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A09299 A treatise vvherein is manifestlie proued, that reformation and those that sincerely fauor the same, are vnjustly charged to be enemies, vnto hir Maiestie, and the state Written both for the clearing of those that stande in that cause: and the stopping of the sclaunderous mouthes of all the enemies thereof. Penry, John, 1559-1593. 1590 (1590) STC 19612; ESTC S121983 58,104 90

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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
they are fruitles and to no purpose Nay though it were possible that without the word they could worke some aedification in men yet notwithstanding they were neuer appointed to beget men into the hope of aeternall life For regenerate flesh and blood they cannot because they were onely appointed to edifie those whome the word should beget So that men may all their life time enjoy these exercises of true religion and yet be far from the outward meanes whereby the Lord requireth himselfe to be worshipped in spirit and trueth and whereby the saluation of their soules should be wrought And though your Honours shewe youre selues neuer so greate fauourers of reading the worde publike prayers c. which in themselues are acceptable to God but among our people for the most part abominablie profaned yet because you maintain those to outcountenance the preaching of the worde and to be polluted by such men as ought not to deal with the holy things of the Lord You are no otherwise accounted of in his sight then the professed enemies of that pure worship in spirit and trueth wherein alone he delighteth the maintainers of the profanation of his seruice and aduersaries vnto the saluation of his Churche And what other account I beseeche you can he make of you which dare presume to platte him out the perfection of his seruice and appoint him a way to saue his people according vnto your owne pleasure He hath set down in his word that without faith it is vnpossible to please him and so that without faith it is vnpossible for men to worship him in spirit and trueth and come to aeternall life In this point I hope you will not gainesay his Majestie He goeth farther and manifesteth the ordinarie meanes to beget fayth and saluation to be onely the word preached And therefore requireth the forwardnes of all those that would not be guiltie of neglecting his honour to promote the saide preaching of his worde Herein you oppose your selues vnto him reply againe that he must needs prouide himselfe of newe ordinances or els he can neither in this life be worshipped in trueth of your people nor glorified with their saluation in the life to come For vnlesse reading of the worde publike prayers the profanation of his sacramentes by the polluted fingers of most ignorantmen can worke all that he requireth he can haue no meanes in the most congregations within the dominions of England to be purely worshipped and to gaine himself a name by the sauing of the distressed souls of men And you are so resolute with the Lord in this point that you proclaime all them to bee enemies vnto your state whosoeuer dare open their mouthes in his cause against your vnaduised resolutions So that whatsoeuer fauour your Honors pretend vnto some part of the true outward seruice of his Majestie yet inasmuch as you lende your whole force to maintaine and keepe in the Church the reading idol ministerie which you may know wel inough can neither beget faith nor any true aedification in your people and by whome the Lorde accounteth himselfe his ordinances to be profaned the very trueth is this that you stand at this day guiltie in his sight of the defects ruines and profanations of his worship and also of the vtter vndoing of many a thousand soule within England And I do not see what you can alledge for your defence except you will joyne with that notable seducer of your people D. VVhitgift the Arch. of Cant. and affirme eyther that saluation may be wrought in your people by hearing the word read or that reading is preaching But alas these figge leaues are so far from standing you in any stead when the Lorde shall enter into areckoning with our land for the small care that our gouernours haue had in furthering his seruice that his wrath will be kindled against our state almost for nothing more then because that both these errors of this wicked deceiuer haue beene vncondemned therein and also as a token I thinke of our hatred vnto the Lord and his gospell such a detected enemie vnto the gospell as he is hath bene promoted vnto one of the highest roomes at the counsell table to the ende as the maintaining of his proceedings do witnesse that he might be a scourge vnto Gods Church within hir Majesties dominions Well he saith that men may be saued by hearing the word read as by the ordinarie meanes If it be not so wo be to him that euer he was borne whose practises these 20. yeeres almost haue tended to no other ende then to maintaine this damnable error of his For if men cānot be saued by reading where shall he stande which hath brought vpon himselfe the guiltines of so many soules by silencing so many faythful preachers and planting readers in their stead And therefore I doe not so much blame him for framing his corrupt judgement according vnto the rule of his vngodly practises For if his practise were contrarie vnto the light of his knowledge then hath he a more fearfull account to make who hath quenched the light of his vnderstanding to the ende he might with lesse remorse raue against the Majestie of God But his blindnes cannot make others inexcusable that willingly follow after such a leader therefore let vs see what the word saith vnto this assertion The Apostle Paul affirmeth 1. Cor. 1.24 Reading not the ordinarie meanes to saluation that seeing the world by wisdome knew not god in the wisdome of god it pleased god by the foolishnesse of preaching to saue as many as beleeue Will you then haue a salnation that is by fayth whiche you must haue or none at all Surely the Apostle tels you that it pleaseth the Lorde to worke this no otherwise in the hearts of men then by preaching which vnto the worldly wise men is but foolishnes but vnto vs that are saued it is the wisedome of god and the power of god Euen as thē we can expect no saluation but that which is apprehended by faith so can we not hope to haue this sauing fayth wrought in vs by any other meanes then by preaching For the Apostle setteth downe in expresse wordes that as many as beleeue Rom. 10.14 are saued by the means of preaching Againe how shall they call vpon him saith the same Apostle in another place in whome they haue not belecued How shal they belieue in him of whom they haue not heard Howe shall they heare without a preacher Beholde then if we will so heare as wee may beleeue the Apostle telleth vs that this must be the hearing not of a reader but of a preacher If then this seducing prelate cannot make good a saluation which is to be obtained without fayth as heauen and earth knowe he cannot or if beleuing to saluation be conuaied vnto mens souls by no other hearing then by the hearing of a preacher as the Apostle telleth then also it followeth to the shame
