continue and preserue the authoritie of the Ancient Lawes and old Godly CANONS of the Church which were made and set foorth for this purpose that men before they set themselues to Pray might know what to say and not Pray what and how and when they list Secondly to let the World vnderstand that they who giue out and accuse vs here in ENGLAND to haue set vp a new Church and a new Faith to haue abandoned all the Ancient formes of Pietie and Deuotion and to haue taken away all the Religious exercises and Prayers of our Forefathers and to haue despised all the old Ceremonies of Christs Catholique Church by which the Obiecters and our Author onely meane the Church of Rome which the Iesuites and Papists stile and tearme the Ancient and Catholique Church of Christ doe but betray their owne infirmitie and will not vnderstand vs what wee are Thirdly that they who are this way already Religiously giuen I pray marke the Emphasis of the words and whom earnest leâ—s and impediments doe often hinder from being partakers of the Publique might haue here a dayly and deuout order of priuate Prayer wherein to exercise themselues and to spend some Howers of the day at least as the old godly Christians were wont to doe in Gods holy Worship and Seruice c Lastly that those who perhaps are coldly this way yet affected that is such as are not yet affected towards Poperie might by others example bee stirred vp to the like Heauenly duetie of performing their dayly and Christian to wit their Popish Deuotions By all which reasons and passages to which I might haue added his discourse of the Ancient and accustomed times of Prayer in generall tending to the selfe-same purpose our Author doeth expressely testifie that the end of publishing these Deuotions was but to Introduce and Vsher the old Religious Ceremonies Canons Lawes Sacraments Prayers Canonicall Howers and Deuotions of our Superstitious and Popish Fore-fathers and the Church of Rome into our Church and to aduance the Catholique cause and Roman Faith among vs to whose obedience he labours now as other Cassandrian Moderators haue of late to reduce and reconcile vs once againe Since therefore you finde him guiltie of this Conclusion by his owne Confession I will not trouble you with further proofe I come nowe vnto my third Conclusion That the Author endeauours to make Queene Elizabeth of euer blessed memory the Patronesse of this his Poperie and to harbour it vnder her Protection This is most cleare and euident First from the Title Secondly from the Preface of the Booke For the first of these our Author entitles this Booke of his A collection of Priuate Deuotions in the Practise of the Ancient Church called the Howers of Prayer as they were after this manner published by Authoritie of Queene Elizabeth 1560. saith the first and second but as they were much after this manner published by Authority of Queene Elizabeth 1560. saith the third Impression taken out of holy Scriptures the Ancient Fathers and the Diuine Seruice of our owne Church In which hee affirmes these two things First that these priuate Deuotions and Howers of Prayer are no new Deuotions of his owne composing but onely a reuiuall or new Impression of those priuate Prayers and Deuotions as were formerly published by Queene Elizabeth in the yeare 1560. and so did most men take them to bee at first till they had better sifted and examined them Secondly that the mater of these Deuotions were published by the approbation of Queene Elizabeth or at leastwise warranted by her Authority therefore there can bee no Popery or poysonous Doctrines couched in them and all that loue the name and memory of that blessed Queene should buy and approue them A glorious and bewitching Title or Prologue I confesse but yet a dangerous and insnaring Booke Of which I may truely say Tituli habent remedia pyxides venena the Title is wholesome but the Booke it selfe is poyson Our Author no doubt had learnt this lesson long agoe Nulla aconita bibuntur fictilibus that poyson must alwayes be administred in golden Challices else none will quaffe and drinke it downe and therefore he puts a golden Front and outside euen the sacred Diadem and Authority of that vnparalell'd and renowned Queene whose royall Duggs gaue life and growth to that most Orthodoxe Ancient Holy Sincere Religion which hitherto we haue and I hope we alwayes shall enioy in despite of all Domesticke Romish Vipers who harbour in our bowells and labour for to gnaw them out in an imperceptible smooth and friendly manner that so these poysonous Pills and Romish druggs which are inuolued in the Booke it selfe might bee more greedily confidently and securely swallowed downe But yet all this vntempered dawbing hath not so skind nor cloacked the Boyles and dangerous Vlcers of these Romanized Deuotions but that some searching and iealous Chyrurgions who giue no credit to glorious Titles haue at length discouered their dangerous and infectious plague-soares which are onely vizarded and palliated not clothed nor warmed with the sacred Robes of that Royall Queene whose authorized Prayers haue no affinitie with these