Christ and his Gospel Note here 1. That the Doctrine which the Rector ridicules in Dr. Owen is the Orthodox Doctrine of the Church of England and of all ancient Authors of Christ's Church 2. That whosoever joyns Works with Faith in the Act of Justifying is an Adversary to Christ and his Gospel and not to be reputed for a Christian Either the Rector hath subscribed the Book of Homilies or he hath not If he hath not he hath no Legal Right to his Benefice being not duly qualify'd according to the Statute which requires all Ecclesiastical Persons to Subscribe the XXXIX Articles on pain of Deprivation whereof the XXXV Article declares That the Book of Homilies doth contain a godly and wholsome Doctrine and necessary for these times The same Subscription is required by the Canon in this Form Can. 36. I N. N. do willingly ex animo Subscribe to these Three Articles above mention'd and to all things that are contain'd in them The Third Article in the Canon respects the XXXIX Articles of Religion which the Subseriber is to acknowledge to be all agreeable to the Word of God If he hath Subscribed the Articles and consequently the Book of Homilies he hath Subscribed to the Sentence of his own Condemnation viz. That he who joyns Works with Faith in the Office of Justifying is an Adversary to Christ and his Gospel and not to be reputed for a Christian He that is so liberal in passing Sentence on his Neighbours as no true Ministers shou'd review the Sentence he has passed upon himself as no true Christian while he corrupts the Foundation-Doctrine of Justification Thus I have vindicated 1 Tim. 4.14 from the weak and Self-contradicting Exceptions of the Rector The rest of this Chapter is only a recapitulation of his long perplex'd Commentary upon that plain Text. He refers 1 Pet. 5.2 where the Elders are exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Feed the Flock and to take the over-sight of it P. 37. to an Appendix by it self because he knows not in what order of Time to place it Let it be imagin'd saith he for it cannot be proved to be written before it was Decreed throughout the World that one Presbyter shou'd be set over the rest No such Decree can be produced in Scripture nor was there any such Decree made in the Apostolical Times This is a meer Fiction of his own He allows the Elders in 1 Pet. 5. to be Governours P. 38 39. but not Supreme Governours for Christ and Peter was above them Did ever Man more egregiously Trifle who ever affirmed Elders to be Supreme Governours equal to Christ and his Apostles Peter here exhorts the Elders to Feed or Govern the Flock for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies * John 22.16 Rev. 2.27 and to perform the Duties of Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards them and he does not set one Presbyter over the rest therefore they were to Govern and Oversee the Church in a State of Parity But saith Mr. G. Peter was a Shepherd above them 1. So were all Apostles Prophets and Evangelists above ordinary Presbyters But he cannot shew in all the N. T. that Persons of one and the same Order were set over others of that Order as for Example That any one Apostle was set over the other Apostles or any one Prophet set over the rest of the Prophets or any one Evangelist set over the other Evangelists nor any one ordinary Presbyter set over the other Presbyters Until he has proved this which has not been yet done he does nothing 2. He ascribes unto Peter a large Diocess Pontus Galatia Cappadocia Asia and Bythynia 1 Pet. 1.1 He acknowledges p. 39. That Pastors and Teachers are the lowest rank and degree of Church Officers Eph. 4.11 And if so they are all in a State of Parity for those in the lowest degree cannot be at the same time and in the same respect in a superiour Degree He makes Bishops of a superiour Degree above Pastors and Teachers if so they are either Apostles or Prophets or Evangelists for the N. T. knows no other Church Officers Eph. 4.11 Now Apostles Prophets and Evangelists were extraordinary Officers as the Learned acknowledge which are ceased long ago Therefore the Rector has excluded the Bishops from the Catalogue of N. T. Ministers He doth not find any express Commission given to these Elders P. 41. for exercising the several Supreme Acts of Power and Authority such as he noted in the Epistles to Timothy and Titus 1. Timothy and Titus are no where expresly call'd Bishops but Timothy is expresly call'd an Evangelist He that pleads for an express Commission shou'd produce such an one constituting Timothy and Titus Diocesan Bishops which he 'l never be able to do 2. These Elders are commanded to govern the Flock and to perform the Duties of Bishops and consequently are entrusted with the Episcopal Power Observe the Rector's way of