Subscriptions there would be no more Subscription to Ceremonies in the Churches of England But some will say that there is one objection out of Scripture yet unanswered and that is from the inequality that was betweene the twelve Apostles and the seventy Disciples To which we answer First that it cannot bee proved that the twelve Apostles had any superiority over the seventy either of Ordination or Jurisdiction Or that there was any subordination of the seventy unto the twelve But suppose it were yet we answer Secondly that a superiority and inferiority betweene Officers of different kindes will not prove that there should be a superiority and inferiority betweene Officers of the same kinde No man will deny but that in Christs time there were Apostles Evangelists Prophets Pastors and teachers and that the apostles were superior to Evangelists and Pastors But it cannot bee proved that one apostle had any superiority over another apostle or one Evangelist over another And why then should one Presbyter be over another Hence it followeth that though we should grant a superiority betweene the twelve and the seventy yet this will not prove the question in hand Because the question is concerning Officers of the same kinde and the instance is of Officers of different kinds amongst whom no man will deny but there may be a superiority and inferiority as there is amongst us between Presbyters and Deacons And now let your Honours judge considering the premisses how farre this Episcopall government is from any Divine right or Apostolicall institution And how true that speech of Hierome is that a bishop as it is a superior Order to a Presbyter is an Humane praesumption not a divine Ordinance But though Scripture failes them yet the indulgence and Munificence of Religious Princes may support them and to this the Remonstrant makes his next recourse yet so as he acknowledgeth here Ingagements to Princes onely for their accessory dignities titles and Maintenance not at all for their stations and functions wherein yet the author plainely acknowledgeth a difference betweene our Bishops and the Bishops of old by such accessions For our parts we are so farre from envying the gracious Munificence of pious Princes in collating honourable maintenance upon the Ministers of Christ that we beleeve that even by Gods owne Ordinance double Honour is due unto them And that by how much the Ministery of the Gospell is more honourable then that of the Law by so much the more ought all that embrace the Gospell to bee carefull to provide that the Ministers of the Gospell might not onely live but maintaine Hospitalitie according to the Rule of the Gospell And that worthy Gentleman spake as an Oracle that said That scandalous Maintenance is a great cause of a scandalous Ministery Yet wee are not ignorant that when the Ministery came to have Agros domos locationes vehicula equos latifundia as Chrysost. Hom. 86. in Matth. That then Religio peperit divitias filia devoravit Matrem religion brought forth riches and the Daughter devoured the Mother and then there was a voyce of Angels heard from Heaven Hodie venenum in Ecclesiam Christi cecidit this Day is poyson shed into the Church of Christ. And then it was that Ierome complained Christi Ecclesia postquam ad Christianos principes venit potentiâ quidem divitiis major sed virtutibus minor facta est Then also was that Conjunction found true That when they had woodden Chalices they had golden Priests but when their Chalices were golden their Priests were wooden And though we doe not thinke there is any such incompossibility but that large Revenues may be happily managed with an humble sociablenesse yet it is very rare to finde History tells us that the superfluous revenues of the Bishops not onely made them neglect their Ministery but further ushered in their stately and pompous attendance which did so elevate their Spirits that they insulted over their brethren both Clergy and People and gave occasion to others to hate and abhorre the Christian Faith Which Eusebius sets forth fully in the pride of Paulus Samosatenus who notwithstanding the meannesse and obscurity of his birth afterwards grew to that height of Insolâ—ncâ— and pride in all his carriage especially in that numerous traine that attended him in the streetes and in his stately throne raised after the manner of Kings and Princes that Fides nostra inviâ—â—ia odiâ— propter fostum superbiâ—m cordis illius facta fuerit obnexia the Christian faith was exposed to envy and hatred through his pride And as their ambition fed with the largenesse of their revenewes discovered it selfe in great attendance stately dwellings and all Lordly pompe so Hierom complaines of their pride in their stately seates qui velut in aliqua sublimi specula constituti vix dignantur vidâ—re mortales alloqui conservos suos who sitting aloft as it were in a watch tower will scarce deigne to looke upon poore mortalis or speake to their fellow servants Here we might bee large in multiplying severall testimonies against the pride of Ecclesiasticall persons that the largenesse of their revenues raysed them to but we will conclude with that grave complaint of Sulpitius Severus Ille qui ante pedibus aut asello ire consueverat spumante equo superbus invebitur parvá prius ac vili cellula contentus habitare erigit celsa Laquearia construit multa conclaviu sculpit postes pingit armaria vestem respuit gressiorem indumentum molle desiderat c. Which because the practise of our times hath already turned into English wee spare the labour to translate Onely suffer us being now to give a Vale to our remonstrants arguments to recollect some few things First whereas this remonstâ—ant saith If we doe not shew out of the true genuine writings of those holy men that lived in the Apostles dayes a cleare and received distinction of Bishopsâ— Presbyters and Deacons as three distinct subordinate