ignorant men which are not acquainted with Gods booke be kept and thrust out of the holy ministerie vnlesse they will be partakers of great sinnes and consequently of great plagues A sufficient teacher is a rare blessing for he setteth the Lords plough forward and is Gods hand to deliuer heauenly treasures If good care shall be had by our Prince our Bishops our Patrons to goe on in aduancing and making choise of such both gouernors and pastors Gods religion Church Vniuersities will flourish more notably and consequently Gods glory our gracious Prince shall be more soundly honoured the people of the land shall be singularly encouraged to serue God to fight for the religion for their Prince for their countrey against any either forraine or home enemie and Gods fauour and blessings shall be multiplied vpon our Queene vpon vs and vpon our posteritie Almightie God will accept this at our hands for great thankfulnes for his late mercy in preseruing the English both fleet and nation and amazing dispersing the popish fleet by his mighty hand This gracious and notable fauour of God hath danted Gods our enemies in al popish kingdomes and churches and hath put life into Gods seruants in all nations Churches that professe the religion The Lord for his Christes sake graunt that we may be reuerently mindfull of and humbly thankfull to his maiestie for this deliuerance And that as in the time of danger we vsed the 83. and 68. psalmes to entreate Gods fauour so we may euer sing the 124. and 46. psalmes to publish Gods mercie and to testifie our thankfulnes for this gracious conquest CHAP. 3. ALMIGHTIE GOD NEVER called any to Magistracie but hee furnished them accordingly THe Egyptians were harde masters to the Israelites They kept them very short in Egypt When almighty God would blesse the Israelites with freedom and gouernment he furnished Moses notably for that excellent seruice He gaue him singuler wisedome courage c. If he had not Moses had bene vtterly vnfit for such a famous match Moses complained vnto the Lorde that hee alone was not able to gouerne the Israelites Almightie God for the ease of Moses appointed 70. Elders of Israel to help in that gouernment That those Ancients might cary thēselues profitably in that charge the Lord did garnish them accordingly Num. 11. Moses before his death desired the Lorde to appoint one to succeede him in the gouernment that the Israelites might not be as sheepe without a shepheard Num. 27. Gods pleasure was that Iosua should be the man Deut. 34. He did so assist and furnish him with the feare of God with the spirit of wisedome courage c. that he became very famous in peace in warre at and after his dying day The Church common wealth of the Israelites decayed greatly were at a low ebbe in king Sauls time That both Church and cōmon wealth might be reuiued the Lord aduanced his seruant Dauid to the kingdome He did beautifie him with extraordinary graces as with precious Diamonds Dauid was very religious very wise very valiant very religious for hee brought home the Lordes Arke very wise for his royal throne was a seate of Iustice very valiant for he vanquished many enemies Salomō succeeded his father Dauid in the gouernment of the Israelites That he might cary himselfe accordingly in that great charge he desired and obtained at Gods hands a wise and vnderstanding heart 1. King 3. Shebna was a great officer in Ezechias Court His course was cunning and dangerous to the common wealth of Iuda Almightie God coulde not beare him therefore sent a notable vengeance vpon him In his steade Eliakim was appointed vnder the King of Iuda A man singularly furnished by the Lord for he was a father of the inhabitants of Ierusalem and of the house of Iuda Esay 22. Ioseph was aduanced in Egypt Nehemias in Persia Daniel in Chaldea They dealt excellently in their gouernment for almightie God did notable furnish them Gedeon was a very meane man he attended on the flaile In his time the Madianites were heauie to the Israelites 7. yeeres That the Lord might deliuer his people from the tyrannie of the Madianites he furnished Gedeon for that seruice in extraordinary sort Iudg. 6. and 7. chap. There were in Gedeon which ought to be in euery Captaine both by sea and land Scientia rei militaris virtus authoritas faelicitas Cic. pro lege Manil. That is skil in warlike affaires vertue authoritie felicitie They which are inwardly called to the Magistracie are such as are furnished by the Lord with good parts for that weighty function They are not brambles as Abimelech was nor sots as Maximinus was nor fooles as Candaules was They are vine figge oliue trees as Dauid Ezechias Iosaphat Constantinus were These are such Magistrates in whom God delighteth and which are best welcome to Gods people for they are rare ornaments both of Church and common wealth God increase the number of such in this lande that both Church and common wealth may shine continually as starres at home abroade c. to the glory of God the honour of the Prince the terrour of the enemie and the comfort of the English nation CHAP. 4. THE READING OF THE holy Scripture doth edifie MOses commaunded the Priests in this sort c. When all Israel shall come to appeare before the Lord thy God in the place which he shall chuse thou shalt reade this lawe before all Israel that they may heare it Gather the people together men and women and children and thy stranger that is within thy gates that they may heare and that they may learne and feare the Lord your God and keepe and obserue all the wordes of this law And that their children which haue not knowen it may heare it and learne to feare the Lord your God c. Deut. 31. I gather my argument out of this place thus By reading of the lawe of God the Israelites did learne and feare God therefore they were edified If you reply that all the Israelites did not profite by this reading I answere no more did all profit by the preaching of the Prophets of Christ and the Apostles The fault was not in the seed but in the ground Vnlesse Gods spirit touch our hearts as the worde doeth pearce our eares Gods truth either read or preached is a shut booke and as a sealed letter vnto vs. When hee shall sit vpon the throne of his kingdome then shall he write him this lawe repeated in a booke by the Priests of the Leuites And it shall be with him and he shall reade therein all dayes of his life that hee may learne to feare the Lorde his God and to keepe all the woordes of this lawe and these ordinances for to doe them That his heart be not lifted vp aboue his brethren and that hee turne not from the commandement to the right hand or to the left but that he may prolong his dayes in his
