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
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
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
by the name and title of the Orthodoxe and receiued Doctrine of the Church vnder whose Banners they pretend they fight that so they may the more insensibly Insinuate and more strongly and dangerously incorporate themselues into the Hearts and Intralls of vncautelous and ouer-credulous Christians who are insnared by them at vnawares As the long and beaten experience of former ages so the Assiduous practise of some Couzening and seducing Authors in these our present and declining times doe abundantly euidence and confirme this Truth Who because they dare not yet proceed so farre as to shew themselues open and professed Factors for the Church of Rome for feare their plots and aimes should be detected doe therefore vent the Adulterous Drugges and Poysonous Doctrines of the Whore of Rome vnder the vaile and colour of DEVOTION and that in such a Clandestine Subdolus and inchanting manner that they haue euen charmed Authoritie it selfe and lulled Argos quite asleepe Whose vigilant eyes should alwayes so farre wake as to distinguish Poperie from true Deuotion and not to ouer-looke the one whiles they admire and approue the other But though Argos and the MAISTER-WATCHMEN sleepe and close their eyes and eares at once yet it is fit that some should wake and watch against deuout and sheepe-skind Wolues who thinke to prey Cum Priuilegio on the flocke because the Shepheard hath Authorized them for feare lest flocke and Shepheard perish And this hath caused me like that Roman Goose in the sleepe and slumber of the Dogges and Watchmen to clap my wings and stretch my voyce at the couert and tacite approach of those treacherous Mountebanke Couzening and Domestique Gaules who now are scaling of our sacred Capitoll that so some Manlius or other might awake to rout and chase them from our walls and banish them for euer from our Confines The Booke which I haue here pitched vpon is intituled A COLLECTION OF PRIVATE DEVOTIONS OR THE HOVVERS OF PRAYER The Author and Composer of it is rumoured to bee one Maister COVZENS Chaplaine to the Bishop of Winchester that now is Ex vngue leonem You may discouer the Authors qualities and conditions by this his Paw and Handy-worke which smells nay stinkes of Poperie Not to enter vpon any large and punctuall discouery of the absurdities and Errors of these pernitious Deuotions nor yet to trace the Author in his course from page to page I shall resolue the summe of my Exceptions to this worke of his into these ensuing Conclusions First that this Booke of Priuate Deuotions is meerely Popish both in the forme and matter of it Secondly that the Authors end in publishing of it was nothing else but to introduce and Vsher Poperie into our Church at least to grace and countenance it Thirdly that the Author endeauors to make Queene Elizabeth of euer blessed Memorie the Patronesse of this his Poperie and to harber it vnder her Protection Fourthly that the Prayer booke of Queene Elizabeth Printed by William Seeres a 1560. and a 1573. which the Author onely mentions to giue a glosse and colour to his Poperie and to delude the simple and lesse wary by it doeth neither warrant the forme nor matter of these new Deuotions which in trueth were most of them stolen out of Popish Primers Prayer Bookes and Chatechismes and not transcribed out of the Prayer Booke of Queene Eilzabeth Fiftly that there are diuers falsities Popish absurdities and abuses of Scripture in it Sixtly that there are some prophane and dangerous passages inuolued in it Seuenthly that it is fraught with contradictions Eightly that it is scandalous and preiudiciall to our owne and aduantagious onely to the Church of Rome For the first of these That this Booke of Deuotions is meerely Popish it is most cleerely euident First from its Frontispice Secondly from its Title Thirdly from its Frame and Method Fourthly from its Stile and Phrases Fiftly from its Subiect and Matter First it is meerely Popish in regard of the Frontispiece For if you view the Fore-front of these Deuotions you shall finde these three Capitall letters I H S. incircled in a Sunne supported by two Angels with two deuout Nunnes or Women praying to it one of them holding a Crosse in her hand Now what is this but an vndoubted Badge and Character of a Popish and Iesuiticall Booke of an Idolatrous and Romish Deuotion Looke into the Frontispiece of all Iesuits workes you shall finde this stampe and Impresse on them I H S. in the selfe-same forme as here Looke into your Popish Horaries Primers Offices Prayers and Deuotions Loe there a Crosse a I H S. and men praying to them or before them But neuer saw I such a Fore-front in any Orthodoxe English or Out-landish writers Index animi vultus the very Effigies Draught and Portraiture therefore of the Frontispiece proclaimes the Booke it