〈◊〉 9. none of which the Familists doe use or allow of 38. Article Of Christian mens goods which are not common The riches and goods of Christians 1 are not common as touching the right title and possession of the same as certaine Anabaptists do falsely boast Notwithstanding 2 every man ought of such things as he possesseth liberally to give almes to the poore according to his ability The Propositions 1. The riches and goods of Christians as touching the right title and possession of the same are not common 2. Every man is to give liberall almes to the poore of that which he possesseth according to his ability 1. Proposition The riches and goods of Christians as touching the title and possession of the same are not common The proofe from Gods Word AGainst community of goods and riches be all those places which are infinite of the holy Scripture that either condemne the unlawful getting keeping or desiring of riches which by Covetousnesse a If any one that is called a brother be a fornicator or covetous c. with such one eate not Covetousnesse let it not be once named among you as it becommeth Saints Eph. 5.3 Theevery b Let none of you suffer as a Theefe c. 1 Pet. 4.15 Extortion With a brother that is an extortioner eate not 1 Cor. 5.11 Neither theeves nor covetous persons nor Extortioners shall inherite the Kingdome of God 1 Cor. 6.10 and the like wicked meanes many doe attaine or doe commend liberality d It is a blessed thing to give rather then to receive Acts 10.35 yea and that thing ye do unto all the Brethren throughout all Macedonia 1 Thes 4.10 If a brother or a sister be naked and destitute of daily food c. notwithstanding ye give them not these things which are needfull to the body what helpeth it Iames 2.15 16. Frugality e If there be any that provideth not for his owne namely for them of his houshold he denieth the faith and is worse then an Infidell 1 Tim. 5.8 free and friendly lending f From him that would borrow of thee turne not away Matth. 5.42 And lend looking for nothing again Luke 6.35 honest labour g Let him that stole steale no more but rather let him labour c. that hee may have to give unto him that needeth Eph. 4.28 Wee warned you that if there were any which would not work that he should not eate 2 Thes 3.8 and lawfull vocations to live and thrive by h Ye know that these hands have ministred unto my necessities and to them that were with me Acts 20.34 We laboured day and night because we should not be chargeable unto any of you 1 Thes 2.9 wee tooke not bread of any man for nought 1 Thes 3.8 All which doe shew that Christians are to have goods of their owne and that riches ought not to be common Of this iudgement be the reformed Churches i Confess Helv. 3. c. 29. Gal. ar 40. Belg. ar 36. Aug. ar 16. Wittemb c. 21. The adversaries unto this truth Of another mind were the Esseis a Heyden des urbis Hierosolym l. 3. c. 3. the Manichies b D. Aug. de mor. eccles Cat. lib. 1. the Pelagians c Magdeb. eccles hist Gen. ◠fol. 586. the Apostolikes d D. Humfr. de Romanae curiae praxi p 39. exl Epiphan and Fratricellians e W. Tho. desc of Italy p. 59. and are the Anabaptists f Sleidan com lib. 6. and Family of Love g Display H. 3 b. Among the Familists saith H.N. none claimeth any thing proper to himselfe for to possesse the same to any owednesse or privatenesse For no man c. can desire to appropriate or challenge any thing to himselfe either yet to make any private use to himselfe from the restward but what is there is free and is also left free in his upright forme h H. N. Spir. laud. c. 35. sect 34. 1. Proposition Every man is to give liberall Almes to the poore of that which he possesseth according to his ability The proofe from Gods Word VNto liberality towards the poore according to our ability we are in the holy Scriptures provoked 1. By the commandements from God by his servants the Prophets a Deut. 15.11 Prov. 5.15 16. Eccles 11.1 2. by his Sonne our Saviour b Matth. 5.42 c. 6.2 3 c. Luk. 9.30 c. and by his Apostles c Rom. 12.13 1 Cor. 1.62 2. By sweet promises of ample blessings d Eccles 11.1 The liberall person shall have plenty and he that watereth shall also have raine Prov. 11.24 Hee that stoppeth his eare at the crying of the poore he shall cry and not be heard Prov. 1.13 3. By threatnings of punishments to the covetous and stony-hearted He that giveth unto the poore shall not lack but he that hideth his eyes shall have many curses Prov. 28.27 4. By the examples of the best men viz. the Apostles and Primitive Church f Acts 11.19 20. Rom. 15.15 1 Cor. 8.1 2 3 c. 2. Cor. 6.2 c. So the Churches g Conf. Helv. 2 c. 2. 3. 