A GODLY TREATISE containing and deciding certaine questions mooued of late in London and other places touching the Ministerie Sacraments and Church Whereunto one Proposition more is added After the ende of this Booke you shall finde a defence of such points as M. Penry hath dealt against And a confutation of many grosse errours broched in M. PENRIES last Treatise Written by Robert Some Doctor of Diuinitie Ephes 4. verse 15. Let vs follow the trueth in loue and in all things grow vp into him which is the head that is Christ c. Imprinted at London by G. B. Deputie to Christopher Barker Printer to the Queenes most excellent Maiestie 1588. ¶ To the Reader TWo sortes of Recusantes are in this land the one Popish the other Anabaptisticall They giue out that wee haue no ministery no Sacraments no visible Church These men labour of two diseases the one is great pride the other grosse ignorance Their pride appeares in their behauiour which is voide of humilitie their ignorance in their Arguments which hang together like a sicke mans dreame That her Maiestie may and ought to compell these Recusants to frequent our Church assemblies I make no question There is an other sorte which either deny or doubt whether vnpreaching ministers doe deliuer a Sacrament vpon better aduise some of them confesse that ignorant ministers doe administer a Sacrament but they adde this that such as receiue any Sacrament at their hands doe sinne grossely and pollute thēselues I will hope well of these men for they erre onely for want of iudgement The holy Sacrament is one thing the ministers ignorance is an other thing the Lordes Sacrament brings singuler comfort to the worthie receiuer the ministers ignorance can neither peruert the Sacrament nor pollute the receiuer The Donatistes taught otherwise in the former time and the Anabaptistes in our time but they are notably confuted by two famous men Augustine and Caluine What account I make of ignorant ministers appeareth in this treatise It pleased God to direct my heart and penne in this holy labour therefore I assure my selfe of his gracious blessing London Maij. 6. 1588. R. S. A Table of such points as are conteiin this Treatise 1 A Godly Prince may and ought to compell his subiects if any refuse to the externall Seruice of God 2 A godly Prince may not suffer any Religion but the true Religion either publiquely or priuately in his Dominions 3 Able teachers ought to be prouided so much as can be for the Churches 4 The teachers of religion must haue maintenance 5 Almightie God blesseth those kingdomes with peace which promote and embrace his Religion 6 The childe of God is not polluted though hee be present at and partaker of the publique Prayers Sacraments c. at such time as wicked men are present at and partakers of them 7 They which were baptized in the Popish Church by Popish Priestes receiued true Baptisme touching the substance of Baptisme 8 They are the Sacraments of Baptisme and the holy Supper which are deliuered in the Church of Englande by vnpreaching Ministers 9 The godly are not polluted which receiue the Sacrament at the handes of an vnpreaching Minister 10 The Church of England is the visible Church of Christ 1. A GODLY PRINCE may and ought to compell his Subiects if any refuse to the externall Seruice of God IT is the Princes duetie to prouide able men to teache the Lordes Religion in his dominions So did Iosaphat the king of Iuda 2. Chro. 17. and Artaxerxes the king of Persia Ezra 7. therefore it is the Princes duetie to prouide that his Subiects doe heare and learne the Lords religion Teachers and learners are relatiues Great outrages were committed against both the tables of the commandements as appeareth in the booke of Iudges for euery man did that whih was good in his owne eyes Iudg. 17. 19. cha The reason of these absurdities is set out liuely and often in these words There was no king in Israel Iudg. 17.18 19. Chap. by which words it is manifest that if a religious Prince had bene in place Idolatrie and wicked behauiour had bene suppressed and the Israelites pressed to serue the Lorde That Princes doe not passe their bounds in this it is cleare by that which Augustine reporteth of and commendeth in the King of Babylon Contra Cresc gram lib. 3. cap. 51. The Prince is bound to sanctifie the Sabboth so are his subiects the Lords commaundement is flat for this Remember the Sabboth day to keepe it holy Sixe dayes shalt thou labour and do all thy worke But the seuenth day is the Sabbath of the Lord thy God in it thou shalt not do any worke thou nor thy sonne nor thy daughter thy man seruant nor thy mayd nor thy beast nor thy stranger that is within thy gates c. Exo. 20. If none are exempted by almightie God none can be dispensed with by man for all are charged to present themselues in the holy assemblies And least any either prince or subiect should forget this duetie the Lord himselfe is their remembrancer in these wordes Remember that thou sanctifie the Sabboth c. that is the sanctification of my Sabboth is a matter very important it concerneth my honour but thy comfort therfore remember and forget it not If any refuse they may and ought to bee compelled for the breach of the Sabboth is a hainous sinne Iere. 17. Nehem. 