A BRIEF SURVEY AND CENSURE OF Mr COUSINS His Cozening Devotions.  
Proving both the form and matter of Mr Cousins his Book of Private Devotions, or the Hours of Prayer, lately published, to be merely Popish: to differ from the private Prayers Authorized by Queen Elizabeth 1560. to b● transcribed out of Popish Authors, with which they are here paralleled: and to be scandalous and prejudicial to our Church, and advantageous only to the Church of Rome.  
By William Prynne Gent. Hospitij Lincolniensis.  
MAT. 7.15, 16. Beware of false Prophets which come to you in Sheep's clothing, but inwardly they are ravening Wolves: Ye shall know them by their fruits.  
2 COR. 11.14, 15. For Satan himself is transformed into an Angel of light. Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousness, whose end shall be according to their works.  
Printed at London. 1628.   

To the Right Honourable, the Knights, Citizens and Burgesses of the Commons house of Parliament now assembled.  
RIght honourable, thrice worthy, a●d true Christian Senators, your pious zeal, and zealous piety, in questioning some Popish and Arminian Books, which have been lately published (and I would I could not say authorized and patronised:) by some spurious and Romanized, if not Apostalized Sons, and Pastors of our Church, to the inquietation of o●r State, the h●zzard of our Church, the propagation of Popery and Arminianism, the be●r●ying of the truth, the encouragement of our Enemies, and the inexpiable blemish of our orthodox and Apostolical Religion; hath, as at first invited me to pen, so now emboldened me to publish, and dedicate, this BRIEF SURVEY and Censure of Maste● Cousins his cozening Devotions to your Honours: if not to animate, help, or further, yet at least to ease you in the Anatomy and clear Discovery of that virulent and popish poison, which is couched in the veins, and cloaked under the Cowl, and Saintlike habit of those new Devotions, which now expect, nay need, your doom and censure. As it fares with potent States and 
a Nulla magna Civitas diu quiescere potest: si foris hostem non habet domi invenit. Livy. Rome Histor. l. 30. sect. 14. Arma quae non habent hostem, saepisame in civem convertuntur. Case. Polit. l. 7. c. 14. p. 6●2.  ample Cities; that they can no sooner want an enemy abroad, but presently they find and feel some foes at home: so hath it of late befell our Church; who having secured herself against the fear of foreign Enemies by those 
b Quam grave & quam acerbe est hostibus tam pro●ligatis, & nemine●x adverso se opponere audente, ut ipsi nos oppugnaremus mutuo, & sic ●aetitiam inimicis atque adeò ●●sum praeberemus. Theodoret. Ecclesiast. hist l 1 c. 7.  sundry victories and glorious Trophies, which her Tyndall, her Fox, her jewel, her Rainolds, her whitaker's, her Fulke, her Perkins, her Abbot, her Whites, her Willet, her Morton, her Usher, and her other learned Worthies have ofttimes gained over Rome's Master-Champions, and greatest Goliahs', who proclaim us Victors by their long continued silence: is now endangered and almost surprised by Cozening and 
c Non long scilicet hosts Quaren li nobis, circumstant undique muros Virgi. Aeneid. l. 11. Intus habes, qu● poscis. Ouid. Met. l. 6  Domestic foes, who in fight for her, do but war against her: her foreign peace, hath bred her wars and jars at home; and raised 
d Virgil. Aeneid. l. 2.  a Trojan Horse within her bowels, which is like to set her all on fire at unawares, unless some showers of sovereign justice quench her flames. Now blessed be the God of heaven, who hath infused this Christian providence, and zealous care into your pious hearts, to single out these wily and friend-seeming enemies of our Church, before you have seized on those ravenous and oppressing 
e Quot usquisque en●m iuxta divitem pauper, aut i●tactus aut tutus est? Quid enim omnium aliud dignitas sublimium quam proscriptio civitatum: aut quid aliud quorundam, quos taceo praefectura, quam praeda? Nulla siquidem maior pauperculorum est depopulatio, quam potestas. Ad hoc enim honour a paucis emitur, ut cunctorum vastatione soluatur. Quo quid esse indignius aut iniquius potest? Reddunt miseri dignitatum praetia quas nonemunt. Comercium nes●iunt, et solutionem sciunt: ut pauci illustrentur, mundus evertitur. Vnius honour, orbis excidium est. Veniunt plerumque novi nun●●, noui● epistu ar● a summis sublimitatibus missi, qui commendantur illustribus paucis ad exitiae plu●●morum: decernuntur his nova muner●, decernuntur nova indictiones: decornunt potentes, quod soluant paupe●es: decernit gratia divitum, quoa perdat turba miserorum, Ipsi enim in nullo se●t●unt, quod decernunt. Salu. De Gubernat. Dei l. 4. p. 104.105. l. 5. p. 161. 162.  Wolves, which prey upon our State. What Authority and right a Parliament hath, to deal in Ecclesiastical affairs; to patronise Religion; to vindicate & plead its cause: and to arraign, convent, and censure such, who violate the settled and received Doctrines of our Church; let Christ jesus testify: who informs his Apostles and Saints: 
f Mark 14.9. Luke 21.12.13.  that they should be brought, not only before Counsels and Synogouges: but likewise, before Kings and Rulers; that is before secular Magistrates: not for temporal and State affairs only: but for his name sake, and for bearing witness to his truth and Gospel: Whereby he admits, that temporal Magistrates, may intermeddle with Religion, if occasion serve: Whence it was, that not only 
g Euseb. Eccl. hist. lib. 3. c. 16.17  john the Evangelist, and other 
h justin Martyr Atolog. 1. & 2. Tertul. Apolog. adversus Gent. et ad Scapulam lib see Zozeman. Eusebius. Nicepherus. Socrates. and the book of Martyrs, according.  Christians in the Primative Church, were convented before temporal Magistrates for matters of Religion: but likewise St. Paul himself was by the very jews themselves accused 
i Act. 24.25. & 26.  before Faelix, Festus, and Agrippa, for his very preaching and Doctrine; before whom he pleads his cause; and at last 
k Act. 25.9.10.11.12.  appeals to Caesar's judgement seat, even in these particulars of Religion: which he would not have done, had not Princes and secular Magistrates a jurisdiction and Prerogative, as well in Church, as State affairs. Not to trouble you with the 
l See Thomas of Walsingham. hist. Angl. Rich. 2. p. 256.257.  petition of Mr. john Witcliffe to the Parliament, in the time of Richard the 2. for the Reformation of the Clergy; for the weeding out of many false, and the establishment of sundry Orthodox point● of Doctrine in our Church: his several positions. 
m Ibidem. p. 205.208.209.  That the Parliament or temporal Lords, might lawfully examine and discuss the State, the disorders and corruptions of the Church: That they might lawfully and deservedly, (yea that they were bound in conscience,) upon the discovery of the Errors and corruptions of the Church, deprive her of all her Tithes and temporal endowments, till she were reform. And that any Ecclesiastical person, yea the Pope of Rome himself might be lawfully accused, censured and corrected by Lay men: do sufficiently confirm your Parliamentary prerogative in matters of Religion: Not to recite the opinions and Resolutions of two reverend and learned Praelates of our Church 
n Defence of the Apology. part. 6. cap. 2. division 1. pag. ●22.  jewel and 
o Christian subjection, & Antichristian Rebellion. part. 3. near the end.  Bilson: who both acknowledge; that Ecclesiastical or Church affairs, and matters of Religion, both may, and have been always debated, determined and settled in Parliament, as well in former, as in latter ages: Our Common prayer-book, our Articles, and our Homilies, (in which the body of our Religion doth subsist) which are all established and settled in our Church by 
p 2. & 3. Ed. 6. cap. 1.19.3. & 4. Ed. 6. c. 10.5. & 6. Ed. 6 cap. 1. 1. Eliz. cap. 2.  Act of Parliament: together with Articuli super Clerum. 1. E. 2.36. E. 3. c. 8.1. R. 2. c. 13.15.2. H. 4. c. 25.4. H. 4. c. 17.2. H. 5. c. 7.26. H. 8. c. 1.2.27. H. 8. c. 15.28. H. 8. c. 10.31. H. 8. c. 9.14.32. H. 8. c. 15.26.33. H. 8. c. 31.32.34. & 35. H. 8. c. 1.35. H. 8. c. 5.1. Ed. 6. c. 1.2. 2. & 3. Ed. 6. c. 1.19.20.21.23.3. & 4. Ed. 6. c. 10.11.12.5. & 6. Ed. 6. c. 1.3.12.1. & 2. Phil. and Mary c. 8.1. Eliz. c. 1.2.5. Eliz. c. ●. 28.27 Eliz. c. 2.39. Eliz. c. 8.1. jac. c. 4.11.12.3. jac. c. 1.4.5.7. jac. c. 8. and sundry other Statutes, both in the times of Popery, (when as Clergy men had the greatest jurisdiction and command:) and since; for the establishing and settling of Religion; the ordering of Ecclesiastical persons and affairs; and the suppression of heresies and haeretiques: do abundantly testify: that the Parliament hath an ancient, genuine, just and lawful prerogative, to establish true Religion in our Church: to abolish and suppress all false, all new and counterfeit Doctrines whatsoever; and to question and censure all such persons, who shall by word or writing oppugn the settled and received Articles and Doctrines of our Church: what ever some ignorant or supercilious Clergy men (who can be content to merge and drown themselves in secular Offices, and Employments, in lay and State Affairs, against the resolution of 
q See Apostol. Canon's. Can. ● 7.80. 82. Clemens. Conflit. l. 2. cap. 6. Concil. El●berenū. Can. 19 Carthag 1. Can. 6.9. 3. Can. 15. 4. Can 18.20.51.52.53. Chalcedon. Can. 3. Tur●nense. 1 Can. 5. 3. Can. 23. Aurelianense. 3. Can. 26 4. Can. 23. 11.13. Toletanum. 4 Can. 30. 4●. 11, Can. 6. Constan●in●●. 6. Can. 9 Palat●um. Vernis. Can. 16. Nicanun 2. Can. 10. Forotuliense. Can● 6. Cabilon●nse. 2. Can. 5.6.11.12. Moguntinun. Can. 10.12.14. & sub Rabano. Can 13. Rhemense Can. 29.30. Aquigian Can 85.93.100. Parisiense. l. 1. cap. 28. Meldense. Can. 49. Wormatense. Can. 67. Synod. 8. Oecumenica. Can. ●4. Triburiense. Can. 2. Coloniense. part. 2. cap. 25.30. ●1. Lateran. pars. 1. cap. 12. part. 17. & Can. 106. Reformat. Cleri. Germania, cap 4 Synod. Augustensis cap. 10. Concil. Trident Sess. 2●. de Reformat cap. 2. Sess. 25 cap. 1. Sess. 25. cap. 17. See Gratian. Causa. 21. Quaestio. 3. Roger Hovedon. histo. Angl. p. 589.590. H●erom. Epist ● ad N●potianum. Decreta Pelagii. cap 17 Surius Concil. Tom. 2. p. 295. Rescripta Nicholai. 1. Tit. 10. cap. 6.7. Bernard de Consid. l. 3. c. ●. ●. l. 4. c. 2. See Thomas of Walsingham hist. Angl. p. 181. ●podigma Neustria p. 132 Where upon the petition of the ●ords in Parliament. 4 〈◊〉 of Ed. 3. all Bishops and Clergy men were deprived of all their temporal offices.  sundry & famous Counsels, which prohibit it.) do mutter and object against it. What right or calling Laickes have to write of matters of Religion, I have fully discussed in a 
r Perpetuity of a Regenerate man's estate: The appendix to the Epistle to the Reader.  former Treatise: only let me add to this; (to anticipate the envious and malignant Cavils of some peevish Divines, who would monopolise Divinity to themselves alone:) that Laics even in the Primitive Church, have not only converted whole Nations unto God: witness the 
s Theodoret. Eccl. hist. lib. 1. c. 23.  Indians converted by Erumentius; and the 
t Theodoret. Ib. c. 24.  Iberians, and 
v Munster Cosmogr. l 4. c. 39  Bulgarians reduced and brought home to God from Paganism, by two Christian woman; (a thing well worthy observation:) but likewise written of points and matters of Divinity with public approbation. Not to record those 16. ancient lay writers in the primative Church recorded by me in another place. St. Augustine himself informs us in express terms: 
x Extant libri quos adhuc laicus recentissima mea conuersione conscripsi, etc. Contra julianum. l. 6. c. 4. Tom. 7. part. 2. p. 508.  That he pennd and published sundry books and Treatises of Divinity which are yet extant, whiles he was a Layman, not entered into Orders. To pass by 
y August. de Anima et eius Origine▪ l. 2. c. 1. 2.  Vincentius Victor a young Laicke, who wrought three several Treatises of Divinity, which S. Augustine answered, together with whole Catalogues of modern lay-Authors which I might enumerate: I shall ground and rest myself with that one famous example of Origen: who did not only 
z Euseb. Eccl. hist. l. 6. c. 19.20.21.22.23.  compile many Commentaries on the Scriptures, and sundry other Treatises of Divinity being yet a Layman, for which he was honoured and respected far and near of all the learned and godly Bishops of his age, who were glad to learn Divinity from him: but 
a Euseb, Ecel. hist. l. 6. c. 19  did likewise dispute, and expound the Scriptures in open Church unto the people, being yet not called to the Ministry, at the earnest suit and entreaty of the Palestine Bishops: For which fact of his when he was blamed and censured by one Demetrius; (a pragmatical Clergy man as it seems:) as being an unheard of practice and president; that Laymen should teach in the Church in the presence of Bishops: Alexander then Bishop of jerusalem, and Theoctystus Bishop of Caesarea wrought thus unto Demetrius in defence of this fact of Origen: that he had reported a manifest untruth: when as there might be found such Laymen as had taught the people in open Assemblies, when as there were present learned men that could profit the people, and more over holy Bishops at that time also exhorting them to preach: for example sake; at Laranda Euelpis was thus requested by Neon; at Iconium, Paulinu● was thus requested by Celsus; at Synada, Theodorus was thus requested by Atticus, who were no Clergy men, but godly brethren: It is like also (say they) that this was practised in other places: So that by all these pregnant proofs and testimonies, it is clearly evident, that not only your Honours being but Laymen may proceed judicially: but I myself being 
b 
See Doctor Sparkes Answer to Albines, cap. 13. And Bishop Ushers preface to Sir Christopher Syb●●orps book, accordingly.  
Nihil itaque ind●gnadū vel dolendum si quicunque de divinis quaerat, sential, proferat● cum non disp●tanti● authoritas, sed disputationis ipsius veritas requiratur: atque etiam quo impe●it●or sermo, hoc illustrior ratio est Minutius, Fal●●: Oct●u●o. p 44.   but a Laicke may go on ministerially; to survey and censure these Cozening and Popish Devotions, as far forth as they vary from the Scriptures, and the established doctrines of our Church.  
Go on therefore, you Christian Heroes, and valiant worthies of the Lord, to vindicate the cau●e, and Doctrines of our Church, against those Cozening, treacherous and rebellious Sons (if Sons) of hers, who have betrayed her with a kiss and 
c A●tera manu ferunt lapidem dum panem ostentant altera, P●auti. Aulularia. Act 1. p 82.  wounded her with one hand, whiles they seemingly embrace her with the other: and the God of heaven shall be with you. And h●ue you not cause enough, (yea is it not now high time) to execute your power, and display your zeal●, in the cause and quarrel of our Church? do not her gored sides, her bleeding scars, and festered sores, now need▪ may crave your help and cure; since 
d jer. 8.22.  there is no balm in Gilead, at least no good Physician there, to suppell and bind up her wounds? Since she hath few Priest's or Praelate●, for to pity her, fewer to succour her in her present dangers? Alas, wh●re are the learned, reverend, humble, stout, and zealous Praelates? where are the Ecclesiastical or High-commission Courts? where is the Convocation or assembly of the Prophets, that either do, or dare apply● a salve or plaster, to her homebred maladies; or avenge her of those treacherous, corrupt and Cozening watchmen, 
e Cant●c. 5.7.  who have smitten her to the heart, and almost betrayed her to her Roman enemies? What Bishops Consistory, what Convocation-house, or High-Commission Court, have lately questioned, censured, suspended or degraded, a Montague, a Cousins, a jackson, or a Manwering? a Papist or Arminian? a Nonresident, or careless Pastor, who never feeds his flock? a jovial or good fellow Minister, whose Tobacco-pipe is his Psalter, and his Can, his Text? or a railing and inveighing Shemie, whose sermons are but bitter, profane, and poisonous Satyr's against the practical power, and forwardest Professors of Religion; whom he reviles and scoffs at under the name of Puritans, or holy Brethren; 
f Heb. 3.1. 1 Cor. 16.20 Ephes 6.23. 1 Thes. 5.26. 1 john. 3.16.  a phrase which the holy Ghost doth of● times use? What Popish or Arminian books; what Jesuitical Treatises, or Romish prayerbooks, Portua●ses, and Mannuals, (which have been lately scattered) and printed here among us in 
g See Geese Catalogue of of Popish books, that have been lately printed and dispersed here in England▪  great abundance;) have been of late anticipated, prohibited, or suppressed by them; though it be their proper Office to forestall, and crush them in the shell? Nay shall I speak the 
h Maluerim ver●● effendere quam ●lacere adul●i●do. Seneca de Clementia. cap. 2.  truth unto your Honours, (which I beseech you to lay near your hearts or else farewell Religion:) what Popish and Arminian books have not been vented, yea, countenanced● authorized, and borne out of late against all op●positions whatsoever, by some who say they are, (and I would to God they were,) the Fathers of our Church, and Pillars of our Faith? have not M. Mountagues two Popish and Arminian Books, (though questioned thrice in Parliament,) been licenced and approved at the fi●st by some, (I say not by such who had then Authority, though since they have had thei● Interregnum:) and since not only not quaestioned nor inhibited sale: but even patronised, justified, and protected by force and sinister practices, against all adverse powers? Was not the way and passage to the press blocked up at first against all such whose zeal to piety, to the public weal and safety of our Church, had caused them to t●k● up pen and paper arms against his Popish, and Arminian Doctrines? and h●ue not all their Orthodox ●nd pious works which past the Press by stealth or otherwise, b●ene questioned and prohibited, since the unhappy breach of the l●st Parliamentary Assembly, though they were tainted or accused of no Heresy, Schism, False doctrine or Sedition? Was not reverend Bishop Carltons' book, though backed with the joint Attestation of that learned Praelate, Dr. Davenat Bishop of Sarum, Dr. Ward, Dr. Goad, & Dr. Bel-Canquell, our selected Dort Divines: together with Dr. Succliffes' book, Mr. Rouse his book, Mr. Burtons' book, Mr. Yates his book, Mr. Wottons' book, Dr. Goads Parallel, Doctor Featlies' Parallel▪ (●o omit my own poor Treatise of Perseverance, which though it were licenced and reprinted, is yet suppressed and called in, upon no doctrinal nor just exceptions:) inhibited, called in and seized on, under the bare pretence of not being lic●nsed, but in truth because they did oppose Mr. Mountagues Popery and Arminianism, (which the Parliament itself took notice of,) & displayed both it and all his treachery and falsehood to the wo●ld? and were not all the Printers and Stationers, which were the instruments to publish th●m unto the world, convented Ex Officio, before the High Commissioners, (where th●y w●re glad to buy their peace at last) for their good service to our Church and State, in printing and divulging all t●ese books, to the affronting and suppressing of his spreading errors? Since these old stirs and garbo●l●s, have not these private Devotions and hours of prayer, whose Censure and Survey, I here do humbly tender to your Honours: been licenced in a special manner for the Press, ●uen with an affixed and printed Approbation; (like that of Dr. Whites, to Mr. Mountagues Appeal:) and since its publication, so guarded and supported by Authority, though fraught with 20▪ several points of Popery, and patched up of Popish rags and relics: that neither the complaints and cries of m●n against them, nor the voy●e and presence of a Parliament, could yet move any of our swaying, great, and zealous Praelates to suppress them, or pass a doom of condemnation on them: who now instead of Answering, and inhibiting them, do not only deny to licence, but likewise diligently suppress and intercept all Answers and Replies unto them, as the intercepting Mr Burtons' Answer at the Press, and the detaining of the Copy of this my present Censure in the Licensers' hands, who will neither licence nor deliver it, do abundantly testify.  
And is it not then high time for your Honours to engage, bestir, and show your zeal in the cause, the quarrel and patronage of our Church and Faith, when Popery and Arminianism are grown now so potent, so headstrong, so impudent, saucy, and audacious, as to overtop, control, affront and beard the very truth and Doctrines of our Church; to 
* Temeraria, falsa & impia dicta refell●tote redarguste, reprobate: Nam Intercipere scripta, & publicatam velle submergere lection●m non est Deos defendere, sed veritatis testificationem timere: Arnob: Adu: Gentes● l: 3. p: 104.  stop their pleas, and b●rre their passage to the Press in a peremptory and presumptuous manner, even whiles the Parliament doors of justice stand wide open to hear their pressures, and avenge th●ir wrongs; bidding particular and personal defiance to these two spreading and combines errors which threaten ruin and surprisal to them? When those Consistories and High-Commission Courts, which should be Sanctuaries, Shields, and chief Protectors to them, against domestic vipers, which gnaw out their bowels; and those from whom they might expect and justly challenge, the greatest favour, aid, and best support; are now so far from shielding and assisting them against their Mountebank, Cozening, and domestic Opposites: that they do even bend themselves against them, in intercepting all supplies which private lovers would impart unto them; in silencing, questioning, and clubbing down such by force, who take up arms in their defence against their personal, homebred, and professed foes? Al●s, whither should our poor distressed Church, or our Religion flee? where should they seek for succour and relief in this their forlorn and distressed condition; when as they are so forsaken of their own endeared and engaged friends, that few of them h●ue ears to hear, or hearts to pity their pressures and most just complaints; and fewer courage, hands, or strength enough, to ease or quit them of these pressing, oppressing, and suppressing vulture's, which rent and tear their livers and their in most parts? To you, to you alone (right Christian Senators, and valiant worthies of the Lord) they now address their tongue-tied grievances, and silenced complaints: to you they fly for present succour and redress against their adverse and prevailing powers; and now implore your aid, your justice, doom, and final sentence, (even with silent sobs and mournful tears, because their mouths are closed and shut up,) against those open & professed enemies whose wo●ks and writings have betrayed their cause: and those tyrannical usurping powers, who have en●oyn'd them silence at the Press, and intercepted or rejected all those Counterplees, Answers, and Rebutters which have been tendered, or drawn up by any to vindicate their right and cause, against homebred and perfidious Opposites: And can ●ou then deny their importunate, flexanimous and most just requests, which you have so readily and cheerfully embraced at the first, w●●hout Petition? Blessed be God, your zeal and courage for Religion are so eminent and intense already, that they need no spurs o● mine to quicken or excite them, to so necessary and pious a work: Therefore leaving all needless exhortations and encouragements to set on these requests, I shall briefly glance upon the best and speediest means of dis●n●rating our Church of all her present grievances; of rescuing her restrained Doctrines from their Egyptian thraldom; of reinuensting them in their former privileges, and quitting them from all future damages, incrochments, and invasions what●oeu●r; which meanus I here humbly prostrate and submit to your mature, grave and pious wisdoms, which have no such Polestar to direct them as themselves. The means which I shall meekly off●r and propose to your refined judgements for this purpose, are:  
First, to suppress those Popish Devotions, and Arminian Treatises, which have been published of late among us by appprobation and authority: and to expiate; defecate, and pu●ge out their Romish and Arminian dross and filth, at least by fire; that so they stand not as Records against us, to the shame, the weakening, or betraying of our Cause, and Church.  
Secondly, to 
p Cuncta prius tentanda: sed immedicabi●e vulnus ense reseidendum est, ne pars syncerae trahatu●. Oui. Metamop l. 1.  lop off those putrid, gangrend, festered and contagious members, who are like 
q Grex totus in agris, vniu● scabie ca●i●: & porrigine porci, v●aque conspecta, livorem ducit ab vua. Iwen. satire. 2  to putrify, leaven and infect the whole entire body of our Church: and have already sown by their pernicious writings the Tares of Popery, and Cockels of Arminianism which sprout up ap●ce, amidst the Wheat and pure Doctrines of our Church: that so their 
r Cum feriunt unum non unum fulmi●● torrent junct aque per●usso tur●a ●auer● solet. Ovid de Pont. l. 3. ele. 3  exemplary and open punishments may deter all others, from ●he like audacious, scandalous, treacherous and pernicious attempts.  
Thirdly, to inquire out, the roots and great-bulkt trees which nourish and support those limbs and under-branches, which have thrust forth these buds of Popery, and blossoms of Arminianism, which your flamish zeal and fervency to Religion, are like to scorch and blast before they come unto maturity: to descry those superior spheres, and uppermost wheels which move those lower and inferior Orbs, which now run out of course; to search those Dens and Burrowes out, which harbour and protect those 
Cant. 2.15.  little Popish and Arminian Foxes, which now spoil our Vines, and offer violence to their tender Grapes: and to discover those higher Springs, and poisonous Fountains, which send out those muddy, bitter and unwholesome streams, which do not water, but poison and defile our Church. Certainly, these budding branches whose Popish and Arminian fruits you now examine, receive their sap, their nourish●ment, and support, from some greater Trunks and deeper Roots, which must be felled and stocked up, before these bitter fruits will fade or fall. These petty Orbs and underwheeles, which have made such irregular motions, and commotions in our Church; derive their motions, from some higher and superior spheres; which must be rectified, and reduced to their true and proper motions, before the l●sser Planets, and clocke-wheeles of our Church will move aright. These little Foxes, have some strong and mighty Burrowes, wherein to shelter and repose themselves, which must be stopped and demolished, before the Grapes, the Vines and Vinyard of ou● Church be freed from their invasions: These poisonous, muddy, and polluted riu●lets, descend and flow from greater streams, and higher Fountains: which must be known, dammed, and dried up, at least diverted; or else the waters of our Church will still be venomous, slimy and unwholesome. And till all this be well accomplished, you shall but only skin, (and 
u Alitur vitium, cresci●que tegendo. Virg. G●ag l 3. Multa dum le●iter corriguntur, sapius mai●ra consurgunt. Concil. Cabilonense 1. c. 19  so increase) not heal and cure the festered sores and wounds of this our Church; which will soon break out again with greater torment, and less hopes of cure.  
Fourthly, to examine and find out the cause (if it be not like the head of 
x Herodotus: Euterpe: sect 42, 43, 44. Strabo: Geog● l. 17. Diodor: Sicul: Bibl: hist: l: 1: sect: 32: Lucan: Pharsal: l: 10:  Nilus, unsearchable and past finding out, though 
y Purc: Pilgr: lib: 2: c: 19:  some of late, record the contrary:) why Popish and Arminian books have now of late been published, printed, and countenanced by Authority, and not suppressed as they ought to be? why there is now such diligent and daily search at Printing-houses, to anticipate and stop all Answers to Mr Cousins his, or Mr Mountagues Books? from what original grounds, and whence it comes to pass, that the several Answers and Replies to Mr Mountagues Gag, and virulent Appeal, were denied licence at the first, and since surprised and called in, though there was neither matter of Heresy, Schism, false Doctrine, or Sedition in them, but only a bare defence, and positive justification of the established Doctrines of our Church, oppugned and traduced in those Arminian and Popish Books of his, which were never yet so much as once inhibited or questioned but in Parliament? and who were the principal Agents and Factors in this worthy service, of suppressing all these Answers? The enucleating and discussing of these intricate and perplexed Quaerees, (a task which well befits a Parliament) may happily reveal a world of treachery, and unfold a deep, obstruce, and hidden Mystery of Iniquity; yea, it may chance to shake and overturn the very pillars, and foundation stones of the Roman and Arminian Faction, if it be but prosecuted, sifted, and ventilated to the full.  
Fiftly, to provide; that all such unauthorised Answers and Replies, consonant to the established Doctrine and discipline of the Church of England, which have been given to Mr Mountagues, or any other such Popish or Arminian Books, and since suppressed; may be henceforth lawfully printed and dispersed without control, to counterplead and beat down Popery and Arminianism; and to give public testimony and satisfaction to the world, that how ever some have lately broached, yet that our Church disclaims and disapproves their Popish and Arminian Doctrines. And withal, to secure the Authors, Printers, and Dispersers of all such Answers and Replies, from all High-Commission suits, and other troubles and vexations whatsoever: Else none will ever dare to write or print hereafter, in the defence and quarrel of our Church and Truth, in hard and evil times (from which God ke●pe us) when Popery and Error shall have all, and Truth no sway, nor licence for the Press; For 
* Qui● enim virtu●em amplectituripsam, pramia sitoll●s? Iwenal: satire: 10.  what encouragement can men have to write, or to show themselves active for the Churches good, when they shall have no other reward nor gratification for their pains and industry, but High-Commission Suits and troubles: but heavy fines and mulcts, or long and tedious imprisonments and restraints (which is all the encouragement, reward and thanks that some have found:) And if no writers to vindicate Religion, the Truth and Church's cause, when as they are opposed, by authorised writings; then Truth, Religion, Church, (yea State and Kingdom which fall or stand together with them) will soon be overgrown with Heresies, Errors, Schisms, Factions, and false Doctrines, and so brought quite to ruin.  
Sixthly, to take some speedy course, to inhibit the publishing and diuulging of all Popish and Arminian Doctrines, either by word or writing, under severe mulckts and penalties: and to establish some good and settled course, for the inhibiting & suppressing of all scurrilous and profane Playbooks, Ballads, Poems, and Tale-bookes whatsoever: and the free and speedy licensing of all such orthodox, learned, and religious Tractates, as shall be thought necessary, meet and worthy for the Press: that so Scholars may be encouraged to write and study upon all occasions for the Defence, the propagation and advancement of Religion; and not discouraged as they have been of late, because all their industry and labour is but lost, and buried in silence and oblivion, for want of licence and authority to diuulge them in due season, for the public good.  
Seaventhly and lastly, to take special care and Order, that the two famous Universities of our Kingdom (the very nurseries and seed-plots of our Church) may be defaecated and purged, from all poisonous, Popish, and Arminian Doctrines: and that all such heads and fellows of Colleges, together with all our other Divines, who are either notoriously known, or justly suspected, to be the chief Abettors, Heads, or Patriots of the Arminian, or Popish cause or Faction, may be speedily convented before a selected Committee, assisted by some orthodox, choice and prime Divines and Prelates: to be there interrogated and examined, in all the now controverted points of Popery and Arminianism: and upon their just conviction or attainder of all or any of the foresaid Points, to be enjoined a particular and open recantation of them in writing (to which they shall subscribe their names) so far forth as they are dissonant either from the Homilies, Articles, and established Doctrines of the Church of England, or Ireland; or from the five Conclusions and Resolutions of the Synod of Dort: or else upon refusal of such recantation and subscription, 
y Tutius est hos offendere quam demer●isse. Seneca: de Beneficiis, l: 2. c: 24:  to be immediately deprived of all their Ecclesiastical and spiritual promotions whatsoever.  
These are the ways & courses in my raw conceit (which I humbly submit to your maturer judgements:) to quit and free our Church and our Religion from all their present: and to bulwark, and secure them against all future homebred opposites, and pressures whatsoever. Now he who hath put that zeal, that care and courage into your pious hearts, as to engage yourselves in the defence and patronage of our Church and Faith, which are now beser, and violently assaulted, by troops of foreign and domestic Enemies, who would spoil and cheat us of them to our faces: inspire you with such heavenly wisdom from above, as may pitch you on the speediest, best, and safest projects, for the extirpation and suppression of all their open or concealed Foes; the vindicating of their former purity & freedom: the establishment of their future peace: & the perennious preservation and propagation of that pure orthodox & sincere Religion which we yet enjoy. Which Religion, as it is the breath and fragrant odor of our nostrils; the delight and pleasure of our eyes; the sweetest harmony and music to our ears; the most luscious honey and Manna to our palates; the most ravishing joy and satisfactory contentment to our hearts: (the only food, the essence, life and being of our souls; the grand procurer of all our outward comfort and prosperity; the only Author of our peace and welfare; the most transcendent glory and honour of our Nation; the brazen wall, the strongest fence and bulwark of our kingdom; the chiefest dread and terror to our Enemies; the sole encouragement and comfort of our Confederates; the fundamental prop and pillar of our State; the only pawn and evidence of our future hopes and happiness; and the only polestar, way and passage to conduct and lead us unto Christ, to God, to heaven and eternal bliss: (all motives for to prize and hold it fast, in these degenerating, declining and revolting times:) so if we once but slack our hold, or let it go, (it being the very rock on which our Church, our kingdom, and we all do rest and Anchor:) both Church and State, ourselves, our souls, and all we now possess are wracked, and lost for ever. Wherefore right Christian Worthies, what ever becomes of other outward Privileges and 
a Cito indignatur libertas si opprimit●r Nemo plus impetrat a libero quam qui seruire non cogit: Hierom. Epist. 62, cap. 3. Ipsi Britanni dilectum ac tributa, & iniuncta imperii munera impegrè obeunt sim●uria absint: has a●grè tolerant ●am domiti ut pareant nondum ut seruiant: Taciti● Apri●oll vita: cap: 5:  hereditary liberties, (the loss of which you cannot brook with any patience; where as the condescending unto them alone, would win your hearts and purses too:) be sure to hold fast and guard this main foundation whereon our Church, our kingdom, and we & ours stand, against all Cozening under miners and Fauxes whatsoever, who labour for to blow it up: If this be safe, our Church, our King, our Kingdom, our lives, our goods, and liberties are all secure; we need not fear, what Spain, what France, 
b Psal: 56, 11: Psal: 118, 6:  what man can do unto us: For then 
c 1 Cor: 3, 21, 22: 2 Chron: 20, 15, 17, 22: judge 5, 20.  God is ours, Christ is ours, the holy Ghost is ours: Angels, and Men and all the hosts and creatures of heaven and earth, yea earth and heaven itself, and all is ours: all these will take our parts, & plead our cause against our Enemies; 
d Rome 8: 31.  and if these be for us, who, what can be against us?? But if this be once endangered or razed but a little, O then we sink, we droop, we perish: our God, our Crown, our peace, our glory, our wealth, our liberties, and all those sundry magazines, and heaps of blessings which we now enjoy, will forthwith take their wings, and fly away, and leave us destitute, helpless, hopeless & forlorn, in those overwhelming floods and bitter storms of misery, bondage, sorrow, want, and woe, which shall even break our hearts, and crush our bones, and sink our souls in endless horror and despair. O therefore look betimes to this Foundation, which now begins to shake, to totter, and moulder by degrees; settle but this a right, and root out all those domestic Roman and Arminian pioneers, who dig so deep and fast, to undermine it; and then both Church and State will soon be settled in their former peace and happiness: O consider, that the present totter, declinings, and ruins of our State, arise but from the waverings, wastings, and backslidings of our Church: Our State and kingdom now decline so fast, and hasten to the period of their former glory; because our Church, our faith, our love, our Religion, lose their ground: Our Realm is full of factions, and divisions, because our Church is so: Popery, Arminianism, False doctrines, sin, and all profaneness have overspread our Church, yea wasted & corrupted our Religion: no wonder then if pressures, grievances, losses, crosses, penury, misery, beggary, shame, and a world of other evils do now annoy our State: Our State Enemies, are no other but our Church Enemies: O therefore curb, purge out, & quite suppress, the achan's, Errors, and great Annoyances, which trouble, oppress and undermine our Church, and our Religion; and then our State and Kingdom will be settled, and freed from those many pressures, miseries, and afflictions which they now sustain; and not before. In vain is it to mend the tiles and upper rooms, till the Foundation be repaired: in vain do any labour to repair the deck, whiles the keel is full of leaks; whiles the head and heart is sick, the other members cannot prosper. Never look that our decaying State should thrive or flourish, till our Church be healed and recovered: Go on and hasten therefore with this main and weighty Cure, and have a special eye to this great Cozening and infectious plague-sore, whose brief Survey and Censure, I here in all humility present and tender to your Honours: and the great Physician both of soul and body, so bless and aid you in all your good endeavours; that all the festering wounds and sores of our gangrend and consuming Church and State, may now receive a sound, a perfect, and a present Cure, & be reduced to their perfect soundness: that so our wilderness may be like Eden, 
d Isay 51, 3:  and our Desert as the Garden of the Lord: that our waste places may be comforted, and all our sad and drooping hearts may be filled with joy and gladness, with thanksgiving and the voice of melody: that you, and I, 
e 2 Chron: 7, 10:  and all the people of the Land, in the period and perclose of this your great Assembly; may be sent away unto our tents and habitations, glad and merry in heart, for all the goodness that the Lord hath showed unto David and Solomon; to our King, our Church, our State, & to Israel, we his people, by this your happy, and much desired meeting: and let all that love our David, our Solomon, or our Israel say: Amen.  
Your Honours in all humility, service, and respect, WILLIAM PRYNNE.   

