A survey of the summe of church-discipline. Wherein the vvay of the churches of New-England is warranted out of the vvord, and all exceptions of weight, which are made against it, answered : whereby also it will appear to the judicious reader, that something more must be said, then yet hath been, before their principles can be shaken, or they should be unsetled in their practice. / By Tho. Hooker, late pastor of the church at Hartford upon Connecticott in N.E.

Chap. II. Wherein the nature of Ordination is discussed, and the 17. Chap. of Mr. REUTERFORD is considered, and answered, as touching the power be giveth to a Pastor in and over other Congregations beside his own.

THe Reasons which are in the 16. chap. alledged and answer∣ed by M^r. R. we are content they should stand or fall to their own masters, not intending to weary our selves, with the maintaining of other mens works: what we conceive to be suitable to the truth, and we shall make use of, we shall indea∣vour to vindi••ate, and make good against all opposition in their proper places.

Whereas it is said cha. 17. p. 264.

That we make Ordination and election of Pastors all one, by a mi∣stake: I suppose, it will appear, that we are herein wholly mi∣staken, if that which follows be impartially attended. We shall therfore for the clearing of this coast inquire after some particulars, which appertain to the full understanding of this head of Discipline; and so much the rather we shall be willing to b••stow our thoughts about this subject, because of the dif∣ficulty and obscuri••y of it: especially, because misconceivings here draw many inconveniencies with them, and disturb almost the whole f••ame. As in an unjoynted body, or misplaced building, when any speciall part, and main pillar is out of place, it brings a weakning, yea a declining of the whole, and spoils

both the firmnesse and fashion of the frame. We shall take leave therefore to insist upon these particulars by way of inquiry:

• 1. Whether ordination is in nature before election?
• 2. Whether Ordination gives all the essentials to an Officer?
• 3. What this Ordination is, and wherein lies the full breadth and bounds of the being thereof?
• 4. In whom the right of dispensing lyes, & by whom it may be dispensed?

I. Whether Ordination is in nature before Election.

To the first of these, that which occasions an inquiry here, is the words & expressions of worthy M^r. R. ch. 17. p. 265. Or∣dination is that, which formally makes the man a Pastor. The peo∣ples election doth onely appropriate the mans Minist••ry to such and such a people. It is one thing to make a gold ring; it is another thing to propyne & gift the ring to such a person. 267. It is presupposed by or∣der of nature, that A. B. is first called and ordained a Pastor by Christ, and the laying on of the hands of the Elders, 1. Tim. 4.14. before the people can elect him for their Pastor. For if A. B. be no P••stor, the people cannot choose him to be their Pastor: neither doth the peoples election give any such power to A. B. That power is gi∣ven by the Presbyteries Ordination, which by order of nature is be∣fore the peoples formall Act of Election. As the husband who in a La∣pidaries shop chooseth a gold ring for his wife, and putteth it on her finger, presupposeth it was a gold ring before the choosing thereof; nei∣ther doth his choosing make it a gold-ring, but onely make it his wives gold ring, by application to her. I•• st so peoples Election appropriateth such a man who is already a Pastor, to such a charge: but doth not make the Pastor a Pastor, but chooseth him onely to be their Pastor, p. 269.

I confesse, I finde some such expressions as these in Bellar∣mine. Disputabimus primò de ordinatione, tum de vocatione, postremo de electione: which implies, That election comes after the vocation of a Minister, but D^r. Ames seasonably tells him,* 1.1 he placeth the cart be∣fore the horse; Hoc non est distincte et ordine, sed praeposterè et confusè disputare ordinationem praeponere vocationi et electioni, est equis praeponere curorum.

I know also, that it is a Popish course, which our Praelates use (the reason whereof we shall discover in the proper place thereof) that they ordain a Priest and when they have layd their hands upon his head, and put his parchments into his

boxe sealed with the great seale of the Bishops office, he sends the man to take possession of his parish and tithes, and the poor multitude suffer themselves so far to be befooled and oppres∣sed with the tyranny of the Prelate, that they are constrained to submit to him in their practise, whom often they cannot but justly loath in their hearts; as being either very scandalous in his life, or insufficient in learning and abilities.

But I cannot meet with any Judicious writer, who either knew or maintained the course of the reformed Churches, that placeth ordination before election. Nor did I ever conceive that to be the order of Christ. For I have taken it for granted what Cyprian sayes, Videmus de divinâ authoritate descendere, ut sacerdos, plehe praesente, sub ••mnium oculis delegatur, et dignus et ido∣neus publico judicio et testimonio comproqetura 1.2.

I ever conceived that true of Chemnitiusb 1.3,

Ne citó manus alicui imponas, ne communices peccatis alienis, appro∣bando scilicet electionem aut vocationem non rectè factam.

I have judged with Musculus ^e Legitimè electi, ab episcopis et senioribus, qui electioni aderant, oratione et impositione manuum con∣firmabantur et ordinabantur, et haec forma electionis ad Cypriani tem∣pora duravitc 1.4.

I was ever of the opinion with the Magdeburgensesd 1.5, Delegebatur episcopus et plebe, cujus episcopus futurus erat, praesente, et accessit manuum impositio.

I ever consented formerly to that of Honourable Plessee 1.6, Semper tamen priusquam ordinantur et collocantur in ministerio suo in universum concurrere populi ordinisque ecclesiastici consensum; idque deduci probationis causa per omnia saecula posse, si controversum foret. So that he concluded it a course beyond controversie, and the practice of perpetuall antiquity.

I took it in former times for confessed, what Calvin writesf 1.7 and with whom Beza consents, Superest ritus ordinandi, cui ul••imum locum in vocatione d••dimus. &c.

To conclude, I have apprehended it as an everlasting truth, which judicious Ames delivers in his Medulla (libro nunquam satis laudato)g 1.8 electionis adjunctum consequens et consummans est ordi∣natio, quae nihil aliud est, quam solemnis quaedam introductio ministri jam electi in ipsius functionis liberam executionem. It is but adjunct∣um, and that consummans. To which agrees his expression in his Bellarm. Enervat.h 1.9 election gives jus ad rem, ordination

jus in re. As the Election of the Prince authoriseth him in his Regall power; Coronation onely invests him into his place. And some of the Jesuites, most ingenuous, affirme as much.

I issue all with Gerson Bucer: which argues not onely what his opinion was, but what was the constitution of all the Churches where he was.i 1.10 Postquam Praesbyterio consensus Eccle∣siae innotuit, succedit ad extremum Ordinatio. And in the follow∣ing discourse, I hope it shall appear, That Ordination doth de∣pend upon the peoples lawfull Election, as an Effect upon the Cause, by vertue of which it is fully Administred; So that in the very Apostolicall times, the liberty of the very Apostles was not so great in Ordaining as was the peoples in Choosing. For as in Acts. 6. its said of that Office of the Deacons; The people were first appointed to choose and to present the persons to the Apo∣stle: and then they did readily receive the parties, not once questioning what they did; or, by withdrawing their Ordina∣tion, refuse to second and establish what they had done. And if the people had this libertie in an under-Officer, there was great∣er reason they should have the like in an Officer of higher de∣gree, in whom they had greater interest, and by whose Admi∣nistration they were to receive greater good: so that none were to be Ordained, but such whom they did choose; nor did they, or according to rule could they, refuse to Ordain them so Elected, unlesse some just exception was against them, and then also the people were to make a new choice, they were not in that case of errour and aberration from the rule, to take the choyce into their own hands. The proofe of this will appeare in the explication of the other particulars pro∣pounded, and therefore we shall proceed therein. The second thing then to be attended is;

2. Whether Ordination gives all the Essentials to an Officer.

Where there be two things come to be scanned.

1. How farre the Essentialls of the Ministery or Minister may be given by man.

2. If they may be given and convayed over by man: BY WHAT MEANS men are said to do this, whether by Ordination, or by any other appointment of Christ.

The first of these calls for some special disquisition. Because it will appeare upon triall, that the contrivement of these

truths is so secret and subtil, that it drives men into divers conceivings, as not being able to discern, how in the work of the institution of the Ministery, the essentialls come to be wo∣ven together; the thread is so fine spun, that the dimme eye of mans discerning, can hardly finde it, or follow it, much lesse cut it.

And because there is here no small difficulty, and it is the very hinge upon which many waighty consequences, and in truth, controversies turn; I shall be bold to offer some things to consideration, which at least may cause further inquiry by such, who are better able to fathome these depths. And here as Sea-men use to do, when the Bay or Haven is unknown, or being known, yet hard to hit; I shall as it were sound the Coast by severall conclusions, That I may finde where the channell of the truth, in the full strength and streame of it runs.

