Survey and Censure of Mr Cozens, Dedication (2 of 2)

Survey and Censure of Mr Cozens · Dedication (2 of 2)

p. 19For the seuenth; That Confession to a Priest, and Absolution 7from 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 p. 20for better preparation there vntounto, as occasion is, to disburthen, and quite our Consciences of those sinnes, that may grieue vsus, or scruples that may trouble vsus, to a Learned, and discreet Priest, and from him to receiue aduice, and the benefit of Absolution. Loe ppCompare this with his prayer before Absolution, & his thankesgiuing after it, together with his Forme of Confession.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 qqThe Exhortation before the Communion Dr. Fulke Rhemish Testament on Iohn 20. Sect. 5. Mr. Bernard Rheemes against Rome Proposition 20 pag. 203. Homily of Repentāce. part. 2John 20ours, and all other Protestant Churches, prescribe it onelyonly by way of aduice; and that onelyonly 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 rrSo the Papists in express tearmes, Concil. Lateran. sub Innocen. 3. cap. 21 Rhem. Notes on Luk. 17. Sect. 4. Ioh 20. Sect. 5. on Iam. 5. Sect. 10.Luke 17John 20Jas 5to a discreete, and Learned Priest: that is, to some Popish Massing Priest or other: Thirdly, that hee must not lay open his griefe, that troubles and disquiets his Conscience, as our Communion Booke reades it: but hee must disburthen his Conscience, of those sinnes that may (not that doe) grieue him, and those scruples that may trouble him: Fourthly, that hee must doe this, not when hee is troubled in Conscience onelyonly: 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 ssSee Homily of Repentance part. 2.Doctrine of the Church of England ▪ and ttDr. Fulkes Notes on the Rhemish Testament, Iohn 20. Sect. 5. Luke 17. sect 4 Iam. 5. sect. 10. Mr Iohn Whites Pathway, Numb 40. Digres …3. Calu Instit. l 3. … sect. 9John 20Luke 17Jas 5all Protestant Authors; and consonant to the Doctrine of the Church of Rome: who approoues, and practiseth Auricular Confession, uuRhemists Notes on 1 Cor. 11 sect. 1….1 Cor 11especially, before the receiuing of the Sacrament: and makes this, one xxOur Ladyes P…mer▪ Iames Ledesma in Chatechisme. c. 13. Bellarm. Christian Doctrine, cap 7.principall Precept of the Church, (as our Deuotioner doeth here:) To confesse our sinnes to an approoued Priest, once a yeere, and to receiue the Sacrament, at the least eueryevery Easter. Therefore hee is apparantly guiltie of this grosse point of Poperie.

p. 21Come wee now to the eighteth; That there are seuen 8Sacraments 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 hauehave the name of Sacraments, yet hauehave they not the like nature, that the two principall, and true Sacraments hauehave: Loe here a litterall, and manifest acknowledgement, and publication of seuen Sacraments: For first, the whole seuen, hauehave 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 hauehave the name of Sacraments: quoting Scriptures for them in the margent. Hee doeth not say, that they are so called by the Papists, who onelyonly repute them Sacraments; but that they are so called, and named, viz. by the Church, to which onelyonly it hath relation: Fourthly, he doeth not say with our Chatechisme there quoted; that Baptisme, and the Supper of the Lord, are the two onelyonly Sacraments, that are generally necessary to Saluation: nor with our yySee the Homely of Com…on Prayer and the Sacraments.Homelies and 25. Article: that the other fiue, that is to say; Confirmation, Penance, Orders, Matrimony, and Extreame-vnction, are not to bee counted for Sacraments of the Gospel; but such as hauehave growne from the corrupt following of the Apostles, &c. All hee faith by way of exclusion, is onelyonly this. That Baptisme, and the Lords Supper, are the principall Sacraments, truely so called: that they are generally necessary to Saluation, and that the other hauehave 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 zzConcil. Trident. Sess. 7. C…n… sect. 3. Bellar. Christian Doctrine c. 9. pag. 205.Baptisme, and the Lords Supper, p. 22are the principall, and most necessary Sacraments of all the rest: And the rather am I induced to thinke, that I hauehave not wronged our Deuout Author in his Arethmetique; because he ioynes his fiue Precepts of the Church: his sixe Corporall, and seuen Spirituall workes of Mercy, his seuen Deadly sinnes, and seuen contrary Vertues: his eight Beatitudes, and other particulars: (Transcribed verbatim out of our Ladies Psalter, and Iames Ledesma his Chatechisme, where the seuen Sacraments are inserted with them:) with these seuen Sacraments; since therefore hee iumpes so fully with the Papists in all the other particulars, I doubt not, but hee doeth concurre with them in this: and so is culpable of this knowne, and professed Popish Tenent: which our second Booke of Homelies. Hom. 9. our 25. Article, and all our Orthodoxe writers, doe with one consent condemne, and disauow.

9From 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 Almesdeedes: 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 aaBellarm. de Bonis Operibus in partic. lib. 1.other Popish Authors: So it altogether iustifieth that Popish Assertion: That there are but these three kinde of good Workes: Which our bb1 & 2. Part of the Homily of good works 1. Part of the Homily of Fasting.Homelies, and all Protestant Diuines doe vtterly deny: since Hearing, Reading, and Meditating of Gods Word: the Honouring, Louing, Fearing, Obaying, and Seruing of God, both in our generall, and particular calling: our beleeuing in his Name, together with all other dueties of Pietie, and Religion, both to God, our selues, or others, and the keeping of all Gods Commandements, are as really, and properly good Workes as those: as our Homelies of good Workes, and Scriptures testifie.

10From this wee descend to the ensuing point. That there are some sinnes which are but Veniall, not Mortall, in p. 23their owne nature: which is euidently deduced from this passage. Seuen Deadly sinnes; 1. Pride; 2. Couetousnesse; 3. Luxurie; 4. Enuy; 5. Gluttony; 6. Anger; 7. Sloth: which as it is directly stolne out of our Ladies Primer, Ledesma his Chatechisme. cap. 14. The Howers of our Lady: Printed at Paris. 1556. fol. 3, 4, 5. Bellarmines Christian Doctrine. cap. 19. Otium Spirituale. by Matthias Coschi. pag. 112. and other Popish Pamphlets, Chatechismes, and Deuotions; not out of any Protestant Authors: so it necessarily implies: that these seuen Sinnes, are the greatest Sinnes of all others: and that there are some Sinnes, which are not Deadly in their owne nature: for so doe the Popish writers inferre from thence: whence it is, that after they hauehave discoursed of these seuen Deadly sinnes; they then fall ccSo doth Bellarmine in his Christian Doctrine, c. 18.19immediately to dispute of Veniall sinnes: which Veniall sinnes, ddMr. Rogers 4 Proposition on the 9. Article. Mr Whites Way to the Church. Digres. 39. Doct. Fulk on Mat 6 Sect. 5. Rom. 1. Sect 11.Matt 6Rom 1our 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 eePhilippus Loni…erus, Tur…. Hist. l. 2. c. 15,Turkes, and Papists; not amomg Protestants. Whence our Ladies Primer, and Iames Ledesma the Iesuite, his Chatechisme. cap. 14 Speaking of these seuen sinnes, giuegive them this Superscription: The seuen Capitall sinnes, which are commonly called Deadly: So that our Authors latter Edition which renders it; not Deadly sinnes, as his first Impression doeth: but, Seuen Deadly sinnes, as they are commonly so called: doeth rather marre then mend his cause, because it is now more suitable to Ledesma, and our Ladies Primer, then before: and so more likely to inferre this Popish Conclusion: That there are some sinnes, which are but Veniall in their owne nature: which Protestants doe quite renounce.

