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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

for 5. or six weekes euery sabboth are so applyed Their supposed argument vrged against this may as rightly be vrged against the others But to satisfie doubts here occastoned this briefe following wee desire may be well noted Men that obserue any thing now adayes of what is done abroad in the matter of fasting wil easilie confesse with vs these few thinges First that a great nūber of our christians so called spend much of their time in gluttonie and bellie-cheare neuer once knowing somuch as what the name of a true fast meaneth vnlesse it bee to eat fast and drinke fast 2. our experience sheweth that a great cause of this euill proceedeth hence for that men are left to their owne choice and hold it they say free for them as if they needed not vnlesse themselues please 3. if anie doe taske himselfe we may note it is but his priuate denotion others beare the worlde in hand they se no cause or take it for no cause so a good worke is negligently omitted 4. if wee thinke that onely a time to fast when God visiteth a land with plague pestilence famin or sword a man sometimes may liue many yeares together and see no such cause 5. or seeing it but seldome will in his godlie zeale humble himselfe more oft euen for feare of some iudgement though no such bee either present or imminent 6. and therefore in respect of the times as on such daies of the weeke in such a season of the yeare commaund himselfe or be commaun●ed by sacred authoritie to deuote his soule and bodie though at all times yet then speciallie in more solemne and if possible more earnest humble manner 7. and as commaunding himselfe because a law to himselfe yet he doth it freely so if commaunded by others yet his freedome and libertie is no way hindred For our obedience to God and our King what is it but commaunded Yet wee hope being chearefullie performed may hee thought and so is free and voluntarie Now for the obseruation of Lent it is ●onew inuention but a godlie ordinance commaunded at the entrance of the spring and ●●●lly continued in an intire course for 1500. yeares the superstition onely excepted which was but of a later time now intended though not principally for a sparing vse of the creature in some kinde in other some denying the vse of anie at all for a time without speciall cause not for conscience simplie of the meate as if it were damnation to eat touch or fast but for conscience sake to a good order well established for increase of cattle maintenance of nanigation which vnder God are the riches and blessing of our land as also for our farder instruction to know that God is rich in mercy not from the earth onely but frō the great diep furnishing vs with aboūdance from the sea that we may bee truely thankful vnto him This diuine godlie course thus wisely intended what honest good heart but will commend holding it his duetie to thinke as the magistrate requireth a politicke vse in the fast so himselfe intends a religious vse thereof in sanctifying this restraint from some kinde and moderately vsing other creatures with prayse and thanksgiuing spending the fundaies and other houres in the wéek in holie exercises of prayer priuate and publike reading and hearing the worde preached liberallie ministring vnto the Saints all which though he doe at other times yet then so farre as in him lieth raysing his decayed thoughts to a farder humiliation preparing himselfe euery day somewhat against that great and memorable day which our fathers called the holie time of Caster For it cannot bee denied but as our bodies haue their seuerall seasons so our soules may therein haue their seuerall solemne instructions For why should it bee saide of vs what was saide of the Jewes the Storke in the ayre knoweth hir appointed times Ierem. 8.7 the Crane Turtle and Swallow all obserue the time of their comming c. Yes let men knowe that in the spring time as our blood riseth and multiplyeth so it hath neede of subduing and that as the flesh begins to pamper it selfe for so it will doe naturallie at some times of the yeare so a fit time and verie expedient it is to check it with some holie counter-buffe chastning mortifying bearing and beating it downe least where it should bee the temple of the holie Ghost it become a vile instrument of much wickednesse Thus wee are to bestow our time in Lent And their moderation of iudgement to bee commended herein who thus aduisedlie doe qualifie the question Which Maister Zanchius and some others doe Est tempui 40. dierum vsque ad sanctune pas cha ex pia vete●ris ecclesia ordinatione consi●atutum in quo fi deles diligétius quam vllo tempore alio tum ie tun●is tum precibus t●●● auditione verbi Zanch in 4. precep pag. 634. Eoque ad canā domini in paschate dignius sumendam pr●parantur Ibid Si sic definias quis eam queat meritò improb● re Ibid. calling it a time of 