Apostalized Sonnes and Pastors of our Church to the inquietation of oâ—r State the hâ—zzard of our Church the propagation of Popâ—ry and Arminianisme the beâ—râ—ying of the truth the encouragement of our Enemies and the inexpiable blemish of our orthodox and Apostolicall Religion hath as at first inuited me to pen so now emboldened mee to pâ—blish and dedicate this BRIEFE SVRVAY and Censure of Masteâ— Cozens his cozening Deuotions to your Honours if not to animate helpe or further yet at least to ease you in the Anatomie and cleare Discouery of that virulent and popish poyson which is couched in the veines and cloaked vnder the Coule and Saint-like habit of those new Deuotions which now expect nay neede your doome and censure As it fares with potent States and ample Cities that they can no sooner want an enemie abroad but presently they finde and feele some foes at home so hath it of late befell our Church who hauing secured her selfe against the feare of foraigne Enemies by those sundry victories and glorious Trophiâ—s which her Tyndall her Fox her Iewell her Rainolds her Whitakers her Fulke her Perkins her Abbot her Whites her Willet her Morton her Vsher and her other learned Woâ—thies haue oft-times gained ouer Romes Master-Champions and greatest Goliahs who proclaime vs Victors by their long continued silence is now endangered and almost surprised by Couzning and Domesticke foes who in fighting for her doe but warre against her her foraigne peace hath bred her warres and iarres at home and raisd a Troian Horse within her bowels which is like to set her all on fire at vnawares vnlesse some showers of soueraigne Iustice quench her flames Now blessed be the God of heauen who hath infused this Christian prouidence and zealous care into your pious hearts to single out these wilie and friend-seeming enemies of our Church before you haue seized on those rauenous and oppressing Wolues which prey vpon our State What Authority and right a Parliament hath to deale in Ecclesiasticall affaires to patronize Religion to vindicate plead its cause and to arraigne conuent and censure such who violate the setled and receiued Doctrines of our Church let Christ Iesus testifie who informes his Apostles and Saints that they should be brought not onely before Councels and Synogouges but likewise before Kings and Rulers that is before secular Magistrats not for temporall and State affaires onely but for his name sake and for bearing witnesse to his truth and Gospell Whereby hee admits that temporall Magistrates may intermeddle with Religion if occasion serue Whence it was that not onely Iohn the Euangelist and other Christians in the Primatiue Church were conuented before temporall Magistrates for matters of Religion but likewise St. Paul himselfe was by the very Iewes themselues accused before Faelix Festus and Agrippa for his very preaching and Doctrine before whom he pleads his cause and at last appeales to Caesars iudgement seate euen in these particulars of Religion which he would not haue done had not Princes and secular Magistrates a Iurisdiction and Prerogatiue as well in Church as State affaires Not to trouble you with the petition of Mr. Iohn Witcliffe to the Parliament in the time of Richard the 2. for the Reformation of the Clergie for the weeding out of many false and the establishment of sundry Orthodox pointâ— of Doctrine in our Church his seuerall posiâ—ions That the Parliament or temporall Lords might lawfully examine and discusse the State the disorders and corruptions of the Church That they might lawfully and deseruedly yea that they were bound in conscience vpon the discouery of the Errors and corruptions of the Church depriue her of all her Tithes and temporall endowments till she were reformed And that any Ecclesiasticall person yea the Pope of Rome himselfe might be lawfully accused censured and corrected by Lay men do sufficiently confirme your Parliamentary praerogatiue in matters of Religion Not to recite the opinions and Resolutions of two reuerend and learned Praelates of our Church Iewell and Bilson who both acknowledge that Ecclâ—siasticall or Church affaires and matters of Religion both may and haue been alwayes debated determined and setled in Parliament as well in former as in latter ages Our Common prayer-booke our Articles and our Homilies in which the body of our Religion doth subsist which are all established and setled in our Church by Act of Parliament together with Articuli super Clerum 1. E. 2.36 E. 3. c. 8.1 R. 2. c. 13.15.2 H. 4. c. 25.4 H. 4. c. 17.2 H. 5. c. 7.26 H. 8. c. 1.2.27 H. 8. c. 15.28 H. 8. c. 10.31 H. 8. c. 9.14.32 H. 8. c. 15.26.33 H. 8. c. 31.32.34 35. H. 8. c. 1.35 H. 8. c. 5.1 Ed. 6. c. 1.2 2. 3. Ed. 6. c. 1.19.20.21.23.3 4. Ed. 6. c. 10.11.12.5 6. Ed. 6. c. 1.3.12.1 2. Phil. and Mary c. 8.1 Eliz. c. 1.2.5 Eliz. c. â— 28.27 Eliz. c. 2.39 Eliz. c. 8.1 Iac. c. 4.11.12.3 Iac. c. 1.4.5.7 Iac. c. 8. and sundry other Statutes both in the times of Popery when as Clergy men had the greatst iurisdiction and command and since for the establishing and setling of Religion the ordering of Ecclesiasticall persons and affaires and the suppression of haeresies and haeretiques doe abundantly testifie that the Parliament hath an ancient genuine iust and lawfull praerogatiue to establish true Religion in our Church to abolish and supprâ—sse all false all new and counterfeit Doctrines whatsoeuer and to question and censure all such persons who shall by word or writing oppugne the setled and receiued Articles and Doctrines of our Church what euer some ignorant or
