A Counter-Essay OR A VINDICATION and Assertion of CALVIN and BEZA'S Presbyterian Judgment and Principles Drawn from their Writings in Answer to the Imputations of a late Pamphlet Entituled An Essay concerning Church Government out of the Excellent Writings of CALVIN and BEZA Attempting to fasten upon them an Episcopal Perswasion Wherein is exhibit their Assertions of Presbyterian Government from Scripture and this Authors Perversion of their Doctrine in his pretended Definitions Postulatums and Axioms imputed to them is discovered the Falshood of his Propositions and Corollaries and the Sophistrie of his Demonstrâ—â—ons founded upon the whole detected And the Truth confirmed by Counter-Positions and Demonstrations exhibited from the Principles of these Divines By occasion whereof some chief Sinews of the Episcopal Pleadings from the nature of the Apostolick and Evangelistick Office the Authority of the seven Asian Angels of the Churches c. are dissolved and the equal Power and Authority of Pastors in Government as the highest ordinary Church Officers evinced Exod. 19.16 Thou shalt not bear false witness against thy neighbour Psal. 56. 5. Every day they wrest my words 2 Cor. 13. 8. For we can do nothing against the truth but for the truth Qui resistit non credit Adversarius est radio lucis quo penetrandus est non averâ—t aciem sed 〈◊〉 mentem August tractat 27. in loan 〈◊〉 haeresis noâ— recipit quasdam scripturas si quas recipit adjectionibus detractionibus ad dispositionem institus sut intervertit tantum 〈◊〉 chsâ—ruxit adulter sensus qantum corruptor 〈◊〉 Tertull de Praescrip 〈◊〉 Lactantius de falsa sapientia cap. 1 Idem ' Divinar Instut Epitom cap. 6 By a Minister of the true Presbyterian Church of Scotland estab'lshed by Law Edinburgh Printed by the Heir of Andrew Anderson Printer To their most Excellent Majesties Anno Dom. 1692. The PREFACE THe question concerning the true frame of the Lords Tabernacle the New Testament Church in point of Government hath been a Ball of disput long tost in this Island this Contest might have long since had its exit and issued in sound and solid Peace and union upon this head had we all with a single heart and eye looked to the Patern shewed upon the Mount and listned to the discoveries so often made to us from the lovely Oracles of the Word Ezek. chap. 43. v. 11. of the form of the House and the fashion thereof and the goings out thereof and the comings in thereof all the forms thereof and all the Ordinances thereof and all the forms thereof and all the Laws thereof that we might keep the whole form thereof and all the Ordinances thereof and do them Had we renounced the wisdom of the flesh and got the penitent heart and been ashamed for all we have done amiss and as the Author of this Paper well expresses it in his Preâ—ace preferred Religion to Interest and the power of Godliness to that of Dominion But restless Ambition and love of Dominion over the House of God and over their Brethren and fellow servants as they began in the Christian Churches Infancy and had an early tincture in the Apostles though our Lord nipt the first budds of this bitter Root and crusht this Cockatrice in the shell shewing them that humble Ministerial Diligence was the apex of their greatness so the fermentation of this distemper continuing in most men and by the influence of Satan upon mans wicked heart diffâ—sing it self in after Generations hath been a spreading gangren still hindering the reception and improvement of this Ordinance of the Gospel Church-Government whereof Scripture and Experience are irrefragable witnesses The Apostle Paul tells us the mystery of iniquity was working in his time and the Embrio of the Prelatical Hierarchy and a Papistical consequently then formed which we find after stirring in the counteractings and contradiction of a Diotrophes that early aspiring Primat even unto the Apostle John Hence the Apostle Peter in his exhortation to Pastors of the Church doth so enâ—xly dehort them from those two grand Satanical enchantments viz. Covetousness and Lording over Gods Heritage which no doubt had its influence for checking these evils for a considerable time But the early-sown tears of the Evil one did by piece-meal discover themselves first in the advance of Beza's humane Episcopacy the fixt Moderator or proestos which was next by the influence of the restless temper screwed up to the Satanical as he calls it viz. the Diocesion Prelacy swallâ—wing up and enhansing all the decisive Authority and Power of Pastors in Government then the ascension was made to the Arch-bishops and Metropolitansâ— Office and Power and by an inevitable necessity to the Culmen of the Papal Monarchy at last The Lord having in this evening of time and the days of Reformation by the light of the Gospel discovered the mystery of iniquity and of the Papal Hierarchy consequently and caused his People to hear his call to come out of Babylon and be separated from that detestable Synagogue the Reformed Churches has generally had so deep a sense of the conâ—exion of Popry and Prelacy that together with the one they found themselves oblidged to reject the other and in their Confessions and by the Writings of their most famous burning and shining Lights have witnessed against this corruption of Government as well as against that Synagogues errors in point of Doctrine whereof the Patrons of Popry are so convinced that one of them Nicholas le Maistrie in a piece Entituled The Restauration of the ancient principality of Bishops dedicated to Cardinal Richeleiu Printed at Paris anno 1633 In the Dedicatory Epistle informs that the Mâ—jesty of the Pontifical and Episcopal Iurisdiction is so conjoined and confederated together that the enemies cannot so guide their hands but with the same audacity wherewith they assaulted the Pope's Crown they likewise shaked the Bishops Myters and as it were with one bloody Wound pierced both their sides that when and where the Pope's greatness is violated the splendor of the Episcopal is grown contemptible Hence we see it comes to pass saith he by a certain divine assent and counsel that the Authority of Bishops should be expelled out of the same Province out of which unhappy lust had thrust out the Papal Majesty By what methods the Episcopal Hierarchie hath been retained in our neighbour Church of England and what has been the issues thereof what wrestlings against it what disputs and discoveries of its evils by the famous Divines of that Church untill it came to be condemned and voted against by both Houses of Parliament and by the venerable Assembly of Divines at Westminster anno 1600 we cannot now resume nor shall we trace the long tract of doleful effects corruption of judgment and practice barbarous and bloodie Persecution funest inextricable Broils and dissentions among all Ranks advances of Popery and desolation of our Church c. which has attended as alway before the late
station Calvin on Act. 21. 8. Speaking of Philip the Evangelist the same he hath on Tit. 1. 5. Nulla certa statio assignata Evangelistis 3. Appropriating the Name Bishop as peculiar to one Pastor set over others is an abuse of Scripture Language and the Divine Institution Coment on Philip. 1. 4. The reason of this is that all Pastors or Presbyters have one and the same and an equal Function and Official Authority so that Dominion in any of them over another is a sinful impeachment of this their equal Official Power and Aâ—thority lbid 5. The passage Tit. 1. 7. proves aboundantly that there is no difference betwixt Bishop and Presbyter the Apostle using both names indifferently as Ierom hath observed Therefore the Office being common to all Pastors it is an absurd perversion of Scripture Language to give this Official name Bishop to one robbing the rest of the Pastors thereof Ibidem And if he quarrel the robbing of them of their Official Name therefore much more the robbing them of any piece of their Official Power and Authority 6. The Bishops to whom Paul committed the Charge of the Church of Ephesus in his last farewell were Presbyters Bishops of equal authority Calvin on Act. 20. 28. He observes That all Presbyters are called Bishops indifferently and therefore the Bishops differs nothing from Presbyters hence he holds that both Name and Thing of a Scripture Bishop is proper to every Pastor 7. All Pastors have equal right in Ordination Pastors only Ordain and not the People They have all one and the same Official Power and Function to which they are called of God Instit. lib. 4. cap. 4. sect 2 Coment on Phil 1. 1. 8. The Pastors are the highest ordinary Chruch Officers Titus his Evangelistick Authority in Crete was a Vicarious Transient unfixt Ministry in Pauls place and name beyond the limits of this ordinary Function of Pastors supposing the Church not Exedified and in this differing from the Pastoral Office which doth suppose this exigence of the Churches state to over Calvin on Tiâ—us 1. cap. 5. and 6 vers 9. This Evangelistick Authority while existing was not to wrong or derogat any thing from the consistorial decisive ordianry authority of Pastors in Church Government Ibid. in answer to an Objection 10. The Apostle had a transient unfixt Ministry their Office lay in founding Churches and planting Christâ— Kingdom in them they had no certain limits assigned them for the exercise of their Ministry but were spread the Gospel through the World this their Office evanisht and died with themselves in this they differ from Pastors who are fixt to their Charges Calvin on 1 Cor. 12. 28. vers none of them had peculiar proper Charges assigned to the but all of them a common Command to Preach the Gospel wherever they came Evangelists were like to them in Office but in different degrees of Dignity such were Timothy Titus and such like of their subsidiary help the Lord made use of next to that of the Apostles Pastors and Doctors are next to them and perpetually necessary without whom there can be no Government of the Church wherin they differ from Apostles Prophets and Evangelists who are temporary and expired and not thus necessary for the Churches ordinary and perpetual Government There is one Episcopacy which is Christs alone whereof every Minister of the Gospel hath an intire and equal share Calvin on Ephes. 4. 11. Instit lib. 4. cap. 3. sect 14. But of this further when we come to examine the third Definition 11. The consistorial ordinary Collegiat Authority of Pastors in ordination and imposition of hands is examplified in the imposition of the Prophets hands at Antioch upon Paul as Gods standing order and method in point of Ordination Neither Timothy nor any Evangelists authority was to incroach upon this and the Apostolick Precepts to Timothy and Titus Lay hands suddenly on no man and that other I left thee in Crete to ordain elders are groundlesly and impertinently pleaded to prove the sole authority of any one Church Officer in Ordination or Jurisdiction but this authority is in the Collegiat Meeting Instit lib 4. cap 3. sect 14 and 15. compared with what is said above 12. As every ordinary Pastor de jure owes a subjection to the Prophets or ordinary Pastors in the Lord so the first Proestotes or fixed Moderators were de facto thus subject and so had no juridical official pre-eminence over the Judicatiories Calvin on that place The Spirits of the Prophets c. and Instiâ— lib 4. cap. 4. sect 2. at the close their work was only to moderat the Meeting and gather the Votes c. Coment on Tit 1. vers 5. 6. 13. As Timothy and Titus their Evangelistick Inspection was beyond the limits of the ordinary Office of Pastors and in respect of its naure and time of existency such as could not be succeeded unto Calvin on Tit 15 6 verses compared with Coment 1 Tim. 1. and 6. with v. 18. so what our Lord enjoyns to the seven Asian Angels doth nothing impeach this even taking them for single persons or Presidents since they were such as had the rest of the Minister or Angels their Colleagues and not so much as the necessity of a fixt Moderator or President can be drawn from this Assertion Beza on Rev. 2. 24 26 vers 14. The fixing of President Bishops over Church Judicatories with Official pre-eminence over them gave the rise to Antichrists Oligarchical Tyranny over the Church and all the mischiefs thereof Beza Ibid. 15. The Presbyterian Government which Iohn Knox brought into this Church of Scotland is the right Order and true Government of the House of God the hedge and wall of the Doctrine without which it cannot be kept pure The want of which Government is the cause why the Gospel is preached to many in wrath All are to contend for this Government who wish well to this Church and to oppose the Re-introduction of Episcopacy opposit thereunto which is the Relicts of Papacy and will bring Epicurism into the Church if admitted Bez. Ipist 79. to Iohn Knox. 16. The pretence of Unity or curing Schism by this Episcopacy is a pretence as false and lying as it is flattering whereby many of the best Antients were deceived Ibid. 17. There was among the Apostles met together no distinction of degrees but only of Order as in other Ecclesiastical Meetings and Assemblies until the humane Episcopacy was brought into the Church which shortly turned into Satanical Beza on Acts. 1. 23. 18. The Apostles had an immediat Call to their Office to which Office was annext an extraordinary measure of the Holy Ghost which is Termed Infused This immediat Call is the true and genuine Mark of the Apostolick Calling which expired with the death of the Apostles themselves when they had fulfilled their work in framing Churches Evangelists were assumed by the Apostles without the Churches suffrage because the Churches were not as yet
