you into a better course as of the professed enemies of your state These accusations I knowe are grieuous to be laid to the charge of these Counsellors who through Europe haue the name to be furtherers of Gods glory the saluation of mens soules But they are such as if I prooue them not most true let my blood wipe away the slaunder which I haue vndutifully raysed vpon the rulers of my people Here the worde of God is to be approched vnto out of the which we are to learne what true worship and seruice they can yeeld vnto God what hope of saluation they can haue who neuer enjoyed the word preached Concerning the true worship of God we are to knowe that the worde who alone is to instruct vs therein maketh two sorts thereof The true worship or God twofold The one inward and the other outward The inwarde worship is the worship of the spirit when the heart and the soule is by Gods spirit so directed that in trueth and sinceritie it yeeldeth to the Lord the worship whiche he requireth according vnto his word Of this worship our Sauiour Christ speaketh vnto the woman of Samariah Iohn 4.23 24. The houre commeth sayth he and alreadie is when the true worshippers shall worship the father in spirit and trueth for the father requireth euē such to worship him God is a spirit and they that worship him must worship him in spirit and trueth the inwarde worship Without this inward worship it is vnpossible to be saued and without it no seruice can be acceptable vnto God But although this inwarde worship be the fountaine whence the outward that is in trueth doth flowe and proceed yet is the inward no otherwise ordinarily wrought in men then by meanes of the outward So that euen as the outward is neuer truly acceptable vnto God but when it proceedeth from the inwarde euen so is the inward ordinarily found in none saue onely in those wherein it hath bin begotten by the ministerie of the outward But this inwarde worship in spirit and trueth is not in the power of man to giue or to take away at his pleasure but the Lorde must and doth worke it when where he pleaseth yet neuer ordinarily but by meanes of the outward The true outwarde worship of God then the outwarde worship is that alone whereby as by the ordinarie instrument or meanes the Lord hath appointed to beget nourish increase and continue the inwarde worship of the soule and the spirit by the which the Lord is to be serued in spirit and trueth This outward worship is such by the ordinance of God as men may be truly saide either to hinder or to promote the same and by the hindring or promoting hereof they may be judged to hinder or promote both the saluation of themselues and others and also the inward worship of the spirit either in themselues or in others And by the affection that men beare herevnto the Lord doth trie their loue and also their hatred towardes him his glory This worship although it be outward yet is it of that nature as they who are partakers hereof may according vnto the word expect for the presence of Gods spirite whensoeuer they approch vnto the Lord therby Otherwise if it hath not this promise of the spirite annexed vnto it it is but a rudiment of the world or of the flesh therefore cannot be any thing for the furthering of men in the worship of God This outwarde worship or this outward meanes to serue God truely and sincerely consisteth of two partes or ordinances according vnto the twofolde end for the which the Lord hath appointed the said outward worship of his The first part hereof is that ordinance whereby the Lord hath appointed not only to beget fayth in men or to engraffe them into Christ but being engraffed to builde and aedifie them forwarde as liuely stones of that holy temple whereof Christ Iesus is both the head the foundation This ordinance of God appointed both to beget to aedifie faith is onely the word preached The second ordinance wherein the outwarde worship of God consisteth is contained in those exercises of religion which the Lord ordained onely for aedification and were neuer appointed to begett fayth By aedification I meane whatsoeuer concerneth our furthering in the worke of our saluation begun in vs through faith by the worde preached Vnto this second part we are to refer publike prayers singing of Psalmes reading of the scriptures receiuing of the sacraments and administring of the Church censures Many thinges are ordained to aedifie which were neuer appointed to beget sayth 1. cor 14.17 ephef 4.29 c. All which are effectuall to aedification but not to the begetting of faith For that is onely wrought by the word preached without which also publike prayers singing of psalmes c are so frustrated of the end vz. the aedification for the whiche the Lorde hath ordained them as they cannot possibly aedifie any aright saue onely these who haue learned the right vse of them by the preaching of the word in whose hearts faith which is the ground-worke wherevpon the whole building of gods seruice must be planted hath bin begotten by the same word ordinarily And these holy ordinances of god to wit prayers receiuing of the Sacraments are so farre from aedifying these people who haue not bene instructed in the right vse of them by the worde preached that vnto such they are nothing els but a sealed booke and proceeding from such they are nothing els