I.

That there is such an Office and Officer appointed by Christ, as the Scriptures are plaine to him, whose spirit and apprehen∣sion is not prepossest and forestalled with prejudice: So this cause hath beene maintained by many of Christs Worthies of former, and now of latter times; and now at last, by those two famous and eminent Champions, Mr. Rutterfort, and Mr. Gilespy.

So that we have no controversie here but with Hierarchicall Persons, the force and power of whose Arguments, lies especi∣ally in a Pursuvant and a Prison, armed with Authority of an High-Commission.

And therefore wee shall content ourselves to settle the Scriptures shortly upon their basis and bottome, according to the sense of the Spirit of God, in the severall places, and dispute briefly there-from, and so finish this Head of Dis∣cipline.

The first Argument we have from Rom. 12.7. which gives in witnesse to this truth; where all these Officers are num∣bred and named expresly; if the meaning of the words bee once manifested, which will bee made cleare in the particu∣lars following:

1. The gifts here mentioned and considered, are not such as have reference to a civill, but to an Ecclesiastick condition; so the words of vers. 5. We are one body in Christ.

2. The operations also which issue from the several functions Page  9 evidence as much; Prophecying and attendance thereunto, exhorting and the bestowing the heart and end••vour there∣upon.

2. Gifts here are not such as be common, and belong to all Christians, as Faith, Hope, Love, Holinesse, &c.

First, those gifts are here meant, by which the members of the Body of Christ are distinct one from another, and have severall acts appropriated to them, as vers. 4. 〈 in non-Latin alphabet 〉, &c. But the common Graces are not so distinct, for in them they doe a∣gree.

Secondly, 〈 in non-Latin alphabet 〉: The weight of the phrase, having the Article in that manner ad∣ded, notes not every member, but some by way of eminencie to whom these appertaine.

Thirdly, the reason and Logicke of the place carries a di∣stinction with it, and the severalls are set out, by way of op∣position, contradistinct one to another, and therefore cannot be subordinate and meet in one subject, where they should be both formally acted, and hence they must be publike functi∣ons; for had they beene private gifts, one would have con∣tained the other, as distributing might bee included in shew∣ing of mercy.

3. These publike Functions and Gifts are ranged and re∣ferred to two heads, in the generall, under which the severals are comprehended, and unto which referred: as,

Gifts are either

• 〈 in non-Latin alphabet 〉
  • 〈 in non-Latin alphabet 〉,
  • 〈 in non-Latin alphabet 〉:
• 〈 in non-Latin alphabet 〉
  • 〈 in non-Latin alphabet 〉.
  • 〈 in non-Latin alphabet 〉.
  • 〈 in non-Latin alphabet 〉.

So that Prophecie and Ministery are here put as common heads, unto which the rest may be referred, and under which they are ranged, and that's the reason why the Apostle in this enumeration changeth his phrase: The 1. Distinction hee expresseth in the plurall: The 2. in the singular. Beza in locum.

So that it is a meere conceit, that carries not the weight of a feather with it, of such, who say that Paul intended to see Page  10 downe the severall functions in the Church: then there should be seven, not five, making Prophecie and Ministery two, when these are not distinct species, but two generall heads, unto which the particulars were referred.

Hence we reason.

That function and office in the Church, which differs so from all the rest, as one member of the body distinct from a∣nother, in actions appropriate to it selfe, that is properly a distinct species or kind from them.

But the function of a Ruler doth so differ from all other Offices in the Church, as the members of the body doe in the actions appropriate to them.

The Proposition needs no proofe.

The Assumption is the expresse words of the Text, v. 4, 5.

II.

The second Argument is taken from 1 Cor. 12.28. God hath set some in his Church; as first, Apostles; then Prophets; thirdly, Teachers; after that Powers, then gifts of healing, helps, Governments.

The scope of the place, and Apostle his intendment is, to lay open the severall Offices and Officers that the Lord hath set in his Church, and so many chiefe members out of which the Church is constituted as an intire body.

And for the right discovery of the Apostles proceeding and purpose, we may observe:

1. That the functions he here names, were partly extraor∣dinary, and so temporary, serving the necessity of the Church in that estate, and in that time, when it was first planted, and was to be watered with more then ordinary help, as having more then ordinary need, as Apostles, workers of Mira∣cles, &c. some were ordinary, and to continue, as Teachers, Helpes which were Deacons, Governments which were Elders.

