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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03928	The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.; Reasons for refusal of subscription to the booke of common praier. Part 2	Hutton, Thomas, 1566-1639.; Cotton, William, d. 1621.	1606 (1606)	STC 14036; ESTC S104340	264,229	290

Videmus ministros ipsos vt de remissione peccatorum certi●res reddant cō scientias testes ac sponsores Cal. Institut lib. 3. c. 4.12 Nec minor is efficati● aut fructus est priuata absolutio vbi ab tis petitur qui singula ri remedso ad infirmitatem suam subleuandam opus habēt Ibid. 14. Secretum animi valnus aperuerit atque illam Euangelii vocem pecu liariter ad se directam audi●rit Tibi c. Ibid. Animum confir mabit ad se●iritatem illaque qua prius astuabat trepidatione liberabitur Ibid. Priuata absolutio in eccl● si●s retinenda est quanquam in confessione non sit necessaria omnium delectorum confessio Aug. confes artic 11. De confess priuata facienda pastoribus affirmam●s ritum priuata absolutionis in ecclesia retinēdum constanter retinemus propter multas gra●ts causas Confess Saxon 1. the minister who is in Gods steede a pledge and suretie for furder securing a troubled soule shall apply these wordes Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truelie repent and beleeue in him of his great mercie forgiue thee all thy sinnes in the name of the father c. Priuate absolution is of no lesse power and efficacie then the publike when it is sought for by them who haue neede of this singular remedie for easing their infirmitie For when the partie shall haue laid open his sore and shall heare from the mouth of the Lords minister the wordes of the Gospell directed peculiarlie vnto him Thy sinnes are forgiuen thee Bee of good comfort it will establish his minde in securitie so as hee shal bee deliuered from that torment of feare wherewith with before he was miserablie vexed and disquieted This Godlie and comfortable practise of our Church of verie great vse if it were in more vse Maister Caluin much commendeth as the marginal quotations may proue and so doe other Churches as appeareth in their confessions Priuate absolution is to be retained although in confession a particular recitall of all and euerie particular sinne bee not necessarie Againe the Churches of Saxonie thus Concerning priuate confession to bee made vnto the pastors wee affirme the rite and manner of priuate absolution to be retained in the Church and wee doe constantlie retaine it for manie weightie causes Afterwarde it followeth As Dauid was confirmed heare●●g of this absolution The Lord hath taken away thy sinne 2. Reg. 12. so thou mayest know that the voice of the Gospell preacheth vnto thee forgiuenesse of sinne which in absolution is by name expounded vnto thee Qua in absolutione tibi nomi natim exponttur Ibid. In specie homini peccatori in nomine Sanct. Trinit dicitur● Tibi remissa sunt peccata ōnia Priuatam absolutionem recitanit Christus paralytico Luc. Osian Institut c. 8. Prituata absolutione absoluit Christus Ibid. Priuata confessionis vsut apud nos seruatur c. Chem●it de Confess pag. 216. Remittuntur peccata per Dei verbum cuius Leuites ●nter pres quidam exequutor ●st Amb. de Cain Abel lib. 2. c. 4. Per spiritum sanctum peccata donantur homines autom in remissionem peccatorum ministerium suum exhibent non iusalicuius potesta t is exercent Neque enim in sua nomine sed c. Illi rogant sed diusnitas dona● humanum enim obsequium sed munificentia superna est potestatis Amb. de spiritu sancto lib. 3. cap. 19. Lucas Osiander in his institution sayeth Priuate absolution bringes verie exceeding great comfort to afflicted consciences when in speciall it is said to a sinner in the name of the holie Trinitie All thy sinnes are forgiuen thee Christ recited priuate absolution to the man sicke of the palsie When he saide bee of good courage thy sinnes are forgiuen thee And in priuate absolution Christ absolued the woman a sinner saying thy sinnes are forgiuen thee Chemnitius confesseth the like in these wordes The vse of priuate confession is preserued with vs c. Infinite other allegations might wee produce to witnesse this truth But the conclusion wee make with 2. places in Saint Ambrose the first is in his second booke of Cain and Abel sinnes are forgiuen by the worde of God whose Leuite is a certaine interpreter and exequutor thereof The other place is in his third booke of the holie Ghost cap. 19. Sins are forgiuen by the holie Ghost but men do proffer their ministrie in forgiuenesse of sin not that they exercise a right of any power for sins are forgiuē not in their own name but in the name of the father son c. They aske the godhead giueth It is mans seruice but the munificence is frō a higher power