Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	err_v	fundamental_a	2,118	5	11.1011	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12592	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.	Some, Robert, 1542-1609.; Penry, John, 1559-1593. Defence of that which hath bin written in the questions of the ignorant ministerie, and the communicating with them.	1588 (1588)	STC 22909; ESTC S117654	118,250	200

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

the wisdome of thy God that is in thine hand set Iudges and arbiters which may iudge all the people that is beyonde the riuer euen all that knowe the Lawe of thy God and teache yee them that knowe it not And whosoeuer will not doe the Lawe of thy God and the Kings lawe let him haue iudgement without delay whether it be vnto death or to banishment or to confiscation of goods or to imprisonment Esra 7. verse 25 26. And least any should take exception against Artaxerxes commaundement Ezra cleareth it of all suspition of vnlavvfulnesse in these vvordes Blessed bee the Lorde God of our fathers which hath inclined the Kings heart to beautifie the House of the Lorde that is in Ierusalem Ezra 7. verse 27. Augustine the Bishoppe of Hippo in Africke vvas a very famous man hee vvas sometimes of opinion that heretiques vvere to bee pressed by argument and not by the Magistrate his reason then vvas Ne fictos Catholicos haberemus quos apertos hereticos noueramus That is least vvee should haue them counterfait Catholiques whome wee knewe to bee notorious heretiques But after weightie consideration hee chaunged his former opinion and is very resolute that Recusants may and ought to bee compelled by the Magistrate August Epist. 48. 204. Siterrerentur non docerentur improba quasi dominatio videretur Sed rursus Si docerentur non terrerentur c. August Epist. 48. that is to punish and not to teach were tyrannie againe to teach and not to punish were to harden them in their auncient custome and to make them slowe to enter the path of saluation Exi in vias sepes compelle intrare Luke 14. Qui compellitur quò non vult cogitur sed quùm intrauerit iam volens pascitur August Epist 204. that is Go out into the high wayes and hedges and compell them to come in he that is compelled is compelled to enter against his will but when hee is entred hee is fedde willingly Ad caenam tanti patrisfamilias si sponte non vultis intrare compellimus August contra 2. Gaudentij Epist lib. 2. cap. 28. that is to the supper of so great an householder if you wil not of your owne accord we compell you to enter Quod autem vobis videtur inuitos ad veritatem non esse cogendos c. August contra 2. Gaudentij Epist lib. 2. cap. 17. That is where as yee thinke that men are not to bee compelled to the Trueth against their vvilles yee erre not knovving the Scriptures nor the povver of GOD vvhich maketh those vvilling though they bee compelled against their willes Qui phreneticum ligat lethargicum excitat ambobus molestus ambos amat Aug. Epist 48. That is he that bindeth a frantike man and awaketh him that hath the lethargy loueth both though he be grieuous to both 2. A GODLY PRINCE MAY not suffer any religion but the true religion either publikely or priuately in his Dominions THe exercise of false religion is directly against the sanctification of the Lords Sabboth Exo. 20. therefore the Prince may not at any hande suffer it The Morall lawe as it teacheth the worship of Almightie God in the first and honestie of life in the second table of the commandements is perpetuall and bindeth vs vnto the worldes ende The Israelites being in captiuitie in Egypt were required by Pharao to sacrifice to Almightie God in Egypt Moses refused c. Exod. 8. The Israelites being in captiuitie in Babylon were required by the Chaldeans to sing one of the songs of Sion They refused and answered thus How shall we sing the Lords song in a strange land Psal 137. Of these places I gather my argument thus It was not lawfull to sacrifice in Egypt and to sing the Lords song in Chaldea which were polluted landes therefore it is not lawfull to suffer Idolatrous popish seruice in Englād which is a holy land That professed papists are Idolaters it is manifest first they worship false gods for they worship Angels and Saintes deceased which are no gods Secondly they worshippe not the true God aright for they doe not worship him according to his written worde Confession consent in the true religion is Vinculum ecclesiae the chaine