But our Author doeth not set a stop, and period to his 11Popish Errors here, for loe, hee proceedes, euen to a p. 24Transubstantiation, or a Corporall presence of Christ in the Sacrament▪ which I clearely collect from these two passages: bbPart. 2. p. 1.12.Christs holy Sacrament, his blessed Body and Blood: At the receiuing of the Body: Lord I am not worthy, &c. he doeth not say: the holy Sacrament of Christs Body, and Blood: or at the deliuery of the Bread, as our Booke of Common Prayers doeth; in the Order of the Administration of the Lords Supper: But, Christs holy Sacrament, his blessed Body and Blood: and At the receiuing of the Body: not of the Bread: which doeth imply, A Transubstantiation, or Corporall presence of Christ in the Sacrament, which the ccRhemists on Matt. 26. S…ct. 4. & 9. on 1 Cor. 11. Sect. 4 5, 6. on 1 Cor. 11. Sect. 16.Matt 261 Cor 11Papists doe so eagerly maintaine: ddThe Homilies of the worthy receiuing of the Sacrament Artic. 28. Harmony of Confessions, Sect 14. B 3. Vshers answer to the Iesuits Challenge c. 3. BB. Iewels Apologie.and our Church, and writers so frequently condemne.

Yet this is not all; For our Deuout Author, as hee admits a Corporal presence: so he impliedly affirmes, An vnbloody Sacrifice of Christs Body, together with an Adoration of it: as these words import. eePag. 4.12.13A prayer when wee are prostrate before the Altar: Thou art worthy O Lord, &c. ffThis is taken of Kellams Manuall of Praiers p. 80Adding with the Priest: The Body of our Lord Iesus Christ, &c. Loe here; a Body of our Lord Iesus 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 Sacrifice of Christs Body, offered on the Altar, by a Priest, together with an **See part 1. pag. 18.Adoration of it. Things which all ggCaluin Instit l. 3. c. 18. Morney of the Masse. BB. Iewels Apologie Melchisedechs Antitype. Dr. Fulke Rhem. Test. on 1 Cor 11. Sect. 8. to 22. Heb. 7. Sect 7, 8 c 9. Sect. 5.6. Artic. 28.1 Cor 11Heb 7Protestant Authors doe abhorre: and none but hhConcil. Trid. Sess. 22.Papists doe admit.

Our Author still proceedes, euen to the very Mediation of Angels: in these words. iiPart. 2. p. 9.Command, that the Prayers, and Supplications, together with the remembrance of Christs Passion, which wee now offer vp vntounto 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 p. 25Doctrine which aaDr. Fulke on Rhem Test. 1 Tim 2. Sect. 4. Doctor Rainolds Conference with Hart: cap. 8. Diuis. 4. BB. Vshers Answ: to the Iesuits Challenge. c. 9 BB Iewels Apologie.1 Tim 2our Church, and all good Protestants, doe vtterly renounce:) that our Author, who in his second Edition, did onelyonly alter it, from Angels, to Angell: in his last Edition, was euen constrained to rase, and blot it out: but yet it stands vponupon Record, both against him, and vsus, in all his first Impressions, to the disgrace, and scandall of our Church; and the great aduantage of our Aduersaries.

As bb2 Tim. 3.132 Tim 3:13Wicked 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 13these to be repeated till the Soule bee departed Then (pray well obserue this word:) ccPart 2. pag. 104.105.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 Felicitie: (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 deliuered 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 Clemens 8. Printed at Antwerpe, 1621. Officium Defunctorum, pag. 154. and that out of a Prayer for the dead, which runns thus. Vt animam famuli tui, quam de hoc seculo migrare iussisti, in pacis ac lucis regione constituas, & sanctorum 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 p. 26must 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 ddRhemists on Luke 16. Sect. 7, 8. And all the Papists who describe this Limbus.Luke 16region, the Papists stile their Limbus Patrum:) Yea, but an Index 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 onelyonly euidence and make cleare his guilt: (For if there were no apparant Popery in it, why should he purge it out?) not mittigate 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 vntounto the world vponupon 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 vponupon himselfe, 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 eeArticle 22. BB. Vshers answer to the Iesuits Challenge. cap 7. Dr. Fulks Rhē. Test. Acts 23. Sect. 1. 2 Cor 5. Sect. 1. 1 Iohn 5. sect. 4.Acts 232 Cor 51 John 5the Church of England and all her Worthies, hauehave hitherto opposed.

Lastly, as our Author began with the signe, so he concludes, with ffPag 129.the Virtue of Christs blessed (or of **So was it Printed at first, as I hauehave heard.the holy) Crosse: which implies, there is seme diuine vertue in the signe of the Crosse, as the ggRhemists Annotations on Marke 9. Sect 4. 1 Tim. 4. Sect. 12.13. Bellar. lib. 2. de Imaginib. c. 30Mark 91 Tim 4Papists testifie ▪ and as hhAppeale pag 280. Gag. 320.321. Dr. Featlies Paralel 3. part. p. 25.Master Mountague himselfe auers vponupon his owne experience. And the rather am I induced to make this co…lection from this passage, for these two reasons. First, because p. 27the iiSee Otium Spirituale pag. 169. where there is such a Picture.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 Popish 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 hauehave 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 16ouerslipped: to wit. The approbation of Popish Penance: which is necessarily collected from this clause and passage. kkPag. 181, & 233.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 Penance, but onelyonly Papists: Secondly, that as llSee Caluin. Instit. l. 4. c 19. sect. 14, 15, 16. Dr. Fulke ans. Rhem. Test. Iohn 20. Sect. 5 Defense of the English Translation. pag. 13. Confutation of Dr. Allens Booke, part. 1. cap. 10.11. Mr. Whites Way to the Church. Digres. 55.John 20they renounce the Doctrine, so likewise they mmDr. Fulks Defēce of the English Translation, c. 13.disauow the very word, and phrase of Penance: not onelyonly in their owne writings, 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 vponupon 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 nnRhemists Notes on Iohn 20. Sect. 5. Gregory Martyr. & all their other Writers.John 20oft 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, p. 26duplicate page p. 27duplicate page p. 28to mumble ouer the seuen Penitentiall Psalmes, here mentioned by our Author, once eueryevery 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 vntounto a Priest, before the receiuing of the Sacrament: and then hee cannot but from hence conclude, a plaine, and euident approbation, and publishing of Popish Penance; which all Protestant Churches doe abhorre, as exceeding derogatory to the death of Christ.