2. The gifts themselves are expressed in the abstract, 〈 in non-Latin alphabet 〉: yet the persons and officers which stood possest of those, are to be understood, as appeares, if we looke to the words before or after; for when the Apostle sayes, 〈 in non-Latin alphabet 〉, though there be an apparent 〈 in non-Latin alphabet 〉, yet 〈 in non-Latin alphabet 〉, is to be understood, and that hath an eye and necessary refe∣rence to the persons: secondly, look to the words after vers. Page  11 29, 30. he interprets the gifts by the persons in the second re∣petition, 〈 in non-Latin alphabet 〉.

3. Though some extraordinary persons had some of these gifts virtually, and put forth the operations thereof, as the Apostles, they wrought miracles, spake with tongues; yet that hinders not, but these gifts might formally be in some subjects, as appointed of purpose by Christ, for that kinde of imployment: As some only spake with tongues, some only had the gift of Healing.

And it is most apparent in some of the particulars, though the Apostles did prophesie and teach, yet Prophets and Do∣ctors were speciall functions appropriate to some men, so also were Deacons; and therefore also it hinders not, but Go∣vernments might be a speciall kinde of Rulers, distinct from Teachers.

From which premises, the dispute issues thus:

As Apostles, Prophets, and Teachers are distinct, so are Helps and Governments distinct; for the Spirit puts them in the same ranke, as having a parity of reason, which apper∣taines to them all.

But they were distinct Officers, and found in persons as di∣stinct Officers, as vers. 30. Are all Apostles? Are all Teachers? Therefore the same is true of Governours.

III.

A third Argument is taken from that famous place, 1 Tim. 5.17. which is full to our purpose in hand, and intended by the holy Spirit of the Lord, to make evident the station and office of Ruling-Elders unto the end of the world; and it is admirable to observe, how the factors and followers of the Pope and the Prelates, who labour to prop up their place and pre-eminencie, have used all the wilinesse of their wits, and unweariable wrestlings of their carnall reason, to darken the evidence of the truth, and to defeat the power of the proofe in the place, as fearing, it should seeme, lest by this meanes, their way to promote and maintaine the pride of the Prelacy, would be utterly prejudiced and overthrowne; whereas, doe but suffer the Deacon to lay aside the care of the poore, make him but halfe a Priest, give him the allowance that hee may baptize, and not give the Sacrament of the Supper; raise the Page  12 Ruling-Elder one staire higher, that he may be a Teaching-Presbyter: By this time, the Bishop is beyond the bound of an ordinary Elder, and with a little helpe, he will be handed up into a Diocoesan Palace, and one lift more will make him a Primate; and if the Kings of the earth favour him, hee will make himselfe a Pope presently; for they differ but in degrees, not in kinde.

So that you must not wonder to see the contention grow so hot touching a Ruling-Elder, because if hee be confined within his compasse, the wings of Pope and Prelate will bee exceedingly clipped, and their power impeached.

Its not suitable to our purpose to contend with all cavills, nor shall wee need▪ for they have beene confuted long before this day, and that by such who have beene furnished with choyce abilities to this purpose; I shall therefore satisfie my selfe to give the native and naturall sense of the words, as suits onely to the rules of right and reason, and may bee easie to such (as the wayes of wisdome are) who are willing to un∣derstand.

The forme of the context stands thus:

When the Apostle, in the foregoing verses, had directed to the right choice of the Widow, whose labour should be im∣proved in the Church, he intimates also his minde, how she should be respected by the Church, in whose service she is im∣ployed: Honour Widowes, &c. v. 3. i. e. so care for them, that they may be sufficiently supplyed, according to their care and condition.

And from thence he takes occasion to leave an Apostolicall Canon upon Record, how the Elders of the Churches should be provided for: To wit, the lowest degree of Rulers are worthy, not single and sufficient supply of Widowes, but double honour, the certaine put for the uncertaine, the finite for the infinite (by a synechdoche) i. e. all honourable respect, Officium & beneficium, not onely sufficient to relieve their ne∣cessities, but that which may honourably answer their places, imployments, and prayers.