and bond of Gods Church for the Apostle saith there is but one faith Ephe. 4.5 therefore dissension and difference in religion is a dissolutiō of Gods Church But no prince may haue any either hand or litle finger in dissoluting Gods Church for Kings and Queenes are the nursing fathers and mothers of the Church Esai 4.9 It is the Princes duetie to prouide for the safetie of the bodies therefore much more for the safety of the soules of his subiects If for the safetie of their soules then they may not suffer them to poyson their soules True religion is the foode of the soule It is but one To swarue from that is the bane of the soule It leadeth to hell The Shipmaster and shepheard must keepe his shippe and sheepe from rocke and wolfe Qui non scruat si potest periturum occidit The prince is bounde to serue the Lord in feare Psal 2. therefore he may not suffer almightie God to be dishonoured by any of his subiects God is notably dishonoured when false worship is suffered either publikely or priuately The Angel of the Church of Pergamus is reproued by Christ for hauing such in Pergamus as maintained the doctrine of Balaam and the doctrine of the Nicolaitans which God hated The Angel of the Church of Thyatira is reproued by Christ for suffering Iezabel c. to teach and to deceiue Apocal. 2. therfore Princes sinne grieuously which suffer the exercise of a false religion A godly prince may not suffer a wilfull breach of his owne lawes therefore not of Gods lawes Almightie God is greater then all Princes His lawes doe as farre passe the princes as the gold of Ophir the clay in the street Besides they which hate Gods religion and consequently sinne against the first table are easily induced to disobey their prince which is a sinne against the second table It was a famous speech of the Emperour Constantius the father of Constantinus the Emperour Howe can they bee fast and true to the Emperour which are Traitours to Almightie God Euseb lib. 1. de vita Constant King Asa deposed Maachah his mother from her regencie because she had made an idoll in agroue Asa brake downe her idoll and stamped it at the brooke Kidron 2. Chron. 15. Ezechias and Iosias were famous Kings of Iuda They destroyed the groues and temples of the idols They destroyed the groues and temples of the idols They tooke a direct course for Gods religion Almightie God may not bee dalied with in his seruice There must be no parting of stakes Hee will either haue all or none Ezech. 20. The Lordes Altar and Baals Altar must not stand together Iudg. 6. Nabuchodonosor the king of Babylon made a decree that euery

to deny them the comfort of baptisme which they cannot haue shoulde they denie to themselues the comfort of the Lordes Supper which they may haue Yea but no vncircumcised might eate the pascal lambe Exod. 12.48 True But what shall we say vnto those that were vncircumcised in the wildernesse fortie yeeres almost Ios 5.5 Did they neuer eate the passeouer all that time If they did the place of Exodus will be quickly answered It is plaine that the passeouer was celebrated in the wildernesse once at the least Nom. 9.1 If euery yeere why should the godly of the familie bee excluded from the action the cause why they were vncircumcised not being in them R. Some You answere very strangely Your wittes I thinke were a wooll gathering If they sinned in partaking the Lordes supper before they were baptized there is great reason they shoulde abstaine from the holy table vntill they bee baptized which Baptisme if the case so required might orderly and easily bee come by But they omitted baptisme you say of ignoraunce not of contempt therefore they sinned not which being vnbaptized did partake the holy Supper I denie your argument My reason is Ignorātia excusat non à toto sed à tanto that is Ignorance maketh the fault lesse it doth not make it none M. Penry at the length toucheth one part of my reason but by his leaue I will first set downe my whole reason and then his answere My reason is this None vncircumcised might eat the passeouer Exod. 12.48 therefore none vnbaptized may receiue the holy Supper M. Penryes answere is conteined in these wordes True But what shall we say vnto those that were vncircumcised in the wildernesse fortie yeeres almost Iosua 5.5 Did they neuer eate the Passeouer all that time If they did the place of Exodus will be quickely answered It is plaine that the Passeouer was celebrated in the wildernesse once at the least Nombers 9.1 If