A TRIAL OF PRIVATE DEVOTIONS. OR, A DIAL FOR THE Hours of Prayer.  
By H. B. Rector of St. MATHEW●S Friday-street.  MATH. 6.7. 
When ye pray, use not vain repetitions, as the heathen, or hypocrites do; for they think that they shall be heard for their much Babbeling.  Gloss. Ordinar. in Math. 6. vers. 6. 
In fide interiori & dilectione oratur Deus: non strepitu verborum, sed devotione virtutum.  
LONDON. Printed for M. S. 1628.   

TO THE MOST BLESSED AND BELOVED SPOUSE of JESUS CHRIST, the Church of England, my dear Mother.  
Dear Mother, SOPHOCLES the Tragedian, when being intent upon his Studies in his Old age, 
Cicero de Senectute.  he was of his Sons called before the judges, and accused by them as one unfit to govern his Family, and so, worthy to be removed and dismissed from that charge: then the good old man, in defence of himself, produced and recited before the judges, the Tragedy of Oedipus Col●neus, which he then had in his hands, newly written, ask of the judges whether that verse seemed to be written by a fool; which when he had recited, he was by the sentence of the judges ●reed. The like plea seemeth to be commenced against you, dear Mother, and that by some, who call themselves your Sons. Your reverend old Age, joined with a too motherly indulgence (as is too usual) towards your younger Sons, they requite no better then to sue out such a Writ. For proof hereof, may it please you but with your maturest judgement to 〈…〉 (so called) lately published. 〈…〉 ●ou may see how one of your sons (at 〈…〉 about to reduce you to an union with the Church of Rome, as your only Mother, & to entertain again a conformity and communion with her in her superstitious Rites and Ceremonies. Wherein ●ow nearly it concerneth you to vindicate and acquit your honour & reputation, yourself can best judge. Nor need you (as Sophocles) to produce some new proofs of your old and venerable wisdom in the government of your so noble a Family, it being not only established upon the pure doctrines of ●he word of God, but sealed with the blood of so m●ny Martyrs, and witnessed by the testimonies and writings of so many of your ancient learned and reverend sons both Bishops, Doctors, and others. Nor only so, but the same Religion, anciently and for so many years' continuance avowed and maintained by such a cloud of Witnesses, hath been withal backed hitherto from the first Reformation, and your just separation from Babylon, by so many Parliaments all along. So that neither doth your Motherhood need to solicit God's Vicegerent, your royal Governor and Protector next under Christ, to call a n●w Synod for the discussing and determining of those Tenants, which for so many years you have holden and maintained. It was the serpentine Craft of the Arrians to procure a Council at Ariminum, wherein they might, if not by number of voices (wherein they exceeded the Orthodox there present) cry down the Conclusions of that famous Council of Nice, touching 〈…〉, with the Father, in pugned by 〈◊〉 yet at least so shake & wave them by calling them into question, as thereby to disable their validity and authority. Which fraud the Orthodox part smelling out, did openly protest against them, avouching, that they there assembled, not now to dispute or discuss the Decrees of Nice, but altogether to ratify & subscribe unto them by common assent. May it please you therefore in your wisdom to resolve, whether it were not expedient to petition his gracious and excellent Matie●ogether with the Hon: Court of Parliament now assembled, that an Act of ratification may be decreed for the Religion hitherto maintained; and an Act of Prohibition for the suppressing of all Popish & Arminian books henceforth; sith the Arminian section ●ath abused the King's Proclamation, & so dishonoured the King, as if it gave liberty to Popish Arminian books to be published, and restraint to their opposites, which maintain your Orthodox doctrines, quite contrary to the intent of the Proclamation: and an Act of qualification, that in case any Orthodox book, & such as tendeth to found edification in piety, as in elton's book of the Commandments, if it be in some one particular or other, found faulty, may not presently all at a clap be committed to the merciless fire, as his was, but purged rather; whereas, on the contrary, such books, as here is answered, the whole frame & body whereof is Popish▪ and worthy the fire, yet upon the pairing only of a nail, (as if now thoroughly purged) is suffered to pass without control to be prin●ed and reprinted. As if the Truth now were brought to such nice terms▪ & so weak an estate, as the least straw is enough to stumble it, and cause it to fall, and wholly to suppress and bury it in the ashes: and contrarily, Popery and Heresy so highly advanced, as it can easily leap over all blocks & Bulwarks of opposition. Again, be pleased to take notice of one great inconvenience, if not rather mischief, which is like speedily to encroach upon your indulgence, if not prevented. Some of your sons have already dared to add to the Communion book; as the whole form of the consecration of Archbishops, Bishops, Priests, & Deacons, being now inserted in the said book, I wot not by what authority. Yea, and if such may be suffered to go on, they will correct Magnificat. For if it please you but to make search, you shall find in the great printing house at London a Communion Book, wherein the Author of the book of private Devotions (and I saw it with mine eyes) hath in sundry places noted with his own hand (as they say) how he would have the Communion book altered; as in the Rubric or Calendar he tells where and how he would have such a Saints day called, and where he would have red letters, put for the black, and so to canonize more Holidays for you to observe. Also throughout the Book, where he finds the word Minister, he would have Priest put in stead thereof; such an enemy is he to the very name of Minister, as if he would have the world believe, he had rather be a popish Priest, than a Minister of the better Testament, as Christ himself is called, or a Minister of Christ, as the Apostles were called, 
2. Cor. 11.23. Acts 26.16.  I have ordained thee a Minister, saith Christ to Paul. And in Conclusion, for those private godly prayers in the end of the reading Psalms, he thinks them fitter to be omitted, then added. I do but briefly touch them, leaving them to your fuller inquiry, & more particular examination. But if such liberty may be indulged to such like Sons, it will shortly come to pass, that as neither you can own them for your sons, so nor they you for their Mother: such a new face of Religion are they like to induce, if they be not the better looked unto. Yea, what a Metamorphosis have we seen already in these our da●es? How unlike is the present time to the former which we have seen? For, as I told the L. BP. of London, it was a pitiful thing to see the strange alteration of these times within this 7. years, from those former. For formerly, not a Popish, nor Arminian book durst peep out; but now, such only a●e countenanced and published, & Orthodox books suppressed. It was not wont to be so, my Lord, quoth I. And let your Motherhood be pleased to make inquiry which of your Sons it is, that hath dared of late days to encroach even upon the liberty of Preaching itself, that in the most public place of the Kingdom, Preachers have been forced sometime before, to show their Sermons before they were preached, and some were not suffered to preach for their very texts sake, whereupon they purposed to preach? Alas Mother, are our diseased so desperate, as they cannot endure the plaster. And good Mother, I pray you well & thriftily to discipline such your sons, as being Licencers of Books, dare answer, that they must not licence any books against Arminius; no● yet any Catechisms. But I forbear. I may fear, lest, as joseph, for bringing the evil report of his brethren to his Father so I to you, may incur their hatred, as he did. Now ●he Lord look mercifully upon you, & your goodly family, lest Simeon & Levi Brethren in evil, endanger the whole house of jacob to the uncircumcized. For great is the wrath of the Lord that is gone out against us. Y●t the natural constitution of your pure body promiseth long life, if it may but be preserved from peccant humours, which otherwise may prove mortal. We know that God will consume the Beast with his limbs. But judgement must begin at the house of God: there will he begin to purge out the dreggs of Popery. And if we would judge ourselves, we should not be judged. Now the Lord fill you full of holy zeal & courage for his glory & truth, lest Christ charge you, as he did the Church of Ephesus, I have somewhat against thee, 
Reuel. 2.  because thou hast left thy first love. I● therefore you be not zealaeus and repent, take heed you prove not like to the Church of Laodicea, who said, I am rich, and increased with goods, and have need of nothing: & knowest not that thou art wretched, 
Revel 3.  & poor, & blind, & naked; neither cold nor hot, but lukewarm, for which cause it came to pass, as Christ told her, that he spewed her out of his mouth. For the prevention whereof, good Mother petition, that an Act may be made for the disabling & making incapable all Popish & Arminian Doctors of either Bishopric or Denery, or other high preferments; so it is well hoped you should quickly see an end of all such heresies. And let the knees of your heart be ever exercised with your hands to lift up your humblest prayers for the Lords anointed our most gracious Sovereign, Patron, & Protector, that as God hath most richly endowed his Majesty with such Princely & peerless graces, as no Prince in Christendom with the like: so it would please him to vouchsafe this sinfall nation, & unworthy to be beloved, long and liberally to enjoy the fruit and benefit of so virtuous and religious a Prince: whom if our great sins hinder not, I trust to see the most glorious and renowned King, that ever the state of Christendom saw. I have no more to say, but to pray your Mother's blessing to  
Your dutiful and affectionate Son, HEN: BURTON.   

TO THE READER.  
CHristian Reader, he that in the winter season puts out to Sea, must expect to be encountered with storms, and as the times are, with enemies also. Alaes', that ever we should live to see such troubles in Christendom. But of them Christ and his Apostles foretold long ago. Shall Christians than think to sleep quietly and securely in the midst of such a troublesome sea? Yea, that's for the drunken man, who lieth down in the midst of the sea, upon the top of a Mast, senseless of the danger; a● the wise man speaks. 
Prou. 23.34.  And yet shall the poor Mariner be counted a mad man, for toiling at the tackling for the safety of the Ship: While the fresh water soldier counts it wisdom to shroud himself under hatches, lest he see his own death? Yet this hath been my lot. I hear, Alas poor Burton, he is cracked. Discontent, or hope of preferment have embarked him in this perilous adventure. Such be the censures of the wise world. What shall I say? Am I cracked? Wherewith? Not, I am sure, either with too much learning (as Festus charged Paul,) or too much living. And if I am mad, I am not the first. Even the Prophets of old were so accounted. When one of them was sent to anoint jehu, his followers said, what said this mad fellow to thee? Yea Christ the Prince of Prophets escaped not this doom: He is mad, why hear ye him? Patiently therefore will I bear his reproach. But am I discontented? for what? What need I, when, blessed be my God, I have enough, no less than I desire, and much more, than I deserve? Beneest, cui Deus obtulit larca quod satis est manu; could the wise heathen say. Surely a speech worthy of Christendom: 
Well is the man whom God (for goods or land)  
Gives, what sufficeth, with a sparing hand.   
For myself, I have Agurs wish: nor poverty, nor riches: both dangerous. And having enough, what need I for hope of preferment imperill even that enough which I have? Or will any man persuade me this is the way to preferment? It is no beaten path, I am sure. Let others, who will, take this way: surely I never went it, nor ever meant it, for that end. And y●t (as all adventures are led and fed with hope) I cannot say, but hope hath had a special hand in all that I have undertaken. But what hope? Or whereof▪ Hope of worldly preferment; A●as. Nothing more absurd. But a hope to glorify God, to do faithful service, and bring some profit to his Church, to my Sovereign, to my Country. And if this should fail in the success, hope yet for God's mercy in the recompense of reward. For this cause I have with Moses chosen rather to suffer affliction with God's people, then to enjoy worldly preferments. If I had consulted with flesh and blood, and followed their council, I might have been as worldly wise perhaps as others, and spared my labour, and spent my days in a more safe silence, or silent safety. It was not any blind foolhardiness that pushed me on; I did first cast up the reckoning, before I began to build. And howsoever the building may be imp▪ c●●ed by Sanballets, sure I am, they cannot raze the Foundation, being such as the Gates of hell shall not prevail against. And howsoever the Spider may extract poison out of the wholsomest flower (which is not from the nature of the flower, but of the Spider, whose poisonous bowels turn the best nutriment into poison) howsoever malice may misdeem my sinceerest meaning expressed in clearest and most n●ked words: yet (as I uttered with a clear voice in the car●● of the Lord Bishop of London, at my first examination about Israel's Fast) I have done nothing, but with a true intent and desire for God's glory, the good of my King and Country, and the Church of England, whereof we are members; and for which I am ready (if need were) to lay down my life. So little do I esteem the Serpents hissing, or the dogs barking.  
Not to stay thee too long in the threshold, here take a full view of my answer to a Popish book bearing in the Front, A collection of private Devotions, or, The hours of Prayer. If I have not fully unfolded the mystery of iniquity wrapped therein, let thy charity pardon my imperfections, and thy sharper judgement supply my defects. Only, I confess I have purposely omitted many things for brevity sake, wherein the Author rather expresseth his popish, if not apish affection, in symbolising with jesuitical catechisms, Officium B. Mariae, etc. then giveth occasion of solid confutation, as being partly ridiculous, though mostly superstitious, and some erroneous: for example, The laws of nature: the Precepts of the Church: the three theological virtues: three kinds of good works: seven gifts of the Holy Ghost: the twelve fruits of the Holy Ghost: the spiritual works of mercy: the corporal works of mercy: the eight beatitudes: seven deadly sins: the contrary virtues: Quatuor novissima, etc. To which he might have added, The five senses, etc. The four Cardinal virtues: as they are set down in Officium B. Mariae, whence he hath the rest, and in, Las horas del nuestra senora, The hours of our Lady. As also the 15. mysteries of the office of our Lord jesus Christ, for to meditate and say the Rosary of our Lady, whereof, five joyful; five sorrowful; & five glorious: which with the rest are numbered up by Ledesm● the jesuit, in his Catechism of jesus Maria. But he would first try how these would relish. Yet his seven deadly sins at least deserved to come v●der the ferula, or censure. Wherein we might have showed the absurdity of Popish distinctions of sins mortal and venial, yea how it verifies and cries down the inestimable price of Christ's death, and extenuates or annihilates the rigour of God's law, and elevates or sleights the nature of sin: the least, deserving eternal death. Again, we might have showed, how by Christ all sins are veni-that pardonable: but without Christ, mortal, and unpardois, able, seem they never so small. Thirdly, we might have showed the absurdity of his number of those seven deadly sins of the: of which ye shall not find the breaches of many of the Commandments of the second table ranked, nor of any of the first Table: as if Athiesme, infidelity, idolatry, blasphemy, perjury, profanation of the Sabbath, and the rest, were not deadly sins, but to be reckoned (if the Author account them any sins at all) only among his venials. But I hope some other will supply, what I have omitted. In the mean time take this in good part, and so Farewell.  
Thine in Christ HEN: BURTON.   

