|Author:||Hutton, Thomas, 1566-1639.|
|Title:||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.|
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2011 April (TCP phase 2)
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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.
Hutton, Thomas, 1566-1639., Cotton, William, d. 1621.
London: Printed by Iohn Windet for the Companie of Stationers, 1606.
|Alternate titles:||Reasons for refusal of subscription to the booke of common praier. Part 2 Reasons for refusal of subscription to the booke of common praier. Part 2. Second part of the answere to the Reasons for refusall of subscription.|
Hutton's answer forms the bulk of the book.
Running title reads: The second part of the answere to the Reasons for refusall of subscription.
Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library.
Church of England. -- Book of common prayer -- Early works to 1800.
Church of England -- Customs and practices -- Early works to 1800.
Bible. English -- Versions -- Early works to 1800.
To the most Reuerend father in God my very good Lord, the Lord Arch bishop his Grace, Primate, and Metropolitan of all England.
To my fellow brethren the ministers of Cornwall, whose exceptions made against subscription, follow farder to bee examined.
To the Christian Reader.
The Contents of the Chapters in this Booke and in the APPENDIX, which APPENDIX beginneth Pag 156. and so forward continneth to the end of this Booke.
The Printer to the friendly Reader.
The APPENDIX or Additionals begin at Pag 156.
The second and last part of the an∣swere to the Reasons for refusall of Subscription.
Chap. 1. Of Buriall. VVe may not Subscribe, because we see not, how it may agree with the Scripture to commit the body of a notorious wicked man, dying without tokens of re∣pentance to the earth, in sure and certaine hope of resurrection to eternall life.
But it saith, In sure and certaine hope of the resurrection.
The Minister must peremtorilie affirme, that God hath taken the Soule.
The soule of a wicked man God cannot be said to take vnto him. For Luke 12.20. This night shall they fetch away thy Soule (that is) the Deuill, and his Angels shall.
He must affirme him to be a deare brother.
How can we say, In sure and certains hope of resur∣rection to eternall life.
This is besides his knowledge.
And it is against Gods word.
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.
It nourisheth Origens error, that saith All shall be saued.
This is, as it is in Esay, 5. to call good euill, and euill good.
Chap. 2. We cannot Subscribe, Because we know not how it agreeth with Gods word to desire him to grant any thing, which our prayers dare not presume to aske.
These words are contrary to another Collect read on the 23. Sunday after Trinitie. God our refuge and strength, which art the Author of all godlinesse, be ready to heare the deuou• prayers of the Church, and graunt that those thinges, which we aske faithfully, we may obtaine effectually. To aske faithfully, & to aske doubtfully, are contrarie one to the other.
Forgiuing vs those things, whereof our conscience is afraid.
Giuing vs those things which our prayers dare not presume to aske.
These are directly against the word and true faith, Heb. 10.19. By the blood of Iesus we may be bold to enter into the holy place. And verse 22. Let vs draw neare with a true hart in assurance of faith, &c. And Heb 4.16. Let vs goe boldly to the throne of the grace. These places are directly against doubting, and slauish feare: Ergō not to be Subscribed vnto.
By the blood of Iej we may be bold to enter into the holy place.
Let vs goe boldly to the throne, &c. Heb. 4.16.
Cap. 3 Almighty God those things, which for our vnworthi¦nesse we dare not, and for our blindnes we cānot aske, vouchsafe to giue vs &c. These words directly fight a¦gainst gods word & true faith Iam. 220.127.116.11. If any lacke let him aske in faith & wauer not &c. For such receiue not. And Rom. 14.25. Whatsoeuer is not of faith is sin.
Yea but in the second schedule were there no other?
Chap. 4 Last of all, we desire to be resolued, whither all the Ru∣bricks are not so to be vnderstood, & expounded as they may agree, & not be contrary to the word of God & of religion establisht by the law, and the analogie of faith now profest in the Realme.
