popery a Church a Ministery a true Christ into whom very many haue bene and are engraffed by Baptisme it is a sure consequent first that you haue keptstrāge coyles in comptrolling all the Churches of God and in setting downe arguments as cleare as midnight Secondly that your conclusion viz. that there is in popery no Church no ministery no Christ is nothing else but an Anabaptisticall flourish which will melt as waxe before the fire and vanish as smoke before the wind CHAP. 24. R. Some BEfore that I set downe M. Penries proposition reasons touching vnpreaching Ministers I must tell the godly reader first that my iudgement is that Almighty God neuer called any to the holy ministerie either in the old or new Testament but he gaue them gifts fit for that holy function Secondly that by vnpreaching Ministers I vnderstand such as haue gifts in no measure for the discharge of that holy function Such are M. Penries ignorant Leuiticall priests whom he warranteth notwithstanding their extreeme ignorance to be lawfull priests though not good priests Such are some in our dayes which are fitter for the belfray then for the bodie of the Church That such as these are and they which admitted them sinned grossely I make no question That such ignorant men ought to bee thrust out of the holy ministerie and sent to some occupation is a cleare and ruled case in Gods booke I haue handled this argument before I rest in that which I haue written there I. Penry That vnpreaching ministers are no ministers They are affirmed to bee no Ministers not because they are euill ministers but because their Ministerie is an euil and profane ministerie So that in this point the fault is not found with the euill minister but with the euill ministerie Their ministerie is prophane and euill because there is no mention made of it in the worde And a ministery not mentioned in the worde is no ministery but a prophane constitution For the Lord hath expresly set downe euery ministery of the newe Testament that should be in the Church vnto the worlds ende Whereas he hath not once mentioned the Ministerie of our Readers because it is not a preaching Ministery The summe of this whole controuersie is conteined in these three axiomes 1 Euery ministery is expresly set downe in the word 2 Euery ministery of the newe Testament is a preaching ministery 3 The ministery of our vnpreaching ministers is not a preaching Ministery If you can shewe either of these 3. points to be false I am ouerthrowen if neither you must yeelde The trueth of all three I haue shewed out of the Worde in the last edition of my booke The two former are confirmed by the places quoted on the margent R. Some My answere shall be so briefe as may be Wherein I dissent I will giue my reasons If the ministerie as you say of vnpreaching ministers be an euil and profane ministerie it is a good consequent that vnpreaching ministers are euill and profane ministers The argument foloweth à coniugatis To proceede you write that the ministerie of ignorant ministers is not mentioned in the word therefore it is no ministerie in your iudgement but a profane constitution I am sure you thinke this argument to be a sure one but you are fowly deceyued I deny your antecedent My reason is By Ministerie in your antecedent I vnderstand the reading of the holy Scriptures the deliuering of the publikee prayers the administration of the Sacraments all which are the cōstitution of Almightie God therefore no profane constitution as you verie profanely doe imagine He that misliketh the reading of the holy Scriptures is a Zwing fildian heretike He that misliketh the administration of the Sacraments is a Messalian heretike He that mislyketh the inuocation of our gracious God is a filthie Atheist that is of no religion If you tell me that you thinke excellently of the administration of the Sacraments publique prayers c. But that your meaning is that it is not Gods pleasure that ignorant men shoulde administer such precious iewels I assent vnto you but I must adde this that as you and I doe mislike the entrance of vnfit men into and the continuance of them in the holy ministerie so neither of vs can iustly mislike their ministerie that is the reading of the holy Scriptures c. Nowe I come to your propositions which you call Axiomes The first is this viz. Euery ministerie is expressely set downe in the worde I graunt that the substance of euery ministerie is expresly set downe in the holy word By Ministerie I vnderstand not onely the ministerie of the word Sacraments as you doe in this place but that ministerie which concerneth the reliefe of the poore and the ciuill gouernement For the Magistrate is the minister of God Rom. 13. If Magistracie is Gods ministerie and the substance of it expressely set downe in Gods booke it is a good consequent that Magistracie is not a deuice of man but an ecclesiasticall constitution prescribed in the worde Your second Axiome is this viz. Euerie ministerie of the newe Testament is a preaching ministerie If you meane as I thinke you doe euery