A BRIEFE SVRVAY, AND CENSVRE, OF Maister COVZENS his Couzening DEVOTIONS.

IT hath alwayes beene the beaten rode, and method, of all Heretiques, and seducing Spirits, in all the ages of the Church: to a Dulcerate their Venomus, Harsh, and bitter Potions, with Lushious, and sweete In∣greedients: b Nemo venenum temperat felle & hell•boro, sed conditis pulmentis, & bene saporatis; saith Tertullian: Heretiques, and false Teachers are alwayes cunning A∣pothecaries: they neuer temper their Poysons with Gall, or Colloquint: but with the best, and pleasantest Conserues: their venome lurkes in Honie Potions, that so men may swallow it downe with greater greedinesse, and lesse suspition.

Heresies, and false Doctrines, (yea, d all euill things whatsoeuer,) as they are of an Odious, so likewise are they of a Timorous, and Bashfull disposition: they dare Page  2 e not walke Vnmasked, (especially, in the brightest Orbe and Hemisphere of the Gospel-sunne:) for feare of pre∣sent discovery: whence, they alway claspe, and twine themselues at first, with knowne and approued Trueths: (which serue as Sauce, or Baites to draw them downe:) f and cloathe themselues in the Amiable dresse, and Rich attire, or at least wise Christen themselues, by the name and title, of the Orthodoxe, and receiued Doctrine of the Church, vnder whose Banners they pretend they fight: that so they may the more insensibly Insinuate, and more strongly g and dangerously incorporate themselues, into the Hearts, and Intralls, of vncautelous, and ouer-cre∣dulous Christians, who are insnared by them, at vna∣wares. As the long and beaten experience of former ages, so the Assiduous practise of some Couzening, and seducing Authors, in these our present, and declining times, doe abundantly euidence, and confirme this Truth: Who because they dare not yet proceed so farre, as to shew themselues open and professed Factors for the Church of Rome, for feare their plots, and aimes should be detected: doe therefore vent the Adulterous Drugges, and Poysonous Doctrines of the h Whore of Rome, vnder the vaile, and colour of DEVOTION: and that in such a i Clandestine, Subdolus and inchanting manner, that they haue euen charmed Authoritie it selfe; and lulled Argos quite asleepe: Whose vigilant eyes, should alwayes so farre wake, as to distinguish Poperie from true Deuotion: and not to ouer-looke the one, whiles they admire, and approue the other. But though Argos, and the MAISTER-WATCHMEN sleepe, and close their eyes, and eares, at once: yet, it is fit that some should wake, and watch against deuout, k and sheepe-skind Wolues: (who thinke to prey Cum Priuile∣gio on the flocke, because the Shepheard hath Authori∣zed them,) for feare lest flocke and Shepheard perish: And this hath caused me, l like that Roman Goose, in Page  3 the sleepe, and slumber of the Dogges, and Watchmen: to clap my wings, and stretch my voyce, at the couert, and m tacite approach, of those treacherous, Mountebanke, Couzening, and Domestique Gaules, who now are scaling of our sacred Capitoll; that so some Manlius, or other might awake, to rout and chase them from our walls, and banish them for euer from our Confines.

The Booke which I haue here pitched vpon, is inti∣tuled: A COLLECTION OF PRIVATE DEVOTIONS, OR THE HOVVERS OF PRAYER: The Author, and Composer of it, is rumoured to bee one Maister COV∣ZENS, Chaplaine to the Bishop of Winchester, that now is: n Ex vngue leonem: You may discouer the Authors qualities and conditions, by this his Paw, and Handy-worke, which smells, nay, stinkes of Poperie.

Not to enter vpon any large, and punctuall discouery of the absurdities, and Errors of these pernitious Deuo∣tions, nor yet to trace the Author in his course, from page, to page: I shall resolue the summe of my Excepti∣ons to this worke of his, into these ensuing Conclusions.

• First, that this Booke of Priuate Deuotions, is meere∣ly [ 1] Popish, both in the forme, and matter of it.
• Secondly, that the Authors end in publishing of it, was [ 2] nothing else, but to introduce, and Vsher Poperie into our Church: at least to grace and countenance it.
• Thirdly, that the Author endeauors to make Queene [ 3] Elizabeth of euer blessed Memorie, the Patronesse of this his Poperie; and to harber it vnder her Protection.
• Fourthly, that the Prayer booke of Queene Elizabeth, [ 4] Printed by William Seeres, a 1560. and a 1573. (which the Author onely mentions, to giue a glosse, and colour to his Poperie, and to delude the simple; and lesse wary by it:) doeth neither warrant the forme, nor matter of these new Deuotions: which in trueth were most of them stolen out of Popish Primers, Prayer Bookes, and Chate∣chismes; and not transcribed out of the Prayer Booke of Queene Eilzabeth.
• Page  4Fiftly, that there are diuers falsities, Popish absurdi∣ties, and abuses of Scripture in it.
• Sixtly, that there are some prophane, and dangerous passages inuolued in it.
• Seuenthly, that it is fraught with contradictions.
• Eightly, that it is scandalous, and preiudiciall to our owne, and aduantagious onely to the Church of Rome.

For the first of these; That this Booke of Deuotions is meerely Popish; it is most cleerely euident: First, from its Frontispice: Secondly, from its Title: Thirdly, from its Frame and Method: Fourthly, from its Stile and Phrases: Fiftly, from its Subiect and Matter.

First, it is meerely Popish, in regard of the o Frontis∣piece. For, if you view the Fore-front of these Deuoti∣ons, you shall finde these three Capitall letters; (I H S.) incircled in a Sunne, supported by two Angels, with two deuout Nunnes, or Women praying to it, one of them holding a Crosse in her hand. Now, what is this but an vndoubted Badge, and Character of a Popish, and Iesui∣ticall Booke; of an Idolatrous, and Romish Deuotion? Looke into the Frontispiece of all Iesuits workes, you shall finde this stampe, and Impresse on them; (I H S.) in the selfe-same forme as here: Looke into your Popish Horaries, Primers, Offices, Prayers, and Deuotions: Loe there a Crosse, a (I H S.) and men praying to them, or before them: But neuer saw I such a Fore-front in any Orthodoxe English, or Out-landish writers. p In∣dex animi vultus; the very Effigies, Draught, and Por∣traiture therefore of the Frontispiece, proclaimes the Booke it selfe, and him that Pen'd it, to bee meerely Po∣pish: It hath the very q Marke, and Seale of the Beast vpon its Fore-head; therefore, it must needes be his.

But if Pictures, which Papists stile; r their Lay-mens Bookes, want tongues to publish our Authors Hierogly∣phicall, and Implicit Poperie to the World: then let the very Title of the Booke, and Fore-front testifie, what the dumbe, and speechlesse Picture cannot vtter. Not to Page  5 picke any quarrell with the word DEVOTIONS, with which some men might chance to iarre: the variation of it: (OR THE HOVVERS OF PRAYER:) in this Church and age of ours, is a sufficient euidence, that the Booke, and Author both are Popish. For where shall you euer finde these HOVVERS OF PRAYER mentio∣ned, or prescribed, (at least in the abstract, as here,) but onely in Popish Authors? I confesse indeed, that there is mention made both in the s Scriptures and the Fathers, of the third; the sixt; and the ninth hower: (that is, of Mor∣ning, Euening, and of Noone-day;) and of Solemne Prayers, both publike and priuate at these howers.t But neuer could I finde as yet, where these HOVVERS OF PRAYER, were prescribed, or distributed after the Roman com∣putation: where the antiquitie, or vse of them were iusti∣fied and defended: where the Deuotions of any were confined to these Howers: or where mens priuate De∣uotions at these limited seasons, were euer stiled, the HOVVERS OF PRAYER, in the abstract: but onely in Popish Councells, Offices, Primers, and Authors, from whom our Author tooke his Title. I confesse, indeed: that the first Edition of the Booke of Latine Prayers, published by Queene Elizabeth in the yeere 1560. quo∣ted by our Author, in the second Title page; was stiled: ORARIVM: SEV, LIBELLVS PRAECATIONVM: (not Horarium: nor Libellus praecationum, seu, Orarium:) in which there is onely a briefe recitall of the first; the third; and the ninth hower of Prayer, farre different from our Authors, as I shall shew anon: But this very Booke, in the second, and third Impressions of it: in the yeere 1564. and 1573. had no other Title, but PRAECES PRIVATAE IN STVDIOSORVM GRATIAN COL∣LECTAE: & in these Editions which were the last & best, there is not so much as any touch or menti•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 Page  6 onely one in Spanish, Printed at Paris, by William Mer∣lin, 1556. Stiled, HORAS DE NVESTRA SENIORA▪ The Howers of our Lady: Fraught with the very dregs of Popery, and Idolatrie: The very Phrase, and Empha∣sis 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.

[ 3] 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 de∣uoute 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 Page  7 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 Solem∣nized: 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 Qua∣tuor 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 Au∣thors: 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 pre∣paratiue Hymne. Then comes in a Iustification of the anti∣quitie 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 Page  8 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 a∣mong them, one WHEN WEE ARE PROSTRATE BE∣FORE THE ALTER: a Prayer worth the obseruing: an∣other, 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 Thankes∣giuing after ABSOLVTION: then followes some spe∣ciall 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 Thankes∣giuings: And as he beginnes with the SIGNE OF THE CROSSE, so hee concludes with the VIRTVE OF CHRISTS BLESSED CROSSE: yea, and with the IN∣TERCESSION OF ALL SAINTS (as I haue heard:) be∣fore the leafe was altered and torne out, vpon some ex∣ceptions 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 eui∣dence, [ 4] and conuince it to be meerely Popish: Take these for all the rest that might bee mentioned: The Howers Page  9 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 An∣cient 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, a Suffrages, and b Compleine: his Priests, and Priests of Gods Church (oft repeated: and the word Ministers neuer vsed, though c we affirme, the name of Priests, to bee an incon∣gruous 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: d A Prayer, when we come into the Quire: e The seuen Penitentiall Psalmes to bee vsed in times of Penance, &c. f 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. g Christs holy Sacrament, his blessed Body and Blood. h When we are prostrate before the Altar: i That the remembrance which we now offer vp to thee, may by the Mi∣nistrie Page  10 of thy holy Angels, be brought into thy Heauenly Ta∣bernacle: k At the receiuing of the Body: Adding with the Priest: l A deuout manner of preparing our selues to Absolution: A thankesgiuing after Absolution: compared with the fift Precept of the Church: m The vertue of Christs blessed Crosse, &c: these seueral Phrases, & Passages, which are seldome or nowhere found, but in Popish Au∣thors, 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.

[ 5] 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 di∣scouer much hidden, and concealed, yea, some euident, and apparant Poperie, euen twined and inuolued in it. For Doctrinall, and Positiue Poperie, you haue these se∣uerall 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 Anci∣ent Mother Church; and that her holy Canons, Lawes, Precepts, Ceremonies, Constitutions, Canonicall Howers and Sacraments, are duely and Religiously to bee obser∣ued 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, Ro∣gation dayes, together with Wednesdayes, Fridayes, Saturdayes, and Holy day Eues, with Deuotion, and Ab∣stinence: not in politicall respects, as prescribed, and en∣ioyned Page  11 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 t• God alone.

7. That Auricular Confession to a Priest, and Abso∣lution from him, are necessary.

8. That there are seuen Sacr•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 Sacra∣ment of the Lords Supper.

12. That the Sacrament is a rea•l Sacrifice, and that we are for to adore it.

13. That Ange•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 Deuo∣tions.

For the first of these, I collect it from the Title page:

For the second, that the visible Church of Christ, [ 2] (yea, the very Church of Rome) can neuer Erre in mat∣ters 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.

Page  14But 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 a 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 b all Protestant Diuines: who affirme; that any visible Church, or Gene∣rall 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 repre∣sentatiue Church,) in our Authors iudgement, can∣not 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 Page  15 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 [ 3] these seuerall passages. *

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 incourage∣ment 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 ra∣ther, yea chiefly, as Fish-dayes, for the aduancement of Fishing, and sparing of young Cattle: not as dayes enioy∣ned by the Churches but designed by the States Autho∣rity: 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. E∣liz. 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 Autho∣ritie: which opinion both of the Lent-Fast, and of these other Fasting-dayes▪ (or Fish-dayes rather;) all c Pro∣testant Authors doe disclaime, as a meere Popish Assertion; Page  17 And none but c 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 Ecclesiasti∣call, 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 d 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 couert∣ly, and necessarily intimated in his first Diuision of such who doe off•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: e because they appeared to the World in a visible shape, (as hee pretends;) though God the Father, and the blessed Trinitie neuer did. His apply∣ing 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; to∣gether with his ensuing words: Those that make any o∣ther 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 Page  18 holy Ghost: a meere Popish assertion, which the f Pa∣pists onely doe mainteine: and which our owne g Home∣lies, and h Orthodoxe writers doe expressely con∣demne, 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 a∣gainst 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 i Papists lik•wise doe condemne: or the adora∣tion 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; ac∣cording to the k ancient Popish distinction, and euasion; which our l 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 s•lfe∣same 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 out∣ward, Page  19 and solemne worship, to be giuen either to the Person, or Image of Saint, or Angel, or any other creature what∣soeuer: which being compared with that which fol∣lowes: 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 o∣ther 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, m as Maister Mountague also in expresse tearmes doeth:) That n there may bee a religious vse of the Images of Saints, and An∣gels; and that wee may Worship, and Adore, either Saints, or Angels, at least wise, with the Worship of Dulia, as the o Papists hold: though not with that out∣ward and solemne worship, (marke the Emphasis of the words,) which is due to God alone: For hee onely con∣demnes 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 Hyper∣dulia 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 Deuoti∣ons in these points of Saints, and Angels, which are meerely Popish.

