NOt to intangle our selues with perplexed questions, a [...] whither all prayers, other then set prayers, and those either the Lords prayer, or the Churches publicke formes ▪ of this Authors priuate formes, bee denyed to Gods people, or Ministers, as vttered from priuate spirits and Ghosts of their owne (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 hauing his wits exercised that way: we haue occasion giuen in the first place to touch vpon the second reason of these his houres: the words are, To let the world vnderstand, that they who giue it out and accuse vs here in England to haue set vp a new Church, and a new faith, to haue abandoned all the ancient formes of piety and deuotion, to haue taken away all the re­ligious prayers and exercises of our forefathers, to haue despised all the old Ceremonies, and cast be­hind vs the blessed Sacraments of Christs Catholick Church, &c. 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 mouthes may be stopt, who slander our Church in this behalfe, for antiquating all old Ceremonies, whereof the obseruation of the seuen Canonicall houres, is one? Then, belike we must set vp Popery againe, at least in a good part, onely to appease the clamours of Papists, accusing vs for Nouelists. But take heed what you doe; for vnlesse you meane thus by degrees to reare vp the whole tower of Babylon again in Eng­land, [Page] you striue in vaine to stoppe their mouthes, who will haue all or none. But in the meane time remem­ber what your Mother the Church of England (if ye be indeed her true bred sonnes) saith, Of such Cere­monies, as be vsed in the Church, and haue had their be­ginning by the institution of man. Some at the first were of godly intent and purpose deuised, and yet at length tur­ned to vanity and superstition: some entred into the Churh by vndiscreet [...] deuotion, and such a zeale as was without knowledge; and for because they were winked at in the beginning, they grew dayly to more and more abuse, which not onely for their vnprofitablenesse, but also because they haue much blinded the people▪ and obscured the glory of God, are worthy to be cut away▪ and quite r [...]i [...]cted, &c. Heere consider, whether your seuen Canonicalls be not of the number of those Ceremonies, which haue had their beginning by the institution of man▪ by Pope Gregory 9. as we haue shewed, and perhaps for a good intent and purpose, yet at length haue turned to vanity and superstition, as is manifest both by the doctrine and practise of the Church of Rome; or such, as hauing entred into the Church by vndiscreet deuo­tion, and zeale without knowledge, and for because winked at in the beginning▪ and growing dayly to more and more abuses, our Church not onely for their vnprofitablenesse, but because of their much blinding of the people, and obscuring Gods glory, hath thought worthy to cut away and cleane reiect. Consider it, I say. For hath, not our Church among many other su­perstitious ceremonies, quite casheered this of your Canonicall houres? But thereupon she hea­reth, A nouellist, a setter vp of a new Church, and a new faith, to haue abandoned all the ancient formes of pi­ety and deuotion, to haue taken away all the religious [...]x­ercises and prayers of our forefathers, to haue despised all the old Ceremonies &c. But of whom doth our Church [Page] heare 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 owne re­putation, being thus exposed to the obloquy of her enemy, she should salue the wound againe, which the venemous tongue hath made, How? The Authors of this booke, her pregnant young sonnes, though no small babies (I wis) can tell their old Mother, shee must now after threescore yeares and more (seing there is no other remedy) in her old age turne ouer a new leafe, begin to renew her old acquaintance with her stepmother, or elder sister at least, the Church of Rome, intertaine some of her old ceremonies againe as religi­ous, which long agoe she abandoned as superstitious; receiue, reuiue that faith, and religion as the Old, which earst she reiected as the New; thus after shee hath begun, yea so many yeares continued and growne vp to a ripenesse in the spirit, she must with the foolish Church of Galatia be made perfect in the flesh. But we hope better things of our reuerend Mother, Ci [...]. dese [...]ectute. that with aged Sophocles, accused by his sonnes of carelesse im­prouidence in gouerning his family, she will vindicate her wisdome, and motherly authoritie ouer her dar­ling, but ouerdaring sonnes.

As for that other clause▪ of hauing it cast in our dish, that we cast behinde vs the blessed Sacraments of Christs Catholicke Church; which cannot be obie­cted to our Church, but onely because we allow no more Sacraments, but two (a point not a little materi­all, if well weighed) of this we shall haue occasion to speake more, when we come to▪ his Sacraments of the Church. Onely by the way this is a faire inducement to draw on his 7. Sacraments; for otherwise how shall he thereby acquit vs (forsooth) of the grieuous scan­dall and imputation, which the Church of Rome layes to our charge, of our reiecting the blessed Sacraments of [Page] Christs Catholicke Church? As if he should say (as in effect, and almost totidem verbi [...] he doth say) They charge vs falsely, in saying that we cast behind vs the blessed Sacraments of Christs Catholicke Church; The Authors owne words in is Preface. alas, silly simples: these men do little else, but bewray their owne infirmities, and haue more violence or will, then reason or judgement, for what they say: the common accusations, which out of the abundance of those partiall affectious that transport them the wrong way, they are pleased to bring so frequently against vs, being but the bare reports of such people, as either doe not, or will not vnderstand vs, what we are. Doe we cast behind vs the blessed Sacra­ments of Christs Catholicke Church; Who told you so, I pray you at Rome? No; I would yée well wist it, we hold seuen Sacraments, the same Sacraments that the Church of Rome, Christs Catholick Church holdeth; as shall appeare by good proofe anon. But leaue we his proofe 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 doe often hinder from being partakers of the publick; here they may haue a dayly and deuout order of pri­uate prayer &c. First what an incongruitie is this, to prescribe th [...]se his houres to men earnestly imployed in worldly affaires? Indeed the obseruation of these houres is proper (if for any) for such as liue a Mona­sticall life, Abbey Lubbers, as we say, such as haue no­thing else to attend, but to be busied with their beads. And againe, for all sorts of persons in our Church, blessed be God, we haue plenty of Psalters, and Testa­ments, wherein they may as profitably (I trow) ex­ercise their vacant houres, as in these consarcinated and new moulded prayers. And in the third place, doth not this new Rubrick of our Author trench & intrude [Page] vpon those formes of prayer both publicke and pri­uate▪ which by our Church are generally prescribed for all persons in the daily practise of their Deuoti­ons? And are not In the end of the Preface before the booke of Cō ­mon prayer. Ministers in particuler admonished to read the Morning and Euening Prayer priuately eue­ry day▪ in case (at least) if hee bee not hindered by his studies, and other imployments of his cal­ling?

Againe, in the same Clause, he glancingly giues a sound by-blow to those, that stand vp in maintaining the quarrell of Gods truth against Popish perturbers, and Pelagian innouators; the continuall and curious disquisition of many vnnecessary questions among vs, being nothing else, but onely the new seedes, or the old fruits of malite, and by consequence the enemy of godlinesse, and the abatement of true deuotion. This man would willingly fold his hands, and wrap vp all his Deuotion in the mantle of ignorance, the Mother of his Deuotion. Like to the glowo [...]me, or rotten post, that shines not but in the night, so shines his deuoti­on, without light, or heat. Or at the best, like a wandring ignis fatuus. And how should the lampe of true Deuoti­on flame forth and burne in holy feruency of effectu­all prayer, if it be not fedde with the oyle of sauing knowledge, being pressed forth more copiously by the ventilation of errours, and dissipation of mysts▪ which would dampe and extinguish all. Nor is he con­tent herewith but this blind Deuotion of his he dare call that true deuotion wherwith God is more deligh­ted, and a good soule more inflamed, then with all the subtilties in the world: when at one dash he interes­seth God, as an approuer of his superstitious, and blind Deuotion, and a disallower of his owne fundamentall diuine Truthes, as busy needlesse subtilties, yea as new seedes or old fruits of malice, and as the enemy of Godli­nesse, and abatement of true Deuotion.

[Page]His last reason is, that this his booke of Canonicall houres, might stirre vp all those, who are coldly affe­cted to the like heauenly dutie of performing their daily Christian deuotions, &c. Thus this man hopes to conuert all England at a cast, and bring them with­in the circle of his Canonicall houres, wherein they may trauerse and turne round their Beads, as a blind mill-horse in the [...]ound. Impius ambula [...] in Cir­cuitu.

As for his exact and compleate Calender of Saints, we omitt it, as too tedious, and fitter for the Alma­nack-maker to examine. Onely we cannot but touch vpon his times, wherein Mariages are not solemnized: as, from Aduent sunday vntill 8. dayes after the Epipha­nie: from Septuag. sunday vntill 8. dayes after Easter. From Rogation Sunday vntill Trinity Sunday. All which times summed vp together, according to the computation of his owne Calendar, take vp aboue 19. weekes from the yeare. Now (vnder Benedicite be it spoken) where doth Gods sacred word suspend or prohibite any times from sacred & solemne nuptiall rites? I remember it warnes vs of the perillous times of the last dayes, 1. Tim. 4. wherein men should giue heed to sedu­cing spirits and doctrines of Deuils. And what be those? The Apostle there tels vs, Forbidding of marriage, and abstaining from Meates. Now God blesse the Church of England from such seducing spirits, and Doctrines of Deuils. And is not the prohibiting of marriage for some certaine times in the yeare (and those no small times neither, as incroching vpon aboue a third part of the yeare) as well as forbidding of marriage to cer­taine persons, as Priests, a branch (at least) of that very forbidding of marriage, which the Apostle calleth a doctrine of Deuils? And might not the same Church, which prohibited aboue the third part of the yeare, haue also, with the allegation of a few more [Page] plausible pretences of holinesse, or so, brought all mar­riages to secke and sue for lic [...]nces in the Court? Bu [...] blessed be God, that these prohibited times are not any where set downe either in our booke of Common Pray­er, or any other bookes containing the Doctrines of the Church of England, wherevnto Ministers sub­scribe; least all should either haue cause absolutely ne­cessary not to subscribe, or, subscribing to such a De­cree, they should proue a very packe of spirits of Fr­rour, teaching, or at least subscribing to Doctrines of Deuils.

But let vs heare the Authors reasons, why in such times marriages are not vsually solemnized? Some of these (saith hee) being times of solemne-fasting and abstinence, some, of holy festiuity and ioy. Both fit to be spent in such sacred exercises, without other vn­necessarie auocations. 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 yee may giue your selues to Fasting and Prayer, and come together againe, that Satan tempt you not for your incontinency. A respect then might be had to fasting and prayer, euen to them that are married. But how? Doth the Apostle inioyne them by some Apostolicke Constitution or Canon, to abstaine for such, or so long a time, vnlesse they will purchase their liberty with a Licence? No such thing. He leaues that to their owne liberty, and referrs it to their mu­tuall consent, not limiting themselues to any set time, least in the meane time Satan tempt them for their incon­tinency. Much lesse doth he confine them to mutuall separation ten leauelong weekes together. A shrewd [...] for Satan haply to worke vpon. Yea and this [Page] ten weekes limitation from [...] (by the Authors allegation) falls vnhappily (if wee goe according to the course of Natures rules) vpon the most dangerous [...] of the ye [...]re, the Springtime, wherein the blood and spirits are most stirring. But our Authour takes order for that, hee will haue them well macerated and mortified, tempered and tamed with Nine wéek [...]s [...]. The which had need to be full strictly imposed vpon young people not married, to discipline and keepe them in order, especially such as haue not the gift of continencie, and cannot without danger stay till those ten weeke be expired. And we know, that our Com­munion Booke alledging the authoritie of the Apostle, saith expresly, That such persons, as haue not the gift of continencie might marrie, and keepe themselues vndefiled members of Christs Body; where also no time is limit­ted, or excluded.