callings with an evident specification of the duty belonging to each of them Let this claimed Hierarchie be for ever rooted out of the Church We beseech you let it be rememred how we have proved out of the genuine and undeniable writings of the Apostles themselves that these are not three distinct callings Bishops are Presbyters being with them all one Name and Office and that the distinction of Bishops and Presbyters was not of Divine Institution but Humane and that these Bishops in their first Institution did not differ so much from Presbyters as our present Bishops differ from them Secondly Whereas this remonstant saith If our Bishops challenge any other power then was by Apostolike authority delegated to and required of Timothy and Titus and the Angells of the Asian Churches Let them bee disclaimed as usurpers Wee desire it may be remembred how wee have proved first that Timothy and Titus and the Angels were no Diocesan bishops and secondly that our bishops challenge if not
Pauls presence and in the presence of the Elders The cleare evidence of which text demonstrates that Paul did not leave Timothy at this time as Bishop of Ephesus But it is rather evident that hee tooke him along with him in his journey to Hiâ—rusalem and so to Rome for wee finde that those Epistles Paul wrote while hee was a prisoner beare either in their inscription or some other passage of them the name of Timothy as Pauls companion viz. The Epistle to the Philippians Colossians Hebreâ—es Philemon which Epistles he wrote in bonds as the contexture which those two learned professors the one at Heydelberge the other at Saulmur make of Saint Pauls Epistles doth declare So that it appeares that Timothy was no Bishop but a Minister an Evangelist a fellow labourer of the Apostles 1 Thess. 3.1 an Apostle a Messenger of the Church 2. Cor. 8.3 a Minister of God 1 Thess. 3.2 these titles the Holy Ghost gives him but never the title of a Bishop The like we find in Scripture concerning Titus whom Paul as it is conceived by learned men did first assume into the fellowship of his Labours in the place of Iohn and made him his companion in his journey through Antioch to Herusalem so we find Gal. 2.1 from thence returning to Antioch againe from thence hee passed through Syria and Cilicia confirming the Churches from Cilicia he passed to Creet where having Preached the Gospell and planted Churches he left Titus there for a while to set in order things that remaine Yet it was but for a while he left him there for in his Epistle which he wrote to him not many yeares after hee injoynes him to come to him to Nicopolis where he did intend to winter but changing that purpose sends for him to Ephesus where it seemes his Hyemall station was and from thence sends him before him to Corinth to enquire the state of the Corinthians His returne from thence Paul expects at Troas and because comming thither he found not his expectation there he was so grieved in his spirit 2 Cor. 2.12 that hee passed presently from thenâ—e into Macedonia where Titus met him and in the midst of his afflictions joyed his spirits with the glad tydings of the powerfull and gracious effects his first Epistle had among the Corinthians 2 Cor. 7 5 6 7. Paul having there collected the Liberalities of the Saints sends Titus againe to the Corinthians to prepare them for the same service of Ministring to the necessities of the Saints 2 Cor. 8.6 And makes him with some others the Conveyers of that second Epistle to the Corinthians All these journeyes to and fro did Titus make at the designement of the Apostle even after hee was left in Creet Nor doe we finde that after his first removall from Creet he did ever returne thither Wee reade indeed 2 Tim. 4.10 hee was with Paul at Rome and from thence returned not to Creet but into Dalmatia All which doth more then probably shew it never was the Intendment of the Apostle to six Titus in Creet as a Bishop but onely to leave him there for a season for the good of that Church and to call him from thence and send him abroad to other Churches for their good as their necessities might require Now who that will acknowledge a Distinction betweene the Offices of Bishops and Evangelists and knowes wherein that Distinction lyes will not upon these premisses conclude that Timothy and Titus were Evangelists and NOT Bishops I but some of the Fathers have called Timothy and Titus Bishops We grant it true and it is as true that some of the Fathers have called them Archbishops and Patriarks yet it doth not follow they were so Wee adde secondly that when the Fathers did call them so it was not in a proper but in an improper sense which we expresse in the words of our Learned Orthodox Raynolds You may learne by the Fathers themselves saith hee that when they tearmed any Apostle a Bishop of thiâ— or that City as namely Saint Peter of Antioch or Rome they meant it in a generall sort and signification because they did attend that Church for a time and supply that roome in preaching the Gospell which Bishops did after but as the name of Bishop is commonly taken for the Overseer of a particular Church and Pastor of a severall flocke so Peter was not Bishop of any one place therefore not of Rome And this is true by Analogy of all extraordinary Bishops and the same may be said of Timothy and Titus that he saith of Peter But were it true that Timothy and Titus were Bishops will this remonstrant undertake that all his party shall stand to his Conditions If our Bishops challenge any other power then was by Apostolique Authority delegated to and required of Timothy and Titus and the Angells of the seaven Asian Churches let them be disclaimed as usurpers Will our Bishops indeed stand to this then actum est Did ever Apostolique authority delegate power to Timothy or Titus to ordaine alone to governe alone and doe not our Bishops challenge that power Did ever Apostolique authority