40. dayes immediately before Easter continued by a godlie ordinance of the pi●nitiue Church at which season the faithfull more diligentlie then at anie time els both by fasting prayers hearing the worde and other godlie exercises are stirred vppe to repentance and so prepared to receiue at Easter the supper of the Lord more worthilie And at the end of it thus concludeth If you thus define it who hath cause instlie to mislike it By the doctrine of our Church all superstitions are abolished as that there is holinesse in meats or any liberty for excesse in the vse of other creatures fish wine oyle c. or that fasting is meritorious c. p●lgrimages inuocation of Saints praying in an vnknowne tongue all which accompanie the popish fast and are r●ghtlie called superstition wee vtterlie condemne If notwithstanding all this any superstition bee thought to remaine because wee haue some set prayer and epistle and Gospell at that time who knoweth not scriptures are then fitlie ordered when the argument is agreable to the season But some misterie there is in it that men do mislike scriptures of fasting applyed to a time of fasting and shew not a worde of dislike to scriptures of ioy applyed to a time of reioycing And with as faire a glose they may challendge all the Collects Epistles and Gospels from Easter to Whitsuntide with is a time of 50. dayes as these or any of these from after Qinquagesima to Easter Unlesse peraduenture they can be content to heare of fasting and triumph but not of fasting and humiliation Wel howeuer this adoe men make about little for wee see few the fast as they should know that other churches of our age as Hemingius Spangen bergius and Chitraeus witnesse apply themselues to the like publike practise sorting out scriptures for epistles gospels as we do Perkins refor Cathol p. 221. The conclusion wee make

and person though one of lesse blemish in the eye of the world then some other is A man that takes his beginning at himselfe can haue small time to let his thoughts range abroade as if hee were all eye to looke forth and noe heart to consider what measure he meateth shal bee measured backe vppon him Thus a censurer rightlie fitted in iudgeing others must see into Gods word and beholding the truth in generall feare least he bee ouer hastie and too quicke in making a particular applie of finall condemnation Licebit interdū statuere sitne de ploratus qui cecidit c. sed quia rarissime hoc accidit c Cal. in 1. Ioh. 5.16 Immensas gratia sua diustias commend in s nos suo exemplo asse iubet Luc. 〈◊〉 non temere in quenquam seren dum est mortis aterna iudicisi potius noscharitas ad bene sperandum flectat Ibid Otherwhiles in deede wee may determin whether a man bee to bee doubted of that is fallen or whether any place bee for remedie But because this hapneth very seldome and God commending the infinite riches of his grace commaundeth vs to bee mercifull Luk. 6.36 iudgement of eternall death is not rashlie to bee past vpon anie Rather let charitie binde vs to hope well It is but sometimes and seldome and verie seldome and sometimes or verie seldome ouerthroweth not a generall order of prayer which for the most part holdeth as the communion booke expresseth Beside God commendeth the infinite riches of his grace not his grace onely but the riches thereof nor the riches but the infinite riches of his grace in commaunding vs to bee mercifull as if either grace were wanting or if present it were in pouertie and that pouertie infinite to bee streight laced towarde our brethren that departe hence Againe iudgement is a matter of iudgement and therefore not rashlie to bee pronounced howe much lesse iudgement of eternall death not vppon anie in that bee sayeth anie be tendereth everie particular Lastly in steede of deeming the worst Maister Caluin his counsell is that loue should fake place to hope well as if this did well become vs. And therefore in the large view a man takes of others hee must borrowe helpe from rules of charitie beleeuing all thinges Quod ait Apost Heb 6 10 de his qui malitia sanguinem Christi pedibus proterunt illos sanguino faederis suisse sanctificatos referendum est ad iudicium charitatis qua om●nia credēs proximi fidem ex professione estimat sed interin● non rar● falls tur Piscat cōt And. Schaaf Thes 68 70 2. Pet. 2.1 Heb 10 v. 6. Non est in oca cultadei tudici● nobis inquiren dum sed probabiliter omnes ex professis Christianisinal natos ad vitam aternam electos merito praesupponimus Q. 9.19 Respom Iaco Bethake Thes 5. Ecclesiast 9.2 and hopeing well of his neighbours estate to Godwarde by the profession the partie makes speaking of him as of one whome the Lord hath bought with a price for so Saint Peter doth in his 2. epistle 2. Chapter and 1. verse sanctified with the blood of the couenant for so doth the Apostle Heb. 6. and 10. Chapters yet notwithstanding such a one thus charitablie thought of may in the ende receiue his portion with