A BRIEF SURVEY, AND CENSURE, OF Master COUSINS his Cozening DEVOTIONS.  
IT hath always been the beaten road, and method, of all Heretics, and seducing Spirits, in all the ages of the Church: to 
a Venena non dantur nisi melle circumlita. Hierom. Epist. 7 c. 4.  Dulcerate their Venomus, Harsh, and bitter Potions, with Luscious, and sweet Ingreedients: 
b De spectaculis c. 27.  Nemo venenum temperat fell & hell●boro, sed conditis pulmentis, & bene saporatis; saith Tertullian: Heretics, and false Teachers are always cunning Apothecaries: they never temper their Poisons with Gall, or Colloquint: but with the best, and pleasantest Conserves: their venom lurks in Honey Potions, that so men may swallow it down with greater greediness, and less suspicion.  

c Prosper Acquit. de Providentia Lib.  Viperium obducto potamus melle venenum.  
Heresies, and false Doctrines, (yea, 
d Omne malum aut timore, aut pudore natura perfudit. Tertul. Apolog. Ad Gent. c. 2.  all evil things whatsoever,) as they are of an Odious, so likewise are they of a Timorous, and Bashful disposition: they dare 
e Error per seipsum non ostenditur, no denudatus depraehendatur: sed amictu splendido calli dè ornatur, ut ipsa veritate veriorem se exhibere videatur imperitioribus, per externam apparentiam. Iraeneus. Adu. Haer. l. 1. Proaemio.  not walk Unmasked, (especially, in the brightest Orb and Hemisphere of the Gospel-sunne:) for fear of present discovery: whence, they always clasp, and twine themselves at first, with known and approved Truth's: (which serve as Sauce, or Baits to draw them down:) 
f Abscondunt omnes haeretici & operiunt mendaciorum suorum dogmatu, ut sagittant in obscuro rectos cord. Heirom l. 1. in Dan. 5.  and clothe themselves in the Amiable dress, and Rich attire, or at least wise Christian themselves, by the name and title, of the Orthodox, and received Doctrine of the Church, under whose Banners they pretend they fight: that so they may the more insensibly Insinuate, and more strongly 
g Anima pestes tantò periculosius laedunt, quantò subtilius serpunt. Concil. Cabilon. 2. Can. 32  and dangerously incorporate themselves, into the Hearts, and Intralls, of uncautelous, and over-credulous Christians, who are ensnared by them, at unawares. As the long and beaten experience of former ages, so the Assiduous practice of some Cozening, and seducing Authors, in these our present, and declining times, do abundantly evidence, and confirm this Truth: Who because they dare not yet proceed so far, as to show themselves open and professed Factors for the Church of Rome, for fear their plots, and aims should be detected: do therefore vent the Adulterous Drugs, and Poisonous Doctrines of the 
h Reu. 17.4.5.  Whore of Rome, under the veil, and colour of DEVOTION: and that in such a 
i Si non caste, tamen caute. Terent. Eunuchus.  Clandestine, Subdolus and enchanting manner, that they have even charmed Authority itself; and lulled Argos quite asleep: Whose vigilant eyes, should always so far wake, as to distinguish Popery from true Devotion: and not to overlook the one, whiles they admire, and approve the other. But though Argos, and the MAISTER-WATCHMEN sleep, and close their eyes, and ears, at once: yet, it is fit that some should wake, and watch against devout, 
k Math. 7.15.  and sheepe-skind Wolves: (who think to pray Cum Privilegio on the flock, because the Shepherd hath Authorized them,) for fear lest flock and Shepherd perish: And this hath caused me, 
l See Livy Rom. Hist. l. 5. Sect. 47.  like that Roman Goose, in the sleep, and slumber of the Dogs, and Watchmen: to clap my wings, and stretch my voice, at the covert, and 
m Tanto silentio in summum evasere, ut non custodes tantum fallerent, sed ne canes quidem solicitum animal ad nocturnos strepitus excitarent. Ib.  tacit approach, of those treacherous, Mountebank, Cozening, and Domestic Gauls, who now are scaling of our sacred Capitol; that so some Manlius, or other might awake, to rout and chase them from our walls, and banish them for ever from our Confines.  
The Book which I have here pitched upon, is entitled: A COLLECTION OF PRIVATE DEVOTIONS, OR THE HOURS OF PRAYER: The Author, and Composer of it, is rumoured to be one Master COUSINS, Chaplain to the Bishop of Winchester, that now is: 
n Plutarch. de Oracul. Cessatione lib. Coelius Rhod. Antiq. lect. l 3. c. 8.  Ex ungue leonem: You may discover the Author's qualities and conditions, by this his Paw, and Handiwork, which smells, nay, stinks of Popery.  
Not to enter upon any large, and punctual discovery of the absurdities, and Errors of these pernicious Devotions, nor yet to trace the Author in his course, from page, to page: I shall resolve the sum of my Exceptions to this work of his, into these ensuing Conclusions.  