but pollution in the Lordes sight For no seruice can be acceptable vnto god but that which proceedeth frō fayth For without faith it is vnpossible to please God Now then according vnto that which hitherto hath bene spoken let your Hb. weye what seruice your people throughout all hir Majesties dominions for the most part can yeald vnto the Lord and how they stand in the hope of saiuation and consequently how carefull you haue bene of the glory of god and the saluation of his Church Your people you will say euery where haue had these 31. yeares the vse of publike prayers singing of Psalmes reading of the Scriptures in their owne tongue they haue further enjoyed the sacraments of baptim the Lords supper Be it so but what is all this Can these thinges going alone without the word preached be any thing effectuall to that worship in spirit and trueth which is the onely seruice that the Lord regardeth and without which all exercises of true religion are but swines-blood before his Majestie Or can they bee anye thing forcible to worke the saluation of your people Questionlesse you see that they cannot For they are ordained of god not to lay the foandation of the spirituall worshipp but as meanes to aedifie and build vpon the foundation being laid They are ordained you see also not to go alone but to accompany the word without the which
justice betweene man and man inso muche as they bend al their forces to beceaue Christ Iesus of that right which he hath to the governement of his Church Their Honors The which vngodly and wicked course as they haue held on ever since the beginning of hir Maiesties 〈◊〉 so at this day they haue taken greater boldne and growen more rebellious against the Lord and his cause then ever they were Insomuch as their Honors in token of their thankfulnes to him that hath exalted them dare now charge the cause of reformation to be an enemy vnto our state and such as fauour the same to be vnquiet and factious men disturbers of the common peace and quietnes and sowers of sedition among the subiects This euil dealing of their Honors with the Lords truth and vs that profes the same within England haue enforced me to take some paines in the writing of this treatise The whiche in regard of mine owne weakenesse and the waight of the matter I would haue left most willingly vnto the handling of some that had beene of greater guiftes than my self it the cause being more depelye charged with the former crimes in my person then in any other that I can hear off at this present did not require my weak labours and endeuours for the clearing of the same from so godlesse and vntrue an accusation For the farther vnderstanidng of this particular occasion mouing me to write thou art to vnderstand beloued in the Lord that within these fewe moneths a warrant vnder six counsellors hands hath beene given out from their Honors and sent by publick messengers vnto al such places of the Land as ther was any lykelihood of mine abode The effect whereof was this So Amasiah â—â—ew Amos to be a traytor That if men haue not hitherto knowne so much their Honors whose names were hereunto adioined doe assure them of their owne knowledge that one Iohn Penry is an enemie to the state and if they haue not taken him for such heretofore they should now take knowledge and information thereof from them so henceforth account of him In which regarde they should be so farre from aiding consorting or releuing of him that if they can by anye meanes apprehend or lay hould of him they shal therein do her Maiestie good service The names of their Honors who haue by these letters proclaimed themselues to be of their nomber that shal lend their shoulders to vphold the kingdome of darknes I doe for the reverence whiche I owe vnto hir Maiesties government conceale saue only Iohn Cant. as he writeth himself whome both in respecte of his Antichristian Prelacve ouer Gods Church and for the notable hatred which he hath euer bewrayed towardes the Lord and his truth I thinke one of the dishe norablest creatures vnder he auen and accordingly doe account of him Desiring the Lord if it be his wil to conuert both him and al other the detected enemies of Sion that their soules may be saued or if he hath appointed them to damnation and meaneth not otherwise to be glorified by them speedelye to disburden the earthe of suche reprobate cast-awayes But to returne again vnto our purpose if the accusation wherwith I am vniustly charged in the former warrant reached no farther then my owne person it were my dutye in regarde of the quietnes of our state to put it vp But seing that it doth not touch me at al any further then I haue bene an instrument to promote the cause of Christs governmeÌ„t and wholly striketh at that truth in the defence whereof it pleased the Lord to vse my weake and polluted hands I do make it knowen vnto the worlde Firste that I am accounted an enemye vnto our state for no other suspition and colour but onely because I haue by publicke writing laboured to defend and induce in our churche that vniforme order of church regiment which our Sauiour Christ hath ordained in his word to continue perpetually therein and also haue endeuored to seek the vtter ruine and ouerthrow of that wicked hierarchye of lorde Bishops together with whatsoever corruption dependeth