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
Pastors without exception have one and the same Function 2. We heard that Beza and Calvin do hold that the Apostles and Evangelists had no fixed Station over which they were set and so could not as in that capacity have any fixed Power of ordination and jurisdiction A second perversion of the Doctrine and sense of these Divines in this point and false Supposition which this Authors arguing is grounded upon is this that he distinguishes not their simple Narration of a practise from their positive Approbation of it which any man of sense will distinguish in any Author and which if confounded we cannot eschew the horrid Blaspheming of the Spirit of God in Scripture To clear this take an undenyable instance from Calvin whom as I said our Author mainly appeals to To prove his 2 Postulatum viz. that in Calvins judgment the Church warrantably retained the Government of one single Person preheminent in Office unto other Ministers he cites Calvin instit Cap. 4. Sect. 2. Where Calvin shews that Presbyters in all Citâ—es choose one out of their Number to whom especially they gave the Title of Bishop lest from a parity Division might arise That Jerom says at Alexandria from Mark the Evangelist to Heracleas and Dyonysius Presbyters always placed one in a preheminent degree whom they called a Bishop The same we heard Beza acknowledge as to the matter of Fact Now I say it is gross Perversion from Beza or Calvins Narration of this matter of â—act to infer their Approbation of the Practise 1. For that clear demonstrative Reason already adduced 2. This cannot be held and obtruded as their Judgment without contradicting them in other places and making them inconsistent with themselves which this Author who holds their Writings and that deservedly to be excellent must by all means eschew for as we heard Beza evidently disown this practise of the fixed President and his appropriat Name of Bishop as giving the rise to all the ensuing corruptions of the Church-Government so doth Calvin evidently on Phil. 1. forecited condemn two points of this Practice First in setting one Presbyter in a superior Degree over another for he affirms they are all Colleagues called to one and the same Function having the same Work the same Ordination the same Official Power and Authority ergo he ownes a perfect Parity and disowns an Imparity in the Officâ— and preheminency in Degree in one above another and therefore by further necessary consequence he disowns and cannot allow of the Practice of this at Alexandria as warrantable 2. If Calvin disowns this Imparity and Dominion as fomented and having its rise from the appropriating the Name Bishop to one Pastor rather than to another then he disowns the appropriating the Name to this preheminent Presbyter as a badge of this Preheminency and by consequence the practice of this at Alexandria but so it is that Calvin which we also have evinced of Beza In terminis condemns this appropriating of the Name Bishop to one Pastor for the end mentioned therefore he condemns this practice in so far We heard that upon Tit. 1. 7. he collects the Identitie of the Bishop and Presbyters Office from the Apostles using both Names indifferently As also saith he Iâ—rom hath observed and that more hath been ascribed to mens pleasures and inventions than did become in preferring mens habituated terme to the Language of the Holy Ghost And speaking of the first Moderator's early brought in he shews that the Name of the Office viz. that of Bishop is commune to all And that to rob the rest thereof is injurious and absurd a perversion of the Holy Ghosts Language and prophane Boldness and that upon Act. 20. 28. He concludes that all the Presbyters have both Name and Thing of the Scripture Bishop appropriat unto them Here let any rational Man judge especially from what is above evinced 1 Chapter If Beza and Calvin make not the Name and Thing of a Scripture Bishop proper to every Pastor and consequently condemn not the above-mentioned Official Difference and appropriating the Name Bishop to a supposed preheminent Pastor above another at Alexandria as a perversion and abuse of the Spirit of Gods Institution and Language in Scripture And whether it be not most consonant to Reason to collect Beza and Calvins Judgment upon their Assertions and Inferences from Scripture when reasoning the Point ex professo rather than from their simple Narration of a matter of Fact and practice of the Church If he say that his third Postulatum speaks only of what the Primitive Church retained in Calvins Judgment I answer First what will a simple Practice in it self signifie to infer a Rule and Duty without any more Or Calvins Narration to infer his Approbation 2. Comparing Postulatum 2. and his Assertion of Calvins Judgment anent the fixt Power of Ordination and Jurisdiction which Timothy and Titus exercised over other Ministers at Ephesus and Crete with Definition 3. Anent and President Bishop his preheminent Office in Ordination over other Ministers and what he asserts Axiom 3 and 4. viz. that Calvin holds this to be necessary to the very Being of the Church it 's evident he must be thus understood as asserting Calvin Approbation of the practice This Man will not deny that the state of the Question is what the Church retained upon Divine warrand in Calvin and Beza's Judgment Thus we have laid open his fundamental Mistakes ad perversion of these Passages of Calvin and Beza cited by him consequently discovered his arguing in this Pamphlet to be founded upon a meer petitio principii and Ignoratio Elenchi and that he intertains himself and imputs to Calvin and Beza that Error which I find as an Error in the first Concoction marrs the whole Disgestion of Sarav his arguings against Beza viz. That the different and extraordinary Priviledges of Christs first Ministers the Apostles and Evangelists doth also diversifie the Essentials of the Pastoral Office it self so as to infer different standing Degrees thereof an Error which though frequently told of by Beza he doth nothing but repeat in his whole Dispute But that our Authors Mistakes may further appear we do proceed to a particular Examination of his Definitions Postulatums and Axioms and the Propositions Demonstrations and Corollaries drawn therefrom CHAP. Third An Examination of the Definitions in Point of Church-Government imputed by this Pamphleter to Calvin and Beza wherein is discovered his gross Perversion of the Doctrine of these Divines I Confess that upon first reading of these Definitions I was a little surprised to find this Man who by his Profession no doubt is skilled in the Nature and Terms of Definitions Found these Assertions upon what he here cites out of Calvin and Beza and to present them under this Character but to view them shortly Defin. 1. The first is this The Power of Ordination is that Right in the Governours of the Church to separate Persons duely qualified unto the holy Ministry of