the deuill and his Angels Gods worde Deut 29.29 Secret thinges belong to the Lord our God but the thinges reue aled vnto vs and our children for euer that wee may doe all the wordes of this law Namely secrete thinges which are not at all nor in parte reuealed True it is that a reprobate and an elect childe of God may be found a like in that manner of their last end Wee can goe noe farder then the outwarde appearance VVee are not to pry into the secret iudgementes of the Lorde but that probablie all borne of such as professe the Christian faith wee doe vppon good cause presuppose are elected to eternall life Not to bee inquired into of vs but probablie and vpon good grounde wee doe presuppose it c. Doth our church with vs anie more Is it not to bee confest with teares some die rauing blaspheeming c. Alacke at such times what should wee thinke but as wee are taught in the preacher All thinges fall out alike to him that feareth an oth and to him that feareth it not As for those extremities mentioned they arise manie times from occasion of some hidden melancholies and frenzies which often fall out in the paroximse and burnig fit at what time the choller shoote vp into the braine so disturbing the spirits with their mobilitie make the head light and giddie Some are blacks as a chimnie stocke yet noe argument of the wrath of God vppon the personne so disfigured A reasonable cause may bee giuen for it as proceeding from some bruze or putrefaction of the liuer or some impostume All these and a thousande more depriue a man of health of vse of his limes of sence memorie vnderstanding faith consolation yea life and all yet noe warrant for vs to hold such a man or woman damned Rather keepe wee to our compasse of hope yea a sure and certayne hope Facile est atque procliue malos odisse quia mali sunt rarum autem et pium eosdem ipsos diligere quia homines sunt vt simul culpam im probes naturam approbes August epist 54. Si desperata quorundam ma litia impietas nonsecus nobis apparet acsi dominus cam digito monstraret non est quodcer temus c Cal in Ioh 15 16 apud Marlor Sunt tales diui no iudicio relin quendi Ibid. for hope maketh not ashamed To hate an euill man because euill is noe hard matter saith Saint Austin but a rare thing and vertuous to loue the same rarties because they are men that so it may appeare wee doe both at once reproue their fault and approue their nature But if the desperate mallice and impieties of any bee so euident as if God did point with his finger to it then is it not for vs to wrestle with his iust iudgement as desireing to bee thought more mercifull then hée And what of such They are to be left to the iudgement of God Wherein wee may not if wee would leaue the forme prescribed in the communion booke manie a prouiso must bee thought vpon 1. It must bee wickednesse 2. not anie wickednesse at all aduentures but malice that is a malignant cankred minde of set purpose against that which is good for so is malice 3. it must bee desperate past all hope as who should say there is noe more time remayning All little inough to make experience if at anie time so indefinite the time is and vncertaine whither God will call to repentance in the turning of a hand in a trice in the twinckleing of an eye twixt the bridge and the water the cuppe and the lippe

a troubled conscience in this collect that dareth not presume to aske yet would gladly haue what it standeth in néede of The like may be obserued in Abraham the father of all the faithfull who in his cōmunication with God prayer to him for Sodome ministreth to our edification these excellent notes First he confesseth he was dust and ashes not forgetting he had a liuing soule Now oblituse●as Abraham se se anima imortali praditum esse sedquod maximè contēp tibile est eligit qui scomni dig●itate exina●iat Luth. in G●nes 18.27 Quo propius ad deum accessit co melins sen tit quam mise ●●s●t abiect● hominum conditio Solus est ●nim deisulgor qui homines stulta ebria sui fiducia exutos pudore confundit peni tus humiliat Ibs Non debemus ●̄pudentes esse ad petendum quidlibet sed pudorē soruare ac vere cundiam Muse Ibid. Pro. 28.14 c. 14.16 but chusing the most contēptible things emptying himselfe of al other things whēce he might Glory so that faithful saying in their praiers they dare not presume proueth not they want al confidence in God his fatherly loue but choose rather to lay open their abiect and distressed conditiō Secondly it is to be obserued in Abraham The nearer a man draweth vnto God the more feeling he hath how miserable wretched mans estate is For the onely brightnes of the Lord his glory it is that putteth to shame truly hūbleth men so as they are stript of al foolish confidence in themselues wherewith comonly they are besotted starke drūk Thirdly in these words let not my Lord be angry that I speak c. And 32. Let not my Lord now be angry I wil speake but this once He praieth to turne away the