delegate power to Timothy and Titus to rebuke an Elder no but to entreate him as a Father and doe not our Bishops challenge to themselvesâ— and permit to their Chancellours Commissaries and Officialls power not only to rebuke an Elder but to rayle upon an Elder to reproach him with the most opprobrious tearmes of foole knave jack-sauce c. which our paper blushes to present to your Honours view Did ever Apostolique authority delegate to Timothy and Titus power to receave an accusation against an Elder but before two or three witnesses and doe not our Bishops challenge power to proceed Ex officio and make Elders their owne Accusers Did ever Apostolique authority delegate power to Timothy or Titus to reject any after twice admonition but an Heretick and doe not our Bishops challenge power to reject and eject the most sound and orthodox of our Ministers for refusing the use of a Ceremony as if Non-conformity were Heresie So that either our Bishops must disclaime this remonstrance or else themselves must be disclaimed as usurpers But if Timothy and Titus were no Bishops or had not this power it may bee the Angells of the seven Asian Churches had and our Remonstrant is so subtile as to twist these two together that if one fayle the other may hold To which we answer first that Angell in those Epistles is put Collectively not Individually as appeares by the Epistle to Thyatira cap. 2. vers 24. where wee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I say unto you in the plurall number not unto thee in the singular and unto the rest in Thyatira c. Here is a plaine distinction betweene the members of that Church By you is signified those to whom hee spake under the name of the Angell By
the French Church who in their Confession speake thus Credimus veram Ecclesiam gubernari debere ea politia quam Dominus noster Iesus Christus sancivit ita videlicet ut sint in ea Pastores Presbyteri sive Seniores Diaconi ut doctrinae puritas retineatur c. Ar. 29. Credimus omnes Pastores ubicunque collocati sunt cádem aequali potestate inter se esse praeditos sub uno illo capite summoque solo universali Episcopo Iesu Christo Art 30. Gallicae confessionis Credimus veram hanc Ecclesiam debere regi ac gubernari spirituali illâ politiâ quam nos Deus ipse in verbo suo edocuit it a ut sint in ea Pastores ac ministri qui pure concionentur Sacramenta administrent sint quoque Seniores Diaconi qui Ecclesiae senatum constituant ut his veluti mediis vera Râ—ligio conservari Hominesque vitiis dediti spiritualiter corripi emendari possint Tunc enim ritè ordinate omnia siunt in Ecclesia cum viri fidâ—les pii ad ejus gubernationem deliguÌ„tur juxta Divi Pauli praescriptum 1 Tim. 3. Confes. Belgic Art 30. Caeterum ubicunque locorum sunt verbi Dei Ministri eandem atque aequalem Omnes habent tum Potestatem tum AUTHORITATEM ut qui sunt aeque Omnes Christi unici illius universalis Episcopi capitis Ecclesiae Ministri We beleeve that the true Church ought to be governed by that policie which Christ Jesus our Lord established viz. that there bee Pastors Presbyters or Elders and Deacons And againe Wee beleeve that all true Pastors where ever they be are endued with equall and the same power under one chiefe Head and bishop Christ Jesus Consonant to this the Dutch Churches We beleeve say they the true Church ought to be ruled with that spirituall policie which God hath taught us in his Word to wit that there bee in it Pastours to preach the Word purely Elders and Deacons to constitute the Ecclesiasticall Senate that by these meanes Religion may be preserved and manners corrected And so again We beleeve where ever the Ministers of God are placed they All have the same equall power and authoritie as being All equally the Ministers of Christ. In which harmony of these Confessions see how both Churches agree in these five points First That there is in the Word of God an exact forme of Governement set downe Deus in verbo suo edocuit Secondly That this forme of Governement Christ established in his Church Iesus Christus in Ecclesiâ sancivit Thirdly That this forme of Government is by Pastors Elders and Deacons Fourthly That the true Church of Christ ought to be thus governed Veram Ecclesiam debere regi Fifthly That all true Ministers of the Gospell are of equall power and Authority For the reason he assignes why those Churches should make this Option wee cannot enough admire that such a passage should fall from his pen as to say there is Little difference betweene their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Episcopacie save onely in perpetuity and lay Elders for who knowes not that between these two there is as vast a difference as between the Duke of Venice and an absolute Monarch For 1. the Moderator in Geneva is not of a superiour order to his Brethren nor 2. hath an ordination differing from them nor 3. assumes power of sole Ordination or Jurisdiction nor hath he 4. maintenance for that office above his Brethren nor 5. a Negative voyce in what is agreed by the rest nor 6. any further power then any of his Brethren So that the difference betweene our Bishops and their Moderators is more then Little But if it be so little as this Remonstrant here pretends then the Alteration and Abrogation of Episcopacie will be with the lesse difficultie and occasion the lesse disturbance SECT XV. BUt there is another thing wherein our Episcopacie differs from the Geneva Moderatorship besides the perpetuity and that is the exclusion of the Lay Presbytery which if we may beleeve this Remonstrant never till this age had footing in the Christian Church In which assertion this Remonstrant concludes so fully with Bishop Halls Irrefragable Propositions and his other book of Episcopacie by divine right as if he had conspired to sweare to what the Bishop had said Now though we will not enter the Lists with a man of that learning and fame that Bishop Hall is yet we dare