perpetual Ministry is of Pastors to Pastors Doctors to Doctors Elders to Elders Deacons to Deacons Ibid. Numb 15. The Apostolick Authority differs from the ordinary and perpetual authority of Pastors as likewise their gifts not only as to Manner and Measure but in the Nature thereof from these promist to the ordinary Ministry Beza ad Cap. 17. Numb 2. apud Sarav 5. An Episcopal Degree with some shew of Apostolick Authority is no where to be found in Scripture is condemned Luke 22. 25. gave the raise of that Oligarchie and Tyranny which came into the Church and therefore there is no divine Right left for such a Succession ad Cap. 16. Numb 17. apud Sarav As the Apostles Gifts are such so their Power and Authority is not succeeded to by any ordinary Church-Officers nor hath the Church power to set up any such Office Ad Cap. 17. Numb 3. The pretence of Arch-bishops Primates Metropolitants their Succession to Apostles or Evangelists Timothy Titus Mark and a continuation of their power or authority in the Church is a groundless Conjecture condemned in Sarav Beza in Cap. 18. Sarav the same condemned ad Cap. 19. Numb 3. 6. The Office of President in Church Assemblies imports only a right of Governing and ordering the common actions of the Meeting without any command or rule over the Members thereof in which Meetings Ruliâ—g Elders are to joyn with Pastors Beza resp ad Cap. 20. Numb 1. The state of this Controversie is whether he who is set over the Meeting of Pastors of any Church has any command or power over these his Colleagues as inferiours by Divine Right This is that which I deny Numb 2. The setting up this Episcopal degree of the Bishop above his Colleagues has been greatly prejudicial to the Church Numb 8. 7. These to whom Paul injoyned to deliver the Incestuous man to Satan when gathered together were the Pastors and Presbyters of Corinth who by Ecclesiastick Judgment and Censure were to purge the Church of this Leaven As every Church after its first beginnings had Pastors and Presbyters so it is not supposable that Paul who stayed there half a year and Apollos who followed him did not upon the first opportunity furnish that Church with a Presbytry Ad cap 23. Numb 17 and Numb 2 and 3. Apud Sarav at large setting down Ieroms testimony in Epist. ad Oceanum ad Euagrum Comment in Epist. ad Titum together with the Scipture proofs anent the Identity of Bishop and Presbyter shewing that the Bishops superiority over the Presbyters was founded on Custom not Divine warrand upon which Beza collects thus this coth Ierom assert not in one place only or few or as of a thing doubtful but often copiously and peremptorly ascribing to Bishop and Presbyter as one and the same appellation so one and the same function Ad. cap 13. Numb 2 and 3. 8. The divine Bishop or who is institute by divine Right is the same Office with that which is poynted out by the peculiar name of Pastor whom Paul affirms that the holy Ghost made Bishops to feed the Church of God Acts. 20. 18. and this is the proper name of them both in the New Testamen whereby with Paul they are distinguisht from Apostles Prophets and Evangelists which Officers were for a time only one Ephes. 4. cap. 11. and from Deacons 2 Tim. 3. Phil. 1. they are called Bishops with respect to Souls committed to them 9. The Colledge or meeting of these Pastors and Bishops together with such Elders as Paul calls Governments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same who are called the Presbytry 1 Tim. 4. v. 14. Beza de Episcop triplici initio Their Office was to attend the Word and Prayer in publick and private and to govern the Church joyntly and in common Ibid. 10. The humane Bishop that is brought into the Church out of humane prudence beside the express Word of God is a sort of Power given to some one Pastor above his Colleagues yet limited by certain Rules and Cannons against Tyranny ibid. That this Function was not brought in from the Word of God is evident from this that we cannot find in the New Testament the least jot from which we may draw such a conjecture for altho there is no doubt that all things ought to be done orderly in the house of God and that therefore there has been some President in every meeting whom Iohn in the Revelation seems to call the Angel Iustin calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or President that this President excepting this only that he was the first Moderator in the Ecclesiastick Actions in the Assembly had no power over this Colleagues far less exercised any Office superior unto them ibid. Hence as Ierom observes the Author to the Heb. calls all the whole Assembly of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers poynting at none of them Such for the most part was Peter in the Colledge of the Apostles c. If any such Office had been then existent or such a power of one over his Colleagues this Officer had bâ—en by some peculiar name pointed at in the Epistles especially seing Paul salutes the Bishops and Deacons of the Philippians in the plural number whch since it was not done it appears that among these Rulers there was none in degree Superiour to his Colleagues and fellow Bishops but that the Churches were then ruled by their Presbyters Every one of them having equal and alike power with his fellow Presbyter c. ibid. Thereafter he refutes Epâ—phanius arguments for his humane Episcopacy as if it were the Divine Wherein we see how peremptor Beza was as to this Distinction and mentioning Epiphanius argument from that precept against an Elder receive not an accusation to prove Timothy's Episcopacy he refutes this by many arguments calling this the Error of Epiphanius that Timothy was Bishop of Ephesus which he tells him may be convicted of faâ—shood from Scriptures as mainly from this that he was Pauls attendant sent hither and thither and therefore made Bishop overno one Church that he was an Evangelist that Paul requested him to stay at Ephesus 1 Tim. 1. 3. v. and for the special end viz. to attend that Church untill again recalled which in the other Epistle he doth 2 Tim. 4. 9 v. Do thy diligence to come to me quickly that when going to Ierusalem never to return to Ephesus he had either upon Epiphanius supposition restored Timotâ—y to these Ephesianâ— or they had sought him again being warned of such hazards or if another was put in his place he had peculiarly be spoken him in that Divine Seâ—mon of his but of this we read not but only that he admonished the Presbyters whom he sent for of their general and common duty Thereafter he adds that as an Evangelist adorned with so many and singular Gifts in degree superior to Prysbyters and for a time constitute there by Apostolick Authority he did administrat the Affairs of
the Gospel To prove this Definition to be Calvins he cites instit Lib. 4. Cap. 4. Sect. 2. annexing these words this is to be considered that only the Pastors and not the whole Multitude laid Hands on their Ministers at Ordination Answer Hence I infer First these Governours who have Right in Ordination are the Pastors in Calvin's judgment 2. If Pastors as such then all Pastors for a Quatenus adomne valet consequentia 3. Pastors properly such having in Calvin's Judgment one and the same Office being called to the same function and no preheminency in one over another allowed as we heard him above assert Ergo in Calvin's Judgment all Pastors have the same and equal Authority in Ordination 4 The Pastor being with Calvin the hâ—ghest ordinary Church-Officer and the formal Office of Apostles and Evangelists being expired as is above cleared Ergo in Calvin's Judgment all who have an ordinary standing Interest in Ordination as Church-Officers of Christ's appointment have it equally and no ordinary Officer of the New-Testament-Church hath a supereminent and peculiar Interest therein Defin. 2 The second Definition is That the power of Jurisdiction is that Right in the Governours of the Church to make Cannons which are wanting or to execute these already made for the Regulation of Church Members To prove this Calvin is adduced on Tit. ch 1 v. 5. The words cited are we learned indeed from this place that there was no such equality among the Ministers of the Church but that some one was pre-heminent in Authority and Counsel Answer In Answer to which First I Note the impertinency of this Passage to prove the power of Jurisdiction here Defined which speaks only of Counsel and Authority in Church Governours not of the Object of it whereof this Definition speaks 2. Since the power of Jurisdiction is correspondent and adequat to the power of Ordination as our Author expressly assert Definition 3. compared with Axiom 2. anâ— withall since it is made good that with Calvin the power of Ordination is one and the same in all Pastors as being the highest ordinary Church Officers Hence it follows inevitably That with him the power of Jurisdiction is the same and equal in all Ministers of the Word 3. The Definition seems too narrow if we take it as importing all that 's beyond that Power of Ordination first described that is all the exercise of both the Keys which will far go beyond the limits of this Description Besides these Cannons must be limited by the general Rules of the Word in Calvin's Judgment for speaking of the Apostolick Decision Acts 15. He says they would not step beyond the limits of the Word Next for that Preheminence which Calvin ascribes to those Officers in Authority and Counsel I Answer first What ever this Preheminence was Calvin limits it to that State and Time of the Church for he says Tunâ— or at that time wherein those Offices did exist which he holds to be extraordinary there was such an Official difference as is mentioned otherwise if our Author say he means a standing Pastoral fixed Authority he will involve him in a double contradiction first in that he says The Evangelists were Coajutors of the Apostles and fixed to no Station 2. In that he shews upon the 7. v. of this Chapter that there is no Official difference in the pastoral Office Again Calvin shews upon the same place that Paul enjoyns him not to take an arbitrary power over this Church but only to preside over the Elections as Moderator This will be convincingly evident to any that will be at the pains to read Calvin upon that 5 and 6 verse For First He asserts That Paul had deputed to Titus a Vicarious Administration in his own room and that the Apostles having a transient unfixt Ministry being about to spread the Gospel every where behoved when going from one place or City to another to surrogat fit men to finish what they had begun 2. He asserts in terminis that this Vicarious Office and Administration was ultra ordinarium Pastorum munus beyond the ordinary Office of Pastors and that the trust put upon him of Exedifying this Church was of that Nature and in this states the difference betwixt his Administration and that of the Pastor which is ordinary in that Pastors are set over Churches already Formed and Constitute But Titus had an Office beyond this viz. To give this Form to Churches not as yet modelled as to Government asserting evdently that the Evangelistick Office of Titus in so far as extended beyond that of the Pastor did suppose the Church as yet in fieri as to its Constitution Yea and the Existence of the Apostolick Office too upon whose foundation these Evangelists were to build and exedifie what they had begun 3. He asserts expressly That the preaching Presbyter and Pastor is the highest ordinary Officer set in the Churches 4. He moves an Objection whether this power of Titus did not seem to infringe the Judicial power of the Colledge of Pastors or their consistorial decisive Authority in Government and Answers that matters were not committed to Tiâ—us arbitriment to set up what Pastors he pleased but he was only to preside over the Elections as Moderator c. as the Consul or Dictator who held the Court for gathering the Votes In all which we see how pitifully this man hath abused his Reader in this Definition Defin. 3. The 3d Definition is thus The President Bishop is he who from his Office preheminent to other Ministers is invested with a fixed power of Ordination regulat by Cannons to prove this he adduces Calvin on 2 Tim. 1. v. 6. who asserts that Paul himself declares that he alone and no other Ministers with him laid hands on Timothy he adds in the Definition and of Jurisdiction ballanced by assisting Ministers for proving which part of the Definition he adduces Calvin Instit lib 4. cap 4. Sect 1. Asserting That whatever parts the Consul had in the Senat the same Office did the Bishop always sustain in the meeting of Presbyters To the First Branch I answer That he is guilty here of pitiful Forgery and begging the question evident to any considering person upon the very first vieâ— Answer For 1. If Calvin's assertion prove any thing for him it will prove not only a preheminent power of Ordination in this supposed President Bâ—shop but a sole Power competent to none but himself as his sole Prerogative because if he alone as Paul did and none else must lay on hands he and no other Minister jure Ergo Then this is his sole Prerogative For certainly the laying on of hands must import the Power and Exercise of Ordination in Calvin's Judgment according to that mans pleading and so this proving too much proves just nothing Answer 2. 2. I ask whether this supposed Power of Ordination is to be ballanced as that of Jurisdiction by assisting Ministers or authoritatively concurring yea or not by assisting he must