But the Elders that are of the highest ranke, and whose place requires laboriousnesse in Word and Doctrine, they may most especially challenge, and the Church ought especially to bestow this double honour upon them.

The words carry a distribution with them 〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉; and this tractatur collatione imparium, à majoribus, 〈 in non-Latin alphabet 〉.

The sum of the verse is expressed in a discrete axiome; The Arguments are comparata imparia; The things compared are the Persons

• A Ruling-Elder.
• A Teaching-Elder.

And it is especially to be observed, their workes are not the things compared, but the persons notified by the kind of their works: For the words are not, The Elders, because they rule well, and because they labour,

But those

• Elders that are ruling.
• Elders that are labouring in Word.

So that these are not the consequent part of the Propositi∣on, but the antecedent, or subject onely; and therefore the persons and Officers being the things compared, it is certaine they must be distinct persons, for that the nature of things compared doth require.

And hence those conceits vanish: namely,

Elders here are not attended for their private conversation in holinesse, as though to rule well, was to order themselves well in a Christian course.

Secondly, nor will the conceit hold, which saith, There be not divers Elders, but divers workes of one Elder attended; when 〈 in non-Latin alphabet 〉, are persons compared and described, not acts.

2. The consequent part of the discreet axiome, is,

• The first Elder is worthy of double honour.
• The second Elder is worthy of double honour;

First,

• In the order to be attended
• in measure, more of it is due and debt to him.

Now its well known, its required that both parts of the dis∣crete axiome, be not only discrete, but true in themselves.

Whence againe, that conceit utterly vanisheth, which makes the comparison to ly betwixt the two acts of one man, namely, The well ruling of a Pastor is worthy of double honour, be it alone in it self considered, which is an assertion grossely crosse to the rule of divinity, as the former was to the rule of logick. That interpretation which makes the performance of the least part of a Pastoral calling, though it be with the neglect of the Page  14 greatest work, worthy double honour; that is grossely con∣trary to the mind of God, and the verdict of the Scriptures. For cursed be the man that doth the work of the Lord negligently, and wo to me, if I preach not the Gospell. Rather a double wo is to be denounced against them, then double honour bestowed up∣on them.

But this interpretation doth this. Or thus I may reason

If the Apostle, in this text, doth not speak only of Elders preachers, then he speaks of Elders no preachers.

But the first is true, he speaks in the place of some Elders no preachers, which is thus proved.

f he speaks only of preachers, then were there some preach∣ers who preached not at all. But there no be Preachers who preached not at all.

The second part is past deniall. The consequence is proved.

If those Elders who are most worthy of double honour are said but to labour in the word: then they who are accounted but worthy of it, did not labour in the word.

But those Elders or Preachers, that by the Apostle are counted most worthy, are said but to labour in the Word, i. e. to preach. ergo they who are but worthy, did not preach at all.

Lastly the Bishops factors, who take up this defence, pro∣vide ill for the honour and pomp of their great Lords, the po∣tent Prelates of the world.

For by the Apostles peremtory determination, the meanest Minister that is conscientious and laborious in preaching, should have more honourable respect, then the Diocoesan, who sits in his Cathedrall, and under the name of ruling, tyranni∣seth over the poore people, but labours not to feed them with the word of life.

To the evidence of the text, we may adde the testimonie of Ambrose, which carries an amazing kind of manifestation and discovery with it.

Apud omnes ubique gentes honorabilis est senectus, unde & Synagoga, & poste• Ecclesia Seniores habuit, quorum sine consilio nihil agebatur in Ecclesiâ, quod quâ negligentiâ obsoleverit, nescio, nisi forte Doctorum desiciâ, aut magis superbiâ, dum soli volunt aliquid videri.

The brightnesse and patnesse of the witnesse is such, as though it had been writ with the beam of the sun, and da∣zels Page  15 almost the eyes of envy it self, and therefore its strange to see how the spirits of men turn every stone, wrench and wrest every way, if not not to pervert the meaning wholly, yet to darken it as much as may be, but all in vain.

I shall leave a mark or two of remembrance upon the words that the wise hearted reader may be made cautelous, and so fenced against such forgeries of devices, which the car∣nall reasons of men of corrupt minds have coined and vented to take off the evidence of the testimony.