Chap 5. Lord we beseech thee keep thy church, that it may be free frō al aduersitys: This is against the manifest word, & decre of God, & true faith Act 14▪22. we must through many afflictions enter into the kingdom of God. And 2. Timoth 3.12. all that will liue godly in christ Iesus shall suffer persecutions. And Ioh 16.33. In the world ye shal haue tribulation. God hath promised we shall not be swallowed vp with aduersitie: but noe promise that we shalbe free frō al. Ergo to pray for that wherof we haue no promise, is against faith, & so sin Ergo not to be sub∣scribed vnto.
This is against the manifest word and decree of God. Act. 14.22.
For the Church to be free from all aduersitie is against the manifest word of God.
It is contrarie to Gods decres.
Impossible it is to be free from all aduersities, and there∣fore it is not a petition, but a vaine babling.
No promise that we shall be free from all: Ergo to pray for that, whereof we haue no promise is against faith, and so not to be Subscribed vnto.
Cap. 6. Of the name Priest. The worde Priest is often giuen to the minister of the worde and sacraments as the name of his office, which is neuer found in the new testament giuen to any minister, but to Christ.
In the whole bible there is mentioned onely 2. sorts of Priests the one of Aron, the other after Melchisedecke.
Aarons priesthood with the name, together with all therest of the Ceremomes had their end by Christ, which to renue were to deni Christ.
So if ministers must bee Priests by their office, it must needes be of the Popish sacrificing order, which I hope, none dare affirme.
To affirme a Priest and Priesthood doth derogate from Christ Iesus who hath put an end to Priest, and Priesthood.
So is euerie godlie man and woman a Priest, but this is nothing to the minister.
To giue this new name to the ministers of the Gospel is to crosse, & reiect the wisdome of God who hath giuē so many fit names to his in his word.
Chap. 7. Almightie God which hast giuen vs thine onely be∣gotten Sonne and this day to be borne of a pure Virgin: And by a rubricke, The Minister must. e these words seuen daies following, affirming that in euery of these seuen daies Christ was borne. This is against the plaine manifest truth of the Scripture. For Christ had his naturall birth in one onely day.
To say that on Christmas day and the Sabbaoth following Christ to be borne this day is against the plaine manifest truth of Scrip∣ture. For Christ had his naturall birth in one onely day.
Chap. 8. That this day we fall into no sinne: There is no war∣rant in God his word to pray so. Therefore we may not subscribe vnto it.
Chap 9. Of kneeling at the Sacrament of the Lords supper. The people are commaunded to receiue the sacrament kneeling, and the minister so to minister it vnto them, yet is himselfe cōmaūded to stand. This is dangerous,
Himselfe is commaunded to sand.
To receiue the sacramēt kneeling is dangerous for minister, & peo∣ple, in respect of law, in respect of God, religion, and conscience. Of law for the minister is charged by a statute Elizab. 13. to subscribe to the articles of religion &c. vpon paine of depriuatiō. But the 28. ar∣ticle commaundes that the sacrament must not be worship. Ergo to mi¦nister to the people kneeling is to be in danger of the law.
kneeling is worshipping For Mark 5.22. and Luk 8.41. Iairus is said to fall, or kneele downe at Christs feete. And Math 9.18. re¦lating the same storie saieth, that Hee did worshippe.
This kneeling to the sacrament was brought into the sacrament by Antichrist, the man of sinne, Pope Honorius the third an. 1220. teach¦ing the people thereby to worshippe the bread, and all to be-god it.
The papist would not kneele, if there Idols were not there, no more would men kneele, if the bread, and sacraments were not there.
This kneeling crosseth the practise of our sauiour, when euening was come he sat downe with the twelue.
This kneeling crosseth the practise of our sauiour &c.
This is a shamelesse, and impudent reproching of Christ and his A∣postles, that vsed not this gesture. As if Christ, or they wanted humilitie, and reuerence.
This kneeling was neuer vsed in any other Sacrament of the olde, or new Testament, Circumcision, Passouer, or Baptisme.
It is graunted: They that kneele before the Sacrament detest Ido∣latrie: yet their outward bowing to, or before a creature in the matter of Gods worship, is a breach of the second Commaunde∣ment. Thou shalt not how downe, nor worship.
For this same reason the Popish Wafer-cake was remooued, as in the Rubricke of the Booke of Common prayer.