So as the sum of all is answerable to the beginning mentioned in the Rubrick The minister doth absolue but not in any absolute power as of his own for to God doth but in that power which is commited vnto him namely ministeriall for so as the minister of God and interpreter of his will hee may well doe Ratio quinta That the holie scriptures are disgraced by it We cannot nor dare commend much lesse may wée subscribe to such a book which disgraceth the holie scriptures and therefore wee shall doe well to see into this accusation that if it be true wee may doe so more if false it may returne to the disgrace of the penman whither one or mo that thus complaine The proofs follow in order which are thus particularized 1. The name of the holie scriptures are giuen vnto the Apocrypha which are named parts of the old testament No more disgrace intended or done the Canonicall scriptures by our reverend fathers which drew the forme of the Communion booke then was either done or intended by those auncients who many hundred yeares agoe did giue that name to the book we call Apocriphall And sure we are neither of them haue disgraced the scriptures of the Hebrue Canon by this appellation as they and wee vnderstand it The reason wherefore they did call these Apocripha holie scriptures is threefold Tribus de causis maximè occasione argumè to vsu Iun. Contro lib. 1.5.4 Quòd cum Iudei in duotordines diuisi essent Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alibi agentes vbiuis locorum c. Ibid. Ecclesia Christs an a prisca diuersum can●nē a ludais accepit c. Ibid. Gr●acam scripturam ab eccle sits Iudaeorum hellenist arum auctam si resecuissit c. Publicū autem offendere religio erat c. Ibid. Quamobrē isti libri vt traditi fuerant permanserunt Ibid. Horum librorū argumentum de rebus sacris ac non profanis c. Ibid. that is to say namely because of the occasion 2. the argument 3. the vse The occasion was this because when the Iewes were diuided into 2. orders some vsing their hebrue tongue and abiding in Iewrie kept the hebrue text of

of homilies to the 25. article is as if a man would by their example knowing they allow but 2. sacraments make them contrarie to themselues who call imposition of hands as it were a sacrament or set M. Caluin against himselfe because in his institutions he alloweth but two sacraments baptisme and the Lord his supper as we doe Manuum signū hoc quasi sacramentū vsurparunt eccles discip fol. 25. Quantum ad verum presbyte ri● 0536 0 munus liben ter eoloco habeo Institut lib. 4. c. 19 sect 28. Quod 3. in numero non posui eo factum est quod non ordinarium nec cōmune sed ad cer tam fūctionem specialis ritus Ibid. and yet willingly accepteth of the sunction of the ministry to haue that name yet reckoneth it not as a third with baptisme the Lords supper bicause it is neither ordinary nor common with the faithfull but a special rite for a certaine function To take aduantage against that learned writer were very iniurious and can it be honest and godlie dealing to intreat our church thus since in both we know their minde alike For though beside two sacraments M. Caluin mentioneth the office of the ministrie and our homilie maketh matrimony one taking the word at large yet as generally necessary to all the faithfull there are two sacraments onelie which are expresse words which our Catechisme vseth as before cap. 15 hath alreadie beene handled Chap. 24. Plurality of wiues maintained in the fathers In the second tome of homiles 1. sermon of diuerse places of scripture It was permitted to this godlie fathers to haue more wiues then one by a speciall priuiledge or prerogatiue This is directly against the worde WHereunto the answere we make is two fold one in generall concerning the second Booke of Homilies the second is in particular as touching the very place here stumbled at In generall it plainely appeareth that these men Subscribe not to the Booke of articles as they should by a Statute Elizabeth 13. Where among the rest the 35. article is thus The second Booke of Homilies the seuerall titles whereof we haue ioyned vnder this article doth containe a godly wholsome doctrine necessary for these times as doth the former booke of Homilies In particular to the place this answere we giue wherein this course we obserue First we set downe the words in question what they are that it may appeare to such as haue not the book at hand 2. We will shew what reasons there are to approoue these words of the homilie 3. The iudgement of our old and newe writers shall be alleadged For the first these words the Booke hath The pluralitie of wiues was by a speciall prerogatiue suffered to the Fathers of the olde Testament not for satisfying their carnall and fleshly lusts but to haue many children because euery one of them