A TRIAL OF Private Devotions. OR, A DIAL FOR THE hours of PRAYER.  Charis. 
GOD save you Madam.  Curia. 
Lady Charis? My love salutes you, much joying to see you. Madam, it is news to see you at Court. Some good wind, no doubt, hath blown you hither.  Cham 
Madam, no other wind, but of duty and affection to visit your Ladyship. Only I must confess, that the late Book of Devotion, which your Ladyship sent me, hath occasioned me to come sooner, than otherwise I should, or well could.  Cur. 
Madam, you are the more welcome. And I pray you, how do you like that Book.  Ch. 
Madam, it were good manners I should first howsoever give your Ladyship thanks; for I dare say, whatsoever the Book is, your Ladyship out of good Devotion sent it me as a token of your love unto me. Otherwise, for the Book itself, I must confess, that so soon as I looked but upon the Frontispiece of it, and seeing it to wear the usual Badge of jesuitical Books, I had certainly without any more ado flung it away; but for the due respect I bore to the sender, your Ladyship. And yet I thought with myself, that haply your Ladyship had mistaken one Book for another. Otherwise I knew not what to think; whither some might have gone about, if not to seduce, yet at leastwise, to induce your Ladyship to a friendly opinion of the Popish Religion; or I wot not what.  Cur. 
But Madam, though I have but little Latin, yet I have learned by rote one Proverb, Fronti nulla fides: The outward front or face of things is not to be believed. But have you looked within the Book, and read it over? Then you will be of another mind, and conceive a better opinion of it.  Ch. 
Surely Madam to the front or face of it I confess I gave but small credit: But looking further into the Book, and according to the scantling of my slender capacity, and shallow judgement, taking a view of the whole frame and mould of it, it seemed to me to hold suitable enough to the Front, and to be much what the same in substance, that the Title made show of.  Cur. 
But Madam, I hope you are none of those, that censure the Book for Papistical, as Puritans have slandered it.  Cham 
Madam, I dare not take upon me to pass my censure upon Books. Yet I confess, seeing your Ladyship urgeth me, that it smelleth strongly of Popery. Yet not relying upon mine own conceit, I desired some learned Ministers to tell me their judgement of it, and none of them could approve of the Book.  Cur. 
I pray you what Ministers were those?  Cham 
Madam, I dare be most bold to name mine own Chaplain for the rest.  Cur. 
But doth your Chaplain hold the Book to be Papistical?  Ch. 
Madam, I had rather I had some good occasion to be a suitor to your Ladyship for some good preferment for my chaplain, and no better than he deserveth: 〈…〉 present occasion, which I fear may perhaps prejudice his preferment. We poor Countrypeople cann●●●●use sometimes, when our leisure serveth, but as 〈…〉, discern which way the game goeth, 〈…〉 to hazard our stake, where we see such infinite odds of Courtwit to Countrey-simplicitie.  Cur. 
Madam, you speak merrily. But in good sadness I desire for mine own satisfaction to hear what your Chaplain can say to this Book, either in whole, or in part. I promise you, of mine honour, it shall be no manner of prejudice unto him, but I will rather do him all the good I can.  Ch. 
Madam, upon these conditions my Chaplain shall attend you, when you please to appoint the time.  Cur. 
Madam, I thank you. Then, if it may stand with your conveniency, I shall entreat your Ladyship to bring him with you on Friday morning by eight of the clock. I will set all other business apart for this. And for the better bolting out of the truth, and satisfaction on both sides, my Chaplain also shall be here, to answer to such things, as yours shall except against. For I must tell you Madam, my Chaplain Master Diotrephes, doth as much applaud this Book, as yours doth disallow of it.  Ch. 
Madam, I doubt not but my Chaplain is able to show good grounds for any thing, that he shall except against. But I like it very well, that your Ladyship is pleased to appoint your Chaplain to be here. Both I, and my Chaplain (God willing) will be ready at your time appointed to attend your Ladyship. But Madam (if I may be so bold with your Ladyship) will your honour be stirring so soon, as by eight in the morning?  Cur. 
Nay, God help us Co●rt-Ladyes; 〈◊〉 in the Country have but a poor conceit of us, to think us such idle Hous-wines, as to lie a bed till eight of the clock in the morning. But we must bear all with patience.  Char. 
Madam, if we in the Country think so of the Court, it is but because we are willing to hope, that all the idle Housewives be not in the Country. But before I take my leave of your Ladyship for this time 〈…〉 me leave a little to show my learning, and to try 〈◊〉 (that our Chaplains may not seem to carry all 〈…〉 away) let me object one very material 〈◊〉 ●n the Book, to your Ladyship.  Cur. 
Nay God a mercy Madam; For (I wis) if we women (as light account as men make of our learning and judgement) might but as freely as men dispute, and if the fashion were but ones on foot, they shall find that we have not only words, but wit at will, and perhaps as smart and shrewd arguments, as the most Scholastical among them. But I pray thee Madam let us hear your objection.  Char. 
Madam, I am possessed with an exceeding wonderment, that this Book should find such entertainment and approbation in the Court, especially among (pardon my rudeness) you Court-Ladyes, being so full, I say not of compliments, but of many employments, chiefly yourself. Yea the very curiosities of Courtly attires, and the varieties of fashions, which not only must be followed with the first, but studied also to uphold the Court credit, are they not enough to take up all one forenoon? And then Madam where will you find time for your Matins, and other hours of Devotion, which this Book imposeth upon you? What? Will the Author of this Book make the Court a Monastery, or Nunnery? Would he have the Ladies and Maids of Honour to turn Nuns? What? Nothing almost, but every hour of the day, to turn over and over your Beads? This were a strange Metamorphosis, for Courtiers thus to keep holy day. And therefore Madam, I wonder, that the Court, of all other, cryeth not down such a Book as this. Nay Madam, seem to approve it as much as you will, yet you can never persuade the simplest Rustic, that you Courtiers are, or can be ever a whit the devouter for all this Book. For it is impossible for you to practise one quarter of it. And taking upon you the observation of such canonical rules, as standeth not with possibility to keep, either you must get a dispensation to remit the rigour of them, and to admit of such a practice of devotion, as either your Court-leasure, or disposition can conveniently, or but indifferently perform: Or otherwise you must be driven of necessity either daily to go to shrift for absolution, or to chawke up all your defects and failings for your general shrift: Wherein, and for which, such penance may be imposed upon you, as you shall hardly determine, whither of the two is more grievous, to observe the rules for your devotion, or to satisfy for the penalty.  Cur. 
Surely Madam you argue very unhappily; nor do I think, your Chaplain, or any man can say more to this Book, than you have done. But Madam, what would you have us to do in this case? We poor Ladies, Protestants of the Court, are in a great strait. We are pressed on the one side with importune impossibilities, as you say: On the other, with the urgent examples of Romane-Catholicke Ladies, among whom we converse, who press us with their exemplary practice of piety and devotion in their Religion, putting us and our Religion to shame, if we do not equalise at least, if not outstrip them in point of devotion.  Char. 
Madam, all such Romish practice of devotion is not worth Godamercy, or that it should stand in the least competition, or comparison with true devotion. The Priests of Baal, what a stir kept they, what zeal showed they in lancing of their fl●sh, what unwearied devotion in the repetition of their prayers, and that even until the evening Sacrifice, fulfilling almost all their canonical hours, and yet all to no purpose: Whereas Elias God's Prophet used only a short prayer, which prevailed with God? Do you think Madam; that your Roman-Catholicke Dames are ever a whit regarded of God, for all their turning over their Beads, or saying over their Beadrowes of Pater-nosters, and Aue-maries', and they wot not what? Alas Madam, blessed be God, we are not so childish, after so long a bringing up under the Word, to account such Baby-devotion worthy of our least emulation, much less of Apishimitation? Therefore Madam, if I may advise you, away with this idle Apish Book of Popish Devotion; suffer not either your Court, or your Christian liberty so to be imposed upon with such observations, as are either impossible, and at the best, perhaps unprofitable; as whereof it may be said, Who required these things at your hands? But I fear I am too bold with your Ladyship. Thus you see a Fool's bolt soon shot. I will take my leave.  Cur. 
Madam, I will detain you no longer, my attendance also calling me away. Therefore, till the set time, adieu Madam. Remember Friday morning.  Char. 
Madam, I will not forget.   

The next meeting on Friday morning.  Charis. 
MAdam, God give you good morrow.  Cur. 
Welcome Madam. I was even expecting of you. Have you brought your Chaplain with you?  Char. 
Madam I have; who is ready to tender to your honour such satisfaction, as he hath in his judgement conceived to be convenient.  Cur. 
Master johannes, I would entreat you here to spend a little familiar conference with my Chaplain Master Diotrephes, about that Book which your Lady hath acquainted you with. I suppose you come sufficiently instructed what to say therein.  johannes. 
Madam, I must crave pardon for my boldness in this my rudeness, hoping that wherein I shall offend, my Lady's command in bringing me hither will help to excuse me. For as for this Book, I confess I was loath to meddle with it, but upon her over earnest pressing of me. And besides my time hath been very short to inform myself sufficiently touching all the particulars of this Book, which perhaps a more judicious eye upon better deliberation might more fully discover. Nor did I think it fit to trouble your Ladyship's ears with any tedious canuasses to and fro; but rather to recommend it to your Ladyship in one brief view, to peruse the same at your best leisure. And here it is in writing, praying your Ladyship's honour to pardon my rudeness and plainness therein, according to your honour's promise to my Lady here.  Cur. 
Sir, I thank you very kindly, wishing I could as easily requite your pains and courtesy, as I can hardly otherwise deserve it.  joh. 
Madam, your noble acceptance shall be to me as a most ample recompense.  Cur. 
I promise to bestow the reading of it thoroughly.  joh. 
Madam, God grant you may reap much fruit thereby.   

The Lady CURIA reads the Writing of M. johannes here set down; concerning the Book entitled, A Collection of Private Devotions: OR, The Hours of Prayer.  
And hereupon, as it seemeth, such is ●he affection of the Author or Authors and Abbetters of this Book of Devotion, that rather than they will be scrupulous to avow themselves affectionate well-willers at least of the Church of Rome, if not rather symbolizers and intercommuners with her, yea and to be Authors of reducing this Church of England back again to that spiritual Egypt, while all along without difference they shuffle all together in one Church, as more particularly will appear in the sequel: They stick not to prefix the jesuits usual Mark IHS upon the Frontispiece of their Devotion, and underneath it a votary or two, with a Cross devoutly erected. As if they would with the Name of JESUS Inchanter-like, conjure down the Spirit of Truth, and conjure up the spirit of Pontifician error and sedition again in this our Church. So that this Book of Devotion bearing and wearing the jesuits badge upon the Forehead, we cannot better parallel, 
john de Serre● in his History in Henry 3.  then to that egregious dissimulation and counterfeit Devotion, which HENRY the Third of France took upon him, when he found that he could not by downright force suppress the Truth with the Professors of it. Therefore he attempts what force there is in framing and conforming himself to be a pattern of Devotion to others. Hereupon he builds Monasteries, undertakes Prilgrimages, confirms the Brotherhood of Penitents, erects the Order of Hieronymites, is daily and familiarly conversant with the Capuchins, and Fueillans, called Jesuits, carries a Crucifix and Beads in Procession, with a whip at his girdle; causeth many Books of Devotion to be printed; and to conclude, he institutes the Order of the Knights of the Holy Ghost, founded upon such conditions, as tie them by a strict and sacred bond to the Church of Rome. And wherefore all this? Saith the Story (to omit other complementarie ends) For the entertainment of a number of Minions, and Horseleeches, to whom they must rather weigh, then tell money; but chiefly to pull down the Protestants, to undermine them, by this lure of worldly greatness, withdrawing the chief Heads, who could not attain to this high and stately degree of Knighthood, but by renouncing of their Religion. But see the mischief of it, this dissembled Devotion not so well suiting with his other humour's, of Feasts, Masks, sumptuous pastimes, drawing on new impositions to maintain them, led the first dance of rebellion; While (saith the Story) the Queen-mother, and those of Guise, seeing the King drowned in these delights of Court, did willingly entertain him in that humour, that either busying himself in numbering his Beads, or treading the measures of a dance, themselves might hold the Rains of Government, and dispose of affairs of State without control. What way also this made for the Spanish-faction, working by his Indian-Gold, the Story sufficiently toucheth. But this by the way. The parallel I confess is uneven, in regard of the persons compared, the one a Prince, the other, mean Parsons: But the things compared are not so unequal, as Popish devotion on both sides; that, adorned with the Badge of the Holy Ghost: this, of jesus; in both, those two Divine Persons in the Trinity most hellishly and impiously profaned, being made the Badges of those, who are professed Vassals of Antichrist, that Man of Sin, and being worn by such as would still be reputed Protestants, they are the very Ensigns of Apostasy from CHRIST to Antichrist; and therefore how true Servants and Subjects such can be to Protestant Princes, who by their Order of Knighthood are sworn Liegemen to the Pope, I leave to others to judge. Only that King caused to be published sundry Books of Devotion, yet all of one meal: But this Book hath no fellow, must alone be published for a singular and universal Platform of all Devotion, silencing and suppressing all other Books of the like nature. So that what entertainment, in time, is this devout Book like to find in the world, when none else shall be permitted to be printed, yea, when as not only Books of religious Devotion, but also of sound Doctrine, may not be allowed to see the light? As therefore Popish Devotion is the Daughter of blind Ignorance: So on the contrary, this Devotion is like to prove the Mother of Ignorance; verifying that Riddle of the Water and Ice, mutually bred of each other, Mater me genuit, eadem mox gignitur ex me. And so plausible is this Book of Devotion to all Papists, as they begin to triumph, not sticking to say, that they hope ere long these fair and towardly beginnings will grow on apace to the full and universal reestablishment of their Roman-Catholicke Religion here in England, telling their seduced Disciples (as one of them, now reform, blessed be GOD, told me) that we had now already at London a Book of Seven Sacraments publicly allowed. In sum therefore, let not the Authors of that Book disdain to be vulgarly reputed and reported for the Servants of the Church of Rome, whose Badge, specially, that of the Jesuits, they stick not to put upon the Front of their Devotion. And so much for the first Frontispeice of the Book.  
Now to the next Page, wherein they father this Septenary horary form of devotion upon the practice of the ancient Church; And these hours of prayer are compiled, much (saith the Book) after the manne● published by authority of Queen ELIZABETH 1560, etc. First for the ancient Church of CHRIST; No Church did anciently observe, or precisely prescribe these Seven hours of prayer, duly and daily to be used, as the Author or Athours would bear us in hand. How ancient I pray you is this Canonical observation? Forsooth Pope PELAGIUS the Second was the first instituter of the Seven hours; and that was towards 600 years after CHRIST. This somewhat ancient. But what authority have we for it? PAMELIUS upon CYPRIAN saith, They say so, that this PELAGIUS was the first instituter. Only, They say so. Though POLYDORE VIRGIL speak a little more confidently. Satis constat, It is apparent enough; but tells us not whence. Nor do I find this Septenary to be more ancient, than Pope GREGORY the Ninth, 
Decret. de Celebratione Missar. C. Praesbiter. tit. 41  who composed the Decretals, about 400 years ago. He indeed sets down the Seven hours, in the Title of his Chapter (just as truly, as our Author in the Title of his Book) deriving the same from some spring of antiquity, and namely, 
Concil. Agath.  the Agathen Council Provincial in France, which was, some 800 years before his time. But the Pope there committed a foul error in setting down Seven canonical hours, for two: The Agathen Council mentioning but two hours of prayer, the morning, and evening. So that the best authority, and hoariest antiquity for your Seven canonical hours, is GREGORY the Ninth, Pope of Rome. This is that ancient Church, wherein this practice appeareth first to be decreed, and solemnly observed. This Pope than first decreed the Seven canonical hours. But of whom to be observed? Namely, of the Priests, Friars, Monks, and such like holy-day-people, for the most part Male feriati homines, as Rome could afford ●now. Of others he saith nothing, saith the gloss; although it say, Others seem not to be bound, but surely they are. But the Priests, Monks, and other Votaries were specially bound to keep them constantly. Which seems to be the reason why it is probable, that some have conjectured PELAGIUS the Second to have been the first institutor. For about his time did all kind of Monks, and such like Orders begin exceedingly to be multiplied; many of them taking upon them such a strict discipline, as might admit, yea in some sort necessarily require so many Canonical Hours of Prayer, at least to refresh the tediousness of that austerity, wherewith they exercised their extreme patience. Some Monks were called Insomnes, 
Niceph. l. 15 c. 23. Euagrius. l. 1. c. 21.  for their continual watchfulness; And what could they do better, but pray, to entertain the tedious nights, and vacant days? Some did so macerate themselves with immoderate fasting, 