1 Let him know then, that the Elders mentioned by Am∣brose were such, that their places and Offices were almost worn out, and laid aside in most of the Churches in his time.

But that the Office of preaching Elders was not. Ergo those Elders were not such.

2 That the defacing of the power and rule of these El∣ders, it came as he conjectures, partly by the idlenesse, but es∣pecially by the pride of Teachers, because they alone might be lifted up. Ergo these Elders could not be Teachers: for those Teachers laboured to destroy the place and power of these Elders; but it is against all shew of reason, nay against common sense to say or think, That these Elders should de∣stroy their own places.

Again, The Teachers that would darken & abolish the place of these Elders, it is said, their aim was to make themselves a∣lone eminent.

They who would make themselves alone eminent by the disanulling of the honour of others places, they could not be such who were of that rank, or did possesse any of their pla∣ces.

And this is sufficient to wipe away all such exceptions, that the subtilty of the wit of man hath raised and pretended to weaken the authority and intendment of this now alleadged testimony, which hath and doth torment all the prelaticall party.

That Christ hath appointed the Office and plalce of Ruling Elde•s hath been made evident.

2 We are now to inquire, What be the duties of their places, and that with as much brevity as we may.

The severall duties which ly upon him by vertue of his of∣fice Page  16 are of two sorts

• Some he hath in common with the Pa∣stor and Teacher.
• Some be proper and peculiar to him∣self.

Some are common with the other Officers, and therefore it is we find them all ranked under that common name of El∣ders in the place, 1 Tim. 5. formerly handled. But because in our common language, we appropriate this by a Synechdoche, to signifie this Office; thence it is, we so usually call him the Elder of the Church; but when the Scripture would designe him to his proper place, and so distinguish him from other, it doth appropriate Ruling to him only, and stiles him 〈 in non-Latin alphabet 〉, Ruler or Guide, who is above other, and as a leader goes before them.

The duties which are common to him with the rest of the Teaching Elders, are attended party

• Before the assembly meets, Or
• When the Assembly is met.

Before the Assemlby, when there is any emergent occasion of weight or difficultie which concerns the congregation; the Ruling Elder is as one of the common councell, the concur∣rence of whose judgement, his voice and verdict, is to be taken in with the others, in the consultation and consideration of the businesse, for they are all leaders, all Governours, all watchmen, in this common work, and ergo must have a com∣mon influence of counsel, as the concernment of the Church shall require. Heb. 13.17. 1 Cor. 12.28. Act. 20.28.

When offences are publick, or private cannot be cured, be∣fore they be brought to the congregation, It belongs to them all by way of preconsideration, and preparation, to ripen the occasions, that all the doubtfull or perplexed circumstances that might trouble the body, or either cause any mistake in such as be weak, or mislead any through misunderstanding, all such mists by through search must be removed, the particulars cleared, the cause punctually and plainly stated, that the understanding of the meanest in the congregation may be able to discern, when the businesse is propunded, where the pinch lies, and so to passe sentence answerably.

The Church must be told, but by an orderly way; and they Page  17 are the leaders of the Church, and ergo in reason must so know and prepare the cause, that they may lead them aright.

3 When the Church is met, in the ordering of the proceed∣ing of any publick censure or act of discipine, the Elder with the rest of the Governors, hath liberty and authority to inter∣pose his judgement, to expresse his opinion, according as op∣portunity is presented, without any leave asked, because the Ruling and leading of the work is common to them: order and decency only observed.

The duties which peculiarly or in an especiall manner are appropriate to his place, are such which concern the carriage and demeanour of the members in their more private way,

• when not assembled, or els
• when they are congregated.

1. The members of the Church, when under the exercise of Gods hand they become to be exercised with any spirituall wants, as in time of sicknesse, because of the pressure of the disease, and the grief and weight thereof, or their own weak∣nesse, they are not able to pray for themselves, Jam. 5.14. they are then injoyned to send for ehe Elders: not that it was unlawfull for them to come, before they be sent for, if the sick be in a low and wearish condition and not able to pray for themselves, but because either the Elders happily do not know of their necessities, or yet not know the time and opportunity when it may be most seasonable to repair to them: ergo its most meet th•y shoul•, i. e. they h•ve liberty for to send: and the Elders by vertue of their places and calling are bound to go, and pray with them, and for them, when they cannot pray for themselves, the stresse of the studies of the preaching Elders then requiring their imployment, and the improvement of their time in searching the Scriptures, and preparing for publick dispensations.

