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
Apostolicall Praecepts and Constitutions praescribed and inioyned by the Churches bare Authoritie which opinion both of the Lent-Fast and of these other Fasting-dayes or Fish-dayes rather all Protestant Authors doe disclaime as a meere Popish Assertion And none but professed Papists doe mainteine Wee keepe our Lent and the fore-recited Fasts by vertue of the Statute of 2. and 3 Ed. 6. cap. 19. and by no Ecclesiasticall or Apostolicall constitutions Wee know no expresse Precepts in our Articles Homelies Canons or Common Prayer Booke of our Church that binde vs to obserue these Fasts but onely the fore-recited Statutes which are the Lawes and Precepts of the State not of the Church Therefore our Authors Doctrine in these points of Lent and Fasting Dayes which differ from the expresse words and Preamble of the Statute of 2. and 3. Ed. 6. cap. 19. from the Doctrine of our Homelies and the receiued Tenent of all our Writers agreeing verbatim with the assertion of Iesuites and Popish writers must needes be Popish For the fourth That the Pictures of God the Sonne and God the holy Ghost may be lawfully made it is couertly and necessarily intimated in his first Diuision of such who doe offâ—nd against the second Commandement Offenders against the second Commandement saith he are They that fancie to themselues any likenesse of the Deitie or frame for to make any Image either of God the blessed Trinitie or of God the Father who neuer appeared to the World in a visible shape So that he cleerely admits and intimates in these words that the Images and Pictures of God the Sonne and God the holy Ghost may be safely made because they appeared to the World in a visible shape as hee pretends though God the Father and the blessed Trinitie neuer did His applying then of this reason onely to God the Father and the blessed Trinitie His stopping at the Father without any further mention of the Sonne and holy Ghost together with his ensuing words Those that make any other Image be it of Christ and his Crosse or bee it of his blessed Angels with an intent to worship them Doe fully euidence that hee approoues the making of the Images and Pictures of God the Sonne and God the holy Ghost a meere Popish assertion which the Papists onely doe mainteine and which our owne Homelies and Orthodoxe writers doe expressely condemne as Sinfull and Vnlawfull For the fift Position That God the Sonne and God the holy Ghost may be worshipped in their Images which is necessarily collected from these words Offenders against the second Commandement are They that make any other Images or the likenesse of any thing whatsoeuer be it of Christ and his Crosse or be it of his blessed Angels with an intent to fall downe and worship them They that are worshippers of Idoles or representments of false Gods In which passages our Author onely disclaimes the worshipping of meree Pictures Idoles and false Gods which the Papists likâ—wise doe condemne or the adoration of the bare Pictures of Christ and the holy Ghost intimating that wee may worship them in their Pictures for why else doeth hee allow men for to make them though we may not Adore the Pictures themselues according to the ancient Popish distinction and euasion which our Homelies and the fore-quoted Protestant Authors doe condemne and vtterly reiect as Popish and Erronious For the sixt That the Persons and Images of Saints and Angels may bee worshipped though not with the sâ—lfesame worship wherewith wee Adore God himselfe This is euidently inforced from his Exposiotin on the second Commandement God is to be worshipped with the lowly reuerence of our bodies also This to bee religiously done vnto him This also to be done purely without any such outward and solemne worship to be giuen either to the Person or Image of Saint or Angel or any other creature whatsoeuer which being compared with that which followes Offenders against this Commandement They that are worshippers of Saints Images and out of a false opinion of demeriting the protection of the blessed Virgin or any other Saint of God doe giue a religious Adoration to those vsuall representations that are made of them So that hee doeth here euidently and clearely grant as Maister Mountague also in expresse tearmes doeth That there may bee a religious vse of the Images of Saints and Angels and that wee may Worship and Adore either Saints or Angels at least wise with the Worship of Dulia as the Papists hold though not with that outward and solemne worship marke the Emphasis of the words which is due to God alone For hee onely condemnes the giuing of religious Adoration to the bare Images not to the persons of Saints and Angels which his last words doe seeme clearely to admit and the yeelding not of Religious worship and Adoration but of that outward and solemne Worship onely which is due to God alone which is no more then all the Papists doe acknowledge who appropriate the worship of Latria vnto God alone though they giue that of Dulia and Hyperdulia vnto Angels Saints and Images So that in these Points