Lord his wrath so maketh his pelitiō acceptable by his humble sute teaching vs withal how we must not be saucy nor impudēt to aske any thing at al aduēturs but to preserue shamefastnes bashful modesty when we pray to God And what els doth y● collect in these words forgiuing vs those things whereof our conscience is afraid giuing vnto vs that which our praiers dare not presume to ask which forme of praier is very agreable to that place Pro. 28. Blessed is the man that feareth alway meaning is wary and of a tender cōscience loth to do or say yea euen in praier the least thing that may offend God as the other branch of the verse the 16. of the 14. Chap. sufficiently proueth This is certaine he that neuer doubted of his saluatiō after he was called to y● knowledge of God in christ that man neuer rightly beleued for he which beleueth in that truth of a truth féeleth many wants doubts like a sound man after a recouery frō an ague féeleth many grudgings of that disease which if he had no health nor life he could not féele at al. Let men please them selues y● are disposed to thwart this truth Affermant tibi non sibi Cicer● de d●inations what Tully spake of Metrodorus fitteth thē wel They say so to others but not to thēselues Fourthly we are to mark in whose name these praiers are offred not for the minister himselfe onely or some few that haue profited in the waies of godlines may be thoght to haue a greater measure of grace but for the most who cōmonly are the weakest but lately yeand in y● sould of christ tender lambs they must néeds tremble hearing as they do the Lions such as Abraham Iob behauing thēseluss in fearefull bashful manner Onely he that knoweth not what belongeth thereto wil thinke all this a great deale more thē néeds Pancissimos esse qui excellenti fide polleant pa● cisesse mediocr●̄ plurimos auiem mensura exigu● esse praditos Marc. 9.24 But if we will obserue what is giuen euery one it wil easily appeare the fewest haue an excellēt faith a very few an indifferēt faith the most are they that haue the least measure of faith Should a nurse be lisping to the babe on hir knée another that stands by knoweth not the reason It is sufficient that she doth Our brethrē think we do in repeating this straine what beséemeth vs not we answer Let alone now For it wel beséemeth vs to fulfil al humility if any be vile in his own eies vpon true repentance for sin Tristitia pudor sunt coniuncta semper vbi est vera pe●cati agnitie Quod sicognoscere velumus a● in penitenti● profecerimus videamus an praoculis istos duos affectus habeamu C●ls Luc. 18 13. he will thinke of himselfe more vildely thē all this commeth to resoluing the more a man is ashamed of himselfe hartily sorrowful the more he profiteth in the course of repentance Did we not know more sin of presumtion thē are guilty of faultles humility come to the Lord like hail fellow wel met rather thē smitten with a holy feare such clauses as these might otherwhiles be spared But most of vs in our hearts know the contrarie And were we as some thinke they may be bold and confident it is for vs to haue a liuely touch for sin No man but the lesse he prizeth himselfe in his own eies the more he pleaseth the Lord who giueth grace to the lowly And though it may séem the speech of a dastardly conscience yet vnto whō wil the Lord looke but vnto him that is poore and of a contrite spirite and trimbleth at his wordes Say a sonne may bée bold and wee wil not say otherwise yet a father liketh his son neuer a whit the worse if he make not alway so bould as the father would haue him Isay 66.1 That made Saint Paul vse this course Sanctified he was from his mothers wombe yet hee held himselfe chiefe of all sinners Galat. 1. 15. in regarde what hee once was though it were forgiuen him 1. Tim. 1.15 And hee that praied for Corinth Ephesus the like beggeth praters at their hands like Lazarus Eph. 6 18.19 y● begged crums at y● rich mans table Pray for all saints for mee As if he were no saint or as if y● stil ran in his mynd how hee had beene a perse quutor of the chruch of God Wich kinde of thoughts hauing their course recourse in prayer are a damp if not as they cannot quite put out the light of our hope yet they dim calm the heat of our cōfidence that it be not more hardie then is expedient Forgiuing vs those things whereof our conscience is afraid This clause may stand vncontrold For is not forgiuenes the remission of sin hath not our conscience good cause to be afraid of sin doing that which God seuerely forbiddeth omitting that with he strictly cōmandeth negligently performing the best duties we should intend Can it be other but that our conscience may well feare