Opinion he makes this place parallel with 1 Tim. 4. vers 14. upon which place he says they judge right who take the Word Presbytry collectively for the Colledge of Presbyters So that Calvin will be found to hold that Paul's Imposition of Hands though solely will nothing derogat from the ordinary Collegiat Power of the Presbytry 1. Because the conferring of Gifts thus was his Apostolick Priviledge 2. The simple Imposing of Hands alone will import no sole Authority since ordinary Pastors might intrust the Ritual Performance to one in their Name 3. As no Apostolick Prerogative was in Calvin's Sense to encroach upon the ordinary Power of Pastors and consequently not this of Paul's sole Imposition of Hands though supposed so his Supposition anent the Presbytries Authoritative Concurrence in this Action clearly overthrows our Pamphleters pleading and scope To the proof of the second Branch anent a fixed preheminent Power of Jurisdiction in this President Bishop which our Author endeavours to evince from Calvin Instit. lib. 4. cap. 4. sect 2. It 's answered beside what is said above That 1. the Word always is not found in all that Section 2. Calvin clearly asserts that this Titular Bishop had no dominion over his Colleagues but what parts not whatever parts the Consul had in the Senat to report Matters ask Votes Consult Admonish govern the Action by his Authority and see it Execute which was by Common Council decreed Ergo his Office was not so preheminent in Calvin's Judgment as to Infringe the joint Collegiat Decisive Power of Presbyters to whose Votes he was tyed and what differed this from that of a Moderator if we except his being fixed Next Whatever Power he might Exercise beyond that of a Moderator Calvin tells us that this was Humano consensu inductum pro temporum necessitate by Humane Advice and for the times Necessity therefore he holds it not to be received for a fixed divine Appointment citing Ierom for the Judgment of the Ancients on this point who asserts upon the Epistle of Titus the Bishop and Presbyter to be one and the then Bishops to have had this preheminency from Humane Custom and not Divine Institution 3. He acknowledgeth Sect. 1. that whatever sincere Aims the Antients had in conforming to the Scripture in their Church-Government yet they keep not that Path-Rode exactly but had their Abeâ—â—ations from it and in a Word towards the Close of that second Section he tells us that this President Bishop was subject to the Assembly of his Brethren so that a fixed preheminent President Bishop having an Authority preheminent over the Votes and Suffrages of Presbyters and not subject to the with a peculiar Title of Bishop as thus preheminent was not received by the Church de facto in her first purest times far less jure divino and never after Warrantably or as a Divine Officer in Calvin's Judgment from all which it is demonstratively evident that our Pamphleters 3d Definition is none of Calvin's but a Chymera of his own Fancy We come then to the 4th Definition which is this Definition 4. The Angel of any Church Representative is the President Bishop over other Ministers within their respective Diocess Province or Patriarchat To prove this Beza is adduced on Rev. 2 c. 1 and 24 v. To the angel that is to the President as whom it behoveth especially to be admonished touching these matters and by him both the rest of his Colleagues and the whole Church v. 24. But unto you that is unto you the Angel the President and the Assembly of your Colleagues and to the rest that is to the whole Flock Upon this we need not much insist the absurdity of his Scope and Inference being abundantly evinced from what is above touched and is obvious to the meanest Reflection 1. How proves our Pamphleter from Beza's words That these Angels did climb up so high as the Patriarchs this cast even of Diocesian and Provincial Churches will hardly if at all be found till 260 years after Christ. 2. How proves he from these words that Beza esteemed every Representative Church to be either that of a Diocess Province or Patriarchat he must have Lyncian-Eyes that will see this in these words of Beza 3. Granting that by Angel Beza understands one single person who was especially to be admonished and his fellows by him How proves he from these words that he was in Beza's Judgment a fixed constant far less a preheminent Bishop with a fixed official Presidency over other Ministers May not all this be verified of a Moderator pro tempore or a Speaker of the Parliament viz. That an Epistle from the King to the Synod or Parliament is especially to be addressed to these Presidents and by them to be communicated to their Colleagues or fellows 4. Had this man pondered what Beza asserts in his Treaties de Episcopaâ—u triplici aneâ—t the Episcopus divinus humanus Satanicus He would have kept off this phantastick conceit For we find Beza therein exclude as beyond the limits of the Divine Bishop whatever power in Government is assumed by any beyond that of a Pastor and that he acknowledged no preheminency or presiding in any Pastor which encroaches upon the Decisive Power of his fellows to be allowed of God Finally To convince yet further of the folly of this Citation out of Beza let us hear how in the same place he antidots this mans washpish extraction out of his words for after he has Exponed that Clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Angel to the President he adds Sed hinc statui Episcopalis ille gradus c. But that Episcopal degree which was afterward brought into the Church of God certainly neither can nor ought to be hence concluded nay not so much as the necessity of the Office of a perpetual President as the thence arising Olligarchical Tyranny whose Head is the Antichristian Beast now at length with the most certain ruine not of the Church only but of the World also makes manifest so the Beza as is from hence above cleared holds the very fixed Moderator to be an humane invention and the poysonous Egg out of which Antichrist was hatched Add to all this that Beza by this mans acknowledgemâ—nt calling the other Ministers the Colleagues of this President doth in that very term deny to him a super-eminent fixed Authority over them and Calvin whom he will not say Beza doth in this point contradict since he acknowledges their Writings on this Subject excellent expones Colleagues to be such as have one and the same â—unction and upon this very ground reprehends as we heard above the making the name Bishop peculiar to any one of them from all which the forgery and vanity of this Definition and of the preceeding as relating to his Scope doth convincingly appear CHAP. Fourth Wherein this Pamphleter is examined upon and expostulat with anent the impertinency of his pretended Postulatums drawn from Calvin and Beza HAving thus
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
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.