of Images and Prayer to Saints make the best of them that can be hee goes no further then moderate Papists and not so farre as all Orthodoxe Protestant Authors doe so Frozen are his Zeale and hote Deuotions in these points of Saints and Angels which are meerely Popish For the seuenth That Confession to a Priest and Absolution from him especially before the receiuing of the Sacrament are necessary is euident from his fift Precept of the Church to wit To receiue the Blessed Communion of Christs Body and Blood with frequent Deuotion and three times of the yeere at least whereof Easter to bee one And for better preparation there vnto as occasion is to disburthen and quite our Consciences of those sinnes that may grieue vs or scruples that may trouble vs to a Learned and discreet Priest and from him to receiue aduice and the benefit of Absolution Loe here a pregnant proofe for Auricular Confession wherein there are three things obserueable First that the Confession which our Author speakes of is no arbetrarie or voluntarie but a forced and enioyned Confession and that by the Authoritie and Precept of the Church whereas ours and all other Protestant Churches prescribe it onely by way of aduice and that onely in case of necessitie when as mens Consciences cannot else be quieted Secondly that this Confession must be made not to a Minister of Gods word as our Common Prayer Booke renders it but to a discreete and Learned Priest that is to some Popish Massing Priest or other Thirdly that hee must not lay open his griefe that troubles and disquiets his Conscience as our Communion Booke reades it but hee must disburthen his Conscience of those sinnes that may not that doe grieue him and those scruples that may trouble him Fourthly that
which the Papists taxe them because in its vsuall and accustomed signification it imports nothing else but a certaine punishment taken vpon men for satisfaction of their sinnes to God and so it is a word that derogates from the satisfaction and Passion of Iesus Christ which should cause all Christians to reiect it Thirdly that the Papists make Penance a Sacrament and oft recite it in their writings of purpose to expresse their Shrift and Popish Penance of Whipping Pilgrimage and such like satisfactory mulcts and punishments as they deeme them by it Fourthly that the word Penance in its ordinary and proper vse especially times of Penance doeth import and signifie nothing else but Popish Penance Fiftly that it is the vse and practise of Popish Priests to enioyne their poore deluded Penitents during the times of their Penance to mumble ouer the seuen Penitentiall Psalmes here mentioned by our Author once euery day at least I say let any impartiall Reader but lay all these together and consider how our Author had formerly enioyned Shrift or Auricular Confession of our sinnes vnto a Priest before the receiuing of the Sacrament and then hee cannot but from hence conclude a plaine and euident approbation and publishing of Popish Penance which all Protestant Churches doe abhorre as exceeding derogatory to the death of Christ. But passing from these Doctrinall and Fundamentall I come now to those other Ceremonious and Circumstantiall points of Popery that are directly Broached and Patronized in these new Deuotions which are foure in number First that Canonicall Howers are of Ancient and Laudable vse and that they are diligently to be obserued euen of priuate Christians Secondly that the canonized Saints of Rome are true and holy Saints and ought so to be esteemed of vs. Thirdly that there are some seasons of the yeere wherein Mariages may not be solemnized Fourthly that the Quire is more Holy then the rest of the Church For the first of these the very title of the Deuotions viz. The Howers of Prayer the many proofes and quotations out of the Scriptures and Fathers to iustifie the antiquitie vse and practise of them which are transcribed out of Bellarmine Azorius and the Rhemists The Prefaces which our Author makes to all these Howers together with the scope and drift of the whole Booke which is onely to confine and limit mens Deuotions to these Canonicall Howers doe abudantly and infalibly testifie and confirme this Popish assertion in the proofe of which Azorius Bellarmine and the Rhemists take such paines That Canonicall Howers euen after the late Popish diuision are of ancient and laudable vse and that they are diligently to be obserued euen of priuate Christians which is more then either Bellarmine Azorius the Rhemists Vaux or any Iesuite or Popish Monke or Priest affirmes who expressely teach That none are bound to obserue Canonicall Howers but such Religious persons who haue entred into holy Orders but especially Monkes and Nunnes and such whose Deuotions are not interrupted by necessary Study and imployments For the Antiquitie of these Canonicall Howers after the Romish computation to wit Mattens the Prime the third the sixt the ninth Hower Vespers and the Compline to which our Author addes Bed time as we lie downe to sleepe or the last Hower of the night some would deriue it from the