See Centuria 5. c 6. the Ceremonies  and course fair of small quantity, that they made themselves unable to do any thing, but pray, if that. Others cooped themselves up, in such short and narrow, and low Cells, as uneath they could either lie along, or stand upright; so that the best and easiest posture for them, was to be on their knees praying. Others forsaking humane society, and living among the wild Beasts, called therefore Armenta, Droves, or Herds, feeding on roots and grass, and lodging sub Dio, or in the Caves, what could they do else, but (if they had so much sense left them) pray?  
Now, seeing our Author will needs revive and recommend to the Church of England these his seven Canonicalls: Upon whom will he impose their observation? Upon Courtiers? Alas, they are taken up with a thousand thoughts, perhaps, how to rise higher; perhaps, how to keep their standing; perhaps, how to prevent and take off envy; perhaps, how to appease such an Opposite; perhaps, how to purchase such a Friend; perhaps, how to compass such a preferment; but specially the Female sex, encumbered with a thousand womanish Ceremonies, if not State-proiects, or their own honours (as I heard once a great Lady of the Court say, there was never a day went over their heads, but once at least their heart ached) so as they cannot attend such tedious Canonical Service. Or Citizens, or Countrymen? They have their vocations to follow, which if they should intermit, to say over this Book of Devotion daily, and duly, as it prescribes, how should they live? Except ye could persuade them to a thinner diet and courser habit, too good an allowance for an idle life. Or will you impose it upon the Priests, or Ministers of the Church? But you know our golden Priests (I mean in the best sense) are not like those wooden Ones in the Church of Rome, who having little else to do, but to say over their Mass, or a few Matins, had need to be exercised with Canonical hours, to keep them at least from worse exercises. But you know, most Ministers in the Church of England are laborious in their calling, who if they should precisely ●uerie day say over your Book of Devotion, they should have little time left to prepare convenient Food for their Flocks on the Lord's day. Although perhaps you could be content to dispense with that; Nay rather, if ye will needs enforce your Hours upon us, lay them upon dumb Priests, such as either cannot, or dare not, or at lest will not preach the Word to their people. These being the men, that cry so much for long prayers, and short preaching, you might do well to bring them to a Canonical obedience of your Canonical hours, and that they perform the same not by Proxy, or Curacie, but in their own persons. Otherwise if you cannot find Holy-day-men enough to take your Book to task, what doth it import else, but a necessity of bringing in Monkery, and so of erecting Cells again, for the practice of your Devotion? Which I trust all your Devotion will never bring to pass.  
In the second place, from the practice of the ancient Church, the Author descends to defend his Septiformious Devotion to be Much after the manner published by authority of Queen ELIZABETH, 1560. Much after the manner, is indeed a pretty qualification of the matter: Much-what, not so altogether. But for your Much, Distingue tempora; Distinguish the times. That horary the Author speaks of, was set out near the first year of her Reign, when as Popery was not buried, nor the Gospel out of her Cradle. That noble Queen of ever blessed memory, in the beginning of her Reign, did for the present prudently connive at, and act some things, which afterwards by degrees she suffered to vanish. For the purpose: In the very beginning of her Reign, before her first Parliament, she set forth a Proclamation, inhibiting all Ministers in and about London, and elsewhere, to preach at all, less or more, but only to read Service, until further order from her Majesty. Is this a good argument for the Author, or any his Fautors by his seeming devotion of making many long prayers, to shoulder preaching out of the Church, or to wain the people from hearing, because forsooth, QU. ELIZAB. once by Proclamation prohibited preaching, and allowed only reading of Service? But how long lasted this restraint? No longer than the Parliament approaching, wherein was most happily established the liberty of preaching the Gospel, and administering the Sacraments. Take another example, in the dawning of the Gospel in England before her time, in King Henry 8. his reign: The Lord Cromwell in his English Primer 1535. in the Preface before the Litany, apologizing his leaving out of the Litany in his former Primer, saith, wherefore, for the contentation of such weak minds, and somewhat to bear their infirmities, I have now at this my second Edition of the said Primer, caused the Litany to be printed, and put into the same, etc. Mark, for the contentation of weak minds. Thus in the Primitive Church some things were tolerated during the infancy of it, which afterwards were quite abolished; as Act. 15. The abstaining from blood, and strangled, was enjoined the Gentiles for a time. And why? for saith S. james, verse 21. Moses of old time hath in every City them that preach him, being read in the Synagogues every Sabbath day: so that for offending the jews, the Gentiles, among whom they lived, must for a time forbears to eat blood, and that which is strangled. So in the beginning of Reformation in England under that blessed Queen, there were many Papists, of whom there was a tender respect, to offend them as little as might be, until the clearer light of the Gospel, like the Sun mounting, should of itself dispel and chase away all ●hose mists. And in our Communion book, in the Admonition to the Commination against sinners, have we not these words, In stead of which godly discipline, it is thought good, etc. By which examples wise men may learn, not to tak● 〈◊〉 all former precedents as currant for present times. Ma●y things might be winked at in the infancy of the Church, which are not tolerable in her riper age. In that Horary●et ●et forth 1560. there was a tender regard had of the weakness of the time, to allow of such things, which in these times of the clear light of the Gospel, and full growth of the Church would be ridiculous. When I was a child (saith the Apostle) I did as a child, I imagined 〈◊〉 a child; but being a man, I put away childish things. Were it not absurd and ridiculous for a man grown, to fall to his old childish sports and toys again? And we know that sudden changes from one extreme to another, even from evil to good in a State, are difficult, if not dangerous, being not discretly carried. Nor could it be expected, that the Church having been long penned up as it were in a dungeon, and coming suddenly forth into the broad light, but it should at first be tender-sighted, till after a while her eyes were better enured to look upon the light. Or being but newly pulled out of the puddle of Popery, that by and by she should be washed clean from all spots. As Luther entreats his Readers, if they find in his writings any thing smelling of the old Cask of Popery, that they would remember, he was once a poor Monk. And for any in these days, of a long and well settled Church, to plot the bringing in again of Pope●y, they know it well enough, their way is not to do it forthright, but by many insinuations, and winding ways, as, to suppress all printing of books against Papists, to print and publish such books, as do in part maintain our Church, and in part comply and symbolise with Popery, and by seeming to slight Popery, slily to bring it into credit; to restrain preaching as much as may be, by laying burdens upon the Ministry; to suffer none to come to any place of eminency in the Church, but through Simony gate, or ambition, and such byways, to make sure if possible a corrupt Clergy; if any be sincere and bold in lashing of sin, especially reigning sins, to snap him up, and muzzle him for barking, and such like. But to conclude the former point of the Author's allegation of that Horary set forth 1560. and for the further making good of the answer thereunto; it will not be impertinent here to insert, what he addeth in his Preface, pag. 7. quoting in the margin together with that 1560. another set forth by the same authority, 1573. Over against which words, his text hath these words; These prayers, which for the most part, after the same manner▪ and division of hours, as here they are, having heretofore been published among us by high and sacred authority, are now also renewed, and more fully set forth again, etc. Where he confesseth again, that he followeth these former precedents, but for the most part: No, nor that neither; for examining the copies well, we find great difference: For besides many other good things, he hath left out the hymn, wherein is, Pellit● falsam, insere veram Religionem. Consceleratum perd● Papismum, etc. And ex psalmo 2, Hoc tempore sentimus Deus Opt. Max. non solum Antichristum, etc. But what he leaves out against the Church of Rome, he puts in for it; as a fair jesuitical frontispiece, Seven Sacraments of the Church, and the like. It would fill a whole book, to note all the differences. But herein lies the main matter, that he couples the book of Devotion set forth 1573. with the other 1560. as if they were all one. For he quotes in the Margin, The Horary set forth with the Queen's authority, 1560. and renewed 1573. imprinted with privilege at London, by William Seers. It is well that the copies of those Moth eaten books are yet extant, at least to be an evidence, how far forth the Author herein speaks truth. Yet, if he had inquired a little more diligently, he might have found another set forth by the same sacred authority, imprinted by the same foresaid William Seers, in the year 1564. being the 7. of that blessed reign. Now comparing these three Copies together, I find the two last very different from the first, not only in their form and matter, but in their Title. For the first, in 1560. is entitled, Horarium: but the two succeeding, the one 1564 the other in 1573. are entitled Pr●ces privata, etc. The Horarium indeed setteth down the hours of prayer; but the two latter books recommend only Morning and Evening prayer, with their matter and form, together with a short form of prayer at rising, and going to bed; but without prescribing at what hours. Observe then in the first place a notable difference. The first book of Devotion, as coming nearest to the time of Popery (the Gospel being yet but as it were in the dawning) bore some resemblance to those Canonical forms of prayer formerly used in time of Popery; and so was called Horarium. Yet this was in Latin, serving chiefly for the use of all Clerks, or old cloisterers, to content them for the time, till better provision might be had, and till their stomaches could digest stronger meat, and their eyes endure the clea●er light. So that within 4. years, the Horarium disclaiming further affinity or Cosen-head, so much as in name with the Popish Horaria▪ in the next Edition, and so forward, put on the name of Pr●ces private, and that in study sorum gratiam collectae, etc. Private prayers collected for Scholars or Students, such as understood the Latin tongue, to the end such especially being informed in the right form and matter of praying might the better instruct others in the same duty; that so by degrees, all Popish superstition and erroneous devotion might get them hence into their dark Cels.  
Note again, that the third Edition of those prayers, 1573. was yet more exact, than the former in 1564. and much more different, as the more distant still from the Horarium. Ve●●r● transieru●●, etc. Old things are passed away, and all things now become new; the Gospel now promoving all things towards their perfection. And now when all is done, would the author with his, bring us back at least to the brink & borders of Popery again, by his Canonical hours, and the like? Being now men of ripe years, would he have us to become children again? And after we have begun, and gone on so far●e in the spirit, now to be made perfect in the flesh, by turning back to beggarly rudiments? After the clear meridian Sunshine of the Gospel, would he reduce us to those duskish dawning shadows, out of which that first Horarium was but newly peeped, but to last no longer then till time might more fairly shake hands with all Popish shadows? As the jewish Ceremonies had a time, even after the establishing of the Gospel, for their solemn obsequies. But to conclude, the plain truth is, to such a pass is Popery now come in these our days, that if ever, the Church of England ought henceforth to have the least correspondence and conformity with it; yea to be so far from renewing any old acquaintance with it, as utterly to shake hands; and if any rags or relics of that Whore have been patched to our Mother's Robe, we ought to rip it off, and strip ourselves of it. Rome is now fully revealed to be the Whore of Babylon, the Pope, the head thereof, to be that man of sin, that grand Antichrist; which for any learned man not to see in these days of the Gospel, is to stumble at Noonday, yea to be struck blind at the clear light.  
It followeth in the Title: Taken out of the holy Scriptures, the ancient Fathers, and the divine Service of our own Church. Here be three authorities, the least whereof not to be contemned. The first is, that he saith his hours are taken from the holy Scriptures. His quotations are strewed all along the book; but so, as if we amass all the general precepts and particular practices of prayer in Scripture into one Canon or rule, there should not be one hour, or minute, throughout the day and night, which we should not spend altogether in prayer. So that the abusive understanding of Scripture in this kind was that, which brought the Euchet● to do nothing else, but pray. The Scriptures commend to us specially two times of public prayer for the day, the Morning and the Evening prayer, the one about our nine in the forenoon, the other about three in the afternoon, which our Church followeth; these two were called the Morning and the Evening Sacrifice. Hence it is, that Christ began to be offered from the Morning Sacrifice, to the Evening Sacrifice, as sanctifying all our Sacrifices of Prayer and Praise, Morning and Evening, in that Sacrifice of himself.  
But he speaks here of Private hours of Prayer. And where will he find in Scripture any such practice, as the observation of his Seven Canonical hours? DANIEL prayed three times a day. Yes DAVID saith, Seven times a day will I praise thee. But that's of Praise. And though it may be meant also of Prayer, it signifieth only his frequent praying, far from a superstitious observation of Canonical hours, in those days not hatched, or heard of. But of Prayer he saith, Evening and morning, and at noon day will I pray, etc. But for all this man's colouring the matter with Holy Scripture, he hath no other Scripture for his Canonical hours, but the Pope's Scripture, in his 
Compare this with pag. 86. in his later edition, where he mentioneth the Decrees of the Church.  decretals; where the Pope takes all his Canonical hours from the actions about CHRIST in his death. As in the Gloss: 
Haec sunt septenis, propter quae psallimus heris,  
Matutina l●gat Christum, qui crimina purgat,  
Prima replet sputis, causam dat Tertia mortis,  
Sexta cruci nectit, latus eius Nona bipaertit,  
Vespera deponit, tumulo Completa reponit.   
Indeed the Scripture doth so command this excellent duty of Prayer to us, as that no time should exempt us from it, but that we should be diligent in the practice of it upon all occasions, and especially keep constantly ou● morning and evening sacrifice private, and public also, as the day requireth; Yea to let no opportunity slip, wherein we are not breathing out some ejaculations, out of a sense and feeling of our manifold infirmities, and necessities. But nowhere doth the Scripture prescribe a set septenary form of Devotion, as the Author would impose upon us.  
In the second place, he nameth the Ancient Fathers. But these fail him as much for his purpose, as the Scriptures do. Indeed the Fathers do every where (following the Scriptures) inculcate and pr●sse the incessant practice of Prayer: 
Cypr. de Orat. Dom.  Hora nulla a Christianis excipitur, quò minùs frequenter, ac semper Deus debeat adorari, etc. saith CYPRIAN: No hour is exempted from Christians, that God might not frequently and always be adored. And he saith indeed, that in his time, the times and exercises of Prayer were much increased. Yet he no where setteth down seven Canonical hours. Yea CLEMENS ROMANUS, a great Author with him, 
Clem. Constit. l. 8. c. 40. for 34.  though misquoted, in his Constitutions (which even Pontificians themselves have confessed to be counterfeit) yet fail him at least in two of his hours, as Complene, and the last. Only GREGORY the Ninth fails him not, being, as I said, his first complete Author of his seven Canonicalls.  
But after the Ancient Fathers, in the third place he nameth the Divine Service of our own Church, out of which his Hours are taken. Now surely for aught that ever I could learn out of our Service Book, I can find but two set Hours of Prayer, besides certaines private Prayers recommended to private Families, for Morning and Evening; with a godly Prayer to be said at all times, in the latter end of the Book: Unless out of this Prayer to be said at all times, he would pick out his seven Canonical hours. But whereas he seemeth to ground the form of his Devotion upon the Diuin● Service of our own Church: On the contrary, he offereth foul violence to that more exact and profitable form, prescribed in our Liturgy. For whereas the form of Prayer in our Communion Book is so compiled, as that by a daily practice thereof the whole or most part of the OLD TESTAMENT is read over once in the year, and the NEW TESTAMENT three times, and the whole Book of PSALMS once every month: The Author or Authors of this Book, intruding a new form of Devotion, hereby cousin GOD'S People of their allowance in the SCRIPTURES, while in stead of the whole, he cutteth out here a piece and there a piece, here a quarter of a Chapter, and there a quarter. Herein crossing the Communion Book, which in the Preface f●atly reproveth this very practice of the Author, in these words: Now of late time, a few of the Psalms have been daily said, and oft repeated, and the rest utterly omitted. And is it not so in this Book of Devotion? Doth he not confine us to a narrow circle of so many Psalms, so many pieces of Chapters, so many Law●e●, as he calls them, to be repeated over every day? Doth he not hereby rob us of the rest of the Scripture, Chapters and Psalms? We like our Communion book better than so, thus to exchange it to our loss. All Priests and Deacons are bound to say daily the Morning and Evening Prayer▪ either privately or publicly▪ except they be letted by Preaching, studying of Divinity, or by some other urgent cause. Thanks be to God, there are plenty of manual Psalters and Testaments, as easy to carry in men's pockets, and I am sure far more profitable to edification, than this book of Devotion. Yea, and it will appear all along this book, howsoever he seem tenderly affected, and devoted to his mother Church, and to our divine Service, that never any (though Popish) book published this threescore years under the name of Devotion, hath more slily and subtly undermined the state of this our Church, than this doth, while it would confound our Church with that of Babylon▪ whereof more hereafter in the proper place. 
Preface to the Communion book.  So much in general of the state of this Book, occasioned by the two first title Pages.   