goodnes of that cause wherein you suffer Heb. 12.28.29 but onelye by the assistance of his spirite who requireth a great care in all his children to please him in reverence and feare for even our God is a consuming fire Concerning such of you as the Lord hath not tryed with any afflictiō for this cause I beseech you be not ashamed of the chaine of your brethren mourne with those that lament for the cause of God VVhen they are imprisoned think your selues to be in bondes And I do especially and aboue al thinges beseech those that fauor the reformation to labour more and more in the reforming of themselues and such as be long vnto them VVe know that considering the season it is now time to rest from sleep Rom. 13.12 For now is our salvation neerer than when we firste beleved It might haue bene something tollerable in times past for a sincere professor to haue an ignorant an vntaughte and a vnreformed family but in this cleare light Phil. 1.27 1. cor 13.5.13 Zeph. 1.8 Ephes 5.11 Col. 1.6 and in a profession of so great sincerity to continew in these sinnes is altogether vnbeseeming the gospel of Christ Long haire great ruffes laying out of wemens haire and strange attyre is a participating with the vnfruitful works of darknesse and a token that the gospel hath not beene faithfully receaued And therefore let it be no longer tolle rated among the reformed professours of England Vow and performe with the holye man Dauid Psal 111.12 that you wil sing mercy and judgement walke in the vprightnes of your harts in the midst of your families Iob. 22.22.23 and if you wil make peace indeede with the Lord follow the counsel of the holye ghost in removing iniquitye far not only from yourselues but also from your tabernacles hou ses Shew what reformation can do in a whole kingdome by the practise thereof in your owne persons and families And that wil be the best argument both to confute the aduersary and to draw the indifferent to lyke the cause And as the Lord shal giue vnto any of you accesse either vnto hir Maiesty or any of their Honors so be careful to promote this truth VVe haue al of vs we must confes be ne so carelesse and secure in these points and therefore it is that by the juste judgement of God our Bishops are at this day so insolent against the truth And vnles we labour more strongly to haue these Cananits rooted out we may write vpon it that they wil be prickes in our eyes Nomb. 33.55.56 thornes in our sides stil vexe vs as they do at this day VVhere I say that professors should labour strongly to haue our hierarchy and contemptible Idoles rooted out of our Church my meaning is not that any priuate strength should so much as lift vp a hand muche lesse vse any violence against these caterpillers but I meane that we should more vehemētly labour with the Lord by prayers and by the reforming ourselues our families and deale earnestly with hir Maiesty their Honors that our cause may be aequally heard My meaning in the former point I thought needful to expresse because I know what sclanders would otherwise be raised against me to the hurt of the cause by those that are enemies therevnto whose madnes I doubte not will shortlye appeare vnto all men And I trust in the Lord that he wil one day giue hir Maiesty a descerning ey to judge aright between them and vs and then shal it appeare whether we or they do seek the peace and quietnes of hir kingdome In the meane time we wil content our selues with the eye of our God Yet one thing I would wish to be considered of by hir right excellent Maiesty namely whether it be not an inconvenient season when our fortaine enemies are at the dores publikly to traduce hir beste and most trusty snbiects as enemies to hir state For if the Spainyard shal heare that besids the popish faction the fore-wardest professors of the gospel in Englande are but her Maiesties half frendes Mark the issue what wil not the hope of a threfold discorde in our state moue him to attempt I doe therefore feare that many of the forwardest enemies of reformation are not the backwardest friends that the King of Spaine hath in England at this day But least the enemy should deceaue himself with a golden dreame I am to make it knowen vnto al Spaniards and Spanish practisers that we are such enemies vnto Queene Elizabeth The enmity which the favorers of reformation beare vnto hir Maiesty and the state as we do not onely pray day and nighte for the state of hir Kingdome and hir person but also wee are readye to stande in the defence of hir royal person and right to the losse not onely of our goods and blood but even of our lyues and that against men and Angels even al creatures without exception Thus much my good brethren I may boldly set down in the name of you al because I know by what spirit you are guided And as for your sakes nexte vnto the defence of the truth I haue taken this labour in hand So I do with the Apostle humbly entreat the Lord Rom. 15.31 that my service herein may be acceptable vnto the Saints throughout England VVales Ireland whome together with my self and al the Lords elect I commit vnto his hand who is able to reserue vs vnto the day of redemption TO THE READER ¶ M.D. Anno 12. or 13 Elizab. Haddon deliuered in Parliament a Latine book concerning church discipline written in the dayes of king Ed. 6. by M. Cranmer Sir Iohn Cheek knight c. This book was committed by the house to be translated vnto the said M. Hadon M. George Bromely M. Norton c. If thou canst good reader help me or any other that labour in the cause vnto the said book I hope though I never saw it that in so doing thou shalt doe good service vnto the Lord and his Church REFORMATION NO enemie to her Maiestie and the State ALthough it be most true that our Saviour Christ Iesus doth vouchesafe vnto nations and kingdomes All Kingdomes are bound to fram a the●● st●tes according to the doctrine of the gospell Match 10.34 Luk. 12.51 52 the fruition vse of his holy worde and gospell vpon no other condition thē that all men of all degrees and callings as well high as low wil be content to haue their states altered and changed at the pleasure appointment and determination of his wil worde yet notwithstanding it is as true that the said word and gospel of his bringeth nothing with it that can possible be an enemie to anye state eyther priuate or publike whatsoever The which point I take to be so cleare and manifest that no state-men can deny it saue only those who haue made a leagne