tell this Remonstrant that this his assertion hath no more truth in it then the rest that wee have alreadie noted Wee will to avoyd prolixity not urge those three knowne Texts of Scripture produced by some for the establishing of Governing Elders in the Church not yet vindicated by the adversaries Nor will wee urge that famous Text of Ambrose in 1 Tim. 5. But if there were no Lay Elders in the Church till this present age wee would be glad to learne who they were of whom Origen speakes when he tels us it was the Custome of Christian Teachers first to examine such as desired to heare them of whom there were two orders the first were Catechumeni or beginners the other was of such as were more perfect among whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ— Nonnulli praepositi sunt quì in vitam mores eorum qui admittuntur inquirant ut qui turpia committant iis communi Caetu Interdicant qui vero ab istis abhorrent ex anima complexi meliores quotidiè reddant There are some ordained to enquire into the life and manners of such as are admitted into the Church that they may banish such from the publique Assembly that perpetrate scandalous Acts which place tells us plainely First that there were some in the higher forme of heares not Teachers who were Censores morum over the rest Secondly that they were designed or constituted to this work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly that they had such Authority instrusted into their hands as that they might interdict such as were scandalous from the publique Assemblies We would gladly know whether these were not as it were Lay Elders That there were such in the Church distinguished from others that were called to teach appeares Augustine writing to his Charge directs his Epistle Dilectissimis fratribus clero senioribus universae Plebi Ecclesiae Hipponensis where first there is the generall compellation Fratribus Brethren then there is a distribution of these Brethren into the Clergie the Elders and the whole People so that there were in that Church Elders distinguished both from the Clergie and the rest of the People So againe Contra Cresconium Grammaticum Omnes vos Episcopi Presbyteri Diaconi Seniores scitis All you Bishops Elders Deacons and Elders doe know What were those two sorts of Elders there mentioned in one comma ibidem cap. 56. Peregrinus Presbyter seniores Ecclesiae Musticanae Regiones tale desiderium prosequuntur where
the Church was governed Communi Presbyterorum Consilio by the Counsell of the presbyters in common and that even after this imparity it ought to be so governed Sciant Episcopi se Ecclesiam debere in communi regere Fifthly that the occasion of this Imparity and Superiority of Bishops above Elders was the divisions which through the Devils instinct fell among the Churches Post quam verò Diaboli instinctu Saravia would take advantage of this place to deduce this Imparity as high as from the Apostles times because even then they began to say I am of Paul and I of Apollos but sure S. Ierome was not so weake as this man would make him to speake Inconsistencies and when he propounds it to himselfe to prove that Bishops and Presbyters are in Scripture the same to let fall words that should confute his own proposition whereas therefore S. Ierome saith that after men began to say I am of Paul and I of Apollos c. it was decreed that one of the Presbyters should be set over the rest c. This is spoken indeed in the Apostles phrase but not of the Apostles times else to what purpose is that coacervation of texts that followes But suppose it should be granted to be of Apostolicall antiquity which yet we grant not having proved the contrary yet it appeares it was not of Apostolicall intention but of Diabolicall occasion And though the Divell by kindling Divisions in the Church did minister Occasion to the invention of the primacy or prelacy or one for the suppressing of Schisme yet there is just cause to thinke that the Spirit of God in his Apostles was never the author of this Invention First because we reade in the Apostles dayes there were Divisions Rom 16.7 and Schismes 1 Cor. 3.3 11.18 yet the Apostle was not directed by the holy Ghost to ordâ—ine Bishops for the taking away of those Divisions Neither in the rules hee prescribes for the healing of those breaches doth hee mention Bishops for that end Nor in the Directions given to Timothy and Titus for the Ordination of Bishops or Elders doth he mention this as one end of their Ordination or one peculiar duty of their office And though the Apostle saith O portet haereses inter vos esse ut qui probati sunt manifesti fiant inter vos yet the apostle no where saith Oportet Episcopos esse ut tollantur haereses quae mainifestae fiunt Secondly because as Doctor Whitaker saith the remedy devised hath proved worse then the disease which doth never happen to that remedy whereof the holy Ghost is the author Thirdly because the holy Ghost who could foresee what would ensue thereupon would never ordaine that for a remedy which would not onely be ineffectuall to the cutting off of evill but become a stirrup for Antichrist to get into his â—addle For if there be a necessity of setting up one Bishop over many presbyters for preventing schismes there is as great a necessity of setting up one Archbishop over many Bishops and one patriarch over many Archbishops and one pope over all unlesse men will imagine that there is a danger of schisme only among presbyters and not among Bishops and Archbishops which is contrary to reason truth History and our own Experience And lest our adversaries should appeale from Hierome as an incompetent Judge in this case because a Presbyter and so a party we wil therefore subjoyne the judgements of other ancient Fathers who were themselves bishops The Commentaries that goe under the name of Saint Ambrose upon Ephes. 