The Preface.  
NOt to entangle ourselves with perplexed questions, a● whither all prayers, other than set prayers, and those either the Lords prayer, or the Churches public forms▪ of this Author's private forms, be denied to God's people, or Ministers, as uttered from private spirits and Ghosts of their own (they are the words of the Preface) wherein perhaps the Author takes the liberty to bewray his malice, or ignorance, or want of experience of the supply of the spirit of Christ, helping our infirmities in prayer, Rom. 8.26. Phil. 1.19. as not having his wits exercised that way: we have occasion given in the first place to touch upon the second reason of these his hours: the words are, To let the world understand, that they who give it out and accuse us here in England to have set up a new Church, and a new faith, to have abandoned all the ancient forms of piety and devotion, to have taken away all the religious prayers and exercises of our forefathers, to have despised all the old Ceremonies, and cast behind us the blessed Sacraments of Christ's Catholic Church, etc. Is not here a sound reason, for the bringing in of old Popish Ceremonies and superstitions, and such trumperies into our Church, to the end that Popish mouths may be stopped, who slander our Church in this behalf, for antiquating all old Ceremonies, whereof the observation of the seven Canonical hours, is one? Then, belike we must set up Popery again, at least in a good part, only to appease the clamours of Papists, accusing us for Novelists. But take heed what you do; for unless you mean thus by degrees to rear up the whole tower of Babylon again in England, you strive in vain to stop their mouths, who will have all or none. But in the mean time remember what your Mother the Church of England (if ye be indeed her true bred sons) saith, Of such Ceremonies, as be used in the Church, and have had their beginning by the institution of man. Some at the first were of godly intent and purpose devised, and yet at length turned to vanity and superstition: some entered into the Church by vndiscreet● devotion, and such a zeal as was without knowledge; and for because they were winked at in the beginning, they grew daily to more and more abuse, which not only for their unprofitableness, but also because they have much blinded the people▪ and obscured the glory of God, are worthy to be cut away▪ and quite rejected, etc. here consider, whether your seven Canonicalls be not of the number of those Ceremonies, which have had their beginning by the institution of man▪ by Pope Gregory 9 as we have showed, and perhaps for a good intent and purpose, yet at length have turned to vanity and superstition, as is manifest both by the doctrine and practice of the Church of Rome; or such, as having entered into the Church by undiscreet devotion, and zeal without knowledge, and for because winked at in the beginning▪ and growing daily to more and more abuses, our Church not only for their unprofitableness, but because of their much blinding of the people, and obscuring God's glory, hath thought worthy to cut away and clean reject. Consider it, I say. For hath, not our Church among many other superstitious ceremonies, quite cashiered this of your Canonical hours? But thereupon she heareth, A novelist, a setter up of a new Church, and a new faith, to have abandoned all the ancient forms of piety and devotion, to have taken away all the religious exercises and prayers of our forefathers, to have despised all the old Ceremonies etc. But of whom doth our Church hear this? Of the Church of Rome. And can she blame Rome for it? But charity would, or Christian prudence, or I wot not what tender care of her own reputation, being thus exposed to the obloquy of her enemy, she should salve the wound again, which the venomous tongue hath made, How? The Authors of this book, her pregnant young sons, though no small babies (I wis) can tell their old Mother, she must now after threescore years and more (seeing there is no other remedy) in her old age turn over a new leaf, begin to renew her old acquaintance with her stepmother, or elder sister at least, the Church of Rome, entertain some of her old ceremonies again as religious, which long ago she abandoned as superstitious; receive, revive that faith, and religion as the Old, which erst she rejected as the New; thus after she hath begun, yea so many years continued and grown up to a ripeness in the spirit, she must with the foolish Church of Galatia be made perfect in the flesh. But we hope better things of our reverend Mother, 
Ci●. dese●ectute.  that with aged Sophocles, accused by his sons of careless improvidence in governing his family, she will vindicate her wisdom, and motherly authority over her darling, but over-daring sons.  
As for that other clause▪ of having it cast in our dish, that we cast behind us the blessed Sacraments of Christ's Catholic Church; which cannot be objected to our Church, but only because we allow no more Sacraments, but two (a point not a little material, if well weighed) of this we shall have occasion to speak more, when we come to▪ his Sacraments of the Church. Only by the way this is a fair inducement to draw on his 7. Sacraments; for otherwise how shall he thereby acquit us (forsooth) of the grievous scandal and imputation, which the Church of Rome lays to our charge, of our rejecting the blessed Sacraments of Christ's Catholic Church? As if he should say (as in effect, and almost totidem verbit he doth say) They charge us falsely, in saying that we cast behind us the blessed Sacraments of Christ's Catholic Church; 
The Authors own words in is Preface.  alas, silly simples: these men do little else, but bewray their own infirmities, and have more violence or will, than reason or judgement, for what they say: the common accusations, which out of the abundance of those partial affectious that transport them the wrong way, they are pleased to bring so frequently against us, being but the bare reports of such people, as either do not, or will not understand us, what we are. Do we cast behind us the blessed Sacraments of Christ's Catholic Church; Who told you so, I pray you at Rome? No; I would ye well wist it, we hold seven Sacraments, the same Sacraments that the Church of Rome, Christ's Catholic Church holdeth; as shall appear by good proof anon. But leave we his proof to the fit and proper place, and prosecute we the rest.  
His third reason for his 7. Canonicals, is, for the ease of those, whom earnest lets and impediments do often hinder from being partakers of the public; here they may have a daily and devout order of private prayer etc. First what an incongruity is this, to prescribe th●se his hours to men earnestly employed in worldly affairs? Indeed the observation of these hours is proper (if for any) for such as live a Monastical life, Abbey Lubbers, as we say, such as have nothing else to attend, but to be busied with their beads. And again, for all sorts of persons in our Church, blessed be God, we have plenty of Psalters, and Testaments, wherein they may as profitably (I trow) exercise their vacant hours, as in these consarcinated and new moulded prayers. And in the third place, doth not this new Rubric of our Author trench & intrude upon those forms of prayer both public and private▪ which by our Church are generally prescribed for all persons in the daily practice of their Devotions? And are not 
* In the end of the Preface before the book of Common prayer.  Ministers in particular admonished to read the Morning and Evening Prayer privately every day▪ in case (at least) if he be not hindered by his studies, and other employments of his calling?  
Again, in the same Clause, he glancingly gives a sound byblow to those, that stand up in maintaining the quarrel of God's truth against Popish perturbers, and Pelagian innovators; the continual and curious disquisition of many unnecessary questions among us, being nothing else, but only the new seeds, or the old fruits of malite, and by consequence the enemy of godliness, and the abatement of true devotion. This man would willingly fold his hands, and wrap up all his Devotion in the mantle of ignorance, the Mother of his Devotion. Like to the glow-worm, or rotten post, that shines not but in the night, so shines his devotion, without light, or heat. Or at the best, like a wand'ring ignis fatuus. And how should the lamp of true Devotion flame forth and burn in holy fervency of effectual prayer, if it be not fed with the oil of saving knowledge, being pressed forth more copiously by the ventilation of errors, and dissipation of mists▪ which would damp and extinguish all. Nor is he content herewith but this blind Devotion of his he dare call that true devotion wherewith God is more delighted, and a good soul more inflamed, then with all the subtleties in the world: when at one dash he interesseth God, as an approver of his superstitious, and blind Devotion, and a disallower of his own fundamental divine Truths, as busy needless subtleties, yea as new seeds or old fruits of malice, and as the enemy of Godliness, and abatement of true Devotion.  
His last reason is, that this his book of Canonical hours, might stir up all those, who are coldly affected to the like heavenly duty of performing their daily Christian devotions, etc. Thus this man hopes to convert all England at a cast, and bring them within the circle of his Canonical hours, wherein they may traverse and turn round their Beads, as a blind mill-horse in the ●ound. Impius ambula● in Circuitu.  
As for his exact and complete Calendar of Saints, we omit it, as too tedious, and fitter for the Almanac-maker to examine. Only we cannot but touch upon his times, wherein Marriages are not solemnised: as, from Aduent sunday until 8. days after the Epiphanie: from Septuag. sunday until 8. days after Easter. From Rogation Sunday until Trinity Sunday. All which times summed up together, according to the computation of his own Calendar, take up above 19 weeks from the year. Now (under Benedicite be it spoken) where doth Gods sacred word suspend or prohibit any times from sacred & solemn nuptial rites? I remember it warns us of the perilous times of the last days, 
1. Tim. 4.  wherein men should give heed to seducing spirits and doctrines of Devils. And what be those? The Apostle there tells us, Forbidding of marriage, and abstaining from Meats. Now God bless the Church of England from such seducing spirits, and Doctrines of Devils. And is not the prohibiting of marriage for some certain times in the year (and those no small times neither, as encroaching upon above a third part of the year) as well as forbidding of marriage to certain persons, as Priests, a branch (at least) of that very forbidding of marriage, which the Apostle calleth a doctrine of Devils? And might not the same Church, which prohibited above the third part of the year, have also, with the allegation of a few more plausible pretences of holiness, or so, brought all marriages to seek and sue for lic●nces in the Court? Bu● blessed be God, that these prohibited times are not any where set down either in our book of Common Prayer, or any other books containing the Doctrines of the Church of England, whereunto Ministers subscribe; lest all should either have cause absolutely necessary not to subscribe, or, subscribing to such a Decree, they should prove a very pack of spirits of Frrour, teaching, or at least subscribing to Doctrines of Devils.  
But let us hear the Author's reasons, why in such times marriages are not usually solemnised? Some of these (saith he) being times of solemne-fasting and abstinence, some, of holy festivity and joy. Both fit to be spent in such sacred exercises, without other unnecessary avocations. So he. Alas! Neither times of fasting, nor times of feasting, for marriage. Indeed for time of fasting and prayer something may be said; Yet with qualification.  
The Apostle saith (speaking to the man and wife) Defraud you not one the other, except it be with consent for a time, 
1. Cor. 7.5.  that ye may give yourselves to Fasting and Prayer, and come together again, that Satan tempt you not for your incontinency. A respect than might be had to fasting and prayer, even to them that are married. But how? Doth the Apostle enjoin them by some Apostolic Constitution or Canon, to abstain for such, or so long a time, unless they will purchase their liberty with a Licence? No such thing. He leaves that to their own liberty, and refers it to their mutual consent, not limiting themselves to any set time, lest in the mean time Satan tempt them for their incontinency. Much less doth he confine them to mutual separation ten leavelong weeks together. A shrewd 〈◊〉 for Satan haply to work upon. Yea and this ten week's limitation from 〈◊〉 (by the Author's allegation) falls unhappily (if we go according to the course of Nature's rules) upon the most dangerous 〈◊〉 of the year, the Springtime, wherein the blood and spirits are most stirring. But our Author takes order for that, he will have them well macerated and mortified, tempered and tamed with Nine weeks' 〈◊〉. The which had need to be full strictly imposed upon young people not married, to discipline and keep them in order, especially such as have not the gift of continency, and cannot without danger stay till those ten week be expired. And we know, that our Communion Book alleging the authority of the Apostle, saith expressly, That such persons, as have not the gift of continency might marry, and keep themselves undefiled members of Christ's Body; where also no time is limited, or excluded.  
But whatsoever our Author may pretend for the time of solemn fasting and prayer, as not seasonable for marriage: Yet to restrain men from marriage in times of Festivitie and joy, may seem to be very unreasonable. For what times fitter for Solemnising the Rites of Marriage, than times of Festivitie and joy? Yea, but the Author doth not exempt all, fast of festival times, but only such as are Solemn and Sacred, holy times. That's somewhat to the purpose. Holy times. Alas poor Marriage, art thou now become so unclean, unholy, as to be shut out from holy times? Thou wast wont to be Honourable among all, and the bed undefiled; If we may believe the Apostle. And our Church calls it; The holy estate of Matrimony. Yea, and if we may believe our Author, and if he have not forgotten himself, he placeth Matrimony among his Seven Sacraments. And if it be a Sacrament, is it not holy? And if Holy, is the celebration of it unsuitable for Holy times? But Marriage (it seemeth) is an unnecessary avocation, as our Author terms it. An unnecessary avocation? And is it not a necessary vocation? How then an unnecessary avocation? But why should Marriage (if rightly used, according to God's Ordinance) be either a necessary or unnecessary avocation? Was the Marriage in Cana, whereat it pleased CHRIST himself to be present, any impediment, or avocation to him from working a gracious Miracle, whereby all the guests had abundant cause and occasion to praise GOD, and his Disciples especially to believe more firmly in their MESSIAS? And I pray you, when was this Marriage in Cana? When? Not (I hope) within any of the holy times exempted from Marriage. And least of all within Forty days of the Passeover, the Holy time of Lent. Yet if we may believe all those that have written and calculated the very time of that Marriage, they say all with one unanimous voice, for the most part, that it was within a little of the Passeover, or Easter, yea within less than 40. or yet twenty days. But we hope then, that the married couple had procured a Licence out of the High Priests Court. Alas, they were a poor couple, not able to provide Wine, as the usual manner of the Country required, but water only; and scant of that too: For there were six water-pots of Stone, but wanting filling up: But no Wine at all. And ten shillings, or more, for a Licence, would have said well to the filling of those Pots with Wine, as Wine went in that plentiful Country. But neither do we read, that on any such time, or times, Holy, or Sacred, or call them what you will, were marriages ever prohibited to be celebrated, no not in that present corrupt state of the Church of the jews, where notwithstanding the very High Priests office was ordinarily bought and sold; enough to have put them to their wits to improve all means to scrape up their disbursments again by hook and by crook, by pilling and polling as well the people, as the inferior Priests. But this particular improvement was not hatched in those days, as bad as they were. Antichrist was not yet known, not yet ascended out of the Bottomlesse-pit, to bring into the world such a Doctrine of Devils.  
Ob. But it may be objected, How then is this practice crept into the Church of England?  
Answ. It is an easier matter to find which way it crept in, than (it seemeth) how it may be swept out. It lurked among some rubbish of Romish Relics, and so escaped shipping away with other of Rome's trinkets. Yea, it may well (in my judgement) be answered, That it is not professed or avowed in the Church of England: but in certain Courts only. And it were to be wished, that the Author with all his Devotion could persuade those Courts, that forasmuch as the times prohibited for Marriage are holy and sacred, fit for fasting or festival joy, they would by these reasons dissuade their Suitors from taking Licences, Marriages also being an unnecessary avocation, and the like. Thus by putting a difference between the times sacred, and common, the Courts may either dissuade from Licences for the time, or pulley up such Licences to a higher rate, so putting a pecuniary mulct upon such Delinquents. But a light gain makes a heavy purse. And Licenciâ sumus omnes deteriores. And Auri sacra fames can easily dispense with the most Sacred times, whether of Fasting, or solemn Festivitie.  
Ob. But though the Ministers of the Church of England find it not as a Decree or Doctrine to subscribe to, yet they conform to the practice of it. They do not marry in any prohibited times without a Licence.  
Answ. This is a thing but taken up of a fashion, as I imagine, and so, practised, as a Tradition, not well thought of. They (I am sure, I) know no more reason or authority for this in the express Rubrics, or Rules of our ministerial Order, then either by Tradition; or from the anniversary Almanac, and now at last from our Authors Canonical Book of Devotion. And certainly there is no other law for it, that I know, but the Pope's Canon Law. I dare say it is not in all the Common Law of England, nor yet in the Statute Laws of the Land. And whether the Pope's Canon Law be canceled in England to be frustrate de iure, at least, though not, de facto, I cannot say. But enough, if not too much, of this matter.  
But come we to the body of the Book, wherein we purpose not to insist, but to touch upon some points and passages lightly, according to the moment of each.  
Upon the Second Commandment he glosseth no otherwise, in some particulars, than a jesuit may safely do for the defence of Rome's Doctrine of the worship of Images. Offenders of the second Commandment (saith he) are they, that make any other Images (to wit of the Creatures) 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. Now a jesuit with a distinction can easily make this good for his Doctrine, to wit, not to worship those Images with the worship of Latria, nor otherwise simply, but with relation to the Prototype. So that, for aught we know, the Author implieth, that some kind of adoration may be either given to the Image respectively to the Prototype, or at least before the Image, to the Prototype. Again he saith, They that are worshippers of Idols, or representments of false Gods. This clause is wholly jesuitical. See the Douai translation on Exod. 20. where the Jesuits allow none other Images to be forbidden in the second Commandment, but only Idols, and those forsooth are (say they) the Images of false Gods. Just so our Author here. As if Angels or Saints, being worshipped in and by their representations, were not turned into false Gods? Or as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idolum & Simúlachrum, an Idol and Image were not all one. See Polyd. Virgil. de Invent. rerum. Lib. 5. Cap. 13.  
Again, They that are worshippers of Saints Images, and out of a false opinion of promeriting the protection of the blessed Virgin, or any other Saint of God, do give a religious adoration to those usual representments, which be made of them. Now in all this, he speaks nothing against Popery, and so all his flourish is but a mere froth, while he would seem to say something against it. For howsoever Popish practice is, yet they teach not that Adoration of Images, or Saints in them, is meritorious. So that the Author leaves it as granted, that a man may use Images in their Saint-inuocation, so he account it not meritorious. Thus he is rather for Popery in this point▪ then against it.  
Upon the fourth Commandment, he saith, They offend under a pretence of serving God more st●●●tly, than others (especially for hearing, and meditating of Sermons) do by their Fasts, and certain judaizing observations condemn the joyful festivity of this high Holiday, which the Church allows as well for the necessary recreation of the body in due time, as for Spiritual exercises of the Soul. Here we come more plainly to discern the Wolf in the Sheep's skin, or in the Shepherds cloak. For here he breaks down a gap, and whistles out the Sheep, that straying, he may devour them. Yea in this speech, he goes about to set open the very Floodgate of all profuse profaneness. First, All truly religious and conscionable serving of GOD he makes to be but a pretence, Hypocrisy and dissimulation. But the main mark his envy and malice shoots at, is, especially, Hearing and meditating of Sermons. By this very speech, a man that never saw nor knew the Author, may easily conclude, whether he be a Resident upon his Cure, or no, a faithful Shepherd, or no. Hearing and meditating of Sermons he cannot away with; they are a burden unto him. These he ranketh with I w●t not what Fast, and some certain (but uncertain what) judaizing observations. But the worst is, that by such exercises, as hearing and meditating of Sermons especially, such persons condemn the joyful festivity of this high and holy day, which the Church allows as well for the necessary recreation of the body, as the spiritual exercises of the soul. Well, yet he acknowledgeth the Sabbath, or Lords day, to be an High and Holy day. Let him hold him to that. But what be those joyful Festivities of this High and Holiday? He mentioneth not. But seeing he shuts out none, we may well conclude, he meaneth all kind of Festivity, and jollity, and iovialty, such as he ●e●●nes necessary recreations: for example, Rush-bearings, Whitsun-Ales, Morice-dances, setting up of Maypoles, hearing of a play, or seeing of a Mask, or Dicing and Carding, or bowling or bousing, or whatsoever other Gloss the carnal vulgar may make of this unlimited joyful Festivity or necessary recreation. But he saith, that this joyful Festivity the Church allows. What Church? surely none other (as throughout his whole Book) but his holy mother Church of Rome. Indeed that Church allows a most licentious unlimited latitude of all such joyful Festivity, and especially on the Lord's day, as may feed the humours of the carnal and profane multitude. That Church indeed reckoneth, hearing and meditating of Sermons, among judaizing observations. But the Church of God doth not, never did allow such joyful Festivity as the Author allows. ● S. Aughstine saith, 
a judei seruillter observant diem Sabbati ad luxur●am, ad ebr●etatem: guanto meliù●●emina eorum ●●nam facerent, quam eo die in Neome●iis Sa●taren●? All si●●raties, ut illos dicamus o●serua●e Sabbatum etc. Agu. Tract. 3. ●n johan.  judaei, &c The jews do servilely observe the Sabbath day to luxury, and drunkenness: how much better were it for their women to spin wool, and upon that day in their New-Moones to dance? far be it my brethren, that we should say, they keep the Sabbath. And again, 
b Sermo. 95. the T●mp. tom. 10.  Qui in obseruatione Sabbati, etc. They who keeping the Sabbath do not continue in good works and prayer, which is to sanctify the Sabbath (and sanctification is, where the holy Ghost is) are like to those little Flies, engendered in the mud, which disquitted the Egyptians. And De Consensu Euang. lib. 2. cap. 77. speaking of that flight in winter, and on the Sabbath day, mentioned Luke 21. by Winter he understands the Cares of this life, and by the Sabbath, surfeiting and drunkenness, (agreeable to Christ's admonition, ver. 34.) Quod malum Sabbati nomine, etc. Which evil is therefore signified by the name of the Sabbath, because this was, as now it is, the impious custom of the jews upon that day to flow in delights, (all one with our Authors joyful Festivitie, or necessary recreation) while they were ignorant of the spiritual Sabbath. And de Genesi contra Manichaeos', lib. 1. judaei carnaliter obseruando, Sabbatum non noverunt. The jews by keeping the Sabbath carnally, knew not the Sabbath. But our Author allows of joyful Festivity, and necessary recreations, in their due time only; not in time of divine service. Neither did the jews omit their divine service in their Synagogues, both Ma●ins and Evensong. And yet spending the rest of the day afterwards in such joyful Festivity as the Author allows, as done in due time: S. Augustine calls them profane and impious, and that they might better spend the rest of the day in spinning. For the work of a man's honest and lawful calling is at all times to be preferred before the works of the Devil, that come not within the compass of any Christian man's Calling, being renounced and disavowed in our Baptism.  
And because the sanctification of the Lords day is so mightily impugned and cried down, not only by such Ministers of Satan as are Popishly affected, by their precept and precedent, by the profane rabble rout, especially in those places, where there is not a settled Ministry of the word: Let me add a word or two more in God's cause, that we may not so easily suffer profane wretches, like swine to trample the Orient pearl of God's glory (so profaned on his own day) in the mire▪ S. Augustine saith again, 
Aug. Epist. 86. Casi●lano Prasbytero.  Pr●ponitur Dies Dominicus etc. The Lord's day is preferred befode the jews Sabbath, in the faith of the Resurrection, and not in the fashion of Refection 〈◊〉 in the Licentiousness of drunken Songs, And ibid.▪ It is questioned, whither a man must not fast on the Sabbath, but▪ not, whither he must not revel it on the Sabbath which neither is done on the Lord's day, of those, that fear God▪ although they fast on that day. And devout Bernard: Observe the Sabbath, 
Sermo super salue Regina.  which is, to exercise thyself, in the Holidays, so as by the R●st present, thou mayest learn to hope for that which is eternal. And that a profane person may not flatter himself, as though his voluptuous keeping of the Sabbath, may teach him to hope for those eternal and true joys in heaven: Hear the same Bernard, or rather Gillibert, whose Sermons are added to fill up Bernard's upon the Canticles, inserted in Bernard's works: where mentioning Esay 58. he saith, Non dicit, etc. He saith not only, that the Sabbath is a Delight, but he addeth, And Holy and Glorious to the Lord, that these things may not be in the confusion of thy Glory. Non sit desidiosum Sabbatum tuum, operare in Sabbato tuo opera Dei. Let not thy Sabbath be idly spent, 
Domini Resurrectio promisit nobis ●ternum diem et consecraui● nobis Dominicum diem. De ●erbis Apost. ser. 15  but in thy Sabbath work the works of God. Opus Dei in die si●o. And surely the Lords day is not called so for nought. If it be Christ's day, sanctified and founded in his Resurrection, as S. Augustine saith: then what works are proper for that day, whereby it may be sanctified of us, and we of it, but such as are the fruits of those that are risen with Christ from the grave of sin, to newness of life, and not those, which with the swin● would lead us back to our wallowing in the mire? And is not the hearing and meditating of Sermons, a special part of the sanctification of the Lords day? How come we to be sanctified, but by the word of God? Sanctify them with thy truth, thy word is the truth saith Christ. And as we noted before, that Devotion is blind, whose lamp is empty of oil to supply the light. A plain argument that the Author's whole book of Devotion is but a mere counterfeit. And to invy or inveigh against the due sanctification of the Lords day, what is it but to raze the very foundation, whereon all true religion is built? To hear Sermons, and not to meditate of them, is to receive water into a Sieve: to be an unclean creature, that chowes not the cud: to receive the seed upon the highway side: 
Math 13▪  where it being unharrowed, and uncovered, is, by the fowls of the air, that fowl spirit, that reigns in the air, and in the unsettled hearts of airy and windy brains, to be devoured. The Lord's day is the 
Esa. 55, 1, 2.3.  Marketday of our fowls. He that stands idle in the marketplace, is justly reproved. Or he that buys those spiritual commodities needful for his soul, in hearing of the word, and goes presently and squanders it away, and brings it not home to dispose of it for his weekly uses, is an unprovident housekeeper, a prodigal unthrift of grace, because he hears not for afterwards, 
Esa. 42.23.  for the time to come. Such are they, that either are careless of hearing the Word, or when they have heard, go and dance it away about the Maypole, or walk and talk it away in idle prate, or any kind of profane or profuse recreation. Those are like the Wolf, who never attain to any more learning of God, then to spell Pater: but when they should come to put together, and to apply it to their souls, in stead of Pater, they say, Agnus, their minds and affections running a madding after the profits and pleasures of the world. Such are enemies to all Godliness, and express their enmity in nothing more, then in their pro●anation of the Lords Holiday. If any man would know of 〈◊〉 estate and condition of any Parish in general in 〈◊〉 Land, whether it be religious or no, let him bu●●●quire what conscience they make of the due sanctification of the Lords day. That's the true touchstone of a truly religious man. And although all are not that sincerely, whereof they make outward profession, (for there will ever be some hypocrites among sound Professors) yet none can be a true and sound Christian, who makes not special conscience of a religious and sober keeping of the Lords day. For this day well kept, sanctifies to a man the whole week. The seventh day sanctifieth our six, as the tenth of our goods doth all the other nine. As Elias his meat made him strong to travel forty days, and forty nights, to Hor●b● so the hearing and meditating of sound Sermons on the Lord's day, ministers strength to our souls to serve God all the week in our particular Callings. But I may not transgress the bounds of my proposed brevity.  
For Conclusion of the Commandments; among other offenders against the sixth Commandment, he reckoneth those, that be sowers of strife and sedition among any men whatsoever, Now how far the Author is guilty hereof, or whether he may not merit to be put in the forefront with the most grand Authors of strife and sedition, not only to set private men together by the ears, but the whole Church and state of England in a most fearful hurly-burly and combustion, I refer to all wise men to judge, that do but read this most 
* As I told my reverend Ordinary, when I was called before him the second time of my Examination about Is●aels Fast.  pernicious, pestilent, and Popish Book.  
As it followeth: Of the Sacraments of the Church. What Sacraments, trow we, are these. The Sacraments of the Church? This is written, I am sure fiylo 〈◊〉. This title is no where learned, but from the Church of Rome, from the Council of Trent, and from the shop of jesuitical Catechists. He learned not this of his Mother Church of England (if so he account her his Mother, and not rather that other Church, to which he entitles his Sacraments) for the Church of England sets down the title simply. Of the Sacraments, saying also, Sacraments ordained of Christ. 
Attic. ●●▪  So that she entitles the Sacraments unto Christ, the sole Author of them.  
But let us hear what those Sacraments of the Church be, or how many? Namely, Two and Five: which put together (as every Arithmetician can tell) make seven. Now England thou art come to thy seven Sacraments again. This every Papist can now brag off. And have they not reason? for there is more in it, than the bringing of us back to the seven Sacraments again: he would hereby knit us fast again to be one Church with the Church of Rome. For these seven Sacraments he calls the Sacraments o● the Church. O● what Church? surely no Church ever held seven Sacraments, but the Church of Rome; nor do I read of seven Sacraments, be●ore Peter Lombard set them down. All the ancient Fathers knew but two. Saint Ambrose writing six books of the Sacraments, could find but two. The 
Cathol. Tradition q. 20. P. 119.  Greek Church never held but two; yet, saith our Author, the Church holdeth them, yea the Catholic Church of Christ, as before in his Preface. Whereupon here he concludes, that the Church of Rome is Christ's Catholick● Church. For the Sacraments of the Church, and of Christ's Catholic Church, being seven: and no Church ever holding seven Sacraments, but the Church of Rome, and that of late days too: it followeth necessarily, that the Church of Rome must be The Church, yea the Catholic Church of Christ. But how will ●e prove, that the Church of England holds these seven Sacraments? 
In his Preface in the 2. reason.  Because she hath not despised nor cast behind her the blessed Sacraments of Christ's Catholic Church. How proves he that? Namely out of the Catechism of the Sacraments, and out of the 25. Article, which he hath alleged in the Margin. Now let us for more clearness compare his proofs with his own text.  

