IN this Text, which I have now singled forth; as being very suitable to the present Occasion, wee have an Apo­stolical charge directed by Saint Paul to his Son Timothy, therein [Page 4](to break in upon the words abruptly) we may take notice of two things. The Ob­ject, and the matter. The object, or thing, whereabout this charge is given, which in the general is here said to be a Gift, [the gift that is in thee] then more particularly described and set forth by the manner, or means of collating and conferring it, which is partly Extraordinary, partly Ordinary. Extraordinary and occasional [which was given thee by prophesy] Ordinary and Instru­mental [with the laying on of the hands of the Presbytery]

The Matter, what it is that he here giv­eth him in charge concerning this gift, viz. that hee should not neglect it [neglect not the Gift which is in thee, which was given thee by Prophesy, with the laying on of the hands of the Presbytery.]

These are the particulars, which here offer themselves to our consideration; which (through divine assistance) I shall touch upon severally, but very briefly, rather glancing at each of them, than insisting upon any of them, I begin with the first, the object of this Charge.

The Gift which is in thee] [...], the gift, or grace, or gift of grace (for so the word properly signifieth)

Quest. But what gift? what grace?

Answ. For Answer, wee may take notice of two sorts of gifts or graces [Page 5]spoken of in Scripture. [...] non tantum gra­tiam gratis da­tam sed etiam gratiam gratum facientem sig­nificat. C. A. Lapide ad Text. In the Schools commonly known and differenced by those obvious tearms, of gratiae gratum facien­tes, & gratiae gratis datae (which tearms though being exactly scanned, they are not so proper, but liable to just exception, yet, in as much as they have been long re­ceived, and being warily understood, they may be safely and profitably retained) graces rendring acceptable, and graces ren­dring serviceable. The former, the graces of sanctification, wherewith a man being indued (being first justified by the blood of Christ) commeth to do that which is accep­table to God, the latter, graces of edifica­tion, wherby a man is inabled to do service unto others. Now of this latter kind is the gift or grace, which here we meet with, a gift given unto Timothy, for the benefit of others. That is agreed upon at all hands.

Quest. But yet the question goeth on? what gift was this?

Answ. Here I finde Expositors not agree­ed. Some understanding it of an extraor­dinary gift, as of Tongues, or Miracles, which kinde of gifts were in those Primitive times conferred upon divers, and that sometimes by Imposition of hands. Puto agi de do­no linguarum. Grotius ad Text (as I shall shew you anon) And so Grotius (as some others be­fore him, taken notice of by Aquinas) here looketh upon this gift. But that Timo­thy, [Page 6]was the owner of any such gift, Scrip­ture hath not acquainted us; And if hee were, yet this cannot so properly bee said to have been conferred upon him, by the laying on of the hands of the Presbytery, which being but ordinary hands, were not so fit for the conveying of extraordinary grace.

Others (and that the generality) un­derstand it rather of an ordinary gift; yet with some difference. Some expounding it of a ministerial gift, whereby he was fitted for the work of the ministery, to teach, and exhort, and rebuke, &c. This (say they) was the gift which was in him, [...]. Others of the Ministerial Office and Function, with the Power and Authority belonging thereunto, so divers both anti­ent and modern.

Now to whether of these two to incline my self, I am somewhat dubious. And therefore, that I may be sure not to misse the sense, I shall do what I suppose I safe­ly and fitly may (and what Aretius, Aretius Loc. Com. de ma­nuum impositio­ne. Loc. 65. [...] officium scil. cum gratia buic officio & muncri necessaria. C. A. Lapide ad Text. and some others have done before mee) put them both together, hereby understand­ing (to use his tearms) both Munus and Ha­bilitas, the Ministerial office and ability: Both these wee finde sometimes set forth by this word, called gifts; So the word is used, Rom. 12.6. Having then gifts] what gifts? why? whether prophesy, let us prophesy, or ministery, let us wait on our ministring] [Page 7](so it there followeth) by the one (as some conceive) denoting the gift of teaching by the other the office, both [...], gifts. So again, Ephes. 4.8. It is said of Christ, that when he ascended up on high, he gave gifts unto men (I confesse the word there is not the same, yet of the same import, [...], dona, gifts) meaning thereby not one­ly ministerial gifts; and abilities, but of­fices also. So the eleventh verse explains it [He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers.]

And not unsitly may both these being put together, bee thus called a gift. To the making of a thing to bee a gift, there are two things requisite. It must be gra­tuitum & commodum, freely given, and somewhat that is worth the giving. And such is the ministerial office, being accom­panied with suitable qualifications; It is a gift freely given, [...], freely given to the Church, and freely given to the Per­son on whom they are conferred; and that to the great benefit and advantage of the Church, the end thereof being for the per­fecting of the Saints, and the edifying of the bo­dy of Christ (as the Apostle there setteth it out, Eph. 4.12.) which if duly weighed, and serioussy considered, might serve to conciliate and gain more respect to this office, than at this day it meeteth with at [Page 8]many hands in the world. But I may not turn aside.

Wee have found out what gift this was. Come wee in the next place to take notice of the way and means whereby this gift was conferred upon (or rather conveyed to) Ti­mothy. Where wee shall first begin with that which was occasionall [which was giv­en thee by prophesy.]

Quest. Where we must again make the like enquiry, what is hereby meant?

Answ. To this I finde divers Answers returned, divers senses being put upon the word Prophesy. Some whereof (I confess) are scarce worth the taking notice of. Prophetia est forma Sacra­menti Ordinis Lapid. ad Text. As that of Lapide (for which yet hee alledgeth some of the learned, with whom himself chooseth to concurre, who hereby under­standeth, the mystical words used in Or­dination, which he interpreteth to be the form in this Sacrament of order (as hee calleth it) as Imposition of hands is the matter. Hec coactum vi­detur, Lapid. ad Ibid. And no better is that of Ʋatablus (taken notice of, and censured by him) who here turns the particle, [...] into [...], per into ad, The Gift which thou hast recei­ved by Prophesy, that is, (saith hee) ad Pro­phetiam, to the end that thou maiest pro­phesy, teach, and instruct the people. Leaving these, more genuinely; Consult wee the word. [...], prophetia, Pro­phesy, it properly signifieth a prediction. a [Page 9]foretelling of a thing to come, now this is twofold; Ordinary and Extraordinary. Or­dinary, humane and conjectural, extraordi­nary, divine and infallible. Now of which of these shall wee understand the word in the Text? why, take it which way wee will, wee cannot take it amisse. Both these had passed upon this our Candidate, Timo­thy, before his ordination to the ministe­ry.