discovered how insignificant this mans pretended Definitions are to found and fortify his ensuing Propositions and Demonstrations we do proceed to examine that which he calls his Postulatums the first whereof is thus Postulatum 1. That the seventy Disciples from among whom Matthias was called to be ordained one of the twelve Apostles were persons in holy Order in the Ministry To prove this Calvin is adduced on Luke 10. 1 16. v. whose words are these after the Apostles had returned to Christ he sent more secundary Preachers and this is the great commendation of the outward Ministry that Christ declares That whatsoever honour is given to his faithful Preachers is given to himself Answer In Answer to this we need not contend much in Thesi anent what is asserted to the Office of the 70 Disciples only we may advert here some things that will Castigat and Check his Scope in this Postulatum as that Calvin asserts that they were only as it were secundary Preachers not simply secundary Preachers he says also Nulla illis proprie commissa fuit legatio no Legation or Mission was properly intruâ—ed to them which we heard Beza also above assert Bus as Christs Aparitors were sent to prepare the peoples hearts to receive his Doctrine Next I observe that though by his inserted Parenthesis he would have it believed That Calvin holds Matthias to be one of the sâ—verity Disciples yet his Citation out of Calvin is utterly remote from proving it Calvin touching nothing of this in his Discourse of the seventy and in Acts 1. upon v. 21. and the two last verses where it was very proper to insert this he has not the least hint of it Nay in answering that Objection why did they not remit it to God to choose one out of all the multitude without a previous designation of these two he has no such thing either though it was most pertinent here to mention it In a word Calvins Principles above-evinced anent the extraordinary personal expired power and inspection of Apostles and Evangelists as such and anent the Pastor his being the highest ordinary Officer in the New Testament Church and his clear and positive assertion of the same equal Function and official authority of all Pastors whether he take the seventy Disciples to be ordinary or extraordinary Church Officers It is evident even to a Demonstration that his words cited in this Postulatum will bear no conclusion of his owning such a standing Subordination among Ministers as this man imputes to him but that his Doctrine and Principles utterly overthows the same Proceed we to the second Postulatum which is thus Postulatum 2. That Timothy in the Church of Ephesus and Titus in the Church of Crete were from their Offices preheminent to other Ministers invested with a fixed power of Ordination and Jurisdiction regulated by Cannons and ballanced by assisting Ministers To prove this he cites Calvin 1 Tim. 1. 18. v. asserting that Timothy was not one of the common Ministry but one next to the Apostles who in the frequent absence of Paul was in his place Also on Tit. 1. v. 5. where he says That besides the ordinary Office of Pastors Titus had this charge That he should constitute a certain Form of Church Policy and Discipline and likewise ordain Ministers over the Churches Answer To this I answer in general that it is already made good from clear and positive Assertions of Calvin that the Office both of Apostles and Evangelists is expired and that no preheminent Office over that of the Pastor is in his Judgment continued in the Church so that whatever preheminent power over ordinary Pastors Calvin may suppose at this time existent in Timothy or Titus it will never reach this Pamphleters conclusion anent his asserting a moral standing preheminence in any ordinar Church Officer over his Colleagues which is the point he undertakes to prove 2. Particularly if he will prove any thing to his purpose from Calvin he must shew us his assertion anent a fixed and not only so but likewise as is said above an ordinary Power or of a Moral perpetual Nature in Ordination and Jurisdiction over other Ministers and exercised by Timothy and Titus which that Calvin disowns is evident thus 1. They whose Office and Official preheminency consequently was correspondent unto and of a like extent with that of the Apostles these had no fixed Presidency over any one Church but in Calvin's Judgment the Office and Official Preheminence of Timothy and Titus was of this nature Ergo. The Assumption is proved from this that Calvin asserts as is above evinced the Evangelists Office to be next that of the Apostles and that their work was to Preach the Gospel every where and supply the Apostles rooms when going from one place to another 2. They whose official Preheminence and formal Office supposed the Churches in fieri and was appointed for assisting the Apostles in Exedifying them they had in Calvins Judgment no fixed moral or standing Preheminency over Ministers and Churches else we shall suppose the Christian Church in its model of Government to be still with him in fieri and the Apostolick Office formerly existent which we heard above both Calvin and Beza disown but the Office of Timothy and Titus in Calvins Judgment was such as we heard also above Ergo. 3. They whose Official Power is expresly by Calvin distinguished from that power which is ordinary and of perpetual necessity in the Church Government their supposed Preheminency lays no foundation for a fixed moral president preheminent Bishop over Ministers as of perpetual necessity in the Church unless he will make Calvin in contradiction to himself assert one and the same Office and Power to be ordinary and extraordinary perpetual and temporary continually necessary and not necessary but so it is that Calvin thus distinguishes the Office of Evangelists from the Pastoral perpetual Office as we heard above Ergo. 4. They who by their Office were fixed to no particular Station or Church in Calvins Judgment they had no fixed preheminent Power in Ordination and Jurisdiction over other Ministers else they should be by their Office fixed and not fixed But so it is that in Calvins Judgment Timothy and Titus were set over no particular Station as we heard him above assert Ergo no Evangelists properly such were in Calvins judgment fixed to any particular Station as we heard him above assert But Timothy and Titus were the Evangelists properly such as we heard also him affirm Ergo. Finally so absurd is this mans assertion here that his pretended proofs out of Calvin furnishes sufficient Weapons to overthrow it For First If Timothy was none of the common ordinary Ministry but the Apostle Paul's Depute sustaining his place in his frequent absence then as we heard Calvin above argue and assert his Official Inspection was neither ordinary nor fixed over any one Church Ergo It laid no foundation in Calvin's judgment for a moral fixed President Bishop with
Official standing Preheminency over Ministers and Churches as he would make Calvin affirm 2. That Office or Charge which was beyond the limits of the ordinary power of Pastors that Office and Power in Calvins judgment is extraordinary and expired but such was in his judgment the Power and Office of Titus at Crete as his second passage adduced by our Pamphleter makes it evident and several other places of Calvin of which above The Major is evident in this that with Calvin The Pastor labouring in the Word and Doctrine is the highest ordinary Officer of a necessary standing nature as we heard him above assert The Minor is evident in this plain assertion set down by this man himself 3. If we shall compare these places adduced by him with Calvins Comment upon the whole Context this mans absurd imposing upon him will be further evident Calvin shews in the Argument of the first Chapter that many things at Ephesus were wanting which needed Paul's interposed Authority to set in order and upon the 1. verse as also in this Argument he shews that it was not to Timothy alone he wrote and upon the 3. verse that that Churches necessity forced Paul to demit such a dear Coajutor to supply his place there and upon this 18 verse he tells us that for this end Prophesies went before on Timothy because he was appointed to hard and great matters for says he he was not è vnlgo of the ordinary class and rate of Ministers but next to Apostles that therefore he had need of a singular Testimony that it might appear he was chosen of God himself that then it was not ordinary or common to be honoured with Elogies of Prophets but in Timothy there were peculiar Causes therefore God would not have him set about his Office but fitted with prophetick Oracles nor to be admitted by men until approved by his own Voice as it was with Paul and Barnabas when sent to teach the Gentiles In which words let any man judge whether Calvin doth not hold his Office extraordinary both upon the account of his Mission his peculiar Gifts and the nature of his work and Inspection as upon the same ground he holds the Office of Apostles to be such In the Argument of the Epistle to Titus he shews that Paul hasting else where intrusted to Titus the prosecuting of his own Work and this as to an Evangelist who was not of the ordinary rate of Ministers that Paul wrote to him to arm him with his own Authority upon the 6 v. that he was set by the Apostle as the Moderator in the ordination of Pastors that that work might be orderly done and upon the 7 v. he expresly asserts the Identitie of the Bishop and Presbyters Office as the same and upon the 5 v. asserting the same thing he shews that he had no arbibitrary Power in this matter but that of a Moderator that sustaining Pauls room and having his place as it were assigned to him the Apostle will have him acknowledged as his Vicarious Substitute that Paul leaving that place left Work for others as he was at Corinth the Master-Builder but others built on his Foundation the Church still standing in need of Pastors for her increase But least we take Titus work to be no other than what is competent to ordinary Pastors he presently rids Marches thus Sed ultra ordinarium pastorum munus c. but beyond the ordinary Office of Pastors Titus had the care of constituting the Church committed to him Then as is above-observed he distinguishes him in this from Pastors who are set over Churches reduced unto Form But Titus saith he had a Work beyond this even to form Churches not as yet molded c. And after stating the Question whether Titus had not in appearance a Kingly Power over the Colledge of the Pastors and their decisive Authority he answers as is said above that his Power was not arbitrary but that of a Moderator c. Here let any judge if Calvin assert not that Titus his Inspection and work was extraordinary as suited to that Exigence Case and Time of the Church and consequently that it was Temporary and not fixâ—d as that of the Aâ—ostle Paul whose Deputy he now was and likeways that his power did not take away the collegiat decisive Suffrage of Pastors over whoâ— he wâ—s for that Exigent only to exercise an Evangelistick Inspection and to act the Power and Office of a Moderator from all which the Impertinency and Falshood of this mans Assertion is satis super que evident Proceed we to the Third Postulatum which is thus Postulatum 3. That for the avoiding of Schism the Primitive Church retained the Government of one single person preheminent in Office unto other Ministers This is proved by Calvin Instit. lib. 4. cap. sect 2. where he asserts that Presbyters out of their number in all their Cities did choose one to whom especially they gave the title of Bishop lest from a Paâ—ity as useth to be Divisions might arise Ierom says at Alexandria from Mark the Evangelist to Heraclas and Dionysius Presbyters always placed one in a preheminent Degree whom they called a Bishop Answer The absurdity of this Inserence from Calvin's Assertion is above fully cleared and that Calvin ownes not a president with a power in Ordination and Jurisdiction or preheminent unto other Ministers or a power Paramount unto their Collegiat Decisive Suffrage and consequently no warrantable practice of the Church hereanent as this man absurdly infers from his Words to make which evident First I enquire What he means by the Government of one single person and a preheminence in Office neither Matter nor Words being so found in this passge of Calvin here cited If he mean such a Power as doth no whit encroach uâ—on Pastors Decisive Conclusive Suffrage and Government suppose he be fixed in this Sense he is but a Moderator and then I would know how is the Government in this one single person and his Office preheminent and above that of his Fellows â—f his Office be so singular and preheminent of that of Pastors that it doth infringe their Decisive Conclusive Suffrage or importeth a sole Preheminence in Ordination and Jurisdiction as he must needs hold and doth assert Axiom 2. compared with Definition 2 3. This to be Galvin's Judgment Calvin in the very next Words gives him the Lie for he adds immediately neque sic in honâ—re dignitate superior c. neither was he so Superior as to have Dominion over his Colleagues but what Power the Consul had in the Senat to enquire the Votes or Sentences c. Again this man acknowledges in his Citation to prove Definition 3. That Calvin asserts the Power of this President Bishop to be like that of the Consul in the Senat but will he dare to say that the Government of the Senat in Calvin or any knowing mans Judgment was confined to the person of the Consul 2.