The Author's words.  
The Sacraments of the Church.  
The principal and truly so called (as generally necessary to salvation) are Baptism, and the Lords Supper.   

The Catechism.  
Q. How many Sacraments hath Christ ordained in his Church?  
Ans. Two only, as generally necessary to salvation, that is to say, Baptism, and the Supper of the Lord.   

Article. 25. Of the Sacraments.  
Sacraments, ordained of Christ, be not only badges or tokens of Christian men's profession: but rather they be certain witnesses and effectual signs of grace and God's goodwill towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him.   
Let the judicious reader but well observe, and compare the Church of England's doctrine of the Sacraments, with this our Authors, and he shall find the difference to stand upon terms mainly opposite. For first, is it all one to say, The Sacraments of the Church: and, the Sacraments which Christ hath ordained in his Church? And between the Church, that which the Author expressly meaneth▪ and Christ's Church, His Church, there is (I wis) no small difference. Again, The principal, saith our Author; implying, there are other beside: but, Two only, saith the Church of England, excluding all other. And as for the words of the Article, cited, they so set down the nature of the Sacraments, as that they exclude all other Sacraments, from having any fellowship with them. And therefore hath the Author cautelously suppressed the definition of a Sacrament.  
But yet he finds five other Sacraments, following in the Article, which he quotes over against his five in the Margin. Let us therefore parallel them.  

The Author's words.  
The other five, that is to say; Confirmation, Penitence, Orders, Matrimony, Visitation of the sick, or extreme Unction; though they been sometimes called, and have the name of Sacraments, yet have they not the like nature, the two principal & true Sacraments have.   