4. mention another occasion of this Discrimination or priority and that was the increase and dilatation of the Church upon occasion whereof they did ordaine rectors or Governours and other officers in the Church yet this he grants that this did differ from the former orders of the Church and from apostolicall Writ And this Rectorship or Priority was devolved at first from one Elder to another by Succession when hee who was in the place was removed the next in order among the Elders Succeeded But this was afterwards changed and that unworthy men might not bee preferred it was made a matter of election and not a matter of Succession Thus much we finde concerning the occasion of this imparity enough to shew it is not of Divine Authority For the second thing the persons who brought in this Imparity the same Authours tells us the Presbyters themselves brought it in witnesse Hierome ad Evag. Alexandriae Presbyteri unum ex se electum in Excelsiori gradu collocatum Episcopum nominabant quomodo si exercitus Imperatorem faceret aut Diaconi de se Archidiaconum The Presbyters of Alexandria did call him their Bishop whom they had chosen from among themselves and placed in a higher degree as if an army should make an Emperour or the Deacons an Archdeacon Ambrose upon the fourth of the Ephesians tells us it was done by a Councell and although he neither name the Time nor place of the Councell yet ascribing it to a Councell hee grants it not to be Apostolicall this gave occasion to others to fixe it upon Custome as Hieronym in Tit. and August Epist. 19. secundùm honorum vocabula quae Ecclesiae usus obtinuit Episcopatus Presbyterio major est And had that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prelacie had the Seale and confirmation of Divine or Apostolicall Authority Gregory Nazianzene would never in such a Patheticke manner have wished the Abolition of it as hee doth in his 28. Oration And now where is that acknowledgement and conveyance of Imparitie and Iurisdiction which saith this Remonstrant was derived from the Apostles hands and deduced in an uninterrupted line unto this day where is it we find no such Imparity delivered from Apostolicall hands nor acknowledged in Apostolicall writings yet had there beene such an acknowledgement and conveyance of imparity how this should have beene deduced to us in an uninterrupted Line wee know not unlesse our Bishops will draw the Line of their Pedigree through the loynes of Antichrist and joyne issue and mingle blood with Rome which it seemes they will rather doe then lose this plea for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tyrannicall prerogative as Nazianzen calls it Suffer us therefore humbly to appeale to your Honours whether this Remonstrant hath not given sentence against himselfe who is so confident of the Evidence of his cause that he doth not feare to say if there can be better Evidence under Heaven for any matter of fact then there is for his Episcopacy Let EPISCOPACY BEFOR EVER ABANDONED OVT OF THE CHVRCH OF GOD. SECT VII YEt it seemes himselfe in the height of his confidence was not without Jelousies of some thing might be spoken against his Cause therefore he seemes to heare what is spoken against it That the Apostles Bishops and ours are two there was no other then a Parochiall Pastor a Preaching Presbyter without
but this is but a blind wherewith the Bishop would Dorre his Reader for wee challenge any man to produce the names of any Clergie-man that was Vicar to Ambrose or Chancellour to Augustine or any other of the Bishops of these times so that herein our Bishops and theirs are TWO SECT XI A Third branch wherein the difference betweene our Bishops and the Bishops of former times inpoint of Exercising their Jurisdiction is visible is the way or manner of exercising that power For brevities sake we will onely instance in their proceedings in Causes Criminall where let them tell us whether any good Antiquity can yeeld them one President for THEIR OATH EX OFFICIO which hath been to their COURTS as Purgatory fire to the Popes Kitchin they have forgotten that old Maxime in the Civill Law Nemo tenetur prodere seipsum which as it is grounded upon naturall equity so it is confirmed by a Law enacted by Dioclesian and Maximilian Nimis grave est quod petitis c. It is too grievous that the adverse part should be required to the exhibition of such things as should create trouble to themselves Vnderstand therefore that you ought to bring proofes of your intentions and not to extort them from your adversaries against themselves Shall the Lamp of Nature in the night of Ethnicisme enable Heathen Princes yea Persecutors to see and enact thus much and shall not the glorious Sunne of the Gospell convince these of their iniquities in transgressing this Law that call themselves the Fathers of the Church If neither the light of Nature nor Gospell light can yet the Custome of the Church to which they so oft appeale may both convince them of this iniquitie and discover to all the world the contrarietie of their proceedings to the proceedings of former times in this particular For of Old both the Plaintiffe and Defendant were brought face to face before the parties in whose power it was to judge which way of proceeding Athanasius affirmes to be according to Scripture the Law of God And because those that condemned Macarius did not thus proceed he condemnes their Sentence as malicious and unjust Of old no Sentence passed against any man but upon the Testimony of other witnesses besides the Accusers after Complaint exhibited the first thing they applyed themselves to was to consider the person and qualitâ—e of the Accuser Concilâ— prim Constant. Can. 6 Then they heard the Witnesses who were two at least Can. Apost Can. 75. And these witnesses must be such as might not be imagined to be partiall nor to beare enmity nor malice against the party accused Ambros. Epist. 