And Timothy received his gifts and office by the imposition of the hands of Paul and of the presbytery. 1 Tim. iv. 14; 2 Tim. i. 6, 1 Tim. v. 22, "Lay hands suddenly on no man." These instances make the case the clearer, 1. Because it is certain that all the governing power which is given by Christ to the church under the name of the keys, is given to the pastors. 2. Because there are no other competitors to lay a reasonable claim to it. [259] Rom. x. 15, 16. [260] 1 Tim. iii. 6, 7; Tit. i. 5, 6. Quest. XIX. _Wherein consistent the power and nature of ordination? And to whom doth it belong? And is it an act of jurisdiction? And is imposition of hands necessary in it?_ I. This is resolved on the by before. 1. Ordination performeth two things: (1.) The designation, election, or determination of the person who shall receive the office. (2.) The ministerial investiture of him in that office; which is a ceremonial delivery of possession; as a servant doth deliver possession of a house by delivering him the key, who hath before received the power or right from the owner. 2. The office delivered by this election and investiture, is the sacred ministerial office in general to be after exercised according to particular calls and opportunities; as Christ called the apostles, and the Spirit called the ordinary general teachers of those times; such as Barnabas, Silas, Silvanus, Timothy, Epaphroditus, Apollos, &c. And as is before cited, 2 Tim. ii. 2. As a man is made in general a licensed physician, lawyer, &c. 3. This ordination is _ordinis gratia_, necessary to order; and therefore so far necessary as order is necessary; which is ordinarily, when the greater interest of the substantial duty, or of the thing ordered, is not against it. As Christ determined the case of sabbath keeping, and not eating the shewbread. As the sabbath was made for man, and not man for the sabbath, and the end is to be preferred before the separable means; so ordination was instituted for order, and order for the thing ordered, and for the work of the gospel, and the good of souls, and not the gospel and men's souls for that order. Therefore when, 1. The death; 2. Distance; 3. Or malignity of the ordainers depriveth a man of ordination, these three substitutes may notify to him the will of God, that he is by him a person called to that office: 1. Fitness for the works, in understanding, willingness, and ability; 2. The necessity of souls; 3. Opportunity. II. The power of ordaining belongeth not, 1. To magistrates; 2. Or to private men, either single or as the body of a church; but, 3. To the senior pastors of the church (whether bishops or presbyters of a distinct order, the reader must not expect that I here determine). For, 1. The power is by Christ given to them, as is before proved; and in Tit. i. 5.