But whatsoeuer our Authour may pretend for the time of solemne fasting and prayer, as not seasonable for marriage: Yet to restraine men from marriage in times of Festiuitie and ioy, may seeme to be verie vn­reasonable. For what times fitter for Solemnizing the Rites of Marriage, then times of Festiuitie and ioy? Yea, but the Authour doth not exempt all, fast of festi­uall times, but onely such as are Solemne and Sacred, holy times. That's somewhat to the purpose. Holy times. Alas poore Marriage, art thou now become so vncleane, vnholy, as to be shut out from holy times? Thou wast wont to be Honourable among all, and the bed vndefiled; If wee may belieue the Apostle. And our Church calls it; The holy estate of Matrimonie. Yea, and if we may belieue our Authour, and if hee haue not forgotten himselfe, he placeth Matrimonie among his Seuen Sacraments. And if it be a Sacrament, is it not holy? And if Holy, is the celebration of it vnsutable for Holy times? But Marriage (it seemeth) is an vnnecessarie auocation, as our Authour termes it. [Page] An vnnecessarie auocation? And is it not a necessarie vocation? How then an vnnecessarie auocation? But why should Marriage (if rightly vsed, according to Gods Ordinance) be either a necessarie or vnnecessarie auocation? Was the Marriage in Cana, whereat it pleased CHRIST himselfe to be present, any impedi­ment, or auocation to him from working a gracious Miracle, whereby all the guests had abundant cause and occasion to prayse GOD, and his Disciples especially to belieue 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 Fourtie dayes of the Passeouer, the Holy time of Lent. Yet if wee may belieue all those that haue written and calculated the verie time of that Marriage, they say all with one vnanimous voyce, for the most part, that it was with­in a little of the Passeouer, or Easter, yea within lesse then 40. or yet twentie dayes. But we hope then, that the married couple had procured a Licence out of the High Priests Court. Alas, they were a poore couple, not able to prouide Wine, as the vsuall manner of the Countrey required, but water onely; and scant of that too: For there were sixe water-pots of Stone, but wanting filling vp: But no Wine at all. And ten shil­lings, or more, for a Licence, would haue said well to the filling of those Pots with Wine, as Wine went in that plentifull Countrey. But neither doe we read, that on any such time, or times, Holy, or Sacred, or call them what you will, were marriages euer prohibited to bee celebrated, no not in that present corrupt state of the Church of the Iewes, where notwithstanding the ve­rie High Priests office was ordinarily bought and sold; enough to haue put them to their wits to improue all meanes to scrape vp their disbursments again by hooke and by crooke, by pilling and polling as well the peo­ple, as the inferiour Priests. But this particular im­prouement [Page] was not hatched in those dayes, as bad as they were. Antichrist was not yet knowne, not yet ascended out of the Bottomlesse-pit, to bring into the world such a Doctrine of Diuels.

Ob. But it may be obiected, How then is this pra­ctise crept into the Church of England?

Answ. It is an easier matter to find which way it crept in, then (it seemeth) how it may be swept out. It lurked among some rubbidge of Romish Reliques, and so escaped shipping away with other of Romes trinkets. Yea, it may well (in my iudgement) be an­swered, That it is not professed or auowed in the Church of England: but in certaine Courts onely. And it were to be wished, that the Authour with all his Deuotion could perswade those Courts, that foras­much as the times prohibited for Marriage are holy and sacred, fit for fasting or festiuall ioy, they would by these reasons disswade their Suters from taking Licen­ces, Marriages also being an vnnecessarie auocation, and the like. Thus by putting a difference betweene the times sacred, and common, the Courts may either disswade from Licences for the time, or pully vp such Licences to a higher rate, so putting a pecuniarie mulct vpon such Delinquents. But a light gaine makes a hea­uie purse. And Licenciâ sumus omnes deteriores. And Auri sacra fames can easily dispence with the most Sacred times, whether of Fasting, or solemne Festi­uitie.

Ob. But though the Ministers of the Church of Eng­land find it not as a Decree or Doctrine to subscribe to, yet they conforme to the practise of it. They doe not marrie in any prohibited times without a Licence.

Answ. This is a thing but taken vp 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 authoritie for this in the expresse Rubricks, or Rules of our ministeriall Order, then either by Tradi­tion; [Page] or from the anniuersarie Almanacke, and now at last from our Authours Canonicall Booke of Deuotion. And certainly there is no other law for it, that I know, but the Popes Canon Law. I dare say it is not in all the Common Law of England, nor yet in the Statute Lawes of the Land. And whether the Popes Canon Law bee cancelled 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 wee to the body of the Booke, wherein we purpose not to insist, but to touch vpon some points and passages lightly, according to the moment of each.

Vpon the Second Commandement hee glosseth no otherwise, in some particulars, then a Iesuite may safe­ly doe for the defence of Romes Doctrine of the wor­ship of Images. Offenders of the second Commande­ment (saith he) are they, that make any other Images (to wit of the Creatures) or the likenesse of any thing whatsoeuer (be it of Christ and his Crosse, or be it of his blessed Angels) with an intent to fall downe and worship them. Now a Iesuite 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 ought we know, the Authour implyeth, that some kind of adoration may be either giuen to the Image respectiuely to the Prototype, or at least before the Image, to the Prototype. Againe he saith, They that are worshippers of Idols, or representments of false Gods. This clause is wholly Iesuiticall. See the Doway translation on Exod. 20. where the Iesuites allow none other Images to bee forbidden in the second Com­mandement, but onely Idols, and those forsooth are (say they) the Images of false Gods. Iust so our Author here. As if Angels or Saints, being worshipped in and by their representations, were not turned into false Gods? [Page] Or as if [...], Idolum & Simúlachrum, an Idol and Image were not all one. See Polyd. Virgil. de Inuent. rerum. Lib. 5. Cap. 13.

Againe, They that are worshippers of Saints Images, and out of a false opinion of promeriting the protection of the blessed Uirgin, or any other Saint of God, doe giue a religious adoration to those vsuall re­presentments, which be made of them. Now in all this, he speakes nothing against Poperie, and so all his flourish is but a meere froth, while he would seeme to say something against it. For howsoeuer Popish pra­ctise is, yet they teach not that Adoration of Images, or Saints in them, is meritorious. So that the Authour leaues it as granted, that a man may vse Images in their Saint-inuocation, so he account it not meritorious. Thus he is rather for Poperie in this point▪ then against it.

Vpon the fourth Commandement, he saith, They offend vnder a pretence of seruing God more st [...]tly, then others (especially for hearing, and meditating of Sermons) doe by their Fasts, and certaine Iudai­zing obseruations condemne the ioyfull festiuitie of this high Holy-day, which the Church allowes as well for the necessarie recreation of the body in due time, as for Spirituall exercises of the Soule. Here we come more plainly to discerne the Wolfe in the Sheeps skinne, or in the Sheepherds cloke. For here he breakes down a gap, and whistles out the Sheepe, that straying, hee may deuoure them. Yea in this speech, he goes about to set open the verie Flood-gate of all profuse propha­nesse. First, All truly religious and conscionable ser­uing of GOD he makes to be but a pretence, Hypocrisie and dissimulation. But the maine marke his enuie and malice shootes at, is, especially, Hearing and meditating of Sermons. By this verie speech, a man that neuer saw nor knew the Authour, may easily conclude, whether he be a Resident vpon his Cure, or no, a faithfull Sheep­herd, or no. Hearing and meditating of Sermons hee [Page] cannot away with; they are a burthen vnto him. These he ranketh with I w [...]t not what Fast, and some certaine (but vncertaine what) Iudaizing obseruations. But the worst is, that by such exercises, as hearing and meditating of Sermons especially, such persons condemne the ioyfull festiuity of this high and holy day, which the Church al­lowes as well for the necessary recreation of the body, as the spirituall exercises of the soule. Well, yet he acknowledgeth the Sabbath, or Lords day, to bee an High and Holy day. Let him hold him to that. But what be those ioyfull Fe­stiuities of this High and Holy-day? He mentioneth not. But seeing he shuts out none, we may well conclude, hee meaneth all kinde of Festiuity, and iollity, and iouialty, such as hee [...]e [...]nes necessary recreations: for example, Rush-bearings, Whitsun-Ales, Morice-dances, setting vp of May-poles, hearing of a play, or seeing of a Maske, or Di­cing and Carding, or bowling or bowsing, or whatsoeuer other Glosse the carnall vulgar may make of this vnlimi­ted ioyful Festiuity or necessary recreation. But he saith, that this ioyfull Festiuity the Church allowes. What Church? surely none other (as throughout his whole Booke) but his holy mother Church of Rome. Indeed that Church allowes a most li [...]entious vnlimited latitude of all such ioyfull Festiuity, and especially on the Lords day, as may feed the humours of the carnall and prophane multitude. That Church indeed reckoneth, hearing and meditating of Sermons, among Iudaizing obseruations. But the Church of God doth not, neuer did allow such ioyfull Festiuity as the Author allowes. [...] S. Aughstine saith, Iudei seruill­ter obseruant diem Sabbati ad luxur [...]am, ad ebr [...]etatem: guanto meliù [...] [...]emina eorum [...]nam face­rent, quàm eo die in Neome­ [...]iis Sa [...]taren [...]? Al si [...] [...]raties, vt illos dica­mus o [...]serua [...]e Sabbatū &c. Agu. Tract. 3. [...]n Iohan. Iudaei, &c The Iewes do seruilely obserue the Sabbath day to luxury, and drunkennesse: how much better were it for their women to spin wooll, and vpon that day in their New-Moones to dance? Farre be it my brethren, that we should say, they keepe the Sabbath. And againe, Sermo. 95. de T [...]mp. tom. 10. Qui in obser­uatione Sabbati, &c. They who keeping the Sabbath doe not continue in good workes and prayer, which is to sanctifie the Sabbath (and sanctification is, where the holy Ghost is) [Page] are like to those little Flies, ingendred 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 vnderstands the Cares of this life, and by the Sabbath, surfeiting and drunkennesse, (agreeable to Christs admonition, ver. 34.) Quod malum Sabbati nomine, &c. Which euill is therefore signified by the name of the Sabbath, because this was, as now it is, the impious custome of the Iewes vpon that day to flow in delights, (all one with our Authors ioyfull Fe­stiuitie, or necessary recreation) while they were ignorant of the spirituall Sabbath. And de Genesi contra Manichaeos, lib. 1. Iudaei carnaliter obseruando, Sabbatum non nouerunt. The Iewes by keeping the Sabbath carnally, knew not the Sabbath. But our Author allowes of ioyfull Festiuity, and necessary recreations, in their due time onely; not in time of diuine seruice. Neither did the Iewes omit their diuine seruice in their Synagogues, both Ma [...]ins and Euen­ [...]ong. And yet spending the rest of the day afterwards in such ioyfull Festiuity as the Author allowes, as done in due time: S. Augustine cals them prophane and impious, and that they might better spend the rest of the day in spinning. For the worke of a mans honest and lawfull calling is at all times to be preferred before the workes of the Diuell, that come not within the compasse of any Christian mans Calling, being renounced and disavowed in our Baptisme.