1 There was an ordinary Prophesy, and prediction concerning him, which was hu­mane and conjectural. His younger years had put forth many early buds and blos­somes; such as gave all that knew him com­fortable hopes of a plentiful aftercrop. They saw him to bee so qualified both with gifes and graces; Graces of sanctification, and Gifts of edification, that they voted him fit for the ministerial office, looking upon him as a very hopefull instrument, likely to do much service in the Church of God. Thus was hee both thought and reported of by those that knew him, so you finde it Act. 16.2. where you have this testimouy giv­en of him. Hee was well reported of by the brethren that were at Lystra and Iconium. Prophetiam bi accipio pro pio­rum omine faeli­ci & conjectura Aretius ad Loc. Here was a conjectural prophesy which went of him: of which Aretius understandeth the Apostle (at least in part) here to speak.

2 But this was not all; Besides this there was a prophesy of a higher nature, [Page 10]that had given Testimony concerning him; a divine prophesy. Of this speaks this our Apostle himself, Chap. 1. vers. 18. of this Epistle. This charge I commit unto thee, son Timothy, according to the Prophesies which went before of thee] meaning divine revela­tions inspiring some of the Prophets of those times, directing them to point out some choice and singular persons for the work of the ministery. Thus was Paul himself, with Barnabaas singled forth, Act. 13.2. As they ministred unto the Lord, and fasted, the holy Ghost said ( viz. by a pro­phetical inspiration to some one, or more there present) Separate me Barnabas and Saul to the work of the Ministery] And in such a way was Timothy here called forth to the undertaking of this his ministerial of­fice; not onely by the common vote and approbation of those to whom hee was known, but by a special direction from God, intimating and making known his mind and will concerning him.

And this our Apostle here taketh notice of, Meminit hujus Prophetiae Pauius tùm ad commendatio­nem Timothei tùm ad sui ex cusationem, Esti. ad loc. Hoc disertè hic commemorare videtur Apostolus, ne remere juvenis ad Evangelistae munus ascirus vidererur. Beza Annot. ad loc. mentioning it as being both the occasion of, and warrant for, Timothies ordination, and calling to that office; which hee doth the rather (as Beza and Estius note upon it) [Page 11]as for Timothies commendation, so for his own vindication, that none might censure him for what he had done, judging that he had done rashly, and unwarrantably, in imposing hands upon a person so young as Timothy was.

Applic. Wherein let Paul be propounded as a Pattern to all those who shal at any time have any hand in this great and weighty businesse of Ordination. Let them learn from him to bee cautious and wary on whom they lay on hands. Lay hands sud­denly on no man (it is Pauls charge to Timo­thy) 1 Tim. 5.22. especially, if they bee young. Let them see that they have good warrant for what they do.

To which end let them have an eye to these two things, to this double Testi­monial.

1 The first Humane, that they be such persons as are well reported of, by those amongst whom they live, and to whom they are known. This is one of the cha­racters that the Apostle giveth of a Bishop, a Gospel Minister, 1 Tim. 3.7. Hee must bee one that hath [...], a good Testimonial, a good report; yea [...], of those that are without, without the Church, no members of it, much more of them that are within, such must the con­versation of a meet Candidate bee, not onely unblameable, but laudable. And [Page 12]withall hee ought to be such a one as upon whom a humane and conjectural prophesy hath passed, one whom others look upon for his parts and gifts, as a hopeful instru­ment of doing service in the Church of God.

2 And besides this humane, let them look for somewhat of a divine Testimony, though not in an extraordinary way, as Timothy had (that is not now to bee expe­cted) yet in an ordinary; that they be such persons as in whom, in the judgement of a well regulated charity, they themselves may see somewhat of God, of his grace and spirit sanctifying of them, and so fit­ting them for this so weighty a ser­vice.

And now, these two concurring, they may comfortably go on in ordaining and setting apart such a one thereunto, which how it is to bee done, the next clause will inform you.

With the laying on of the hands of the Presbytery] Where again wee must make further enquiry; what is here meant by the Presbytery? what by Laying on of the hands of the Presbytery?

Quest. 1. For the former, [...], hereby some would understand the of­fice of a Presbyter. So Erasmus here tran­ssates it, Authoritate sacerdotis. To which sense I finde (what I wonder at) Mr. [Page 13] Calvin here not wholly averse, yea, Omuibus expen­sis, diversum sensum non ma­le quadrare fa­teor, ut sit nomen officii. Calvin ad Text. Quod de Impositione ma­nuum Presbyte­rii dicitur, non it a accipio quasi Paulus de seni­orum collegi [...] loquatur, sed hoc nomine Or­dinationem ipsam intelligo Calvin. Instit. lib. 4. Cap. 3. Sect. 16. Cameron Prae­lect in Mat. 18.15. else­where wholly for it, but by the favour of so judicious an Expositor (then whom I know none more) we may take notice, first, that the word here used is never taken in scrip­ture in this sense. Neither can it well bear it. True indeed (as the learned Ca­meron notes upon it) were it [...], it might be so construed, Presbytera­tus, the office, or dignity of a Presbyter, but not so [...].

And secondly, If the word would bear it, yet the scope of the place will not. For should we so read it, [ with the laying on of the hands of the office (or dignity) of a Pres­byter] I must professe (with the same Au­thour) I should not know what sense to make of it.

And therefore letting that passe; en­quire we how this word is elsewhere used. That wee may soon see, there being but two other Texts where it is to bee found. The one Luke 22.66. where wee read of the Elders of the people; [...]. The other Act. 22.5. where wee meet with the estate of the Elders, [...]; In both places thereby mean­ing the great Councel of the Sanhedrim, a Colledge or company of officers, to whom the Government of the Church was com­mitted. Here is the Original, both of the name and thing, from whence it was [Page 14]derived (as most other things concerning Ecclesiastical Government were) unto the Christian Church; which in like manner had its Presbyteries, Societies, and Compa­nies of Church officers, to whom the Government of the Church was in like manner committed. And in this sense (without question) are wee to look upon the word here in the text, as denoting Caetum, seu Collegium Presbyterorum, a Company of Presbyters. Herein the gene­rality of Expositors, both Ancient and Modern, Presbyterium qui hic collecti­vum nomen esse putant, pro Col­legio Presbyte­rorum positum, recte sentiunt meo judicio, Cal­vin ad Text. both Protestant and Romish, do fully accord; Mr. Calvin also among the rest (upon second thoughts) yeilding his free assent thereunto.