euery yeere why shoulde the godly of the familie bee excluded from the action the cause why they were vncircumcised not being in them Call you this answering There was neuer any such I am sure in Cambridge or Oxford It came I thinke out of Barbarie I hope you are ashamed of it by this time You aske mee whether they which were vncircumcised in the wildernesse almost fortie yeeres did all that time neuer eate the Passeouer My answere is that no such thing appeareth in the text and where the holy Ghost stayeth his penne it becommeth vs to stay our tongues Yea it is cleare in Iosue that the Israelites after they were circumcised did keepe the feast of the Passeouer Ios 5.8.10 You adde If the Israelites being vncircumcised did partake the Passeouer that the place in Exodus will be quickely answered You say true If the skie fall you shall catch Larkes When you proue this if of yours I wil accept your answere Till then you shal pardon me You proceed in this sort It is plaine you say that the Passeouer was celebrated in the wildernesse once at the least Numb 9. Will you conclude of this therefore they which were vncircumcised did eate the Passeouer If you doe I denie your argument My reason is If they had admitted any vncircumcised to the Passeouer they had prophaned the holy Sacrament The wordes in the text are manifest If a stranger dwell with thee and will obserue the Passeouer of the Lord let him circumcise all the males that belong vnto him and then let him come and obserue it and he shall bee as one that is borne in the lande for no vncircumcised person shall eate thereof One lawe shall bee to him that is borne in the land and to the stranger that dwelleth among you Exod. 12. An other reason of yours is the cause why the Israelites were vncircumcised was not in them therefore the godly vncircumcised of the family might not be barred from the Passeouer I answere your argument is naught and verie sawcie for you comptroll Almightie God by whome they were barred This is no pride M. Penry I might say to you as the Apostle in another case O man who art thou that pleadest against God hath not the potter power of the Clay c. Rom. 9. I confesse that the Israelites ceased from circumcision in the wildernes and yet were not faultie in omitting and deferring circumcision for they had Gods speciall dispensation to do so because they were in cōtinuall trauaile and people being newly circumcised could abide no labour For the surer proofe of this point vidz that none which are knowen to bee vnbaptized may either present themselues or be admitted to the holy Supper I offer these reasons to the godly Reader First Baptisme is an entrāce into the visible church the holy Supper is a confirmation of this entrance Secondly they which were of yeeres in the primitiue Church were first baptized and afterwarde receiued the holy Supper This is manifest in these wordes of S. Luke Then they that gladly receyued 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 c. Act. 2. By breaking of bread is vnderstanded the partaking of the Lords Supper Thirdly None may present themselues to the holy table before due examination of themselues 1. Cor. 11. This examination consisteth of faith and repentance which faith and repentance are not in them which either wittingly omit or wilfully contemne the holy Sacrament of baptisme which baptisme is the Sacrament of repentance Matth. 3. Calu. Inst. lib. 4. cap. 19. sect 17. Lastly all famous men and Churches are of my side If maister Penry dissent it is no great matter His writings are not as the lawes of the Medes and Persians c. R. Some If such as vvere baptized by popish Priests in the popish Church and by vnpreaching ministers in the Church of England receiued no Sacrament many excellent men haue vsurped the preachers office My reason is It is vnlawful for any man to be a publique teacher in the visible Church which is not by baptisme graft into and so become a member of the visible Church Our Sauiour Christ was baptized of Iohn in Iordane before he preached Mat. 3. and 4. Chap. The Apostle Paule was baptized of Ananias in Damascus before he preached Act. 9. I. Penry None vncircumcised might minister before the altar True but did none of the Leuites that were borne in the wildernes teach Iacob the law or offer the incense of his God in all those forty yeeres R. Some The truth I perceiue is mightie It maketh the enemie many times to confesse it so doth it you in this place Your wordes are cleare for me and flat against your selfe You grant that none vncircumcised might minister before the altar I thanke you for it Of this I conclude therefore none vnbaptized may be a publique teacher in the visible church Thus