Spurious and Bastard Deuotions as the Premises doe and the subsequent conclusion shall at large declare The second passage which would pinn these Popish Deuotions on Queene Elizabeths sleeue is this which followes in the Praeface A part of which Ancient pietie are these dayly Deuotions and Prayers that hereafter follow Prayers which after the same manner and diuision of Howers as here they are hauing heretofore beene published among vs by high and sacred Authoritie for which he quotes in the Margent the Horary set foorth with the Queenes Authoritie 1560. and reuewed 1573. Imprinted with Priuiledge at London by William Seers are now also renewed and more fully set foorth againe Which passage doeth but backe and second what the Title Page had formerly auerred both of them iumping in this scandalous and vnworthy Act to make the Memory Name and Royall Authoritie of that Neuer-dying and Religious Queene the Sanctuary and Patronesse of all those seeds and heads of Popery which are Scattered Sowen and Diuulged in these dangerous and Romish Deuotions and so to Vsher in Popery vnder her Sacred colours and Protection who was the chiefest instrument to purge and thrust it out Now what an Audacious Impudent Odious Wicked and Treacherous Villany and Plot is this and how worthy of the sharpest and seuerest punishment that Law or Iustice can inflict for an English-man a Protestant at least in shew and reputation yea a Minister and Pastor of our Church who if wee may beleeue the Printer is as ready to ingage his credit and his life in the defence of the stablished Faith of the present Church of England and in opposition of Popery and Romish superstition as any other to make not onely the very Raigne and Life but euen the Sacred
and matter Lastly they are discrepant in all those points of Popery which are broached and couched in these late Deuotions there being no prints nor footesteps of them in these ancient Prayers but onely in the mentioning of the first the third the sixt the ninth Hower and the Câ—mpline which slipped into the first Edition through forgery â—r ouersight and were afterwards exploded in the â—ubsequent â—mpressions Therefore these new Deuotions and Hâ—wers of Prayer are â—arre different from the priuate Prayers Authorized by Queene Elizabeth in all these respects What penalty then and censure is our Author worthy of who by this Title and Preface would make the World beleeue they were either altogether or almost Paralells in forme in matter end and all respects of purpose to conceale aduance diffuse and vâ—nt his Popery and to delude mescate and insâ—are men with it For the second that these new Deuotions are not warranted by nor yet extraâ—ted from these priuate prayers of Queene Elizabeth nor from our Common Prayer Booke it is cleare and euident by the former differences There is not in these priuate Prayers nor in our Common Prayer Booke any such trash as his seuerall Prologues and Prefaces as the first part of his Booke which is not paged or as his Prayer for the Dead his Prayer to God for the Mediation of Angels and all the fore-râ—cited Popish passages doe containe there is nothing in all these priuate Prayers to iustifie or approoue either the Method Forme or Matter of these new Deuotions as the premises dâ—e suâ—ficiently euidâ—nce Thâ—refore this second Conclusion likewise must be granted For the third and maine Proposition That both the Forme and Matter of these Deuotions and Howers of Prayer are taken and Transcribed out of Popish Authors Primers Breuiaries Chatechismes and Horaries though the Author in his Title page and Preface and the supposed Printer in his Epistle to the Reader aâ—firme That they were but the Howers and priuate Prayers published by the Authoritie of Queene Elizabeth now renewed and more fully set out againe as they were after this manner published heretofore 1560. and 1573. Collected and taken out of holy Scriptures the Ancient Fathers and the Diuine Seruice of our owne Church and compiled out of sundry warrantable Bookes Whence the Forme and Patterne of these Deuotions hath bene taken to wit from our Ladies Primer the Howers of our Lady the Breuiary of Pius quintus and Clemens the eight and such like Popish Deuotions I haue already suâ—ficiently demonstrated and therefore will not here examine it I will therefore now confine my selfe to the Matter and Substance of these Deuotions which I will now Paralell and Sampler with those Popish Authors Prayer-Bookes Chatechismes Horaries and Deuotions from whence they were extracted To passe by the Crosse and IHS in the Fore-front the Badge and Charaâ—ter of the Romish Whore which is stamped on the Frontispiece and Couer of â—esuiticall and Popish Prayer and pocket Bookes I will begin my Paralell with the Title Papists HOras de Neustra Sennora Printed at Paris 1556. Horae beatissimae Virginis Mariae secundum vsum SaruÌ„ which I haue seene and which you shall finde cited in Mr. Rogers his Articles pag 124. Our Ladyes Primer and Breuiarium Pij quinti Clemens the 8. haue the forme the vse and practise of these Howers not the Title The Fasting dayes iâ— all