Perk. armil aurea c. 3● These signes actions additions all significant vsed in the administration of baptisme yet neuer to this houre except wee onely this obiection ministred iust cause of dislike as being thought impious or derogatorie from baptisme and the sufficiencie thereof The like wee are to exemplifie in the sacrament of the Lord his supper which is that wee may returne men their owne english a signe that Christ instituted in the Gospell to represent and seale vppe vnto men Gods fauour as also the friend shippe and loue which should bee amongst vs whereof it is a symbol and pledge For 1. Cor. 10. we that are many are one bread one body because we are al persakers of one bread yet the which this signe instituted by christ doth represent and scale vnto vs 1. Cor. 10.17 Iustin. martyr apolog 2. the verie same representation was offered to the mindes of the faithfull by a kisse when they saluted one another at the same time For it was a symbol and significant signe of linking their affections and giuing like honor one to another Non solum ami citiae sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez. 1. Cor. 16 20. 2. Cor. 13. and so by consequent a note of Gods loue vnto them Not of Christs institution yet not therefore detracting from the sufficiencie of the Sacrament nor an impious addition Many other instances we might adde but this shall serue only for this time Mutuall consent twixt couples maketh mariage specially solemnized in publicke and witnessed by the congregation sanctified by the Minister his holy benediction yet the ceremonie of the Ring is added hereunto by the Church which is so farre from being impious as that Master Bucer and Master Viret a man ignorant of our controuersies now on foote doth allow the vse thereof This ceremonie is added but not in the administration of Baptisme or the Lords Supper which are the Sacraments we speake of So likewise imposition of hands is not in the administration of either Sacrament and therefore the instance which we bring is pertinent inough to the purpose wherfore alleadged and sutable to the obiection before vrged where these words are The like may be said namely that they are impious additions what are not commended by Christ his institution But to conclude our answere to this straine and to returne a necessarie obseruation vpon this point The termes in the former obiection pretending to open the nature of both Sacraments in full sufficiencie are themselues vnsufficient and defectiue For to call the Elements instituted by Christ of water in Baptisme and of bread and wine in the Eucharist representations which offer to our minds c. Or such as represent speciall graces as if their seale were to represent and make some faire shew we hold no definition nor sound explanation of a Sacrament For séeing they doe exhibit and offer grace seeing they are very true substances not qualities and therefore not representations seeing they are effectuall instruments of sauing grace vnto Gods children yea more then all this surely more would haue beene added and not thus rawly ralling them representations doubling that one word as if therein lay the strength dignitie and excellencie of a Sacrament Againe this clause is doubtfull where it is said to bring in or to approue by subscription the bringing in of other signes c. other signes if they meane such as thrust foorth those which Christ hath instituted and will needs supply their place or other signes if they meane of like necessitie vse or validitie equaling them to the Sacraments which Christ hath instituted we confesse to bring in such signes were to detract from Christ his institution but otherwise as tokens from man to man yea some of them through prayer in the spirit as certificates of Gods grace and fauour we how no way derogatorie at or after administration of the Sacraments In the prayer the Bishop saith After the example of the Apostles we haue laid on our hands This is no true imitation It is and therefore a true spéech For they and the apostolicall Churches did it alway ioyning prayer with it A ceremonie it was vsed after Baptisme vpon diuerse considerations but alway for sarder strengthning the partie whether Baptized or to be ordained And if comparisons were needefull There is reason to iudge of the two yoong children anone after they haue beene entred in the principles of our holy faith haue more neede of this after-helpe to put them in minde of the power of Baptisme and to worke a remembrance thereof more effectuall in their harts and memories They had warrant the Bishops haue none In this point Apostolicall practise is Episcopall warrant What expresse word in Scripture for all Churches both Primitiue and since the same is for our Churches at this day with whom the ceremonie is vsed then to translate it from the sacrifices of the Law now to deriue it ouer from those times to vs. This fashion of imposition of hands the Church saith Austin speaking of the custome continued vnto his daies retaineth in her Prelats Hunc morem impositionis manu um in suis praepositi● e●iam nunc seruat August And the reason is manyfold why they rather then other Ministers that Baptised the children 1. Because Philip