We said above that Calvin acknowledges the Ancients their aberration from the Scripture Rule in their Church Government and that this Custom in his own and Ierom's Judgment was brought in humano consilio and pro temporum necessitâ—t by humane Advice and Counsel and according to the times exigence wherein he clearly distinguishes this from a Divine Institution authorizing a divine Office of Gods Appointment for he presently cites that place of Ierom upon Titus mentioned above wherein he shews that by divine Appointment the Church was governed by Presbyters in common And that the then Bishops power was only by Custom not authorized by divine Appointment So that our Pamphleter will never be able to conclude from these words Calvins Recommendation and Approbation of this practice but on the contrary Calvin and Ierom both doth suppose what ever thing in this practice was an incroachment upon the Presbyters divine Power was a humane Device and sinful Usurpation which would be convincingly evident to any that considers 3. That this Practice of appropriating the name Bishop to one is as I did above clear in terminis condemned by Calvin as an abuse of the Holy Ghosts Language and making way for one Pastor his encroaching upon the Power of his Colleagues We told him that upon Phil. 1. 1. having asserted the Identity of the Bishop and Presbyter he tells us that this place is made use of by Ierom to prove Presbyters Divine Paritie he adds postea invaluit usus c. afterward Custom prevailed that he whom Presbyters set over their collegiat Meeting was only called the Bishop but this had its Original from the custom of Men but is not at all grounded upon Authority of Scripture In which words this practice which our Pasqueller would make us believe hath Calvins Approbation is clearly Reprobat as an Aberration from the Rule and Institution which first took place and no man can be so irrational as to imagine that Calvin would put this Censure upon the singularity of the name Bishop as appropriat to one Minister and not also upon the singularity of an Official Preheminence which this man pleads for Two words more I add on this that if this man will allow Calvin any Interest and consent in and to the Confession of the French Church he is there told by Calvin that the true Church ought to be governed by that Policy which Christ hath ordained viz. that there be Pasters Presbyters Elders and Deacons and as to a preheminent fixed Presidency they do thus in terminis disowne it Again we believe that all true Pastors wherever they be are endued with equal and the same Power under one Head and Bishop CHRIST IESVS Thus expresly disclaiming this preheminent Power in Ordination and Jurisdiction which our Pamphleter makes Calvin owne or any supposed President or Pastor with official power over his Colleagues and that upon the same ground of Cyprian which we heard mentioned and approved of Calvin viz. That Christ hath in him the original sole Episcopacy whereof in a perfect Parity he has imparted to every Minister an intire and equal share Next I offer to him the sense of the famous Doctor Reynolds upon these words of Calvin in his Letter to Sir Francis Knolls cited at large Petri. Hist. part 3. pag 400 and 69 70 71. upon Ieroms words à Marco Evangelista the Doctor proves that by the Decree of the 4th Counsel of Carthage cap 3. anent Presbyters interest in Ordination which proves saith he that Bishops ordained not then in all places alone altho Ierom says Quid facit excepta ordinatione c. And by Ierom's proving Bishops and Presbyters to be all one in Scripture and even in the right of Ordination 1 Tim. 4. 14. That Ierom could not mean Bishops in Alexandria to have had this sole Power And as for that place of Calvin instit lib. 4. cap. 4. Sect. 2. cited then by Doctor Boncroft anent whose Sermon he wrote that Epistle he shews that Calvin relating the practice of choosing one to proceed and giving him the Name of Bishop doth notwithstanding shew that he was not above the Presbyters in Dignity and Honour or to rule over them but was appointed only to ask the Votes to see that performed that was agreed upon by common consent And having shewed that this was brought in by consent of Men in Ieroms Judgment he adds that Ierom otherwhere shews how ancient the Custom was from Marks time to Heraclas c. In which words of Calvin saith the Doctor seing that the Order of the Church hath evident relation to that before described and that in describing it he had said the Bishop was not so over the rest in honour yet he had rule over them it follows that Mr Calvin doth not so much as seem to confess on Ierom's Report that ever since Mark 's time Bishops have had a ruling superiority over the Clergy Adding that it may easily be made appear from many places of Ierom and Calvin both as well as from this passage it 's evident that neither of them doth affirm Bishops to have had all that time such a Superiority as Boncroft fathered upon them Wherein the Doctor clearly affirms and proves that neither of these places of Ierom or Calvin would bear either an Assertion of this matter of Fact viz. the forementioned President his exercising a sole Episcopal Authority or their approbation of the Government of one single person preheminent in Office unto other Ministers as this Pamphleter suggests Proceed we to the 4th Postulatum which is this Postulatum 4. The 7 Angels of the seven Churches written unto in the Book of the Revelation are encouraged against all the devices of the Ungodly upon condition of their continuing faithful in their Administrations To prove this Beza is adduced on Rev. cap. 2 26. My Works that is he who shall faithfully perform the work laid upon him for he bespeaks the Assembly of Pastors in the person of the President to whom he promiseth Victory against all the Wicked if he rely and trust in the Authority and power of that True and only Head of the Church To which I answer Answer First we have proved upon Definition 4 that Beza's taking this Angel for one single person by whom the rest were to be admonished will infer in Beza's Sense no preheminence in Office and Authority over his Colleagues 2. That Beza disownes even the inference of the necessity of a fixed Moderator as necessary following upon his Assertion Yea 3. That he holds this practice of the fixed Moderator to be founded only upon a humane Custom and such a Custom as gave a rise to Antichristian Tyranny and consequently that the Ministers of these Churches are owned by Beza as Colleagues of equal Power and Authority with the President though by him immediately be-spoken and so by clear and necessary consequence further their continuing faithful in their Administrations can import nothing more in Beza's sense in the
to prove that the Catholick Church is only with them Because it hath not taken its original from Christs Institution nor the custome of the Ancient Church as the other Offices have done viz. Bishops Presbyters and Deacons Cap. 4. Sect. 1. mentioned already Answer This Maxim needs not a very long animadversion since the scope he drives at is not in the least reached by it nor our cause prejudged restricting it unto and confining it within the limits of that place of Calvin here cited viz. That the Church Government by the Officers mentioned in the close of this citation has its original from Christs Institution was continued in the Apostolick and Primitive Church for moral standing ends But 2. Comparing it as here worded and understood by him with his first Corollarie wherein we have the knack of his Project and improvement thereof we must a little further animadvert and observe here That First it exceeds the limits of this Citation of Calvin in that clause of approbation from Heaven by revelation which in the forementioned Corollarie he understands of an express and formal delineation in the Epistles to the 7. Churches of Asia upon his supposition or rather distortion of Bezas meaning anent the Office and Authority of the Angel written unto for either he must understand it as it 's evident he doth in that Corollarie of an approbation Thus specifially distinct from both the preceeding Clauses and so the assertion is none of Calvins in this place or else if it be the same with what is said of Christs Institution and continuation by his Apostles and the Primitive Churches Retention this Clause is pitifully redoundant and a meer Battollogy which this Pretender to such exact concisness should be ashamed to be guilty of 2. We said already that Calvin holds that the Primitive Church did in several things degenerat from Apostolick purity and Institutions in point of Government so that in his Sense the Primitive Churches practice simply considered will not make a compleat and just Square for Government If we compare what he sayes chap. 3. and 4. initio This will be evident for he tells us in the place last mentioned that hitherto he has spoken of Church-Government and Officers as purely institute by God in his Word insinuating that the ancient Church had quickly her additions so that Calvin makes not the Ancient Churches Retention any part of the Rule simply but makes it Regulable by the Divine Warrand and Institution I may add that as Calvins citation makes no mention of the end of this Institution whatever may be gathered from it so it is certain that in all reason and in Calvins Principles the Church-Government which has an entire Divine Right must be commensurat not to any only but to all the ends wherein the well being of Christians is concerned Fiâ—ally when Calvin as is above hinted in stating the distinction betwixt the Ecclesiastick Officers which have a Divine Right I mean a moral standing Right as Church-Officers of perpetual necessity and such as have it not but are founded upon the Churches custom which Calvin distinguishes from this Right when I say speaking of the first he referrs us only to these mentioned it is certain he excluds this mans supposed Successors of Apostles and Evangelists in a standing preheminent presidency over ordinary Pastors and consequently holds that the immediat end grounding a necessity of Apostles and Evangelists their Institution being temporary and passing off with that exigence of the Churches infant state the necessity consequently of these Officers and of their formal Official Power and Authority is expired also with this its end which laid the foundation thereof Axiom 4. The want of that Government in the Church which is of Divine Right is pernicious to the Gospel and Christian Religion This is proved by Calvin Instit. lib. 4. cap. 8. Sect. 2. The words cited are for neither the light and heat of the Sun meat or drink are so nourishing and sustaining this present life as the Apostolick and Ministerial Office for preserving a Church upon Earth Answer This Axiom is no doubt very sound and consonant to Calvins judgement and of all sound Divines and therefore taken in a sound sense can be easily admitted without the least prejudice of it to our cause But Answer 2. Taking it in the Sense and Intendment of this Pasqueller and comparing his scope in this and the preceeding Citation which is to prove that Calvin makes an Apostolick standing preheminence and Official Presidency in Ordination and Jurisdiction over Pastors of as perpetual necessity for preservation of the Gospel and the Gospel Church as the Pastoral Office it self We say he offers violence to Calvin and pitifully involves him in Contradictions First in that he makes him to hold the Apostolick Office to be perpetually necessary for the Churches being and consequently not expired but ordinary in express contradiction to what we heard Calvin above assert 2. He sets him by the eaâ—s with himself in his former citation wherein Bishops Presbyters and Deacons are said to be the only Officers which have a divine standing Right of perpetual necessity unless he will say that Calvin holds the Apostolick and Episcopal Office to be in a formal Sense one and the same which assertion is above convicted of falshood out of Calvins words in several clear passages wherein it is evinced that Calvin holds the Bishop and Presbyter to be all one and their Offices to be in this distinguished from the Apostolick and Evangelistick that the one is ordinary and perpetual the other not the one imports a definite charge over a fixed Flock the other not the one is suited to the Churches state when exedified the other to its Infant state and in fieri c. 3. For the passage here cited or rather mis-cited by this Man take a full account of Calvins mind thus In libro quarto capite quarto In the 1. 2 and 3. Sect. He speaks of the end use and necessity of a Gospel-Ministry in the general of Christs giving to men a Vicarious Ministrie supplying the want of his visible presence adding several reasons viz. To shew his condescendency to our weakness 2. To inure us to humble obedience To be a Bond of Love and unity while some teach and others are taught exponing and applying that of the Ephes 4. 5 6 7. Sect. 2. He gathers hence that the Ministry of Men is the chief Nerve whereby the Godly coheres in one Body That thus our Lord shews himself present and puts forth the Power and Vertue of his Spirit thus grow we up saith he if Preaching be vigent among us if we receive the Apostles despise not the Doctrine offâ—red to us adding the words mis-cited by this Pamphleter as in cap. 8 Sect. 2. viz. That neither light of the Sun meat or drink c. are so needful as the Apostolick and Pastoral Office that is in so far as the Apostolick Office contains the Ministerial