ministerie of the worde in the new Testament I dissent not from you Nowe sir to come a litle neerer you I must tell you that which either you knowe not or dissemble viz. that the lawes of this lande doe barre ignorant men from entring into the holy ministerie they are flat against it I offer you a branch of an Act of Parliamēt to be considered of The wordes of the Act are these viz. That none shall be made minister or admitted to preach or minister the Sacraments being vnder the age of 24. yeeres nor vnlesse he first bring to the Bishop of that Diocesse from men knowen to the Bishop to be of sound religion a testimoniall both of his honest life and of his professing the doctrine expressed in the said Articles nor vnlesse he bee able to answere and render to the Ordinarie an accompt of his faith in Latine according to the said Articles or haue speciall gift and habilitie to bee a preacher nor shall bee admitted to the order of Deacon or ministerie vnlesse he shall first subscribe to the said Articles Anno. 13. Reg. Elizab. cap. 12. You see by this that the lawe of the lande requireth in him which is to be admitted to the holy ministerie soundnesse in religion gifts in some measure and honestie of life They must to together Learning without godlinesse is as a gold ring vpon a swines snoute Godlinesse in a minister without learning is as a faire colour without light to shew it by and as a goodly bell without a clapper Your third Axoime is this viz. The ministerie of our vnpreaching ministers is not a preaching ministerie No man doubteth of this vnlesse he bee voyde of common sense Thus you haue my resolution briefly for these poynts and yet you are no conquerour as Caesar was nor I
fufficiēcie of gifts and willingnesse to practise them pag. 45. If M. Penry meane the practise of giftes to Gods glory I say Amen vnto it I confesse that they of Philippos had giftes in some measure but they had not willingnesse to practise those giftes to Gods glorie which willingnesse c. is one of the necessarie branches of an inward calling That they of Philippos had not this willingnesse c. it is manifest for they sought themselues and practised their gifts wholy to increase the Apostles affliction Lastly if your Antecedent be true what say you to this proposition They of whose Magistracie there is a Nullitie before God though they haue an outward calling ought not to bee accompted Magistrates Doe you not thinke this proposition to bee very dangerous I could presse and followe this very farre but I abstaine of purpose Obiection The Sacrament may not bee receiued at his handes which wanteth outward calling Therefore not at his handes who is destitute of the inward graces I. Penry pag. 46. Answere Your Antecedent is true and maketh against the Anabaptists I denie your Argument My reason is Omnia Sacramenta cùm obsint indignè tractantibus prosunt tamen per eos dignè sumentibus August contra epist Parmen lib. 2. cap. 10. That is All Sacraments though they hurt such as doe handle them vnworthily yet they profit such as doe worthily receiue them at their handes Obiection We haue no warrant to receiue an extraordinarie Sacrament But that which is administred by ignorant ministers is an extraordinary Sacrament if it be any Therefore we haue no warrant to receiue it I. Penry pag. 49. Answere I denie your Minor and doe adde this First that it is a Sacrament by your owne confession pag. 50 51. which is administred by ignorant ministers Secondly that it is no extraordinarie Sacrament which is deliuered by them vnlesse you will call Baptisme and the holy Supper extraordinarie Sacraments If any will conclude of these my answeres that I mislike M. Penryes desire of a learned Ministerie in Wales he takes vp that which I neuer let fall for I desire with all my heart and the Lorde for his Christs sake grant it that not onely Wales may be furnished with worthy gouernours and pastours but all other partes of her Maiestics Dominions that Gods graces may be more and more multiplied vpon vs and our posteritie and his holy hand watch ouer vs. 10 THE CHVRCH OF England is the visible Church of Christ THE Church of Galatia which erred in a fundamentall point of doctrine is called the Church of God Gal. 1. therefore the Church of England which erreth not in any fundamentall point of doctrine is the Church of Christ That the Church of Galatia erred in a fundamentall point of doctrine it is manifest for they ioyned Circumcision and Christ together If any do thinke that the Church of England doe hold an errour in any fundamentall point of doctrine let him set downe the particular The Church of England hath Christ for her head and foundation for shee receiueth and reuerenceth the Canonicall Scriptures and confesseth Christes righteousnesse to be hers and that saluation is compassed by Christ alone with whose grace nothing may bee matched Christus aut totus aut nullus Gratia Dei aut tota suscipitur aut tota reijcitur Gratia nullo modo esset gratia nisi esset omni modo gratuita That the preaching of the holy worde