that baptized did not impose hands but Iohn and Peter did 2. Because all ages since Christ held a Bishop superior to an ordinarie Minister in his Diocesse Heb. 7.7 for without all contradiction the lesse is blessed of the greater 3. They rather then others in honour to their prelacie and place as Ierom witnesseth 4. Because the parochiall Minister should not be thought a partiall Minister ouer those whom he baptized 5. For greater grace and reuerence to the procéedings countenanced by one whose grauitie yeares and authoritie much preua●leth in such occasions 6. For anoyding of heresie schisme and the like Lastly for that the Bishop might be an arbiter twixt the Parishioners and their Minister in praising or dispraising accordingly as vpon examination he found the youth and their friends had taken care for watring those buds with vertuons education nurtured them vp in the knowledge of the articles of faith and all such necessarie points as well beséeme a good Christian to his soules health These and the like in histories seeme to be the cause why Bishops laid on their hands and prayed ouer children baptized that could giue account of the hope that was in them A point duely to be remembred because some take exception against the Papist herein yet against our Church iustly they cannot For we preferre it not before Baptisme but Baptisme before it We make not alike necessitie of the one as of the other For that may be deferd without any detriment to the childe till he come to more yeares Baptisme we hould not arbitrarie nor hauing conuenient meanes and time doe we thinke meete it should be long deferd Euery lawfull

Ministrare mē sa Hi●rosolymis dum ibi cōmunio erat bonar●● Act. Centur. The Deacons office was say the Centuries to minister at tables Act. 6. as if during that time and that occasion but not else So that as long as they had to minister vnto the poore they did forbeare that other part of their office but when that ceased then did they intend this other of preaching and so still found themselues imployed And therefore it may be concluded for a good argument that Deacons did not onely minister vpon tables in the times of the Apostles because there were Deacons at Philippus at Ephesus epist. to Timothie Philip. 1. in Crete as it appeareth by the Epistle to Titus In all which places the Christians did not liue in common as they did at Ierusalem that they should néed any ministration after this sort Beside see we into the practise of the Church immediately after those times whereof Scripture speaketh Ignatius who was in the daies of the Apostles and might know their mind whose Epistles are much cite● by Eusebius A thanasius Ierom Verum etiam aliis expo was vt Des athl●ta Ignati us ad Herone diaconum suū Eos qui sunt in Tarsone ne neg ligas sed assiauè visua con firmans eos in E●angelio Id. Nihil sine Epis copis aga● sacer dotes enim sunt tu vero minister sacerd●tū Ill● taptizant sacrs faciunt ordinant maz nu● imponunt tu vero its ministras vt Hie r●s●lymis Sact. Stephan lacobo prasbyteris Idem Iustin martyr ap●l 2. Batizandi quidem tus babet summus sa cerdos qui est Episcopus deinde Prasbyters Diaconi nō tamen sine Epis co●t authoritaz te propter eccle sia honorem Tertul. lib. de baptis Apud Diaconum exomelogesin facere delicti sai Cy● lib. 3. epislola 17. Solennibus adimpletis calice●● Diaconus offerre praseatibus e●pit c. Id serm 5. de lapsis Si non fuerit inprasenti 01 vel Episc● pus ve● Praesbyter tune ipsi proferant edant Con. Nicen. can 14. Quo● ad pradic ati●nis ●ffictum e●em●synarumque studium vacare congruebat Greb lib. 4 epist 88. and Theodoret writing to Heron the Deacon beside his care of widdowes orphans and poore commands him to attend reading that he may not onely vnderstand it himselfe but also expound it to others as the champion of God And in another place Those which are in Tarsus doe not thou neglect but visite them dayly confirming them in the Gospell Againe Doe thou nothing without the Bishops For they are Priests but thou art the Minister of the priests They baptize doe the sacred and holy things ordaine lay on hands but thou dost minister vnto them as at Ierusalem Saint Stephen did to Iames and to the Presbyters Thus farre Ignatius Within a hundred yéeres after Christ Iustin Martyr witnesseth that Deacons in his time did deliuer the bread and wine to the people Tertullian some 200. yeares after The chiefe or highest Priest which is the Bishop hath the right to baptize next the Presbiters and Deacons yet not without the Bishops authority for honor of the church Cyprian who suffered some 259. yeares after Christ writeth that the people did make confession of their fault before the Deacon And in his fift Sermon concerning such as fell in time of persecution it appeareth that the Deacon did offer the Cup to such as came to communicate Which the councell of Nice also witnesseth If the Bishop or presbiter be not present then let