Arguing he wou'd persuade us that Timothy and Titus who are no where called Bishops and one of them expresly call'd an Evangelist were real Bishops and that the Jewish Elders who are bid to govern or feed the Flock and to do the Duties of Bishops have nothing to do with the Episcopal Power In like manner when the Apostle tells the Elders of Ephesus That the Holy Ghost had made them Bishops of the Flock to feed or govern the Church of God * Acts 20.17 28. he wou'd persuade us these are no Bishops though the Holy Ghost expresly affirms it and that Timothy who is expresly commanded to do the Work of an Evangelist was Bishop of Ephesus They whom the Holy Ghost Constitutes Bishops must be no Bishops with him and he whom the Holy Ghost declares to be an Evangelist must pass for a Bishop He must pardon us if we believe these express Testimonies of the Holy Scriptures before his ungrounded Assertions CHAP. III. Remarks upon bus Second Chapter of the Government of the Church of Ephesus and Crete The Apostles left the Government of the Church of Ephesus in the Presbyters This Establishment his last divine perpetual Acts 20. Explain'd The Government by Presbyters in parity never alter'd Presbytery a Divine Remedy against Schism Superiour Bishops not the Remedy Timothy no Diocesan Bishop an unfixed Evangelist Of the Asian Angels not so call'd from the Provincial Guardian Angels Ignatius his Bishop not Diocesan Titus no Diocesan Bishop Presbyters are Rulers HE undertakes to shew that St. Paul toward the declining part of his Life p. 45. and in his absence from the Churches did not commit the Government to the Presbyterles in Parity but appointed one as Supreme to preside over them in his absence and by consequence to Succeed him when he departed the World This saith he I shall demonstrate he did in the Churches of Ephesus and Crete and by a reasonable Consequence in all his other Churches and the rest of
way of managing Controversies Calvin Vindicated Bishops Lordly Titles consider'd The Parallel between the Canons in Acts 15. and the English Canons Parish-Ministers have no Power of Discipline The Waldenses had no Superiour Bishops proved 1. From their Doctrine That Bishops and Presbyters are the same 2. From their own Testimony 3. The Testimony of F. Paul 4. By several Instances of Ordination by their Presbyters in England before the Reformation Of the uninterrupted Succession of Bishops P. 1 to 45. Chap. II. Whether the Jewish Church was the First Established Church The Levitical Priest-hood no Pattern for Gospel-Ministers Clemens Rom. Vindicated Whether Jesus Christ modelled His Church after the Jewish Pattern or left His Church in a State of Oligarchy as our Author saith His first Instance of Ordination from Acts 1. Consider'd 2. The Ordination of the Seven Deacons They were Ministers of Tables not of the Word and Sacraments prov'd from Scripture and Antiquity Objections Answer'd 3. His third Instance of Ordination from Acts 9.17 consider'd 4. His Fourth from Acts 13.1 2 3. This Instance of Ordination by Presbyters Vindicated The difference between Apostles and Prophets as stated by him consider'd 5. His fifth Instance from Acts 14.13 Examined 6. Acts 19.6 7. consider'd 7.1 Cor. 5.3 4 5. Vindicated 8.1 Tim. 4.14 for Ordination by Presbyters Vindicated Dr. Owen Defended The Rector unsound in the Doctrine of Justification 9.1 Pet. 5.2 Vindicated P. 45. to 99. Chap. III. The Apostle left the Government of Ephesus in the Presbyters This Establishment prov'd to be his last Divine Perpetual Acts 20. Explain'd This Government never alter'd Presbyters a Divine Remedy against Schism Superiour Bishops not the Remedy Timothy no Diocesan Bishop An unfix'd Evangelist Of the Asian Angels not so call'd from the Provincial Guardian Angels Ignatius his Bishop not Diocesan Titus no Diocesan Bishop Presbyters are Rulers P. 99. to p. 121. Chap. IV. The first Epistle to Timothy was written before Paul's Imprisonment at Rome Acknowledged by the Ancients and by the Learned Asserters of Episcopacy Bp. Hall Dr. Hammond c deny'd by the Rhemists Bp. Pearson c. Paul's Journey to Macedonia 1 Tim. 1.3 consider'd Jerom Vindicated Reasons to prove that the First Epistle to Timothy was written before Paul's first Bonds The second Epistle written in his first Bonds An Objection Answer'd Acts 20.25 Consider'd P. 121. to p. 141. Chap. V. Of Evangelists whether they were fixed Neg. Acts 21.8 consider'd Timothy and Titus unfixed Hilarius his Account of Evangelist Eusebius's Testimony Vindicated Mark no fixed Evangelist Chrysostom's Account of Evangelists agreeing with Eusebius P. 141. to p. 151. Chap. VI. Of Parish-Discipline Presbyters have Power of Government 1. J. O's first Argument for Ordination by Presbyters viz. the Identity of