And because the sanctification of the Lords day is so mightily impugned and cryed downe, not onely by such Ministers of Sathan as are Popishly affect [...]d, by their pre­cept and precedent, by the prophane rabble rout, especi­ally in those places, where there is not a settled Ministry of the word: Let me adde a word or two more in Gods cause, that we may not so easily suffer prophane wretches, like swine to trample the Orient pearle of Gods glory (so prophaned on his owne day) in the mire▪ S. Augustine [Page] saith againe, Aug. Epist. 86. Casi [...]lano Pras­bytero. Pr [...]ponitur Dies Dominicus &c. The Lords day is preferred befode the Iewes Sabbath, in the faith of the Resurrection, and not in the fashion of Refection [...] in the Licentiousnesse of drunken Songs, And ibid▪ It is questioned, whither a man must not fast on the Sabbath, but▪ not, whither he must not reuell it on the Sabbath which nei­ther is done on the Lords day, of those, that feare God▪ al­though they fast on that day. And deuout Bernard: Ob­serue the Sabbath, Sermo super salue Regina. which is, to exercise thy selfe, in the Ho­ly-dayes, so as by the R [...]st present, thou mayest learne to hope for that which is eternall. And that a prophane person may not flatter himselfe, as though his voluptuous kee­ping of the Sabbath, may teach him to hope for those eternall and true ioyes in heauen: Heare the same Ber­nard, or rather Gillibert, whose Sermons are added to fill vp Bernards vpon the Canticles, inserted in Ber­nards workes: where mentioning Esay 58. hee saith, Non dicit, &c. He saith not onely, that the Sabbath is a Delight, but he addeth, And Holy and Glorious to the Lord, that these things may not bee in the confusion of thy Glory. Non sit desidiosum Sabbatum tuum, operare in Sabbato tuo opera Dei. Let not thy Sabbath bee idly spent, Domini Resur­rectio promisit nobis [...]ternum diem et conse­craui [...] nobis Dominicum diem. De [...]er­bis Apost. ser. 15 but in thy Sabbath worke the workes of God. Opus Dei in die si [...]o. And surely the Lords day is not called so for nought. If it be Christs day, sanctified and founded in his Resurrection, as S. Augustine saith: then what workes are proper for that day, whereby it may bee sanctified of vs, and wee of it, but such as are the fruits of those that are risen with Christ from the graue of sin, to newnesse of life, and not those, which with the swin [...] would lead vs backe to our wallowing in the mire? And is not the hearing and meditating of Sermons, a speciall 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. [Page] And as we noted before, that Deuotion is blind, whose lampe is emptie of oyle to supply the light. A plaine argument that the Authors whole booke of Deuoti­on is but a meere counterfeit. And to inuy or inueigh against the due sanctification of the Lords day, what is it but to raze the very foundation, whereon all true religion is built? To heare Sermons, and not to meditate of them, is to receiue water into a Sieue: to be an vn­cleane creature, that chowes not the cudde: to receiue the seed vpon the highway side: Math 13▪ where it being vnhar­rowed, and vncouered, is, by the fowles of the ayre, that fowle spirit, that raignes in the ayre, and in the vnsetled hearts of aery and windy braines, to be de­uoured. The Lords day is the Esa. 55, 1, 2.3. Marketday of our foules. He that stands idle in the marketplace, is justly reproued. Or he that buyes those spirituall commo­dities needfull for his soule, in hearing of the word, and goes presently and squanders it away, and brings it not home to dispose of it for his weekely vses, is an vnprouident housekeeper, a prodigall vnthrift of grace, because he heares not for afterwards, Esa. 42.23. for the time to come. Such are they, that either are carelesse of hearing the Word, or when they haue heard, goe and dance it away about the May-pole, or walke and talke it away in idle prate, or any kind of prophane or profuse recreation. Those are like the Wolfe, who neuer attaine to any more learning of God, then to spell Pater: but when they should come to put toge­ther, and to apply it to their soules, in stead of Pater, they say, Agnus, their mindes and affections running a madding after the profits and pleasures of the world. Such are enemies to all Godlinesse, and expresse their enmitie in nothing more, then in their pro [...]anation of the Lords Holy-Day. If any man would know of [...] estate and condition of any Parish in generall in [...] Land, whether it bee religious or no, let him bu [...] [...] ­quire [Page] what conscience they make of the due sanctifi­cation of the Lords day. That's the true touchstone of a truely religious man. And although all are not that sincerely, whereof they make outward profession, (for there will euer be some hypocrites among sound Pro­fessors) yet none can be a true and sound Christian, who makes not speciall conscience of a religious and sober keeping of the Lords day. For this day well kept, sanctifies to a man the whole weeke. The se­uenth day sanctifieth our six, as the tenth of our goods doth all the other nine. As Elias his meate made him strong to trauell forty dayes, and forty nights, to Hor [...]b [...] so the hearing and meditating of sound Sermons on the Lords day, ministers strength to our soules to serue God all the weeke in our particular Callings. But I may not transgresse the bounds of my proposed bre­uity.

For Conclusion of the Commandements; among o­ther offenders against the sixt Commandement, he rec­koneth those, that be sowers of strife and sedition a­mong any men whatsoeuer, Now how farre 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 onely to set priuate men to­gether by the eares, but the whole Church and state of England in a most fearefull hurly-burly and com­bustion, I referre to all wise men to judge, that doe but read this most As I told my reuerend Ordinary, whē I was called before him the second time of my Examina­tion about Is­ [...]aels Fast. pernitious, pestilent, and Popish Booke.

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 Councell of Trent, and from the shop of Iesuiticall Catechists. He learned not this of his Mother Church of England (if so he account her [Page] his Mother, and not rather that other Church, to which he intitles his Sacraments) for the Church of England sets downe the title simply. Of the Sacra­ments, saying also, Sacraments ordained of Christ. Attic. [...] ▪ So that she intitles the Sacraments vnto Christ, the sole Author of them.

But let vs heare what those Sacraments of the Church be, or how many? Namely, Two and Fiue: which put together (as euery Arithmetician can tell) make seuen. Now England thou art come to thy se­uen Sacraments againe. This euery Papist can now bragge off. And haue they not reason? for there is more in it, then the bringing of vs backe to the seuen Sacraments againe: he would hereby knit vs fast a­gaine to be one Church with the Church of Rome. For these seuen Sacraments he calls the Sacraments o [...] the Church. O [...] what Church? surely no Church e­uer held seuen Sacraments, but the Church of Rome; nor doe I read of seuen Sacraments, be [...]ore Peter Lombard set them downe. All the ancient Fathers knew but two. Saint Ambrose writing six bookes of the Sa­craments, could find but two. The Cathol. Traditi­on q. 20. P. 119. Greeke Church neuer held but two; yet, saith our Author, the Church holdeth them, yea the Catholicke Church of Christ, as before in his Preface. Whereupon here he concludes, that the Church of Rome is Christs Catholick [...] Church. For the Sacraments of the Church, and of Christs Catholicke Church, being seuen: and no Church euer holding seuen Sacraments, but the Church of Rome, and that of late dayes too: it followeth necessarily, that the Church of Rome must be The Church, yea the Catholicke Church of Christ. But how will [...]e proue, that the Church of England holdes these seuen Sacra­ments? In his Preface in the 2. reason. Because she hath not despised nor cast behind her the blessed Sacraments of Christs Catholicke Church. How proues he that? Namely out of the Catechisme [Page] of the Sacraments, and out of the 25. Article, which hee hath alledged in the Margent. Now let vs for more cleernesse compare his proofes with his owne text.

Let the judicious reader but well obserue, and com­pare the Church of Englands doctrine of the Sacra­ments, with this our Authors, and he shall find the dif­feren [...]e to stand vpon tearmes mainely opposit. For first, is it all one to say, The Sacraments of the Church: and, the Sacraments which Christ hath ordained in his [Page] Church? And betweene the Church, that which the Author expresly meaneth▪ and Christs Church, His Church, there is (I wis) no small difference. Againe, The principall, saith our Author; implying, there are other besides: but, Two onely, saith the Church of Eng­land, excluding all other. And as for the words of the Article, cited, they so set downe the nature of the Sa­craments, as that they exclude all other Sacraments, from hauing any fellowship with them. And therefore hath the Author cautelously suppressed the definition of a Sacrament.

But yet hee findes fiue other Sacraments, following in the Article, which he quotes ouer against his fiue in the Margent. Let vs therefore paralell them.

Note here the vast difference betweene the sincerity [Page] of our Church, and the egregious sophistry of this our Author. Those fiue, saith the one, as pointing to those which now the Church of England in the beginning of the blessed Queenes Raigne (newly then purged from Popery, as in 1562, when those Articles were com­piled) had cut off from the number of the Sacra­ments, although those fiue were euen then in high e­steeme still with too many, not yet powred from their Le [...]s: but the Author comes roundly with, the other fiue, inducing necessarily Seuen Sacra­ments of the Church, Two, and, the other fiue. His Conclusion is this in effect, and forme: We hold the Sacraments of the Church: But the Sacraments of the Church are two, and, the other fiue, to wit se­uen: Therefore wée hold the seuen Sacraments.

Againe our Church saith, Those fiue, to wit, Con­firmation &c. are not to be counted for Sacraments of the Gosp [...]ll: But our Author saith, They are the Sacra­ments of the Church, and that no lesse then the other; they all tunne vnder one title, The Sacraments of the Church. Thirdly, our Church saith, these are such, as haue growne partly from the corrupt following of the Apo­stles: but saith our Author, in his Preface, They are the blessed Sacraments of Christs Catho [...]icke Church, receiued from our forefathers (a good argu­ment to proue the lineall descent of Popery) so farre is he from say [...]ng or assenting with the Church of Eng­land, that they haue growne partly from the corrupt vse of following the Apostles. In a word the Church of England saith, These haue not any visible signe, or Cere­mo [...]ie or [...] of God: but our Author saith no such thing, but in generall shuffling them vp vnder the ti [...]le o [...] the Sacraments of the Church, he will needs haue them to be Sacraments. But Sacraments must haue a visible signe ordained of God, or else they are no Sacraments. And these haue no visible signe ordained of [Page] God, saith our Church. Therefore our Author crosseth the doctrine of our Church expresly. Onely he con­fesseth that these, the other fiue haue not (in generall) the like nature, that the two principall and true Sacraments haue. If in this his speech their lurke no equiuocation (for he may closely meane by The like nature, that these are not generally necessarie to saluati­on, as the first two) hee must needs inferre that these his other fiue are no true Sacraments; therefore false and bastard Sacraments. And if we take the word Sa­crament in the largest sense, as those fiue are, then ac­cording to that reckoning, the number of Sacraments will quickly amount from other fiue, to fiue hundreth. For as Saint Chrisostome obserueth, in his 11. Hom. on Luke, Omnia quaecun (que) fecit Christus. Sacramenta sunt, siue ambulauit, &c. All things, whatsoeuer Christ did, are Sacraments, whither hee walked, or eate, or dranke, or fasted, or wept, &c. All these saith Chrysostome, Sacramenta nostra sunt, they are our Sa­craments.

To conclude this point of difference, there is some oddes betweene their naming of these Sacraments: Our Church calls them, Confirmation, Penance, Or­ders, Matrimony, and Extreame vnction: Our Au­thor is pleased to call his fiue, thus, Confirmation, Pe­nitence, Orders, Matrimony, and visitation of the sicke, or Extreme vnction. In two of his fiue hee va­ries; hee calls Penance, Penitence, and Extreme vncti­on, he calls, Visitation of the sicke. In which two new names of his new Sacraments there lurkes not a little of Serpentine poyson. For first, he would bring Peni­tence to be all one with popish Penance. For doth h [...]e not meane by Penitence, Repentance? I trow so Re­pentance then hee will make to be Penance, as the [...]e­suites in their Rhemes, and Doway Tra [...]s [...]ation turne the word for Repentance, Penance.

[Page]Now Penance is a Popish word, and implyeth the Popish practise in this their Sacrament. Their pra­ctise is to inioyne Shrift, or Confession, to wit, a strict and exact enumeration of all a mans sins in the eare of the Priest, like the streame of a puddle or kennell, emptying it selfe into a common sinke or Sewer. Hereupon he receiues his Absolution, which is a broome to sweepe the kennell, to make it fit for more puddle water, though sweet (I wis) to the Priests palate. For Dulcis odor luchri ex re qualibet, as the Emperour said of his Doung: Gaine smels sweet though is come from a Dunghill. The second of his misnamed Sacraments is, for extreame vnction, visitation of the sicke; all is one with him; Visitation of the sicke, or Extreame vnction, which yee will. So that if our Au­thor doe at any time goe to visit the Sicke (as I feare he doth seldome, at leastwise hio sicke flocke) it hap­ply someone desire his Ghostly father-hood, in cafe when the Priest or Iesuite is not in the way: I hope he carries his annointing or annealling bottle at his girdle, like a carefull Shepheard with his tarre Bot [...]le.