Quest. Only the question remains, what kinde of Presbyters were these?

Answ. To this shall wee give the Do­ctors of the Church of Rome, leave to re­turn the Answer, most of them will round­ly tell us, that they were Bishops, Bishops as distinct from Presbyters; wherein they plead the consent of some of the Ancients. Such was the office (say they) to which Timothy was ordained, not of a Presbyter, but of a Bishop. Now it was never the cu­stome for Presbyters to ordain Bishops. No, The lesse is blessed of the better, (the greater) faith the Apostle speaking of the Priestly office) Heb. 7.7. Not the greater of the lesse. Presbyters are ordained by Bishops, [Page 15]not Bishops by Presbyters, And herein we finde them seconded by some of our own of late times, who contend that the office to which Timothy was ordained, was the office of a Bishop, an Arch-Bishop, a Me­tropolitane. And consequently the Presby­tery here spoken of, must bee a company of Bishops (at least) not of ordinary Presby­ters.

In pursuit whereof, some there are who spare not to affirm, that in Pauls time there was no such order in the Church. No Presbyters properly so called. True indeed in a large sense (say they) the Apostles (some of them) sometimes stile themselves so, as Peter and John; who write them­selves Presbyters; 1 Pet. 5.1. 2 Epist. Joh. 1. and 3. Epist. 1. But strictly and properly there was then none of this order. None at least till St. Johns time, the last of the A­postles. Then indeed (say they) was this order introduced as a middle office betwixt Bishops and Deacons. But before that, there were no other ordinary offices in the Church, but these two, taking the word Bishops, in a strict acception; and conse­quently the Presbytery here spoken of could bee no other. So high are some flowne in these distracted times; being (as they say) of some Meteors, set on fire by an Antipe­ristasis.

But as for this opinion, as it is but novel, [Page 16]newly hatched, and singular, so I sup­pose it is not like to be long lived, it being such as the best friends to Episcopacy, (which the moderate party are) (I presume) will not bee willing to own. Neither indeed is there any reason they should, in as much as it runnes so directly crosse; as to clear evidence of Scripture, so to the general (if not universal) consent of all divines both Ancient and Modern; who look upon the office of a Presbyter, as in Order and Time precedent to that of a Bishop. Yea so neces­sarily preceding it, that who ever shall be ordained a Bishop, per saltum, not having first a Presbyter, they pronounce his Or­dination invalid, a meer nullity. So it is a­greed both by Protestants & Papists. Yea by the moderate on both these parts it is also yeilded, that Presbyiery is the highest order of ordinary Gospel ministery. Episcopacy not being a different Order from it, but onely a different degree in the same Order a dignity conferred upon some one of the Presbyters, and that for orders sake, to pre­vent division and confusion.

So then, leaving these forced senses, take wee the word as it sounds, understand­ing by it a Combination, or company of Presbyters, properly so called, ordinary Ministers of the word, Pastors and Teach­ers, such as labored in the word and doctrin, whether the Ministers of one Church or [Page 17]more; a Congregational or Classical Pres­bytery (as they are now distinguished) is uncertain. M. Beza is for the former, nominating the place where Timothy was elected; and (as hee, supposeth) ordained, Lystris ascitum fuisse constat ex Act. 16.2. &c. Beza. Gr. Anno. ad Loc. viz. at Lystra; and that hee conceives by the Presbyters, the Ministers of that Church; taking the conjecture from that forecited Text, Act. 16.2. whether so or no, as it is but conjectural, so is it not materiall. A company of Presbyters, there were which made up this Presbytery. And from (or ra­ther through) their hands did Timothy re­ceive this Gift. Sorunnes the Text, The Gift which was given thee by Prophesy, with the laying on of the Hands of the Presbyte­ry.

Quest. 2 [...]] Im­position of hands, a Rite or Ceremony of ve­ry ancient use, and that in diverse cases. Four, or five of which wee meet with in the Old Testament. 1 In Benediction and bles­sing. Thus the story tells us, Gen. 48.14. how the Patriarch Jacob laid his hands upon the heads of Ephraim and Manasse, which hee did for the blessing of them, as the 20 verse explains the mystery of it. 2 In Oblation, in offering sacrifices to God. So you finde it, Exod. 29. where Aaron and his Sonnes are ordered to lay their hands upon the head of the Bullock, which was to bee sacrificed, vers. 10. [Page 18]and so in like manner upon the two Rams vers. 15.19. thereby dedicating and con­secrating of them unto God. 3 In Attesta­tion, in giving evidence against a Capital offender, of this you read Lev. 24.14. where the Law for punishing the Blasphe­mer, requires, that his accusers should lay their hands upon his head, for the confir­mation of their Testimony. 4. In Resigna­tion. Thus wee finde the Children of Isra­el (some chief among them in the name of the rest) laying their hands upon the Le­vites (which they did) not to ordain them to their office, no, that was done by Aaron, by whom they were offered up unto the Lord, (as the next verse hath it) but that thereby they might declare and testify both their Resignation and Approbation of them, how that they did for their parts, give up all the carnal and worldly interests which they had in them, and did approve of that of­fice which was then to bee conferred upon them. 5 In Designation, in designing and appointing one to an office. Thus Moses designing Joshua to bee his successour; hee doth it with this Ceremony, by laying on his hands upon him, Numb. 27.18.