Article 25. Ibid.  
Those five, commonly called Sacraments, that is to say; Confirmation. Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scripture: but yet have not like nature of Sacraments with Baptism and the Lords Supper, for that they have not any visible sign or Ceremony ordained of God.   
Note here the vast difference between the sincerity of our Church, and the egregious sophistry of this our Author. Those five, saith the one, as pointing to those which now the Church of England in the beginning of the blessed Queen's Reign (newly then purged from Popery, as in 1562, when those Articles were compiled) had cut off from the number of the Sacraments, although those five were even then in high esteem still with too many, not yet poured from their Le●s: but the Author comes roundly with, the other five, inducing necessarily Seven Sacraments of the Church, Two, and, the other five. His Conclusion is this in effect, and form: We hold the Sacraments of the Church: But the Sacraments of the Church are two, and, the other five, to wit seven: Therefore we hold the seven Sacraments.  
Again our Church saith, Those five, to wit, Confirmation etc. are not to be counted for Sacraments of the Gospel's: But our Author saith, They are the Sacraments of the Church, and that no less than the other; they all ton under one title, The Sacraments of the Church. Thirdly, our Church saith, these are such, as have grown partly from the corrupt following of the Apostles: but saith our Author, in his Preface, They are the blessed Sacraments of Christ's Catholic Church, received from our forefathers (a good argument to prove the lineal descent of Popery) so far is he from saying or assenting with the Church of England, that they have grown partly from the corrupt use of following the Apostles. In a word the Church of England saith, These have not any visible sign, or Ceremony or 〈◊〉 of God: but our Author saith no such thing, but in general shuffling them up under the ti●le o● the Sacraments of the Church, he will needs have them to be Sacraments. But Sacraments must have a visible sign ordained of God, or else they are no Sacraments. And these have no visible sign ordained of God, saith our Church. Therefore our Author crosseth the doctrine of our Church expressly. Only he confesseth that these, the other five have not (in general) the like nature, that the two principal and true Sacraments have. If in this his speech their lurk no equivocation (for he may closely mean by The like nature, that these are not generally necessary to salvation, as the first two) he must needs infer that these his other five are no true Sacraments; therefore false and bastard Sacraments. And if we take the word Sacrament in the largest sense, as those five are, then according to that reckoning, the number of Sacraments will quickly amount from other five, to five hundreth. For as Saint Chrisostome observeth, in his 11. Hom. on Luke, Omnia quaecunque fecit Christus. Sacramenta sunt, sive ambulavit, etc. All things, whatsoever Christ did, are Sacraments, whither he walked, or eat, or drank, or fasted, or wept, etc. All these saith chrysostom, Sacramenta nostra sunt, they are our Sacraments.  
To conclude this point of difference, there is some odds between their naming of these Sacraments: Our Church calls them, Confirmation, Penance, Orders, Matrimony, and Extreme unction: Our Author is pleased to call his five, thus, Confirmation, Penitence, Orders, Matrimony, and visitation of the sick, or Extreme unction. In two of his five he varies; he calls Penance, Penitence, and Extreme unction, he calls, Visitation of the sick. In which two new names of his new Sacraments there lurks not a little of Serpentine poison. For first, he would bring Penitence to be all one with popish Penance. For doth h●e not mean by Penitence, Repentance? I trow so Repentance than he will make to be Penance, as the jesuits in their Rheims, and Douai Translation turn the word for Repentance, Penance.  
Now Penance is a Popish word, and implieth the Popish practice in this their Sacrament. Their practice is to enjoin Shrift, or Confession, to wit, a strict and exact enumeration of all a man's sins in the ear of the Priest, like the stream of a puddle or kennel, emptying itself into a common sink or Sewer. Hereupon he receives his Absolution, which is a broom to sweep the kennel, to make it fit for more puddle water, though sweet (I wis) to the Priest's palate. For Dulcis odor luchri ex re qualibet, as the Emperor said of his Dung: Gain smells sweet though is come from a Dunghill. The second of his misnamed Sacraments is, for extreme unction, visitation of the sick; all is one with him; Visitation of the sick, or Extreme unction, which ye will. So that if our Author do at any time go to visit the Sick (as I fear he doth seldom, at leastwise hio sick flock) it haply someone desire his Ghostly fatherhood, in case when the Priest or jesuit is not in the way: I hope he carries his anointing or annealling bottle at his girdle, like a careful Shepherd with his tar Bottle.  
In the mean time, it would diligently here be weighed, what a mystery of iniquity is woven and wrapped up in these Sacraments of the Church, mentioned by the Author. The sum whereof is, to reduce us all, even the Church of England to one Church, the Church of Rome, the only Church, which maintaineth 〈…〉, which Church he calleth the Catholic Church of Christ. Which sum doth 〈◊〉 and naturally ●●●olue itself into these particular 〈…〉 conclusion●. First, that the Church of 〈…〉 reformation, and repurgation 〈…〉, chismaticall Church, as 〈…〉 Church of Rome to be the 〈…〉, nor herself a member of the Romish Church. Secondly, that these being but one Church, and that the Church of Rome, and this Church of Rome having but one supreme Bishop, the Pope, and this Pope challenging a supremacy of headship over all other Churches, as the Head over the Members; and the Church of England being no otherwise distinct from the Church of Rome, but as a member is distinguished (not divided) from the Head, or as a branch from the Tree, or as a daughter from the Mother: therefore it followeth, that the Pope must be supreme Head of the Church of England. Thirdly, If the Pope be supreme Head over the Church of England, he comes over our gracious Sovereign's Head, and with his foot striketh off his crown: Fourthly, hereupon it followeth, that the Author, and his Abbetors and Approvers, do impinge upon, and most impiously infringe and violate that sacred and solemn Oath, which every Deacon, Minister and Bishop do take at their ordination and consecration; in which they swear, to renounce, refuse, 
The Oath of the King's supremacy, in the book of Ordering of Deacons.  relinquish and forsake the Bishop of Rome, and his authority, power and jurisdiction: never to consent or agree, that the Bishop of Rome shall practise, exercise or have any manner of authority, jurisdiction or power within this Realm, or any other within the King's Dominions, but shall resist the same at all times to the uttermost of his power: to accept, and repute and take the King's Majesty to be the only supreme Head in earth, of the Church of England: yea to his cunning, wit, and uttermost of his power, without guile, fraud, or other undue means, to observe, keep, maintain and defend the whole effects and singular Acts and statutes made, and to be made within this Realm in derogation, extirpation and extinguishment of the Bishop of Rome, and his au●horit●e, ●nd all other Acts and 〈◊〉, made or to be made 〈…〉 and corroboration of the King's pow●r, 〈…〉 this to do against all manner of persons, of what estate, dignity or degree, or condition they be, and in no w●se to do, nor attempt, nor to his power suffer to be done or attempted, directly or indirectly, any thing or things, privily or apertly, to the let, hindrance, damage or derogation thereof, or any part thereof, by any manner of means, or for any manner of pretence: etc. So help him God. But our Author (who set him a work, or suborned and animated him therein, let them look to it, and let them be well looked unto) contrary to the contents and tenure of this sacred and solemn Oath (which how many times he hath taken, I know not) hath published a book bearing Authority in the front, wherein this whole Oath is cracked from the top to the bottom; for all along speaking of the Church, one Church, the Catholic Church of Christ, which he marks out in all points for the Church of Rome, making and taking it for the Catholic Church, whereupon the Pope makes himself the sole supreme Head over all particular Churches, which acknowledge themselves members of that his Catholic see: he necessarily not only not renounceth, refuseth, relinquisheth, and forsaketh the Bishop of Rome with his authority, power, and jurisdiction: nor only consenteth and agreeth, that the Bishop of Rome shall practise, exercise or have, authority, jurisdiction or power within this Realm, and other the King's dominions without resisting the same to the uttermost of his power: nor doth accept repute and take the King's Majesty to be the only supreme Head on earth, of the Church of England (if this Church be a member of the Church of Rome, as his whole book mainly drives at, and so the Pope will come in for the best share in the Headship) nor only to his cunning, wit, and uttermost of his power, doth observe, keep, maintain and defend the whole effects and contents of all and singular Acts and statutes made within this Realm, in derogation, extirpation, and extinguishment of the Bishop of Rome, and his authority, and all other Acts and Statute▪ made in reformation and corroboration of the King's power, of the supreme Head in earth, of the Church of England: but with guile, fraud, cozening, and undue means goeth about to defeat and frustrate the same, and to bring in the Pope's authority again, by the Head and shoulders: yea, and led no doubt with personal respects to some great ones of some high estate, dignity, degree, and condition, he and his abettors partly attempt to his and their power, by such means and pretences, as this his book of private Devotions, a fair pretence to cover a whole pack of villainy; and partly suffer to be done and attempted directly and indirectly, not only privily but apertly (if not most malapartly past all shame or fear in their audacious daring) the let▪ hindrance, damage and derogation of all the said singular Acts and statutes, for the corroborating of the King's Majesty's sole supremacy of the Church of England, and for the perpetual extirpating and extinguishing of all Papal pretence or interest in this Church and State: and therefore the author with his Abettors, how will they not be found most notorious violators of this most sacred Oath, and so, guilty at least of perjury in a high degree? In the fifth and last place, it is lest to the wisdom and judgement of his Majesty's learned Council, and judges of the Land, whether thus to go about to bring in Popery and the papacy again into this state and Church, from which Antichristian religion and Tyranny we have been through God's incomparable mercy to this Land now so many years delivered, having thus long enjoyed the light of the Gospel, attended with all outward blessings of a peaceable and happy Government, till now of late a generation of vipers, eating to themselves away out of their spiritual Mother's bowels, that they may turn tails▪ and join with the great Beast of Babylon against the Lamb and those of his side, the called, and chosen and faithful, have made a fearful breach in this beautiful Body, like to be utterly wracked, if it be not all the sooner made up again: Whether to go about with a high hand to frustrate and make void▪ to violate and break in sunder all those sacred and religious laws, which have been made for the firm establishment of the Gospel (the truth whereof, hath been sealed with the blood of so many Martyrs, and is and will be witnessed by Millions of faithful Confessors) of his Majesty's Crown and Sceptre, and religious government of us his people, and the rest of his Dominions: whether (I say) to go about to bring in a new form of Papal religion and dominion in this Church and state of England, be not more than matter of perjury to cost a man's ears, but of high Treason, and that in a high degree against God and th● King▪ the Church and State. Who would ever have thought, that in this shining of the Gospel, any Romish owls hoodwinked with the veil of superstitious Devotion, durst attempt s●ch things, as the bringing back of the Church of England to the captivity of Babylon? What Achitophel dared counsel all-daring young Absalon, thus to offer to go lie with his father's Concubines on the top of the house, in the sight of the Sun, and all Israel? And wherefore? But in Policy, thereby to fasten the fickle false hearts of those traitorous Israelites to the Crown▪ aspiring Absalon, when they should see him become an open abomination to the King, and be at an unreconcilable defiance with him. And what made Achitophel so confident, and Absalon to take such wicked counsel, but the great strength, wherein they presumed? But is the Popish faction grown so great and strong, as already to advance their crest and colours in defiance of Religion and Laws, and with strong hand to suppress and bear down David's Kingdom? It should seem their confidence is arrived at a high pitch. But God bring it down, as he did that subtil-headed, and shag-haired conspiracy against the King and state. He can send Achitophel to his halter, and Absalon to his fatal Tree. He can? Nay assuredly he will. For, 
Psal. 50.  as David saith, The wicked and blood thirsty men shall not live out half their days; but my trust shall be in thee, O Lord. And again, God shall wound the hairy scalp of such a one, as goeth on still in his wickedness. O consider this ye that forget God, lest I pluck you away suddenly, and their be none to deliver you.  
Proceed we to other particulars·s In his later, and corrected edition, Pag. 17, he bewrais a piece of old superstition, as formerly about his Hours, so here about the place of Prayer, where he hath one special saying of Scripture for a man to use, at his entrance into the Church, and another for the Chancel. Thus by his Jgnis fatuus▪ Devotion he will lead simple m●n through a maze of superstition, that they shall no● know where they are, if they will but follow him.  
He quoteth the decrees of the Church for his third hour. Those are the Decretals of the Church of Rome, 
Pag. 86.  for, with our Author, no other Church, but the Church of Rome is, The Church as he often in this book gives us occasion to remember, that we may not easily forget a matter of such importance. But of the Decrees of that Church of Rome, concerning the seven Canonical hours we spoke in the second Title-page. So that here remains no more for us to rejoin but to oppose and prefer the forms of private prayer prescribed in the end of our Communion book against and before the Decrees of the Church, which he expressly meaneth, or before those curious forms which the Author hath devised for all his 7. hours, Our Church hath set down very good forms in the Communion book, both for morning and evening▪ and some of them such, as I dare say our 
* And i● 〈…〉 (see 〈…〉 of it) 〈…〉 lately to ●ee at a 〈◊〉 Printing house an old Communion book, scored and no●ed all along with this Authors own 〈◊〉, where among other ●h●n●s, which he ●ould have 〈◊〉, he 〈…〉, that 〈◊〉 p●iu●t●●●a●ers 〈◊〉 ●ett●r 〈◊〉 ●hen there 〈◊〉 i● the Communion 〈◊〉  Author could wish were canceled. As that for the whole estate of Christ's Church, in the end of the singing Psalms wherein is this prayer: Root out from hence (O Lord) all ravening wolves, which to fill their bellies, seek to destroy thy flock, etc. What would then become of our Author, and a great many of his Consorts, if all such ravening wolves were rooted out of this land? And that morning prayer for private houses a little before, wherein are these words: And forasmuch as they cannot believe, except they hear, nor cannot hear▪ but by preaching, and none can preach except he be sent: therefore O Lord, raise up faithful Distributers of thy Mysteries, who setting apart all worldly respects, may both in their life and doctrine only seek thy glory. Contrarily, confound Satan, Antichrist, with all hirelings, whom thou hast cast oft in a reprobate sense, that they may not by sects, schisms, heresies & errors, disquiet thy little ●●ocke. And because O Lord we be fallen into the later days, and dangerous times, wherein ignorance hath 
*  gotten the upper hand, and Satan by his Ministers seeketh by all means to quench the light of the Gospel: we beseech thee to maintain thy Cause against these ravening wolves, and strengthen all thy servants, etc. I dare say, this pra●er doth not relish well in the palate of our Author's Devotion. He could w●sh it either expunged or at le●st excused to be used, by interposing his own private for●●●. For this prayer was not fitter for those 〈…〉 was first composed then for these of ours. 〈…〉 s●ands up for Preaching of the 〈…〉 who in these times would cry 〈…〉 with their long prayers shoulder it out of the Church. This prayer is against all worldly respects in Ministers, against the shameless ambition of this age. It prays against Antichrist, contrary to those, that would raise up again the throne of that Beast in this our Church. It prays against all hirelings, such as in these days for preferments will sell soul and body to the Devil, turn timeservers, and men's servants. It prays against men possessed with a reprobate sense, who are Authors of sects, and schisms, heresies and errors, whereof this present age is full. Although the ringleaders of sects and schisms, who make a pitiful and rueful Rent in the Church of England, by Siding with Popery & Arminianism, yet forsooth cry out upon the true Ministers and Professors of the Gospel, as the only sectaries and schismatics. And if this were true then, no less now, when Ignorance, if not hath, yet at least strives to get the upper hand, seeking to cast the black mantle of blind Devotion over all men's eyes, and that by Satan's Ministers seeking by all means to quench the light of the Gospel? Therefore, what great need have we ever to take in our mouths this worthy prayer, recommended unto us by our reverend Mother-Church of England, and to pray heartily, We beseech the O Lord to maintain thy cause against all ravening wolves, and strengthen thy servants, etc.  
And so much the rather, because our Author (and he goes not alone) hath also in this his book patched up a prayer of his own head, which he entitles, A prayer and thanksgiving for the whole state of Christ's Catholic Church: wherein he prayeth for the holy Catholic Church, the mother of us all, that bear the name of Christ: and that all may become one fold under one shepherd jesus Christ. Now comparing this holy Catholic Church with that Church, which all along his book he recommends, and would obtrude upon us, as our Mother, which is no other Church, but that Church of Rome: what doth he here p●ay for else, but that we may all become one with that Church, to be one flock under one shepherd, jesus Christ, and consequently under the great Antichrist, who challengeth the title of sole head of the Catholic Church, and ●ole Vicar general of jesus Christ.  
But to the rest, Pag. 232.233. etc. He comes with his Septuagesima, and therein, and thenceforth throughout Lent, ●e by a sudden motion brings men upon the knees of their most solemn Devotion to expiate all their mad gambols and Revels in the Christmas time at least. As Saint chrysostom saith, Men think to expiate the whole years' excess and sin, 
* Hom●●●7 ●7. 〈…〉.  with forty day's humiliation: and then the week following they fall afresh to their lusts. Only suddenness here from one extreme into another is dangerous▪ except it be of our true conversion from sin unto God, and then the more speedy and sudden, the better and safer. Otherwise, the saying here may be verified, Dum vitant stulti vitia, in contraria currunt. Yet this suddenness from Christmas revel's, to Lent-rel●ntings, may seem to be like that strange and sudden alteration in those men, that being mad, lived among the Tombs, and kept a pitiful rule, to whom Christ coming, he cast the Devil out of them, and forthwith they came to their sober and right wits, sitting and Christ's feet clothed, and hea●●ng his word. But here is the difference, commonly▪ out of those mad men the Devil was who●y c●st out: But in our ordinary Lent-obseru●●s▪ he is but at the least wise bound to goo● 〈◊〉 for the time, but not cast out, when after ●●ster (at the furthest) he breaks loose again: Such Obse●uants and selfe-castigators returning to their excess of riot a fresh. These, for the most part, being much like to the Images in Popish Churches, which all the Lent are all vailed over in black, as mourning that they have been Idol-obiects to Idolators: But beginning on Easter-Eue to peep out, oh how do the people begin a fresh to be ravished with a glimpse of their glittering Gods, so long clouded and eclipsed from their devout Adorers! But on Easter-day morning, no sooner is the Veil withdrawn by the Priests dexterous hand, but down they fall on their Marrowbones beating their breasts more eagerly now, then ever, as imputing it to their most grievous sins, that they have been so long withheld from their pretty pettie-Gods. For ever, Nitimur in vetitum semper, cupimusque negata. And this abstinence from their Images all the Lent, makes the people the more to dote upon them all the year after, as accounting them the more precious, the less familiar. And such are the most strict observers of Lent: If there be any sin, or pleasure, whereof out of blind superstition they impose and enforce a restraint upon themselves, for Lent-sake while they demurely go in black: It gives them but occasion to affect and pursue the same sin or pleasure with greater desire all the year after. The affections, for the time, being but as waters stopped with the Sluice, which the longer penned up, break out again with greater violence. Although in the mean time all the Lent long, they abate nothing of their Pride, of their Covetousness, of their Ambition, and other habitual Lusts. He that will eat no Flesh in Lent, will not intermit his ordinary Swearing, and vain wicked Oaths, though he remit somewhat of his Eating, yet will not abate an inch of his Drinking and good-fellowship, will take no less Vse-mony, then at Christmas, will not abate an ace of his poor Tenants Rackt-rent, will stretch the strings of his Simon Magus pouch as much now for a lusty preferment, as he will do any time out of Lent. Though JOHN the Patriarch of Constantinople were for his much fasting called johannes jeiunator, JOHN the Faster, yet he wanted for no pride and ambition to aspire to be universal Head of the Church, that which GREGORY of Rome cried out against, as Antichristian, but BONIFACE the Third a little after got that Title wholly to himself, suffering none to be that Antichrist, but the Pope, and Bishop of Rome. And it is usual, that as fasting breeds wind in the stomach: So the opinion of fasting, specially when it is a part of Will-worship, and humane invention, fills the stomach of the Soul full of windy pride and hypocrisy. As Pope VRBAN the Second, to make the better speed for the recovery of the Holy Land, ordained that no Clergy or Lay man should eat Flesh from Shrovetyde to Easter. [Guil. Malmes●ur. Lib. 4. Mystery of Iniquity.] A meritorious matter (I wis) so to fast all Lent long, as to eat no Flesh. For as nothing displeaseth God more, than the worship which we frame to him out of our own fanciful brains: So no devotion is of more value with us, doth more please our humours, than such as we invent ourselves. So that it fareth with our Lent devotion, as with the young Ape; we so dote upon it, so clasp and hug it, as, being the barn of our own brain we strangle it, so that such Lenten devotion seldom surviveth the time of Lent, but is dead all the year after. And what I pray you is all the Lent-fast, as it is generally used, but a mere apish imitation and mocke-fast? The example of CHRIST'S Fast forty days and forty nights is brought by our Author for us to imitate. Well. Let our Author begin to imitate CHRIST: Let him fast forty days, and forty nights, without eating and drinking, as CHRIST did; & if he be able to endure such a Fast, ● see no reason, but others may brook it as well, who haply are more acquainted and enured to fasting at other times, than himself is. Nor do I see any reason, why such a keeping of Lent, as our Author prescribes, should have the name of a Past. For a Fast, is to eat nothing, and drink nothing during the Fast. Nothing at all. If our Fast be for a day, we are to eat nothing till night, when the Fast is ended. Such was Nineuehs Fast. Nor can that be a Fast of forty days, in which space any thing is eaten or drunk. But is that a Fast, to eat no Flesh, and to fill the stomach with good Fish, and the best Wine? To eat no Butter, but the purest Oil? 
jerom. ad Ne●ot●an. Epist. 7  To eat no Eggs, but the most restorative Figs? Sint tibi I●iunia pura, casta, simplicia, moderata, & non superstitiosa, saith St JEROME. Quid prodest, etc. What avails it not to eat Oil, and to seek out meats hard and troublesome to be gotten? As dried Figs, Pistacke nuts, Almonds, Dates, Meal, and Honey? Tota hortorum cultura vexatur, ut cibaria non vescamur pane: & dum delicias sectamur, a regno Caelorum retrahimur. All the Gardens and Orchards must be troubled, to serve our palate: And while we follow such delicacies, we are haled away from the Kingdom of Heaven.  
And why should our Author impose upon us such a Lent-Fast, as a matter of Religion, and a special part of his Devotion? Whereas this Noble and Religious STATE doth not prescribe or inhibit the use of any Creatures, but out of a civil regard, and for a civil end. In that case do not men take Licences from the Exchequer? And doth not the KING'S Proclamation enjoin forbearance of Flesh during that time of the Spring, and that expressly for the increase of Cattle? But if our Author will needs urge the Authority of the Church for the Lent-Fast, I do but refer him to the Order of Pope VRBAN the third afore cited. We know no such constitution in the Church of England. Neither after CHRIST'S Resurrection, wherein all jewish ceremonial observation of days was abolished, remained in Scripture any one day in the week, or week in the month, or month in the year, to be religiously and yearly observed of Christians, but only the Lords day. 
Gal. 4.10.  The Church of Galathia intangling herself in jewish Ceremonies, the Apostle sharply reproveth them, saying, Ye observe days, and months, and times, and years. I am in fear of you, lest I have bestowed on you labour in vain. This was, as he tells them, to begin in the Spirit, and to end in the Flesh. And Col. 2.16, 17. Let no man judge you in meat or in drink, or in respect of an Holiday, or of the new Moon, or of the Sabbaoth-dayes,; which are a shadow of things to come; but the Body is Christ. Wherefore if ye be dead with Christ, from the Rudiments of the World: Why, as though living in the world, are ye subject to Ordinances? (Touch not, taste not, handle not, which all are to perish with the using) after the Commandments and Doctrines of men, etc. But now, they that go about to destroy, or at least to defalk from the due observation of the Lordsday, consisting in all religious exercises, both public and private, excluding all profane pastimes, and licentious mad mirth, so as Christians being thereby enured to a religious conformity of life in all seemly sobriety, have the less need of superstitious observations to be imposed or obtruded upon them, for their private humiliation, seeing the whole tenure of their life is a constant walking in a sober and moderate course, not mad to day, and sad to morrow for fashion, so adding drunkenness to thirst, and never well (as we say) full nor fasting, whereas, every day to a true Christian is a day of sobriety, and all his life a Lent, while all along his life is seasoned and sanctified with a conscionable keeping of the Lords day, wherein he provides his store for every week: I say, they that go about to cut away a a great part from the religious and sober keeping of the Lordsday, no marvel, if they would fill up the want of true Religion with some satisfactory Superstition of man's devising; and so to expiate all the years profaneness with the seeming sanctity, and superstitious solemnity of a pretended Lenten Fast, which indeed is no Fast, as men do use it. And yet, for all it is so abused, it hath monopolised and engrossed to itself all other true Fasts, wherein God's people in time either of any present public calamity, or eminent danger ought to be humbled, in making their peace with God, deprecating as the sin, so the punishment, the consequent fruit of it. But the 
As the Pharisee, who will neither enter into Heaven himself, nor suffer those that would to enter in.  Lent-Fast must keep out all, beat down all other Fasts. Good Lent, either, fast as thou pretendest, thou shouldest, or give place to other Fasts, which being performed as they ought, may stand in the gap to turn away that wrath, which thy Superstition and Hypocrisy is like to bring upon us.  
But the Author cities St JEROME, to prove the quadragesimal Fast to be an Apostolic constitution. 
Cent. 1. lib. 2. c. 10. De vitis Doctorum.  Indeed we read of one ABDIUS, who tells strange Tales of St MATHEW the Evangelist, and among the rest, that he taught that Saints must look to go into Heaven by their Merits: That the time of Lent must be kept with abstinence from Flesh, from conjugal benevolence, or else a man becomes polluted, and commits a heinous offence, which must be washed away with many tears. These, and other the like, be so likely to be true, as it may be lawful for us to believe St MATHEW wrote one thing, and spoke another. But we must know, that the Mystery of Iniquity began to work even in those prime times, while Satan wanted not his Instruments to lay the foundation thereof in superstitious Devotions, the strongest supporter of Antichrist. As for S. JEROME, and other of the Ancients, who knows not that many things of this nature have been foisted into their Works? Neither is it necessary, that we should either labour in all things to clear the Fathers, nor in every thing to follow them. But howsoever our Author would draw down the Lent-Fast from the observation of the Church: although he still means the Church of Rome, yet we know that the ancient Churches, which were no members of the Church of Rome, but as all than were, joint members of the Catholic, did observe their Quadragesima after a different sort, both for the time and manner. Socrates, 

