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.

To the booke of 〈◊〉〈◊〉 prain 〈…〉〈…〉 subscribe because there 〈◊〉〈◊〉 is something 〈◊〉〈◊〉 of which 〈…〉〈…〉 make ••••ie reasonable sense.

Neither sense, nor reason are fit auditors of a businesse of this Argument. For if they were, what sense is there to put on loue, or where reason is there to put on the bowels of compassion? Is that which we know more inward then the inside of the gowne, for it is the life of she body so we esteeme of the bowels, and is the life of the bowels, body, person and al (for so is loue wrought by a holy saith and compassion proceeding from both) as a garment that a man puts of and puts on, or is the Lord Iesus any such manner of attire, which is the cause of all to be likened to apparell, if so what reason, and if no reason what sense is there so to argue? A naturall man (and we thinke such a one hath sense and reason) perceiueth not the thinges of God neither in∣deede can bee, no maruell then if he stumble at such places as these following.

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.

Whatsoeuer is manifest the same is light. Not without sense, neither in it owne words, vnlesse the greeke and original may be thought so, nor in the proposition it selfe (for viuinitie and Philosiphy acknowledg it for a truth) nor in erperience, for what euer is manifest, y^e same is so by reasō of the light (either in it or vpon it) nor in the coherence of the place (for y^e Apostle she weth how al points of darknes, whither in iudgement or practise mani festly are disconered by y^e light) nor is it without sense in the vnd∣erstanding of godly interpreters. The Greek scholiast render∣eth it so, & M. Beza cōmendeth him for it.* 1.1 Some of our brethrē (saieth Musculus) take this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not onely passiuely is manifest, but actiuely to, doth manifest. They haue truely their thoughts not vntrue, But in my conceit it is more simple and plaine that we keepe the exposition I follow, namely, That which is manifest is light: We must know a translater his office is whē he commeth to a place somewhat indifferent in

the originall (as this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the meane to see,* 1.2 part∣ly actiue partly passiue) to commend either interpretation to the godlie wisdome of the learned teacher, who at more leasure vpon better opportunitie may farder expound it in handling his set lecture.* 1.3 It is light actiuely giuing it, or it is light passiuely re∣ceiuing it. Both waies since it is, both waies may the worde be, actiuely doth manifest, or passiuely is mani∣fest. Either waie true, neither way dangerous, hereticall, nor senselesse.

2. It is without sense to say. In the power of the diuine maiestie to worshippe the Vnitie.

These words in the Collect for Trinity Sunday are not with out sense. For we worshippe the vnitie in the power of the diuine maiestie (that is) one in power, deitie, and maiestie. Three epithets, or wordes of attendance, because 3. persons, and yet all but one, and one essence; for as saith Fulgentius or Austin (the book is diuersly quoted) vnitie hath relation to the nature namely that one,* 1.4 who is God blessed for euermore. All which is answerable to those auncient verses good for memory, sound in diuinitie. Like maiestie of persons, Like power of the same, but the deitie common to all. So hath Victorious, and before him Saint Basil in his bexameron the tenth homilie.* 1.5 Concerning the vnitie of power to retaine one glory & maiestie in the diuine persons &c. Glory maiestie and power in these diuine persons, yet but one God to be worshipped.

3. It is without sense. Euery parishoner must communicate thrice a yeare and also receiue the sacraments and other rites.

Answer hereunto read this second part cap. 13.

God is sade to be the father of all that is called father in heauen Ephesians 3.15.

Our translation speaking of originally one greater then ano∣ther,* 1.6 and of God aboue all, chooseth to speake of the primitiue namely the father rather then of the diriuatiue, and those that descend of him. For if God bee their father, then also must he needes bee the father of their families. Secondly where others call this worde Parentela, Paternitas, cognatio, tribus,* 1.7 fa∣milia, and the Greeke scholiast progenitors, and so differ. but the translation in the communion booke giuing the name Father reconcileth all these diuersities. 3. as the Apostle vseth an allusion or holy destant in the Greek, so the translator seemeth to keepe it in our English by a grace of speech, translating the name father, thereby vnderstanding fatherhood, and imply∣ing there is no father in heauen or earth whither Adam, Abraham, &c. but God is a father of them, and because of them, therefore also of their kindred, generations, and families that come after.

5. It is without sense. This is the sixth moneth, which was called barren.

In the Epistle read on the annunciation to Mary, those wordes are taken out of Luke 1.36. The lesser Bibles render it thus. This is hir sixth moneth, which was called barren. Hir put in, which is no more in the Greeke, then in the English, as for the worde following both translate it alike (which) for (shee) not meaning the moneth, but the wo∣man Elizabeth, which was called barren.* 1.8 This ambiguitie is shunned no more in one then in another. The sense is plaine howsoeuer, and if without sense, surely then onely to those who vnderstand not, and that willinglie.

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.

The difficulty in this place commeth hence,* 1.9 because one and the same word signifieth a pot, and a thorne. Be∣fore the thorues shoot vppe, or as a thing that is raw suddainelie tooke out of the pot, ere the thornes crackle vnder, both which in∣terpretations (giuen by learned men) giue aime to one and the same marke, shewing the speedinesse of Gods iudgement by two similitudes in one verse; herein our vulgar english translation is to be thought no more senselesse, then that which Marlorat and Auias Montanus follow; vnlesse men, whose exceptions these are, intend to disgrace the originall, who is in this an example to our communion booke, and either both are free, or both accessary to this senselesse imputation.

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.

words no more voide of sense then are other translations This here deliuered by way of prophesie, the other haue it by way of praier. This onely in a third person, that other in a second, and a third. As for the sense it is plaine to anie mans reading, that the verse speaketh of subdueing the enemie, not the multitudes onely, and basersort, doing homage in bringing peeces of siluer, but their Captaines to, and all those, whose delight is in warxe.

Notes

• * 1.1

  Scholiasles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 passiuè inter∣pretatur vt sit sēsus. Quicqu••d manifestum fit lucem (s) essel•••• cidum fiers cō••e nit. 11. Beza. M••h••tamen simpliciùs videtur vt expositionem quam posui retineamus. Muscul. in Eph. 5.13.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocis media
• * 1.3

  Lux actiuè, pas∣siuè so is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 actiuè passiuè
• * 1.4

  Vnitas refertur ad naturam. Fulgent. de fide ad Petam. c. 1.
• * 1.5

  Far maiestas personarum. Par potest asest earum. & communis deitas. Victorious. Id vnitatem cōcernit potentiae, vt vna•• in diuinis reimeat gloriam & maiestatem. Basil. bexamero••s. homil. 10.
• * 1.6

  Read on the 17. sun. after Trinitie.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpretatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quatenus de he minibus dicitur qui pregenite∣res appellantur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  actus actiueril sunt in patien∣te praedisposito.
• * 1.9

  Quia vox he∣braa & ollas et spinas significat subobscurus est hic locus, &c. Marlor. Vulg. Marlo. Tremel. Ste∣phan et alii.