In the meane time, it would diligently here bee weighed, what a mistery of iniquity is wouen and wrapt vp in these Sacraments of the Church, mentioned by the Author. The summe whereof is, to reduce vs all, euen the C [...]urch of England to one Church, the Church of Rome, the onely Church, which maintai­neth [...], which Church he calleth the Catholic [...]e Church of Christ. Which summe doth [...] and naturally [...]olue it selfe into these particu­lar [...] conclusion [...]. First, that the Church of [...] reformation, and repurga­ [...] [...], chismaticall Church, as [...] Church of Rome to be the [...], nor her selfe a member of the [Page] Romish Church. Secondly, that these being but one Church, and that the Church of Rome, and this Church of Rome hauing but one supreame Byshop, the Pope, and this Pope challenging a supremacie of headship ouer all other Churches, as the Head ouer the Members; and the Church of England being no otherwise distinct from the Church of Rome, but as a member is distinguished (not diuided) 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 supreame Head of the Church of England. Thirdly, Jf the Pope be supreame Head ouer the Church of England, he comes ouer our gracious Soueraignes Head, and with his foote striketh off his crowne: Fourthly, hereupon it followeth, that the Author, and his Abbetors and Approuers, doe impinge vpon, and most impiously infringe and violate that sacred and solemne Oath, which euery Deacon, Mini­ster and Bishop doe take at their ordination and consecra­tion; in which they sweare, to renounce, refuse, The Oath of the Kings su­premacie, in the booke of Ordering of Deacons. relin­quish and forsake the Bishop of Rome, and his authoritie, power and jurisdiction: neuer to consent or agree, that the Bishop of Rome shall practise, exercise or haue any manner of authoritie, jurisdiction or power within this Realme, or any other within the Kings Dominions, but shall resist the same at all times to the vttermost of his power: to accept, and repute and take the Kings Maie­stie to be the onely supreame Head in earth, of the Church of England: yea to his cunning, wit, and vttermost of his power, without guile, fraud, or other vndue meane, to obserue, keepe, maintaine and defend the whole effects and singular Acts and statutes made, and to be made within this Realme 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 corr [...]boration of the King [...] pow [...]r, [...] [Page] this to doe against all manner of persons, of what estat [...], dignity or degree, or condition they be, and in no w [...]se to doe, nor attempt, nor to his power suffer to be done or at­tempted, directly or indirectly, any thing or things, priuily or apertly, to the let, hinderance, damage or derogation thereof, or any part thereof, by any manner of meanes, or for any manner of pretence: &c. So helpe him God. But our Author (who set him a worke, or subornd and animated him therein, let them looke to it, and let them be well lookt vnto) contrary to the contents and tenure of this sacred and solemne Oath (which how many times he hath taken, I know not) hath published a booke bearing Authority in the front, wherein this whole Oath is crackt from the top to the bottome; for all along speaking of the Church, one Church, the Catholicke Church of Christ, which hee markes out in all points for the Church of Rome, ma­king and taking it for the Catholicke Church, where­vpon the Pope makes himselfe the sole supreame Head ouer all particular Churches, which acknowledge themselues members of that his Catholicke 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 haue, autho­ritie, jurisdiction or power within this Realme, and other the Kings dominions without resisting the same to the vt­termost of his power: nor doth accept repute and take the Kings Maiestie to be the only supreame Head on earth, of the Church of England (if this Church be a member of the Church of Rome, as his whole booke mainely driues at, and so the Pope will come in for the best share in the Headship) nor only to his cunning, wit, and vttermost of his power, doth obserue, keepe, maintaine and defend the whole effects and contents of all and singu­lar Acts and statutes made within this Realme, in dero­gation, [Page] extirpation, and extinguishment of the Bishop of Rome, and his authority, and all other Acts and Statute▪ made in reformation and corroboration of the Kings pow­er, of the supreame Head in earth, of the Church of England: but with guile, fraud, cosening, and vndue meane goeth about to defeat and frustrate the same, and to bring in the Popes authoritie againe, by the Head and shoulders: yea, and led no doubt with personall re­spects to some great ones of some high estate, dignitie, degree, and condition, he and his abbettors partly at­tempt to his and their power, by such meanes and pre­tences, as this his booke of priuate Deuotions, a faire pretence to couer a whole packe of villany; and partly suffer to be done and attempted directly and indirectly, not onely priuily but apertly (if not most malapartly past all shame or feare in their audacious daring) the let▪ hinderance, damage and derogation of all the said singu­lar Acts and statutes, for the corroborating of the Kings Maiesties sole supremacie of the Church of England, and for the perpetuall extirpating and extinguishing of all Papall pretence or interest in this Church and State: and therefore the author with his Abbettors, how will they not be found most notorious violators of this most sacred Oath, and so, guilty at least of periury in a high degree? In the fift and last place, it is lest to the wisedome and judgement of his Maiesties lear­ned Councell, and Iudges of the Land, whether thus to go about to bring in Popery and the papacy againe into this state and Church, from which Antichristian religion and Tyranny we haue bin through Gods in­comparable mercy to this Land now so many yeares deliuered, hauing thus long inioyed the light of the Gospell, attended with all outward blessings of a peaceable and happy Gouernment, till now of late a generation of vipers, eating to themselues away out of their spirituall Mothers bowels, that they may turne [Page] tayles▪ and joyne with the great Beast of Babylon a­gainst the Lambe and those of his side, the called, and chosen and faithfull, haue made a fearefull breach in this beautifull Body, like to be vtterly wracked, if it be not all the sooner made vp againe: Whether to goe about with a high hand to frustrate and make void▪ to violate and breake in sunder all those sacred and religious lawes, which haue bin made for the firme establishment of the Gospell (the truth whereof, hath beene sealed with the blood of so many Martyrs, and is and will be witnessed by Millions of faithfull Con­fes [...]ours) of his Maiesties Crowne and Scepter, and religious gouernment of vs his people, and the rest of his Dominions: whether (I say) to go about to bring in a new forme of Papall religion and dominion in this Church and state of England, be not more then mat­ter of periury to cost a mans eares, but of high Trea­son, and that in a high degree against God and th [...] King▪ the Church and State. Who would euer haue thought, that in this shining of the Gospell, any Ro­mish owles hoodwinckt with the vaile of superstitious Deuotion, durst attempt s [...]ch things, as the bring­ing backe of the Church of England to the captiuity of Babylon? What Achitophel du [...]st counsell all-da­ring young Absolon, thus to offer to goe lye with his fathers Concubines on the toppe of the house, in the sight of the Sunne, and all Israel? And wherefore? But in Policy, thereby to fasten the fickle false hearts of those traiterous Israelites to the Crowne▪ aspiring Absolon, when they should see him become an open abomination to the King, and be at an vnreconcilable defiance with him. And what made Achitophel so con­fident, and Absolon to take such wicked counsell, but the great strength, wherein they presumed? But is the Popish faction growne so great and strong, as alrea­dy to aduance their crest and colours in defiance of Re­ligion [Page] and Lawes, and with strong hand to suppresse and beare downe Dauids Kingdome? It should seeme their confidence is arriued at a high pitch. But God bring it downe, as he did that subtil-headed, and shag-haired conspiracie against the King and state. He can send Achitophel to his halter, and Absolon to his fatall Tree. He can? Nay assuredly he will. For, Psal. 50. as Da­uid saith, The wicked and blood thirsty men shall not liue out halfe their dayes; but my trust shall be in thee, O Lord. And againe, God shall wound the hai [...]ie scalpe of such a one, as goeth on still in his wicked­nesse. O consider this yee that forget God, least I plucke you away suddainly, and their be none to de­liuer you.

Proceede we to other particulars· In his later, and corrected edition, Pag. 17, he bewrais a peece of old superstition, as formerly about his Houres, so here a­bout the place of Prayer, where he hath one special say­ing of Scripture for a man to vse, at his entrance into the Church, and another for the Chancell. Thus by his Jgnis fatuus ▪ Deuotion he will leade 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 houre. 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 booke giues vs 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 seuen Canonicall houres we spake in the second Title-page. So that here remaines no more for vs to reioyne but to oppose and preferre the formes of priuate pray­er prescribed in the end of our Communion booke against and before the Decrees of the Church, which he expresly meaneth, or before those cu [...]ious formes [Page] which the Author hath deuised for all his 7. houres, Our Church hath set downe very good formes in the Communion booke, both for morning and euening▪ 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 booke, [...]cored and no [...]ed all along with this Authors owne [...], where [...]mong other [...]h [...]n [...]s, which he [...]ould haue [...], hee [...], that [...] p [...]iu [...]t [...] [...]a [...]ers [...] [...]ett [...]r [...] [...]hen there [...] i [...] the Cō munion [...] Author could wish were cancelled. As that for the whole estate of Christs Church, in the end of the singing Psalms wher­in is this prayer: ‘ Roote out from hence (O Lord) all rauening wolues, which to fill their bellies, seeke to destroy thy flocke, &c.’ What would then become of our Author, and a great many of his Consorts, if all such rauening wolues were rooted out of this land? And that morning prayer for priuate houses a little be­fore, wherin are these words: ‘ And forasmuch as they cannot belieue, except they heare, nor cannot heare▪ but by preaching, and none can preach except he be sent: therfore O Lord, raise up faithfull Distributers of thy Mysteries, who setting apart all worldly re­spects, may both in their life and doctrine only seeke thy glory. Contrarily, confound Satan, Antichrist, with all Hierlings, whom thou hast cast oft in a repro­bate sense, that they may not by sects, schismes, here­sies & errors, disquiet thy litle [...]ocke. And because O Lord we be fallen into the later daies, and dangerous times, wherein ignorance hath [...] gotten the vpper hand, and Satan by his Ministers seeketh by all means to quench the light of the Gospell: we beseech thee to maintaine thy Cause against these rauening wolues, and strengthen all thy seruants, &c.’ I dare say, this pra [...]er doth not relish well in the palate of our Authors Deuotion. He could w [...]sh it either expunged or at le [...]st excused to be vsed, by interposing his owne pri­uate for [...]. For this prayer was not fitter for those [...] was first composed then for these of ours. [...] s [...]ands vp for Preaching of the [...] who in these times would cry [...] with their long prayers shoul­der [Page] it out of the Church. This prayer is against all worldly respects in Ministers, against the shamelesse ambition of this age. It prayes against Antichrist, contrary to those, that would raise vp againe the throne of that Beast in this our Church. It prayes against all hirelings, such as in these dayes for preferments will sell soule and body to the Diuell, turne time-seruers, and mens seruants. It prayes against men possest with a reprobate sense, who are Authors of sects, and schismes, heresies and errors, whereof this present age is full. Although the ring-leaders of sects and schismes, who make a pitifull and rufull Rent in the Church of England, by Siding with Popery & Arminianisme, yet forsooth cry out vpon the true Ministers and Profes­sours of the Gospell, as the onely sectaries and schis­matickes. And if this were true then, no lesse now, when Ignorance, if not hath, yet at least striues to get the vpper hand, seeking to cast the blacke mantle of blind Deuotion ouer all mens eyes, and that by Sa­tans Ministers seeking by all meanes to quench the light of the Gospell? Therefore, what great need haue we euer to take in our mouthes this worthy prayer, re­commended vnto vs by our reuerend Mother-Church of England, and to pray heartily, Wee beseech the O Lord to mainetaine thy cause against all rauening wolues, and strengthen thy seruants, &c.

And so much the rather, because our Author (and he goes not alone) hath also in this his booke patched vp a prayer of his owne head, which he intitles, A prayer and thanksgiuing for the whole state of Christs Catholicke Church: wherein he prayeth for the holy Catholicke Church, the mother of vs all, that beare the name of Christ: and that all may become one fold vnder one shepheard Iesus Christ. Now comparing this holy Catholicke Church with that Church, which all along his booke he recommends, and would ob­trude [Page] vpon vs, 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 Chur [...]h, to be one flocke vnder one shepheard, Iesus Christ, and consequently vnder the great Anti­christ, who challengeth the title of sole head of the Catholicke Church, and [...]ole Vicar generall of Iesus Christ.