Of such use was this Rite under the old Testament, from whence it was transfer­red unto the New, where we shall also finde it used in an equal number of Cases. First, In Benediction. Thus our Saviour is [Page 19]said to have blessed those children which were brought unto him, by putting his hands on them, Mark. 10.16. Secondly, In Miraculous operations, in healing of bodily diseases. Thus our Saviour is said to have wrought that cure upon that infirm woman Luk. 13.13. by laying his hands upon her. and the like power he gave to his Apostles, after his departure, as also to some others in those primitive times. They shall lay their hands on the sick, and they shall recover, Mark. 16.18. An experiment whereof Ananias made upon Saul, who recovered his sight by his laying on his hands upon him, Act. 9.17. Thirdly, In Extraordina­ry Collations, in conveying of miraculous gifts. Thus did Saul also receive the Holy Ghost (as it there followeth) And the like did many others, by laying on of the hands of the Apostles, as you finde it in the Chap­ter foregoing, Act. 8. vers. 17.18. Fourth­ly, In that Apostolical institution of Con­firmation (an Ordinance which the Church of God, after some foul depravations of it, hath now unhappily lost, the restoring whereof according to the Talem ma [...] nuum imposi­tionem quae simpliciter loco benedictionis fi [...]t, laudo, & re­stitutam hodie in purum u­sum velim. Calv. Instit. lib. 4. Cap. 19 Primitive pat­tern is much to be desired, as being very useful to the Church, and that as at all times, so especially in these times where­into wee are fallen, whereof I have Doctrin and Practice of Paedobatisme, p. 76, 77, 78, 79 Printed Anno. 1645. else­where given a publick account to the world) of which, (after many of the An­cients) [Page 20]Mr. Calvin and Beza, Hic unus locus abunde te­statur hujus Ceremoniae origi­nem fluxisse ab Apostolis Calv. Com. ad Loc. Piscator Chem­nitius, Hemingius, Ursinus' D. Fulk, D. Willer, &c. Vide [...], I. H. B. N. Manuum impositionem cum Baptismo conjungit, quia ut duo erant Catechumenorum ordines, ita duplex erat Ceremonia, &c. Vide Calvin, Com. ad. loc. with diverse others of our modern divines, eminent both for learning and pietie, do understand the Apostle to speak, Heb. 6.2. where among his six Principles of Christian Religion, he reckons this for one, the laying on of hands; which being joyn­ed unto Baptism, and coupled with it, it seemeth to import some reference and relation, that the one should have to the other (as Calvin also observes upon it) and so cannot so fitly bee understood of any other thing as of Confirmation, where­in the Children of Beleevers having been baptized in their Infancy, after that they had been competently instructed in the do­ctrin of that faith, whereinto they had been baptized, were confirmed by the Imposition of hands, and so received for compleat mem­bers of the Church. Fifthly, and most usual­ly in Ordination of Church-officers. Thus did Timothy receive this Gift, his Ministe­rial office, by, or with the Imposition of the hands of the Presbytery.

Imposition of hands] a Mystical Cere­mony, and that very significative. Being used in ordination of Ministers, diverse things may bee conceived to bee represented and signified by it. Letting passe what the [Page 21]Church of Rome will tell us, Hac impositione manuum sisti­tur Ecclesiae, ut haec quo (que) ad­moneatur, Deum per hanc per­sonam, & ejus ministerium; vel­le ipsos docere, &c. Chemnit. loc. de Ecclesia. p. 159. that hereby an indeli­ble Character is imprinted upon the person ordeined, and that Grace, yea Gra­tia gratum faciens, is con­ferred by it, Certe utile est ejusmodi symbo­lo cum ministerii dignitatom populo commensari, tum eum qui ordinatur admoneri, ipsum jam non esse sui juris, sed Deo & Ecclesiae in servitutem addi­ctum. Calvin Instir. lib. 4. cap. 3. Sect. 16. and that ex opere operato, so as the per­son is hereby rendred the more acceptable unto God. Take what the true Churches of Christ hold forth unto us.

1. Hereby it is declared, and that both publickly and solemnly, who they are that are set a part to the work of the Ministery; that so the people taking notice thereof may bee thereby induced to give such respects unto them as belong to their office. To this end it is that civil Magistrates used to bee installed with such solemnities as they are; for the conciliating of respect from the people under their Government. And up­on a like account is this solemnity used in the Ordination of Ministers.

2. Hereby the persons ordained are de­dicated and consecrated unto God, and set a­part to his service, even as the Sacrifices under the Law, by the same Ceremonie were set apart from a common to a sacred use.

3. Hereby a Gift is conveyed; viz. that [Page 22] Gift here spoken of in the Text. [...]. Both the Ministerial Office and Grace. Both here said to bee conveyed unto Timothy, by this means, by laying on of the hands of the Presbytery.

Object. Not so (say some) this is more than the Text will avouch, which saith only, that this Gift was given him [with] the lay­ing on of their hands, not [by] it. So they di­stinguish between these two particles, [...] and [...], by and with. The former of which is here applyed to Prophesie, [...], by Prophesie, the latter to the laying on of the hands of the Presbytery: [...], with laying on, &c.

Answ. But this is but a nice and over­curious criticisme, Compare Act. 13.17.14.27. & 15.4. with vers. 12. of that Chapter. Vide Bez. Gr. An­not. ad loc. thus to distinguish be­twixt these two particles, which are not sel­dome indifferently used, the one put for the other (as it is observed by Beza and others) Letting go other Texts, consult wee, but that one which is parallel to this, 2 Tim. 1.6. there wee shall find this [...], turned into [...], stir up the Gift of God which is in thee, by the putting on of my hands, [...].

Repl. True (say they) Paul might say this of his hands, which had yet vertue in them to confer extraordinary gifts. But so have not the hands of the Presbytery, whe­ther extraordinary, or ordinary.

Answ. To this let it bee answered, that [Page 23]though they have no such vertue in them, yet they may bee imployed as instrumental, in conveying of what is not in their power to give. And this is all that wee intend when wee say that this Gift is conveyed by Ministerial hands; wee do not say, confer­red as attributing any proper Efficiencie to these hands, but only conveyed. Such is this Ceremonie of imposition of hands in Or­dination; it is only a vehiculum, a moral In­strument, whereby this gift is conveyed.

1. The Office. Hereby the person or­deined is impowered for the exercise of his Ministerial function, in dispensing of Word, Sacraments, Censures, all in an authoritative way. Even as Joshua was installed in his office by laying on of Moses his hands.

2. As the Office, so the Grace. This is also conveyed by this Ceremonie, where it is rightly used and received. So much our learned Cartwright sticks not to grant to his Adversaries of Rhemes, writing upon this Text. That Grace is given (saith hee) by, Cartwright, Confut. of the Rhemists, in Text. and with the Ordination of Ministers, when it is duly given, and received, wee willingly yeeld, because the words of the Scripture bear it. Grace given in Ordination, and that by imposition of hands, as hee there intends it.

Quest. But what Grace? and how given?