was to be proved Come we to the second Proposition which is this Proposition 2. Timothy was a president Bishop over the Church of the Ephesians and Titus over the Church of the Cretians Answer Before I come to his Demonstration I again enquire first if he mean such a Bishop as hath a preheminent Power in Ordination and Jurisdiction or a meer President who is only to ask the Votes and gather them and thus a Moderator allenarly This last he will not say for it would clearly cross his Demonstration and if the first why calls he him by this discriminating smoothing term President Bishop and not rather Diocesian or Patriarchal Bishop as he holds that Calvin and Beza do owne the designation and Office Isâ— he no more than a President who has a preheminent Official Power yea according to his forecited Collection from Calvin and Beza a sâ—le power in Ordination and Jurisdiction over Pastors 2. Since he will not say that Calvin will disowne the Apostles Episcopal Presidency over Timothy and Titus as over the 70 Disciples who with Calvin might be Evangelists he should rather have ascribed to the Apostles a moral standing Arch-Episcopacy or Patriarchat for certainly a president Bishop over such a great President Bishop as Timothy and Titus merits that Name The first Proposition of his Demonstration is thus These are president Bishops who are from their Office preheminent unto other Ministers invested with a fixed power of Ordination regulated by Canons and of Jurisdiction ballanced by assisting Ministers To prove which we are referred again to Definition 3. Answer We did upon this Definition collated with his proof out of Calvin discover this mans pitiful Prevatication and his involving Calvin and himself in palpable â—nconsistencies We did also prove from several places of that learned Divine that he denys this fixed and ordinary standing Presidency both to Apostles and Evangâ—lists and holds that such fixed Presidents as the Church did after set up did not infringe the collegiat power and Authority of Pastors but were subject to them And that Calvin disowns an official preheminency in any Pastor over another and expresly a peculiar Designation of Bishop as an abuse of Scripture language and contrair to the Divine Institution So that the Major of his Demonstration and this Definition whereupon as the preceeding it is grounded appears to be a rotten Fabrick and a bowing Wall and tottering Fence I cannot but further observe that he makes this goodly Proposition containing his Definition of the president Bishop serve both Paul and the other Apostlesturn for proof of his Episcopal Presidency and likewise Timothy with the inferiour sort of Bishops thus equi-parating them and shaping their Episcopacy with one and the same Standard and Measure The place of Calvin which speaks of Paul's sole Imposition of Hands upon Timothy whereby he would fortifie this part of the Definition relating to Ordination serves also with him for Timothy's like Episcopacy giving thus to them both a sole power in Ordination And how consistent this is with Calvins Sense of the power of the Apostles and Evangelists any who have read Calvin can easily judge Again which makes good Jest left Paul his first and high Bishop and his Schollar the younger Bishop Timothy should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deborded and play the wanton and run out of their Circle both Demonstrations and Difinitions hath a prudent Limitation annexed That their power must be regulat by Canons and well ballanced by assisting Ministers and yet Paul and Timothy's sole power in Ordination seems paramount to these Canons and far to counter-ballance all Ministers Authority Follows the Assumption of his Demonstration Assumption But Timothy in the Church of Ephesus and Titus in the Church of Crete from their Offices had a preheminency over other Ministers invested with a fixed power of Ordination and Jurisdiction regulat by Canons and ballanced by assisting Ministers For proof of this we are referred to Postulatum 2. Answer For evincing the Falshood of this Assumption I do refer to what is answered on that Postulatum wherein we have made it appear that with Calvin the Official power and preheminency of both Apostles and Evangelists being expired and dying with their persons our Pamphleters Inference of Calvins asserting a moral standing Official Preheminency among Pastors is most absurd That with Calvin the Apostolick and Evangelistick Preheminency being neither fixed nor ordinary his Inference of a fixed and ordinary Preheminency upon what Calvin asserts of the power of Apostles and Evangelists is obviously impertinent and groundless We did also offer some Topicks and Arguments from Calvins Doctrines and Principles as to Apostles and Evangelists which do clearly demonstrat the absurdity of his Collection in this Postulatum from the words of Calvin annexed thereunto as that with Calvin the Official Power of Timothy and his Inspection was in extent Correspondent to that of Apostles that it did suppose the Churches in fieri as to their Organick Mold and Constitution As likeways the Existence of the Apostolick Office that Calvin expresly distinguishes the official Presidency or Preheminency exercised by Timothy and Titus as being extraordinary from the ordinary and perpetual necessary Official Power of Pastors Likeways that with Calvin neither Timothy nor Titus were fixed to any certain particular and determinat Station and are in this distinguished from ordinary and perpetually necessary Church-Officers We did also shew that the place of Calvin whereby he would fortifie his Postulatum doth palpably overthrow it both in his asserting Timothy to be the Apostles Depute sustaining his room and none of the ordinary Ministry and likeways in his express asserting his Power to be beyond the limits of the ordinary power of Pastors So that the Assumption of this Demonstration is also false as the Major Proposition and none of them Calvins but a couple of phantastick Chymeraes of his own brain The Conclusion Conclusion Therefore Timothy was a president Bishop over the Church of the Ephesians and Titus over the Church of the Cretians From what is said upon both Major and Minor appears to be a Cretian idest a lying Conclusion and to have neither Geometrical or Logical Measures though our Pasquiller adds unto it as unto the former and likeways the ensuing his quod erat demonstrandum to make it appear so It hath neither vim consequentiae nor a fixed ordinary moral standing Preheminency of Timothy and Titus over these Churches neither having any truth in it self nor in the least following upon or being deduceable from any place of Calvin which this Man hath cited but rather the contrary Which I make good in the Antithesis of this Proposition and counter demonstration ensuing Antithesis 2. Neither Timothy nor Titus had in Ephesus or Crete a fixed ordinary Episcopal Preheminency over Ministers and flocks in the judgement of Calvin Demonstration They whose Official Preheminence or Presidence over these Churches was Transient and Temporary supposing the existance of the
Apostolick Office was for modelling Churches as yet in fieri as to their organick Being and constitution and in all these respects is expresly by Calvin distinguished from the ordinary Official Power and Authority of Pastors which is moral and perpetually necessary for Church Government these Officers had in Calvins judgement no fixed moral standing Preheminence Episcopal over these Churches But the Official Presidence and preheminence of Timothy and Titus at Ephesus and Crete was of this nature in Calvin's judgement Therefore neither of them had in his Judgement a fixed ordinary Episeopal Preheminence over these Churches which was to be proved The Major Proposition none can deny who will not offer to reconcile contradictions and involve Calvin therein The Minor hath been abundantly proved from clear and positive assertions of Calvin in the places above cited The conclusion is clearly deâ—uced Proceed we to the next proposition of our Author Proposition 3. The Fathers of the Primitive Church were President Bishops Answer Here it 's worthy of this Mans serious thoughts how he has proved or can prove from any places of Calvin and Beza that they honour none with this Epithet of Fathers of the primitive Church but his supposed President Bishops were all the ancient famous Divines or Writers of the primitive Church the knowledge of whom has reached us such President Bishops thus Authorized as he imagines these Fathers were in Calvin and Bezas judgement sure he will not dare to assert this and so the subject of the Question in this Proposition is uncertain If he say that he means these Fathers who had this Official Power and by this Description distinguishes them from other Fathers besides that he is lyable to the former inconvenience of imputing a notion and Phrase to these Divines which they owne not the Proposition thus seems rediculous it being equivalent to this the President Bishops were President Bishops Come we to the Demonstration whereof the 1. Proposition is thus Major The Primitive Church retained the Government of one single person preheminent in Office unto other Ministers this is proved by Postulatum 3. which asserts that for avoâ—ding of schism the primitive Church retained the Government of one single Person preheminent in Office unto other Ministers which is proved from Calvins asserting instit lib. 4. cap. 4. Sect. 2. That Presbyters in all Cities choose one to whom especially they gave the name of Bishop That Ierom says that at Alexandria from Mark the Evangelist to Heracleas and Dyonysius the Presbyters placed one in a Preheminent degree whom they called a Bishop Answer I have at large upon that Postulatum evinced the Impertinency and falshood of this Collection from these words of Calvin as likewise in my general animadversions upon the whole Pasquel I did shew the inconsistances into which he involves Calvin and himself also in this assertion his impertinent inserting Calvin's approbation of the jus from his simple narration of the matter of fact and practice of the Church I did also shew that if he make Calvin allow meerly of a constant President he crosses his scope of making him assert the Government to be in this President if he make him assert more viz. A sole Preheminence in Ordination and Jurisdiction as is clear he doth comparing Axiom 2. with Definition 2. and 3. Calvin gives him the lie in asserting that this President or Moderator at first set up by his brethren had no power over his Colleagues but such as the Consul had in the Senat to ask the Votes c. That he thus absurdly makes Calvin assert the Government of the Senat to have been in the Person of the Consul I did also offer unto him Calvin and Ierom's Judgement in this poynt thus that as there was an early aberration from the Scripture path in the matter of Government so particularly that this President or Proestos was brought in humano consilio and protemporum necessitate by humane advice and counsel and according to the times exigence whereof as to Calvin we offered two convincing proofs 1. In that Calvin immediately after the words cited by this Pamphleter makes mention and approves of Ieroms Testimony upon Titus asserting the Bishops power in so far as above that of the Pastor to be founded upon custom only not divine appointment asserting also the identity of the Bishop and Presbyter by divine Right and the Official parity of all Pastors And 2. that this Practice of appropriating the term Bishop to one as a badge of an Official Power of one Pastor above another is in terminis condemned by Calvin as an abuse of the Holy Ghost's language and contrair to the equal Official Power of Pastors asserted in Scripture All which we fortified by the assertion of this Divine parity of Pastors in the French Confession and by the learned account both of Calvin and Ieroms judgement in this matter exhibite by Dr. Rynalds So that this Major Proposition is palpably false and groundless Follows the Assumption Assumption But the Preheminence in Office includs a proportional Jurisdiction over the Officers who are under them by Axiom 2. and the Power of Jurisdiction is fixed in the President Bishop by Definition 3. Answer To the first part of the proof Preheminence in Office includs a proportional Jurisdiction over the Officers who are under them by Axiom 2. which refers to Definition 2. and 3. I Answer We have upon these his two Definitions here referred unto fully discovered That the places of Calvin annexed unto them do not fortifie but doth overthrow this Power of the moral standing President Bishop which therefrom he undertakes to prove we have also discovered the absurdities and inconsistancies which he involves Calvin and himself into by these his Definitions we discovered that the place of Calvin annexed to Definition 2. speaks of Authority it self not of its Object defined by him That Calvin holding the Function and Official Power of all Pastors to be one and the same and consequently their Power of Ordination and the power of Jurisdiction being with this Pamphleter commensurable thereunto in Calvins sense that learned Divine must consequently hold the Power of Ordination and Jurisdiction to be one and the same in all Pastors which clearly everts this mans scope and his sense of thâ—sâ— places of Calvin cited by him we also proved that the Official Preheminence supposed existent among Church-officers in that place of Calvin annexed to Definition 2. is by him expresly limited to that time and case of the Church And that upon Tit. 1. v. 5 6. He asserts Timothies inspection to be transient and unfixed and in this commensurable to that of the Apostles And that asserting likewise Timothie's Office to be beyond the ordinary power of Pastors he doth in both respects contradict the scope of this this Definition and would thus twise contradict himself if it were otherwise Upon Definition 3. asserting in this President Bishop a fixed Power of Ordination regulated by Canons and of