But passing from these Doctrinall, and Fundamentall, I come now to those other Ceremonious, and Circumstantiall points of Popery, that are directly Broached, and Patronized in these new Deuotions: which are foure in number.

1First, that Canonicall Howers are of Ancient, and Laudable vse; and that they are diligently to be obserued euen of priuate Christians.

2Secondly, that the canonized Saints of Rome, are true and holy Saints, and ought so to be esteemed of vsus.

3Thirdly, that there are some seasons of the yeere, wherein Mariages may not be solemnized.

4Fourthly, that the Quire is more Holy, then the rest of the Church.

1For 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 ooDe Bouis Operibus in partic. l. 1. c. 11.13Bellarmine, ppInstit. Moralium. Part. 1. l 9. c. 2. to 16.Azorius, qqNotes on Acts, 10. Sect. 6and the Rhemists:) The Prefaces which our Author makes to all these Howers: together with the scope and drift of the whole Booke, (which is onelyonly to confine, and limit mens Deuotions to these Canonicall Howers:) doe abudantly, and infalibly testifie, and confirme this Popish assertion, (in the proofe of which, Azorius, Bellarmine, and the Rhemists take such paines): That Canonicall Howers, euen after the late Popish diuision, are of ancient, p. 29and laudable vse: and that they are diligently to be obserued, euen of priuate Christians: which is more then either rrDe bonis Operibus in partic. l. 1. c. 19.Bellarmine▪ ssInstit. Moral. Part. 1 lib. 9. cap. 3.5, 6.Azorius, the ttNotes on Acts 10. Sect 6.Acts 10Rhemists, uuCatechisme cap. of OrdersVaux, or any Iesuite, or Popish Monke, or Priest affirmes: who expressely teach; That none are bound to obserue Canonicall Howers, but such Religious persons, who hauehave entred into holy Orders, but especially Monkes, and Nunnes, and such whose Deuotions are not interrupted by necessary Study and imployments. For the Antiquitie of these Canonicall Howers, after the Romish computation, to wit: Mattens, the Prime, the third, the sixt, the ninth Hower; Vespers, and the Compline: (to which our Author addes Bed time▪ as we lie downe to sleepe; or the last Hower of the night:) some would deriue it from the Primitiue Church: xxQua supra.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 vponupon the same Authoritie, which is yySee Pag. 35.87.107:125.147alwayes placed in the fore-front: But loe the vanitie of the Papists, and the impudency, and treacherie of Maister Couzens, who build the Antiquitie of their Canonicall Howers, vponupon such a sandy foundation; vponupon such a counterfeite, and fictitious Author as this Clemens: who is bored and branded by zzSee Cocus: Censura, Scriptor veterum. pag. 16. to. 20.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 onelyonly 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. aaPolyd. Virgil De Inuest. Rerum. l. 6. c. 2Pope Pelagius the second was the first that enioyned Priests, and Religi-persons to obserue these Howers of Prayer: which afterwards the Councell of Aquisgraue vnderunder Lewes the first, Anno. 816. cap. 131. The Councell of Basil vnderunder Eugenius p. 30the fourth, Session 21. The Synod of Moguntium vnderunder Rabanus, cap. 16. The Prouinciall Councell of Senona, or Seine. 1528. Decreta Morum cap. 18.19. The Prouinciall Councell of Colen. 1536. part. 2. cap. 6.7, 8. part. 3. cap. 5. The Prouinciall Councell of Trier. 1549. commanded Canonicall, and Religious persons to obserue these Howers: but neuer were any Papists so absurd, as to inioyne any persons out of Popish Orders to obserue them. What Protestants hauehave thought of these Canonicall Howers: Let **De Bonis Operibus in partic. lib. 1. c. 12.Bellarmine himselfe testifie; who produceth Witcliffe, Luther, Illyricus, Brentius, the Confession of Wittenberge, Tilemannus, and Hesbusius, expressely condemning them. To these let mee adde the Harmonie of Confessions. Sect. 15. Confessio. Zanchij. cap. 25. Caluin Instit. lib. 3. cap. 20. Sect. 29.30. Melancthon, Musculus, Martyr, Aretius, Loci. Communes. De precatione Locus. Docter Fulke. Rhemish Testament. on Luke 18. Sect. 1. Actes 3. Sect. 1. cap, 10. Sect. 3. Gal. 4. Sect. 6. Maister Perkins. his Cases of Conscience. lib. 2. Quest. 3. Sect. 4. Who all reiect these Canonicall Howers, as Popish, Vaine, and Superstitious trash: neither is there any bbThis the Rhemists, in their Notes on Acts 10. Sect. 6. & Gal. 4. Sect. 6. acknowlege.Acts 10Gal 4Protestant Church, or Author, to my knowledge, that euer did approoue them, either in Doctrine, or in Practise: True it is, that our owne and other Protestant Churches, hauehave 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 ccDr. Fulke on the Rhemish. Test. Acts 10. Sect, 6.Acts 10Twice 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 p. 31publike and common to all persons whatsoeuer, the other priuate, and proper onelyonly to Religious, and Canonicall persons: Sixtly, these times of publike Prayers, and meetings, are onelyonly 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, ddDr. Fulke, Ibid.our Church leaues eueryevery man to his free libertie, to Pray, and Read, at what Howers, and Times he please: Euenings, and Mornings, are the seasons, both of publike and priuate prayer, which She commends: not the first, the third, the sixt, the ninth Howers; which She neuer yet prescribed vntounto any, since her reformation: Since therefore our Church, as the eeNotes on Ac… 10. Sect. 6.Rhemists themselues expressely testifie: and all reformed Churches in Forraine parts, together with the fore-quoted Authors, hauehave vtterly reiected these Canonicall Howers: I wonder much, how our Author dares to impose, or presse them on vsus 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 eueryevery day? (An harder taske then Papists doe enioyne their strictest Orders:) Or would he hauehave vsus to renounce all Secular imployments, and Gods publike Ordinances, and wholy to deuote our selues to priuate Prayer? and so make vsus all turne Seperatists, vnderunder pretence of priuate Deuotion? If so, then there were some cause, and colour to confine both vsus, and our Deuotions, to these Canonicall Howers. But if hee hath no such aime as this; then let his Howers, and Deuotions goe as needlesse, and superfluous Romish trash, that are fit for nothing, but the Cloisters, or the Dung-hill, since no Church but Rome, did euer owne them: and since p. 32our owne, and all Protestant Churches, hauehave discarded them as superstitious, as the ffIbidem.Rhemists truely doe affirme.