For the seuenth; That Confession to a Priest, and Abso∣lution [ 7] 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 Page  20 for better preparation there vnto, as occasion is, to disbur∣then, 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 p 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 q 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 r 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 disbur∣then his Conscience, of those sinnes that may (not that doe) grieue him, and those scruples that may trouble him: Fourth∣ly, that 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 s Doctrine of the Church of England▪ and t all Protestant Authors; and consonant to the Doctrine of the Church of Rome: who approoues, and practiseth Auricular Confession, u especially, before the receiuing of the Sacrament: and makes this, one x principall Precept of the Church, (as our Deuotioner doeth here:) To con∣fesse our sinnes to an approoued Priest, once a yeere, and to receiue the Sacrament, at the least euery Easter. There∣fore hee is apparantly guiltie of this grosse point of Poperie.

Page  21Come wee now to the eighteth; That there are seuen [ 8] 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 acknowledge∣ment, 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 one∣ly 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 ge∣nerally necessary to Saluation: nor with our y Homelies and 25. Article: that the other fiue, that is to say; Con∣firmation, 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 prin∣cipall 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 z Baptisme, and the Lords Supper, Page  22 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 Beati∣tudes, 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.

[ 9] 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 a other Popish Authors: So it altogether iustifieth that Popish Assertion: That there are but these three kinde of good Workes: Which our b 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 cal∣ling: 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.

[ 10] From this wee descend to the ensuing point. That there are some sinnes which are but Veniall, not Mortall, in Page  23 their owne nature: which is euidently deduced from this passage. Seuen Deadly sinnes; 1. Pride; 2. Coue∣tousnesse; 3. Luxurie; 4. Enuy; 5. Gluttony; 6. Anger; 7. Sloth: which as it is directly stolne out of our La∣dies 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 Po∣pish 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 wri∣ters inferre from thence: whence it is, that after they haue discoursed of these seuen Deadly sinnes; they then fall c immediately to dispute of Veniall sinnes: which Veniall sinnes, d 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 e Turkes, and Papists; not amomg Prote∣stants. 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 Dead∣ly 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 [ 11] Popish Errors here, for loe, hee proceedes, euen to a Page  24 Transubstantiation, or a Corporall presence of Christ in the Sacrament▪ which I clearely collect from these two passages: b Christs holy Sacrament, his blessed Body and Blood: At the receiuing of the Body: Lord I am not wor∣thy, &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 of the Administration of the Lords Supper: But, Christs holy Sacrament, his blessed Body and Blood: and At the recei∣uing of the Body: not of the Bread: which doeth imply, A Transubstantiation, or Corporall presence of Christ in the Sacrament, which the c Papists doe so eagerly main∣taine: d and our Church, and writers so frequently condemne.

Yet this is not all; For our Deuout Author, as hee ad∣mits a Corporal presence: so he impliedly affirmes, An vnbloody Sacrifice of Christs Body, together with an Ado∣ration of it: as these words import. e A prayer when wee are prostrate before the Altar: Thou art worthy O Lord, &c. f Adding with the Priest: The Body of our Lord Iesus Christ, &c. Loe here; a Body of our Lord Ie∣sus Christ; an Altar; a Prostration; (not a kneeling,) before this Altar; together with a Priest: And what Papist; yea, what Protestant, may not hence conclude; an approbation of the Popish Masse; An vnbloody Sa∣crifice of Christs Body, offered on the Altar, by a Priest, together with an * Adoration of it. Things which all g Protestant Authors doe abhorre: and none but h Pa∣pists doe admit.

Our Author still proceedes, euen to the very Media∣tion of Angels: in these words. i Command, that the Prayers, and Supplications, 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: This as it was borrowed from Missale Romanum: Canon Missae pag. 272. So it is, so cleare an euidence for the Mediation of Angels: (a Page  25 Doctrine which a our Church, and all good Protestants, doe vtterly renounce:) that our Author, who in his second Edition, did onely alter it, from Angels, to Angell: in his last Edition, was euen constrained to rase, and blot it out: but yet it stands vpon Record, both against him, and vs, in all his first Impressions, to the disgrace, and scandall of our Church; and the great aduantage of our Aduersaries.

As b Wicked men, and Seducers, waxe worse, and worse; so doeth our Deuout Author, who slips from one point of Poperie, to an other: from the Mediation of Angels, to Prayer for the Dead: in these words. And [ 13] these to be repeated till the Soule bee departed Then (pray well obserue this word:) c O thou Lambe of God, that takest away the sinnes of the World, grant him thy peace: with this Prayer: which makes it yet more euident. O Lord with whom doe liue the Spirits of them that die: and by whom the Soules of thy Seruants, after they be deliuered from the burthen of the flesh, be in perpetuall Ioy, and Felici∣tie: (a clause taken out of our first Prayer, at the burying of the Dead: and therefore doeth here necessarily import, that this Prayer, is a Prayer for the Dead; who are de∣liuered from the burthen of the flesh:) Wee most meekely beseech thee, for this thy Seruant, that hauing now receiued the Absolution from all his sinnes, which he hath committed in this world: hee may escape the gates of Hell, and the paines of Eternall darkenesse: that hee may dwell for euer with Abraham, Isaac, and Iacob, in the region of light: (a clause transcribed out of the Breuiarie of Pius 5. and Cle∣mens 8. Printed at Antwerpe, 1621. Officium Defuncto∣rum, pag. 154. and that out of a Prayer for the dead, which runns thus. Vt animam famuli tui, quam de hoc seculo mi∣grare iussisti, in pacis ac lucis regione constituas, & sancto∣rum tuorum iubeas esse consortem:) and thy blessed presence, where there is neither weeping nor heauinesse. And that when the generall day of thy iudgement shall come, hee may rise againe with the iust, and receiue this dead body which Page  26 must now be buried in the earth, (a clause which puts all out of question:) to be ioyned with his soule, &c. Lee heere a palpable prayer for the dead; which he who runns may reade, and see: (yea, and a Limbus Patrum too, implyed in these words: that he may dwell for euer with Abraham, Isaac, and Iacob in the region of light, which d region, the Papists stile their Limbus Patrum:) Yea, but an In∣dex Expurgatorius hath passed on this prayer. True it is, that the Author in his last Edition, hath rectified this prayer of his, after great exceptions taken to it, and complaint against it. But this doth onely euidence and make cleare his guilt: (For if there were no apparant Popery in it, why should he purge it out?) not mitti∣gate or asswage his fault. The Author is a Scholler: he had long since collected these Deuotions for his owne priuate vse, (as the Printer in his Epistle annexed to the latter Editions, testifies:) and among them hee had inserted this prayer for the dead; (consarcinated and patched out of sundry other prayers by himselfe alone, and not transcribed out of our Common, or Queene Elizabeths priuate Prayer Booke;) which he hath published vnto the world vpon deliberation and aduice, and that for 4: weighty reasons, as the Preface testifies. Therefore this was no slip nor ouersight in the Author, (much lesse in the Printer, who labours to take the blame vpon him∣selfe, though there is not one Presse-error in the Booke) but a voluntary, wilfull, and affected error, of purpose to iustifie and countenance, the Popish Assertion, of Prayer for the Dead, which e the Church of Eng∣land and all her Worthies, haue hitherto opposed.

Lastly, as our Author began with the signe, so he con∣cludes, with f the Virtue of Christs blessed (or of * the ho∣ly) Crosse: which implies, there is seme diuine vertue in the signe of the Crosse, as the g Papists testifie▪ and as h Master Mountague himselfe auers vpon his owne ex∣perience. And the rather am I induced to make this co•le∣ction from this passage, for these two reasons. First, be∣cause Page  27 the i Frontispeece of the Booke is adorned with a Crosse, held out in the hand of a deuout supplicant. Secondly, because I neuer finde this forme of blessing, but in Po∣pish Authors, who ascribe a Diuine vertue and efficacie to the bare signe of the Crosse: since therefore this forme of blessing was borrowed from Papists: I doubt not, but he concurres with them in the Doctrine, as well as in the signe, and mention of the Crosse: And thus haue you these fifteene dangerous points of Doctrinall, and fundamentall Poperie, taken out of Romish Primers, Pamphlets, and Prayer Bookes, inuolued, and couched in these Pious Deuotions.

To these I shall adde one more, which I had almost [ 16] ouerslipped: to wit. The approbation of Popish Penance: which is necessarily collected from this clause and pas∣sage. k The seuen Penitentiall Psalmes, to bee vsed in times of Penance, &c. Let any indifferent Reader now consider: First, that Protestants know no times of Pe∣nance, but onely Papists: Secondly, that as l they re∣nounce the Doctrine, so likewise they m disauow the very word, and phrase of Penance: not onely in their owne wri∣tings, but in all their English Translations of the Bible, (for 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 n 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, Page  26 〈1 page duplicate〉 Page  27 〈1 page duplicate〉 Page  28 to mumble ouer the seuen Penitentiall Psalmes, here men∣tioned 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 Circum∣stantiall points of Popery, that are directly Broached, and Patronized in these new Deuotions: which are foure in number.

• [ 1] First, that Canonicall Howers are of Ancient, and Laudable vse; and that they are diligently to be obserued euen of priuate Christians.
• [ 2] Secondly, that the canonized Saints of Rome, are true and holy Saints, and ought so to be esteemed of vs.
• [ 3] Thirdly, that there are some seasons of the yeere, wherein Mariages may not be solemnized.
• [ 4] Fourthly, that the Quire is more Holy, then the rest of the Church.

[ 1] 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 o Bellarmine, p Azorius, q 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 a∣budantly, 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, Page  29 and laudable vse: and that they are diligently to be obserued, euen of priuate Christians: which is more then either r Bellarmine▪ s Azorius, the t Rhemists, u Vaux, or any Iesuite, or Popish Monke, or Priest affirmes: who expressely teach; That none are bound to obserue Ca∣nonicall Howers, but such Religious persons, who haue en∣tred 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 Ca∣nonicall 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: x 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 Authori∣tie, which is y alwayes placed in the fore-front: But loe the vanitie of the Papists, and the impudency, and trea∣cherie 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 z 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. a 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 Page  30 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 Prouin∣ciall Councell of Colen. 1536. part. 2. cap. 6.7, 8. part. 3. cap. 5. The Prouinciall Councell of Trier. 1549. com∣manded 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 Canoni∣call Howers: Let * Bellarmine himselfe testifie; who pro∣duceth Witcliffe, Luther, Illyricus, Brentius, the Confession of Wittenberge, Tilemannus, and Hesbusius, expressely con∣demning 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 b Protestant Church, or Author, to my knowledge, that euer did ap∣prooue 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 c 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 Page  31 publike and common to all persons whatsoeuer, the other priuate, and proper onely to Religious, and Canonicall persons: Sixtly, these times of publike Prayers, and meetings, are onely for conueniencie: these Canonicall Howers, are prescribed as matters of necessitie, and as a part of Gods Worship, and Seruice. Seuenthly, these Canonicall Howers, cannot be altered, nor changed: our set times of Prayer, and publike meetings may, being some times sooner, some times later, as occasion serues. For priuate Deuotions, of priuate men, d our Church leaues euery man to his free libertie, to Pray, and Read, at what Howers, and Times he please: Euenings, and Mor∣nings, 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 e 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 Or∣dinances, and wholy to deuote our selues to priuate Prayer? and so make vs all turne Seperatists, vnder pre∣tence of priuate Deuotion? If so, then there were some cause, and colour to confine both vs, and our Deuoti∣ons, 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 Page  32 our owne, and all Protestant Churches, haue discarded them as superstitious, as the f Rhemists truely doe affirme.

*If any obiect: that these Canonicall houres were ap∣proued, and Authorized by Queene Elizabeth in that O∣rarium, 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 [ 1] 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: where∣as our Author pleades as much as any Papist hath, or can doe for them.

[ 2] Secondly, those Prayers were published in the third yeare of her famous Raigne, in the very infancy of Re∣formation, 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 Ro∣mish Superstition, and Monkish Deuotion.

[ 3] Thirdly, Queene Elizabeth was so farre from Patroni∣zing 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 care∣lessenesse Page  33 of the Lic•n•er, as our Authors Popery was: else questionlesse they had not beene omitted, not obli∣terated in the ensuing Impressions. Doubtlesse, if Queene Elizabeth, or the Church of England had euer approued of these How•rs, they had neuer caused an In∣dex expurgatorius to passe vpon them in the succeeding Editions: Since therefore these howers were onely na∣med in the first, but quite purged out, and that by Autho∣rity, in the second and third Impressions: it is certaine, that the Church of England, and Q•. Elizabeth, (who gaue the greatest blow and cownefa•• 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 partia•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 pri∣uate Prayers (where these Canonicall Howers are not so much as named:) renuing onely the name and me∣mory 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 tr•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 fra∣med 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 a Statutes of King Edward the 6. and Queene Elizabeth, b and the Pro∣clamations of King Iames of happy memory: for the vniformity of Common Prayer: (which master Co∣zens Page  34 himselfe, I know not by what Authority, hath late∣ly 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 Superstiti∣ous Ceremonies, which suit with none but Cloistered persons: and that Shee onely enioynes and retaines; both in publike, or priuate, none but Morning and Eue∣ning 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 c Rhemists themselues doe expresly testifie: That the Church of England hath vtterly reiected Canonicall Howers, as vaine and Superstiti∣ous: So that our Author cannot prooue, that Queene E∣lizabeth, 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 A∣gent and Factor for the Church of Rome; the d Au∣thoritie of whose Ancient Lawes, and old godly Canons, hee endeauours to continue and praeserue: as himselfe profes∣seth in his Praeface.