up was an aâ—eration and 〈◊〉 from the Divine Rule and that which gave thâ— fâ—rst rise to Antichristian Tyranny we also heard that he disown even the inference of a Fixed Moderator from the Angel of the Churches we have also frequently Observed how that Calvin disowns the peculiarity of the very name Bishop to one Pastor as giving the least semolance of any difference in the Official power and function of pastors The Conclusion therefore of their disowning this Official preheminent power in Ordination and Jurisdiction assumed or rather usurped in after times evidently and necessarily foâ—lows yea is so evident that Beza in his Treatise de Episcopatu triphci calls the Bishop assuming in after times this preheminence in Ordination and Iurisdiction over Pastors the Satanical Bishop and the poysoned egg out of which Antichrist was hatched Come we to the 4th Proposition of our pamphleter which is this thus Proposition 4. The president Episcopacie is approven by Christ in the Book of the Revelation Answer Upon the Proposition it self I shall only here again animadvert and remind the Reader of this man's pitiful palpable â—orgery and abusive Sophilirie in covering himself and his design all alone gâ—â—der the Cloud and playing with the general terms of President Episâ—â—pâ—cie to give some semblance of truth unto his proofs as knowing that Calvin and Beza do express themselves modestly of the first Proestotes or Fixed Moderators who first took place but his Mediums and Methods of arguing do sufficiently unmask his pitiful folly for they do make these Divines plead for a Hierarchial Diocesian or Patriarchal Prelat of the highest degree with a fixed sole Power of Ordination and Jurisdiction yea shapeâ— out after the measures of Apostolick Authority The first Proposition of his Demonstration whereby the premised assertion is fastned upon Beza is thus Demonstration Proposition 1. The seven Angels of the seven Churches written unto by St. Iohn in the Book of the Revelation are encouraged against all the devices of the ungodly upon condition of their continuing faithful in their Administrations for proof of which we are referred to Postulatum 4. Answer 1. This Proposition in it self considered we may safely admit without the least prejudice to our cause or help to his design We might on the by here tell him as our learned Mr. Gilespie admonished some of his fellows that the Scripture Saints we may add and inspecial such an eminent Saint and Divine as the Apostle Iohn needs no titles of Honour out of the Popes Callendar and was acknowledged such by the Churches before this Canonizing came in use And enquire whether our Author useth to prefix St. to Aaron when he names him who is called the Saint of the Lord together with Moses and other old Testament Saints and what ground of disparity and difference he can assign But to pass this 2. Since he referrs to Postulatum 4. where we have the same Proposition with an annext Sentence of Beza on Revel 2. 26. v. Where he expons My Works c. of the faithful performance of the works laid upon this Angel and shews that the Assembly of Pastors are bespoken in the person of the President to whom victory is promised if he rely upon Christs power c. I shall here only resume what we have answered upon that 4 Postulatum viz. That Bezas taking the Angel for a single Person is the utmost conclusion he can draw from this passage wherein as Beza differs from the ordinary current of Interpreters So we have evinced the gross palpable folly and forgery of this mans design and inference here-from viz. That Beza ownes this president Bishop which he hath shapen out and described since he cannot conclude from these words that Beza asserts his Official Preheminence and Authority over his Colleagues which we told him is so Demonstratively evident that Beza disowns even the very inference of the necessity of a fixed Moderator as following upon his Assertion anent the president Angel expressly adding this Proviso Caution to guard against any mis-application of what he sayes anent the Angel his being a single person and thus in terminis gives this Pamphleter the lie as if by a Prophetick Spirit he had forseen this forgery And holding the very first fixed Moderators to have been the humane Custom subsequent and opposite to the first divine appointment and practice of the Official compleat parity among Pastors our Lords enjoyning the Pastors faithfulness in their administrations and bespeaking them thus in the person of the President we told him will therefore in Bezas sense and words import no more then a faithful exercise of their joynt Collegiat Power and Authority which Beza holds was our Lords Institution and at this time is existent So we see the Major is nought The Assumption is Assumption But the Angels were President Bishops over other Ministers within their respective Churches For proof of this we are referred to Definition 4. Where we are told that the Angel of any Church representative is the President Bishop over other Ministers within the respective Diocess Province or Patriarchat which is proved by Beza Rev. 2. and 24. His words are To the Angel that is the President whom it behoved especially to be admonished and by him his fellow Colleagues To you the Angel the President and the Assembly of your Colleagues Answer We have upon that Definition fully discovered the folly and impertinency of this inference from the words of Beza and this Mans palpable shameless imposings upon him as if these words would bear the Conclusion of his owning a President Bishop with an Official yea sole Preheminence in Ordination and Jurisdiction over ordinary Pastors of as high a nature as he supposes the Apostle Paul exercised which appears by Definition 3. compared with its proof this his arguing we said is a shameless imposing both in that he supposes Beza to hold these Angels to be Patriarchat Provincial or Diocesian Angels or Bishops above 260 years before such a mold and cast of Churches was existent as likewise that every representative Church is Provincial Diocesian or Patriarchal and inferring this high Patriarchiall or Diocesian Prelat with sole power of Ordination and Jurisdiction from Bezas simple assertion of a president Angel in whom the rest of the Pastors were bespoken yea and bespoken as his fellow Colleagues viz of equal Official Authority in Bezas sense unless he will make him contradict not only himself but Calvin who expons and understands Colleagues thus yea and all this contrair to the express caution of Beza in the same very place who asserts that this his sense and exposition of the President Angel will not so much as bear the Conclusion of the necessity of a fixed Moderator which he holds to be a humane invention and that the Prelat of this Mans mold and pleaded for by him by these distorted citations gave the rise to the Antichristian tyranny If this be not shameless imposing let any rational man
judge The Conclusion is Conclusion Therefore the President Episcopacy is approven by Christ in the Book of the Revelation To which our Pamphleter adds his usual quod erat demonstrandum Answer Therefore the president Angel or Moderator is thus approven in Beza's Sense who hath other Pastors his Equals and Colleagues in Official power and Authority is easily admitted But ergo in Beza's Sense the very fixed Moderator far less the Diocesian Patriarchal Prelate with sole power of Ordination and Jurisdiction is approved Is a Chymerical Conclusion which as some Mushroms that Plinie speaks of grows without a root and hath no Support of either Major or Minor to fortifie it And here again I oppose this Antithesis and counter-Demonstration unto the preceeding Proposition The president Bishop with Official Preheminency and fixed power of Ordination and Jurisdiction over Pastors is in Beza's Sense not approven by Christ or bespoken by him in the Book of the Revelation in the person of the Asian-angels Demonstration These Angels who in Beza's Sense were bespoken only as Presidents and Moderators to whom the other Ministers of these respective Churches were Colleagues of equal official-Official-power and Authority and in so far only owned of Christ these were not be-spoken and owned by him as such president Bishops who had an Official preheminency and a fixed Official power of Ordination and Jurisdiction over these Pastors or Ministers Assumption But these Angels were in the first Sense only be-spoken by Christ and owned by him according to Beza Conclusion Therefore the president Bishop with Official power of Ordination and Jurisdiction over Pastors was not in Beza's Sense bespoken by Christ or ordained by him in the Book of the Revelation in the person of any of the Asian-Angels which was to be proved The Major is clear and necessarly true by the rule of Opposits which if we deny we cannot free our selves or Beza from a contradiction it being impossible that he could bespeak them both ways because these Offices are inconsistent in the same persons and at the same time The Assumption is thus proved If Beza owne these other Pastors as the Fellow-Colleagues of this president Angel and will not owne him so much as necessarly a fixed Moderator which he holds to be a humane Invention ascribing also to Satanical Invention the President with official preheminency in Ordination and Jurisdiction over Pastors Then in Beza's Sense these Angels were not bespoken and owned of our Lord as having any Preheminence of this nature but as Moderators only But the first is evident and hath been made good from several places of Beza Therefore so is the other CHAP. Seventh Wherein is discovered this Pamphleters perversion of the Doctrine of Calvin and Beza in his Corollaries imputed to them and the unsoundness of his Demonstrations brought to fertifie the same HAving thus examined this mans Propositions and Demonstrations and discovered the unsoundness of both and their utter insufficiency to fortifie his Design in this undertaking wherein it doth palpably appear that as he hath wronged the Memory and perverted and calumniated the Doctrine of these Divines so that he hath also penciled himself with ugly Colours of a Calumniator and that of such Persons and Writings as he acknowledges excellent We do now proceed to consider his Corollaries and Demonstrations brought to fortifie them which we will find to be of the same calumnious and sophistical Stuff with the preceeding The first of these Corollaries is thus Corollarie 1. The president Episcopacyis of divine Right Answer This Corollarie of it self and abstracting from his Method of proof and Scope therein is no doubt sound and might be admitted and understanding this terme PRESIDENT aright and laying aside the Propositions Axiom and Postulatum discovering his Sense thereof we might admit the whole Demonstration ensuing but considering his Scope and Manner of proof let us here remember how he understands that Office which he smooths over with the term of President Episcopacy viz. as is above cleared such Episcopacy as imports a fixed Official-Preheminency and is invested with a fixed yea a sole Power in Ordination and Jurisdiction over other Ministers as may be easily evinced by comparing Definition 3 and 4 with Axiom 2 and his Citations for proof thereof Now let us hear the Demonstration Demonstration The Major is The divine Right is manifest in that Ecclesiastick Government which is instituted by Christ and continued by his Apostles retained in the primitive Church and approven by Christ by a Revelation from Heaven for Subserviency to any end wherein the well-being of Christianity is nighly concerned For proof of which we are referred to Axiom 3. whereof this is a Repetition verbatim Answer This Proposition safely understood may be easily admitted keeping closs to that Citation of Calvin annexed to Axiom 3 viz. that Church Government by Officers mentioned in the close of that Citation has its Original from Christ's Institution was continued in the Apostolick and Primitive Church for Moral standing ends What we did further animadvert upon this Axiom touching the unsuitable Phrase of any end and the redundancy of that Clause of a revelation from Heaven and touching Calvins everting his Scope in pleading for Successors of Apostles and Evangelists in their formal official Power and that he mentions only Bishops Presbyters and Deacons as of a moral standing Necessity and consequently as only authorized by this divine Right So above The Assumption is large and tottered with a number of his pitiful References to what is above examined 'T is thus Assumption But the president Episcopacy was instituted by Christ by Proposition 1. continued by his Apostles by Proposition 2 retained in the primitive Church by Poposition 3 and approven by Christ by a Revelation from Heaven by Proposition 4 for avoiding of Schism wherein the well-being of Christianity is nighly concerned by Postulatum 3. Answer 1. For the first Branch proved by Proposition 1. wherein it 's alledged the Apostles were president Bishops over the 70. Disciples we have above everted this Proposition and his pretended Proofs and discovered its absurdity and that he doth most impertinently restrict the Apostles Presidency as Apostles to the 70 and imagins Calvin to hold this that the Apostles presidency respecting the whole Church Ministers and Flocks he will thus in the Sequel and Series of his Reasoning make Calvin to assert twelve moral standing Primates or Patriarchs over the universal Church with infallible directive Power over the same We have also in opposition to his Proposition demonstrat that the Apostles were not fixed ordinary president Bishops over the 70 in Calvin's Judgment so that this main point of the proof of his Assumption appears nought I cannot but again observe that with this man the president Episcopacy which he imagins Calvin to hold as of a perpetual necessity is Pauls sole Apostolick power in ordination and Jurisdiction and consequently his primitive Fathers must be of that same Shape and Mold succeeding in
Constitte and were sent hither and thither while the Churches were in Planting Such was the Office of Evangelists peculiarly so called as Timothy Titus Luke c. Beza on Galat. 1. v. 1 2. 19. The Apostolick Office lay in this to Constitute Churches through the whole World by a sort of peculiar right as appears from Christ's Command and their whole History therefore Churches being Constitute this Office also of necessity was taken away it is therefore a Tyrannical Term for any to profess himself an Apostle by succession Evangelists being Attendants and helpers of the Apostles as was Timothy who is by name called an Evangelist this Office was therefore Temporary also The Doctors and Pastors are of perpetual necessity in the Church Beza on Ephes. 4. v. 11. 20. The Brethren mentioned as with Paul Gal. 1. 2. were the whole Presbyterie of the Church of Antioch whence this Epistle was written Beza in locum The Bishopâ— in Philippi Phil. 1. 1. are the Pastors Doctors and Presbyters who attend the word and doctrine and who as the Greek word imports like Sentinels and Watch-men do watch over and inquire into the Doctrine and the conversation of the Flock committed to them such were these in Act. 20. 28. who are sometime called by the general name of Presbyters as Verse 17 of that Chapter and in first of Timothy 5. 17. This was then of old the Appellation of Bishopâ— until he who was in the Assembly Caetu or Meeting was set over the rest of the Brethren whom Justinus calls the Proestos or President began to be peculiarly called the Bishop from hence the Devil began to lay the first foundations of Tyranny in the Church of GOD the whole administration and Government of the Church being as it were with the name transâ—erred upon One then from the Episcopal Tyranny it came to Meâ—trapolitants whom they call Arch-bishops c. From Metrapolitants they advanced to the first four primary Patriarchs the Christian Republick being as it were divided unto four men until the fortuitus occasion of the fifth because of the Dignity of new Rome hence arose perpetual Contests till the rest ceding the Contest continued with 〈◊〉 of Rome and Constantinople a Controversie never decided unto tlis day sometimes the one sometimes the other avouching himself the universal Patriarch The Roman Bishop in the mean time being condemned of Falsehood falsi in the Carthaginian Counsel of two hundred and seven Fathers yet such was the ambition that the Constantinopolitane Patriarch even now is set over the Churches spread through the East if they may be called Churches the Roman has invaded both Churches and Kingdoms of the West by a just Judgment depriving them of their Scepters by whose help he invaded a Tyranny over the Churches Behold of how great moment and consequence it is to decline even in a hair breadth from the Word of GOD. Beza on Phil. Cap. 1. 1. 21. The Presbytrie mentioned 1 Tim. 4. 