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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

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. Fuerant hortamenta vt Deus Christus eius à populo in vnum conueniente pariter rogaretur Nullus erat primitus terror Nemo viderat virgam nemo custodiam Sola vt diximus fuerant hortamenta Optatus Lib. Tertio LONDON Printed by Iohn Windet for the Companie of Stationers 1606. To the most Reuerend father in God my very good Lord the Lord Arch bishop his Grace Primate and Metropolitan of all England MOst Reuerend in Christ my late trauiles in laboring other of my fellow brethren their godly peaceable quiet contentment in such doubts as their busie learning and too much paines hath vnnecessarily occasioned I began and withall at once thought to haue finished but since finding I haue but begun for somewhat remained and that somewhat much in their opinion whose opinions goe for articles of faith much or little such as it is I present vnto your Graces fauour May it stand with your good pleasure to take knowledge of my best affections how deepely indebted to God his Church the Kings most excellent Maiestie and your Honorable selfe for your speciall fauours done me in the prime of my studies after some few yeares spent in the Vniuersitie of Oxford I shall take it for no small comfort specially as the times now are wherein like the daies of Moses that blessed peace maker Act. 7.27 I am sure to receaue no small portion of griefe from them whose vnderstanding I labour to reconcile vnto our forme of publike praiers And were not that duetifull remembrance I haue of your auncient fauour sufficient cause as I must and doe professe it is farre more then any seruice of mine can thoroughly recompence yet your continuall long graue experience in this argument your Reuerend learned great paines heretofore in the daies of our Renowned late Queene both by preaching and writing as also in that late conference where our now dread soueraigne Lord King Iames royally to the admiration of all there present moderated the controuersies then proposed are effectuall motiues to imbolden me in the humble offer which I make of this present treatise Nor are all these the onely persuasiue though euery of them forcible inough but the eminencie of your place and highest prelacie whereunto you are now called farder exacteth of me submission of my writings because your greatest authoritie next after the Kings highnesse may in these Ecclesiasticall causes giue me best approbation VVherefore be intreated to vouchsafe your gracious acceptance of a few lines and whatsoeuer may be thought defectiue I hartily craue it may no way impeach that fuller defence with which our Church can make supplie to whose most sacred iudgement I wholy commend my selfe Now that God of power who hath so mercifully appointed the times and seasons in aduancing the throne of King Iames aboue the throne of Queene Elizabeth be blessed and praised of vs all this day and for euer So are mine and euery true harted subiect his vnfained thanks to Godward for roote and branch for our King Queene their roiall progenie with the high Court of Parliament graue Senators Reuerend Bishops Honorable Iudges our Worshipfull knights choisest Burgesses so lately so mightily so miraculously preserued to the euerlasting shame of all mischieuous traitors Nouemb. 5.1605 and to the incredible ioy of all them that truely feare God and the King More it is my thoughts conceaue in this point But remembring as I pray to God in heauen so I write to men on earth I stay my selfe for this time Humblie beseeching your Grace to pardon this my attempt and to interpret it as I vnfainedly intend it the earnest of greater in deede as the truth is of all possible thankfulnesses Your Graces in all duty Thomas Hutton To my fellow brethren the ministers of 〈…〉 Cornwall whose exceptions made against subscription follow farder to bee examined ACcording to my promise I proceed and send the rest of that answer which before was intended reuiew your grieuāces with the seueral defence annexed It may be vpon examinatiō of what you reproue we maintaine if you spare a little time to keep repetitions with your selues and read that ouer which you did dislike you wil bee of another mind Second thoghts are better then the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider what peril may come to the Church to your selues knowing that many of your congregation did not so much admire your paines as they now heartily lament to see thē soil bestowed in vncharitablie taxing Inuidiam facitis Macario qui sialiquid asper●fecit pro vnitate leue viders poterit d●● v●● pro dissentione c. Optat. lib. 2. what the wisdome and zeale of our godlie auncients haue faithfullie penned Drawe not blessed Macarius into