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.

They had warrant, the Bishops haue none.

In this point, Apostolicall practise is Episcopall warrant. What expresse word in Scripture for all Churches both Pri∣mitiue and since, the same is for our Churches (at this day) with whom the ceremonie is vsed, then to translate it from the sacri∣fices 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) re∣taineth in her Prelats.* 1.1 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,* 1.2 for without all contradiction the lesse is blessed of the greater.
• 3. They ra∣ther 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 Pa∣rishioners and their Minister in praising, or dispraising, accor∣dingly as vpon examination he found the youth and their friends had taken care for watring those buds with vertuons educati∣on, & 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 ex∣ception against the Papist herein, yet against our Church iust∣ly 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 Mini∣ster fitteth for Baptisme, but not euery one so fit for imposi∣tion of hands: that a holy Sacrament of Christ his owne institution, and by him commanded: this a reuerent ceremony, and signe onely, though not expresly commanded in Gods word, yet laudably practised by Christ, by his Apostles, and apo∣stolicall men which we doe euen for this cause imbrace, as com∣mendable and expedient, alway professing the necessitie, dignity, and excellencie of Baptisme aboue it, because euery approo∣ned Minister is vsed in that, and not in this, which argueth the worthinesse of the Sacrament, be the Minister of superior or inferior note. Whereas in this other ceremonie it is not so. For though Philip did Baptize, yet Iohn and Peter did lay

on hands,* 1.3 not derogating from what Philip did, nor extolling their confirmation aboue his Baptisme, notwithstanding that they were superiour to him in place and preheminence. Can our Church then be thought to doe without warrant, when it doth but as it hath the first and following Churches for an example? So Piscator obserueth, that when children haue been taught the doctrine of repentance and faith, they are to make pro∣fession thereof, and then to be confirmed by imposition of hands. Although we thinke the very laying on of hands, to be a point of free obseruation, as hauing the Apostles ex∣ample for a president, though not any expresse commaun∣dement from Christ. Then the Apostles fact being an example. & this done after it, no such vntruth is maintained as some thinke in saying. After the example of the Apostles we haue laid on our hands, &c. Chemnitius writeth thus vnto prayer ouer the child to be confirmed, imposition of hands may be vsed without superstition. And that prayer cannot be in vaine. For it relieth on promises, concerning the gift of perseuerance, and the grace of confirmation. This rite (saith he) would bring much profit to the edefying of youth, and of the whole Church, and were also agreeing to Scripture and purer antiquitie. For in the Apostolicall laying on of hands was a triall of doctrine and profession of faith. Act. 19. and of exhortation to perseuerance, and of confirmation by the word in the doctrine and faith. Exam∣ples of the Apostolicall Church are extant, Act. 14.15. & 18. Which being so, witnesseth in their iudgement whom we cannot thinke partiall in this behalfe, that the phrase, which our Booke vseth (after the example of the Apostles, &c.) is a phrase irreprouable.

Notes

• * 1.1

  Hunc morem impositionis manu um in su∣is praepositi•• e∣••iam nunc ser∣uat. August.
• * 1.2

  Heb. 7.7.
• * 1.3

  Ipsique adhibi∣ta impositione manuum in ella sis n•• confirman di quanquam ipsam manuū impositionem putamus liberae obseruationis esse, vt cutus exemplum qui∣dem Apostolicū extet, non autē preceptum Christs Riscat. in Heb. 6.2. Ad precationē pro illespueris sine superstitione adhihers posset impositio manu um. Nec inanis esset ea preca∣tio. Nititur enim promissi∣onibus de dono perseuerantiae & gratia con∣firmationit. Chemnit. de con firm. p. 69. De exhortatio∣ne etiam ad per seuerantiam & de confirma¦tione per verbū in semel suscep∣ta doctrina & fide extant Apostolicae eccle sia exempla. Act. 14.15. & 18. Ibid.