Bishops and Presbyters acknowledged 1 Tim. 5.17 consider'd 1 Tim. 1.3 doth not prove Timothy Bp. of Ephesus Dr. Whittaker Vindicated Ignatius's One Altar explain'd The extent of the Church of Ephesus An Objection Answer'd Rev. 5.11 Vindicated Dr. Lightfoot's Notion of Angel Vindicated 2. J. O's second Argument for Ordination by Presbyters and third Argument Vindicated Presbyters succeeded the Apostles Ignatius and Ireneus Vindicated More Testimonies to the same effect P. 151. to p. 190. ERRATA PAge 11. Marg. after 80. read 1. P. 12. M. for 1235. r. 1245. P. 14. M. for 5.30 r. 530. P. 26. M. f. P. 14. r. p. 13 14. P. 35. l. 25. r. Pope's Casualties P. 46 l. 20. f. 24. r. 26. P. 53. l. 22. f. 72. r. 73. P. 63. M. f. clerios r. clericis P. 67. l. 13. dele a. l. 15 r. resolved P. 87. l. 6. r. Sanhedrin P. 89. l. 11. f. of r. at p. 100. l. 10. f. 18. r. 28. p. 104. l. 3. r. story p. 106. l. 31. r. Presbyters p. 109. l. 38. r. Mal. 2.1.7 p. 111. l. 38. r. Diocess p. 120. l. 7. r. 2 Cor. 2.12 13. p. 122. l. 15. r. Goncession p. 140. l. 13. r. ye p. 143. l. 13. r. Cretensis p. 148. l. 3.15 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 30. p. 149. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 151. l. 22. r. Crambe p. 153. l. 8. r. there p. 157. l. 12. r. Apostle p. 160. l. 2. f. 22. r. 2.2 l. ult r. an p. 172. l. 36. f. dot r. not p. 175. l. 8. r. Conduct A Defence of Scripture-Ordination c. CHAP. I. The Dissenters Justified in their Way of Managing Controversies Calvin Vindicated Bishops Lordly Titles Considered The Parallel between the Canons in Acts 15. and the English Canons Parish-Ministers have no power of Discipline The Waldenses had no Superiour Bishops prov'd 1. From their Doctrine 2. From their own Testimony 3. From F. Paul's Testimony 4. By several Instances of Ordination by their Presbyters in England before the Reformation Of the uninterrupted succession of Bishops BEFORE he enters upon his Subject he desires his common Reader to observe the unfair way the Dissenters have in managing Controversies Pref. p. 2. 1. Do they pick up imperfect Notes of Sermons Preached a Year or two before and take upon them to Confute them when the Authors are dead and cannot Vindicate themselves This were a little unfair but he knows who did so when he Preached his Sermon of Consecration in Answer to a Sermon of Mr. Baldwin under the Fictitious Name of Calvin as I am told because forsooth Calvus is Bald and Vin is Wine and so you have the English of Calvin que Bald-wine Doubtless so Learned an Etymologist can give a Reason why the odd Epithet of Bald is attributed to Wine I am apt to think Calvin himself as Learned as he was never thought of this rare Etymon of his Name But to return to our Subject 2. Do the Dissenters use to lodge their Manuscripts in some Friend's hand with a charge that none shall see them except they undertake to Answer them and promise to return them the same Day This is an unfair way of managing Controversies and it is much more unfair for a Man to triumph that a Manuscript clog'd with inch unreasonable Conditions is not Answer'd The Rector can Name the unfair Man that hath thus managed the Controversie of the Consecration-Sermon mention'd before 3. Or do the Dissenters pretend to Answer Books and leave the greatest part of them unanswered He knows who does so also and Insinuates in his Title Page as if he had Answered the Whole when indeed deed it is far otherwise This is an unfair way of managing Controversies which somebody is guilty of But let 's hear how he proves his Charge I. In most of their Books be the Argument what it will Pref. they represent us as Arminians saith he Persons that have a sore place complain they are hurt if one do but touch them This Charge of Arminianism is either true or false if true confess it and give glory to God if false disprove it I doubt the Rector cannot acquit himself whatever others do for
some Ministers create Zamburgius and his two Companions Bishops conferring on them the Power to Ordain Ministers This is sufficient saith he to make a Man doubt J. O's Quotations This Quotation which Mr. G. borrow'd of his Learned Neighbour and Triumphs in as a wonderful discovery of the State of the Waldenses he might have found in J. O's Plea p. 157. quoted out of the History of Bohemia to which he refers his Reader in the Margin of his Book The Rector is a singular Man for answering Books who must be obliged to his Learned Neighbours for a Quotation which any Common Reader cou'd find in the Book which he undertakes to Answer A Man who reads Books with so little Observation may be presum'd to answer them with lèss Judgment The Reader may see the Remarks upon that Story in J. O's Plea which may convince him that the Waldensian Bishops were only the