GRATIAN COLLECTAE in these Editions which were the last best there is not so much as any touch or mentiâ—n of these Canonicall Howers of Prayer or first sixt or ninth howers Neuer could I heare as yet of any Deuotions or Prayer Bookes intituled the HOVVERS OF PRAYER but onely one in Spanish Printed at Paris by William Merlin 1556. Stiled HORAS DE NVESTRA SENIORA The Howers of our Lady Fraught with the very dregs of Popery and Idolatrie The very Phrase and Emphasis therefore of this Title which is neuer mentioned by way of approbation in any Protestant writers nor yet in the Articles Common Prayer Booke the Bookes of Homilies or Canons of our Church nor yet in any Orthodoxe English writer doeth stampe a kinde of Brand and Impresse of Poperie and Superstition on the Booke it selfe and euidence it to be meerely Popish Thirdly the whole Fabricke Frame and Method of these Deuotions doe prooue them to be Popish For they are directly moulded formed and contriued according to our Ladies Primer or Office Printed in Lattaine at Antwerpe 1593. and in Lattaine and English for the vtilitie of such of the English Nation as vnderstand not the English tongue 1604. According to the Breuiary of Pius the fift and Clemens the eight Printed at Antwerpe 1621. and the Howers of our Lady Printed at Paris 1556. For first you haue here a Frontispice with I H S. in a Sunne held vp by two Angels and two deuoute Females one of them holding a Crosse in here hand Supplicating vnto it Then you haue for the Title A Collection of priuate Deuotions or the Howers of Prayer together with a Preface Iustifying Canonicall Howers condemning all conceiued Prayers and confining men to the vnerring Deuotions of the Church and to the Ceremonies Formes and Sacraments of the ancient Church which can bee no other but the Church of Rome as I shall prooue anon Then you haue a Calender with a Preface to it Containing the Festiuall and Fasting dayes of the Church and the Memories forsooth of none but holy Martyres and Saints though many of them were neuer found in rerum natura and others of them were neuer Sainted but at Rome Next you haue a Table of moueable Feasts and rules for them Then you haue the Fasting dayes of the Church or dayes of speciall Abstinence and Deuotion whereof our Ember weekes and Rogation dayes Ash-wedensday the Fridayes after Whitsontide and holy Crosse the Saturday after Saint Lucies day and all the Fridayes and Saturdayes of the yeere must bee the chiefe though our Church enioynes them not Next you haue the times wherein Marriages are not to be Solemnized which times the Calenders Articles and Canons of our Church doe neither mention nor prescribe Then succeedes the Apostles Creed in twelue Articles the Lords Prayer in seuen Petitions the tenne Commandements with the dueties enioyned and the Sinnes prohibited by them together with the Precepts of Charitie the Precepts of the Church the Sacraments of the Church and these forsooth must bee seuen the three Theologicall Virtues the three kindes of good Workes The seuen gifts of the holy Ghost the twelue fruites of the holy Ghost the Spirituall and Corporall workes of Mercy the eight Beatitudes Seuen deadly Sinnes and their contrary Vertues then Quatuor nouissima all Popish trash and trumpery stolen out of Popish Primers and Chatechismes as I shall prooue anon and neuer mentioned in any Protestant writers Then comes in His collections for priuate Deuotions with his Plees both from Scriptures Fathers and Popish Authors for the practise and obseruation of Canonicall Howers both in generall and speciall all taken out of Bellarmine Azorius and the Rhemish Testament And first you haue his preparatiue Prayers before Mattins and among them one at our entrance into the Church and another when we come into the Quire then you haue a preparatiue Hymne Then comes in a Iustification of the antiquitie of Mattins AND THAT AT THE FIRST HOVVER then followes His Mattins for the first the third the sixt and ninth Hower beginning with the Lords Prayer seconded with an Hymne continued with Psalmes and gloria Patri c. with a piece or fragment of a Chapter or Lesson and Consummated with some Prayers and a Thankesgiuing Then succeed his VESPERS then his COMPLINE all of them exactly framed after the Popish Offices Primers and Horaries and not according to our Common Prayer Booke or any Protestants Method Now follow some other Prayers with the seuen Penitentiall Psalmes Next the Collects of our Church with seuerall Aduertisments and Prefaces them then Prayers and Meditations both before and after the Sacrament and among them one WHEN WEE ARE PROSTRATE BEFORE THE ALTER a Prayer worth the obseruing another desiring the MEDIATION OF ANGELS Then follow seuerall formes of Confessions to bee vsed according to the directions of the Church especially before the receiuing of the Sacrament then a deuout manner of preparing our selues TO RECEIVE ABSOLVTION with a Thankesgiuing after ABSOLVTION then followes some speciall PRAYERS FOR EMBER-WEEKES not mentioned in our Common Prayer Booke Then Prayers for the Sicke Prayers at the Hower of Death yea and A PRAYER FOR THE DEAD then other Prayers and Thankesgiuings And as he beginnes with the SIGNE OF THE CROSSE so hee concludes with the VIRTVE OF CHRISTS BLESSED CROSSE yea and with the INTERCESSION OF ALL SAINTS as I haue heard before the leafe was altered and torne out vpon some exceptions taken to it So that if you Suruay the whole frame and modell of these Deuotions and Howers of Prayers either in the whole intire structure or in the forme and order of its seuerall parts you shall finde that it tooke its patterne and sample from our Ladies Primer and the forequoted Deuotions which runne in the selfe same method forme yea matter too not from the priuate Prayers of Queene Elizabeth nor yet from our Booke of Common Prayers as I shall prooue more fully anon Fourthly the very Stile and Phrases of it doe euidence and conuince it to be meerely Popish Take these for all the rest that might bee mentioned The Howers of Prayer which is eighteene seuerall times mentioned and some twelue of them by way of Preface or Title The ancient Church in the second Title page the Ancient Lawes and godly Canons of the Church in the first Preface The Festiualls and Fasting dayes of the Church the Title before the Calender The Fasting dayes of the Church The precepts of the Church The Sacraments of the Church which being all compared together with their subiect matter will plainely testifie that he meanes the Church of Rome and no other since the Ancient Lawes and Canons of the Church for the obseruation of Canonicall Howers the Precepts of the Church there mentioned and the Sacraments of the Church which hee makes seuen can bee appropriated to no Church but that alone and not vnto our own or other Churches which approoue of no such
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
seruants of God and holy Persons which the vniuersall Church of Christ and not our people onely were best affected too and that they are now like the Angells of God in Heauen Now many of these Saints recorded in his Calender were neuer Canonized but at Rome others of them were notorious wicked men and some of them were neuer found in rerum natura witnesse Saint Agnes Saint Vincent Saint Valentine Saint Dauid Saint Cedde Saint Benedict the Famous the Father and Founder of our Monkes and Friers Saint Richard of Chichester Saint Alphage of Canterbury Saint George the famous Saint Dunstane of Canterbury Saint Austin the Monke Saint Boniface of Mentz Saint Swithine of Winchester Saint Margaret of Antioch Saint Anne Saint Giles Saint Lambert Saint Denis of France Saint Edward Saint Audry St. Leonard Saint Martyn Saint Bruce St. Machutea Saint Hugh Saint Edmond Saint Katherine Saint Nicholas and Saint Syluester Now all these if our Author may be credited are holy and heauenly Saints and are now like the Angels of God in Heauen though some of them were neuer yet in being others of them were professed Papists and neuer Saincted but at Rome I confesse indeed that these names with sundry others are recorded and preserued in our Calenders not that we repute them all for Saints or holy men they are the expresse words of Praeces Priuatae Printed by William Seeres by Queene Elizabeths approbation 1573. out of which these new Deuotions are pretended to be collected or that if they were the