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
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
was to be proved Come we to the second Proposition which is this Proposition 2. Timothy was a president Bishop over the Church of the Ephesians and Titus over the Church of the Cretians Answer Before I come to his Demonstration I again enquire first if he mean such a Bishop as hath a preheminent Power in Ordination and Jurisdiction or a meer President who is only to ask the Votes and gather them and thus a Moderator allenarly This last he will not say for it would clearly cross his Demonstration and if the first why calls he him by this discriminating smoothing term President Bishop and not rather Diocesian or Patriarchal Bishop as he holds that Calvin and Beza do owne the designation and Office Isâ— he no more than a President who has a preheminent Official Power yea according to his forecited Collection from Calvin and Beza a sâ—le power in Ordination and Jurisdiction over Pastors 2. Since he will not say that Calvin will disowne the Apostles Episcopal Presidency over Timothy and Titus as over the 70 Disciples who with Calvin might be Evangelists he should rather have ascribed to the Apostles a moral standing Arch-Episcopacy or Patriarchat for certainly a president Bishop over such a great President Bishop as Timothy and Titus merits that Name The first Proposition of his Demonstration is thus These are president Bishops who are from their Office preheminent unto other Ministers invested with a fixed power of Ordination regulated by Canons and of Jurisdiction ballanced by assisting Ministers To prove which we are referred again to Definition 3. Answer We did upon this Definition collated with his proof out of Calvin discover this mans pitiful Prevatication and his involving Calvin and himself in palpable â—nconsistencies We did also prove from several places of that learned Divine that he denys this fixed and ordinary standing Presidency both to Apostles and Evangâ—lists and holds that such fixed Presidents as the Church did after set up did not infringe the collegiat power and Authority of Pastors but were subject to them And that Calvin disowns an official preheminency in any Pastor over another and expresly a peculiar Designation of Bishop as an abuse of Scripture language and contrair to the Divine Institution So that the Major of his Demonstration and this Definition whereupon as the preceeding it is grounded appears to be a rotten Fabrick and a bowing Wall and tottering Fence I cannot but further observe that he makes this goodly Proposition containing his Definition of the president Bishop serve both Paul and the other Apostlesturn for proof of his Episcopal Presidency and likewise Timothy with the inferiour sort of Bishops thus equi-parating them and shaping their Episcopacy with one and the same Standard and Measure The place of Calvin which speaks of Paul's sole Imposition of Hands upon Timothy whereby he would fortifie this part of the Definition relating to Ordination serves also with him for Timothy's like Episcopacy giving thus to them both a sole power in Ordination And how consistent this is with Calvins Sense of the power of the Apostles and Evangelists any who have read Calvin can easily judge Again which makes good Jest left Paul his first and high Bishop and his Schollar the younger Bishop Timothy should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deborded and play the wanton and run out of their Circle both Demonstrations and Difinitions hath a prudent Limitation annexed That their power must be regulat by Canons and well ballanced by assisting Ministers and yet Paul and Timothy's sole power in Ordination seems paramount to these Canons and far to counter-ballance all Ministers Authority Follows the Assumption of his Demonstration Assumption But Timothy in the Church of Ephesus and Titus in the Church of Crete from their Offices had a preheminency over other Ministers invested with a fixed power of Ordination and Jurisdiction regulat by Canons and ballanced by assisting Ministers For proof of this we are referred to Postulatum 2. Answer For evincing the Falshood of this Assumption I do refer to what is answered on that Postulatum wherein we have made it appear that with Calvin the Official power and preheminency of both Apostles and Evangelists being expired and dying with their persons our Pamphleters Inference of Calvins asserting a moral standing Official Preheminency among Pastors is most absurd That with Calvin the Apostolick and Evangelistick Preheminency being neither fixed nor ordinary his Inference of a fixed and ordinary Preheminency upon what Calvin asserts of the power of Apostles and Evangelists is obviously impertinent and groundless We did also offer some Topicks and Arguments from Calvins Doctrines and Principles as to Apostles and Evangelists which do clearly demonstrat the absurdity of his Collection in this Postulatum from the words of Calvin annexed thereunto as that with Calvin the Official Power of Timothy and his Inspection was in extent Correspondent to that of Apostles that it did