[ 2] But to passe from his Canonicall Howers, to his Ca∣nonized Saints: In his Praeface to his Calender: hee af∣firmes: That all those Persons whose names are preserued in the Calender of the Church (and so in his ensuing Ca∣lender) there to remaine vpon Record and Register, as sacred memorialls of Gods mercy towards vs, and as forcible witnes∣ses of the Ancient Truth: were holy and heauenly Saints, the blessed seruants of God: and holy Persons, which the v∣niuersall 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 Ca∣lender, 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 Ag∣nes, Page  35 Saint Vincent, Saint Valentine, Saint Dauid, Saint Cedde, Saint Benedict the Famous, (the Father and Foun∣der of our Monkes and Friers:) Saint Richard of Chi∣chester, Saint Alphage of Canterbury, Saint George the fa∣mous, Saint Dunstane of Canterbury, Saint Austin the Monke, Saint Boniface of Mentz, Saint Swithine of Win∣chester, 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 e 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 de∣designe 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 ser∣uants 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 So∣lemnization [ 3] of Mariages: And heere our Author in∣formes vs: That there are some certaine seasons wherein Page  36 Marriages are not solemnized: to wit, from Aduent Sun∣day, vntill eight dayes after the Epiphany: from Septuage∣sima Sunday, vntill eight dayes after Easter: from Roga∣tion 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 Mar∣riage? 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 grie∣uance, 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, f 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;) g 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 h 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 Page  37 trueth is this; our Church prohibites Marriages, at no seasons whatsoeuer, so as they are Religiously, and due∣ly solemnized: much lesse, doeth She restraine the vse of them, at Festiuall, Holy, and Ioyfull time, (as our Au∣thor doeth absurdly reason:) because as Marriage is a holy Ordinance of God, and so fit for holy Times: so i 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 non∣licet 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 Ma∣nuall of Prayers, a little after his Kalender; who both in∣forme vs out of the Councell of Trent: vnder this Title: When Marriages may not bee solemnized: That the solem∣nizing 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 ori∣ginally 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 re∣cited 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 Page  38 to proceede so farre in this restraint, by one three weekes, as our Author doeth: But of this enough, if not to much.

[ 4] 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; a At our entrance into the Church: out of the fift Psalme: b 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 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.

[ 5] By all these twentie seuerall Fundamentall, and Cir∣cumstantiall points of Popery, which are secretly wouen, and interlaced with these pious Deuotions; (which were in trueth Transcribed out of Popish Primers, Chatechis∣mes, and Prayer Bookes:) it is as euident as the Sunne at Noone-day; that the very Subiect matter of these Deuoti∣ons, 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.

Page  39Which was my first, and now makes ready way, and passage to my second Conclusion.

To wit; That the Authors end in publishing this Booke [ 2] of Deuotions; was nothing else; but to introduce, and vsher Popery into our Church; at least to Grace, and Counte∣nance it.

This second Assertion is infalliblie euidenced, and con∣firmed 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 Mat∣ter 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 Po∣pish Psalters, Primers, Chatechismes, and Prayer bookes: (as I haue already in part, and shall anon more fully de∣monstrate; though the Author, and Printer doe pre∣tend the contrary:) how can wee but coniecture, nay, infalliblie conclude: that the Aduancement, and Intro∣duction of Popery, and Munkish Deuotions, was the true and vtmost end, of contriuing, collecting, and pub∣lishing these Deuotions? Againe, if wee di•igently ob∣serue, 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 altoge∣ther 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: Page  40 Or for the behoofe, the furtherance, and encourage∣ment of those vnprofessed Roman Pro•e•tes, and Con∣uerts: (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, Bre∣uiaries, 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 Cloi∣stered, and superstitious D•uotions, of Regular, and Ca∣nonicall 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 c 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 or∣derly 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 noy∣some Page  41 humours:) or else they are Secular and vnprof••∣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 Secu∣lar 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 d readily feede their Flockes with care and consci∣ence, and Preach vnto them once a Sunday, at least, (as the e Canons of our Church enioyne them, though ma∣ny 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 ffleece & staruc, but not to feede their Flocks: If the for∣mer of the two: Alas our Author, and most of his A∣bettors, 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 Prea∣ching: 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 functi∣on, either will, or cannot brooke, the restraint, and curbe of these Canonicall Howers, and Priuate Deuoti∣ons, which would interrupt their publike Imployments, and withdraw them, from their Popular, and publike Page  42 Ministrie. If the latter of the two: Alas, these are so taken vp with Secular, or State affaires: with Pauls, or Westminster Hall: with some Iustice of Peace-ship or o∣ther: with g the eager prosecution of some fat Benefice, Deanery, or Bishopricke, or some such suite at Court: or h so fatted with some Deanery, or Prebendary, (the com∣mon receptacles of those idle Drones, and Abbie-lubbers, who sucke the Hony of our Church, whiles the labou∣ring, and industrious Bees, who beare the heate, and bur∣then of the day, and Cure, are a most starued, with their fiue, or tenne-pound Pensions:) that they either want time, or breath, to mumble ouer these Deuotions: In∣deed, Nonresidents are the onely men, that I can thinke of, who haue, or at leastwise might haue, leasure time, to practise these Deuotions; and turne them ouer euery day, at their prefixed Howers: but I feare me, that they are so wholy ingrossed with the recited employments, that they cannot: or that their sloath, and lasinesse is so great, and their Deuotion so small and key-cold, that they will not brooke so hard, and heauy a taske: Certainely, they who haue not so much Conscience, or Deuotion, as to keepe, and feed their Flockes, and to Preach vnto them once a weeke, (it may be, scarce once, or twice a yeere;) though i Christ himselfe, and the k name, and essence of their Function, tye them to it: will neuer finde Conscience, or Deuotion enough, to chant ouer these Deuotions duely once a day; nay, once a month: especial∣ly, since there is no other argument to perswade them to it, but our Authors bare perswasion, and aduice; which I dare presume, was neuer seconded by his practise. So that if you will confine our Beneficed Clergie-men to these Deuotions, and Howers of Prayer; there is little hopes of good successe: For those that haue no Cures of their owne, if they officiate other mens Cures, as they ought: their stipends vsually are so meane, and beg∣gerly, (especially, if they are honest, and laborious men,) vnlesse the Parish-purse augment it; that they are com∣monly Page  43 enforced to Teach, or Tutor poore mens children, or to turne trencher-Chaplaines, or Schoole-maisters to some Countrie Gentlemen; or to betake themselues to some Base, Illiberall, Mechanicall, or seruile Worke, or Labour, to preserue their liues, and soules together: so that what with their paines, and industry in the dis∣charge of their Cures, and their other auocations, and imploiments for their necessary support, and liuely-hood, they haue no vacant time for these Howerly, and set Deuotions: Yea, such is the penury, and miserable in∣digencie of many poore Curates, (to the shame and in∣famy of their fast-handed, and hard-hearted, Maister-brethren bee it spoken, whose l care and sweate these vnderlings vndergoe;) that if they had both will, and time to practise these Canonicall Deuotions, yet they want meanes to buy, and purchase them; yea, to pro∣cure competent, and conuenient food, and rayment, an∣swerable to the degree, and honour, of their Diuine, and Heauenly Function: So, that there is no probabilitie of confyning Clergie-men, of any ranke or qualitie what∣soeuer, to the Ancient, Orderly, and Deuout exercise of these Canonicall Howers, and Deuotions. And will you then confine vs Laickes, and Secular persons to them, when as all Ministers, and Clergie-men, m whose liues, and conuersations should be more Heauenly, and Deuout then others, are exempted from them? If so, what kinde of Secular persons should they be? What Courtiers? Alas, they are so taken vp with sports, and pleasures, or ne∣cessary attendance: with Complements, and Ceremonies; with thoughts of Honour, Greatnesse, and Preferments; with * Flattering, and vndermining Adulation, the common Plague, and Ruine, both of Kings and Kingdome: that they haue scarce space, or time to thinke of o Prayer, or any part of Pietie; much lesse, to practise these Howerly, and Munkish Deuotions, which would soone transforme a Court into a Monasterie. Or Court, and Countrie Ladies? Alas, their p guiddy heads are now so troubled, and fraught Page  44 with new-found fashions, and antique Dressings, and At∣tires: their Faces are now so long a Painting, and their Heads attiring euery morning, that they haue no vacant time, to thinke of these Deuotions, nor yet to cast their eyes vpon them, vnlesse you could Ingraue them in their Looking-glasses; their thoughts, their time, and seruice, are so deuoted to their Heads, and Faces, (the onely p Gods and Idoles, which they now Adore;) that there is no Deuotion, Care, nor Thought within them, for God, or for their hearts: Yea, the Deuotions of most Ladyes, and Gentlewomen, (whose whole imployment is but to bee idle, at least, to Pranke, and Dresse them∣selues, and to passe away their liues in Dauncing, Car∣ding, Chatting, Gazing, and in Visits, as if they had no God to serue, nor Soules to saue:) are now so Sloathfull, Drowsie, and Bed-ridden; that their Vespers would be al∣most quite runne out, before they would be fitted, and at∣tired for their Morning-Song; There is therefore little hope of working these, especially, to your Morning Howers, and Deuotions, vnlesse you could change your Mattens into Vespers, and your Vespers into Mid-night Songs; which were an Irregular course. You see then, that these Deuotions can neuer suite, with Courtiers of either Sexe, who are commonly the idlest persons of all others, and haue the least imployments: On whom then would you impose them? On Merchants, Citizens▪ and Mechanickes? Alas, all these haue Trades, and Callings for to follow: your Deuotions are incompatible with their Professions: they must needes renounce the one, if they should but once deuote themselues vnto the o∣ther. On Lawyers, Iustices, Countrey-Gentlemen, and painefull Husband-men, q whose worke runnes away in a Maze, and Circle, and neuer findes an end? Alas, these haue Clients, and Suites: these haue Sessions, Courts, and Countrey affaires; these haue Haukes, and Hounds, and Plowes to follow, besides a thousand other quotidi∣an, and Howerly Auocations; and is there any probabi∣litie, Page  45 of regulating, squaring, and reducing these to the Slauery, and Bondage, of your Canonicall Deuotions, and Howers of Prayer? Truely, there is as much hope, of making the restlesse Sunne to stay its motion, or the fixed Earth to mooue, and turne with in its Circle: so vnsuitable, and disproportionable are these new Deuoti∣ons, to all those qualities, estates, conditions, and rankes of men; of which our Church, and State consist. If then these Howers of Prayer are consonant, applicable, or aduantagious, to no members of our Church, and State, but onely to Popish Hermites, Anchorites, Friers, Munkes, and Nunnes; it is impossible for any to con∣iecture (vnlesse they will condemne, and taxe our Au∣thor, of grosse and palpable folly, and improuidence:) but that the end of publishing these Deuotions in such times as ours, was meerely to aduance, and further Po∣pery, and Popish Deuotions; since they can bee no fur∣therance, or helpe to any other. But what need I seeke for proofes abroade, when as our Author doeth in a manner, intimate, and confesse as much at home? for hee informes vs in his Preface: That the grounds, and mo∣tiues, that induce him to publish these Deuotions, were: First, to continue, and preserue, the authoritie of the r An∣cient 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 s 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, t all the Ancient formes of Pietie, and Deuotion: and to haue taken away all the Religious exercises, and Prayers of our Fore∣fathers, 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 Page  46 infirmitie, and u will not vnderstand vs, what wee are: Thirdly, that they, who are x this way already Religi∣ously giuen, (I pray marke the Emphasis of the words:) and whom y earnest le•s, and impediments doe often hin∣der from being partakers of the Publique, might haue here a dayly, and deuout order of priuate Prayer, wherein to ex∣ercise 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 per∣forming their dayly, and Christian (to wit, their Popish) Deuotions: By all which reasons, and passages, (to which I might haue added, his z 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, Ca∣nons, 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 trou∣ble you with further proofe.