most holy persons of all other we deeme them worthy of any diuine worship or honour but that they may be as notes of some certaine things and fixed seasons the knowledge of which is very beneficiall and the ignorance of which would be very praeiudiciall to the people Our Church enrolles or rather reserues their names within her Calender not to Canonize them for Saints but to dedesigne and point out times therefore our Author who doth record them in his Calender onely for this reason that they were holy and heauenly Saints and the blessed seruants of God who are now like the Angels of God in heauen must needes be guilty of Canonizing Popish Saints both in his Doctrine and his practise too From the Canonizing of Saints we passe to the Solemnization of Mariages And heere our Author informes vs That there are some certaine seasons wherein Marriages are not solemnized to wit from Aduent Sunday vntill eight dayes after the Epiphany from Septuagesima Sunday vntill eight dayes after Easter from Rogation Sunday vntill Trinity Sunday which is full fiue Moneths in a yeare And why I pray are not Marriages to bee solemnized in these times Forsooth because some of these being times of solemne Fasting and Abstinence some of holy Festiuity and Ioy both are fit to bee spent in such Sacred exercises without other Auocations And whence had our Author these prohibited times of Marriage from our owne or from the Church of Rome If from our Church I must confesse ingeniously that though our Spirituall Courts for their owne priuate lucre permit not men to Marry at certaine seasons of the yeare vnlesse they first procure a Licens from them for which oft times they pay full deere an abuse and grieuance which would be searcht into and quite remoued yet there is no Clause no Article nor Canon either in our Common Prayer Booke our Church Kalender our Articles Homelies our Booke of Canons or our Statutes to my knowledge that prohibits Marriages at any time much lesse in the fore-recited seasons Sure I am the Scriptures confine not Marriage which is honourable in the sight of all men to any times or seasons of the yeere but giues men this libertie at any season especially in Spring time when as mens lusts are most impetuous and predominant rather to Marry then to burne Why then should we bee intangled in a yoake of bondage when as the Scriptures leaues vs free to Marry when we please so as wee alwayes Marry in the Lord If Marriages bee lawfull at any season why then should men be put to such a needlesse trouble and expence as to procure a Licens for a lawfull thing If it be not lawfull at some seasons either by the Law of God or Man which Lawes I neuer yet could see nor heare of how then can a Licens from a Spirituall Court dispence or make that lawfull which is vnlawfull of itselfe The trueth is this our Church prohibites Marriages at no seasons whatsoeuer so as they are Religiously and duely solemnized much lesse doeth She restraine the vse of them at Festiuall Holy and Ioyfull time as our Author doeth absurdly reason because as Marriage is a holy Ordinance of God and so fit for holy Times so likewise it is a Festiuall and Ioyfull thing and so most seasonable and suitable for Festiuall and Ioyfull times and Seasons as the Scriptures and dayly practise of all Christians testifie who deferre their Marriages for the most part till such times as these If then the Church of England knowes no times especially no Festiuall nor Ioyfull times wherein the solemnization of Marriages is prohibited Whence then had our Author these nonlicet seasons Truely from the very Councell of Trent Sessio 23. Decretum De Reformatione Matrimonij cap. 10. From Breuiarium Romanum Pij 5. Clementis Octaui at the beginning or from Laurance Kellams Manuall of Prayers a little after his Kalender who both informe vs out of the Councell of Trent vnder this Title When Marriages may not bee solemnized That the solemnizing of Marriages is forbidden from the first Sunday of Aduent vntill Twelfe day and from the beginning of Lent vntill Low Sunday or eight dayes after Easter all other dayes they may bee solemnized Loe here your prohibition of Marriages at certaine limited seasons proceedes originally from the Councell of Trent and from no other Diuine or Humane Authoritie that euer I could finde and from hence our Author questionlesse did Transcribe it Onely in this he exceedes this Councell and the recited Popish Authors that he prohibites Marriages from Rogation Sunday to Trinity Sunday adding a reason with all to backe and iustifie the restraint of Marriages in these seasons when as the Trent Councell and other Papists are not yet so reasonable as to yeeld a reason of any such restraint nor so vnreasonable as to proceede so farre in this restraint by one three weekes as our Author doeth But of this enough if not to much I come now vnto the Quire which our Author seemes to make more holy then the body or any other part or parcell of the Church For when hee hath prescribed vs a short Eiaculation or Meditation At our entrance into the Church out of the fift Psalme transcribed out of Popish Authors hee then enioynes vs another Contemplatory Eiaculation out of the eightie foure Psalme When wee are come into the Quire together with another out
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
ashes and Suruiuing memory of that Euer-blessed Deuout and Pious Queene who gaue the greatest life increase and vigor to our Protestant Orthodoxe Zealous Pious and sincere Religion and Deuotions and the chiefest fâ—â—le ecclipse and downefall to the Church of Rome as the vote and suffrage bâ—th of our owne and forraine Nations testifie a forged Patronesse and grand Protectresse of that Roman Faith and Popish Ceremonies which She so much oppugned and abhorred all Her life and the onely Stampe and Royall Impresse to make them passe for currant Orthodoxe and true English Coyne in this Church and State of ours which had long since boared and cast them out as counterfeite and Romish drâ—sse and Mettall Certainely if the counterfeiting or forging of a Princes Seale or Coyne be capitall what shall the Treacherous Scandalous and Pernicious forging Slandering Sophisticating Peruerting Deprauing and ruinating of the Religion of such a Royall and Religious Princesse as Queene Elizabeth be I onely doe propound the question I leaue the full discussion and discition of it vnto others who are more iudicious then my selfe I now proceed vnto my fourth Conclusion which I shall branch out into three Propositions which will most of all Vnmasque and best discouer our Authors Treachery Fâ—rgery and concealed Popery First that these Deuotions and Howers of Prayer are farre different from the priuate Prayers Authorized by Queene Elizabeth Secondly that they are not warranted by them nor extraâ—ted frâ—m them nor from our Common Prayer Booke as our Authors Title Preface and Printer doe pretend Thirdly that both the Forme and Matter of them are stolen taken and transcribed out of Popish Authors Primers Breuiaries Chatechismes Prayer-Bookes and Horaries which the Author and the Printer both denie For the first of these that these Deuotions and Howers of Prayer are farre different from the priuate Prayers Authorized by Queene Elizabeth yea from the very first Edition of them on which our Author most insists I shall euidence by these apparant discrepancies First they vary in the Frontispiece The one hath a Crosse and IHS vpon its fore-head the other hath no such Roman Character or Badge at all Secondly they differ in the Title the one is stiled A Collection of priuate Deuotions or the Howers of Prayer the other Orarium sâ—u libellus Praecationum An Orary or little Booke of Prayers Or Praeces priuatae in studiosorum gratiam collectae as the second and third impressions of them are intituled Thirdly they are dissonant in the Language the one is in English the other in Lataine and so are all the subsequent Editions Fourthly there is a variance in the persons for whose vse and benefit they were published the one was Printed for the vse and benefit of Illiterate persons but specially our English Roman Catholiques the other in studiosorum gratiam for the benefit of Schollers and such who were skilfull in the Lattaine tongue as the Title and the Printers admonitiâ—n in the second and third Editions of the priuate Prayers of Queene Elizabeth testifie Fifthly their very ends