suppose the Churches in fieri as to their Organick Mold and Constitution As likeways the Existence of the Apostolick Office that Calvin expresly distinguishes the official Presidency or Preheminency exercised by Timothy and Titus as being extraordinary from the ordinary and perpetual necessary Official Power of Pastors Likeways that with Calvin neither Timothy nor Titus were fixed to any certain particular and determinat Station and are in this distinguished from ordinary and perpetually necessary Church-Officers We did also shew that the place of Calvin whereby he would fortifie his Postulatum doth palpably overthrow it both in his asserting Timothy to be the Apostles Depute sustaining his room and none of the ordinary Ministry and likeways in his express asserting his Power to be beyond the limits of the ordinary power of Pastors So that the Assumption of this Demonstration is also false as the Major Proposition and none of them Calvins but a couple of phantastick Chymeraes of his own brain The Conclusion Conclusion Therefore Timothy was a president Bishop over the Church of the Ephesians and Titus over the Church of the Cretians From what is said upon both Major and Minor appears to be a Cretian idest a lying Conclusion and to have neither Geometrical or Logical Measures though our Pasquiller adds unto it as unto the former and likeways the ensuing his quod erat demonstrandum to make it appear so It hath neither vim consequentiae nor a fixed ordinary moral standing Preheminency of Timothy and Titus over these Churches neither having any truth in it self nor in the least following upon or being deduceable from any place of Calvin which this Man hath cited but rather the contrary Which I make good in the Antithesis of this Proposition and counter demonstration ensuing Antithesis 2. Neither Timothy nor Titus had in Ephesus or Crete a fixed ordinary Episcopal Preheminency over Ministers and flocks in the judgement of Calvin Demonstration They whose Official Preheminence or Presidence over these Churches was Transient and Temporary supposing the existance of the
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
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
Right flowing from Christ's immediate Institution nor Apostolick from the Apostles doctrine and practise or of the Apostolick and primitive Church and consequently that the having not the wanting of such a Government is pernicious to the Gospel and Christian Religion which overturns the scope of the whole Pamphlet partiâ—â—larly Postulatum 3d 4th Axiom 2d 3d 4th CHAP. Second THe Authors groundless Suppositions and Perversion of these Divines cleared in general from the Structure of his Reasoning THe Scope of this Author is to prove that in Calvin and Beza's Judgment a president Bishop with a fixt Power of ordination preheminent unto and above Pastors with a proportioned Power of Jurisdiction over them is an ordinary standing Officer appoiâ—ted by Christ in the Church of the New-Testament This is clear by comparing Definition 3. with Axiom 2 3 and 4. and with Postulatum 2 and 3 And this preheminency he makes them assert as extended to a whole Diocess Province or Patriarchat as he calls it For proof of which several passages of Calvin and Beza but of Calvin especially are adduced Wherein in general his obvious Perversion and Abuse of these Divines is evident to any that compares his Assertions and Citation First in that Calvin and Beza are supposed by him to hold the Apostolick and Evagelistick Inspection and Authoirty which are supposed in the Scriptures here cited and in the passages of Calvins Institutions here adduced to be ordinary and of perpetual necessity Thus he grosly perverts the subject and state of the Question which is this What is that ordinary ministerial Authority and these Officers which they hold to be of a perpetual continuing Nature and Necessity and not what they might suppose to be de facto in the Churches infancy exercised by the Apostles or Evangelists So that if we can prove that these Divines did not judge the Authority and Power of Apostles and Evangelists or their formal Office as such to be of a moral nature continued in the Church or that there are constant necessary Officers succeeding them in preheminency or superiority in office all that he says falls to the ground To prove this first in general it is evident from what is said that both Calvin and Beza with all sound Protestant Divines do hold the Offices of Apostles and Evangelists and consequently their official Power as such to be expired and that neither of them are succeeded in idem officium § eundem ministerii gradum this is evident to all who have read these Divines and for evincing it I would but ask this Pamphleter whether Calvin and Beza do not hold and suppose that our blessed LORD was when upon earth the Churches visible universal Head and Monarch and that the Apostles afterward had an universal unconfined Inspection and Authority over the whole Church and that particularly and Apostle Iohn who outlived all the rest had solly as an Apostle an universal Authority and Inspection over the same