Obiect.If any obiect: that these Canonicall houres were approued, and Authorized by Queene Elizabeth in that Orarium, or booke of Priuate Prayers, Printed by William Seeres, 1560. published by the Queenes Authoritie: and therefore the Church of England doth approue of them; which is all that our Author can pleade in the defence of these his Howers of Prayer.

Answ.To this I answer: First, that there was indeed some 1short mention made in the foresaid booke, of the first, third, sixt, and ninth howre, and of Mattens, Euening song, and Compline: But yet, that Booke was neuer intituled, the Howers of Prayer, as these Deuotions are: nether is there any one word spoken, or Scripture, or Author quoted in it to approue and iustifie the vse, and practise; or to set foorth the Antiquity of these Howers: whereas our Author pleades as much as any Papist hath, or can doe for them.

2Secondly, those Prayers were published in the third yeare of her famous Raigne, in the very infancy of Reformation, when as all Popish Reliques were not so fully clensed out, as afterwards they were: therefore our Author may not racke and serue them to our Aged and noone-tide seasons of the Gospell, which hauehave long since worne out these menstruous and polluted raggs of Romish Superstition, and Monkish Deuotion.

3Thirdly, Queene Elizabeth was so farre from Patronizing Canonicall howers, that in the second Impression of these Priuate Prayers, in the yeare 1564. printed by her Authority, these Howers were quite oblitterated, & not so much as mentioned in that, or in the subsequent Edition in the yeare, 1573. which doth plainely euidence: that those Howers, were either secretly foisted into these priuate Prayers, after they were licenced for the Presse: (as I feare me much of our Authors Deuotions were,) or else, that they were ouer-slipped by the haste and carelessenesse p. 33of the Lic…n…er, as our Authors Popery was: else questionlesse they had not beene omitted, not obliterated in the ensuing Impressions. Doubtlesse, if Queene Elizabeth, or the Church of England had euer approued of these How…rs, they had neuer caused an Index expurgatorius to passe vponupon them in the succeeding Editions: Since therefore these howers were onelyonly named in the first, but quite purged out, and that by Authority, in the second and third Impressions: it is certaine, that the Church of England, and 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 priuate Prayers (where these Canonicall Howers are not so much as named:) renuing onelyonly the name and memory of the first Impression, which was buried in silence and obliuion, wherein these Houres are recorded, which may giuegive 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 hauehave suffered these Priuate Prayers to rest in silence, or at least he would hauehave framed his Deuotions according to the forme and modell of the last and best Editions: and not hauehave 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 aa5: & 6: Ed. 6 cap. 1.1 Eliz. cap. 2.Statutes of King Edward the 6. and Queene Elizabeth, bb5 Iacobi. March. 5.and the Proclamations of King Iames of happy memory: for the vniformity of Common Prayer: (which master Cozens p. 34himselfe, I know not by what Authority, hath lately caused to be annexed to, and Printed with all the Books of Common Prayer whatsoeueuer, whereas formerly they were omitted:) by the Praeface to the Common Prayer Booke; and by the Common Prayer Booke it selfe: That the Church of England hath vtterly reiected, and antiquated Canonicall Howers, as vaine and Superstitious Ceremonies, which suit with none but Cloistered persons: and that Shee onelyonly enioynes and retaines; both in publike, or priuate, none but Morning and Euening Prayer, and that at no set Howers, but such as may be altered as mens conueniences and occasions serue. Yea the forequoted Authors, and the ccNotes on Acts 10. Sect. 6Acts 10Rhemists themselues doe expresly testifie: That the Church of England hath vtterly reiected Canonicall Howers, as vaine and Superstitious: So that our Author cannot prooue, that Queene Elizabeth, or the reformed Church of England, did euer countenance or Patronize these Howers of Prayer: in the reuiuing and broaching of which, he is onelyonly an Agent and Factor for the Church of Rome; the ddReason 1.Authoritie of whose Ancient Lawes, and old godly Canons, hee endeauours to continue and praeserue: as himselfe professeth in his Praeface.

2But to passe from his Canonicall Howers, to his Canonized Saints: In his Praeface to his Calender: hee affirmes: That all those Persons whose names are preserued in the Calender of the Church (and so in his ensuing Calender) there to remaine vponupon Record and Register, as sacred memorialls of Gods mercy towards vsus, and as forcible witnesses of the Ancient Truth: were holy and heauenly Saints, the blessed seruants of God: and holy Persons, which the vniuersall Church of Christ, and not our people onelyonly, were best affected too: and that they are now like the Angells of God in Heauen. Now, many of these Saints recorded in his Calender, were neuer Canonized but at Rome; others of them were notorious wicked men: and some of them were neuer found in rerum natura: witnesse Saint Agnes, p. 35Saint Vincent, Saint Valentine, Saint Dauid, Saint Cedde, Saint Benedict the Famous, (the Father and Founder of our Monkes and Friers:) Saint Richard of Chichester, Saint Alphage of Canterbury, Saint George the famous, Saint Dunstane of Canterbury, Saint Austin the Monke, Saint Boniface of Mentz, Saint Swithine of Winchester, Saint Margaret of Antioch Saint Anne, Saint Giles, Saint Lambert, Saint Denis of France, Saint Edward, Saint Audry, St. Leonard, Saint Martyn, Saint Bruce, St. Machutea, Saint Hugh, Saint Edmond, Saint Katherine, Saint Nicholas, and Saint Syluester: Now all these (if our Author may be credited) are holy and heauenly Saints, and are now like the Angels of God in Heauen: though some of them were neuer yet in being: & others of them were professed Papists, and neuer Saincted but at Rome: I confesse indeed, that these names, with sundry others are recorded and preserued in our Calenders: not that we repute them all for Saints or holy men: (they are the expresse words of eeAdmonitio ad Lectorem: at the ende of the Kalender.Praeces Priuatae, Printed by William Seeres, by Queene Elizabeths approbation: 1573. out of which these new Deuotions are pretended to be collected:) or that (if they were the most holy persons of all other) we deeme them worthy of any diuine worship or honour: but that they may be as notes of some certaine things, and fixed seasons, the knowledge of which is very beneficiall, and the ignorance of which would be very praeiudiciall to the people: Our Church enrolles, or rather reserues their names within her Calender, not to Canonize them for Saints, but to dedesigne and point out times: therefore our Author who doth record them in his Calender onelyonly for this reason, that they were holy and heauenly Saints, and the blessed seruants of God, who are now like the Angels of God in heauen: must needes be guilty of Canonizing Popish Saints, both in his Doctrine, and his practise too.

