Barrow's Discov. p. 104. John xx. 21. Matt. x. 15. Matt. xxviii. 20. also be the Barrowists', which say there is no ministry of the gospel in all Europe. Proposition V. They are lawful ministers which be ordained by men lawfully appointed for the calling and sending forth of ministers. The proof from God's word. St Paul, in the beginning of his epistle unto the Galatians, giveth us to observe the divers sending forth of men into the holy ministry whereof : Some are sent immediately from God himself. So sent was by God the Father both Jesus Christ and John Baptist; by God the Son, in his state mortal, the twelve apostles, in his state immortal and glorious, St Paul. This calling is special and extraordinary: and the men so called were adorned with the gift of miracles commonly, as were Jesus Christ and his apostles; but not always, for John Baptist wrought none. And they were also enjoined, for the most part, as the Matt. xv. 14. apostles, to preach throughout the world, howbeit our Saviour was limited. Acts xiv. 23. 1 Tim. iv. 14. Some again were sent of men: as they be who are sent of men not authorized thereunto by the word of God, and that to the disturbance of the peace of the church: such in the apostles' time were the false apostles; in our days be the anabaptists, family-elders, and law-despising Brownists. And some, lastly, are by men sent: so in the primitivo church by the apostles were pastors and elders ordained, who by the same authority ordained other pastors and teachers. Whence it is that the church as it hath been, so it shall till the end of the world be provided for. They, who are thus called, have power neither to work miracles, as the apostles had, nor to preach, and minister the sacraments where they will, as the apostles might, but they are tied every man to his charge, which they must faithfully attend upon, except urgent occasion do enforce the contrary. The calling of these men is termed a general calling, and it is the ordinary, and in these days the lawful calling, allowed by the word of God. ['Barrow's Discovery of the False Church, 1590. p. 104.] So testify with us the truc churches elsewhere in the world2. Conf. Helv. t. Adversarics unto this truth. Art. XVII. XXXI. the August. Art. Wittemb. Art. XXI. Suevica, This truth hath many ways been resisted. For there be Belg. Art. which think how in these days there is no calling but extraordinary, or immediate, calling from God, and not by men, as the Anabaptists, Familists, and Brownists: of whom afore. The Papists, albeit they allow the assertion, yet take they Concil. Trid. all ministers to be wolves, hirelings, laymen, and intruders, 7. who are not sacrificing priests, anointed by some antichristian bishop of the Romish synagogue. Sess. 7. Can. reas. Either all, or the most part of the ministers of England, Howl. 7. saith Howlet', be mere laymen, and no priests, and consequently have no authority in these things. It is evident, &c., because they are not ordained by such a bishop and priest as the catholic church hath put in authority. Proposition VI. Before ministers are to be ordained, they are to be chosen The proof from God's word. Though it be in the power of them which have authority in the church to appoint ministers for God's people; yet may they admit neither whom they will, nor as they will themselves: they are both deliberately to choose, and orderly to call such as they have chosen. [ Est enim functio hæc nulli quem non et legis divinæ peritia, et vita iunocentia, et Christi nominis studio singulari esse compererint, et judicarint ministri et ii quibus id negotii per ecclesiam est commissum, concedenda. Quæ quum vere Dei electio sit, ecclesiæ suffragio, et manuum sacerdotis impositione, recte comprobatur.-Harm. Conf. Sect. xI. p. 43. Conf. Helv. Prior. Art. xvii. Vocentur et eligantur electione ecclesiastica et legitima ministri ecclesiæ...et qui electi sunt, ordinentur a senioribus cum orationibus publicis et impositione manuum.—Ibid. pp. 37, 8. Conf. Helv. Post. cap. xv. ...ut ad munerum sacrorum administrationem...vocentur qui sint firmi et potentes in fide, &c....itemque ut hi ante omnia, an tales sint, explorentur, atque examinentur, et posten a senioribus, precibus et jejuniis factis, manuum impositione confirmentur, seu approbentur.