A tryall of priuate deuotions. Or, A diall for the houres of prayer. By H.B. rector of St. Mathevves Friday-street

The Lady CVRIA reades the Writing of M. Iohannes here set downe; concerning the Booke intituled, A Collection of Priuate Deuotions: OR, The Howres of Prayer.

AS, of all Christian duties,* 1.1 Deuotion yeelds most reuerence to GOD: So it lightly winnes most estimation with men. Then it, none more vsefull; againe, none more subiect to abuse; and being abused, it is like the fire, then which no Element more profitable, but none more perilous. And the purest matter corrupted be∣comes the worst. This then may admonish vs by the way, not to be ouer-hastie to dote vpon, or adore all Books for their Title sake, yea though hauing the most specious name of Deuotion ingrauen in the Front. There is as well a Deuotion blind and superstitious, breathed from the Bottomlesse-pit by him, who can transforme himselfe into an Angel of Light: as a Deuotion illuminate, and truly religious, like ELIAS his Sacri∣fice, inspired and inflamed by Fire from Heauen. Nor doth the Old Serpent either so vsually or effectually

infuse his poysonous inchantments into mens minds, as when he propineth them in the Golden Cup of de∣mure Deuotion. Hence, as I take it, it is, that they paint the Diuell, tempting of CHRIST, in a deuout Friers Cowle, or Hood, full of seeming Deuotion, to seduce, if it were possible, euen the GOD of Truth with such coun∣terfeit sanctitie. What rabbles and swarmes of vowed Disciples (to omit other the Father-Founders of their seuerall Monasticke Orders) did those two, S^t Francis, and S^t Dominicke draw after them, and all by the strong incantations of their deepe Deuotion? Yea the new Ignatian Order, least they should seeme, as they are by common practise, altogether deuoid of all Deuotion, they affect at least to weare the Badge of it vpon their Sleeue, professing themselues the Votaries of IESVS, which is the reason, that their Iesuiticall Bookes for the most part haue the Name of

[illustration]

set in their Fore-front, that men might not suspect the Wine of Sodome to be sold there, where such a holy Iuy-bush is hanged forth; that with IVDAS they may the more easily betray CHRIST with a Hale Iesu.

And hereupon, as it seemeth, such is ••he affection of the Authour or Authours and Abbetters of this Booke of Deuotion, that rather then they will be scrupulous to auow themselues affectionate well-willers at least of the Church of Rome, if not rather symbolizers and in∣tercommuners with her, yea and to be Authours of re∣ducing this Church of England backe againe to that spirituall Aegypt, while all along without difference they shuffle all together in one Church, as more parti∣cularly will appeare in the sequell: They sticke not to prefix the Iesuits vsuall Marke IHS vpon the Frontis∣piece of their Deuotion, and vnderneath it a votarie or two, with a Crosse deuoutly erected. As if they would with the Name of IESVS Inchanter-like, coniure downe the Spirit of Truth, and coniure vp the spirit

of Pontifician errour and sedition againe in this our Church. So that this Booke of Deuotion bearing and wearing the Iesuits badge vpon the Forehead, we can∣not better parallell,* 1.2 then to that egregious dissimulation and counterfeit Deuotion, which HENRY the Third of France tooke vpon him, when he found that he could not by downe-right force suppresse the Truth with the Professors of it. Therefore he attempts what force there is in framing and conforming himselfe to be a patterne of Deuotion to others. Hereupon he builds Monasteries, vndertakes Prilgrimages, confirmes the Brotherhood of Penitents, erects the Order of Hierony∣mites, is daily and familiarly conuersant with the Capu∣chins, and Fueillans, called Iesuites, carries a Crucifix and Beads in Procession, with a whip at his girdle; causeth many Bookes of Deuotion to be printed; and to con∣clude, he institutes the Order of the Knights of the Holy Ghost, founded vpon such conditions, as tye them by a strict and sacred bond to the Church of Rome. And wherefore all this? Saith the Storie (to omit other complementarie ends) For the entertainment of a number of Minions, and Horse-leeches, to whom they must rather weigh, then tell money; but chiefly to pull downe the Pro∣testants, to vndermine them, by this lure of worldly great∣nesse, withdrawing the chiefe Heads, who could not attaine to this high and stately degree of Knighthood, but by renoun∣cing of their Religion. But see the mischiefe of it, this dissembled Deuotion not so well suiting with his other h••mours, of Feasts, Maskes, sumptuous pastimes, drawing on new impositions to maintaine them, led the first dance of rebellion; While (saith the Storie) the Queene-Mother, and those of Guise, seeing the King drowned in these delights of Court, did willingly entertaine him in that humor, that either busying himselfe in numbring his Beads, or treading the measures of a dance, themselues might hold the Raines of Gouernment, and dispose of affaires of State without controule. What way also this made