13. Faith commeth by hearing of the word Rom. 10. therefore refusall to heare hinders both the beginning and growth of faith The Samaritanes heard Philippe in Samaria they beleeued Actes 8. Lydia heard Paul at Philippos she beleeued Act. 16. Augustine was a Manichee nine yeeres he heard Ambrose the Bishop of Mediolanum and was conuerted August confess lib. 4. cap. 1. and lib. 5. cap. 13. and 14. If any shal aske me why all that heare beleeue not I answere Arcana Deisunt adoranda non scrutanda That is Gods secrets are not to be searched but adored and that vnlesse Gods spirit touch the heart as the worde doeth pearce the eare Gods holy Trueth is a dead letter vnto vs. Asa Iosias were famous kings of Iuda Asa commāded Iuda to seeke the Lord God of their fathers and to do according to the law and cōmandement 2. Chron. 14. Iosias compelled his subiects to serue the Lord their God 2. Chron. 34. So did Manasses after his conuersion 2. Chron. 33. If it were lawfull for these Kings of Iuda to cōmaund and compell their subiects it is not vnlawfull for ours to do the like If it be not lawfull to compell recusants why are Asa Iosias Manasses commended by the holy Ghost for this excellent course Ezra was a learned Scribe he was authorized by the King of Persia to teache them beyonde the riuer Euphrates the Lavve of God vvhich did not knowe it and to punish such as refused to learne Artaxerxes vvarrant is set dovvne in this sort And thou Ezra after
people nation and language which spake any blasphemie against the God of Sidrach Misach and Abednago should be drawen in pieces and their houses made a Iakes c. Dan. 3. Constantinus the Emperour did not suffer I dolatrie in any part of his dominions Euseb lib. 4. de vita Const. The Emperours Theodosius and Gratianus did not suffer Arianisme c. Theod. lib. 5. cap. 16. Sozom. lib. 7. cap. 12. and 4. Edward the sixth a Prince of famous memorie was dealt with by his honourable counsailours that the Lady Mary which succeeded in the kingdome might haue popish masse c. Arguments were vsed to induce his Maiestie to like of that course His answere and resolution was negatiue So doth master Foxe report in the Actes and monuments in these wordes In the dayes of King Edward the sixth Carolus the Emperour made request to the sayde King and his Counsell to permit Lady Mary who after succeeded in the crowne to haue Masse in her house without preiudice of the Law And the Counsel on a time sitting vpon matters of policie hauing that in question sent Cranmer then Archbishop of Canterburie and Ridley then Bishop of London to intreate the king for the same who comming to his Grace alledged their reasons and perswasions for the accomplishing thereof So the King hearing what they could say replied his answere againe out of the scriptures so groundedly grauely and fully that they were enforced to giue place to his replication and grant the same to be true Then they after long debating in this maner with his Maiestie laboured politikely in an other sort and alledged what dangers the denying thereof might bring to his grace what breach of amitie of the Emperours part what troubles what vnkindnesse and what occasions sundry wayes it woulde enforce c. Vnto whome the king answered willing them to content themselues for he would he saide spende his life and all he had rather then to agree and graunt to that hee knewe certainely to bee against the trueth The which when the Bishops heard notwithstanding they vrged him still to graunt and would by no meanes haue his nay Then the good king seeing their importunate suite that needes they woulde haue his Maiestie to consent thereto in the ende his tender heart bursting out in bitter weeping and sobbing desired them to be content Whereat the Bishoppes themselues seeing the kings zeale and constancie wept as fast as he and so tooke their leaue of his grace and comming from him the Archbishoppe tooke master Cheeke his Schoolemaster by the hand and sayde Ah master Cheeke you may be glad all the dayes of your life that you haue such a scholler for he hath more diuinitie in his litle finger then all we haue in all our bodies c. Thus farre master Foxe 3. ABLE TEACHERS OVGHT to be prouided so much as can be for the Churches GOds people are the Lordes sheepe spouse citie therefore they must be fedde garnished watched ouer with the Lords foode furniture weapons This cannot bee done without able teachers The worke of the ministerie is a famous worke Ephe. 4. It passeth Moses Tabernacle and Salomons Temple therefore it is to be committed to skilfull and faithfull men by it Dagon Diana are cast downe and the Lords Arke and religion are set vp by it ignorance darkenes are remoued and knowledge and light are planted by it many wandring sheepe are brought to the Lords folde and many sheaues of corne into the Lords barne This appeapeared notably in Samaria Ephesus Corinth c. The Ambassadors of earthly Princes either are or should be men of choise otherwise they dishonour their Princes and become ridiculous therefore the ministers which are the Ambassadors of the highest prince Mal. 2.2 Cor. 5. must haue some mettall in them If they haue not howe either can or shall they deliuer the Lords commission A learned teacher is a singular blessing for hee feedeth Gods people with knowledge and vnderstanding Iere. 3. Such were Ezra amongst the Israelites Epaphroditus at Philippos Epaphras at Colossos Apollos at Corinth such are many thanks be to God in this land therefore an ignorant minister is a grieuous plague for he cannot strengthē the weake heale the sicke binde together the broken Ezech. 