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
here recited but onely the Church of Rome Therefore it is certaine that our Author affirmes the Church of Rome to be the True and Ancient Mother Church and that her Canons Ceremonies Precepts Canonicall Howers and Sacraments are duely and Religiously to bee obserued by vs. The sequell cannot bee denied because the Author doth presse these Canonicall Howers Precepts Ceremonies and Sacraments vpon vs from the Authoritie and practise of the Church in which they alwayes haue bene and yet are in vse The Minor is already euident because no Church by its owne Authoritie alone without a relation to the Policie of State doeth vrge any set Fasting dayes nor yet enioynes Canonicall Howers or Auricular Confession to a Priest nor allowes of seuen Sacraments as I shall prooue more largely in its place but onely the Church of Rome whose secret Factor questionlesse our Author was Therefore our Author is vndoubtedly guiltie of this first Popish Tenent For the second that the visible Church of Christ yea the very Church of Rome can neuer Erre in matters of Faith and Doctrine is vnfalliblie collected from this ensuing passage in his Preface That wee might bee sure to speake in the Grane and Pious language of Christs Church which hath euer more beene guided by the Spirit of God and the holy Ghost From which I argue thus That CHVRCH which is euermore guided by the Spirit of God and the holy Ghost can neuer Erre in matters of Faith this all Protestants and Papists testifie But the Church of Christ saith our Author speaking of that particular Church out of which these scattered Deuotions were collected which is no other but the Church of Rome is euermore guided by the Spirit of God and the holy Ghost and that in matters of Faith and Doctrine according to the Tenent of the Papists who affirme that the Pope the Church and Generall Councells cannot Erre because they are alwayes guided by the Spirit of God and the holy Ghost And contrary to the expresse Doctrine and Tenent of all Protestant Diuines who affirme that any visible Church or Generall Councells yea that the Church and Pope of Rome may Erre because they are not all euermore guided by the Spirit of God with which the 19. and 21. Articles of our Church concurre Therefore the Church of Christ to wit particular Churches or Generall Councells which are the representatiue Church in our Authors iudgement cannot Erre in matters of Faith and Doctrine which is a Branded Error Now marke what good vse our Antagonist makes of this Conclusion euen the same that the Pope Church of Rome doe to Countenance and Iustifie all those Erronious and Popish Ceremonies Trumperies and Positions which are couched and set abroach in his Deuotions and to make them passe for currant Trueth because these Deuotions are nothing else but the approoued and accustomed Deuotions of the Ancient Church of Christ videsicet the Church of Rome which was euermore guided by the Spirit of God and the holy Ghost and not the Deuotions of priuate ghosts and spirits as hee there stiles them which are subiect vnto Error Therefore there can bee no hurt no Error no False nor Popish Doctrine couched in them So that hee doeth not onely iustifie and approoue but likewise apply this Popish Position in a Subdolous and Popish manner euen to iustifie the vnerrabilitie of these his Deuotions and in them the infallibilitie of the Church of Rome from whose weedie Garden this Garland of Deuotions hath beene gathered Come we now vnto his third Position collected from these seuerall passages The fasting dayes of the Church Or dayes of speciall Abstinence and Deuotion The holy dayes of Lent The Ember weekes at the foure seasons The three Rogation dayes The Eues and Vigils before some thirteene Holy dayes It hath beene also an Ancient Custome to fast all the Frydayes in the yeare except those that fall within the 12 dayes of Christmas To this ende speaking of Septuagesima Sunday and the Lent Fast there was a godly Ordinance in the Ancient Church made by the Councell of Anxerre more then a thousand yeares since that in the ende of the Epiphany there should be certaine daies