but will he or any man of common sense infer from this that Calvin and Beza are for a moral standing Primacy over the Church universal or a visible political Head and Deput-Vicar under Christ Certainly he would rationally assert this â—â—erence of a â—apist against Calvin and Beza to be very gross and impertinent and no less is his own throughout this Pamphlet 2. If these Divines do hold that Bishops Presbyters and Deacons are the only standing Church Officers of a moral nature perpetual use and necessity Then they did not hold the Office of Apostles and Evangelists to be such or their proper Oâ—ficial Authority compâ—tent to them as in that capacity to be of this nature But the first is true ergo so is the second the Ma or is evident for this man will not say that Calvin and Beza do hold their Offices one and the same with Pastors and that Apostles and Evangelists were not distinct from and superior unto them in their Official Power The Minor is evident from what is above adduced from Calvin and Beza Yea even from his own Citation of Calvin to confirm Axiom third viz. his Instit. lib. 4. Cap 6. Sect 11. The Primacy of the Roman See takes not its Original from Christs Institution nor the custom of the Ancient Church as the other Offices have done viz. of Bishops Presbyters and Deacons cap 4 Sect 1 mentioned already Now surely if he had judged other Offices perpetual and warranted by Christs institution and the antient Churches practice he would not in this place have mentioned with such Emphasis these three only and none else when in opposition to the unlawful Popish Primacy he is shewing what Offices 〈…〉 and the ancient Churches Custom will allow as warrantable To shew it further take this passage of Calvin whom I find our Pamphleter doth mainly insist upon speaking of Philip the Evangelist he tells us that Evangelists were set in the middle betwixt Apostles and Doctors had an office next to that of Apostles that they might every where preach the Gospel for no certain station was assigned to them Now to make their Office and Authority ordinary in Calvins Judgment this Author is obliged by his Argument to say that he held them to be fixed to some certain Station for in Postulatum 2 he holds that according to Calvin Timothy in Ephesus and Titus in Crete were from the nature of their Office invested with a fixt power of Ordination and Jurisdiction in these places 3. If these Divines held the Apostolick and Evangelistick Inspection and Authority to be moral and perpetual then they behoved to hold it such either as one and the same with the pastoral Office and a superior degree thereof or as an Office specifically distinct and superior But neither of the two can be said to them not the first for we heard them both assert that all Pastors do hold one and the same Function and that none of them have any official Authority over another particularly we heard that Calvin whom our Phamphleter mainly appeals to upon Phil. 1. reprehending the abuse of the Word Bishop in appropriating it to one Pastor only he gives this Reason That from this abused Signification of the Word there hath followed this evil that as if all Presbyters were not Colleagues called to the same Function one hath usurped to himself a Dominion over the rest under pretext of this new Appellation So that he holds the Pastoral Official Authority to be one and the same in all Pastors and none to have an Authoritative Inspection over the rest Again Calvin could not hold this fixed Preheminent Authority to be continued in the Church as importing an Office specifically distinct from and superior to that of the Pastor First for the Reason already given for since that supposed inferior Officer were thus both an ordinary Officer and were likewise Eminenter a Pastor How could Calvin quarrel a distinction and peculiarity of a Name to point out a superior Pastor or how could he affirm that all
We said above that Calvin acknowledges the Ancients their aberration from the Scripture Rule in their Church Government and that this Custom in his own and Ierom's Judgment was brought in humano consilio and pro temporum necessitâ—t by humane Advice and Counsel and according to the times exigence wherein he clearly distinguishes this from a Divine Institution authorizing a divine Office of Gods Appointment for he presently cites that place of Ierom upon Titus mentioned above wherein he shews that by divine Appointment the Church was governed by Presbyters in common And that the then Bishops power was only by Custom not authorized by divine Appointment So that our Pamphleter will never be able to conclude from these words Calvins Recommendation and Approbation of this practice but on the contrary Calvin and Ierom both doth suppose what ever thing in this practice was an incroachment upon the Presbyters divine Power was a humane Device and sinful Usurpation which would be convincingly evident to any that considers 3. That this Practice of appropriating the name Bishop to one is as I did above clear in terminis condemned by Calvin as an abuse of the Holy Ghosts Language and making way for one Pastor his encroaching upon the Power of his Colleagues We told him that upon Phil. 1. 