are discrepant and various these latter being onely published To continue and preserue the ancient Lawes and godly Câ—nâ—ns of the Church to exterminate all conceiued Prayers which our Author sâ—â—lâ—s extemporall effusions of irkesome and vndigested Prayers to abolish all priuate Prayers of priuate men not first allowed and Authorized by the Church framed onely by priuate Spirits and Ghosts of our owne and to confine men to a set and constant formâ— and time of Prayer To let the World vnderstand that our Church retaines all the Ancient formes of Pietie and Deuotion yea all the Religious exercises and Prayers of our Fore-fathers all the old Ceremonies and blessed Sacraments of Christs Catholique Church to wit the Church of Rome to tye men to a dayly practise of Canonicall Howers and Munkish Deuotions as the Preface and to Vsher Popery into our Church as my second Conclusion prooues where as the former were diuulged to helpe and further young Schollers and Students in the exâ—rcise and knowledge of the Lattaine tongue to ground them in the points of Chatechisme and to instruâ—t them not so much when or what as how to Pray and that not onely in priuate but in publike too whence all the Morning and Euening Prayer in our Common Prayer Booke together with our common Chatechisme and the description of Christs Passion is inserted in it Sixtly they differ much in the very forme and structure and in the substance and subiect Matter The one begins with a 〈…〉 and so proceedes with sundry proofes and discourses iustifying the vse and practise of Canonicall Howers the Canonization of Romish Saints the Apostolicall and Diuine Institution 〈◊〉 Lent and the like The other hath no such Prefaces nor Prologues in it nor any such Popish trash as the Prefaces and the first part of these 〈◊〉 Deuotions doe 〈◊〉 These Ancient Prayer 〈◊〉 begin with a Kâ—lâ—nder farre different from our Authors then followes the Chatechisme in our Common 〈…〉 Mâ—rning and Euening Prayer with 〈…〉 befâ—re and after meate next the Generall Confession 〈…〉 in our Common Prayer Booke all which these new Deuotions want Then ensue Morning and 〈◊〉 Prayâ—rs the matter and forme of which vnlâ—ssâ— it be one Hymne onely or the first the third the sixt the ninth Hower and the Compline which are quite left out in the second and third Editions being almost the same with our Common Prayer Booke and farre different from Maister Couzens his Deuotions which vary wholy from them both in Prefaces Order Prayers Chapters Hymnes and Psalmes but onely in the first Hower in which they doe in part but yet not totally accord Then follow seuen selected Psalmes not seuen Penitentiall to bee vsed in times of Penancâ— c. as our new Author phraseth them Next ensue the Letanie a Saintâ—ohn â—ohn with sundry other deuout and godly Prayers to the end of the Booke all which being the better halfe of that Prayer Booke and the best and vsefullest part are wholy omitted in these new Deuotions Take but away the seuen selected Psalmes the Letanie and some three Psalmes more and I dare confidently aâ—â—rre that these old Prayers and new Deuotions agree not so much as in one leafe and that there are not so much as sixe leaues of this ancient Prayer Booke of Queene Elizabeth contained in this new On the other side take the first part of these new Deuotions from the Title page to the end of Quatuor Nouissima which are not figured together with the residue of the Booke from page 121. the first part to the conclusion and period of the Booke in which most of our Authors Popery is inuolued and there is scarce one word or sentence of it in the Ancient priuate Prayer Booke of Queene Elizabeth which our Author would make the World beleeue to bee the same or almost the same with these his new and Popish Deuotions So that they differ plainely both in forme
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
hath some peculiar greatnâ—sse The greatest of all is the most holy Eucharist yet touching the necessitie the most necessary of all are Baptisme and Penance Compare these two together and you shall finde but little difference See pag. 21. The three Theologicall Vertues Faith Hope Charitie Three kindes of good Workes Prayer Fasting and Almesdeeds See pag. 22. Seuen Gifts or Fruites of the holy Ghost 1 The gift of Wisdome 2 of Vnderstanding 3 Of Counsell 4 of Fortitude 5 Of Knowledge 6 of Pietie 7 And the feare of God or godly Feare The twelue Fruites of the holy Ghost Loue Ioy Peace Patience Bâ—nignitie Goodnâ—sse Longanimitie Meeknesse Faith Modestiâ— Continency â—hastiâ—ie The spirituall workes of Mercy 1 To instruâ—t the Ignorant 2 To correâ—t â—r admonish those that Sinne 3 Tâ— asâ—ist by Counâ—eâ— him that needeth it 4 To comfort the afâ—â—ictâ—d 5 â—aâ—iently to suffer iniâ—ries 6 To pardon offences and iniuries receiued 7 To pray for the liuing and the dead and thy persecuters The corporall workes of Mercy 1 To feed the Hungry 2 To giue drinke to the Thirstie 3 To harbour the Stranger 4 To clothe the Naked 5 To visit the Sicke 6 To visit Prisoners and redeeme the Captiue 7 To bury the Dead The eight Beatitudes 1 Blessed are the poore in Spirit for theirs is the Kingdome of Heauen 2 Blessed are they that Mourne for they shall receiue comfort 3 Blessed are the Meeke for they shall receiue the inheritance of the Earth 4 Blessed are they that hunger anâ— thirst after righteousnesse for they shall be satisfied 5 Blâ—ssed are the mercifull for they shall obtaine mercy 6 Blessed are the pure in heart for they shal see God 7 Blessed are the peace makers for they shall bee called the children of God 8 Blessed are they that suffer for Righteousnesse sake for theirs is the kingdome of Heauen Seuen deadly sins Or the seuen capitall sinnes which are commonly called deadly 1 Pride 2 Couetousnesse 3 Lechery 4 Enuie 5 Gluttonie 6 Anger 7 Sloth The contrary vertues 1 Humility 2 Contempt of the world 3 Chastitie 4 Charitie 5 Abstinence 6 Patience 7 Alacritie or spirituall cheerefulnesse or Deuotion Quatuor Nouissima or the foure last things to bee remembred Death the last Iudgement Hell and the Kingdome of Heauen Mr. Cozens A Collection of Priuate Deuotions or the houres of Prayer Printed at London 1627. These Bookes are welnigh Paralâ—lls in the Title wee will nâ—xt examine how they suite in substance with these or other Popish Records The Fasting Dayes of the Church or dayes of speciall Abstinence and Deuotion The fortie dayes of Lent The Ember weekes at the 4. seaâ—ons being the Wenesday Fryday and Saturday after the first Sunday in Lent after the feast of Pentecost after holy Crosse September 14. Saint Lâ—cies dayâ— December 13. The three Rogation dayes which bee the Munday Tewsday and Wednesday before holy Thursday or the Ascention of our Lord The Eues or Vigils befâ—re the Natiuitie of Christ The Purification and Annunciation of the blessed Virgine The Natiuitie of Saint Iohn Baptist Saint Matthias Saint Peter Saint Iames Saint Bartholomew Saint Mathew Saint Simon and â—ude Saint Andrew Saint Thomas and all Saints day It hath also beene an ancient Religious custome to fast all the Fridayes of the yeere except those that fâ—ll within the twelue dayes of Christmas The times wherein Marriages are not solemnized From Aduent Sunday vntill 8. dayes after the Epiphany From Septuagessima Sunday vntill 8 dayes after Easter From Rogation Sunday vntill Trinity Sunday Some of these being times of Fasting and abstinence and others holy Festiuals and times of ioy fit onely to bee spent in these holy exercises without other auâ—cations The Apostles Creed diuided into 12 Articles 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 He suffered vnder Pontius Pilate was crucified dead and buried 5 He descended into Hell the third day hee rose againe from the Dead 6 He ascended into heauen and 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 leâ—t our in the first but added in the last Impression 10 The foâ—giuenesse of sinnes 11 The Resurrection of the body 12 And the Life euer lasting The Lords Prayer dâ—uided into 7. Petitions 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 dâ—y our dayly bread 5 And forgiue vs our trespasses as wee forgiue them that trespasse against vs. 6 And lead vs not into temptation 7 But deliuer vs from euâ—ll The two Precepts of Charitie 1 To loue God aboue all for his owne sake 2 To loue all men as our selues for Gods sake and to doe vnto