hoped and begged of God oftentimes in their praiers that that blessed seede which God had promised should come into the world to breake the Serpents head might come and be borne of his stocke and kindred Where is to be noted that the question is not of the times of the Gospell nor of the Law nor of the first institution of Mariage when man and woman were created but of the time before the law was written in Tables and giuen by Moses Now that it was no sinne vnto them as they vsed it of whom the homily there speaketh may appeare by diuerse reasons which the godly learned did giue First a brother was to raise vp seede to his brother that died without issue Secondly children borne of both wiues at once were legitimate which could not be if poligamse that is pluralitie of wiues at once had beene the sin of adulterie Thirdly the Iewes had answered little Ioh. 8.33.37.39.56 whē being accused to be an adulterous generation they replyed they had Abraham to their Father not onely in a spirituall but a naturall propagation For Abraham had more wiues at once Gen. 31.51 1 Ioh. 3.9 Fourthly Iacob had Labans two daughters and Laban charged him he shall take no more Fiftly in asmuch as these words are the words of truth that a man borne of God sinneth not that is continueth in sin a very offensiue spéech it is to say that the Patriarks Abraham Iacob c. did continue in a sinne successiuely continually without repentance Non licuisse patribus simul plures vxores habere nisi ad delineandum mysterium Instin mart in Tryph. Deum illis primis temporibus polygamian exegisse Clem. Alexan. lib. 4. Strom. Permissum fuit cum duabus etc Chrisost homil 56. in Gen. Vt humanum genus propagaretur pietatis incrementū caperet Ibid. Eo tempore nondum adulteriū lege prohibitū amore posteritatis non ardoris libidine id factum de consens●● vxoris ad aliquid significandū quod futurum erat vt in Agar 3. Sara Ambros de Abra. et lib. 1. c. 4. and therefore it may well be thought that the Lord of his speciall mercy did beare with them and what is that but a rule which we may not make generall If so then surely a speciall priuiledge that it was permitted Countenance to this sentence giue the ages aforetime and since Aforetime Iustin Martir Clem. Alexandrinus Chrisostom Ambrose Ierom Austin c. Iustin Martir The fathers might not haue many wiues at once but to shadow out some mysterie Clem. Alexandrinus God did in those former times exact poligamie Chrisost Because then were the beginnings it was permitted to be coupled with two or more wiues at once that mankinde might be inlarged receiue increase of godlinesse and vertue Ambrose At that time adultery was not forbid by law and what they did was for loue of posteritie not through heat of lust and with consent of the wife and to signifie somewhat was to come as in Agar and Sara Ierom thus Seiebat Apostolus lege concessū exemplo Patriarcharum ac Moses familiare populo nouerat in multis vxoribusliberos spargere Hierō in epist ad Oceā Sufficienda prolis causa erat vxorum plurium simul vni viro habendarum inculpabilis consuetudo Aug. de doctrina Christiana lib. 3. c. 12. Ibid. cap. 18. St naturam cōsulas non lasciutends causa vtebatur si merē c contra Faust Manch lib. 22. c. 47. Nulli vnquam licitum fuit si●ne diuina dispē satione plures simul vxores habere Innoc. 3 c Gaudemus de Diuortiis Polygamiam Deus inter Isra elitas probauit Melanct. epitom Ethicor. Specialis casus fuit patrum polygamia quae peculiarem rationem habuit Heming de diuort pag. 36. Polygamia vsurpata patribuscitra culpam nobis nullam legem cōstituit Bullin decad 2 serus 10. Deum illis legē suam remisisse quia cos non videmus vspiam ea de causa reprehendi Pet. Mart. 1 Sam 25. The Apostle knew it was graunted by law and

vtterance And diuerse examples might be alledged for the equitie of such their humble penitent submssiue publicke leuerall confessions But we content our selues with this for this time Chap. 13. In the last Rubricke of the communion Note that euery practitioner shall communicate at the least 3. times in the yeare of which easter to be one and shall also receiue the sacraments and other rites according to the order in this booke appointed THat is Hee shall communicate to and with the Saints for communicating is twofold in scripture to them by way of releefe with them in prayer thanksgiuing other bolie duties so often as occasion is ministred And for feare hée will slip his necke out of this yoke or may by some vrgent occasions be drawn away he is to note that at the least 3. times in the yeare of which Easter to be one when also he shall receiue the sacraments and other rites The ministration of Baptis whither for himselfe or his little ones For baptisme was of old administred at Easter and Whitsontide as the booke sheweth