34. The Popish and Anabaptisticall sort haue done great hurt in this land This is as cleare as the sunne the way to heale this sore is to prouide such as by souereigne plaisters and medicine out of the Lords Eden may remoue this dangerous infection and plant in the peoples hearts the Lords holy religion Where teaching is not the people are in a woful case Solomon saith Where prophecie that is the expounding of Gods word is not the people perish Prouerb 29. Almightie God saith My people perish for want of knowledge Hos 4. Our sauiour Christ saith This is life eternall that they might knowe thee the onely true God and Iesus Christ whom thou hast sent Ioh. 17. Where sound teachers are placed these commodities are apparant First Almightie God is notablie serued Secondly the prince is duetifully obeyed Thirdly the enemie to religiō is either won or descried Where the people are not taught these absurdities doe followe First they cannot serue God for they doe not knowe God Esay 19. Prius est Deum scire consequens colere Secondly the prince is not so dutifullie obeyed the rebellion in the North is a proofe of that Lastly the enemie to religion cannot be wonne for faith commeth by hearing Rom. 10. nor so easily descried for the holy word is a searcher Hebr. 4. All which loue the religion haue and doe desire a greater nomber of able teachers that our church may haue more beautie our prince more honour our people more heauenly comfort None mislike this but such as make Gods Church either a marke to shoote at or a carkasse to feede vpon The one sorte are professed enemies the other gracelesse hypocrites For they preferre myre before pearles earth before heauen and their filthie swine before Iesus Christ as the Gergesens did Mat. 8. 4. THE TEACHERS OF Religion must haue maintenance TO shewe kindenesse to the Lordes house is an excellent worke so did Nehemias a courtier To prouide maintenance for the teachers is to shewe kindnesse to the Lords house Nehem. 13. verse 14. What then is their kindenesse which sell Church liuings as Iudas did Christ The abominable sale and marchandise of Church liuings is cried out against in Court Citie and Vniuersities Propter abundantiam as one said of late nonpotest propter impudentiam non vult celari that is the polling and sale of Church liuings is so common that it cannot and so shameles that it will not be hidde To forsake the house of God is a heinous sinne not to prouide for the teachers is to forsake the house of God Nehem. 10. and 13. Chap. Howe greate then is their sinne which robbe the Church and Churchmen It is a grosse sinne to spoyle either
which receiue the Sacrament at the handes of an vnpreaching Minister I. Penry Paul communicated since his conuersion with those Priests that were as vnlearned as euer any Which he would not haue done if inabilitie to teach had made them no Priestes R. Some Then in M. Penryes iudgement the holy Apostle was not polluted by communicating with vnpreaching Ministers Can any man if he haue but halfe an eye suspect that M. Penry dissenteth from me in iudgement What then may I thinke against whom he hath written Well I must be content with the measure he offereth me My comfort is that he shall gaine and I lose nothing by it Yea I assure my selfe by Gods grace that Gods Church shal gaine by this difference Hee pretendeth great desire of a learned Ministerie but his eagre defence of ignorāt Leuiticall priests bewrayeth him If I had written so much for ignorant Ministers the great bell had bene rung out before this I should haue had it on both sides of mine eares I haue dealt very earnestly and humbly by writings and speache for a learned Ministerie I haue receiued very comfortable answere of very great and honourable personages who haue alreadie thankes be to God employed some and will I doubt not employ more in the Churches seruice The Lord increase that blessing for his Christs sake The marke I feare which M. Penry leauels at is simply to condemne the outwarde calling of the Ministers in our Church and so to shake hands with the Anabaptisticall Recusants Though he hit not that white hee will hardly misse that Butte If hee bee throughly searched it is not vnlike to fall out so Some part of his writings looke shrewdly that way CHAP. 2. ALMIGHTIE GOD NEVER called any to the holy ministerie either in the olde or newe Testament but he furnished them with giftes fitte for that holy function THE Israelites liued in slauerie and drudgerie in Egypt They were as rude grosse as might be When the Lord would make his Tabernacle he furnished Bezaleel Aholiab of the tribes of Iuda Dan for that excellent worke He gaue them skill in working all kind of broiderie Exo. 31. 36. chap. When Salomons Temple should be built Almightie God furnished Hiram of Tyrus for that stately worke 1. Kin. 7. If Almightie God for the framing and building of the Tabernacle and Temple which were figures of the Church did so excellently beautifie Bezaleel Aholiab and Hiram it is great wickednesse to thinke that his Maiestie did euer send any vnfurnished to build his spirituall Tabernacle and Temple which is his spouse bodie Citie c. When the Lord commaunded Aaron Eleazar c. to be consecrated his Priests and consequently to teach to pray for the Israelites and to offer sacrifices in which three branches the Priests office consisted he furnished them with excellent furniture for that honourable seruice The words of God himselfe are cleare for this My couenant was with Leui of life and peace and I gaue him feare and he feared me and was afraide before my Name The Lawe of trueth was in his mouth and there was no iniquitie found in his lips he walked with me in peace and equitie and did turne many away from iniquitie Mal. 2. It is a positiue law of Almightie God The Priests lips shall keepe knowledge c. Mal. 2. It is a Canon of the Apostle A minister must be apt to teach 1. Tim. 3. If Almightie God had by