others as we would they should doe vnto vs. The Precepts of the Church 1 To obserue the Festiualls and Holy dayes appointed 2 To keepe the Fasting dayes with Deuotion and abstinence 3 To obserue the Ecclesiasticall customes and Ceremonies established and that without frowardnesse or contradiction 4 To repaire to the publike Seruice of the Church for Mattens and Euening Song with other holy Offices at times appointed vnlesse there be a iust and vnfeined cause to the contrary 5 To receiue the blessed Sacrament of the blessed Body and Blood of Christ with frequent Deuotion and three times of the yeere at least whereof Easter to bee alwayes one and for better preparing thereunto as occasion is to disburthen and quit our Consciences of these sins that may grieue vs or scruples that may trouble vs to a learned and discreâ—te â—riest and from him to receiue aduice and the 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 Order Matrimony and Visitation of the sicke or Extreme Vnction though they bee some times called and haue the name of Sacraments yet they haue not the like nature that the two principall and true Sacraments haue The three Theologicall Vertues Faith Hope Charitie Three kindes of good Workes Fasting Prayer and Almesdeedes Seuen gifts of the holy Ghost 1 The Spirit of Wisedome 2 and Vnderstanding 3 The Spirit of Councell 4 and Ghostly strength 5 The Spirit of Knowledge 6 and Pietie 7 The Spirit of a Holy and godly Feare The twelue Fruites of the holy Ghost Loue Ioy Peace Patience Mercy Goodnesse â—onâ— suffering Meekenesse Faith Shamefastnesse Modesâ—â—e Sâ—brieâ—ie The spirituall workes of Mercy 1 To instruct the Ignorant 2 To correct Offenders 3 To Counsell the doubtfull 4 To comfort the aâ—flicted 5
themselues and to spend â—ome howers of the day at least in Gods holy worship and seruice But questionlesse those who can finde no leasure for the publike will hardly find whole vacant howres euery day at least for these his priuate deuotions his Praeface therefore is but a meere Rebutter and Counterplee to his Booke and a contradiction to it selfe Our Author informes vs in anotheâ— place that Marriage is a Sacrament yet he sticks not to record it that there are times and seasons of the yeare when Marriages are not to be solemnized because they are times of holy Festiuitie and Ioy which are fit onely for such holy Exercises without other Auocations Marriage is a Sacrament therefore not fit for holy times therefore no such holy exercise It is a ioyfull and festiuall Ordinance and alwaies hath bene so reputed therefoâ—e vnseasonable for festiuall and ioyfull seasons this is our Authors learned Argument which needs no other Respondent but it selfe But if Marriages as our Author reasons be incongruous and vnlawfull at festiuall ioyfull and holy seasons then by consequence they are vnsutable and vnlawfull at any season At times of solemne Fasting and Abstinence so himselfe doth reason in the selfesame place because it is a Festiuall pleasurable and ioyfull Ordinance of God At ordinary common and vnholy seasons because it is a Sacrament as he stiâ—es it or an holy Ordinance and so incongruous vnseemely at such vulgar times And so altogether vnlawfull at any season and then no Sacrament Or if a Sacrament then lawfull at any season whatsoeuer which nullifies these non-liâ—et times of Marriage which are no other then the very Deuilsâ— as Saint Paul affirmes A manifold and notable contradiction and yet behold another as worthy note as this Offenders saith hee against the fourth Commandement are they that spend this holy Festiuall away in idle and vaine sports that eate and drinke and discourse and sleepe it way and yet presently in his sixt Diuision he informes vs That the Church allowes the ioyfull Festiuitâ—e of this high and holy day as well for the necessary recreations of the body in due time as for spirituall exercises of the Soule and that they are Sabath-breakers who vnder pretence of seruing God more strictly then others especially for hearing and meditating of Sermons do by their Fasts and certaine Iudâ—izing obseruations condemne the high and ioyfull Festiuitie of this holy day a pregnant and Diametrall contradiction Again he informes vs That it is the fourth Precept of the Church to repaire vnto the publike Seruice of the Church for Mattens and Euening Song and other holy Offices at times appointed And yet hee hath published these priuate Deuotions and Howers of Prayer of purpose to detaine vs from them For he that shall diligently and constantly obserue the one in publike cannot possiblie discharge the other in priuate in his daily practise especially if hee vse our morning and Euening Deuotions at home in priuate as our Author and our Common Prayer Booke dâ—e both inioyne him Againe he enumerates the Visitation of the Sicke among the seuen Sacraments and yet afterwards hee rankes it among the corporall workes of Mercy If a corporall work of Mercy only how then a Sacrament If a Sacrament then no corporall worke of Mercy I wil conclude with that in his prayer for the dead where our Author in his second Edition thinking to auoid this Rocke of praying for the dead by obliterating the word them and transposing with this Prayer in this manner And these to be repeated with the Prayers following vntill the Soule bee departed doeth split himselfe vpon the selfesame Rocke againe at least vpon the Rocke of contradiction praying for the party departing being yet aliue that he may receiue his dead body which must be buried in the earth to be ioyned with his Soule c. If the body bee dead and ready to bee buried how is the man aliue if the man be dead as well as the body as hee must be or else the body is not dead how is this then no Prayer for the dead A Prayer for a dead body must be a Prayer for the dead or else a dead body must bee a liuing man I could muster vp some other such-like contradictions but that breuity contradicts me and calls me to my last Conclusion To wit That this Booke of Priuate Deuotions or Howers of Prayer is scandalous and pâ—eiudiciall to our owne and aduantagious onely to the Church of Rome Scandalous I say it is to our owne Church First because it makes or at least endeauours for to make one of the most renownedst members of our Church euen that vnparalelled Queene Elizabeth of blessed memorie the Patronesse Protectresse of all these points of Popery that are published and vented in it Secondly because it giues Papists Brownists Anabaptists Separatists and Nonconformitans occasion to bost report and bragge and many Religious and Vnderstanding persons both of our owne and other Churches to feare and suspect that our Church after so many glorious Triumphes ouer all Romes greatest Champions who haue yeelded vp the wasters to vs and proclaimed vs victors by their silence for some few yeeres past is now degenerating from her ancient Sinceritie Puritie and Glory and Backsliding and inclining to her former Popish superstitions since shee doeth Harbour Nurse and traine vp such gracelesse Sonnes and viporous Children in her bosome as dare prooue open Aduocates and Proctors for the Church of Rome to iustifie her Assertions euen in her owne Domestique Consistorie and that without any Ecclesiasticall controule or censure That shee is now swayed by some such Collauding and Temporizing Prâ—lates and Diuines who out of ignorance carelesnesse wilfulnesse or affection giue publique Conniuance Countenance and Approbation not onely to the persons but likewise to the Papisticall and Arminian writings Doctrines and Deuotions of these Vnnaturall and Treacherous Children who would betray their Mother to the Church of Rome as appeares by their Licensing and Countenancing of these Popish Deuotions and Maister Mountagues writings and their suppression of all such bookes as giue any answere to them which hath caused many both now and heretofore to disaffect the â—â—scipline and Gouernment of our Church and to condemne not onely the persons vices Pride Lordlinesse Idlenesse Flâ—tery Luxury Nonresidency and Monstrous liues but euen the very calling of our Bishops which in it selfe is Honourable Lawfull Good and vsefull in the Church especially if it be rightly managed as Antichristian and repugnant to the word of God both to their owne and our shame and scandall These are the common bruites and rumours these are the feares and iealousies these are the scarres and blemishes yea these are the scandalous and noxious fruites I speake it euen with griefe and shame because I know not how for to disprooue them or excuse them vnlesse â— plead ignorance or carelesnesse which are no plea in Law much lesse in Gospel