in another Rubricke in the page following The Rubricke speaketh in the plurall number Shall also receiue the sacraments It doth but either it taketh the word sacraments properly or at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 12.1 For so the word sacrament may be taken Properly there are but two and in that construction it beareth this sense He shall also receiue the sacraments that is he shall also receiue one of the sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.1 Like vnto that speach of the'uangelist Math. 12. Iesus went on the sabboths through the corne which S. Luke rendreth in the singular number on the sabboth the second after the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 6.45 so this the sacraments namely that second after the first or like vnto that Ioh 6.45 a sentence writtē in the prophets that is one of the prophets namely Esay Synecdoche integri P. scator indofinitè loqui solet vulgus Beza For the vulgar people vse thus to speake indefinitlie After which manner Maister Zanchius writting of the Eucharist receiued by a man of vnderstanding able to distinguish twixt the signe and the thing signified which cannot be done by children Sacraments saieth hee are misteries whereunto none are admitted Sacramēta sunt mysteria ad qua non admittuntur nisi qui fide praediti relationes possint intelligere discernereque signum a resignata Zanch. de cultu dei exter pag 3●9 colū 1. but such as indued with faith can vnderstand and discerne the signe from the thing signified Where this word sacraments vnderstood of the Lords supper for of that hee intreateth must needes be taken for one of the sacraments Secondly this worde sacraments is taken at large for rites as the terme accompanying doth well imply He shall also receiue the sacraments and rites as appeareth in another Rubricke where it is saide by the holie sacraments of his bodie and blood that is the consecrated bread and wine As for the wrong conclusion which men doe wrest vpon those wordes followeth not at all but rather the contrarie as may appeare by these two arguments 1. The sacraments and rites which the Communion booke appointeth and no other a parishioner is to receiue But more then two sacraments the communion booke appointeth not and therefore a parishioner is not inioined to receiue more 2. the placing of the words necessarilie inforce asmuch Not that euery parishioner shal communicate and also receiue the sacraments and other rites For had the booke meant other sacraments as of pennance confirmation c. Hee would haue set them in this order Not that euerie parishioner shall receiue the sacraments and other rites and shall also communicate Because in a popish sense parishoners are first brought to eareshrift and then after haueing done pennance c. They are suffred to communicate But the contrarie order is here set downe and therefore must needs and doth intreat a contrarie interpretation In the second exhortation to the Communion which sometimes is to be saide at the discretion of the Curat there are these wordes Our sauiour Christ not onely to dye for vs but also to bee our spirituall food and sustenance as it is declared vnto vs aswell by Gods word as by the holy sacraments of his blessed bodie and blood Here the booke stileth it by the name of sacraments where it should not so bee but rather by the holy sacrament of his body and blood c. This obiection may wel serue for an argument that the book meaneth by the word sacraments Baptism itum tum intersorts quo Christus nos spiritu sācto baptizat igne tum exterioris c. lun parallel lib. 3. c 6. in Heb. Baptismos plurals numero no ininat solennes ritus statos baptizandi dies Cal. Heb. 6.2 Baptisma tum meminit plurali numero non quod iteratus vnquam sed sed quod plures Catechumini so lerēt ad baptis conu●nire Beza Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnanobis et illis fides vnus Deus idem Christus eadē spes eadem lauacra sacramēta Tertull. de velan virg c. 2. Apostolica traditio est qua in toto mundo praedicatur vt baptismi sacramenta Hieron in 2. Thes 2. Sensus est Apostolicam traditionem nihil aliud esse quam doctrinam Apostolorum toti ecclesia traditam et sacras res ex ponentem quibus per baptismum initiati sunt Iunius contra Belarm de Ro. Pontis lib. 4. c. 4 2. parts which make but one yet are two parts namely the body and blood answereable to the outward elements which are like 2. eyes though but one sight One signe alone is called a sacrament how much more being more may they bee called sacraments If so why not then the rather at what time the thing signified is implyed therein being as the other was bread and wine so this in a sacramentall relation the body and blood of our Lord Iesus An argument to proue so much may be this by way of more then