Cap. 10. Priuate communion. The booke giueth allowance to minister to one alone, cleane contrarie to the word of God, and Christ his institutiō. Whatsoeuer will not stand with the word of institution (Eat yee) that is forbidden without ex∣ception: But to minister the sacrament to one alone will not stand with (Eat yee): Therefore to minister to one alone is without exception forbidden.
The Communion Booke giueth allowance to the Minister, to minister to one alone.
To minister the Sacrament to one alone doth not stand with eat yee.
It is faultie that we doe not vse in a generalitie, once for all to say to the Communicants. Take yee, eate yee, drinke yee. But vn∣to euery particular person, Eate thou, Drinke thou, which is ac∣cording to the Popish manner, and not answerable to the forme, that our Sauiour did vse.
In Sermons we doe not distinctly speake to one man apart from ano∣ther, therefore neither is it conuenient to speake these words, Eate thou, drinke thou, seuerally to man after man.
Chap. 11. Of Confirmation. These words are in the Rubrick before the Catechisme: Confirmation is ministred to them, that be baptized, that by imposition of hands, and prayer they may re∣ceaue strength, and defence against all tentations to sinne and assaults of the world, and the deuill, &c. These words we cannot Subscribe vnto.
Confirmation hath that ascribed vnto it, which is proper to the sacra∣ments, in these wordes; That by imposition of hands, and prayer they may receiue strength, and defence against all temptations to sinne, and the assaults of the worlde, and the deuill.
Confirmation hath that ascribed vnto it, which is proper to the sacra∣ments in these wordes: wee pray thee to certifie them, on whome we haue laid our handes by this signe of thy fauour, and gracious goodnesse towardes them.
Imposition of handes and prayer are both lincked together with a coniunction copulatiue (And) implying that they both ioynt∣lie concur to obtayne this strength, and neither of them seuer allie.
If it be prayer alone, that obtaineth strength, why is imposition of handes vsed?
If the signes that Christ hath instituted in the Gospell bee sufficient to represent, and seale vp vnto vs Gods fauour, as in Baptisme the washing of water, in the Lord his supper the representations which the breade and wine doe offer to our mindes, then to bring in, or to approue by subscription the bringing in of other signes at the admi∣nistration of these sacraments, to represent, or seale vppe vnto vs Gods fauour as speciall graces, which the said sacramentes were instituted to represent, is to detract from the sufficiencie of Christ his institution, and is an impious addition. The like may be said of the signes of imposition of handes in confirmation, and in other like thinges not commended vnto vs by Christs institution.
If the signes that Christ hath instituted be sufficient &c (See before)
The like may be saide of other like thinges, not commended vnto vs by Christs institution.
This ceremonie is added but not in the administration of Baptisme, or the Lords Supper, which are the Sacraments we speake of.
In the prayer the Bishop saith After the example of the Apostles we haue laid on our hands. This is no true imitation.
They had warrant, the Bishops haue none.
The Apostles laid on hands and gaue gifts.
The Bishop layeth on hands, but giueth no gifts.
There is no commandement in Gods word for this imposition of hands.
All reformed Churches speake against confirmation.
Chap. 12. In the Rubricke of the Communion at the entrance of the people to the Lords boord, the title of the confes∣sion hath this. Then shall this generall confession be made in the name of all those, that are minded to re∣ceiue the holy communion, either be one of them, or els by one of the ministers, or by the priest him∣selfe, all kneeling humblie vpon their knees. These wordes were excepted against by worde of mouth, and this reason giuen for dislike. The worde of God, alloweth not a woman or any other person beside the minister to speake in the church 1. Cor. 14.34. This Rubricke admitteth any one of the communicants to make the confession, therefore not to be allowed nor subscribed vnto.
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.
The Rubricke speaketh in the plurall number. Shall also receiue the sacraments.
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.
Whither according to the word of God a man hauing been once bap∣tised and communicating 3. times a yeare there be any other sacra∣ments to be receiued?
By other rites is thought to insinuate ashes, holie water, the kissing of the pax, and such other like rites vsed in poperie.