selfe and him that Pen'd it to bee meerely Popish It hath the very Marke and Seale of the Beast vpon its Fore-head therefore it must needes be his But if Pictures which Papists stile their Lay-mens Bookes want tongues to publish our Authors Hieroglyphicall and Implicit Poperie to the World then let the very Title of the Booke and Fore-front testifie what the dumbe and speechlesse Picture cannot vtter Not to picke any quarrell with the word DEVOTIONS with which some men might chance to iarre the variation of it OR THE HOVVERS OF PRAYER in this Church and age of ours is a sufficient euidence that the Booke and Author both are Popish For where shall you euer finde these HOVVERS OF PRAYER mentioned or prescribed at least in the abstract as here but onely in Popish Authors I confesse indeed that there is mention made both in the Scriptures and the Fathers of the third the sixt and the ninth hower that is of Morning Euening and of Noone-day and of Solemne Prayers both publike and priuate at these howers But neuer could I finde as yet where these HOVVERS OF PRAYER were prescribed or distributed after the Roman computation where the antiquitie or vse of them were iustified and defended where the Deuotions of any were confined to these Howers or where mens priuate Deuotions at these limited seasons were euer stiled the HOVVERS OF PRAYER in the abstract but onely in Popish Councells Offices Primers and Authors from whom our Author tooke his Title I confesse indeed that the first Edition of the Booke of Latine Prayers published by Queene Elizabeth in the yeere 1560. quoted by our Author in the second Title page was stiled ORARIVM SEV LIBELLVS PRAECATIONVM not Horarium nor Libellus praecationum seu Orarium in which there is onely a briefe recitall of the first the third and the ninth hower of Prayer farre different from our Authors as I shall shew anon But this very Booke in the second and third Impressions of it in the yeere 1564. and 1573. had no other Title but PRAECES PRIVATAE IN STVDIOSORVM
Sacraments and knowe of no such Canons Lawes and Precepts as are here recorded To these I may adde his first his third his sixt and his ninth Howers of Prayer His Vespers Suffrages and Compleine his Priests and Priests of Gods Church oft repeated and the word Ministers neuer vsed though we affirme the name of Priests to bee an incongruous word not proper to the Ministers of the Gospel His Times wherein Marriages are not Solemnized The two Precepts of Charitie The three Theologicall Virtues Three kindes of good Workes Seuen Gifts and twelue Fruits of the holy Ghost The 7. Spirituall and Corporall workes of Mercy The eight Beatitudes Seuen deadly Sinnes Quatuor nouissima A Prayer when we come into the Quire The seuen Penitentiall Psalmes to bee vsed in times of Penance c. Septuagessima Sunday was but to prepare the people for their solemne Fasting and Penance and to forewarne them of Lent that when it came they might more strictly and Religiously obserue it Christs holy Sacrament his blessed Body and Blood When we are prostrate before the Altar That the remembrance which we now offer vp to thee may by the Ministrie of thy holy Angels be brought into thy Heauenly Tabernacle At the receiuing of the Body Adding with the Priest A deuout manner of preparing our selues to Absolution A thankesgiuing after Absolution compared with the fift Precept of the Church The vertue of Christs blessed Crosse c these seueral Phrases Passages which are seldome or nowhere found but in Popish Authors and beare a tange and smell of Poperie alwayes with them are a strong and pregnant euidence that these Deuotions are patched vp of shreds of Poperie Fiftly the very Subiect matter of this Booke is meerely Popish therefore the Booke it selfe must needes be such If we branch the matter of this Booke into points of Doctrine and substance Of Ceremonie Forme and Circumstance and consider these either absolutely in themselues or Relatiuely with reference to the Authors whence they were taken we shall discouer much hidden and concealed yea some euident and apparant Poperie euen twined and inuolued in it For Doctrinall and Positiue Poperie you haue these seuerall Limbes and Branches couched and by necessary implication affirmed in it which I shall enumerate and muster vp in order as I finde them scattered by the Author 1. That the Church of Rome is the true and Ancient Mother Church and that her holy Canons Lawes Precepts Ceremonies Constitutions Canonicall Howers and Sacraments are duely and Religiously to bee obserued by vs. 2. That the visible Church of Christ yea the very Church of Rome can neuer Erre in matters of Faith 3. That the Lent-fast is an Apostolicall Constitution that it comes from Diuine Authoritie And that we are to obserue and keepe both it and Ember weekes Rogation dayes together with Wednesdayes Fridayes Saturdayes and Holy day Eues with Deuotion and Abstinence not in politicall respects as prescribed