enuie who if he haue done anie thing sharplie for preseruation of godlie vnitie Quiduis facer●debuisse poti●●q●●m ecclesiam schismate sci●d●●e Diony Ale●ad N●●at apud Hieronan Cataelo it may seeme light to the harme which commeth by needlesse opposition Anie thing you should haue done as Dionysius Alexandrinus writeth to Nouatian rather then cause a rent in the Church remembring Manus dextra prasbyter Origen homil 7. in Iosu● though you bee taken for right hand and be called Presbiters and seeme to preach the word of God yet if you doe any thing against the discipline of the Church Si aliquid contra ●cclesiastscam discipl●nam ibid. In vno consens● ecclesia e●● cidat dexteram suam c. or rule of the Gospell the Church with one consent must cut you off being their right hand and cast you from them VVhich seuere course some you know that fauour the discipline you stand for took in places where it preuaileth against others that were contrary minded Ducto Sutr in the ●al●e semblār pag. 182. For whē one Iohn Morellie disputed in a certaine treatise that the wordes Tell the Church belonged not to the consistorie his booke was burnt and the man excommunicate Two ministers at Geneua were deposed and banished for speaking against vsurie allowed in that estate and a third was glad to flie for speaking against vnleauened bread But fearing the allegation of these examples may distast your liking of that which I write my

accomplish those things which the Lord would haue done All which petitions concurring in this clause minister diuerse good notes First the weight of griefe the in anguish of soule casteth a cloud twixtioy our vnderstāding 2. King 4.27 at which time it may be said as Elisha of the Iuo●nō Lethir alone hir spirit is vexed within hir Atro bled praier ou●● easily be pard●ed if not so aduisedly other whiles indited as others peraduenture may thinke that are not fli like distresse In tribulations bus qua possunt prodesse nocere c August epist 121 ad Probam vid. c. 14. Vninersals volū tate vt nobis bac auferantur oramus c. Ibid. Pia patientia malorum bona speremus ample ora c. Ibid Secondly it would be thought vpon what naturally our desire presseth after not what should be but what it would haue In tribulations wee may both hurt and profit we know not what to pray as we ought and yet because things are tough and hard because they are troublesome because they are against the sence of our infirmity by a generall or vnsuersal will we pray that these things may be taken frō vs. But this point of deuotion we are indebted to god for that if he take not such thinges away from vs wee should not therefore thinke we are neglected but rather by our godly enduring these euils hope for larger good things For so vertue is perfited in infirmity Thirdly Gods decrée may crosse that effect but it is not against the natural affection nay the Lord would be offended if that affection were not make it a childes case whose kinde father is sore sicke euen to that death his life draweth to the graue The Lord purposeth by this visitation to call him hence therefore it is that his childe mourneth Here haue yourthe will of the childe one way he would haue his father liue the wil of God another way intēdeth death Is the child faulty herein or rather is he not faul tie if all childlike affectiō die with his fathers death Doth he not offēd if nature dutie vtterly forgottē he should wish otherwise So that the matter of our obedience is not séene alwaies in our willing what God decreeth or not willing what be forbiddeth but sometimes in deliuering contrary to that which thee Lord purposeth shal come to passe S. Paul the Apostle wel knew that sicknesse cōmeth of the Lord that whē● Epaphroditus fell sick it was the Lord his doing Philip 2 25 Yet that was no reasō but Paul both might cid sorrow for him Fourthly we are cōmaunded to aske what we stand in néed of we néed deliuerance from all aduersities Propria infirmi tatis nobis con scit dei prasidso defendi nos cup● mus vt inexpug Dabiles stemus ad●ersus quaeslibet Satana machinas Cal in Math 6.13 Fiftly such praiers are testimonies of our professed weaknes prouing vnto our selues others what conceit we haue of that Dangers of this life Not the least aduersit but we haue cause to stand in feare of therefore pray wée that wer may stand in expugnable against all the Engins of Sathan Sixtlie at these times that wee intreate God in this manner there is a liuelie euidence of our faith in his power and of a full resolution in making our refuge to him as constantlie be●eueing hée can and will helpe vs else would we not séeke thus vnto him as then we doe Seuenthly it may be conceiued that the extent of our petition is bound with a necessary supposall of the Lords will though not alway so expresty mentioned Quod necessariò