64. so Gratian Caus. 3. quae 5. cap. Quod suspecti Of old None might be party witnesse and Iudge which Gratian proves at large Caus. 4. qu 4. cap. Nullus unquam praesumat accusator simul esse Iudex testis We grant indeed the Canon Law permits in some cases Tryall without witnesses Si crimen ita publicum est ut meritò debeat appellari notorium If the crime be so publique that it may deservedly be called Notorious Which Law further determines what is notorious saâ—ing Offensam illam nos intelligimus manifestam quae vel per confessionem vel probationem legitime nota fuerit aut evidentiâ Rei quae nulla possit tergiversatione celari We count that offence manifest which either by confession or by lawfull proofe comes to be knowne or by evidence of fact so as it can be hid by no tergiversations So that all was done in former times with mature deliberation upon examination and evidence produced and proved by such witnesses as against whom the dâ—fendant could lay in no just exception And not as now an accusation whispered against a man he knowes not by whom to which he must take his Oath to answer before he knowes what his accusation is Which Oath if he takes without further witnesse he is censured upon the witnesâ—e of his owne Oath If he takes it not he is sent presently to prison there to lie without Bayle or Mainprize till the insupportable miseries of his long durance compel him to take an Oath against Nature Scripture Conscience and the just Defence of his owne innocencie That our Bishops therefore and former Bishops are Two in the point of executing their Judicatory power we need spend no more time to prove But come to the third thing in which the difference betweene ours and former Bishops is to be evidenced SECT XII ANd that is State Imployment or attendance upon Civill and Secular affaires c. which both Christ and Saint Paul prohibits which prohibition reacheth every Bishop to speake in Chrysostomes words as well as Timothy to whom it is directed Nullus ergo Episcopatu praeditus haec audire detrectet sed agere ea omnia detrectet Let no man that is a Bishop refuse to heare what the Apostle saith but to doe what the Apostle forbids We deny not but that Bishops were in the Primitive times often incumbred with secular businesse but these were put upon them sometimes by Emperours who sought the ruine of the Church as Iulian of whom Niceph lib. 10. cap. 13. doth report that in Clerum coaptatos Senatorum munere ministerio perversè fungi jussit Sometimes the gracious disposition of Princes towards Christian Religion made them thus to honour Bishops thinking thereby to advance Religion as Constantine the Great enacted that such as were to be tryed before Civill Magisâ—rates might have leave to appeale ad Iudicium Episcoporum atque eorum sententiani ratam esse tanquam ab ipso Imperatore prolatam And this the Historian reckoneth as one argument of his reverend respect to Religion Sometimes the excellency of their singular parts cast Civill dignities upon them Tiberius granted a Questors dignitie unto a Bishop for his eloquence Chrysostome for his notable stoutnesse and freedome of speech was sent as the fittest man to Gainas with the Emperours command Sometimes the people observing the Bishops to be much honoured by the Emperour would sollicite them to present their grievances to the Emperour And sometimes the aspiring humour of the Bishops raised them to such places as appeares by Cyrill who was the first Bishop in Alexandria who had civill dignities conferred upon him as Socrates relates it from whom Civill authority did descend upon succeeding Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Nicephorus therefore recorded Episcopatum majoricum fastu prophanorum Magistratuum more quam praedecessores ejus Episcopi ingressus est unde adeo initium sumptum est in Ecclesia Alexandrina ut Episcopietiam profana negotia curarent He entred upon his Episcopacie with more pomp then his predecessors with a pomp conformable to the Heathen Magistrates Both these Historians relate the sad consequence that followed upon this that Orestes the Roman Governour seeing his power much weakned by the Bishops interposing in secular affaires
hated the Bishop and this as the Historian calls it his usurped power This president of the Alexandrian Bishop the Bishop of Rome did soone follow Et Romanus Episcopatus non aliter quam Alexandrinus quasi EXTRA SACERDOTII FINES egressus ad secularem principatum erat jam delapsus The Bishop of Rome as well as the Bishop of Alexandria breaking the limits of the Priestly function did degenerate into a secular Principalitie which purchased no lesse envie to him then that to the other And though these two Bishops went at first abreast in this point yet in a short time the Roman had outstripped the Alexandrian in that power till the Church degenerating more and more that Roman Priest advanced his power not onely above all the Bishops but all the Monarchs in the Christian Orbe Yet notwithstanding he that shall look into the Ancients shall finde first that the best of them held that they were not to be molested with the handling of worldly affaires Cyprian Epist. 