and enioyned by the State but by vertue of the precepts and iniunctions of the Church 4. That the Pictures and Images of God the Sonne and God the holy Ghost may be lawfully made 5. That men may worship them in these Images 6. That men may adore the Persons and Images of Saints and Angels though not with that Solemne worship of Latria which is due tâ— God alone 7. That Auricular Confession to a Priest and Absolution from him are necessary 8. That there are seuen Sacrâ—ments of the Church 9. That there are but three kindes of good Workes 10. That there are Sinnes Veniall in their owne Nature 11. That Christ is corporally present in the Sacrament of the Lords Supper 12. That the Sacrament is a reaâ—l Sacrifice and that we are for to adore it 13. That Angeâ—s are our Mediators to present our Prayers and seruices vnto God as well as Christ. 14. That Prayer for the Dead is lawfull 15. That there is a Diuine blessing and efficacy in the bare Crosse of Christ. These fifteene Points of Fundamentall ranke and Doctrinall Poperie are shrowded and cherished vnder the protection and countenance of these Pious Deuotions For the first of these I collect it from the Title page The practise of the Ancient Church called The Howers of Prayer From the Preface to the Booke Those who accuse vs here in England to haue despised all the old Cermonies and cast behind vs the blessed Sacraments of Christs Catholique Church doe but betray their owne infirmities The Fasting dayes of the Church or dayes of speciall Abstinence and Deuotion Whereof Lent Ember weekes some Holy day Eues and all the Fridayes of the yeere except those that fall within the Twelue dayes of Christmas The Precepts of the Church First to obserue the Festiualls and Holy dayes appointed Secondly to keepe the Fasting dayes with Deuotion and Abstinence Thirdly to obserue the Ecclesiasticall customes and Ceremonies established that without frowardnesse or contradiction Fourthly to repaire vnto the publike Seruice of the Church for Mattins and Euening song with other Holy offices at times appointed vnlesse there bee a iust and vnfained cause to the contrary Fiftly to receiue the blessed Sacrament of the Body and Blood of Christ with frequent Deuotion and three times a yeere at least of which times Easter to be alwayes one And for better preparation thereunto as occasion is to disburthen and quit our Consciences of those sinnes that may grieue vs or scruples that may trouble vs to a Learned and discreet Priest and from him to receiue aduice and benefit of Absolution The Sacraments of the Church The principall and truely so called as generally necessary to Saluation are Baptisme and the Lords Supper The other fiue that is to say Confirmation Penitence Orders Matrimonie and Visitation of the Sicke or extreame Vnction though they be sometimes called and haue the name of Sacraments yet haue they not the like nature that the two principall and true Sacraments haue From all these seuerall passages stolen out of Popish Authors and not so much as mentioned in the Prayers of Queene Elizabeth or in our Common Prayer Booke Homellies or Articles I argue thus If there bee no Ancient Church which enioynes the practise of Canonicall Howers and strict obseruation of the recorded Fasting dayes with Abstinence and Deuotion If there bee no Church which admits or allowes of seuen Sacraments or giues such Precepts as are here recited but onely the Church of Rome then it is certaine that the Author affirmes the Church of Rome to be the True and Ancient Mother Church and that her holy Canons Precepts Ceremonies Canonicall Howers and Sacraments are duely and Rerigiously to bee obserued by vs But there is no Ancient Church which enioynes the Practicall obseruation of Canonicall Howers and the strict obseruation of the Recorded Fasting dayes there is no Church which approoues of seuen Sacraments or which giues such Precepts as are
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
Apostolicall Praecepts and Constitutions praescribed and inioyned by the Churches bare Authoritie which opinion both of the Lent-Fast and of these other Fasting-dayes or Fish-dayes rather all Protestant Authors doe disclaime as a meere Popish Assertion And none but professed Papists doe mainteine Wee keepe our Lent and the fore-recited Fasts by vertue of the Statute of 2. and 3 Ed. 6. cap. 19. and by no Ecclesiasticall or Apostolicall constitutions Wee know no expresse Precepts in our Articles Homelies Canons or Common Prayer Booke of our Church that binde vs to obserue these Fasts but onely the fore-recited Statutes which are the Lawes and Precepts of the State not of the Church Therefore our Authors Doctrine in these points of Lent and Fasting Dayes which differ from the expresse words and Preamble of the Statute of 2. and 3. Ed. 6. cap. 19. from the Doctrine of our Homelies and the receiued Tenent of all our Writers agreeing verbatim with the assertion of Iesuites