any warrant of his commended the Israelites heretofore to the charge of ignorant Leuites or his Church since to ignorant ministers he had broken a statute lawe and Canon of his owne and had bin greatly touched in honor Those Leuiticall priests were sent of God and pastors according to his heart which were able to feede Gods people with knowledge and vnderstanding Iere. 3. Those Leuitical priests which were vnfit to teach were neuer of Gods sending though they were of the line of Aaron Almightie God disclaimes them in these wordes My people are destroyed for lacke of knowledge because thou hast refused knowledge I will also refuse thee that thou shalt be no priest to me Hose 4. Esay was a famous man for birth and eloquence Before that hee was sent to denounce and deliuer Gods iudgements and mercies to Ierusalem and Iuda c the Lorde did singularly furnish him with knowledge speach courage c. Esa 6. and 50. Chap. Ieremy was an excellent Prophet When the Lord would vse his seruice he touched his mouth furnished his heart c. Iere. 1. In like sort dealt Almightie God with Micheas he made him a complete man Mich. 3. Elizeus attended on the plough 1. Kin. 19. Amos on the herde Amos 1. and 7. Chap. The Lorde did not vse the ministerie of Elizeus and Amos vntil he had furnished them with skill wisedome courage c. Our Sauiour Christ did not send any vniuersitie men at the first to preach the Gospel least the conuersion of men should be attributed to learning and eloquence He called rude and base men from their occupatiōs to be his Apostles Before he sent them to be his trumpets to deliuer his message he cast them as it were into a newe molde he gaue them speciall furniture Iohn 20. Act. 2. If the Lorde Iesus had not dealt thus with them how could they haue acquited themselues in preaching and disputation as they did for they attended before on fishing and other trades Saint Paul setting out in orient colours the largesse and bountie of our Sauiour Christ to his Church after his Ascension hath these wordes He gaue some to bee Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the body of Christ Eph. 4. If these here mentioned had bin vnfurnished First Christs gift had beene no benefite but a burthen Secondly how shoulde the Saints haue bene gathered his body built his sheepe fed his spouse garnished Those Princes and Captaines which send vnskilfull Ambassadours vntrained souldiers on ambassade and warfare doe greatly stayne and dishonour themselues Almightie God which is the greatest Prince and most valiant Captaine did neuer fault in this If he had hee had giuen his glory and the Church a grieuous blowe I confesse God giues not to all his seruants like furniture Some haue ten some fiue some two some one talent which talēts must neither be buried in the earth nor wrapped in a napkin If they be vsed they will multiplie as the loaues in the Gospel They which cannot feede with manchet must feede with barlie bread Rammes skinnes goates haire were amongst the holy offrings as well as gold siluer brasse purple c. Exod. 25. If none are called by almightie God to the holy ministerie but such as he hath furnished with giftes in some measure it is the duety of the ciuill and ecclesiasticall magistrates to prouide that
Matthewe that none whatsoeuer may be admitted to baptisme before they be taught they shut our infants from the holy sacrament and therefore are Catabaptists Master Penry answeres nothing to this So am I eased of some labour R. Some The vnpreaching Ministers do adde verbum aedificans that is an edifying word to the Elements in the administratiō of the holy Supper therefore c. I. Penry Vnpreaching Ministers doe adde an edifying worde vnto the Element therfore it is a Sacrament This reason is the same with the former Which sheweth the great nakednes pouertie of the cause that one reason must be thrise periured to proue the goodnes of it which notwithstanding it can not shew I denie the antecedent and consequent R. Some Your eyes are not matches If they were you might haue seene very easily that no reason of mine is periured once much lesse thrise I am perswaded that if you be not well coniured by the Magistrate you wil proue a strange body You are farre gone alreadie Strange fancies haue almost cōsumed you The Magistrates discipline is the fittest medicine for you If that will not recouer you your disease is desperate You denie both my antecedent consequent My antecedēt was that vnpreaching Ministers do adde an edifying word to the Element That there is verbum aedificans I proue it thus The summe of Christes Sermon in the Institution administration of the holy Supper by himselfe is the worde of Institution in the administration of the holy Supper in the Church of England therefore vnlesse we wil denie the summe of Christes Sermon to bee an edifying worde which no learned man will denie we must confesse that wee haue verbum aedificans that is an edifying worde in the administration of the holy Supper with vs. I. Penry Your reason of the antecedent that the recital of the summe of Christs Sermon that is the words of Institution is an edifying worde is falfe and maintaineth charming For doe you thinke that the worde of institution being as you say the summe of Christs Sermon is then an edifying worde whensoeuer it is recited by a prophane person euen in the prophanation of Gods ordinance Looke 2. Tim. 4.3 and you shall finde that the worde barely read and to no other purpose then to edifie by reading is not holsome doctrine The popish priest either without or within the booke pronounceth in his darke Latine the summe of Christs sermon Is that an edifying word which he prophanely breatheth The word of God vttered is not an edifying worde vnlesse it bee vtered according to the ordinance both in regard of the persons that vtter the same and the ende wherefore it is vttered No