66.1 Singuli divino Sacerdotio honorati non nisi altari sacrificiis deservire precibus atque orationibus vacare debent Molestiis secularibus non sunt obligandi qui divinis rebus spiritualibus occupantur Secondly that they complained of them as of heavy burthens Aug. calles it Angaria yea Austin himselfe in his 81. Epistle Complaines that worldly businesse hindered his praying and so pressed him that vix respirare potuit and Gregory the great non sine dolore in secularibus versabatur praefat in Dial. Thirdly Cyprian construed it as one great cause of persecutions raised against the Church de lapsis Sect. 4. Fourthly it was much cryed downe as unlawfull by the holy Fathers many Canons forbidding it and that under paine of being removed from their places Can. Apost Can. 6. Can. 81. hee that did presume to administer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Roman command or Administration of Military affaires or civill place as Zonaras there he should be deposed Can. Apo. Can. 83. hiring of ground medling with worldly affaires is to be laid asid by them Otherwise they are threatned to be liable to Ecclesiasticall censures Conc. Cal. Cano. 3. Conc. Carth. Can. 16. We will ad this for a conclusion in this point it is observed by Athanasius Sulpitius Severus and other Ecclesiasticall Historians that the Arians were very expedite in worldly affaires which experience they gained by their constant following and attendance upon the Emperours Court and what troubles they occasioned to the Church thereby is notoriously knowne to any that have seene the Histories of their times And in this our Bishops have approved themselves more like to the Arian Bishops then the purer Bishops of purer times but how ever cleare it is that our Bishops and the Bishops of former times are Two Two in election to their office Two in the discharge of their office Two in their Ordination Iurisdiction processes Censures Administrations and the difference betweene our Bishops and those of former times is greater then between the great Bishop of Rome and them SECT XIII BUt it seemes our Remonstrant soared above those times even as high as the Apostles dayes for so hee saith If our Bishops challenge any other spirituall power then was by Apostolike Authority delegated to and required of Timothy and Titus and the Angels of the seven Asian Churches let them be DISCLAIMED as VSVRPERS And the truth is so they deserve to be if they do but challenge the same power that the Apostle did delegate to Timothy and Titus for Timothy and Titus were Evangelists and so moved in a Sphere above Bishops or Presbyters For Timothy it is cleare from the letter of the Text 2 Tim. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe the worke of an Evangelist if Timothy had beene but a Presbyter or Bishop Paul had here put him upon imployment Vltra Sphara Activitatis And to any man that will but understand and consider what the Office of an Evangelist was and wherein it differed from the Office of a Presbyter or Bishop it will bee manifest that Timothy and Titus were Evangelists and no Bishops for the title of Evangelist is taken but two wayes either for such as wrote the Gospell and so wee doe not affirme Timothy and Titus to bee Evangelists or else for such as taught the Gospell and those were of two sorts either such as had ordinary places and ordinary gifts or such whose places and gifts were extraordinary and such Evangelists were Timothy and Titus and not Bishops as will appeare if wee consider what was the Difference betweene the Evangelists and Bishopsâ— Bishops or Presbyters were tyed to the particular care and tuiâ—ion of that flock over which God had made them Overseers Acts 20.28 But Evangelists were not tyed to reside in one particular place but did attend upon the Apostles by whose appoyntment they were sent from place to place as the necessity of the Churches did require As appeares first in Timothy â— whom S. Paul besought to abide at Ephesus 1 Tim. 1.3 which had been a needlesse importunity if Timothy had had the Episcopall that is the Pastorall charge of Ephesus committed to him by the Apostles for then hee might have laid as dreadfull a Charge upon him to abide at Ephesus as he doth to Preach the Gospell But so far was Paul from setling Timothy in Cathedrâ in Ephesus that he rather continually sends him up and downe upon all Church services for we â—inde Acts. 17.14 That when Paul fled from the tumults of Berea to Athens he left Silas and Timothy behinde him who afterwards comming to Paul to Athens Paul sends Timothy from Athens to Thessalonica to confirme the Thessalonians in the faith as appeares 1 Thes. 3.1.2 from whence returning to Paul to Athens againe the Apostle Paul before hee left Athens and went to Corinth sent him Silas into Macedonia who returned to him againe to Corinth Act. 18.5 afterwards they travelled to Ephesus from whence we read Paul sent Timothy and Erastus into Macedonia Act. 19 22. whither Paul went after them from whence they divers other Brethren journied into Asia Acts 20.4 All which Brethren Paul calles as it is probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the messengers of the Churches 2 Cor. 8.23 And being thus accompanied with Timothy and the rest of the Brethren he comes to Miletum and calls the Elders of the Church of Ephesus thither to him of which Church had Timothy beene Bishop the Apostle in stead of giving the Elders a charge to feede the flock of Christ would have given that charge to Timothy and not to them And secondly the Apostle would not so have forgotten himselfe as to call the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before their Bishops face Thirdly It is to be conceived the Apostles would have given them some directions how to carry themselves towards their Bishop but not a word of this though Timothy were then in