14. who imposed hands upon Timothy is to be understood of the Meeting or Assembly of Pastors Bishops or Presbyters at Lystra who laboured in the Word and Doctrine and by this word Presbytrie any such Assembly is to be understood Beza in locum All Pastors are servants of that one Legistator Christ in the Ecclesiastick Office there is no dâ—minion of one over another he only excells among Ministers who is most diligent and averse from all ambitious usurping over his fellow-servants Beza in Math. 20. 25. paralelling this place with the 1. Pet. 5. â— and as his understanding the Aâ—gel Rev. 2. 1. of the President by whom his Colleagues were to be admonished will not so much as found the humane Bishop after brought into the Church so that clause Rev. 2. 24. viz. to you and the rest c. is to be understood of the Aâ—gel or President for the time and the Assembly of his Colleagues In which passage the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or and is necessarly to be understood or read Beza lbid from Beza in his Answer to Sarav de diversis mi nistrorum gradibus there are innumerable clear Testimonies adduceable against this mans design and pleading He tells us that the Evangeliâ—s properly so called were helpers of the Apostles in perfecting the Structure of Churches distinguished from ordinary Preachers in this that for a time they only were set over some Churches to confirm oâ— constitute them fully sometimes in one place sometimes in another as the matter required as appears from Pauls Epistles Beza Respon and caput sextum Sarav No Apostle or Evangelist was above another and both these Officers are ceast Beza ad Cap 9. Numb 15. apud Sâ—aviam the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Leader which the Apostle useth thrice Heb. 13. and which our Lord expones Iohn 10. 4. is attributed to Ministers only with respect to the Flock committed to them that the same is to be judged of the term Bishop appears from Act. 8. 28. Hence as the Church shortly after felt it was a dangerous custom to transfer the terme Proestos and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them who preceded over the Assembly of their Colleagues not as more eminent in Degree but only as being first in order lbid Numb 20. secundum Sarav 2. The Office of Pastor and Doctor are the chief functions of the Church perpetually necessary Beza resp and Cap. 11. Numb 3 juxta Sarav 3. Such as deny the Office of Apostles Prophets and Evangelists to be temporary and ceast they must either conclude that the work of building and compleating the Churches is left by them imperfect and manck which is most false and cannot be said without their reproach or that afterward the whole Edifice is so far subverted that for its Restitution we need not only faithful Pastors Doctors and Presbyters but Architects to lay the foundation again Evangelists for the Superstructure lastly Prophets and other gifts of the Spirit for confirming their Work Beza ad Cap. 16. Numb 3. with Sarav The preserving this Edifice intire is committed to these perpetual Officers Pastors Doctors Ruling-Elders and Deacons Ibid Num. 10. with Sarav 4. The Apostles and Evangelists work of preaching Baptizing and governing the Church with Pastors and Presbyters was ordinary their unconfined Inspection Apostolick Authority in planting and watering Churches was temporary and expired Beza Ibid. Numb 11. The ordinary perpetual Government they committed to Pastors Doctors Elders and Deacons Ibid. Numb 12. The perpetual form and Authority of Governing the Church of teaching and administrating Sacraments yea and of her Restauration and Propagation is committed to Pastors Doctors and Elders and remains as thus committed to them and prescribed by the Apostles and Evangelists Yet their infallible Authority of founding and compleating Churches is ceast with their life Numb 13. Their function and Office died with them not the form and rule of Government committed to Pastors Doctors c. Numb 14. The ordinary succession of a
that Church and that though it were granted to Epiphanius that he had some singular power there it may be denyed that he could have obtained any power over the Presbytery of Ephesus if he did not been an Evangelist adding this reason that Paul himself declares 1 Tim. 4. v. 14. That imposition of hands was done in name of Presbytry it self not by the Authority of any one Superior After he citâ—s Augustin Epistle 19. asserting that by the Churches custome only Episcopacy was greater than the Presbyterat and Chrisostom saying on the first of Tim. 1 3. That in Ordination only the Bishop differs from the Presbyter that is saith he as Theophylact more clearly in the ceremony of Consecâ—ation only citing also Theodoret who upon Phil. I. writes that of old the name of Bishop and Presbyter were promiscuously used as one and the same He adds afterward that Paul did not excommunicat the incestuous Corinthian alone by his Apostlick Authority but by the Authority of the whole Presbytâ—y and that Peter doubts not to call himself a fellow Presbyter that if all eminency of one Pastor over his Colleagues had been forbidden or rather never brought in by Men the ensuing contests about Supremacy had never rent the Church so far is this Device from being a remedy of Schism and finally he tells us upon his head that as this humane Episcopacy came in by a tacite custome advancing by degrees so we must understand of this human episcopacy as Antecedaneous to the Satanical whatsover Iustin Ignatius and other eminent Writers do speak of Bishops or rather of the first Presidents Authority 10. The Moderator of the Ecclesiastick Synod or Consistory who is to ask the Votes and moderat the whole affairs is for ths one end to be chosen by their common suffâ—ages or Votes which Office must expire and end with the close of the Synod Beza in Quest secunda referente Saravia pag 92. 11. No Scripture truth can be produced for a standing mission of the 70 Disciples to preach the Gospel after our Lords Ascension of a like nature and continuance with that of the twelve Apostles or that they were sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immediately The Apostles Mission Math. 10. Luk. 9 Mark 5. Was not that which is called peculiarly and properly Apostolick for which the Apostles were then wholly unfit but only a sort of preludie that all might run to hear Christ himself but these twelve Christ aâ—terward sent by a new Vocation and wholly different from the first for planting Churches through the whole World adorning them with a peculiar and aboundant grace of the Spirit both before his ascension into Heaven Iohnâ—â— v. 22. As likeways chiefly in the day of Pentecâ—st adding more wonderfully the external Signs of this Legation from which Mission the Apostle doth therefore begin the rehearsal of the Apostolick â—unction and of others added thereunto Ephes 4. 10. v. 11. But of these 70 where is there any mention either about the time of our Lord's Ascension or after That Mission mentioned Luk. 10 is wholly diverse from that of Apostles Institute after our Lord's Ascension Had the 70. had such a standing Mission the Sacred Writers neither would nor could have omitâ—ed a matter so necessary mentioning only that of the 12 Apostles and granting it had been this will not infer any imparity of power betwixt them and the 12 Apostles or that Christ made them two distinct Orders or divided them in two Classes the after Institution and addition to the other that 's prior will not prove an Inferiority in that Mission of the 70 which Luke only commemorates What degree will we find whereby they may be subjected to the 12. Who had a prior â—ission That the Apostles were assumed by Christ as domesticks will no more ground their imparity with other Disciples than it will make Iohn superior to the other Apostles because a Disciple most dear to Christ beyond other Disciples it was the Apostolickâ— function which thereafter gave them a priority of Order and also of Power unto other Disciples Beza resp ad cap. 1. Sarav de divers Minist Evangel grad Refuting after the argument drawn from the addition of the 70 Elders to Moses Now from these passages of Calvin and Beza how clearly Presbyterian Government is asserted in its whole Structure and Frame and the opposite Fabrick of Prelacy subverted is obvious to the meanest capacity to conclude so that to insist in drawing forth Propositions to clear this sâ—ems a meer Battalogy and an attempt to shew the Sun with a candle Here we have asserted the extraordinary expired nature of the Function first of Apostles secondly of Evangelists as such Next that the Pastor who labours in the Word and Doctrine is the highest Officer left by Christ in his Church who has no Superior in Church administrations and therein the Prelates pretended Official Superiority is flatly denyed 3ly That no extraordinary Power of Apostles and Evangelists can ground a standing presidencie over Presbyters 4. That Church Government under the New Testament is to be administred by their joynt decisive Sufferage 5. That the Ruling Elder is standing Church Officer appointed by Christ c And in opposition to this Pamphleters forged Definitions Postulatums and Actions how easie is it from what is premised to bring forth Calvin and Beza's counter-assertions and present these great Divines as joyntly witnessing him a Liar and Calumniator therein As first that there was no standing preheminence in any Church-Officer above the Pastor allowed to Christ to be continued in the Church against the definition 3d and the pretended proof of definition 2d 2. That the Angel had no fixed presidency over other Ministers against what is pretended definition 3d. 3. That what is set down in Scripture anent the 70 Disciples sent out after the 12 Apostles will not give the least shadow of an Argument whereby different degrees of Ministers may be concluded against the scope of Postulatum first 4. That the Inspection of Timothy and Titus over Ephesus and Crete had no fixed power of Ordination and Jurisdiction over these Churches included therein in contradiction to Postulatum 2d 5. That the preheminency of one single person in Office unto other Ministers was never by Gods Warrand retained or practised by the Church for remedy of Schism against the scope of Postulatum 3d. 6. That these first Presidents introduced by the primative Church were not preheminent in Office unto other Ministers whereby the same Postulatum is again convict of Falshood 7. That not so much as a constant President can be warranted from the Angel of the 7 Churches against the scope of Postulatum 4th 8. That neither Apostles nor Evagelists their Office did found a standing official lawful Preheminency of an ordinary Church-Officer over the Pastor in contradiction to the scope of Definition 3d 4. Postulatum 4th Axiom 2d And finally that this official Preheminent office over the Pastor has neither a divine
Right flowing from Christ's immediate Institution nor Apostolick from the Apostles doctrine and practise or of the Apostolick and primitive Church and consequently that the having not the wanting of such a Government is pernicious to the Gospel and Christian Religion which overturns the scope of the whole Pamphlet partiâ—â—larly Postulatum 3d 4th Axiom 2d 3d 4th CHAP. Second THe Authors groundless Suppositions and Perversion of these Divines cleared in general from the Structure of his Reasoning THe Scope of this Author is to prove that in Calvin and Beza's Judgment a president Bishop with a fixt Power of ordination preheminent unto and above Pastors with a proportioned Power of Jurisdiction over them is an ordinary standing Officer appoiâ—ted by Christ in the Church of the New-Testament This is clear by comparing Definition 3. with Axiom 2 3 and 4. and with Postulatum 2 and 3 And this preheminency he makes them assert as extended to a whole Diocess Province or Patriarchat as he calls it For proof of which several passages of Calvin and Beza but of Calvin especially are adduced Wherein in general his obvious Perversion and Abuse of these Divines is evident to any that compares his Assertions and Citation First in that Calvin and Beza are supposed by him to hold the Apostolick and Evagelistick Inspection and Authoirty which are supposed in the Scriptures here cited and in the passages of Calvins Institutions here adduced to be ordinary and of perpetual necessity Thus he grosly perverts the subject and state of the Question which is this What is that ordinary ministerial Authority and these Officers which they hold to be of a perpetual continuing Nature and Necessity and not what they might suppose to be de facto in the Churches infancy exercised by the Apostles or Evangelists So that if we can prove that these Divines did not judge the Authority and Power of Apostles and Evangelists or their formal Office as such to be of a moral nature continued in the Church or that there are constant necessary Officers succeeding them in preheminency or superiority in office all that he says falls to the ground To prove this first in general it is evident from what is said that both Calvin and Beza with all sound Protestant Divines do hold the Offices of Apostles and Evangelists and consequently their official Power as such to be expired and that neither of them are succeeded in idem officium § eundem ministerii gradum this is evident to all who have read these Divines and for evincing it I would but ask this Pamphleter whether Calvin and Beza do not hold and suppose that our blessed LORD was when upon earth the Churches visible universal Head and Monarch and that the Apostles afterward had an universal unconfined Inspection and Authority over the whole Church and that particularly and Apostle Iohn who outlived all the rest had solly as an Apostle an universal Authority and Inspection over the same but will he or any man of common sense infer from this that Calvin and Beza are for a moral standing Primacy over the Church universal or a visible political Head and Deput-Vicar under Christ Certainly he would rationally assert this â—â—erence of a â—apist against Calvin and Beza to be very gross and impertinent and no less is his own throughout this Pamphlet 2. If these Divines do hold that Bishops Presbyters and Deacons are the only standing Church Officers of a moral nature perpetual use and necessity Then they did not hold the Office of Apostles and Evangelists to be such or their proper Oâ—ficial Authority compâ—tent to them as in that capacity to be of this nature But the first is true ergo so is the second the Ma or is evident for this man will not say that Calvin and Beza do hold their Offices one and the same with Pastors and that Apostles and Evangelists were not distinct from and superior unto them in their Official Power The Minor is evident from what is above adduced from Calvin and Beza Yea even from his own Citation of Calvin to confirm Axiom third viz. his Instit. lib. 4. Cap 6. Sect 11. The Primacy of the Roman See takes not its Original from Christs Institution nor the custom of the Ancient Church as the other Offices have done viz. of Bishops