28 29. Sax. ar 21. Wittemb c. 18. The adversaries unto this truth Of strange minds therefore and impious are First the Anabaptists which would have no man either to give or receive For all things in their opinion should be common as afore also hath bin said and none among them be either poore to receive or wealthy to minister any almes a Bale myst of Iniq. p 53. Secondly the hypocriticall sectaries who are bountifull only to those which side with them Such were first the Publicans in our Saviour his dayes b Mar. ◠46.47 and after them the Manichies who would minister neither bread nor water unto any hungry and pyning begger unlesse he weare a Manichean c Homini mendico esurienti nisi Manichaeus sit panem aut aquam nō porrigunt Manic D Aug. de Mor. Manc l. 2. And such are the Family of Love who say they are not bound to give almes but to their owne sect and if they doe they give the same to the devill d Dispi H. 7. b. 39. Article Of a Christian mans oath As we confesse that 1 vaine and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apostle So we judge that 2 Christian Religion doth not prohibit but that a man may sweare when the Magistrate requireth in a cause of faith and charity so it be done according to the Prophets teaching in justice judgement and truth The Propositions 1. We may not sweare vainely and rashly 2. A lawfull oath may be given and taken according to the Word of God in justice judgement and truth 1. Proposition Wee may not sweare vainely and rashly The proofe from Gods Word THE better to avoid vaine and rash oathes and swearing it is good to have in remembrance
that which is said by our Saviour Christ and his Apostle Iames. Our Saviour saith Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole nor by Ierusalem for it is the Citie of the great King nor by thine head because thou canst not make one haire white or black but let your communication be yea yea nay nay a Math. 5.34 So the Apostle Saint Iames Before all things my brethren saith he sweare not either by the heaven or by the earth or by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation b Iames 5.12 All Churches doe and some in their publike writings condemne vaine rash and idle oathes c Conf. Helv. 2. c. 5. Basil ar 11 Adversaries unto this truth This declareth many sorts of men to be very impious as The Wantons which for pleasure and the covetous worldlings who for gaine and profit blush not to take the name of God in vaine by idle rash and usuall oaches Next the Basilidians a Philast Helchisaites b Euseb ex Oâ— v. d. l. 8. c. 38. Priscillianites c Bulli. conâ—â— Anathâ—p l. 2. cap 4. and Family of Love d Ramscis con who for ease and to avoide trouble and persecuâ—ion dread not to sweare and forsweare themselves Thirdly the Papists whose common guise is to sweare either by Saints or Idols or by God and creatures together e Pet. de Soto Math. conf p. 40. a. Fourthly the Puritanes who use to sweare though not by God c. yet as wickedly using horrible imprecations as I renounce God God damne me or as Hackets manner was God confound me f Conspir fer pretend refer p 5. Lastly the Banisterians who deeme it Hypocrisie for one Christian to reprove another for common and rash swearing which are but Trifles in their opinions g Vnfold of Banist errors 2. Proposition A lawfull Oath may be given and taken according to the Word of God in justice judgement and truth The proofe from Gods Word THe truth of this doctrine appeareth plentifully in the holy Scriptures For in the same there be both Commandements that we must and may and formes prescribed how we shall sweare For the first Thou shalt feare the Lord thy God and serve him And shalt sweare by his name saith Moses Again thou shalt sweare a Deut. 9.13 22.11 The Lord liveth and thou shalt cleave unto him and shalt sweare by his Name b Ibid. 10 20. And touching the other sweare may we not either by Baal c Ierem. 12.16 or by strange gods d Iosh 27.7 or by the Lord and by Melchom that is by Idols e Zeph. 1.7 or by any creatures f Matth 5.34 But our Oathes must bee made in the name of the Lord g Deut. 6.13 as The Lord liveth h Ier. 12. â—6 and all is to be done in truth judgement and righteousnesse i Ier. 4 2. and when the magistrate calleth us thereunto k Exod. 22.8 1 King 8.31 All Churches joyne with us in this assertion and some testifie the same in their publike writings l Confes Helv. 2. ar 16. 