From the Canonizing of Saints: we passe to the Solemnization 3of Mariages: And heere our Author informes vsus: That there are some certaine seasons wherein p. 36Marriages are not solemnized: to wit, from Aduent Sunday, vntill eight dayes after the Epiphany: from Septuagesima Sunday, vntill eight dayes after Easter: from Rogation Sunday, vntill Trinity Sunday: which is full fiue Moneths in a yeare: And why, I pray, are not Marriages to bee solemnized in these times? Forsooth, because, some of these being times of solemne Fasting, and Abstinence: some of holy Festiuity, and Ioy; both are fit to bee spent in such Sacred exercises, without other Auocations: And whence had our Author these prohibited times of Marriage? from our owne, or from the Church of Rome? If from our Church? I must confesse ingeniously, that though our Spirituall Courts for their owne priuate lucre, permit not men to Marry at certaine seasons of the yeare, vnlesse they first procure a Licens from them, for which oft times they pay full deere: (an abuse and grieuance, which would be searcht into, and quite remoued:) yet there is no Clause, no Article, nor Canon, either in our Common Prayer Booke, our Church Kalender, our Articles, Homelies, our Booke of Canons, or our Statutes to my knowledge, that prohibits Marriages at any time, much lesse, in the fore-recited seasons: Sure I am, the Scriptures confine not Marriage, ffHeb. 13.4.Heb 13:4which 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;) gg1 Cor 7.9.1 Cor 7:9rather to Marry then to burne. Why then should we bee intangled, in a yoake of bondage, when as the Scriptures leaues vsus free, to Marry when we please; so as wee hh1 Cor. 7.39.1 Cor 7:39alwayes 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 p. 37trueth is this; our Church prohibites Marriages, at no seasons whatsoeuer, so as they are Religiously, and duely solemnized: much lesse, doeth She restraine the vse of them, at Festiuall, Holy, and Ioyfull time, (as our Author doeth absurdly reason:) because as Marriage is a holy Ordinance of God, and so fit for holy Times: so iiPsal. 19.5. Psal. 45.15. Iudges 14.10.11. Prou. 5.18. Eccles. 9.9. Isai. 61, 10. & 62, 5 Ier. 7, 34. & 16, …. & 25, 10 & 23, 11. Mat. 9, 15. & 24.38 Iohn 3, 29.Ps 19:5Ps 45:15Judg 14:10Judg 14:11Prov 5:18Eccl 9:9Isa 61:10Isa 62:5Jer 7:34Jer 7:16Jer 25:10Jer 23:11Matt 9:15Matt 24:38John 3:29likewise it is a Festiuall, and Ioyfull thing, and so most seasonable, and suitable, for Festiuall, and Ioyfull times, and Seasons; as the Scriptures, and dayly practise of all Christians testifie; who deferre their Marriages for the most part, till such times as these: If then the Church of England knowes no times, especially, no Festiuall, nor Ioyfull times, wherein the solemnization of Marriages is prohibited: Whence then had our Author these nonlicet seasons? Truely, from the very Councell of Trent. Sessio. 23. Decretum. De Reformatione Matrimonij. cap. 10. From Breuiarium Romanum Pij. 5. & Clementis Octaui, at the beginning, or from Laurance Kellams Manuall of Prayers, a little after his Kalender; who both informe vsus out of the Councell of Trent: vnderunder this Title: When Marriages may not bee solemnized: That the solemnizing of Marriages, is forbidden, from the first Sunday of Aduent vntill Twelfe day, and from the beginning of Lent, vntill Low Sunday, or eight dayes after Easter, all other dayes they may bee solemnized. Loe here your prohibition of Marriages at certaine limited seasons, proceedes originally from the Councell of Trent, and from no other Diuine, or Humane Authoritie, that euer I could finde: and from hence our Author questionlesse, did Transcribe it. OnelyOnly in this he exceedes this Councell, and the recited Popish Authors: that he prohibites Marriages, from Rogation Sunday, to Trinity Sunday; adding a reason, with all to backe, and iustifie the restraint of Marriages in these seasons; when as the Trent Councell, and other Papists, are not yet so reasonable, as to yeeld a reason of any such restraint; nor so vnreasonable, as p. 38to proceede so farre in this restraint, by one three weekes, as our Author doeth: But of this enough, if not to much.

4I come now vntounto 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 vsus a short Eiaculation, or Meditation; aaPart. 1. pag. 17.18.At our entrance into the Church: out of the fift Psalme: bbThis is transcribed out of Otium Spirituale, pap. 31. Horas neusta Seignora fol. 10 And our Ladies Primer, pag. 102.transcribed out of Popish Authors: hee then enioynes vsus 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 vntounto vsus; 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.

5By all these twentie seuerall Fundamentall, and Circumstantiall points of Popery, which are secretly wouen, and interlaced with these pious Deuotions; (which were in trueth Transcribed out of Popish Primers, Chatechismes, and Prayer Bookes:) it is as euident as the Sunne at Noone-day; that the very Subiect matter of these Deuotions, is meerely Popish; which was my fift, and chiefest proofe, to euidence, and cleare my first Conclusion: which I will here shut vp with this short Syllogisme.

That Booke, whose Frontispiece, Title, Frame and Method, Stile, and Phrases, yea, and Subiect matter too, is altogether Popish: must needes be meerely Popish, both in Forme, and Matter.

But the Frontispiece, Title, Frame and Method, Stile, and Phrases, yea, and the Subiect matter too, of this Booke of Priuate Deuotions, is altogether Popish.

Therefore this Booke of Priuate Deuotions, must needes bee meerely Popish, both in Forme, and Matter.

p. 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 2of Deuotions; was nothing else; but to introduce, and vsher Popery into our Church; at least to Grace, and Countenance it.