Ans. I answer; Ministerial Grace, sui­table to that sacred function. This is here­by [Page 24]given to the persons thus ordeined, being such as are fit for, Haec impositio significat col­lationem gra­tiae non quod Ministri dent gratiam, sed quod signifi­cant gratiam datam a Chri­sto, Aquin. Com. ad Text. Cartwright. ib. and do make a right use of this ordinance. Given to them, not by the opus operatu [...], the work done, as if there were any such intrinsecal vertue in this Ce­remonie. This wee renounce as a Popish dream, and that too gross to bee owned by some of their Doctors. But only this is (as I said) a vehiculum, an Instrument, and a means whereby this Grace is conveyed. So Mr. Cartwright there within a few lines ex­plains himself. It is a frantick device (saith hee) to imagin, that by the very work of impo­sition of hands, grace is given, which is only the instrumental mean, whereby it is given. In such a way it is, that Sacraments convey Grace; not by any Efficiency in themselves, but only as Instruments, whereby the Spirit of God conferreth that Grace which is re­presented aed signified by them. And in such a way may this Grace bee said to bee conveyed by imposition of hands in this ordi­nance of Ordination. Whence it is that Mr. Calvin, (who is not wont to bee loose and lavish in his language, nor yet ready to gratifie his Adversaries of Rome, Impositionem manuum, qua Ecclesiae Mini­stri in suum munus initiantur, ut non invitus patior vocari Sacram entum, ita inter ordinatia Sacramenta non numero. Calv. Inst. lib. 4. cap. 14. Sect. 20. Superest impositio manuum, quam ut in veris legitimis (que) Ordina­tionibus Sacramentum esse concedo, &c. Calv. ibid cap. 19. Sect 31. by com­plying with them in any thing that may bee in the least prejudicial to the Truth) [Page 25]declares himself, once and again, not to bee unwilling to indulge this Ceremony thus used, the name of a Sacrament. Non invi­tus patior vocaris Sacramentum. Not that he is willing to allow it a room among the ordinary Sacraments, which are seals of the Covenant of Grace, of which kind he owns only two. But in as much as herein it re­sembles a Sacrament; it being by divine Ordination instrumental, as a morralsign in conveying Ministeriall Grace, as the signs in the Sacraments are in conveying the Grace of the Covenant. So he. Nec hic ritus est inane spe­ctaculum, sed cum precatio accedit, impe­tratur spiritus Sanctus or­dinando, nisi ipse sit impius Hypocrira. He­ming. Com. ad Text. Wherein wee shall not finde him singular. Surely (saith Hemingius) this Ceremony of impositi­on of hands it is not inane spectaculum, a meer Pageant, to bee gazed and looked upon, but an operative sign, which being (as it ever must bee) accompanied with prayer, now the Holy Ghost is hereby impetrated and obtained for the person or deined, unless hee bee one that is an Hypocrite.

And to him consents Aretius, who also writing upon the Text, and taking notice how God was wont heretofore in the Pri­mitive times to own this Ordinance of his, by giving some evidence that the person so set apart was well pleasing to him, hee adds, Et indubiè, Indubi [...] si i­dem symbe­lum rire administraretur, adhuc hodie. in Electionibus non minus quam oli [...]n effet efficax, si max me externa & insolita ratione sese non execeret spiritus Sanctus, Aret Com. ad Text. And without doubt (saith [Page 26]hee) If the s [...]e rite were in a due manner still abserved in the Blection of Ministers, it would bee found to bee no less effectual than hereto­fore; however the Holy Ghost may not shew himself in such external operations, as then. Here is another use of this Rite, this Ceremony, and that a Principal one.

4. Hereby a charge is imposed. Thus Moses laying his hands upon Joshua, Illo ipso etiam ritu tanquām solemni voto & obligatione, is qui vocatus est, obligatus cor [...] Deo, sub testimonio Ec­clesiae ad eam fidelitatem in Ministerio pre­standam, quam Dominus in dispensationi­bus suis requi­rit, 1 Cor. 4.2. Chemnit. Ioc. de Ecclesia. p. 137. hee is said to give him a charge before all the people, Numb. 27.23. And in like manner the Ministers of God laying their hands upon the persons ordained, they do thereby in the name of God impose a charge upon them, even the same that Paul doth here upon Timothy, not to neglect the gift which thereby they receive, but seriously with their Heads and Hearts to intend that Mi­nistration committed to them, lest other­wise the hand of the Lord go out against them, and fall heavy upon them.

5. (To name no more) Hereby a blessing is assured. A threefold blessing. Divine Protection, Direction, Assistance. Thus is the hand of the Lord said to have been upon his servant Ezra, Ezra 7.6.9. Accor­ding to the good hand of his God upon him, God was pleased to exercise a gracious providence towards and upon him, in pro­tecting, directing and prospering him in his [Page 27]undertakings. And thus shall the hand of the Lord bee upon his faithfull servants, his Ministers, going about his work in his name; which is represented and assured to them by this Rite, this Ceremony in their Ordination, the laying on of the hands of the Presbytery. Ceremoniam pro ipso actu Ordinationis posuit. Calv. ad Text.

Of such excellent use then is this Ce­remony. And hence is it, that it is here as (elsewhere) put for the whole work of Or­dination. Not but that therein there are o­ther actions of special import, such are the word and prayer. The two ordinary means whereby every Creature of God is san­ctified, as our Apostle tells us in the fifth verse of this Chapter. Sanctified in a gene­ral way, so as they may bee comfortably used, with expectation of a blessing upon them. And by these means the persons or­deined come to bee sanctified in a special manner, in a peculiar way; by the word and prayer, which are the essential parts of this Ordinance (as might bee shewed; if need were.) But in as much as this Ceremony is most obvious and observable to the eye, therefore the whole action taketh the de­nomination from it, being called, the lay­ing on of hands.

And thus have I with what brevity might bee, Applicat. paraphrased upon this former part of the Text. From whence I might now de­duce, or rather take up divers doctrinal in­formations, [Page 28]touching the business which wee are here met about this day, the ordi­nance of Ordination.

