Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	church_n	place_n	1,819	5	4.5081	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39997	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 ... attempting to fasten upon them an episcopal perswasion ... / by a minister of the true Presbyterian Church of Scotland, established by law.	Forrester, Thomas, 1635?-1706.	1692 (1692)	Wing F1594; ESTC R35532	63,101	86

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

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

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

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