And by the same parity and proportion of reason, if any want comfort, sinking under discouragement and sadnesse of spirit, or through ignorance are not able to understand the things delivered, they may call for the help of the Elder in private, that they may be informed and comforted by him.

2 And hence it followes that he hath power to inquire of the condition, and take account of the speciall state of such of the members: for else how should he be able to administer Page  18 seasonable and suitable support? The Physician must admi∣nister some questions and interrogatories to the Patient to know his particular disease, before he can administer physick to him.

3 in case he heare of any uncomely, and uncomfortable dif∣ferences arising betwixe members, he is to set himself by en∣quiry to know them, and to remove and still them.

4 If any fame be bruted abroad, touching the offensive car∣riage of any of the congregation to those that are without, so that some blame may redound to the party, and so some blemish ly upon the congregation, it appertains to his place to make diligent examination to see the certainty and truth, that if false, it may be cleared, if just, the party may be censu∣red, and the credit of the Gospell so provided for.

5 To him it is, that such as are willing to joyn with the congregation, should repair and expresse their desire. He is by vertue of his place, to take speciall consideration of their per∣sons and conditions, and if he find no just impediment to ly in the way, he is to bring their names and desires to the con∣gregation, as in his wisdome he sees fit, according to God, and to lead the whole assembly in the work of their admission, by presenting them to triall, calling for their allowance and ap∣probation by vote. And it seems to us, to follow from hence, that in case the censure of Excommunication is to be admini∣stred, it appertains to him to lead the action, and pronounce the sentence: because there is parity of reason: he that ruled the action of admissions and receiving into the Church, to him it appertains to lead and dispence the act of excommunication or casting out; and the argument that forceth and fastens all those services upon him, as his peculiar charge, is this,

What ever doth not belong to labouring in word and do∣ctrine, and is not a common act of rule, those actions belong to him that rules well. But all these acts now specified are such. And in truth, the nature of the things would easily per∣swade a mans reason to yield thereunto. For how inequall and unreasonable would it seem to a man acquainted with the weight and work of the ministery, that when the Pastor or Teacher should be attending upon reading, and searching the sense and mind of God in the word, and the mysteries of God therein, (who is sufficient for such things?) that they should Page  19 be then taken off their studies, & be forced to attend upon mens speciall weaknesses or wants in private, when they should pre∣pare for the publick dispensations, so that the one must be of necessity neglected, or they distracted in both? whereas this appointment of our Saviour provides for both, without any prejudice or disadvantage to either.

I.

They must bestow their whole man, and their whole strength and study upon this so weighty and worthy work; and therefore the Apostle when he had considered that the Lord had put life and death into the hands of the dispensers of the word, 2 Cor. 2.16. he cries out, who is sufficient for these things? and if no man be sufficient, it is then needfull every man should bestow his whole strength upon it.

Hence it is unlawfull for a Minister to be a Magistrate; not because these things are contrary; but the weight of the one is so great, that it is beyond any ordinary ability to undertake to dischage both, unlesse he would wrong both; and therefore the Apostles professed they would lay aside the attendance to tables, that they might give themselves to the word and Prayer. q. d. That channell was wide enough, wherein the full streame and strength of their indeavours might be laid out unto the ut∣most, Act. 6.2, 4.

II.

They must bestow their whole time, partly by way of prepara∣tiō Page  27 to furnish themselves for the work. A good steward lays in old & new, or else he could not bring it out, Mat. 13.52. 1 Tim. 4.13. 2 Tim. 4.13. partly in his dispensatiō, 2 Tim. 4.1, 2. Act. 20.34

III.

They must take up no other imployment, nor bestow them∣selves upon any such businesse, but that which may fit them for this main work, and furnish them in the more fruitfull discharge thereof, such as may be helps and no hinderances hereunto. 2 Tim. 2.4. He that goes to war, doth not intangle himself in the things of this life: but useth his family, calling, &c. as the traveller useth the boat; the Ferriman lives by his rowing, the traveller useth it for his passage.