This second Assertion is infalliblie euidenced, and confirmed by the former. For what designe, or end can any, (especially, one who pretends himselfe a Protestant,) hauehave, in publishing any Treatise, whose Forme, and Matter is meerely Popish, but onelyonly the propagating, or at least, the countenancing, and aduancing of Popery, and Romish Superstition? Now I hauehave 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 giuegive it some Grace, and Countenance now among vsus. Besides all this; If wee consider, that these Deuotions are consarcinated, and patched vp of Popish Reliques, and Fragments, raked out of the very Dung-hill, of Popish Psalters, Primers, Chatechismes, and Prayer bookes: (as I hauehave already in part, and shall anon more fully demonstrate; though the Author, and Printer doe pretend the contrary:) how can wee but coniecture, nay, infalliblie conclude: that the Aduancement, and Introduction of Popery, and Munkish Deuotions, was the true and vtmost end, of contriuing, collecting, and publishing these Deuotions? Againe, if wee di…igently obserue, how these Deuotions are framed, onelyonly for the vse of the Monasticall, and Cloistered Male, and Female Orders, of the Church of Rome; that they are altogether fitted for the dayly exercise, and practise of those English Iesuitesses, (a new inuented Order,) Friers, Munkes, and Nunnes, which lurke among vsus, or else, are mued vp in Forraine Cells, and Cloisters of Impietie: p. 40Or for the behoofe, the furtherance, and encouragement of those vnprofessed Roman Pro…e…tes, and Conuerts: (who swarme so thicke of late in eueryevery corner, and buy vp these Deuotions thicke and threefold, as I am informed: on the couer of which, they stampe an (I H S.) as they doe on all their Popish Primers, Breuiaries, and Prayer Bookes, in token, that this Booke is meerely Popish, and seruing onelyonly for their vse:) the first of which, are wholy tied, and deuoted, by their Orders; and the latter, onelyonly 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 onelyonly to reuiue to countenance, and set vp Munkery; and to aduauce, and further the Cloistered, and superstitious D…uotions, of Regular, and Canonicall persons, which our Church hath long since, quite exploded, and cast out, as Menstruous, and polluted reliques of the Romish Whore? If wee accumulate and adde to this; that these Deuotions can neuer square, nor suite with Protestants, nor any wayes promote their priuate Prayers, or Deuotions: we need not doubt, nor stager at this Conclusion: that these Deuotions were meerely published for Romes aduantage, and for the aduancement, and furtherance of Her cause, and faction: For I would willingly learne but thus much from the Author, or any of his Patriots, or Abbetters: what vse there is of these Deuotions, or Howers of Prayer, in our Church, or State? If they are suited, and squared for the practise, and cc3 Reason in the first Preface.dayly vse of any who are religiously giuen, as the Preface to them doth surmise: I would know what kind of persons those should be, who should be tyed and confined to the deuout, the ancient and orderly exercise of these Howerly Deuotions? If any: then they must be either Canonicall and Regular persons who hauehave entred into Popish Orders, (whom our Church hath long since spued out as crapulous and noysome p. 41humours:) 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 onelyonly members which our Church or State acknowledge. If the latter of these, (for the first we vtterly disclaime:) then they must be either Clergie men, or Laicks and Secular persons: If Clergie men: then either those that hauehave Cures, or those that want them: If those that hauehave Cures, then either conscionable and painefull Residents, who ddBonu… Pastor ad ouium custodiam hortatore non indiget. Chrysost. Hom. 59. in Iohn.readily feede their Flockes with care and conscience, and Preach vntounto them once a Sunday, at least, (as the eeCanon. 45.Canons of our Church enioyne them, though many deeme this clause to strict, and therefore make no conscience to obserue it:) or else vnconscionable, lazy, **Qui dimitit oues in pascua absque custode, Pastor est non Ouium sed Luporum: Bernard. super Cant. Serm 77Wolfe-feeding & Soule-murthering Nonresidents, (the Epidemicall and fatall plague, and sicknes of our Church) who labour onelyonly to purchase and procure, and then to ffQuem mihi da…is de numero istorum praepositorum, qui non plu… inuigilet subditorum, vacuandis marsupiis, quam vitiis extirpandi…? Bern. Ib. But let these remember. Petro tertio dictum est, Pasce, nec mulge, seu tonde semel additum est. Bern. Declamat. Col. 998. V.fleece & staruc, but not to feede their Flocks: If the former of the two: Alas our Author, and most of his Abettors, who thinke one Sermon in a Month enough, or to too much: doe doome all these for branded Puritans; because they are so diligent, and frequent in their Preaching: and thefore there is little hope of working them to these Canonicall Howers (which the Horologe and Clocke of Rome hath measured out,) vnlesse our Author can charme their consciences with some Magicke spells; or cause some higher Powers to silence, and close vp their mouthes: or to Cloister, Mue, and shut them vp in some close, and loathsome Prison, Cell, or Dungeon; because they Preach too much, and draw too many vntounto God: or speake to plaine, and bluntly against the sinnes, the vices, and corruptions of the times: for else their Consciences, Studies, and Pious execution of their function, either will, or cannot brooke, the restraint, and curbe of these Canonicall Howers, and Priuate Deuotions, which would interrupt their publike Imployments, and withdraw them, from their Popular, and publike p. 42Ministrie. 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 other: with ggO vtinam tam vigiles reperirentur ad Curam, quam allacres currunt ad Cathedram: Bernard. super Cant. Serm. 77the eager prosecution of some fat Benefice, Deanery, or Bishopricke, or some such suite at Court: or hhHinc Monstruosius dilatantur renes humerosi: hinc tumentes vteri non tam impinguantur, quam impregnantur aruina, ita vt carnis onus ossa non sustinent. Bernard. de Cōuersatione ad Clericos. cap. 12.so fatted with some Deanery, or Prebendary, (the common receptacles of those idle Drones, and Abbie-lubbers, who sucke the Hony of our Church, whiles the labouring, and industrious Bees, who beare the heate, and burthen 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: Indeed, Nonresidents are the onelyonly men, that I can thinke of, who hauehave, or at leastwise might hauehave, leasure time, to practise these Deuotions; and turne them ouer eueryevery 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 hauehave not so much Conscience, or Deuotion, as to keepe, and feed their Flockes, and to Preach vntounto them once a weeke, (it may be, scarce once, or twice a yeere;) though iiMark. 16.15 Math 28.19. Iohn 21.15.16 17. Acts 20, 28. Col. 4.17. 1 Pet. 5 2.3.Mark 16:15Matt 28:19John 21:15John 21:16Acts 20:28Col 4:171 Pet 5:21 Pet 5:3Christ himselfe, and the kkThey are stiled Pastors, & Shepherds: and should not a Shepheard feed his Flock? Ezech. 34.2.3 Ier. 23.1.4. 1 Pet. 5.2, 3. Oues sunt in tendite pastui. Bern. sup. Cāt. Sermo. 76.Ezek 34:2Ezek 34:3Jer 23:1Jer 23:41 Pet 5:21 Pet 5:3name, 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: especially, 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 hauehave no Cures of their owne, if they officiate other mens Cures, as they ought: their stipends vsually are so meane, and beggerly, (especially, if they are honest, and laborious men,) vnlesse the Parish-purse augment it; that they are commonly p. 43enforced 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 discharge of their Cures, and their other auocations, and imploiments for their necessary support, and liuely-hood, they hauehave no vacant time for these Howerly, and set Deuotions: Yea, such is the penury, and miserable indigencie of many poore Curates, (to the shame and infamy of their fast-handed, and hard-hearted, Maister-brethren bee it spoken, whose llPrimus in opere, postremus in Ordine. Bernard. de Ordin. Vitae. lib. Col. 1116. I.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 procure competent, and conuenient food, and rayment, answerable 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 whatsoeuer, to the Ancient, Orderly, and Deuout exercise of these Canonicall Howers, and Deuotions. And will you then confine vsus Laickes, and Secular persons to them, when as all Ministers, and Clergie-men, mmA…orum est Deum credere, scire, adorare, reuereri, Clericorum vero sapere, intelligere, cognoscere, frui. Bern. de vita Solitaria. Col. 1020. Gwhose 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 necessary attendance: with Complements, and Ceremonies; with thoughts of Honour, Greatnesse, and Preferments; with **Aulici Reges adulatione ad flagitia impellunt: nec vllum est genus hominum huiusmodi consiliariis pernici osius: Comineus: Comment. lib. 7. p. 278. Adulatio vetus in Republica malū: Tacit Annal. l. 2 Sect. 4.Flattering, and vndermining Adulation, the common Plague, and Ruine, both of Kings and Kingdome: that they hauehave scarce space, or time to thinke of ooExeat Aula, qui vult esse pius, Lucan. Phar…al l. 8. p. 142.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 ppSee Agrippa De Va…itate Scient. cap. 71.guiddy heads are now so troubled, and fraught p. 44with new-found fashions, and antique Dressings, and Attires: their Faces are now so long a Painting, and their Heads attiring eueryevery morning, that they hauehave no vacant time, to thinke of these Deuotions, nor yet to cast their eyes vponupon 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 onelyonly ppQuod enim quisque prae ceteris colit, id sibi D…um constituisse probatur. Bernard. Declamat.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 themselues, and to passe away their liues in Dauncing, Carding, 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 almost quite runne out, before they would be fitted, and attired 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 hauehave the least imployments: On whom then would you impose them? On Merchants, Citizens ▪ and Mechanickes? Alas, all these hauehave 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 vntounto the other. On Lawyers, Iustices, Countrey-Gentlemen, and painefull Husband-men, qqRedit agricolis labor actus in …rbem. Virgil. Georg. l. 1whose worke runnes away in a Maze, and Circle, and neuer findes an end? Alas, these hauehave Clients, and Suites: these hauehave Sessions, Courts, and Countrey affaires; these hauehave Haukes, and Hounds, and Plowes to follow, besides a thousand other quotidian, and Howerly Auocations; and is there any probabilitie, p. 45of 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 Deuotions, 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 onelyonly to Popish Hermites, Anchorites, Friers, Munkes, and Nunnes; it is impossible for any to coniecture (vnlesse they will condemne, and taxe our Author, 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 Popery, and Popish Deuotions; since they can bee no furtherance, 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 vsus in his Preface: That the grounds, and motiues, that induce him to publish these Deuotions, were: First, to continue, and preserue, the authoritie of the rrTo wit, the Lawes & Canons of the Church of Rome.Ancient Lawes, and old Godly CANONS of the Church, which were made, and set foorth for this purpose; that men before they set themselues to Pray, might know what to say: and not Pray what, and how, and ssOur Author therefore would not only aduise, but impose these Howres vponupon men.when they list: Secondly, to let the World vnderstand, that they who giuegive out, and accuse vsus here in ENGLAND, to hauehave set vp, a new Church, and a new Faith: to hauehave abandoned, ttThe Authors ende is reduce vsus to the olde Rilion, as they stile it: and to the Ancient Ceremonies of the Church of Rome, and of our Popish Forefathers.all the Ancient formes of Pietie, and Deuotion: and to hauehave taken away all the Religious exercises, and Prayers of our Forefathers, and to hauehave despised all the old Ceremonies of Christs Catholique Church, (by which the Obiecters, and our Author, onelyonly 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 p. 46infirmitie, and uuThat is, they take vsus for Protestants but if the truth were known, many of vsus are good Roman Catholiks.will not vnderstand vsus, what wee are: Thirdly, that they, who are xxThat is Popishly.this way already Religiously giuen, (I pray marke the Emphasis of the words:) and whom yySuch lets & impediments hauehave our Popish Recusants who refuse to frequent the publike, and therefore betake themselus to such priuate Deuotions.earnest le…s, and impediments doe often hinder from being partakers of the Publique, might hauehave here a dayly, and deuout order of priuate Prayer, wherein to exercise themselues▪ and to spend some Howers of the day at least: (as the **That is, the Anciēt Monks and Nunnes.old godly Christians were wont to doe,) in Gods holy Worship, and Seruice, &c Lastly, that those, who perhaps are coldly this way yet affected, (that is, such as are not yet affected towards Poperie:) might by others example bee stirred vp, to the like Heauenly duetie, of performing their dayly, and Christian (to wit, their Popish) Deuotions: By all which reasons, and passages, (to which I might hauehave added, his zzPart. 1. pag. 3. to 9.discourse of the Ancient, and accustomed times of Prayer in generall, tending to the selfesame purpose:) our Author doeth expressely testifie: that the end of publishing these Deuotions, was but to Introduce, and Vsher the old Religious Ceremonies, Canons, Lawes, Sacraments, Prayers, Canonicall Howers, and Deuotions, of our Superstitious, and Popish Fore-fathers, and the Church of Rome, into our Church; and to aduance the Catholique cause, and Roman Faith among vsus; to whose obedience he labours now, (as other Cassandrian Moderators, hauehave of late,) to reduce, and reconcile vsus once againe. Since therefore, you finde him guiltie of this Conclusion, by his owne Confession; I will not trouble you with further proofe.