probable consequēt If the holy Ghost speaking of baptisme which is but one calleth it baptismes as more either because outward inward so M. Iunius interpreteth it that is the element the thing signified which numbred seuerallie are two or because of the solemne set dayes ordained in the primitiue church for baptisme as M. Caluin renders it or because many striplings nouices in the faith did meet together at one time as M. Beza thinketh then may this also though but one yet bee multiplyed for number in the same sense because as then many were baptised at one time and therefore baptismes so one cōmunicating many times it may bee called sacraments A speech somewhat vnusuall yet not vntrue Baptisme is but one saieth S. Paul yet in the language of aunciēt fathers as Tertullian and S. Ierom and others it is not strange to say the sacraments of

the scripture pure without anie addition at all others of them speaking Greeke and liuing in other places abroad and not in Iewrie vsed the Greeke scripture and translation hence was it that the auncient christian Church had from the Ie wes a diuerse canon one hebrue and another Greeke which canon the Christian Church made not but receiued it made as the Iewes deliuered it which in the Greeke tongue so inlarged with the rest of the Bible if the auncient Christian should haue cut out they had done two iniuries at once to the Iewes from whome they receiued them and to the Christians to whome they were deliuered and they made conscience to offend thus publiklie hereupon these bookes remained as they were deliuered The second reason is their argument because they intreat not of thinges profaine but sacred and holie The third reason because of their vse and place They were still bound next after the scriptures in hebrue and stand as a partition wall or merestone twixt the old and new testament So as they haue the name of sacred and holy Scriptures partly because alway in the Gréek Canon partly because they teach vs to liue soberly godly and righteously in this present world which is the direct purpose of the scripture partly because they should distingiush from the prophane partly because read in the Church publike to preferre them before other ecclesiasticall writings of the Fathers alway prouiding they know their place not before but after the other Canonicall Scripture of the olde Testament which their veris name Apocripha puts them in minde that they so doe Our brethren knowing this to be the iudgement and interpretation of our Church might haue eased themselues of this toiling obiectiō indured the name of holy Scriptures giuen to those Bookes being as it is giuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanitus humano iudicio graeco canone for these speeches Master Iunius vseth of taking holy Scripture in a signification at large for the reasons before mentioned and among those reasons this we are not to hold the least of them because these books as it appeareth haue béene thought to fore though not Canonicall yet so farre foorth as they agrée with the Canonicall as a kindely issue liuely branches or stemmes of the other Now as the Apostle saith in another case we shall not vnfitly applie here If the roote be holy the branches are holy Rom. 11.16 euer remembring this withall that the roote beareth them Rom. 11.18 and not they the roote Wherefore without offence be it vnderstood in this construction if anywhere they be as the information here pretends named parts of the olde Testament the meaning is in no other sense Hi omnes hodiè ad vetus testamentū spectát Drusius epist 107. Qq per epistolam then as they are called holy Scripture as Drusius a very learned painfull and diligent Reader of antiquities deliuereth in other terms to the like effect viz That they all at this day belong to the olde Testament But hitherto of this point Reade more part 1. cap. 10.11.21 pag. 97.125 c. 2. Disgracefull Because they are reade rather then holy Scripture when any holyday falleth on a Sunday This phrase rather then holy Scripture as if in no sense they might be so called is a speech very disgracefull preiudiciall As for reading them on a holy day when it falleth on a Sunday is no matter of ineuitable necessitie but left to the discretion of the godly peaceable discrete Minister as appeareth part 1. cap. 20. pag. 124. 