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
hee must doe this not when hee is troubled in Conscience onely but as occasion is that is as oft as he receiues the Sacrament if the Priests leasure and his owne occasions will permit him All which are directly contrary to the Doctrine of the Church of England and all Protestant Authors and consonant to the Doctrine of the Church of Rome who approoues and practiseth Auricular Confession especially before the receiuing of the Sacrament and makes this one principall Precept of the Church as our Deuotioner doeth here To confesse our sinnes to an approoued Priest once a yeere and to receiue the Sacrament at the least euery Easter Therefore hee is apparantly guiltie of this grosse point of Poperie Come wee now to the eighteth That there are seuen Sacraments of the Church collected from these words The Sacraments of the Church here is the Title then follow the Sacraments themselues 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 which no Papist yet accounted any or Extreame-vnction though they are sometimes called and haue the name of Sacraments yet haue they not the like nature that the two principall and true Sacraments haue Loe here a litterall and manifest acknowledgement and publication of seuen Sacraments For first the whole seuen haue reference to the Superscription The Sacraments of the Church Secondly he stiles them the other fiue and names them in particular Thirdly he saith that they are sometimes called and haue the name of Sacraments quoting Scriptures for them in the margent Hee doeth not say that they are so called by the Papists who onely repute them Sacraments but that they are so called and named viz. by the Church to which onely it hath relation Fourthly he doeth not say with our Chatechisme there quoted that Baptisme and the Supper of the Lord are the two onely Sacraments that are generally necessary to Saluation nor with our Homelies and 25. Article that the other fiue that is to say Confirmation Penance Orders Matrimony and Extreame-vnction are not to bee counted for Sacraments of the Gospel but such as haue growne from the corrupt following of the Apostles c. All hee faith by way of exclusion is onely this That Baptisme and the Lords Supper are the principall Sacraments truely so called that they are generally necessary to Saluation and that the other haue not the like nature with them which doeth not exclude the rest from being true or lesse necessary and inferiour Sacraments since all Papists who acknowledge seuen Sacraments doe confesse that Baptisme and the Lords Supper are the principall and most necessary Sacraments of all the rest And the rather am I induced to thinke that I haue not wronged our Deuout Author in his Arethmetique because he ioynes his fiue Precepts of the Church his sixe Corporall and seuen Spirituall workes of Mercy his seuen Deadly sinnes and seuen contrary Vertues his eight Beatitudes and other particulars Transcribed verbatim out of our Ladies Psalter and Iames Ledesma his Chatechisme where the seuen Sacraments are inserted with them with these seuen Sacraments since therefore hee iumpes so fully with the Papists in all the other particulars I doubt not but hee doeth concurre with them in this and so is culpable of this knowne and professed Popish Tenent which our second Booke of Homelies Hom. 9. our 25. Article and all our Orthodoxe writers doe with one consent condemne and disauow From these seuen Sacraments come wee now to his other Popery That there are but three kindes of good workes which doth necessarily result from these words Three kindes of good Workes Fasting Prayer and Almes-deedes which as they are transcribed verbatim out of our Ladies Primer Vaux his Chatechisme Matthias Coschi his Otium Spirituale melliftuarum Praecationum Printed 1617. pag. 105. and other Popish Authors So it altogether iustifieth that Popish Assertion That there are but these three kinde of good Workes Which our Homelies and all Protestant Diuines doe vtterly deny since Hearing Reading and Meditating of Gods Word the Honouring Louing Fearing Obaying and Seruing of God both in our generall and particular calling our beleeuing in his Name together with all other dueties of Pietie and Religion both to God our selues or others and the keeping of all Gods Commandements are as really and properly good Workes as those as our Homelies of good Workes and Scriptures testifie From this wee descend to the ensuing point That there are some sinnes which are but Veniall not Mortall in their owne nature which is euidently deduced from this passage Seuen Deadly sinnes 1. Pride 2. Couetousnesse 3. Luxurie 4. Enuy 5. Gluttony 6. Anger 7. Sloth which as it is directly stolne out of our Ladies Primer Ledesma his Chatechisme cap. 14. The Howers of our Lady Printed at Paris 1556. fol. 3 4 5. Bellarmines Christian Doctrine cap. 19. Otium Spirituale by Matthias Coschi pag. 112. and other Popish Pamphlets Chatechismes and Deuotions not out of any Protestant Authors so it necessarily implies that these seuen Sinnes are the greatest Sinnes of all others and that there are some Sinnes which are not Deadly in their owne nature for so doe the Popish writers inferre from thence whence it is that after they haue discoursed of these seuen Deadly sinnes they then fall immediately to dispute of Veniall sinnes which Veniall sinnes our owne and all other Protestant Churches doe renounce Neither is this any wayes salued by the clause as they are commonly so called which our Author conscious no doubt to himselfe of his owne guilt hath added to his latter Impressions For these are no where commonly called the seuen Deadly sinnes but among Turkes and Papists not amomg Protestants Whence our Ladies Primer and Iames Ledesma the Iesuite his Chatechisme cap. 14 Speaking of these seuen sinnes giue them this Superscription The seuen Capitall sinnes which are commonly called Deadly So that our Authors latter Edition which renders it not Deadly sinnes as his first Impression doeth but Seuen Deadly sinnes as they are commonly so called doeth rather marre then mend his cause because it is now more suitable to Ledesma and our Ladies Primer then before and so more likely to inferre this Popish Conclusion That there are some sinnes which are but Veniall in their owne nature which Protestants doe quite renounce But our Author doeth not set a stop and period to his Popish Errors here for loe hee proceedes euen to a Transubstantiation or a Corporall presence of Christ in the Sacrament which I clearely collect from these two passages Christs holy Sacrament his blessed Body and Blood At the receiuing of the Body Lord I am not worthy c. he doeth not say the holy Sacrament of Christs Body and Blood or at the deliuery of the Bread as our Booke of Common Prayers doeth in the Order
nor changed our set times of Prayer and publike meetings may being some times sooner some times later as occasion serues For priuate Deuotions of priuate men our Church leaues euery man to his free libertie to Pray and Read at what Howers and Times he please Euenings and Mornings are the seasons both of publike and priuate prayer which She commends not the first the third the sixt the ninth Howers which She neuer yet prescribed vnto any since her reformation Since therefore our Church as the Rhemists themselues expressely testifie and all reformed Churches in Forraine parts together with the fore-quoted Authors haue vtterly reiected these Canonicall Howers I wonder much how our Author dares to impose or presse them on vs now What did he dreame wee would all turne cloistered Monkes and mued Nunnes or Ancorites and bruitish Hermites that wee would all take Popish Orders once againe or that wee would voluntarily chant and mumble ouer his Deuotions euery day An harder taske then Papists doe enioyne their strictest Orders Or would he haue vs to renounce all Secular imployments and Gods publike Ordinances and wholy to deuote our selues to priuate Prayer and so make vs all turne Seperatists vnder pretence of priuate Deuotion If so then there were some cause and colour to confine both vs and our Deuotions to these Canonicall