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.

* 1.1 1. It affirmeth that there are Archangels, and that Michaell is a created Angell.

A Sadducie might father this exception. For this deniall that there are Angels ouerthroweth at once both these bran∣ches of Archangels, and of Michaell, and faith in effect as∣much: though a Sadducie flatly deny, and this Author doubt∣fully deliuer it: which manner of writing many times diffe∣reth no more then heresie in the shell, and when afterwards it is fledged. It this name Archangell be such a stone of of∣fence. as because where it is, that Booke may not be subscri∣bed to,* 1.2 (for so some reason against the Coma union Booke and the Homilies where it is in both,) then may we not subscribe to the whole Scripture because of these places, 1. Thessal. 4.16. and Saint Iude v. 9. for there it is in them both, and in the latter of these two Michaell is called an Archangell, and therefore may well be thought a created Angell. For this word Archangell doth no more deny him whose name it is to be an Angell, then a word of like com∣position Archbuilder doth deny one to be a builder,* 1.3 but rather inforceth by way of necessary consequent because a chiefe or spe∣ciall one, therefore a builder: so because a chiefe Angell there∣fore an Angell.* 1.4 And although in the twelfth of the Apocalips some are of opinion, that Michaell signifieth Christ, yet diuers∣are of another iudgement taking Michaell and his Angels in their proper signification, for administring spirits to helpe those, which are inheritors of eternall saluation, Heb. 1. Other obiecti∣ons they make, as first that Michaell signifieth Christ, because it signifieth who is equall to God. ••ut y^e is no more argument,

why Michaell may not be a created Angel, then to reason from the name Gabriell, who signifieth the strong God or strength of God & yet is a peculiar name giuen to a created Angel. Luke. 1.* 1.5 or the worde Daniel, which signifieth the iudgement of God, and yet was it the name of Abigails sonne,* 1.6 as also the names of that excellent prophet whose prophesie wee haue. Rather it well followeth this name Michaell is as Gabriell the name of a created Angel,* 1.7 in this sense,* 1.8 arguing that Angels though mighty in power, and none among the creatures like vnto them, yet euen they carrie these names as a remembrance to the sonnes of men, that their power is borrowed of the Lord, and their heutenancie, or principalitie is vnder him. For whoels is the mighty God, and who is equall vnto him? The second argument (some vse that Michael signifieth Christ, and therefore is no created Angel) is of no consequence at all. For Isaacke, Sampson, Dauid, Salomon, did signifie Christ too, yet were they men, distinct persons from him. Their third reason is because Michaell is called one of the chiefe Princes. In say∣ing this wee keepe to the wordes of scripture.* 1.9 One thing wee know it is to speake of creatures as creatures, whither men, or Angels in their frame of creation, another thing to speake of them, as they are the elect confirmed in grace. Of men, as men, Adam may be their chiefe, & of the Angels in their nature some one or other continuallie, or by course, and at times their chiefe as the Lord will, yet that no let, as they are the elect Church of God but Christ may be and is their onely chiefe and head. That there are Angels, and among them Archangels, such as are chiefe, wee neede not doubt,* 1.10 because there is order (not confusion) euen in hell the place of confusion much more in heauen, which is the beautie of all and the glorie of our God. The diuerse names of throns, dominions powers, principalities, shew diuerse degrees, for they are not idle names. One Angell brings glad tidings to the shepheardes, the residue anon after accompa∣nig him called an armie of heauenly soldiers singing prayses vn∣to God, shew there are some first, and others after.* 1.11 As for the quotient that there are 9. and iust 9 orders,* 1.12 or rancks we in∣quire not, much lesse doe wee determin. Sure wee are of this,* 1.13 that the Angels are an armie where are diuerse ranks, and

Michael wee finde a chiefe one in the Lords hoast. Thus farre proceeding wee offend not, yea this wee would knowe, what iniurie is it vnto Christ, to say there are degrees of compa∣rison among the Angels, so long as wee take not vpon vs boldlie to marshall them, but contenting our selues, (with that wee are taught) giue the soueraigntie of all vnto Christ? Were there not among the Lord his worthies that did fight his battles,* 1.14 some able to resist a hundred, some a thousand, all Captaines in the hoast, yet a greater then they all, that did slaie his ten thousand; in respect of whome, they were but sol∣diers and yet Captaines they are compared with the rest of the armie.* 1.15 Starres there are in the firmament but not all of one magnitude;* 1.16 one starre differeth from another in glorie. God hath giuen the rule of the day to the Sunne, of the night to the Moone, his owne power in the meane while no∣thing diminished, for hee ruleth day and night Sunne, and Moone, and all else. The priesthood of the law was a look∣ing glasse,* 1.17 or as the author to the Hebrues speaketh made af∣ter the patterne of heauenly thinges. If so, as it is most cer∣taine, then looke, how in the priesthood some were common, and ordinarie Priests, others of more eminencie, and chiefe a∣boue the rest, for there were Leuites & Priestes and a high priest, so may wee vndoubtedlie conclude of that other in heauen and those celestiall Angelicall spirites, that some are common and ordinarie, others chiefe and more speciall as the worde Arch∣angel doth import. But will wee knowe, why it pleaseth some to doubt there are Archangels, their reason is because where Archangell is named, Christ (say they) is to be vnderstood. which opinion if it bee priuatlie theirs, and spred no farder the lesse dangerous is it but yet dangerous. For the places of Saint Iude and 1.* 1.18 Thessalonians 4. proue the contrarte.* 1.19 And though they shuffle off that in Saint Iude, yet can they not that in the Thessalonians. Nor in deede can they that in Saint Iude. For being an historie, and histories Saint Iude relateth plainelie in their letter as the fall of the Angels v. 6. Sodom and Gomorrah v. 7. wee must iudge the like of it, which literall plaine sense while men haue left, they haue