First, that this Book of Private Devotions, is merely Popish, both in the form, and matter of it.  
Secondly, that the Author's end in publishing of it, was nothing else, but to introduce, and Usher Popery into our Church: at least to grace and countenance it.  
Thirdly, that the Author endeavours to make Queen Elizabeth of ever blessed Memory, the Patroness of this his Popery; and to harbour it under her Protection.  
Fourthly, that the Prayer book of Queen Elizabeth, Printed by William Seeres, a 1560. and a 1573. (which the Author only mentions, to give a gloss, and colour to his Popery, and to delude the simple; and less wary by it:) doth neither warrant the form, nor matter of these new Devotions: which in truth were most of them stolen out of Popish Primers, Prayer Books, and Chatechismes; and not transcribed out of the Prayer Book of Queen Eilzabeth.  
Fiftly, that there are diverse falsities, Popish absurdities, and abuses of Scripture in it.  
Sixtly, that there are some profane, and dangerous passages involved in it.  
Seventhly, that it is fraught with contradictions.  
Eightly, that it is scandalous, and prejudicial to our own, and advantageous only to the Church of Rome.   
For the first of these; That this Book of Devotions is merely Popish; it is most clearly evident: First, from its Frontispiece: Secondly, from its Title: Thirdly, from its Frame and Method: Fourthly, from its Style and Phrases: Fiftly, from its Subject and Matter.  
First, it is merely Popish, in regard of the 
o Heu quam difficile est crimen non prodere vultu. Ouid. Metamorph. lib. 2.  Frontispiece. For, if you view the Forefront of these Devotions, you shall find these three Capital letters; (ay H S.) encircled in a Sun, supported by two Angels, with two devout Nuns, or Women praying to it, one of them holding a Cross in her hand. Now, what is this but an undoubted Badge, and Character of a Popish, and jesuitical Book; of an Idolatrous, and Romish Devotion? Look into the Frontispiece of all jesuits works, you shall find this stamp, and Impress on them; (ay H S.) in the selfsame form as here: Look into your Popish Horaries, Primers, Offices, Prayers, and Devotions: Lo there a Cross, a (ay H S.) and men praying to them, or before them: But never saw I such a Forefront in any Orthodox English, or Outlandish writers. 
p Clarke de Aulico. l. 1. p. 30  Index animi vultus; the very Effigies, Draught, and Portraiture therefore of the Frontispiece, proclaims the Book itself, and him that Penned it, to be merely Popish: It hath the very 
q Reu. 14.9.11  Mark, and Seal of the Beast upon its Forehead; therefore, it must needs be his.  
But if Pictures, which Papists style; 
r Synod. Nicen● 2. Actio. 1. Sur. Tom 3. Council p. 54. Actio. 6. lb. p. 48 150.154. Adriani. 1. Scriptum de Imaginibus. Ib. p. 214.  their laymen's Books, want tongues to publish our Authors hieroglyphical, and Implicit Popery to the World: then let the very Title of the Book, and Forefront testify, what the dumb, and speechless Picture cannot utter. Not to pick any quarrel with the word DEVOTIONS, with which some men might chance to jar: the variation of it: (OR THE HOURS OF PRAYER:) in this Church and age of ours, is a sufficient evidence, that the Book, and Author both are Popish. For where shall you ever find these HOURS OF PRAYER mentioned, or prescribed, (at least in the abstract, as here,) but only in Popish Authors? I confess indeed, that there is mention made both in the 
s Acts 2.1.15. & 3.1. & 19.3.9. Dan 6.10. Psal. 55.17.  Scriptures and the Fathers, of the third; the sixth; and the ninth hour: (that is, of Morning, Evening, and of Noonday;) and of Solemn Prayers, both public and private at these hours. 
t Cypr. Serm. 6. de Orat. Dom. Hierom. ad Eustochium.  But never could I find as yet, where these HOURS OF PRAYER, were prescribed, or distributed after the Roman computation: where the antiquity, or use of them were justified and defended: where the Devotions of any were confined to these Hours: or where men's private Devotions at these limited seasons, were ever styled, the HOURS OF PRAYER, in the abstract: but only in Popish Counsels, Offices, Primers, and Authors, from whom our Author took his Title. I confess, indeed: that the first Edition of the Book of Latin Prayers, published by Queen Elizabeth in the year 1560. quoted by our Author, in the second Title page; was styled: ORARIUM: SEV, LIBELLUS PRAECATIONUM: (not Horarium: nor Libellus praecationum, seu, Orarium:) in which there is only a brief recital of the first; the third; and the ninth hour of Prayer, far different from our Authors, as I shall show anon: But this very Book, in the second, and third Impressions of it: in the year 1564. and 1573. had no other Title, but PRAECES PRIVATAE IN STUDIOSORUM GRATIAN COLLECTAE: & in these Editions which were the last & best, there is not so much as any touch or mention, of these Canonical Hours of Prayer, or first, sixth▪ or ninth hours: Never could I hear as yet of any Devotions, or Prayer Books, entitled the HOURS OF PRAYER: but only one in Spanish, Printed at Paris, by William Merlin, 1556. Styled, HORAS DE NVESTRA SENIORA▪ The Hours of our Lady: Fraught with the very dregs of Popery, and Idolatry: The very Phrase, and Emphasis therefore of this Title, (which is never mentioned by way of approbation, in any Protestant writers; nor yet in the Articles, Common Prayer Book, the Books of Homilies, or Canons of our Church: nor yet in any Orthodox English writer,) doth stamp a kind of Brand, and Impress of Popery, and Superstition, on the Book itself, and evidence it to be merely Popish.  
Thirdly, the whole Fabric, Frame, and Method of these Devotions, do prove them to be Popish: For they are directly moulded, form, and contrived according to our Lady's Primer, or Office: Printed in Lattaine at Antwerp, 1593. and in Lattaine, and English for the utility of such of the English Nation, as understand not the English tongue: 1604. According to the Breviary of Pius the fifth, and Clemens the eight: Printed at Antwerp, 1621. and the Hours of our Lady, Printed at Paris, 1556. For first, you have here a Frontispiece: with (ay H S.) in a Sun held up by two Angels: and two devout Females, one of them holding a Cross in here hand, Supplicating unto it: Then you have for the Title: A Collection of private Devotions: or the Hours of Prayer: together with a Preface. justifying Canonical Hours; condemning all conceived Prayers; and confining men to the unerring Devotions of the Church; and to the Ceremonies, Forms, and Sacraments of the ancient Church: (which can be no other but the Church of Rome, as I shall prove anon:) Then you have a Calendar with a Preface to it: Containing the Festival, and Fasting days of the Church; and the Memories forsooth, of none but holy Martyrs and Saints: (though many of them were never found in rerum natura, and others of them were never Sainted but at Rome:) Next you have a Table of movable Feasts, and rules for them: Then you have the Fasting days of the Church; or days of special Abstinence and Devotion: whereof our Ember weeks, and Rogation days; Ashwedensday: the Fridays after Whitsuntide, and holy Cross: the Saturday after Saint Lucy's day: and all the Fridays and saturdays of the year, must be the chief; though our Church enjoins them not: Next you have the times wherein Marriages are not to be Solemnised: which times, the Calendars, Articles, and Canons of our Church, do neither mention, nor prescribe. Then succeeds the Apostles Creed in twelve Articles: the Lords Prayer in seven Petitions: the ten Commandments with the duties enjoined, and the Sins prohibited by them: together with 
* These are only to be found in Popish Primers, Catechisms and Writers.  the Precepts of Charity; the Precepts of the Church; the Sacraments of the Church: (and these forsooth, must be seven:) the three Theological Virtues: the three kinds of good Works. The seven gifts of the holy Ghost: the twelve fruits of the holy Ghost: the Spiritual, and Corporal works of Mercy: the eight Beatitudes: Seven deadly Sins, and their contrary Virtues: then Quatuor novissima: all Popish trash and trumpery, stolen out of Popish Primers, and Chatechismes, as I shall prove anon: and never mentioned in any Protestant writers. Then comes in His collections for private Devotions, with his Pleas both from Scriptures, Fathers, and Popish Authors: for the practice, and observation of Canonical Hours, both in general, and special; all taken out of 
* Bellarm. de bonis Operibus in Partit. l. 1. c. 13.  Bellarmine, 
* Instit. Moralium part. 1 l. 9 c. 2.10.6.  Azorius, and the 
* Annotations on Acts 10. Sect. 6.  Rhemish Testament: And first, you have his preparative Prayers, before Matins: and among them, one at our entrance into the Church, and another when we come into the Choir: than you have a preparative Hymn. Then comes in a justification of the antiquity of Matins, AND THAT AT THE FIRST HOUR: then follows His Matins for the first; the third; the sixth; and ninth Hour, beginning with the Lords Prayer; seconded with an Hymn; continued with Psalms, and gloria Patri, etc. with a piece or fragment of a Chapter, or Lesson; and Consummated, with some Prayers, and a Thanksgiving: Then succeed his VESPERS, than his COMPLINE: all of them exactly framed, after the Popish Offices, Primers, and Horaries, and not according to our Common Prayer Book, or any Protestants Method. Now follow some other Prayers, with the seven Penitential Psalms: Next the Collects of our Church; with several Advertisements, and Prefaces them: then Prayers and Meditations both before and after the Sacrament: and among them, one WHEN WE ARE PROSTRATE BEFORE THE ALTAR: a Prayer worth the observing: another, desiring the MEDIATION OF ANGELS: Then follow several forms of Confessions to be used, according to the directions of the Church, especially, before the receiving of the Sacrament: then a devout manner of preparing ourselves, TO RECEIVE ABSOLUTION: with a Thanksgiving after ABSOLUTION: then follows some special PRAYERS FOR EMBER-WEEKS, not mentioned in our Common Prayer Book: Then Prayers for the Sick; Prayers at the Hour of Death; yea, and A PRAYER FOR THE DEAD: then other Prayers and Thankesgiving: And as he begins with the SIGN OF THE CROSS, so he concludes with the VIRTVE OF CHRIST'S BLESSED CROSS: yea, and with the INTERCESSION OF ALL SAINTS (as I have heard:) before the leaf was altered and torn out, upon some exceptions taken to it. So that if you Survey the whole frame and model, of these Devotions and Hours of Prayers; either in the whole entire structure: or in the form, and order of its several parts: you shall find; that it took its pattern, and sample, from our Lady's Primer, and the forequoted Devotions, which run in the self same method, form, yea, matter too▪ not from the private Prayers of Queen Elizabeth, nor yet from our Book of Common Prayers, as I shall prove more fully anon.  
Fourthly, the very Style, and Phrases of it, do evidence, and convince it to be merely Popish: Take these for all the rest that might be mentioned: The Hours of Prayer: which is eighteen several times mentioned, and some twelve of them by way of Preface; or Title: The ancient Church: in the second Title page: the Ancient Laws and godly Canons of the Church: in the first Preface: The Festivals, and Fasting days of the Church: the Title before the Calendar: The Fasting days of the Church. The precepts of the Church: The Sacraments of the Church: (which being all compared together, with their subject matter, will plainly testify, that he means the Church of Rome, and no other; since the Ancient Laws and Canons of the Church, for the observation of Canonical Hours: the Precepts of the Church there mentioned, and the Sacraments of the Church, which he makes seven, can be appropriated to no Church but that alone, and not unto our own, or other Churches, which approve of no such Sacraments, and know of no such Canons, Laws, and Precepts, as are here recorded:) To these I may add: his first, his third▪ his sixth, and his ninth Hours of Prayer: His Vespers, 
a Pag. 143.  Suffrages, and 
b Pag. 165.  Compleine: his Priests, and Priests of God's Church (oft repeated: and the word Ministers never used, though 
c See Doctor Rainolds conference wi●h Hart. pa. 4●6 to 473. Doctor ●ulkes Notes on Heb. 8.9. & 10.  we affirm, the name of Priests, to be an incongruous word, not proper to the Ministers of the Gospel:) His Times wherein Marriages are not Solemnised: The two Precepts of Charity: The three Theological Virtues: Three kinds of good Works: Seven Gifts: and twelve Fruits of the holy Ghost: 
* After his Calendar.  The 7. Spiritual, and Corporal works of Mercy: The eight Beatitudes: Seven deadly Sins, Quatuor novissima: 
d Pag. 17.  A Prayer, when we come into the Choir: 
e Pag. 132.  The seven Penitential Psalms to be used in times of Penance, etc. 
f P. 233.334.  Septuagessima Sunday, was but to prepare the people for their solemn Fasting, and Penance; and to forewarn them of Lent: that when it came, they might more strictly, and Religiously observe it. 
g Part. 2 the Title.  Christ's holy Sacrament, his blessed Body and Blood. 
h 2 Part. p. 4.  When we are prostrate before the Altar: 
i Pag. 10.  That the remembrance which we now offer up to thee, may by the Ministry of thy holy Angels, be brought into thy Heavenly Tabernacle: 
k Pag. 12.13.  At the receiving of the Body: Adding with the Priest: 
l Pag. 25.30.  A devout manner of preparing ourselves to Absolution: A thanksgiving after Absolution: compared with the fifth Precept of the Church: 
m Pag. 122.  The virtue of Christ's blessed Cross, &c: these several Phrases, & Passages, which are seldom or nowhere found, but in Popish Authors, and bear a tange, and smell of Popery always with them: are a strong and pregnant evidence, that these Devotions are patched up of shreds of Popery.  
Fiftly, the very Subject matter of this Book, is merely Popish: therefore the Book itself, must needs be such: If we branch the matter of this Book, into points of Doctrine, and substance: Of Ceremony, Form, and Circumstance: and consider these, either absolutely in themselves, or Relatively, with reference to the Authors, whence they were taken; we shall discover much hidden, and concealed, yea, some evident, and apparent Popery, even twined and involved in it. For Doctrinal, and Positive Popery, you have these several Limbs, and Branches couched, and by necessary implication, affirmed in it: which I shall enumerate and muster up in order, as I find them scattered by the Author.  
1. That the Church of Rome is the true and Ancient Mother Church; and that her holy Canons, Laws, Precepts, Ceremonies, Constitutions, Canonical Hours and Sacraments, are duly and Religiously to be observed by us.  
2. That the visible Church of Christ, (yea, the very Church of Rome) can never Err in matters of Faith.  
3. That the Lent-fast, is an Apostolical Constitution; that it comes from Divine Authority: And that we are to observe and keep, both it, and Ember weeks, Rogation days, together with Wednesdays, Fridays, saturdays, and Holy day Eve's, with Devotion, and Abstinence: not in political respects, as prescribed, and enjoined by the State; but by virtue of the precepts and injunctions of the Church.  
4. That the Pictures, and Images of God the Son, and God the holy Ghost, may be lawfully made.  
5. That men may worship them in these Images.  
6. That men may adore the Persons, and Images, of Saints, and Angels, though not with that Solemn worship of Latria, which is due t● God alone.  
7. That Auricular Confession to a Priest, and Absolution from him, are necessary.  
8. That there are seven Sacraments of the Church.  
9 That there are but three kinds of good Works.  
10. That there are Sins Venial in their own Nature.  
11. That Christ is corporally present in the Sacrament of the Lords Supper.  
12. That the Sacrament is a real Sacrifice, and that we are for to adore it.  
13. That Ange●s are our Mediators to present our Prayers and services unto God, as well as Christ.  
14. That Prayer for the Dead is lawful.  
15. That there is a Divine blessing and efficacy in the bare Cross of Christ.  
These fifteen Points of Fundamental, rank, and Doctrinal Popery, are shrouded, and cherished under the protection, and countenance of these Pious Devotions.  
For the first of these, I collect it from the Title page: 
a This Title is taken From the hours of our Lady: Printed at Paris, 1556. From Bellarmine de Bonis Operibus in Partit. l 1. c. 13 And our Lady's Primer.  The practice of the Ancient Church, called, The Hours of Prayer: From the Preface to the Book, Those who accuse us here in England to have despised all the old Cermonies, and cast behind us the blessed Sacraments of Christ's Catholic Church, do but betray their own infirmities: 
b This from A Manual of Prayers by Laur. Kellam: Printed at Douai 604 at the beginning.  The Fasting days of the Church, or days of special Abstinence, and Devotion: Whereof Lent, Ember weeks: some Holy day Eve's, and all the Fridays of the year, except those that fall within the Twelve days of Christmas. 
* This out of our Lady's Primer. james Ledesma his Catechism Cap 13. Bellarmine's Christian Doctrine cap. 7. Vaux his Catechism. c. 3.  The Precepts of the Church: First, to observe the Festivals, and Holy days appointed: Secondly, to keep the Fasting days with Devotion, and Abstinence: Thirdly, to observe the Ecclesiastical customs, and Ceremonies established, & that without frowardness, or contradiction: Fourthly, to repair unto the public Service of the Church, for Matins, and Evening song, with other Holy offices at times appointed, unless there be a just, and unfeigned cause to the contrary: Fiftly, to receive the blessed Sacrament of the Body and Blood of Christ with frequent Devotion, and three times a year at least, of which times Easter to be always one. And for better preparation thereunto as occasion is, to disburden, and quit our Consciences of those sins that may grieve us, or scruples that may trouble us; to a Learned, and discreet Priest, and from him, to receive advice and benefit of Absolution: 
c This is stolen from Our Lady's Primer at the beginning. Ledesma his Catechism cap. 15. Vaux his Catechism cap. 4. Bellarmine's Christian Doctrine. cap. 9  The Sacraments of the Church: The principal, and truly so called, (as generally necessary to Salvation,) are Baptism, and the Lords Supper: The other five, that is to say; Confirmation, Penitence, Orders, Matrimony, and Visitation of the Sick, or extreme Unction, though they be sometimes called, and have the name of Sacraments, yet have they not the like nature, that the two principal, and true Sacraments have. From all these several passages stolen out of Popish Authors: and not so much as mentioned in the Prayers of Queen Elizabeth, or in our Common Prayer Book, Homellies, or Articles: I argue thus; If there be no Ancient Church, which enjoins the practice of Canonical Hours, and strict observation of the recorded Fasting days, with Abstinence, and Devotion: If there be no Church, which admits, or allows of seven Sacraments, or gives such Precepts, as are here recited, but only the Church of Rome: than it is certain, that the Author affirms the Church of Rome, to be the True, and Ancient Mother Church, and that her holy Canons, Precepts, Ceremonies, Canonical Hours, and Sacraments are duly, and Rerigiously to be observed by us: But there is no Ancient Church, which enjoins the Practical observation of Canonical Hours, and the strict observation of the Recorded Fasting days; there is no Church, which approves of seven Sacraments, or which gives such Precepts, as are here recited, but only the Church of Rome. Therefore it is certain, that our Author, affirms the Church of Rome, to be the True, and Ancient Mother Church: and that her Canons, Ceremonies, Precepts, Canonical Hours, and Sacraments, are duly, and Religiously to be observed by us. The sequel cannot be denied, because the Author, doth press these Canonical Hours, Precepts, Ceremonies, and Sacraments upon us, from the Authority, and practise of the Church, in which they always have been, and yet are in use. The Minor is already evident: because 
* See the Homily of Fasting. Part. 2.  no Church by its own Authority alone without a relation to the Policy of State, doth urge any set Fasting days, nor yet enjoins Canonical Hours, or Auricular Confession to a Priest: nor allows of seven Sacraments, (as I shall prove more largely in its place:) but only the Church of Rome, whose secret Factor questionless our Author was: Therefore, our Author is undoubtedly guilty, of this first Popish Tenent.  
For the second, that the visible Church of Christ, (yea, the very Church of Rome) can never Err in matters of Faith, and Doctrine: is unfallibly collected, from this ensuing passage in his Preface. That we might be sure to speak in the Grain, and Pious language of Christ's Church; which hath ever more been guided by the Spirit of God, and the holy Ghost. From which I argue thus.  
That CHURCH, which is evermore guided by the Spirit of God, and the holy Ghost, can never Err in matters of Faith: this all Protestants, and Papists testify.  
But the Church of Christ, (saith our Author, speaking of that particular Church, out of which these scattered Devotions were collected, which is no other, but the Church of Rome:) is evermore guided by the Spirit of God▪ and the holy Ghost, and that in matters of Faith, and Doctrine: according to the 
a See Epist. Synodales Concil. Basil. Surius Tom 4. pag. 143. Rhemists' Annotations on john 14. Sect. 5. On cap 16. Sect. 2.5. & cap 17. Sect 2. Bellarmine l. 3. de Eccles. cap. 14 and all other Papists on this Controversy, accordingly.  Tenent of the Papists: who affirm; that the Pope, the Church, and General Counsels cannot Err; because they are always guided by the Spirit of God, and the holy Ghost: And contrary to the express Doctrine, and Tenent of 
b See whitaker's De Ecels●. Cont. 2. Quaest 4. c 2.3. Master Bernard's Rheemes against Rome Proposition 12. Doctor Raynolds Thesis' 2. Apologia 2. Thesis and Conference with Hart, with all other Protestants both of our own and other Churches who write of this Controversy.  all Protestant Divines: who affirm; that any visible Church, or General Counsels, yea, that the Church, and Pope of Rome, may Err: because they are not all evermore guided by the Spirit of God: with which the 19 and 21. Articles of our Church concur.  
Therefore the Church of Christ, (to wit, particular Churches, or General Counsels, which are the representative Church,) in our Author's judgement, cannot Err in matters of Faith, and Doctrine: which is a Branded Error.  
Now mark what good use our Antagonist makes of this Conclusion, even the same that the Pope, & Church of Rome do: to Countenance, and justify all those Erroneous, and Popish Ceremonies, Trumperies, and Positions, which are couched, and set abroach in his Devotions, and to make them pass for currant Truth: because these Devotions, are nothing else but the approved, and accustomed Devotions of the Ancient Church of Christ, (videsicet the Church of Rome,) which was evermore guided by the Spirit of God, and the holy Ghost: and not the Devotions of private ghosts, and spirits, (as he there styles them,) which are subject unto Error. Therefore there can be no hurt, no Error, no False, nor Popish Doctrine, couched in them. So that he doth not only justify, and approve, but likewise apply this Popish Position, in a Subdolous, and Popish manner, even to justify the unerrabilitie of these his Devotions: and in them the infallibility of the Church of Rome, from whose weedy Garden, this Garland of Devotions hath been gathered.  
Come we now unto his third Position collected from these several passages. 
* This is transcribed out of Laur. Kellams Manual of Prayers Printed at Douai, 1604. Immediately after his Calendar.  The fasting days of the Church. Or days of special Abstinence and Devotion: The holy days of Lent: The Ember weeks at the four seasons: The three Rogation days: The Eaveses and Vigils before some thirteen Holy days. It hath been also an Ancient Custom to fast all the fridays in the year, except those that fall within the 12 days of Christmas. 
* P. 234.235.  To this end: (speaking of Septuagesima Sunday, and the Lent Fast) there was a godly Ordinance in the Ancient Church (made by the Council of Anxerre more than a thousand years since) that in the end of the Epiphany there should be certain days appointed (such as this, and the two Sundays following are.) Wherein to prepare the people for their solemn Fasting and Penance, to give them warning of their Lent before hand, that when it came, it might be the more strictly and religiously observed. And afterwards, through the variety of Fasting in diverse places, it came to pass that these three Sundays were made to be the beginnings of the Lent-Fast: Some extending their humiliation, to a larger time then Ordinary, and others excepting from it those days of the Week, whereupon many Christians, had either no custom, or no leave to fast. All agreeing in this, that whether we begin at Septuagesima, or any of the Sundays following, the Lent-Fast is duly to be kept at one solemn time of the year, and Religiously to be continued unto the great Feast of Easter. 
* P. 237.  By the Ancient Laws and Customs of the Church of Christ, we still observe an yearly solemn time of fasting and prayer, which we call our Lent-Fast. 
a Pag. 240  The Lent Fast which we now keep is, and ever hath been an Apostolical Constitution. It is no humane Invention (as they call it) but it comes from Divine Authority, that we Fast our Forty Days in Lent. 
b Pag. 246.247.  The last week of Lent is an holy week, and Christians have used to call it, The holy and great week, or the passion week, and more solemnly to observe it then any of the rest before, etc. This is the reason why all the Wednesdays of the year have been heretofore, and why the Fridays and saturdays of every week beside are now continued, and made common days of Abstinence and Prayer.  
From the words and scope of all which passages, the Author doth palpably and infallibly teach: That the Lent-Fast is an Apostolical Constitution, coming from Divine Authority, which binds us accordingly to observe it. And that Ember weeks, Rogation days, together with Wednesdays, fridays, saturdays, and the last week of Lent especially, and some certain Holiday Eve's are to be kept with Devotion and Abstinence: Not in any Political respect, as prescribed and enjoined by the State for Politic ends: As the increase of cattle, the maintaining of Ships, and Mariners, and the encouragement of Fishermen: (in which respect our Church doth principally observe these days: not as Fasting days, or days of Devotion to be spent in Prayer and Fasting: but rather, yea chiefly, as Fish-days, for the advancement of Fishing, and sparing of young Cattle: not as days enjoined by the Churches but designed by the State's Authority: As our Homely of Fasting Part. 2. 2- Ed 6. cap. 19 5. Ed 6. cap. 3. 5. Eliz cap 5. 27. Eliz. cap. 11. 29. Eliz. cap. 5. The King's Majesty's Proclamations, for the observing of Lent, and most of our Protestant Divines affirm,) but as Apostolical Precepts and Constitutions, prescribed and enjoined by the Churches bare Authority: which opinion both of the Lent-Fast, and of these other Fasting-days▪ (or Fish-days rather;) all 
c Calvin Instit. lib 4 cap. 12. Sect. 20. Doctor Fulk● Answer to the Rhemish Testament, Matth. 9 Sect 11 Math. 4. Sect. 2 Mark 1. Sect. 6. Luk. 4. Sect. 1 & ●. Sect 4. Acts 13. Sect 5. Festus Hommius Disput. 69. num: 4. p. 469 Hocker Eccles. Poll. l. 5 Sect. 72. Doctor Featly Handmaid of Devotion. p. 526 54●. to 546. Mr. Masons Christians Fast. cap. 10.  Protestant Authors do disclaim, as a mere Popish Assertion; And none but 
c Bellarm de bonis Oper. in partic l. 2. c. 14 Rhemish Annotations on Mat. 4. Sect. 2. Mark 1. Sect. 6 & Luk. 4 Sect. 1. See the Popish Authors quoted by Mr. Mason in his Christians Fast cap. 10. p. 151.152. All to this purpose: That the Lent Fast is a Divine, or at least an Apostolical Institution: as Master. Cousin's here affirms.  professed Papists do maintain. We keep our Lent, and the forerecited Fasts, by virtue of the Statute of 2. and 3 Ed. 6. cap. 19 and by no Ecclesiastical, or Apostolical constitutions: We know no express Precepts, in our Articles, Homilies, Canons, or Common Prayer Book of our Church, that bind us to observe these Fasts; but only the forerecited Statutes: which are the Laws, and Precepts of the State, not of the Church: Therefore our Author's Doctrine in these points of Lent and Fasting Days, which differ from the express words, and Preamble of the Statute of 2. and 3. Ed. 6. cap. 19 from the 
d Homely of Fasting, part. 2  Doctrine of our Homilies: and the received Tenent of all our Writers: agreeing verbatim with the assertion of Jesuits, and Popish writers; must needs be Popish.  
For the fourth; That the Pictures of God the Son, and God the holy Ghost, may be lawfully made: it is covertly, and necessarily intimated in his first Division of such who do offend, against the second Commandment: Offenders against the second Commandment (saith he) are, They that fancy to themselves, any likeness of the Deity; or frame for to make any Image, either of God the blessed Trinity, or of God the Father; who never appeared to the World in a visible shape: So that he clearly admits, and intimates in these words: that the Images, and Pictures of God the Son, and God the holy Ghost. may be safely made: 
e This is Bellarmine's reason in his Christian Doctrine. c. 6. p. 142.143.  because they appeared to the World in a visible shape, (as he pretends;) though God the Father, and the blessed Trinity never did. His applying then of this reason only to God the Father, and the blessed Trinity: His stopping at the Father; without any further mention of the Son, and holy Ghost; together with his ensuing words: Those that make any other Image, (be it of Christ and his Cross, or be it of his blessed Angels,) with an intent to worship them. Do fully evidence, that he approves the making of the Images, and Pictures of God the Son, and God the holy Ghost: a mere Popish assertion, which the 
f Rhemists Annotat. in Acts. 17. Sect. 5 Vaux: in his Catechism on the 2 Commandment. The Council of Basil: of Trent: and all the Papists. See Bishop Ushers answer to the jesuits Challenge. cap. 10.  Papists only do maintain: and which our own 
g Hom. 2. & 3 against the peril of Idolatry Article 22.  Homilies, and 
h Dr. Fulks Annotations in Acts 17. Sect. 5. Bishop Babington, Mr. Perkins, and Mr. Dod on the 2. Commandment. BB. Ushers Answer to the jesuits Challenge. ca 10. Where all the Fathers are quoted to this purpose. M. john Whites Way to the Church. Digres. 51. Sect. 11. Calvin. Institut. l 1. c. 11. Sect 12. And all our Protestant Divines that writ of Images.  Orthodox writers do expressly condemn, as Sinful, and Unlawful.  
For the fifth Position; That God the Son, and God the holy Ghost, may be worshipped in their Images; which is necessarily collected from these words: Offenders against the second Commandment: are, They that make any other Images, or the likeness of any thing whatsoever▪ (be it of Christ and his Cross, or be it of his blessed Angels,) with an intent to fall down and worship them. They that are worshippers of Idols or representments of false Gods: In which passages, our Author only disclaims the worshipping of meree Pictures, Idols, and false Gods, which the 
i Bellarmine's Christian Doctrine, cap 6. p. 139. Vaux his Catechism, c. 3. Rhemists' Notes on 1 I●hn 5. Sect. 5  Papists likewise do condemn: or the adoration of the bare Pictures of Christ, and the holy Ghost: intimating, that we may worship them in their Pictures, (for why else doth he allow men for to make them:) though we may not Adore the Pictures themselves; according to the 
k Rhemists' Notes on Phil. 2. Concil. Trident. Sess 25.  ancient Popish distinction, and evasion; which our 
l Hom. 1.2 3 Against the peril of Idolatry. BB Babington. Mr. Perkins, and Mr. 〈◊〉 on the 2. Commandment PB. Usher's Answer to the jesuits Challenge. cap. 10.  Homilies, and the forequoted Protestant Authors do condemn, and utterly reject, as Popish and Erroneous.  
For the sixth; That the Persons, and Images of Saints and Angels, may be worshipped, though not with the selfsame worship▪ wherewith we Adore God himself This is evidently enforced from his Exposiotin on the second Commandment. 
* Thi● being compaiared with his blessing at the end: wherein there was the Saints●nser●ed ●nser●ed. (as I have heard) before his Majesty took exceptions to it▪ will evidence his meaning to the full.  God is to be worshipped with the lowly reverence of our bodies: also; This to be religiously done unto him: This also to be done purely, without any such outward, and solemn worship, to be given either to the Person, or Image of Saint, or Angel, or any other creature whatsoever: which being compared with that which follows: Offenders against this Commandment; They that are worshippers of Saints Images, and out of a false opinion of demeriting the protection of the blessed Virgin, or any other Saint of God, do give a religious Adoration, to those usual representations that are made of them. So that he doth here evidently, and clearly grant, 
m Answer to the Gag. pag. 318. See Dr. Featly his Parallel p. 21.22.  as Master Montague also in express terms doth:) That 
n Concil. Trident. Sess. 25. Bellarmine's Christian Doctrine, cap. 6. james Ledesma his Catechism cap. 6.  there may be a religious use of the Images of Saints, and Angels; and that we may Worship, and Adore, either Saints, or Angels, at least wise, with the Worship of Dulia, as the 
o Rhemists' Notes no Mat. 4. Sect. 3. Act● 10. Sect. 7. c. 14. Sect. 2. Hebr. 11. Sect. 9 Concil. Nicen. 2. Act. 2. & 4. Sur Concil. Tun. 3. p. 74.102.120. Adrianis Scriptum de Imaginibus. Ib. pag. 217.  Papists hold: though not with that outward and solemn worship, (mark the Emphasis of the words,) which is due to God alone: For he only condemns the giving of religious Adoration, to the bare Images, not to the persons of Saints, and Angels, (which his last words do seem clearly to admit,) and the yielding, not of Religious worship, and Adoration: but of that outward, and solemn Worship only, which is due to God alone: which is no more, than all the Papists do acknowledge: who appropriate the worship of Latria unto God alone; though they give that of Dulia, and Hyperdulia unto Angels, Saints, and Images. So that in these Points of Images, and Prayer to Saints, (make the best of them that can be,) he goes no further than moderate Papists, and not so far as all Orthodox Protestant Authors do: so Frozen are his Zeal, and hot Devotions in these points of Saints, and Angels, which are merely Popish.  
For the seventh; That Confession to a Priest, and Absolution from him; especially, before the receiving of the Sacrament are necessary: is evident from his fifth Precept of the Church: to wit, To receive the Blessed Communion of Christ's Body, and Blood, with frequent Devotion, and three times of the year at least, whereof Easter to be one: And for better preparation there unto, as occasion is, to disburden, and quite our Consciences of those sins, that may grieve us, or scruples that may trouble us, to a Learned, and discreet Priest, and from him to receive advice, and the benefit of Absolution. Lo 
p Compare this with his prayer before Absolution, & his thanksgiving after it, together with his Form of Confession.  here a pregnant proof for Auricular Confession: wherein there are three things observable: First, that the Confession, which our Author speaks of, is no arbetrarie, or voluntary, but a forced, and enjoined Confession, and that by the Authority, and Precept of the Church: whereas 
q The Exhortation before the Communion Dr. Fulke Rhemish Testament on john 20. Sect. 5. Mr. Bernard Rheemes against Rome Proposition 20 pag. 203. Homily of Repentance. part. 2  ours, and all other Protestant Churches, prescribe it only by way of advice; and that only in case of necessity, when as men's Consciences cannot else be quieted. Secondly, that this Confession must be made, not to a Minister of God's word, as (our Common Prayer Book renders it: but 
r So the Papists in express terms, Concil. Lateran. sub Innocen. 3. cap. 21 Rhem. Notes on Luk. 17. Sect. 4. joh 20. Sect. 5. on jam. 5. Sect. 10.  to a discreet, and Learned Priest: that is, to some Popish Massing Priest or other: Thirdly, that he must not lay open his grief, that troubles and disquiets his Conscience, as our Communion Book reads it: but he must disburden his Conscience, of those sins that may (not that do) grieve him, and those scruples that may trouble him: Fourthly, that he must do this, not when he is troubled in Conscience only: but as occasion is; that is, as oft as he receives the Sacrament, if the Priest's leisure, and his own occasions will permit him. All which are, directly contrary to the 
s See Homily of Repentance part. 2.  Doctrine of the Church of England▪ and 
t Dr. Fulkes Notes on the Rhemish Testament, john 20. Sect. 5. Luke 17. sect 4 jam. 5. sect. 10. Mr john Whites Pathway, Numb 40. Digres●3 ●3. Calu Instit. l 3. 〈◊〉 sect. 9  all Protestant Authors; and consonant to the Doctrine of the Church of Rome: who approves, and practiseth Auricular Confession, 
u Rhemists' Notes on 1 Cor. 11 sect. 1●.  especially, before the receiving of the Sacrament: and makes this, one 
x Our Lady's P●●mer▪ james Ledesma in Chatechisme. c. 13. Bellarm. Christian Doctrine, cap 7.  principal Precept of the Church, (as our Devotioner doth here:) To confess our sins to an approved Priest, once a year, and to receive the Sacrament, at the least every Easter. Therefore he is apparently guilty of this gross point of Popery.  
Come we now to the eighteth; That there are seven Sacraments of the Church: collected from these words. The Sacraments of the Church: here is the Title; then follow the Sacraments themselves. The principal, and truly so called: (as generally necessary to Salvation,) are Baptism, and the Lords Supper: The other five; that is to say, Confirmation, Penitence, Orders, Matrimony, and Visitation of the Sick, (which no Papist yet accounted any,) or Extreame-unction: though they are sometimes called, and have the name of Sacraments, yet have they not the like nature, that the two principal, and true Sacraments have: Lo here a literal, and manifest acknowledgement, and publication of seven Sacraments: For first, the whole seven, have reference to the Superscription: The Sacraments of the Church: Secondly, he styles them, the other five; and names them in particular: Thirdly, he saith, that they are sometimes called, and have the name of Sacraments: quoting Scriptures for them in the margin. He doth not say, that they are so called by the Papists, who only repute them Sacraments; but that they are so called, and named, viz. by the Church, to which only it hath relation: Fourthly, he doth not say with our Chatechisme there quoted; that Baptism, and the Supper of the Lord, are the two only Sacraments, that are generally necessary to Salvation: nor with our 
y See the Homely of Common Prayer and the Sacraments.  Homilies and 25. Article: that the other five, that is to say; Confirmation, Penance, Orders, Matrimony, and Extreame-unction, are not to be counted for Sacraments of the Gospel; but such as have grown from the corrupt following of the Apostles, etc. All he faith by way of exclusion, is only this. That Baptism, and the Lords Supper, are the principal Sacraments, truly so called: that they are generally necessary to Salvation, and that the other have not the like nature with them: which doth not exclude the rest from being true, or less necessary, and inferior Sacraments: since all Papists who acknowledge seven Sacraments, do confess: that 
z Concil. Trident. Sess. 7. C●n● sect. 3. Bellar. Christian Doctrine c. 9 pag. 205.  Baptism, and the Lords Supper, are the principal, and most necessary Sacraments of all the rest: And the rather am I induced to think, that I have not wronged our Devout Author in his Arithmetic; because he joins his five Precepts of the Church: his six Corporal, and seven Spiritual works of Mercy, his seven Deadly sins, and seven contrary Virtues: his eight Beatitudes, and other particulars: (Transcribed verbatim out of our Lady's Psalter, and james Ledesma his Chatechisme, where the seven Sacraments are inserted with them:) with these seven Sacraments; since therefore he jumps so fully with the Papists in all the other particulars, I doubt not, but he doth concur with them in this: and so is culpable of this known, and professed Popish Tenent: which our second Book of Homilies. Hom. 9 our 25. Article, and all our Orthodox writers, do with one consent condemn, and disavow.  
From these seven Sacraments, come we now to his other Popery. That there are but three kinds of good works: which doth necessarily result from these words: Three kinds of good Works; Fasting, Prayer, and Almsdeeds: which as they are transcribed verbatim out of our Lady's Primer, Vaux his Chatechisme: Mathias Coschi, his Otium Spirituale melliftuarum Praecationum: Printed 1617. pag. 105. and 
a Bellarm. de Bonis Operibus in partic. lib. 1.  other Popish Authors: So it altogether justifieth that Popish Assertion: That there are but these three kind of good Works: Which our 
b 1 & 2. Part of the Homily of good works 1. Part of the Homily of Fasting.  Homilies, and all Protestant Divines do utterly deny: since Hearing, Reading, and Meditating of God's Word: the Honouring, Loving, Fearing, Obeying, and Serving of God, both in our general, and particular calling: our believing in his Name, together with all other duties of Piety, and Religion, both to God, ourselves, or others, and the keeping of all God's Commandments, are as really, and properly good Works as those: as our Homilies of good Works, and Scriptures testify.  
From this we descend to the ensuing point. That there are some sins which are but Venial, not Mortal, in their own nature: which is evidently deduced from this passage. Seven Deadly sins; 1. Pride; 2. Covetousness; 3. Luxury; 4. Envy; 5. Gluttony; 6. Anger; 7. Sloth: which as it is directly stolen out of our Lady's Primer, Ledesma his Chatechisme. cap. 14. The Hours of our Lady: Printed at Paris. 1556. fol. 3, 4, 5. Bellarmine's Christian Doctrine. cap. 19 Otium Spirituale. by Mathias Coschi. pag. 112. and other Popish Pamphlets, Chatechismes, and Devotions; not out of any Protestant Authors: so it necessarily implies: that these seven Sins, are the greatest Sins of all others: and that there are some Sins, which are not Deadly in their own nature: for so do the Popish writers infer from thence: whence it is, that after they have discoursed of these seven Deadly sins; they then fall 
c So doth Bellarmine in his Christian Doctrine, c. 18.19  immediately to dispute of Venial sins: which Venial sins, 
d Mr. Rogers 4 Proposition on the 9 Article. Mr Whites Way to the Church. Digres. 39 Doct. Fulk on Mat 6 Sect. 5. Rom. 1. Sect 11.  our own, and all other Protestant Churches do renounce. Neither is this any ways salved by the clause, (as they are commonly so called,) which our Author (conscious no doubt to himself, of his own guilt,) hath added to his latter Impressions: For these are no where commonly called, the seven Deadly sins: but among 
e Philippus Loni●erus, Tur●. Hist. l. 2. c. 15,  Turks, and Papists; not amomg Protestants. Whence our Lady's Primer, and james Ledesma the jesuit, his Chatechisme. cap. 14 Speaking of these seven sins, give them this Superscription: The seven Capital sins, which are commonly called Deadly: So that our Authors latter Edition which renders it; not Deadly sins, as his first Impression doth: but, Seven Deadly sins, as they are commonly so called: doth rather mar then mend his cause, because it is now more suitable to Ledesma, and our Lady's Primer, than before: and so more likely to infer this Popish Conclusion: That there are some sins, which are but Venial in their own nature: which Protestants do quite renounce.  
But our Author doth not set a stop, and period to his Popish Errors here, for lo, he proceeds, even to a Transubstantiation, or a Corporal presence of Christ in the Sacrament▪ which I clearly collect from these two passages: 
b Part. 2. p. 1.12.  Christ's holy Sacrament, his blessed Body and Blood: At the receiving of the Body: Lord I am not worthy, etc. he doth not say: the holy Sacrament of Christ's Body, and Blood: or at the delivery of the Bread, as our Book of Common Prayers doth; in the Order of the Administration of the Lords Supper: But, Christ's holy Sacrament, his blessed Body and Blood: and At the receiving of the Body: not of the Bread: which doth imply, A Transubstantiation, or Corporal presence of Christ in the Sacrament, which the 
c Rhemists on Matt. 26. S●ct. 4. & 9 on 1 Cor. 11. Sect. 4 5, 6. on 1 Cor. 11. Sect. 16.  Papists do so eagerly maintain: 
d The Homilies of the worthy receiving of the Sacrament Artic. 28. Harmony of Confessions, Sect 14. B 3. Usher's answer to the jesuits Challenge c. 3. BB. jewels Apology.  and our Church, and writers so frequently condemn.  
Yet this is not all; For our Devout Author, as he admits a Corporal presence: so he impliedly affirms, An unbloody Sacrifice of Christ's Body, together with an Adoration of it: as these words import. 
e Pag. 4.12.13  A prayer when we are prostrate before the Altar: Thou art worthy O Lord, etc. 
f This is taken of Kellams Manual of Prayers p. 80  Adding with the Priest: The Body of our Lord jesus Christ, etc. Lo here; a Body of our Lord jesus 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 Mass; An unbloody Sacrifice of Christ's Body, offered on the Altar, by a Priest, together with an 
* See part 1. pag. 18.  Adoration of it. Things which all 
g Calvin Instit l. 3. c. 18. Morney of the Mass. BB. jewels apology 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.  Protestant Authors do abhor: and none but 
h Concil. Trid. Sess. 22.  Papists do admit.  
Our Author still proceeds, even to the very Mediation of Angels: in these words. 
i Part. 2. p. 9  Command, that the Prayers, and Supplications, together with the remembrance of Christ's Passion, which we now offer up unto thee, may by the Ministry of thy holy Angels, be brought up into thy Heavenly Tabernacle: This as it was borrowed from Missale Romanum: Canon Missae pag. 272. So it is, so clear an evidence for the Mediation of Angels: (a Doctrine which 
a Dr. Fulke on Rhem Test. 1 Tim 2. Sect. 4. Doctor Rainolds Conference with Hart: cap. 8. Divis. 4. BB. Ushers Answ: to the jesuits Challenge. c. 9 BB jewels Apology.  our Church, and all good Protestants, do utterly renounce:) that our Author, who in his second Edition, did only alter it, from Angels, to Angel: in his last Edition, was even constrained to raze, and blot it out: but yet it stands upon Record, both against him, and us, in all his first Impressions, to the disgrace, and scandal of our Church; and the great advantage of our Adversaries.  
As 
b 2 Tim. 3.13  Wicked men, and Seducers, wax worse, and worse; so doth our Devout Author, who slips from one point of Popery, to an other: from the Mediation of Angels, to Prayer for the Dead: in these words. And these to be repeated till the Soul be departed Then (pray well observe this word:) 
c Part 2. pag. 104.105.  O thou Lamb of God, that takest away the sins of the World, grant him thy peace: with this Prayer: which makes it yet more evident. O Lord with whom do live the Spirits of them that die: and by whom the Souls of thy Servants, after they be delivered from the burden of the flesh, be in perpetual joy, and Felicity: (a clause taken out of our first Prayer, at the burying of the Dead: and therefore doth here necessarily import, that this Prayer, is a Prayer for the Dead; who are delivered from the burden of the flesh:) We most meekly beseech thee, for this thy Servant, that having now received the Absolution from all his sins, which he hath committed in this world: he may escape the gates of Hell, and the pains of Eternal darkness: that he may dwell for ever with Abraham, Isaac, and jacob, in the region of light: (a clause transcribed out of the Breuiarie of Pius 5. and Clemens 8. Printed at Antwerp, 1621. Officium Defunctorum, pag. 154. and that out of a Prayer for the dead, which runs 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 heaviness. And that when the general day of thy judgement shall come, he may rise again with the just, and receive this dead body which must now be buried in the earth, (a clause which puts all out of question:) to be joined with his soul, etc. Lee here a palpable prayer for the dead; which he who runs may read, and see: (yea, and a Limbus Patrum too, employed in these words: that he may dwell for ever with Abraham, Isaac, and jacob in the region of light, which 
d Rhemists on Luke 16. Sect. 7, 8. And all the Papists who describe this Limbus.  region, the Papists style 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 only evidence and make clear his guilt: (For if there were no apparent Popery in it, why should he purge it out?) not mitigate or assuage his fault. The Author is a Scholar: he had long since collected these Devotions for his own private use, (as the Printer in his Epistle annexed to the latter Editions, testifies:) and among them he had inserted this prayer for the dead; (consarcinated and patched out of sundry other prayers by himself alone, and not transcribed out of our Common, or Queen Elizabeth's private Prayer Book;) which he hath published unto the world upon deliberation and advice, and that for 4: weighty reasons, as the Preface testifies. Therefore this was no slip nor oversight in the Author, (much less in the Printer, who labours to take the blame upon himself, though there is not one Presse-error in the Book) but a voluntary, wilful, and affected error, of purpose to justify and countenance, the Popish Assertion, of Prayer for the Dead, which 
e Article 22. BB. Ushers answer to the jesuits Challenge. cap 7. Dr. Fulks Rhen. Test. Acts 23. Sect. 1. 2 Cor 5. Sect. 1. 1 john 5. sect. 4.  the Church of England and all her Worthies, have hitherto opposed.  
Lastly, as our Author began with the sign, so he concludes, with 
f Pag 129.  the Virtue of Christ's blessed (or of 
* So was it Printed at first, as I have heard.  the holy) Cross: which implies, there is seem divine virtue in the sign of the Cross, as the 
g Rhemists' Annotations on Mark 9 Sect 4. 1 Tim. 4. Sect. 12.13. Bellar. lib. 2. de Imaginib. c. 30  Papists testify▪ and as 
h Appeal pag 280. Gag. 320.321. Dr. Featlies' Parallel 3. part. p. 25.  Master Montague himself avers upon his own experience. And the rather am I induced to make this collection from this passage, for these two reasons. First, because the 
i See Otium Spirituale pag. 169. where there is such a Picture.  Frontispiece of the Book is adorned with a Cross, held out in the hand of a devout supplicant. Secondly, because I never find this form of blessing, but in Popish Authors, who ascribe a Divine virtue and efficacy to the bare sign of the Cross: since therefore this form of blessing was borrowed from Papists: I doubt not, but he concurres with them in the Doctrine, as well as in the sign, and mention of the Cross: And thus have you these fifteen dangerous points of Doctrinal, and fundamental Popery, taken out of Romish Primers, Pamphlets, and Prayer Books, involved, and couched in these Pious Devotions.  
To these I shall add one more, which I had almost overslipped: to wit. The approbation of Popish Penance: which is necessarily collected from this clause and passage. 
k Pag. 181, & 233.  The seven Penitential Psalms, to be used in times of Penance, etc. Let any indifferent Reader now consider: First, that Protestants know no times of Penance, but only Papists: Secondly, that as 
l See Calvin. Instit. l. 4. c 19 sect. 14, 15, 16. Dr. Fulke ans. Rhem. Test. john 20. Sect. 5 Defense of the English Translation. pag. 13. Confutation of Dr. Allens Book, part. 1. cap. 10.11. Mr. Whites Way to the Church. Digres. 55.  they renounce the Doctrine, so likewise they 
m Dr. Fulks Defence of the English Translation, c. 13.  disavow the very word, and phrase of Penance: not only in their own writings, but in all their English Translations of the Bible, (for which the Papists tax them:) because in its usual, and accustomed signification, it imports nothing else: but a certain punishment, taken upon men for satisfaction of their sins to God: and so it is a word that derogates from the satisfaction, and Passion of jesus Christ, which should cause all Christians to reject it: Thirdly, that the Papists make Penance a Sacrament, and 
n Rhemists' Notes on john 20. Sect. 5. Gregory Martyr. & all their other Writers.  oft recite it in their writings, of purpose to express their Shrift, and Popish Penance of Whipping, Pilgrimage, and such like satisfactory mulcts, and punishments, (as they deem them) by it: Fourthly, that the word Penance, in its ordinary and proper use, especially, times of Penance: doth import, and signify nothing else but Popish Penance: Fiftly, that it is the use and practise of Popish Priests, to enjoin their poor deluded Penitents during the times of their Penance, to mumble over the seven Penitential Psalms, here mentioned by our Author, once every day at least: I say, let any impartial Reader, but lay all these together, and consider how our Author had formerly enjoined Shrift, or Auricular Confession of our sins unto a Priest, before the receiving of the Sacrament: and then he cannot but from hence conclude, a plain, and evident approbation, and publishing of Popish Penance; which all Protestant Churches do abhor, as exceeding derogatory to the death of Christ.  
But passing from these Doctrinal, and Fundamental, I come now to those other Ceremonious, and Circumstantial points of Popery, that are directly Broached, and Patronised in these new Devotions: which are four in number.  