therevpon Nowe that I cannot bee charged of enmitye to our state for any other cause than this which I haue expressed I make it clear in that my bringing vp hauing bene al the dayes of my life at my studies I never as yet delt in any cause more or lesse that any wayes concerneth the civil state and government And as for attempting any thing against hir maiesties person I know the diuel himself dares not be so shameles as to intende any accusation against me in that point The case then being thus manifest and cleare that I am thought an enemye to the state not for intermedling with any civill action but only for seeking the wealthe of Sion I do in the second place make it known by this present treatise that the sincere handling of this cause is so far from being an enemye vnto our state that they do notably detect their impiety against God and their enmity to the kingdom of his sonne Christ Our persecuters are enemies to the state of Christs kingdome whosoever they be that dare presume to burden either the cause or the sincere professors thereof with so palpable and manifest a sclaunder And as for the iniury that heerein they offer vnto hir Maiestye who woulde by these sclaunders enforce hir to lay down hir peaceable scepter and to take vp a bloody sword against hir best subiects our bloud though they never haue power to spill it which they thirst after shal in the day of judgement testify the same to their condemnation except they repent And hir Maiesty if shee giue eare vnto such counsellors is to feare leaste in the Lords just judgement the day maye come vpon hir and hir Lande which in thy mercies Lord remoue far from hir wherein she shal full bitterly lament and bewaile Enemies to hir Maiesty that in time she tooke not greater tryall of our loyaity who now are reckened within the nomber of hir moste dangerous subiects So that the iniury by the former vniust accusatioÌ„ offered vnto Gods cause and vs his people stryketh also at hir Maiessies owne estate And the Lord vouchafe hir an harte to consider thereof before it bee too late For assuredly those that are our enemies for the profession of the truth cannot be hir sure fiends whatsoever they may pretend And because I see that we be fallen into those times wherein Sathan worketh the defacing of the waye of truthe and supporteth his owne kingdome by instrumentes of no meane countenance and also perceaue that base man beginneth to take strength vnto himselfe againste his maker I haue purposely framed my selfe to make it knowne vnto Sathan and his complices that all their might and power in oppugning vs for this cause is spent in vaine For although the cause bee stood vnto by weake and sinful men if respect bee had to that which
liuetennant and messenger in respect that the Lord is gouernor and ruler of all his creatures and especiallie of men and therefore hath apointed the civill magistracie to keepe them in that outward obedience which he requireth at their handes Now the minister is the Lordes messenger in an other regarde viz. In respecte that the Lord offereth peace and reconciliation vnto men if they * 2. Thes 1.9 beleeue and obeye his gospell Vnlesse therefore we would make the Lord to be the Redeemer of mankinde in that respect that hee is the Creator and the gouernor thereof so confound thedecree of the gouernmeÌ„t of the creatures with the decree and ordinance of mans redemption we cannot without the breach of the Lords holy will confound these two callings together And surelie by how much the work of mans redemption from the aeternall wrath of God is more excellent than the worke of the creation and government of the creatures by so much the more detestable and odious doe they manifest themselues who being as they would be accounted ministers of that reconciliation made betweene God man do either vtterly reiect their ministery because they think it to base and gainlesse a calling or els as a farther couÌ„tenance vnto the most glorious vocation vnder the funne doe adde the ciuill magistracie there-vnto Whereby they shewe themselues indeede to haue made a shamefull apostacie from the doctrine and practise of our sauiour Christ and his Apostles The weapons of whose warfare were not carnall 2. Cor. 10.4.5 that is not such as wherwith men by an arme of fleshe as by civil authority improsonmeÌ„t c. brin g their matters to passe but mighty in God to cast downe holdes casting down the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euery thoght vnto the obedience of Christ Heere are the onely weapons that our Sauiour Christ and his Apostles vsed and the onely weapons that are graunted vnto ministers to ouerthrow the gayn-sayer And as for the civill punishment of the obstinat they must commit that vnto the magistrate who beareth not the sworde in vaine Rom. 13.3.4 For it is he and not the minister of the word whome the Lord hath appointed to take reuenge of him that doth euill Now compare the dealings and practises of our bishops and what weapons they vse to encounter with those that stand against them and you shall perceaue that they haue not onelie abused the force of that sword which violentlie and wrong fullye their predecessors wrested out of the maiestrats hand to keep the church in bondage but also that this confusion of the magistracie ministerie in