1 Conclusion.

There is a Causall vertue put forth in a subordinate way by some under Christ, to bring in the formality or specificall being of an Ecclesi∣sticall office to a person, or party that is called thereunto, or stands possessed thereof.

1. I say, [this is done by some] because it is confessed of all hands that an externall call is of necessity required: onely some lay the waight of it in one thing, some in another: but all agree in this, whose conceits have but the colour of common sense in them, (the phrensie of some Familists and Anabaptists onely excepted, who cashiere all Governments and Governours or Rulers out of Churches and Common wealths; but this madnesse and folly labours almost with the loathsomnesse of it self) All, I say, that are willing to be led with the light of any reason, doe readily grant there should be an outward call. In the lowest order and office of a Deacon, this was observed by direction Apostolicall, they must not, they could not ad∣minister, before they were called and appointed thereunto. Acts 6.5. And it's a staple and standing rule, which teacheth all by proportion. No man takes this honour to himself, but he that is called as Aaron. Heb. 5.4.

Secondly, that there is a causall vertue put forth in the communi∣cation of this power,] I shall shew, and they will easily confesse, yea when they will expresse themselves freely, their own words evidence as much: unlesse they be forced by the fear of

the approach of some Argument which might hazard some conceipt, which they are loath to leave and lay aside, then happily they may mince their language, that nothing may be gathered from thence against themselves. I finde that expression in the Apostle, Gal. 1.1. Paul an Apostle not of man nor by man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Men did not institute the office of an Apostle, as the Authors of it: nor was it by man as the instrumentall cause, convayed over unto Paul: but it was every way immediately from God. There is therefore in reason (as all Judicious collect out of the place) these Two WAYES of dispensation to be attended.

First, when God immediately institutes and appoints out of his good pleasure any place of authority, and immediately also from himself appoints the person thereunto. Thus the Calling and Persons called, viz. of the Apostles: were from God immedi∣ately.

2. Way of dispensation is mediate: when the Institution of the office issues onely from the good pleasure of the Lord, yet he may and doth use other instruments for the communicati∣on of this authority, and the investing of a person with a right to exercise, and yet still the office be truely said to be his alone. And herein the Popish usurpation in appointing or∣ders & the orders appointed by them appear to be totally An∣tichristian as the rabble of that wretched crew of Monks, Fryars, Cardinals, Chancellours, &c. Because they are of man and by man, meere humane creatures which the pride and ambition of the heart of the man of sin, the froth and vanity of his minde, hath brought forth into the world, all which prophane beasts he hath provided, as so many rotten pillars, to prop up the the throne of his Antichristian power and Praelacy.

But those which the Church, according to the Institution and allowance of Christ takes up, those are wholly from him, as the Author and Institutor of them, yet are they by the Church, to whom he hath first delegated power and in a subordinate manner by such instruments, as he sees fit, convayes a right to some persons, that they may possesse such places, and exer∣cise such offices, according to him without the least impeach∣ment of the royalty and soveraignty of his rule, which yet re∣sides in himself alone.

To come a little neerer home, that we may lend a little

help unto the weakest Reader, that he may lay his finger up∣on the severall things, and see how they lye distinct in the frame of the Institution.

First, its a truth, there be no orders nor officers, which have been received or are to be retained in the Churches of Christ, but it is the prerogative royall of the Lord Jesus as King of the Church to appoint them. They are parts of his worship, and there, what he doth not appoint, he doth not approve: the instituting and using of any other is meerly will-worship. And therefore all such persons and performances, as they issue from the folly and froth of mans brains, and never came into his minde:* 1.11 so are they abhorred and loathed by God from his heart.

Beside, all these places and offices they are appointed for spirituall and supernaturall ends, and so to effect supernaturall works, even the conversion, sanctification and salvation of such as God hath purposed to bring unto himself. He then alone must appoint the office, who can give a blessing to the office and the officer to attaine their end: and this none can doe but the Lord Christ alone by the vertue and power of his Regall authority; who now being ascended, and sitting at the right hand of the Father, he gave and doth blesse by the presence and ope∣ration of his own Spirit. Ephes. 4.8, 11. When Christ ascended up on high, he gave gifts. Some to be Apostles, some Prophets, some Evan∣gelists, some Pastors, some Teachers: These offices are coronation-mercies, of the greatest worth and excellency. And the Psal∣mist gives the reason from the end. Psal. 68.19, 20. He gives these gifts, that God might dwell amongst the rebellious. And by them the Churches are gathered and perfected. Ephes. 4.12, 13. And hence it is by way of Emulation, because Antichrist saw there was no means to underprop his kingdom, and promote his tyranny, unlesse he had slaves of his own making and creati∣on, that would serve his turn, by taking up blinde obedience, in doing his will, though they saw no rule nor reason for it: when therefore the Pope ascended on high to the chaire of Antichrist, he also sends his emissaries and instruments as the swarms of Locusts out of the bottomlesse pit,* 1.12 for the destruction of the Church, and perdition of millions of poor miserable souls; He being himself the man of sin, and the son of perdition.

Secondly, its also certain, That men are furnished and fit∣ted with graces and abilities inwardly for so great an imploy∣ment;

with willing and ready mindes alsoa 1.13 to give up them∣selves to so holy services: this also is wholly from God in Christ. He makes us able Ministers of the Gospel.b 1.14 He calls, he sanctifies.c 1.15 He is the Lord of the harvest, he thrusts forth labour∣rers.d 1.16 This is termed the inward call: this onely comes from him. Graces and abilities are in his hand, are his gift.

Thirdly, He sets the lawes and limits of the place and callings, sets down all the rules, according to which they must act, both order and be ordered, according as the quality of their places doe require: doe they must no other things, nor after any other manner then he prescribes. There was a pattern prescribed of all the things in the Tabernacle from the least unto the greatest,* 1.17 which must be observed in all the severall thereof. So in that of Ezekiels vision.e 1.18 ordinances, lawes, fi∣gures, fashions. All must be attended, according to the minde of the Lord, without adding thereunto, or detracting therefromf 1.19. Its but reason that a Master should set down the laws and or∣ders of his familyg 1.20.

Fourthly, but all this while, there is no officer nor office put upon any man, nay though there were never so many, and those fitted and gifted every way, they are no officers, i. e. they have not received, nor are invested with a a right or jus, accord∣ding to the rule of Christ, and order of the Gospel, by such means, which our Lord Jesus the King of his Church hath ordained, to leave the impression of authority upon them to that purpose, Which, how its done, we shall anon inquire: but that this must of necessity be done, we see it plaine.

First, because without this Call, none can warrantably doe any act which belongs to an officer, and therefore without this, he hath not the Specificall form of an officer.

Secondly, without this, what ever is done in that behalf, and for that end, is void and of none effect.

Thirdly and lastly, the strength, validity, and efficacy of an outward call herein appears beyond gain-saying, if it proceed from such, who may give it by rule: Because who ever in a regular way hath received this outward call, he is then a compleat and true officer, and may act any part of his office, though not inwardly graced and fitted worthily to such a place or work by God. The Scribes and Pharisees sit in Moses chair. ie.

had this outward call to that office. Therefore they must be heard by Gods own charge;* 1.21 though they were most unworthy men, had neither sufficiency of parts to doe the work of the place, nor yet sincerity of heart and life to indeavour, much lesse discharge the weight of the services which shoul•• be done by them; Being blind Guides. Painted Sepulchres, grossely hyprcritical and scandalously vile in their generall course, corrupting the law by their false and unlearned glosses, and perverting the simple people by their lewd carriages, polluting all Gods or∣dinances by their corrupt handling and administration thereof.

And therefore there is more then Mediatio subjecti considered in the giving of this outward call, if we look at the rigour of the phrase: though (if the Authors will give leave) I would take their meaning to include as much, as what I mention; because I love not to trouble my self and the world with words, or to make any needlesse contention about that, which may admit a fair and rationall construction in any thing. This mediatas subjecti then is to be attended, not so much in regard of the parties that are taken to office, but in regard of those, who, in a subordinate way, are instruments under Christ, and so as in∣struments put forth a causall vertue to leave the impression of an of∣fice-right upon another. For otherwise, we shall not be able to finde and maintaine any mediate calling.

Suppose as Matthias & Joseph were set before the Lord, there should be two persons set apart for the ministery, were there no causall vertue coming from those, who were to call, and outwardly to auhorise one to the place, rather then the other; there could be no mediate institution conceived in regard of the parties: they both equally and immediately are presented as objects to the call; and equally and immediately (in regard of themselves) lye open to the call. Joseph stands not in the way to the call of Matthias; nor doth Matthias come between Joseph and the call.