Senior Pastors with whom the Power of Ordination was entrusted for Orders sake as was done here in the late Times of Presbytery and is still both here and in the Foreign Reformed Churches In all Ordinations by Presbyters there is a Moderator or President who is the Chief Manager of the Action for Order's sake but in Conjunction with his Brethren over whom he claims no Jurisdiction or Superiority in Power This was the State of the Waldenses their Bishops were only Nominal and Titular but had no Power over their Brethren They were only for Orders sake the Principal Managers of Ordination This appears 1. Because it was their received Doctrine that all Presbyters are in a State of Parity To this purpose they speak in a certain Confession of their Faith Perr Hist I. 13. Art V. We hold that the Ministers of the Church ought not to have any Superiority over the Clergy Aeneas Silvias who wrote a Book of their Doctrines Inter sacerdotes nullum discrimen Boh. Hist de Vald. Dogm reports this concerning them that they affirm the Roman Bishop to be equal to other Bishops and that between Priests there is no difference The same is affirm'd concerning them by Nauclerus he represents them saying That all Priests are equal Chronog Vol. 2. Gen. 47. and it is not any Superiour Dignity but the Merits of their Conversation that advances some above others This was the constant Doctrine of our English Apostle John Wickliff Vide Hist Arg. ad Ann. Dom 1389. and his Followers as Walsingham Notes in several Places This also was the Doctrine of the Bohemians who were enlighten'd by Wickliff's Books The Taborites in their Confession say That the conferring of Orders only by Bishops Ex consuetudine habertur ecclesiae Lyd. Wald. p. 23. and that they have greater Authority than other Ministers is not from any Faith or Authority of the Scriptures but from the Custom of the Church The Bishops they receiv'd from the Waldenses were made by two of their Titular Bishops Hist of the Persec of Bohem. and some Presbyters which bespeaks them to be no Superiour Order of Ministers for Presbyters cannot make Bishops of the English Species One of the Articles against John Hus the Bohemian Martyr was that he affirm'd That all Priests are of like Power Acts and Mon. in Conc. Constant and that the Reservation of the Casualties the ordering of Bishops and the Consecration of Priests were invented only for Covetousness 2. That they had no real Bishops Superiour to Presbyters is evident from their own Testimony The Papists misrepresented them as some others would do now that they had Bishops to whom they paid a mighty deference This was most false Hist Wald. l. 10. as Perrin evinceth out of their own Writings The Monk Rainerius saith he reports many things touching the Vocation of the Pastors of the Waldenses which never were As that which is imposed upon them that they have one greater Bishop and two Followers which he calls the Elder Sou and the Younger and a Deacon that he laid his Hands on others with Sovereign Authority and sent them whither he thought good like a Pope That they had no such Bishop he proves out of the Book of the Pastors George Maurel and Peter Mascon who give this account of their Discipline The last that are Receiv'd or Ordain'd are to do nothing without the Leave and License of their Seniours Receiv'd or Ordain'd before them as also they that are first ought not to attempt any thing without the Approbation of their Companions to the end that all things might be done amongst us in Order The Reader may note here 1. That the Waldensian Bishops were only the Seniour Pastors 2. That these had no Power over other Ministers 3. That they cou'd not put forth any Act of Government without the Approbation of their Brethren So that the Waldensian Churches were Govern'd by the Common Council of the Presbyters or Pastors 4. All this was for Order's sake I leave it to the Impartial to Judge whether this sort of Government has any thing of the Form of our Episcopal Government These Testimonies are sufficient to satisfie unprejudiced Persons that the Waldenses had no Bishops Superiour to Presbyters but I will add a few more ex abundanti 3. That they had no Bishops in a proper Sense appears by Father Paul's description of them The People of the Valleys were a part of the Waldenses who four hundred Years since * He ends his History with the Year 1563. forsook the Church of Rome and in regard of the Persecutions fled into Polonia Germany Puglia Provence and some of them into the Valleys of Mountsenis Lucerna Angronia Perosa and St. Martin These having always continued in their Separation with certain Ministers of their own whom they called Pastors when the Doctrine of Zuinglius was planted in Geneva did presently unite themselves with those