and Popish writers must needes be Popish For the fourth That the Pictures of God the Sonne and God the holy Ghost may be lawfully made it is couertly and necessarily intimated in his first Diuision of such who doe offâ—nd against the second Commandement Offenders against the second Commandement saith he are They that fancie to themselues any likenesse of the Deitie or frame for to make any Image either of God the blessed Trinitie or of God the Father who neuer appeared to the World in a visible shape So that he cleerely admits and intimates in these words that the Images and Pictures of God the Sonne and God the holy Ghost may be safely made because they appeared to the World in a visible shape as hee pretends though God the Father and the blessed Trinitie neuer did His applying then of this reason onely to God the Father and the blessed Trinitie His stopping at the Father without any further mention of the Sonne and holy Ghost together with his ensuing words Those that make any other Image be it of Christ and his Crosse or bee it of his blessed Angels with an intent to worship them Doe fully euidence that hee approoues the making of the Images and Pictures of God the Sonne and God the holy Ghost a meere Popish assertion which the Papists onely doe mainteine and which our owne Homelies and Orthodoxe writers doe expressely condemne as Sinfull and Vnlawfull For the fift Position That God the Sonne and God the holy Ghost may be worshipped in their Images which is necessarily collected from these words Offenders against the second Commandement are They that make any other Images or the likenesse of any thing whatsoeuer be it of Christ and his Crosse or be it of his blessed Angels with an intent to fall downe and worship them They that are worshippers of Idoles or representments of false Gods In which passages our Author onely disclaimes the worshipping of meree Pictures Idoles and false Gods which the Papists likâ—wise doe condemne or the adoration of the bare Pictures of Christ and the holy Ghost intimating that wee may worship them in their Pictures for why else doeth hee allow men for to make them though we may not Adore the Pictures themselues according to the ancient Popish distinction and euasion which our Homelies and the fore-quoted Protestant Authors doe condemne and vtterly reiect as Popish and Erronious For the sixt That the Persons and Images of Saints and Angels may bee worshipped though not with the sâ—lfesame worship wherewith wee Adore God himselfe This is euidently inforced from his Exposiotin on the second Commandement God is to be worshipped with the lowly reuerence of our bodies also This to bee religiously done vnto him This also to be done purely without any such outward and solemne worship to be giuen either to the Person or Image of Saint or Angel or any other creature whatsoeuer which being compared with that which followes Offenders against this Commandement They that are worshippers of Saints Images and out of a false opinion of demeriting the protection of the blessed Virgin or any other Saint of God doe giue a religious Adoration to those vsuall representations that are made of them So that hee doeth here euidently and clearely grant as Maister Mountague also in expresse tearmes doeth That there may bee a religious vse of the Images of Saints and Angels and that wee may Worship and Adore either Saints or Angels at least wise with the Worship of Dulia as the Papists hold though not with that outward and solemne worship marke the Emphasis of the words which is due to God alone For hee onely condemnes the giuing of religious Adoration to the bare Images not to the persons of Saints and Angels which his last words doe seeme clearely to admit and the yeelding not of Religious worship and Adoration but of that outward and solemne Worship onely which is due to God alone which is no more then all the Papists doe acknowledge who appropriate the worship of Latria vnto God alone though they giue that of Dulia and Hyperdulia vnto Angels Saints and Images So that in these Points of Images and Prayer to Saints make the best of them that can be hee goes no further then moderate Papists and not so farre as all Orthodoxe Protestant Authors doe so Frozen are his Zeale and hote Deuotions in these points of Saints and Angels which are meerely Popish For the seuenth That Confession to a Priest and Absolution from him especially before the receiuing of the Sacrament are necessary is euident from his fift Precept of the Church to wit To receiue the Blessed Communion of Christs Body and Blood with frequent Deuotion and three times of the yeere at least whereof Easter to bee one And for better preparation there vnto as occasion is to disburthen and quite our Consciences of those sinnes that may grieue vs or scruples that may trouble vs to a Learned and discreet Priest and from him to receiue aduice and the benefit of Absolution Loe here a pregnant proofe for