1.2.30 Gal. ar 40. Basil ar 11. sect 1. Aug. ar 16. The Errors and adversaries unto this truth Many be the adversaries one way or other crossing this truth For 1. Some condemne all swearing as did the Esseies who deeme all swearing as bad as forswearing a â—ard of sâ—â—â—ons 2 part and doe the Anabaptists which will not sweare albeit thereby both the glory of God may be much promoted and the Church of Christ or Common weale furthered b Confâ— Basil ar 11 sect 1 2. Others condemne some kinde of Oathes and will not sweare though urged by the magistrate but when themselves think good So the Papists no man say they ought to take an Oath to accuse a Catholike a Papist for his religion c Test Rhem. an Act. 23.12 and such as by Oathes accuse Catholikes that is Papist are damned d Ibid. So the Puritanes oftentimes either will take none oath at all when it is ministred unto them by authority if it may turn to the molestation of their Brethren e Hook of eccles pol. praef or if they sweare finding their testimony will be hurtfull to their cause they will not deliver their â—â—nds after they be sworne f D. Suâ—cliffe ans to Iob Throk p. 46. b. 3. Others having taken the Oath do foulely abuse the same as the knights of the post like the Turkish Seiti and Chargi g Pol. of the Turk emp. c. 24. p. 74. who for a Ducket will take a thousand false Oathes afore the magistrate as also the Iesuites who in swearing which is little better then forswearing do viti scientia that is cunning and equivocations h Quod lib p. 34. 68 Garnets arraign as also doe they who conscionably and religiously keepe not their faith such are the forenamed Papists For they say an Oath taken for the furtherance of false religion as they take the profession of all Protestants to be i Test Rhem. an Act. 20 12. bindeth not k Iuramentâ—m propter falsam religionem prestatum non obligat Bap. Fricklâ—r de jure magist p. 11. Againe Faith â—s not to be kept with Heretikes l Conc. Constan Which assertion little differeth from the opinion of some Puritanes who teach that promise or Faith is not to be kept when as perhaps by the not erecting of Presbyteries in every Parish Gods honour and preaching of his Word is hindred m Geneva an Matth. 2.12 One of them hath delivered that if the Prince do hinder the building of the Church the people may by force of armes resist him Ans to the Abstract p. 94. Subjects be discharged from their Oath of Alleageance and may gather forces against their liege Soveraigne if hee enterprize any thing to the hurt of his Realme or of the Romish religion was a determination of the Sorbonists in a certaine conventicle of theirs at Paris n Mercur. Gal. lobelg l. 2. p. 89. And that Magistrates by their subjects may be brought under to obedience of Lawes was a conclusion of certaine Scottish Ministers in a private Conventicle of Edinburgh o Bucchan rerum Sotic l. 17 p. 202. Seditiosi non sunt qui resistant principibus politicum aut ecclesiasticum statum perturbantibus Nam qui resistit Principi seditiosus non est sed seditionem tollit saith a Frenchman p Euseb Philadelph dial 2. p. 57. yea saith an Englishman whose works by T.C. are highly approved and commended Hunc tollant vel pacificè vel cum bello qui ea protestate donati sunt ut regni Ephori vel omnium ordinum conventus publicus q Dud. Fen. S. Theo. l. 5. c. 13 Subjects may not respect their Oathes made unto such Princes which trouble the state of the Church or Common-weale Finally whatsoever Princes be good or bad if they be women say some oathes or alleageance then are not to be kept Their words be these First aswell the States of the kingdome as the common people They ought to remoove from honour and authority that monster in nature so call I woman in the habit of man yea a woman against nature raigning above man Secondly if any presume to defend that impiety they ought not to feare first to pronounce and then after to execute against them that is to say against women governours the sentence of death If any man be afraid to violate the oath of obedience which they have made to such monsters let them be most assuredly perswaded that as the beginning of their oathes proceeding from ignorance was sinne so is the obstinate purpose to keepe the same nothing but plaine rebellion against God r Against the regim of women 2. blas p. 53. b. Lastly of all whereas every Minister of the Word and Sacraments at his ordination doth sweare to obey his Diocesan in all lawfull matters certain Gentlemen of the Puritan faction writ thus unto the Bishops of the Church of England and printed the same viz. The Canon law is utterly voyd within the Realme and therefore your Oath of Canonical obedience is of no force and all your Canonicall admonitions not worth a rush Å¿ The Gentlemens demands vnto the Bishops printed ann 1605. p. 76. D. Hilar. contra Constantiâ—â— August Non recipiâ— mâ—â—ndarium veritas nec patitur Religiâ— impietatum The truth admits no lye neither can Religion abide impiety 1 Tim. 1. v. 19. Vnto the King everlasting immortall invisible unto God onely wise be honour and glory for ever and ever Amen FINIS