or Pastoral Materially and Eminenter and so hath derived from it a perpetual standing Gospelâ—Ministry and Ministerial Authority necessarly to be continued and propagated in the Church till the end of time In which respect our Lord promised his presence with his Apostles and their Successors in the Gospel Ministry and Legation untill the end of the World Thus I say the Apostolick and Ministerial Office may according to Truth and in Calvins principles be said to be perpetually necessary for the Church but without any advantage to this mans scope and design aâ— is obvious to the meanest reflection But least our Pasqueller quarel this as my Commentary for his further conviction in the clearing of this Point let me detain the reader a little further in the view of that Chapter Sect. 3. He shews the dignity of the Gospel Ministry by the Scripture Elogiâ—â— that their feet are beautiful Isa. 52. That the Apostles are called the light of the World and the salt of the Earth Matth. 5. 13 14. v. He that hears you hears me Luk. 10. 16. Then citing the 2 Corin 3. and 9. v. He sayes The Apostle shews there is nothing more glorious and excellent in the Church then the Gospel Ministry since it 's the Administration of the Spirit of Righteousness and life eternal Nihil Evangeliâ— Ministerio in Ecclesia magis prâ—clarum Then Sect. 9. beginning the second part of the Chapter he descends to speak particularly of the Persons to whom Church Government is committed they are nominat saith he by Paul first Apostles secondarly Prophets thirdly Evangelists fourthly Pastors lastly Doctors Then he adds ex quibus duo tantum ultimi ordinarium in Ecclesia muâ—us habent That is of whom the two last only have an ordinary Office in the Church Then discoursing of the Grounds and Reasons of the extraordinary peculiar Function of Apostles Prophets and Evangelists he adds sequuntur Pastâ—reâ— Doctores quious carere nunquaâ— poteâ—t Ecclesia there follows Pastors and Doctors whom the Church can never want clearly distinguishing them in this from these expired Functions of Apostles and Evangelists Then descending to speak how the Apostles are succeeded as to a perpetual standing Ministry Sect. 5. 6. 7. He begins Sect. 5. thus videmus quae in Ecclesia regâ—â—ine â—emporâ—ria Ministeria fuerunt at que ideo instituta ut peâ—petuo durarenâ— We see what Offices or Administrations in the Church Government were temporary or expired and what Offices were institut to be of perpetual câ—ntinuance And at the close of this Section he positivâ—ly asserts which at one dash cancells all this Pamphlâ—ters piâ—iful suggestions here tâ—hat Pastors sâ—ting aside the Apostles extraordinary Priviledges eandem cum Apostolis sustinuit Provinciam has the same imployment and perpetual pastoral Office assigned to them with the Apostles Then offering to clear further what this Office and Province is he doth accordingly Sect. 6. reason thus That the Apostles Patent and Commission bearing the preaching of the Word and the Administration of the Sacraments as the substantials and main piece of their Office the Pastors are properly their Successors in their Official Power That Paul said not of himself only but of Pastors let a man so account of us as Ministers of Christ and Stewards of the Mysteries of God And that in Titus 1. 9. v. the Bishop must hold the faithful word and by sound Doctrine teach and convince the gainsayers lashing expresly Prelats who pretend to succeed Apostles and yet neglect the great work while holding sayeth he idle dignities And near the close of â—his Section he shews that this Pastoral Office in relation to the Administration of the Word and Sacraments includes and imports the preservation and exercise of the Discipline and Government of the Church Thereafter Sect. 8 he proves from Titus 1. 5. Phil. 1. 1. Act. 20. 17. That the Office of the Bishop Presbyter and Pastor is one and the same Section 5. He proves that the Election of Pastors is by his Colleague Pastors with the Peoples consent Now the Man that shall need any further demonstration than this Plain-reading of Calvin to convince him that it was the perpetual Pastoral Office in relation to the Administration of the Word and Sacraments and the appendant Power of Jurisdiction and Church-Government included therein which he asserts to be of as perpetual necessity in the Church as the Sun and Meat and Drink are to the World and not the formal temporary Office of Apostles and Evangelists as such or as including any Superiority over the Pastoral Office the Man I say who needs any further proof of this than what is above touched hath a crack in his intellectualls and may be set to his Horn Book again CHAP. Sixth THe Propositions and Demonstrations drawn out by this Pamphleter upon the premised Definitions Postulatumâ— and Axioms as the great projection and scope thereof examined the the unsoundness thereof discovered and the Antitheses of his Propositions established and his Demonstrations everted by Counter-demonstrations from Calvin and Beza Having thus evinced to the conviction of the judicious and impartial the pitiful mis-application and forgery of all this Mars Citations out of Calvin and Beza to fortifie his scope and design in these assertions which he calls Definitions Postulatums and Axioms His Demonstrations drawn from them do fall by course as the Superstrucâ—ure when the Foundation is razed His Principles being found unsound his Demonstrations the birth of them will appear lighter then vanity And like the little bag which Children finds in the Fields and call the witch-ball will be found to evaporat into Smoak with a smal touch The first Proposition he undertakes to Demonstrat from his Positions above-examined is That the 12 Apostles were president Bishops over the 70 Disciples Answer In general I may again animadvert