the yeare In all the Church these Fasting dayes are obserued All the Lent except Sunday The Ember dayes which are the Wednesday Friday and Saturday next after Saint Lucies day after the first Sunday in Lent after Whitsonday and after the exaltation of the holy Crosse. The Eues of Christmas of Whitsonday of the Assumption of our Lady of all Saints of most of the Apostles Saint Iohn Baptist and Saint Laurence Besides this it is the custome in England to fast all Fridayes except within the twelue dayes and Easter weeke also other three Eues of our Lady to wit of the Purification the Natiuitie and Conception The Annunciation Eue is not Fasted if it fal on Easter weeke Saint Marks day not falling in Easter weeke and the three Rogation dayes that is Monday Tewsday and Wenesday we abstaine from flesh at least Of the time of Marriage so Kellam Or Of the time wherein Matrimoâ—y mâ—y not be solemâ—ized so the Councell of Treâ—t and the Breuiâ—rie oâ— Pius 5. and Clem. 8. and Bellarmine The solemnizing of Marriages is forbidden from the first Sunday of Aduent vntill after Twelfeday and from the beginning of Lent vntill Low Sunday all other dayes they may be solemnized The Apostles Creed 1 I beleeue in God the Father Almighty maker of heauen and earth 2 And in Iesus Christ his onely Sonne our Lord. 3 Who was conceiued by the holy Ghost borne of the Virgine Mary 4 Suffered vnder Pontius Pilate was crucified dead and buried 5 He descended into hel the third day hee rose againe from the dead 6 He ascended into heauen sitteth on the right hand of God the Father almighty 7 From thence hee shall come to iudge the quicke and the dead 8 I beleeue in the holy Ghost 9 The holy Catholike Church the Communion of Saints 10 The forgiuenesse of sinnes 11 The Resurrection of the flesh 12 And the Life euerlasting The Lords Prayer Our Father which art in Heauen 1 Hallowed be thy name 2 Thy kingdome come 3 Thy will bee done on earth as it is in Heauen 4 Giue vs this day our dayly bread 5 And for giue vs our trespasses as wee forgiue them that trespasse against vs. 6 And lead vs not into temptation 7 But deliuer vs from euiâ—â— The two Pecepts of Charitie 1 Thou shalt loue the Lord thâ— God with all thy heart with all thy soule and with all thy minde 2 Thou shalt loue thy neighbor as thy selfe which is more sâ—â—tâ—ble to the Scripture then the other The Precepts of the Church 1 To celebrate the appointed Feast dayes of the Church in abstaining from seruile workes 2 Reuerently to heare the sacred Oâ—lice of the Masse on the Holy dayes 3 To fast the Lent the foure Imber tides and the Euâ—s according to the custome of the Church and the Friday and Saturday to abstaine from flesh 4 To confesse thy sinnes to a Priest allowed to receiue the holy Eucharist or blessed Sacrament at the least at Easter as some or about Easter as others render it and to doe these things at the least once in the yeere which some of them diuide into two seuerall Precepts 5 Not to solemnize Marriage on the dayes forbidden by the Church as some Or to pay Tithes as others doe record it Loe here a Concordance in number if not in matter The Sacraments or 7. Sacraments of the holy Catholique Church Baptisme Confirmation the Eucharist Penance Extreame Vnction Order and Matrimony These Sacrameâ—ts are all great and so euery one of them
supercilious Clergie men who can be content to merge and drowne themselues in secular Offices and Imployments in lay and State Affaires against the resolution of sundry famous Councels which prohibit it do mutter and obiect against it What right or calling Laickes haue to write of matters of Religion I haue fully discussed in a former Treatise only let me adde to this to anticipate the enuious and malignant Cauils of some peeuish Diuines who would monopolize Diuinity to themselues alone that Laicks euen in the Primitiue Church haue not only conuerted whole Nations vnto God witnesse the Indians conuerted by Erumentius and the Iberians and Bulgarians reduced and brought home to God from Paganisme by two Christian woman a thing well worthy obseruation but likewise written of points and matters of Diuinity with publike approbation Not to record those 16. ancient lay writers in the primatiue Church recorded by me in another place St. Augustine himselfe informes vs in expresse termes That hee pennd and published sundry bookes and Treatises of Diuinitie which are yet extant whiles he was a Lay-man not entred into Orders To passe by Vincentius Victor a young Laicke who wrought three seuerall Treatises of Diuinity which S. Augustine answered together with whole Catalogues of moderne lay-Authors which I might enumerate I shall ground and rest my selfe with that one famous example of Origen who did not onely compile many Commentaries on the Scriptures and sundry other Treatises of Diuinity being yet a Lay-man for which hee was honoured and respected farre and neere of all the learned and godly Bishops of his age who were glad to learne Diuinity from him but did likewise dispute and expound the Scriptures in open Church vnto the people being yet not called to the Ministrie at