1. having asserted the Identity of the Bishop and Presbyter he tells us that this place is made use of by Ierom to prove Presbyters Divine Paritie he adds postea invaluit usus c. afterward Custom prevailed that he whom Presbyters set over their collegiat Meeting was only called the Bishop but this had its Original from the custom of Men but is not at all grounded upon Authority of Scripture In which words this practice which our Pasqueller would make us believe hath Calvins Approbation is clearly Reprobat as an Aberration from the Rule and Institution which first took place and no man can be so irrational as to imagine that Calvin would put this Censure upon the singularity of the name Bishop as appropriat to one Minister and not also upon the singularity of an Official Preheminence which this man pleads for Two words more I add on this that if this man will allow Calvin any Interest and consent in and to the Confession of the French Church he is there told by Calvin that the true Church ought to be governed by that Policy which Christ hath ordained viz. that there be Pasters Presbyters Elders and Deacons and as to a preheminent fixed Presidency they do thus in terminis disowne it Again we believe that all true Pastors wherever they be are endued with equal and the same Power under one Head and Bishop CHRIST IESVS Thus expresly disclaiming this preheminent Power in Ordination and Jurisdiction which our Pamphleter makes Calvin owne or any supposed President or Pastor with official power over his Colleagues and that upon the same ground of Cyprian which we heard mentioned and approved of Calvin viz. That Christ hath in him the original sole Episcopacy whereof in a perfect Parity he has imparted to every Minister an intire and equal share Next I offer to him the sense of the famous Doctor Reynolds upon these words of Calvin in his Letter to Sir Francis Knolls cited at large Petri. Hist. part 3. pag 400 and 69 70 71. upon Ieroms words à Marco Evangelista the Doctor proves that by the Decree of the 4th Counsel of Carthage cap 3. anent Presbyters interest in Ordination which proves saith he that Bishops ordained not then in all places alone altho Ierom says Quid facit excepta ordinatione c. And by Ierom's proving Bishops and Presbyters to be all one in Scripture and even in the right of Ordination 1 Tim. 4. 14. That Ierom could not mean Bishops in Alexandria to have had this sole Power And as for that place of Calvin instit lib. 4. cap. 4. Sect. 2. cited then by Doctor Boncroft anent whose Sermon he wrote that Epistle he shews that Calvin relating the practice of choosing one to proceed and giving him the Name of Bishop doth notwithstanding shew that he was not above the Presbyters in Dignity and Honour or to rule over them but was appointed only to ask the Votes to see that performed that was agreed upon by common consent And having shewed that this was brought in by consent of Men in Ieroms Judgment he adds that Ierom otherwhere shews how ancient the Custom was from Marks time to Heraclas c. In which words of Calvin saith the Doctor seing that the Order of the Church hath evident relation to that before described and that in describing it he had said the Bishop was not so over the rest in honour yet he had rule over them it follows that Mr Calvin doth not so much as seem to confess on Ierom's Report that ever since Mark 's time Bishops have had a ruling superiority over the Clergy Adding that it may easily be made appear from many places of Ierom and Calvin both as well as from this passage it 's evident that neither of them doth affirm Bishops to have had all that time such a Superiority as Boncroft fathered upon them Wherein the Doctor clearly affirms and proves that neither of these places of Ierom or Calvin would bear either an Assertion of this matter of Fact viz. the forementioned President his exercising a sole Episcopal Authority or their approbation of the Government of one single person preheminent in Office unto other Ministers as this Pamphleter suggests Proceed we to the 4th Postulatum which is this Postulatum 4. The 7 Angels of the seven Churches written unto in the Book of the Revelation are encouraged against all the devices of the Ungodly upon condition of their continuing faithful in their Administrations To prove this Beza is adduced on Rev. cap. 2 26. My Works that is he who shall faithfully perform the work laid upon him for he bespeaks the Assembly of Pastors in the person of the President to whom he promiseth Victory against all the Wicked if he rely and trust in the Authority and power of that True and only Head of the Church To which I answer Answer First we have proved upon Definition 4 that Beza's taking this Angel for one single person by whom the rest were to be admonished will infer in Beza's Sense no preheminence in Office and Authority over his Colleagues 2. That Beza disownes even the inference of the necessity of a fixed Moderator as necessary following upon his Assertion Yea 3. That he holds this practice of the fixed Moderator to be founded only upon a humane Custom and such a Custom as gave a rise to Antichristian Tyranny and consequently that the Ministers of these Churches are owned by Beza as Colleagues of equal Power and Authority with the President though by him immediately be-spoken and so by clear and necessary consequence further their continuing faithful in their Administrations can import nothing more in Beza's sense in the