for the Spanish-faction, working by his Indian-Gold, the Storie sufficiently toucheth. But this by the way. The parallell I confesse is vneuen, in regard of the per∣sons compared, the one a Prince, the other, meane Par∣sons: But the things compared are not so vnequall, as Popish deuotion on both sides; that, adorned with the Badge of the Holy Ghost: this, of Iesus; in both, those two Diuine Persons in the Trinitie most hellishly and impiously prophaned, being made the Badges of those, who are professed Vassalls of Antichrist, that Man of Sinne, and being worne by such as would still be repu∣ted Protestants, they are the verie Ensignes of Aposta∣cie from CHRIST to Antichrist; and therefore how true Seruants and Subiects such can be to Protestant Princes, who by their Order of Knighthood are sworn Liegemen to the Pope, I leaue to others to iudge. Onely that King caused to be published sundry Bookes of Deuotion, yet all of one meale: But this Booke hath no fellow, must alone be published for a singular and vni∣uersall Platforme of all Deuotion, silencing and sup∣pressing all other Bookes of the like n••ture. So that what entertainment, in time, is this deuout Booke like to find in the world, when none else shall be permitted to be printed, yea, when as not onely Bookes of religi∣ous Deuotion, but also of sound Doctrine, may not be allowed to see the light? As therefore Popish Deuotion is the Daughter of blind Ignorance: So on the contrarie, this Deuotion is like to proue the Mother of Ignorance; verifying that Riddle of the Water and Ice, mutually bred of each other, Mater me genuit, eadem mox gignitur ex me. And so plausible is this Booke of Deuotion to all Papists, as they begin to triumph, not sticking to say, that they hope ere long these faire and towardly be∣ginnings will grow on apace to the full and vniuersall reestablishment of their Roman-Catholicke Religion here in England, telling their seduced Disciples (as one of them, now reformed, blessed be GOD, told me)

that we had now already at London a Booke of Seuen Sacraments publickly allowed. In summe therefore, let not the Authours of that Booke disdaine to be vul∣garly reputed and reported for the Seruants of the Church of Rome, whose Badge, specially, that of the Iesuites, they sticke not to put vpon the Front of their Deuotion. And so much for the first Frontispeice of the Booke.

Now to the next Page, wherein they father this Septenary horary forme of deuotion vpon the practise of the ancient Church; And these houres of prayer are compiled, much (saith the Booke) after the manne•• published by authoritie of Quéene ELIZABETH 1560, &c. First for the ancient Church of CHRIST; No Church did anciently obserue, or precisely pre∣scribe these Seuen houres of prayer, duely and daily to be vsed, as the Authour or Athours would beare vs in hand. How ancient I pray you is this Canonicall ob∣seruation? Forsooth Pope PELAGIVS the Second was the first instituter of the Seuen houres; and that was towards 600 yeeres after CHRIST. This some∣what ancient. But what authoritie haue we for it? PAMELIVS vpon CYPRIAN saith, They say so, that this PELAGIVS was the first instituter. Onely, They say so. Though POLYDOR VIRGIL speake a little more confidently. Satis constat, It is apparant enough; but tells vs not whence. Nor doe I find this Septenary to be more ancient, then Pope GREGORY the Ninth,* 1.3 who composed the Decretals, about 400 yeeres agoe. He indeed sets downe the Seuen houres, in the Title of his Chapter (iust as truly, as our Authour in the Title of his Booke) deriuing the same from some spring of an∣tiquitie, and namely,* 1.4 the Agathen Councell Prouinciall in France, which was, some 800 yeers before his time. But the Pope there committed a foule errour in setting downe Seuen canonicall houres, for two: The Agathen Councell mentioning but two houres of prayer, the