First, that Canonical Hours are of Ancient, and Laudable use; and that they are diligently to be observed even of private Christians.  
Secondly, that the canonised Saints of Rome, are true and holy Saints, and aught so to be esteemed of us.  
Thirdly, that there are some seasons of the year, wherein Marriages may not be solemnised.  
Fourthly, that the Choir is more Holy, than the rest of the Church.   
For the first of these; the very title of the Devotions: (viz. The Hours of Prayer:) the many proofs and quotations out of the Scriptures, and Fathers, to justify the antiquity, use, and practise of them; (which are transcribed out of 
o De Bovis Operibus in partic. l. 1. c. 11.13  Bellarmine, 
p Instit. Moralium. Part. 1. l 9 c. 2. to 16.  Azorius, 
q Notes on Acts, 10. Sect. 6  and the Rhemists:) The Prefaces which our Author makes to all these Hours: together with the scope and drift of the whole Book, (which is only to confine, and limit men's Devotions to these Canonical Hours:) do abudantly, and infallibly testify, and confirm this Popish assertion, (in the proof of which, Azorius, Bellarmine, and the Rhemists take such pains): That Canonical Hours, even after the late Popish division, are of ancient, and laudable use: and that they are diligently to be observed, even of private Christians: which is more than either 
r De bonis Operibus in partic. l. 1. c. 19  Bellarmine▪ 
s Instit. Moral. Part. 1 lib. 9 cap. 3.5, 6.  Azorius, the 
t Notes on Acts 10. Sect 6.  Rhemists, 
u Catechism cap. of Orders  Vaux, or any jesuit, or Popish Monk, or Priest affirms: who expressly teach; That none are bound to observe Canonical Hours, but such Religious persons, who have entered into holy Orders, but especially Monks, and Nuns, and such whose Devotions are not interrupted by necessary Study and employments. For the Antiquity of these Canonical Hours, after the Romish computation, to wit: Matins, the Prime, the third, the sixth, the ninth Hour; Vespers, and the Compline: (to which our Author adds Bed time▪ as we lie down to sleep; or the last Hour of the night:) some would derive it from the Primitive Church: 
x Qua supra.  so Bellarmine, and Azorius: and for proof of this, they quote Clemens Romanus, Constit. Apostol. lib. 8. cap. 34.40. And of this opinion Master Cousins seems to be, who much relies upon the same Authority, which is 
y See Pag. 35.87.107: 125.147  always placed in the forefront: But lo the vanity of the Papists, and the impudence, and treachery of Master Cousins, who build the Antiquity of their Canonical Hours, upon such a sandy foundation; upon such a counterfeit, and fictitious Author as this Clemens: who is bored and branded by 
z See Cocus: Censura, Scriptor veterum. pag. 16. to. 20.  many Papists, and all Protestant writers of any judgement; for a mere counterfeit, composed by some vain, and illiterate Monks of puny times: Others attribute the invention of them to Saint Hierome: others to David, and Daniel: but all these speak only of the third, the sixth, and ninth Hour: As for the first Hour, Bellarmine himself confesseth; that it was not invented till Cassianus his time: and that the Compline was never mentioned by any Author before Saint Benedict who inserts it in his 16. Rule. 
a Polyd. Virgil De Invest. Rerum. l. 6. c. 2  Pope Pelagius the second was the first that enjoined Priests, and Religi-people to observe these Hours of Prayer: which afterwards the Council of Aquisgrave under Lewes the first, Anno. 816. cap. 131. The Council of Basil under Eugenius the fourth, Session 21. The Synod of Moguntium under Rabanus, cap. 16. The Provincial Council of Senona, or Seine. 1528. Decreta Morum cap. 18.19. The Provincial Council of Colen. 1536. part. 2. cap. 6.7, 8. part. 3. cap. 5. The Provincial Council of Trier. 1549. commanded Canonical, and Religious persons to observe these Hours: but never were any Papists so absurd, as to enjoin any persons out of Popish Orders to observe them. What Protestants have thought of these Canonical Hours: Let 
* De Bonis Operibus in partic. lib. 1. c. 12.  Bellarmine himself testify; who produceth Witcliffe, Luther, Illyricus, Brentius, the Confession of Wittenberg, Tilemannus, and Hesbusius, expressly condemning them. To these let me add the Harmony of Confessions. Sect. 15. Confessio. Zanchij. cap. 25. Calvin Instit. lib. 3. cap. 20. Sect. 29.30. Melancthon, Musculus, Martyr, Aretius, Loci. Communes. De precatione Locus. Doctor Fulke. Rhemish Testament. on Luke 18. Sect. 1. Acts 3. Sect. 1. cap, 10. Sect. 3. Gal. 4. Sect. 6. Master Perkins. his Cases of Conscience. lib. 2. Quest. 3. Sect. 4. Who all reject these Canonical Hours, as Popish, Vain, and Superstitious trash: neither is there any 
b This the Rhemists, in their Notes on Acts 10. Sect. 6. & Gal. 4. Sect. 6. acknowledge.  Protestant Church, or Author, to my knowledge, that ever did approve them, either in Doctrine, or in Practice: True it is, that our own and other Protestant Churches, have bounded out some set times and Hours, for public Prayers, and Devotions, that so men might with more convenience meet together; for God's public worship and service. But yet these times and meetings, are far different from these Canonical hours: For first, they are but 
c Dr. Fulke on the Rhemish. Test. Acts 10. Sect, 6.  Twice a day at most, to wit, Morning, & Evening: Secondly, they are not confined to the compass of an Hour, not to any set limits of time, which may not be exceeded: Thirdly, the Form, the Method, yea, and the matter of their Devotions differ: Fourthly, there is some variety, and change of Prayers, Chapters, and Psalms in the one: but there is an identity of matter, and prayers in the other, which may not be altered: Fiftly, this is public and common to all persons whatsoever, the other private, and proper only to Religious, and Canonical persons: Sixtly, these times of public Prayers, and meetings, are only for conveniency: these Canonical Hours, are prescribed as matters of necessity, and as a part of God's Worship, and Service. Seventhly, these Canonical Hours, cannot be altered, nor changed: our set times of Prayer, and public meetings may, being some times sooner, some times later, as occasion serves. For private Devotions, of private men, 
d Dr. Fulke, Ibid.  our Church leaves every man to his free liberty, to Pray, and Read, at what Hours, and Times he please: Evenings, and Mornings, are the seasons, both of public and private prayer, which She commends: not the first, the third, the sixth, the ninth Hours; which She never yet prescribed unto any, since her reformation: Since therefore our Church, as the 
e Notes on Ac●● 10. Sect. 6.  Rhemists themselves expressly testify: and all reformed Churches in Foreign parts, together with the forequoted Authors, have utterly rejected these Canonical Hours: I wonder much, how our Author dares to impose, or press them on us now. What, did he dream we would all turn cloistered Monks, and mewed Nuns; or Ancorites, and brutish Hermit's? that we would all take Popish Orders once again: or that we would voluntarily chant, and mumble over his Devotions every day? (An harder task than Papists do enjoin their strictest Orders:) Or would he have us to renounce all Secular employments, and Gods public Ordinances, and wholly to devote ourselves to private Prayer? and so make us all turn Separatists, under pretence of private Devotion? If so, then there were some cause, and colour to confine both us, and our Devotions, to these Canonical Hours. But if he hath no such aim as this; then let his Hours, and Devotions go as needless, and superfluous Romish trash, that are fit for nothing, but the Cloisters, or the Dunghill, since no Church but Rome, did ever own them: and since our own, and all Protestant Churches, have discarded them as superstitious, as the 
f Ibidem.  Rhemists truly do affirm.  

Object.  If any object: that these Canonical hours were approved, and Authorized by Queen Elizabeth in that Orarium, or book of Private Prayers, Printed by William Seeres, 1560. published by the Queen's Authority: and therefore the Church of England doth approve of them; which is all that our Author can plead in the defence of these his Hours of Prayer.  

Answ.  To this I answer: First, that there was indeed some short mention made in the foresaid book, of the first, third, sixth, and ninth hour, and of Matins, Evening song, and Compline: But yet, that Book was never entitled, the Hours of Prayer, as these Devotions are: neither is there any one word spoken, or Scripture, or Author quoted in it to approve and justify the use, and practise; or to set forth the Antiquity of these Hours: whereas our Author pleads as much as any Papist hath, or can do for them.  
Secondly, those Prayers were published in the third year of her famous Reign, in the very infancy of Reformation, when as all Popish Relics were not so fully cleansed out, as afterwards they were: therefore our Author may not rack and serve them to our Aged and noontide seasons of the Gospel, which have long since worn out these menstruous and polluted rags of Romish Superstition, and Monkish Devotion.  
Thirdly, Queen Elizabeth was so far from Patronising Canonical hours, that in the second Impression of these Private Prayers, in the year 1564. printed by her Authority, these Hours were quite oblitterated, & not so much as mentioned in that, or in the subsequent Edition in the year, 1573. which doth plainly evidence: that those Hours, were either secretly foisted into these private Prayers, after they were licenced for the Press: (as I fear me much of our Author's Devotions were,) or else, that they were over-slipped by the haste and carelessness of the Licenser, as our Author's Popery was: else questionless they had not been omitted, not obliterated in the ensuing Impressions. Doubtless, if Queen Elizabeth, or the Church of England had ever approved of these How●rs, they had never caused an Index expurgatorius to pass upon them in the succeeding Editions: Since therefore these hours were only named in the first, but quite purged out, and that by Authority, in the second and third Impressions: it is certain, that the Church of England, and Q●. Elizabeth, (who gave the greatest blow and cownefa●● to Rome's Devotions) were so far from countenancing and approving: that they did even utterly reject, exile and damn them. And here I must observe the treacherous and partial carriage of our Author, who to testify his dear affection to the Whore of Rome, and his great disloyalty to the Church of England: doth covertly pass by the second, third, and most corrected and reformed Impressions of those private Prayers (where these Canonical Hours are not so much as named:) renewing only the name and memory of the first Impression, which was buried in silence and oblivion, wherein these Hours are recorded, which may give some seeming advantage to the Church of Rome. Doubtless if he had respected England's good and profit, more than Rome's: or intended the increase of tr●e Devotion, more than the propagation of Romish Superstition, he would either have suffered these Private Prayers to rest in silence, or at least he would have framed his Devotions according to the form and model of the last and best Editions: and not have moulded them according to the Hours in the first Impression, which suit with none but Popish Devotions: but more of this hereafter.  
Fourthly, It is evident both by the 
a 5: & 6: Ed. 6 cap. 1.1 Eliz. cap. 2.  Statutes of King Edward the 6. and Queen Elizabeth, 
b 5 jacobi. March. 5.  and the Proclamations of King james of happy memory: for the uniformity of Common Prayer: (which master Cousins himself, I know not by what Authority, hath lately caused to be annexed to, and Printed with all the Books of Common Prayer whatsoeveuer, whereas formerly they were omitted:) by the preface to the Common Prayer Book; and by the Common Prayer Book itself: That the Church of England hath utterly rejected, and antiquated Canonical Hours, as vain and Superstitious Ceremonies, which suit with none but Cloistered persons: and that She only enjoins and retains; both in public, or private, none but Morning and Evening Prayer, and that at no set Hours, but such as may be altered as men's conveniences and occasions serve. Yea the forequoted Authors, and the 
c Notes on Acts 10. Sect. 6  Rhemists themselves do expressly testify: That the Church of England hath utterly rejected Canonical Hours, as vain and Superstitious: So that our Author cannot prove, that Queen Elizabeth, or the reformed Church of England, did ever countenance or Patronise these Hours of Prayer: in the reviving and broaching of which, he is only an Agent and Factor for the Church of Rome; the 
d Reason 1.  Authority of whose Ancient Laws, and old godly Canons, he endeavours to continue and preserve: as himself professeth in his preface.  
But to pass from his Canonical Hours, to his Canonised Saints: In his preface to his Calendar: he affirms: That all those Persons whose names are preserved in the Calendar of the Church (and so in his ensuing Calendar) there to remain upon Record and Register, as sacred memorials of God's mercy towards us, and as forcible witnesses of the Ancient Truth: were holy and heavenly Saints, the blessed servants of God: and holy Persons, which the universal Church of Christ, and not our people only, were best affected too: and that they are now like the Angels of God in Heaven. Now, many of these Saints recorded in his Calendar, were never Canonised but at Rome; others of them were notorious wicked men: and some of them were never found in rerum natura: witness Saint Agnes, Saint Vincent, Saint Valentine, Saint David, Saint Cedde, Saint Benedict the Famous, (the Father and Founder of our Monks and Friars:) Saint Richard of Chichester, Saint Alphage of Canterbury, Saint George the famous, Saint Dunstane of Canterbury, Saint Austin the Monk, 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 Audery, St. Leonard, Saint Martin, Saint Bruce, St. Machutea, Saint Hugh, Saint Edmond, Saint Katherine, Saint Nicholas, and Saint Sylvester: Now all these (if our Author may be credited) are holy and heavenly Saints, and are now like the Angels of God in Heaven: though some of them were never yet in being: & others of them were professed Papists, and never Sainted but at Rome: I confess indeed, that these names, with sundry others are recorded and preserved in our Calendars: not that we repute them all for Saints or holy men: (they are the express words of 
e Admonitio ad Lectorem: at the end of the Calendar.  Praeces Privatae, Printed by William Seeres, by Queen Elizabeth's approbation: 1573. out of which these new Devotions are pretended to be collected:) or that (if they were the most holy persons of all other) we deem them worthy of any divine worship or honour: but that they may be as notes of some certain things, and fixed seasons, the knowledge of which is very beneficial, and the ignorance of which would be very prejudicial to the people: Our Church enrolles, or rather reserves their names within her Calendar, not to Canonize them for Saints, but to dedesigne and point out times: therefore our Author who doth record them in his Calendar only for this reason, that they were holy and heavenly Saints, and the blessed servants of God, who are now like the Angels of God in heaven: must needs be guilty of Canonising Popish Saints, both in his Doctrine, and his practice too.  
From the Canonising of Saints: we pass to the Solemnisation of Marriages: And here our Author informs us: That there are some certain seasons wherein Marriages are not solemnised: to wit, from Aduent Sunday, until eight days after the Epiphany: from Septuagesima Sunday, until eight days after Easter: from Rogation Sunday, until Trinity Sunday: which is full five Months in a year: And why, I pray, are not Marriages to be solemnised in these times? Forsooth, because, some of these being times of solemn Fasting, and Abstinence: some of holy Festivity, and joy; both are fit to be spent in such Sacred exercises, without other Auocations: And whence had our Author these prohibited times of Marriage? from our own, or from the Church of Rome? If from our Church? I must confess ingeniously, that though our Spiritual Courts for their own private lucre, permit not men to Marry at certain seasons of the year, unless they first procure a Licens from them, for which oft times they pay full dear: (an abuse and grievance, which would be searched into, and quite removed:) yet there is no Clause, no Article, nor Canon, either in our Common Prayer Book, our Church Calendar, our Articles, Homilies, our Book of Canons, or our Statutes to my knowledge, that prohibits Marriages at any time, much less, in the forerecited seasons: Sure I am, the Scriptures confine not Marriage, 
f Heb. 13.4.  which is honourable in the sight of all men, to any times, or seasons of the year; but gives men this liberty at any season; (especially in Spring time, when as men's lusts are most impetuous, and predominant;) 
g 1 Cor 7.9.  rather to Marry then to burn. Why then should we be entangled, in a yoke of bondage, when as the Scriptures leaves us free, to Marry when we please; so as we 
h 1 Cor. 7.39.  always Mary in the Lord? If Marriages be lawful at any season, why then should men be put to such a needless trouble, and expense, as to procure a Licens for a lawful thing? If it be not lawful at some seasons, either by the Law of God, or Man: (which Laws I never yet could see nor hear of:) how then can a Licens from a Spiritual Court, dispense, or make that lawful, which is unlawful of itself? The truth is this; our Church prohibits Marriages, at no seasons whatsoever, so as they are Religiously, and duly solemnised: much less, doth She restrain the use of them, at Festival, Holy, and joyful time, (as our Author doth absurdly reason:) because as Marriage is a holy Ordinance of God, and so fit for holy Times: so 
i Psal. 19.5. Psal. 45.15. judges 14.10.11. Prou. 5.18. Eccles. 9.9. Isai. 61, 10. & 62, 5 jer. 7, 34. & 16, ●. & 25, 10 & 23, 11. Mat. 9, 15. & 24.38 john 3, 29.  likewise it is a Festival, and joyful thing, and so most seasonable, and suitable, for Festival, and joyful times, and Seasons; as the Scriptures, and daily practise of all Christians testify; who defer their Marriages for the most part, till such times as these: If then the Church of England knows no times, especially, no Festival, nor joyful times, wherein the solemnisation of Marriages is prohibited: Whence then had our Author these nonlicet seasons? Truly, from the very Council of Trent. Sessio. 23. Decretum. De Reformatione Matrimonij. cap. 10. From Breviarium Romanum Pij. 5. & Clementis Octavi, at the beginning, or from Laurance Kellams Manual of Prayers, a little after his Calendar; who both inform us out of the Council of Trent: under this Title: When Marriages may not be solemnised: That the solemnising of Marriages, is forbidden, from the first Sunday of Aduent until Twelve day, and from the beginning of Lent, until Low Sunday, or eight days after Easter, all other days they may be solemnised. Lo here your prohibition of Marriages at certain limited seasons, proceeds originally from the Council of Trent, and from no other Divine, or Humane Authority, that ever I could find: and from hence our Author questionless, did Transcribe it. Only in this he exceeds this Council, and the recited Popish Authors: that he prohibits Marriages, from Rogation Sunday, to Trinity Sunday; adding a reason, with all to back, and justify the restraint of Marriages in these seasons; when as the Trent Council, and other Papists, are not yet so reasonable, as to yield a reason of any such restraint; nor so unreasonable, as to proceed so far in this restraint, by one three weeks, as our Author doth: But of this enough, if not to much.  
I come now unto the Choir, which our Author seems to make more holy than the body, or any other part, or parcel of the Church: For when he hath prescribed us a short Ejaculation, or Meditation; 
a Part. 1. pag. 17.18.  At our entrance into the Church: out of the fifth Psalm: 
b This is transcribed out of Otium Spirituale, pap. 31. Horas neusta Seignora fol. 10 And our Lady's Primer, pag. 102.  transcribed out of Popish Authors: he than enjoins us another Contemplatory Ejaculation, out of the eighty four Psalm: When we are come into the Choir: together with another out of Revel. the fourth: When as we fall down to Worship, and Adore, before the presence of God: Now what doth this intimate, or imply unto us; but that the Choir is far holier than any other parcel of the Church; a mere superstitious, absurd, and Popish opinion, which I will not stand for to refute.  
By all these twenty several Fundamental, and Circumstantial points of Popery, which are secretly woven, and interlaced with these pious Devotions; (which were in truth Transcribed out of Popish Primers, Chatechismes, and Prayer Books:) it is as evident as the Sun at Noonday; that the very Subject matter of these Devotions, is merely Popish; which was my fifth, and chiefest proof, to evidence, and clear my first Conclusion: which I will here shut up with this short Syllogism.  
That Book, whose Frontispiece, Title, Frame and Method, Style, and Phrases, yea, and Subject matter too, is altogether Popish: must needs be merely Popish, both in Form, and Matter.  
But the Frontispiece, Title, Frame and Method, Style, and Phrases, yea, and the Subject matter too, of this Book of Private Devotions, is altogether Popish.  
Therefore this Book of Private Devotions, must needs be merely Popish, both in Form, and Matter.  
Which was my first, and now makes ready way, and passage to my second Conclusion.  
To wit; That the Author's end in publishing this Book of Devotions; was nothing else; but to introduce, and usher Popery into our Church; at least to Grace, and Countenance it.  
This second Assertion is infallibly evidenced, and confirmed by the former. For what design, or end can any, (especially, one who pretends himself a Protestant,) have, in publishing any Treatise, whose Form, and Matter is merely Popish, but only the propagating, or at least, the countenancing, and advancing of Popery, and Romish Superstition? Now I have already proved, both the Form, and Matter of these Private Devotions, to be altogether Popish, by sundry pregnant evidences. Therefore, the Author's aim and purpose in publishing them, could be no other, but to propagate Popery, and secretly to Usher it by degrees into our Church; at least, to give it some Grace, and Countenance now among us. Besides all this; If we consider, that these Devotions are consarcinated, and patched up of Popish Relics, and Fragments, raked out of the very Dunghill, of Popish Psalters, Primers, Chatechismes, and Prayer books: (as I have already in part, and shall anon more fully demonstrate; though the Author, and Printer do pretend the contrary:) how can we but conjecture, nay, infallibly conclude: that the Advancement, and Introduction of Popery, and Munkish Devotions, was the true and utmost end, of contriving, collecting, and publishing these Devotions? Again, if we diligently observe, how these Devotions are framed, only for the use of the Monastical, and Cloistered Male, and Female Orders, of the Church of Rome; that they are altogether fitted for the daily exercise, and practise of those English jesuitesses, (a new invented Order,) Friars, Munkes, and Nuns, which lurk among us, or else, are mewed up in Foreign Cells, and Cloisters of Impiety: Or for the behoof, the furtherance, and encouragement of those unprofessed Roman Pro●e●tes, and Converts: (who swarm so thick of late in every corner, and buy up these Devotions thick and threefold, as I am informed: on the cover of which, they stamp an (ay H S.) as they do on all their Popish Primers, Breviaries, and Prayer Books, in token, that this Book is merely Popish, and serving only for their use:) the first of which, are wholly tied, and devoted, by their Orders; and the latter, only advised, as occasion and leisure serves, to the use and practise of Canonical Hours, and times of Private Devotion: How can we but surmise, that the chief and Primary end of these Devotions, was only to revive to countenance, and set up Munkery; and to advauce, and further the Cloistered, and superstitious Devotions, of Regular, and Canonical persons, which our Church hath long since, quite exploded, and cast out, as Menstruous, and polluted relics of the Romish Whore? If we accumulate and add to this; that these Devotions can never square, nor suit with Protestants, nor any ways promote their private Prayers, or Devotions: we need not doubt, nor stagger at this Conclusion: that these Devotions were merely published for Rome's advantage, and for the advancement, and furtherance of Her cause, and faction: For I would willingly learn but thus much from the Author, or any of his Patriots, or Abbetters: what use there is of these Devotions, or Hours of Prayer, in our Church, or State? If they are suited, and squared for the practice, and 
c 3 Reason in the first Preface.  daily use of any who are religiously given, as the Preface to them doth surmise: I would know what kind of persons those should be, who should be tied and confined to the devout, the ancient and orderly exercise of these Hourly Devotions? If any: then they must be either Canonical and Regular persons who have entered into Popish Orders, (whom our Church hath long since spewed out as crapulous and noisome humours:) or else they are Secular and vnprof●●sed persons, not tainted with the Monastical and unholy Orders of the Church of Rome; which are the only members which our Church or State acknowledge. If the latter of these, (for the first we utterly disclaim:) than they must be either Clergy men, or Laics and Secular persons: If Clergy men: then either those that have Cures, or those that want them: If those that have Cures, than either conscionable and painful Residents, who 
d Bonu● Pastor ad ovium custodiam hortatore non indiget. Chrysost. Hom. 59 in john.  readily feed their Flocks with care and conscience, and Preach unto them once a Sunday, at least, (as the 
e Canon. 45.  Canons of our Church enjoin them, though many deem this clause to strict, and therefore make no conscience to observe it:) or else unconscionable, lazy, 
* Qui dimitit oves in pascua absque custode, Pastor est non Ouium sed Luporum: Bernard. super Cant. Serm 77  Wolfe-feeding & Soule-murthering Nonresidents, (the Epidemical and fatal plague, and sickness of our Church) who labour only to purchase and procure, and then to 
f Quem mihi da●is de numero istorum praepositorum, qui non plu● invigilet 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 feed their Flocks: If the former of the two: Alas our Author, and most of his Abettors, who think one Sermon in a Month enough, or to too much: do doom all these for branded Puritans; because they are so diligent, and frequent in their Preaching: and therefore there is little hope of working them to these Canonical Hours (which the Horologe and Clock of Rome hath measured out,) unless our Author can charm their consciences with some Magic spells; or cause some higher Powers to silence, and close up their mouths: or to Cloister, Move, and shut them up in some close, and loathsome Prison, Cell, or Dungeon; because they Preach too much, and draw too many unto God: or speak to plain, and bluntly against the sins, the vices, and corruptions of the times: for else their Consciences, Studies, and Pious execution of their function, either will, or cannot brook, the restraint, and curb of these Canonical Hours, and Private Devotions, which would interrupt their public Employments, and withdraw them, from their Popular, and public Ministry. If the latter of the two: Alas, these are so taken up with Secular, or State affairs: with Paul's, or Westminster Hall: with some justice of Peaceship or other: with 
g O utinam tam vigiles reperirentur ad Curam, quam allacres currunt ad Cathedram: Bernard. super Cant. Serm. 77  the eager prosecution of some fat Benefice, Deanery, or Bishopric, or some such suit at Court: or 
h Hinc Monstruosius dilatantur renes humerosi: hinc tumentes uteri non tam impinguantur, quam impregnantur aruina, ita ut carnis onus ossa non sustinent. Bernard. de Conversatione ad Clericos. cap. 12.  so fatted with some Deanery, or Prebendary, (the common receptacles of those idle Drones, and Abbie-lubbers, who suck the Honey of our Church, whiles the labouring, and industrious Bees, who bear the heat, and burden of the day, and Cure, are a most starved, with their five, or tenne-pound Pensions:) that they either want time, or breath, to mumble over these Devotions: Indeed, Nonresidents are the only men, that I can think of, who have, or at leastwise might have, leisure time, to practise these Devotions; and turn them over every day, at their prefixed Hours: but I fear me, that they are so wholly engrossed with the recited employments, that they cannot: or that their sloth, and laziness is so great, and their Devotion so small and keycold, that they will not brook so hard, and heavy a task: Certainly, they who have not so much Conscience, or Devotion, as to keep, and feed their Flocks, and to Preach unto them once a week, (it may be, scarce once, or twice a year;) though 
i Mark. 16.15 Math 28.19. john 21.15.16 17. Acts 20, 28. Col. 4.17. 1 Pet. 5 2.3.  Christ himself, and the 
k They are styled Pastors, & Shepherds: and should not a Shepherd feed his Flock? Ezech. 34.2.3 jer. 23.1.4. 1 Pet. 5.2, 3. Oues sunt in tendite pastui. Bern. sup. Cant. Sermo. 76.  name, and essence of their Function, tie them to it: will never find Conscience, or Devotion enough, to chant over these Devotions duly once a day; nay, once a month: especially, since there is no other argument to persuade them to it, but our Authors bare persuasion, and advice; which I dare presume, was never seconded by his practice. So that if you will confine our Beneficed Clergymen to these Devotions, and Hours of Prayer; there is little hopes of good success: For those that have no Cures of their own, if they officiate other men's Cures, as they ought: their stipends usually are so mean, and beggarly, (especially, if they are honest, and laborious men,) unless the Parish-purse augment it; that they are commonly enforced to Teach, or Tutor poor men's children, or to turn trencher-Chaplaines, or Schoolmasters to some Country Gentlemen; or to betake themselves to some Base, Illiberal, Mechanical, or servile Work, or Labour, to preserve their lives, and souls together: so that what with their pains, and industry in the discharge of their Cures, and their other avocations, and employments for their necessary support, and livelihood, they have no vacant time for these Hourly, and set Devotions: Yea, such is the penury, and miserable indigency of many poor Curates, (to the shame and infamy of their fast-handed, and hardhearted, Maister-brethrens be it spoken, whose 
l Primus in opere, postremus in Ordine. Bernard. de Ordin. Vitae. lib. Col. 1116. I.  care and sweat these underlings undergo;) that if they had both will, and time to practise these Canonical Devotions, yet they want means to buy, and purchase them; yea, to procure competent, and convenient food, and raiment, answerable to the degree, and honour, of their Divine, and Heavenly Function: So, that there is no probability of confining Clergymen, of any rank or quality whatsoever, to the Ancient, Orderly, and Devout exercise of these Canonical Hours, and Devotions. And will you then confine us Laickes, and Secular persons to them, when as all Ministers, and Clergymen, 
m A●●orum est Deum credere, scire, adorare, revereri, Clericorum vero sapere, intelligere, cognoscere, frui. Bern. de vita Solitaria. Col. 1020. G  whose lives, and conversations should be more Heavenly, and Devout than others, are exempted from them? If so, what kind of Secular persons should they be? What Courtiers? Alas, they are so taken up with sports, and pleasures, or necessary attendance: with Compliments, and Ceremonies; with thoughts of Honour, Greatness, and Preferments; with 
* Aulici Reges adulatione ad flagitia impellunt: nec ullum est genus hominum huiusmodi consiliariis pernici osius: Comineus: Comment. lib. 7. p. 278. Adulatio vetus in Republica malum: Tacit Annal. l. 2 Sect. 4.  Flattering, and undermining Adulation, the common Plague, and Ruin, both of Kings and Kingdom: that they have scarce space, or time to think of 
o Exeat Aula, qui vult esse pius, Lucan. Phar●al l. 8. p. 142.  Prayer, or any part of Piety; much less, to practise these Hourly, and Munkish Devotions, which would soon transform a Court into a Monastery. Or Court, and Country Ladies? Alas, their 
p See Agrippa De Va●itate Scient. cap. 71.  giddy heads are now so troubled, and fraught with newfound fashions, and antique Dress, and Attires: their Faces are now so long a Painting, and their Heads attiring every morning, that they have no vacant time, to think of these Devotions, nor yet to cast their eyes upon them, unless you could Engrave them in their Looking-glasses; their thoughts, their time, and service, are so devoted to their Heads, and Faces, (the only 
p Quod enim quisque prae ceteris colit, id sibi D●um constituisse probatur. Bernard. Declamat.  Gods and Idols, which they now Adore;) that there is no Devotion, Care, nor Thought within them, for God, or for their hearts: Yea, the Devotions of most Ladies, and Gentlewomen, (whose whole employment is but to be idle, at least, to Prank, and Dress themselves, and to pass away their lives in Dancing, Carding, Chatting, Gazing, and in Visits, as if they had no God to serve, nor Souls to save:) are now so Slothful, Drowsy, and Bedridden; that their Vespers would be almost quite run out, before they would be fitted, and attired for their Morning-Song; There is therefore little hope of working these, especially, to your Morning Hours, and Devotions, unless you could change your Matins into Vespers, and your Vespers into Midnight Songs; which were an Irregular course. You see then, that these Devotions can never suit, with Courtiers of either Sex, who are commonly the idlest persons of all others, and have the least employments: On whom then would you impose them? On Merchants, Citizens▪ and Mechanickes? Alas, all these have Trades, and Callings for to follow: your Devotions are incompatible with their Professions: they must needs renounce the one, if they should but once devote themselves unto the other. On Lawyers, justices, Countrey-Gentlemen, and painful Husbandmen, 
q Redit agricolis labor actus in ●rbem. Virgil. Georg. l. 1  whose work runs away in a Maze, and Circle, and never finds an end? Alas, these have Clients, and Suits: these have Sessions, Courts, and Country affairs; these have Hawks, and Hounds, and Ploughs to follow, besides a thousand other quotidian, and Hourly Auocations; and is there any probability, of regulating, squaring, and reducing these to the Slavery, and Bondage, of your Canonical Devotions, and Hours of Prayer? Truly, there is as much hope, of making the restless Sun to stay its motion, or the fixed Earth to move, and turn with in its Circle: so unsuitable, and disproportionable are these new Devotions, to all those qualities, estates, conditions, and ranks of men; of which our Church, and State consist. If then these Hours of Prayer are consonant, applicable, or advantageous, to no members of our Church, and State, but only to Popish Hermit's, Anchorites, Friars, Munkes, and Nuns; it is impossible for any to conjecture (unless they will condemn, and tax our Author, of gross and palpable folly, and improvidence:) but that the end of publishing these Devotions in such times as ours, was merely to advance, and further Popery, and Popish Devotions; since they can be no furtherance, or help to any other. But what need I seek for proofs abroad, when as our Author doth in a manner, intimate, and confess as much at home? for he informs us in his Preface: That the grounds, and motives, that induce him to publish these Devotions, were: First, to continue, and preserve, the authority of the 
r To wit, the Laws & Canons of the Church of Rome.  Ancient Laws, and old Godly CANONS of the Church, which were made, and set forth for this purpose; that men before they set themselves to Pray, might know what to say: and not Pray what, and how, and 
s Our Author therefore would not only advise, but impose these Hours upon men.  when they list: Secondly, to let the World understand, that they who give out, and accuse us here in ENGLAND, to have set up, a new Church, and a new Faith: to have abandoned, 
t The Author's end is reduce us to the old Rilion, as they style it: and to the Ancient Ceremonies of the Church of Rome, and of our Popish Forefathers.  all the Ancient forms of Piety, and Devotion: and to have taken away all the Religious exercises, and Prayers of our Forefathers, and to have despised all the old Ceremonies of Christ's Catholic Church, (by which the Obiecters, and our Author, only mean the Church of Rome, which the Jesuits, and Papists style, and term; the Ancient, and Catholic Church of Christ;) do but betray their own infirmity, and 
u That is, they take us for Protestants but if the truth were known, many of us are good Roman catholics.  will not understand us, what we are: Thirdly, that they, who are 
x That is Popishly.  this way already Religiously given, (I pray mark the Emphasis of the words:) and whom 
y Such lets & impediments have our Popish Recusants who refuse to frequent the public, and therefore betake themselves to such private Devotions.  earnest le●s, and impediments do often hinder from being partakers of the Public, might have here a daily, and devout order of private Prayer, wherein to exercise themselves▪ and to spend some Hours of the day at least: (as the 
* That is, the Ancient Monks and Nuns.  old godly Christians were wont to do,) in God's holy Worship, and Service, &c Lastly, that those, who perhaps are coldly this way yet affected, (that is, such as are not yet affected towards Popery:) might by others example be stirred up, to the like Heavenly duty, of performing their daily, and Christian (to wit, their Popish) Devotions: By all which reasons, and passages, (to which I might have added, his 
z Part. 1. pag. 3. to 9  discourse of the Ancient, and accustomed times of Prayer in general, tending to the selfsame purpose:) our Author doth expressly testify: that the end of publishing these Devotions, was but to Introduce, and Usher the old Religious Ceremonies, Canons, Laws, Sacraments, Prayers, Canonical Hours, and Devotions, of our Superstitious, and Popish Forefathers, and the Church of Rome, into our Church; and to advance the Catholic cause, and Roman Faith among us; to whose obedience he labours now, (as other Cassandrian Moderators, have of late,) to reduce, and reconcile us once again. Since therefore, you find him guilty of this Conclusion, by his own Confession; I will not trouble you with further proof.  
I come now unto my third Conclusion. That the Author endeavours to make Queen Elizabeth, of ever blessed memory, the Patroness of this his Popery, and to harbour it under her Protection. This is most clear and evident: First, from the Title: Secondly, from the Preface of the Book. For the first of these; our Author entitles this Book of his, A collection of Private Devotions: in the Practice of the Ancient Church, called the Hours of Prayer: as they were after this manner, published by Authority of Queen Elizabeth 1560. (saith the first and second; but: as they were much after this manner published by Authority of Queen Elizabeth, 1560. saith the third Impression:) taken out of holy Scriptures, the Ancient Fathers, and the Divine Service of our own Church: In which he affirms these two things. First, that these private Devotions, and Hours of Prayer, are no new Devotions of his own composing, but only a reviuall or new Impression of those private Prayers and Devotions, as were formerly published by Queen Elizabeth, in the year 1560. and so did most men take them to be at first, till they had better sifted and examined them. Secondly, that the matter of these Devotions were published by the approbation of Queen Elizabeth, or at leastwise warranted by her Authority: therefore there can be no Popery or poisonous Doctrines couched in them, and all that love the name and memory of that blessed Queen, should buy and approve them. A glorious and bewitching Title or Prologue I confess, but yet a dangerous and ensnaring Book. Of which I may truly say, 
* Lactantius De falsa Sapientia, cap. 15.  Tituli habent remedia, pyxides venena, the Title is wholesome, but the Book itself is poison. Our Author, no doubt, had learned this lesson long ago. 
a Iu●enal. satire 10.  Nulla aconita bibuntur, fictilibus: that poison must always be administered in golden Chalices, else none will quaff, and drink it down: and therefore he puts a golden Front and outside, (even the sacred Diadem and Authority of that unparallelled and renowned Queen: whose royal Duggs gave life and growth, to that most Orthodox, Ancient, Holy & Sincere Religion, which hitherto we have, and I hope we always shall enjoy, in despite of all Domestic Romish Vipers, who harbour in our bowels, and labour for to gnaw them out in an imperceptible, smooth, and friendly manner:) that so these poisonous Pills and Romish drugs, which are involved in the Book itself, 
b Facile sequentia irreperent si prima placuissent. Prosp. Acquit. Contr. Collatorem. cap. 33.  might be more greedily, confidently, and securely swallowed down. But yet all this vntempered daubing hath not so skinned nor cloacked, the Boils and dangerous Ulcers of these Romanized Devotions, but that some searching and jealous Chirurgeons, 
c Fronti nulla Fides. junenal. Satyr. 2.  who give no credit to glorious Titles, have at length discovered their dangerous and infectious plague-soares, which are only vizarded and palliated, not clothed nor warmed with the sacred Robes of that Royal Queen, whose authorized Prayers have no affinity with these Spurious and Bastard Devotions, as the Premises do, and the subsequent conclusion shall at large declare. The second passage which would pin these Popish Devotions on Queen Elizabeth's sleeve, is this which follows in the preface: A part of which Ancient piety are these daily Devotions and Prayers that hereafter follow: Prayers which after the same manner and division of Hours, as here they are, having heretofore been published among us by high and sacred Authority: (for which he quotes in the Margin, the Horary set forth with the Queen's Authority, 1560. and revewed 1573. Imprinted with Privilege at London, by William Seers;) are now also renewed, and more fully set forth again. Which passage, doth but back and second, what the Title Page, had formerly averred: both of them iumping in this scandalous, and unworthy Act: to make the Memory, Name, and Royal Authority of that Neverdying, and Religious Queen, the Sanctuary, and Patroness of all those seeds, and heads of Popery, which are Scattered, Sown, and Diuulged, in these dangerous, and Romish Devotions: and so to Usher in Popery under 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 Villainy, and Plot is this, and how worthy of the sharpest, and severest punishment, that Law, or justice can inflict; for an Englishman, a Protestant, (at least in show and reputation:) yea, a Minister, and Pastor of our Church: who if we may believe the 
* The Printers Epistle to the Reader annexed to the third Edidion.  Printer, is as ready to engage his credit, and his life, in the defence of the established Faith, of the present Church of England, and in opposition of Popery, and Romish superstition, as any other: to make not only the very Reign and Life; but even the Sacred ashes, and Suruiving memory of that Ever-blessed, Devout, and Pious Queen, (who gave the greatest life, increase, and vigour, to our Protestant, Orthodox, Zealous, Pious, and sincere Religion, and Devotions: and the chiefest f●●le, eclipse, and downfall to the Church of Rome: as the vote, and suffrage, b●th of our own, and foreign Nations testify;) a forged Patroness, and grand Protectress of that Roman Faith, and Popish Ceremonies, which She so much oppugned, and abhorred all Her life; and the only Stamp, and Royal Impress to make them pass for currant, Orthodox, and true English Coin, in this Church, and State of ours: which had long since boared, and cast them out, as counterfeit, and Romish dr●sse, and Mettle? Certainly, if the counterfeiting, or forging of a Prince's Seal, or Coin be capital: what shall the Treacherous, Scandalous, and Pernicious forging, Slandering, Sophisticating, Perverting, Depraving, and ruinating of the Religion, of such a Royal, and Religious Princess as Queen Elizabeth, be? I only do propound the question, I leave the full discussion, and discition of it unto others, who are more judicious than myself.  
I now proceed unto my fourth Conclusion; which I shall branch out into three Propositions, which will most of all Unmask, and best discover, our Author's Treachery, Forgery, and concealed Popery.  
First, that these Devotions, and Hours of Prayer, are far different from the private Prayers, Authorized by Queen Elizabeth.  
Secondly that they are not warranted by them, nor extracted fr●m them, nor from our Common Prayer Book, as our Author's Title, Preface, and Printer do pretend.  
Thirdly, that both the Form, and Matter of them, are stolen, taken, and transcribed out of Popish Authors, Primers, Breviaries, Chatechismes, prayerbooks, and Horaries; which the Author, and the Printer both deny.  
For the first of these; that these Devotions, and Hours of Prayer, 
The Difference between Mr. Cousin's Devotions, & the private Prayers authorized by Qu: Elizabeth.  are far different from the private Prayers Authorized by Queen Elizabeth; yea, from the very first Edition of them, on which our Author most insists; I shall evidence by these apparent discrepancies.  
First, they vary in the Frontispiece: The one hath a Cross, and (IHS.) upon its forehead▪ the other hath no such Roman Character, or Badge at all.  
Secondly, they differ in the Title: the one is styled; A Collection of private Devotions, or the Hours of Prayer: the other; Orarium, s●u libellus Praecationum: An Orary, or little Book of Prayers: Or, Praeces privatae in studiosorum gratiam collectae: as the second, and third, impressions of them are entitled.  
Thirdly, they are dissonant in the Language: the one is in English, the other in Lataine; and so are all the subsequent Editions.  
Fourthly, there is a variance in the persons, for whose use and benefit they were published: the one was Printed, for the use and benefit of Illiterate persons, but specially, our English Roman Catholics: the other; in studiosorum gratiam: for the benefit of Scholars▪ and such who were skilful in the Lattaine tongue; as the Title, and the Printers admonition; in the second, and third Editions, of the private Prayers of Queen Elizabeth testify.  
Fifthly, their very ends are discrepant, and various; these latter being only published: To continue▪ and preserve the ancient Laws, and godly Canon's of the Church; to exterminate all conceived Prayers▪ which our Author s●●l●s▪ extemporal effusions of irksome, and undigested Prayers: to abolish all private Prayers of private men▪ not first allowed and Authorized by the Church, framed only by private Spirits, and Ghosts of our own: and to confine men to a set, and constant form●, and time of Prayer: To let the World understand; that our Church retains, all the Ancient forms of Piety, and Devotion, yea, all the Religious exercises, and Prayers of our Forefathers: all the old Ceremonies, and blessed Sacraments of Christ's Catholic Church: (to wit, the Church of Rome:) to tie men to a daily practice of Canonical Hours, and Munkish Devotions, as the Preface: and to Usher Popery into our Church, as my second Conclusion proves: where as the former were diuulged▪ to help, and further young Scholars, and Students, in the ex●rcise and knowledge of the Lattaine tongue: to ground them in the points of Chatechisme, and to instruct them, not so much when, or what, as how to Pray: and that not only in private, but in public too: whence all the Morning, and Evening Prayer in our Common Prayer Book▪ together with our common Chatechisme▪ and the description of Christ's Passion, is inserted in it.  
Sixtly, they differ much in the very form and structure, and in the substance, and subject Matter: The one begins with a 〈…〉 and so proceeds with sundry proofs, and discourses justifying the use▪ and practise of Canonical Hours: the Canonization of Romish Saints: the Apostolical, and Divine 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 〈◊〉 Devotions do 〈◊〉: These Ancient Prayer 〈◊〉, begin with a K●l●nder▪ far different from our Authors: then follows, the Chatechisme in our Common 〈…〉 M●rning▪ and Evening Prayer, with 〈…〉 before and after meat: next the General Confession, 〈…〉 in our Common Prayer Book: all which, these new Devotions want. Then ensue Morning▪ and 〈◊〉 Prayers▪ the matter and form of which, (vnl●ss● it be one Hymn only, or the first, the third, the sixth, the ninth Hour, and the Compline; which are quite left out in the second, and third Editions.) being almost the same with our Common Prayer Book: and far different from Master Cousins his Devotions, which vary wholly from them, both in Prefaces, Order, Prayers, Chapters, Hymns, and Psalms, but only in the first Hour; in which they do in part, but yet not totally accord: Then follow seven selected Psalms: (not seven Penitential, to be used in times of Penanc●, etc. as our new Author phraseth them:) Next ensue the Litany: a Saint●ohn ●ohn, with sundry other devout, and godly Prayers, to the end of the Book: all which, being the better half of that Prayer Book, and the best and usefullest part, are wholly omitted in these new Devotions. Take but away the seven selected Psalms, the Litany, and some three Psalms more: and I dare confidently anerre, that these old Prayers, and new Devotions, agree not so much, as in one leaf: and that there are not so much, as six leaves of this ancient Prayer Book of Queen Elizabeth, contained in this new: On the other side, take the first part of these new Devotions, from the Title page to the end of Quatuor Novissima: which are not figured: together with the residue of the Book, from page 121. the first part: to the conclusion and period of the Book, (in which most of our Author's Popery is involved:) and there is scarce one word, or sentence of it in the Ancient private Prayer Book of Queen Elizabeth, which our Author would make the World believe to be the same, or almost the same, with these his new, and Popish Devotions: So that they differ plainly, both in form and matter.  
Lastly, they are discrepant in all those points of Popery, which are broached, and couched in these late Devotions, there being no prints, nor footsteps of them, in these ancient Prayers: but only in the mentioning of the first, the third, the sixth, the ninth Hour▪ and the Compline, which slipped into the first Edition, through forgery, ●r oversight, and were afterwards exploded in the subsequent ●mpressions. Therefore, these new Devotions, and Hours of Prayer, are far different from the private Prayers Authorized by Queen 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 believe, they were either altogether, or almost Parallels in form, in matter, end, and all respects; of purpose to conceal, advance, diffuse, and vaunt his Popery: and to delude, mescate, and ensnare men with it?  
For the second; that these new Devotions are not warranted by, nor yet extracted from these private prayers of Queen Elizabeth, nor from our Common Prayer Book: it is clear and evident by the former differences: There is not in these private Prayers, nor in our Common Prayer Book any such trash, as his several Prologues, and Prefaces, as the first part of his Book, which is not paged; or as his Prayer for the Dead; his Prayer to God for the Mediation of Angels, and all the forerecited Popish passages do contain: there is nothing in all these private Prayers to justify, or approve, either the Method, Form, or Matter of these new Devotions, as the premises d●e sufficiently evidence: Therefore this second Conclusion likewise must be granted.  
For the third, and main Proposition: That both the Form, and Matter of these Devotions, and Hours of Prayer, are taken, and Transcribed out of Popish Authors, Primers, Breviaries, Chatechismes, and Horaries: though the Author in his Title page, and Preface; and the supposed Printer, in his Epistle to the Reader, affirm: That they were but the Hours, and private Prayers, published by the Authority of Queen Elizabeth, now renewed, and more fully set out again, as they were after this manner published heretofore. 1560. and 1573. Collected, and taken out of holy Scriptures, the Ancient Fathers, and the Divine Service of our own Church, and compiled out of sundry warrantable Books: Whence the Form and Pattern of these Devotions hath been taken: (to wit, from our Lady's Primer, the Hours of our Lady: the Breviary of Pius quintus, and Clemens the eight: and such like Popish Devotions:) I have 
* Pag. 3. to 9  already sufficiently demonstrated: and therefore will not here examine it: I will therefore now confine myself to the Matter, and Substance of these Devotions, which I will now Parallel, and Sampler with those Popish Authors, prayerbooks, Chatechismes, Horaries, and Devotions, from whence they were extracted: To pass by the Cross, and (IHS.) in the Forefront; the Badge, and Character of the Romish Whore, which is stamped on the Frontispiece, and Cover of ●esuiticall, and Popish Prayer and pocket Books: I will begin my Parallel, with the Title.  