intelligitur non deest Act. 18.21.1 Cor. 4.10 For that which is necessarily vnderstood is neuer thought wanting Act. 18. I will returne againe vnto you and 1. Corinth 4. I will come vnto you if God will In the one place implied in the other exprest So here to be interpreted A freedome from all aduersities but no farder nor otherwise then as the Lord will though this clause be not word for word set downe in the Collect. Lastly the eye of our thought looketh two waies one to Gods prouidence the other to our selues and our extremitie either present or possible An example hereof our Sauiour gaue vs Huiusmodi exēplum prabuit no ●●sille mediator qui cum dixisset Paeter si fiers po test transeat a me calix huma nam in se volūa tatem ex hominis sosceptione transformans continuò subita cit August ad Probam episte 121. cap. 14. when he had said these words Father if it be possible let this Cuppe passe from me transforming the will of man vpon himselfe by taking our nature he presently addeth this withall Yet not as I will but as thou wilt O Father So the Prophets weepe for Ierusalem to thinke how she should lye in the dust yet againe to Godward as they raise vp their eye they stand contented Iniury therefore is it to the Saints in that whereof they haue our Sauiour Christ for an example iniury to those affections which God bath fashioned in vs for his seruice iniurie to all the reasons before alleaged if prayer to be free from all aduersities must be arraigned as a slaunderer of the truth of God yet so it pleaseth some to giue foorth This is against the manifest word and decree of God Act. 14.22 A man may will a diuerse thing from that which God willeth and yet without sinne Act. 16 7. Paul desired to preach the word in Asia and Bethinia but he was hindred by the spirit yet no contrarietie twixt Paul and the spirit of God but for all that shew of discord great consent For that which Paul willeth well the spirit of God willeth not but yet by a better will though the reason hereof be secret Gloria celesti superindui absque mortis interuentu Pis● in 2. Cor. 5. and the reason of Pauls will be manifest The same Apostle desireth for himselfe and other the Saints that they might be clothed vpon with heauenly glory without death comming betweene For we saith he that are in this tabernacle figh and are burdened because we would not be vnclothed but clothed vpon 2. Cor. 5.4 that mortalitie might be swallowed of life which yet we know God had otherwise determined And Saint Peter was tould aforehand that be must die some violent death for so our Sauiour prophecied yet that Apostle in some sort did will otherwise then God his manifest will was Ioh. 21.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 55.6 For Iohn 21.18 another shall gird thee and lead thee whither thou wouldest not The Prophet Dauid in Psalme 55. wisheth that he had the wings of a Doue then would be file c. No manifest word or decrec of God knowne to auouch this wish and earnest prayer Electio tantum fertur in possibalia voluntas interdum proponit ea qua nō

yeeres after Christ we cannot well expect many witnesses in this argument For by reason of the persecution many monuments are lost and men had small ioy or leisure to apply their thoughts for the Pen or both thoughts and Pen to writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 3. cap. 21. Hieron de scrip turis ecclesiast verb. Polycrat Phylosophicum habitum Enseb lib. 6. cap. 20. yet one and that on shall supply in steed of many others Eusebius in his third booke quoting Polycrates his Epistle to Victor writeth that Saint Iohn was wonte to beare a plate on his forehead such as the high Priest did vse This selfe same history is remembred by Saint Ierom in his Catalogue of Ecclesiasticall writers To bee briefe for answere to this exception of theirs Why not some ornament as well appropriated to Gods seruice at times as to the Minister some garment approptiat fitting him at all times for ordinarie attire distinct from others As that of Heraclas of Alexandria whose garment though it bee not set downe what it was yet scholasticall it was of some such fashion as the learned then did were As that also of Cyprian who being to be beheaded stripped himselfe of one of his garments Expoliaeit se birrho trade dit caruificibus Dalmaticam vero tradidet Diaconibus Pō tius Diacon in passion Cyprian So quis propter continentiam c. quasiper hoc habere se iustitiam credeus despicit eos qui cum reuerentia bi r his aluscō munibus solitis vtuntura nathema sit Concil Gang. can 12. and gaue it to the executioner but his Dalmatish vesture he deliuered to the Deacons Both which were such attire as did belong to his Ecclesiasticall calling The first of these his birrhus the attire so called is mentioned in the Councell of Gangres where the Canon