But herein lies the mediatenesse of the call (that however in regard of themselves, they are equally objected to what call comes) yet Christ hath given a vertuall right to such as he plea∣seth to apoint, and that he will not dispense immediately a cal from himself to either party: but they as a meane betweene him and them, shall leave an impression of a right of power upon

one of the parties to exercise such a place.

This is also that which they call [Designatio personae,] the designation of a person to a place. If by that they mean, that they put forth a casuall vertue, to imprint the formality of the power of office upon such a man; that is the sence I would give, of what they say, and so doe willingly grant what they speake. But if by Designation to a place they would darken the truth with words, as Elihu speaks, and make that the meaning of the expres∣sion: to wit, That all the essentials, namely, the materiall and for∣mall constituting causes of externall office-power was in the party before, and so he had a compleat specificall being of a call; but they onely point him the place, and tell him it's fit he should exercise his power here; so that this designatio personae, is onely an adjunct to the office he had before without them, but puts forth no causall vertue (as subordinate instruments under Christ) to bring in the being of an outward call. Then, I say, by designatio personae, in this sence, neither the truth is discover∣ed, nor is the thing done that was intended by it.

For upon this explication, what difference can be found be∣twixt an immediate and mediate call, which we heard out of the Galathians to be founded in Scripture, and confessed by the A∣postle? For if all the essentials of both inward and outward calling are equally onely from God, then both the callings are equally immediate, since that call is immediate which is conferred without any meanes.

Secondly, I can see no cause to hinder, but that an Officer, which is ordinary, may execute his place without any call in the Church; for I would thus dispute, He that hath all the causes of his call inward and outward without the Church, he hath power and right to exercise his call, and none hath power and right to hin∣der him.

But ex concessis, they have all the causes, if this conceit be true, that designatio personae doth adde no essentials to the constitution of an outward call (for I suppose there is nothing else out∣wardly to be added to make the call:) Suppose there were two persons fully, yea, equally gifted and furnished with all gra∣ces, abilities and willingnesse for the work of the Ministery, which now is wanting to some Congregation, and they both desired that work of Christ: if there was required no more to be done, to bring in all the causes, and so the being of the

power of office, then both these had equall right to officiate; and though they should officiate any acts without designation, they were true acts of an office; whether consecrating or admini∣string Sacraments, they were valid: And if they have right to administer, who hath right or authority to hinder?

Nor can the words admit any other logicall respect to be put upon them, but cause and effect. In Acts 14.23. When they had made or appointed them Elders by way of choice. The scope of the place is to shew, what provision the Apostle made for the Churches, in supplying them with Officers, and furnishing them with Rulers, which before they had not, but now, by Gods appointment, they, under him, gave a being of an outward call to such persons, to sustain that place un∣to which formerly they had no power to execute.

Conclusion II.

Hence it followes from the former ground, that It is an act of power as an Instrument or means, under Christ, to give an Officer the being of an outward call in the Church.

I desire the Reader here to recall to mind what formerly hath been expressed and proved, that the minds of the simple may not be troubled, or taken aside from the truth by the ambiguity and mistake of words.

When we speak of power, the word is of generall sense and sig∣nification, and hath an influence into every act of judgement, Yea, judge those that are within, 1 Cor. 5.12. So that there is no Admonition, either when one tels another alone, or takes one or two, and convinceth a brother; but there is a processe, in a way of judiciall proceeding according to the Laws and Go∣vernment of Christ; which is the difference betwixt a Church-admonition and a Christian-admonition. Between such as are not under such bonds, there is an admonition of Christian-duty: Here is an admonition issuing from Christian-power, which they have by reason of the places in which they are set. Sometime the word Authority is taken thus largly,* 1.22 though most frequently used otherwise and in a narrower signification: And so, there is also a Power which is proper to Officers; and when we would speak properly, or understand distinctly each thing in his pro∣per nature and place, we then mean, The power of Office, leading power, ruling power, or Superioriry of power.

This being conceived and kept in mind, the demonstration of the conclusion is open: To give power is an act of power; he or they who give the externall call, or leave the impression of the power of office upon another, they have the power of judg∣ing that other; they cause that vertually which another hath formally, not they themselv••••.

And thus we have done with the first Branch of the second Head, which we propounded to be debated.

2. The next thing that comes to consideration is,

By what means the Essentials of this Power may be conveyed?

And here also because we meet with many sholes and sands of severall opinions which crosse us, that we cannot make a straight course, we shall be constrained to tack about a little, not proceed in a perfect method, but shew negatively what doth not give this Power, and then affirmatively what doth.

The NEGATIVE we shall lay forth in two Conclusions.

Conclusion I. Ordination (as it is Popishly dispensed under the opinion of a Sacrament, and as leaving the im∣pression of an indelible Character) doth not com∣municate the essence of this outward call.

What is the Popish sense here, the Prelates being their proper Successors, who tread in their steps, and keep their path for the most part in Church-discipline, cordially and privily maintain, though they be not so willing openly to professe; and therefore, though they will not have all the world know that they hold seven Sacraments (and so that of Order to be one) by full expression,* 1.23 yet they i••timate some such thing by the ambiguity of their language, which those who are their fa∣miliars can easily sent out: as namely, there are but two Sacra∣ments absolutely necessary to salvation: q. d. there are more, and those necessary, though not absolutely necessary to salvation.

But for the indelible Character that should come from hence to make up the formality of a Priest, that to mine own know∣ledge I have heard stoutly defended and determined in the Schools of the University.

It were worth the while, if we could pry a little narrowly into this conceit, that we might discern what is the fashion of this Character, when it is expressed to the full; that we might find some footstep for a mans fancy to stay upon.

The refined secrecy and subtilty of this speculation is so high, that it forced the Schoolmen to snuffe the candle so neer, that they put out the light.

For first, they will have it to be a quality divers from grace, onely a preparation thereunto.

Second••y, it must be common to all that receive the Sacra∣ment, truly or fainedly such.

Thirdly, it must be fixed and engraven in the soul in that indelible manner, so that it cannot be blotted out, nor burnt out in the flames of Hell: And in truth, we cannot easily see the sleight and cunning in carving out this Character; for the ayme of this device was threefold.

First, That the dignity of the Episcopacy might be advanced: and thence it was, whatever action carries an eminency in any kind, or might cause and cast a reflection of respect upon it, that must be given to It, that so men might have an eye there∣unto, and a speciall reference and dependance thereupon.

Secondly, That the honour of Priesthood (as Papists and Prelats speak) might be maintaind, some speciall excellency must be left upon it: And because the basenesse of the carriage of that Popish crew might bring their persons and places out of esteem, therefore they must have some Character that could not be defaced: because their leudnesse and wickednesse was such, that it would deform the very impressions of morality, therefore they devised such a Character that should be engra∣ven so deep, that the most abominable prophanenesse of Hell it self should not eat it out to eternity.

3. Because the right of the one, in what he gave, and the worth of the other, in what he received had no reality; there∣fore they must joyne something, as a farre fetched conceit, that the secrecy might hold men in admiration of, that which pas∣sed their apprehension, and thence came the minting of this mysterious nothing.

This indelebilis character comes out of the forge of Pope∣ry, and is so besooted with the smoake of the bottomlesse pit, and carried along in the fogs of the mysteries of iniquity, that

by a secret sleight it hath eaten insensibly into the orders of Christ before the world was aware.

And hence it is, the Schoole, who commonly when they at∣tend their owne liberty of dispute, will speake out: they are so dazeled in their own sayings, that they doe in issue, as much as professe, they know not what they say.

Some, that it cannot be gathered from the sacred Scrip∣tures, nor the testimony of the Fathers, nor from naturall reasona 1.24.

Others, that authority onely gave it life, and that non mul∣tum antiquamb 1.25.

Some, that reason doth not demonstrate it, nor evident Au∣thority prove itc 1.26.

Nay, lastly, that the determination of the Church (in whose bowels it was bred, and had its being, if any where) is not ex∣presse in the pointd 1.27.

And hence they cannot tell what to make of it; one while its ens relatum, as Durand and Scotus. Another while it must be ens abso∣lutum, as Thomas. Whether to refer it, they cannot conclude.

Some will have it in the first species of a qualitye 1.28. Some in the secondf 1.29. Others choofe the thirdg 1.30. Others the fourthh 1.31. And all these are like the Midianites, at daggers drawing a∣mong themselves, seek by might and maine how to confirme their own imagination, how to confute other.

Thus, when they would have it, they cannot tell where to finde it, where to set it.

Some will have the understanding to be the subject of it, as Thomas. Some the will, as Scotus.