one person though the furtherance of the truth were intended therby cannot staÌ„d together with the sinceritie of the gospell the purity whereof also they haue corrupted in the tyrannous superioritie whiche they vsurpe both ouer their fellow Ministers and also ouer the reste of the churche with no lesse breache of the ordinaunce of God than the impeaching of the libertie of the church For the first point to wit of the superiority which they as ministers claime ouer the church messeÌ„gers of Christ it is intollerable tyrannous directly against a plain moral act set down in the canon of the new testameÌ„t by our Sauiour Christ himself The place is commonlie knowen and hath beene cited for this purpose I thinke by all those that ever dealte in this cause Luk. 2.24 â— And there arose also a strife among them that is among the disciples saieth the text which of them might seeme to bee the greatest but hee said vnto them the kinges of the nations raigne ouer them and they that beare rule ouer them are called gracious lords but ye shal not be so In which place wee see the spirite of God by the mouth of the aeternal himself to haue plainly forbiddeÌ„ al his ministers either to haue any superiority dominion ouer the church their brethreÌ„ to rule any wise as Lords princes do or yet to be so called Where also three especiall monstrous corruptions raingning in our Ll. Archb. and Bb. are expresly inhibited forbidden First they wil be ministers of the gospell and yet be greater then their brethren rule ouer the church Secondly they will be ministers of the gospell and yet beare rule lyke lords Thridlie they wil bee ministers of the gospell and yet called lordes Howe standeth this with the ommandement of our Sauior christ You shal not be so That is you my disciples shal be so farre from having any superiority one ouer an other after my departure and so far from bearing rule as civill Magistrates Princes and Lordes doe that you shall not bee so called by any names or tytles that do carry with them the honor and the preheminence due vnto princes and lordes They that beare rule ouer the nations saieth our Sauiour are called * Fuergetai a title wherewith the kings of Egipt were honor'd gracious lords but ye shall not be so Heere we see plainely that hee forbiddeth his disciples to beare the name whereunto preheminence is joined which may further appeare if wee consider that in forbidding them to kurieuein that is to rule lyke lords he forbiddeth them also to be kurious viz. lordes as farre as that name kurios is a title of worldly honor preheminence and gouernment no farther And no farther I say because the word kurios in the greeke tongue as also the word * Compare the 1. Sanâ—â— 15. 2 Kin. 5.25 with 2. king 6.12 adhon in the hebrew and dominus in latine signifieth a maister or Sir as well as a Lord which is proued Iohn 12.21 20.5 where Philip the apostle our Sauiour Christ supposed by Maric to be the gardiner are called kurici sirs or maisters In which sence it is not forbidden vnto ministers to be called kurioi Which I adde to stoppe theynlearned and foolish cavils of our aduersaries who go about to proue it as lawful for our bishops to be called lords in the English tongue which alwayes are names of worldly honor and promotioÌ„ in our common speach as it were for them to haue the former greek hebrue latine names attributed vnto them Whiche by the places before quoted to any man of vnderstanding in the tongues appeareth to bee a cavill vnworthie the aunswere And that our Sauiour Christe forbidding his ministers to kurieuein viz to rule lyke lordes forbiddeth them also to be called Lords it is most cleare in that otherwayes he should open a wide dore vnto the ambition and pryde of proude and ambitious men For it is a farre greater token of pride and ambition for a man who cannot by any right haue the dignitye of a lorde to desire the name and title thereof than for him to be so called that is a Lord indeed So that in forbidding his disciples to kurieuein beare rule as the lords of
betweene God man do either vtterly reiect their ministery because they think it to base and gainlesse a calling or els as a farther couÌ„tenance vnto the most glorious vocation vnder the sunne d ee adde the ciuill magistracie there-vnto Whereby they shewe themselues indeede to haue made a shamefull apostacie from the doctrine and practise of our sauiour Christ and his Apostles The weapons of whose warfare were not carnall 2. Cor. 10.4.5 that is not such as wherwith men by an arme of fleshe as by civil authority improsonmeÌ„t c. bring their matters to passe but mighty in God to cast downe holdes casting down the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euery thoght vnto the obedience of Christ Heere are the onely weapons that our Sauiour Christ and his Apostles vsed and the onely weapons that are graunted vnto ministers to ouerthrow the gayn-sayer And as for the civill punishment of the obstinat they must commit that vnto the magistrate who beareth not the sworde in vaine Rom. 13.3.4 For it is he and not the minister of the word whome the Lord hath appointed to take reuenge of him that doth euill Now compare the dealings and practises of our bishops and what weapons they vse to encounter with those that stand against them and you shall perceaue