29. which sheweth vvhereunto onely the Primitive Church necessarily was tyed By the Apostles doctrine b Rom. 13.1 1 Pet. 2.13 14 which enjoyneth the Christians to yeeld obedience unto the ordinances of their lawfull Governers and Commanders whatsoever By the Apostles example and namely of the blessed Saint Paul c Acts. 16.37 Act. 22.25 c. Act. 25.11.12 who tooke benefit and made good use of the Romane and Emperiall Lawes Errors and adversaries unto this truth This truth neither is nor ever was oppugned by any Church Onely among our selves some thinke us necessarily eyed unto all the Iudicials of Moses as the Brownists For they say The Iawes Iudiciall of Moses belong as well unto Christians as they did unto the Iewes a Barrowes disco p. 127. Others that we are bound though not unto all yet unto some of the Iudicials as holdeth T. C. b 1. Reply sect 1 3. and Philip Stubs c Anatom of abuses 2. part Dâ—b 5. Proposition No Christian man whatsover is freed from the obedience of the law Morall The proofes from Gods Word THink not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfil them For truly I say unto you saith our Saviour Christ til heaven and earth perish one jot or one tittle of the law shall not scape till all things be fulfilled whosoever therefore shall break one of these least Commandements and teach men so shall be called the least in the Kingdome of Heaven c a Matth. 5.17 18 19. If thou wilt enter into life keep the Commandements c. Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse Honour thy father and thy mother b Mat. 19.17 18 19. Doe we make the Law of none effect through faith God forbid yea we establish the Law c Rom. 3.31 Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandements of God d 1 Cor. 7.19 The publike confessions of the Churches of God in France e Art 23. and Belgia f Art 25. agree with this Doctrine Errors and adversaries unto this truth Whereby are condemned as most wicked and unsound the Opinions Of the Manichies who found fault with the whole Law of God as wicked and proceding not from the true God but from the prince of darkenesse a Aug. conâ— Faust epist 11. and 74. Of Brownist Glover whose opinion was that Love now is come in the place of the ten Commandements b Bredweb detect p. 119. Of Iohannes Istebius and his followers the Antinomies who will not have Gods Law to be preached nor the conscience of sinners to be terrified and troubled with the Iudgements of God c Sim. Paulimeth par 2. de lege Deâ— p. 54. Of Banister among our selves who held how it is utterly evill for the elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth d Bani error 8. Article Of the three Creedes 1 The three Creeds Nicene Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to be received and beleeved For 2 they may be prooved by most certaine warrants of holy Scripture The Propositions 1. The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved 2. The three Creeds viz. The Nicene Athanasian and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved THis proposition the Churches of God both anciently and in these last dayes a Confess Helv. 2 c. 11. Gal. ar 5. Belg ar 9. Saxo ar 1. doe acknowledge for true The errors and adversaries unto this truth Therefore much out of the way of godlinesse are they which tearme the Apostles Creede A forged patchery as Barrowe doth a Bar. dis p. 76. and Athanasius Sathanasius Creede so did Gregorius Paulus in Polonia b Genebr l. 4. p. 1158. and the new Arrians and Nestorians in Lituania c Surius chro p. 320. My selfe some 28. yeares agoe heard a great learned man whose name upon another occasion afore is expressed to whose acquaintance I was artificially brought which in private conference betweene him and my selfe tearmed worthy Zanchius a Foole and an Asse for his booke de tribus Elohim which refuteth the new Arrians against whose founders the Creeds of Athanasius and Nicene were devised Him attentively I heard but could never since abide for those words and indeed I never saw him since 2. Proposition The three Creeds viz. the Nicene Athanasian and of the Apostles may be prooved by the holy Scripture The proofe from Gods Word THan this assertion nothing is more true For the Creedes I meane these three Creedes speake first Of one and the same God whom we are to beleeve is for essence but one a Deut. 6.4 Mal. 2.10 1 Cor. 8.4 Eph 4.5 6. in persons three b Matth. 