That it is no saving grace, they will all confesse; because the worst of men may have it.

That it is no common grace, because it doth appertain onely to some persons in order.

But it must be a supernaturall quality which perfects the soule, and makes a man like to Christ, and continues ••ith him in hell. A pretty tale.

A man must have a supernaturall grace, and have it for no end, when he hath it, and that to conforme a man to Christ in hell. This must perfect the soule, when the soule hath all evils in the full sourse and perfections of them.

It's a common quality in regard of mans nature. It's not

omni nor soli. And it hath no speciall inseparable principle in the soule, which should make it inseparable.

So the sum which returnes, after so much adoe, is this: We have found a mysterious nothing, which cannot enter into the imagination of a rationall man; onely, if any will admire and adore the device, that he is not able to discerne, he m••y, and tru∣ly make his ignorance the mother of that devotion.

Thus we have taken leave to sport our selves, as it were, in this weary travell, with this speculation of the Popish vassals and the Prelacy; which is not altogether unusefull, if it was for nothing else but this, to shew how wily the vaine minde of man is, to coyne devices, to darken the truth of God, and to delude it selfe.

We come neerer home, and our second Conclusion is,

2. Conclusion. Ordination administred according to the method and minde of Master R. namely, as preceding the election of the People, it doth not give essentials to the outward call of a Minister.

Argum. 1.

For its crosse to the Apostles institution, given in expresse charge, Acts 6.3. Looke out from among you seven men of honest re∣port. Contrary to their present practice, ver. 5. And the saying pleased the people, and they chose, and they set them before the Apostles.

If none but those, who were first elected by the people, should be or∣dained; and all such who were so chosen could not be refused. Then to ordain before choice, is neither to make application of the rule, nor com∣munion of the right, in an orderly manner: and so in issue defaceth and makes ineffectuall the frame of the institution; and it is too hastily to invest a man in a place, who hath no reality of right to it.

But the first is plain from the place alledged. Nor need that stumble any in this base, because the instance is given of Dea∣cons, which are Officers of a lower ranke; since the reason is the like in bo••h, or rather forceth a fortiori, as we speak. For they have as great interest in the one as the other; nay, have a greater dependance upon their Rulers; and are engaged to a grea∣ter ••ubjection to them; and to provide for their honour in a

more especiall manner, both reverence and maintainance; there∣fore Quod ad omnes spectat, ab omnibus debet approbari: Whence it is, that the Apostle ever hath an especiall eye to the people in this, as their peculiar priviledge.

Object. If that be here objected, (which is often and ordi∣nary in the mouth of the Prelates, and their followers) Tit. 1.5 That the Apostle delegated this authority to Titus, and p••t the dispensation of it into his hand: For this cause I left thee ••n Creet, that thou shouldest ordain Elders in every City, as I have ap∣pointed.

Answ. True, the Apostle did appoint him to do this work, but to doe it according to his mind; and in the order which Christ had instituted, and of which he had given him a precedent by his own practice; namely, when the Elders were elected and pre∣sented by the Church, he then laid on hands upon such, and such onely, according to the order of Christ in that behalf.

That manner of Soveraignty in proceeding, which the Apostle would not take, nor use in the Churches, in reason he would not allow his Schollar to arrogate to himself.

But shall we take Pauls practice for a precedent in this behalf? his course is plain, Acts 14.23. When they had created them Elders in ev ry Church (or as the Geneva reads it, when they had ordained Elders by election in every Church) and prayed and fasted, &c. they commended them, &c. to God, &c.

Certain it is, that the Officers were compleat in their insti∣tution, and had a full call, and a ••ull right for the execution of their places; and therefore laying on of hands, either was not of necessity required, or else it was included, and is to be understood in that they fasted and prayed; so that the people had the chief hand in the calling of Offic rs, they first choosing, before any ordination could be orderly dispensed.

And that this was the minde of the Apostle, and the mean∣ing of his charge to Titus; the words of the text shew, for its added, that he should redresse things amisse; and must not this be done by the Officers, and the Church also, according to the rule of Christ?

Argument 2. Its not the scope of Ordination, by God appointed, to give the essen∣tials of an Officers call; therefore, from thence it is not to be expected in an orderly way.

The force of the consequence is so full and undeniable, that it gaines consent without any gainsaying.

The Antecedent onely needs proofe, and to that we shall ap∣ply our selves; That the scope of ordination is not by the intend∣ment of the Spirit, to give the essentials of an outward call. I suppose it will appeare from that famous place, 1 Tim. 4.14. which in this Treatise of M^r R. hath so often been alledged, and conceived also to carry another sence.

Let us therefore in Gods feare addresse our selves to a seri∣ous consideration of the severals in the Texts, that when through search and examination is made, we may then see what certaine conclusion can be inferred therefrom, and so ease our selves for future times of any further trouble from this Text, when ever it shall be alledged against us.

Three things then require speciall explication in the Text.

• 1. What the gift is, here said to be in Timothy.
• 2. How it was given by Prophesie.
• 3. What the laying on of the hands of the Elders addes, and why used.

1. What this gift is.

The word 〈 in non-Latin alphabet 〉〈 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,* 1.32 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

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 〉〈 in non-Latin alphabet 〉. And Chamierus conceives,* 1.33 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 〉〈 in non-Latin alphabet 〉,

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

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:* 1.34 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 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 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

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 〉〈 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 〉〈 in non-Latin alphabet 〉

but when it's spoken with respect to the Eldership, the phrase then is 〈 in non-Latin alphabet 〉〈 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,* 1.35 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.

Argument. 3. That action which is common to persons and performances or im∣ployments, and applied to them, when there is no Office at all given, that action cannot properly be said to be a specificating act to make an Officer, or give him a Call.

For if it was such an act, that would certainly bring in the form of an Office; where that was, an Officer would be.

But the action of imposition of hands, is applyed to persons and to per∣formances, as speciall occasion is offered, when there is no Office given, nor indeed intended.

Therefore it is not an act which gives in the essentials to an Officer.

The minor is evident by instance, Acts 13.2, 3, 4. As they were ministring, some Prophets and Teachers, the Spirit said, Se∣parate unto me Barnabas and Paul, unto the work which I have called

them: and when they had fasted and prayed, and laid on their hands, they let them go.

Where for our purpose in hand, these particulars are present∣ed to our view.

First, the Spirit had formerly called Paul and Barnabas to the work, and therefore, the words are in the Preterperfect tense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nay, secondly, we read of Paul his Call and Commission given him expresse, Acts 9.16, 17. And lastly, the Office being extraordinary and immediate from God, it could not be, that the Officers or Elders of the Church could be the cause of the call, for that implyes a contradiction, to be mediately and immediately called.

Secondly, that the Church by her Officers were therefore appointed to separate them to that service, unto which they had been before called of the Lord.

Thirdly, this separation is signified & performed by prayer, and laying on of the hands of the Officers; which was not to put a new Office upon them, but confirme their sending unto the Gentiles, Chamierus lib. 4. de Sacram. N. T. cap. 24. p. 25. Non putamus hanc impositionem manuum, ullam fuisse ordinationem ad novum munus Ecclesiasticum, sed confirmationem missionis, &c. whence it's plain, That imposition is an act which is common to per∣sons, and applied upon other occasions; therefore is not a speci∣ficating act to bring in this call of an Officer.

And upon this ground it seems it is, that the Church of Scotland is so far from conceiving laying on of hands necessary in Ordinations, that they do not onely not use it, but judge it unlawfull to be used, unlesse some speciall considerations be attended; as it may appear in that accurate work called, &c.

Argument 4. If Ordination give the essentials to an Officer before Election, then there may be a Pastor without People, an Officer, sine titulo, as they use to speak, and a person should be made a Pastor at large, as to follow Master R. his similitude: the Ring that is made and compleated in the Goldsmiths shop, it's ready for any man that comes next, who will buy, being made to his hand.

But this Individuum vagum, or a Pastor at large is irregular and crosse to the order of the Gospel: For,

First, in this (as Master Best saith) an Apostle differeth from a Pastor, that the Apostle is a Pastor through the whole Chri∣stian world; but the Pastor is tyed to a certain Congregation out of which he is not to exercise Pastorall acts.

To this Master R. answers,

We allow of no Pastors ordained without a certain flock.

I reply, Quid verba audiam, cum videam facta? what they al∣low in word is one thing; if their opinion of necessity infer what they seem not to allow, is another: their grant hath a constraining power to conclude what Master Best alleageth. For if a Pastor may have all his essentials without a certain flock, then he may be a Pastor without it, there being no more required to the essence of his Office. And I strange how Master R. remembred not what he wrote two pages before 263.