Presbyters and Deacons cap 4 Sect 1 mentioned already Now surely if he had judged other Offices perpetual and warranted by Christs institution and the antient Churches practice he would not in this place have mentioned with such Emphasis these three only and none else when in opposition to the unlawful Popish Primacy he is shewing what Offices 〈…〉 and the ancient Churches Custom will allow as warrantable To shew it further take this passage of Calvin whom I find our Pamphleter doth mainly insist upon speaking of Philip the Evangelist he tells us that Evangelists were set in the middle betwixt Apostles and Doctors had an office next to that of Apostles that they might every where preach the Gospel for no certain station was assigned to them Now to make their Office and Authority ordinary in Calvins Judgment this Author is obliged by his Argument to say that he held them to be fixed to some certain Station for in Postulatum 2 he holds that according to Calvin Timothy in Ephesus and Titus in Crete were from the nature of their Office invested with a fixt power of Ordination and Jurisdiction in these places 3. If these Divines held the Apostolick and Evangelistick Inspection and Authority to be moral and perpetual then they behoved to hold it such either as one and the same with the pastoral Office and a superior degree thereof or as an Office specifically distinct and superior But neither of the two can be said to them not the first for we heard them both assert that all Pastors do hold one and the same Function and that none of them have any official Authority over another particularly we heard that Calvin whom our Phamphleter mainly appeals to upon Phil. 1. reprehending the abuse of the Word Bishop in appropriating it to one Pastor only he gives this Reason That from this abused Signification of the Word there hath followed this evil that as if all Presbyters were not Colleagues called to the same Function one hath usurped to himself a Dominion over the rest under pretext of this new Appellation So that he holds the Pastoral Official Authority to be one and the same in all Pastors and none to have an Authoritative Inspection over the rest Again Calvin could not hold this fixed Preheminent Authority to be continued in the Church as importing an Office specifically distinct from and superior to that of the Pastor First for the Reason already given for since that supposed inferior Officer were thus both an ordinary Officer and were likewise Eminenter a Pastor How could Calvin quarrel a distinction and peculiarity of a Name to point out a superior Pastor or how could he affirm that all
to the end of the World is to be understood We have also demonstrate this and this only to be Calvins sense by a large account of the series and contexture of Calvin's discourse in the Chapter where this passage stands so that Calvin doth palpably contradict this mans sense of the president Bishop Calvin asserting the temporary expired state and nature of the Apostolick Office as above that of the Pastor and likewise in the citation of this Pamphleter immediately preceeding that Bishops Presbyters and Deacons are the only Officers that have a Divine standing Right of perpetual necessity That as Calvin makes the Bishop and Presybters Office one and the same so he makes it in this distinct from the Apostolick and Evangelistick that the one is ordinary and perpetual the other not the one imports a fixed Charge over a definite Flock the other not the one is suited to the Churches state when exedified the other to its state in fieri c. Thus we have both admitted the Major in a sound sense and everted it in his sense Assumption But the President Episcopacy understand this still according to his mold and pleading is that Government which is of Divine Right Answer This Assumption I deny for proof whereof he referrs to the preceeding Corollarie immediately before everted and upon which we have demonstrat the Antithesis of the Conclusion which this man draws out in his Demonstration brought to fortifie the same Thus his Assumption is found nought Conclusion Therefore the want of the President Episcopacy is prejudicial to the cause of Christ evanishes into smoak To which I oppose as before this Antithesis and Counter-Corollarie Counter-Corollary The want of the President Episcopacy pleaded for by this man is not in the sense of Calvin and Beza prejudicial to the cause of Christ or the Christian Religion For proof of which I offer a Demonstration in his own mold thus Demonstration The want of that Government which in the sense of Calvin and Beza has no Divine Right or Warrand is not according to them prejudicial to the cause of Christ or the Christian Religion This is his own Proposition upon the matter for if this Divine Right be the adequat ground rendering this want pernicious then the negation of this Divine Right must have the contrary effect and in sound methods of reasoning bear the contrary Conclusion by the Rule of Opposits I subsume Assumption But the President Episcopacy pleaded for by this man is a Government of the Church which has no Divine Right in the sense of these Divines This I proved in his own mould as he refers for proof of this Divine Right to the preceeding Corollary I refer for evincing this negative to the confutation of his Positive or Affirmative and the discovery of its falshood immediately premised Whereupon I draw out a contradictory conclusion to his therefore the want of the President Episcopacy pleaded for by him is not in the sense of Calvin and Beza prejudicial to the cause of Christ or the Christian Religion which was to be proved or if he will listen to another Demonstration he may have it thus Demonstration Major If the Churches having the President Episcopacy pleaded for by him being the sense of Calvin and Beza prejudical to the cause of Christ then the Churches want of it cannot be thus prejudicial This Major I am hopeful common reason and learning will not suffer him to deny Since the denyal thereof would cause so many clear Rules of even natural far more this Gentleman 's acquired and habitual Logicks I subsume Assumption But so it is that the existence of that President Episcopacy which he pleads for in the Church is in the sense of these Divines prejudicial to the cause of Christ. This I prove thus That Episcopacy which in their sense imports an usurped unlawful Dominion over Pastors and impeaches their Authority allowed them of God which has thus given a rise to the destructive Antichristian â—yranny over the Church the existence of that Government in the Church must needs be in their Judgement prejudicial to the cause of Christ. This Proposition I am confident he will not deny I subsume But the President Episcopacy which he pleads for is in the judgement of Calvin and Beza of this nature and issue Therefore it is in their Judgement the Churches prejudice to have been burthened with this Government The Minor is above fully proved First as to Calvin in that as he clearly asserts all Pastors to have one and the same Function so the encroachment of one under the peculiar title of Bishop upon this their equal Authority we heard him expresly condemn upon Phil 1. And next for Beza we heard him clearly assert that the Episcopus humanus and the begun encroachments thereof upon the Collegiat Authority of Pastors in Churches Government gave the rise to the Oligarchical and Antichristian tyranny which was the native issue and effect thereof upon Rev. 2. 24 26 And let any judge if an Episcopacy with such a pretended Apâ—stolick Official preheminency in Ordination and Jurisdiction over Pastors as this man has shappen out be not of this mould in Beza's and Calvins Judgement so that we may again safely conclude upon the whole that therefore the existence of this President Bishop in the Church to which our Pamphleter has endeavoured to draw the Patrociny of Calvin and Beza in these distorted places above examined is by them condemned as an Idol of jealousy prejudicial to the Cause of Christ and the Christian Religion which was to be demonstrated FINIS
words here cited then a faithfulness in the exercise of their joynt Collegiat Power and Authority which Beza holds was our Lords Institution and then existent Thus we have seen this mans Postulatums as insufficient to found his Conclusion as the Definitions Proceed we now to his next Section of Axioms CHAP. Fifth THe Axioms in point of Church Government imputed by this Pamphleter to Calvin examined and found impertinent to fortifie his Scope and Conclusion The first of these Axioms is this Axiom 1. THe regular Call of any Minister already Ordained is from an Office of an Inferior to another of a preheminent Station To prove this Calvin is adduced on 1 Tim. 3. 13. saying That because in one or two Centuries after the Death of the Apostles it was the constant Custom that from the Order of Deacons the Presbyters were chosen therefore commonly they have exponed this place of the advancement to a superior Degree First as to the pertinency of this Citation to prove the Axiom as here set down I answer Answer First Calvin hath no such words that it was the Constant or Vniversal Custom in these Centuries to Ordain Presbyters after this manner as this man would insinuat all that Calvin says is that invaluerat usus this practice came in use and prevailed through process of time but it might be so though it was neither universal nor constant through all times and places 2. Calvin disowns both this Custom as constant and necessary and likewise the Exposition of this passage of and its Application to such a Custom as is evident to any that will read him upon that place for to these words here cited he adds quasi Apostolus as if the Apostle called to the Honour of the Presbyterat such as have acquit themselves faithful Deacons then adds although I do not deny that the order of Deacons may sometimes be a Seminary out of which Presbyters may be taken Yet I do more simply take Pauls words that they are worthy of no small honour who do well acquit themselves in this Administration because it is not a base but a very honourable Office so that what ever this man would make of this Axiom that the regular Call of a Minister already ordained is from an Inferiour to a supereminent Station Calvin doth neither absolutely hold this as always necessary and consâ—quently the Axiom is not true in his Judgment nor doth he hold that the practice as to matter of fact was constant and universal 3. Giving not granting that Calvin held the Custom to have been throughout these Centuries to ordain none Presbyters but such as were before Deacons unless he can prove that Calvin held the Custom to be founded on divine Warrard this will only prove that Calvin held it to be an humane Custom and consequently alterable ergo in Calvin's Judgment this cannot found a Maxim or Axiom at to that which is always necessary to be done 4. Granting the utmost which Calvin's words may be drawn to when stretcht upon the Tenter-pins till they crack viz. that every Presbyter or Minister must be first a Deacon before he be Ordained ergo what I would fain know by what Logick he would fasten his grand Conclusions to this Principle viz. That there are different degrees in the Pastoral Offiâ—e And that one may and ought to be a fixed President Bishop over them with a preheminent fixed powâ—r of Ordination and Iurisdiction Again what means he by any Ministâ—â— if all Church Officers under the New Testament as he needs must since he holds there are various sorts of Ministers under the New Testament Apostles Evangelists Pastors Deacons who have all their formal Successors according to Calvin How doth he infer Calvin's Judgment as to the regular Call of all from what he Asserts as to the practice of one Again what calls he a Minister already ordained Can there be any Minister or Church-Officer who is not ordained Ordination being relative to some Church-Officers Administration Finally what means he by the regular Call of this ordained Minister If his Instalment into a higher Office then this is formally his Ordination So that Axiom will run thus the regular Ordination of any Minister already ordained is from an Office of an Inferiour c. But this is both redoundant in sense the Ordination of one already ordained being necessary from a lower to a higher Station and likewise impertinent to his Scope and Design viz to prove that none were ordained Pastors who were not first in Calvin's Sense ordained Deacons If by regular Call he mean the Call to the exercise of his Function else where then he would make Calvin with the Independents to put a New Ordination for a new Application of the Office Thus the Maxim as here set down appears impertinent to his Scope impertinent as to a Discovery of Calvin's Judgment in this point yea and hardly reconcilable to sound Sense Axiom 2. The 2 Axiom the preheminence in any Office includes a proportioned Jurisdiction over the Officers who are under them For proof of this Axiom we are referred to Definition 2 and 3. Answer To which I Answer We have upâ—â— these his two Definitions made it good that this preheminence in Office and proportioned preheminence in Jurisdiction which Calvin in the places therein cited supposes competent to the Apostles and Evangelists was in his Judgment neither First a fixed Preheminence and Jurisdiction nor 2. Ordinary or such as is of a moral standing Nature of constant use and necessity in Church-Government But that in Calvins Judgment it was such as did expire with the persons of these extraordinary New-Testament Officers And that 3. That this Preheminence in Office and jurisdiction while these expired Offices did exist is by Calvin asserted to be cumulative unto not privative of the ordinary Collegiat Authority of Pastors in Ordination and Jurisdiction and was not to encroach upon this their standing essential Interest and Power in Government which in Calvins sense necessarily continues their fixed Priviledge to the end So that in a word if he should apply this general Maxim to these necessary Officers which Calvin holds to be of perpetual use viz. Pastors Elders Deacons it shall be easily admitted but without the least help to his design If he apply it to his supposed fixed President with Official Preheminence over Pastors as his Marginal Proofs do oblige him Calvin in the places above cited denys such an Officer and the Maxim and Axiom consequently founded upon these two definitions is none of his Axiom 3. The Divine Right is manifest in that Ecclesiastick Government which is instituted by Christ continued by his Apostles retained in the primitive Church and approven from Heaven by Revelation in subâ—â—â—â—iencie to any end wherein the welâ— being of Christianity is nearly concerned This is proved by Calvin instit lib. 4. cap. 6. Sect. 1. His words are We have not before touched upon the Primacy of the Roman See whence the Papists strive