I come nowe vntounto my third Conclusion. That the 3Author endeauours to make Queene Elizabeth, of euer blessed memory, the Patronesse of this his Poperie, and to harbour it vnderunder her Protection. This is most cleare and euident: First, from the Title: Secondly, from the Preface of the Booke. For the first of these; our Author entitles this Booke of his, A collection of Priuate Deuotions: in the Practise of the Ancient Church, called the Howers of Prayer: as they were after this manner, published by Authoritie p. 47of Queene Elizabeth 1560. (saith the first and second; but: as they were much after this manner published by Authority of Queene Elizabeth, 1560. saith the third Impression:) taken out of holy Scriptures, the Ancient Fathers, and the Diuine Seruice of our owne Church: In which hee affirmes these two things. First, that these priuate Deuotions, and Howers of Prayer, are no new Deuotions of his owne composing, but onelyonly a reuiuall or new Impression of those priuate Prayers and Deuotions, as were formerly published by Queene Elizabeth, in the yeare 1560. and so did most men take them to bee at first, till they had better sifted and examined them. Secondly, that the mater of these Deuotions were published by the approbation of Queene Elizabeth, or at leastwise warranted by her Authority: therefore there can bee no Popery or poysonous Doctrines couched in them, and all that louelove the name and memory of that blessed Queene, should buy and approue them. A glorious and bewitching Title or Prologue I confesse, but yet a dangerous and insnaring Booke. Of which I may truely say, **Lactantius De falsa Sapientia, cap. 15.Tituli habent remedia, pyxides venena, the Title is wholesome, but the Booke it selfe is poyson. Our Author, no doubt, had learnt this lesson long agoe. aaIu…enal. Satyr. 10.Nulla aconita bibuntur, fictilibus: that poyson must alwayes be administred in golden Challices, else none will quaffe, and drinke it downe: and therefore he puts a golden Front and outside, (euen the sacred Diadem and Authority of that vnparalell'd and renowned Queene: whose royall Duggs gaue life and growth, to that most Orthodoxe, Ancient, Holy & Sincere Religion, which hitherto we hauehave, and I hope we alwayes shall enioy, in despite of all Domesticke Romish Vipers, who harbour in our bowells, and labour for to gnaw them out in an imperceptible, smooth, and friendly manner:) that so these poysonous Pills and Romish druggs, which are inuolued in the Booke it selfe, bbFacile sequentia irreperent si prima placuissent. Prosp. Aquit. Contr. Collatorem. cap. 33.might bee more greedily, confidently, and securely swallowed downe. But yet all this vntempered p. 48dawbing hath not so skind nor cloacked, the Boyles and dangerous Vlcers of these Romanized Deuotions, but that some searching and iealous Chyrurgions, ccFronti nulla Fides. Iunenal. Satyr. 2.who giuegive no credit to glorious Titles, hauehave at length discouered their dangerous and infectious plague-soares, which are onelyonly vizarded and palliated, not clothed nor warmed with the sacred Robes of that Royall Queene, whose authorized Prayers hauehave no affinitie with these Spurious and Bastard Deuotions, as the Premises doe, and the subsequent conclusion shall at large declare. The second passage which would pinn these Popish Deuotions on Queene Elizabeths sleeue, is this which followes in the Praeface: A part of which Ancient pietie are these dayly Deuotions and Prayers that hereafter follow: Prayers which after the same manner and diuision of Howers, as here they are, hauing heretofore beene published among vsus by high and sacred Authoritie: (for which he quotes in the Margent, the Horary set foorth with the Queenes Authoritie, 1560. and reuewed 1573. Imprinted with Priuiledge at London, by William Seers;) are now also renewed, and more fully set foorth againe. Which passage, doeth but backe and second, what the Title Page, had formerly auerred: both of them iumping in this scandalous, and vnworthy Act: to make the Memory, Name, and Royall Authoritie of that Neuer-dying, and Religious Queene, the Sanctuary, and Patronesse of all those seeds, and heads of Popery, which are Scattered, Sowen, and Diuulged, in these dangerous, and Romish Deuotions: and so to Vsher in Popery vnderunder her Sacred colours and Protection, who was the chiefest instrument to purge, and thrust it out. Now what an Audacious, Impudent, Odious, Wicked, and Treacherous Villany, and Plot is this, and how worthy of the sharpest, and seuerest punishment, that Law, or Iustice can inflict; for an English-man, a Protestant, (at least in shew and reputation:) yea, a Minister, and Pastor of our Church: who if wee may beleeue the **The Printers Epistle to the Reader annexed to the third Edidion.Printer, is as ready to ingage his credit, and p. 49his 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 onelyonly the very Raigne and Life; but euen the Sacred ashes, and Suruiuing memory of that Euer-blessed, Deuout, and Pious Queene, (who gaue the greatest life, increase, and vigor, to our Protestant, Orthodoxe, Zealous, Pious, and sincere Religion, and Deuotions: and the chiefest f…le, ecclipse, and downefall to the Church of Rome: as the vote, and suffrage, b…th of our owne, and forraine Nations testifie;) a forged Patronesse, and grand Protectresse of that Roman Faith, and Popish Ceremonies, which She so much oppugned, and abhorred all Her life; and the onelyonly 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 counterfeiting, or forging of a Princes Seale, or Coyne be capitall: what shall the Treacherous, Scandalous, and Pernicious forging, Slandering, Sophisticating, Peruerting, Deprauing, and ruinating of the Religion, of such a Royall, and Religious Princesse as Queene Elizabeth, be? I onelyonly doe propound the question, I leaue the full discussion, and discition of it vntounto others, who are more iudicious then my selfe.