That A. B. is made indefinitely a Pastor for a Church.

Suppose a people should reject a Pastor, and that upon just grounds, (he confesseth not many lines before) that they cannot make him no Pastor, yet they can make him be without a certain flock.

That which is added doth not loosen the knot, but tyes it faster; for where it's said,

An Apostle was Pastor to all the world, yet might he exercise Pastorall acts of Preaching and Praying towards those people, who would not receive his Ministery.

Reply. The same may be said of this Individuum vagum, upon the former ground and grant, he may exercise his Pastoral act even to Heathens, who reject him and his preach∣ing.

That which is lastly answered yeelds the cause wholly, for these are the words, p. 266.

And a Pastor is ONELY the Pastor of that flock over the which the holy Ghost, by the Churches authority, hath set him as their Pastor; but yet so as when he preacheth in ano∣ther Congregation, he ceaseth not to be a Pastor, howbeit not the Pastor of that flock.

WE ARE THEN AGREED, and the conclusion is granted.

If a Pastor be [ONELY] onely the Pastor to that flock, then is he not a Pastor to any beside, then can he do no Pastorall acts to them: To whom he is not Pastor, to them he can do no Pastorall acts; but in that place and to that people he is not a Pastor, therefore to

them he can doe Pastorall acts, Quod fuit demonstrandum?

True, while he preacheth to another Congregation, he ceas∣eth not to be a Pastor: it's that, we all say and grant, but yet he doth not preach as a Pastor: He expounds in his own family, and prayes as a Master of his family, but not as a Pastor, and yet he ceaseth not to be a Pastor whilest he doth that work: He is such while he doth it, but doth it not as such.

It's obvious to each mans apprehension; a thing may have many relations, and may act by vertue of one onely; though it have the other, yet nor doth, nor can act by those other in that place.

A Constable in a Town, a Major in a City, they are Offi∣cers while they are in other places, but can do no acts of their Offices but onely while they are in their own places.

Hither belongs that QUESTION which MASTER R. propounds, p. 261. and MAINTAINS.

We hold that a Pastor may officiate as a Pastor without his own Congregation.

His ARGUMENTS are four which come in order to be scanned.

1. Argument of Master R.

That which the communion of Sister-Churches require to be done, that Pastors may lawfully do. But that a Pastor as a Pastor may offici∣ate, this the communion of Sister-Churches require: as in necessa∣ry absence of the Pastor, to keep the flock when gainsayers trouble, to convince that they may not pervert the flock.

REPLY. The assumption is to be denied, and is left wholly desti∣tute of proof: for supply may be lent in those propoūded cases of necessity, by Christian councell, and by mutuall consociation of ad∣vice, though there be no expression of Ecclesiasticall jurisdiction in that behalf: Nor can we be said to take communion away from Churches, where, God never granted any right of communion.

No man is said to take the communion of Cities away, when he denies the Major of one to exercise authority in the jurisdi∣ction or corporation of the other; for that was to take away their priviledges and proprieties, not communities, as it will appear presently from Master R. his own principles.

2. Argument of Master R.

If Ministers may labour to convert unbeleeving strangers, and to adde them to their flock, that they may enlarge Christs Kingdom, then may they exercise Pastorall acts, over and above others, then those of their own charge. But the former is true, ergo, the Assumption is cleer, Prov. 9.3. 1 Cor. 14.24.

The Reply is, the proof is added where there is no need, that which is feeble and false, that is not at all confirmed, nor any attempt made to that purpose; and that is the consequence of the proposition, which hath not a shadow of truth in it.

When the Apostle staid in Jerusalem, and the Church was persecuted and scattered, those that were scattered were no Offi∣cers, and yet preac••ed, Acts 8.4.

Apollos a Cristian Jew, eloquent and mighty in the Scriptures, co••∣futed publikely the Jewes, Acts 18.28. edified much those that be∣leeved, ver. 27. and yet no Officer.

And that it is the duty of all Christians to labour to convert unbeleeving Strangers, Scriptures give in abundant testimony; and that many have been converted & more comforted by the labours of Christians, experience makes it more then evident.

The 3. Argument labours of the like Disease, namely;

Because divers Congregations are to keep visible communion in exhorting, rebuking, &c.

This I say labours of the like disease with the former, since all these may be done where no Pastorall act is, or can be done regularly, as out of Master R. his own principles it shall thus appear.

Those whom a Pastor cannot judge, over them he can exercise no Pa∣storall act; for that is one speciall act of a Pastor.

But Pagans and Infidels a Pastor cannot judge, p. 226. to them notwithstanding he may preach. Ergo, barely to preach to a peo∣ple is no Pastorall act.

Again, a Pastor of one Congregation may preach unto ano∣ther; a Pastor of one Classis or Province may preach in the assem∣bly of another Classis, and in another Province; yet in none of these he can doe any Pastorall act, as I shall prove from Master R. his grant.

Over whom a Pastor hath no power, over such he can doe no Pastorall act, for that is an act of principall power.

But over these a Pastor hath no power; so Master Ruterford: "We hold, that one Congregation hath no power over another, nor one Classis over another, nor one Province over another.

Thirdly, let this be considered, If acts of Pastorall preaching, administration of Sacraments, and Church-censures, as con∣vincing, rebuking, &c. be required by Church communion, then there be no acts which a Congregation hath proper to it self; and this was not onely to maintain communion, but indeed to breed confusion in all the Churches.

Fourthly, where a man hath right to administer Pastorall acts, there he hath Pastorall power; where he hath right of Pastorall power, there he may by right challenge the execution of this Pasto∣rall power: therefore the Pastors of severall Congregations without the Classis, may notwithstanding, crave liberty to presse into the Classis assembled, to joyn their vote and censure, and sentence with the Classis, either to hasten or hinder any act; which were to whorry all things on heaps, and disturb the order of all Assemblies.

And hence it was that the ancient Councels and Canons have ever added so much caution to curb and confine the power of Bishops, that they should not stretch the armes of their au∣thority beyond the compasse of their own Diocesse.

That they made then a Diocaesan, it was a humane device; but yet they found it necessary to restrain the extravagancy of such; which did it belong to them as Pastors indefinitely to oversee all, they should not onely have wronged them, but the rule, who so much enlarged their rule and jurisdiction.

And that which learned Junius speaks of the largenesse and lawfulesse of the extent of the Bishops rule by humane grant, that to goe beyond his bounds is to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I may truly apply to a Presbyter, who is staked down 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the flock over whom he is made overseer, to play the Bishop in another man's Diocesse, or in every man's Diocesse, is a last too big for his foot.

That which is alleaged touching the partaking of the Sacra∣ment by some of one Congregation in another, hath of all the greatest difficulty, because the administration of the Sacrament is a Ministeriall act, and can be done but by a Pastor or Teacher; and what authority hath he to do it, or they to receive it from him, to whom he is non Pastor?

To which I shall Reply thus; first, that it hath beene a course which ever I have questioned; and against it many yeeres since I have alledged many arguments, and therefore I could readily ease my selfe of the Argument, by professing the course unwarrantable. And that the course of the Churches in England in their corrupt way, hath given in some such like intimation; forbidding any to receive at another place, but onely where they properly have their abode, and constant de∣pendance upon the Ministery of the place.

But supposing it to be lawfull, we will see how farre the Ob∣jection will goe, at the least how farre it toucheth the cause in hand.

First then, these particulars are plaine and beyond excep∣tion:

• 1. The Minister hath power to consecrate the elements in his owne place and charge.
• 2. In that he there consecrates and administers, HE doth not goe beyond HIS Pastorall power.
• 3. Nor can he reject, whom the Assembly lawfully admits.

Secondly, therefore now the question growes; What title any of another Congregation have to come to the Sacrament, and by what right the Church can admit them?

For the clearing of which proceeding, I shall offer these things to consideration, having an open eare to heare and learne.

First, a person hath his first right to a Sacrament, because he hath an interest in the covenant of the Gospell, of which it is a seale; but must come at it in a right order of Christ, i. e. the party must be member of a visible Congregation; because the seales can there onely be rightly and orderly administred. I say its sufficient the party be a member of a visible Congregation, not this or that particular.

Secondly, Hence, who ever is thus qualified, may lawfully be admitted to that ordinance by the Assembly; therefore cannot lawfully be rejected by the Pastor: quod erat demonstrandum.

So that such an administration doth not evidence that the Ruler doth any thing beyond his place, or hath any power out of HI•• place or particular charge, or yet that the receiver shares in any thing more then His right.

The fourth and last Argument of M. Ruterf.