I come nowe vnto my third Conclusion. That the [ 3] Author endeauours to make Queene Elizabeth, of euer bles∣sed 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 Autho∣ritie Page  47 of Queene Elizabeth 1560. (saith the first and second; but: as they were much after this manner published by Au∣thority of Queene Elizabeth, 1560. saith the third Impres∣sion:) taken out of holy Scriptures, the Ancient Fathers, and the Diuine Seruice of our owne Church: In which hee af∣firmes these two things. First, that these priuate Deuo∣tions, and Howers of Prayer, are no new Deuotions of his owne composing, but onely a reuiuall or new Impressi∣on 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 war∣ranted 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 dan∣gerous 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 Au∣thor, no doubt, had learnt this lesson long agoe. a Nul∣la 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 Autho∣rity of that vnparalell'd and renowned Queene: whose royall Duggs gaue life and growth, to that most Ortho∣doxe, 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 imper∣ceptible, smooth, and friendly manner:) that so these poysonous Pills and Romish druggs, which are inuolued in the Booke it selfe, b might bee more greedily, confi∣dently, and securely swallowed downe. But yet all this vn∣tempered Page  48 dawbing hath not so skind nor cloacked, the Boyles and dangerous Vlcers of these Romanized Deuo∣tions, but that some searching and iealous Chyrurgions, c who giue no credit to glorious Titles, haue at length dis∣couered 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 Deuoti∣ons 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 Mar∣gent, 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 Protecti∣on, 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 Page  49 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 Surui∣uing 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 f••le, ecclipse, and downefall to the Church of Rome: as the vote, and suffrage, b•th of our owne, and for∣raine Nations testifie;) a forged Patronesse, and grand Protectresse of that Roman Faith, and Popish Ceremo∣nies, 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 dr•sse, and Mettall? Certainely, if the counter∣feiting, or forging of a Princes Seale, or Coyne be capi∣tall: what shall the Treacherous, Scandalous, and Per∣nicious 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 dis∣cussion, and discition of it vnto others, who are more iudicious then my selfe.

I now proceed vnto my fourth Conclusion; which I [ 4] shall branch out into three Propositions, which will most of all Vnmasque, and best discouer, our Authors Treachery, F•rgery, and concealed Popery.

First, that these Deuotions, and Howers of Prayer, [ 1] are farre different from the priuate Prayers, Authorized by Queene Elizabeth.

Secondly that they are not warranted by them, nor [ 2] extra•ted fr•m them, nor from our Common Prayer Booke, as our Authors Title, Preface, and Printer doe pretend.

Page  50 [ 3] 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.

[ 1] 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.

[ 2] Secondly, they differ in the Title: the one is stiled; A Collection of priuate Deuotions, or the Howers of Prayer: the other; Orarium, s•u libellus Praecationum: An Orary, or little Booke of Prayers: Or, Praeces priuatae in studioso∣rum gratiam collectae: as the second, and third, impressions of them are intituled.

[ 3] Thirdly, they are dissonant in the Language: the one is in English, the other in Lataine; and so are all the sub∣sequent Editions.

[ 4] 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 admoniti•n; in the second, and third Editions, of the priuate Prayers of Queene Elizabeth testifie.

[ 5] Fifthly, their very ends are discrepant, and various; these latter being onely published: To continue▪ and pre∣serue the ancient Lawes, and godly C•n•ns of the Church; to exterminate all conceiued Prayers▪ which our Author s••l•s▪ extemporall effusions of irkesome, and vndigested Prayers: to abolish all priuate Prayers of priuate men▪ not first allowed Page  51 and Authorized by the Church, framed onely by priuate Spirits, and Ghosts of our owne: and to confine men to a set, and constant form•, 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 Ca∣nonicall Howers, and Munkish Deuotions, as the Preface: and to Vsher Popery into our Church, as my second Conclusion prooues: where as the former were diuul∣ged▪ to helpe, and further young Schollers, and Students, in the ex•rcise and knowledge of the Lattaine tongue: to ground them in the points of Chatechisme, and to in∣stru•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 Com∣mon Prayer Booke▪ together with our common Chatechis∣me▪ and the description of Christs Passion, is inserted in it.

Sixtly, they differ much in the very forme and stru∣cture, [ 6] 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 K•l•nder▪ farre different from our Authors: then followes, the Chatechisme in our Common 〈…〉 M•rning▪ and Euening Prayer, with 〈…〉 bef•re and after meate: next the Generall Confession, 〈…〉 in our Common Prayer Booke: all which, these new Deuotions want. Then ensue Morning▪ and 〈◊〉 Pray•rs▪ the matter and forme of which, (vn∣l•ss• it be one Hymne onely, or the first, the third, the sixt, the ninth Hower, and the Compline; which are quite left Page  52 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 Penanc•, &c. as our new Author phraseth them:) Next ensue the Leta∣nie: a Discription of the Passion of Christ, out of the Psalmes, and Saint •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 a∣way the seuen selected Psalmes, the Letanie, and some three Psalmes more: and I dare confidently a••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: toge∣ther 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 De∣uotions: So that they differ plainely, both in forme and matter.

[ 7] Lastly, they are discrepant in all those points of Pope∣ry, which are broached, and couched in these late De∣uotions, 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 C•m∣pline, which slipped into the first Edition, through for∣gery, Page  53 •r ouersight, and were afterwards exploded in the •ubsequent •mpressions. Therefore, these new De∣uotions, and H•wers of Prayer, are •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 alto∣gether, or almost Paralells in forme, in matter, end, and all respects; of purpose to conceale, aduance, diffuse, and v•nt his Popery: and to delude, mescate, and ins•are men with it?

For the second; that these new Deuotions are not [ 2] warranted by, nor yet extra•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 se∣uerall 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-r•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 d•e su•ficiently eui∣d•nce: Th•refore this second Conclusion likewise must be granted.

For the third, and maine Proposition: That both the [ 3] 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 sup∣posed Printer, in his Epistle to the Reader, a•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 Page  54 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 De∣uotions:) I haue * already su•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 ex∣tracted: To passe by the Crosse, and (IHS.) in the Fore-front; the Badge, and Chara•ter of the Romish Whore, which is stamped on the Frontispiece, and Couer of •esuiticall, and Popish Prayer and pocket Bookes: I will begin my Paralell, with the Title.

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 pe∣digree 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 r Bellarmine, s A∣zorius, and the t Rhemish Testament, who produce the selfe-same Scriptures, Fathers, Authorities, and Quota∣tions, for the Authoritie, Diuision, Iustification, and practise of Canonicall Howers: as any iudicious Reader, who will but take the pain•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.

I will not compare, nor Paralell our Authors b Ad∣uerti•ements concerning Lent, and Septuagesima Sunday, where he a•firmes, the Lent Fast, to be a Diuine, and Apo∣stolicall 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 Pra•ers, before the receiuing of the Sacrament.

That which our Author Prefaceth concerning Ember weekes. page 55.56. (to omit his Laudes taken out of our Ladies Primer,) is for the most part transcribed out of Kellams Manuall, presantly after his Kalender: where he describes, the vse, and reason of these Ember weekes: the Paralelling of which; together with his Prayer for the Dead, (which I haue already touched vpon;) I pur∣posely omit, for feare of being two prolixe; since I haue here, as I suppose, su•ficiently euidenced, the trueth of this Assertion, by the premises and present Para∣lell, which I meane not now to enlarge. (That both the forme, and matter of these Deuotions, are transcribed, and extracted out of Popish Authors, Primers, Chate∣chismes, and Prayer Bookes:) not out of the Prayer Booke of Queene Elizabeth, or our Common Prayer Booke, in which there are no such passages to be found. Now the reasons which induce mee more strongly to susp••t, that our Author borrowed both the forme, and matter of these Deuotions from Popish Authors, as the present Paralel doth abundantly testifie; are chiefely two: First, because the Author hath for sundry yeeres toge∣ther, Monopolized, and bought vp for his owne priuate Page  66 vse, (as I am crediblely informed,) all sorts of Popish Primers, Prayer Bookes, Chatechismes, Breuiaries, and Pamphlets whatsoeuer, (of which he hath great store:) and yet hee is alwayes inquisitiue after more. Secondly, because hee hath caused sundry of his Popish Prayer Bookes, Primers, and breuiaries, to bee bound vp in a very curious, and costly manner, with guilded leaues, and Couers, stamped sometimes with a Cr•sse, or Cru∣cifixe, other times with our Ladies Picture, and Iesus ••∣her armes: all after the Popish forme; as his owne Booke-binders haue certified mee: which doubtl•sse hee would neuer doe, did hee not admi•e, affect, and prise these Bookes, and Pamplets in his heart; and likewise, make some vse of them, both in his priuate practise, and Deuotions, and his publike writings, as hee here hath done.