1. So I call it (let that bee the first of them) and that not without good warrant from my Text, the Ordinance of Ordination. And that not a humane, but a divine Ordi­nance, and so of perpetual use unto the Church of God; which were it but belee­ved, surely it would not bee so sleighted, as by many it is at this day. Pauls charge to Timothy here is, that hee should not neglect the Gift which hee had received in, and by his Ordination. How is it that so many a­mong us so sleight this gift, as that they will not receive it in this way? No, if they have but a Call (as they call it) an E­lection by two or three, and can by any means procure a formal Approbation, or yet a Toleration; it is enough for them. A Gift they have already (at least as they think) and they look out for no more. Now they let upon the work, and that not as Pro­bationers, for tryal sake, in order to Ordina­tion (which being done with the Allow­ance of those who have power to lay on hands, and that for some competent time, untill Ordination can bee obtained, I have nothing to say against it) but in a fixed way, as their setled imployment. Taking upon them not only to preach (which pro­perly they cannot bee said to do without [Page 29]Ordination; Teach they may, but preach they cannot. How shall they preach except they bee sent? Rom. 10.15. Preach as Em­bassadors, Officers, in an authoritative way; this they cannot do without an authoritative mission) but also to administer the Sacra­ments, and that not only Baptisme, (which upon what account I know not) hath here­tofore been looked upon as of an inferiour nature, and so permitted in some cases to bee dispensed by secular hands) but also the Lords Supper; wherein what do they but a­buse the Ordinances of God, and abuse his people, gulling and deceiving them, by giving them shels for kernels, shadows for substances? So necessary is Ordination (I mean, for the substance of it) as that (in an ordinary way) none can perform any ministerial act without it. But I must but touch upon things, only giving you a hint of what might have been inlarged.

2. In the second place, as Ordination it self is necessarie, so this Ceremony used in it, of imposition of hands, is more than indiffe­rent. Mark it, I do not say, absolutely ne­cessary, so essential unto this Ordinance, as that it should bee null and void without it. I shall herein bee as tender as I may. But more than indifferent, an adjunct which ought not to bee severed from it. For this besides the constant, and almost universal practice of the Church, in all times, in all [Page 30]places (which ought to bear more than a little sway with those that live in the bo­some, and acknowledge themselves mem­bers of it) Scripture evidence (mee thinks) should bee clear and convincing enough. For practice, how is it that Paul, and Barna­bas, though persons extraordinarily quali­fied and dignified, were thus set a part, by laying on of hands? Act. 13.3. And here Ti­mothy in like manner; And so all the Elders, the Ministers of those times; a thing so ap­parent that it cannot bee denyed. And whence is it that the whole action (as I have shewn you) was denominated from this Ce­remony, commonly known by this name of imposition of hands? a plain evidence that this was alwayes a part of it, never omitted.

Object. Why? but it may bee said, though wee have President for it, Licet autem nullum extet certum precep tum de manu­um impositio­ne, quiā ta­men fuiffe in perpetuo usu Apostolis vide­mus, illa tam acurata corum observatio prae­ceptive no­bis esse debet. Cal. Instit. l. 4. cap. 3. Sect. 16. yet no precept. So as though it may bee done, yet there is no ne­cessity that it should bee so.

Answ. 1. Suppose it that wee have not, yet (as Calvin concludes) inasmuch as wee finde it in such constant use among the A­postles, and their next successors, their so exact observing of it, may well bee instead of a Precept unto us.

2. But secondly, if wee have not an ex­press precept for it, yet an implicite one wee have, which is tantamount: what else mea­neth that of Paul to Timothy, where hee [Page 31]chargeth him not to lay on hands suddenly, on any man; 1 Tim. 50.22. surely that Caution implyeth an injunction; whilest he prohibits the manner, hee requireth the thing; whilest hee forbids him to lay on hands suddenly, hee intimates it as his du­ty to do it regularly.

Obj. But it may bee said. However this was then used, yet there is no necessity it should now bee continued, in as much as this G [...]ny hath lost the vertue which then it had. Even as it is with [...]utream unction, the annointing of the sick, it was then practised with an Apostolical warrant, Jam. 5.14. but having since lost that effi­cacy which then it had, it hath from those times been laid aside.

A. But so hath not Imposition of hands in Ordination, which that ever it was mi­raculous wee read not, however, not the laying on of the hands of the Presbytery. The same use which then it had, it still re­taineth, and so, as it hath been, so still it ought to bee continued in the Church. But I come not here to dispute this point, Vide jus divi­num Ministerii Evangelici Part 1. Cap. 12. and M. Laz. Seamans Answer to Chillenden. Hoe postremô habendum est, non universam multitudinem manu [...] impo [...]uisse sai [...] manistris, sed solos Pastores. Calv. Instit. ubi supra. which hath been sufficiently done by the pens of others of late times. Passe wee on.

In the third place; As hands are to bee [Page 32]imposed in Ordination, so see what or whose hands. Not the Peoples. They in­deed may with some colour lay claim to a [...], but not so to a [...], to a lift­ing up of their hands (as the manner anci­ently was,) in the electing or approving of their Ministers, but not a laying on their hands in ordaining them. Surely as this findes no warrant from scripture, so nei­ther is it consonant to Religion, or right reason, that they who are not invested with any such power themselves, should derive it unto others, so giving that which they have not, whether formally or vertually. And if so, what needed Paul to have left Titus in Crete to ordain Elders in every Ci­ty, (which he did, Tit. 1.5.) if the peo­ple might have done it? Surely this must be the Presbyters work.

4 And that not of one single Presby­ter, however qualified, however digni­fied. Scripture speaking of this Impositi­on, it still speaketh of hands in the plural number, not singular, [...] (saith the Text) The laying on of hands. And that not of one single person, but more, not of one Presbyter, but of the Pres­bytery. Thus was Timothy here ordained.

Obj. But here a stone lyeth in my way, which must bee removed; was not Timo­thy ordained by Pauls hands, and his a­lone? The Text is expresse, 2 Tim. 1.6. [Page 33]where giving him the like charge con­cerning this gift, hee minds him that hee hath received it by the putting on of his hands. How then by the hands of the Pres­bytery?

Answ. To this it is answered by some, that the Gift there spoken of is not the same with this in the Text; but some miracu­lous gift. So Diodate conceives of it. Diodate in 2 Tim. 1.6. It should seem (saith he) that by the Imposition of Saint Pauls hands, Timothy received the miraculous gifts, and by the Imposition of the Colledge of Elders hands, hee was installed in the Ministery. But in as much as wee do not finde either from Scripture, or any sure record of Antiquity, that Timothy had any such miraculous gifts, therefore wee wave that conjecture.