Howers But if hee hath no such aime as this then let his Howers and Deuotions goe as needlesse and superfluous Romish trash that are fit for nothing but the Cloisters or the Dung-hill since no Church but Rome did euer owne them and since our owne and all Protestant Churches haue discarded them as superstitious as the Rhemists truely doe affirme If any obiect that these Canonicall houres were approued and Authorized by Queene Elizabeth in that Orarium or booke of Priuate Prayers Printed by William Seeres 1560. published by the Queenes Authoritie and therefore the Church of England doth approue of them which is all that our Author can pleade in the defence of these his Howers of Prayer To this I answer First that there was indeed some short mention made in the foresaid booke of the first third sixt and ninth howre and of Mattens Euening song and Compline But yet that Booke was neuer intituled the Howers of Prayer as these Deuotions are nether is there any one word spoken or Scripture or Author quoted in it to approue and iustifie the vse and practise or to set foorth the Antiquity of these Howers whereas our Author pleades as much as any Papist hath or can doe for them Secondly those Prayers were published in the third yeare of her famous Raigne in the very infancy of Reformation when as all Popish Reliques were not so fully clensed out as afterwards they were therefore our Author may not racke and serue them to our Aged and noone-tide seasons of the Gospell which haue long since worne out these menstruous and polluted raggs of Romish Superstition and Monkish Deuotion Thirdly Queene Elizabeth was so farre from Patronizing Canonicall howers that in the second Impression of these Priuate Prayers in the yeare 1564. printed by her Authority these Howers were quite oblitterated not so much as mentioned in that or in the subsequent Edition in the yeare 1573. which doth plainely euidence that those Howers were either secretly foisted into these priuate Prayers after they were licenced for the Presse as I feare me much of our Authors Deuotions were or else that they were ouer-slipped by the haste and carelessenesse of the Licâ—nâ—er as our Authors Popery was else questionlesse they had not beene omitted not obliterated in the ensuing Impressions Doubtlesse if Queene Elizabeth or the Church of England had euer approued of these Howâ—rs they had neuer caused an Index expurgatorius to passe vpon them in the succeeding Editions Since therefore these howers were onely named in the first but quite purged out and that by Authority in the second and third Impressions it is certaine that the Church of England and Qâ— Elizabeth who gaue the greatest blow and cownefaâ—â— to Romes Deuotions were so farre from countenancing and approuing that they did euen vtterly reiect exile and damne them And here I must obserue the treacherous and partiaâ—l carriage of our Author who to testifie his deare affection to the Whore of Rome and his great disloyalty to the Church of England doth couertly passe by the second third and most corrected and reformed Impressions of those priuate Prayers where these Canonicall Howers are not so much as named renuing onely the name and memory of the first Impression which was buried in silence and obliuion wherein these Houres are recorded which may giue some seeming aduantage to the Church of Rome Doubtlesse if he had respected Englands good and profit more then Romes or intended the increase of trâ—e Deuotion more then the propagation of Romish Superstition he would either haue suffered these Priuate Prayers to rest in silence or at least he would haue framed his Deuotions according to the forme and modell of the last and best Editions and not haue moulded them according to the Howers in the first Impression which suite with none but Popish Deuotions but more of this hereafter Fourthly It is euident both by the Statutes of King Edward the 6. and Queene Elizabeth and the Proclamations of King Iames of happy memory for the vniformity of Common Prayer which master Cozens himselfe I know not by what Authority hath lately caused to be annexed to and Printed with all the Books of Common Prayer whatsoeueuer whereas formerly they were omitted by the Praeface to the Common Prayer Booke and by the Common Prayer Booke it selfe That the Church of England hath vtterly reiected and antiquated Canonicall Howers as vaine and Superstitious Ceremonies which suit with none but Cloistered persons and that Shee onely enioynes and retaines both in publike or priuate none but Morning and Euening Prayer and that at no set Howers but such as may be altered as mens conueniences and occasions serue Yea the forequoted Authors and the Rhemists themselues doe expresly testifie That the Church of England hath vtterly reiected Canonicall Howers as vaine and Superstitious So that our Author cannot prooue that Queene Elizabeth or the reformed Church of England did euer countenance or Patronize these Howers of Prayer in the reuiuing and broaching of which he is onely an Agent and Factor for the Church of Rome the Authoritie of whose Ancient Lawes and old godly Canons hee endeauours to continue and praeserue as himselfe professeth in his Praeface But to passe from his Canonicall Howers to his Canonized Saints In his Praeface to his Calender hee affirmes That all those Persons whose names are preserued in the Calender of the Church and so in his ensuing Calender there to remaine vpon Record and Register as sacred memorialls of Gods mercy towards vs and as forcible witnesses of the Ancient Truth were holy and heauenly Saints the blessed
of Reuel the fourth When as wee fall downe to Worship and Adore before the presence of God Now what doeth this intimate or implie vnto vs but that the Quire is farre holier then any other parcell of the Church a meere superstitious absurd and Popish opinion which I will not stand for to refute By all these twentie seuerall Fundamentall and Circumstantiall points of Popery which are secretly wouen and interlaced with these pious Deuotions which were in trueth Transcribed out of Popish Primers Chatechismes and Prayer Bookes it is as euident as the Sunne at Noone-day that the very Subiect matter of these Deuotions is meerely Popish which was my fift and chiefest proofe to euidence and cleare my first Conclusion which I will here shut vp with this short Syllogisme That Booke whose Frontispiece Title Frame and Method Stile and Phrases yea and Subiect matter too is altogether Popish must needes be meerely Popish both in Forme and Matter But the Frontispiece Title Frame and Method Stile and Phrases yea and the Subiect matter too of this Booke of Priuate Deuotions is altogether Popish Therefore this Booke of Priuate Deuotions must needes bee meerely Popish both in Forme and Matter Which was my first and now makes ready way and passage to my second Conclusion To wit That the Authors end in publishing this Booke of Deuotions was nothing else but to introduce and vsher Popery into our Church at least to Grace and Countenance it This second Assertion is infalliblie euidenced and confirmed by the former For what designe or end can any especially one who pretends himselfe a Protestant haue in publishing any Treatise whose Forme and Matter is meerely Popish but onely the propagating or at least the countenancing and aduancing of Popery and Romish Superstition Now I haue already prooued both the Forme and Matter of these Priuate Deuotions to bee altogether Popish by sundry pregnant euidences Therefore the Authors aime and purpose in publishing them could bee no other but to propagate Popery and secretly to Vsher it by degrees into our Church at least to giue it some Grace and Countenance now among vs. Besides all this If wee consider that these Deuotions are consarcinated and patched vp of Popish Reliques and Fragments raked out of the very Dung-hill of Popish Psalters Primers Chatechismes and Prayer bookes as I haue already in part and shall anon more fully demonstrate though the Author and Printer doe pretend the contrary how can wee but coniecture nay infalliblie conclude that the Aduancement and Introduction of Popery and Munkish Deuotions was the true and vtmost end of contriuing collecting and publishing these Deuotions Againe if wee diâ—igently obserue how these Deuotions are framed onely for the vse of the Monasticall and Cloistered Male and Female Orders of the Church