the earnest suite and intreaty of the Palestine Bishops For which fact of his when he was blamed and censured by one Demetrius a pragmaticall Clergie man as it seemes as being an vnheard of practise and praesident that Lay-men should teach in the Church in the presence of Bishops Alexander then Bishop of Ierusalem and Theoctystus Bishop of Caesarea wrought thus vnto Demetrius in defence of this fact of Origen that he had reported a manifest vntruth when as there might be found such Lay-men as had taught the people in open Assemblies when as there were present learned men that could profit the people and more ouer holy Bishops at that time also exhorting them to preach for example sake at Laranda Euelpis was thus requested by Neon at Iconium Paulinuâ— was thus requested by Celsus at Synada Theodorus was thus requested by Atticus who were no Clergie men but godly brethren It is like also say they that this was practised in other places So that by all these pregnant proofes and testimonies it is cleerely euident that not onely your Honors being but Lay-men may proceed iudicially but I my selfe being but a Laicke may goe on ministerially to suruay and censure these Cozening and Popish Deuotions as farre forth as they vary from the Scriptures and the established doctrines of our Church Go on therefore you Christian Heroes and valiant worthies of the Lord to vindicate the cauâ—e and Doctrines of our Church against those Cozening treacherous and rebellious Sons if Sons of hers who haue betrayed her with a kisse and wounded her with one hand whiles they seemingly imbrace her with the other and the God of heauen shall be with you And hâ—ue you not cause enough yea is it not now high time to execute your power and display your zealâ— in the cause and quarell of our Church doe not her goared sides her bleeding scarrs and festered sores now need may craue your helpe and cure since there is no balme in Gilead at least no good Phisitian there to suppell and bind vp her wounds Since shee hath few Pâ—iests or Praelateâ— for to pitty her fewer to succour her in her present dangers Alas whâ—re are the learned reuerend humble stout and zealous Praelates where are the Ecclesiasticall or High-commission Courts where is the Conuocation or assembly of the Prophets that either do or dare applyâ— a salue or plaister to her homebred maladies or auenge her of those treacherous corrupt and Cozening watchmen who haue smitten her to the heart and almost betrayed her to her Roman enemies What Bishops Consistory what Conuocation-house or High-Commission Court haue lately questioned censured suspended or degraded a Mountague a Cozens a Iackson or a Manwering a Papist or Arminian a Nonresident or carelesse Pastor who neuer feeds his flocke a iouiall or good fellow Minister whose Tobacco-pipe is his Psalter and his Canne his Text or a rayling and inueying Shemie whose sermoâ—s are but bitter prophane and poysonous Saâ—yrs against the practicall power and forwardest Professors of Religion whom he reuiles and scoffes at vnder the name of Puritâ—ns or holy Brethren a phrase which the holy Ghost doth ofâ— times vse What Popish or Arminian bookes what Iâ—suiticall Treatises or Romish prayer-bookes Portuaâ—ses and Mannuals which haue beene lately scattered and printed here among vs in great abundance haue been of late anticipated prohibited or suppressed by them though it be their proper Office to forestall and crush them in the shell Nay shall I speake the truth vnto your Honors which I beseech you to lay neer your hearts or else farewell Religion what Popish and Arminian bookes haue not beene vented yea countenancedâ— authorized and borne out of late against all opâ—positions whatsoeuer by some who say they are and I would to God they were the Fathers of our Church and Pillars of our Faith haue not M. Mountagues two Popish and Arminian Bookes though questioned thâ—ice in Parliament beene licenced and approued at the fiâ—st by some I say not by such who had then Authority though since they haue had theiâ— Interregnum and since not onely not quaestioned nor inhibited sale but euen patronized iustified and protected by force and sinister practises against all aduerse powers Was not the way and passâ—ge to the pâ—esse blockt vp at first against all such whose zeale to piety to the publicke weale and safety of our Church had caused them to tâ—kâ— vp pen and paper armes against his Popish and Arminian Doctrinâ—s and hâ—ue not all their Orthodox â—nd pious workes which past the Presse by stealâ—h or otheâ—wise bâ—ene questioned and prohibited since the vnhappy breach of the lâ—st Parliâ—mentary Asseâ—bly though they were tainted or accused of no Heresie Scisme False doctrine or Sedition Was not reuerend Bishop Carltons booke though backed with the ioynt Attestation of that learned Praelate Dr. Dauenat Bishop of Sarum Dr. Ward Dr. Goad Dr. Bel-Canquell our selected Dort Diuines togâ—ther with Dr. Succliffes booke Mr. Rouse his booke Mr. Burtons booke Mr. Yates his booke Mr. Wottons booke Dr. Goads Paralell Doctor Featlies Paralell â—o omit my owne poore Treatise of Perseuerance which