2 More probably and genuinely; it is conceived by others, (and that by the ge­nerality of Expositors) that Paul and the Presbytery did joyn in the same Ordinati­on, in ordaining Timothy to his Ministerial office, they laid on hands together. Nullus est du­bitandi locus quin Timothe­us a seniorum collegio elec­tus fuerit, qui toti Collegio praeesset. Ca­meron Praelect in Mat. 18. & 15 Onely hee as a [...], the leader, and fore-man in that service (which well hee might bee, being an extraordinary person) they joyn­ing with him as ordinary officers. Thus did Timothy and Titus, afterwards ordaine, not alone, but with others, onely them­selves, being as leaders in the work. A pat­tern which was afterwards followed by the [Page 34]Church, Ex Dei ordinatione perpetua ne­cesse fuit, est, & erit, ut in Pres­byterio quispiam & loco, & dig­nitate Primu [...], actioni guber­nandae presit. Beza de Ministr. Evang. Grad. Cap. 23. Tales Episcopos divinitus, & quasi ip­si [...]s Christi voce, constitutós, absit ut unquam simus inficianti. Idem ibid. Cap. 21. which in her or­dinations was wont to have a [...]; a Primus Presbyter, one first; (to whom after ages, appro­priated the name of a Bi­shop, which in the Apostles time was alike common to all Presbyters) who for orders sake lead the way, having the first hand in services of this nature. So as these two may well stand together. Ti­mothy was ordained by the laying on of Pauls hands, and yet by the hands of the Presbytery.

Quest. But here falls in a question which some may think to bee pinching to us, who are here met together about this service this day. Where there is not the same order observed, is the ordination va­lid? May the Presbytery without such a [...], without a Bishop lay on hands?

Answ. In Answer to this, I shall not much regard, either what they of the Church of Rome, or any over-heated spirits among our selves have determi­ned, who in the want of this order, make a nullity of the Ordinance, pronounce the ordination invalid and void; by which harsh censure of theirs, what do they but most uncharitably; and even unchristian­ly, degrade, though not all, yet the [Page 35]greatest, and most considerable part of the Ministers of Christ, in the reformed Chur­ches throughout the world, making them no Ministers, and so unchurching their Churches. Leaving them.

As for the more moderate spirits among our selves, (with whom I desire onely to deal, and for whose sakes it is that I speak what I do) how ever they look up­on this as the more regular way, more agreeable to the practice of Antiquity, and the Scripture pattern, yet they freely yeild it, that where this is not to bee had, where either there are no such Bishops, or those not fit, or not willing to ordain a­ny but of their own faction, themselves being not Orthodox, or else (which is all one) not permitted to exercise that part, of their supposed Jurisdiction, now the Presbytery, ordinary Presbyters, may do it without them. So our eminently learned and judicious Davenant, lately a star of the first magnitude in this our Horizon, (be­ing himself also soon after a Bishop) hath plainly de­termined it. In Ecclesia turbata, ubi Episcopi omnes in haeresin aut Idolola­triam inciderunt, &c. si Ortho­doxi Presbyteri (ne pereat Eccle­fia) alios Presbyteros cogantur ordinare, ego non ausim hujus­modi Ordinationes pronunciare irritos & inanes. Davenant de­termi. Quest 42. In Ecelesiâ turbatâ &c. In the troubled state of the Church, where ordination cannot bee re­ceived from Episcopal hands, it both may and ought to be from the hands of Ordina­ry [Page 36]Presbyters. To which Armacham, (by him cited) in one case agrees, viz. when the Bishops are all dead. And in­deed (what he there also taketh notice of) it is no lesse than a wonder, that those who in some cases (in case of imminent dan­ger) will allow any private person, a mid­wife, or whoever) to baptise an Infant, (which by divine institution belongs only unto Ministers) and account it valid, yet will rather suffer the Church to go to wrack, and perish, than to admit of Ordi­nation by the hands of Presbyters; which if rightly considered, and applyed to the present times, I presume may bee suffici­ent to satisfy any such well-advised and moderate spirits, as his was.

To this I might adde what is taken no­tice of by others, and that from the con­cessions of some of those who have appear­ed for, Vide jus divi­num Regim. Eccl. p. 132. and pleaded the cause of Episcopa­cy among our selves, who have freely and ingenuoussy acknowledged, (what indeed cannot bee denied) that Presbyters as Pres­byters, are indued with an intrinsecal po­wer and authority to ordain others, hav­ing been onely limited and restrained in the exercise of that power by the Disci­pline of the Church, for orders sake; which Discipline being now in this Nation for the present (at least) layed asleep, it cannot bee thought any usurpation in them, to [Page 37]assume and exercise that power, which is confessedly intrinsecall to their order. But I have neither time, nor will, to wade into debates of this nature. I have done with Doctrinal informations.

To which, had I any time further to spend, I might now subjoyn some Practi­cal Applications, and that both to Mini­sters, and people. 1 To Ministers, such as would be, such as are.

1 Such as would bee, Candidates, Ex­pectants, such as intend and desire the work and office of the Ministery (which who so are in measure fitted for it, and have a sincere intention of doing service to God and his Church in it, without any Ambition may do, as our Apostle tells us, 1 Tim. 3.1.) let them here see what door it is that they are to enter at, and see that they ENTER in by that door. Not tak­ing upon them this office without a cal­ling. No man taketh this honour unto him­self, (saith the Apostle, Heb. 5.4. speak­ing not de facto; but de jure; not what men do, but ought to do,) not take upon them the ministerial office without a war­rantable Call thereunto; Which Call consisteth, not meerly in personal quali­fication, or yet in a popular election, but al­so in a Potestative mission, a Regular Or­dination. And let them enter in at this door, which the true Shepheard is said to [Page 38]do, John 10.2. And who so doth not, hath a black Character set upon him in the verse there foregoing.

2 For such as are already entered in by this door, let them take up from what hath been spoken, both Counsel and comfort.

1 Counsel. Let this their Ordination which they have received, leave upon their hearts and spirits an indelible Character, continu­ally minding them, how they were thereby set apart, dedicated and consecrated unto God for the service of his Church. So as now they are no longer their own. Ye are not your own, saith the Apostle of pri­vate Christians, 1 Cor. 6.19. much lesse publick Officers, Magistrates: Ministers, they are Gods and his peoples, not their own, specially the latter, who with their own consents are given up to the Lord, and his Church, and that for ever. Now being so, let them not live to themselves. None of us liveth unto himself (saith the A­postle) But whether we live, wee live unto the Lord, Rom. 14.7, 8. And so let his Ministers live. Live to the honour and glo­ry of their Lord and Master, going about his work and service in his name, and in his strength. Not in confidence of their own Arm, but his; Which doing

2 Now let them comfort and incourage themselves in the Lord their God, being as­sured that so long as they are with him. [Page 39]hee will bee with them, his hand shall bee upon them. Thou hast beset mee be­fore and behind, and laid thine hand upon me, (saith David, speaking of Gods providence towards himself,) Psal. 139.5. And thus shall the hand of God bee upon his faith­full Ministers; his good hand, his Right hand. That is the hand which is laid on in Ordination, the right hand. And this hand of God shall bee upon his Ministers, being faithful in their Ministrations, now let them know, that hee hath laid his right hand upon them; which meditation may bee, and let it be usefull to them in divers cases.