But to the rest, Pag. 232.233. &c. He comes with his Septuagesima, and therein, and thenceforth tho­roughout Lent, [...]e by a suddaine motion brings men vpon the knees of their most solemne Deuotion to ex­piate all their mad gamballs and Reuels in the Christ­mas time at least. As Saint Chrysostome saith, Men thinke to expiate the whole yeares excesse and sinne, Hom [...] [...]7. [...]. with forty daies humiliation: and then the weeke following they fall afresh to their lusts. On­ly suddainnesse here from one extreame into another is dangerous▪ except it be of our true conuersion from sin vnto God, and then the more speedie and suddaine, the better and safer. Otherwise, the saying here may be verified, Dum vitant stulti vitia, in contraria cur­runt. Yet this suddainnesse from Christmas reuels, to Lent-rel [...]ntings, may seeme to be like that strange and suddaine alteration in those men, that being mad, liued among the Tombes, and kept a pitifull rule, to whom Christ comming, he cast the Diuell out of them, and [...]oorthwith they came to their sober and right wits, sitting and Christs feete cloathed, and hea [...]ng his word. But heere is the diffe­rence, commonly▪ out of those mad men the Di­uell was who [...]y c [...]st out: But in our ordinarie Lent-obseru [...]s▪ hee is but at the least wise bound to goo [...] [...] for the time, but not cast out, when after [...]ster (at the furthest) hee breakes loose againe: Such Obse [...]uants and selfe-castigators [Page] returning to their excesse 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 ouer in blacke, as mourning that they haue beene Idol-obiects to Idolators: But beginning on Easter-Eue to peepe out, oh how doe the people begin a fresh to be rauished with a glimpse of their glittering Gods, so long clouded and ecclipsed from their deuout Ado­rers! But on Easter-day morning, no sooner is the Vaile with-drawne by the Priests dexterous hand, but down they fall on their Maribones beating their brests more eagerly now, then euer, as imputing it to their most grieuous sinnes, that they haue been so long with­held from their prettie pettie-Gods. For euer, Niti­mur in vetitum semper, cupimus (que) negata. And this ab­stinence from their Images all the Lent, makes the peo­ple the more to dote vpon them all the yeere after, as accounting them the more precious, the lesse familiar. And such are the most strict obseruers of Lent: If there be any sinne, or pleasure, whereof out of blind superstition they impose and inforce a restraint vpon themselues, for Lent-sake while they demurely goe in blacke: It giues them but occasion to affect and pursue the same sinne or pleasure with greater desire all the yeere after. The affections, for the time, being but as waters stopt with the Sluce, which the longer pent vp, breake out againe with greater violence. Although in the meane time all the Lent long, they abate nothing of their Pride, of their Couetousnesse, of their Ambition, and other habituall Lusts. He that will eat no Flesh in Lent, will not intermit his ordinarie Swearing, and vaine wicked Oathes, though he remit some-what of his Eating, yet will not abate an ynch of his Drink­ing and good-fellowship, will take no lesse Vse-mony, then at Christmas, will not abate an ace of his poore Tenants Rackt-rent, will stretch the strings of his Simon Magus pouch as much now for a lustie prefer­ment, [Page] as he will doe any time out of Lent. Though IOHN the Patriarch of Constantinople were for his much fasting called Iohannes Ieiunator, IOHN the Faster, yet he wanted for no pride and ambition to aspire to be vniuersall Head of the Church, that which GREGORY of Rome cryed out against, as Antichristian, but BONI­FACE the Third a little after got that Title wholly to himselfe, suffering none to be that Antichrist, but the Pope, and Bishop of Rome. And it is vsuall, that as fasting breeds wind in the stomacke: So the opinion of fasting, specially when it is a part of Will-worship, and humane inuention, fills the stomacke of the Soule full of windy pride and hypocrisie. As Pope VRBAN the Second, to make the better speed for the recouerie of the Holy Land, ordained that no Cleargie or Lay man should eat Flesh from Shrouetyde to Easter. [Guil. Malmes [...]ur. Lib. 4. Misterie of Iniquitie.] A meri­torious matter (I wis) so to fast all Lent long, as to eat no Flesh. For as nothing displeaseth God more, then the worship which we frame to him out of our owne fancifull braines: So no deuotion is of more value with vs, doth more please our humours, then such as we in­uent our selues. So that it fareth with our Lent deuo­tion, as with the young Ape; we so dote vpon it, so claspe and hug it, as, being the barne of our own braine we strangle it, so that such Lenten deuotion seldome suruiueth the time of Lent, but is dead all the yeere after. And what I pray you is all the Lent-fast, as it is generally vsed, but a meere apish imitation and mocke-fast? The example of CHRISTS Fast fourtie dayes and fourtie nights is brought by our Authour for vs to imitate. Well. Let our Authour begin to imitate CHRIST: Let him fast fourtie dayes, and fourtie nights, without eating and drinking, as CHRIST did; & if he be able to endure such a Fast, [...] see no reason, but others may brooke it as well, who haply are more ac­quainted and inured to fasting at other times, then him­selfe [Page] is. Nor doe I see any reason, why such a keeping of Lent, as our Authour prescribes, should haue the name of a Past. For a Fast, is to eat nothing, and drinke 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 Nineueh's Fast. Nor can that be a Fast of fourtie dayes, in which space any thing is eaten or drunke. But is that a Fast, to eat no Flesh, and to fill the stomacke with good Fish, and the best Wine? To eat no Butter, but the purest Oyle? Ierom. ad Ne­ [...]ot [...]an. Epist. 7 To eat no Egges, but the most restoratiue Figges? Sint tibi I [...]iunia pura, casta, simplicia, moderata, & non superstitiosa, saith S ^t IEROME. Quid prodest, &c. What auailes it not to eat Oyle, and to seeke out meats hard and trou­blesome to be gotten? As dryed Figges, Pistacke nuts, Almonds, Dates, Meale, and Honey? Tota hortorum cultura vexatur, vt cibaria non vescamur pane: & dum delicias sectamur, a regno Caelorum retrahimur. All the Gardens and Orchards must bee troubled, to serue our palate: And while wee follow such delicacies, wee are haled away from the Kingdome of Heauen.

And why should our Authour impose vpon vs such a Lent-Fast, as a matter of Religion, and a speciall part of his Deuotion? Whereas this Noble and Religious STATE doth not prescribe or inhibite the vse of any Creatures, but out of a ciuill regard, and for a ciuill end. In that case doe not men take Licences from the Ex­chequer? And doth not the KINGS Proclamation inioyne forbearance of Flesh during that time of the Spring, and that expresly for the increase of Cattle? But if our Authour will needs vrge the Authoritie of the Church for the Lent-Fast, I doe but referre him to the Order of Pope VRBAN the third afore cited. We know no such constitution in the Church of Eng­land. Neither after CHRISTS Resurrection, wherein all Iewish ceremoniall obseruation of dayes was abo­lished, remained in Scripture any one day in the weeke, [Page] or weeke in the moneth, or moneth in the yeere, to be religiously and yeerly obserued of Christians, but one­ly the Lords day. Gal. 4.10. The Church of Galathia intangling herselfe in Iewish Ceremonies, the Apostle sharply re­proueth them, saying, Ye obserue dayes, and moneths, and times, and yeeres. I am in feare of you, least I haue bestowed on you labour in vaine. 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 iudge you in meat or in drinke, or in respect of an Holy-day, or of the new Moone, or of the Sabbaoth-dayes,; which are a shaddow 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 liuing in the world, are ye subiect to Ordinances? (Touch not, tast not, handle not, which all are to perish with the vsing) after the Commandements and Doctrines of men, &c. But now, they that goe about to destroy, or at least to de­falke from the due obseruation of the Lords-day, con­sisting in all religious exercises, both publicke and pri­uate, excluding all prophane pastimes, and licentious mad mirth, so as Christians being thereby inured to a religious conformitie of life in all seemely sobrietie, haue the lesse need of superstious obseruations to be imposed or obtruded vpon them, for their priuate 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 drunk­nesse to thirst, and neuer well (as we say) full nor fast­ing, whereas, euerie day to a true Christian is a day of sobrietie, 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 prouides his store for euerie weeke: I say, they that goe about to cut away a a great part from the religious and sober keeping of the Lordsday, no maruel, if they would fill vp the want of true Religion with some satisfactorie Superstition of mans deuising; and so to expiate all the yeeres pro­phanesse [Page] with the seeming sanctitie, and superstitious solemnitie of a pretended Lenten Fast, which indeed is no Fast, as men doe vse it. And yet, for all it is so abused, it hath monopolized and ingrossed to it selfe all other true Fasts, wherein Gods people in time either of any present publicke calamitie, or eminent danger ought to be humbled, in making their peace with God, deprecating as the sinne, so the punishment, the conse­quent fruit of it. But the As the Phari­see, who will neither enter into Heauen himselfe, nor suffer those that would to enter in. Lent-Fast must keepe out all, beat downe all other Fasts. Good Lent, either, fast as thou pretendest, thou shouldest, or giue place to other Fasts, which being performed as they ought, may stand in the gap to turne away that wrath, which thy Super­stition and Hypocrisie is like to bring vpon vs.

But the Authour cites S ^t IEROME, to proue the Quadragesimall Fast to be an Apostolicke constitution. Cent. 1. lib. 2. c. 10. De vitis Doctorum. Indeed we read of one ABDIVS, who tells strange Tales of S ^t MATHEVV the Euangelist, and among the rest, that he taught that Saints must looke to goe in­to Heauen by their Merits: That the time of Lent must be kept with abstinence from Flesh, from coniugall beneuolence, or else a man becomes polluted, and com­mits a haynous offence, which must be washed away with many teares. These, and other the like, be so likely to be true, as it may be lawfull for vs to belieue S ^t MATHEVV wrot one thing, and spake another. But we must know, that the Misterie of Iniquitie began to worke euen in those prime times, while Satan want­ed not his Instruments to lay the foundation thereof in superstitious Deuotions, the strongest supporter of Antichrist. As for S. IEROME, and other of the Ancients, who knowes not that many things of this nature haue been foysted into their Workes? Neither is it necessarie, that we should either labour in all things to cleare the Fathers, nor in euerie thing to follow them. But howsoeuer our Authour would draw down the Lent-Fast from the obseruation of the Church: [Page] although he still meanes the Church of Rome, yet wee know that the ancient Churches, which were no mem­bers of the Church of Rome, but as all then were, ioynt members of the Catholike, did obserue 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. Ierome, saith that in those dayes, Qui sunt Roma, &c. They that are at Rome, do Fast three weekes before Easter, the Satur­day, and the Lords day onely excepted. In Illyria, and all Greece, & at Alexandria, they begin their Fast 6 weekes before Easter, and call that time Quadragesima. Others begin their Fast 7. weekes before Easter, although they keepe their Fast but 15. of those dayes, scattered [...]mong the rest; and yet they call that time Quadragesima too: Nor differ they onely about the time, but about the ma­ner of abstinence. For some eate Fowles and Fishes, as both comming of the water; Others abstaine from shel-fruits, and eggs; some feed onely vpon drie bread: and others not that. Some after they haue fasted till nine of the clock, vse sundry meates: And others otherwise. And because none can shew any precept vpon Record concer­ning Lent, it is euident that the Apostle therein left free power to euery mans mind & will, that euery one might do that which is good and honest, being induced thereto neither by feare, 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 moe, others in recko­ning 40. continued houres day and night, do determine that the time of their Fast. This being so, what is be­come of the Apostolicall Constitution for 40. dayes Fast, when it was left free for euery Church, or Christian, to fast as few or many dayes as they thought fit? And there­fore neuer let our Author obtrude vpon vs the authority and practise of the present Church of Rome, to impose a necessity of a religious, if not a superstitious 40. dayes Fast, when notwithstanding the old Church of Rome in her purer times, fasted but three weekes, yet two dayes [Page] in euery weeke excepted. And besides, in those times, Easter being a generall time for publicke Baptisme, as al­so Whitsuntide: for that cause they thought fit to hum­ble themselues with fasting and prayer, for the better preparation thereunto. But enough of this.

Pag. 246. of the last impression, Hee mentioneth Christs Rest in the graue, and his Descen [...] also into Hell, as vpon Easter Euen. The Author is very skilfull to tell vs the punctuall time of Christs Descent into Hell. Of the manner of it, or how the Article in the Creed is to bee vnderstood, he makes no question, but comes with an actuall downe right Descent. But he grounds this his time of Christs Descent into Hell, vpon the Epistle and Gospell for Easter Euen. Indeed the Epistle is taken out of 1 Pet. 3.27, &c. where the words of Peter are thus translated, according to the corrupt vulgar Latin, In which spirit hee also went and preached to the spirits that were in prison, &c. Now, the Author hereupon inferreth, that this place of Peter is to be meant of Christs Descent into Hell; contrary to all sound Interpreters; the Text it selfe no way bearing it. And vpon the same ground, according to the corrupt translation, wherein is added (contrary and besides both the Originall 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 vpon Christs descent into Hell, and preaching vnto them, hee had deliuered them thence, as out of some Limbo; which the Author (if well examined) must needes meane. 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 booke were corrected, yea and wholly made vni­forme to our last Translation of the Bible, that so no Po­pish spirits may haue any such starting holes for their lurking and sly old Popish and mopish doctrines.