here that if by being President Bishops be understood the Apostles univeral directive Authority and Inspection necessarly connected with and sounded upon their insallibility as being so many living Oracles from whom the mind of Christ was infallibly to be sought both by Ministers and People as to every point of their respective duties such a Presidency will be easily admitted but in this respect he doth foolishly restrict or imagins that Calvin Beza doth this restrict their Presidency or Episcopacy to the 70 Disciples for thus they were president Bishops over the universal Church both Ministers and People and that while they lived In the same respect and upon the same ground upon which they had this presidency over the 70 Disciples they had it universally over all both in the judgement of Calvin as is above evinced and of all sound Divines And in whatever respect he can alleâ—dge Calvin to hold their Presidency to be universal over the 70 Disciples it 's easie to prove that he holds this Presidency to be universal over all Churches and Ministers and therefore if he will from hence infer successors to them in Calvins judgment he
would make him hold twelve moral standing Primats and universal Patriarchs or Popes with infallible directive power over the whole Catholick Church 2 I observe that by asserting the Apostles to be meeâ— President Bishops he would make men believe that he pleads only for a moral standing fixed Presidency But as I did above touch he pleads by this first Proposition and Assumption for a standing moral Prelatick Dominion over Church Judicatories serued up to the highest Peg. Follows the Demonstration whereof the first Proposition is Major The President Bishop is he who from his Office preheminent to other Ministers is invested with a fixed Power of Ordination regulat by Canons and of Jurisdiction ballanced by assisting Ministers For proof of which he adduces definition 3. Answer This Proposition as here worded we did above dis-prove and did shew that according to his design in this Citation of Calvin he must add both a sole power and likewise an ordinary power that this place of Galvin will neither prove his holding it fixed nor an ordinary power in the Apostles both which we have found Calvin doth disown in several places above-cited Besides the above-evinced inconsistency of the two Branches of this Proposition compared with his pretended proof so that the Major appears nought The assumption is Assumption But in respect to the 70 Disciples who were all in the holy Ministry by Postulatum first and from among whom Matthias was called to be of the twelve by Postulatum 1. The sacred Colledge of the Apostles had a fixed preheminency by Axiom 1. invested with the power of Ordination regulated by Canons by Postulatum 1. and Definition 1. and of Jurisdiction ballanced by assisting Ministers by Axiom 2 Answer Not to resume what we have animadverted upon his Assertion anent the 70 Disciples and Calvin's silence as to Mathias in both the places cited by him and his Comment upon Mathias Election As for that which he asserts from Axiom 1 anent the Colledge of Apostles their fixed preheminence the Axiom itself asserts the regular Call of any Minister already ordained is from an Inferior to a Superior station we did shew the impertinency of Calvins citation to prove this and that he neither simply asserts this matter of fact as he sets it down nor gives his approbation of it so that this Axiom is none of Calvins 2. For his inference from it that the 12 had a fixed Preheminency over the 70 who sees not its remotness Behold the visage of this Reason Calvin says that the Church sometimes choosed Presbyters out of Deacons ergo he assâ—rts that the 12 Apostles had a fixed Preheminence over the 70 Disciples 3. If by Fixed he mean a preheminence ordinary and to be continued we have proved that Calvin denyes and disowns this in the places above cited and asserts as evidently as man can speak that the Apostolick Official Preheminence as such was neither Fixed Limited nor Ordinary that they were invested with a power of Ordination regulat by Canons he tells us is proved by Postulatum 1. and Definition 1. The Postulatum says that the 70 Disciples were in the holy Order of the Ministry and how he has proved this from Calvin we have above seen especially with relation to Mathias Where we told him that Calvins assertion of the Sameness of the pastoral Function in all ordinary Pastors and the extraordinary expired Nature of the Apostolick Inspection and Authority cutts off his inference of such a standing Subordination among Pastors as he imagins him to hold Next what a Rope of Sand is this the 70 were inferiour to the 12 Apostles ergo they had a fixed ordinary power of Ordination over them and forsooth regulated by Canons He next proves this by Definition 1. Which asserts that the power of Ordination is the Right of Governours of the Church to separate persons duely qualified to the Ministry This Calvin asserts is proper only to Pastors which we proved doth infer clearly against this mans Design Calvins asserting the Pastor to be the highest ordinary Officer and the expired extraordinary Nature of the Apostolick and Evangelistick Offices together with the equal Function of all Pastors which Assertions of Calvin doth render this Inference Ergo the Apostles were invested with an ordinary power of Ordination and Iurisdiction over Pastors to be transmitted to the Church which is this mans Scope and Conclusion upon the premised general Assertion of Calvin anent the right of Church-Governours to be a meer non sequitur and an ergo baculus stat in angulo The Apostles Preheminency in jurisdiction ballanced by assisting Ministers he proves by Axiom 2. which he refers to Definition 2 and 3. Upon which iâ— the examination of his Citations we have