of Rome that they are altogether fitted for the dayly exercise and practise of those English Iesuitesses a new inuented Order Friers Munkes and Nunnes which lurke among vs or else are mued vp in Forraine Cells and Cloisters of Impietie Or for the behoofe the furtherance and encouragement of those vnprofessed Roman Proâ—eâ—tes and Conuerts who swarme so thicke of late in euery corner and buy vp these Deuotions thicke and threefold as I am informed on the couer of which they stampe an I H S. as they doe on all their Popish Primers Breuiaries and Prayer Bookes in token that this Booke is meerely Popish and seruing onely for their vse the first of which are wholy tied and deuoted by their Orders and the latter onely aduised as occasion and leasure serues to the vse and practise of Canonicall Howers and times of Priuate Deuotion How can we but surmise that the chiefe and Primary end of these Deuotions was onely to reuiue to countenance and set vp Munkery and to aduauce and further the Cloistered and superstitious Dâ—uotions of Regular and Canonicall persons which our Church hath long since quite exploded and cast out as Menstruous and polluted reliques of the Romish Whore If wee accumulate and adde to this that these Deuotions can neuer square nor suite with Protestants nor any wayes promote their priuate Prayers or Deuotions we need not doubt nor stager at this Conclusion that these Deuotions were meerely published for Romes aduantage and for the aduancement and furtherance of Her cause and faction For I would willingly learne but thus much from the Author or any of his Patriots or Abbetters what vse there is of these Deuotions or Howers of Prayer in our Church or State If they are suited and squared for the practise and dayly vse of any who are religiously giuen as the Preface to them doth surmise I would know what kind of persons those should be who should be tyed and confined to the deuout the ancient and orderly exercise of these Howerly Deuotions If any then they must be either Canonicall and Regular persons who haue entred into Popish Orders whom our Church hath long since spued out as crapulous and noysome humours or else they are Secular and vnprofâ—â—sed persons not tainted with the Monasticall and vnholy Orders of the Church of Rome which are the onely members which our Church or State acknowledge If the latter of these for the first we vtterly disclaime then they must be either Clergie men or Laicks and Secular persons If Clergie men then either those that haue Cures or those that want them If those that haue Cures then either conscionable and painefull Residents who readily feede their Flockes with care and conscience and Preach vnto them once a Sunday at least as the Canons of our Church enioyne them though many deeme this clause to strict and therefore make no conscience to obserue it or else vnconscionable lazy Wolfe-feeding Soule-murthering Nonresidents the Epidemicall and fatall plague and sicknes of our Church who labour onely to purchase and procure and then to fleece staruc but not to feede their Flocks If the former of the two Alas our Author and most of his Abettors who thinke one Sermon in a Month enough or to too much doe doome all these for branded Puritans because they are so diligent and frequent in their Preaching and thefore there is little hope of working them to these Canonicall Howers which the Horologe and Clocke of Rome hath measured out vnlesse our Author can charme their consciences with some Magicke spells or cause some higher Powers to silence and close vp their mouthes or to Cloister Mue and shut them vp in some close and loathsome Prison Cell or Dungeon because they Preach too much and draw too many vnto God or speake to plaine and bluntly against the sinnes the vices and corruptions of the times for else their Consciences Studies and Pious execution of their function either will or cannot brooke the restraint and curbe of these Canonicall Howers and Priuate Deuotions which would interrupt their publike Imployments and withdraw them from their Popular and publike Ministrie If the latter of
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
as most euidently appeares First by the multitude of the bookes that were printed off yea sold at first being 250 at the least as the Printer hath confessed since which there hath beene a second Impression of 1000. Bookes more little different from the first Now would any one be so mad as to print off 1250 Bookes at least to bequeath as a Legacie or New-yeares-gift to one priuate friend or two when as twelue or 20 Bookes would serue for such a purpose the multitude therefore and second Impression of these Deuotions doe sufficiently euidence that the Authors end in printing was to publish them vnto the world and by them to scatter his seedes of Popery farre and neere Secondly our Authors tendring his booke to licence to the Ordinary and his procuring of his annexed approbation is a pregnant testimony that his first intent was to divulge it else there were no neede of any such approbation Thirdly the Ordinaries approbation which runs thus I haue read ouer this Booke which for the encrease of priuate Deuotions I thinke may well bee printed and therefore doe giue lycence for the same Geo. London doth intimate as much else he would haue entred his approbation thus I giue lycence for some few Copies of this Booke to bee printed for the vse and benefit of some priuate friends of the Authors and nâ—t for the encrease of priuate Deuotions I thinke it may well be printed which is no priuate but a publikâ— approbation for a popular and publike vse else why should the Author himselfe affixe it to his last as well as to his first and second Editions the first the second third and last Editions had but one and the same allowance therefore one and the selfe-same publike intent Lastly our Authors Preface to his first Edition to omit his other Prologues and Aduertisements to his seuerall houres of Prayer his Lent and Ember wâ—ekes which testiâ—ie his intent to publish these Deuotions doth as clearely euidence that his first intention of printing these houres of Prayer was not to divulge them to the world and not communicate them to some priuate friends alone as his causing of 280 Lights and Tapers as I haue heard besides Torches to bee lighted in the Cathedrall Church of Durham on Candlemas day last past after the Popish custome as if the God of Light had needed Lights Tapers to behold his blind dark Deuotions did then euidence and discouer him to be a notorious and professed Papist or a Pagan rather who were addicted to this Ceremonie of lighting Tapers to their Idoll Gods For in his Praeface he layes downe foure reasons of setting forth these new Deuotions more fully then they were in Queene Elizabeths dayes As first to continue and preserue the olde ancient Lawes and godly Cannons of the Church to abandon all extemporarie and conceiued Prayers to reduce men to an orderly and set forme of Prayer and to instruct them both what how and when to pray Secondly to let the world vnderstand pray marke this well and then iudge whether these were onely printed for a priuate friend That they who giue it out and accuse vs here in England to abandon all the ancient formes of Piety and Deuotion c. doe but betray their owne infirmities c. Thirdly that they not his priuate friend who are this way already giuen and whom earnest lets and impediments doe often hinder from being partakers of the publike might haue here a dayly and deuout order of priuate prayer wherein to exercise themselues and to spend some Howres of the day at least c. Lastly that those not one friend or two of his who perhaps are but coldly this way yet affected might by others example be stirred vp to the like Heauenly duety of performing their Dayly and Heauenly Deuotions to Almighty God c. Now these foure popular and publique reasons doe diametrally oppose and contradict this lying and forged excuse which the Author Fathers on the Printer that this Booke was neuer intended to be Printed for any publique but onely for the priuate vse of a priuate Friend at whose cost and charge they were Printed at the first So that this pretence is meerely false and will not mittigate nor allay his Crime The third Excuse which our Author or his friends in his behalfe may plead is this that some of the Popery in the first is cleerely purged out of the second and