summe of my answere is conteyned in the writings of that French Gentleman Philip of Mornay Tract de eccle cap. 10. The name of Schismatike is much fitter for proud Penry and his fantastical disciples then for godly Magistrates and people who are most sawcily dealt with by the Anabaptisticall crew Question Whether all our ancestours which liued died in the Popish Church are damned Answere Philip of Morney doeth answere thus As our aduersaries make a difference betweene the Church and the people snatching the name of the Church onely to the Prelates which should bee common to all Christians so wee likewise doe well put a difference betweene the people cleauing to the Church of Rome and the faction of Antichrist betweene them who liue vnder the Popedome and the vpholders and mainteiners of the Pope betweene the inchaunters and those that are inchaunted betweene the Pharisees whom Christ calleth a generation of vipers and the poore sicke woman whom he called the very daughter of Abraham We say that among the poore people which was so long time deceiued vnder the darkenesse of Antichrist there was a part of the body of the visible Church But that the Pope and his mainteiners are the botch of the plague in it which stifleth choketh it as much as it can c. And a little after c. We knowe that the most part of the people were ignorant of those pestilent doctrines which the Schoolemen left in writing that is to say of the principall blasphemies of the Papacie also that the more part did neuer beleeue that they could merite euerlasting life by their owne workes whatsoeuer men preached thereof Againe albeit that through custome and ignorance they went to Saints and Images and frequented Masses and Pilgrimages yet notwithstanding in their conflicts of death they alwayes principally claue to the crosse of Iesus Christ We haue an example of S. Barnard himselfe and we haue seene many more in our time Saint Barnard in certaine places sauoureth of the contagion of his time as it was hard hee should doe otherwise But see his refuge when hee was tempted of the deuill in his last dayes I confesse saith he that I am not worthie of it I knowe that I can not by mine owne workes obteine the kingdome of heauen But my Lord hath obteyned it by a double right by inheritance from the father and by the merite of his passion Nowe he is contented with the one and giueth me the other And when I attribute it to my selfe by the gift which he hath made vnto me thereof I cannot be confounded And in another place My merite is the mercie of the Lord. And I am not poore in merites because hee is rich in his mercies I haue greatly sinned but I will comfort my selfe in the stripes of my Lord. Euen so likewise we assure our selues in the mercy of God that a great number helde the foūdation in Iesus Christ whereof the Apostle speaketh albeit Antichrist shooke it as it were endeuoured to ouerturne it in them all that he might Phil. Mor. Tract de Eccle. cap. 9. Of this iudgement is that famous man Peter Martyr in his Commentarie vpon the Epistle to the Corinthians cap. 15. vers 18. I rest in their iudgement CHAP. 18. THAT POPISH PRIESTS haue a calling though a faultie one IF popish priests haue no calling at all Baptisme was deliuered in the Popish Church by priuate men which is a grosse absurditie 2 Many Popish Priests after detestation of their popish errours were allowed ministers in the reformed Churches without imposition of hands c. therefore in the iudgement of the best Churches they had before a calling though a faultie one Those execellent fathers and Martyrs Cranmer Rydley Hooper Latymer c. which were sometimes Popish priests were allowed Ministers of the Gospel without imposition of hands c. Caluine writing of Popish priests hath these wordes Si verò quis istiusmodi c. and a litle after Si obijcitur Pauli Canon ille quo traditur eligendum Episcopum irreprehensibilem esse oportere respondeo non hîc agi meo quidem iudicio de simplici vel absoluta electione sed de approbatione vel restitutione ad certum munus propter interuenientem corruptionem And a litle after Duo sunt in illo statu summa vitia Vnum quod non recta ratione instituti sunt ad munus Eeclesiasticum c. The summe of M. Caluines words is that such Popish priests