proved that this supposed Apostolick Preheminency is with Calvin neither Fixed nor ordinary or of a moral standing Nature but did expire with these extraordinary Functions and that in Calvin's principles it was cumulative unto not privative of the ordinary standing collegiat power of Pastors which is to continue to the end besides the inconsistency wherein we have observed he involves Calvin in his Collections upon the place cited by him Follows our Pamphleters grand Conclusion of his Demonstration Conclusion Therefore the 12 Apostles were president Bishops over the 70 Disciples which was the thing to be demonstrated Answer If he mean an infallible directive power and presidency as Apostles it is easily admitted by Calvin But then as I said he foolishly restricts it to the 70 Disciples which was over the whole Church both Miniâ—ters and People If he mean a standing moral ordinary perpetual Presidency especially relative to the 70 and wherein ordinary Officers were to succeed them we have proved that he will as soon squise Water from a Flint as either premisses or conclusion from the places of Calvin referred unto in the two Propositions of his Demonstration And unto his Demonstration and proposition I do from what is above evinced oppose his Counter-demonstration and Antithesis of his Position and Conclusion The Proposition is Proposition The Apostles were not fixed President ordinary Bishops over the 70 Disciples Demonstration They whose prâ—sidency was not fixt to any Church or Station nor Ordinary but Extraordinary and universal over the whole Church both Ministers and Flocks these had no fixed ordinary moral presidency over the 70 Disciples But the Apostolick presidency was of this Nature in the Judgment of Calvin ergo the Apostles were not ordinary fixed president Bishops over the 70 Disciples The Major is evident for to be fixed and not fixed ordinary and extraordinary Presidents yea and in relation to the 70 Disciples only and to the whole Church Ministers and People cannot consist The Minor is cleared above wherein it is evinced that Calvin assâ—rts the Apostolick Inspection to be both Universal Extraordinary and Unfixed Hence we may safely conclude ergo the Apostles were not ordinary president Bishops or in a proper and formal Sense over the 70 Disciples which
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
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-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
erection of it in this Land whereof our honourable Estates of Parliament discovered their deep sense in condemning and abolishing it in the late happy Revolution But the Iudgment and Writings of so many Divines and Churches abroad stricking against this Hierarchy being found by the Promotters of that interest such a heavy burâ—en and gripping argument there hath several methods been used to shake off and dissolve the same Hence since the late erection of prelacy several Pamphlets have appeared endeavouring to reconcile this Hierarchy with the judgment of the Reformed Churches and the most famed Writers thereof But with what success they have managed this work the impartial and judicious have sufficiently discovered and that in this endeavour they have been rolling Sisiphus stone which 〈◊〉 still returned upon them and renewed their inextricable Labour Among the forraign Divines which have appeared against Prelacy Calvin and Beza being for Piety and Learning men of chief name and among the glorious Cloud of Christ's witnesses against the beast since the Reformation such as not only deserve a place among the thirty but among the first three hence it is that this endeavour has been mainly fixt upon them and what ever thing in their writings might seem to savour of indifferency aâ—eâ—t Presbyterian Government whereof they are generally acknowledged to have been both by their Writings and Practices the strenuous and constant asserters or to cast a favourable aspect upon Prelacy searched out and by the outmost Artifice of near drawn Sophistry and by the most remote consequences stretched upon the tenter pins to reach such a Conclusion Hence not only their Commentaries upon the Scriptures and divers Passages of their other Writings have been pitifully curtell'd and disjoynted but their very Missives aâ—d Letters upon various and remote occasions from this point brought in to witness against their avowed judgment to the World when disputing and handling this question ex professo Whether respâ—ct to truth or partial respect to their cause that eâ—prompted these men to such a practice is â—asie to judge If the base visage and stain of lying and detractions and false witness bearing in the judgment even of sober Heathens and of all men of the most common sense or morality had been with a conscientious conviction duely pondered they had never abandoned themselves to such impious folly The practice of abusing and counterfiting Writters for the advantage of their Cause hath been so much condemned in Papists those slâ—ves of the man of Sin given up to the power of lyes and delusions that Protestants might even upon this ground have been long since ashamed of it It had been every way a more generous undertaking to have offered their Answers to the Pleadings and Arguments of those Divines against the Hierarchy and to have endeavoured by fair wrestling to wring these Weapons out of their hands rather thus faintly to abandon the Disput and pretending an accord with their Antagonists than upon this head But what has been observed of Ignatius writings that they suffered Martyrdoom when he was gone hath been the fate sure of the Writings of these Divines which notwithstanding have hitherto and will yet farther speak for themselves For the Essays of the Author of this Paper in this method I shall not anticipat what is performed in the