That opinion must be reasonlesse and without ground, the speciall reason and ground whereof is false: but the speciall ground and rea∣son of this opinion is false; therefore.

The assumption is proved, because we are said to maintaine, That election and ordination of Pastors is all one; and that Pastors have essentially their calling from the election of the people.

The Reply is.

The assumption and the proofe of it, I never saw it writ, nor ever knew it practised by any amongst our selves. The utmost that ever I knew was ever acknowledged or avowed, is that of Doctor Ames, namely, that Ordination it is adjunctum consummans; the compleating of the essence of a Pastor, by an especiall perfecting adjunct; but enters not into the essentiall constitution: but that it and election should be all one, I never yet knew it main∣tained.

We see therefore the proofe, that should be the maine pillar to beare up the stresse of the argument, breakes all in peeces, and is a meere mistake; so that the force of the argument melts away like snow before the Sun.

That which remaines as part of the proofe of the assumption, That we say, Pastors have essentially their calling from election, wee shall in the following discourse make good, Christ helping.

OUR FIFTH AND LAST Argument is:

If Ordination gives the essentials of a Pastor before election, then by THAT ALONE he hath Pastorall power: Against which I thus reason:

He that hath compleat power of an Office, and stands an Officer without exception, he cannot justly be hindered from doing all acts of that Office. For to be an Officer compleat, without an Office; or being compleat in his Office, yet according to rule, to be hindered from doing any thing belonging to his Office, im∣plies a contradiction: for its all one as to say, a man is bound to a rule, and yet by a rule he should not doe it.

But this is the condition of a Pastor, ordained, without the election of the people: He may according to rule be justly hindered from executing any act of a Pastor. Suppose all Congregations f••ll; they may justly deny him any leave or liberty to Preach

or administer, either seale or censure amongst them. And so he shall be an Officer compleat and without exception, and yet shall be justly and according to rule hindered from doing any act of his Office; which is crosse to reason, and the rule of an Office-bearing.

By this time we have passed all the sholes and sands, which crossed us in our course, and have finished the NEGATIVE part of our Discourse, viz. what it is that doth not give the essentials of the call of a Pastor.

We are now come within the sight of the point, if through mercy we shall be able to weather it safely, we shall satisfie our selves.

For the AFFIRMATIVE PART, our Conclusion then is this:

Election of the People rightly ordered by the rule of Christ, gives the essentials to an Officer, or leaves the impression of a true outward call, and so an Office-power upon a Pastor.

Argument 1.

Its taken from that relation, which God according to the rule of reason hath placed betwixt the Pastor and the People, whence the dispute growes.

One Relate gives being and the essentiall constituting causes to the other.

But Pastor and People, Shepheard and Flocke, are Relates, Ergo. M^r. R. seemes much to be moved with this reason, p. 262. but gives no proofe at all of what he sayes; but onely takes that for granted, which is the question in hand, or else he knowes will be denied, and that deservedly.

For his grounds are these:

Election doth not make a Pastor, because Ordination doth; which he barely affirmes, and he knowes is constantly denied, and hath in our foregoing dispute beene disproved. He addes, Election doth not make a Minister, but onely appropriate him, being formerly made to the Church. Again, A.B. is indefinite∣ly a Pastor to a Church.

These are bare assertions, which may be with as much right and ease denied as affirmed, and have been proved in our fore∣going conclusions to be disagreeing to the truth. Laying aside then all prejudice, let us look over the severall propositions of the Argument, and see where the doubt can arise.

The Proposition is supported by the fundamentall principles of reason, so that he must rase out the received rules of Logick that must reject it: Relata sunt, quorum unum constat e mutuâ alterius affectione: and hence all men that will not stifle and stop the passage of rationall discourse, forthwith infer, that therefore they are simul naturâ, are together in nature one with another: a father, as a relate or father, is not before his son, buying before selling, selling before buing.

Assumption. That Pastor and People, Shepherd and Flock are relates, no man that hath sipped on Logick, hath a forehead to gainsay.

The premises being so sure and plain, the conclusion must be certain and undeniable.

And hence also it will follow, that they are simul naturâ, and the one cannot be before the other; there cannot be a Pastor be∣fore there be a People, which choose him. Episcopalis ordinatio sine ti∣tulo, est aequé ridicula (sayes Ames, med. Th. l. 1. c. 39. p. 35.) ac siquis maritus fingeretur esse absque uxore. And indeed it is a ridi∣culous thing to conceit the contrary.

And hence again it followes, that Ordination, which comes after, is not for the constitution of the Officer, but the approbati∣on of him so constituted in his Office. For, Relata are unum uni, sayes the rule, and compleatly give mutuall causes each to the other.

Argument 2. I••'s lawfull for a People to reject a Pastor upon just cause (if he prove pertinaciously scandalous in his life, or heretical in his Do∣ctrine) and put him out of his Office, ergo, it is in their power al∣so to call him outwardly, and to put him into his Office.

The consequence is plain from the staple rule, Ejusdem est insti∣tuere, destituere.

The antecedent is as certain by warrant from the Word; Be∣ware of wolves, Matth. 7.15. Beware of false Prophets, Phil. 3.2.

Master R. answers, p. 265.

Its true, the People have power to

reject him from being their Minister or Pastor, but their power reach∣eth not so far as to reject him from being no Pastor.

Reply. If this be true, then a species may be destroyed, and the generall nature in it preserved; the particular and indi∣viduall nature of Thomas or John may perish and be dissol∣ved, and yet that generall nature of Thomas or John shall still be safe and maintained, which is, I confesse, beyond my under∣standing.

2. However, this I am sure of, unlesse the fundamentall rule of reason fail, Sublato uno relatorum, tollitur alterum, and they are but unum uni; and therefore if that relation betwixt them two fail, it fails altogether.

Lastly, this rejection cuts him off from being a member in that Congregation where he was, and so from every visible Congregation, therefore cuts him off from having any visible Church-communion with Christ, as a Politicall head of the visible Church, therefore from being any ministeriall member, and so an Eye, or Hand, or Officer in that Body.

Argument 3.

It is taken from the manner of the communication and convay∣ance of this power, which we doe conceive doth of necessity re∣quire, it must be derived by way of election.

Here we must crave leave to prepare for our dispute, by some previous explication, that so the force of the argument may appeare with fuller evidence; and it may be also, the whole cause and carriage of this part of Discipline may re∣ceive some discovery, that will not be altogether unwelcome to the Reader.

Know then we must, that conveyance of power is done two wayes: either by

• Authoritative Commissi∣on; or delegation frō Office, or Office-power.
• Or voluntary subjection.

Authoritative Commission is, when a particular person, or bo∣dy and corporation, delegates power to another of themselves, and from themselves alone leave an impression of authority upon ano∣ther: and then its certaine, the person or the body must have the power seated in themselves; because all the causes of that power issue out of themselves alone, in that there is none

other to joyne with them, or concurre by any causall vertue with them to that worke.

Hence, the superiour may delegate to the inferior.

Hence, he may give some part of his power to another, and keepe to himselfe the chiefest. As he that is Lord of divers Man∣ners and Townes, may give away both Land and Lordship, over the places and persons to others, and reserve some roy∣alty (as they call it) to himselfe. So a King or State, or some supreame power, in whom such authority is seated, may make under-officers, as Sheriffes, Baylifes, Constables, &c. Nay, may leave his power wholly, and give it up and his place also unto ano∣ther, as in ordinary course is usually seene and observed. But to give his power wholly to another, and yet to keep his place and authority he cannot; and therefore to make another ful∣ly equall with him, in the full power he had, and now com∣municates, that he cannot do. A Prince may divide his Possessi∣on and rule into two portions, and make others share with him therein, and that equally (namely, equall to what now he hath, not what he had.) And hence it comes to passe, when ordination was conceived to be authoritative delegation (I speake onely of a Ministeriall manner of dispensation) and put into the hand of the Bishop; He presently begins to challenge place of superiority over those to whom he delegates. That the whole care and cure of the Diocesse belongs to him, and he commits severall portions to severall men, that they might share in par∣tem solicitudinis, when HE had plenitudinem potestatis, as they use to speake.

And therefore hence came that wofull generation of Curates and Ʋicars. And that device of ordination sine titulo, when the Bishop left some impression of his power (as it were in deposito) un∣till there came a fit time to dispense it.

Hence came the mangling of Offices into broken parts. There must be one ordination to make him Deacon, another to make him Priest: and when all is done, the poore Devotiatory must have yet a further License to Preach. By all which, not onely the Fees of the Court and the Bishops Officers came to be re∣plenished; (but which is, and was the main) that it might hence appeare, that the power was seated in him, and he carves out such peeces and portions therof to his underlings, as suits best with his pleasure.