[ 5] But passing by the fourth, I come now vnto my fift Conclusion: That there are diuers Popish falsi∣ties, absurdities, and abuses of Scripture in these new Deuotions: Not to trouble you with many, I will onely single out some three or foure: As first, His seuen deadly sinnes: to wit, Pride, Couetousnesse, Lux∣ury, Enuie, Gluttonie, Anger, Sloth: for which hee quotes, as the Papists out of which hee did transcribe them doe: Galat. 5. in the margent. Now if you looke in∣to Galat. 5.19, 20, 21. the Text which hee quotes; you shall finde not seuen, but seuenteene deadly sinnes, particu∣larly expressed: to wit; Adultery, Fornication, Vncleane∣nesse, Lasciuiousnesse, Idolatrie, Witchcraft, Hatred, Vari∣ance, Emulation, Wrath, Strife, Sedition, Heresies, Enuy∣ing, Murthers, Drunkennesse, Reuilings, and such like, be∣sides: so that our Author hath committed a treble absur∣ditie, [ 1] and abuse of Scripture in this one particular: First, in mentioning onely seuen deadly sinnes, when as the Text doeth speake of seuenteene, whereby he pares, and [ 2] clips the Scripture: Secondly, in producing this Text, to warrant these seuen deadly sinnes; when as sixe of Page  67 the seuen, to wit, Pride, Couetousnesse, Luxurie, Gluttonie, Anger, and Sloth, are not so much as mentioned here: whereby hee sophisticates, and peruerts the Scripture: Thirdly, in mustering vp these inferiour sinnes, as the [ 3] most capitall, and greatest sinnes of all others; not men∣tioning, Idolatrie, Heresie, Adultery, Witchcraft, Vncleane∣nesse, Sedition, and Drunkennesse; to which I might adde, Atheisine, Infidelitie, Contempt of the Gospel, Blasphe∣my, Sacriledge, the Profanation of the Sacraments, Op∣pre•sion, f Iniustice▪ in Courts of Iustice; Murther, Per∣iury, Bribery, Ecclesiasticall, and Temporall g Simo∣nie▪ (the Onely step, and doore, to Honour and pr••erment, both in Church, and State, in this our h Golden age:) farre greater sinnes then any of the former seuen; which is but a meere extenuation, and slighting of these greater sinnes. But our Author cannot bee content with this, vnlesse hee likewise wilfully incurre another Popish ab∣surditie, which he grounds vpon the selfe-same Chap∣ter. For recording, the twelue fruites of the holy Ghost: to wit, Loue, Ioy, Peace, Patience, Mercy, Goodnesse, Long-suffering, Meekenesse, Faith, Modestie, Shamefastnesse, Sobri•tie: (which he tooke from Popish Authors,) hee quotes in the m•rg•nt, Galat. 5. for proofe of this A∣rithmeticall computation: which as it failed by Sub∣straction in the enumeration of sinnes: so it offends in Addition here: For Saint Paul▪ Galat. 5.22, 23. enume∣rates but nine fruites of the Spirit: Loue, Ioy, Peace, Long-suffering, Gentlenesse, Goodnesse, Faith, Meekenesse, Tempe∣rance: against which there is no Law: whereas Patience, Mercy, Modestie, Shamefastnesse, and Sobrietie: fiue of our Authors tw•lue Fruites, are not so m•ch as named by the Apostle: and Gentlenesse, Temperance, two of the Apo∣st•es nine, are not recorded in our Authors Catalogue: which is a grosse abuse, a wreathing, and peruerting of the Scriptures. As our Authors Arithmetique hath fa•led him in the fruites, because hee cast vp his recko∣ning with Popish counters: so it hath likewise cheated Page  68 him, in the gifts of the holy Ghost, which he makes seuen. 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: for which hee quotes Esay. 11. Now Esay 11.2. makes mention but of sixe, or rather three Attri∣butes, or operations; not gifts, of the Spirit. The Spirit of the Lord, (saith he speaking of Christ Iesus,) shall rest vpon him: The Spirit of Wisedome▪ and Vnderstanding: The Spirit of Councell, and Might▪ The Spirit of Knowledge▪ and of the feare of the Lord: Loe here you haue mention onely of sixe, or rather three operations, effects, or At∣tributes, not gifts of Gods Spirit: For the Spirit of Wise∣dome, Vnderstanding, Councell, and Knowledge, are Sino∣nimaes, and vary more in phrase then substance: so that in trueth here are but three distinct gifts, or operations of the Spirit: at least, there are but sixe, and of these, the Spirit of Pietie, (which the Papists and our Author annex vnto the rest) is none. So that this Scripture is plainely abused by our Author, not onely in stiling these, the gifts, (which are rather the Attributes, and operati∣ons, then the gifts) of the Spirit: but likewise in adding one vnto their number. Indeed, if our Author were as well studied in the Scriptures, as in Popish Authors, hee might haue found Saint Paul enumerating, not seuen; but nine gifts of the Spirit: * For to one (saith he,) is giuen by the Spirit the word of Wisedome▪ to another the word of Know∣ledge by the same Spirit. To another Faith by the same Spirit, to another the gift of Healing by the same Spirit: To another the working of Miracles▪ to another Prophesie▪ to another di∣scerning of Spirits, to another diuers ki•des of Tongues▪ (an i eminent, and frequent gift of the holy Ghost, which our Author mentions not:) to another the interpretation of Tongues: Loe here nine seuerall giftes of the Spirit▪ mustred vp by the Apostle, in three files, or verses of one Chapter: How Popish, absurd, and do•ing then is this our Author, who giuing more credit vnto Papists▪ Page  69 then Saint Paul, would reduce them onely vnto seuen: and so ecclipse the Grace, and Bounty of the holy Ghost, which is so diuerse in his gifts, and Heauenly operati∣ons, for the good and welfare of the Church? To these I may adde our Authors eight Beatitudes, (transcribed out of the Popish Pamphlets, as all the other were, as I haue prooued in my former Paralell,) for which hee quotes Matth. 5. as the Papists doe: Now there are not eight, but nine Beatitudes, pronounced by our Sauiour in that Chapter: the last of which: to wit, k Blessed are ye, when men shall reuile you, and persecute you, and shall say all manner of euill against you falsely for my sake, &c. Our Author and the Papists both omit: and so dismember, and abuse the holy Scripture, l to which no man can adde, nor take away, without apparant losse and hazard of his soule: I will end, and shut vp this Conclusion; with the visi∣tation of the Sicke: which our Author makes one of his seuen Sacraments; an absurditie, solecisme, and noualtie, which I neuer heard, nor red of yet, in any Protestant, or Popish Author. But though this visitation of the Sicke be not a Sacrament, as our Author dreames, (per∣chance, because hee found it in the Common Prayer Booke:) yet I am sure it is m a necessary duety which G•d, and Christ, yea, and our n owne Church, and o Ca∣nons, impose vpon all Ministers: How then shall those Nonresidents, and Pluralitie men excuse themselues, either to God, or Man, (especially, in that Great, and terrible day of Iudgement, when Christ the p Maister, good, and carefull Shepheard of the Sheepe, who q is alwayes Resident with his flocke, and hath r parted with his Blood, and Life, to purchase, Heale, and saue their soules; shall summon them, to s giue an account of all the Soules, which they haue lost, or slaine though carelesnesse, or sloth: and to exact, their blood at their hands:) who are so farre from visiting the sicke, and diseased bodies of their forelorne Sheepe: that they quite neglect their dead, and sickly Soules; which fester, rot, and pine away; yea, die, and Page  70 that for euer, in their sinnes, and trespasses: for want of Spirituall phisicke, and Cordialls to recouer them? O the hard-heartednesse, of these Woluish, t Murthering, and Soule-deuouring Pastors. Who thus neglect, nay, starue, and butcher the very u dearest deare, and Loue of Christ, his chosen, and beloued flocke; which hee hath pur∣chased with his dearest Blood? had they any of Christs Loue, or Bowels: of Christs Pittie, and Conpassion: nay, any sparke of Grace, or Nature in them, they would not, they could not; nay, they durst not so much vnderualue Christs bosome Friends, * his Lambes, his Loue, his Blood, his Spouse, and dearest members, as out of Couetousnesse, Sloth, Sensualitie, Pride, Vnskilfulnesse, or Negligence, to put them ouer vnto * hirelings, which God himselfe con∣demnes, as if themselues were either to great, or good for to attend them. Alas, the meanest Soules, cost Christ as much, x and so they are, as deare vnto him,) as the greatest Monarches; they cost the very Sonne of God, his best, and dearest Blood: And dare you then aduance your selues so farre aboue Christ Iesus, whose vnder∣lings, and seruants you professe your selues: as not to deeme those worthy of your sweate, your paines, and y greatest care, for whom Christ Iesus died? As to pre∣ferre your case, your z pleasures, your bellies, skinnes, and backes: your honours, profits, and preferments: nay, your very a Asses, Swine, and beasts; before the wealth, and safetie of your flockes: whose rich, and peerelesse Soules, are more of price and value, then tenne thousand worlds? As to withdraw, absent, and alienate your selues so from them, as to become meere strangers to them, & scarse to visit them once a quarter, nay once a yere, vnles your Tithes and priuate gaines induce you to it; though Page  71 a God himselfe, and b 30. seuerall Councels, enioyne both Bishops themselues, and al inferior Pastors, vnto a fixed, constant, and laborious Residence: condemning al Nonresidency vnder paine of deposition? As to assigne them ouer to some carelesse hireling, (as if that personall duty, worke, and seruice, which God himselfe hath layd on Ministers, might be transferred ouer at their pleasures, and bee discharged by a Proxie, without any wrong to God, or to their Flockes:) whiles you your selues are feasting and wallowing in your ease and pleasures, in some Peeres or Prelates Palace: or at some Cathedrall Church, or Col∣ledge, like so many Epicures, or Tonne-growne Abbylub∣bers, as Pierce the Plowman phraseth them: or i•tting vp and downe at Court, in Pauls, or London streets, in Plush, in Sattins, Veluets, Silkes, and cocked Beauers, which affront the Heauens: carrying whole Steeples on your backes at once; as c if you were some Knights, or pet∣ty Lords; or the onely proude and swaggering Gallants that the Court or Kingdome yeeld: as d if you were the very bride himselfe, or Lucifers proud Priests and Prelates, as old Chaucer stiles them: and not the meeke, and lowly Mini∣sters Page  72 of Iesus Christ: (Who are bound by sundry e Coun∣cels, (though they are the greatest and the richest Prelates) to cloath and furnish themselues with modest, humble, meane, and cheape array, and Housholdstuffe: to testi•ie the lowlinesse and meekenes of their gracious hearts, and giue example vnto others: abandoning all Veluets, Silkes, and Sattins, and such exoticke, costly, proud, Pontificall, and heart-swelling array, which Christ and his Apostles neuer vsed; as f the bad∣ges of their pride, and blemish of their Function:) without any thought or care at all of your forelorne and forsa∣ken Flockes? Well, let me tell you thus much from my heart, (and the Lord of heauen fix it on, and blesse to your soules:) that as your g Nonresidencie and carelesnesse in feeding of your Flockes, depriues you of the ve∣ry name and function of Pastors in Gods sight, h and so you haue no right nor title to the Fleece, in Gods account; because you attend not on the Flocke: so there is a day of Iudge∣ment and an Audit comming, wherein Christ Iesus, the carefull Master-shepheard of your Pasture-Sheepe, shall call you to a strikt account for all the Sheepe and Lambs of which you vndertooke the Charge; requiring all their bloud at your hands; and then what plea, Apolo∣gie, reply, or answere can you make to mittigate or salue this bloudy and soule-slaying sinne? What will the Statutes, or Canons of our Church, which tollerate Pluralities, and Nonresidence in some certaine cases▪ will a Facultie, a Totquot• or any such * dissipating Dispen∣sations: be any Estople, or Plea in barre to Iesus Christ? No, no: He hath certified you by that written word of his, by which you shall be Iudged at the last: that there is an i Woe to euery idle Shepheard that forsaketh the Flock: the sword shall be vpon his arme, and vpon his right eye: his arme shall be cleane dried vp, and his right eye shall be vtter∣ly darkened: and k that he will require the bloud of all his Page  73 Flocke at your hands: which no humane Lawes nor Dis∣pensations can controule. Wherefore you must needss incurre that euerlasting doome and sentence, which Christ himselfe records for your instruction, yea your terror and damnation if you mend not speedily. l De∣part from me yee cursed into euerlasting fire, prepared for the Deuill and his Angels: For I was an hungred, and you gaue me no meate: I was thirstie, and you gaue me no drinke: I was a stranger, and you tooke me not in; naked, and you cloa∣thed me not; sicke, and in pri•on, and you visited me not. Ve∣rily. I say vnto, you i•asmuch as you did it not to one of the least of these, (how much more then, when you did it not to that great and numerous Flocke, which I my selfe committed to your charge; m whose Fleece you al∣wayes share, whose Milke you drunke, and Tithes you gathe∣red, and exacted to the vtmost farthing, and yet made no Conscience for to keepe, to guide, to teach, instruct, or feede them both by life and conuersation:) you did it not to mee; and therefore goe away you must, you shall, and that deseruedly, into euerlasting punishment. If therefore, you would not haue Iesus Christ to visit you thus hereafter, be sure now to visit, teach, n bind vp, and cure, your de∣stitute, sickely, starued, and forlorne Flockes; and to reside, and dwell so frequently, and constantly among them, as o to know, and call them all by name, as Christ Iesus doeth: because though it be no Sacrament, yet it is your duetie thus to teach, to visit, and reside among them.

But lest some should taxe, and censure me, as being a [ 6] Nonresident from my intended matter; I will now re∣turne, and p•sse vnto my sixt Conclusion: That there are some prophane, and dangerous passages inuolued in these n•w D•uotions. As first, they scoffe at all conc•iued, or [ 1] set formes of Prayers, that are either made, or vsed by pri•ate Christians: which p they stile: Extemporary effusions of irkesome, and indigested Prayers, which they vse to make, that herein are subiect to no good order, or forme of words, but pray both what, and how, and when they will: Page  74 abrupt, or rude dictates, which are framed by priuate Spirits, and Ghosts of our owne, in which wee lose our •elues with con∣fusion on a suddaine. A most prophane, and scurri•ous passage; as if God did not giue the q Spirit of Pray•r, and Supplication to all his Children, whereby they are in∣abled to power out their Hearts, and Soules be•ore him [ 2] vpon all occasions, as their necessities, and needes re∣quire, without the helpe of any Prayer Bookes, which cannot bee alwayes ready at hand, nor alwayes fitted for their sundry wants, temptations, and occasions, which are not knowne to themselues before hand.

Secondly, hee stiles the opposing o• these pointes of Popery, and Arminianisme, which are now in C•ntr•∣uersie among vs, nothing •l•e. But the curious Disquisi∣tion of many vnnecessary Questions▪ (as if the freedome of Gods free Grace, and the Trueth, and puritie of Religi∣on, were a matter of no such consequence:) being nothing else, but either the new seeds, or the old fruites of m•lice: and by consequence: the enemies of Godlinesse, and the abatement of that true Deuotion, wherewith God is more delighted and a good Soule more inf•amed, and comforted, then with all the busie subtilties of the World: A prophane and dangerous passage: which makes the freedome, trueth, and perpe∣tuitie of Grace, (wherein the very life, and power of Christianitie, and the roote, and marrow of all true Chri∣stian ioy consist:) together with the controuersies of originall Corruption, of mans free will, and the li•e: meere curious Disquisitions, vnnecessary Questions, and busie subtilties: (when as the very pith, and essence of Religion is inuolued in them:) which extenuates, and slights the Controuersies of Popery, and Arminimisme, as not worth the heeding; that so they might through our securitie, more * smoothly, speedily, and imperceptibly 〈◊〉▪ and i•∣corporate themselues into our Church, without resistance, whiles they are thus slighted, despised, and neglected by vs, as Page  75 meere toyes, and trifles. Which stiles the resistance, and oppo•ition of the•e Popish, and Arminian Doctrines: the new seeds, or the old fruites of malice, the enemie of all Godlinesse, and all true Deuotion. But if the defenc•, and patron•ge of Religion, and the established Doctrines of the Church: bee but the seeds, or fruites of mallice; not of Zeale, and Loue to God, or Christian Pietie, as in trueth they are: what must the opposition of a• grace, and goodnesse; what the protection, and propagation of Popery, and false Doctrine be? If this be but the enemie of all Godlinesse, and true Deuotion, which is the onely prop, and pillar to support them: (for if the trueth of our Religion once decay, and Popery▪ or Arminianisme ouer-spred vs, as they will doe, if they want Opponents; farre well all Godlinesse, and true Deuotion, yea, Church, and Kingdome too:) what is the persecuting of Godli∣nesse, and godly Men? what is the suppression of the Trueth, and Doctrine of our Church, and the publishing of Popish Doctrines, and Deuotions, in which our Author hath had his hands, and thumbes? Well, this passage, doeth su•ficiently euidence: how our Author stands af∣fe•ted to our Religion; euen so, as that hee slights those great, and weighty differences, which are betweene Papists, and Arminians, and our Church; as if they were not worth the naming: and that he honours Popery, and Arminianisme in his Heart, since he brands the very op∣pugning of them, as the fruites, or seedes of malice: as the enemie of Godlinesse▪ and abatement of all true Deuotion: (as if there were no Deuotion in withstanding Error, and protecting Trueth:) Good God, in what a miserable condition were our poore distressed Church, and how happy were Arminians, and the Church of Rome; had she now no other Aduocates, nor no stouter Champions then our Author, to iustifie, and maintaine her cause? But I passe from this, vnto a third prophannesse. That a man [ 3] may safely sweare, in serious matters, though he bee not lawfully called to it, so as he periure not himselfe: which Page  76 apologie, the ordinary swearers make, who hope they may •awfully sweare a trueth without offence. This I colle•t from his Exposition of the thi•• Commande∣ment. Offenders against the third Commandement, (saith he) are: They that vse vaine, or customary swearing: They which in matters serious sweare fasely; and periure them∣selues: without any such addition: thos• that sweare or∣dinarily in serious matters, not being lawfully ca••ed to it by a Magistrate, though they sweare a true th: which doeth necessarily inferr• the former colle•tion.