Auricular Confession wherein there are three things obserueable First that the Confession which our Author speakes of is no arbetrarie or voluntarie but a forced and enioyned Confession and that by the Authoritie and Precept of the Church whereas ours and all other Protestant Churches prescribe it onely by way of aduice and that onely in case of necessitie when as mens Consciences cannot else be quieted Secondly that this Confession must be made not to a Minister of Gods word as our Common Prayer Booke renders it but to a discreete and Learned Priest that is to some Popish Massing Priest or other Thirdly that hee must not lay open his griefe that troubles and disquiets his Conscience as our Communion Booke reades it but hee must disburthen his Conscience of those sinnes that may not that doe grieue him and those scruples that may trouble him Fourthly that
which the Papists taxe them because in its vsuall and accustomed signification it imports nothing else but a certaine punishment taken vpon men for satisfaction of their sinnes to God and so it is a word that derogates from the satisfaction and Passion of Iesus Christ which should cause all Christians to reiect it Thirdly that the Papists make Penance a Sacrament and oft recite it in their writings of purpose to expresse their Shrift and Popish Penance of Whipping Pilgrimage and such like satisfactory mulcts and punishments as they deeme them by it Fourthly that the word Penance in its ordinary and proper vse especially times of Penance doeth import and signifie nothing else but Popish Penance Fiftly that it is the vse and practise of Popish Priests to enioyne their poore deluded Penitents during the times of their Penance to mumble ouer the seuen Penitentiall Psalmes here mentioned by our Author once euery day at least I say let any impartiall Reader but lay all these together and consider how our Author had formerly enioyned Shrift or Auricular Confession of our sinnes vnto a Priest before the receiuing of the Sacrament and then hee cannot but from hence conclude a plaine and euident approbation and publishing of Popish Penance which all Protestant Churches doe abhorre as exceeding derogatory to the death of Christ. But passing from these Doctrinall and Fundamentall I come now to those other Ceremonious and Circumstantiall points of Popery that are directly Broached and Patronized in these new Deuotions which are foure in number First that Canonicall Howers are of Ancient and Laudable vse and that they are diligently to be obserued euen of priuate Christians Secondly that the canonized Saints of Rome are true and holy Saints and ought so to be esteemed of vs. Thirdly that there are some seasons of the yeere wherein Mariages may not be solemnized Fourthly that the Quire is more Holy then the rest of the Church For the first of these the very title of the Deuotions viz. The Howers of Prayer the many proofes and quotations out of the Scriptures and Fathers to iustifie the antiquitie vse and practise of them which are transcribed out of Bellarmine Azorius and the Rhemists The Prefaces which our Author makes to all these Howers together with the scope and drift of the whole Booke which is onely to confine and limit mens Deuotions to these Canonicall Howers doe abudantly and infalibly testifie and confirme this Popish assertion in the proofe of which Azorius Bellarmine and the Rhemists take such paines That Canonicall Howers euen after the late Popish diuision are of ancient and laudable vse and that they are diligently to be obserued euen of priuate Christians which is more then either Bellarmine Azorius the Rhemists Vaux or any Iesuite or Popish Monke or Priest affirmes who expressely teach That none are bound to obserue Canonicall Howers but such Religious persons who haue entred into holy Orders but especially Monkes and Nunnes and such whose Deuotions are not interrupted by necessary Study and imployments For the Antiquitie of these Canonicall Howers after the Romish computation to wit Mattens the Prime the third the sixt the ninth Hower Vespers and the Compline to which our Author addes Bed time as we lie downe to sleepe or the last Hower of the night some would deriue it from the Primitiue Church so Bellarmine and Azorius and for proofe of this they quote Clemens Romanus Constit. Apostol lib. 8. cap. 34.40 And of this opinion Maister Couzens seemes to bee who much relies vpon the same Authoritie which is alwayes placed in the fore-front But loe the vanitie of the Papists and the impudency and treacherie of Maister Couzens who build the Antiquitie of their Canonicall Howers vpon such a sandy foundation vpon such a counterfeite and fictitious Author as this Clemens who is bored and branded by many Papists and all Protestant writers of any iudgement for a meere counterfeite composed by some vaine and illiterate Monkes of puny times Others attribute the inuention of them to Saint Hierome others to Dauid and