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
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
To suffer-iniuries with patience 6 To forgâ—ue offences and wrongs 7 To pray for others The corporall workes of Mercy 1 To feed the Hungry and to giue drinke to the Thirstie 2 To clothe the Naked 3 To harbour the stranger and needy 4 To visit the Sicke 5 To Minister to Prisoners and Captiues 6 To bury the Dead The eight Beatitudes 1 Blessed are the poore in Spirit for tâ—eirs is the kingdome of Heauen 2 Blessed are thâ—â— that Mourne for they shall receiue comfort 3 Blessed are the Meeke for they shall receiue the inheritaâ—ce of the Earth 4 Blessed are they that hâ—nger and thirst after righteousnesse for they shall bee satisfied 5 Blessed are the mercifull for they shall obtaine mercy 6 Blessed are the pure in heart for they shall see God 7 Blessed are the peace mâ—kers for they shall be called the children of God 8 Blessed are they that suffer for righteousnesse sake for theirs is the Kingdome of Heauen Seuen deadly sinnes as the first or seuen deadly sins as they are commonly so called as the last Impressions renders it 1 Pride 2 Couetousnesse 3 Luxury 4 Enuie 5 Gluttonie 6 Anger 7 Sloth The contrary virtues 1 Humility 2 Liberalitie 3 Chastitie 4 Gentlenesse 5 Temperance 6 Patieâ—ce 7 Deuout and earnâ—st seruing of God Quatuor Nouissima or the foure last things that befall any man Death Iudgement Hell or Heauen Loe thus farre you haue an exact and perfect Paralell of our Authors writings with the Papists which suite and claspe like twinnes who deriue their birth and pedigree from the selfe-same wombe I confesse that the matter of them especially of the Creed the Lords Prayer and the eight Beatitudes are contained in the Scriptures and in our Common Prayer Booke but take both forme and matter together and those other particulars which are here paraleld and you shall neuer finde them but in Popish writers Sure I am you shall neuer meete with these or any of them in the priuate Prayers Printed by Queene Elizabeths Authoritie nor in our Common Prayer Booke in that manner forme and method as they are here registred by our Author The remainder of whose workes I come now to Paralel Not to spend time or paper to Paralell and Sampler his seuerall Aduertisements Prefaces and Discourses Concerning Mattens the Diuisions Vse Antiquitie and practise of Canonicall Howers or Prayer as the first the third the sixt the ninth Hower the Morning Euening or Compline or the like which were stolen and Transcribed verbatim out of Bellarmine Azorius and the Rhemish Testament who produce the selfe-same Scriptures Fathers Authorities and Quotations for the Authoritie Diuision Iustification and practise of Canonicall Howers as any iudicious Reader who will but take the painâ—s for to compare them may at first discerne I shall onely pitch vpon these ensuing passages which if they are not Popish in themselues yet they are wholy Transcribed out of Popish Authors Mr. Couzens At our vprising pag. 14. IN the Name of the Father and of the Sonne and of the holy Ghost Amen Blessed bee the Holy and vndiuided Trinitie now and for euermore At our going abroad pag. 16. Shew me thy wayes O Lord and teach me thy pathes At our entrance into the Church pag 17 and part 2. As for mee I will goe into thy house O Lord in the multitude of thy mercies and in thy feare will I worship thee in thy hâ—ly Temple Preparatorie Prayers to all the howers that follow page 40. God be in my head and vnderstanding God bee in my eyes and in my seeing God be in my mouth and in my speaking God be in my heart and in my thinking God be at my end and my departing Amen Veni Creator c. pag. 91. Are Paralells The Benediction pag. 174. God the Father blesse me God the Sonne defend mee God the holy Ghost preâ—erue mâ— now and foreuer Amen When we enter into our Bed Pag. 176. In the name of our Lord Iesus Christ who was cruciâ—iâ—d vpâ—â— the Crosse and layd vpâ—n his graue fâ—r mee I lay 〈◊〉 downe to restâ— hee blesse me kâ—â—pe me and saue me raiâ—e me vp againe and bring me at last to life eternall Amen Papists When thou risest in the Morning say IN the Name of the Father and of the Sonne and of the holy Ghost Amen Blessed be the Holy and vndiuided Trinitie now and euer c. In going foorth of thy house say Shew mee thy wayes O Lord and teach mee thy pathes Entring into the Church O Lord in the multitude of thy mercies I will enter into thy house I will adore at thy holy Temple and will Confesse vnto thy Name A blessing to bee vsed at the beginning of Prayer God bee in my head and in my being God bee in my minde and vnderstanding God be in mine eyes and in my seeing God bee in my mouth and in my speaking God bee in my heart and in my thinking Amen Venâ— Creator c. The Conclusion God the Father blesse me Iesus Christ defend me and the vertue of the of the Holy Ghost illuminate and sanctifie me this night and euermore Amen A Prayer as thou entrest into thy bed In the name the the Lord Iesu Christ that was crucified for me I goe into my beâ— let him bâ—â—sse me gouerne me and defend me