1 To bear up their hearts and spirits against that mean esteem which they meet withall in, and from the world. The world sets them on the left hand; Wee are made as the filth of the world, and are the off-scour­ing of all things even unto this day (saith Paul of himself, and his fellow-labourers) 1 Cor. 4.13. [...], the sweepage, and offall of the world. Such is the lot sometimes, oft-times, of Gods faithfull Ministers, though really such as the world is not worthy of, yet they are meanly, if not basely, esteemed of, they are set on the left hand. But what of that? so long as they are, (which they are) the men of Gods right hand (as David saith of him­self, Psal. 80.17.) having his right hand laid on them. No small honour. So it [Page 40]was to Ephraim; that hee being the yonger brother, his Grand-father Jacob should lay his right hand upon him, which the story tells us hee did: and that wittingly, that he might put the more honour upon him, Gen. 48.14. And so it is to the Ministers of Christ, who for the most part are (as Ephraim was) yonger brethren (take it me­taphorically, or literally, it still holdeth true) and so set (as Ephraim also there was, on Jacobs, vers. 13.) on the worlds left hand, that God should lay his right hand upon them, this is no small honour, no mean dignity, sufficient to countervail what ever contempt the ungratefull world can cast upon them.

2 Against meannesse of estate. As for left hand blessings, worldly wealth, they have it may bee but a small portion of it, in comparison of others? Though it may bee they are not reduced to such extremi­ties as Paul was; who tells us of his hun­ger, and thirst, and cold; and nakednesse, 2 Cor. 11.27. yet they are dieted with a mean and scanted competency, far inferi­our to what others injoy. But what of this? Let it bee enough to them. the right hand of their God is upon them, assuring their interest in the best of blessings, which right hand blessings are.

3. Against opposition, affronts, troubles, persecutions, which they are subject to meet [Page 41]withall, in and from the World. These in some kinde, or other, they must make ac­count of. But let them not bee disanimated therby; let them in nothing fear their adversa­ries. So long as the good hand, the right hand of their God is upon them, they are safe enough; that is a strong hand. Thou hast a mighty arme, strong is thy hand, and high is thy right hand, Psal. 89.13. This hand be­ing upon their heads, they shall need no o­ther helmet; this will bee to them a helmet of salvation. Only let it bee their care to do the work of the Lord faithfully, and then let them quietly repose themselves under the covert of his hand, being assured of a gracious protection from that God, whom they serve in the Gospel of his Son.

4. I might yet go on. Let this bee to them a Catholicon, a comfort and incou­ragement in all their straits, all their doubts and difficulties, when they know not what to do, which way to look, now let their eyes bee unto their God, whose hand is still with them, If I take the wings of the mor­ning, and dwell in the uttermost part of the Sea, even there shall thy hand lead mee, and thy right hand shall hold mee, saith the Psal­mist, Psal. 139.8, 9. Such a gracious pro­vidence doth God exercise, as towards all his servants in general, so towards his Mi­nisters in special. In all places, in all condi­tions, [Page 42]hee will bee with them, to support them; to conduct them. But I am strait­ned.

2. A word for the people; and but a word. Let them own this Ordinance of God, and that by owning them that are put un­der it. Wee beseech you Brethren to know them which labour among you, and are over you in the Lord (saith the Apostle, 1 Thes. 5.12.) The Officers of Jesus Christ, such as are set apart unto his service, and come in his name, with his authority. Know them, and that so as to yeeld unto them such respects as are due unto them upon that account. Esteeming them very highly for their works sake (as it there followeth, vers. 13.) not grudging them that [...], that double honour, of Reverence, and mainte­nance, which our Apostle in this Epistle a­voucheth the faithful Ministers of Christ, to bee worthy of, 1 Tim. 5.17. with all, obeying them. Obey them that have the rule over you, and submit your selves (saith the Apostle to the Hebrews, speaking there not of Magi­strates, but of Ministers, such as watch for the souls of men (as it there followeth) Heb. 13.17. obey their Doctrin, and submit to their Government, so far as they teach from God, and command for God. So doing, you shall not feel of that hand, which being laid upon them, is ready to go forth against those, who will not hearken unto them. [Page 43]But I may not give way to further inlarge­ments, being also prevented in what I should have done, in speaking somewhat of the latter part of the Text; wherein wee have the matter of this charge, which wee meet with in the first word.

Neglect not] [...]. In which word wee have a [...], more intended than said. Neglect not, that is, with care and conscience attend thy ministerial office, lay­ing out that Talent which God hath com­mitted unto thee, stirring up the Gift which thou hast received. So hee elsewhere ex­plains and inforceth this charge, 2 Tim. 1.6. whereof I put thee in remembrance that thou stir up the gift of God, which is in thee] [...], a Metaphor taken from fire, which is ready to go out, unless it bee stir­red up. Even so are Ministerial gifts, un­less they bee exercised. And therefore as the Priests under the Law had a care of that holy and heavenly fire upon the Altar, to preserve and cherish it, by adding fewel to it, and stirring of it up; so ought Gospel Ministers to have of their gifts, which they have received from God, maintain & che­rish them, seeking to increase them by the constant exercise of them, laying them out for the glory of God, & good of his Church.

Appli. 1 A seasonable charge for you (my Brethren) who are this day to enter upon this Ministerial office; you are here to re­ceive [Page 44]the like Gift that Timothy did, and that in the like way. Now to every of you bee this word spoken, and I wish it may bee ingraven upon each of your hearts, so as you may have it in a continual remem­brance, [...], Neglect not this gift. You know how it fared with the servant in the Gospel, who hid his Talent in a Napkin; It turned to a bad account to him in the end. And so will Gifts to their owners, where they are not improved. And therefore what you have received, or shall receive, see that you lay it out for your masters ad­vantage, therein seeking the glory of God, and good of his Church. So doing, be you comfortably assured of what you have heard, that the good hand of your God shall be with you, and upon you, to protect, direct, assist, and bless you. Whereof take the Im­position of hands this day as a pledge. But I shall not here anticipate what you shall anon receive more fully from another hand. To which referring you, beg wee a bles­sing from God upon what hath been spoken.