morning, and euening. So that the best authoritie, and hoariest antiquitie for your Seuen canonicall houres, is GREGORY the Ninth, Pope of Rome. This is that ancient Church, wherein this practise appeareth first to be decreed, and solemnely obserued. This Pope then first decreed the Seuen canonicall houres. But of whom to be obserued? Namely, of the Priests, Friers, Monkes, and such like holy-day-persons, for the most part Male feriati homines, as Rome could afford ••now. Of others he saith nothing, saith the glosse; although it say, Others seeme not to be bound, but surely they are. But the Priests, Monkes, and other Votaries were speci∣ally bound to keepe them constantly. Which seemes to be the reason why it is probable, that some haue coniectured PELAGIVS the Second to haue beene the first institutor. For about his time did all kind of Monkes, and such like Orders begin exceedingly to be multiplyed; many of them taking vpon them such a strict discipline, as might admit, yea in some sort neces∣sarily require so many Canonicall Houres of Prayer, at least to refresh the tediousnesse of that austeritie, wherewith they exercised their extreame patience. Some Monkes were called Insomnes,* 1.5 for their continuall watchfulnesse; And what could they doe better, but pray, to entertaine the tedious nights, and vacant daies? Some did so macerate themselues with immoderate fasting,* 1.6 and course faire of small quantitie, that they made themselues vnable to doe any thing, but pray, if that. Others coopt themselues vp, in such short and narrow, and low Cells, as vneath they could either lye along, or stand vpright; so that the best and easiest posture for them, was to be on their knees praying. Others forsaking humane societie, and liuing among the wild Beasts, called therefore Armenta, Droues, or Heards, feeding on roots and grasse, and lodging sub Dio, or in the Caues, what could they doe else, but (if they had so much sense left them) pray?

Now, seeing our Authour will needs reuiue and recommend to the Church of England these his se∣uen Canonicalls: Vpon whom will hee impose their obseruation? Vpon Courtiers? Alas, they are taken vp with a thousand thoughts, perhaps, how to rise higher; perhaps, how to keepe their standing; perhaps, how to preuent and take off enuie; perhaps, how to appease such an Opposite; perhaps, how to purchase such a Friend; perhaps, how to compasse such a preferment; but specially the Female sex, in∣combred with a thousand womanish Ceremonies, if not State-proiects, or their owne honours (as I heard once a great Lady of the Court say, there was neuer a day went ouer their heads, but once at least their heart aked) so as they cannot attend such tedious Canonicall Seruice. Or Citizens, or Countrey-men? They haue their vocations to follow, which if they should in∣termit, to say ouer this Booke of Deuotion daily, and duely, as it prescribes, how should they liue? Except ye could perswade them to a thinner diet and courser habite, too good an allowance for an idle life. Or will you impose it vpon the Priests, or Ministers of the Church? But you know our golden Priests (I meane in the best sense) are not like those woodden Ones in the Church of Rome, who hauing little else to doe, but to say ouer their Masse, or a few Mattens, had need to be exercised with Canonicall houres, to keepe them at least from worse exercises. But you know, most Ministers in the Church of England are labourious in their calling, who if they should precisely ••uerie day say ouer your Booke of Deuotion, they should haue little time left to prepare conuenient Food for their Flockes on the Lords day. Although perhaps you could be content to dispense with that; Nay rather, if yee will needs inforce your Houres vpon vs, lay them vpon dumbe Priests, such as either cannot, or

dare not, or at l••ast will not preach the Word to their people. These being the men, that cry so much for long prayers, and short preaching, you might doe well to bring them to a Canonicall obedience of your Cano∣nicall houres, and that they performe the same not by Proxie, or Curacie, but in their owne persons. Other∣wise if you cannot find Holy-day-men enough to take your Booke to taske, what doth it import else, but a necessitie of bringing in Monkerie, and so of erecting Cells againe, for the practise of your De∣uotion? Which I trust all your Deuotion will neuer bring to passe.

