1. What this gift is.

The word 〈 in non-Latin alphabet 〉, translated here Gift, hath according to the divers acceptions of it, occasioned Interpreters diversly to expresse their apprehensions: we shall leave each man to his own apprehension, and crave liberty to weigh each particu∣lar, according to the ballance of the Sanctuary and where the truth casts the scales, our judgements may willingly be carried that way.

The word then in the first place signifies, such graces and gra∣cious dispositions of heart, which are freely given us of God: and thus it is most common, and frequently used; whether they be com∣mon graces which are bestowed upon such as have no interest in Christ, as 1 Cor. 12.9, 28. 1 Cor. 7.7. Or such, which in saving manner belong to those that are effectually called; as sometime the H. Apostle,* we hope better things, and such as accom∣pany salvation: Better graces and gifts then ordinary, and bet∣ter then those, the common and ordinary men of the world, at∣tain unto; because they are such as have salvation attending up∣on them; thus Rom. 6.23. & 11.28.

Sometime it is put for the offices and places, unto which men Page  55 are through grace fitted, and out of God's good pleasure cal∣led, so Rom. 12.6.

It lastly implies the gift of grace, which through the obedi∣ence of Christ is given us for our Justification, Rom. 5.15. 〈 in non-Latin alphabet 〉. And Chamierus conceives,* its never taken in this sense but onely in this place.

This last sense beyond all question suits not with the place, as all the circumstances in the Text give in evidence, and therefore Interpreters fall upon the former.

Some understand Docendi facultatem, Chrysost. Theodoret, Oecu∣menius.

Some, Docendi officium; and this is the common current, and carries the consent of the most with it: Anselmus, Lombard, Thomas, Cajetane; and Gersome Bucerus, a man of an accurate judgement, conceives and concludes this to be most suitable to the scope of the place, dissert. de Gubernat. eccles. p. 340.

In this variety, I suppose there is liberty for any to lean to that opinion which he likes best; and I must confesse freely, when I have weighed all things, I rather incline to the former of the two: for all the leading, yea, casting circumstances of the places seem to carry it that way, to wit, that by gift must necessa∣rily be meant, those spirituall and gracious abilities, which Timothy received by the Spirit in way of prophesie (of which present∣ly) and by which he was fitted and furnished to that extraordinary work of an Evangelist, being the office appointed him of God; so that though the Office is not here firstly and primarily intended, yet these extraordinary gifts and endowments bestowed upon Ti∣mothy, are attended with an eye, and certain reference thereunto; and therefore that is not altogether excluded, but taken into consideration in the second place: or more narrowly, These gifts are looked at as they look that way, are bordering and butting there∣upon: for it is not onely a frame of speech which we hardly find used; we are not wont to speak thus, forget not the office that is IN YOU, when a man is not only more properly, but more truly said to be IN HIS OFFICE; nay, the very nature and reality of the thing requires this also: An office is a relation ad∣joyned to a man, not inherent in him; Relatio est adjunctum adhae∣rens, non inhaerens qualitas.

Besides, that place which is paralell to this, and speaks ex∣presly to the same purpose, 2 Tim. 1.6. Stir up the gift, 〈 in non-Latin alphabet 〉, Page  56 which was given thee by the laying on of my hands: the sense there∣fore must be the same in both. A man is not said to stir up his office that is in him, but to stir up the grace that is in him, be∣ing put into office. We have done with the first.

The second thing that comes to be enquired is,

2. How this was given by Prophesie.

For the understanding of this, because sundry inconveni∣ences attend upon the mistaking of this passage, we must know, Though the office of an Evangelist, both for gif•s belong∣ing to it, the na•ure and the continuance thereof, (they being raised up as waterers of that Doctrine, whereof the Apostles were first and extraordinary planters;) though, I say, the cal•ing was extraordinary, yet it is not nec•ssary it should be imme∣diately alwayes, since the Scriptures seem evidently to allow a large breadth; namely, sometimes it is imm•diate by the opera∣tion and peculiar inspiration of the spirit: sometimes mediate, the Ministery of man interceding.

Of the first of these we have an instance in Phillip the Evan∣gelist, who before the dispersion and scattering of the Church, was called to the place of a Deacon; but after the dispersion, without the privity and knowledge of the Apostles, he w•nt into Samaria, and there preached the Gospel, and is stiled an Evangel•st by the spirit of God, Acts 8.12, 26. compared, and 21.6.

Of the second sort, we have an instance in the present Text concerning Timothy, whose choice to his office was not left to the judgment of men, but was determined by the immediate dictate and direction of the spirit: quod affirmat Calvinus: non humano suff•agio, sed divinâ revelatione inquit Theodoretus: spiri∣tus mandato, interpretatur Oecum•nius.

This way of divine revelation, stiled prophesie in the place, was acted in a double manner: Sometime the Spirit, by some P•ophet present and raised to that purpose, did point out, as it were, by the finger and voice of God, such a one to such a place, or to such a speciall design in the place unto which they were called; so Acts 13.2, 3. When they were fasting and serving the Lord, in that solemn manner, The holy Ghost said, [i. e.] by some Prophet stirred up he gave that intimation, ver. 1, 2.