digged them pits that hold noe water, and haue made strange interpretations more intricate then the text, some vnderstand∣ing the bodie of Moses for the law, some for the Gospell, o∣thers for the people of the Iewes, others taking Moses put for Iosua, all which cast a mist before the Sunne, and no mar∣uell then, if wee easilie mistake.* 1.20 This wee speake not to bite our predicessors, or that wee would detract ought from them. The letter of the historie is plaine that Michael a chiefe Angel in the Lords hoast appointed by God (as sometimes one is for one businesse, sometimes another for another) re∣sisted the deuill about the bodie of Moses, when Sathan would haue made it a stumbling blocke for Israel to commit Idola∣trie, (as they were forwarde inough) so highlie they esteem∣ed of him, and no maruill. For not a like Prophet was there in Israel, whome the Lord knew face to face.* 1.21 A historie (this is) not found in other scriptures,* 1.22 no more is the name of Iannes and Iambres,* 1.23 nor is that of Enoch prophecying in those wordes Iude 14. nor manie such like which the Iewes might haue by tradition from their fathers by worde of mouth, or by some other bookes which recorded diuerse other mat∣ters of truth not mentioned in Scripture. For wee doubt not that the fathers told their children manie things of fact, such as were true and done in the generations aforetime, not set downe in Gods booke, yet this no warrant to conclude insufficiencie of Scripture, as if there wanted anie thing ne∣cessarie to saluation, nor giueth it countenaunce vnto popish traditions, that doe contrarie to the Scriptures. As for the other place in the Thessalonians it distinguisheth expressie the Archangel from Christ.* 1.24 The Lorde himselfe Christ shall come from heauen with a shoote, and with the voyce of the Archangell, and with thee trumpet of God &c.* 1.25 Where the Apostle nameth the Archangell, Captaine as it were of the hoast. The Archangell shall performe the of∣fice of a cryer. For although it bee common to all the Angels Mathew 13. and 14. yet as in orders the Lord sets down one chiefe to e gouernour vnto the rest, & to blow before thē

Beside all this we haue spoken, more we might adde out of the fathers, councels, scholasticall writers. But wee haue beene alreadie long inough in this point and therefore this shall suffice.

Notes

• * 1.1

  1. Doubt
• * 1.2

  After the pro∣per Preface. Homil. obedi∣ence to Rulers & Magistrats. 1. Thes. 4.16. Saint. Iud. v. 9.
• * 1.3

  1. Cor. 3.10.
• * 1.4

  Apocal. 12.7.
• * 1.5

  Luc. 1.26.
• * 1.6

  1. Chron. 3.1.
• * 1.7

  2. Pet. 2.11.
• * 1.8

  Composita hu∣tusmods nomi∣na habent An∣gels vt intellig•• museos non ha∣bere potectatē separatam à Deo, sed princia patum sub no∣mine Dei gere re vt totum Deo tribuatur. Marlo in Luc. 〈◊〉〈◊〉. 19.
• * 1.9

  Dan. 10.13. Aliud est specta re caput secun dum ordinatio∣nem nature cu insque in suo ge nere, aliud secū dum ordinati∣onem gratia. Iun. Contro. 3. lib. 1. c. 9.
• * 1.10

  Angelorum quà Angelicaput aut princeps esse potest, Verū quà electa eccle sia sunt, capus vnicum est Christus Ibid. 11.
• * 1.11

  Colos, 1.16.
• * 1.12

  Luc. 2.9.13.
• * 1.13

  Exercitus (id ect) varies as or dinū.
• * 1.14

  1. Chro. 12.14
• * 1.15

  1 Sam. 18.7.
• * 1.16

  1. Cor. 15▪41.
• * 1.17

  Heb. ••.3.
• * 1.18

  Saint Iude. v. 9
• * 1.19

  1. Thes. 4.16.
• * 1.20

  Non hoc dico quod praedecesso res meos morde am aut quic∣quam de his ar bitrer detrahen dum. Hieron. Sophronio.
• * 1.21

  Deut. 34.10.
• * 1.22

  2. Tim. 3.8.
• * 1.23

  Iud. 14.
• * 1.24

  1. Thes. 4.16.
• * 1.25

  Archangelū no minat quasi d•••• cem exercitus Archangelus praeconis ossicio fūgetur. Quan quā enim, &c. Tamen vt in ordinihus fieri solet primariū ftatuis vnum, qui al••is pracinat, Marlorat. in 1. Thes. 4.16.