3. Disgracefull Because certaine whole Bookes of holy scripture are left vnread by appointment as the Booke of Canticles both the Bookes of Chronicles and Apocalyps Hereof read afore part 1. cap. 22. pag. 125.126.127 4. Disgracefull Because sundry Chapters of the Apocryphall are reade twice in the yeere and none of the Canonicall Scripture is reade so often The Psalmes are reade once through euery moneth diuerse Chapters Epistles and Gospels euery Sunday and holy day beside other Scriptures at other times as in Baptisme at the Lords Supper at the solemnization of Mariage at the ordination of Ministers at Churching of women at buriall and the like Wherefore this vntruth returneth home to the shame of the Author 5. Disgracefull Because likewise the Genealogies of our Sauiour Christ both in Mathew and Luke are forbidden to be reads in the Congregation True what Optatus well faith The choller once vp an easie matter it is for angry persons to cast forth reprochfull speeches Liuore interus niente facile act tratis iacta re conuitium Optat. lib. 6. The genealogie of our Sauiour Christ is commaunded to be read on the Sunday after Christmas day and is then read How then dare men thus audaciously write it is forbidden to be read in the Congregation But reade more part 1. cap. 22. pag. 125.126 6. Disgracefull Because certaine Chapters appointed to be read out of the Apocrypha containe manifest vntruths Tobi. 12.4.15 Iudith 42.10.13 The places here set downe are falfly quoted But because they seeme to be those which others haue alleaged we referre the Reader part 1. cap. 13.14 pag. 104.110 Ratio 6 Because it containeth some praiers whereof the latter part depends not vpon the former Were this true that some prayers the latter depends not vpon the former yet that is no iust exception against the Communion Booke For it is no strange thing in all discourses historicall thetoricall poeticall sacred or prophane sometimes to interrupt the maine purpose principally intended like a ship that is bound a great way off yet turnes in here and there by the way though out of the way in regard of the last end wherevnto it falleth And this artificiall handling of a treatise the learned call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the margent may tell you holding it the very secret of their method Now if thus in a narration Epistle or the like where the Authors thoughts are staied and may treatably deliberat how much more may such a spirituall holy inward secret be lodged sometimes in prayer where a broken heart yeelds broken thoughts and abrupt sentences which another not so déeply affected cannot tell what to make of but accounts them as ropes of sand or prayers where the latter part depends not vpon the former But that be their ignorance whose exception it is Let vs examine their instances here following 1. The Collects vpon Innocents day The third Sunday after Easter the Epiphanie The first Sunday in Lent The Sunday before the Easter Trinitie Sunday The fiftenth Sunday after Trinitie and other prayers that are not warrantable No dependance Though a many dislikes are here shuffled together yet we will take them one after one The Collect vpon Innocents day is thus Almightie God whose praise this day c. Where the dependance is excellent by way of relation that as the babes did die a violent death Christ being sought for

of this point in this argument A religious fast is when the duties of religion as the exercises of praier humiliation are practised in fasting A ciuil is when vpon some particular politike considerations mē abstaine frō certaine meats But our time of Lent is so intended purposed therefore a ciuill a religious fast not a superstitious vnles religiō●he superstiti●ō And if any shal say either opēly in the hearing of others or secretly in his own hart but a very few that so kéep it we answer no falt in y● intēt of the godlie institution but if ante fault this way it is all long of such gainsaying as here is vsed And thus much be spoken to this point 7. So also doth the Custome of open pennance in the beginning of Lent the practise whereof is approued and yet the restitution of an other wished in the Commination Strange times that Collects Epistle Gospel Prayers Scripture open confessions of sinne to our owne shame and of Gods vengance to his glorie that all these sauour of superstition Were proofes as neare at hand as slaunders men would proue more and slaunder leffe The restitution of another is wished in the Commination but not rep●grant to this nor this contrarie to Gods worde A goosle discipline the booke speaketh of which what it was in the primitiue Church and how farre foorth necessarte for these times would aske a larger discourse then that which followeth will permit Some such their was and in steede thereof this which they speake of is in vse which is the generall though not so speriall as the booke wisheth and may indeede rather bee wished then easitie accomplished Whither sinceritie in this case speake or beare a truth the truth wee speake and would haue heard is this No one sentence in that whole argument but they may subscribe to vnlesse they meane because wee come not so neare as is wished therefore wee must not come so neare as wee may and as our Church boldeth expedient 8. Because it permits anie of the Communicants to make the publike confession of sinnes which also containes apraier in the name of the rest which onelie belongeth to the minister as his speciall office he being the mouth of the people and in that case a publike person Read the answer afore part 2. cap. 12. 