ensuing Reply by offering here a previous large discovery of its unsoundness only I may be bold to say never any was more unhappy than he in this undertaking and that upon first reading of the Pamphlet these things were obvious and may be so to any considering Person 1. That the series and structure of his reasoning do clearly involve Calvin and Beza in contradictions comparing his inferences with the Passages cited and that he thus crosses his character of Excellent which he bestows upon their Writings 2dly That disguising the Bishop making Calvin and Beza to owne by his Epithet of the President Bishop he would seem to plead only for the constant Moderator or Proestos early brought in and that he intends no further improvement of these places of Calvin and Beza or to stretch their principles in Judgment to any greater length yet notwithstanding in the series of his reasoning ascribing a preheminence in Office and Iurisdiction to this President over other Ministers yea such as extends to a whole Province or Patriarchat he shewes the Inconsistency of this smooth but foolish pretence and hath made it as transparent as the Cristal of the watch 3dly Insome of his citations particularly in that which is adduced to prove Definition 4th his abuse and mistaks is so very gross and palpable that any who reads some lines foreward will find his Inference in terminis contradicted that it 's truly a wonder how any of common sense or ingenuity who ever read the place could be guilty of so bold or ignorant Forgery 4thly That either crassly or willingly â—e has been ignorant of and dis-ingenuously cocealed Calvin and Beza's distinction of the Ordinary and Extraordinary Church-Officers and takes his measures of their Iudgment anent the constant Government of the Church from what they speak of the Office of Apostles and Evangelists whom all that ever read these Authors must needs acknowledge that they hold to be Extraordinary and expired 5ly That as some of his citations are so palpably remote from what he has adduced them to prove that they do not so much as relate to one and the same purpose and subject so all his demonstrations are founded upon gross mistakes of the subject and state of the question and thus in stead of a mounting to demonstrative Arguments and these so evident as to be presented in a Euclyds dress of a quod erat demonstâ—andum they are pitiful beggings of the Question and Sâ—phisms fâ—owâ—ng from the ignoratio Elenchi He addresses in his Preface the moderat Presbyterian but certainly the man Proselyted to this Perswasion of Calvin and Beza as pleading from Scripture for the Divine Right of the President Bishop with Preheminence in Office and Iurisdiction over the Pastors of a whole Province or Patriarchat which is the white of the Mark that all his proofs are levelled at ceases to be either Moderat or Presbyterian not Presbyterian because imbracing a Perswasion and principles diametrally opposit to that Government not moderat because assenting to the power of a Prelat which is beyond all limits of equity and moderation and encroaches upon Presbyters and Pastors Office and Authority allowed them in Scripture and likewise because holding no just or moderat opinion of Calvin and Beza who never asserted such a thing but do hold the quite contrary The Author offers his Essay to the Moderat Presbyterian's Censure and Ingenuity and I am hopeful that what is here replyed shall be found such a just and ingenuous Censure and Discovery of his mistakes as do merit his acknowledgments and will obtain the same if he be endued with that Moderation Charity Self-denyal and love to the
needs mean this if he hold to that Sâ—â—â—ilitude of the power of the Consul in the Senat and turn not his President Bishop to an Absolute Prince and his power to a power of Dominion over the meeting if not then first How can be suppose the one to be ballanced thus in Calvin's Judgment rather then the other 2. How will this consist with what he asserts that according to Calvin the power of Jurisdiction is of alike nature and correspondent to that of Ordination The preheminence in Office and Jurisdiction being one and the same in Axiom 2. If this Power of Ordination is to be ballanced in Calvins Judgment by Assisting Ministers how will he make his Proof quadrat to it viz That Paul laid Hands on Timothy alone and no Minister else If he infer the Power of his President Bishop from this Assertion he must call it a Sole Power 3. I confess he did well to put in the Clause of a Fixed Power but he must add another Clause and Qualification viz. an Ordinary Power And if he can prove from Calvin that either Apostles or Evangelists exercised a fix'd ordinary Power of Ordination over any particular Churches his Proof will speak home to the Point and if we can prove the contrary from Calvin he is but beating the Air and rolling Ssiphus-Stone in this Matter Now this our contrary Proof from Calvin is very easie for on this 5th Verse he says that Apostolis nulla certa statio erat assignata that they had no fixed Station and consequently neither a fixed nor ordinary Power thus upon 1 Corinth 12. 