In the next place (pag. 291.) he setteth downe sun­dry [Page] sayings, prayers, Psalmes, Hymnes, before the recei­uing of the Sacrament, to pag. 301. In all which it should seeme [...] [...]rescribeth a new solmne seruice for the Sacra­ment. For else what time is there allowed for any mans priuate deuotion, while hee is present at the publike ad­ministration of the Sacrament? Or would he haue a man busied about his priuate deuotions, while the Minister is in the publicke seruice? Or would he haue the Minister to be mute vntill euery man present haue said ouer such lessons, as our Author teacheth? Indeed if it were at a Masse, which the people vnderstand not, these formes of priuate deuotion were good to exercise euery man, while the Priest is mumbling ouer his Masse. But blessed bee God there is no such need.

Pag. 298. he sets downe a new forme of prayer, but ta­ken either from the Bull of Pope Clement 8. where hee commands the Angels, &c. or rather hee borrowes it from the Romane Missal in the Cannon of the Masse, re­stored by the Decree of the Councell of Trent, and pub­lished by the Commandement of Pope Pius 5. printed at Antwerp, 1574. Cum priuilegio Pontif. Max. et Regis Cath [...]l. pag. 272. where the Masse Priest, Profundè incli­natus iunetis manibus dicat. Lowly ducking with his hands ioyned let him say: Supplices te rogamus Omnipo­tens Deus, iube h [...]c perferri per manus Sancti A [...]egli tui in sublime Altere tuum in conspectu diuinae Maiestatis tuae, vt &c. that is, We humbly beseech the Omnipotent God, command these things to be conuayed by the hands of thy holy Angel into thy high Altar, in the presence of thy di­uine Maiestie, that &c. But what a presumption is this in our Author to prescribe God a new way of conueying our prayers into the presence of his Maiesty by such a meane, as he hath no where reuealed in his word? Where hath God commanded his Angels to bee our Mediators betweene vs and him? Yet see how slily this Author would foyst in, the mediation of Angels. Is not the one­ly name of Christ our Mediator, in whom we offer vp all [Page] our Seruice and Sacrifice of Prayer and Prayse, suffici­ent to bring them vp into the presence of his Father, yea and to make both vs and them acceptable to his Maiestie? But what promise of acceptance hath our Authour of such Mediation of Angels, if they should presume to present our Prayers? Much more, when they doe it without warrant. And warrant they haue none in GODS Word. And without the Word we haue no warrant for any seruice we doe to GOD. But contrarily the Word alloweth vnto vs but one onely Mediatour as well of Intercession, as of satisfaction. 1 Iohn 2. If any man sinne, we haue an Aduocate with the Father, Iesus Christ the Righteous, and he is the propitia­tion for our sinnes. The same must be our Aduocate and Intercessor, who is also our Propitiation. Therefore our Authour here commits high Sacriledge, if not Blasphemie against the Sacred Maiestie of GOD, and the honour of IESVS CHRIST, to assigne GOD the appointing of a new way, whereby we may come vnto him, namely another way, then by IESVS CHRIST.

But proceed we to Page 388. where he sets downe, The manner of commending the Soule into the hands of GOD at the verie point of time, when it is depart­ing from the Body. Before yee haue his Forme of Prayers at the houre of Death; now, another Forme at the point of Death: Nay (which ought diligently to be marked) at the verie point of time, when the Soule is (not about to depart, but) departing from the Body. Surely a man would thinke his prayer had need to be verie short, onely a jaculatorie breath and away, least the Soule bee departed from the Body, before hee make an end of his prayer, and so he shall pray for the dead. Yet for all this he sets downe a farre longer prayer, then can be said at the verie point of time, when the Soule is departing from the Body. Yea and among the rest to lengthen it out, he sets downe thirteene eia­culatorie [Page] Meditations and Prayers, which he will haue said plainly, distinctly, and with some pawses. So that of necessitie the Soule must bee departed, before his prayers be halfe ended. And what then? Is that so great a matter thinke you? His first printed Booke, which is yet extant, and walkes abroad, wherewith Iesuites are mightily helped to draw on Disciples after them, blusheth not to make a solemne prayer for the Soule, and that expresly and distinctly after it is depart­ed from the Body. For after his Eiaculatories, ending with, Lord Iesus r [...]ceiue my Spirit; He putteth these words of direction next vnder, Pag. 104. see his first im­pression. And these (to wit, the foregoing eiaculatorie Meditations and Prayers) to be repeated, vntill the Soule be departed. Well: The Soule being now departed, What then?

Then,

O Lambe of God, that takest away the sinnes of the world, grant him thy peace.

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 Booke, styled, The Printer to the Reader, Excuses the Authour, and verie courteously takes all the blame vpon himself. Which he is the bolder to doe, because this Booke is Censured (as he t [...]rmeth) rather through false reports, and mistakings in them, that either iudge before they see, or out of disaffection make sinister construction of that which de­serueth better vnderstanding, and so good intentions are wrested, and truth impeached. Note here the fruit of the Authours Deuotions, how soone they haue blindly led him into Errour, which he desireth may be excused by his good intentions; howsoeuer it goeth, he meant no harme good man. Which also the most ignorant Papist is able to plead for himselfe. You must take his good meaning. Well: Let vs heare out his Apologie. So hath it befallen this Hand-full of Collections for priuate Deuotions, which was compiled out of sundry warranted Bookes, &c That's something. But out of what war­ranted Bookes could he collect or compile Prayer for the Dead? That, he might expile from Popish war­ranted Booke, as out of the Romane Missal, and the like, wherewith the Authour seemes to be better ac­quainted, then with GODS Booke. So that I feare me some hath taught the PRINTER here to equi­uocate a little. But what followes? It was for the pri­uate vse of an honourable well-disposed Friend. He, or She? Protestant, or Papist? Or betweene both? Or one, whom the Authour by the vertue of this Booke was about to conuert to be a Roman Catholike? yet be­ing an honourable person, it deserues some pardon for [Page] their honours sake: Nay rather it is the more censura­ble, that the author should dare to attempt to seduce a­ny honourable personage vnder the colour of his pain­ted-popish Deuotions. But what more? without any meaning to make the same publicke to the world. This is one part of his good intentions. Published it is, but it was not his meaning. How then? Though (to saue the labour and trouble of writing Copies, to be sparing­ly communicated to some few friends) a certaine num­ber of them, by leaue and warrant of the Ordinary, were printed at the charge of the partie, for whose onely vse the same was collected. Good. Pitty, but such a Booke, with such deuout prayers collected, should be copied out, and rather then faile, 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 gaue 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 againe and againe, and so lauishly communicated and dispersed euery where? Is it not, but by leaue and warrant of the Ordinary? I assure you the author had extraordinary fauour to get the Ordinaries leaue and warrant for such a Popish Booke; for beleeue me, Orthodox Bookes, and such as impugne Popery and Heresie, and propugne the esta­blished Doctrine of the Church of England, cannot haue the fauour to obtaine ordinary leaue and warrant to be printed, but vpon (to speake mildely) extraordinary tearmes. But goe on. It hath therefore seemed good to AVTHORITY to giue leaue to the reprinting thereof, and permitting the same to be sold, to such as please to buy it, onely for priuate vse, as in former times way hath beene giuen to the printing of priuate Prayer-Bookes. Stay there, Me thinkes, M ^r Printer, you begin to gather a great deale of confidence already. I pray you (if I may be so bold) what authority is that, [Page] which you so boldly build vpon, and which you put in such Capitall Characters, as if you would affright the Reader withall. But good Subiects, and honest men o­bey, honour, reuerence, loue Authority, are not terri­fied with it. It is for such Printers, that are so ready to print Mountebanke Arminianisme, and cos [...]ning Po­pery, as you haue done, to be frighted with Authority; for it carrieth not the sword for naught. But if thou dost euill, feare. Did you neuer heare of one Tucker a prin­ter in Queene Elizabeths raigne, who, for printing a Booke of Popish Deuotion, was arraigned, and though the Queens mercy saued his life, yet he was confined to perpetuall imprisonment? Yet you feare not, not only to print, & reprint, but to sell your booke to euery buyer, & to some who exchange it also for all other bookes, which a little before was thought fit onely to communicate and but sparingly to some few friends, being set forth at first onely for the vse of the party, that bore the charge. But do you make no more difference betweene this Popish booke of priuate Deuotions, and other priuate prayer bookes formerly printed by Authority (and as good Au­thority, as you can bring any) in this Church? I pray you how long haue you beene a M ^r. Printer? But a Young one I da [...]e say. Or how many such bookes haue 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 Moone, si [...]ce such Bookes haue cropen vnder the wing [...] of Authority to fly abroad. If you reckon but from seuen yeeres agoe, there was then no such Authori­ty extant in this Church, that would appeare to giue al­lowance to such base bookes as this of your printing. Therefore you see the case is altered. But I trust, his Maie­stie, when he comes to vnderstand how much his Autho­rity, transferred vpon others, is dishonored, will take or­der for the suppressing of such wicked bookes, which you are so ready to reprint. But all this while (for I cannot but bee iealous of the honour of mine Ordinary in this [Page] kind) I pray you in what maner was the Licence giuen? Speake the truth: For I heare, that you had onely a loose Paper for your warrant, not affixed to the booke, much lesse (as the ordinary maner is) the Licencers hand to the booke. So that, were ye not deceiued? Was it not some other booke of priuate Deuotion, 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 downe how many sheets it contained? A loose Approbation it was. And I suspected that your Authority was none of the best, or most authenticke, you doe so braue it out in your capitall Characters. But yet forasmuch as you had no other Approbation of this booke, but onely an Indiuiduum vagum written in a loose Paper; who (I pray you) gaue you Authority to set it so fast vpon the booke, with the whole strength and waight of your Presse? Doe you know what you haue done? you haue hereby affixed and impacted such an Aspersion of dishonour vpon our Reuerend Di­oc [...]san and Ordinary, as cannot be easily clawed off a­gaine. Therefore if you had had such a reuerend re­gard to the Ordinary, as you ought, you might both haue fauoured his honour, and saued your owne stake, keeping the loose Paper by you in your box, as your ac­quittance or discharge. But goe on with your learned Apologie M ^r Printer. Whereby it is presumed, all well disposed Christians may receiue satisfaction that there is not in it such cause of dislike, as it seemeth hath beene ru­mored. But what if any, yea a great many receiue not satisfa [...]tion? Then it is to be supposed, they are not of the number of well disposed. But is there not in your Booke such cause of dislike, as it seemeth hath beene rumored? 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 growne bet­ter now, or brighter, as Iron, with wearing? Or what I pray you is done to the Booke, that all well disposed [Page] Christians may receiue satisfaction? Now truely (I con­fesse) till now my dull pate did not apprehend your far fetcht reason. But at last I perceiue it is AVTHORI­TY you build vpon for giuing satisfa [...]tion. I promise you it is a strong argument to conuince the gain-sayer. Therefore I pray you goe on. And for the auoiding of all mistakings hereafter, ca [...]e is had to amend such escapes, as either by the Printers haste, or the Correctors ouersight were committed. This clause ioyning close vpon the former, confirmes me, that I haue not mistaken your meaning in the point of satisfaction by Authority. But if this your sentence had begun with [ For] as, For, for the auoiding▪ &c. we should haue expected some sp [...]ciall repu [...]ga­tions of your booke, as reasons to induce all well dis­posed Christians to receiue satisfaction. But it is, And; which puts vs out of hope of any reason, but downe-right Authority, for satisfaction. Well, we must be faine to make the best of it, and instead of expecting the cor­recting of your booke, so backed with Authority, begin to correct our owne mistakings. What? was it rumo­red, that among other exorbitances, this booke 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: altogeth [...]r. But though disaffected Readers haue beene mista [...]en, y [...]t for the auoyding 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 M ^r Printer haue a speciall care, that simple meaning m [...]n may not be mista [...]en hereafter. But what meanes or care will you vse, for this preuenti­on? Care is had to amend such escapes, as either by the Prin­ters hast, or the Correctors ouersight were committed. Well. I see y [...]t you are so i [...]genuous (though your m [...]desty [...]usheth to speak all you know) as to acknowledge your selfe and your Corrector (if it be your selfe that speakes 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 ouersight. It is wel yet, that [Page] it proues not all this while some escape committed by the ouersight of the Collector, vnlesse you haue here mis­printed (being full perhaps of perplexed thoughts) how­soeuer you set a good face on it) Corrector, for Collector. But for your part M ^r Printer, what needed such haste? There was no feare, least the Wardens comming to search, should take your Canonicall houres n [...]pping; for you had at least leaue and warrant from the Ordinary, for your first edition, though not as yet Authority in Capitall letters, wherby 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 Booke? It might well haue beene spared hitherto, for ought I know. As though the Jesuites seduce not fast enough without it? But of all things, good Master Printer, beware of haste. Did you ne­uer learne so much in your Latine Schoole (for I am sure you haue learned to speake vnhappy English) Canis se­stinans caecos parit eatul [...]s. And desire your Corrector to beware of ouersight; for I haue knowne that betweene the Printers haste, and the Correctors ouersight, soule escapes haue beene committed: as in the great Bible (and I beshrow them for committing the least escape in that blessed Booke, one tittle whereof shall not passe away, nor escape vnfulfilled) Iudas, was printed for Iesus. But I easily beleeue, that was in good earnest either the haste of the Composer, or the ouersight also of the Corrector, without any circumstances, or circumlocution. Well, an escape or ouersight acknowledged, and corrected, and withall a care had to preuent 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 seeme here to speake in your owne defence, that all the rumours about your printed Booke was but vpon some escapes of the Printer, or ouersight of the Cor­rector: you must giue vs leaue a little to examine the truth hereof, by comparing your first and second [Page] Impressions. Now reading ouer diligently both the Bookes, I find no difference at all betweene them, but only about Prayer for the Dead, which we last touch­ed. And there we cānot come to discerne your escapes better, then by setting downe 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.