Primitiue Church so Bellarmine and Azorius and for proofe of this they quote Clemens Romanus Constit. Apostol lib. 8. cap. 34.40 And of this opinion Maister Couzens seemes to bee who much relies vpon the same Authoritie which is alwayes placed in the fore-front But loe the vanitie of the Papists and the impudency and treacherie of Maister Couzens who build the Antiquitie of their Canonicall Howers vpon such a sandy foundation vpon such a counterfeite and fictitious Author as this Clemens who is bored and branded by many Papists and all Protestant writers of any iudgement for a meere counterfeite composed by some vaine and illiterate Monkes of puny times Others attribute the inuention of them to Saint Hierome others to Dauid and Daniell but all these speake onely of the third the sixt and ninth Hower As for the first Hower Bellarmine himselfe confesseth that it was not inuented till Cassianus his time and that the Compline was neuer mentioned by any Author before Saint Benedict who inserts it in his 16. Rule Pope Pelagius the second was the first that enioyned Priests and Religi-persons to obserue these Howers of Prayer which afterwards the Councell of Aquisgraue vnder Lewes the first Anno. 816. cap. 131. The Councell of Basil vnder Eugenius the fourth Session 21. The Synod of Moguntium vnder Rabanus cap. 16. The Prouinciall Councell of Senona or Seine 1528. Decreta Morum cap. 18.19 The Prouinciall Councell of Colen 1536. part 2. cap. 6.7 8. part 3. cap. 5. The Prouinciall Councell of Trier 1549. commanded Canonicall and Religious persons to obserue these Howers but neuer were any Papists so absurd as to inioyne any persons out of Popish Orders to obserue them What Protestants haue thought of these Canonicall Howers Let Bellarmine himselfe testifie who produceth Witcliffe Luther Illyricus Brentius the Confession of Wittenberge Tilemannus and Hesbusius expressely condemning them To these let mee adde the Harmonie of Confessions Sect. 15. Confessio Zanchij cap. 25. Caluin Instit. lib. 3. cap. 20. Sect. 29.30 Melancthon Musculus Martyr Aretius Loci Communes De precatione Locus Docter Fulke Rhemish Testament on Luke 18. Sect. 1. Actes 3. Sect. 1. cap 10. Sect. 3. Gal. 4. Sect. 6. Maister Perkins his Cases of Conscience lib. 2. Quest. 3. Sect. 4. Who all reiect these Canonicall Howers as Popish Vaine and Superstitious trash neither is there any Protestant Church or Author to my knowledge that euer did approoue them either in Doctrine or in Practise True it is that our owne and other Protestant Churches haue bounded out some set times and Howers for publike Prayers and Deuotions that so men might with more conuenience meete together for Gods publike worship and seruice But yet these times and meetings are farre different from these Canonical howers For first they are but Twice a day at most to wit Morning Euening Secondly they are not confined to the compasse of an Hower not to any set limits of time which may not bee exceeded Thirdly the Forme the Method yea and the matter of their Deuotions differ Fourthly there is some varietie and change of Prayers Chapters and Psalmes in the one but there is an identitie of matter and prayers in the other which may not bee altered Fiftly this is publike and common to all persons whatsoeuer the other priuate and proper onely to Religious and Canonicall persons Sixtly these times of publike Prayers and meetings are onely for conueniencie these Canonicall Howers are prescribed as matters of necessitie and as a part of Gods Worship and Seruice Seuenthly these Canonicall Howers cannot be altered
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
To suffer-iniuries with patience 6 To forgâ—ue offences and wrongs 7 To pray for others The corporall workes of Mercy 1 To feed the Hungry and to giue drinke to the Thirstie 2 To clothe the Naked 3 To harbour the stranger and needy 4 To visit the Sicke 5 To Minister to Prisoners and Captiues 6 To bury the Dead The eight Beatitudes 1 Blessed are the poore in Spirit for tâ—eirs is the kingdome of Heauen 2 Blessed are thâ—â— that Mourne for they shall receiue comfort 3 Blessed are the Meeke for they shall receiue the inheritaâ—ce of the Earth 4 Blessed are they that hâ—nger and thirst after righteousnesse for they shall bee satisfied 5 Blessed are the mercifull for they shall obtaine mercy 6 Blessed are the pure in heart for they shall see God 7 Blessed are the peace mâ—kers for they shall be called the children of God 8 Blessed are they that suffer for righteousnesse sake for theirs is the Kingdome of Heauen Seuen deadly sinnes as the first or seuen deadly sins as they are commonly so called as the last Impressions renders it 1 Pride 2 Couetousnesse 3 Luxury 4 Enuie 5 Gluttonie 6 Anger 7 Sloth The contrary virtues 1 Humility 2 Liberalitie 3 Chastitie 4 Gentlenesse 5 Temperance 6 Patieâ—ce 7 Deuout and earnâ—st seruing of God Quatuor Nouissima or the foure last things that befall any man Death Iudgement Hell or Heauen Loe thus farre you haue an exact and perfect Paralell of our Authors writings with the Papists which suite and claspe