In the second place, from the practise of the an∣cient Church, the Authour descends to defend his Septiformious Deuotion to be Much after the manner published by authoritie of Quéene ELIZABETH, 1560. Much after the manner, is indeed a prettie qualification of the matter: Much-what, not so altoge∣ther. But for your Much, Distingue tempora; Distin∣guish the times. That Horarie the Authour speakes of, was set out neere the first yeere of her Raigne, when as Poperie was not buried, nor the Gospell out of her Cradle. That noble Queene of euer blessed memorie, in the beginning of her Raigne, did for the present prudently conniue at, and act some things, which after∣wards by degrees she suffered to vanish. For the pur∣pose: In the verie beginning of her Raigne, before her first Parliament, she set forth a Proclamation, inhibiting all Ministers in and about London, and else-where, to preach at all, lesse or more, but onely to read Seruice, vntill further order from her Maiestie. Is this a good argument for the Author, or any his Fautors by his see∣ming deuotion of making many long prayers, to sholder preaching out of the Church, or to wayne the people from hearing, because forsooth, QU. ELIZAB. once by Proclamation prohibited preaching, and allowed onely reading of Seruice? But how long lasted this restraint?

No longer then the Parliament approaching, wherin was most happily established the liberty of preaching the Gospell, and administring the Sacraments. Take another example, in the dawning of the Gospell in England be∣fore her time, in King Henry 8. his raigne: The Lord Cromwell in his English Primer 1535. in the Preface be∣fore the Letany, apologizing his leauing out of the Leta∣ny in his former Primer, saith, wherefore, for the contentati∣on of such weake minds, and somewhat to beare their infir∣mities, I haue now at this my second Edition of the said Pri∣mer, caused the Letany to be printed, and put into the same, &c. Marke, for the contentation of weake mindes. Thus in the Primitiue Church some things were tolerated during the infancy of it, which afterwards were quite abolished; as Act. 15. The abstaining from blood, and strangled, was inioyned the Gentiles for a time. And why? for saith S. Iames, verse 21. Moses of old time hath in euery City them that preach him, being read in the Synagogues euery Sabboth day: so that for offending the Iewes, the Gentiles, among whom they liued, must for a time forbear•• to eate blood, and that which is strangled. So in the beginning of Re∣formation in England vnder that blessed Queene, there were many Papists, of whom there was a tender respect, to offend them as little as might bee, vntill the clearer light of the Gospell, like the Sunne mounting, should of it selfe dispell and chase away all ••hose mists. And in our Communion booke, in the Admonition to the Commination against sinners, haue we not these words, In stead of which godly discipline, it is thought good, &c. By which examples wise men may learne, not to tak•• 〈◊〉〈◊〉 all former precedents as currant for present times. Ma••y things might be winked at in the infancy of the Church, which are not tolerable in her riper age. In that Horary ••et forth 1560. there was a tender regard had of the weakenesse of the time, to allow of such things, which in

these times of the cleare light of the Gospell, and full growth of the Church would be ridiculous. When I was a child (saith the Apostle) I did as a child, I imagined 〈◊〉〈◊〉 a child; but being a man, J put away childish things. Were it not absurd and ridiculous for a man growne, to fall to his old childish sports and toyes againe? And we know that suddain changes from one extreme to another, euen from euill to good in a State, are difficult, if not dangerous, be∣ing not discretly carried. Nor could it be expected, that the Church hauing beene long pent vp as it were in a dungeon, and comming suddenly forth into the broad light, but it should at first bee tender-sighted, till after a while her eyes were better inured to looke vpon the light. Or being but newly pulled out of the puddle of Popery, that by and by she should bee washed cleane from all spots. As Luther intreats his Readers, if they finde in his writings any thing smelling of the old Caske of Popery, that they would remember, he was once a poore Monke. And for any in these dayes, of a long and well setled Church, to plot the bringing in againe of Po∣pe••y, they know it well enough, their way is not to doe it forthright, but by many insinuations, and winding wayes, as, to suppresse all printing of bookes against Pa∣pists, to print and publish such bookes, as doe in part maintaine our Church, and in part comply and symbo∣lize with Popery, and by seeming to slight Popery, slily to bring it into credite; to restraine preaching as much as may be, by laying burthens vpon the Ministry; to suffer none to come to any place of eminency in the Church, but through Simony gate, or ambition, and such by-wayes, to make sure if possible a corrupt Clergy; if any bee sincere and bold in lashing of sinne, especially raigning sinnes, to snap him vp, and muzzle him for bar∣king, and such like. But to conclude the former point of the Authors allegation of that Horary set forth 1560.