-Ibid. p. 47. Conf. Bohem. cap. IX. For the other references, see above, p. 230, note 1.] [The place meant is probably this: Si quis dixerit, Christianos omnes in verbo et omnibus sacramentis administrandis habere potestatem; anathema sit.-Concil. Harduin. Par. 1714. Tom. x. col. 53. Conc. Trid. Sess. vII. De Sacram. in Genere, Can. x. Conf. Ibid. col. 136. Sess. xx. cap. 4.] [ Howlet, i. e. Robert Persons, the Jesuit. See A Brief Discourse containing certain Reasons why catholics refuse to go to church, &c.-Douny, 1580. l'art 1. Reas. vi. p. 41. Where, in that authority.] 1 Tim. v. 22. Acts i. 23. Acts xiv. 23. This made the apostles and elders in the primitive church straitly to charge that suddenly hands should be laid on no man. To make a special choice of twain, whereof one was to be elected into the place of Judas. By election to ordain elders in every church, and by 1 Tim. iv. 14. prayer and fasting to commend them to the Lord, and by laying on of hands to consecrate them. 1 Tim. li. 12. To describe who were to be chosen and called. For they 1 Tim. iii. 2. are to be men, not boys nor women. Men of good behaviour, not incontinent, nor given to wine, nor strikers, 1 Pet. v. 3. nor covetous, nor proud, nor froward, nor ireful, nor givers of 2 Cor. vi. 3. offence; finally, men of special gifts, apt to teach, able to cxTim. 15. hort, wise to divide the word of God aright, bold to reprove, willing to take pains, watchful to oversee, patient to suffer, and Tit. i. 7. 1 Tim. iii. 2. 9. 1 Tim. v. 20. Tit. i. 9. Matt. ix. 38. 2 Tim. iv. 2. constant to endure all manner of afflictions. Acts xx. 28. Acts v. 41. 2 Tim. iv. 7, 8. 2 Cor. xi. 23. Conf. Helv. 1. Art. XV. Belg. Art. Aug. Art. XIV. Witt. Art. XX. Sigebert. And this do the churches protestant by their confessions approve1. The errors and adversaries unto this truth. In error they remain, who are of opinion that The due election and calling of ministers according to the word of God is of no such necessity to the making of ministers; an erroneous fancy of the anabaptists and Family of Love. That women may be deacons, elders, and bishops: the former the Acephalians 2, the latter the Pepuzians did maintain. A special care is not to be had both of the life and the learning of men; or that wicked men, of evil life; ignorant men, without learning; asses, of no gifts; loiterers, which do no good; or favourers of superstition and idolatry, which do great hurt, are to be admitted into the ministry. They are causes, which indeed are none, to debar men from the ecclesiastical function; as if men have been twice married, (an error of the Russies 3) be married, have had cer [ See above, p. 230, note 1, and p. 239, note 2.] [ Acephalorum hæresis...qui dicunt Paulum apostolum in epistolis præcepisse feminas diaconas debere fieri, quia cas commemorat post diaconos.-Sigebert. Chron. Ann. 526. in Biblioth. Sanct. Patr. Par. 1589. Tom. vII. col. 1384.] [Quicunque sacerdos viduus ad secundas nuptias quod cuique liberum est, transierit, is nihil habet cum clero commune.-Sigism. Liber. Rex. Moscov. Comment. p. 21. Inter Rer. Moscov. Auctor. Francof. 1600.] An. 1 Tim. iii. 2. oncil. Trid. tain wives, have not received the sacrament of confirmation 5, Test. Rhem. have been baptized of hereticks, these may not be priests, say the Papists or if either they have not been trained up in the Sess. 23. cap. Family, or be not elders in the said Family of "Love". 4. 1 Quæst. I. ventum. ARTICLE XXIV. Of speaking in the congregation in such a tongue as the people understand not. It is a thing plainly repugnant to the word of God, and the custom of the primitive church, to have publick prayer in the church, or to minister the sacraments in a tongue not understood of the people. The proposition. Public prayer and the sacraments must be ministered in a tongue understood of the common people. The proof from God's word. This assertion needeth small proof. For whoso is persuaded (as all true Christians of understanding are) that what a Such ought not to busy themselves about the word. H. N. Document. Sent. chap. III. § 1. Exhortat. chap. XVI. § 16. [Sanctissimus mos est Romanæ ecclesiæ, rationique et scripturis consentaneus, atque a majoribus acceptus; quo neminem nd sacros ordines admittit nisi carlibem, aut qui de uxoris consensu castitatem suam Deo consecravit.