as agreeing with them in Points of Doctrine and principal Rites Hist. of C. of Trent Lib. V. ad A. D. 1559 Thus he Observe in this Quotation 1. He ascribes to the Waldenses certain Ministers not Bishops whom they call'd Pastors If there had been any Superiour Bishops among them so exact an Historian would not have omitted them 2. He saith they agreed in Doctrinos and Rites with those of Geneva 3. They presently united with them by reason of this agreement I hope the Rector will not affirm That the Protestants of Geneva had Bishops no more had the Waldenses who agreed with them in Rites and Doctrines and among other Doctrines in this of the Parity of Bishops and Presbyters and so readily united with them I doubt it will not be so easie to reconcile this Gentleman to the Doctrines and Rites of Geneva To be sure then his Notions of Episcopacy are very different from those of the Anti-Popish Waldenses 4. That they had no Bishops may be further evidenced by their Ordinations here in England which were by Presbyters and not by Bishops Walsingham saith
or Five lesser Oratories which were probably like our Chapels one of which did bear the Name of the Apostles the other of some Martyrs * Niceph. Eccl. Hist. VII 49. This may well agree with Eusebius's Account viz. That he built there many Oratories and splendid Houses of God †Vid. Con. III. 47. Eusebius magnifies all the Actions of Constantine and would not have omitted such a Number of Temples as the Rector fancies to be there Ignatius exhorts Polycarp Ign. ad Pol. p. 12 13. Not to neglect the Widows to be their Curator after the Lord to have frequent Assemblies to seek all by Name and not to despise the Men-Servants and Maid-Servants Here Polycarp is first to take care of the Poor Widows who were to be Relieved by him or by his Order This he could not well do without some knowledge of them 2. To have frequent Church-Meetings and to seek all by Name who ought to frequent the Publick Assemblies 3. He must not neglect the very Servants or Slaves but Exhort them not to be puffed up but to Serve for the Glory of God that they may receive of God a more glorious Liberty Ign. Ibid. He speaks of Christian Slaves and such as frequented their Church Assemblies What can the Rector say to this plain Quotation that carries it's own Evidence with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament saith he P. 152. signifies to seek the Conversion of Vnbelievers Luke 19.10 And if Polycarp must seek the Conversion of every single Person in Smyrna and deal with every one of them then J. O. has reduced this great City to a small Village This is a Chimera of his own Ignatius speaks of Believing Servants as is evident and so J. O. applied it to prove the extent of Polycarp's Church Plea p. 34. But our Author either wilfully or ignorantly confounds the Church of Smyrna and the City of Smyrna To seek all by Name saith he is to be understood not of every individual Person P. 153. but of all States and Conditions of Men even the lowest of them the Slaves This is a very poor Evasion Ignatius speaks of Religious Assemblies and of a Pastoral Care that the Bishop must seek all by Name the Servants not excepted He must take care of his whole Flock and not despise poor Servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Name cannot admit of any other tolerable Sense Ignatius in the same Epistle explains himself when he saith I Salute all by Name * Ad Polyc. p. 16. and some of them he Names there And in another place he saith Ye do all of you commonly even every Man by Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet together in Jesus Christ †Ad Eph. p. 29. By Name here respects every individual Person and not the several States and Conditions of Men. For every Member of the Church ordinarily attended Publick Ordinances and not some of all Degrees only Ignatius in both places speaks of Church-Assemblies where every one by Name was to attend and the Bishop must see that they did so and not over-look the meanest Servants Suppose his Diocesan required the Rector to seek all his Parishoners by Name and dot to despise the Servants I question whether he could satisfie the Bishop I am sure he cannot acquit himself to the chief Bishop of our Souls by telling Him he took care of some of all States and Conditions as well Servants as Masters as well Mechanicks as Rich Shop-Keepers P. 153. as he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be found in the Scriptures to which he refers Mat. 10.41 42. Eph. 1.21 And therefore they are improperly Alledged Mark 16.15 is as little to the purpose The Apostles could not possibly Preach the Gospel to every individual Creature but a Bishop might seek all his Flock by Name If you will not allow him That to seek all by Name is