Some of these pangs of Popery and Prelacy, like the moths of the Mystery of iniquity, have eaten into the Presbytery in some measure. They have taken power to themselves to ordaine before ele∣ction, and to make indefinite Pastors; which argues they must have power seated in themselves; all the causes of this Office-power arising from themselves: they clip the wings, nay in truth cut off the hands of the Congregation in the worke of censure: For they have taken this liberty from them. For that Church that may speake to the offender, that Church in case he heare not, may excommunicate the offender. But they say, the Classis onely can doe that.

From the former ground it also followes:

1. That he who is of the lowest administration, or whose Ministeriall power is the lowest in his kinde, he cannot delegate to another: for then, to a lower.

2. That he who is bound to officiate or execute his owne place in his owne person, he cannot delegate it, or any part thereof to another.

3. Where a person never had power to rule, he cannot there give power to rule.

From which grounds I would reason:

If a Person, and so a Presbyter, have Ministeriall power, and that in the lowest kinde of it, and are bound to execute their owne places, in their owne persons alone; Then can they not delegate their power or any part thereof to another.

But the first is true; therefore,

I would here demand, what that power is, which is conceived they doe delegate from themselves alone? I say [alone] (ut supra) because all the causes of the power issue out of themselves alone.

It cannot be a supernaturall saving quality, because it is given to such who have no saving grace.

It cannot be a common grace, because then there would cer∣tainly be found some reall change, by the conveyance of such habits, and that upon such a sudden, as the laying on of hands, which we see there is none; and then the losse or defacing of such common qualities would take away the essentials of the call, and nullifie the essence of an Officer; which we see it nor doth, nor can, as it appears in the Pharisees.

What then is communicated? (we here see what use we have of

the consideration of Character, indelibilis before;) to speak home at a push, if any be communicated, it must be a relation; so Durand confesseth, speaking of the character, which is left (as they dream) by the Sacrament of Order,* 1.36 when he could finde no footstep of any reality, where to set it, and what to make of it, he ingeniously professeth it is a Relation, because that answers all the ends of this intention. And herein he sayes true, but withall overthrowes what they intend by what he sayes; for if it be a relation: where are the termini or foundation betwixt whom this relation stands? here we are utterly at a losse, and that the rest of the Popish crew easily perceived, and therefore would not give way to this, because they cleerly perceived, that the Pastor was in relation to his people; and then the essence of this indelibilis character, and so this power also must arise from his people, which would quite spoil the fashion of the Sacra∣ment, and the soveraignty of the Bishops ordination.

Secondly, there is a communicating of power by VOLUNTARY SUBJECTION when, though there be no Office-power, forma∣liter in the people, yet they willingly yeelding themselves to be ruled by another, desiring and calling of him to take that rule; he accepting of what they yeeld, possessing that right which they put upon him by free consent; hence ariseth this Relation and authority of Office-rule.

The reason;

Those in whose choice it is whether any shall rule over them or no; from their voluntary subjection it is, that the party chosen hath right, and stands possessed of rule and authority over them.

Hence many things.

First, there is an act of power put forth in election.

That which causally gives essence and Office-power, that puts forth an act of power, Ergo. And therefore the simili∣tudes (which would darken the declaration of this truth used by Master R. p. 265.) do not hold.

Now Ordination (sayes he) is an act of jurisdiction, such as to send an Embassadour: but that an Embassadour consent to goe (such as is election) is no act of juris∣diction. For a Father to give his Daughter im marriage to one, is an authoritative act of a Father; but for the Daughter to consent to the choice is no act of authority.

The Reply is easie.

Election in the concrete (as we call it) implyes two things;

• 1. The choice on the peoples part:
• 2. The acceptation of the call on his part.

True, consenting argues no power; but their giving of him au∣thority over them, their calling and by willing subjection, deli∣vering up themselves to be ruled by him in Christ, is an act of Power.

Vocationis essentia est in electione ecclesiae, & acceptatione electi, Ames medul. lib. 1. c. 39. sect. 32.

2. Hence the power that the Pastor hath, extends no larger nor further then his own people; he hath no more then what they give, no more but this: for their subjection is onely from themselves.

3. Hence such may, by a vertuall power, bring in the impressi∣on of a ruling power, who neither have the power formally nor can exercise the act of that power and place lawfully.

The Church or people can make a Pastor (as we say) by ele∣ction, who cannot do a Pastorall act, as administer a Sacrament, &c. which is in this place especially to be observed, because the collection is full and fair from the conclusion proved, and the weaknesse, feeblenesse and falsnesse of the contrary colle∣ction, which Master Ball, and Master R. in severall places take up, is here evidently discovered and answered, when they thus collect,

If the people could vertually give being to Pastor and Teach∣er, then they might execute the Office of Pastors and Teachers:

the contrary whereunto hath been evicted by the former Argu∣ment, and daily and ordinary experience yeelds the like.

The Aldermen choose the Major,* 1.37 Souldiers choose their Generall, and none of these have the rule of such Officers in them, nor can execute their places lawfully.

4. Hence persons may vertually communicate power to ano∣ther, who are inferiour to, and ought to be ruled by that power so communicated, because they gave both place and power to the Officers by voluntary subjection, investing them with rule and right to govern, and promised reverence, submission and obe∣dience to the rule and authority in their hands: so that when they walk according to the lawes of that place and authority they have, they are to submit to them in the Lord: but when

they go beyond their place and power, they may by the rules of the Gospel reform them.

5. Hence lastly, we see the feeblenesse of that conceit, which is moldy with the tang of the mystery of iniquity, by which it was conceived first, and hath been maintained; to wit, that episcopus generat patres, and this made a piece of the royalty and peculiar priviledge belonging to his place.

We shall adde a fourth Argument.

If the essentials of a Pastor be communicated from the Eldership or Bi∣shop meerly; then there will be Pastor of Pastors, and that in propriety of speech.

For the Pastor that is made by them hath reference to them, and dependance upon them as Pastors properly; for it is that which is contended for here in the question in hand, that it should be appropriated to their places onely to make Officers.

But this Master R. condemnes, and reason gainsayes: for it would breed and bring a confusion amongst all Offices and Officers, and it is charged upon us and our cause, as an absurdity, of∣ten by Master R. we desire they would take the charge home to themselves, to whom it justly belongs, as being firstly guilty of it: and so at length we have done with the se∣cond thing.

We are now come to the third thing to be considered.

3. What Ordination is.

The premises formerly considered and drunke in, we shall onely nakedly propound the description, not trouble the Reader with any tedious dispute about it; because the most and chiefe of the difficulties, which concerne the nature of it, have been discussed fully before.

ORDINATION is an approbation of the Officer, and solemn setling and confirmation of him in his Office, by Prayer and laying on of hands.

The severals of the description have been cleared, in the fore∣going conclusions; onely that which is added, touching the ceremony of laying on of hands: though there be no convicting arguments in the Scripture, which will infallibly conclude it;

yet, because it is most commonly received, and seemes most probable out of that charge to Timothy; Lay on hands rashly on no man, neither communicate with other mens sins. I am willing to follow the rode, when I have no constraining reason to goe aside.

Onely I shall adde in this place. That from the description now propounded, the explication and confirmation which hath been given before, it seemes to be a faire inference, that Or∣dination is not an act of supreame Jurisdiction, but of order rather. It gives not being or constitution to an Officer, but is rather the admission and confirmation of him in his Office.

And though each ordinance of God hath his weight and worth; yet we should not lay greater stresse, or put more ne∣cessitie upon it, then the Lord himselfe doth: when we see, it hath appeared by former dispute, that election hath a greater hand in giving being and essentials of Office-power to any, then this: let it have his place. But to put so transcendent greatnesse upon it, will not passe currant, when it comes to the scanning.

And therefore Gersom Bucerus, a man compleatly furnished with all manner of learning and language,* 1.38 makes a professed dispute against the comparative excellency of it; Manus im∣posi••io, quid est aliud, juxta Canonem, nisi oratio super hominem?

Augustine his determination; Ordinare, quid est aliud nisi orare?

Chrysostome, (1 Tim. 3.) cals it ferme nihil.

The issue is, The maine weight of the worke lyes in the so∣lemnity of Prayer; which argues no act of jurisdiction at all.

Thus much then may suffice for the third thing propounded.

The fourth and last, which offers it self to our inquiry, with which we will end this dispute, is:

4. To whom the right of dispensing this Ordi∣nance doth appertaine.

Here we will first state the Question aright, that our opinion may not be mistaken, and so mis-judged by prejudice. Se∣condly, we will adde an argument or two to settle the conclusion, which we shall owne, and so leave this head of Discipline to the Readers judgement. The plaine state of the Question may be presented in these particulars very shortly.

