A counter-essay, or, A vindication and assertion of Calvin and Beza's presbyterian judgment and principles drawn from their writings, in answer to the imputations of a late pamphlet, entituled, An essay concerning church-government ... attempting to fasten upon them an episcopal perswasion ... / by a minister of the true Presbyterian Church of Scotland, established by law.

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 sub••••••••iencie to any end, wherein the wel•• 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 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 o∣ther 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 prejudg∣ed, 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 Insti∣tution, 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 foremen∣tioned Corollarie, he understands of an express, and formal delineati∣on, 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 Cal∣vins 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 Insti∣tutions, 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 men∣tioned, that hitherto he has spoken, of Church-Government, and Of∣ficers, 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 Insti∣tution, 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 con∣cerned.

Fi••ally, when Calvin (as is above hinted) in stating the distincti∣on betwixt the Ecclesiastick Officers, which have a Divine Right, (I

mean, a moral standing Right, as Church-Officers of perpetual ne∣cessity) 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 ne∣cessity, consequently of these Officers, and of their formal Official Power, and Authority, is expired also, with this its end, which laid the foun∣dation thereof.