[ 4] Fourthly, he scoffes and ieeres, yea consures and con∣demnes all such, as spend the Lords day in hearing, or meditating of Sermons, or make a Conscience of obser∣uing it, which he stiles a Iudaizing obseruation: in these words: 6. * Offenders against the fourth Commandement are they, that vnder a pretence of seruing God more strictly then o∣thers, (especially for hearing and meditating of Sermons) I pray Obserue the Parenthesis well: Doe by their Fasts, and certaine Iudaizing obseruations, condemne the ioyfull fe∣stiuitie of this high and holy day: which the Church allowes, aswell for the necessary recreation of the Body in due time, as for spirituall exercises of the soule. a In which passage: you haue first a vilification, censure, and apparant bran∣ding of all such pious Christians, for Sabath-breakers: who haue most care and Conscience for to sanctifie and spend it in the hearing, and meditating of Gods Word: a Doctrine neuer heard of in the Church before.

Secondly, a lash and ierke at all such holy and religi∣ous persons, (and in them at the very hearing and medi∣tating [ 2] of Sermons,) who are most diligent and forward to heare and meditate on Gods Word: especially, on that holy day which was principally sanctified for these very exercises, and those others which attend it. But no wonder is it, if such finde fault with too much hea∣ring, who are loath to trouble themselues with ouer much, or more then quarterly or monthly Preaching: and then forsooth, reading, not their Texts alone, but e∣uen Page  77 th•ir Sermons, and their Prayers too: (for which they oft t•mes pray in ay•e of others:) for •eare of ta∣king to m•ch paines, or tr•ub••ng th••r heads with hea∣u•n•y Notions, which are b full fraught with worldly cares, with secu•ar and c a•piring thoughts and proiects, or some Politicall and State-affa•res: Sure I am, that d Christ him•elfe, and his Apostles did alwayes pray and preach with-out-Booke: yea, it is expr•ssely said of Christ: e That when hee had read his Text, hee closed his Booke, and gaue it againe vnto the Minister; and then he opened his mouth, and spak•, not red, vnto the people: From whence then flowes this new inuented reading practise? Cer∣tainely from slothfull, and rare-preaching Ministers of superiour ranke, (who haue most time to •on their Ser∣mons, and their Prayers, because they Pray, and Preach so seldome; and therefore haue least cause to vse it:) Who to grati•ie their owne lasie dispositions: (when as the very high•st calling in the Ministrie, f is not an ease, an honour, or domineering Lordship, as most men make it, but a worke; which should not lessen, but augement their labours:) to iustifie that receiued conceit: that the very reading of the Word is Preaching; (and so by it to pull downe, or diminish Preaching at the last:) and to coole the Zeale, and forwardnesse of those Conscionable, Faith∣full, and Laborious Ministers, (who Preach with Zeale, with Power, and Affection, and vent their Hearts, to∣gether with their words:) by their cold and lasie ex∣ample; haue laboured to promote this practise, and bring it into fashion, especially, at the Court: from whence it should descend, Cum Priuilegio, to all inferi∣our places, and so eate out all powerfull, Heart-warming, and Soule-searching Preaching at the last: yea, and all diligent, and conscionable hearing too: For who would Page  78 deeme that worthy hearing, which the Minister thinkes not worth remembring? who would lay vp that as trea∣sure in his heart, which the Preacher, (or the R•ader rather,) had neuer in his head, nor h•art, but onely in Booke? Or who can thinke that hee either Prayes, or Preacheth, from the very abundance of his heart, and the feruencie, and strength of his affections; who prayes, or speakes, but onely from his coppie, and that p•r∣chance some others, not his owne? Yea, how can any such Ministers exhort the people to remember what they heare; when as themselues commit not that to me∣mory, which they Preach? or how can the people euer thinke, that those Ministers will ta•e paines to practise what they teach in their liues; when as they labour not so much as to imprint it in their mindes? or that they duely instruct their families, or Pray dayly with them in priuate, as they ought: who cannot Pray, nor Preach by heart in publike? This very vse, and practise therefore, as it is a meanes to bring the Ministrie into contempt, and scorne, so likewise it is the ready way to ouerturne, all conscionable, profitable, and frequent hearing, Prea∣ching, yea, and practise too: since las•e Preachers make but drowsie hearers, and key-cold, slow, and slothfull practisers. No meruile then, if our Author, and those Reading-preachers; condemne the hearing, and medita∣ting of Sermons, as a Sabbath-breach, and Iud•izing obser∣uation: (a most Prophane, Blasphemous, and Vngodly Doctrine:) who labour thus, to eate out all conscionable diligent, and painefull Preaching: But of this enough.

[ 3] Thirdly, you haue here an opening of a gappe to sports, pastimes, and all licenciousnesse, and prophane∣nesse, on the Lords day, which by our Authors Doctrine, oft rather to bee spent in Pleasures, Sports, Festiuitie, and Corporall recreations, then in the hearing, and me∣ditating of Gods word: for he condemnes this latter, as a Sabb•th-breach, but allowes the first, as a worke, and exercise that fits the day: A Doctrine which would Page  79 quickly, ea•e out all Religion, an• Vsher in all Prophane∣•esse, and wickednesse whatsoeuer: and therefore had need to be suppressed in due time. Well, let our Author pretend Deuotion, and the aduancement of it, whiles he will: yet this one clause, and passage, if there were no other; were * sufficient to bewray his pestilent, dangerous, and Popish Designes: and to proclaime vnto the World; that hee endeauours nothing more, * but to root out all true Protestant Pi•tie, and Deuotion• and to bring in all prophannesse, vnder the very name• and vizard of Deuotion, which his Booke• and Title seeme to praise and magnifie.

To these prophane and dangerous passages, our Au∣thor ioynes some manifest and apparent contradictions in the seuenth place: which I will but lightly touch: In his Title Page, he informes vs in the first and second Impressions: That these his Priuate Deuotions and howres of Prayer, were after this manner published by Authoritie of Queene Elizabeth 1560. his third Edition sayth, that these were not published after, but much after this manner: In his Preface, he condemnes all Prayers whatsoeuer, that are made by priuate spirits, or Ghosts of our owne: yea the very prayers of priuate Ministers that are not Authorized by the Church: how then can he iustifie these priuate Deuo∣tions of his owne, composed by his priuate, (and no publike) Ghost or spirit, vnlesse it were the Catholike and publike spirit of the Church of Rome? Againe, hee certifieth vs: That all Deacons aud Ministers, (and much [ 7] more Laicks then,) are enioyned by the Preface to our Com∣mon Prayer Booke, to a set and constant forme of Prayer: viz. To say the Morning and Euening Deuotions of our Church, for their dayly and priuate Prayers: What neede or vse then of these Priuate Deuotions, if our Church confine mens priuate and daily Prayers, to her owne publike morning and euening Deuotions? Certainly they are altogether needlesse and superfluous, vnlesse it be to ouerturne and thwart this Edict and Iniunction of our Church, and to withdraw from vs the vse & Practise of our publike Ly∣turgie Page  78 〈1 page duplicate〉 Page  79 〈1 page duplicate〉 Page  80 and Common Prayer Booke. Yea, but he in∣formes vs, that his third reason of publishing these Deuoti∣ons was: that they who by reason of their earnest letts and impediments were hindred from the publike, might haue here a dayly and deuoute order of priuate Prayer wherein to exer∣cise themselues, and to spend •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 contradi∣ction to it selfe. Our Author informes vs in anothe• 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 Sa∣crament, therefore not fit for holy times: therefore no such holy exercise: It is a ioyfull and festiuall Ordi∣nance, and alwaies hath bene so reputed: therefo•e vn∣seasonable for festiuall and ioyfull seasons: this is our Au∣thors learned Argument which needs no other Respon∣dent but it selfe: But if Marriages (as our Author rea∣sons) be incongruous and vnlawfull at festiuall, ioyfull, and holy seasons: then by consequence they are vnsuta∣ble, and vnlawfull at any season. At times of solemne Fa∣sting 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 sti•es it) or an holy Ordinance: and so incongruous & vnseemely at such vulgar times: And so altogether vnlawfull at a∣ny season: and then no Sacrament: Or if a Sacrament, then lawfull at any season whatsoeuer, which nullifies these non-li•et times of Marriage, which are no other, then the very Doctrine of Deuils• as * Saint Paul affirmes. A manifold, and notable contradiction: and yet behold, Page  81 another as worthy note as this: Offenders (saith hee) a∣gainst 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 Festiuit•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 (especi∣ally, for hearing, and meditating of Sermons,) do by their Fasts▪ and certaine Iud•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 pur∣pose to detaine vs from them: For he that shall diligent∣ly, and constantly obserue the one in publike, cannot pos∣siblie discharge the other in priuate, in his daily practise; especially, if hee vse our morning, and Euening Deuoti∣ons at home in priuate, as our Author, and our Common Prayer Booke, d•e both inioyne him. Againe, he enume∣rates, the Visitation of the Sicke, among the seuen Sacra∣ments: and yet afterwards hee rankes it, among the corpo∣rall 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; Page  82 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 p•eiudiciall to our owne, and aduantagious, onely to the Church of Rome. Scandalous, I say, it is to our owne Church.

[ 1] 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 bles∣sed memorie, the Patronesse & Protectresse of all these points of Popery, that are published and vented in it.

[ 2] Secondly, because it giues Papists, Brownists, Anabap∣tists, Separatists, and Nonconformitans, occasion to bost, report, and bragge; and many Religious, and Vnder∣standing persons, both of our owne, and other Churches▪ to feare and suspect: that our Church, after so many glorious Triumphes ouer all Romes greatest Champi∣ons, (who haue yeelded vp the wasters to vs, and pro∣claimed 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 Har∣bour, 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 con∣troule or censure. That shee is now swayed by some such Collauding, and Temporizing Pr•lates, and Diuines, who out of ignorance, carelesnesse, wilfulnesse, or af∣fection, giue publique Conniuance, Countenance, and Approbation, not onely to the persons, but likewise to Page  83 the Papisticall, and Arminian writings, Doctrines, and Deuotions, of these Vnnaturall, and Treacherous Chil∣dren, who would betray their Mother, to the Church of Rome; as appeares, by their Licensing, and Counte∣nancing, of these Popish Deuotions: and Maister Moun∣tagues 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 ••scipline, and Gouernment of our Church: and to condemne, not onely the persons vices, Pride, Lordlinesse, Idlenesse, Fl•tery, Lux∣ury, Nonresidency, and a Monstrous liues; but euen the very calling of our Bishops, (which in it selfe, is b Ho∣nourable, Lawfull, Good, and vsefull in the Church; especi∣ally, if it be rightly managed:) as Antichristian, and re∣pugnant 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 c shame because I know not how, for to disprooue them, or excuse them, vnlesse • plead d ignorance, or carelesnesse, which are no plea in Law, much lesse in Gospel; espe∣cially, in men of highest place:) which the Licensing, Publishing, and Countenancing, of these Priuate Deuo∣tions, 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 one∣ly 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 get∣ting ground among vs: Secondly, in causing many to w•uer, an• st•gger in Re•igion, like * young Hercules in his Biui•m, not knowing what •••igion for to chuse: since they see th•se Popish Bookes diuulged by Autho∣rity, and no Authori••d answere giuen them.

Page  84 [ 3] 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 Subie••s, as a late and lamen∣table experience of a seduced, and now distracted Gen∣tlewoman 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.

[ 4] Fourthly, in putting Armes and Weapons into our E∣nemies hands to beate and foyle, if not to conquer vs; who in their g latter Writings against vs, and h Dis∣putations with vs, haue had no other Arguments to op∣pugne 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 confi∣dently 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 impregna∣ble 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 an∣cient Mother Church, and Catholike Religion any lon∣ger? Do you not see how your own Church is now asha∣med Page  85 〈1 page duplicate〉 Page  84 〈1 page duplicate〉 Page  85 of her Tenents, and that shee now approues and stic•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 abso∣lute 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 meritori∣ous 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 Re∣ligious 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 An∣gels that are our Guardians. That a man cannot bee sure of Saluation. That the Turke and Pope are Antichrist: but ra∣ther the Turke then the Pope. That there was a Limbus Pa∣trum. That Doctrinall Traditions both for Faith and man∣ners may be allowed, and that they are equall to the holy Scrip∣tures. 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 ap∣proue these Books of his? Doe they not protect his person, and his Writings, and suppresse the Workes of Page  86 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 Do•trines to the dea•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 Deuoti∣ons, or Howers of Prayer, which we Catholi•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 Odora∣tion 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 exact∣ly framed: are directly broached, iustified and appro∣ued? Doe not you see plainely by these, how they di∣rectly 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 i •who cannot brooke an equall, or Page  87 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 a∣ny longer, since your graue and learned Prelates, and these your learned and approued Writers, haue assented, and thus yeelded to vs? What are you more wise and learned then they? Or doe you thinke that they would euer proue so false and treacherous; as to suffer these our Popish Doctrines to bee taught and published, and so backed by * Authoritie; that none can haue so much as leaue to giue any answere or reply vnto them; (yea that all Answerers to them are presently suppressed at the Presse, as one to these Deuotions was of late: and both Authors, Printers, and Publishers of them, tormen∣ten and prosecuted in the High Commission Court:) vn∣lesse they know, and were perswaded in their Consci∣ences, that your Church, were in the wrong at first: and that wee onely haue the trueth, and are the onely true, and Catholique Church, out of which there is no Salua∣tion? By which arguments, and reasonings, which can∣not bee controled: these wily men-hunters, haue ensna∣red, and peruerted diuers; (yea, some that were conuer∣••d from them heretofore:) to their great aduantage, and our losse, and shame. Lastly, they giue aduantage to the Church of Rome, in this respect: that their Priests, and Iesuites, when as they haue had nothing to reply vnto our learned Writers, and Disputants, that was worthy answere; haue euen blanked, and silenced them with these P•pish Authorities and writings, which haue beene published, and broached among vs now of late, by Licence, and Authoritie: which they know not how to shift, or answere, but by laying blame vpon the Au∣thors, and the Licencers, (a beggerly, and poore euasi∣on:) whence they proclaime their Trophies, and their Triumphes ouer vs, and returne with troopes of Con∣quered, and seduced captiues. Thus doe they scourge Page  88 vs with our owne rods, and Conquer vs onely by our selues, whereas else wee were Impregnable: So that I may well conclude, that these Deuotions, and Howers of Prayer, are scandalous, and preiudiciall to our owne, and aduantagious onely to the Church of Rome: which was my last Conclusion.