learned man wil denie the Lords prayer rightly sayd to be an edifying worde And yet by your leaue no learned man vnlesse he fauoureth charming or poperie will say that the Lords prayer pronounced by an ignorant man in a strange tongue or prophaned by a witch is an edifying word R. Some M. Penry is now in his Ruffe His pride and ignorance appeare in their colours They are proclaimed euen by himselfe He denieth that the recitall of the summe of Christs Sermō by an vnpreaching minister is an edifying word he saieth it maintaineth charming Can we thinke that this man is guided by Gods spirit whose heart conceiued and pen broght forth such blasphemie That the reader may be assured that the summe of Christs Sermon is an edifying word I will first set downe the word of Institution which is the summe of Christs Sermon and then proue the point The word of institution in the holy Supper is The Lord Iesus the same night that he was betrayed tooke bread and when he had giuen thanks he brake it and saide Take eate this is my body which is broken for you this doe ye in remembrance of me After the same maner also he tooke the cuppe when he had supped saying this cup is the new Testamēt in my blood this do as oft as ye drinke it in remembrance of me 1. Cor. 11. That this word of Institution doth edifie it is manifest for it teacheth vs first who did institute the holy Supper The Lord Iesus Secondly at vvhat time The same night that he was betrayed Thirdly vvhat the Elements are in the holy Supper Bread and wine Fourthly what our Sauiour Christ did Hee gaue thankes he brake the bread c. Fifthly what the Lorde Iesus saide when hee deliuered the Elements Take eate c. Doeth this maintaine charming Is there not edifying in this If you be not voyde of grace be ashamed and sorie for your blasphemous levvdnes An other particuler vvhich you reache vnto vs is a bird of the same feather viz. that the vvorde barely read and to no other purpose then to edifie by reading is not holsome doctrine For proofe of this grosse and blasphemous errour you vse three reasons The first is out of S. Paul to Timothee The time will come when they will not suffer holsome doctrine but hauing their eares itching shall after their owne lustes get them an heape of teachers 2. Tim. 4.3 Therefore the vvord barely read and to no other purpose then to edifie by reading is no holsome doctrine This reason cleaues together like a broken potsheard I denie your argument The Apostle in that Chapter commaundeth Timothee to attende carefully vpon preaching c. His reason is Many will loath and hate holsome doctrine they will chuse such teachers as wil tickle their eares and feede their humours 2. Tim. 4.3 Such gracelesse people were in the time of Esay and Micheas Esa 30. Mich. 2. Such were they of Anathoth in Ieremies time Ier. 11. Such a one was Amaziah of Ieroboams Court in Amos time Am. 7. Such were in the Churches of Corinth and Galatia in S. Pauls time Such are they of the fantasticall crewe in our time vvhich pike out teachers as rot out of an apple c. Doe you not perceiue M. Penry howe fitly saint Paul to Timothee doeth serue your turne you haue bene verie bold with him You haue vsed the holy Apostle as Cacus did Hercules oxen therefore I may not thinke much that my writings are depraued by you Your second reason is this the summe of Christes sermon pronounced by a Popish priest either without or within the booke in his darke Latin is not an edifying worde therefore the word barely read and to no other purpose then to edifie by reading is not holsome doctrine Your Antecedent might haue bene kept in No man denieth it It is confessed by all of the religion that the scriptures deliuered in an vnknowen tongue doe not edifie The Apostle proueth this notably 1. Cor. 14. In linguis quas non intelligimus surdi sumus Cic. in Tusc that is when vve heare a strange language vve are as deafe men But I denie your Argument it is as strange as the Popish priests latine is darke Euery childe may see the weakenes of it But I must
I grant that the outward calling maketh a wicked man a substantiall magistrate in that towne or Citie ouer which he is set But I am very sure that because he wāteth the inward calling c. that almightie God doth not allow that magistrate My proofe is contained in these words of God himselfe They haue set vp a king but not by mee they haue made Princes and I knewe it not Hos 8. that is I did not consent vnto it and allow it The reason is Almightie God had appointed the posteritie of Dauid to sit in the seat of that kingdome vntil the comming of christ The Israelites did set vp Ieroboā c. It pleased you to write that they of whose ministerie there is a nullitie before God that is that they whō God hath not furnished with gifts are not to bee accompted ministers of vs. I doe see no reason why in your iudgement I say yours not mine there should not be the like sense of this propositiō viz. they of whose magistracy there is a nullitie before God that is that they whome the Lord hath not furnished with giftes c. are not to bee accompted magistrates of vs. I grant that both ministery and magistracie are Gods ordinance but euery minister and magistrate is not so If they were wee coulde not distinguish as we may betweene rem personam that is betweene the man and the function CHAP. 13. I. Penry THERE BE THREE ESSENtiall differences betweene an euill magistrate and a reading minister 1. THe outward calling of an euill Magistrate maketh him a substantiall Magistrate so cannot the outward alowance of Readers make them to be Ministers R. Some I graunt that there are and may be many more essentiall differences betwene Magistrates Ministers then you set downe Yet this simile shall be good for matter and maner in this sort viz. Vnfit Magistrates outwardly called are Magistrates to vs therfore vnfit Ministers outwardly called