as detested popery and were fit to bee employed in the ministerie might be allowed or rather restored to the Ecclesiasticall function first because they were not before rightly instituted Secondly ad corrigendum praecedentem defectum that is to correct the former defect c. Calu. Epist 373. By which wordes it is manifest that Popish priests euen in the popish Church had and haue in M. Caluines iudgement a calling though a faultie one The same M. Caluine in an other place hath these vvordes Cogimur fateri penes illos esse ordinarium ministerium that is We are compelled to confesse that papists haue an ordinarie ministery Calu. Ezech cap. 13. v. 9. If M. Penry will take exception against M. Caluines writings the iudgement of all Gods Churches let him confute them very soundly If he can doe that he shal be accōpted the rarest man aliue If he can not which I am very sure of he shall not be Magnus Apollo that is goe for a Patriarch as his ignorant followers do accompt him but he shal be dubbed as he is in deede an other Neuius that is a loude and clamorous companion If either M. Penry or any of his fantasticall crewe shall thinke much of my speech I doe not passe I confesse freely that sharpe wordes are not sufficient plaisters for such proude sores I hope the Magistrates will consider further of him and such as he is Duro nodo durus cuneus c. that is A wedge of yron is fittest for knottie vvood CHAP. 19.20 THEY WHICH ARE ONCE baptized must not be baptized againe THe couenant of grace and peace which is made and sealed vp in baptisme is perpetuall for Almightie God remaineth euer faithfull in his couenant therefore c. 2 If Baptisme should be iterated Gods fidelity which cannot be made voyde by our infidelitie should be called into question which were a haynous sinne 3 Circumcision was neuer iterated therefore Baptisme may not Baptisme is to vs as circumcision was to the Israelites 4 As the carnall generation is one so the spirituall generation is one Semel nascimur semel renascimur 5 It appeareth not in Gods booke that any which receiued baptismum fluminis were rebaptized baptizmo fluminis 6 Agrippinus the Bishop of Carthage was author of iterating baptisme c. Vinc. Lir. Cap. 9. CHAP. 20. THERE IS TRVE BAPtisme in the Popish Church SVch as were and are baptized in the popish Church were and are engraffed by baptisme into a true Christ therefore

in M. Penryes treatise c. By R. SOME Doctour of Diuinitie ROM chap. 16. vers 17.18 I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine which yee haue learned and auoy de them For they that are such serue not the Lord Iesus Christ but their owne bellies and with faire speach and flattering deceiue the hearts of the simple Imprinted at London by G.B. Deputie to Christopher Barker Printer to the Queenes most excellent Maiestie 1588. TO THE READER I Did publish a short Treatise in May last It hath pleased one M. Penry to examine part of it and as an other Aristarchus to censure it His booke was sent me I haue viewed it and doe finde strange things in it Aduise was giuen me not to vouchsafe an answere because M. Penry is very ignorant and his Treatise very sillie and corrupt stuffe I considered waightely of it but resolued to take some paines The reasons which induced me are First S. Paul vouchsafed in Gods cause to deale with Demetrius the siluer and Alexander the copper smith The Prophet Ezechiel in the like cause did set himselfe against certaine wicked women c. Ezech. 13. Secondly many haue beene mislead by his absurd fancies To cure these if God will and to stay other my labour is not amisse Lastly I am personally both charged and chalenged by him therefore it became me to take pen in hand M. Penries booke is a fardle of grosse errours None accompt of it but such as are of the fantasticall crewe men extremely both proude and ignorant He hath as many learned men of his side as H. N. the prince of the familie of Loue had of his that is neuer a one therefore a little Arithmetique will serue to number them If it had pleased him to haue considered of and rested in the iudgement and direction of very famous men and Churches he had not swarued from Gods booke he had sailed by a sure compasse he had not broched such fancies as Gods Church with one voyce condemneth Nestorius was an absurd heretike he had some sparkles of eloquence by nature hee was in his owne opinion learned but in deede very ignorant his pride was such that he vouchsafed not to reade any interpreters