the Deacons bring forth the bread and eate c. Some 600 yeares after Christ Greg. the great findeth fault in his tune with some who were Deacons that they being appointed in their Deaconship did intend the tuning of their voice where it was meete they should intend the office of preaching and the care of distributing the Almes Thus we may see by the practise of the Churches in seuerall ages that Deacons did teach and preach yea also that in the absence of the Bishops they did some other dueties before mentioned All witnesses according in this that they did more then barely attend vpon tables as practised in preaching the w●ide that then afterward being well and thoroughli● tramed therein and hauing giuen good pr●ofe might come forward to the degree of a pres●●iter and minister as Bullinger Gualter and Heming vpon 1. Tim. 3. ingenuously do confesse In the discipline of Fraunce wee finde till of late yeares their Deacons were allowed to catechise publikely in their reformed congregations Discip du Frāc● Ex perpetuo ecclesia vsu Beza confess●c 5. aph● ris 25. Quamuis apè Diaconi in his rebus suppleuerint past●ris vices Ibid. Doctor Fulk in Act. 6.1 Maister Beza doth acknowledge in times past ex perpetuo ecclesiae vsu Deascons by a cōtinual or perpetual vse of the Church did in times past preach and pray vnder which duties hee comprehends the administration of the sacrament and the blessings of the mariages although oftentimes in these thing es they supplyed the parts of the pastor Maister Doewr Fulke in the answer to the Rhemis●s testament dremeth not but that the Deacons ministrie was vsed to other purposes as teaching baptizing and assisting the Apostles and other principall pastors in their spirituall charge and ministrie Anon after It is certaine by Iustinus that Deacons were vsed for the distribution of the Lords supper And to close this point Whereas our eye is strangely affected with that which other Churches doe rather then our owne compare what is done by others contrarilie minded and our practise for Deacons then will it easily appeare which of vs commeth nearest the first and primitiue times of the Apostles and Apostolicall men ours teach preach and baptise so may not theirs ours may remember the minister of releefe for the poore and doe those other duties theirs onely collect for the poore Corporale officium non sparituale ministe●●um ours is partlie spirituall theirs intirely a corporall office ours are trained vp in learning applying themselues to the studie of diuinitie and are commonly schollers Bachilers and maisters of art able to dispute and handle an argument schollerlike theirs are lay-men handicraftsmen tradesmen the calling with vs is an entrance to the other degree of the presbiters theirs is merely oeconomicall or ciuill and the persons vnlettred Our Deacons take the cup of the Bishop and the minister but giue it them not theirs reach the cuppe to the minister which is flat against Can 14. of the Nicen councell Lastly theirs is annuall and yearely and so in end they become lay men againe which is like the complaint Optatus makes of the Donatists Yee haue found Deacons presbiters and Bishoppes yee haue made them Laymen Inuenistis Di● aconos Prasbyteros Episco po● fecistis Lai e●s Optat. lib. 2. And therefore of the two theirs or ours good cause is ministred to approue rather then reproue those

abud peccare sine vlloco setentia morsu Muscul Conscientia stupida insensata Ibid. AEgrè sperari potest poenitenti am aliquando locum in eius● modi peccatore inuenturam Ibid. that man hath done repenting The Apostle saieth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without feeling but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some copies had which the vulgar latin and the Syriack follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hope for euer repenting and sorrowing truly for their sinnes because of the hardnesse of heart which is impenitencie or as Saint Paul hath a heart that cannot repent where he coupleth hardnesse of heart withall as if past repentance then past feeling and if past feeling then pastrepentance And Musculus vpon this 4. to the Ephes It is one thing to sinne with feeling and griefe of conscience another thing to sinne without remorse and griefe or feeling where is a feeling and sorrow for sin there is some place for repentance but where the conscience is become stupid dull and blockish that albeit sinne bee committed there is no compunction nor pricking in the heart there it can hardly bee euer hoped that repentance will finde place in such a sinner This therefore past repentance here signifieth not as if sometimes such a sinner did euer truely and vnfeinedlie before repent more thou that hee had anie true feeling and sorrowe of heart for sinne but this it implyeth that such a one yeeldeth small hope of euer comming to a true feeling and repentance of his life past because his heart is hardned