3.17 Gal. 4.6 1 John 5.7 viz. The Father the Creator c Psal 134.3 the Son the Redeemer d Esa 53.4 Rom. 5.18 Gal 3.13 Eph. 2.16 1 Iohn 2.2 the holy Ghost the Sanctifier e 1 Cor. 1.21 22. 1 Pet. 1.2 Next of the people of God which we must thinke and beleeve is The holy f Eph. 1.3 4. and 2.21 Col 2.22 and Catholike Church g Esa 54. 2. Psal 87.4 Acts 1.8 c. Eph. 2 14. Reu. 5.9 The Communion of Saints h Eph. 4.15 1 Cor. 10.16 Heb. â—0 25 1 Iohn 1.7 Pardoned of all their sinnes i Esa 44.22 Math. 18.23 c. Col. 2.13 And appointed to arise from death k Ioh. 5.28 1 Cor. 15. Phil 3.21 1 Iohn 6.39 and to enioy eternall life both in body and soule l Pet. 1.4 Reuel 21.4 The aduersaries vnto this truth Therfore we are enemies to all aduersaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarians Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sin standeth not in the following of Adam as the Pelagians doe mainely talk but 2 it is the fault and corruption of the nature of euery man that naturally is engendred of the off-spring of Adam whereby man is very farre gone from originall righteousnesse is inclined to euill so that the flesh lusteth against the Spirit and therefore in euery person borne into the world it deserueth Gods wrath and damnation 3 And this infection of nature doth remaine yea in them that are regenerated whereby the lust of the Flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some doe expound the wisedome some the Sensuality some the affection some the desire of the flesh is not subiect to the Law of God
pro nobis beate Martyr Sebastiane Resp Vt moreamur pestem epidemiae illae si tranfire promissioneÌ„ Christi obtinere Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum ut tollat omne noxium Ne pro reatu criminum morbo vexemur dentium Let us pray O Lord we humbly beseech thy Majesty that as thy blessed Apostle Andreas was a Preacher and Ruler of thy Church so he may be a perpetuall intercessor for us through Iesus Christ our Lord. Let us pray O God for whose Churches sake the glorious Martyr and Bishop Thomas was slaine by the sword of the ungodly grant we beseech thee that such as call unto him for helpe may obtaine a good effect of his Godly prayer through our Lord. The vers O blessed Katharine pray for us The Ans That we may be made worthy of the promises of Christ The vers O blessed Martyr Sebastian pray for us The Ans That we may deserve to escape the plague without hurt and obtaine the promises of Christ Christ his noble virgin Apollonia pray unto the Lord to remoove whatsoever is hurtfull lest for the guiltinesse of our sinnes we be vexed with the tooth-ach Whosoever saith this prayer following in the worship of God and S. Roche the very words in the said booke shall not dye of the pestilence by the grace of God c. Oremus Omnipotens sempiterne Deus qui precibus meritis beatissimi Rochi confessoris tui quondam pestem generalem revocasti praesta supplicibus tuis qui pro simili peste revocanda sub tua confidunt fiducia ipsius gloriosi Confessoris tui precamine ab ipsa peste epidemiae ab omni perturbatione per Christum Dominum nostrum Oratio ad tres reges Rex Iasper rex Melchior rex Balthasar rogo vos per singula nomina rogo vos per sanctum Trinitatem rogo vos per Regem regum quem vagientem in cunis videre meruistis compatiamini tribulationum mearum hodie intercedatis pro me ad Dominum cujus desiderio exules facti estis Crux Christi protege me Crux Christi salva me Crux Christi defende me ab omni malo Let us pray O Almighty and everlasting God who by the prayers and merits of the most blessed Confessour Roche didst revoke a certaine generall plague grant unto thy suppliants who for the revocation of the like plague doe trust in thy faithfulnesse by the prayer of that thy glorious Confessour wee may be delivered from the plague and from all adversity through Christ our Lord. A prayer unto the three Kings O King Iasper King Melchior King Balthasar I beseech you by every of your names I beseech you by the holy Trinity I beseech you by the King of Kings whom yee deserved to see even in his swadling clothes that you would take pitie on my troubles this day and make intercession for me unto the Lord for whose desire yee made your selves exiles O Christs crosse protect mee O Christs crosse save mee O Christs crosse defend me from all evill 23. Article Of ministring in the Congregation It is not lawfull for any man to take upon him the office of publike preaching 2 or ministring the Sacraments in the congregation 3 before hee be lawfully called and sent to execute the same 4 And those we ought to judge lawfully called and sent which be 5 chosen and