Chap 14. The Catechisme of the booke. What is required in persons to be baptised? (Answer) Faith and repentance. These are the wordes of the Catechisme, as it is inlarged in the cōmunion booke since it hath been reuiewed. But this is more then God in his word requireth. For children can haue no faith Rom. 10. Faith cometh by hearing, and hear∣ing by preaching.
Why are children baptized not being able to performe these that is, faith and repentance (Answ.) In the Catechisme. They doe per∣forme it by their Sureties. This is most absurd, and against the word, that one man shall beleeue for another, and one repent for another. The iust shall liue by his owne faith, and euery sinner must repent for his owne sinne.
Chap. 15. There are two Sacraments as generally necessary to sal∣uation. This word generall importeth other & more Sacraments in particular implying the Popish Sacra∣ments and so cleane contrary to the 15. article of Re∣ligion, whereas it is said. There are two Sacraments onely.
Chap. 16. The Catechisme saieth That the bodie and blood of Christ are verilie and indeed taken and receiued of the faithfull. Not plaine of transubstantiation, yet it fauoureth too much. And the article of religiō 28. sai∣eth: they are taken and eaten onelie after a heauenly and spirituall manner by faith.
Chap. 17. Of matrimonie. O God which hast consecrated the state of matrimo∣nie to such an excellent misterie, that in it is signifi∣ed and represented the spirituall marriage and vnitie of Christ his church. This is directlie contrarie to the word of God Ephes. 5. which teacheth the vniting of Christ to the church, his loue to it, and the chur∣ches obedience to him, teaching how the man should loue his wife, and the wife obey hir husband & this is repeated 4. times, and still the similitude drawne from Christ, and his church.
Chap. 18. Of the Letanie. From fornication, and all other deadly sins. This main∣taineth that Popish distinction of deadly, and veniall sinnes. Whereas all sinnes are deadly.
Chap. 19. Of suddaine death. The Letanie teacheth the people to pray against sud∣daine death. This clause would be reformed, for we are not to pray against it.
Yet the Apostle saith in the first of Corinth. 15.21. we shall not all sleepe, but we shall all be changed, in a moment, in the twickling of an eye, at the last trump.
Chap. 20. Also the often repetition of good Lord deliuer vs, and that saying, we beseech thee to heare vs, is against the Commandement of our Sauiour. Math. 6.7.
It is against the commaundement of our sauiour Math. 6.7. when yee pray vse no vaine repetitions as the heathen for they thinke to be heard for their much babling.
Chap. 21. The booke hath three orders of ministers of the worde & sacraments against the worde, which hath but one.
Booke of Consecration. Chap. 22. The Bishop saieth to the new made minister receiue the holie Ghost. It is great presumption &c.
It is great presumption that the Bishop will offer to giue that, which is not in his owne power, yea that which God alone can doe. This is against God and his worde.
Our Sauiour might giue what the Bishop cannot.
Another Paper maketh exception thus. We cannot subscribe to the Booke of ordination as is required, be∣cause the Bishop is appointed in ordaining of Priests and Bishops to vse the very words receaue the holy Ghost, which Christ our Sauiour vsed at the sending foorth of his Apostles, which he did because he being God was able and did extraordinarily giue that which he willed them to receiue.
How then commeth it to passe that the Bishop doth not first blow vpon them before he saith, Receaue the holy Ghost?
But there is no commandement giuen by Christ for Bishops in ordina∣tion of Priest to vse these words, Receiue the holy Ghost, as there is for baptizing, absoluing, and the like.
In vaine and idlie are these words vsed, Receiue the holy Ghost in ordination of Ministers, because vnlearned asses being made Ministers by theirs, returne no more learned from the Bishops, then when they went first vnto them.
Many lewd and vnsufficient men there are ouer whom these words are pronounced, and yet not gifted or graced by the Spirit for ought we can see.
Lewd and licentions men are not gifted and graced by Gods spirit.
What remission of sins is to be hoped for, where the minister himselfe is wretched and impenitent?
If not to be able to preach make a man a dumb dog, the doubt is bo that ordinatiō may be good, which setteth apart such ones to the work of the ministrie.
Yes but it doth, For it is required he be able to conuince the gaine∣saier.