Socratis Hist. Eccl. lib. 5. cap. 21.  
Also Zorom. Hist. Eccl. lib. 7. cap. 19   who was much about the time of S. Jerome, saith that in those days, Qui sunt Roma, etc. They that are at Rome, do Fast three weeks before Easter, the Saturday, and the Lords day only excepted. In Illyria, and all Greece, & at Alexandria, they begin their Fast 6 weeks before Easter, and call that time Quadragesima. Others begin their Fast 7. weeks before Easter, although they keep their Fast but 15. of those days, scattered among the rest; and yet they call that time Quadragesima too: Nor differ they only about the time, but about the manner of abstinence. For some eat Fowls and Fishes, as both coming of the water; Others abstain from shel-fruits, and eggs; some feed only upon dry bread: and others not that. Some after they have fasted till nine of the clock, use sundry meats: And others otherwise. And because none can show any precept upon Record concerning Lent, it is evident that the Apostle therein left free power to every man's mind & will, that every one might do that which is good and honest, being induced thereto neither by fear, nor by necessity. Thus Socrates. And Eusebius before him saith, that some thought one day sufficient for fasting, 
Eusebu. Eccl, Hist. lib. cap. 23.  some two, some more, others in reckoning 40. continued hours day and night, do determine that the time of their Fast. This being so, what is become of the Apostolical Constitution for 40. days Fast, when it was left free for every Church, or Christian, to fast as few or many days as they thought fit? And therefore never let our Author obtrude upon us the authority and practice of the present Church of Rome, to impose a necessity of a religious, if not a superstitious 40. days Fast, when notwithstanding the old Church of Rome in her purer times, fasted but three weeks, yet two days in every week excepted. And beside, in those times, Easter being a general time for public Baptism, as also Whitsuntide: for that cause they thought fit to humble themselves with fasting and prayer, for the better preparation thereunto. But enough of this.  
Pag. 246. of the last impression, He mentioneth Christ's Rest in the grave, and his Descen● also into Hell, as upon Easter Even. The Author is very skilful to tell us the punctual time of Christ's Descent into Hell. Of the manner of it, or how the Article in the Creed is to be understood, he makes no question, but comes with an actual down right Descent. But he grounds this his time of Christ's Descent into Hell, upon the Epistle and Gospel for Easter Even. Indeed the Epistle is taken out of 1 Pet. 3.27, etc. where the words of Peter are thus translated, according to the corrupt vulgar Latin, In which spirit he also went and preached to the spirits that were in prison, etc. Now, the Author hereupon inferreth, that this place of Peter is to be meant of Christ's Descent into Hell; contrary to all sound Interpreters; the Text itself no way bearing it. And upon the same ground, according to the corrupt translation, wherein is added (contrary and beside both the Original Text, and our last and best English Translation) these words, That were: whereas the Text is, To the spirits in prison, that is, now, still in prison; not, that were in prison, as if upon Christ's descent into Hell, and preaching unto them, he had delivered them thence, as out of some Limbo; which the Author (if well examined) must needs mean. And indeed he is too much helped by the corrupting of the Text; so that it were to be wished, that vulgar English Translation of the Epistles and Gospels in the Communion book were corrected, yea and wholly made uniform to our last Translation of the Bible, that so no Popish spirits may have any such starting holes for their lurking and sly old Popish and mopish doctrines.  
In the next place (pag. 291.) he setteth down sundry sayings, prayers, Psalms, Hymns, before the receiving of the Sacrament, to pag. 301. In all which it should seem 〈◊〉 ●rescribeth a new solmne service for the Sacrament. For else what time is there allowed for any man's private devotion, while he is present at the public administration of the Sacrament? Or would he have a man busied about his private devotions, while the Minister is in the public service? Or would he have the Minister to be mute until every man present have said over such lessons, as our Author teacheth? Indeed if it were at a Mass, which the people understand not, these forms of private devotion were good to exercise every man, while the Priest is mumbling over his Mass. But blessed be God there is no such need.  
Pag. 298. he sets down a new form of prayer, but taken either from the Bull of Pope Clement 8. where he commands the Angels, etc. or rather he borrows it from the Roman Missal in the Cannon of the Mass, restored by the Decree of the Council of Trent, and published by the Commandment of Pope Pius 5. printed at Antwerp, 1574. Cum privilegio Pontif. Max. et Regis Cath●l. pag. 272. where the Mass Priest, Profundè inclinatus iunetis manibus dicat. Lowly ducking with his hands joined let him say: Supplices te rogamus Omnipotens Deus, iube h●c perferri per manus Sancti A●egli tui in sublime Altere tuum in conspectu divinae Maiestatis tuae, ut etc. that is, We humbly beseech the Omnipotent God, command these things to be conveyed by the hands of thy holy Angel into thy high Altar, in the presence of thy divine Majesty, that etc. But what a presumption is this in our Author to prescribe God a new way of conveying our prayers into the presence of his Majesty by such a mean, as he hath no where revealed in his word? Where hath God commanded his Angels to be our Mediators between us and him? Yet see how slily this Author would foist in, the mediation of Angels. Is not the only name of Christ our Mediator, in whom we offer up all our Service and Sacrifice of Prayer and Praise, sufficient to bring them up into the presence of his Father, yea and to make both us and them acceptable to his Majesty? But what promise of acceptance hath our Author of such Mediation of Angels, if they should presume to present our Prayers? Much more, when they do it without warrant. And warrant they have none in GOD'S Word. And without the Word we have no warrant for any service we do to GOD. But contrarily the Word alloweth unto us but one only Mediator as well of Intercession, as of satisfaction. 1 john 2. If any man sin, we have an Advocate with the Father, jesus Christ the Righteous, and he is the propitiation for our sins. The same must be our Advocate and Intercessor, who is also our Propitiation. Therefore our Author here commits high Sacrilege, if not Blasphemy against the Sacred Majesty of GOD, and the honour of JESUS CHRIST, to assign GOD the appointing of a new way, whereby we may come unto him, namely another way, then by JESUS CHRIST.  
But proceed we to Page 388. where he sets down, The manner of commending the Soul into the hands of GOD at the very point of time, when it is departing from the Body. Before ye have his Form of Prayers at the hour of Death; now, another Form at the point of Death: Nay (which ought diligently to be marked) at the very point of time, when the Soul is (not about to depart, but) departing from the Body. Surely a man would think his prayer had need to be very short, only a jaculatorie breath and away, lest the Soul be departed from the Body, before he make an end of his prayer, and so he shall pray for the dead. Yet for all this he sets down a far longer prayer, then can be said at the very point of time, when the Soul is departing from the Body. Yea and among the rest to lengthen it out, he sets down thirteen eiaculatorie Meditations and Prayers, which he will have said plainly, distinctly, and with some pawses. So that of necessity the Soul must be departed, before his prayers be half ended. And what then? Is that so great a matter think you? His first printed Book, which is yet extant, and walks abroad, wherewith Jesuits are mightily helped to draw on Disciples after them, blusheth not to make a solemn prayer for the Soul, and that expressly and distinctly after it is departed from the Body. For after his Ejaculatories, ending with, Lord jesus receive my Spirit; He putteth these words of direction next under, 
Pag. 104. see his first impression.  And these (to wit, the foregoing eiaculatorie Meditations and Prayers) to be repeated, until the Soul be departed. Well: The Soul being now departed, What then?  
Then,  
O Lamb of God, that takest away the sins of the world, grant him thy peace.  

With this Prayer.  
O Lord with whom do live the Spirits of them that die, and by whom the Soul●s of thy Servants, after they be delivered from the burden of this Flesh, been in perpetual joy and felicity: We most meekly beseech thee for this thy Servant, that having now received the absolu●um 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 for ever dwell with Abraham, Isaac and jacob, in the Region of Light, and thy blessed Presence, where there is neither weeping nor heaviness. And that when the dreadful day of the general judgement shall come, he may rise again with the Just, and receive this dead Body, which must now be buried in the Earth, to be joined with his Soul, and be made pure and incorruptible for ever after in thy glorious Kingdom, for the merits of thy dear Son our Saviour jesus Christ, Amen.   
Thus runs the Prayer for the Dead, word for word. But here the PRINTER steps in, and setting forth a second Impression, he in an Epistle before the Book, styled, The Printer to the Reader, Excuses the Author, and very courteously takes all the blame upon himself. Which he is the bolder to do, because this Book is Censured (as he termeth) rather through false reports, and mistake in them, that either judge before they see, or out of disaffection make sinister construction of that which deserveth better understanding, and so good intentions are wrested, and truth impeached. Note here the fruit of the Authors Devotions, how soon they have blindly led him into Error, which he desireth may be excused by his good intentions; howsoever it goeth, he meant no harm good man. Which also the most ignorant Papist is able to plead for himself. You must take his good meaning. Well: Let us hear out his Apology. So hath it befallen this Hand-full of Collections for private Devotions, which was compiled out of sundry warranted Books, &c That's something. But out of what warranted Books could he collect or compile Prayer for the Dead? That, he might expile from Popish warranted Book, as out of the Roman Missal, and the like, wherewith the Author seems to be better acquainted, then with GOD'S Book. So that I fear me some hath taught the PRINTER here to equivocate a little. But what follows? It was for the private use of an honourable well-disposed Friend. He, or She? Protestant, or Papist? Or between both? Or one, whom the Author by the virtue of this Book was about to convert to be a Roman Catholic? yet being an honourable person, it deserves some pardon for their honour's sake: Nay rather it is the more censurable, that the author should dare to attempt to seduce any honourable personage under the colour of his painted-popish Devotions. But what more? without any meaning to make the same public to the world. This is one part of his good intentions. Published it is, but it was not his meaning. How then? Though (to save the labour and trouble of writing Copies, to be sparingly communicated to some few friends) 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. Good. Pity, but such a Book, with such devout prayers collected, should be copied out, and rather than fail, for more expedition, to be printed; but to be sparingly (O warily spoken) to some (and but some) and those but a few friends. One of the best reasons you gave hitherto, to extenuate the fault: for the fewer were printed, and the more sparingly, and to the more few communicated, the better. But how comes it to be printed again and again, and so lavishly communicated and dispersed every where? Is it not, but by leave and warrant of the Ordinary? I assure you the author had extraordinary favour to get the Ordinaries leave and warrant for such a Popish Book; for believe me, Orthodox Books, and such as impugn Popery and Heresy, and propugne the established Doctrine of the Church of England, cannot have the favour to obtain ordinary leave and warrant to be printed, but upon (to speak mildly) extraordinary terms. But go on. It hath therefore seemed good to AUTHORITY to give leave to the reprinting thereof, and permitting the same to be sold, to such as please to buy it, only for private use, as in former times way hath been given to the printing of private prayerbooks. Stay there, Methinkes, Mr Printer, you begin to gather a great deal of confidence already. I pray you (if I may be so bold) what authority is that, which you so boldly build upon, and which you put in such Capital Characters, as if you would affright the Reader withal. But good Subjects, and honest men obey, honour, reverence, love Authority, are not terrified with it. It is for such Printers, that are so ready to print Mountebank Arminianism, and cozening Popery, as you have done, to be frighted with Authority; for it carrieth not the sword for naught. But if thou dost evil, fear. Did you never hear of one Tucker a printer in Queen Elizabeth's reign, who, for printing a Book of Popish Devotion, was arraigned, and though the Queen's mercy saved his life, yet he was confined to perpetual imprisonment? Yet you fear not, not only to print, & reprint, but to sell your book to every buyer, & to some who exchange it also for all other books, which a little before was thought fit only to communicate and but sparingly to some few friends, being set forth at first only for the use of the party, that bore the charge. But do you make no more difference between this Popish book of private Devotions, and other private prayer books formerly printed by Authority (and as good Authority, as you can bring any) in this Church? I pray you how long have you been a Mr. Printer? But a Young one I da●e say. Or how many such books have you printed by Authority? Not many I am su●e of it, though too many by any. Surely it is but newly the change of the Moon, si●ce such Books have cropen under the wing● of Authority to fly abroad. If you reckon but from seven years ago, there was then no such Authority extant in this Church, that would appear to give allowance to such base books as this of your printing. Therefore you see the case is altered. But I trust, his Majesty, when he comes to understand how much his Authority, transferred upon others, is dishonoured, will take order for the suppressing of such wicked books, which you are so ready to reprint. But all this while (for I cannot but be jealous of the honour of mine Ordinary in this kind) I pray you in what manner was the Licence given? Speak the truth: For I hear, that you had only a loose Paper for your warrant, not affixed to the book, much less (as the ordinary manner is) the Licencers' hand to the book. So that, were ye not deceived? Was it not some other book of private Devotion, mentioned or meant in the Approbation? Or if this were meant, yet hath not the Author added or altered at his pleasure. For the loose paper, did it set down how many sheets it contained? A loose Approbation it was. And I suspected that your Authority was none of the best, or most authentic, you do so brave it out in your capital Characters. But yet forasmuch as you had no other Approbation of this book, but only an Individuum vagum written in a loose Paper; who (I pray you) gave you Authority to set it so fast upon the book, with the whole strength and weight of your Press? Do you know what you have done? you have hereby affixed and impacted such an Aspersion of dishonour upon our Reverend Diocesan and Ordinary, as cannot be easily clawed off again. Therefore if you had had such a reverend regard to the Ordinary, as you ought, you might both have favoured his honour, and saved your own stake, keeping the loose Paper by you in your box, as your acquittance or discharge. But go on with your learned Apology Mr Printer. Whereby it is presumed, all well disposed Christians may receive satisfaction that there is not in it such cause of dislike, as it seemeth hath been rumoured. But what if any, yea a great many receive not satisfaction? Then it is to be supposed, they are not of the number of well disposed. But is there not in your Book such cause of dislike, as it seemeth hath been rumoured? Wh●? Is it purged from all that Popish dr●sse wherewith i● so aboundeth? It is imagined no, because it hath not yet felt the fire. Or is it grown better now, or brighter, as Iron, with wearing? Or what I pray you is done to the Book, that all well disposed Christians may receive satisfaction? Now truly (I confess) till now my dull pate did not apprehend your far fetched reason. But at last I perceive it is AUTHORITY you build upon for giving satisfaction. I promise you it is a strong argument to convince the gain-sayer. Therefore I pray you go on. And for the avoiding of all mistake hereafter, ca●e is had to amend such escapes, as either by the Printers haste, or the Correctors oversight were committed. This clause joining close upon the former, confirms me, that I have not mistaken your meaning in the point of satisfaction by Authority. But if this your sentence had begun with [For] as, For, for the avoiding▪ etc. we should have expected some special repu●gations of your book, as reasons to induce all well disposed Christians to receive satisfaction. But it is, And; which puts us out of hope of any reason, but downright Authority, for satisfaction. Well, we must be fain to make the best of it, and instead of expecting the correcting of your book, so backed with Authority, begin to correct our own mistake. What? was it rumoured, that among other exorbitances, this book contained prayer for the dead? Alas! it was but a mistaking. On whose part? On the Printers; or on the Correctors; or on the disaffected Readers: altogether. But though disaffected Readers have been mista●en, y●t for the avoiding of all mistaking hereafter; 
* To wit, that the old l●aues may yet be had for money.  care is had. That's well. I pray you good Mr Printer have a special care, that simple meaning m●n may not be mista●en hereafter. But what means or care will you use, for this prevention? Care is had to amend such escapes, as either by the Printers haste, or the Correctors oversight were committed. Well. I see y●t you are so ingenuous (though your modesty crusheth to speak all you know) as to acknowledge yourself and your Corrector (if it be yourself that speaks all this while) to be in some fault. Although it were but an Escape, or so, and that committed either by the Printers haste, or the Correctors oversight. It is well yet, that it proves not all this while some escape committed by the oversight of the Collector, unless you have here misprinted (being full perhaps of perplexed thoughts) howsoever you set a good face on it) Corrector, for Collector. But for your part Mr Printer, what needed such haste? There was no fear, lest the Wardens coming to search, should take your Canonical hours n●pping; for you had at least leave and warrant from the Ordinary, for your first edition, though not as yet Authority in Capital letters, whereby this your second correction was set forth. Nor were you printing then Burtons' second part against Mountagu●, or the like, that you should be in such haste. Or what haste was ther● of that Book? It might well have been spared hitherto, for aught I know. As though the Jesuits seduce not fast enough without it? But of all things, good Master Printer, beware of haste. Did you never learn so much in your Latin School (for I am sure you have learned to speak unhappy English) Canis sestinans caecos parit eatul●s. And desire your Corrector to beware of oversight; for I have known that between the Printers haste, and the Correctors oversight, soul escapes have been committed: as in the great Bible (and I beshrew them for committing the least escape in that blessed Book, one tittle whereof shall not pass away, nor escape unfulfilled) judas, was printed for jesus. But I easily believe, that was in good earnest either the haste of the Composer, or the oversight also of the Corrector, without any circumstances, or circumlocution. Well, an escape or oversight acknowledged, and corrected, and withal a care had to prevent the like for afterwards, makes a full amends for all. Well: for the care you promise, we must take your word. Yet forasmuch as you seem here to speak in your own defence, that all the rumours about your printed Book was but upon some escapes of the Printer, or oversight of the Corrector: you must give us leave a little to examine the truth hereof, by comparing your first and second Impressions. Now reading over diligently both the Books, I find no difference at all between them, but only about Prayer for the Dead, which we last touched. And there we cannot come to discern your escapes better, then by setting down so much of both the Copies one against the other, as is requisite at least for the more full satisfaction of all well disposed Christians.  


The first Impression.  
Lord jesus receive my spirit. And these to been repeated until the soul be departed.  
Then,  
O thou Lamb of God, etc.   

The second Impression.  
Lord jesus receive my spirit. And these (with the prayers following) to be repeated, until the soul be departed.  
O thou Lamb of God, etc.    
Here we observe a huge difference between your Impressions. And is this but an Escape, or oversight? Certainly it is a very monstrous one, and such as a man in his right wits could not easily commit, unless in some sit either of drunkenness or madness. But I spare you. Let us compare the rest.  

With this Prayer.  
O Lord with whom do live the Spirits of them that die, etc.  
O Lord with whom d●e live the Spirits of them that die, etc.   