like twinnes who deriue their birth and pedigree from the selfe-same wombe I confesse that the matter of them especially of the Creed the Lords Prayer and the eight Beatitudes are contained in the Scriptures and in our Common Prayer Booke but take both forme and matter together and those other particulars which are here paraleld and you shall neuer finde them but in Popish writers Sure I am you shall neuer meete with these or any of them in the priuate Prayers Printed by Queene Elizabeths Authoritie nor in our Common Prayer Booke in that manner forme and method as they are here registred by our Author The remainder of whose workes I come now to Paralel Not to spend time or paper to Paralell and Sampler his seuerall Aduertisements Prefaces and Discourses Concerning Mattens the Diuisions Vse Antiquitie and practise of Canonicall Howers or Prayer as the first the third the sixt the ninth Hower the Morning Euening or Compline or the like which were stolen and Transcribed verbatim out of Bellarmine Azorius and the Rhemish Testament who produce the selfe-same Scriptures Fathers Authorities and Quotations for the Authoritie Diuision Iustification and practise of Canonicall Howers as any iudicious Reader who will but take the painâ—s for to compare them may at first discerne I shall onely pitch vpon these ensuing passages which if they are not Popish in themselues yet they are wholy Transcribed out of Popish Authors Mr. Couzens At our vprising pag. 14. IN the Name of the Father and of the Sonne and of the holy Ghost Amen Blessed bee the Holy and vndiuided Trinitie now and for euermore At our going abroad pag. 16. Shew me thy wayes O Lord and teach me thy pathes At our entrance into the Church pag 17 and part 2. As for mee I will goe into thy house O Lord in the multitude of thy mercies and in thy feare will I worship thee in thy hâ—ly Temple Preparatorie Prayers to all the howers that follow page 40. God be in my head and vnderstanding God bee in my eyes and in my seeing God be in my mouth and in my speaking God be in my heart and in my thinking God be at my end and my departing Amen Veni Creator c. pag. 91. Are Paralells The Benediction pag. 174. God the Father blesse me God the Sonne defend mee God the holy Ghost preâ—erue mâ— now and foreuer Amen When we enter into our Bed Pag. 176. In the name of our Lord Iesus Christ who was cruciâ—iâ—d vpâ—â— the Crosse and layd vpâ—n his graue fâ—r mee I lay 〈◊〉 downe to restâ— hee blesse me kâ—â—pe me and saue me raiâ—e me vp againe and bring me at last to life eternall Amen Papists When thou risest in the Morning say IN the Name of the Father and of the Sonne and of the holy Ghost Amen Blessed be the Holy and vndiuided Trinitie now and euer c. In going foorth of thy house say Shew mee thy wayes O Lord and teach mee thy pathes Entring into the Church O Lord in the multitude of thy mercies I will enter into thy house I will adore at thy holy Temple and will Confesse vnto thy Name A blessing to bee vsed at the beginning of Prayer God bee in my head and in my being God bee in my minde and vnderstanding God be in mine eyes and in my seeing God bee in my mouth and in my speaking God bee in my heart and in my thinking Amen Venâ— Creator c. The Conclusion God the Father blesse me Iesus Christ defend me and the vertue of the of the Holy Ghost illuminate and sanctifie me this night and euermore Amen A Prayer as thou entrest into thy bed In the name the the Lord Iesu Christ that was crucified for me I goe into my beâ— let him bâ—â—sse me gouerne me and defend me and bring me into life euerlasting Amen I will not compare nor Paralell our Authors Aduertiâ—ements concerning Lent and Septuagesima Sunday where he aâ—firmes the Lent Fast to be a Diuine and Apostolicall Institution which is transcribed out of Popish Authors because I haue mentioned and compared them with these Authors heretofore I will therefore passe to his Praâ—ers before the receiuing of the Sacrament Papists When thou doest bow thy selfe before the Altar thou shalt say these verses All the eâ—rth doeth worship thee O Lord c. COmmand that the Prayers and Sacrifice which wee now offer vp vnto thee may bee brought vp into thy presence by the Ministrie of thy holy Angel which may haue a better construction then our Authors Receiuing say with the Priest thrice Lord I am not worthy thou shouldest enter into my house but onely speake the word and my Soule shall be healed Mr. Couzens When wee are prostrate before the Altar part 2. pag. 4. Thou art worthy O Lord c. which is meerely Popish both for phrase for time and place COmmaund that the Prayers and Suppliâ—ations together with the remembrance of Christs Passion which wee now offer vp vnto thee may by the Ministrie of thy holy Angels bee brought vp into thy Heauenly Tabernacle pag. 10. At the receiuing of the Body pag. 12. Lord I am not worthy that thou shouldest come vnder my â—â—feâ— but speake the word onely and my Soule shall be healed adding with the Priest c. That which our Author Prefaceth concerning Ember weekes page 55.56 to omit his Laudes taken out of our Ladies