to be understood of all States of Men he has found out another shift P. 155. Take Care of all by Name saith he i. e. give it in Charge to thy Presbyters and Deacons to do so This is a Figment of the Rector's own Brain which he doth not pretend to ground upon any Passage in Ignatius He fancies the Primitive Bishops to be like those of the latter Ages who enlarged their Diocesses and diminished their care of the Flock The Ancient Bishops took care of the Flock in their own Persons and not by Proties 'T is true they had their Assisting Presbyters and Govern'd the Church by their United Councils the Bishop doing nothing without his Presbyters nor they without the Bishop 'T is evident to any one that reads Ignatius his Epistle to Polycarp that he speaks of Personal Duties seek all by Name and a little after saith he avoid evil Arts * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 13. The Rector may as well say He must avoid evil Arts by his Presbyters as seek all by Name by them Our Author offers one Observation for he will not be too prodigal on so tender a Subject to prove that the Church of Smyrna consisted of more Congregations than one 'T is the First Proof of this kind he has given us though we have given several to the contrary and therefore deserves regard My Observation is this saith he P. 155 156. how that Ignatius Parag. penult of the Epistle to the Smyrnaeans thus Addresses to the Bishop It will be fit O most worthy Polycarp to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most Venerable and August Assembly c. This implies a great number of Presbyters and Deacons Either then the Bishop of Smyrna had many Congregations under him or this little Church as J. O. believes it Swarm'd with a number of Idle and Vnnecessary Presbyters which no Man in his Wits will believe 1. This Argument he thinks better than any J. O. has produced to the contrary P. 155. unless he flatters himself by an unusual Charientism It is possible a Man of Mr. G's Character may Flatter himself whether it be unusual with him to do so I leave the Reader to pass Judgment 2. His Quotation is not in the Epistle to the Smyrnaeans as he affirms but in the Epistle to Polycarp * Ign. ad Polycarp p. 15. who was Bishop of Smyrna which I suppose might occasion his mistake The Epistle to the Smyrnaeans has no such Passage 3. The Presbyters were the Bishop's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Council and the Church in Ignatius's time was Govern'd by the Bishop and Presbyters in common He calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents †Ign. ad Magn. p. 33. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop's Council ‖ Ad Phil. p. 43. and his Complex Spiritual Crown § Ad Mag. p. 37. that sate round about him He calls them in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters that were with the Bishop * Ad Phil. p.
judg'd by the Nobles They put us in a worse Condition say the Confederate Nobles then God would have the Pagans to be in when he said Render to Caesar the things that are Caesars and to God the things that are Gods We Decree and Enact that from henceforth no Clerk or Lay-Man bring any Cause before the Ordinary or his Delegate except it be that of Heresie Matrimony or Usury That so our Jurisdiction being revived and that they who are enrich'd by our Impoverishment may be reduced to the State of the Primitive Church They conclude in the Words of the Emperor's Letter It was always our Intention to oblige the Clergy of every Order especially the greatest to continue the same in the Faith that they were in the Primitive Church leading an Apostolical Life M. West ad An. 1247. p. 217 218. and imitating the Humility of the Lord Jesus The Civil Dominion of the Clergy was one of the main Grievances of the Bohemians which they would have redress'd in the Council of Basil Fox's Acts and Mon. ad An. 1438. Their Delegates Disputed fifty Days upon this and three other Articles in the Council The Lordly Titles and Dominion of the Clergy were very offensive to several Confessors and Martyrs in this Kingdom before the Reformation That eminent Light of his Age Jo. Wickliff affirm'd Non stat purè Clericum absque Mortali peccato civiliter dominari that it was a Mortal Sin for a Clergy-Man to exercise Civil Dominion My Lord Cobham calls the Possessions and Lordships of Bishops the Venom of the Church Swinderby Wals Hist p. 208. a learned Confessor and Martyr as Mr. Fox thinks hath these Words If Men speaken of worldly Power and Lordships Fox ad Ann. Do. 1413. and Worships with other Vices that reignen therein what Priest that desires and has most hereof in what Degree soever he be he is most Antichrist of all the Priests that ben on Earth John Purvey Fox ad A. D. 1390. a Learned Writer against