Papists.  

A Parallel of Mr. Cousin's Devotions with the Papists.  HOras de Neustra Sennora: Printed at Paris, 1556. & Horae beatissimae Virginis Mariae, secundum usum Sarun: which I have seen, and which you shall find cited in Mr. Roger's his Articles, pag. 124. Our Lady's Primer; and Breviarium Pij quinti & Clemens the 8. have the form, the use, and practise of these Hours, not the Title.  


a Laur. Kellams Manuel of Prayers: Printed at D●way. 1624.  The Fasting days i● all the year. In all the Church these Fasting days are observed.  
All the Lent, except Sunday: The Ember days, which are the Wednesday, Friday, and Saturday next after Saint Lucy's day: after the first Sunday in Lent, after Whitsonday, and after the exaltation of the holy Crosse. The Eues of Christmas, of Whitsonday, of the Assumption of our Lady, of all Saints, of most of the Apostles, Saint john Baptist, and Saint Laurence. Besides this, it is the custom in England to fast all Fridays, (except within the twelve days, and Easter week:) also other three Eues of our Lady, to wit, of the Purification, the Nativity, and Conception. The Annunciation Eve is not Fasted if it fall on Easter week: Saint Marks day (not falling in Easter week) and the three Rogation days, that is, Monday, Tuesday, and Wenesday, we abstain from flesh at least.  
Of the time of Marriage: so 
* Manual of Prayers.  Kellam▪ Or: Of the time wherein Matrimony m●y not be solemnised: so the 
b Ses●●o: 24. Decret de Reform▪ M●trimonii. cap. 10.  Council of Tre●t. and the 
c Printed at A●twerp 1621. Bellarmine's Christian Doctrine, cap. 7.  Breui●rie o● Pius 5. and Clem. 8. and Bellarmine. The solemnising of Marriages is forbidden from the first Sunday of Aduent, until after Twelfeday: and from the beginning of Lent until Low Sunday: all other days they may be solemnised.   


d james Ledesma his Christian Doctrine Printed 1609. cap. 2. Gropper. Institut. Colon. Agrip. 1546. Bellarmine's Christian doctrine, cap. 3. p. 15. I find not the Creed nor the Lord's Prayer thus divided into Articles and Petitions in the Prayers of Queen Elizabeth, or in our Common Prayer Book, or ●ther Protestant Authors: but only in Popish Writers, out of whom no doubt they were transcribed.  The Apostles Creed.  

1 I believe in God the Father Almighty, maker of heaven and earth.  
2 And in jesus Christ his only Son our Lord.  
3 Who was conceived by the holy Ghost, borne of the Virgin Mary.  
4 Suffered under Pontius Pilate, was crucified, dead and buried,  
5 He descended into hell; the third day he rose again from the dead.  
6 He ascended into heaven, & sitteth on the right hand of God the Father almighty,  
7 From thence he shall come to judge the quick and the dead.  
8 I believe in the holy Ghost,  
9 The holy Catholic Church, the Communion of Saints.  
10 The forgiveness of sins.  
11 The Resurrection of the flesh.  
12 And the Life everlasting.    


a Gropperi. Institut. Ledesma his Catechism: or Christian Doctrine, cap. 5.  The Lord's Prayer.  
Our Father which art in Heaven, 

1 Hallowed be thy name.  
2 Thy kingdom come.  
3 Thy will be done on earth, as it is in Heaven.  
4 Give us this day our daily bread.  
5 And for give us our trespasses, as we forgive them that trespass against us.  
6 And lead us not into temptation:  
7 But deliver us from eui●●.     


b Mathias Cesch●. Otium Spirituale. pag 108. Our Lady's Primer.  The two Pecepts of Charity.  

1 Thou shalt love the Lord th● God with all thy heart, with all thy soul, and with all thy mind.  
2 Thou shalt love thy neighbour as thyself: which is more s●●t●ble to the Scripture than the other.    


c Our Lady's Primer. Otium Spirituale. pag 108. Ledesmas Christian Doctrine. cap. 13. Bellarmine's Christian Doctrine: cap. 7.  The Precepts of the Church.  

1 To celebrate the appointed Feast days of the Church in abstaining from servile works.  
2 Reverently to hear the sacred O●lice of the Mass, on the Holy days.  
3 To fast the Lent, the four Imber tides, and the Eu●s, according to the custom of the Church: and the Friday, and Saturday to abstain from flesh.  
4 To confess thy sins to a Priest allowed; to receive the holy Eucharist, or blessed Sacrament, at the least at Easter, as some: or about Easter, as others render it: and to do these things at the lest once in the year: which some of them divide into two several Precepts.  
5 
d Of this Mr. Cousins had forme●l● made mention, and therefore he omits ●t here.  Not to solemnize Marriage on the days forbidden by the Church: as some: Or to pay Tithes: as others do record it.   
Lo here a Concordance in number, if not in matter.   


e Our Lady's Primer. Croppers Institut. O●●um Spirituale, p 105. Ledesma his Christian Doctrine. cap. 15. Vaux his Catechism, c. 4. Bellarmine's Christian Doctrine. cap. 9 pag. 205.  The Sacraments, or 7. Sacraments of the holy Catholic Church.  
Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony.  

f Bellar. Ib. pag 209.  These Sacraments are all great, and so every one of them hath some peculiar greatness. The greatest of all, is the most holy Eucharist: yet touching the necessity, the most necessary of all, are Baptism, and Penance.  
Compare these two together, and you shall find but little difference. See pag. 21.   


g Our Lady's Primer. Otium Spirituale, p. 106. Ledesma. cap. 17. Bellarmine's Christian Doctrine cap. 11. Groppers● Institut.  The three Theological Virtues.  
Faith, Hope, Charity.   


h Otium Spirituale, p. 113.114. Gropper● Institut. Vaux his Catechism cap. 5.  Three kinds of good Works.  
Prayer, Fasting, and Almesdeeds. See pag. 22.   


i Ledesma: c. 17. Our Lady's Primer. Otium Spirituale. p. 106.107. Gropper● Instit. Bellar. Christ. Doctr. cap. 13.  Seven Gifts, or Fruits of the holy Ghost.  
1 The gift of Wisdom: 2 of Understanding.  
3 Of Counsel: 4 of Fortitude.  
5 Of Knowledge: 6 of Piety.  
7 And the fear of God▪ or godly Fear.   


k Otium spirituale. p. 107. Ledesma c. 17. Our Lady's Primer.  The twelve Fruits of the holy Ghost.  
Love, joy, Peace, Patience, Benignity, Goodness, longanimity, Meekness, Faith, Modesty, Continency, chastity   


l Otium Spirituale● p. 109. Our Lady's Primer. Ledesma, cap. 17. Bellar. Christ. Doctr. cap. 15.  The spiritual works of Mercy.  
1 To instruct the Ignorant: 2 To corre●t, ●r admonish those that Sin: 3 T● assist by Coun●e● him that needeth it: 4 To comfort the afflicted: 5 ●a●iently to suffer ini●ries: 6 To pardon offences, and injuries received: 7 To prey for the living, and the dead, and thy persecuters.   


m See the Authors at (q) & Gropperi. Institutio.  The corporal works of Mercy.  
1 To feed the Hungry: 2 To give drink to the Thirsty: 3 To harbour the Stranger: 4 To cloth the Naked: 5 To visit the Sick: 6 To visit Prisoners, and redeem the Captive: 7 To bury the Dead.   


n Our Lady's Primer. Cropper●. Instit. Ledesma cap. 18. Otium Spirituale. pag 110. Bellar. Christ. Doct. cap. 14.  The eight Beatitudes.  

1 Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven.  
2 Blessed are they that Mourn, for they shall receive comfort.  
3 Blessed are the Meek, for they shall receive the inheritance of the Earth.  
4 Blessed are they that hunger an● thirst after righteousness, for they shall be satisfied.  
5 Bl●ssed are the merciful, for they shall obtain mercy.  
6 Blessed are the pure in heart, for they shall see God.  
7 Blessed are the peace makers, for they shall be called the children of God.  
8 Blessed are they that suffer for Righteousness sake, for theirs is the kingdom of Heaven.    


o Our Lady's Primer. Horas Neustr Sennora. Otium Spirituale, p. 112 Ledesma. c. 14. Gropper●. Instit. B●llar. Christ. Doct. cap. 19  Seven deadly sins: Or, the seven capital sins which are commonly called deadly.  
1 Pride, 2 Covetousness 3 Lechery, 4 Envy, 5 Gluttony, 6 Anger, 7 Sloth.   


p Gropperi Instit. Otium Spirit. p. 112.  The contrary virtues.  
1 Humility. 2 Contempt of the world. 3 Chastity. 4 Charity. 5 Abstinence. 6 Patience. 7 Alacrity, or spiritual cheerfulness, or Devotion.   


q Our Lady's Primero Otium Spirit. p 114. Gropperi Institut. Bellarm. Christ. Doctr. cap. 22.  Quatuor Novissima, or the four last things to be remembered.  
Death, the last judgement, Hell, and the Kingdom of Heaven.    

Mr. Cousins.  
A Collection of Private Devotions, or the hours of Prayer. Printed at London, 1627.  
These Books are well-nigh Parallels in the Title: we will n●xt examine how they suit in substance with these, or other Popish Records.  

The Fasting Days of the Church, or days of special Abstinence and Devotion.  
The forty days of Lent: The Ember weeks at the 4. sea●ons: being the Wenesday, Friday, and Saturday after the first Sunday in Lent: after the feast of Pentecost: after holy Cross, September 14. Saint L●cies day● December 13. The three Rogation days; which be the Monday, Tuesday, and Wednesday before holy Thursday, or the Ascension of our Lord: The Eues or Vigils before the Nativity of Christ: The Purification, and Annunciation of the blessed Virgin: The Nativity of Saint john Baptist, Saint Mathias, Saint Peter, Saint james, Saint Bartholomew, Saint Matthew, Saint Simon and ●ude, Saint Andrew, Saint Thomas, and all Saint's day: It hath also been an ancient Religious custom to fast all the Fridays of the year, except those that f●ll within the twelve days of Christmas.   

The times wherein Marriages are not solemnised.  
From Aduent Sunday until 8. days after the Epiphany: From Septuagessima Sunday until 8, days after Easter: From Rogation Sunday until Trinity Sunday. Some of these being times of Fasting, and abstinence: and others, holy Festivals and times of joy, fit only to be spent in these holy exercises without other au●cations.   

The Apostles Creed divided into 12 Articles.  

1 I believe in God the Father Almighty, maker of heaven and earth.  
2 And in jesus Christ his only Son our Lord  
3 Who was conceived by the Holy Ghost, borne of the Virgin Mary.  
4 He suffered under Pontius Pilate, was crucified, dead, and buried.  
5 He descended into Hell: the third day he rose again from the Dead,  
6 He ascended into heaven, and sitteth on the right hand of God the Father almighty,  
7 From thence he shall come to judge the quick and the dead.  
8 I believe in the Holy Ghost,  
9 The holy Catholic Church, the communion of Saints, le●t our in the first, but added in the last Impression.)  
10 The forgiveness of sins.  
11 The Resurrection of the body.  
12 And the Life ever lasting.    

The Lord's Prayer d●uided into 7. Petitions.  
Our Father which art in Heaven, 

1 Hallowed be thy Name.  
2 Thy kingdom come.  
3 Thy will be done on earth, as it is in Heaven.  
4 Give us this d●y our daily bread,  
5 And forgive us our trespasses, as we forgive them that trespass against us.  
6 And lead us not into temptation:  
7 But deliver us from evil.     

The two Precepts of Charity.  

1 To love God above all for his own sake.  
2 To love all men as ourselves, for God's sake, and to do unto others as we would they should do unto us.    

The Precepts of the Church.  

1 To observe the Festivals, and Holy days▪ appointed.  
2 To keep the Fasting days with Devotion, and abstinence.  
3 To observe the Ecclesiastical customs, and Ceremonies established, and that without frowardness, or contradiction.  
4 To repair to the public Service of the Church, for Matins, and Evening Song, with other holy Offices at times appointed, unless there be a just, and unfeigned cause to the contrary.  
5 To receive the blessed Sacrament, of the blessed Body and Blood of Christ, with frequent Devotion, and three times of the year at least, whereof Easter to be always one, and for better preparing thereunto as occasion is to disburden, and quit our Consciences of these sins that may grieve us, or scruples that may trouble us to a learned, and discreate ●riest, and from him to receive advice, and the benefit of Absolution.    