are Ministers to vs. My reason is the aboue named Magistrates and Ministers agree in vnfitnes and outwarde allowance I confesse that vnfit men ought not to be aduanced either to Magistracie or Ministerie yet the actiōs of vnfit both Ministers and Magistrates are substantiall to vs vntill they be remoued That an argument may very fitly be drawen from the magistracie to the ministerie appeareth by this litle which I haue deliuered To proceede I doe not see why the outward allowance of the Church doeth not distinguish vnpreaching Ministers from priuate men as well as outwarde baptisme doeth distinguish such as are baptized from Paganes I. Penry 2 The Magistracie of an euill Magistrate may be allowable before God so cannot the Ministerie of Readers R. Some In your seconde difference the Magistracie and Ministerie are strangely sorted You should haue set it downe thus the Magistracie of an euil Magistrate may be allowable before God so cannot the ministerie of euill Ministers If you had matched them so I woulde haue answered that both Magistracie and Ministerie is of God whatsoeuer the Magistrate or Minister is If you will not deliuer your second difference otherwise then you haue I answere first that the Magistracie of Pilate Licinius c. was of God though his Maiestie detested such Magistrates Secondly that though ignorant men are not allovved by Almighty God for good and sufficient ministers yet the outvvarde calling doeth distinguish them to vs from priuate men othervvise it vvere vvide vvith your ignorant Leuites I. Penry 3. Men may be assured to receiue that according to the ordinance of God substantially at the handes of an euill Magistrate which concerneth them to haue from him so can they not of a bare Reader for there is no man that can assure himselfe to be partaker of a substantiall Sacrament at the handes of such and preach they cannot I haue handled this point of the Magistracie in my former booke from page 47. to 51. R. Some There is some good thing I cōfesse in the vvorst gouernment therefore the Philosophers resolution is that it is better to liue vnder a tyrant then vnder no gouernour In this last difference of yours you giue me some aduātage for the corrupt Magistrate hath and may peruert iustice that is sell the righteous for siluer and the poore for shooes but the ignorant minister cannot peruert the Sacramēt which is Gods ordinance and you haue giuen out often in your Treatise that you denie them not to be the Sacraments of Baptisme and the holy Supper vvhich are deliuered by vnpreaching Ministers You confesse in this place that Magistracie is the ordinance of God You say very truely but in your Addition whither you referre me you haue hādled that point vvith very foule and bepitched handes In your Addition you vse these vvords viz. Magistracie is an humaine ordinance that is as you expounde it not an Ecclesiasticall constitution prescribed in the word This is a very grosse and Anabaptisticall errour Almightie God saith thus By mee Kings reigne Prou. 8. Our Sauiour Christ a litle before his condemnation ansvvereth Pilate which was gouernour of Iudea vnder the Romanes in this sort Thou couldest haue no power at all against mee except it were giuen thee from aboue Iohn 19. The Apostle Paul writeth thus There is no power but of God and the powers that bee are ordeined of God whosoeuer therefore resisteth the power resisteth the ordinance of God Rom. 13. The Greeke Poet can teach you this Lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery learned man knoweth first that the ciuill gouernement before in and after the time of Nimrod and after the departure of the Israelites out of Egypt vntill their entrance into the land of Chanaan and in Chanaan vntill and after the captiuity in Babylon was the Lords ordinance appeareth in Gods booke Secondly that the disposing of the foure famous Monarchies viz. the first of the Chaldeans the second of the Medes and Persians the third of the Macedonians the fourth of the Romanes was Gods ordinance and set downe in his holy booke Lastly the reuerēce of the Magistrates which is printed by almightie God in the hearts of subiects inferiours doth cry aloude against you that magistracy is not a deuise of man but an Ecclesiasticall constitution and ordinance of almighty God prescribed in his holy worde If you tell me that the Apostle Peter calleth magistracie an humaine ordinance 1. Pet. 2 I grant he doth so but his meaning is not that magistracy was ordeined and deuised by man but by almighty God for the benefit of man No man vnlesse he bee an Anabaptist expounds the Apostle Peters words as you doe so that not the Apostles wordes but the sense which you giue them is Anabaptisticall Non scriptura sed sensus scripturae est haeresis that is Not the scripture but the sense of the scripture is heresie CHAP. 14. I. Penry WHETHER THE GODLY doe sinne which receiue the holy Sacrament at the hands of an vnpreaching Minister THe Sacrament may not
ouerthrowen as Pompey was If your arguments were as tidie as your speeches are confident there were no dealing with you I perceiue the greatest barkers are not the sorest biters Answere me I pray you directly to these questions Doe you thinke because our vnpreaching ministers are not preaching ministers that no sacraments either were or are administred by them Before you denie it not If you should neither sacrifices nor sacraments were offered or administred by your ignorāt Leuitical priests for they were vnpreaching ministers Do you thinke that al such are polluted which receiue a Sacrament at the handes of vnpreaching ministers If you doe then was Saint Paul polluted which communicated with your ignorant Leuites for they were vnpreaching ministers Thus you see to what streights you are driuen CHAP. 25. I. Penry THE MINISTERIE OF OVR vnpreaching ministers is not a preaching ministerie