to prove that the Catholick Church is only with them Because it hath not taken its original from Christs Institution nor the custome of the Ancient Church as the other Offices have done viz. Bishops Presbyters and Deacons Cap. 4. Sect. 1. mentioned already Answer This Maxim needs not a very long animadversion since the scope he drives at is not in the least reached by it nor our cause prejudged restricting it unto and confining it within the limits of that place of Calvin here cited viz. That the Church Government by the Officers mentioned in the close of this citation has its original from Christs Institution was continued in the Apostolick and Primitive Church for moral standing ends But 2. Comparing it as here worded and understood by him with his first Corollarie wherein we have the knack of his Project and improvement thereof we must a little further animadvert and observe here That First it exceeds the limits of this Citation of Calvin in that clause of approbation from Heaven by revelation which in the forementioned Corollarie he understands of an express and formal delineation in the Epistles to the 7. Churches of Asia upon his supposition or rather distortion of Bezas meaning anent the Office and Authority of the Angel written unto for either he must understand it as it 's evident he doth in that Corollarie of an approbation Thus specifially distinct from both the preceeding Clauses and so the assertion is none of Calvins in this place or else if it be the same with what is said of Christs Institution and continuation by his Apostles and the Primitive Churches Retention this Clause is pitifully redoundant and a meer Battollogy which this Pretender to such exact concisness should be ashamed to be guilty of 2. We said already that Calvin holds that the Primitive Church did in several things degenerat from Apostolick purity and Institutions in point of Government so that in his Sense the Primitive Churches practice simply considered will not make a compleat and just Square for Government If we compare what he sayes chap. 3. and 4. initio This will be evident for he tells us in the place last mentioned that hitherto he has spoken of Church-Government and Officers as purely institute by God in his Word insinuating that the ancient Church had quickly her additions so that Calvin makes not the Ancient Churches Retention any part of the Rule simply but makes it Regulable by the Divine Warrand and Institution I may add that as Calvins citation makes no mention of the end of this Institution whatever may be gathered from it so it is certain that in all reason and in Calvins Principles the Church-Government which has an entire Divine Right must be commensurat not to any only but to all the ends wherein the well being of Christians is concerned Fiâ—ally when Calvin as is above hinted in stating the distinction betwixt the Ecclesiastick Officers which have a Divine Right I mean a moral standing Right as Church-Officers of perpetual necessity and such as have it not but are founded upon the Churches custom which Calvin distinguishes from this Right when I say speaking of the first he referrs us only to these mentioned it is certain he excluds this mans supposed Successors of Apostles and Evangelists in a standing preheminent presidency over ordinary Pastors and consequently holds that the immediat end grounding a necessity of Apostles and Evangelists their Institution being temporary and passing off with that exigence of the Churches infant state the necessity consequently of these Officers and of their formal Official Power and Authority is expired also with this its end which laid the foundation thereof Axiom 4. The want of that Government in the Church which is of Divine Right is pernicious to the Gospel and Christian Religion This is proved by Calvin Instit. lib. 4. cap. 8. Sect. 2. The words cited are for neither the light and heat of the Sun meat or drink are so nourishing and sustaining this present life as the Apostolick and Ministerial Office for preserving a Church upon Earth Answer This Axiom is no doubt very sound and consonant to Calvins judgement and of all sound Divines and therefore taken in a sound sense can be easily admitted without the least prejudice of it to our cause But Answer 2. Taking it in the Sense and Intendment of this Pasqueller and comparing his scope in this and the preceeding Citation which is to prove that Calvin makes an Apostolick standing preheminence and Official Presidency in Ordination and Jurisdiction over Pastors of as perpetual necessity for preservation of the Gospel and the Gospel Church as the Pastoral Office it self We say he offers violence to Calvin and pitifully involves him in Contradictions First in that he