28. he says Paul reckons up both perpetual and temporary Officers the Temporary was that of Apostles who were appointed to found Churches and erect Christs Kingdom therein whose Office shortly after ceast and evanish'd the Apostles were appointed to spread the Gospel through the World and had no certain Charges and limits of Paroches but wherever they came were to deliver their Message wherein they differ from Pastors who are tyed to their Churches c. upon Eph. 4 11. he tells us that the Apostles Office was to Preach the Gospel in whatever place they came into To plant Churches and erect the Kingdom to Christ so that they had not every one peculiar proper Churches assigned to them but all of them had a general command to preach the Gospel whereâ—ver they came To these the Evangelists were next and had alike Office only in a different degree of Dignity of which kind were Tâ—mothy and such like of their subsidiary help the Lord made use next to that of Apostles and having thereafter described the Office of the Pastor and Doctor he adds Notandum est ex his officiis quae hic enumerat Paulus postrema tantum duâ— perpetua esse We must observe that among these Offices which Paul reckons up the last two only are perpetual for God did for a time only aâ—oâ—n his Church with Apostles Prophets Evangelists but without Pastors Doctors there can be no Government of the Church Ergo according to Calvin without the expired Offices of Apostles and Evangelists this Government doth subsist At the Close he commends Cyprian's Saying That there is one Episcopacy which is Christ's alone whereof every Minister hath intirely a part that none lift up himself above his Fellow Thus in Instit. lib. 4. cap. 3. sect 4. speaking of this place of Paul in describing the New Testament-Church-Officers he Characterizeth the Apostles thus that they were the first Founders of the Church through the World in Preaching the Gospel every where The Evangelists thus that they were in Dignity inferior to the Apostles yet next to them in Office and consequently did represent them as supplying their Rooms such were Luke Timothy and Titus and such like also the 70 Disciples which Christ appoâ—â—ted in the second place after the Apostles These three Functions viz. Apostles Prophets Evangelists saith he which seems most consonant to Paul's Scope Words were not for this end institute to be perpetual in the Church but were for some time only when Churches were to be erected where none were before or to be brought from Mâ—ses to Christ. Then speaking of ordinary Offâ—cers he thus expesseth himself as before their Fellow-Pastors and Doctors which the Church can never want and the 5th Section he begins thus We see what Ministry and Offices in the Government of the Church were Temporary and what Offices were instituted to endure continually c. From all which I dare refer it to any man of Candor and Conscience whether Calvin hold not First in general That the Official Power of Apostles and Evangelists was temporary and expired with themselves 2. That neither the one nor the other imported a fixed Inspection over any particular Church 3. That both did suppose the Churches in fieri and were exercised in erecting and edifying of Churches accordingly 4. That neither the one nor the other was to incroach upon or in that Age by themselves or thereafter by any pretended Successors to derogate any thing from the ordinary decisive Collegiat Power of Pastors 5. That herein lyes the ordinary necessary Church-Government to be continued to the end Finally To make it further convincingly evident that Calvin placed the ordinary Collegiat Power of Ordination in Pastors In this Instit. lib. 4. Cap. 3. sect 14. speaking upon that Passage Acts 13. of Paul and Barnabas Separation by Imposition of Hands he shews that the Holy Ghost enjoyned this manner of Separation even of Persoâ—â— thus singularly elected by himself that by this grave Document Ecclesiastick Discipline might be preserved in setting Men apart for the Ministry viz. by Ministers joynt Authoritative Imposition of Hands and Sect. 15. stating the Question anent a Collegiat Power in the Election of Ministers whether it ought to have place or the Minister may be constitute by the Authority of one for which saith he Paul's Word to Tiâ—â— I left thee in Crete to ordain Elders and his Precept to Timothy lay hands suddenly on no man are Cited he Answers they are deceived who imagine that either Timothy or Titus had 〈◊〉 other Power than to moderate-Elections as the Consul in the 〈◊〉 created new Magistrats by receiving the Suffrages which 〈◊〉 with what is above said evidently pâ—oves that in Calvin's Judgment the Power of Ordination is a Collegiat Power seated in the Meeting of Pastors and exercised by their joynt decisive Suffrage Lastly For that Passage here Cited by him I Answer first These Words here Cited are not found on that 6th Vers. lib. edit mihi M. D. LXXII Secondly Granting them as here set down 1. Calvin makes it doubtful whether this Rite was not in the Churches usual Practice performed by one in Name of the rest 2. He holds it debateable whether Paul speaks not of the Imposition of Hands in order to Gifts where no formal Ordination followed as Rom. 12. 1 Cor. 13. of of-Ordination and inclining to the last
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
and thus continuing this formal apostolick official Power and how absurdly any man imputs this to Calvin or Beza as their Judgment and how hypocritically under the simple notion of a President Bishop which Calvin and Beza do acknowledge creeped early into the Church is above evinced Answer The 2 Branch of the Assumption is that this president Bishop was continued by the Apostles for proof of which we are referred to Proposition 2. Touching the president Episcopacy of Timothy and Titus over Ephesus and Crete This Proposition together with the pretended proofs thereof we have above examined and everted and proven that with Calvin the Evangelistick official Inspection of Timothy and Titus over these Churches was as that of Apostles neither fixed nor ordinary but suited to that Exigence and Infant-state of the Church and died with their persons and have herein consequently discovered the Absurdity of this mans Inference of an official standing Preheminency among Pastors who are by Calvin distinguished from both Apostles and Evangelists as Officers perpetually necessary and ordinary from Officers extraordinary and temporary in their official Power In opposition whereunto we have