and bring me into life euerlasting Amen I will not compare nor Paralell our Authors Aduertiâ—ements concerning Lent and Septuagesima Sunday where he aâ—firmes the Lent Fast to be a Diuine and Apostolicall Institution which is transcribed out of Popish Authors because I haue mentioned and compared them with these Authors heretofore I will therefore passe to his Praâ—ers before the receiuing of the Sacrament Papists When thou doest bow thy selfe before the Altar thou shalt say these verses All the eâ—rth doeth worship thee O Lord c. COmmand that the Prayers and Sacrifice which wee now offer vp vnto thee may bee brought vp into thy presence by the Ministrie of thy holy Angel which may haue a better construction then our Authors Receiuing say with the Priest thrice Lord I am not worthy thou shouldest enter into my house but onely speake the word and my Soule shall be healed Mr. Couzens When wee are prostrate before the Altar part 2. pag. 4. Thou art worthy O Lord c. which is meerely Popish both for phrase for time and place COmmaund that the Prayers and Suppliâ—ations together with the remembrance of Christs Passion which wee now offer vp vnto thee may by the Ministrie of thy holy Angels bee brought vp into thy Heauenly Tabernacle pag. 10. At the receiuing of the Body pag. 12. Lord I am not worthy that thou shouldest come vnder my â—â—feâ— but speake the word onely and my Soule shall be healed adding with the Priest c. That which our Author Prefaceth concerning Ember weekes page 55.56 to omit his Laudes taken out of our Ladies
especially in men of highest place which the Licensing Publishing and Countenancing of these Priuate Deuotions and some other writings now in question haue produced to the shame and scandall of our Church and Prelates who ought for to suppresse them Secondly as they are thus scandalous so likewise are they preiudiciall to our Church and aduantagious onely to the Church of Rome Preiudiciall to our owne Church First in breeding feares and iealousies in the hearts of many that Popery is now creeping in and getting ground among vs Secondly in causing many to wâ—uer anâ— stâ—gger in Reâ—igion like young Hercules in his Biuiâ—m not knowing what â—â—â—igion for to chuse since they see thâ—se Popish Bookes diuulged by Authority and no Authoriâ—â—d answere giuen them Thirdly in giuing those Priests and Iesuites which now swarme among vs who make their Prisons but their socurer Lodgings walking abroad at pleasure to seduce his Maiesties Loyall Subieâ—â—s as a late and lamentable experience of a seduced and now distracted Gentlewoman can sufficiently testifie a mystery that would bee striftly pried into occasion and great aduantage to spoyle and rob vs of many members of our Church and to detaine them Captiues in the snares of Satan whereas else they might be rescued and regained Fourthly in putting Armes and Weapons into our Enemies hands to beate and foyle if not to conquer vs who in their latter Writings against vs and Disputations with vs haue had no other Arguments to oppugne vs with but our owne Popish Writers As they are thus preiudiciall to our owne so likewise are they aduantagious to the Church of Rome in these subsequent respects First in giuing her good hopes and incouragements that we are now falling backe to her former obedience which makes her the more industrious for to winne vs. Secondly in incouraging and animating those Priests and Iesuits that lurke among vs to seduce more confidently and boldly Thirdly in confirming our poore seduced Brethren in their Romish Superstitions and Deuotions whiles they behold them seconded backed and approoued by these Authorized and approued Writings Fourthly in administring strong almost impregnable Arguments to all seducing Priests Popish Factors to inuegle peruert and seduce the weeke the feeble and vnstable members of our Church yea and the stronger to and to winne them vnto Romes Allegiance with whom they contend and argue thus What meane you now to continue Protestants and to disaffect our ancient Mother Church and Catholike Religion any longer Do you not see how your own Church is now ashamed of her Tenents and that shee now approues and sticâ—es to our Doctrines Doth not Master Mountague expressely testifie in his Authorized and vncontrouled Writings which no man can haue leaue or libertie to oppose That the Church of England disclaimes all absolute irrespectiue Praedestination as a desperate Doctrine That none are elected but from the fore-sight of their Faith and from a disproportion in the obiect it selfe That man hath free will to resist the inward offer of Gods operatiue Grace That men may fall totally and finally from the state of Grace That the Church of Rome doth still remaine the Church and Spouse of Christ That shee is and euer was a true Church euer since she was a Church That shee holdeth the Foundation and embraceth Communion with the Ancient and vndoubted Church of Christ and hath not erred in matters of Faith That Iustification consists not onely in forgiuenesse of sinnes but partly in it and partly in sanctifying graces infused by which graces we