The Sacraments of the Church.  
The principal, and truly so called, (as generally necessary to Salvation,) are Baptism, and the Lords Supper.  
The other five, that is to say; Confirmation, Penitence, Order, Matrimony, and Visitation of the sick, or Extreme Unction, though they be some times called, and have the name of Sacraments: yet they have not the like nature, that the two principal, and true Sacraments have.   

The three Theological Virtues.  
Faith, Hope, Charity.   

Three kinds of good Works.  
Fasting, Prayer, and almsdeeds.   

Seven gifts of the holy Ghost.  
1 The Spirit of Wisdom: 2 and Understanding.  
3 The Spirit of Council: 4 and Ghostly strength.  
5 The Spirit of Knowledge: 6 and Piety.  
7 The Spirit of a Holy, and godly Fear.   

The twelve Fruits of the holy Ghost.  
Love, joy, Peace, Patience, Mercy, Goodness, ●on● suffering, Meekness, Faith▪ Shamefastness, Modes●●e, Sobriety.   

The spiritual works of Mercy.  
1 To instruct the Ignorant: 2 To correct Offenders: 3 To Counsel the doubtful: 4 To comfort the afflicted: 5 To suffer-iniuries with patience: 6 To forg●ue offences, and wrongs: 7 To prey for others.   

The corporal works of Mercy.  
1 To feed the Hungry, and to give drink to the Thirsty: 2 To cloth the Naked: 3 To harbour the stranger▪ and needy: 4 To visit the Sick: 5 To Minister to Prisoners, and Captives: 6 To bury the Dead.   

The eight Beatitudes.  

1 Blessed are the poor in Spirit, for t●eirs is the kingdom of Heaven.  
2 Blessed are th●● that Mourn, for they shall receive comfort.  
3 Blessed are the Meek, for they shall receive the inheritance of the Earth.  
4 Blessed are they that h●nger and thirst after righteousness, for they shall be satisfied.  
5 Blessed are the merciful, for they shall obtain mercy.  
6 Blessed are the pure in heart, for they shall see God.  
7 Blessed are the peace m●kers, for they shall be called the children of God.  
8 Blessed are they that suffer for righteousness sake, for theirs is the Kingdom of Heaven.    

Seven deadly sins, as the first: or seven deadly sins, as they are commonly so called: as the last Impressions renders it.  
1 Pride, 2 Covetousness, 3 Luxury, 4 Envy, 5 Gluttony, 6 Anger, 7 Sloth.   

The contrary virtues.  
1 Humility. 2 Liberality. 3 Chastity. 4 Gentleness 5 Temperance. 6 Patience. 7 Devout, and earnest serving of God.   

Quatuor Novissima: or the four last things that befall any man.  
Death, judgement, Hell, or Heaven.     
Lo thus far you have an exact, and perfect Parallel of our Author's writings with the Papists, which suit and clasp like twins, who derive their birth, and pedigree from the selfsame womb. I confess, that the matter of them: especially, of the Creed, the Lords Prayer, and the eight Beatitudes are contained in the Scriptures, and in our Common Prayer Book: but take both form and matter together, and those other particulars which are here paralleled, and you shall never find them but in Popish writers: Sure I am, you shall never meet with these, or any of them, in the private Prayers, Printed by Queen Elizabeth's Authority, nor in our Common Prayer Book, in that manner, form, and method, as they are here registered by our Author: The remainder of whose works, I come now to Parallel.  
Not to spend time or paper to Parallel, and Sampler his several Advertisements, Prefaces, and Discourses: Concerning Matins, the Divisions, Use, Antiquity, and practise of Canonical Hours, or Prayer: as the first, the third, the sixth, the ninth Hour; the Morning, Evening, or Compline, or the like: which were stolen, and Transcribed verbatim out of 
r De Bonis Operibus▪ ●n partic. lib. 1. cap. 11.13.  Bellarmine, 
s Moral. Instit. pars. 1. l. 9 cap. 2. to 6.  Azorius, and the 
t Notes on Acts 10. Sect. 6  Rhemish Testament, who produce the selfsame Scriptures, Fathers, Authorities, and Quotations, for the Authority, Division, justification, and practise of Canonical Hours: as any judicious Reader, who will but take the pain●s for to compare them, may at first discern. I shall only pitch upon these ensuing passages: which if they are not Popish in themselves, yet they are wholly Transcribed out of Popish Authors.  


Mr. Cousins.  

At our vprising. pag. 14.  
IN the Name of the Father, and of the Son, and of the holy Ghost. Amen. Blessed be the Holy, and undivided Trinity, now and for evermore.   

At our going abroad. pag. 16.  
Show me thy ways, O Lord, and teach me thy paths.   

At our entrance into the Church. pag, 17, and part. 2.  
As for me I will go into thy house, O Lord, in the multitude of thy mercies, and in thy fear will I worship thee in thy h●ly Temple.   

preparatory Prayers to all the hours that follow. page. 40.  
God be in my head and understanding: God be in my eyes and in my seeing: God be in my mouth and in my speaking: God be in my heart and in my thinking: God be at my end and my departing, Amen.   

Veni Creator, etc. pag. 91.  
Are Parallels.   

The Benediction. pag. 174.  
God the Father bless me, God the Son defend me, God the holy Ghost preserve m● now and forever, Amen.   

When we enter into our Bed. Pag. 176.  
In the name of our Lord jesus Christ, who was crucified vp●● the Cross, and laid vp●n his grave f●r me) I lay 〈◊〉 down to rest● he bless me. k●●pe me, and save me, rai●e me up again, and bring me at last to life eternal. Amen.    

Papists.  


u Our Lady's Primer in Latin and English Printed at Antwerp. 1604 Folio 199. La●r. Kellams Manuel, 1604. p 1.  When thou risest in the Morning, say:  
IN the Name of the Father, and of the Son, and of the holy Ghost, Amen. Blessed be the Holy, and undivided Trinity, now and ever, etc.   


x Ibid. Fol. 202 Otium. Spirit. pag. 30.  In going forth of thy house▪ say:  
Show me thy ways, O Lord, and teach me thy paths.   


y Ibid. fol. 202 Otium Spirit. Pag. 31. Horas Neustr. Sennora, ●ol. 10.  Entering into the Church.  
O Lord, in the multitude of thy mercies, I will enter into thy house, I will adore at thy holy Temple, and will Confess unto thy Name.   


z Kellams Manuel of Prayers, pag. 8.  A blessing to be used at the beginning of Prayer.  
God be in my head and in my being: God be in my mind and understanding: God be in mine eyes and in my seeing: God be in my mouth and in my speaking: God be in my heart and in my thinking, Amen.   


a Otium Spirit p. ●5●. 159.  Ven● Creator, etc. 
* Laur. Ke●lam● Manuel, Pag. 21.  The Conclusion.  
God the Father bless me, jesus Christ defend me, and the virtue of the of the Holy Ghost illuminate and sanctify me, this night and evermore, Amen.   

A Prayer as thou interest into thy bed.  
In the name the the Lord jesus Christ, that was crucified for me, I go into my be●: let him b●●sse me, govern me, and defend me, and bring me into life everlasting, Amen.     
I will not compare, nor Parallel our Author's 
b Pag. 230. to 241.246.247  Advertisements concerning Lent, and Septuagesima Sunday, where he affirms, the Lent Fast, to be a Divine, and Apostolical Institution: which is transcribed out of Popish Authors: because I have mentioned, and compared them with these Authors heretofore: I will therefore pass to his Prayers, before the receiving of the Sacrament.  


Papists.  


c Horas Neustra Sen●ora. F●l. 11.  When thou dost bow thyself before the Altar thou shalt say these verses: All the earth doth worship thee O Lord, etc.  

d Romanum● P●inted at Antwerp 1574. pag. 272.  COmmand, that the Prayers, and Sacrifice which we now offer up unto thee, may be brought up into thy presence by the Ministry of thy holy Angel: which may have a better construction, than our Authors.   


e Kellams Manual, pag. 80.  Receiving, say with the Priest, thrice.  
Lord I am not worthy thou shouldest enter into my house, but only speak the word, and my Soul shall be healed.    

Mr. Cousins.  

When we are prostrate before the Altar: part. 2. pag. 4. Thou art worthy O Lord, etc. which is merely Popish, both for phrase, for time, and place.  
Command, that the Prayers and Supplications, together with the remembrance of Christ's Passion, which we now offer up unto thee, may by the Ministry of thy holy Angels, be brought up into thy Heavenly Tabernacle: pag. 10.   