1. When the Churches are rightly constituted, and compleated with all the Orders and Officers of Christ, the* 1.39 RIGHT of Ordination be∣longs to the Teaching Elders; the Act appertaines to the Presby∣ters constituted of Ruling and Teaching, when an Officer is invest∣ed in his place: for of these it is expresly spoken, even in the letter of the Text, 1 Tim. 4.14.

So that to appropriate this to a Bishop of peerelesse pow∣er, who is a meere humain creature, invented meerly to lift that man of sinne into his chaire, where there is not a sylla∣ble in the Text that sounds that way, as he shall goe against the Text that shall indeavour it; so it will be a course voyd of reason to trouble the Reader to confute it, which hath been done to our hands, by many judicious Pennes of Baynes, Bu∣cer, &c. whose arguments never yet had, nor will have answer; when its more then evident to him, that will not shut his eyes, or hath not blinded his eyes with the luster and pomp of a worldly Prelacy, that Pauls Episcopus and Presbyter are all one.

2. Though the act of Ordination belong to the Presbytery, yet the jus & potestas ordinandi, is conferred firstly upon the Church by Christ, and resides in her. Its in them Instrumentali∣ter, in her Or••gin liter.

They dispense it immediately, she by them mediately. So Junius controv. 5. l. 1. c. 7. not. 9.45. Zanch,* 1.40 Bucerus, Haec potestas (loquiter de potestate constituendi publicos Ecclesiae Ministros) penes omnem eccesiam est, authoritas Ministerii pen••s Presbyteros & Episco∣pos: ita ut Romae olim potestas Popili fuit, authoritas Senatus. But most pregnant, and indeed impregnable is the testimony of Melanchton; Quum Episcopi (inquit) ordinarii fiunt hostes Ecclesiae, aut nolunt impertire Ordinationem, Ecclesiae retinent jus suum. Nam ubicunque est Ecclesia, ibi est jus administrandi Evangelii. Quare ne∣cesse est Ecclesiam retinere jus vocandi, eligendi, & ordinandi Mini∣stros: & hoc jus est donum datum Ecclesiae, quod nulla humana autho∣ritas Ecclesiae eripere potest, sicut Paulus testatur ad Ephes: cum ait, Ascendit, dedit dona hominibus, & enumerat inter dona propria, Ec∣clesiae Pastores & Doctores, & addit, dari tales ad ministerium, ad aedificationem corporis Christi; ubi igitur est vera Ecclesia, ubi esse ne∣cesse est jus eligendi, & ordinandi Ministros. De potestate Episcoporum argumento secundo. What can be more plain, unlesse it was writ with the beam of the Sun? and as his judgement is full and cleer, so his Argument is strong.

All these Officers are coronation-mercies given to the Church; the extraordinary are given immediately; the ordinary, mediately; namely, that she should have power not only to preserve them when she hath them, but to provide them when she wants them: and unlesse she could do the one, she should never do the other. For were it so, that ordinary Pastors should be made, and then given to her, how were they not as immediate as the other? Most expresse to the same purpose is Whitaker, contr. 4. q. 2. c. 15. p. 2. Ecclesiae potestas data est suos episcopos & pastores nominan∣di & curandi: & quanquam tota non potest fungi hoc munere, potest ta∣men eligere & ordinare, qui eo fungantur.

Thirdly, in case then that the face and form of all the Churches are generally corrupted, or else the condition of the Church is such, that she is wholly destitute of Presbyters, she may then out of her own power, given her by Christ, provide for her own comfort, by ordaining her own Ministers; and this according to the regular appointment of our Saviour, and the order of the Gospel.

Christ hath firstly the whole power of Ordination in him∣self, the Church as his Spouse hath it communicated to her; and this power she exerciseth after a double manner; either she pro∣vides, elects and ordains a Presbytery, by which she may ordain in future times; or having constituted and ordained such, she preserves and maintains them, that she may use them as instruments to ordain: the first of these ways she useth in raising and renew∣ing Churches after great apostacies and universall departures from the sincerity of the truth: The second, in time of peace when all the Ordinances of Christ are in their pure and constant use, and Officers continued by an un-interrupted succession, in the profession and maintainance of the truth.

And touching this third all the difficulty lyes and the diffe∣rence is betwixt us; we shall shortly therefore settle this con∣clusion by some few arguments which follow from the former dispute, and confirm this with undeniable evidence.

First, If the power of ordaining rest firstly in the Church, then she may, and in this case having most need, should provide for her own sup∣ply: but the power of Ordination is given first unto the Church, as hath been forced by Melanchton from ungainsayable grounds, ergo.

Secondly, If the Church can do the greater, then she may do the lesse; the acts, appertaining to the same thing, and being of the same kind.

But the Church can doe the greater, namely, give the essentials to the Pastor, ut supra, ergo.

Thirdly, That which is not an act of Power but Order, the Church may do in an orderly way.

For the reason why it's conceived and concluded, that it's beyond the power of the people, it is because it is an act of su∣pream jurisdiction.

But this is an act of Order and not of Power.

Lastly, Most certain it is, that this cannot belong primari∣ly to a Classis.

If a Classis must be ecclesia orta, and made of the Ministers sent from divers Congregations, then did Congregations provide Mini••ters firstly; for a Classis did not receive them from a Classis.

But the first is true, even from the constitution of a Classis, Ergo. And it is as certain, that it cannot firstly belong to a Bishop, which by humane invention and consent is preferred before a Presbyter in dignity onely, if they will hold themselves either to the precedent or patent, whence they raise their pedegree: And it is from that of Hierom ad evagrium, unum e•• se electum in altiori gra••••u collocarunt.

If Presbyters elected and gave first being to a Bishop, then were they before him, and could not receive Ordination from him. At primum ex concessis, ergo.

Notes

• * 1.1

  Anti Bellar. Tom: 2. l. 3. c. de ordinat. p. 76.
• a 1.2

  Cyp••ian li. 1. Epist. 4.
• b 1.3

  Exam p 2. do Sacram. ord.
• c 1.4

  Loc. com. 8. Ministr. ordin.
• d 1.5

  Magdeburg. cent. 3. cap 8. de retib. circa ord. n.
• e 1.6

  Pless. de Eu∣chorist. l. 2. c. 7
• f 1.7

  ••ustit. lib 4. cap. 3. h 16.
• g 1.8

  Med ••heol. li. 2 c. 39. p. 34
• h 1.9

  Tom 2. li. 3. ca. 2. de vocat. M••nist. p. 76. lib 3.
• i 1.10

  dissert. de Guber. p. 334.
• * 1.11

  2. Chro. 13 9. 1 King. 12.31.32.
• * 1.12

  Rev. 9.4. 2. Thess. 2.4.
• a 1.13

  Rom. 1.15.
• b 1.14

  2. Cor 36.
• c 1.15

  Jer. 1.2.
• d 1.16

  Matth. 9.38 and 28.20.
• * 1.17

  Ezek. 4••.11.
• e 1.18

  ch 44.5.
• f 1.19

  Deut. 12. and last.
• g 1.20

  1. Tim. 3.19.
• * 1.21

  Math. 22.23.2.3. v. 16. v 27.
• * 1.22

  1. Thess. 5.12 Hebr. 13 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Tim. 5 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.23

  Lord Brooks Book. English Cate∣chism in the Book of Com∣mon-prayer.
• a 1.24

  Scotus 4. sen∣tent. distinct. 6. quaest. 9.
• b 1.25

  Cajetan.
• c 1.26

  Gabriel 4. sent. dist. 6.
• d 1.27

  Ibidem.
• e 1.28

  Vasquer 3. qu. 63. disp. 154.
• f 1.29

  Thom. 3 qu. 63. Art. 4.
• g 1.30

  Altiodorens. l. 4. Art. 3. c. 2.
• h 1.31

  Marsilin. 4. qu. 4. Art. 1.
• * 1.32

  Hebr. 6.9.
• * 1.33

  De. Sacram. in genere, lib. 2. c. 14. p. 102. p. 24.
• * 1.34

  Cap 7 120. & cap. 9.167.
• * 1.35

  [Quaere.]
• * 1.36

  Sentent. 40. qu
• * 1.37

  Whitaker con∣trov. 4. c. 15. s. 2.
• * 1.38

  Bucer dissert de gubern. eccl. 337.
• * 1.39

  Reader, whe∣ther it be Right or Rite, or right use, we could not discern by the copy, it being not fair∣ly written in that word.
• * 1.40

  Bucer in Mat. 16.