appointed such as this and the two Sundayes following are Wherein to prepare the people for their solemne Fasting and Penance to giue them warning of their Lent before hand that when it came it might bee the more strictly and religiously obserued And afterwards through the variety of Fasting in diuers places it came to passe that these three Sundayes were made to be the beginnings of the Lent-Fast Some extending their humiliation to a larger time then Ordinary and others excepting from it those dayes of the Weeke whereupon many Christians had either no custome or no leaue to fast All agreeing in this that whether we begin at Septuagesima or any of the Sundayes following the Lent-Fast is duly to be kept at one solemne time of the yeare and Religiously to bee continued vnto the great Feast of Easter By the Ancient Lawes and Customes of the Church of Christ we still obserue an yearely solemne time of fasting and prayer which we call our Lent-Fast The Lent Fast which wee now keepe is and euer hath beene an Apostolicall Constitution It is no humane Inuention as they call it but it comes from Diuine Authoritie that we Fast our Forty Dayes in Lent The last weeke of Lent is an holy weeke and Christians haue vsed to call it The holy and great weeke or the passion weeke and more solemnly to obserue it then any of the rest before c. This is the reason why all the Wednesdayes of the yeare haue bin heeretofore and why the Frydaies and Saturdayes of euery weeke besides are now continued and made common dayes of Abstinence and Prayer From the words and scope of all which passages the Author doth palpably and infallibly teach That the Lent-Fast is an Apostolical Constitution comming from Diuine Authority which binds vs accordingly to obserue it And that Ember weekes Rogation dayes together with Wednesdayes Frydayes Saturdayes and the last weeke of Lent especially and some certaine Holy-day Eues are to be kept with Deuotion and Abstinence Not in any Politicall respect as prescribed and enioyned by the State for Politique endes As the increase of Cattell the maintaining of Ships and Marriners and the incouragement of Fishermen in which respect our Church doth principally obserue these dayes not as Fasting dayes or dayes of Deuotion to be spent in Prayer and Fasting but rather yea chiefly as Fish-dayes for the aduancement of Fishing and sparing of young Cattle not as dayes enioyned by the Churches but designed by the States Authority As our Homely of Fasting Part. 2. 2 Ed 6. cap. 19. 5. Ed 6. cap. 3. 5. Eliz cap 5. 27. Eliz. cap. 11. 29. Eliz cap. 5. The Kings Maiesties Proclamations for the obseruing of Lent and most of our Protestant Diuines affirme but as
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
of Reuel the fourth When as wee fall downe to Worship and Adore before the presence of God Now what doeth this intimate or implie vnto vs but that the Quire is farre holier then any other parcell of the Church a meere superstitious absurd and Popish opinion which I will not stand for to refute By all these twentie seuerall Fundamentall and Circumstantiall points of Popery which are secretly wouen and interlaced with these pious Deuotions which were in trueth Transcribed out of Popish Primers Chatechismes and Prayer Bookes it is as euident as the Sunne at Noone-day that the very Subiect matter of these Deuotions is meerely Popish which was my fift and chiefest proofe to euidence and cleare my first Conclusion which I will here shut vp with this short Syllogisme That Booke whose Frontispiece Title Frame and Method Stile and Phrases yea and Subiect matter too is altogether Popish must needes be meerely Popish both in Forme and Matter But the Frontispiece Title Frame and Method Stile and Phrases yea and the Subiect matter too of this Booke of Priuate Deuotions is altogether Popish Therefore this Booke of Priuate Deuotions must needes bee meerely Popish both in Forme and Matter Which was my first and now makes ready way and passage to my second Conclusion To wit That the Authors end in publishing this Booke of Deuotions was nothing else but to introduce and vsher Popery into our Church at least to Grace and Countenance it This second Assertion is infalliblie euidenced and confirmed by the former For what designe or end can any especially one who pretends himselfe a Protestant haue in publishing any Treatise whose Forme and Matter is meerely Popish but onely the propagating or at least the countenancing and aduancing of Popery and Romish Superstition Now I haue already prooued both the Forme and Matter of these Priuate Deuotions to bee altogether Popish by sundry pregnant euidences Therefore the Authors aime and purpose in publishing them could bee no other but to propagate Popery and secretly to Vsher it by degrees into our Church at least to giue it some Grace and Countenance now among vs. Besides all this