At the receiving of the Body. pag. 12.  
Lord I am not worthy that thou shouldest come under my ●●fe● but speak the word only, and my Soul shall be healed,: adding with the Priest. etc.     
That which our Author Prefaceth concerning Ember weeks. page 55.56. (to omit his Laudes taken out of our Lady's Primer,) is for the most part transcribed out of Kellams Manual, presently after his Calendar: where he describes, the use, and reason of these Ember weeks: the paralleling of which; together with his Prayer for the Dead, (which I have already touched upon;) I purposely omit, for fear of being two prolix; since I have here, as I suppose, sufficiently evidenced, the truth of this Assertion, by the premises and present Parallel, which I mean not now to enlarge. (That both the form, and matter of these Devotions, are transcribed, and extracted out of Popish Authors, Primers, Chatechismes, and Prayer Books:) not out of the Prayer Book of Queen Elizabeth, or our Common Prayer Book, in which there are no such passages to be found. Now the reasons which induce me more strongly to susp●●t, that our Author borrowed both the form, and matter of these Devotions from Popish Authors, as the present Parallel doth abundantly testify; are chiefly two: First, because the Author hath for sundry years together, Monopolised, and bought up for his own private use, (as I am crediblely informed,) all sorts of Popish Primers, Prayer Books, Chatechismes, Breviaries, and Pamphlets whatsoever, (of which he hath great store:) and yet he is always inquisitive after more. Secondly, because he hath caused sundry of his Popish Prayer Books, Primers, and breviaries, to be bound up in a very curious, and costly manner, with guilded leaves, and Covers, stamped sometimes with a Cr●sse, or Crucifix, other times with our Lady's Picture, and jesus ●●her arms: all after the Popish form; as his own Bookbinder's have certified me: which doubtless he would never do, did he not admire, affect, and prize these Books, and Pamplets in his heart; and likewise, make some use of them, both in his private practice, and Devotions, and his public writings, as he here hath done.  
But passing by the fourth, I come now unto my fifth Conclusion: That there are diverse Popish falsities, absurdities, and abuses of Scripture in these new Devotions: Not to trouble you with many, I will only single out some three or four: As first, His seven deadly sins: to wit, Pride, Covetousness, Luxury, Envy, Gluttony, Anger, Sloth: for which he quotes, as the Papists out of which he did transcribe them do: Galat. 5. in the margin. Now if you look into Galat. 5.19, 20, 21. the Text which he quotes; you shall find not seven, but seventeen deadly sins, particularly expressed: to wit; Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulation, Wrath, Strife, Sedition, Heresies, Envying, Murders, Drunkenness, Revile, and such like, beside: so that our Author hath committed a treble absurdity, and abuse of Scripture in this one particular: First, in mentioning only seven deadly sins, when as the Text doth speak of seventeen, whereby he pares, and eclipse the Scripture: Secondly, in producing this Text, to warrant these seven deadly sins; when as six of the seven, to wit, Pride, Covetousness, Luxury, Gluttony, Anger, and Sloth, are not so much as mentioned here: whereby he sophisticates, and perverts the Scripture: Thirdly, in mustering up these inferior sins, as the most capital, and greatest sins of all others; not mentioning, Idolatry, Heresy, Adultery, Witchcraft, Uncleanness, Sedition, and Drunkenness; to which I might add, Atheisine, Infidelity, Contempt of the Gospel, Blasphemy, Sacrilege, the Profanation of the Sacraments, Oppression, 
f Interlege●●●sas delinquintur, inter ●ur● peccatur, innocentia nec ubi defe●ditur, reseruaetur. Qui sedi● crimina vendicat●rus, admittit: & ut reus innocens pereat, fit nocens judex. Cypr. Epist l. 2. Ep. 2. Donato.  Injustice▪ in Courts of justice; Murder, Perjury, Bribery, Ecclesiastical, and Temporal 
g Lucri ●onus est odor ex re qualibet: Suetonijs. Vespasian c. 23. Vnde habeat nemo quarit, sed oportet habere I●uenal. Satyr. 14.  Simony▪ (the Only step, and door, to Honour and preferment, both in Church, and State, in this our 
h Aurea nun● verè sunt saecula; plurimu● auro venit honos: auro conciliatur amor. Ipse licet venias Musis comitatus Homers, Nil tamen attuleru ibis H●mere foras. Ovid. de Arte Amandi, l. 2.  Golden age:) far greater sins than any of the former seven; which is but a mere extenuation, and slighting of these greater sins. But our Author cannot be content with this, unless he likewise wilfully incur another Popish absurdity, which he grounds upon the selfsame Chapter. For recording, the twelve fruits of the holy Ghost: to wit, Love, joy, Peace, Patience, Mercy, Goodness, Long-suffering, Meekness, Faith, Modesty, Shamefastness, Sobriety: (which he took from Popish Authors,) he quotes in the m●rg●nt, Galat. 5. for proof of this Arithmetical computation: which as it failed by Substraction in the enumeration of sins: so it offends in Addition here: For Saint Paul▪ Galat. 5.22, 23. enumerateth but nine fruits of the Spirit: Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance: against which there is no Law: whereas Patience, Mercy, Modesty, Shamefastness, and Sobriety: five of our Authors tw●lue Fruits, are not so m●ch as named by the Apostle: and Gentleness, Temperance, two of the Apostles nine, are not recorded in our Author's Catalogue: which is a gross abuse, a wreathing, and perverting of the Scriptures. As our Author's Arithmetic hath fa●led him in the fruits, because he cast up his reckoning with Popish counters: so it hath likewise cheated him, in the gifts of the holy Ghost, which he makes seven. 1 The Spirit of Wisdom, 2 and Understanding. 3 The Spirit of Council, 4 and Ghostly strength. 5 The Spirit of Knowledge, 6 and Piety. 7 The Spirit of a holy and godly fear: for which he quotes Esay. 11. Now Esay 11.2. makes mention but of six, or rather three Attributes, or operations; not gifts, of the Spirit. The Spirit of the Lord, (saith he speaking of Christ jesus,) shall rest upon him: The Spirit of Wisdom▪ and Understanding: The Spirit of Council, and Might▪ The Spirit of Knowledge▪ and of the fear of the Lord: Lo here you have mention only of six, or rather three operations, effects, or Attributes, not gifts of God's Spirit: For the Spirit of Wisdom, Understanding, Council, and Knowledge, are Sinonimaes, and vary more in phrase then substance: so that in truth here are but three distinct gifts, or operations of the Spirit: at least, there are but six, and of these, the Spirit of Piety, (which the Papists and our Author annex unto the rest) is none. So that this Scripture is plainly abused by our Author, not only in styling these, the gifts, (which are rather the Attributes, and operations, than the gifts) of the Spirit: but likewise in adding one unto their number. Indeed, if our Author were as well studied in the Scriptures, as in Popish Authors, he might have found Saint Paul enumerating, not seven; but nine gifts of the Spirit: 
* 1 Cor. 12. v. 9, 10.  For to one (saith he,) is given by the Spirit the word of Wisdom▪ to another the word of Knowledge by the same Spirit. To another Faith by the same Spirit, to another the gift of Healing by the same Spirit: To another the working of Miracles▪ to another Prophecy▪ to another discerning of Spirits, to another diverse ki●des of Tongues▪ (an 
i See Acts 2, 3 to 12. & 10.46. &. 11.15.17.  eminent, and frequent gift of the holy Ghost, which our Author mentions not:) to another the interpretation of Tongues: Lo here nine several gifts of the Spirit▪ mustered up by the Apostle, in three files, or verses of one Chapter: How Popish, absurd, and do●ing then is this our Author, who giving more credit unto Papists▪ then Saint Paul, would reduce them only unto seven: and so eclipse the Grace, and Bounty of the holy Ghost, which is so divers in his gifts, and Heavenly operations, for the good and welfare of the Church? To these I may add our Authors eight Beatitudes, (transcribed out of the Popish Pamphlets, as all the other were, as I have proved in my former Parallel,) for which he quotes Matth. 5. as the Papists do: Now there are not eight, but nine Beatitudes, pronounced by our Saviour in that Chapter: the last of which: to wit, 
k Math 5.11.  Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake, etc. Our Author and the Papists both omit: and so dismember, and abuse the holy Scripture, 
l Reuel. 22.18 19 Deut 4.2. c. 12.32. josh. 1.7. Pro. 30.6.  to which no man can add, nor take away, without apparent loss and hazard of his soul: I will end, and shut up this Conclusion; with the visitation of the Sick: which our Author makes one of his seven Sacraments; an absurdity, solecism, and novaltie, which I never heard, nor red of yet, in any Protestant, or Popish Author. But though this visitation of the Sick be not a Sacrament, as our Author dreams, (perchance, because he found it in the Common Prayer Book:) yet I am sure it is 
m Math. 25.36.37, 43, 44. jam. 1.27. & 5, 14, 15.  a necessary duty which G●d, and Christ, yea, and our 
n Visitation of the sick.  own Church, and 
o Canon. 67.  Canons, impose upon all Ministers: How then shall those Nonresidents, and Plurality men excuse themselves, either to God, or Man, (especially, in that Great, and terrible day of judgement, when Christ the 
p 1 Pet. 5, 4. john 10, 11. Heb. 11.20.  Master, good, and careful Shepherd of the Sheep, who 
q Psalm. 121. Math. 23, 20 Isay 27.3. jer. 23 3, 4. Isay 40 11. Ezech. 34, 10, 11.12.  is always Resident with his flock, and hath 
r joh. 10, 11, 17. Act. 20, 28 1 Pet. 1, 18, 19 Ehp. 5.25, 26, 27.  parted with his Blood, and Life, to purchase, Heale, and save their souls; shall summon them, to 
s Heb. 13.17 Ezech 33, 6, 8 jer. 23, 1, 2 Eze. 34, 9, 10.  give an account of all the Souls, which they have lost, or slain though carelessness, or sloth: and to exact, their blood at their hands:) who are so far from visiting the sick, and diseased bodies of their forlorn Sheep: that they quite neglect their dead, and sickly Souls; which fester, rot, and pine away; yea, die, and that for ever, in their sins, and trespasses: for want of Spiritual physic, and Cordials to recover them? O the hardheartedness, of these Wolvish, 
t jer. 23, 1. Ezec. 34, 3, 4, 5 8. Mr. Perkins on the 6 Commandment.  Murdering, and Soule-devouring Pastors. Who thus neglect, nay, starve, and butcher the very 
u Cant 4, 1, 7, 5, 10.11. & 6, 4, 5. & 7, 6, 10.11. Act. 20, 28  dearest dear, and Love of Christ, his chosen, and beloved flock; which he hath purchased with his dearest Blood? had they any of Christ's Love, or Bowels: of Christ's Pity, and Conpassion: nay, any spark of Grace, or Nature in them, they would not, they could not; nay, they durst not so much undervalue Christ's bosom Friends, 
* joh. 21, 15, 16, 17. Ephes. 5 25.29, 30. d●ut 32, 10. Psal. 17, 8. Zach. 2.8.  his Lambs, his Love, his Blood, his Spouse, and dearest members, as out of Covetousness, Sloth, Sensuality, Pride, Unskilfulness, or Negligence, to put them over unto 
* Ezech 34.2, 3, 8. & 44 8. Zech. 11, 5. john 10 12.13  hirelings, which God himself condemns, as if themselves were either to great, or good for to attend them. Alas, the meanest Souls, cost Christ as much, 
x Eiusmodi apud Deum praetii sunt, qui uno Christi sanguine sunt redempti: nec interest qua quis conditione natus sit, cum in Christo aequaliter renascamur. Hierom. Epist. Tun. 1. Epist. 14. c. 5.  and so they are, as dear unto him,) as the greatest monarchs; they cost the very Son of God, his best, and dearest Blood: And dare you then advance yourselves so far above Christ jesus, whose underlings, and servants you profess yourselves: as not to deem those worthy of your sweat, your pains, and 
y 1 Cor. 8.11, 12. Act. 20.28 Rom. 14.15.  greatest care, for whom Christ jesus died? As to prefer your case, your 
z Deliciis occupati gregis Domini dam●a non curant. Hierom. Comment. lib. 11. in Ezech. c. 34.  pleasures, your bellies, skins, and backs: your honours, profits, and preferments: nay, your very 
a Cadit Asina, & est qui sublevet eam. Perit anima, & nemo est qui reputet. Optimi videlicet estimateres rerum, qui magnam de minimis, paruam aut nullam ●e maximis curam gerunt. Sed liquido d●tur intelligi, patientius ferimus Christi iacturam, quam nostram. Bernard. de Consid. lib. 4 cap. 6.  Asses, Swine, and beasts; before the wealth, and safety of your flocks: whose rich, and peerless Souls, are more of price and value, than ten thousand worlds? As to withdraw, absent, and alienate yourselves so from them, as to become mere strangers to them, & scarce to visit them once a quarter, nay once a year, unless your Tithes and private gains induce you to it; though 
a 2 Chron. 13.10, 11. Prou. 27 23. Isay 40, 11 le●. 3, 5. & 6, 3. & 23.4. Gen. 31, 39.40. Eze. 34, 2, to 18. Zech 11.4, 5, 7, 17. Mal. 2.7. Acts 20.18, 20 28. john 10, 3.4, 14 & 21.15 16.17. Rom. 12 7, 8. 1 Cor. 9, 7 to 17. Phil. 2, 20, 21, 26. Col. 4, 17. ● Thes. 2.7, 8, 9 & 5, 12. 2 Thes 3, 10. 1 Tim. 3, 5. & 4, 12, 13. & 5, 17. 2 Tim. 4 1, 5. 1 Pet. 5, 2, 3 4  God himself, and 
b Apostolor: Canon's cap. 13 14, 15, 37, 57 Concil: Nicaenum Can. 15.16. Eliberinum can 19 Ar●latense: 1. can. 2, 22. & 2 can. 12. Antioch. can. 3, 17.21.22. Sardic: can. 1, 2. ●, 15, 20. Constantinop. 1 can. 2. & 6 can 8 Carthag. 3 can. 38, 4. can 27.5 can. 5, & 6. c●n. 15, 16. Ap●ric. can 38. Agatense: can. 64 Chalcedonense: can. 3.10, 20▪ 23, 25. Turonense: 1 can. 11 ●3. can. 4. Toletanum: 2. can. 4: 11. can 2. Aurelianense: 2. can 14.3. can. 11. Bracarense: 3. can. 8. Palatium: Vernis: can. 12. Nicanum: 2. can. 10.15. Are●atense: 4. can. 3.10. Cabilonense: 2. can. 52, 54. Aquis●ra: can. 45, 50, 71, 87. & sub Ludou Pio: can: 11, 16. Parisiense: lib. 1, cap. 21, 36. Meldense: cap. 28, 29, ●6, 50. Valentinum: cap 14, 16. Capit: Graecar Synod: cap. 1, ca: 5, 6, 11, 12. Tridentinum Sess. 6, cap 1, 2. De Reformat: Sess. 7, cap. 2, 3. de Reformat: sess: 14, de Reformat: can: 8, 9 sess. 23. can. 1, 16.  30. several Counsels, enjoin both Bishops themselves, and all inferior Pastors, unto a fixed, constant, and laborious Residence: condemning all Nonresidency under pain of deposition? As to assign them over to some careless hireling, (as if that personal duty, work, and service, which God himself hath laid on Ministers, might be transferred over at their pleasures, and be discharged by a Proxy, without any wrong to God, or to their Flocks:) whiles you yourselves are feasting and wallowing in your ease and pleasures, in some Peers or Prelates Palace: or at some Cathedral Church, or College, like so many Epicures, or Tonne-growne Abbylubbers, as Pierce the Ploughman phraseth them: or i●tting up and down at Court, in Paul's, or London streets, in Plush, in Satins, Velvets, Silks, and cocked Beavers, which affront the Heavens: carrying whole Steeples on your backs at once; as 
c Nunc leva oculos tuos, et vide fi non aeque ut prius pellicula discolor sacrum ordinem decolorat. Quid sibi vult quod Cierici aliud esse, aliud videri volunt? Id quidem minus castum, minusque sincerum. Nempo habitu milites, quaestu Clericos, actu neutrum exhibent. Nam neque pugnant ut milites: neque ut Clerici Euangelizant. Cuius ordinis sunt? Cum utriusque esse cupiunt, utrumque deserunt, utrumque confundunt. Bernard. de Consid. l. 3. c. 5.  if you were some Knights, or petty Lords; or the only proud and swaggering Gallants that the Court or Kingdom yield: as 
d Non amici profecto sponsi, s●a aemuli sunt. Ib. Intuere quomodo incedunt nitidi & ornati, circumamicti varietatibus, tanquam sponsa procedens de thalamo suo: nun si quempiam talium repent eminu● procedentem aspexeris, sponsam potius putabis quam sponsae custodem? Bern. sup. Cant. Ser. 77. See De Consid. l. 4. c. 2.3. against the pride & costly array of Prelates.  if you were the very bride himself, or Lucifer's proud Priests and Prelates, as old Chaucer styles them: and not the meek, and lowly Ministers of jesus Christ: (Who are bound by sundry 
e Concil. Carthag: 4. can. 15.45. Maticonense. 1 can. 5.2. can. 13.15. Constant: 6. can. 27. & others.  Counsels, (though they are the greatest and the richest Prelates) to clothe and furnish themselves with modest, humble, mean, and cheap array, and householdstuff: to testify the lowliness and meekness of their gracious hearts, and give example unto others: abandoning all Velvets, Silks, and Satins, and such exotic, costly, proud, Pontifical, and heart-swelling array, which Christ and his Apostles never used; as 
f Forma haec Vestium deformitatis mentium ac morum indicium est. Bern. de Consid. l. 3. c. 5.  the badges of their pride, and blemish of their Function:) without any thought or care at all of your forlorn and forsaken Flocks? Well, let me tell you thus much from my heart, (and the Lord of heaven fix it on, and bless to your souls:) that as your 
g Si quis non edificat Ecclesiam Christi, nec plebem sibi subiectam instruit, ut de subiecto populo, Christ's Ecclesia construatur, & quasi mercenarius nequaquam gregis salutem cogitat, sed tantummodo de ●uibus lac & lanam, cibum videlicet & vestimenta captat: iste falsus est Pastor; nec Apostolus, nec Propheta, nec Euangelista, nec Pastor, nec Magister est appellandus: Hierom. Com. lib. 2. in Ephes. 4. This was Wickliff●s opinion too.  nonresidency and carelessness in feeding of your Flocks, deprives you of the very name and function of Pastors in God's sight, 
h 1 Cor. 9 to 15. 2 Thes. 3.10.12.  and so you have no right nor title to the Fleece, in God's account; because you attend not on the Flock: so there is a day of judgement and an Audit coming, wherein Christ jesus, the careful Master-shepheard of your Pasture-Sheepe, shall call you to a strict account for all the Sheep and Lambs of which you undertook the Charge; requiring all their blood at your hands; and than what plea, Apology, reply, or answer can you make to mitigate or salve this bloody and soul-slaying sin? What will the Statutes, or Canons of our Church, which tolerate Pluralities, and Nonresidence in some certain cases▪ will a Faculty, a Totquot● or any such 
* Non plane fidelis dispens●●●e 〈…〉 dissipatio. Bern. de Consid. l. 3. c. 4.  dissipating Dispensations: be any Estople, or Plea in bar to jesus Christ? No, no: He hath certified you by that written word of his, by which you shall be judged at the last: that there is an 
i Zech. 11. 1●. l●. 22.1.  Woe to every idle Shepherd that forsaketh the Flock: the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened: and 
k Ezech. 23.13.6. & 349.10.  that he will require the blood of all his Flock at your hands: which no humane Laws nor Dispensations can control. Wherefore you must needss incur that everlasting doom and sentence, which Christ himself records for your instruction, yea your terror and damnation if you mend not speedily. 
l Math. 29.40 to the end.  Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels: For I was an hungered, and you gave me no meat: I was thirsty, and you gave me no drink: I was a stranger, and you took me not in; naked, and you clothed me not; sick, and in prison, and you visited me not. Verily. I say unto, you inasmuch as you did it not to one of the least of these, (how much more then, when you did it not to that great and numerous Flock, which I myself committed to your charge; 
m Ezech. 34, 2.3.  whose Fleece you always share, whose Milk you drunk, and Tithes you gathered, and exacted to the utmost farthing, and yet made no Conscience for to keep, to guide, to teach, instruct, or feed them both by life and conversation:) you did it not to me; and therefore go away you must, you shall, and that deservedly, into everlasting punishment. If therefore, you would not have jesus Christ to visit you thus hereafter, be sure now to visit, teach, 
n Isay 41.11. Ezech. 34.14.16.  bind up, and cure, your destitute, sickly, starved, and forlorn Flocks; and to reside, and dwell so frequently, and constantly among them, as 
o john. 10.3.4 14.27. Exod. 28.9.12.29.  to know, and call them all by name, as Christ jesus doth: because though it be no Sacrament, yet it is your duty thus to teach, to visit, and reside among them.  
But lest some should tax, and censure me, as being a Nonresident from my intended matter; I will now return, and p●sse unto my sixth Conclusion: That there are some profane, and dangerous passages involved in these n●w Devotions. As first, they scoff at all conceived, or set forms of Prayers, that are either made, or used by pri●ate Christians: which 
p Preface. Reason 1.  they style: Extemporary effusions of irksome, and indigested Prayers, which they use to make, that herein are subject to no good order, or form of words, but pray both what, and how, and when they will: abrupt, or rude dictates, which are framed by private Spirits, and Ghosts of our own, in which we lose our ●elues with confusion on a sudden. A most profane, and scurrilous passage; as if God did not give the 
q Zech 12.10 Rom. 8.15.26.27.  Spirit of Prayer, and Supplication to all his Children, whereby they are enabled to power out their Hearts, and Souls be●ore him upon all occasions, as their necessities, and needs require, without the help of any Prayer Books, which cannot be always ready at hand, nor always fitted for their sundry wants, temptations, and occasions, which are not known to themselves before hand.  
Secondly, he styles the opposing o● these points of Popery, and Arminianism, which are now in C●ntr●uersie among us, nothing ●l●e. But the curious Disquisition of many unnecessary Questions▪ (as if the freedom of God's free Grace, and the Truth, and purity of Religion, were a matter of no such consequence:) being nothing else, but either the new seeds, or the old fruits of m●lice: and by consequence: the enemies of Godliness, and the abatement of that true Devotion, wherewith God is more delighted and a good Soul more inflamed, and comforted, then with all the busy subtleties of the World: A profane and dangerous passage: which makes the freedom, truth, and perpetuity of Grace, (wherein the very life, and power of Christianity, and the root, and marrow of all true Christian joy consist:) together with the controversies of original Corruption, of man's free will, and the li●e: mere curious Disquisitions, unnecessary Questions, and busy subtleties: (when as the very pith, and essence of Religion is involved in them:) which extenuates, and slights the Controversies of Popery, and Arminimisme, as not worth the heeding; that so they might through our security, more 
* Neglecta solent incendia sumere vires. Horace Epist. l. 1 Epist. 18. Nihil tutò in host despicitur: quem spreveris valentiorem negligentia facies. Queen Curtius l. 6. Sect. 3. Hostis non tam suis viribus, quam nostra negligentia auctus est: Demost▪ Orat. 1 in Philip. Quod d●spectui est facilius nocet. Solinus Polyhist. c. 8. p. 183. Securitas Detrimentorum semper matter est. Paulus Diac. De Gest Longobardorum. l. 1 c. 11. Nemo celerius opprimitur quam qui nihil aut parum timet: & frequentissimum calamitatis initium est securitas. 〈◊〉. Rome Hist. l 2. p. ●25. 〈◊〉 interdum malum neglectum▪ ingeus periculum parit. 〈◊〉 Rome hist. l. 1 p ●. R●lus minimis ac tricis neglectis magna interdum evertuntur imperia. Nihi● contemn, n●m nihil paruum est. Case. Polit. l. 5. c. 3. p 435 c. 7. p. 46.  smoothly, speedily, and imperceptibly 〈◊〉▪ and incorporate themselves into our Church, without resistance, whiles they are thus slighted, despised, and neglected by us, as mere toys, and trifles. Which styles the resistance, and opposition of the●e Popish, and Arminian Doctrines: the new seeds, or the old fruits of malice, the enemy of all Godliness, and all true Devotion. But if the defence, and patronage of Religion, and the established Doctrines of the Church: be but the seeds, or fruits of malice; not of Zeal, and Love to God, or Christian Piety, as in truth they are: what must the opposition of a● grace, and goodness; what the protection, and propagation of Popery, and false Doctrine be? If this be but the enemy of all Godliness, and true Devotion, which is the only prop, and pillar to support them: (for if the truth of our Religion once decay, and Popery▪ or Arminianism overspread us, as they will do, if they want Opponents; far well all Godliness, and true Devotion, yea, Church, and Kingdom too:) what is the persecuting of Godliness, and godly Men? what is the suppression of the Truth, and Doctrine of our Church, and the publishing of Popish Doctrines, and Devotions, in which our Author hath had his hands, and thumbs? Well, this passage, doth sufficiently evidence: how our Author stands affected to our Religion; even so, as that he slights those great, and weighty differences, which are between Papists, and Arminians, and our Church; as if they were not worth the naming: and that he honours Popery, and Arminianism in his Heart, since he brands the very oppugning of them, as the fruits, or seeds of malice: as the enemy of Godliness▪ and abatement of all true Devotion: (as if there were no Devotion in withstanding Error, and protecting Truth:) Good God, in what a miserable condition were our poor distressed Church, and how happy were Arminians, and the Church of Rome; had she now no other Advocates, nor no stouter Champions than our Author, to justify, and maintain her cause? But I pass from this, unto a third profaneness. That a man may safely swear, in serious matters, though he be not lawfully called to it, so as he perjure not himself: which apology, the ordinary swearers make, who hope they may lawfully swear a truth without offence. This I colle●t from his Exposition of the thi●● Commandment. Offenders against the third Commandment, (saith he) are: They that use vain, or customary swearing: They which in matters serious swear fasely; and perjure themselves: without any such addition: thos● that swear ordinarily in serious matters, not being lawfully ca●●ed to it by a Magistrate, though they swear a true th': which doth necessarily inferr● the former collection.  
Fourthly, he scoffs and jeers, yea consures and condemns all such, as spend the Lords day in hearing, or meditating of Sermons, or make a Conscience of observing it, which he styles a judaizing observation: in these words: 6. 
* Exposition on the 4. Commandment.  Offenders against the fourth Commandment are they, that under a pretence of serving God more strictly than others, (especially for hearing and meditating of Sermons) I pray Observe the Parenthesis well: Do by their Fasts, and certain judaizing observations, condemn the joyful festivity of this high and holy day: which the Church allows, aswell for the necessary recreation of the Body in due time, as for spiritual exercises of the soul. 
a In Ista pau●●rum brevitate verborum, non duarum tantum, sed multarum impietatum numerosa connexio est. Prosper. contr. Collator: cap. 24.  In which passage: you have first a vilification, censure, and apparent branding of all such pious Christians, for Sabath-breakers: who have most care and Conscience for to sanctify and spend it in the hearing, and meditating of God's Word: a Doctrine never heard of in the Church before.  
Secondly, a lash and jerk at all such holy and religious persons, (and in them at the very hearing and meditating of Sermons,) who are most diligent and forward to hear and meditate on God's Word: especially, on that holy day which was principally sanctified for these very exercises, and those others which attend it. But no wonder is it, if such find fault with too much hearing, who are loath to trouble themselves with over much, or more than quarterly or monthly Preaching: and then forsooth, reading, not their Texts alone, but even th●ir Sermons, and their Prayers too: (for which they oft t●mes pray in ay●e of others:) for ●eare of taking to m●ch pains, or troubling th●●r heads with heau●n●y Notions, which are 
b Quotidiana●●xpensas, quotidiano reciprocamu● s●rutinio, & c●ntinua Dominici gregis detriment anes●imus. Bern De Consid. l● 4. cap 6.  full fraught with worldly cares, with secular and 
c Vide● omnem Ecclesiasticum zelum fe●uere sola pro digninitate tuenda: honori totum datur, sanctitati nihil aut parum. lb. cap 2.  aspiring thoughts and projects, or some Political and State-affairs: Sure I am, that 
d See Math. 5.2 & 8.28.29. & 13 3. Luke 5.3, 4.3 6. & 6.20.29. & 7.1. Acts 2.2, 14. & 3.12. & 4.1 31. & 7.2. & 10.6.34. & 13.15.16. & 17. 22● & 20 7. & 28.31.  Christ him●elfe, and his Apostles did always pray and preach with-out-Booke: yea, it is expressly said of Christ: 
e Luke 4.17. to 28.  That when he had read his Text, he closed his Book, and gave it again unto the Minister; and then he opened his mouth, and spak●, not red, unto the people: From whence then flows this new invented reading practice? Certainly from slothful, and rare-preaching Ministers of superior rank, (who have most time to ●on their Sermons, and their Prayers, because they Pray, and Preach so seldom; and therefore have least cause to use it:) Who to gratify their own lazy dispositions: (when as the very high●st calling in the Ministry, 
f 1 Tim. 3 1.2. & 5.17. Episcopatus nomen est operis, non honoris. Aug De Ciu. Dei l 19 c 1●. Aquisgranens. Con● sub. Lud. P●o. c 9.11. Episcopi nomen non Dominium, sed Officium. Bern● de C●nsid l. 2. ●. 6. Praesis ut prosis, ut dispenses n●n 〈◊〉 imperes. lb. l. ●. c. ●. Presided non tam ad imperitandum quam ad factitandum: s●rculo tib●●pus est non sceptro: Dominatio interdicitur: indicitur Ministratio. lb. lib. 2 c. 6.  is not an ease, an honour, or domineering Lordship, as most men make it, but a work; which should not lessen, but augment their labours:) to justify that received conceit: that the very reading of the Word is Preaching; (and so by it to pull down, or diminish Preaching at the last:) and to cool the Zeal, and forwardness of those Conscionable, Faithful, and Laborious Ministers, (who Preach with Zeal, with Power, and Affection, and vent their Hearts, together with their words:) by their cold and lazy example; have laboured to promote this practice, and bring it into fashion, especially, at the Court: from whence it should descend, Cum Privilegio, to all inferior places, and so eat out all powerful, Heart-warming, and Soul-searching Preaching at the last: yea, and all diligent, and conscionable hearing too: For who would deem that worthy hearing, which the Minister thinks not worth remembering? who would lay up that as treasure in his heart, which the Preacher, (or the R●ader rather,) had never in his head, nor heart, but only in Book? Or who can think that he either Prays, or Preacheth, from the very abundance of his heart, and the fervency, and strength of his affections; who prays, or speaks, but only from his copy, and that p●rchance some others, not his own? Yea, how can any such Ministers exhort the people to remember what they hear; when as themselves commit not that to memory, which they Preach? or how can the people ever think, that those Ministers will ta●e pains to practise what they teach in their lives; when as they labour not so much as to imprint it in their minds? or that they duly instruct their families, or Pray daily with them in private, as they ought: who cannot Pray, nor Preach by heart in public? This very use, and practise therefore, as it is a means to bring the Ministry into contempt, and scorn, so likewise it is the ready way to overturn, all conscionable, profitable, and frequent hearing, Preaching, yea, and practise too: since las●e Preachers make but drowsy hearers, and keycold, slow, and slothful practisers. No meruile then, if our Author, and those Reading-preachers; condemn the hearing, and meditating of Sermons, as a Sabbath-breach, and judaizing observation: (a most Profane, Blasphemous, and ungodly Doctrine:) who labour thus, to eat out all conscionable diligent, and painful Preaching: But of this enough.  
Thirdly, you have here an opening of a gap to sports, pastimes, and all licentiousness, and profaneness, on the Lord's day, which by our Author's Doctrine, oft rather to be spent in Pleasures, Sports, Festivitie, and Corporal recreations, then in the hearing, and meditating of God's word: for he condemns this latter, as a Sabb●th-breach, but allows the first, as a work, and exercise that fits the day: A Doctrine which would quickly, ea●e out all Religion, an● Usher in all Profaneness, and wickedness whatsoever: and therefore had need to be suppressed in due time. Well, let our Author pretend Devotion, and the advancement of it, whiles he will: yet this one clause, and passage, if there were no other; were 
* Ex hoc quod patet, suspec●um facis esse quod late●. August. contr. julian l 3. c. 26.  sufficient to bewray his pestilent, dangerous, and Popish Designs: and to proclaim unto the World; that he endeavours nothing more, 
* Expugnare te credo quod lauda●, sed laudare te doleo quod expugnas. Quomo●o fideliter agas ista non vidio: & v● laudes velut amicam, & expugnas velut inimicam: Vnum eorum credimu●, sed elig● quid credamus. Si ex animo pugnas; non ex animo laudas: si aut●m simplic●●er agis in praeconio, colludis in praelio. Aug. lb. c. 21.26.  but to root out all true Protestant Pity, and Devotions and to bring in all profaneness, under the very name● and vizard of Devotion, which his Booke● and Title seem to praise and magnify.  
To these profane and dangerous passages, our Author joins some manifest and apparent contradictions in the seventh place: which I will but lightly touch: In his Title Page, he informs us in the first and second Impressions: That these his Private Devotions and hours of Prayer, were after this manner published by Authority of Queen Elizabeth 1560. his third Edition saith, that these were not published after, but much after this manner: In his Preface, he condemns all Prayers whatsoever, that are made by private spirits, or Ghosts of our own: yea the very prayers of private Ministers that are not Authorized by the Church: how then can he justify these private Devotions of his own, composed by his private, (and no public) Ghost or spirit, unless it were the Catholic and public spirit of the Church of Rome? Again, he certifieth us: That all Deacons and Ministers, (and much more Laics then,) are enjoined by the Preface to our Common Prayer Book, to a set and constant form of Prayer: viz. To say the Morning and Evening Devotions of our Church, for their daily and private Prayers: What need or use then of these Private Devotions, if our Church confine men's private and daily Prayers, to her own public morning and evening Devotions? Certainly they are altogether needless and superfluous, unless it be to overturn and thwart this Edict and Injunction of our Church, and to withdraw from us the use & Practise of our public liturgy and Common Prayer Book. Yea, but he informs us, that his third reason of publishing these Devotions was: that they who by reason of their earnest lets and impediments were hindered from the public, might have here a daily and devout order of private Prayer wherein to exercise themselves, and to spend ●ome hours of the day at least in God's holy worship, and service: But questionless those who can find no leisure for the public, will hardly find whole vacant hours, every day at least, for these his private devotions: his preface therefore is but a mere Rebutter and Counterplee to his Book, and a contradiction to itself. Our Author informs us in another place: that Marriage is a Sacrament: yet he sticks not to record it: that there are times and seasons of the year when Marriages are not to be solemnised, because they are times of holy Festivitie and joy, which are fit only for such holy Exercises, without other Auocations. Marriage is a Sacrament, therefore not fit for holy times: therefore no such holy exercise: It is a joyful and festival Ordinance, and always hath been so reputed: therefore unseasonable for festival and joyful seasons: this is our Authors learned Argument which needs no other Respondent but itself: But if Marriages (as our Author reasons) be incongruous and unlawful at festival, joyful, and holy seasons: then by consequence they are unsuitable, and unlawful at any season. At times of solemn Fasting and Abstinence.; so himself doth reason in the selfsame place: because it is a Festival, pleasurable, and joyful Ordinance of God: At ordinary, common, and unholy seasons, because it is a Sacrament, (as he sti●es it) or an holy Ordinance: and so incongruous & unseemly at such vulgar times: And so altogether unlawful at any season: and then no Sacrament: Or if a Sacrament, then lawful at any season whatsoever, which nullifies these non-li●et times of Marriage, which are no other, than the very Doctrine of Deuils● as 
* 1. Tim. 4.1.3  Saint Paul affirms. A manifold, and notable contradiction: and yet behold, another as worthy note as this: Offenders (saith he) against the fourth Commandment; are, they that spend this holy Festival away in idle, and vain sports, that eat, and drink, and discourse, and sleep it way: and yet presently, in his sixth Division, he informs us: That the Church allows the joyful Festiuit●e of this high and holy day, as well for the necessary recreations of the body in due time, as for spiritual exercises of the Soul: and that they are Sabath-breakers, who under pretence of serving God more strictly than others (especially, for hearing, and meditating of Sermons,) do by their Fasts▪ and certain judaizing observations, condemn the high, and joyful Festivitie of this holy day: a pregnant, and diametral contradiction. Again, he informs us: That it is the fourth Precept of the Church, to repair unto the public Service of the Church, for Matins, and Evening Song, and other holy 
* Videlicet. Officium Beat● Maria: Officium Spiritus Sancti: Officium Missa, or Officium defunctorum: For no other construction can be made of it.  Offices at times appointed: And yet he hath published these private Devotions, and Hours of Prayer, of purpose to detain us from them: For he that shall diligently, and constantly observe the one in public, cannot possibly discharge the other in private, in his daily practice; especially, if he use our morning, and Evening Devotions at home in private, as our Author, and our Common Prayer Book, d●e both enjoin him. Again, he enumerates, the Visitation of the Sick, among the seven Sacraments: and yet afterwards he ranks it, among the corporal works of Mercy. If a corporal work of Mercy only; how then a Sacrament? If a Sacrament: then no corporal work of Mercy: I will conclude with that, in his prayer for the dead; where our Author in his second Edition, thinking to 
* Dum stulti vitia vitant, in contraria currunt. Iwenal. Satyr. 6.  avoid this Rock, of praying for the dead, by obliterating the word, them; and transposing, with this Prayer: in this manner: And these to be repeated with the Prayers following, until the Soul be departed: doth split himself upon the selfsame Rock again, at least, upon the Rock of contradiction: praying, for the party departing, being yet alive: 
* Part. 2. p. 125  that he may receive his dead body, which must be buried in the earth, to be joined with his Soul, etc. If the body be dead, and ready to be buried; how is the man alive? if the man be dead, as well as the body, as he must be, or else the body is not dead: how is this then no Prayer for the dead? A Prayer for a dead body, must be a Prayer for the dead, or else a dead body must be a living man: I could muster up some other suchlike contradictions, but that brevity contradicts me, and calls me to my last Conclusion.  
To wit: That this Book of Private Devotions, or Hours of Prayer, is scandalous, and prejudicial to our own, and advantageous, only to the Church of Rome. Scandalous, I say, it is to our own Church.  
First, because it makes, (or at least endeavours for to make:) one of the most renownedst members of our Church, even that unparalelled Queen Elizabeth of blessed memory, the Patroness & Protectress of all these points of Popery, that are published and vented in it.  
Secondly, because it gives Papists, Brownists, Anabaptists, Separatists, and Nonconformitans, occasion to boast, report, and brag; and many Religious, and Understanding persons, both of our own, and other Churches▪ to fear and suspect: that our Church, after so many glorious Triumphs over all Rome's greatest Champions, (who have yielded up the wasters to us, and proclaimed us victors by their silence, for some few years past:) is now degenerating from her ancient Sincerity, Purity, and Glory: and Backsliding, and inclining to her former Popish superstitions: since she doth Harbour, Nurse, and train up such graceless Sons, and viporous Children in her bosom, as dare prove open Advocates, and Proctors for the Church of Rome, to justify her Assertions, even in her own Domestic Consistory, and that without any Ecclesiastical control or censure. That she is now swayed by some such Collauding, and Temporising Prelate's, and Divines, who out of ignorance, carelessness, wilfulness, or affection, give public Connivance, Countenance, and Approbation, not only to the persons, but likewise to the Papistical, and Arminian writings, Doctrines, and Devotions, of these Unnatural, and Treacherous Children, who would betray their Mother, to the Church of Rome; as appears, by their Licensing, and Countenancing, of these Popish Devotions: and Master Mountagues writings; and their suppression of all such books, as give any answer to them: which hath caused 
* Mr. Cartwright against Wh●tgift: and sundry other nameless Authors and private persons, both of later and former times.  many, both now, and heretofore, to disaffect the discipline, and Government of our Church: and to condemn, not only the persons vices, Pride, lordliness, Idleness, Flotery, Luxury, Nonresidency, and 
a Monstruosa res est, gradus summus et animus infimus: sedes prima, & vita ima● lingua magniloqua, et manus oti●sa sermo multu● & fr●ctus mullu●: ●ultu● gr●●nis & actus leni●● i●gen● authority et nutans stabilita●. Ber. de Co●sid. l. 3. c 7.  Monstrous lives; but even the very calling of our Bishops, (which in itself, is 
b 1 Tim 3.1.2 3. & 5.17. ●it. 1.5.7.8 9  Honourable, Lawful, Good, and useful in the Church; especially, if it be rightly managed:) as Antichristian, and repugnant to the word of God, both to their own, and our shame and scandal: These are the common bruits and rumours; these are the fears, and jealousies, these are the scars and blemishes; yea, these are the scandalous, and noxious fruits, (I speak it even with grief, and 
c Pudet haec opprobria nobis, Et dici potuisse et non potuisse refelli. O●id. Metamor▪ l 1.  shame because I know not how, for to disprove them, or excuse them, unless ● plead 
d Ignorantia no excusat peccatum neque negligentia. Arist 〈◊〉 l. ●. c. 5.  ignorance, or carelessness, which are no plea in Law, much less in Gospel; especially, in men of highest place:) which the Licensing, Publishing, and Countenancing, of these Private Devotions, and some other writings now in question, have produced, to the shame, and scandal of our Church and Prelates, who ought for to suppress them.  
Secondly, as they are thus scandalous, so likewise are they prejudicial to our Church, and advantageous only to the Church of Rome: Prejudicial to our own Church: First, in breeding fears, and jealousies in the hearts of many, that Popery is now creeping in, and getting ground among us: Secondly, in causing many to waver, an● st●gger in Religion, like 
Zen●ph Memora●iliū. l. 2. Cic●ro, office l. 1  young Hercules in his Bivium, not knowing what religion for to choose: since they see th●se Popish Books diuulged by Authority, and no Authori●●d answer given them.  
Thirdly, in giving those Priests, and Jesuits, which now swarm among us, who make their Prisons but their socurer Lodgings, walking abroad at pleasure to seduce his Majesty's Loyal Subjects, as a late and lamentable experience of a seduced, and now distracted Gentlewoman can sufficiently testify: (a mystery that would be striftly pried into:) occasion and great advantage to spoil and rob us, of many members of our Church, and to detain them Captives in the snares of Satan▪ whereas else they might be rescued and regained.  
Fourthly, in putting Arms and Weapons into our Enemy's hands to beat and foil, if not to conquer us; who in their 
g See Floods Answer to Dr. White: Dedicated to his Majesty: And Printed Permissis Superiorum, commonly sold and not suppressed.  latter Writings against us, and 
h Mr. Mountagues Books in sundry late disputations with Papists, were the only Arguments pressed against us.  Disputations with us, have had no other Arguments to oppugn us with, but our own Popish Writers.  
As they are thus prejudicial to our own, so likewise are they advantageous to the Church of Rome, in these subsequent respects.  
First, in giving her good hopes and encouragements, that we are now falling back to her former obedience; which makes her the more industrious for to win us.  
Secondly, in encouraging and animating those Priests and jesuits that lurk among us, to seduce more confidently and boldly.  
Thirdly, in confirming our poor seduced Brethren in their Romish Superstitions, and Devotions, whiles they behold them seconded, backed, and approved, by these Authorized and approved Writings.  
Fourthly, in administering strong, & almost impregnable Arguments, to all seducing Priests, & Popish Factors, to inveigle, pervert, and seduce the week, the feeble, and unstable members of our Church, (yea, and the stronger to,) and to win them unto Rome's Allegiance; with whom they contend and argue thus: What mean you now to continue Protestants, and to disaffect our ancient Mother Church, and Catholic Religion any longer? Do you not see how your own Church is now ashamed of her Tenants, and that she now approves and stic●es to our Doctrines? Doth not Master 
* See his Gag and his Appeal Doctor Featlies' Parallel. Mr. Wottons, B B. Carletons', Mr. Burtons', and Mr. Yeat●s his Answers and Books against him.  Montague expressly testify in his Authorized, and uncontrolled Writings, which no man can have leave or liberty to oppose: That the Church of England disclaims all absolute irrespective Praedestination, as a desperate Doctrine: That none are elected, but from the foresight of their Faith, and from a disproportion in the object itself. That man hath free will to resist the inward offer of God's operative Grace. That men may fall totally and finally from the state of Grace. That the Church of Rome doth still remain the Church and Spouse of Christ: That she is and ever was a true Church, ever since she was a Church? That she holdeth the Foundation, and embraceth Communion with the Ancient and undoubted Church of Christ, and hath not erred in matters of Faith: That justification consists not only in forgiveness of sins, but partly in it, and partly in sanctifying graces infused, by which graces we are justified. That our Works are meritorious ex Condigno: That there are evangelical Counsels or Works of Supererogation. That there is no difference between us and the Papists about the Real Presence: That the manner of Christ's presence is inutterable; and that we make no matter of Consubstantiation or Transubstantiation. That Images may be lawfully set up in Churches: That they may serve for Religious employments, and be worshipped with any worship save Patria. That there 〈◊〉 an operative virtue and power in the sign of the Crosse. That there is no great impiety in praying to Saints to pray for us; and that we may invocate those Angels that are our Guardians. That a man cannot be sure of Salvation. That the Turk and Pope are Antichrist: but rather the Turk then the Pope. That there was a Limbus Patrum. That Doctrinal Traditions both for Faith and manners may be allowed, and that they are equal to the holy Scriptures. Are not all these our Assertions, directly justified and defended in his Writings, with many more: and do not the greater part of your Bishops justify and approve these Books of his? Do they not protect his person, and his Writings, and suppress the Works of all such persons as write against them with great anxiety and care, (when as they have not for these sundry years, so much as once suppressed or questioned any of our Books which have been here published among you in great abundance) even in despite of Parliament, which represent your State, and not your Church, which is included in your Bishop's breasts, who will (most of them) maintain, and justify his Books and Doctrines to the death, though the Parliament hath often questioned them? And if all this be not sufficient: have they not since approved and Licenced a Book of Private Devotions, or Hours of Prayer, which we Catholics admire, and buy up apace: graced not only with the Licence, but likewise with the annexed and special Approbation of the right Reverend Father, the Lord Bishop of London, Wherein our Cross, our Canonical Hours, (and so our holy Friars, Monks, and Nuns, who are only tied to the strict observance of them:) Our Canonization of, and Canonised Saints; Our prohibited times of Marriage: nay more than this. The Antiquity, Authority, and holy Laws and Canons of our Church: Our Pictures of God the Son, and God the holy Ghost: Our worshipping of Saints and Images; Our Church's Precepts; Our 7. Sacraments: Our Venial sins, Our Apostolical and Divine Institution of Lent, and Fasting-days: Our Auricular Confession to a Priest: Our Priests, our Altars, our Penance, our Odoration of the Host▪ and Corporal Presence: our Mediation of Angels; Our praying for the Dead: With a number of such like particulars, transcribed Verbatim out of our Primers, Breviaries, Horaries, Catechisms and Prayer Books: after whose forms and model they are exactly framed: are directly broached, justified and approved? Do not you see plainly by these, how they directly yield to us almost in every point of our Religion: Unless it be in point of our Pope's Supremacy, which they dare not breach as yet, for fear of incurring his Majesty's displeasure 
i Nulla fides regni sociis, omnisque potestas, impatiens consortis erit. Non capit fortuna duos. Nec quenquā●ā far potest Casarue priorem, Pompeiusue p●rem. Lucan. Phars'. l. 1. Nulla sancta societas nec fides regni est. Cicero. Offic. lib. 1. Non capit regnum duos. Senec. Thyestes' Act 3. Insociabile est regnum. Queen Cu●tius. l●b. 10 Sect. ●. Mundus duobus solibus. nec regnum duobus regibus administrari potest. justin. hist. l. 11. p. 119  ●who cannot brook an equal, or superior in his own Dominion:) or for danger of the 
* 35. H. 8. c. 3. 1. Ed 6. c. 12. 1. Eliz. c. 1. 5. Eliz. c. 1.  Laws, which make this Doctrine, high Treason at the least: When as we have never yielded one foot or Inch to them? Why then should you be averse and obstinate any longer, since your grave and learned Prelates, and these your learned and approved Writers, have assented, and thus yielded to us? What are you more wise and learned than they? Or do you think that they would ever prove so false and treacherous; as to suffer these our Popish Doctrines to be taught and published, and so backed by 
* Solent Haeretics potentum mundi defensionibus, quasi quibusdam armis se tegere: Cregor. Mag. Moral. l. 31. c. 23  Authority; that none can have so much as leave to give any answer or reply unto them; (yea that all Answerers to them are presently suppressed at the Press, as one to these Devotions was of late: and both Authors, Printers, and Publishers of them, tormenten and prosecuted in the High Commission Court:) unless they know, and were persuaded in their Consciences, that your Church, were in the wrong at first: and that we only have the truth, and are the only true, and Catholic Church, out of which there is no Salvation? By which arguments, and reasonings, which cannot be controlled: these wily men-hunters, have ensnared, and perverted diverse; (yea, some that were conuer●●d from them heretofore:) to their great advantage, and our loss, and shame. Lastly, they give advantage to the Church of Rome, in this respect: that their Priests, and Jesuits, when as they have had nothing to reply unto our learned Writers, and Disputants, that was worthy answer; have even blanked, and silenced them with these P●pish Authorities and writings, which have been published, and broached among us now of late, by Licence, and Authority: which they know not how to shift, or answer, but by laying blame upon the Authors, and the Licencers, (a beggarly, and poor evasion:) whence they proclaim their Trophies, and their Triumphs over us, and return with troops of Conquered, and seduced captives. Thus do they scourge us with our own rods, and Conquer us only by ourselves, whereas else we were Impregnable: So that I may well conclude, that these Devotions, and Hours of Prayer, are scandalous, and prejudicial to our own, and advantageous only to the Church of Rome: which was my last Conclusion.  
Having thus run through and proved these 8. Conclusions, or Articles of exception against these Private Devotions, or Hours of Prayer, which I propounded in the beginning of this Survey: by which I have sufficiently evidenced those dangerous Points of Popery, and profaneness which are couched in them; the pernicious consequences, effects, and fruits, which have issued from them: together with the Author's ill intent in publishing them, especially in such ambiguous and wavering times as these. I will now descend to answer those Apologies and Pleas, which the Author, or any of his Abettors may chance to make, either to justify or extenuate this capital and transcendent Crime of his, (which the burning of his Books can hardly expiate:) that so I may leave him without all excuse.  

Excuse 1.  The first Excuse or justification that may be pleaded for him is this. That these Devotions of his were published not only by the bare Licence of George, Lord Bishop of London; but even by his special and extraordinary Approbation, Febr. 22. 1626. Imprinted on the back side of the Title Page, in these words. I have read over this Book, which for the increase of Private Devotions, I do think may well be Printed, and therefore do give Licence for the same: Geor.: London: Therefore there is no Popery in them: or if there there be, yet this extraordinary Approbation of the Ordinary, who hath power by the State to Licence Books, doth excuse the Author, and the Printer to.  