are iustified That our Workes are meritorious ex Condigno That there are Euangelicall Counsells or Works of Supererogation That there is no difference between vs and the Papists about the Reall Presence That the manner of Christs presence is inutterable and that we make no matter of Consubstantiation or Transubstantiation That Images may be lawfully set vp in Churches That they may serue for Religious imployments and be worshipped with any worship saue Patria That there 〈◊〉 an operatiue virtue and power in the signe of the Crosse. That there is no great impietie in praying to Saints to pray for vs and that we may inuocate those Angels that are our Guardians That a man cannot bee sure of Saluation That the Turke and Pope are Antichrist but rather the Turke then the Pope That there was a Limbus Patrum That Doctrinall Traditions both for Faith and manners may be allowed and that they are equall to the holy Scriptures Are not all these our Assertions directly iustified and defended in his Writings with many more and doe not the greater part of your Bishops iustifie and approue these Books of his Doe they not protect his person and his Writings and suppresse the Workes of all such persons as write against them with great anxiety and care when as they haue not for these sundry yeares so much as once suppressed or questioned any of our Bookes which haue bene here published among you in great abundance euen in despight of Parliament which represent your State and not your Church which is included in your Bishops breasts who will most of them maintaine and iustifie his Bookes and Doâ—trines to the deaâ—h though the Parliament hath often questioned them And if all this be not sufficient haue they not since approued and Licenced a Booke of Priuate Deuotions or Howers of Prayer which we Catholiâ—es admire and buy vp apace graced not onely with the Licence but likewise with the annexed and speciall Approbation of the right Reuerend Father the Lord Bishop of London Wherein our Crosse our Canonicall Howers and so our holy Friars Monkes and Nuns who are onely tyed to the strict obseruance of them Our Canonization of and Canonized Saints Our prohibited times of Marriage nay more then this The Antiquitie Authoritie and holy Lawes and Canons of our Church Our Pictures of God the Sonne and God the holy Ghost Our worshipping of Saints and Images Our Churches Precepts Our 7. Sacraments Our Veniall sinnes Our Apostolicall and Diuine Institution of Lent and Fasting-dayes Our Auricular Confession to a Priest Our Priestes our Altars our Penance our Odoration of the Host and Corporall Presence our Mediation of Angels Our praying for the Dead With a number of such like particulars transcribed Verbatim out of our Primers Breuiaries Horaries Catechismes and Prayer Bookes after whose formes and modell they are exactly framed are directly broached iustified and approued Doe not you see plainely by these how they directly yeeld to vs almost in euery point of our Religion Vnlesse it be in point of our Popes Supremacy which they dare not breach as yet for feare of incurring his Maiesties displeasure â—who cannot brooke an equall or superiour in his owne Dominion or for danger of the Lawes which make this Doctrine high Treason at the least When as we haue neuer yeelded one foote or Inch to them Why then should you be auerse and obstinate any longer since your graue
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
Licenced them and he that published them haue the greater sinne the more palpable and apparent guilt What was it not enough for the Author to print or to disperse them couertly but that he must grow so Impudent and Audacious as to procure a publike Licence and speciall Approbation for them that so hee might vent and publish his Popery to the World Cum Priuilegio to giue the greater and more publike scandall and offence the deeper wound and blow to our Religion and our Church the more irrecouerable aduantage and notorious tryumph to the Church of Rome the more dangerous downefall to our Religion and that these his Popish Deuotions might stand as an vnanswerable authorized and approued record against vs vnto all Posteritie Certainly the Authors impudencie in seeking and his treachery in purchasing this publike and notorious Approbation for his Booke that so it might doe the greater hurt and giue a more fatall and pernicious blow and brand to our Religion is so far from extenuating that it doth infinitely aggrauate and increase his guilt Authoritie added vnto euill things detracts not from their euill but intends it more this Approbation therefore will not salue but fester and inlarge his sore But were these Popish Deuotions Licenced in good earnest Why then was not the Approbation annexed to the written Copy as it ought to bee but to a meere loose Paper which was neuer ioyned with the Copy Why doth the Printer report abroad that the Bishop of London neuer read the Booke and that he carried him nothing but a bare white Paper with a Message from the Bishop of Winchester that now is to Licence these Deuotions to which he set his hand and wrote his