called to this worke 6 by men who have publike authority given unto them in the congregation to call and send ministers into the Lords vineyard The Propositions 1. None publikely may preach but such as thereunto are authorized 2. They must not bee silent who by office are bound to preach 3. The Sacraments may not be administred in the Congregation but by a lawfull Minister 4. There is a lawfull Ministery in the Church 5. They are lawfull Ministers which be ordained by men lawfully appointed to the calling and sending forth of Ministers 6. Before Ministers are to be ordained they are to be chosen and called 1. Proposition None publikely may preach but such as thereunto are authorized The proofe from Gods Word THis truth in the holy Scripture is evident For there we finde how Godly men were both called by God and commanded to preach before they would or durft so doe So was Samuel a 1 Sam. 3.3 4. c 20. Ieremy b Ierem. 1.4 5. Iohn Baptist c Joh. 1.6 Christ Iesus himselfe d Ioh 20.21 who also to preach did send the twelve Apostles e Math. 10.5 and the seventy Disciples f Luke 10.1 2. The wicked and false prophets for preaching afore their time are blamed g Ier. 14.14 23 21 27 14 15 29.8 9. 3. A commandement is given us to pray the Lord of the harvest that hee would send forth labourers into his harvest h Matth. 9.38 4. Lastly wee doe reade that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles i 1 Cor. 1â— 28 and Christ being ascended into heaven gave some to be Apostles some Prophets some Evangelists and some Pastors and Teachers k Eph. 4 1â— And all this is acknowledged by the reformed Churches l Cont. Helv. 2. c. 18. Bohe cap â— Gal. â—1 31. Belg. ar 14. Wittem ar 2â— Suâ—â— ar 13. The errors and adversaries unto this truth And so are we against them Which to their power doe seeke the abolishment of publike preaching in the reformed Churches as doe first the Papists who phrase the Preachers to be uncircumcised Philistims a Ans to the execut of lust cap. 3. p. 44. sacrilegious ministers b Ib. c. 9. p. 211. Ieroboams priests inordinate c Ib. c. 5. p. 91. and unordered Apostataes d Ib. c. 3. p 41. and next the Barrowists who say how the said Preachers are sent of God in his anger to deceive the people with lies e R. A. confut of Brow p. 113. Who publish how the word is not taught by the Sermons of Ministers but onely by the Revelation of the Spirit so did Muncer the Anabaptist f Sleiden com lib. â— and so doth H.N. g H. N Evang. c. 13. sect 6. and Spir. land c. 48 sect 5. and his Family of Love h Letter to the Br. of Roch. Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penry Greenwood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not privately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R. H i R H. in Psal 122. Who teach that Lay-men may teach to get faith k R. A. conf of Brownism p. 113. and that every particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments
c. and to call the people to repentance so teacheth Barrow l Ba. disco p. 36. 5. Proposition They must not be silent who by office are bound to preach The proofe from Gods Word As publikely to preach before men are sent is a grievous fault so not to preach being sent is a great sinne Hereunto beare witnesse 1. Our Saviour Christ whose words are these Surely I must also preach the Kingdome of God for therefore am I sent a Luke 4.43 2. Peter and Iohn who being charged to speake no more in the name of Iesus said Wee cannot but speake that which we have heard and seene b Acts 4.17 c. 3. Saint Paul For he saith Necessity is laid upon me and woe is me if I preach not the Gospell c 1 Cor. 9.16 17. 4. The Apostles of Christ For though they were beaten for so doing yet ceased they not to teach and preach Iesus Christ d Acts 5.42 5. All the Churches of God which be purged from superstition and errors e Conf. Helv. 1. ar 25. 2. c. 8 9. Bohem. c. 9. Gal. ar 15. Aug. ar 7. Wit ar 20. Suev ar 13. Errors and adversaries unto this truth Then as in a glasse they may see their faults Who maintaine how there ought to be no publike preaching at all as doe the Anabaptists a Bullin cont Anabap. c. 12. Which deprave the office of preaching as doe the Libertines saying that preaching is none ordinary meanes to come unto the knowledge of the Word b Wilkins against the Fam. of Love ar 14. p. 66. and especially the Family of Love who tearme the publike preachers in derision Scripture-learned c Theoph. against Wilk Licentious scripture-learned d Pat. of the prof Temp. good thinkingwise e H. N prâ—ph of the Sp. cap. 2. sect 7. Ceremoniall and letter-Doctors f â—am let to the B. of Roc. Teaching-masters g H. N. Spiâ— l. c 25 and further say It is a great presumption that any man out of the learnednesse of the letter taketh upon him to be a Teacher or Preacher Againe It becommeth not any man to busie himselfe about preaching of the Word so and more too the Family Which take upon them the office of publike preaching without performance of their duty either through ignorance that they cannot worldly employments that they may not negligence h Idem 1. â—â—b c. 10. sect 15. 