I now proceed vntounto my fourth Conclusion; which I 4shall 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, 1are farre different from the priuate Prayers, Authorized by Queene Elizabeth.

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

p. 503Thirdly, 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.

1For the first of these; that these Deuotions, and Howers of Prayer,The Difference between Mr. Cozens Deuotions, & the priuate Praiers authorized by Qu: Elizabeth. 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.) vponupon its fore-head ▪ the other hath no such Roman Character, or Badge at all.

2Secondly, 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 studiosorum gratiam collectae: as the second, and third, impressions of them are intituled.

3Thirdly, they are dissonant in the Language: the one is in English, the other in Lataine; and so are all the subsequent Editions.

4Fourthly, 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.

5Fifthly, their very ends are discrepant, and various; these latter being onelyonly published: To continue▪ and preserue 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 p. 51and Authorized by the Church, framed onelyonly 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 Canonicall Howers, and Munkish Deuotions, as the Preface: and to Vsher Popery into our Church, as my second Conclusion prooues: where as the former were diuulged▪ to helpe, and further young Schollers, and Students, in the ex…rcise and knowledge of the Lattaine tongue: to ground them in the points of Chatechisme, and to instru…t them, not so much when, or what, as how to Pray: and that not onelyonly in priuate, but in publike too: whence all the Morning, and Euening Prayer in our Common Prayer Booke ▪ together with our common Chatechisme ▪ and the description of Christs Passion, is inserted in it.

Sixtly, they differ much in the very forme and structure, 6and 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, (vnl…ss… it be one Hymne onelyonly, or the first, the third, the sixt, the ninth Hower, and the Compline; which are quite left p. 52out 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 onelyonly 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 Letanie: 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 away 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: together with the residue of the Booke, from page 121. the first part: to the conclusion and period of the Booke, (in which most of our Authors Popery is inuolued:) and there is scarce one word, or sentence of it in the Ancient priuate Prayer Booke of Queene Elizabeth, which our Author would make the World beleeue to bee the same, or almost the same, with these his new, and Popish Deuotions: So that they differ plainely, both in forme and matter.

7Lastly, they are discrepant in all those points of Popery, which are broached, and couched in these late Deuotions, there being no prints, nor footesteps of them, in these ancient Prayers: but onelyonly in the mentioning of the first, the third, the sixt, the ninth Hower▪ and the C…mpline, which slipped into the first Edition, through forgery, p. 53…r ouersight, and were afterwards exploded in the …ubsequent …mpressions. Therefore, these new Deuotions, 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 altogether, 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 2warranted 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 seuerall Prologues, and Prefaces, as the first part of his Booke, which is not paged; or as his Prayer for the Dead; his Prayer to God for the Mediation of Angels, and all the fore-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 euid…nce: Th…refore this second Conclusion likewise must be granted.

For the third, and maine Proposition: That both the 3Forme, and Matter of these Deuotions, and Howers of Prayer, are taken, and Transcribed out of Popish Authors, Primers, Breuiaries, Chatechismes, and Horaries: though the Author in his Title page, and Preface; and the supposed Printer, in his Epistle to the Reader, 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 p. 54Seruice of our owne Church, and compiled out of sundry warrantable Bookes: Whence the Forme and Patterne of these Deuotions hath bene taken: (to wit, from our Ladies Primer, the Howers of our Lady: the Breuiary of Pius quintus, and Clemens the eight: and such like Popish Deuotions:) I hauehave **Pag. 3. to 9.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 extracted: 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.