and for the further making good of the answer thereunto; it will not be impertinent here to insert, what he addeth in his Preface, pag. 7. quoting in the margent together with that 1560. another set forth by the same authority, 1573. Ouer against which words, his text hath these words; These prayers, which for the most part, after the same manner▪ and diuision of houres, as here they are, hauing heretofore béene published among vs by high and sacred authority, are now also renewed, and more fully set forth againe, &c. Where he confesseth a∣gaine, that he followeth these former precedents, but for the most part: No, nor that neither; for examining the copies well, we finde great difference: For besides many other good things, he hath left out the himne, wherein is, Pellit•• falsam, insere veram Religionem. Consceleratum perd•• Papismum, &c. And ex psalmo 2, Hoc tempore sen∣timus Deus Opt. Max. non solum Antichristum, &c. But what he leaues out against the Church of Rome, hee puts in for it; as a faire Iesuiticall frontis-peece, Seuen Sacraments of the Church, and the like. It would fill a whole booke, to note all the differences. But herein lyes the maine matter, that he couples the booke of Deuotion set forth 1573. with the other 1560. as if they were all one. For he quotes in the Margent, The Horary set forth with the Queenes authority, 1560. and renewed 1573. imprinted with priuiledge at London, by William Seers. It is well that the copies of those Moth eaten bookes are yet extant, at least to be an evidence, how farre forth the Author herein speakes truth. Yet, if he had inquired a little more diligently, hee might haue found another set forth by the same sacred authority, imprinted by the same foresaid William Seers, in the yeere 1564. being the 7. of that blessed raigne. Now comparing these three Co∣pies together, I find the two last very different from the first, not onely in their forme and matter, but in their

Title. For the first, in 1560. is inti••uled, Horarium: but the two succeeding, the one 1564 the other in 1573. are intituled Pr••ces priuata, &c. The Horarium indeed setteth downe the houres of prayer; but the two latter bookes recommend onely Morning and Euening prayer, with their matter and forme, together with a short forme of prayer at rising, and going to bed; but without prescri∣bing at what houres. Obserue then in the first place a notable difference. The first booke of Deuotion, as com∣ming neerest to the time of Popery (the Gospell being yet but as it were in the dawning) bore some resem∣blance to those Canonicall formes of prayer formerly vsed in time of Popery; and so was called Horarium. Yet this was in Latine, seruing chiefly for the vse of all Clerkes, or old Cloysterers, to content them for the time, till better prouision might be had, and till their stomakes could digest stronger meat, and their eyes indure the clea••er light. So that within 4. yeeres, the Horarium dis∣claiming further affinity or Cosen-head, so much as in name with the Popish Horaria▪ in the next Edition, and so forward, put on the name of Pr••ces priuat••, and that in studio sorum gratiam collectae, &c. Priuate prayers col∣lected for Schollers or Students, such as vnderstood the Latin tongue, to the end such especially being informed in the right forme and matter of praying might the better instruct others in the same duty; that so by degrees, all Popish superstition and erronious deuotion might get them hence into their darke Cels.