Sometime the Spirit did by speciall revelation dictate to the Page  57 Apostles, and prophetically discover who those were, that they should call to such a service, and whom he would enrich and furnish with graces, to so great a work as that was.

And this Bish. Bilson observed in his Book of the government of the Church:* for if the spirit of God did immediately direct the Apostles in their travels and journyings, and point out their places expresly whither they should goe, in reason we cannot but conceive and conclude, the holy Ghost would not be wanting to discover to them what companions were most fit to further their comfort, and the work especially commended to their care, because there was greater need of direction, and greater good and benefit could not but redound, by the right choice of the one, then the other.

And this last sense I conceive most suitable to the present place, (leaving each man to his own choice) namely, he enjoyns him to stir up the grace, which by the imposition of his hands (be∣ing directed by the spirit of Prophesie) he did according to God his speciall appointment communicate unto him; As that was the usuall ceremony taken up for that end and purpose, Acts 19.6. by the Apostle in conveying the graces of the Spirit.

And thus all things suit comely: the words are 〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉; and 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉, aime at one, and are the explication each of other.

3. The third thing to be enquired is, What the laying on of the hands of the Eldership addes.

This being in short opened, we shall issue the proof of the AR∣GUMENT with evidence of dispute from the place.

The Eldership here, notes not the Office but the Officers; for as M^r R. elswhere well observes, the Office hath no hands; nor is the word ever found so used in all the new Testament: and were this the sense here to be attended, let the words be expressed and set down in that signification, not onely reason would reject, but the very care would not relish such an unsuitable sense; Forget not the gift which is in thee, which was given thee by Prophesie, with the laying on of the hands of the OFFICE. How harsh and unpleasant is such an expression?

By Eldership then is meant the Officers: but whether they were the Pastor and Teacher, and the ruling Elders of one Congregati∣on, called a Consistory; or whether they were the concurrence Page  58 of the Officers of many Congregations together, termed a Classis; I could never yet hear any arguments that did evince either, by dint of undeniable evidence, Didoclav. 160.

Either apprehension will serve our turn, and therefore we will not disquiet the Reader w^th any needlesse debates. We say then, This imposition of hands added not to the constitutiō of Timothy, his office, gave not essentials thereun•o, but onely a solemn approbation thereof, and this we force by double REASON from the Text.

1. That which was beyond the power and place of the Presbytery, that they could not communicate. Nothing acts beyond the bounds of its own being.

But to give the essentials of Timothy his office, was beyond the pow∣er and place of the Presbytery, either Congregational or Classical; For the Office was extraordinary, their places and power ordi∣nary: that was to cease, and is now ceased; which should not be, were it in the power of ordinary Officers (who yet remain in the Church, and shall doe (to the end of the world) to give being thereunto.

2. Beside, it hath formerly appeared and been proved, that the gift here named, was not the Office, but the Graces which were in Timothy, which should be stirred up by him, and therefore dis∣covers those gracious abilities and qualifications, whereby he was apted and enabled to that extraordinary work: whence the inference,

The outward gifting and fitting an Officer to his place, especially ex∣traordinary, is beyond the power and place of a Presbytery.

But the first is here.

Ergo, in short, the naturall and native sense of the place is only this; Despise not those gracious qualifications which God by his spirit in the extraordinary way of Prophesie hath furnished and betrusted thee withall: The laying on of the hands of the Eldership by way of consent and approbation concurring therewith to thy further encouragement and confirmation in thy work.

And thus the woof of the words lyes fair and even, and the whole frame goes on pleasantly: And hence it is that studi∣ous and judicious Didoclavius observes seasonably and truly, the difference betwixt those two expressions; when the 〈 in non-Latin alphabet 〉, given to Timothy is spoken of with reference to Paul, as having a hand therin, then the phrase is, 2 Tim. 1.6. 〈 in non-Latin alphabet 〉 Page  59 but when it's spoken with respect to the Eldership, the phrase then is 〈 in non-Latin alphabet 〉: it's BY the hands of Paul, there is a causall vertue, under Christ, of constitutions; but it's WITH the hand of Eldership, as concurring by way of ap∣probation onely.

This ground being gained, many things follow for our further direction.

Hence it is plain, that Ordination therefore presupposeth an Officer constituted, doth not constitute; therefore it's not an act of Power, but Order; therefore those who have not the power of Office, may put it forth; therefore though it be most comely,* that those of the same Congregation should exercise it, yet the El∣ders also of other Congregations may be invited hereunto, and interested in the exercise of it in another Church, where they have no power, and upon a person who hath more power in the place then themselves: Thus it was here, Timothy was an Evangelist, and therefore by vertue of his Office was to move from place to place, to water where the Apostles had planted, as either the need of the people did require, or the Apostles did call, and in those places, where the Elders who laid on their hands had certainly nothing to do: they might reason∣ably approve of that power which they could not give nor exercise.