The Apostle 1. Tim. 3. & in Titus 1. expressing the dueties of a Bishop or a minister doth write they must be apt to teach &c. not left arbi∣trarie, but a matter of necessity. For he must be so, and so.
If the Bishoppe could as well fit them for the calling as admit thē into the calling, there were no doubt but he might vse the words Re∣ceiue the holy Ghost.
To be ordained a minister by menis no or grace at all.
Chap. 23. Homilies against the word. In the first tome of homilies. Of swearing: By like ho∣ly promise the Sacrament of Matrimony knitteth man and wife in perpetuall loue.
By like holy promise the Sacrament of Matrimonie knitteth man and wife in perpetuall loue that they disire not to be separated for any displeasure or aduersitie that shall happen.
It is directly contrarie to the 25. article of Religion, which saith there are but two. The other fiue falsly so called.
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 fa∣thers to haue more wiues then one, by a speciall pri∣uiledge or prerogatiue. This is directly against the worde.
That can be no reason neither the one nor the other. Not the first, as that it was the propagation of mankinde for then it should haue begun with Adam. Because his times had most neede in that respect when there was no more but 'hee. The other is no reason that it was for increse of Gods Church. For then should it bee per∣mitted now, because the true professors of the Gospell are but few to speake of, inrespect of Atheiests, Papists and other enimies of Christ his Church.
It is directly against the word of God and his first institution of marri∣age Gen. 2.24. Malac. 2.15. Rom. 7.10.1. Cor. 16.6.1. Cor. 7.2.
I, but this is directly against the worde of God and his first institution of marriage.
I but what warrant for this more then these authorities
An aduertisement to the Reader.
Wee protest before the almightie God, that wee acknowledge the churchs of England, as they be established by publike authority) to be true visible churches of Christ: That we desire the continuance of our ministrie in them aboue all earthlie things, as that without which our whole life would be wearisome and bitter vnto vs. That wee dislike not a set frō of prayer to be vsed in our church: Finally Whatsoeuer followeth is not set downe of an euill minde to depraue the booke of Common prayer ordination or homilies, but onely to shew some reasons, why we cannot subscribe vnto all thinges con∣tained in the same booke.
To the booke of prain subscribe because there is something of which make ie reasonable sense.
The first reason therefore is, that it containes thinges without sense. As 1. whatsoeuer is manifest, the same is light Ephesians 5.13. in the epistle readon the 3. Sunday in Lent.
2. It is without sense to say. In the power of the diuine maiestie to worshippe the Vnitie.
3. It is without sense. Euery parishoner must communicate thrice a yeare and also receiue the sacraments and other rites.
God is sade to be the father of all that is called father in heauen Ephesians 3.15.
5. It is without sense. This is the sixth moneth, which was called barren.
6. It is without sense. Or euer your pots be made hote with thornes, so let ind ignation vex him, euen as a thing that is now. Psalme 58.8.
7. It is without sense. When the company of speere-men and multi∣tudes of the mighty are scattered abroad among the beasts of the people, so that they humblie bring peeces of siluer, and when hee hath scattered the people that delight in war Psal. 68.30.
Ratio secunda. That forasmuch as wee are able to discerne, that there is contradiction
1. To the booke of Articles, which denieth that con∣firmation hath any visible signe: Where as the last prayer in confir∣mation, maketh imposition of handes to certifie the children of Gods fauour, and gratious goodnes towards them.
2. Contradictory to it selfe, by affirming in the Catechisme that there are but two Sacraments, and yet ascribing to Confirmation all things that are required to the being of a Sacrament either in that Booke, or in the Booke of Articles.
Ratio. 3. That in our best vnderstanding it con∣taineth in it some vntruths.
1. Innocents are said to be Gods witnesses, and to haue confessed and shewed his praise not in speaking but in dying.
2. It affirmeth that Faith and Repentance are required of in∣fants that are to be Baptized. And that they performe the same by their Suerties.
3. That children Baptised haue all things necessarie vnto salua∣tion, and that they are vndoubtedly saued.
4. Vntruth. That we haue a sure and certaine hope of euery one to be buried that he shall rise againe to euerlasting life.
