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
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
page 84. They amongst vs which are vnbaptized doe sinne grienously if they doe not present themselues to baptisme Chap. 8. page 88. They which are once baptized must not be baptized againe Chap. 19. page 156. They which were baptized of Popish priestes in the Popish Church receiued true baptisme c. chap 7. page 79. and chap. 8. page 88 89. and chap. 20. page 156. 157. The false profession of Christ in popery doth not proue that the true Christ is not in popish baptisme cap. 23. pa. 174. Whether infants ought rather to be kept vnbaptized then to be presented to popish baptisme chap. 23. page 180. The infāts of papists may be baptized in a reformed church if some of the religion do present them to baptisme do vndertake the godly education of them cha 17. pag. 150. There hath bene may be true baptisme out of the church chap. 21. page 158. Though true baptisme was amōgst the Donatists out of the Church August did not giue leaue to any of the church to presēt their infāts to be baptized there cap. 21. pa. 159. They are the Sacraments of Baptisme and the holy Supper which are administred by vnpreaching ministers in the church of England chap. 8. page 88. 89. 95. 98. None vnbaptized may receiue the holy supper chap. 8. page 90. 91. 92. It is lawful to administer the holy supper in a priuate house if some cautions be obserued chap. 15. page 141. 142. Euery legall vncleannes was not ioyned with sinne chap. 9. page 113. The regenerate cannot fulfil the law of God cha 26. pa. 199 A TABLE OF DIVERS grosse errours and Anabaptisticall fancies conteined in M. Penryes Treatise c. Master Penry saith That the life of the Magistracie is neither prescribed in the worde for so there could be no Magistrates out of the Church nor any in the Church but such as are prescribed in the word which were impious to thinke nor conteined in the gifts of the Magistracie nor yet separated from his outwarde calling For the very outward calling is it that giueth life vnto the Magistracie though the person susteining it want gifts to discharge the same The reason hereof is euident because the Magistracie being an humaine constitution as the holy Ghost saith 1. Pet. 2.13 is appropriated vnto his possession vpō whomsoeuer man bestoweth the same if hee be capable to possesse though vnfit to execute what is a lotted vnto him In his addition page 48. This speach of M. Penryes is very grosse His first reason is this there may be Magistrates out of the Church therefore the life of the Magistracie is not prescribed in the word M. P. Antecedent is true For Pharao Nero Iulian were magistrates out of the Church I deny his argument My reason is the gifts of courage fearing God dealing truly hating couetousnes which are the life of the Magistrate are prescribed in Gods booke Exo. 18.21 Deu. 1.13 If you say they are not the life of the magistracie you dissent from all the learned and therfore must set downe what God requireth of him that should be his Magistrate His second reason is this There are and may be magistrates within the Church which are not garnished with the aboue named gifts therefore the life of the Magistracie is not prescribed in the word My answere is I confesse that absurd Magistrates haue bene and are many times aduanced in the Church I graunt they should not either by the corruption or errour of the electours But I deny your argument My reason is It is great wickednes to thinke because grosse Electours preferre vnfit men and so faile in their duetie that Almightie God hath failed in prescribing what kinde of men he would haue to be his lieutenants M. Penry addeth that the life of the Magistracie is not conteined in the gifts of the magistracie I dissent from him in this If he had said that the birth of the magistracie is not conteined in the gifts of the magistracie he had hit the white M. Penry writeth that the life of the magistracie is not separated from his outward calling for the very outward calling saith he is it that giueth life vnto the magistracie If this were true then the life and birth of the magistrate are idem tempore that is twinnes and consequently whosoeuer hath the outwarde calling which is the birth hath the inwarde calling which is the life of the magistrate So is Gods furniture tyed to the electours voices as to the chaire and the inward outward calling of the magistrate confounded which is a palpable errour If there bee an outward calling to the magistracie without the which no man howsoeuer furnished within may presume to execute the office of the magistrate I am sure there is an inward calling to the magistracie For the outwarde calling doeth import an inward If there be an inward calling which is by God himselfe what I beseech you is it but such furniture and gifts as are prescribed and required in the holy word The foundation whereupon M. Penry hath built his former absurdities is a very rotten post that is a grosse deprauing of a text of Scripture viz. The Magistracie is an humaine ordinance 1. Pet. 2.13 that is a deuise of man and not an Ecclesiasticall constitution prescribed in the worde That the magistracie is not any deuise of man but Gods ordinance for the benefite of man is a cleare trueth in Gods booke None doubt of it vnlesse they be Anabaptists or extremely ignorant M. Penry saith that the word barely read and to no other purpose then to edifie by reading is not holsome doctrine Chap. 8. pag. 99. This is a blasphemous absurditie M. Penryes reasons for it are most absurd and childish I referre you to my answere Chap. 8. pag. 100. 101. and to a proposition which I haue handled Chap. 4. pag. 62. c. M. Penry writeth that it is false to say that the recitall of the summe of Christes Sermon that is the word of institution c. is an edifying word he saith it mainteyneth charming Chap. 8. pag. 88. 89. This is a blasphemous absurditie If euery part of the Canonical Scripture doth edifie I trust the summe of the Lord Iesus Sermon ought to haue singuler allowance If it ought to haue singuler allowance it may not be indited and arraigned for maintenance of charming M. Penry saith that the people cannot sanctifie a Sabboth without a Sermon His words are these They are no ministers whose flocks by their ministery can not sanctifie the Sabboth our Readers are such c. In his addition pag. 60. M. Penry accounteth the publique reading of the holy Scripture and publique prayers no part of the sanctification of the Sabboth If he had said that the Sabboth is not so well sanctified without as with a godly Sermon I woulde haue agreed vnto him M. Penry maketh the person to giue credite to the holy word His wordes are these The word of God vttered is not an
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
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
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
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