Socrat. lib. 7. cap. 32. I assure my selfe that M. Penry is very farre from Nestorius heresie I would he were as cleare ofpride and contempt of writers Caluine Beza c. men of excellent learning are cast off by him euē in those waighty causes wherein they shake hands with all the Churches of God I doe not belie him I charge him iustly it shall appeare so by Gods grace in this Treatise The question betweene him and me is not whether ignorant men may either enter into or continue in the holy ministerie for my resolution is negatiue that is that they ought not but the question is whether such as were and are baptized by Popish priests and ignorant ministers haue and doe receiue a Sacrament and whether the godly communicant is polluted by receiuing the Sacrament at the hands of vnpreaching ministers The most famous men and Churches are peremptorie for me and against him Yea M. Penry himselfe ioyneth with me in many partes of his Treatise in some other partes I confesse he sings an other song absurde for matter and out of tune for manner This inconstancie of his proceedes from a vaine humour which as a whirle-winde doeth strangely carrie and ouer-carrie him It is not in my handes to heale him if it were I woulde with all my heart I will pray vnto God to cure him Cathedram in coelo habet qui corda docet All that I desire of the godly Reader is that he wil reade my Treatise before he giue sentēce Otherwise I may iustly charge him to bring not iudicium but praejudicium that is to be very partiall Let him in Gods Name compare my arguments and answeres with my aduersaries and weigh them in equall balance if hee doeth not see clearely and feele sensibly his grosse errors Anabaptisticall fancies his eyes are dimme his fingers are benummed That he may haue present and speedie viewe of the pearles in his booke I haue set downe in a Table diuers strange particulers If they seeme harsh and rough-hewen blame M. Penry for they come out of his forge Yea I dare be bolde to say that if the Spiders webbe bee good cloth and the Cockatrice egges holsome meate then such points as I refute in this Treatise are very excellent Diuinitie I am not alone of this iudgement the worthiest Diuines in this land iumpe with me and do mislike and condemne his absurdities It pleased God to assist mee graciously in the paines I haue taken I thanke his Maiestie very humbly for it I doubt not but that he will giue a blessing vnto it The Lord giue vs grace to see and know our ignorance to be truely humble to grow in godly knowledge and not in Anabaptistical and blasphemous fancies London Septemb. 19. 1588. Necessaria ignoramus quia non necessaria discimus A TABLE OF SOME PRINcipall particulers conteined in this treatise ALmightie God neuer called any to bee Magistrates but hee furnished them accordingly Chap. 3. pag. 59. 60. 61. Magistracie is Gods ordinance not a deuise of man Chap. 13. page 136. 137. The reading of the holy Scriptures doeth edifie Chap. 4. pag. 62. 63. 64. The Scripture is of credit in it selfe Chap. 8. page 102. The Popish church is a church though not a sounde Church Chap. 17. pag. 147. 148. 149. 151. and Chap. 23. pag. 176. Whosoeuer sayeth or writeth that our Queene is a Schismatique for separating herselfe her subiects from the popish Church if the popish Church be a Church in any regard maketh a grosse and Popish collection and is at the least an vnduetifull subiect Chap. 17. page 151. Whether no more fellowship is to be had with papists in religiō matters then with pagane Idolaters Cap. 23. pa. 181. Amightie God neuer called any to the holy ministery either in the old or new Testament but he furnished them with gifts fit for that holy function Chap. 2. pag. 55. 56. c. Such as are in the ministerie and haue gifts in no measure ought to be remoued by the Magistrates and gouernours of the Church Chap. 9. page 110. None vnbaptized may be a publique teacher in the visible Church Chap. 8. page 93. Popish priests haue a calling though a faultie one Chap. 18. page 154. 155. The approbation of the Church maketh him a minister to vs which is not called by almighty God Cap. 12. pa. 132. They were sacrifices and Sacraments which were deliuered by the ignorant Leuiticall Priestes Chap. 8. pa. 104. The godly are not polluted which receiue the Sacraments at the hands of vnpreaching ministers Chap. 9. page 108. 110. 113. 114. 115. and Chap. 14. page 138. A Sermon is not required necessarily to the essence of a Sacrament Chap. 7.