Daniell but all these speake onely of the third the sixt and ninth Hower As for the first Hower Bellarmine himselfe confesseth that it was not inuented till Cassianus his time and that the Compline was neuer mentioned by any Author before Saint Benedict who inserts it in his 16. Rule Pope Pelagius the second was the first that enioyned Priests and Religi-persons to obserue these Howers of Prayer which afterwards the Councell of Aquisgraue vnder Lewes the first Anno. 816. cap. 131. The Councell of Basil vnder Eugenius the fourth Session 21. The Synod of Moguntium vnder Rabanus cap. 16. The Prouinciall Councell of Senona or Seine 1528. Decreta Morum cap. 18.19 The Prouinciall Councell of Colen 1536. part 2. cap. 6.7 8. part 3. cap. 5. The Prouinciall Councell of Trier 1549. commanded Canonicall and Religious persons to obserue these Howers but neuer were any Papists so absurd as to inioyne any persons out of Popish Orders to obserue them What Protestants haue thought of these Canonicall Howers Let Bellarmine himselfe testifie who produceth Witcliffe Luther Illyricus Brentius the Confession of Wittenberge Tilemannus and Hesbusius expressely condemning them To these let mee adde the Harmonie of Confessions Sect. 15. Confessio Zanchij cap. 25. Caluin Instit. lib. 3. cap. 20. Sect. 29.30 Melancthon Musculus Martyr Aretius Loci Communes De precatione Locus Docter Fulke Rhemish Testament on Luke 18. Sect. 1. Actes 3. Sect. 1. cap 10. Sect. 3. Gal. 4. Sect. 6. Maister Perkins his Cases of Conscience lib. 2. Quest. 3. Sect. 4. Who all reiect these Canonicall Howers as Popish Vaine and Superstitious trash neither is there any Protestant Church or Author to my knowledge that euer did approoue them either in Doctrine or in Practise True it is that our owne and other Protestant Churches haue bounded out some set times and Howers for publike Prayers and Deuotions that so men might with more conuenience meete together for Gods publike worship and seruice But yet these times and meetings are farre different from these Canonical howers For first they are but Twice a day at most to wit Morning Euening Secondly they are not confined to the compasse of an Hower not to any set limits of time which may not bee exceeded Thirdly the Forme the Method yea and the matter of their Deuotions differ Fourthly there is some varietie and change of Prayers Chapters and Psalmes in the one but there is an identitie of matter and prayers in the other which may not bee altered Fiftly this is publike and common to all persons whatsoeuer the other priuate and proper onely to Religious and Canonicall persons Sixtly these times of publike Prayers and meetings are onely for conueniencie these Canonicall Howers are prescribed as matters of necessitie and as a part of Gods Worship and Seruice Seuenthly these Canonicall Howers cannot be altered
nor changed our set times of Prayer and publike meetings may being some times sooner some times later as occasion serues For priuate Deuotions of priuate men our Church leaues euery man to his free libertie to Pray and Read at what Howers and Times he please Euenings and Mornings are the seasons both of publike and priuate prayer which She commends not the first the third the sixt the ninth Howers which She neuer yet prescribed vnto any since her reformation Since therefore our Church as the Rhemists themselues expressely testifie and all reformed Churches in Forraine parts together with the fore-quoted Authors haue vtterly reiected these Canonicall Howers I wonder much how our Author dares to impose or presse them on vs now What did he dreame wee would all turne cloistered Monkes and mued Nunnes or Ancorites and bruitish Hermites that wee would all take Popish Orders once againe or that wee would voluntarily chant and mumble ouer his Deuotions euery day An harder taske then Papists doe enioyne their strictest Orders Or would he haue vs to renounce all Secular imployments and Gods publike Ordinances and wholy to deuote our selues to priuate Prayer and so make vs all turne Seperatists vnder pretence of priuate Deuotion If so then there were some cause and colour to confine both vs and our Deuotions to these Canonicall Howers But if hee hath no such aime as this then let his Howers and Deuotions goe as needlesse and superfluous Romish trash that are fit for nothing but the Cloisters or the Dung-hill since no Church but Rome did euer owne them and since our owne and all Protestant Churches haue discarded them as superstitious as the Rhemists truely doe affirme If any obiect that these Canonicall houres were approued and Authorized by Queene Elizabeth in that Orarium or booke of Priuate Prayers Printed by William Seeres 1560. published by the Queenes Authoritie and therefore the Church of England doth approue of them which is all that our Author can pleade in the defence of these his Howers of Prayer To this I answer First that there was indeed some short mention made in