Hauing thus runne through and proued these 8. Con∣clusions, or Articles of exception against these Priuate Deuotions, or Howers of Prayer, which I propounded in the beginning of this Suruay: by which I haue suffici∣ently euidenced those dangerous Points of Poperie, and Prophannesse which are couched in them; the pernici∣ous consequences, effects, and fruits, which haue issued from them: together with the Authors ill intent in pub∣lishing them, especially in such ambiguous and wauering times as these. I will now descend to answere those A∣pologies and Plees, which the Author, or any of his A∣bettors may chance to make, either to iustifie or extenu∣ate this capitall and transcendent Crime of his, (which the burning of his Bookes can hardly expiate:) that so I may leaue him without all excuse.

*The first Excuse or Iustification that may bee pleaded for him is this. That these Deuotions of his were pub∣lished not onely by the bare Licence of George, Lord Bi∣shop of London; but euen by his speciall and extraordi∣nary Approbation, Febr. 22. 1626. Imprinted on the backe side of the Title Page, in these words. I haue read ouer this Booke, which for the increase of Priuate Deuotions, I doe thinke may well be Printed, and therefore doe giue Licence for the same: Geor: London: Therefore there is no Popery in them: or if there there be, yet this extraor∣dinary Approbation of the Ordinarie, who hath power by the State to Licence Bookes, doth excuse the Author, and the Printer to.

*To this I answere first: that the Author is an happy man,, and highly in his Lordships fauour, that he could procure his Licence for the Publishing and Printing Page  89 of these his Popish Deuotions in this Age of ours, when as few Orthodox, or pious Authors can finde such grace and fauour at his or others hands. For my owne part, I haue heard of diuers who haue tendred Bookes of late to Licence, to which there could bee no exceptions ta∣ken, and yet they had repulse without any cause assigned. Some of them haue beene reiected for the Authors name alone: and others for their pious matter, as a Re∣uerend Doctor of this Citie was, not long ago, put from Preaching at Pauls Crosse, by reason of his a Seasonable and right pious Text; Not to speake of others: I my selfe can testifie: that I haue tendred sundry Treatises of mine owne to Licence: (as one against Health-drinking, and this very Suruay and Censure of Mr. Cozens his De∣uotions among others:) to which there was no iust ex∣ceptions taken, but that they were mine; or that they op∣posed the errors, sins, and common euills of the Times, (which it seemes are like to passe without controule,) and for this they were reiected: yea I had one Treatise of late denyed Licence, which else had passed readily to the Presse, but that they knew at last it was my hand: and that alone was cause enough to purchase a Non-licet: though God knowes I neuer yet, (neither shall I hereaf∣ter by my good will) published any thing, but what all Othodoxe Diuines and godly Christians haue approued, as Orthodox, seasonable, and necessarie for the present times. I wonder therefore since so few Bookes (especi∣ally good Bookes in defence of truth, and opposition of sin) can haue the happines to finde any publik approbati∣on for the Presse; that these Popish Deuotions, together with some other Treatises and Sermons now in question, could be so fortunate, as to procure not onely Licence, but presixed Approbations. Certainly there is some mistery or secret in it which would be worth the search and knowledge: For if all such Popish, Factious, and Arminian Bookes which haue beene lately published by Authoritie, may passe the Presse with Approbation and Page  92 Applause; If a Play-Bookes, which are the very Deuils Grammar, and the chiefe fomenters and nourishers of all wic∣kednesse and prophannesse whatsoeuer; If prophane, lasci∣uious, and friuolous Ballades, Poems, Tales, and Iests: or bitter and inuectiue Treatises, against the practise, pow∣er, profession, and Professors of Religion, may be readi∣ly Authorized without controle; as wee see and knowe they art: whiles the Workes and Writings of such who oppose themselues against the Doctrinall, or Mor∣rall Errors of the Times, are smoothered before they come, or else suppressed when they come to light; Alas, what will become of our Religion, our Manners, our Church and state ere long? Surely they will be altoge∣ther lost, or else endangered: they will bee quickely o∣uergrowne with Heresies, Poperie, Arminianisme, Luxury, Riot, Excesse of sinne and wickednesse, and all prophannesse, (which I hope the Wise, the Vigilant, Prudent, Zealous, and right Christian Senators of our high Court of Parliament, will carefully lay to heart:) whereas if the Presse were shut to the former, and open only to these Orthodox & latter writings; these sprea∣ding Heresies, Errors, sinnes, and vices, would soone pull in their hornes, and neuer dare to shew their heads among vs. Well to passe by this, I would faine be satis∣fied in this Quere: Whether these Popish Deuotions were euer Licenced or approued for the Presse? If so, then he that Licenced them, and he that published them, haue the greater sinne, the more palpable and apparent guilt. What was it not enough for the Author to print or to disperse them couertly, but that he must grow so b Impudent and Audacious, as to procure a publike Licence and speciall Approbation for them: that so hee might vent and publish his Popery to the World, Cum Priuilegio: to giue the greater and more publike scan∣dall and offence: the deeper wound and blow to our Re∣ligion and our Church; the more irrecouerable aduan∣tage, and notorious tryumph to the Church of Rome: Page  93 the more dangerous downefall to our Religion? and that these his Popish Deuotions might stand as an vnanswerable, authorized and approued record against vs vnto all Posteritie? Certainly the Authors impuden∣cie in seeking, and his treachery in purchasing this pub∣like and notorious Approbation for his Booke, that so it might doe the greater hurt, and giue a more fatall and pernicious blow and brand to our Religion, is so far from extenuating, that it doth infinitely aggrauate and increase his guilt. Authoritie added vnto euill things detracts not from their euill, but intends it more: this Appro∣bation therefore will not salue, but fester and inlarge his sore. But were these Popish Deuotions Licenced in good earnest? Why then was not the Approbation annexed to the written Copy as it ought to bee, but to a meere loose Paper, which was neuer ioyned with the Copy? Why doth the Printer report abroad, that the Bishop of London neuer read the Booke; and that he car∣ried him nothing but a bare white Paper, with a Message from the Bishop of Winchester, that now is, to Licence these Deuotions: to which he set his hand, and wrote his Approbation, when as he neuer had perused, nor seene the Booke it selfe? Either the Printer therefore is a lying Knaue, (as most report him to be:) or else the Bi∣shop of London neuer read, and so neuer could approue this Booke: But admit the Printer (whose dishonestie is reported to be such, that he will Print any thing whatso∣euer for his priuat gaine,) hath mis-reported the cariage of this Licence, and that the BB. of London read the Book (as is most probable, because his Aprobation shews as much:) yet I would willingly learne thus much, whe∣ther this Printed Coppy differs not from the written one, which was allowed by his Lordship? or whether there is not some Popery inserted in the Printed, which was either wholly razed out, or else omitted in the writ∣ten Coppy? For mine owne part, I cannot but suspect, that most of the Popery, that is broached and couched Page  92 in this booke was foysted in at the Presse, without my Lord of Londons priuitie: and the more iealous am I of this, because the Printer had his written Coppy but by peecemeale, sheete by sheete, and not compleate toge∣ther; because the written Copy was taken from the Prin∣ter as he Printed it, by the Author, against the vsuall course: and because there were sundry leaues reprinted and altered at the Presse by the Authors bare direction: (who hath likewise lately made some alterations in our Common Prayer Booke, by what Authoritie I knowe not:) So that it is most probable, that our Author hath exceeded, and abused, not followed his Authoritie, which makes his crime the greater. So that this first excuse and Plea, doth onely aggrauate, not lessen or a∣bate his faulte.

*Our Authors second excuse is this: That these Pri∣uate Deuotions of his were compiled for the priuate vse of a well-disposed friend, without any meaning to make the same publike to the World: though a certaine number of them, by leaue and warrant of the Ordinary, were printed at the charge of the Party; for whose onely vse the same was collected; to saue the labour and trouble of writing Coppies, to be sparingly communicated to some few freinds: they are the very words of the Author in his Epistle to the Reader, in the last Edi∣tion; which is but shrowded vnder the Printers name, when as in truth it is the Authors owne, as the Printer hath in part confessed: These Deuotions therefore be∣ing Printed but for the benefit of some priuate friends, without any intennt to make them publique, may seeme to mittigate, if not excuse the Authors guilt.

To this I answere: First, that this vnder-hand print∣ing and spreading of these Deuotions among some pri∣uate friends, is a violent and strong presumption: that the Author was conscious to himselfe; that they were fraught with Popish trash: If they were the priuate pray∣ers, published by the Authority of Queene E•izabeth, as his Title page and Preface doe surmise:* or if they were orthodox Page  93 or fit to further and encrease Deuotion, why should hee thus conceale them from the world, and imprison them in the hands and closets of some few priuat friends: since * Truth desires to be publick, & seekes no corners for to hide her self? If they were Popish and corrupt, why then were they printed and disperced sparingly among some priuate friends: or why were they Penned and collected, why were they printed or disperced at all? Secondly, this close and secret scattering of these Popish Deuotions, is ten times more dangerous and infectious, then the open publishing of them to the world at first: because it findes the least opposition, and so (perhaps) seduceth many before it be discouered: a As a concealed enemie, or fire in a close obscure building, which is not obuious vn∣to all mens sight, are most pernitious and ineuitable: so Po∣pish Pamphlets which passe from hand to hand, and are scattered vp and downe in priuate, are most seducing and infectious: because they passe without discouerie and controle: whereas they would quickly be descried, and so either answered or suppressed, before they could in∣trap, infect, or poyson any, were they but obuious vnto all mens view and censure at the first: so that our Au∣thors vnder-hand communicating of his b Popery doth aggrauate his fault, and make his dealings more suspitious, (c) because they shunne and flie the light, as all euill workes and workers doe. Thirdly, I would demand what priuate friend that was, for whose vse these pri∣uate Deuotions were compiled, who would bee at so much cost and charge, as to print such Popish trash as this. Was this priuate friend a Papist, or a Protestant? If a Papist, (as I dare presume it was) then questionlesse these Deuotions which were composed for the benefit and vse of Papists, must needes be Popish: If a Prote∣stant: then doubtlesse it was such a one whom our Au∣thor would perswade to become a Romane Proselite, yea to enter into Popish Orders, to which these houres of Prayer onely suite: else hee would neuer haue taken so Page  92 〈1 page duplicate〉 Page  93 〈1 page duplicate〉 Page  96 much paines, to compose these Canonicall and Popish Deuotions, for his priuate vse, which Protestants doe disclaime. It were well therefore, if this our Authors friend were enquired after, that so we might d know his Religion by his friend: which is in part discouered by his booke. Thirdly, I answere: that this is but a meere forged and false pretence, 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 mul∣titude therefore, and second Impression of these Deuoti∣ons 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: Se∣condly, 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 di∣vulge it, else there were no neede of any such approba∣tion: 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 there∣fore doe giue lycence for the same. Geo. London. doth inti∣mate as much: else he would haue entred his approba∣tion 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 n•t, for the encrease of priuate Deuotions:) I thinke it may well be printed, which is no priuate, but a publik• approbation for a po∣pular and publike vse: else why should the Author him∣selfe 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 Page  97 the selfe-same publike intent. Lastly, our Authors Pre∣face to his first Edition, (to omit his other Prologues, and Aduertisements to his seuerall houres of Prayer, his Lent, and Ember w•ekes, which testi•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 commu∣nicate 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 Can∣dlemas day last past, after the Popish custome, e 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 f 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 in∣struct 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 De∣uotion, &c. doe but betray their owne infirmities, &c. Third∣ly, that they (not his priuate friend) who are this way al∣ready 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 Page  96 diametrally oppose, and contradict, this g 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 Pope∣ry 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 ma∣nifest, 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 se∣cond Impression, there was onely one point of Popery, to wit, the Prayer for the dead: a little h altered, obscu∣r•d and refined: but there was no point cleane oblittera∣ted, 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 former∣ly 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 Deuoti∣ons, I meane by fire, which onely can defecate, and cleanse them from their Romish drosse. Fourthly, though Page  97 there are some points of Popery oblitterated, not volun∣tarily, 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 in∣hibited 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 Au∣thorized by Queene Elizabeth 1560. though they menti∣on the first▪ the third, the ninth Howers of Prayer, the Vespers, and the Compli•e: yet in the second, and third Editi∣ons 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 au∣thorize this new-broach•d Popery, can waiue, and passe by these latter, and refined Impressions, where these Howers are expunged, and betake himselfe vnto the first, and worst Impression onely: and will hee not much more doe the same in his owne Deuotions, if occasion serue? will hee not easily disclaime the latter, and owne his first Impression, which hee neuer yet recanted, if Popery should once get head among vs, as it now begins to doe apace? yes verily: Wherefore since hee hath taken this liberty to himselfe, to waiue the last, and cleaue vnto the first Impression onely of these priuate Prayers: so he must giue vs leaue, (as wee haue done,) to doe the like with his Deuotions, and Howers of Prayer, especially, since the first Edition of them was neuer yet suppressed, nor recanted: so that this excuse doeth more condemne, then quit, and no wayes helpe nor cleare our Author.

