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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	keep_v	lord_n	sabbath_n	4,573	5	9.3555	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12592	A godly treatise containing and deciding certaine questions, mooued of late in London and other places, touching the ministerie, sacraments, and Church Whereunto one proposition more is added. After the ende of this booke you shall finde a defence of such points as M. Penry hath dealt against: and a confutation of many grosse errours broched in M. Penries last treatise. Written by Robert Some Doctor of Diuinitie.	Some, Robert, 1542-1609.; Penry, John, 1559-1593. Defence of that which hath bin written in the questions of the ignorant ministerie, and the communicating with them.	1588 (1588)	STC 22909; ESTC S117654	118,250	200

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

kinne that they are like to Hippocrates twinnes which laughed together and wept together which liued together and died together You adde that the ministerie in preaching ministers is not seuered from a gift but that the vnpreaching minister is not enriched by the furniture of another mans gifts A deepe matter forsooth It is as cleare as the Sunne that learned ministers haue furniture of gifts that ignorant men are not learned because the other are so Blind Bartimeus could haue espied this Do you thinke that any man of any accompt for learning will reason thus Diuers learned men haue written excellently therefore M. Penry hath so which hath broched many palpable errours If any should dispute thus he should reason absurdly and yet it is a wise a speech as that which was deliuered euen nowe by your selfe You write that it were a ridiculous speach to say Mine Apostleship hath receiued grace but I that am the Apostle haue receiued none I confesse that Gods graces are not tied to any chaire To thinke otherwise is a popish fancie But I dare tell you this which I am sure is good diuinitie that some actions of ignorant euill ministers may haue good grace at Gods hands when the parties themselues find none I prooue it thus First the sacrifices of ignorant Leuiticall priestes were profitable to many godly men in that time but not to those priests Secondly publique prayers deliuered by absurd ministers in the name of the godly assembly are profitable to the assembly but not to them for the prayers are accepted by almightie God Non properuersitate praepositorum sed pro deuotione populorum that is Not for the peruersenesse of the ministers but for the deuotion of the people Augu. contra epist Parm. libr. 2. cap. 8. I. Penry Euery vnpreaching minister sinneth in executing the workes of a pastorall function as the Sacraments c. therefore he hath no ministery and so neither a pastorall nor doctorall function He hath no ministery because his calling is not the calling of the ministery His calling is not the calling of the ministery because he sinneth in intermedling with the works thereof And this is an infallible trueth that no man sinneth because he dealeth with the workes of his calling For this is the duetie that God requireth at the hands of euery man Many sinne in deede because they walke corruptly in their callings and haue no care to glorifie God therein Col. 3.17 But leaue thy corruption and thou sinnest not in keeping thee to the workes of thy calling The hypocrites in the dayes of Isaiah 1.13 sinned not because they offered sacrifice but because they did the same through hypocrisie Their hypocrisie they ought to haue left but not his seruice in sacrificing according to his commandement but our readers though they should with as litle corruption and as great zeale to Gods glory and the good of his Church as any men deale in the workes of a pastorall ministery yet they should still doe that which the Lord had forbidden them to doe whence it appeareth that the workes of the ministery are not the workes of their calling For God forbiddeth no man to deale therewith and not being the workes of their calling they are no ministers and haue neyther pastorall nor doctorall function R. Some You would fayne prooue that vnpreaching ministers haue no ministerie at all but it will not be You haue euill lucke you cannot hitte that marke Your reason is this Euerie vnpreaching minister sinneth in executing the workes of a pastorall function as the Sacraments c. therefore he hath no ministerie c. Mine answere is that I deny your argument My reason is The sonnes of Heli sinned in the execution of their ministery 1. Sam. 2. yet they were ministers The contentious ministers of Philippi sinned in the execution of their ministerie Philippi 1. yet they were ministers You go on M. Penry in this sort The Lord you say hath forbidden ignorant men to deale with the workes of the ministerie therefore ignorant ministers haue no ministerie at all Your Antecedent is true for the holy ministerie is too high a calling for such base companions Your argument is very false My reason is your ignorant Leuites were forbidden by almightie God to enter into the priesthood yet they were lawfull priests in your iudgement because they were of the line of Aaron c. I. Penry This is further shewed forasmuch as the Lord doeth not commit vnto bare readers the charge of those soules ouer whom they are which he doeth vnto euery one that hath a pastorall function Acts. 20.26.28 1. thes 5.12 Heb. 13.17 For to what ende else should he commit a ministerie vnto any who haue soules vnder their charge The Church in deede may commit the soules of men vnto readers but certainely the Lord committeth none vnto them And he is no minister vnto whom the Lord doeth not commit this charge as the places before quoted doe shewe For the Lord hath in his word ordeined not onely offices the executours whereof should haue the ouersight of soules but also the persons who were to execute those functions 1. Cor. 12.28 1. Pet. 4.10 Rom. 12.6.7.8 Ephes 4.7.11 Nowe vnpreaching ministers are none of those persons because the Lord knoweth them not to be able to feede soules And let not men be so iniurious vnto the Lord as to affirme that he according vnto his reuealed ordinance for thereof I speake as of a ministerie and not of his secret iudgements bequeathed the soules of men to be starued and kept from saluation As he must needs be conuinced to do if he bequeathed thē vnto those men the dispensatiō of whose ministerie is able to beget none feede none saue none You must vnderstand againe that I speake of the ministerie whereby readers are ministers that is of their owne and not of the ministerie whereby preaching ministers are ministers wherewith readers haue nothing to doe R. Some That almightie God neuer committed charge of soules to ignorant men vnlesse it were to punish them as he did the rebellious Israelites by ignorant Leuiticall priestes is a cleare trueth in diuinitie I agree with you in that You say that the dispensation of our readers ministerie doth feede none In that you erre grossely My reason is The Sacraments administred by them doe comfort and feede the soules of the godly communicants for the vertue of the Sacrament dependeth not of any minister whatsoeuer c. The scriptures read by vnpreaching ministers do edifie the assemblie which is reuerētly attētiue If you answer that the word soundly preached doth edifie more I assent If you deny that the scriptures read by vnpreaching ministers do edifie in any sort you speake blasphemously I haue refuted that absurditie Chap. 4. of this treatise There is great difference betweene the Minister and ministerie but either you cannot or will not see it I. Penry Moreouer howe can the Lord be sayd to commit the charge of soules