third Editions and therefore the Author may bee well excused and his Booke may passe for currant now To this I answere first that the purging of the first and second Editions of some drugges of Popery is a manifest and plaine confession that there was Popery couched and vented in them at the first else why should they be purged thus Secondly I answere that in the second Impression there was onely one point of Popery to wit the Prayer for the dead a little altered obscurâ—d and refined but there was no point cleane oblitterated no not so much as this Prayer for the dead vnlesse you will haue the man aliue euen then when as his Soule is disunited from his body which is an absurd and impossible thing Thirdly in the last Impression there are onely two Popish Assertions rectified to wit the Mediation of Angels not altered in the second and the Prayer for the Dead refined onely in the second but quite expunged out of the last Impression which though it bee cleared of these two yet it is still furnished with those 18. other points of Popery which I haue formerly deduced from it and that Popish trash and Romish absurdities which I haue discouered in my precedent Conclusions Yea the very forme and method of it which is wholy Popish is still the same wherefore there needs a further purging of these vncleane Deuotions I meane by fire which onely can defecate and cleanse them from their Romish drosse Fourthly though there are some points of Popery oblitterated not voluntarily but vpon great complaints at Counsell Table yet there is no point at all recanted in any of the subsequent Editions to giue any publike satisfaction to the World yea there is neither of the Editions suppressed or inhibited sale as they ought to be but all of them being of one date of one yeere euen 1627. hauing the selfe-same allowance and approbation prefixed them are sold and for ought I know Printed promiscuously without any let or contradiction so that our Author stands but where he did at first since all his editions stand approoued and passe for currant Coyne Fiftly the priuate Prayers Authorized by Queene Elizabeth 1560. though they mention the first the third the ninth Howers of Prayer the Vespers and the Compliâ—e yet in the second and third Editions of them 1564. and 1573. these Popish phrases and Howers are totally omitted there being no remainders of them left And yet our Author to propagate and authorize this new-broachâ—d Popery can waiue and passe
l 3. 〈◊〉 sect 9 u Rhemists Notes on 1 Cor. 11 sect 1â— x Our Ladyes Pâ—â—mer Iames Ledesma in Chatechisme c. 13. Bellarm. Christian Doctrine cap 7. y See the Homely of Comâ—on Prayer and the Sacraments z Concil Trident Sess. 7. Câ—nâ— sect 3. Bellar. Christian Doctrine c. 9. pag. 205. a Bellarm. de Bonis Operibus in partic lib. 1. b 1 2. Part of the Homily of good works 1. Part of the Homily of Fasting c So doth Bellarmine in his Christian Doctrine c. 18.19 d Mr. Rogers 4 Proposition on the 9. Article Mr Whites Way to the Church Digres 39. Doct. Fulk on Mat 6 Sect. 5. Rom. 1. Sect 11. e Philippus Loniâ—erus Turâ— Hist. l. 2. c. 15 b Part. 2. p. 1.12 c Rhemists on Matt. 26. Sâ—ct 4. 9. on 1 Cor. 11. Sect. 4 5 6. on 1 Cor. 11. Sect. 16. d The Homilies of the worthy receiuing of the Sacrament Artic. 28. Harmony of Confessions Sect 14. B 3. Vshers answer to the Iesuits Challenge c. 3. BB. Iewels Apologie e Pag. 4.12.13 f This is taken of Kellams Manuall of Praiers p. 80 * See part 1. pag. 18. g Caluin Instit l. 3. c. 18. Morney of the Masse BB. Iewels Apologie Melchisedechs Antitype Dr. Fulke Rhem. Test. on 1 Cor 11. Sect. 8. to 22. Heb. 7. Sect 7 8 c 9. Sect. 5.6 Artic. 28. h Concil Trid. Sess. 22. i Part. 2. p. 9. a Dr. Fulke on Rhem Test. 1 Tim 2. Sect. 4. Doctor Rainolds Conference with Hart cap. 8. Diuis 4. BB. Vshers Answ to the Iesuits Challenge c. 9 BB Iewels Apologie b 2 Tim. 3.13 c Part 2. pag. 104.105 d Rhemists on Luke 16. Sect. 7 8. And all the Papists who describe this Limbus e Article 22. BB. Vshers answer to the Iesuits Challenge cap 7. Dr. Fulks RheÌ„ Test. Acts 23. Sect. 1. 2 Cor 5. Sect. 1. 1 Iohn 5. sect 4. f Pag 129. * So was it Printed at first as I haue heard g Rhemists Annotations on Marke 9. Sect 4. 1 Tim. 4. Sect. 12.13 Bellar. lib. 2. de Imaginib c. 30 h Appeale pag 280. Gag 320.321 Dr. Featlies Paralel 3. part p. 25. i See Otium Spirituale pag. 169. where there is such a Picture k Pag. 181 233. l See Caluin Instit. l. 4. c 19. sect 14 15 16. Dr. Fulke ans Rhem. Test. Iohn 20. Sect. 5 Defense of the English Translation pag. 13. Confutation of Dr. Allens Booke part 1. cap. 10.11 Mr. Whites Way to the Church Digres 55. m Dr. Fulks DefeÌ„ce of the English Translation c. 13. n Rhemists Notes on Iohn 20. Sect. 5. Gregory Martyr all their other Writers o De Bouis Operibus in partic l. 1. c. 11.13 p Instit. Moralium Part. 1. l 9. c. 2. to 16. q Notes on Acts 10. Sect. 6 r De bonis Operibus in partic l. 1. c. 19. s Instit. Moral Part. 1 lib. 9. cap. 3.5 6. t Notes on Acts 10. Sect 6. u Catechisme cap. of Orders x Qua supra y See Pag. 35.87.107 125.147 z See Cocus Censura Scriptor veterum pag. 16. to 20. a Polyd. Virgil De Inuest Rerum l. 6. c. 2 * De Bonis Operibus in partic lib. 1. c. 12. b This the Rhemists in their Notes on Acts 10. Sect. 6. Gal. 4. Sect. 6. acknowlege c Dr. Fulke on the Rhemish Test. Acts 10. Sect 6. d Dr. Fulke Ibid. e Notes on Acâ—â— 10. Sect. 6. f Ibidem Obiect Answ. a 5 6 Ed. 6 cap. 1.1 Eliz. cap. 2. b 5 Iacobi March 5. c Notes on Acts 10. Sect. 6 d Reason 1. e Admonitio ad Lectorem at the ende of the Kalender f Heb. 13.4 g 1 Cor 7.9 h 1 Cor. 7.39 i Psal. 19.5 Psal. 45.15 Iudges 14.10.11 Prou. 5.18 Eccles. 9.9 Isai. 61 10. 62 5 Ier. 7 34. 16 â— 25 10 23 11. Mat. 9 15. 24.38 Iohn 3 29. a Part. 1. pag. 17.18 b This is transcribed out of Otium Spirituale pap 31. Horas neusta Seignora fol. 10 And our Ladies Primer pag. 102. c 3 Reason in the first Preface d Bonuâ— Pastor ad ouium custodiam hortatore non indiget Chrysost. Hom. 59. in Iohn e Canon 45. * Qui dimitit oues in pascua absque custode Pastor est non Ouium sed Luporum Bernard super Cant. Serm 77 f Quem mihi daâ—is de numero istorum praepositorum qui non pluâ— inuigilet subditorum vacuandis marsupiis quam vitiis extirpandiâ— Bern. Ib. But let these remember Petro tertio dictum est Pasce nec mulge seu tonde semel additum est Bern. Declamat Col. 998. V. g O vtinam tam vigiles reperirentur ad Curam quam allacres currunt ad Cathedram Bernard super Cant. Serm. 77 h Hinc Monstruosius dilatantur renes humerosi hinc tumentes vteri non tam impinguantur quam impregnantur aruina ita vt carnis onus ossa non sustinent Bernard de CoÌ„uersatione ad Clericos cap. 12. i Mark 16.15 Math 28.19 Iohn 21.15.16 17. Acts 20 28. Col. 4.17 1 Pet. 5 2.3 k They are stiled Pastors Shepherds and should not a Shepheard feed his Flock Ezech. 34.2.3 Ier. 23.1.4 1 Pet. 5.2 3. Oues sunt in tendite pastui Bern. sup CaÌ„t. Sermo 76. l Primus in opere postremus in Ordine Bernard de Ordin Vitae lib. Col. 1116. I. m Aâ—â—orum est Deum credere scire adorare reuereri Clericorum vero sapere intelligere cognoscere frui Bern. de vita Solitaria Col. 1020. G * Aulici Reges adulatione ad flagitia impellunt nec vllum est genus hominum huiusmodi consiliariis pernici osius Comineus Comment lib. 7. p. 278. Adulatio vetus in Republica maluÌ„ Tacit Annal. l. 2 Sect. 4. o Exeat Aula qui vult esse pius Lucan Pharâ—al l. 8. p. 142. p See Agrippa De Vaâ—itate Scient cap. 71. p Quod enim quisque prae ceteris colit id sibi Dâ—um constituisse probatur Bernard Declamat q Redit agricolis labor actus in â—rbem Virgil Georg. l. 1 r To wit the Lawes Canons of the Church of Rome s Our Author therefore would not only aduise but impose these Howres vpon men t The Authors ende is reduce vs to the olde Rilion as they stile it and to the Ancient Ceremonies of the Church of Rome and of our Popish Forefathers u That is they take vs for Protestants but if the truth were known many of vs are good Roman Catholiks x That is Popishly y Such lets impediments haue our Popish Recusants who refuse to frequent the publike and therefore betake themselus to such priuate Deuotions * That is the AncieÌ„t Monks and Nunnes z Part. 1. pag. 3. to 9. * Lactantius De falsa Sapientia cap. 15. a Iuâ—enal Satyr 10. b Facile sequentia irreperent si prima placuissent Prosp. Aquit Contr. Collatorem cap. 33. c Fronti nulla Fides Iunenal Satyr 2. * The