If it be now replied;* that his former Editions may be all suppressed, and that a further Index expurgatorius may passe vpon them, till all their Popery and Errors, are quite cleansed out.

Page  98*I answere first; that most of the former Impressions, be already vented, and dispersed into sundry mens; yea, into Papists hands, (who store them vp as Iewels, and Monuments of their Church, and our defection from our selues, to them:) therefore it is now impossible to sup∣presse them. Secondly, those who should haue suppres∣sed, and crushed them in the shell, are now such Sanctu∣aries, and Shelters to them: a that in steed of suppressing them, they intercept such Bookes at Presse, as giue any answere, or reply vnto them, not suffering them to passe the Presse on any tearmes; when as they should in Iustice, either Licence both, or neither at the least, and not one side alone. And is there any likelihood then, of calling in these Popish Deuotions, which are thus guarded, and protected, euen in d•spite of Parliament, which labors for to Damne them? Third∣ly, no Index expurgatorius, but onely an Ignis expurgato∣rius, can cleanse them from their Popish drosse. The whole frame, and almost the moitie of their subiect mat∣ter, is meerely Popish, as I haue already proou•d: and can any thing then but fire, and fagot, refine, and purge them as they ought to be. And why should they not bee purged, and refined thus? Are they not a publike brand and blemish to our Church, and a strong record against our cause? Are they not a great aduantage to our Popish Aduersaries, and a griefe, and eye-sore to our Friends, and all that wish the wel-fare of our Zion? Can any thing but fire expiate their guilt, or satisfie, and wipe off that disgrace, that brand, & great dishonour, which they haue brought vpon our Religion, and our Church? If Doctor Mocketts Booke, if Maister Eltons Booke vpon the Com∣mandements, for some few points of Puritanism•, onely, (as they stile it,) in the burning of which, Master Cozens and his Patrons had the greatest hands, though they neuer stird, nor spake as yet to my remembrance, against any Popish Treatises whatsoeuer. If Paraeus his Booke, (him∣selfe being but a meere Forraigner, and out of our Kings Alleageance,) for one meere point of State, against the Page  99 Supremacy of Kings, were so solemnely burnt, with all the ignominie, and disgrace that might bee; and could not haue the happinesse, nor fauour of an Index expurgato∣rius, to wipe out these their Errors in some new Impres∣sions: shall Master Mountagues: shall Master Couzens his Booke, (he being a Minister of our owne Church, at least in outward shew, and not a forraigner as Paraeus was,) wherein there is twentie points of Popery broached at the least: wherein there are sundry prophane, and dan∣gerous passages, and Popish absurdities: wherein the b Sacred ashes, Fame, and Pietie of our Religious, and renowned Queene Elizabeth, are Prophaned, and made the Shelters, and Patronage of Popery; and the very Do∣ctrine, and Practise of our Religion are highly violated; finde so much fauour, and vniust coniuance, as to escape the fiery flames which these haue vndergone? God for∣bid: Certainely, though Master Couzens hath a singular facultie in altering, and purging of our Common Prayer Booke, where hee hath purged out Ministers, and put in Priests, of purpose to bring in Masse: yet it is requisite, that these Bookes of his, should bee at leastwise purged from their Prophane, and Popish drosse, by such solemne and publike flames, as will desolue them into ashes, and quite annihilate that publike scandall, and purge out those deepe-died blots, and open scarres, which they haue iust∣ly brought vpon our Church: So that this fourth ex∣cuse is weake and bootelesse.

If any obiect;* that many of those Popish points which I haue laid vnto our Authors charge, are not directly bro•ched, but onely wrested, and inferred, by strained collections from certaine passages in these his priuate De∣uotions, of which I ought to make the best construction.

I answere first;* that sundry of the points, as that of Canonicall Howers; Mediation of Angels; Prayers for the Dead; Seuen Sacraments; Canonnization of Saints; The Apostolicall, and Diuine Institution of Lent; Auricular Confession to a Priest; The approbation of Priests, and Altars, Page  100 and with them of Masse: The inhibition of Marriage at certaine seasons; and the Authoritie of the Church of Rome, (our Authors best beloued Mother,) with sundry others, are so particularly, and clearely set downe in positiue words: and the residue of those Popish points, so neces∣sarily, and plainely deduced from his words and meaning, being Paraleld with those Popis• Authors, from whence they were extracted; that he who runnes may plainely read them▪ and I should haue wronged our Author much, had I not made such Expositions of his words, which will properly brooke no other construction, then that which hath beene giuen them. Secondly, the whole frame and modell of these Deuotions, together with the subiect matter of them, were wholy borrowed, and con∣sarcinated out of Popish Tractets, and Deuotions: and besides our Authors end, and drift in publishing them, was no other, but to serue, and vsher Popery into our Church,* as I haue already prooued. No charitie therefore ought so farre to foole, or blind mee, as to put out mine eyes; or cause mee for to thwart the very meaning, words, and purpose of our Author, to excuse his guilt; which is so grosse, and obuious to the eyes of all men: that I should but contract my owne guilt, in abating his. Lastly, let such who make this Plea consider; that it al∣wayes hath, it is, and euer will bee, the beaten rode, and method, of all insinuating, and seducing Spirits, to couch, and broach their Errors at the first, as warily, and c spa∣ringly as may be: and to scatterd some seeds, and kernels of them, here, and there, in shor•, obscure passages, e and not to sow them thicke together, but with some intermixed truethes, for feare of present discouery: that so they might spring and grow vp by degrees, till they haue gotten strength and force to grapple, and encounter with the Trueth in open field: This the * common prouerbe, and the experience and practise of all Ages testifie: Whence the f Fathers in Page  101 the Primitiue Church, who knew that Heresies must bee alwayes crushed in the shell, haue beene so iealous ouer springing Heretiques, that they haue sifted euery Sen∣tence, word, and •yllable of their Writings to the bran, and giuen them that interpretation alwaies, which was most •utable and consonant to their Hereticall and perni∣tious purposes and intents: when as th•y would haue borne a more fa•ourable, Orthodox•, and •ayrer con∣struction, had they beheld them onely with the eyes of Charity, and not of Iustice, prouidence, and discretion too: And is not this our Authors practise? * Doth he no• cunningly sow and intermixe his Tares and Drugs of Popery with seeds of Truth, and Scriptures? doth not he like a Nurse▪ or skilfull Physitian sweeten his Popish Pills, and bitter Poti∣ons with some sugered and pleasant ingredients: and adorne the poysonous and rotten carkas of his Book•, with the Saint∣like Stile and Title of Deu•tion; that so his truthes, his pie∣tie, and glosing Title, might draw downe, and vent his Romish Errors, pylls, and poysonous Potions? Why then should a∣any out of a blinde and •oolish Charitie, extenuate or conceale his treacherous and seducing Practises, or qua•f off these his poysonous, though health-promising Po•i∣ons, to his owne and others hurt: and not di•ulge and and lay them open to the view of all men, in the amplest manner, that so they might auoide and shunne them more? Well, let other men con•iue and wincke at Errors; and smooth ouer, slight, or disregard; or else extennute, fal•e, or skinne-ouer these Popish passages, Doctrines, and pernicious practises, of our Author whiles they will, out of a foolish pitty or del•ded Charitie: (which is the only meanes to spred their poyson and con∣tagion farre and neere: and to betray our Church and Truth into our enemies hands without resistance:) Yet Page  102 my poore Iudgement, and my Conscience tell me, that I cannot act a greater or higher part of Loue and Cha∣ritie, to God, to Church, to State, or to the ouer-credu∣lous, and secure soules of men, who are apt to swallow all that comes to hand without suspition: then to Anato∣mize and rip vp all those hidden vaines, wherein the Romish and soule-slaying poyson of these Deuotions lye, and to display them to the World, that so men might shunne their venome and Infection for all future times. In which I haue gone so euenly betweene the Author and the Trueth, that all Circumstances being well con∣sidered, I hope I haue neither gone to farre in strayning of the Words and meaning of the one, nor fell to short (but where my ability and leasure could not reach) in vindicating the wrong and quarrell of the other: which cleares my Innocency, and falsifies this Excuse.

*The last excuse which may be made and pleaded for our Author, is that which the supposed Printer (but in truth the very Author) makes. * That whateuer re∣proachfull Imputations haue beene cast vpon the Author or his Booke by the maleuolency of some dispositions of the times, who make this Booke of his an Apish imitation of Romish Su∣perstition: yet he is a faithfull Minister, though inferior vnto most, (a clause which neuer came from any Printers quill, who alwayes doe applaud their Authors, not de∣presse them thus:) and a Member of the Church of Eng∣land: and that he h and others who were therewith ac∣quainted before the Printing of the Booke; are as ready to in∣gage their credits, and liues, in defence of the Faith of the present Church of England by Law established, and in oppo∣sition of Popery and Romish Superstition, as any other: there∣fore the Author and his Worke are guiltlesse.

To this I answere: First, that these are but the Prin∣ters vaunts,* and bragges, if i Titles may bee credited, and not the Authors Plea; who ought to iustifie and ac∣quit himselfe. But admit it be the Avthors proper Plea; as in truth it is, though the Printer beare the name: I answere in the second place, that our Author k may Page  103 be to partiall a Iudge in his owne behalfe: and therefore he must re•erve himselfe to such impartiall Iuges, who can iudge more clearely of him then himselfe: and that l not by hi• words alone, but by his deedes; by which he shall be iudged at the last. Wherefore wee must not wholly dote vpon our Authors or the Printers words, but sentence or acquit him by his workes. Now it is as euident as the Sunne at Noone-tide, that these Deuo∣tions of our Author are wholly Popish both in Method, Manner, Forme, and Vse, and all concurring circum∣stances; as this Suruay and Censure of them prooues: Why then should we ballance or Iudge him by his own, or by his Printers smooth and glosing words, which are contrary and repugnant to his Workes? If Wordes or ample protestations of Sincerity and Loyalty to the Truth and Church might passe for currant: Then m Heretiques, who alwayes giue good words, protesting that they are for Christ and for his Church, when as yet they war against them, vnder these pretences; might alwayes scape vnsentenced, and vndiscouered, and passe for Orthodox, zealous, and true hearted Christians. n Hee therefore who professeth himselfe a Christian, a Protestant, or faith∣full member of our Church, and would h•ue others deeme him so • must declare himselfe to be such a one, not onely by his words, but by his fruits and actions: which if they con∣tradict his speeches (as our Authors doe:) they are so farre from expiating the guilt, o that they doe but pro∣palate and discouer the hollownesse and treacherie of his heart; and subiect him to the sharper censures: It skills not then what Verball protestations our Author, or the Printer for him make: since these his Howers of Prayer, which would vsher Popery into our Church againe, with publike approbation, vnder the name and Standard of our blessed Elizabeth: to baff•e, and cheate vs of that Or∣thodox, Page  104 pure, and vndoubted Religion, which we haue so long and happily enioyed, in peace, in wealth, and all variety of outward blessings: and therefore should not now begin to loath and cast it off at last: together with his alteration of our Common prayer Booke, and putting in of Priests for Ministers: his ingrossing of Popish Prayer-Bookes, Portuasses, and Deuotions for sundry yeeres, and his curious and costly binding, and stamping of them af∣the Popish manner: his forwardnesse in suppressing such Parallels and Answers as were written against Master Mountague his bosome freind, and brother in euil, with∣out any lawfull warrant: his causing 280. waxe Tapers to bee lighted in the Cathedrall Church of Durham, on Candlemas day last past, as I haue heard: with the publik bruite, and same of most that know him; proclaime him an open and professed Papist, an industrious Factor, and an vndoubted member of the Church of Rome, whose good he wholy labours: and no true member of our Eng∣lish Church. Since therefore our Author hath now no∣thing left, to iustifie or excuse his person, or this worke of his, which is so derogatory, and scandalous to our re∣nowned Queene: so preiudiciall, and dangerous to our Church, our Cause, and our established Religion, which they oppugne, in a notorious, and high degree: and so adu•ntagious for the Whorish Church of Rome, who still contriues, and workes our ruine by our selues alone: I will here conclude my verball Censure, and Sur•ay, of him, and his Deuotions▪ and lea•e both him, and them, to the reall Censure, and Suruay, of that Honourable, Pi∣ous, Zealous, and Graue Assembly of Parliament, which I hope, will render both to him, and them, according to their iust demerits: that so p their penall ex∣•mples▪ •ay prooue others medecines.