IF the ministerie of vnpreaching ministers be a preaching ministerie or if their function be a pastorall or doctoral function then there had bene a preaching ministery a pastorall and doctorall function knowen in the Church though there neuer had bene any preacher therein Otherwise howe can their ministery be a preaching ministery or their function be a pastorall function whereas the same may be in the Church no preaching ministery or pastorall function being knowen there But no Church much lesse a ministery had there bene knowen if there neuer had bene any that could haue preached Because God ordeined the Saints and so a Church onely to be gathered together by preaching ordinarily but not by the ministery of readers because it might haue bene in the worlde yet no saint gathered thereby which thing experience in our Church prooueth to be too true R. Some You would thinke him strangely occupied that should set downe argumēts to proue that midnight is not high noone Your labour is such in this particular and you sweate moyle in it very busily The gaine you are like to reape is your labour for your trauaile You write that if no preaching had bene no Church had bene If you meane that no Church had ordinarily bene without preaching that is that preaching is the ordinarie means for the beginning and growth of the Church I assent vnto you but I adde this that it hath and doeth please God by the reading of the holy Scriptures and the working of his Spirit to renue the hearts of many If you shall answere that this course is not so ordinarie as the other I will accept your answere and withall confesse that in this point no difference is betweene vs. I. Penry My 2. and 3. reasons are drawen out of these wordes of Paul Rom. 12.6 7.8 Seeing then that we haue giftes that are diuers according to the grace that is giuen vnto vs whether we haue prophecie let vs prophecie according to the proportion of faith or an office let vs waite on the office or he that teacheth on teaching or he that exhorteth on exhorting c. The 2. reason is thus concluded Whosoeuer hath receiued a ministery and so a pastorall or doctorall function hee hath receiued prophecie spoken of in this place verse 6. Because euery pastoral or doctorall function mentioned in the 7. and 8. verse vnder these words he that teacheth hee that exhorteth are conteined vnder the word prophecie vers 6. Insomuch as he that hath not receiued that prophecie there set downe wherby is ment the interpretation of the word he hath not receiued the pastorall or doctoral function set downe vers 7.8 But vnpreaching ministers haue not receiued the prophecie spoken of in this place which is expresly set downe verse 6. to be one of the diuers gifts bestowed for the gouernment of the body which is the Church Therefore also they haue receiued neither a pastoral nor a doctorall function and so no preaching ministery R. Some Your drifte is as before to proue that our ignorant ministers are vnfurnished therefore no preachers You say true Will you conclude of this that they haue no ministerie at all that the actions of their ministery viz. the administration of the sacraments the reading of the holy scriptures c. are not profitable in any sort to the godly assēbly If you dispute thus I deny your argument and do giue this reason An absurde Magistrate is not furnished by almightie God and therefore vtterly vnfit to be Gods lieutenant but we may not inferre of this that the actes done by him in his magistracie are not the actes of a Magistrate If you tell me that the arguments for vnfit magistrates ministers are of seuerall stamps I graunt you say so So did when time was an other grosse Anabaptist but all learned men agree with me and dissent from you I. Penry 3 No ministery is separated from a gift because prophecie spoken of in this 6. verse vnder which as we see euery pastorall and doctorall ministery is conteined cannot bee seuered from a gift but the ministery of our readers is seuered in them from a gift therefore in them it is no ministery It is no ministery in them I say although that ministery the generall name whereof they haue is not seuered from a gift in preaching ministers But what is that to them what is the ministery of other men vnto them they are not ministers by the ministery wherewith other men are endued but by their owne which being seuered from a gift is no ministery Paul had bin no Apostle had receiued no Apostleship vnlesse he could haue sayd I am a minister according vnto the grace giuen vnto mee Ephe. 3.7 and not according to the grace giuen vnto other Apostles the generall name of whose Apostleship I am entituled with A ridiculous speache it were to say mine apostleship hath receiued grace but I that am the apostle haue receiued none Howe then may our readers claime a preaching ministery vnto themselues seeing the ministery which they challenge is altogether in them without a gift though it be not so in others R. Some I graunt that no lawfull and good Minister of God wants furniture of gifts If you will conclude of this that the approbation of the Church is nothing if sufficiēt parts be wanting in them which are admitted to the ministerie I denie your argument and doe offer you for my reason a floure of your owne garden euen that which you haue written before in these wordes viz. that vnfitnesse to teach made not a nullitie of the Leuitical priests office If you answere that extreeme ignorance in the Leuiticall priestes did neither barre them from nor strippe them of the Leuiticall priesthood I replie that this is a positiue and perpetual law of almightie God for the priestes then for the Ministers now viz. The priests lips shall keepe knowledge Mal. 2. yea M. Caluine a famous learned man writeth vpon that place of Malachie that Sacerdos doctor sunt termini conuertibiles that is that Gods priest a teacher are so neere of