And a little after towards the end.  
And that when the dreadful day of the general judgement shall come, he may rise again with the just, and receive THIS DEAD BODY, which must now be buried in the earth to been joined with his soul, and ●e made pure and incorruptible for ever after in thy glorious Kingdom, etc.  
And that when the dread-day of the general judgement shall come, he may rise again with the just, his body being reunited to his soul, pure and incorruptible, and be received into thy glorious Kingdom, etc.   
Now Mr. Printer, I will not alone take upon me to judge of these your escapes; but rather I refer you to the whole Bench of the most judicious and learned, yea and those grave and honourable Sages of the council-board. Only this I dare say peremptorily, that in the first impression there is an express and formal prayer for the Dead: but in the second it is qualified and corrected, and the case quite altered. And yet is all this but an escape of the Printer, or oversight of the Corrector; But was not the Author himself the Corrector? was not his natural affection earnestly busied in licking his young Beer while it past the Press, and received the perfect form. Or being an escape of the Printer, how came not the Author himself, or some of those his near and dear friends for him, first to espy the faults, and so to have them corrected, before they came to be found out by others? For surely he and his had reason first to read over that private first impression, before it should come to open view; it being a book not of an ordinary stamp, and which for the admirable over-daring of it, was like to run a most desperate hazard. But it seemeth they would put it to a hazard. They imagined, that haply it might pass unespied; and then all would have been well enough, and you might have spared your labour of printing your Epistle Apologetical before the second Impression.  
But yet, Mr. Printer, you should have done well (which would the more have cleared the credit of your excuse, taking all the blame from the Author) to have canceled all that Paper, beginning, O Lord with whom do live, etc. Unto these words, We most meekly etc. Putting all those first six lines among your Errata, 
See the Communion book, at the Burial of the Dead.  or Escapes. For so much is a part of a gratulatory Collect used in the Communion Book at the Burial of the dead. So that unless this prayer stand still in force for a prayer for the Dead, as it was in the first Impression: it is very improper for your second and corrected Book. For even your own reason, Mr. Printer, may induce you to think, that it is improper to use a Collect for a man's burial, for him that is yet alive, unless you would bury the man quick. And therefore me thinks you were very ill advised, and seem to have for hast committed another fowl escape, in that you did not thoroughly advise with your Author about a more exact correction of your escapes, that so the book, upon second and more mature cogitations, might have passed currant, above all exception, to the better satisfaction of all well disposed Christians. But did you consult with your Author, before you set upon your correction? It may be feared no. Otherwise it is hoped that the Author and his learned friends would have thought better of the matter, then to have suffered such an absurdity to stand still in the Book, and that upon a solemn correction. And therefore, what if they come upon you, and disavoning it themselves, lay a further blame upon you, than hitherto you have taken to yourself? For beside, that such an impropriety brings their judgement in question, they may seem to take upon them to be Innovators, turning the Collects, which the Church of England hath appointed for the public burial of the dead, to the private visitation of the living sick. So that, Mr. Printer, for all your Apologies and Protestations, it is to be feared, that your Author will disclaim this your correction, as not done by his direction, but of your own head, it being left so full of Non senses and Non sequiturs. And what if he shall call in this your corrected Book, and either put out those six lines, or else bring his Authority for the first to stand in full force, and then all will hold a due symmetry and proportion? It will then be the more tolerable to borrow a piece of the Church Collect, being a thanksgiving at the burial of the Dead, & turn it into a prayer (private at least) for the dead, then to use it for the living. But how it was shuffled up among you, you can best tell.  
But tell me in good sadness, Mr. Printer, are you persuaded, that any man but of common sense gives any credit to your Epistle? Or do you think yourself ever a whit the wittier, or learneder, that like a Parrot you have poured it out, being infused into you: But Dignum patellâ Operculum. Will any, trow you, take these gross alterations, and cobbled breaks, for Escapes of the Printer? Never so befool yourself.  
Notwithstanding one thing remains unaltered: that in the same prayer he placeth the souls of Abraham, Jsaac, and Jacob, in a certain place, which he calls, the region of light, but at the resurrection he allows them Gods glorious Kingdom. This Region of light, in his prayer for the dead unaltered: may well be taken for some Limbus patrum, different from God's glorious Kingdom, in the resurrection; And Limbus, and prayer for the Dead will well sort together.  
But to return to the rest of your Epistle, I pray you go on where we left. You see what a trouble your Escapes have put us too. 
* The words of the Printers Epistle.  Only the Collector hereof, and others that were therewith acquainted before the printing of the Book. Stay a little I pray you; for my memory is bad, if your period be long: who were those, that were acquainted with the book before the printing of it? Were they Jesuits, or of what profession were they? But I will not press you too far, lest I lose my labour. Only go on with your sentence (
* The Prin●●r goes on.  who 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 others) do with grief observe the malevolencie of some dispositions of these times▪ with whom a slip, or misprision of a word, or two, as liable to a fair and charitable understanding, as otherwise, doth not only lose the thanks, due for all the good contained in the work: but also purchase to the Author a reproachful imputation and way-making to Popish Devotion, and apish imitation of Romish superstition. Nay I pray you Mr. Printer, continue out your speech to the end. And howsoever he may be requited for his pains herein, he shall never depart from his good intention and wishing, that the reader may at all times, and for all occasions be assisted with divine grace, obtained by continual prayer. And for the misdeeming Censures and detractions of any, he feareth them not, but rather hopeth, that his prayers to God for them willbe more beneficial to them, than any their Censures or detractions can be any way prejudicial to him: who doth in this and all things else humbly submit himself to the judgement of the Church of England, whereof he is a member, and though inferior unto most, yet a faithful Minister. Have you said all Mr. Printer? Now surely I cannot but smile, to see how prettily and smoothly you can plough with another's he yfer, what an infinite disproportion there is between your style, and your person, and yet both you and your leare-father are strongly conceited, that you are able to cozen all the world, by making them believe that you are the man that framed this Apologetical Epistle. Alas, you do but dance in a net all this while. Do not you think I smelled your cunning conveyance till now? Or do you think the world is so simple as to praise or applawd you for the Author of this your pretty witty Epistle? And now by the Epistle itself will I convince it to be a very pack of knavery. And to put you out of conceit, that you are the Author of this Epistle, Mr. Printer, I will go no farther, than the last words of it. Dare you be so bold with the Author (who is no small man, and hopes yet to be greater, at least for his good service in this book) as to say he is inferior to most? I know this never came out of your lips, though it went through your press▪ Ex ungue leonem. This could not come but from the modesty of the Author himself, or from some friend to help● out at a dead lift. But be it his▪ or yours, or whose i● willbe, I willbe bold to go over the rest, where I l●●t.  
You say, your Authors 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 others. Ho there. Here Master Printer, I must tell you, you take a greater engagement upon you, than your credit willbe taken for. If they should openly by word, as here you have set down in print, engage themselves in this point, even the principals if they, should have as little credit given them, as the surety, they may blame themselves. Verba quid audio, cum facta videam? Let this book speak for them, whence a jesuit may conclude far stronger arguments to assure the Church of Rome of these her sons: Then the Authors themselves with all their powerful eloquence can ●uer persuade us, that they are the true br●d sonn●● of the Church of England. The Jesuits have the A●●●ors book to show a proole upon Record, but we have nothing to show, but a poor Epistle, and that written in the Printers name. And how shall they ever ingagage their credits and lives in defence of the faith of the present Church of England, by law established (a clause of some weight, had we any better authority for it, than the single assertion of a Printer) who have been both so 
For, 〈◊〉 fundo parsim● niapunc;  prodigal of their Credit, adventurous of their lives (if the laws established be of any force) and all to win countenance and credit to the holy Catholic Church of Rome? and who will believe that they will oppose Popery, that labour to advance it, and to suppress the truth of the Gospel, by law established in the present Church of England? Or how shall they oppose Romish superstition, that tooth and nail would hail it in by head & shoulders, in a most superstitious form of Romish devotion?  
But you proceed, and say, They do with grief observe the malevolency of some dispositions of these times; with whom a slip, or misprision of a word or two, as liable to a fair, and charitable understanding▪ as otherwise, doth not only lose the thanks due for all the good contained in the work, but also purchase to the author a reproachful imputation of way▪ making to Popish Devotion, and apish imitation of Romish superstition.  
O good God. What a pack of hypocrisy, and senseless absurdities, and shameless impudency is here; All their damnable foisting in of popery, and that no less than infidel prayer for the dead, must be excused (for sooth) and all the blame laid upon the malevolency of some dispositions of these times. And who are those, and why malevolent? surely those, that espying the craft of jesuited spirits in these our days in broaching gross and palpable Popery, dare oppose themselves, and cry out against such bold attempts. These be the men of a malevolent disposition in these times, and all because these times do breed such jesuited spirits. And therefore no marvel if the author of this book cannot but grieve, that his Popish book cannot find a general approbation. But they are malevolent, as with whom a slip, or misprision of a word or two, etc. But a word or two, at the most, misprinted, or misplaced, the matter of all this malevolency. Nay, but a slip, or misprision of a word, or two. Why, we know that in Coin, he that is the author of a slip, and would vent it for the King's Currant Coin, is guilty of treason. Now much more a slip, or false doctrine foisted in for God's Currant silver? such a slip once broached is an error: but stiffly maintained, it becomes an heresy. And is not this such a slip here? A most wicked Popish doctrine was published by the Author, or Authors, in print; namely Prayer for the Dead, against the Faith and Doctrine of the Church of England: and yet the Authors will not acknowledge it an error, but put it upon the Printer. But the thing itself cries shame upon the authors of such juggling tricks. And if there had not been some malevolent dispositions in the world, to quarrel such impious affronts given to Christ and his blessed truth maintained in the Church of England, there had not been so much as one word amiss, being all so exactly weighed in the Goldsmith's balance, before it came to be minted for currant; then, prayer for the dead would have passed for a doctrine of the Church of England. But malevolent dispositions have troubled and marred all.  
But it was nothing but the misprision of a word or two, a● liable to a fai●e and lawful understanding, as otherwise. Indeed if so, such dispositions cannot be excused from malevolency, if they judge not charitably, where there is no cause to the contrary. Ever take a man's meaning rather with the right hand, then with the left, if it be capable of a good instruction. But ●ere, the quarrel is not about the slip of a word▪ but of a positive false doctrine. The question is, whether prayer for the dead may not be taken as well in a good sense, as in a bad, Charity being judge. Yes, if blind & popish Charity may be judge. Nor is it a word or two, but a whole solemn prayer, of many words and sentences, wherein the state of the dead is devoutly prayed for, and that in express words: After the soul is departed, Then▪ O LAMB OF GOD, etc. and, That he may receive this body. How are these things as liable to a fair and charitable understanding, as otherwise? Unless it be a charitable work, to pray for our dear brother, after his soul is departed from the body, that in his passage between earth and heaven, which is a far journey, he may not miss or mistake his way, by falling into the Pit of Hell or Purgatory? Or what fair and charitable understanding are these words liable to, when after our dead brother hath received a formal absolution from all his sins, which he hath committed in this life, yet he hath need to be prayed for▪ that he may escape the gates of Hell and the pains of eternal darkness? What other construction can be made of ●hese words (if Charity herself were the judge) but ●hat, according to the doctrine of that Church which ●olds Purgatory after this life, and after absolution from a man's sins (which Church our Author all along this book of Devotions, graceth with the name of the one and only Holy Catholic Church, the Mother of us all, &c▪) the soul being in danger to go into purgatory for all his Absolution, shadowed here out by the 
* For the Pontificians say that Purgatory is in the suburbs of Hell, and that must needs be close to the gates of Hell, and that the pains of Purgatory are, for the time, no whit inferior to the pains of eternal darkness. Nor let any man think, the Author would be so gross to name Purgatory here in plain terms, no more than he doth Limbus Patrum, when he saith the Region of ●ight▪ distinct from Gods glorious kingdom.  Gates of hell, and the pains of eternal darkness, close unto which (as it seemeth) the soul passing, may be in danger to fall therein: Therefore the Author devoutly prayeth, that in his pa●●age to heaven he may escape the gates of hell and the pains of eternal darkness.  
Nor need the Authors impute it to a malevolent disposition, to expound the gates of Hell, and the pains of eternal darkness, of Purgatory▪ especially of finding them wrapped up mystically in an express prayer for the dead. But if the Author, or any of his consorts can make a more charitable understanding of this prayer for the dead▪ we will give them a charitable hearing.  
But being understood in the worst sense, it doth (say you) not only lose the thanks due for all the good contained in the work: but etc. That were great pity, that so much good, as is contained in this work, should be all lost, by losing the due thanks, and all by the mistaking of a word or two, let fall too, but by a slip, or misprision. But for all that, let not the Pretence or good opinion of the good contained in this work so far charm our affection to it, as thereby to be drawn to take down withal the poison contained therein, as in a mingled golden Cup. It is Scaligers note, that Malum non▪ est, nis●● bo●o. The original nature of the Devil is good▪ wherein all his wickedness subsisteth. But is every book to be inrertained for the much good (though the Printer say, All the good; as if it were all good, except the slip or misprision of a word or two, as liable (notwithstanding) to a fair and charitable understanding, as otherwise) contained in it? Why? The Roman Missal, or Ma●le▪ book hath much good contained in it; in so much, as when a motion was made to the Pope to have it translated into the Mother tongue, for all countries, he answered, Not so, lest the ●lies (to wit, the common people) should come to taste of the good ointment. Yea the Turks Koran hath much good contained in it. Are these books therefore to be approu●d in the true Church of God? When one highly commended the Cardinal julian to Sigismond, he answered, T●●en Rom●nus est▪ And though the Authors predicate never so much good to be contained in this book of private Devotions, yet we may answer Tamen Romanus est. It is a Romish book for all that. And let me tell you, Mr. Printer, and so tell your Author, that the more he commends all the good contained in this work, the more pernicious and perilous he makes it to our simpler people. Satan is never more dangerous▪ then when he comes transformed into an Angel of ●ig●t. And that poison proves the most speedingly mortal, that is administered in a cup of the best wine, which being of a more penetrating and searching nature, than other duller liquor, conveys the poison into every vain of the body, spurring the spirits post to their final period? A book of Devotion is a golden cup of sprightful wine, pleasant to every palate; but if it be mingled with poison, it is the more dangerous, especially to vulgar palates, who want the quick and acute judgement o●●ast and relish, to discern it primoribus labris, at the first touch, taste, or sent, which, as the best and safest antidote may prevent the taking of it down. And so the case standeth with this work, Mr. Printer, that the better it is, the worse it is; ●ith under the colour o● venerable Devotion, that execrable strumpet of Rome (vai●ed and hooded under the name of The Church, The Church, The Holy Catholic Church, the Mother of us all; which is the main sum and scope of the Author's Devotion) is obtruded and thrust upon us, to inchant and charm even those▪ who should be most vigilant and most oculated A●gusses among us.  
But besides the good, los●: it doth also (say you) purhcase to ●he 〈◊〉 nor a reproachful imputati●● of way m●ki●g to Popish Devotion, and apish imitation of Romish superstition. If the Author hath purchased to himself such an Imputation, it is all at ●is own cost; he hath paid or it, and who shall deny it to be due unto him, as his peculiar chattel? Yea he hath bought it at a dear rate no doubt, much sweat, much oil hath been spent in this laborious Collection of private Devotions. Such a work as this may be a rich price for such a purchase. But Mr. Printer, are you sure the Author accounts it a reproachful imputation to be a way-maker to Popish Devotion? Is not that your bare imagination, as perhaps not discerning the Serpent lurking under the green leaves of Devotion, or perhaps having some spark of love to your Mother Church left, as to judge your Author in t●is case, by yourself, if it were your own? Nay, doth not your Author account it an honour to him, to be a devout instrument among others, to bring in again, and re-e●ect the Religion of Rome in England? Only, it may be, two or three words do not well relish with him: to wit, Popish, Apish, Romish superstition, and perhaps imitation too. All these put together, in this form, the Author may account it a reproachful imputation, as to be a way maker to Popish Devotion, and Apish imitation of Romish superstition. But let Popish, be turned into Catholic; and, apish imitation, into absolute refoundation; and Romish superstition, into, Religion of the see Apostolic: Then set the sentence in more handsome terms, thus and for a reproachful imputation, will he not trow you account it, an honourable commendation of way-making to Catholic Devotion, and an absolute refoundation of the Religion of the Apostolic see?  
You go on: And howsoever he may be requited for his pains herein, he shall never depart from his good intention of wishing▪ that the Reader may at all times, and for all occasions be assisted with divine grace, obtained by continual prayer. It seems you are very intimously privy to your Authors good intentions, and no less solicitous of his rich requital for his pains herein. And pity but he should be requi●ed to the full, as he hath deserved: and if not in this world, he may look for it in the world to come. But hath he but a good intention of wishing? etc. But this good intention (it seemeth) bathe relation to his work, wherein his intention was good to occasion unto the reader at all times, and for all occasions assistance of Divine grace, obtained by continual prayer; namely by continual prayer out of this book of private Devotions, in observing his 7. Canonical hours. Never will he depart from th●s his good intention of well-wishing.  
And as for the misdeeming censures, and detractions of any (say you) he feareth them not, but rather hopeth that his prayers to God for them will be more beneficial to them, than any their censures or detractions can be prejudicial to him. He that durst publish such a popish book as this, was armed before hand from top to toe, not to fear any man's censure or detraction; when not even the armed laws of the Land could deter him from adventuring upon such a bold attempt, as to go about to bring England back again to Popery. But yet he hopeth that his prayers to God for his Censures willbe more beneficial to them, than any their Censures or detractions can be prejudicial to him. You know, that the Fox, the more he is cursed, the more he thriveth. Their Censures and detractions cannot prejudice the Authors rising higher and higher to preferments, for his good demerits to the Church. But yet he hopeth his prayers will be beneficial to his Censurers. No doubt, but the Author hath learned the Art of Devotion to a hair. But what prayers hath he in that kind? He must not pray of his own head, but what the Church puts in his mouth. And surely I find but one praye● in all his book, (except the repetition of it in sundry Litanies, a prayer borrowed from the Church too, and not from his own bowels) for such as he calls his censurers and detractors; as, That it may please thee▪ to forgive our enemies, persecutors and slanderers, and to turn their hearts. But s●ing his hope of doing t●em good by his p●ay●rs, stands rather upon comparative; then positive terms (for he rather hopes good to them by his prayers, then fears evil from them by their Censures) therefore we leave his prayers, as doubtful of their success; it being rather to be hoped for by his Censurers, that his prayers shall do them as little harm, as good. In the mean time let him look, that he wrong not his Censurers, in miscalling their Censures, Misdéeming Censures.  
For Conclusion, He doth in this, and in all things else, humbly submit himself to the judgement of the Church of England, whereof he is a member, & though inferior unto most, yet a faithful Minister. I like your conclusion well yet, that your Author doth in this, and in all things else humbly submit himself to the Church of England· But I hope that he doth not mean, that the Church of England is penned up in a corner, or engrossed by Monopoly to this or that man, or that any one man hath a Papal definitive voice, to determine the doctrines of the Church of England▪ for I remember your former apology. That he will defend the faith of the present Church of England by law established 〈◊〉 oppose Popery, and Romish superstition. Well; I hope then, that the Church of England, whose body representative is now happily assembled ●n Parliament, (I mean, not only the representative body Ecclesiastic, but civil, both together jointly representing the Church of England) will take such order with this book of Devotion, as he shall have no just occasion to complain he and his book are unjustly dealt withal censured, or judged: but that he will be as good as his word, in humbly submitting himselfe· Only two things I heartily pray for, as fruits and effects of his humble submission: that he may henceforth approve himself a better member of the Church of England; and a more faithful Minister: and that he may strive as much to excel others in the best endowments, as he is not inferior to most in temporal preferments. Which that he may be, and do, a more ingenuous and humble confession is requisite, then is made under your name, of a slip or misprision of a word, or two.  
Now to conclude all in a word with his own Conclusion, pag. 417. The blessing: there he is not content with the peace of God, etc. The blessing of God Almighty, the Father, the Son, and the Holy Ghost: but he adds, the virtue of Christ's blessed Cross, etc. This form of Blessing he hath no where learned out of the Communion book. The virtue of Christ's blessed Cross is of his own addition. But the Crosse●u●ts ●u●ts well with his Devotion. He both begins, and ends it with a Crosse. And seeing you, Mr. Printer, have so well appologised for your Author, there is one Cross for you, and another for him, whereon you may crucify (at least) your sl●p and misprision. But pray rather, that laying aside all disimulation, and daubing over of your rotten book; and that dealing ingenuously with God and Man, in the humble confession of your gross faults, and true repentance of the same, you may find that Mercy of God, which followeth upon all true believers through the only sovereign virtue of Christ Crucified.  
Now the grace of the Lord jesus Christ, and the love of God, and the Communion of the Holy Ghost, be with all them that love the Truth in sincerity.  
Amen.  
FINIS.