Note againe, that the third Edition of those prayers, 1573. was yet more exact, then the former in 1564. and much more different, as the more distant still from the Horarium. Ve••••r•• transieru••••, &c. Old things are passed away, and all things now become new; the Gospell now promouing all things towards their perfection. And now when all is done, would the author with his, bring vs

backe at least to the brinke & borders of Popery againe, by his Canonicall houres, and the like? Being now men of ripe yeeres, would he haue vs to become children a∣gaine? And after we haue begun, and gone on so far••e in the spirit, now to be made perfect in the flesh, by turning back to beggerly rudiments? After the cleare meridian Sun-shine of the Gospell, would he reduce vs to those duskish dawning shadowes, out of which that first Ho∣rarium was but newly peeped, but to last no longer then till time might more fairely shake hands with all Popish shadowes? As the Iewish Ceremonies had a time, euen after the establishing of the Gospell, for their solemne obsequies. But to conclude, the plaine truth is, to such a passe is Popery now come in these our dayes, that if euer, the Church of England ought henceforth to haue the least correspondence and conformity with it; yea to be so farre from renewing any old acquaintance with it, as vtterly to shake hands; and if any ragges or reliques of that Whore haue beene patched to our Mothers Robe, we ought to rip it off, and strip our selues of it. Rome is now fully reuealed to be the Whore of Babylon, the Pope, the head thereof, to be that man of sinne, that grand Antichrist; which for any learned man not to see in these dayes of the Gospell, is to stumble at Noone-day, yea to be strucke blinde at the cleare light.

It followeth in the Title: Taken out of the holy Scrip∣tures, the ancient Fathers, and the diuine Seruice of our owne Church. Here be three authorities, the least whereof not to be contemned. The first is, that he saith his houres are taken from the holy Scriptures. His quotations are strowed all along the booke; but so, as if we amasse all the generall precepts and particular practises of prayer in Scripture into one Canon or rule, there should not be one houre, or minute, throughout the day and night, which we should not spend altogether in prayer. So that the

abusiue vnderstanding of Scripture in this kinde was that, which brought the Euchet•• to do nothing else, but pray. The Scriptures commend to vs specially two times of publicke prayer for the day, the Morning and the Euening prayer, the one about our nine in the foreno••ne, the other about three in the afternoone, which our Church followeth; these two were called the Morning and the Euening Sacrifice. Hence it is, that Christ began to bee offered from the Morning Sacrifice, to the Euening Sacrifice, as sanctifying all our Sacrifices of Prayer and Prayse, Morning and Euening, in that Sacrifice of himselfe.

But he speakes here of Priuate houres of Prayer. And where will he find in Scripture any such practise, as the obseruation of his Seuen Canonicall houres? DANIEL prayed three times a day. Yes DAVID saith, Seuen times a day will I prayse thee. But that's of Prayse. And though it may be meant also of Prayer, it signifieth onely his frequent praying, farre from a superstitious obseruation of Canonicall houres, in those dayes not hatched, or heard of. But of Prayer he saith, Euening and morning, and at noone day will I pray, &c. But for all this mans colouring the matter with Holy Scripture, he hath no other Scripture for his Canonicall houres, but the Popes Scripture, in his* 1.7 Decretalls; where the Pope takes all his Canonicall houres from the actions about CHRIST in his death. As in the Glosse:

Haec sunt septenis, propter quae psallimus heris, Matutina l••gat Christum, qui crimina purgat, Prima replet sputis, causam dat Tertia mortis, Sexta cruci nectit, latus eius Nona bipaertit, Vespera deponit, tumulo Completa reponit.

Indeed the Scripture doth so command this excellent dutie of Prayer to vs, as that no time should exempt vs from it, but that we should be diligent in the practise of it vpon all occasions, and especially keepe constantly ou•• morning and euening sacrifice priuate, and publike also, as the day requireth; Yea to let no oportunitie slip, wherein we are not breathing out some eiacula∣tions, out of a sense and feeling of our manifold infir∣mities, and necessities. But nowhere doth the Scrip∣ture prescribe a set septenarie forme of Deuotion, as the Authour would impose vpon vs.