5. Vntruth. That nothing is ordained by it to be reade in Gods ser∣uice, but the very pure word of God, the holy Scriptures, or that which is vndoubtedly grounded vpon the same.
6. That in the course of reading appointed so much as possibly may be, the reading of the holy Scripture is so set forth, that all things shall be done in order without breaking of one peece from another.
That it containeth in it doubtfull matters.
1. It affirmeth that there are Archangels, and that Michaell is a created Angell.
2. Doubt. It affirmeth baptisme in an house merelie priuate, & seem∣eth hereby to nourish the superstitious opinion of the necessitie thereof.
3. Doubt. It alloweth the minister to vse conditionall baptisme in the publike congregation after the child hath beene priualie bap∣tized in this forme in the name &c.
4. Doubt. It saieth there be two sacraments onelie as generall necessa∣rie vnto saluation, wherein it is dangerouslie implied that there are more then two.
5. Doubt. It alloweth priuate Communion betweene the minister and the sicke people.
6. Doubt. It affirmeth that our ceremonies tend to edification, and are apt to stir vp the dull minde of man to the remembrance of his duetie to God by some speciall, not able signification, whereby he may be edified.
7. It calleth ministers Priests, a thing auoided by the holie Ghost in the new testament as belonging to sacrifices.
8. It appointeth the minister to say to the sicke person: I by Christ his authoritie committed vnto mee do absolue thee from all thy sinnes.
That the holie scriptures are disgraced by it.
1. The name of the holie scriptures are giuen vnto the Apocrypha, which are named parts of the old testament.
2. Disgracefull. Because they are reade rather then holy Scrip∣ture when any holyday falleth on a Sunday.
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.
4. Disgracefull. Because sundry Chapters of the Apocryphall are reade twice in the yeere, and none of the Canonicall Scrip∣ture is reade so often.
5. Disgracefull. Because likewise the Genealogies of our Saui∣our Christ both in Mathew and Luke are forbidden to be reads in the Congregation.
6. Disgracefull. Because certaine Chapters appointed to be read out of the Apocrypha containe manifest vntruths. Tobi. 12.4.15. Iudith. 42.10.13.
Ratio. 6, Because it containeth some praiers whereof the latter part depends not vpon the former.
1. The Collects vpon Innocents day, The third Sunday after Easter, the Epiphanie. The first Sunday in Lent, The Sun∣day before the Easter, Trinitie Sunday, The fiftenth Sunday after Trinitie, and other prayers that are not warrantable.
2. We desire something that our prayers dare not presume to aske, whereas it is no presumption to aske any lawfull thing in Christ his name.
3. We pray for that we dare not pray for, which is a contradiction.
4. Because it inioyneth Ceremonies which we are perswaded are vnlawfull (viz.) the Surplice, &c. being humaine traditions, & inuentions, without any warrant from God his word, of mysticall signification, defiled with superstition, scandalous, of no necessarie vse, appropriated to Gods seruice which ought to be according vn∣to the truth without ceremonies.
They are without warrant of Gods word.
They are made to bee of mysticall signification.
Our ceremonies haue beene defiled with superstition.
They are scandalous.
Of necessarie vse.
Appropriated to Gods seruice.
5. Because we Subscribe to the reading of we cannot tell what videlicet, All Homilies that hereafter shall be set foorth by common authoritis (others make their complaint thus.) Because we subscribe as it were vnto a blancke, wherein afterward may be written, whatsoeuer shall be pleasing vnto the vrgers of subscription.
6. Because the Collectes, Epistles, and Gospels on the first Sun∣day in lent sauour of superstition by making them Religious fasts in regard of the time in which they are appointed.
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.
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 pub∣like person.
9. Because it containeth diuerse corrupt translations of holie scrip∣tures by leauing out some wordes.
1,. These wordes are left out Higaion, Selah, and all the titles of the Psalmes.
2. Because it leaueth out the conclusion after the 72. Psalme, and these wordes prayse yee the Lord at least 17. times.
3. The conclusion of the Lordes praier is left out euery where thos rough the seruice after the popish manner.
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 bondage.