Here wee obserue a huge difference betweene your Impressions. And is this but an Escape, or ouersight? Certainly it is a very monstrous one, and such as a man in his right wits could not easily commit, vnlesse in some sit eyther of drunkennesse or madnesse. But I spare you. Let vs compare the rest.

[Page]Now Mr. Printer, I will not alone take vpon me to judge of these your escapes; but rather I referre you to the whole Bench of the most judicious and learned, yea and those graue and honourable Sages of the Councell-board. Onely this I dare say peremptorily, that in the first impression there is an expresse and for­mall 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 ouersight of the Corrector; But was not the Author himselfe the Corrector? was not his naturall affection ear­nestly busied in licking his young Beere while it past the Presse, and receiued the perfect forme. Or being an escape of the Printer, how came not the Author himselfe, or some of those his neere and deare friends for him, first to espy the faults, and so to haue them corrected, before they came to be found out by others? For surely he and his had reason first to read ouer that priuate first impression, before it should come to o­pen view; it being a booke not of an ordinary stampe, and which for the admirable ouerdaring of it, was like to runne a most desperate hazzard. But it see­meth they would put it to a hazzard. They imagined, that haply it might passe vnespied; and then all would haue beene well enough, and you might haue spared your labour of printing your Epistle Apologeticall be­fore the second Impression.

But yet, Mr. Printer, you should haue done well (which would the more haue cleered the credit of your excuse, taking all the blame from the Au­thor) to haue cancelled all that Paper, beginning, O Lord with whom do liue, &c. Vnto these words, Wee most meekely &c. Putting all those first six lines among your Errata, See the Cō ­muniō booke, at the Buriall of the Dead. or Escapes. For so much is a part of a gratulatory Collect vsed in the Communion Booke at the Buriall of the dead. So that vnlesse this prayer [Page] 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 Booke. For euen your owne reason, Mr. Printer, may induce you to thinke, that it is improper to vse a Collect for a mans buriall, for him that is yet aliue, vnlesse you would bury the man quicke. And therefore me thinkes you were ve­ry ill aduised, and seeme to haue for hast committed another fowle escape, in that you did not thorowly aduise with your Author about a more exact correcti­on of your escapes, that so the booke, vpon second and more mature cogitations, might haue passed cur­rant, aboue all exception, to the better satisfaction of all well disposed Christians. But did you consult with your Author, before you set vpon your corre­ction? It may be feared noe. Otherwise it is hoped that the Author and his learned friends would haue thought better of the matter, then to haue suffered such an absurdity to stand still in the Booke, and that vpon a solemne correction. And therefore, what if they come vpon you, and disauoning it themselues, lay a further blame vpon you, then hitherto you haue ta­ken to your selfe? For besides, that such an impro­prietie brings their judgement in question, they may seeme to take vpon them to be Innouators, turning the Collects, which the Church of England hath ap­pointed for the publike buriall of the dead, to the pri­uate visitation of the liuing sicke. So that, Mr. Prin­ter, for all your Apologies and Protestations, it is to be feared, that your Author will disclaime this your correction, as not done by his direction, but of your owne head, it being left so full of Non sens [...]s and Non sequiturs. And what if he shall call in this your cor­rected Booke, and either put out those six lines, or else bring his Authoritie for the first to stand in full force, and then all will hold a due [...]immetry and pro­portion? [Page] It will then be the more tollerable to borrow a peece of the Church Collect, being a thankesgiuing at the buriall of the Dead, & turne it into a prayer (pri­uate at least) for the dead, then to vse it for the liuing. But how it was shuffled vp among you, you can best tell.

But tell me in good sadnesse, Mr. Printer, are you perswaded, that any man but of common sense giues any credit to your Epistle? Or do you thinke your selfe euer a whit the wittier, or learneder, that like a Parrot you haue powred it out, being infused into you: But Dignum patellâ Operculum. Will any, trow you, take these grosse alterations, and cobled breakes, for Escapes of the Printer? Neuer so befoole your selfe.

Notwithstanding one thing remaines vnaltered: that in the same prayer he placeth the soules of Abra­ham, Jsaac, and Jacob, in a certaine place, which he calls, the region of light, but at the resurrection he allowes them Gods glorious Kingdome. This Region of light, in his prayer for the dead vnaltered: may well be taken for some Limbus patrum, different from Gods glorious Kingdome, in the resurrection; And Limbus, and prayer for the Dead will well sort toge­ther.

But to returne to the rest of your Epistle, I pray you goe on where we left. You see what a trouble your Escapes haue put vs too. The words of the Printers Epistle. Onely the Collector hereof, and others that were therewith acquainted before the printing of the Booke. Stay a little I pray you; for my memory is bad, if your period be long: who were those, that were acquainted with the booke be­fore the printing of it? Were they Iesuites, or of what profession were they? But I will not presse you too farre, least I loose my labour. Onely goe on with your sentence ( The Prin­ [...]r goes on. who are as ready to ingage their cre­dits [Page] and liues in defense of the faith of the present Church of England, by Law established, and in opposition of Popery, and Romish superstition, as any others) doe with griefe obserue the maleuolencie of some dispositions of these times▪ with whom a slip, or misprision of a word, or two, as liable to a faire and charitable vnderstanding, as otherwise, doth not onely loose the thankes, due for all the good con­tained in the worke: but also purchase to the Author a reprochfull imputation and way-making to Popish Deuotion, and apish imitation of Romish superstiti­on. Nay I pray you Mr. Printer, continue out your speech to the end. And howsoeuer he may be requi­ted for his paines herein, he shall neuer depart from his good intention and wishing, that the reader may at all times, and for all occasions be assisted with di­uine grace, obtained by continuall prayer. And for the misdeeming Censures and detractions of any, hee feareth them not, but rather hopeth, that his prayers to God for them wilbe more beneficiall to them, then any their Censures or detractions can be any way preiudiciall to him: who doth in this and all things else humbly submit himselfe to the judgement of the Church of England, whereof he is a member, and though inferiour vnto most, yet a faithfull Minister. Haue you said all Mr. Printer? Now surely I cannot but smile, to see how pretily and smoothly you can plough with anothers he yfer, what an infinite dispro­portion there is betweene your style, and your person, and yet both you and your leare-father are strongly conceited, that you are able to cosen all the world, by making them beleeue that you are the man that fra­med this Apologeticall Epistle. Alas, you doe but dance in a net all this while. Do not you thinke I smel­led your cunning conueyance till now? Or doe you thinke the world is so simple as to prayse or ap­plawd [Page] you for the Author of this your pretty witty Epistle? And now by the Epistle it selfe will I con­uince it to be a very packe of knauery. And to put you out of conceit, that you are the Author of this Epistle, Mr. Printer, I will goe no farther, then 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 seruice in this booke) as to say he is inferiour to most? I know this neuer came out of your lips, though it went through your presse▪ Ex vngue leonem. This could not come but from the modesty of the Author himselfe, or from some frend to help [...] out at a dead lift. But be it his▪ or yours, or whose i [...] wilbe, I wilbe bold to go ouer the rest, where I l [...]t.

You say, your Authors are as ready to ingage their credits and liues, 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. Hoe there. Here Master Printer, I must tell you, you take a greater ingagement vpon you, then your credit wilbe taken for. If they should openly by word, as here you haue set downe in print, ingage themselues in this point, euen the principals if they, should haue as little credit giuen them, as the surety, they may blame themselues. Verba quid audio, cum facta videam? Let this booke speake for them, whence a Iesuite may conclude farre stronger arguments to assure the Church of Rome of these her sonnes: Then the Authors themselues with all their powerfull elo­quence can [...]uer perswade vs, that they are the true br [...]d sonn [...] of the Church of England. The Iesuites haue the A [...]ors booke to shew a proo [...]e vpon Re­cord, but we haue nothing to shew, but a poore E­pistle, and that written in the Printers name. And how shall they euer ingagage their credits and liues [Page] in defence of the faith of the present Church of Eng­land, by law established (a clause of some waight, had we any better authoritie for it, then the single asserti­on of a Printer) who haue beene both so For, [...] fundo parsim [...] niapunc; prodigall of their Credit, aduen [...]urous of their liues (if the lawes established be of any force) and all to win counte­nance and credit to the holy Catholicke Church of Rome? and who will belieue that they will oppose Popery, that labour to aduance it, and to suppresse the truth of the Gospell, by law established in the pre­sent Church of England? Or how shall they oppose Romish superstition, that tooth and naile would haile it in by head & shoulders, in a most superstitious forme of Romish deuotion?

But you proceed, and say, They doe with griefe obserue the maleuolency of some dispositions of these times; with whom a slip, or misprision of a word or two, as liable to a faire, and charitable vnderstanding▪ as otherwise, doeth not onely loose the thankes due for all the good contained in the worke, but also purchase to the author a reprochfull imputation of way▪ ma­king to Popish Deuotion, and apish imitation of Ro­mish superstition.

O good God. What a packe of hypocrisie, and sense­lesse absurdities, and shamelesse impudencie is here; All their damnable foysting in of popery, and that no lesse then infidell prayer for the dead, must be excused (for sooth) and all the blame laid vpon the maleuo­lency of some dispositions of these times. And who are those, and why maleuolent? surely those, that es­pying the craft of Iesuited spirits in these our dayes in broching grosse and palpable Popery, dare oppose themselues, and cry out against such bold attempts. These be the men of a maleuolent disposition in these times, and all because these times doe breed such Iesui­ted spirits. And therefore no maruaile if the author [Page] of this booke cannot but greeue, that his Popish booke cannot finde a generall approbation. But they are ma­leuolent, as with whom a slip, or misprision of a word or two, &c. But a word or two, at the most, misprinted, or misplaced, the matter of all this maleuolency. Nay, but a slip, or misprision of a word, or two. Why, we know that in Coyne, he that is the author of a slip, and would vent it for the Kings Currant Coyne, is guilty of treason. Now much more a slip, or false doctrine foysted in for Gods Currant siluer? such a slip once broched is an errour: but stiffly maintained, it becomes an heresie. 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 errour, but put it vpon the Printer. But the thing it selfe cryes shame vpon the authors of such iuggling tricks. And if there had not beene some maleuolent dispositions in the world, to quarrell such impious af­fronts giuen to Christ and his blessed truth maintain­ed in the Church of England, there had not beene so much as one word amisse, being all so exactly waigh­ed in the Goldsmiths ballance, before it came to bee minted for currant; then, prayer for the dead would haue passed for a doctrine of the Church of England. But maleuolent dispositions haue troubled and mar­red all.