2. Touching the Reward.

Quest. But how can it be conceived, that a Minister should provide for his family, and yet not bestow his care and strength about it?

Answ. Very well: as he puts forth his effectuall working, and the full imployment of his time and strength for the good of the Church: the Body also should joyntly put forth their effectuall working for his temporall good; so that they should make provision for him and his family in the things of this life, as he layes out himself for the provi∣sion of all spirituall good things for them and their fami∣lies in the things belonging to a better life, and this also is a Church, or Ecclesiasticall work, and spirituall service, as issu∣ing from a spirituall ground, and aiming at a spirituall end.

Quest. If the question be, what is the Rule according to which the Church ought to walk in making this provision?

An. We may conceive the compasse of the Rule in the con∣clusions following.

1 Conclusion.

Its not a matter of liberty or curtesie which may be done or left undone: but it is a duty and a work of justice, unto which the Church is called, and to the performance whereof they are bound in conscience. Provision in this kind is wages and not benevolence. So our Saviour concludes (Matth. 10.10.) touching his disciples, when he sent them to preach: he bids them not to be sollicitous for relief, For the workman is worthy of his wages. And the Apostle de∣termines it by the verdict of all Lawes. Look we at the Law of nature; We must not muzzle the mouth of the ox that treadeth out the Page  28 corn, 1 Cor. 9.9. Look at the Law of Nations; Doth any man go to warre at his own charges, Ver. 7. Look we at the Law of God; he hath ordained that those who preach the Gospell should live of the Gospell. They must not live of their patrimony, but of the Gospell. As instance, They who administred at the Altar, lived of the Altar. He that shall bestow his time and thoughts to pro∣vide bread on the week dayes for his family, how shall he be able to provide bread for the Church upon the Lords day?

II.

This provision should be so honourable and comfortable as that it may attain the end for the which it was appointed by God, & so collected by the people, and given to the Ministers. The end (as is above intimated) that the Officers might employ their time and strength, and study, for the work of the Lord, and that freely, and fully. Hence therefore this provision should be such as might take off all care and distraction in a rationall proceeding, that they should have no need to be stow either thoughts or care, travell or expence of time, which was either fit or needfull to be imployed to make preparation for the publick, or to bestow themselves upon the private necessities of the members of the Church, as their occasions or the Offi∣cers duties should require. Thus the Levites were in the Old Testament. Thus the Apostle chargeth also 1 Cor. 16.18. And if they must not intangle them elves in the businesses of this life: ergo, the Church must not be an occasion they should: and this is one thing aimed at, in that, 1 Tim. 5.17. The Elders are worthy of double honour, yea they must be given to hospitali∣ty: and therefore they must have such supply, as that they may not provide for their own comforts only for present, and lay in for this in a faithfull way of Providence, but that they may be able to give comfortable entertainment to stran∣gers, as opportunity shall be offered.

III.

Touching the order how this may be raised, that place of the Apostle, is of all other most pregnant, and carries most conclusive evidence to direct and determine in this case, Gal. 6. Let him that is taught in the word communicate to him that teacheth, in all good things.

Two things are of speciall remark in the words. First, What the things be, whence this maintenance must be raised. Second∣ly, From whom.

Page  291. That from whence it must be raised, is said; 〈 in non-Latin alphabet 〉; i. e. All good things that are communicable, for some things are such as admit no communication; such as a man lawful∣ly cannot, so he should not make them common.

As a man hath one roome to lodge in, one servant to at∣tend him, one coat to cover his nakednesse; onely so much provision as will supply his owne necessities, these cannot be made common. But what ever good things hee may make common, if he have for himself and to spare, he should com∣municate, according to his place, portion and proportion.

Some good things are common to all or most of the body.

Other good things appertaine to some few.

In all there must be a communication; as if they have Land, Lots, Meddowes, Cattell, &c. so must the body provide for them; So provisions for cloathing, dyet, or any choice com∣fort that God casts in occasionally, which may be commu∣nicated, they should even of those specialls communicate.