and administration of the Sacraments are the essentiall markes of the Church of Christ I haue proued in my Treatise of the Church to which booke I referre you but these essentiall markes of the Church are in the Church of England therefore c. Obiection The discipline vsed in the Primitiue Church is not in the Church of Englād therefore the church of England is not the Church of Christ Answere I denie the Argument My reasons are First S. Luke setting out the extraordinary blessing which God gaue to Peters sermō in Ierusalem hath these wordes Then they that gladly receiued his worde were baptized and the same day there were added to the Church about three thousand soules And they continued in the Apostles doctrine and fellowship and breaking of bread and prayers Acts. 2.41 42. No man endued with Gods spirit wil denie that this assembly which was baptised continued in the Apostles doctrine c. was the Church of God and yet no Deacons were at that time chosē or Consistories of Seniors erected Secondly they which doe vrge the discipline most earnestly doe confesse that the discipline is not an essentiall part of the Church Their reason is The discipline resembles the wall of a Citie and hedge or ditch of a Vineyarde It is a Citie though the wall bee wanting it is a Vineyarde though hedge or ditch be wanting Lastly I woulde gladly knowe whether it bee either possible or safe to plant that discipline in this lande before that Gods holy Trueth be soundly both taught and receiued and that there be fit Churchmen and people to execute the discipline Obiection The Ministers in England are not chosen by the Parishes ouer which they are set therefore they are no ministers and consequently there is no administration of the worde or Sacraments no worshippe of God nor visible Church in England as some Anabaptists haue giuen out of late Answere I denie the Argument My reason is if this Argument of theirs were good these absurdities would follow First that Gods Church is necessarily tyed in all places and times to one forme in the externall calling of the ministers Secondly that the excellent assemblie in the Primitiue Church Actes 2. verse 41 42. was not the Church of God for at that time the Ministers were not elected by the Presbitery people Thirdly that the worthiest Preachers in this land are no Ministers Lastly that very many parts of England are like to haue no teachers because they are vtterly vnfit to make choise of their Pastours If it be saide that some Bishops in ordeyning and some Patrones in presenting ignorant Ministers haue erred as grosly as any Parish can my answere is that I neither dare nor will defend such either Bishops or Patrons I doe rather exhort them to vnfeyned repentance for this great sinne of theirs hath and doth crie very loude for some notable vengeance Cipri de vnitate Ecclesiae Haereses Diabolus inuenit schismata quibus subuerteret fidem veritatem corrumperet scinderet vnitatem Quos detinere non potest in viae veteris caecitate cirrumscribit decipit noui itineris errore Rapit de ipsa Ecclesia homines dum sibi appropinquasse iam lumini atque euasisse faeculi noctem videntur alias nescientibus tenebras rursus infundit c. A DEFENCE OF SVCH POINTS IN R. SOMES LAST TREATISE AS M. PENRY hath dealt against And a refutation of many Anabaptistical blasphemous and Popish absurdities touching Magistracie Ministerie Church Scripture and Baptisme c. conteined
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
possunt perfecte euangelizare multò difficilioris rarioris est operis Ideo doctor gentium plurimis excellentior Euangelizare missus est non baptizare quoniam hoc per multos fieri poterat illud per paucos inter quos eminebat August contra lit Petil. Don. lib. 3. cap. 56. I haue not set downe this as either sword or shield for ignorant Ministers My iudgement is that none ought to enter into or continue in the holy Ministerie vnlesse they haue giftes in some measure The Plough man may returne to his share the Artificer to his shop Other to their seuerall trades Almightie God will not be offended if they doe thus Yea his Maiestie wil be highly pleased Zach. 13. Ruff. lib. 1. cap. 6. Melius de media via recurrere quà m semper currere malè It is not safe to continue in a wicked course R. Some A Sacrament can neuer be without promise of saluation therefore the worthie partaker of the Sacramēt receiues a blessing if a blessing then no pollution That he receiues a blessing the Apostle teacheth vs Wee are buried with Christ saith S. Paul by baptisme into his death c. Rom. 6.4 The cuppe of blessing which wee blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ 1. Cor. 11.16 I. Penry M. Some saith the worthy partaker receiues a blessing if a blessing no pollution c. First it is doubted whether we may be assured that it is a Sacrament Secondly he is no worthy receiuer that receiueth of an idole Minister Thirdly there may be a blessing receiued yet pollution in the receiuer Looke 2. Chro. 30.17.18 19. Nom. 9.7 R. Some Nodum in scirpo quaeris You stumble in the plaine way My answere is First if the vnpreaching Minister haue a calling which no learned man in this land doubteth of it cannot be denied to be a Sacrament It pleaseth you inter sacrum saxum haerere to doubt of it Secondly whosoeuer bringeth faith and repentance with him to the holy Table is a worthy receiuer though the Minister be an idole The vnworthines worthines of the Minister hurtes himselfe but not the godly communicant Otherwise the holy Prophets were vnworthie receiuers which communicated with idole priestes Thirdly you adde that a blessing may be receiued and yet pollution in the receiuer 2. Chr. 30. Nomb. 9. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust from the corner to the staffe that I may vse your owne phrase Do you confute on this fashion You should haue proued that the worthy partaker of the Sacrament receiuing a blessing receiued pollution that is sinne by partaking the Sacrament Because this passeth your skill you fight with your shadowe and tell me that a blessing may be receiued and yet pollution in the receiuer That is to say that pollution is brought of the Communicant to the holy table not receiued from or by the holy Sacrament This makes nothing against that which I haue written Onely it bewrayeth your ignorance All godly men confesse that pollution that is sinne is in the holiest Communicants I meane peccatum habitans non regnans That is sinne dwelleth in Gods seruants but hath not dominion ouer them The Patriarks Nazarites Prophets Apostles had this pollution They could not shake it off in this life the best of them had their wants Only our Sauiour Christ was cleare of sinne You and I agree I am sure in this particuler If I should aske you how you proue pollution that is sinne to bee in the receiuer of the holy Sacrament you woulde referre mee to your quotations in the booke of Chronicles and Numbers Giue me leaue to examine your quotations a litle Your first place is in the Chronicles The words of the text are these Because there were many in the Congregation that were not sanctified therfore the Leuites had the charge of the killing of the Passeouer for all that were not cleane to sanctifie it to the Lord. For a multitude of the people euen a multitude of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselues yet did cate the Passeouer but not as it was written Wherefore Hezekiah prayed for them saying The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God the God of his fathers though hee be not cleansed according to the purification of the Sanctuarie 2. Chr. 30.17 18 19. All that you can proue by this place is that they of Ephraim Manasseh Issachar c. were vncleane according to the purification of the Sanctuarie that is touching some ceremonie of Moses law for which vncleannes they were dispensed with Your seconde place is in the booke of Numbers The wordes of the text are these And certaine men were defiled by a dead man that they might not keepe the Passeouer the same day and they came before Moses and before Aaron the same day And those men said vnto him we are defiled by a dead man wherefore are wee kept backe that wee may not offer an offering vnto the Lord in the time thereunto appointed among the children of Israel Then Moses said vnto them stand stil and I wil heare what the Lord will cōmande concerning you And the Lord spake vnto Moses saying Speake vnto the childrē of Israel say if any among you or of your posteritie shall he vncleane by the reason of a corps or bee in a long iourney he shall keepe the Passeouer vnto the Lord. Nu. 9. ver 6 7 8 9 10. All that you can gather of this place is that these mē which were defiled by reason of a dead mā did not celebrate the passeouer before the Lordes pleasure vvas knowen You cannot conclude either of this place in the booke of Numbers or of the former place in the Chronicles that sinne was in these which offered themselues to the Passeouer I doubt not but that these men had pollution that is sinne in them But I am sure these places neither doe nor can prooue it for you may not reason thus They of Ephraim c. were vncleane touching some ceremonie of Moses lawe therefore they were sinners If you do I deny your argument It is a certaine truth in diuinitie that not euery legall pollution was ioyned with sinne My reason is the touching of a dead body was a legall vncleannesse If it were a sinne then the buriall of the dead which is a Christian duetie and a worke of mercy should be sinne Thus you haue taken paines but to litle purpose You haue shotte I confesse but nec coelum nec terram attingis you are many scores wide R. Some The parents of Christ went to Ierusalem euery yere at the feast of the passeouer Luk. 2.41 Their going to Ierusalē was to testifie their religion to be partakers of the Sacrifices There were at that time in Solomons Temple manifold corruptions the high priesthood was solde
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
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
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