Approbation when as he neuer had perused nor seene the Booke it selfe Either the Printer therefore is a lying Knaue as most report him to be or else the Bishop of London neuer read and so neuer could approue this Booke But admit the Printer whose dishonestie is reported to be such that he will Print any thing whatsoeuer for his priuat gaine hath mis-reported the cariage of this Licence and that the BB. of London read the Book as is most probable because his Aprobation shews as much yet I would willingly learne thus much whether this Printed Coppy differs not from the written one which was allowed by his Lordship or whether there is not some Popery inserted in the Printed which was either wholly razed out or else omitted in the written Coppy For mine owne part I cannot but suspect that most of the Popery that is broached and couched in this booke was foysted in at the Presse without my Lord of Londons priuitie and the more iealous am I of this because the Printer had his written Coppy but by peecemeale sheete by sheete and not compleate together because the written Copy was taken from the Printer as he Printed it by the Author against the vsuall course and because there were sundry leaues reprinted and altered at the Presse by the Authors bare direction who hath likewise lately made some alterations in our Common Prayer Booke by what Authoritie I knowe not So that it is most probable that our Author hath exceeded and abused not followed his Authoritie which makes his crime the greater So that this first excuse and Plea doth onely aggrauate not lessen or abate his faulte Our Authors second excuse is this That these Priuate Deuotions of his were compiled for the priuate vse of a well-disposed friend without any meaning to make the same publike to the World though a certaine number of them by leaue and warrant of the Ordinary were printed at the charge of the Party for whose onely vse the same was collected to saue the labour and trouble of writing Coppies to be sparingly communicated to some few freinds they are the very words of the Author in his Epistle to the Reader in the last Edition which is but shrowded vnder the Printers name when as in truth it is the Authors owne as the Printer hath in part confessed These Deuotions therefore being Printed but for the benefit of some priuate friends without any intennt to make them publique may seeme to mittigate if not excuse the Authors guilt To this I answere First that this vnder-hand printing and spreading of these Deuotions among some priuate friends is a violent and strong presumption that the Author was conscious to himselfe that they were fraught with Popish trash If they were the priuate prayers published by the Authority of Queene Eâ—izabeth as his Title page and Preface doe surmise or if they were orthodox or fit to further and encrease Deuotion why should hee thus conceale them from the world and imprison them in the hands and closets of some few priuat friends since Truth desires to be publick seekes no corners for to hide her self If they were Popish and corrupt why then were they printed and disperced sparingly among some priuate friends or why were they Penned and collected why were they printed or disperced at all Secondly this close and secret scattering of these Popish Deuotions is ten times more dangerous and infectious then the open publishing of them to the world at first because it findes the least opposition and so perhaps seduceth many before it be discouered As a concealed enemie or fire in a close obscure building which is not obuious vnto all mens sight are most pernitious and ineuitable so Popish Pamphlets which passe from hand to hand and are scattered vp and downe in priuate are most seducing and infectious because they passe without discouerie and controle whereas they would quickly be descried and so either answered or suppressed before they could intrap infect or poyson any were they but obuious vnto all mens view and censure at the first so that our Authors vnder-hand communicating of his Popery doth aggrauate his fault and make his dealings more suspitious c because they shunne and flie the light as all euill workes and workers doe Thirdly I would demand what priuate friend that was for whose vse these priuate Deuotions were compiled who would bee at so much cost and charge as to print such Popish trash as this Was this priuate friend a Papist or a Protestant If a Papist as I dare presume it was then questionlesse these Deuotions which were composed for the benefit and vse of Papists must needes be Popish If a Protestant then doubtlesse it was such a one whom our Author would perswade to become a Romane Proselite yea to enter into Popish Orders to which these houres of Prayer onely suite else hee would neuer haue taken so much paines to compose these Canonicall and Popish Deuotions for his priuate vse which Protestants doe disclaime It were well therefore if this our Authors friend were enquired after that so we might know his Religion by his friend which is in part discouered by his booke Thirdly I answere that this is but a meere forged and false pretence