establishing the vse of it decreeth against all newfanglednesse to the contrarie The second of these the Dalmatish garment remembred in the Councels and other allegations before And if Christians newly conuerted from Paganisme did weare a kinde of short cloke not for anie holinesse in the garment but onely in token of their Christian profession to distinguish them from Gentiles and this they did by a priuate consent among themselues without warrant of Gods word for Gods word no where gaue them expresse commaundement so to doe wee see not but the like cause may preuaile with vs where Gods worde saieth no more for it nor against it then it did or doth for that conuerts attire speciallie being agreed vpon not by a priuate consent of one or two and so drawne on by example but ioyntly by authoritie of the Church and for such reasons as may well lead her thereunto If any shall say Conuerts did it to distinguish them from Gentiles our answere is so doe wee though not from the Gentile yet from among our sulues because of order to audide confusion of degrees For if there be reason to differ in generall from others because of a generall difference in the calling of a Christian so may there be and is reason to differ in speciall among our selues in the particular as we are of such and such a particular calling as a Citizen from a husbandman a Merchant from an Artificer which are ciuill distinctions so a teacher from a scholler a minister from the rest of the people which difference as he is a subiect may be called ciuill but as he is an Ecclesiasticall person in respect of his office may beare the name of an Ecclesiasticall difference If anie shall say Ye haue no warrant out of Gods word no more had those new conuerts to differ in attire from the Gentiles Nay more the word of God is so far from commannding so to doe that if themselues had pleased changing their opinions they might haue kept their Pag●n attire This is Saint Austin his iudgement Nibil s●●● ad 〈◊〉 am pertions ci●itatte● q●●● habita vel more vi●oudi si nō est contra diuis no pracepta c. Vnde spsos phylolophos quādo Christiane sūt non habitum vol cōsmendinem victus qua nithil impedit religio no●● sed falsa dogmata muta re compellis August de ciustate Dei 19. cap. ●9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiero● ad Furiam B. Rhinan in Tuttu● pras de pallio Dicterio locu● apud Carthagi nenses A toga ad pallium Tert de pallio Insignia gereutium publica munera conferunt aliquid ad retimendam augendamque authoritatē sicatera nō desint quibus vera reuerentia his per so subsistis Bucer●●●● a Laseo Tru●●y it nothing appertaineth to this Citty of God in what attire or manner of life any man follow the faith whereby we come to God so it be not against God his Comandemets Hence it is she comyelleth not the Philosophers themselues when they become Christians to change their habit or manner of diet which doth not hinder Religion but their false opinions But to goe forward in examining that course of those punie Christians and the comparison of our practise with them If any shall say as it hath béene oft said Yee are neuer a whit the holier nor any whit better now you weare any such raiment then when ye did not or then others that doe not A briefe reply is sufficient no more were those Conuerts any thing the holier after they changed their apparell If it be told vs which some vse for an obiection now a daies yee shall be deuided in so doing Our answere is that must be no let to vs more then it was to them For what more common by word at a Christian for being so attired then this An olde imposter because be imposed or put vpon himselfe such a garment slily insinuating withall that such a one was but an imposter or meere coosiner And among the Carthaginians when they mette with a lately professed Christian who in token of his Christian profession was attired as other Christians they had a flout at him for his cloke for such a kind of apparell it was which a new Conuert did weare But he did not respect no more should we such thredbare and ouerworne flouts We haue as sufficient meanes to comfort vs in our vniforme vestiment as any those times aforded young nonices for their habit which they altered But drawing to a conclusion this we may know In all our common or more speciall vse of any garment which Ministers put on there is none so appropriated to Gods seruice as made a cause of holinesse or part of Gods worship though some gull their weakelings and make them temporize with this forced forged imputation It was well said by Master Bucer in his Epistle The ensignes of men in publike office doe aduantage much intrease the authoritie of their lawfull power other things want not which of themselues deserue due reacrence Signes are signes and not the things themselues yet how much they auaile to