In the second place, he nameth the Ancient Fathers. But these faile him as much for his purpose, as the Scriptures doe. Indeed the Fathers doe euerie where (following the Scriptures) inculcate and pr••sse the incessant practise of Prayer:* 1.8 Hora nulla a Christia∣nis excipitur, quò minùs frequenter, ac semper Deus debeat adorari, &c. saith CYPRIAN: No houre is exempted from Christians, that God might not fre∣quently and alwayes be adored. And he saith indeed, that in his time, the times and exercises of Prayer were much encreased. Yet hee no where setteth downe seuen Canonicall houres. Yea CLEMENS ROMANVS, a great Authour with him,* 1.9 though misquoted, in his Constitutions (which euen Pon∣tificians themselues haue confessed to bee counter∣feit) yet fayle him at least in two of his houres, as C••mplene, and the last. Onely GREGORY

the Ninth fayles him not, being, as I said, his first complete Authour of his seuen Canonicalls.

But after the Ancient Fathers, in the third place hee nameth the Diuine Seruice of our owne Church, out of which his Houres are taken. Now surely for ought that euer I could learne out of our Seruice Booke, I can find but two set Houres of Prayer, besides certaines priuate Prayers recommended to priuate Families, for Morning and Euening; with a godly Prayer to bee said at all times, in the lat∣ter end of the Booke: Vnlesse out of this Prayer to bee said at all times, hee would picke out his seuen Canonicall houres. But whereas hee seemeth to ground the forme of his Deuotion vpon the Diuin•• Seruice of our owne Church: On the contrarie, hee offereth foule violence to that more exact and profitable forme, prescribed in our Li∣turgy. For whereas the forme of Prayer in our Communion Booke is so compiled, as that by a daily practise thereof the whole or most part of the OLD TESTAMENT is read ouer once in the yeere, and the NEVV TESTAMENT three times, and the whole Booke of PSALMES once euerie moneth: The Authour or Authours of this Booke, intruding a new forme of Deuotion, here∣by coozen GODS People of their allowance in the SCRIPTVRES, while in stead of the whole, hee cutteth out here a peece and there a peece, here a quarter of a Chapter, and there a quarter. Herein crossing the Communion Booke, which in the Preface f••atly reproueth this verie pra∣ctise of the Authour, in these words: Now of late time, a few of the Psalmes haue been daily said, and oft repeated,

and the rest vtterly omitted. And is it not so in this Booke of Deuotion? Doth he not confine vs to a nar∣row circle of so many Psalmes, so many peeces of Chapters, so many Law••e••, as he calls them, to be re∣peated ouer euery day? Doth he not hereby rob vs of the rest of the Scripture, Chapters and Psalmes? Wee like our Communion booke better then so, thus to ex∣change it to our losse. All Priests and D••acons are bound to say dayly the Morning and Euening Prayer▪ either priuately or publikely▪ except they be letted by Preaching, studying of Diuinitie, or by some other vrgent cause. Thankes be to God, there are plenty of manu∣all Psalters and Testaments, as easie to carry in mens pockets, and I am sure farre more profitable to edifi∣cation, then this booke of Deuotion. Yea, and it will appeare all along this booke, howsoeuer he seeme ten∣derly affected, and deuoted to his mother Church, and to our diuine Seruice, that neuer any (though Popish) booke published this threescore yeares vnder the name of Deuotion, hath more slily and subtilly vndermined the state of this our Church, then this doth, while it would confound our Church with that of Babylon▪ whereof more hereafter in the proper place.* 1.10 So much in generall of the state of this Booke, occasioned by the two first title Pages.

Notes

• * 1.1

  Igne quid vti∣lius? Si quit tamen vrere tect a Compa∣rat ••udac••s instru••t igne manus.

  Ni•• prodest, q•• non l••der•• pos∣sit idem.
• * 1.2

  Iohn de Serre•• in his History in Henry 3.
• * 1.3

  Decret. de Ce∣lebratione Missar. C. Praesbiter. tit. 41
• * 1.4

  Concil. Agath.
• * 1.5

  Niceph. l. 15 c. 23. Euagrius. l. 1. c. 21.
• * 1.6

  See Centuria 5. c 6. de Cere∣moni••s
• * 1.7

  Compare this with pag. 86. in his later edi¦tion, where he mentioneth the Decrees of the Church.
• * 1.8

  Cypr. de Orat. Dom.
• * 1.9

  Clem. Constit. l. 8. c. 40. for 34.
• * 1.10

  Preface to the Communion booke.