5. In the epistle on the fifth sunday after the Epiphanie these wordes are left out Holie and beloued. Colloss. 3.12. others call the leauing out of these wordes. A gelding of the Scriptures.
The holie scriptures are disgraced by putting to of wordes.
1. Three whole verses are put in Psalme 14.
2. A whole verse in the end of Psal. 15.
3. This word (O) added corupteth the text by applying that to Iacob as spoken of him, which belongeth to God Psal. 24.6.
4. And said Damoisell arise. Math. 9.25. Here is a corrupt translation of Scriptures by putting to these words.
5. With wisedome. Ierem. 23.5.
6. Thou wouldest take heede, Luke 19.42.
7. It is I: feare not. Luke 24.36.
8. Be sober, 2. Timoth. 4.5.
By peruerting the meaning of the holy Ghost.
1. Because of mens works done against the words of my lips &c. for Concerning the works of men by the words of thy lips. Psal. 17.4.
God cannot be said to learne frowardnesse.
3. He maketh them to be of one minde in an house, &c. For he makes the solitarie to dwell with families. Psal. 68.26.
4. They were not obedient, &c For they were not disobedient. Psal. 105.28.
5. Phineas prayed, &c. For Phineas executed iudgement. Psal. 106.30.
6. Though he suffered them to be euill intreated of Tyrants, &c. For he powreth contempt vpon Princes. Psal. 107.40.
7. The rod of the vngodlie commeth not into the lt of the righteous &c. for the rod of the vngodlie shall not rest on the lot of the right teous Psalme 125.3.
8. Yea I will pray against their wickednesse &c. for within a while I will pray for their miseries Psalme 141.6.
9. Israeli remembred, &c. for he (that is God) remembred. Isa. 63. Read on munday before Easter.
10. Whom they bought of the Children of Israel. &c. for, Whom the children of Israel valewed Mathew 27.9.
11. Haile full of grace. &c. for freelie beleued Luke. 1.28.
The lowlines of his handmaide &c. For the poore degree Luc. 1.48.
13. Should be cast away &c. for should be reproued 2 Cor. 9.27. Head on septuages. sunday.
14. Agar in Arabia bordreth against Ierusalem Glat 4.25 &c. for answereth vnto Ierusalem that now is.
15. Christ was found in apparrel like a man &c. for In shape like a man Philippians 2.7.
16. The high priest entred the holy place with strong bloud, &c. for o∣ther bloud which is not his own. Heb. 9.25. Read on wednesday before Easter.
17. When the long suffering of God was looked for, &c. for the long suffering of God waited. 1. Pet. 3.20.
Because it misapplieth many matters to the countenancing of errors and doubtfull matters.
1. To those children whom Herod caused to be murdred, whom the Collect there calleth Gods witnesses. Reuel. 14.1.
2. The time that Christ, &c. For the time that Christ abode in the graue. 1. Pet. 3.17.
3. To Michaell at a created Angell. Reuel. 12.7.
We cannot Subscribe to the Booke of ordination as is required for those reasons. First, because it containeth in it some ma∣nifest vntruths. For it affirmeth that it is euident vnto all men diligently reading holy Scriptures, or auncient Authors, that from the Apostles times, there haue beene these orders of the Ministers in the Church that is Bishops, Priests, and Deacons.
It saith that God did inspire his holy Apostles to choose Saint Ste∣phen to the order of the Deacon set downe in that booke, and that Deacons then to be ordred are called to the like office, and admi∣nistration.
Act. 6.2. The Apostles thought it too great a burden for them to giue attendance to the office of teaching, and to mannage the businesse of distribution to the poore. So that if Stephen and the rest chosen with him, were chosen to such an office, by which they were tied to both, it argueth that they were of better sufficiencie, then the Apostles, or that the Apostles would lay a burden vpon others, which they found to be too heauie for themselues.
That Stephen disputed with the Libertines, and made an Apologie for himselfe it doth appeare, but that he preached it doth no way appeare.
As for that of Philips preaching and baptising at Samaria it was not the Deacon but the Apostle there named.
Though they did preach, it proues not that they did it by ordinarie office.
2. Because the Booke of ordination containeth some thing that is against the order that God hathor∣dained in his Church. For.