16. that they will not or feare of troubles that they dare not preach the Word of God Yet thinke wee not which our Sabbatarians let not to publish that Every Minister necessarily and under paine of damnation is to preach at least once every Sunday i D B doct of the Sabbath 2 book p. 174. and Vnlesse a Minister preach every Sunday he doth not hallow the Sabbath day in the least measure of that which the Lord requireth of us k Ibid. p. 277. 3 Proposition The Sacraments may not be administred in the Congregation but by a lawfull Minister The proofe from Gods Word IN the holy Scriptures we reade that the publike Ministers of the Word are to be Administers of the Sacraments For both our Saviour Christ commanded his Disciples as to preach so to baptize a Matth 28.19 and celebrate the Supper of the Lord b Luke 22 1â— 1 Cor. 11.24 25. and the Apostles and other Ministers in the purest times whom the godly Ministers and Preachers in these dayes doe succeed not onely did preach but also baptize c Acts 2 3â— 41 8 12 13 40.41.16.32 33. John 1.25 1 Cor. 1 1â— 16. and minister the Lords Supper d Acts 20.7 1 Cor 10. â—6 And hereunto doe the Churches of God subscribe e Conf. Heb. 2. c. 18 Bohem. c. 9. Gal. ar 2.5 31. Aug. ar 5. Wittem ar 20. Suev ar 13. In saying that none may administer the Sacraments in the Congregation afore he be lawfully called and sent thereunto we thinke not as some doe that the very being of the Sacraments dependeth upon this point viz. whether the Baptizer or giver of the Bread and Wine be a Minister or no. Neither is it the meaning of this article that privately in houses either lawfull Ministers upon just occasion may not or others not of the Ministery upon any occasion in the peace of the Church may administer the Sacraments The aduersaries vnto this truth T. C. 1 rep p. 113. Hereby we declare our selves not to favour the opinion that publikely Some may minister the Sacraments which are not meerely and full Ministers of the Word and Sacraments and so thinke both the Anabaptists among whom their King when it was after Supper tooke bread and reaching it among the Communicants did say Take eate and shew forth the Lords death their Queene also reaching the Cup said Drinke ye and shew forth the Lords death a Sucius com p 237. and the Presbyterians at Geneva where the Elder a Lay-man ministreth the Cup ordinarily at the Communion b Survay of dis c. 15 out of the Geneva lawes Some Ministers and namely the Puritane Doctors may not minister the Sacraments For say the disciplinarians the office of Doctors is onely to teach true doctrine c Lear. disc p. 17. but in our Church of England the Doctor encroacheth upon the office of the Pastor For both indifferently doe teach exhort and minister the Sacraments d Fruâ— Ser. on Rom. 12. p. 40 None though a lawfull Minister may administer the Sacraments which either is no Preacher e The administration of the Sacraments ought to be committed to none but such as are preachers of the Word Lear. disc p. 60. It is sacriledge to separate the Word viz. Preaching from the Sacraments Ibid. The preaching of the Word is the life of the Sacraments T. C. 1. rep p. 125. or when he ministreth them doth not preach f The unchangeable lawes of God he saith T.C. that none minister the Sacraments which doe not preach T.C. 1. repl p. 104 sect 3. Where there is no Preacher oâ— the Word there ought to be no minister of the Sacraments Lear disc p. 62. which be the errors of the Disciplinarians or Puritanes Publikely and privately too the Sacraments of Baptisme may be administred by any man yea by women if necessitie doe urge So hold the Papists For saith Iavell g Iavel Psal Ch. par fol. 559. in the time of necessity the minister of Baptisme is every man both male and female A woman be she young or old sacred or wicked Every male that hath his wits and is neither dumbe nor so drunken but that he can utter the words as well Pagan Infidel and heretike the bad as the good the Schismatike as the Catholike may baptize And yet usually in the civill warres both in France and in Netherland the Papists did rebaptize such children as of the Protestant not lay-men but ministers