makes him to hold the Apostolick Office to be perpetually necessary for the Churches being and consequently not expired but ordinary in express contradiction to what we heard Calvin above assert 2. He sets him by the eaâ—s with himself in his former citation wherein Bishops Presbyters and Deacons are said to be the only Officers which have a divine standing Right of perpetual necessity unless he will say that Calvin holds the Apostolick and Episcopal Office to be in a formal Sense one and the same which assertion is above convicted of falshood out of Calvins words in several clear passages wherein it is evinced that Calvin holds the Bishop and Presbyter to be all one and their Offices to be in this distinguished from the Apostolick and Evangelistick that the one is ordinary and perpetual the other not the one imports a definite charge over a fixed Flock the other not the one is suited to the Churches state when exedified the other to its Infant state and in fieri c. 3. For the passage here cited or rather mis-cited by this Man take a full account of Calvins mind thus In libro quarto capite quarto In the 1. 2 and 3. Sect. He speaks of the end use and necessity of a Gospel-Ministry in the general of Christs giving to men a Vicarious Ministrie supplying the want of his visible presence adding several reasons viz. To shew his condescendency to our weakness 2. To inure us to humble obedience To be a Bond of Love and unity while some teach and others are taught exponing and applying that of the Ephes 4. 5 6 7. Sect. 2. He gathers hence that the Ministry of Men is the chief Nerve whereby the Godly coheres in one Body That thus our Lord shews himself present and puts forth the Power and Vertue of his Spirit thus grow we up saith he if Preaching be vigent among us if we receive the Apostles despise not the Doctrine offâ—red to us adding the words mis-cited by this Pamphleter as in cap. 8 Sect. 2. viz. That neither light of the Sun meat or drink c. are so needful as the Apostolick and Pastoral Office that is in so far as the Apostolick Office contains the Ministerial
up was an aâ—eration and 〈◊〉 from the Divine Rule and that which gave thâ— fâ—rst rise to Antichristian Tyranny we also heard that he disown even the inference of a Fixed Moderator from the Angel of the Churches we have also frequently Observed how that Calvin disowns the peculiarity of the very name Bishop to one Pastor as giving the least semolance of any difference in the Official power and function of pastors The Conclusion therefore of their disowning this Official preheminent power in Ordination and Jurisdiction assumed or rather usurped in after times evidently and necessarily foâ—lows yea is so evident that Beza in his Treatise de Episcopatu triphci calls the Bishop assuming in after times this preheminence in Ordination and Iurisdiction over Pastors the Satanical Bishop and the poysoned egg out of which Antichrist was hatched Come we to the 4th Proposition of our pamphleter which is this thus Proposition 4. The president Episcopacie is approven by Christ in the Book of the Revelation Answer Upon the Proposition it self I shall only here again animadvert and remind the Reader of this man's pitiful palpable â—orgery and abusive Sophilirie in covering himself and his design all alone gâ—â—der the Cloud and playing with the general terms of President Episâ—â—pâ—cie to give some semblance of truth unto his proofs as knowing that Calvin and Beza do express themselves modestly of the first Proestotes or Fixed Moderators who first took place but his Mediums and Methods of arguing do sufficiently unmask his pitiful folly for they do make these Divines plead for a Hierarchial Diocesian or Patriarchal Prelat of the highest degree with a fixed sole Power of Ordination and Jurisdiction yea shapeâ— out after the measures of Apostolick Authority The first Proposition of his Demonstration whereby the premised assertion is fastned upon Beza is thus Demonstration Proposition 1. The seven Angels of the seven Churches written unto by St. Iohn in the Book of the Revelation are encouraged against all the devices of the ungodly upon condition of their continuing faithful in their Administrations for proof of which we are referred to Postulatum 4. Answer 1. This Proposition in it self considered we may safely admit without the least prejudice to our cause or help to his design We might on the by here tell him as our learned Mr. Gilespie admonished some of his fellows that the Scripture Saints we may add and inspecial such an eminent Saint and Divine as the Apostle Iohn needs no titles of Honour out of the Popes Callendar and was acknowledged such by the Churches before this Canonizing came in use And enquire whether our Author useth to prefix St. to Aaron when he names him who is called the Saint of the Lord together with Moses and other old Testament Saints and what ground of disparity and difference he can assign But to pass this 2. Since he referrs to Postulatum 4. where we have the same Proposition with an annext Sentence of Beza on Revel 2. 