that they haue not onelie abused the force of that sword which violentlie and wrongfullye their predecessors wrested out of the maiestrats hand to keep the church in bondage but also that this confusion of the magistracie ministerie in one person though the furtherance of the truth were intended therby cannot staÌ„d together with the sinceritie of the gospell the purity whereof also they haue corrupted in the tyrannous superioritie whiche they vsurpe both ouer their fellow Ministers and also ouer the reste of the churche with no lesse breache of the ordinaunce of God than the impeaching of the libertie of the church For the first point to wit of the superiority which they as ministers claime ouer the church messeÌ„gers of Christ it is intollerable tyrannous directly againsta plain moral act set down in the canon of the new testameÌ„t by our Sauiour Christ himself The place is commonlie knowen and hath beene cited for this purpose I thinke by all those that ever dealte in this cause Luk. 2â— 24 â— And there arose also a strife among them that is among the disciples saieth the text which of them might seeme to bee the greatest but hee said vnto them the kinges of the nations raigne ouer them and they that beare rule ouer them are called gracious lords but ye shal not be so In which place wee see the spirite of God by the mouth of the aeternal himself to haue plainly forbiddeÌ„ al his ministers either to haue any superiority dominion ouer the church their brethreÌ„ to rule any wise as Lords princes do or yet to be so called Where also three especiall monstrous corruptions raingning in our Ll. Archb. and Bb. are expresly inhibited forbidden First they wil be ministers of the gospell and yet be greater then their brethren rule ouer the church Secondly they will be ministers of the gospell and yet beare rule lyke lords Thridlie they wil bee ministers of the gospell and yet called lordes Howe standeth this with the ommandement of our Sauiourchrist You shal not be so That is you my disciples shal be so farre from having any superiority one ouer an other after my departure and so far from bearing rule as civill Magistrates Princes and Lordes doe that you shall not bee so called by any names or tytles that do carry with them the honor and the preheminence due vnto princes and lordes They that beare rule ouer the nations saieth our Sauiour are called Fuergetai a title wherewith the kings of Egâ—pt were honor'd gracious lords but ye shall not be so Heere we see plainely that hee forbiddeth his disciples to beare the name whereunto preheminence is joined which may further appeare if wee consider that in forbidding them to kurieuein that is to rule lyke lords he forbiddeth them also to be kurious viz. lordes as farre as that name kurios is a title of worldly honor preheminence and gouernment no farther And no farther I say because the word kurios in the greeke tongue as also the word Compare the 1. Saâ— 1 15. â— Kiâ— â— 25 wâ—â—h 2. king 6 1â— adhon in the hebrew and dominus in latine signifieth a maister or Sir as well as a Lord which is proued John 12.21 20.5 where Philip the apostle our Sauiour Christ supposed by Marie to be the gardiner are called kurici sirs or maisters In which sence it is not forbidden vnto ministers to be called kurioi Which I adde to stoppe the vnlearned and foolish cavils of our aduersaries who go about to proue it as lawful for our bishops to be called lords in the English tongue which alwayes are names of worldly honor and promotioÌ„ in our common speach as it were for them to haue the former greek hebrue latine names attributed vnto them Whiche by the places before quoted to any man of vnderstanding in the tongues appeareth to bee a cavill vnworthie the aunswere And that our Sauiour Christe forbidding his ministers to kurieuein viz to rule lyke lordes forbiddeth them also to be called Lords it is most cleare in that otherwayes he should open a wide dore vnto the ambition and pryde of proude and ambitious men For it is a farre greater token of pride and ambition for a man who cannot by any right haue the dignitye of a lorde to desire the name and title thereof than for him to be so called that is a Lord indeed So that in forbidding his disciples to kurieuein beare rule as the lords of the nations doe he forbiddeth them also to bee called and tearmed by their titles I know what hath beene obiected by the Archb. vnto these thinges and will againe bee said if it be not prevented namely that our Sauior forbiddeth tyrannous lordship and tyrannous bearing of rule in the former place not just vpright and lawfull government Where I beseech your Hh to lend me your attention you shall see the intollerable boldnes of this man in peruerting the truth who is not ashamed wheÌ„soeuer it may be for his behoofe to teach points of doctrine meere directly against the words mind of the Lord Iesus I demand then of him whether our Sauiour Christ did not in the place afore cited so aunswere his disciples in the pointe whereof they doubted as hee did fullie resolue them He dares not deny it I am sure For in pointes that are needfull to be knowen reuealed our Sauiour being demaÌ„ded one thing doeth not frame his answere vnto that whereof no question is made and so leaue his church vnsatisfied What was the question then Was it