But it was nothing but the misprision of a word or two, a [...] liable to a fai [...]e and lawfull vnderstanding, as otherwise. Indeed if so, such dispositions cannot bee excused from maleuolency, if they judge not chari­ [...]ably, where there is no cause to the contrary. Euer take a mans meaning rather with the right hand, then with the left, if it bee capable of a good instruction. But [...]ere, the quarrell is not about the slip of a word▪ [Page] but of a positiue 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 solemne prayer, of many words and sentences, wherein the state of the dead is deuout­ly prayed for, and that in expresse words: After the soule is departed, Then ▪ O LAMBE OF GOD, &c. and, That he may receiue this body. How are these things as liable to a faire and charitable vnder­standing, as otherwise? Vnlesse it bee a charitable worke, to pray for our deare brother, after his soule is departed from the body, that in his passage betweene earth and heauen, which is a farre journey, he may not misse or mistake his way, by falling into the Pit of Hell or Purgatory? Or what faire and cha­ritable vnderstanding are these words liable to, when after our dead brother hath receiued a formall 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 paines of eternall darkenesse? What other construction can be made of [...]hese words (if Charity her selfe were the judge) but [...]hat, according to the doctrine of that Church which [...]olds Purgatory after this life, and after absolution from a mans sins (which Church our Author all along this booke of Deuotions, graceth with the name of the one and onely Holy Catholicke Church, the Mo­ther of vs all, &c▪) the soule being in danger to go in­to purgatory for all his Absolution, shadowed heere 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 paines of Purgatory are, for the time, no whit infe­riour to the paines of eter­nall darknes. Nor let any man think, the Author would be so grosse to name Purga­tory here in plaine termes, no more then he doth Lim­bus Patrum, when he sayth the Region of [...]ight ▪ disti [...]ct from Gods glorious king­dome. Gates of hell, and the paines of eternall darkenesse, close vnto which (as it seemeth) the soule passing, may be in danger to fall therein: Therefore the Author deuoutly prayeth, that in his pa [...]age to heauen he may escape the gates of hell and the paines of eternall darkenesse.

[Page]Nor need the Authors impute it to a maleuolent dis­position, to expound the gates of Hell, and the paines of eternall darkenesse, of Purgatory▪ especially of fin­ding them wrapped vp mistically in an expresse pray­er for the dead. But if the Author, or any of his con­sorts can make a more [...]haritable vnderstanding of this prayer for the dead▪ we will giue them a charitable hearing.

But being vnderstood in the worst sense, it doth (say you) not onely loose the thankes due for all the good contained in the worke: but &c. That were great pitty, that so much good, as is contained in this worke, should be all lost, by loosing the due thankes, 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 worke so farre charme our affection to it, as thereby to be drawne to take downe withall the poison con­tained therein, as in a mingled golden Cup. It is Sca­ligers note, that Malum non▪ est, nis [...] bo [...]o. The ori­ginall nature of the Deuill is good▪ wherein all his wickednesse subsisteth. But is euery booke 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 faire and charitable vnderstanding, as o­therwise) contained in it? Why? The Roman Missall, or Ma [...]le▪booke hath much good contained in it; in so much, as when a motion was made to the Pope to haue it translated into the Mother tongue, for all coun­tries, he answered, Not so, least the [...]lies (to wit, the common people) should come to taste of the good ointment. Yea the Turkes Alcaron hath much good contained in it. Are these bookes therefore to be ap­prou [...]d in the true Church of God? When one highly commended the Cardinall Iulian to Sigismund, he an­swered, [Page] T [...]en Rom [...]nus est ▪ And though the Authors predicate neuer so much good to be contained in this booke of priuate Deuotions, yet we may answer Ta­men Romanus est. It is a Romish booke 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 worke, the more pernicious and perilous he makes it to our simpler people. Satan is neuer more dangerous▪ then when he comes transformed into an Angell of [...]ig [...]t. And that poyson proues the most spee­dingly mortall, that is administred in a cup of the best wine, which being of a more penetrating and sear­ching nature, then other duller liquor, conueyes the poyson into euery vaine of the body, spurring the spi­rits post to their finall period? A booke of Deuotion is a golden cup of sprightfull wine, pleasant to euery palate; but if it be mingled with poison, it is the more dang [...]rous, especially to vulgar palates, who want the quicke and acute judgement o [...] [...]ast and relish, to dis­cerne it primoribus labris, at the first touch, taste, or sent, which, as the best and safest antidote may pre­uent the taking of it downe. And so the case standeth with this worke, Mr. Printer, that the better it is, the worse it is; [...]ith vnder the colour o [...] venerable Devoti­on, that execrable strumpet of Rome (vai [...]ed and ho [...] ­ded vnder the name of The Church, The Church, The Holy Catholicke Church, the Mother of vs all; which is the maine summe and scope of the Authors Deuoti­on) is obtruded and thrust vpon vs, to inchant and charme euen those▪ who should be most vigilant and most oculated A [...]gusses among vs.

But besides the good, los [...]: it doth also (say you) purhcase to [...]he [...] nor a reproachfull imputati [...] of way m [...]ki [...]g to Popish Deuotion, and apish imitation of Romish superstition. If the Author hath purchas [...]d to himselfe such an Imputation, it is all at [...]is owne cost; he hath [Page] payd or it, and who shall deny it to be due vnto him, as his peculiar chattell? Yea he hath bought it at a deare rate no doubt, much sweat, much oyle hath beene spent in this laborious Collection of priuate Deuotions. Such a worke as this may be a rich price for such a purchase. But Mr. Printer, are you sure the Author accounts it a reproachfull imputation to be a way-maker to Po­pish Deuotion? Is not that your bare imagination, as perhaps not discerning the Serpent lurking vnder the greene leaues of Deuotion, or perhaps hauing some sparke of loue to your Mother Church left, as to judge your Author in t [...]is case, by your selfe, if it were your owne? Nay, doth not your Author account it an ho­nour to him, to be a deuout instrument among others, to bring in again, and re-e [...]ect the Religion of Rome in England? Onely, it may be, two or three words doe not well relish with him: to wit, Popish, Apish, Ro­mish superstition, and perhaps imitation too. All these put together, in this forme, the Author may account it a reprochfull imputation, as to be a way maker to Po­pish Deuotion, and Apish imitation of Romish superstition. But let Popish, be turned into Catholicke; and, apish imitation, into absolute refoundation; and Romish superstition, into, Religion of the see Apostolicke: Then set the sentence in more handsome tearmes, thus and for a reproachfull imputation, will he not trow you ac­count it, an honourable commendation of way-making to Catholicke Deuotion, and an absolute refoundation of the Religion of the Apost [...]licke see?

You goe on: And howsoeuer he may be requited for his paines herein, he shall neuer depart from his good intention of wishing▪ that the Reader may at all times, and for all occasions be assisted with diuine grace, obtained by continuall prayer. It seemes you are very intimously priuie to your Authors good intentions, and no lesse solicitous of his rich requitall for his paines [Page] herein. And pitty but he should be requi [...]ed to the full, as he hath deserued: and if not in this world, he may looke for it in the world to come. But hath he but a good intention of wishing? &c. But this good inten­tion (it seemeth) bath relation to his worke, wherein his intention was good to occasion vnto the reader at all times, and for all occasions assistance of Diuine grace, obtained by continuall prayer; namely by con­tinuall prayer out of this booke of priuate Deuotions, in obseruing his 7. Canonicall houres. Neuer 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 beneficiall to them, then any their censures or detracti­ons can be preiudiciall to him. He that durst publish such a popish booke as this, was armed before hand from top to toe, not to feare any mans censure or de­traction; when not euen the armed lawes of the Land could deterre him from aduenturing vpon such a bold attempt, as to go about to bring England backe againe to Popery. But yet he hopeth that his prayers to God for his Censures wilbe more beneficiall to them, then any their Censures or detractions can be preiudiciall to him. You know, that the Fox, the more he is cursed, the more he thri [...]eth. Their Censures and detractions cannot preiudice the Authors rising higher and higher to preferments, for his good demerits to the Church. But yet he hopeth his prayers will be be­neficiall to his Censurers. No doubt, but the Author hath learned the Art of Deuotion to a haire. But what prayers hath he in that kind? He must not pray of his owne head, but what the Church puts in his mouth. And surely I find but one praye [...] in all his booke, (ex­cept the repetition of it in sundry Letanies, a prayer [Page] borrowed from the Church too, and not from his owne bowells) for such as he calles his censurers and detracters; as, That it may please thee▪ to forgiue our enemies, persecutors and slanderers, and to turne their hearts. But s [...]ing his hope of doing t [...]em good by his p [...]ay [...]rs, stands rather vpon comparatiue; then positiue tearmes (for he rather hopes good to them by his prayers, then feares euill from them by their Censu­res) therefore we leaue his prayers, as doubtfull of their successe; it being rather to be hoped for by his Censurers, that his prayers shall doe them as little harme, as good. In the meane time let him looke, that he wrong not his Censurers, in miscalling their Cen­sures, Misdéeming Censures.

For Conclusion, Hee doth in this, and in all things else, humbly submit himselfe to the judgement of the Church of England, whereof he is a member, & though inferior vnto most, yet a faithfull Minis [...]er. I like your conclusion well yet, that your Author doth in this, and in all things else humbly submit himselfe to the Church of England· But I hope that he doth not meane, that the Church of England is pend vp in a corner, or ingrossed by Monopoly to this or that man, or that any one man hath a Papall definitiue voyce, 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 representatiue is now happily assembled [...]n Parlia­ment, (I meane, not onely the representatiue body Ec­clesias [...]i [...]k, but ciuill, both together ioyntly represen­ting the Church of England) will take such order with this booke of Deuo [...]ion, as he shall haue no just occa­sion to complaine he and his booke are vniustly dealt withall censured, or iudged: but that he will be as [Page] good as his word, in humbly submitting himselfe· Onely two things I heartily pray for, as fruits and ef­fects of his humble submision: that he may henceforth approue himselfe a better member of the Church of England; and a more faithfull Minister: and that hee may striue as much to excell others in the best in­dowments, as he is not inferiour to most in temporall preferments. Which that he may be, and doe, a more ingenuous and humble confession is requisite, then is made vnder your name, of a slip or misprision of a word, or two.

Now to conclude all in a word with his owne Con­clusion, pag. 417. The blessing: there he is not con­tent with the peace of God, &c. The blessing of God Almightie, the Father, the Son, and the Holy Ghost: but he addes, the vertue of Christs blessed Crosse, &c. This forme of Blessing he hath no where learned out of the Communion booke. The vertue of Christs blessed Crosse is of his owne addition. But the Crosse [...]u [...]ts well with his Deuotion. He both begins, and ends it with a Crosse. And seeing you, Mr. Printer, haue so well appologised for your Author, there is one Crosse for you, and another for him, whereon you may crucifie (at least) your sl [...]p and misprision. But pray rather, that laying aside all disimulation, and dau­bing ouer of your rotten booke; and that dealing in­genuously with God and Man, in the humble confessi­on of your grosse faults, and true repentance of the same, you may find that Mercy of God, which follow­eth vpon all true belieuers through the only soueraine vertue of Christ Crucified.

Now the grace of the Lord Iesus Christ, and the loue of God, and the Communion of the Holy Ghost, be with all them that loue the Truth in sincerity.

Amen.