2. The persons that must doe this.

The Text gives an expresse answer; every one that is taught, whether Servant or Master, bond or free, rich or poore; yea, though in other cases he receive contribution, yet when, or wherein God betrusts him with any good thing, wherein hee may communicate, and if he finde the Word powerfull, hee will be provoked to doe it; and against this I know no judi∣cious and pious Divine, un lesse it be such who are taken up too much with a tang of a Popish and Jewish way of Tything. However they may, and doe happily adde somewhat more, yet the Text hath that native and naturall evidence, that it will like a mighty current, carry any consciencious man a∣way with it. Upon this ground laid, I shall take leave to adde severall things.

1. This way of maintenance is most safe, and certainly in the times of the Gospel most suitable to the minde of God, having the expresse testimony of the truth for warrant there∣of, and that recorded with such evidence as cannot be waved or questioned. This maintenance is sufficient, and abundantly satisfactory to answer the worke that is done, and the end to which it is given. That which makes the portion and provi∣sions of the Ministers, to carry some kind of proportion to the plenty and variety of all the good things of all those with Page  28 〈1 page duplicate〉 Page  29 〈1 page duplicate〉 Page  30 whom they live; That way of raising maintenance makes it honourable and comfortable. But this doth so, because not onely many, but all, bring in something of all they have either in their constant possession, or what they can occasionally pro∣cure, or God in his providence casts in. And here there is a latitude given to divers apprehensions. Some conceive (the Lords Treasury, being committed to the Deacons, for sup∣ply of all Tables of Officers, and the Tables of the poor, both its owne and others.) That this Treasury should be furnished every Lords day by the free-wil offerings of the Assembly, eve∣ry one casting into it, as God hath blessed him, 1 Cor. 16.1, 2, 3. They also conceive this rule of Gal. 6.6. may be attended in this way, every one bringing in of all their good things in a proportionable value, as may suite the occasions of the Church. Others againe conceive, that the maintenance mentioned in the fore-going place cannot be fully raised by a treasury common to the poore and Ministers, nor can it be gathered upon the Sabbath day.

The conclusion hath two parts: First, That this way of maintenance cannot be raised fully by a treasury common to the poore and Ministers, out of which supply unto them both should be fetched.

1. To such a Treasury all should not pay: But to this all do, for all are instructed.

2. Thus to provide is appropriate to the Minister, and to him alone. For of him alone it is said, let him that teacheth be made partaker of all our good things; let no man else; not the poore. That which is put into a common treasury, that is com∣mon to all, who must be so relieved. But the poore are not to be relieved by all our good things; nor doth either rule or reason lead us, or allow us so to doe.

3. If all our good things cannot be put into the Treasury, which yet by the word wee cannot but bestow upon our Tea∣chers, then this providing for Officers must not wholly and only be confined to the treasury. For experience tels, there be many of our good things thus to be given to our Teachers which cannot be put into a Treasury.

4 This coupling of the poore and Ministers in one common Treasury confounds the works of Justice and Mercy. For the poore who are to be relieved out of mercy, they share in the Page  31 contributions which are put in, out of a just recompence of wages to the Ministers.

2 And upon the same ground they conceive that this way of maintenance cannot be fully raised upon the Sabbath, because there be severall good things cast in by way of Providence, which we should bestow upon our Officers. And happily they cannot be kept untill the Sabbath, nor will it be comely to give them in, in that place, and at that time. These be the different apprehensions of differing brethren; but all agree in this, that an honourable and comfortable maintenance is a due debt. It should be no breach of love, that each Church follow her own light herein.

3 In case any member shall fail in this free contribution, he sinnes in a breach of the known rule of the Gospell: it ap∣pertains to the Church, to see the Reformation of that evill, as of any other scandall; and therfore if there be any doubt or difficulty arising, how it may be regulated in any such par∣ticular, the Church is according to God to determine it, and the Deacons according to such a determination, are to seek the execution of it; and because it is better to prevent a scan∣dall, •hat it may not come, and easier also, then to remove it when it is given, its most suitable to rule, that each man should know his proportion, according to rule, what he should do, before he do it, that so his judgement and heart may be satisfied in what he doth, and just offence prevented in what is done. Hence again I collect,

That this way of raising maintenance, appointed in the Gospell, is far differing from that way of tithing in the Law, nay to be tyed precisely to follow the one, cannot stand with the other, for this is raised out of all good things, the person that is taught hath: but those Tithes in the Old Testament were out of the seed of the land, the fruit of the trees, or of the herd of the flock, Levi. 27.30.31.32. Deut. 14.22.23.