9. Because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes This 9. proofe is bounded vnder the generall head disgracefull as inforcing that our communion booke because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes So that their argument is to this effect That which containeth diuerse corrupt translations of holie scripture is disgracefull to scripture But our communion booke containeth diuerse corrupt translations ergo it is disgracefull This they sceme to confirme in this manner That which leaueth out diuerse wordes containeth diuerse corrupt translations of holie scripture But the Communion booke leaueth out diuerse wordes ergo the communion Booke centaineth diuerse corrupt translations and so by consequent is disgracefull to bolie scriptures How farre forth the booke doth leaue out a●●e thing is our next worke vpon instance to be giuen But the question is now of this first proposition the falsehood whereof is plaine in this because many translations Chaldee Syriacke Arabick yea the Greeke it selfe of the old testament which the Apostles receiued in their time all these in diuerse places leaue out some wordes as to particularise would clogge the margent yet neuer reade wee that either the Apostles or Mauter Iunius and Tremellius accounted these translations disgracefull to holie scripture neither would these two latter haue imployed so much time in translating the Chaldee Syriacke Arabick if they had so thought But proceede wee to the Instances 1 These wordes are left out Higaion Selah and all the titles of the Psalmes Higaion Selah in the 9. Psalme verse 17. the Psalter in the Communion booke mentioneth not because not translated For they are hebrue wordes originallie And as good omitted as not vnderstood The most learned and auncientest that know their own hebrue tongue know not what to say herein and therefore no shame for our countrimen to confesse their ignorance 2. other Churches did follow this course at what time the Psalmes were first translated 3. they that doe render the words doe not render all nor doe they make any necessarie certaine construction 4. Doctissimiviri obseruant titu lis Psalmorum nonesse temerè fidendum Hieron Guadal in Osean praefat pag. 8. Dum in anbiguo adbuc resest properandum videtur ad certa Felin praefat in Psam the papist himselfe is not so blind but be seeth and seing ingenuously confesseth that verie learned men doe obserue that wee may not ouer hastilie trust the titles of the Psalmes Wherefore not hacking nor sticking vpon doubtfull and disputable titles not of the substance of the Psaimes themselues they heldit as Felinuts saieth wisdome to hasten presently to the Psalmes themselues where all things were and are plentifull and certaine But more of this Par. 1. chap. 24. Pag 133. 2. Because it leaueth out the conclusion after the 72. Psalme and these wordes prayse yee the Lord at least 17. times The conclusion of the 22. Psalme is Let all the earth be filled with his glorie so be it so be it or as our Communion book hath Let all the earth be filled with his maiestie A men A men And therfeore false where they say it is left out After the Psal fullie finished there is in a smaller letter put to in other bookes Here end the praiers of Daniá the son of I shai which because other Psalmes follow as the 101.108.109 c. all carrying the titles of the Psalmes of Dauid made our translators to forbeare as it seen eth in respect of the weake least hereby they should mistake being no part of Dauids Psalme as in deed it is not but added by some other as the learned acknowledge whither Salomon or some els that put the Psalmes together into one whole volume Of the words Prayse ye the Lord read before part 1. cap. 24. Pag. 134 3. The conclusion of the Lordes praier is left out euery where thos rough the seruice after the popish manner It was left out by she fathers of the westerne Church before poperie was hatcht And the reason here of wee haue touched in the 1. part cap. 25. Whereunto this may bee added The latin Church vsed it not in the forme of prayer because it is not a petition Doctor Fulk prefac to the Reader 38. but acknowledgeing of the power and glory of God to whom the petitions are directed as also because it was a thing commonly known and dayly rehearsed of euery man But here of see part 1. cap. 25. Pag. 135. 4. In the reading of the commaundewent these wordes are left out I brought thee out of the land of Egypt out of the house of