-Coster. Enchirid. Controv. Colon. Agr. 1608. c. 15. De Col. Sacerd. p. 561. The husband of one wife. The apostle, by this place we now treat of, neither commandeth, nor counselleth, nor wisheth, nor would have bishops or priests to marry, or such only to be received as have been married: but that such an one as hath been married (so it were but once, and that to a virgin) may be made bishop or priest. Which is no more than an inhibition that none having been twice married, or being bigamus, should be admitted to that holy order.-Test. Rhem. Rhemes, 1582. Ann. 1 Tim. iii. 2.] [ Prima tonsura non initientur qui sacramentum confirmationis non susceperint. ~Conc. Harduin. Par. 1714. Tom. x. col. 140. Conc. Trid. Sess. xx111. cap. iv.] [ Sed nostræ lex ecclesiæ est, venientibus ab hæreticis, qui tamen illic baptizati sunt, per manus impositionem laicam tantum tribuere communionem, nec ex his aliquem in clericatus honorem vel exiguum subrogare.-Corp. Jur. Canon. Antv. 1648. Decret. Gratian. Sec. Pars, Caus. 1. Quæst. 1. cap. 18. p. 122.] [ Neither yet is there also any man that prencheth or teacheth the word or the doctrine of Christ, but such as have first been obedient disciples of the word and of the doctrine of Jesu Christ. And even so, under the obedience of the Love of Christ are taught, &c.-II. N. Dieta, or Documental Sentences. Translated, &c. p. 5. b. cap. 1. § 1, and First Exhort. cap. xvi. § 16. See above, p. 138, note 9.] 16 [ROGERS.] 9. 14. Ibid. 17, 26. Ibid. 9. 14. 7, Ibid. 1. Ibid. 11, 16. is done publicly in the church by a strange language, not un1 Cor. xiv. 6, derstood of the people, profiteth not the congregation, edificeth not the weak, instructeth not the ignorant, inflameth not the zeal, offendeth the hearers, abuseth the people, displeaseth God, bringeth religion into contempt, easily will think, that where the prayers be said, or the sacraments administered in a tongue not understood of the vulgar sort, neither is the word of God regarded, nor the custom of the purer and primitive church observed. 1 Cor. xiv. 23. Epiphan. This article no church doth doubt of, and very many by their extant confessions do allow1. Adversaries unto this truth. But there is nothing either so true or apparent which hath by all men at any time been acknowledged. So contrary to this truth In old time the Ossenes made their prayers unto God always in a strange language, which they learned of Elxeus D. Iren. Lib. their founder. And the Marcosians3, at the ministration of baptism used certain Hebrew words, not to edify, but to terrify and astonish the minds of the weak and ignorant people. 1. cap. 8. An. Geufraus, Aule Tur. Lib. 11. In these days the Turks perform all their superstitions [ Taceant ergo omnes peregrinæ linguæ in cœtibus sacris. Omnia proponantur lingua vulgari, et quæ eo in loco ab hominibus in cœtu intelligatur.-Harm. Conf. Sect. xv. Conf. Helv. Post. cap. xxII. Sicut enim conciones et precationes lingua ecclesiæ nota habendæ sunt, ita et sacramenta noto sermone dispensanda sunt...consensus catholicæ ecclesiæ hoc exigit, ut necessaria ministeria ecclesiæ fiant sermone vernaculo. Ibid. p. 169. Conf. Virtemb. cap. xxvII. ...contra expressum Spiritus Sancti præceptum, in ea omnia dicuntur et canuntur lingua, quam non solum populus non intelligit, sed nonnunquam ne ipsi quidem, qui ex illis cantionibus et precibus vivunt.-Ibid. p. 170. Conf. Suev. cap. xxI. ...retinetur...anissa apud nos ...servantur et usitata ceremonia fere omnes præterquam quod Latinis cantionibus admiscentur alicubi Germanicæ, quæ addita sunt ad docendum populum....Et non modo Paulus præcipit uti lingua intellecta populo in ecclesia: sed etiam ita constitutum est humano jure.-Ibid. p. 132. Conf. August. Pars I. De Abus. Subl. Art. 1. De Missa.] [* Τίσι δὲ λόγοις καὶ κενοφωνίαις ὕστερον ἐν τῇ βίβλῳ ἀπατᾷ λέγων, μηδεὶς ζητήσῃ τὴν ἑρμηνείαν, ἀλλ ̓ ἢ μόνον ἐν τῇ εὐχῇ τάδε λεγέτω, καὶ αὐτὰ δῆθεν ἀπὸ ̔Εβραϊκῆς διαλέκτου μετενέγκας, ὡς ἀπὸ μέρους κατειλήφαμεν οὐδὲν ὄντα Tà πаρ' avт@ pavτa【óμeva.—Epiphan. Opp. Paris. 1622. Tom. 1. p. 42. Adv. Hær. Lib. 1. Hær. 19.] [3 Ἄλλοι δὲ Εβραϊκά τινα ὀνόματα ἐπιλέγουσι πρὸς τὸ μᾶλλον κατα#λnçáodai Toùs Teλecovμévovs.—Iren. Adv. Hær. Oxon. 1702. Lib. 1. cap. 18. p. 90.] [ Illi autem (sacerdotes) qui etiam interpretari secundum textum noverint, |