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.

CHAP. Fifth.

THe Axioms in point of Church Government, imputed by this Pamphleter to Calvin, examined, and found impertinent to fortifie his Scope and Con∣clusion. The first of these Axioms is this.

Axiom. 1.

THe regular Call of any Minister already Ordained, is from an Of∣fice 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 con∣stant Custom, that from the Order of Deacons, the Presbyters were chosen, therefore commonly they have exponed this place, of the ad∣vancement 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 Ad∣ministration, 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 super∣eminent Station] Calvin doth neither absolutely hold this, as always necessary, and cons••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 Cu∣stom 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 Presby∣ter 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 Offi••e; And that, one may and ought to be a fixed President Bi∣shop over them, with a preheminent fixed pow••r of Ordination and Iuris∣diction. Again what means he by [any Minist••••] if all Church Offi∣cers under the New Testament, as he needs must? since he holds there

are various sorts of Ministers under the New Testament, Apostles, Evan∣gelists, Pastors, Deacons, who have all their formal Successors accord∣ing to Calvin; How doth he infer Calvin's Judgment, as to the regu∣lar 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 Mini∣ster or Church-Officer who is not ordained? Ordination being rela∣tive 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 A∣xiom will run thus, the regular Ordination of any Minister already or∣dained, is from an Office of an Inferiour, &c. But this is both redoun∣dant 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 propor∣tioned 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 up•••• these his two Definitions made it good, that this preheminence in Office, and proportioned prehemi∣nence in Jurisdiction, which Calvin in the places therein cited, suppo∣ses 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 jurisdicti∣on,

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 u∣pon 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. Pa∣stors, 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 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.

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 judge∣ment, 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 ea••s with himself, in his former citation, wherein Bishops, Presbyters, and Deacons, are said to be the only Of∣ficers, 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 con∣victed 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 Apo∣stolick 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 Do∣ctrine off••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 or Pastoral Materially, and Eminenter, and so hath derived from it, a perpetual standing Gospel••Ministry, and Ministerial Authority, ne∣cessarly 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 necessa∣ry for the Church, but without any advantage to this mans scope and design, a•• is obvious to the meanest reflection. But least our Pasquel∣ler, 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 Scrip∣ture Elogi••••, that their feet are beautiful (Isa. 52.) That the Apo∣stles 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 Gos∣pel Ministry, since it's the Administration of the Spirit of Righteous∣ness, and life eternal. Nihil Evangeli•• Ministerio in Ecclesia, magis pr••clarum. Then (Sect. 9.) beginning the second part of the Chap∣ter, 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 ordinari∣um in Ecclesia mu••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, Pro∣phets and Evangelists, he adds, sequuntur Past••re•• & Doctores quious carere nunqua•• pote••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 reg••••ine ••empor••ria Ministeria fuerunt, at que ideo instituta ut pe••petuo duraren••; We see what Offices, or Admini∣strations in the Church Government were temporary; or expired, and what Offices were institut to be of perpetual c••ntinuance. And at the close of this Section, he positiv••ly asserts▪ (which at one dash cancells all this Pamphl••ters pi••iful suggestions here) t••hat Pastors, [s••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 Admi∣nistration 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 My∣steries of God; And that (in Titus 1. 9. v.) the Bishop must hold the faithful word, and by sound Doctrine teach and convince the gain∣sayers; 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 ••his Section, he shews, that this Pastoral Of∣fice, 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 Evan∣gelists, 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 a∣bove touched, hath a crack in his intellectualls, and may be set to his Horn Book again.