demonstrate this Antithesis Neither Timothy nor Titus had in Ephesus or Crete a fixed ordinary Preheminency over Ministers and Flocks in the judgment of Calvin In the third part of the Assumption we are told that this president Episcopacy was retained in the primitive Church by Proposition 3. Answer The Falshood of this Proposition is above demonstrate and the Impertinency of his Citations to prove it taking this president Bishop as here described by him in opposition to which we have made good these two Propositions 1 That none of the Fathers who were the first Proestotes or fixed Moderators had the Government in their Persons or an Official preheminency in Ordination and Jurisdiction over their Brethren in the Judgment of Calvin and Beza 2. That none who assumed this in after times were allowed of Calvin or Beza as having a Divine Warrand For a further discovery of his Impertinencies in the proof of this 3 Proposition so above The 4 Branch of the Assumption is that this president Episcopacy is approven by Christ by a Revelation from Heaven for which we are referred to Propostion 4. Answer This Proposition we have also clearly everted above and fully examined its proof and discovered his palpably absurd ridiculous Inference of Beza's owning this Diocesian Patriarchal Provincial Bâ—shop for thus â—e explains this President in the places referred to from his simple assertion of a President Angel who had the rest of the Ministers for his Colleagues in the Official Power of Government especially Beza disowning the very Inference of the necessity of a fixed Moderator as following upon his assertion as is said above In opposition to which forgery of this Man we have made good this Proposition that the president Bishop with Official Preheminency and fixed power of Ordination and Jurisdiction over Pastors is in Beza's sense neither approven of Christ nor bespoken by him in the Angels of the Churches The 5. and last Branch of this Assumption it respects the end of this supposed president Bishop his pretended Institution continuance retention and approbation above expressed viz. For avoiding of Schism wherein the well being of Christianity is nighly concerned This is proved by Postulatum 3. Answer This Postulatum is above examined and what we have said thereupon is resumed upon Proposition 3. in the Demonstration whereof this Postulatum is adduced to prove the Major Proposition in opposition to which we have offered and proven the two Propositions above expressed So that Calvin clearly disowning the appropriating the name Bishop to this one President as contrary to Scripture language and Institution his narration of this matter of fact in reference to this end of avoiding Schism cannot as we have often told him import or infer his approbation thereof unless we will make him fall in that Sin which Paul affirms doth expose to just Condemnation viz an Approbation of evil that good may come of it Conclusion The President Episcopacy is of Divine Right doth thus appear groundless and absurd taking this President Episcopacy in his sense above exprest the proofs thereof being found false and frivolous And to his Corollary I do oppose this Antithesis and Demonstration ensuing Counter-Corollarie The President Episcopacy pleaded for by this Pamphleter is not in the sense of Calvin and Beza of Divine Right To prove which I offer a Counter-demonstration pressing his steps and tracing his method thus That Episcopacy which is not institute by Christ continued by his Apostles retained in the Primitive Church nor approven by Christ by a Revelation from Heaven for subserviency to all or any end wherein the well being of Christianity is nighly concerned is not of Divine Right This Proposition is his own and therefore he cannot deny it The Assumption shall be the Antithesis and Negative of his own thus But the President Episcopacy pleaded for by him and not instituted by Christ as we proved upon Proposition 1. and in the Demonstrated Antithesis thereof nor continued by his Apostles as is proved in the Antithesis of Proposition 2. now retained in the Primitive Church as is proved in the Antithesis of Proposition 3. Nor approven by Christ by a Revelation from Heaven as we have made good in the Antithesis of Proposition 4 for the avoiding of Schism wherein the well being of Christianity is nighly concerned as we have made good upon Postulatum 3. and resumed upon Proposition 3. Therefore the President Episcopacy pleaded for by this Pamphleter is not of Divine Right which was to be proved The 2. Corollarie is thus Corollarie 2. The want of the President Episcopacy is prejudicial to the cause of Christ. Answer We need no more resume what this man understands by the President Episcopacy Let us hear the Demonstration Demonstration Major The want of that Govarnment in the Church which is of Divine Right is pernicious to the Christian Religion for which we are referred to Axiom 4. Answer Upon this Axiom I have told him that as of it self it 's found and consonant to the Principles of Calvin and all found Divines so taking it as restricted to his scope expressed in his citation of Calvin instit lib. 4. cap. 8. Sect. 2. anent the necessity of the Apostolick and Ministerial Office for the Churches Preservation wherein he supposes him to assert an Apostolick standing preheminency and Official Presidency in Ordination and Jurisdiction to be of equal perpetual necessity with the Pastoral Office it self we have in Answer to this told him that as he has mistaken the place of Calvin which we have put in its right room so these words may be soundly understood of the Ministerial Office as continued in that of the Apostolick Materially and Eminenter from which a Ministerial Authority and Office of perpetual necessity is derived In which sense our Lord 's promised presence with his Apostles