26. v. Where he expons My Works c. of the faithful performance of the works laid upon this Angel and shews that the Assembly of Pastors are bespoken in the person of the President to whom victory is promised if he rely upon Christs power c. I shall here only resume what we have answered upon that 4 Postulatum viz. That Bezas taking the Angel for a single Person is the utmost conclusion he can draw from this passage wherein as Beza differs from the ordinary current of Interpreters So we have evinced the gross palpable folly and forgery of this mans design and inference here-from viz. That Beza ownes this president Bishop which he hath shapen out and described since he cannot conclude from these words that Beza asserts his Official Preheminence and Authority over his Colleagues which we told him is so Demonstratively evident that Beza disowns even the very inference of the necessity of a fixed Moderator as following upon his Assertion anent the president Angel expressly adding this Proviso Caution to guard against any mis-application of what he sayes anent the Angel his being a single person and thus in terminis gives this Pamphleter the lie as if by a Prophetick Spirit he had forseen this forgery And holding the very first fixed Moderators to have been the humane Custom subsequent and opposite to the first divine appointment and practice of the Official compleat parity among Pastors our Lords enjoyning the Pastors faithfulness in their administrations and bespeaking them thus in the person of the President we told him will therefore in Bezas sense and words import no more then a faithful exercise of their joynt Collegiat Power and Authority which Beza holds was our Lords Institution and at this time is existent So we see the Major is nought The Assumption is Assumption But the Angels were President Bishops over other Ministers within their respective Churches For proof of this we are referred to Definition 4. Where we are told that the Angel of any Church representative is the President Bishop over other Ministers within the respective Diocess Province or Patriarchat which is proved by Beza Rev. 2. and 24. His words are To the Angel that is the President whom it behoved especially to be admonished and by him his fellow Colleagues To you the Angel the President and the Assembly of your Colleagues Answer We have upon that Definition fully discovered the folly and impertinency of this inference from the words of Beza and this Mans palpable shameless imposings upon him as if these words would bear the Conclusion of his owning a President Bishop with an Official yea sole Preheminence in Ordination and Jurisdiction over ordinary Pastors of as high a nature as he supposes the Apostle Paul exercised which appears by Definition 3. compared with its proof this his arguing we said is a shameless imposing both in that he supposes Beza to hold these Angels to be Patriarchat Provincial or Diocesian Angels or Bishops above 260 years before such a mold and cast of Churches was existent as likewise that every representative Church is Provincial Diocesian or Patriarchal and inferring this high Patriarchiall or Diocesian Prelat with sole power of Ordination and Jurisdiction from Bezas simple assertion of a president Angel in whom the rest of the Pastors were bespoken yea and bespoken as his fellow Colleagues viz of equal Official Authority in Bezas sense unless he will make him contradict not only himself but Calvin who expons and understands Colleagues thus yea and all this contrair to the express caution of Beza in the same very place who asserts that this his sense and exposition of the President Angel will not so much as bear the Conclusion of the necessity of a fixed Moderator which he holds to be a humane invention and that the Prelat of this Mans mold and pleaded for by him by these distorted citations gave the rise to the Antichristian tyranny If this be not shameless imposing let any rational man
judge The Conclusion is Conclusion Therefore the President Episcopacy is approven by Christ in the Book of the Revelation To which our Pamphleter adds his usual quod erat demonstrandum Answer Therefore the president Angel or Moderator is thus approven in Beza's Sense who hath other Pastors his Equals and Colleagues in Official power and Authority is easily admitted But ergo in Beza's Sense the very fixed Moderator far less the Diocesian Patriarchal Prelate with sole power of Ordination and Jurisdiction is approved Is a Chymerical Conclusion which as some Mushroms that Plinie speaks of grows without a root and hath no Support of either Major or Minor to fortifie it And here again I oppose this Antithesis and counter-Demonstration unto the preceeding Proposition The president Bishop with Official Preheminency and fixed power of Ordination and Jurisdiction over Pastors is in Beza's Sense not approven by Christ or bespoken by him in the Book of the Revelation in the person of the Asian-angels Demonstration These Angels who in Beza's Sense were bespoken only as Presidents and Moderators to whom the other Ministers of these respective Churches were Colleagues of equal Official-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