and cannot repent or as the Apostle in another place termeth it hee hath a cauterized and seared conscience On the 25. sunday after Trinitie stir vp wee beseech the O Lord the will of thy faithfull people that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus Christ our Lord. Here a rewarde is asked in recompence of good workes A reward is promised and therefore may be craued not of merit but of mercy Pro. 19.17 Retributionem dates 2. Cor. 9.6 Quisquis semen tem facit hac spe facere comprobatur vt pl●ra acciptat quā sulcis commendat Marlor Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in h●●●●do Ibid. Qu● nullius indigens est Deut in seassumit be na● operationes nostras ad boc vt prastet nobis retrib utionem bonorumsuorum operum Ire● lib. 4. c. 34. Deus coronat dona sua in nobis August Debitcrem se fecis non accipioud● sed promittendo Nō es dic redde quod accepicti sed redde quod promisitt● Aug For hee that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Prouerbes 19 Accordingly hereunto is that 2. Corinth 9. hee that soweth sparingly shall reape sparingly and hee that soweth liberallie shall reape liberally It is euery mans case Sarcerius noteth in Marlorat that whosoeuer soweth seede he doth it in this hope to receiue more then hee commendeth vnto the furrowes Anon after This haruest must bee expounded of the spirituall rewarde of eternall life as well as of earthly blessings For God doth not onely in heauen rewarde the liberalitie of the faithfull but also in this worlde For godlinesse hath the promises of this life and of the life to come So as being the Lord his will that they which sow plentifullie should reape plenteously wee may well pray that the Lord will make good this gratious promise And therefore no matter of iust dislike God who wanteth nothing of ours saieth Ireneus takes vpon him our good working and al to make good vnto vs the retribution of his owne workes And God saieth Austin hath made himselfe a debter not in taking but in promising Say not to God Giue what thou hast receiued but returne what thou hast promised Farder wee are not to wade at this present All wee find wee haue set downe truely as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before wée present vnto thee good Reader a briefe drawne out of their communion booke which they would obtrude vpon our Church and in their owne teemes propose it after their example Wee cannot subscribe vnto their booke of Common prayer not onely hecause it is not authorized nor hath giuen vs anie good proofe what acceptance it may deserue but were it in place authorized euen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull disgraceful vntruths misappliing leauing out putting in c. Of all which onelie a tast for wee desire to bee short Doubtfull First their interpretation they make of Christs descending into hel namely to be his suffrings in his bodie hel torments vpon the crosse This wee doubt whither be the proper and true meaning of the words in the Creed 2. Obedience to the Magistrate For in the same confession they say we must render to that ciuil Magistrate honor obedience in all thinges which are agreable to the word of god Soe as if any be disposed to wrangle and say This or that I am required to do is not agreable to the word of God there shall followe no obedience Whereas learned godly wise Diuines would stile it thus In all things not repugnant to the word of God Besides they would adde this wholsome instruction in such things as are repugnant the magistrate must be so honoured and obeied as that wée submit our selues in all dutifulnesse to the penaltie inioyned 3 These platformers imagin their owne deuises to bee the onely ordinance of Christ and all other formes of gouernment of the Church to be the wisdoine of man couertly seeme to exclude all els that are otherwise affected from the kingdome of heauen where they say in the end of their confession Then wee which haue forsaken all mens wisdome to cleaue vnto Christ shall heare that ioyfull saying Come yee blessed of my father c. 4 These men doe mislike in vs to say Haue mercy on all men yet in their prayer for the whole estate they pray not onely for the faithfull alreadie but also for such as haue beene helde captiue in darknesse and ignorance Nowe faithfull and not faithful are contradictorie conse quently we doubt whither they haue such cause to reprehend our praiers as they see me to pretend 5. In their order of Baptisme they haue these words The Sacraments are not or dained of God to be vsed but in places of the publike congregation necessarily annexed to the preaching of the word as seales of the same Where occasion of doubt is giuen vs that they meane no preaching is effectuall where Sacraments are not so administred and in effect argue No Baptisme nor Supper without a Sermon 6. In their administration of the Lord his supper they say Our Lord requireth none other worthinesse on our part but that