Popery whom Thomas Walden calls the Library of Lollards and Gloser upon Wickliff saith It is a great Abomination that Bishops Monks and other Prelates Ibid. p. 5.30 Edit 1576. be so great Lords in this World whereas Christ with his Apostles and Disciples never took upon then secular Dominion He adds That all Christians ought to the utmost of their Power and Strength to swear that they will reduce such shavelings to the Humility and Poverty of Christ and his Apostles William Tindal that famous Instrument of Reformation who was burnt in Flanders by the Instigation of the English Monks because he had translated the Scriptures to the English Tongue writes That it was a shame of all shames and a monstrous thing that Bishops should deal in Civil Causes See his Works p. 124. and in p. 140. What Names have they My Lord Bishop my Lord Arch-Bishop if it please your Lordship if it please your Grace The brightness of this Truth hath shined upon some Doctors of the Roman Church in the darkest Times Ocham wrote against the temporal Dominion of the Pope and Prelates Gen. 45. ad An. Dom. 1338. Ad nihilum deducens potestatem Papae Praelatorum in temporali Dominio Acts and Mon. p. 667. as Nauclerus tells us One of the Cardinals in the Council of Basil in a warm Speech for Amedeus Duke of Savoy Candidate for the Popedom hath these Words I have often consented unto their Opinion which said it was expedient that the Temporal Dominions should be divided from the Ecclesiastical Estate For I did think that the Priests should thereby be made more apt to the Divine Ministry The Roman Pagan Priests medled not in Civil Affairs because if they had they must of Necessity either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect the Worship of the Gods or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prejudice the Citizens by omitting the Duties owing to the one or the other which would often interfere Plut. Quest Rom. ult The very Light of Nature taught the Heathen that the Service of the Gods and Attendance upon secular Imployments were inconsistent For this Reason the Apostle forbids the Ministers of Jesus Christ especially Bishops To entangle themselves with the Affairs of this Life 2 Tim. 2.3 4. I will conclude this Head with a Passage or two out of Mouns Jurieu's Pastoral Letters to the persecuted French Protestants In his first Pastoral Letter Past Let. 1. p. 4 5. he thus animadverts upon The Pastoral Letter of my Lord the Bishop of Meaux These Gentlemen are well advanc'd since the Authors and Founders of Christianity who call'd themselves plainly by their own Names without any other Title than that of Servants of Jesus Christ and Apostles of our Lord. My Lord's St. Peter and St. Paul had forgotten to set the Character of their Grandeur on the Front of their Pastoral Letters or Epistles 'T is not very Edifying to see the marks of Pride and worldly Vanity on the front of a Pastoral Letter He adds a little after Do not suffer your selves to be abused by those that tell you that in some Protestants States the Bishops retain the same Honours The Bishops of England have this to say for themselves that they are Peers of the Realm to which State and Condition the Name and Title of my Lord doth appertain and belong But besides I am perswaded that the wiser of these Gentlemen will willingly sacrifice these Titles which do not suff ciently bespeak the Humility of a Minister of Jesus Christ to a general Reformation in the Church when it shall be receiv'd I hope by this Time the Reader is convinced how impertinently Mr. G. Appeals to the Quakers Pref. p. 4. whom he calls indifferent Persons and honest in this Case because they have quarrell'd not at the Title of Lord only but at that of Master also Jesus Christ and his Apostles the General Council of Chalcedon the Fathers Princes Confessors and Doctors here witnessing against the Lordly Titles and Dominion of Bishops were no Quakers J. O. will not contend for the Title of Master which Mr. G. in Conformity to his indifferent Quaker doth not think fit to give him in his whole Book 3. A third Way saith the Rector is to accuse us of symbolizing with Papists p. 5. I cou'd wish there were no occasion for this Charge Our Disagreement with the Church of England is in those things wherein she agrees with that of Rome and in which both of them disagree with the Practise of the Apostles and the Reformed Churches abroad He tells us out of Euseb Lib. 1. it should have been Lib. 2. c. 16. That Mark constituted Churches in Alexandria that so great a Multitude both of Men and Women there embraced the Christian Faith c. These Churches Mark govern'd and after him Bishop Anianus as is shew'd in these Papers This Quotation he the rather produces because it has been over-look'd of late This