Answer 1.  To this I answer first: that the Author is an happy man,, and highly in his Lordship's favour, that he could procure his Licence for the Publishing and Printing of these his Popish Devotions in this Age of ours, when as few Orthodox, or pious Authors can find such grace and favour at his or others hands. For my own part, I have heard of diverse who have tendered Books of late to Licence, to which there could be no exceptions taken, and yet they had repulse without any cause assigned. Some of them have been rejected for the Author's name alone: and others for their pious matter, as a Reverend Doctor of this City was, not long ago, put from Preaching at Paul's Cross, by reason of his 
a To wit, Isai. 42, 24, 25.  Seasonable and right pious Text; Not to speak of others: I myself can testify: that I have tendered sundry Treatises of mine own to Licence: (as one against Health-drinking, and this very Survey and Censure of Mr. Cousins his Devotions among others:) to which there was no just exceptions taken, but that they were mine; or that they opposed the errors, sins, and common evils of the Times, (which it seems are like to pass without control,) and for this they were rejected: yea I had one Treatise of late denied Licence, which else had passed readily to the Press, but that they knew at last it was my hand: and that alone was cause enough to purchase a Nonlicet: though God knows I never yet, (neither shall I hereafter by my good will) published any thing, but what all Othodoxe Divines and godly Christians have approved, as Orthodox, seasonable, and necessary for the present times. I wonder therefore since so few Books (especially good Books in defence of truth, and opposition of sin) can have the happiness to find any public approbation for the Press; that these Popish Devotions, together with some other Treatises and Sermons now in question, could be so fortunate, as to procure not only Licence, but presixed Approbations. Certainly there is some mystery or secret in it which would be worth the search and knowledge: For if all such Popish, Factious, and Arminian Books which have been lately published by Authority, may pass the Press with Approbation and Applause; If 
a Chrysostom. Hom. 6.7. & 3 8. in Mat. Lactant. de vero Cultu. c. 20. Clem. Alexand. Orat. Exhort. ad Gent. Padag. l. 3. c. 11. Salu. de Guber. Dei. lib. 6.  Playbooks, which are the very Devil's Grammar, and the chief fomenters and nourishers of all wickedness and profaneness whatsoever; If profane, lascivious, and frivolous Ballads, Poems, Tales, and jests: or bitter and invective Treatises, against the practice, power, profession, and Professors of Religion, may be readily Authorized without control; as we see and know they art: whiles the Works and Writings of such who oppose themselves against the Doctrinal, or Moral Errors of the Times, are smothered before they come, or else suppressed when they come to light; Alas, what will become of our Religion, our Manners, our Church and state ere long? Surely they will be altogether lost, or else endangered: they will be quickly overgrown with Heresies, Popery, Arminianism, Luxury, Riot, Excess of sin and wickedness, and all profaneness, (which I hope the Wise, the Vigilant, Prudent, Zealous, and right Christian Senators of our high Court of Parliament, will carefully lay to heart:) whereas if the Press were shut to the former, and open only to these Orthodox & latter writings; these spreading Heresies, Errors, sins, and vices, would soon pull in their horns, and never dare to show their heads among us. Well to pass by this, I would fain be satisfied in this Quere: Whether these Popish Devotions were ever Licenced or approved for the Press? If so, than he that Licenced them, and he that published them, have the greater sin, the more palpable and apparent guilt. What was it not enough for the Author to print or to disperse them covertly, but that he must grow so 
b Fortem animum praestant rebus, qua● turpiter ardent. Iwen. Satyr. 6.  Impudent and Audacious, as to procure a public Licence and special Approbation for them: that so he might vent and publish his Popery to the World, Cum Privilegio: to give the greater and more public scandal and offence: the deeper wound and blow to our Religion and our Church; the more irrecoverable advantage, and notorious triumph to the Church of Rome: the more dangerous downfall to our Religion? and that these his Popish Devotions might stand as an unanswerable, authorized and approved record against us unto all Posterity? Certainly the Author's impudency in seeking, and his treachery in purchasing this public and notorious Approbation for his Book, that so it might do the greater hurt, and give a more fatal and pernicious blow and brand to our Religion, is so far from extenuating, that it doth infinitely aggravate and increase his guilt. Authority added unto evil things detracts not from their evil, but intends it more: this Approbation therefore will not salve, but fester and enlarge his sore. But were these Popish Devotions Licenced in good earnest? Why then was not the Approbation annexed to the written Copy as it ought to be, but to a mere loose Paper, which was never joined with the Copy? Why doth the Printer report abroad, that the Bishop of London never read the Book; and that he carried him nothing but a bare white Paper, with a Message from the Bishop of Winchester, that now is, to Licence these Devotions: to which he set his hand, and wrote his Approbation, when as he never had perused, nor seen the Book itself? Either the Printer therefore is a lying Knave, (as most report him to be:) or else the Bishop of London never read, and so never could approve this Book: But admit the Printer (whose dishonesty is reported to be such, that he will Print any thing whatsoever for his private gain,) hath mis-reported the carriage of this Licence, and that the BB. of London read the Book (as is most probable, because his Aprobation shows as much:) yet I would willingly learn thus much, whether this Printed Copy differs not from the written one, which was allowed by his Lordship? or whether there is not some Popery inserted in the Printed, which was either wholly razed out, or else omitted in the written Copy? For mine own part, I cannot but suspect, that most of the Popery, that is broached and couched in this book was foisted in at the Press, without my Lord of London's privity: and the more jealous am I of this, because the Printer had his written Copy but by piecemeal, sheet by sheet, and not complete together; because the written Copy was taken from the Printer as he Printed it, by the Author, against the usual course: and because there were sundry leaves reprinted and altered at the Press by the Author's bare direction: (who hath likewise lately made some alterations in our Common Prayer Book, by what Authority I know not:) So that it is most probable, that our Author hath exceeded, and abused, not followed his Authority, which makes his crime the greater. So that this first excuse and Plea, doth only aggravate, not lessen or abate his fault.  

Excuse 2.  Our Author's second excuse is this: That these Private Devotions of his were compiled for the private use of a well-disposed friend, without any meaning to make the same public to the World: though a certain number of them, by leave and warrant of the Ordinary, were printed at the charge of the Party; for whose only use the same was collected; to save the labour and trouble of writing Copies, to be sparingly communicated to some few friends: they are the very words of the Author in his Epistle to the Reader, in the last Edition; which is but shrouded under the Printers name, when as in truth it is the Authors own, as the Printer hath in part confessed: These Devotions therefore being Printed but for the benefit of some private friends, without any intennt to make them public, may seem to mitigate, if not excuse the Author's guilt.  
To this I answer: First, that this underhand printing and spreading of these Devotions among some private friends, is a violent and strong presumption: that the Author was conscious to himself; that they were fraught with Popish trash: If they were the private prayers, published by the Authority of Queen E●izabeth, as his Title page and Preface do surmise: 
* Dic oro ●e, celandas schedulas scripser●s, an prodendas? si ut celares, cur scrip●i●ti? si ut proderes, cur celabas? Hierom. Apolog. aduer. Ruffinum, c●o Nowm malitiae genus, scribere quod occultes. Si vera sunt qua scripsit, cur publicum timuit? si falsa, cur scripsit? Intemperantia● est scribere qutequam quod occultari velis. Hierom. adu. Ruffinum. l. 1. c. 1. Tun. 2. p. 232  or if they were orthodox or fit to further and increase Devotion, why should he thus conceal them from the world, and imprison them in the hands and closerts of some few private friends: since 
* Veritas nunquam lat●t. Seneca Troas Act. 3. Bonus sermo secreta non quaerit, quin potius delectatur laudibus suis, & testimonio plurimorum. Hierom. Epist. 12. cap. 3.  Truth desires to be public, & seeks no corners for to hide herself? If they were Popish and corrupt, why then were they printed and dispersed sparingly among some private friends: or why were they Penned and collected, why were they printed or dispersed at all? Secondly, this close and secret scattering of these Popish Devotions, is ten times more dangerous and infectious, than the open publishing of them to the world at first: because it finds the least opposition, and so (perhaps) seduceth many before it be discovered: 
a Ira quae tegitur nocet: professa perdunt odia vindicta locum: Senec. Medea. Act. 2. Anima pests tant● periculosius laedunt quanto subtilius serpunt: Council Ca●ilonense. 2. can 32  As a concealed enemy, or fire in a close obscure building, which is not obvious unto all men's sight, are most pernicious and inevitable: so Popish Pamphlets which pass from hand to hand, and are scattered up and down in private, are most seducing and infectious: because they pass without discovery and control: whereas they would quickly be descried, and so either answered or suppressed, before they could entrap, infect, or poison any, were they but obvious unto all men's view and censure at the first: so that our Authors underhand communicating of his 
b joh. 3.19.20.  Popery doth aggravate his fault, and make his dealings more suspicious, (c) because they shun and fly the light, as all evil works and workers do. Thirdly, I would demand what private friend that was, for whose use these private Devotions were compiled, who would be at so much cost and charge, as to print such Popish trash as this. Was this private friend a Papist, or a Protestant? If a Papist, (as I dare presume it was) then questionless these Devotions which were composed for the benefit and use of Papists, must needs be Popish: If a Protestant: then doubtless it was such a one whom our Author would persuade to become a Roman Proselyte, yea to enter into Popish Orders, to which these hours of Prayer only suit: else he would never have taken so much pains, to compose these Canonical and Popish Devotions, for his private use, which Protestants do disclaim. It were well therefore, if this our Author's friend were enquired after, that so we might 
d Noscitur ex comite, qui non cognoscitur ex se. Carm▪ Proverb.  know his Religion by his friend: which is in part discovered by his book. Thirdly, I answer: that this is but a mere forged and false pretence, as most evidently appears: First, by the multitude of the books that were printed off, yea sold, at first: being 250 at the least, as the Printer hath confessed: since which, there hath been a second Impression of 1000 Books more, little different from the first: Now would any one be so mad, as to print off 1250 Books at least, to bequeath as a Legacy or New-yeares-gift to one private friend or two, when as twelve or 20 Books would serve for such a purpose? the multitude therefore, and second Impression of these Devotions do sufficiently evidence: that the Author's end in printing was, to publish them unto the world; and by them to scatter his seeds of Popery far and near: Secondly, our Authors tendering his book to licence to the Ordinary, and his procuring of his annexed approbation, is a pregnant testimony, that his first intent was to divulge it, else there were no need of any such approbation: Thirdly, the Ordinaries approbation which runs thus: I have read over this Book▪ which for the increase of private Devotions, I think may well be printed, and therefore do give licence for the same. Geo. London. doth intimate as much: else he would have entered his approbation thus. I give licence for some few Copies of this Book to be printed, for the use and benefit of some private friends of the Authors: (and n●t, for the increase of private Devotions:) I think it may well be printed, which is no private, but a public approbation for a popular and public use: else why should the Author himself affix it to his last, as well as to his first and second Editions: the first, the second, third and last Editions had but one and the same allowance: therefore one and the selfsame public intent. Lastly, our Author's Preface to his first Edition, (to omit his other Prologues, and Advertisements to his several hours of Prayer, his Lent, and Ember weeks, which testify his intent to publish these Devotions:) doth as clearly evidence, that his first intention of printing these hours of Prayer, was not to divulge them to the world, and not communicate them to some private friends alone: as his causing of 280 Lights and Tapers (as I have heard) besides Torches, to be lighted in the Cathedral Church of Durham, on Candlemas day last passed, after the Popish custom, 
e Accendunt lumina veluti in tenebris. Num igitur mentis suae compos putandus est, qui auctori & datori luminis candelarum & cerarum lumen offert pro munere? etc. Lact. de vero Cultu. l. 6. c 2.  as if the God of Light had needed Lights & Tapers to behold his blind & dark Devotions, did then evidence and discover him to be a notorious and professed Papist, or a Pagan rather: who 
f Tertul. Apol●g. adversus Gent. l. 1. & the Idolat. lib. Lactantio De vero Cultu c 2. Rhenanus Comm. in Tertul Apolog. Ormerod. Pagano-Papismus: Semblance 37, 123, 124, 125. Barn●h. 6.18.  were addicted to this Ceremony, of lighting Tapers to their Idol Gods: For in his preface he lays down four reasons, of setting forth these new Devotions more fully than they were in Queen Elizabeth's days: As first to continue and preserve the old ancient Laws and godly Cannons of the Church to abandon all extemporary and conceived Prayers; to reduce men to an orderly and set form of Prayer, and to instruct them both what, how, and when to pray: Secondly, to let the world understand: (pray mark this well, and then judge whether these were only printed for a private friend:) That they who give it out, and accuse us here in England, to abandon all the ancient forms of Piety and Devotion, etc. do but betray their own infirmities, etc. Thirdly, that they (not his private friend) who are this way already given, and whom earnest lets and impediments do often hinder from being partakers of the public, might have here a daily and devout order of private prayer, wherein to exercise themselves, and to spend some Hours of the day at least, etc. Lastly, that those (not one friend or two of his:) who perhaps are but coldly this way yet affected, might by others example be stirred up to the like Heavenly duty of performing their Daily, and Heavenly Devotions to Almighty God, etc. Now these four popular, and public reasons, do diametrally oppose, and contradict, this 
g In una re, & in parua Epistola, quanta varietas & dissonantia mentiendi? Hirom. Apol. adu. Ruff. c. 10.  lying, and forged excuse, which the Author Fathers on the Printer: that this Book was never intended, to be Printed for any public, but only for the private use, of a private Friend, at whose cost, and charge they were Printed at the first: So that this pretence is merely false, and will not mitigate nor allay his Crime.  

Excuse 3.  The third Excuse which our Author, or his friends in his behalf may plead, is this: that some of the Popery in the first, is clearly purged out of the second, and third Editions: and therefore the Author may be well excused, and his Book may pass for currant now.  

Answer 3.  To this I answer first; that the purging of the first, and second Editions of some drugs of Popery, is a manifest, and plain confession, that there was Popery couched, and vented in them at the first, else why should they be purged thus. Secondly, I answer; that in the second Impression, there was only one point of Popery, to wit, the Prayer for the dead: a little 
h Sapientia ●orum ut plurimum efficiat non abscindit vitia, sed abscondit. Lactant De fal●a Sap. l. 3. c. 26.  altered, obscured and refined: but there was no point clean oblitterated, no not so much as this Prayer for the dead, unless you will have the man alive, even then, when as his Soul is disunited from his body; which is an absurd, and impossible thing. Thirdly, in the last Impression, there are only two Popish Assertions rectified; to wit, the Mediation of Angels, not altered in the second; and the Prayer for the Dead, refined only in the second, but quite expunged out of the last Impression: which though it be cleared of these two: yet it is still furnished with those 18. other points of Popery which I have formerly deduced from it: and that Popish trash, and Romish absurdities, which I have discovered in my precedent Conclusions. Yea, the very form and method of it, which is wholly Popish, is still the same: wherefore there needs a further purging of these unclean Devotions, I mean by fire, which only can defecate, and cleanse them from their Romish dross. Fourthly, though there are some points of Popery oblitterated, not voluntarily, but upon great complaints at Counsel Table: yet there is no point at all recanted in any of the subsequent Editions, to give any public satisfaction to the World: yea, there is neither of the Editions suppressed, or inhibited sale as they ought to be: but all of them being of one date, of one year, even 1627. having the selfsame allowance, and approbation prefixed them, are sold, (and for aught I know Printed,) promiscuously without any let, or contradiction: so that our Author stands but where he did at first, since all his editions stand approved, and pass for currant Coin. Fiftly, the private Prayers Authorized by Queen Elizabeth 1560. though they mention the first▪ the third, the ninth Hours of Prayer, the Vespers, and the Compli●e: yet in the second, and third Editions of them, 1564. and 1573. these Popish phrases, and Hours are totally omitted, there being no remainders of them left: And yet our Author to propagate, and authorise this new-broach●d Popery, can waive, and pass by these latter, and refined Impressions, where these Hours are expunged, and betake himself unto the first, and worst Impression only: and will he not much more do the same in his own Devotions, if occasion serve? will he not easily disclaim the latter, and own his first Impression, which he never yet recanted, if Popery should once get head among us, as it now begins to do apace? yes verily: Wherefore since he hath taken this liberty to himself, to waive the last, and cleave unto the first Impression only of these private Prayers: so he must give us leave, (as we have done,) to do the like with his Devotions, and Hours of Prayer, especially, since the first Edition of them was never yet suppressed, nor recanted: so that this excuse doth more condemn, then quit, and no ways help nor clear our Author.  
If it be now replied; 
Excuse 4.  that his former Editions may be all suppressed, and that a further Index expurgatorius may pass upon them, till all their Popery and Errors, are quite cleansed out.  

Answer 4.  I answer first; that most of the former Impressions, be already vented, and dispersed into sundry men's; yea, into Papists hands, (who store them up as jewels, and Monuments of their Church, and our defection from ourselves, to them:) therefore it is now impossible to suppress them. Secondly, those who should have suppressed, and crushed them in the shell, are now such Sanctuaries, and Shelters to them: 
a C●r eorum ne verbo quidem qu●mpi●● ardent laedere, nos solos expellere cupiunt● Nossol● qui Ecclesiae communicamus, Ecclesiam s●indere dicimur? Or● t●, non●● aqua est ista postulatio, ut a●t illos nobiscum expella●t, aut 〈◊〉 cum illis temeant. Hierom Epist. 72. c. 3.  that in steed of suppressing them, they intercept such Books at Press, as give any answer, or reply unto them, not suffering them to pass the Press on any terms; when as they should in justice, either Licence both, or neither at the least, and not one side alone. And is there any likelihood then, of calling in these Popish Devotions, which are thus guarded, and protected, even in d●spite of Parliament, which labours for to Damn them? Thirdly, no Index expurgatorius, but only an Ignis expurgatorius, can cleanse them from their Popish dross. The whole frame, and almost the moiety of their subject matter, is merely Popish, as I have already proou●d: and can any thing then but fire, and faggot, refine, and purge them as they ought to be. And why should they not be purged, and refined thus? Are they not a public brand and blemish to our Church, and a strong record against our cause? Are they not a great advantage to our Popish Adversaries, and a grief, and eyesore to our Friends, and all that wish the welfare of our Zion? Can any thing but fire expiate their guilt, or satisfy, and wipe off that disgrace, that brand, & great dishonour, which they have brought upon our Religion, and our Church? If Doctor Mocketts Book, if Master elton's Book upon the Commandments, for some few points of Puritanism●, only, (as they style it,) in the burning of which, Master Cousins and his Patrons had the greatest hands, though they never stirred, nor spoke as yet to my remembrance, against any Popish Treatises whatsoever. If Paraeus his Book, (himself being but a mere Forraigner, and out of our King's Allegiance,) for one mere point of State, against the Supremacy of Kings, were so solemnly burnt, with all the ignominy, and disgrace that might be; and could not have the happiness, nor favour of an Index expurgatorius, to wipe out these their Errors in some new Impressions: shall Master Mountagues: shall Master Cousins his Book, (he being a Minister of our own Church, at least in outward show, and not a foreigner as Paraeus was,) wherein there is twenty points of Popery broached at the least: wherein there are sundry profane, and dangerous passages, and Popish absurdities: wherein the 
b Heretici ●dio digni sunt, vel eo etiam quod sancti cuiusque viri m●moriam tanquam sopitos iam cineres prophana man●● ventilant. & qua sil●●tio sepelir● op●rt●bat redivius opinions diffaemant. Vincent Lerinensis. contr. Heres. cap. 11.  Sacred ashes, Fame, and Piety of our Religious, and renowned Queen Elizabeth, are Profaned, and made the Shelters, and Patronage of Popery; and the very Doctrine, and Practise of our Religion are highly violated; find so much favour, and unjust conivance, as to escape the fiery flames which these have undergone? God forbid: Certainly, though Master Cousins hath a singular faculty in altering, and purging of our Common Prayer Book, where he hath purged out Ministers, and put in Priests, of purpose to bring in Mass: yet it is requisite, that these Books of his, should be at leastwise purged from their Profane, and Popish dross, by such solemn and public flames, as will dissolve them into ashes, and quite annihilate that public scandal, and purge out those deepe-died blots, and open scars, which they have justly brought upon our Church: So that this fourth excuse is weak and bootless.  
If any object; 
Excuse 5.  that many of those Popish points which I have laid unto our Author's charge, are not directly broached, but only wrested, and inferred, by strained collections from certain passages in these his private Devotions, of which I ought to make the best construction.  
I answer first; 
Answer 5.  that sundry of the points, as that of Canonical Hours; Mediation of Angels; Prayers for the Dead; Seven Sacraments; Canonnization of Saints; The Apostolical, and Divine Institution of Lent; Auricular Confession to a Priest; The approbation of Priests, and Altars, and with them of Mass: The inhibition of Marriage at certain seasons; and the Authority of the Church of Rome, (our Authors best beloved Mother,) with sundry others, are so particularly, and clearly set down in positive words: and the residue of those Popish points, so necessarily, and plainly deduced from his words and meaning, being Paralleled with those Popish Authors, from whence they were extracted; that he who runs may plainly read them▪ and I should have wronged our Author much, had I not made such Expositions of his words, which will properly brook no other construction, then that which hath been given them. Secondly, the whole frame and model of these Devotions, together with the subject matter of them, were wholly borrowed, and consarcinated out of Popish Tractets, and Devotions: and besides our Author's end, and drift in publishing them, was no other, but to serve, and usher Popery into our Church, 
See P. 39 54  as I have already proved. No charity therefore ought so far to fool, or blind me, as to put out mine eyes; or cause me for to thwart the very meaning, words, and purpose of our Author, to excuse his guilt; which is so gross, and obvious to the eyes of all men: that I should but contract my own guilt, in abating his. Lastly, let such who make this Plea consider; that it always hath, it is, and ever will be, the beaten road, and method, of all insinuating, and seducing Spirits, to couch, and broach their Errors at the first, as warily, and 
c Breve sit quod ●urpiter ●udes. juu. Sa. 8  sparingly as may be: and to scatter 
d A minimis ●ncipiunt qui ●n maxima proruunt. Bern. de Ord. Vitae, lib. Col. 11 26.  some seeds, and kernels of them, here, and there, in shor●, obscure passages, 
e Habent ho● Haeretici proprium, ut malis bona permisc●ant, qua●e●nu● facile sensu● audientum illudant. Si enim semper prava dicerent, citius in sua pr●●itate cogniti, quod ve●●ēt, minim● persu●derent. Itaq. permiscent recta per●ersis, ut ostendendo bona auditores ad se trabāt● et exhibend● m●l●, l●●ē●● eos p●ste corrumpant, Greg. Mag. Moral. l. 5. c. 11 Id certe moris 〈◊〉 apud haereticos, ut obumb●●nt seipso●, et occulte●t in principiis quousque maiorem fiduciam cap●an●, & quodam favore multitudi●i● i●●entur: tun● enim conta●i●s● sua ven●na intrepidi effundu●t Chrys. in M●t. Hon 47.  and not to sow them thick together, but with some intermixed truths, for fear of present discovery: that so they might spring and grow up by degrees, till they have gotten strength and force to grapple, and encounter with the Truth in open field: This the 
* Nemo repentè fuit turpissim●s. ●uu●n Satyr. 2.  common proverb, and the experience and practise of all Ages testify: Whence the 
f See Iraeneus & Epiphaniu● coner. Haeres. Athanas & Hilar. contr. Arian. Hierom contr. Ruff● contr. Pelag. l●b. A●gust. Tun. 7. & Prosper contra Collat.  Fathers in the Primitive Church, who knew that Heresies must be always crushed in the shell, have been so jealous over springing Heretics, that they have sifted every Sentence, word, and syllable of their Writings to the bran, and given them that interpretation always, which was most mutable and consonant to their Heretical and pernicious purposes and intents: when as th●y would have borne a more favourable, Orthodoxy, and fairer construction, had they beheld them only with the eyes of Charity, and not of justice, providence, and discretion too: And is not this our Authors practise? 
* Issued f●llend● art machinatu● est, ut per bona fac●lius suader●t & mae●a. Sed tant● magis cauē●us est, quanto occul●i●● sub divini legi● umbraculis l●titat. Scit ●uim foetores suos nulli f●re cito esse ●la●ituros, si nudi & simplices exhalentur: idcirc●●os c●●●stis eloqui● velut qu●dam are●ate asp●rgit, ut ille, qui humanum facile despiceret erro●em, divina non ●acile contemnatoracul●. Itaque facit, quod hi solent qui paruuli● austera quadam temper●turi pocula, priu●●●ra mellecircumlinunt, ut incauta ●tas dum dulcedinem pr●senserit, amaritudinem non reformidet● Quod etiam 〈◊〉 curae est qui mala gramina, & noxios succos medicaminum vocabulis praecolorant, ut nemo fore ubi suprascriptum legerit remedium, suspicetur venenum. Vincent. Lerinen●●s: Adu. Heraes. cap. 17.25. See Gregor. Mag. Mor. l. 5. c. 11. & l. 18. c. 9  Doth he no● cunningly sow and intermix his Tares and Drugs of Popery with seeds of Truth, and Scriptures? doth not he like a Nurse▪ or skilful Physician sweeten his Popish Pills, and bitter Potions with some sugared and pleasant ingredients: and adorn the poisonous and rotten carcase of his Book●, with the Saintlike Style and Title of Devotion; that so his truths, his piety, and glozing Title, might draw down, and vent his Romish Errors, pylls, and poisonous Potions? Why then should any out of a blind and ●oolish Charity, extenuate or conceal his treacherous and seducing Practices, or quaff off these his poisonous, though health-promising Po●ions, to his own and others hurt: and not divulge and and lay them open to the view of all men, in the amplest manner, that so they might avoid and shun them more? Well, let other men con●iue and wink at Errors; and smooth over, slight, or disregard; or else extennute, fal●e, or skinne-over these Popish passages, Doctrines, and pernicious practices, of our Author whiles they will, out of a foolish pity or deluded Charity: (which is the only means to spread their poison and contagion far and near: and to betray our Church and Truth into our enemy's hands without resistance:) Yet my poor judgement, and my Conscience tell me, that I cannot act a greater or higher part of Love and Charity, to God, to Church, to State, or to the over-credulous, and secure souls of men, who are apt to swallow all that comes to hand without suspicion: then to Anatomize and rip up all those hidden veins, wherein the Romish and soul-slaying poison of these Devotions lie, and to display them to the World, that so men might shun their venom and Infection for all future times. In which I have gone so evenly between the Author and the Truth, that all Circumstances being well considered, I hope I have neither gone to far in straining of the Words and meaning of the one, nor fell to short (but where my ability and leisure could not reach) in vindicating the wrong and quarrel of the other: which clears my Innocency, and falsifies this Excuse.  

Excuse 6.  The last excuse which may be made and pleaded for our Author, is that which the supposed Printer (but in truth the very Author) makes. 
* The Printers Epistle to the Reader.  That whatever reproachful Imputations have been cast upon the Author or his Book by the malevolency of some dispositions of the times, who make this Book of his an Apish imitation of Romish Superstition: yet he is a faithful Minister, though inferior unto most, (a clause which never came from any Printers quill, who always do applaud their Authors, not depress them thus:) and a Member of the Church of England: and that he 
h It seems by this that there were more heads, and hands than one, in consarcinating and collecting these Devotions: a matter worth inquiry.  and others who were therewith acquainted before the Printing of the Book; are as ready to engage their credits, and lives, in defence of the Faith of the present Church of England by Law established, and in opposition of Popery and Romish Superstition, as any other: therefore the Author and his Work are guiltless.  
To this I answer: First, that these are but the Printers vaunts, 
Answer 6.  and brags, if 
i The Printers Epistle to the Reader.  Titles may be credited, and not the Author's Plea; who ought to justify and acquit himself. But admit it be the Author's proper Plea; as in truth it is, though the Printer bear the name: I answer in the second place, that our Author 
k Nemo non benignus est sui index. Sen. de Beneficijs, l. 2. c. 26.  may be to partial a judge in his own behalf: and therefore he must re●erve himself to such impartial juges, who can judge more clearly of him then himself: and that 
l Homines malunt exempla quam verba, quia loqui facile est, prastare difficil●. Lactan. de vera Sap. l 4. c. 23.  not by hi● words alone, but by his deeds; by which he shall be judged at the last. Wherefore we must not wholly dote upon our Authors or the Printers words, but sentence or acquit him by his works. Now it is as evident as the Sun at Noontide, that these Devotions of our Author are wholly Popish both in Method, Manner, Form, and Use, and all concurring circumstances; as this Survey and Censure of them proves: Why then should we balance or judge him by his own, or by his Printers smooth and glozing words, which are contrary and repugnant to his Works? If Words or ample protestations of Sincerity and Loyalty to the Truth and Church might pass for currant: Then 
m Heretici sub nomine Christi, militant contra nomen Christi: & fallend● arte per sermonen de se insinuant quod per exhibition●● negant Greg. Mag. Mor. l. 20. c. 8. l 32. c. 16. Haeretici licet foris sint, tamen se nominant Christian●s. Hi●r Apol. adu Ruff c. 11. Haeretici perdulces sermones corda seducunt innocentium. Chrysost. Hon 24. in Mat.  Heretics, who always give good words, protesting that they are for Christ and for his Church, when as yet they war against them, under these pretences; might always scape unsentenced, and undiscovered, and pass for Orthodox, zealous, and true hearted Christians. 
n Qui profitentur se Christi ●sse: non mod● ex iis quae dicunt, sed ex iis quae faciunt, cognoscuntur. Ex fructu enim arbor dignoscitur. Ignat. Ep. 14. ad Ephes. Non in lingua, sed in cord Christianita● est; nec interest quali utare sermone, res enim non verba quaeruntur. Lact. de Falsa Sap● l. ●. c. 13.  He therefore who professeth himself a Christian, a Protestant, or faithful member of our Church, and would h●ue others deem him so ● must declare himself to be such a one, not only by his words, but by his fruits and actions: which if they contradict his speeches (as our Authors do:) they are so far from expiating the guilt, 
o Omnia dicta & facta tua inter se congruant & respondeant sibi, & una forma percussa sint. Non est huiu● animus in recto, cuius acta discordant. Seneca Epist. 34.  that they do but propalate and discover the hollowness and treachery of his heart; and subject him to the sharper censures: It skills not then what Verbal protestations our Author, or the Printer for him make: since these his Hours of Prayer, which would usher Popery into our Church again, with public approbation, under the name and Standard of our blessed Elizabeth: to baffle, and cheat us of that Orthodox, pure, and undoubted Religion, which we have so long and happily enjoyed, in peace, in wealth, and all variety of outward blessings: and therefore should not now begin to loath and cast it off at last: together with his alteration of our Common prayer Book, and putting in of Priests for Ministers: his engrossing of Popish prayerbooks, Portuasses, and Devotions for sundry years, and his curious and costly binding, and stamping of them afthe Popish manner: his forwardness in suppressing such Parallels and Answers as were written against Master Montague his bosom friend, and brother in evil, without any lawful warrant: his causing 280. wax Tapers to be lighted in the Cathedral Church of Durham, on Candlemas day last passed, as I have heard: with the public bruit, and same of most that know him; proclaim him an open and professed Papist, an industrious Factor, and an undoubted member of the Church of Rome, whose good he wholly labours: and no true member of our English Church. Since therefore our Author hath now nothing left, to justify or excuse his person, or this work of his, which is so derogatory, and scandalous to our renowned Queen: so prejudicial, and dangerous to our Church, our Cause, and our established Religion, which they oppugn, in a notorious, and high degree: and so advantageous for the Whorish Church of Rome, who still contrives, and works our ruin by ourselves alone: I will here conclude my verbal Censure, and Surpay, of him, and his Devotions▪ and lea●e both him, and them, to the real Censure, and Survey, of that Honourable, Pious, Zealous, and Grave Assembly of Parliament, which I hope, will render both to him, and them, according to their just demerits: that so 
p F●lix quicunque d●lore, Alterius dis●es posse ●arer● t●o Tibul. Eleg. l. 3 Eleg. 7.  their penal examples▪ ●ay prove others medecines.  HIEROM. Epist. 54. 
Hac s●nt quae coargutione non indigent: per●idiam cor●● exposuisse superasso est.  
FINIS.