1. It seemeth to make the Lordes supper greater then baptisme, and confirmation greater then either, by permitting baptisme vnto the Deacons, the Lords supper vnto the Priests, and confirmation to the Bishop onely.
2. Is preferreth priuate prayer before publike prayer and action.
It permits the Bishoppe to order Deacons alon, requiring no other to ioyne with him in laying on of handes, which is not permitted in the ordring of the Priests.
3. Because in it some places of holie scripture are misapplied to the countenancing of errors, for.
1. Act. 6.17. is misapplyed to warrant ordination for our Deacons.
2. The Bishoppe is appointed in ordring of anie Priests or Bishoppes to vse the verie wordes Receiue the holie Ghost, which Christ our sauiour vsed at the sending ferth of his Apostles.
Wee cannot subscribe vnto the booke of homilies for these reasons; Be∣cause it containeth sundrie erronius and doubtfull matters.
1. The Apocrypha are ordinarilie in it called holie scriptures. And the place of Tobie the 4. containing dangerous doctrine being al∣ledged it is said That the holie Ghost teacheth in scripture.
2. It is said that though manslaughter was committed before, yet was not the world destroied for that, but for whoredome, all the world (a few onelie excepted) was ouerflowne with water and perished.
3. It exhorteth (homilie 2. of fast) after Ahabs example to turne vnfainedly to God.
4. In it the fact of Ambrose in excommunicating the Emperour is iustified.
5. In is Iudith is said to haue a dispensation from God to vse vanitie of apparrell to ouercome the vaine eies of Gods enimies.
6. It affirmeth that pluralitie of wiues was by especial prerogatiue suffred to the fathers of the old testament, that they might haue manie children, because euerie of them hoped and begged often∣times of God in heir prayers that the blessed seede might come and bee borne of his stoke and kindred.
7. It there affirmeth that Euery concubin is a lawfull wife.
8. It affirmeth that Aconcubin is an honest name.
Psal. 28.8. He is the wholesome defence of his annointed, &c. For he is the strength of the deliuerances of his annointed.
Psal. 37.38. As for the transgressors they shall perish together, and the end of the vngodly is, they shall be rooted out at the last, &c. For transgressors shall be destroyed, and the end of the wicked shall be cut off.
Psal. 68.16. Why hoppe yee so yee high lids, &c. For why cast yee your seluss downe.
Ibid. Vers. 27. Giue thanks O Israell vnto God the Lord in the congregations from the ground of the hart, &c. For praise yee God in the assemblies and the Lord; yee that are of the fountaine of Israell.
Psal. 75.3. When I receaue the congregation I shall iudge accor∣ding vnto right, &c. For when I shall take a conuenient time.
Psalme 76.5. The proud are robbed, they haue slept, and all the men whose handes were mighty haue found nothing &c. for The stout harted are spoiled, they haue slepte their sleepe, and all the men of strength haue not found their handes
Psal. 93.1. The Lord is King, and hath put on glorious apparell, the Lord hath put on his apparell, and girded himselfe with strength, &c. For the Lord raigneth, and is clothed with Ma∣iestie. The Lord is clothed and girded with power.
Psal. 119.21. Thou hast rebked the proud, &c. For thou hast de∣stroied the proud.
Psal. 119.122. Make thy seruant to delight in that which is good, &c. For answere for thy seruant.
In a praier before Baptisme it is said. That by Baptisme of his wel∣beloued Sonne, He did sanctifie the flood Iordan and all other waters to the mysticall washing away of sinne. This is to be re∣prooued because not found in the word of God.
On the 19. Sunday after Trinitie the Epistle Ephesians 4. 19. Because of the blindnesse of their hearts, which being past repentance &c. for being past feeling.
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.
Wee cannot subscribe vnto their booke of Common prayer, not onely he∣cause it is not authorized, nor hath giuen vs anie good proofe, what acceptance it may deserue, but (were it in place authorized) e∣uen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull, disgraceful, vntruths, misappli∣ing, leauing out, putting in &c. Of all which onelie a tast for wee desire to bee short.
2. Disgracefull to the Kings Maiestie, In his title, and in his Authoritie.