the foresaid booke of the first third sixt and ninth howre and of Mattens Euening song and Compline But yet that Booke was neuer intituled the Howers of Prayer as these Deuotions are nether is there any one word spoken or Scripture or Author quoted in it to approue and iustifie the vse and practise or to set foorth the Antiquity of these Howers whereas our Author pleades as much as any Papist hath or can doe for them Secondly those Prayers were published in the third yeare of her famous Raigne in the very infancy of Reformation when as all Popish Reliques were not so fully clensed out as afterwards they were therefore our Author may not racke and serue them to our Aged and noone-tide seasons of the Gospell which haue long since worne out these menstruous and polluted raggs of Romish Superstition and Monkish Deuotion Thirdly Queene Elizabeth was so farre from Patronizing Canonicall howers that in the second Impression of these Priuate Prayers in the yeare 1564. printed by her Authority these Howers were quite oblitterated not so much as mentioned in that or in the subsequent Edition in the yeare 1573. which doth plainely euidence that those Howers were either secretly foisted into these priuate Prayers after they were licenced for the Presse as I feare me much of our Authors Deuotions were or else that they were ouer-slipped by the haste and carelessenesse of the Licâ—nâ—er as our Authors Popery was else questionlesse they had not beene omitted not obliterated in the ensuing Impressions Doubtlesse if Queene Elizabeth or the Church of England had euer approued of these Howâ—rs they had neuer caused an Index expurgatorius to passe vpon them in the succeeding Editions Since therefore these howers were onely named in the first but quite purged out and that by Authority in the second and third Impressions it is certaine that the Church of England and Qâ— Elizabeth who gaue the greatest blow and cownefaâ—â— to Romes Deuotions were so farre from countenancing and approuing that they did euen vtterly reiect exile and damne them And here I must obserue the treacherous and partiaâ—l carriage of our Author who to testifie his deare affection to the Whore of Rome and his great disloyalty to the Church of England doth couertly passe by the second third and most corrected and reformed Impressions of those priuate Prayers where these Canonicall Howers are not so much as named renuing onely the name and memory of the first Impression which was buried in silence and obliuion wherein these Houres are recorded which may giue some seeming aduantage to the Church of Rome Doubtlesse if he had respected Englands good and profit more then Romes or intended the increase of trâ—e Deuotion more then the propagation of Romish Superstition he would either haue suffered these Priuate Prayers to rest in silence or at least he would haue framed his Deuotions according to the forme and modell of the last and best Editions and not haue moulded them according to the Howers in the first Impression which suite with none but Popish Deuotions but more of this hereafter Fourthly It is euident both by the Statutes of King Edward the 6. and Queene Elizabeth and the Proclamations of King Iames of happy memory for the vniformity of Common Prayer which master Cozens himselfe I know not by what Authority hath lately caused to be annexed to and Printed with all the Books of Common Prayer whatsoeueuer whereas formerly they were omitted by the Praeface to the Common Prayer Booke and by the Common Prayer Booke it selfe That the Church of England hath vtterly reiected and antiquated Canonicall Howers as vaine and Superstitious Ceremonies which suit with none but Cloistered persons and that Shee onely enioynes and retaines both in publike or priuate none but Morning and Euening Prayer and that at no set Howers but such as may be altered as mens conueniences and occasions serue Yea the forequoted Authors and the Rhemists themselues doe expresly testifie That the Church of England hath vtterly reiected Canonicall Howers as vaine and Superstitious So that our Author cannot prooue that Queene Elizabeth or the reformed Church of England did euer countenance or Patronize these Howers of Prayer in the reuiuing and broaching of which he is onely an Agent and Factor for the Church of Rome the Authoritie of whose Ancient Lawes and old godly Canons hee endeauours to continue and praeserue as himselfe professeth in his Praeface But to passe from his Canonicall Howers to his Canonized Saints In his Praeface to his Calender hee affirmes That all those Persons whose names are preserued in the Calender of the Church and so in his ensuing Calender there to remaine vpon Record and Register as sacred memorialls of Gods mercy towards vs and as forcible witnesses of the Ancient Truth were holy and heauenly Saints the blessed
and 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
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