If wee consider that these Deuotions are consarcinated and patched vp of Popish Reliques and Fragments raked out of the very Dung-hill of Popish Psalters Primers Chatechismes and Prayer bookes as I haue already in part and shall anon more fully demonstrate though the Author and Printer doe pretend the contrary how can wee but coniecture nay infalliblie conclude that the Aduancement and Introduction of Popery and Munkish Deuotions was the true and vtmost end of contriuing collecting and publishing these Deuotions Againe if wee diâ—igently obserue how these Deuotions are framed onely for the vse of the Monasticall and Cloistered Male and Female Orders of the Church of Rome that they are altogether fitted for the dayly exercise and practise of those English Iesuitesses a new inuented Order Friers Munkes and Nunnes which lurke among vs or else are mued vp in Forraine Cells and Cloisters of Impietie Or for the behoofe the furtherance and encouragement of those vnprofessed Roman Proâ—eâ—tes and Conuerts who swarme so thicke of late in euery corner and buy vp these Deuotions thicke and threefold as I am informed on the couer of which they stampe an I H S. as they doe on all their Popish Primers Breuiaries and Prayer Bookes in token that this Booke is meerely Popish and seruing onely for their vse the first of which are wholy tied and deuoted by their Orders and the latter onely aduised as occasion and leasure serues to the vse and practise of Canonicall Howers and times of Priuate Deuotion How can we but surmise that the chiefe and Primary end of these Deuotions was onely to reuiue to countenance and set vp Munkery and to aduauce and further the Cloistered and superstitious Dâ—uotions of Regular and Canonicall persons which our Church hath long since quite exploded and cast out as Menstruous and polluted reliques of the Romish Whore If wee accumulate and adde to this that these Deuotions can neuer square nor suite with Protestants nor any wayes promote their priuate Prayers or Deuotions we need not doubt nor stager at this Conclusion that these Deuotions were meerely published for Romes aduantage and for the aduancement and furtherance of Her cause and faction For I would willingly learne but thus much from the Author or any of his Patriots or Abbetters what vse there is of these Deuotions or Howers of Prayer in our Church or State If they are suited and squared for the practise and dayly vse of any who are religiously giuen as the Preface to them doth surmise I would know what kind of persons those should be who should be tyed and confined to the deuout the ancient and orderly exercise of these Howerly Deuotions If any then they must be either Canonicall and Regular persons who haue entred into Popish Orders whom our Church hath long since spued out as crapulous and noysome humours or else they are Secular and vnprofâ—â—sed persons not tainted with the Monasticall and vnholy Orders of the Church of Rome which are the onely members which our Church or State acknowledge If the latter of these for the first we vtterly disclaime then they must be either Clergie men or Laicks and Secular persons If Clergie men then either those that haue Cures or those that want them If those that haue Cures then either conscionable and painefull Residents who readily feede their Flockes with care and conscience and Preach vnto them once a Sunday at least as the Canons of our Church enioyne them though many deeme this clause to strict and therefore make no conscience to obserue it or else vnconscionable lazy Wolfe-feeding Soule-murthering Nonresidents the Epidemicall and fatall plague and sicknes of our Church who labour onely to purchase and procure and then to fleece staruc but not to feede their Flocks If the former of the two Alas our Author and most of his Abettors who thinke one Sermon in a Month enough or to too much doe doome all these for branded Puritans because they are so diligent and frequent in their Preaching and thefore there is little hope of working them to these Canonicall Howers which the Horologe and Clocke of Rome hath measured out vnlesse our Author can charme their consciences with some Magicke spells or cause some higher Powers to silence and close vp their mouthes or to Cloister Mue and shut them vp in some close and loathsome Prison Cell or Dungeon because they Preach too much and draw too many vnto God or speake to plaine and bluntly against the sinnes the vices and corruptions of the times for else their Consciences Studies and Pious execution of their function either will or cannot brooke the restraint and curbe of these Canonicall Howers and Priuate Deuotions which would interrupt their publike Imployments and withdraw them from their Popular and publike Ministrie If the latter of
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
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