2 This maintenance is to be paid by all that are taught: But the Levites were to receive the first tenth, and pay the tenth of the tenth unto the Priest, Neh. 10.38. So that if the patrons of tithing look at the command given to the Jew, as a morall law, they must confine themselves precisely to the prescript form thereof, ergo the Ministers must have the tenth of a tenth, and from them hapily who were never taught by them. As Page  32 the Levites who taught in the particular Synagogues paid to the Priest who administred in Jerusalem. And hence it fol∣lows, That the way of tithing in the Old Testament was not a naturall nor morall law; For no law appointed in the Gospell, is inconsistent with any naturall or morall Law of God, which this is, as hath immediately been proved.

I. What he must doe.

This Deacon being the steward or Treasurer of the Church, the thing for which he is mainly to be imployed, as for which he was ordained, it is, for the husbanding of the estate and temporalls of the Church, as may be every way most behovefull for the be∣nefit of the body, according to the rules of the Gospel. And this his service will shew it self in three things.

1. He must addresse himself with much observance to re∣ceive those provisions, which shall, or ought to be commited Page  37 to his trust. I say, due observance in gathering in the state of the Church.

1. It is for him to inform himself by advice and counsell from the body, what every mans free-wil-offering should be in making provisions for supplies & paiments of the Congregati∣on. For though the Church-contribution be a free-will offer∣ing, in regard it should willingly and wi h a ready heart be tendred unto God: yet neither in the old Testament, nor un∣der the new, the thing it self, nor yet the measure was left to a mans own dispose or libertie. Compare Deut. 16.10. with Levit. 22.18, 19. If God hath blessed a man with so many Oxen, he must not offer so many Goats.

Vpon this information and direction given by the Body,

2. He must observe, whether each member performe this his due and dutie: and in case he shall faile he is to admonish him, as swerving from a rule: and in case he reform not, he must follow the action against him, by the rule of our Savi∣our provided in that behalf, and bring him to the censure of the Church.

3. What is not offered or given, but promised, he must give attendance with the first to require it, that thus being ob∣servant to gather in the stock and provision of the Church, he may not be to seek; nor succour may be wanting, when sup∣ply should be tendered.

II.

As thus he must give attendance, as Christs receiver, to gather in his rents and revenues of the Church: so he must be carefull to keep it, when it is in his custody, so that no lack come thereto; neither mispend it himself, nor suffer it to spoil in the keeping, nor lend it with disadvantage, so that it should returne lesse in worth, or be unready, when the Church hath occasion to have the improvement thereof.

III.

He must be prudent in the dispersing and disposing of it to such uses and to such persons as the body of the congregation shall, according to the rules of the Scripture, require at his hand herein, because the weight and work of his office is especially to be seen here; ergo, this is especially and particularly mentio∣ned, Rom. 12. He that distributes: and this implies and includes all the rest.

For he that must distribute, He must gather; He must keep it by him.

Thus his office is said to attend tables. i e. To lay out the re∣venues and treasurie of the Church, as may be behoovefull: For to provide Elements for the Lords table, when that should be attended: For the table of the poor, i. e. for all their wants, that they may be supplied. For the tables of the Minister, i. e. what ever provision the Church shall put into their hands, as by them to be administred to them, according to that debt which the Church owes to them in the way of wages.

And here his providence, faithfulnesse, and paines will fully be imployed.

1. What this gift is.

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

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

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

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

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

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

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

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

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

The second thing that comes to be enquired is,

2. How this was given by Prophesie.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But the first is here.

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

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

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

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

1. Argument of Master R.

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.

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;

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 〉, or 〈 in non-Latin alphabet 〉. I may truly apply to a Presbyter, who is staked down 〈 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.

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 Page  66 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:

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.

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; Page  74 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,* 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.

Page  761. When the Churches are rightly constituted, and compleated with all the Orders and Officers of Christ, the* 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,* 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.