Part 1 — Chapter 14: Of the Ordination of Ruling Elders, the Continuance of Their Office, and Their Maintenance

Touching the first of these, it cannot be denyed, but as election to the office, so ordination to the exercise thereof, is a thing common both to preaching and ruling elders. Howbeit in Scotland imposition of hands is not used in the ordination of ruling elders, as it is in the ordination of preaching elders, yet this is not to be thought a defect in their ordination; for imposition of hands is not an act but a sign of ordination, neither is it a necessary sign but is left free. It is not therefore without reason, that Calvin, Chemnitius, Gerard, Bucas, Iais, Bucerus, and many other of our learned writers, yes the Archbishop of Spalato do all make a distinction, between the essential act of ordination, and the external rite thereof, holding that ordination may be full, valid and complete, not only without the unction used in the Roman Church, but even without the laying on of hands, used in the Reformed Churches. After the election of ruling elders, with the notice & consent of the whole Church, there follows with us a public designation of the persons so elected, and an authoritative or potestative mission, ordination, or deputation of them to their presbyterial functions, together with public exhortation to them, and prayer in the Church for them, which we conceive to be all that belongs either to the essence, or integrity of ordination. I mean not to condemn imposition of hands, nor any other convenient sign, in the ordination of ruling elders, only I intend to justify our own form, as sufficient.

As for the maintenance and the continuance of the office of ruling elders, we love not unnecessary multiplication of questions, let every Church do herein what they find most convenient. The manner of our Church, in these things, is such, as best befits the condition of the same, & such as cannot be in reason condemned; neither is a stipend, nor continuance in the function till death, essential to the ministry of the Church, but separable from the same. The Levites of old served not at all times, but by course, and when they were 50 years old, they were wholly liberated from the burden and labor (though not from the attendance) of the Levitical service, and ministers may still upon the Church's permission, for lawful reasons, and urgent necessities, be absent a whole year, and longer too, from their particular charges. The Apostles, when they were first sent through Judea, took no stipend (Matthew 10:8, 9). Neither did Paul take any at Corinth (1 Corinthians 9:18). The ministers among the Waldenses work with their hands for their maintenance. The old patriarchs were priests and preachers to their families, and maintained themselves by the work of their hands, feeding of flocks, tilling the ground, &c. These things I do not mention as rules to be followed by us, but to show, that the intermission of the exercise of the ministry, the want of maintenance and laboring with the hands, are not altogether repugnant, nor inconsistent, with the nature of the vocation of the ministers of the word, but in some cases hic & nunc, may be most approveable in them, much more in ruling elders. The revenues of our Church are so small, that they cannot spare stipends to ruling elders, which makes them willing to serve without stipends, and lest they should be overburdened with this their service, though they be chosen and called to be ruling elders as long as they live, at least till they merit to be deposed, yet our book of polity allows them that ease of intermission and serving by course, which was allowed to the Levites of old in the Temple. The double honor which the Apostle commands to give to elders that rule well, needs not to be expounded of maintenance and obedience; for by double honor we may either simply understand much honor, or by way of comparison double honor, in respect of the widows, whom he had before commanded to honor, as Calvin expounds the place. Both these interpretations does Oecumenius give upon the same place.

The other question propounded by Doctor Field concerning ruling elders, shall have a resolution in that which follows, and so I will proceed, conceiving that which has been said for ruling elders, shall satisfy such as desire to understand, though nothing can satisfy the malicious, nor them who are willingly ignorant.