this angell if he had a superiority had any more then a superiority of order or of gifts and parts Where is it said that this angell was a superior degree or order of Ministery above Presbyters In which Epistle it is said that this angell had sole power of Ordination and Jurisdiction and therefore as our learned Protestants prove against the Papists that when Christ directed his speech to Peter in particular and said I will give unto thee the keyes of the kingdom of Heaven c. That this particularization of Peter did not import any singular preheminence or majority of power to Peter more then to the other apostles But that though the promise was made to Peter yet it was made to him in the name of all the rest and given to all as well as one And that therefore it was spoken to one person and not to all that so Christ might fore signifie the unity of his Church as Cyprian Austin Hierome Optatus and others say So when Christ directs aâ— Epistle to one angell it doth not imply a superior power over his fellow angels but at most onely a presidency for order sake And that which is written to him is written to the rest as well as to him And therefore written to one not to exclude the rest but to denote the unity that ought to bee betweene the Ministers of the same Church in their common care and diligence to their flocke And this is all that Doctor Reynolds saith as you may reade in his conference with Hart cap. 4. divis 3. ad finem For it is evident that Doctor Reynolds was an utter enemy to the Iâ—â— Divinum of the Episcopall preheminency over Presbyters by his Letter to Sir Francis Krolls And learned Master Beza also saith something to the same purpose in his annotations upon Revel 2.1 Angelo i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem nimirum oportuit imprimis de his rebus admoneri ac per eum caeteros collegas totamque adeo Ecclesiam Sed hinc statui Episcopalis ille gradus postea humanitus in Ecclesiam Dei invectus certe nec potest nec debet imo ne perpetuum quidem istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus esse necessariò oportuisse sicut exorta inde Tyrannis oligarchica cujus apex est Antichristana bestia certissima cum totius non Ecclesia modo sed etiam orbis pernicie nunc tandem declarat If therefore our Remonstrant can produce no better evidence for his Hierarchy then Timothy and Titus and the Angels of the Asian Churches Let not this Remonstrant and his party cry out of wrong if this claimed Hierarchy be for ever hooted oâ—t of the Church seeing it is his owne Option And yet we cannot coÌ„ceale one refuge more out of Scripture to which the Hierarchy betake themselves for shelter And that is the two Postscripts in the end of Pauls second Epistle to Timothy and of that to Titus where in the one Timothy is said to be the first bishop of Ephesus and in the other Titus is said to be the first Bishop of the Church of the Cretians to both which places wee answer That these two Postscripts and so all the rest are no part of Canonicall Scripture And therefore our former and ancienter English translations though they have these Postscripts yet they are put in a small character different from that of the text that all men might take notice they were no parts of the text Although our Episcopall men of late in newer impressions have inlarged their Phylacteries in putting those Postscripts in the same full character with that of the text that the simple might beleeve they are Canonicall Scripture The Papists themselves Baronius Serrarius and the Rhemists confesse that there is much falsity in them The first Epistle to Timothy is thus subscribed the first to Timothy was written from Laodicea which is the chiefest City of Phrygia Pacatiana Here we demand whether Paul when he writ the first Epistle to Timothy was assured he should live to write a second which was written long after And if not How comes it to be subscribed thâ— first to Timothy which hath relation to a second Besides the Epistle is said to be writ from Loadicea whereas Beza in his Annotations proves apparently that it was written from Macedonia to which opinion Baronius and Serrarius subscribe It is added Which is the chiefest City of Phrygia Pacatiana But this Epithete is no where read in the Writers of those ages saith Beza Sed apud recentiores illos qui Romani imperii jam inclinantis provincias descripserunt So that by this place it is evident that the subscription was added a long while after the writing of the Epistles by some men for the most part vel indoctis saith Beza vel certe non satis attentis Either by a learned or negligent man The second Epistle is thus subscribed the second Epistle unto Timothy ordeined the first Bishop of the Church of the EphesiaÌ„s was written from Rome when Paul was brought before Nero the second time Now these words Ordained the first Bishop is wanting saith Beza in quibusdam vetustis codicibus in veteri vulgatâ— editione apud Syrum interpretem If Saint Paul had written this Postscript he would not have said to Timothy the first Bishop c. whereas it was not yet certaine whether ever there should be a second Neither would it bee said when Paul was brought c. But when I was the second time brought before Nero. The Syriack Interpreter reads it Here ends the second epistle to Timothy written from Rome The Epistle to Titus is thus subscribed Written to Titus ordained first Bishop of the Church of the Cretians from Nicopolis of Macedonia Here it is said that this Epistle was written from Nicopolis whereas it is cleare that Paul was not at Nicopolis when he wrote it Tit 3.12 Be diligent to come to me to Nicopolis for I have determined there to winter He doth not say Here to winter but there Where note for the present hee was not there And besides it is said that Titus was ordained the first Bishop c. And who was the second or was there ever a second And also He is said to be Bishop not onely of a Diocesse but of all Creet Was there ever such a second Bishop Adde lastly that it is said Bishop of the Church of the Cretians Whereas it would bee said of the Churches of the Cretians For the Christian Churches of any Nation are called Churches by Luke and Paul not Church Therefore Codex Claremontanus subscribes Here ends the Epistle to Titus and no more So the Syriack Finitur Epistola ad Titum quae scripta fuit è Nicopoli The old Vulgar Edition hath nothing of the Episcopacy of Titus By all this it appeares that if the Bishops had no more authority to urge us to subscribe to their Ceremonies then they have authority for their Episcopall dignity by these
foreseene the influence of works into Iustification falling from grace c. If what Scripture we answer the Apocrypha and unwritten Traditions If what Baptisme a Baptisme of absolute Necessity unto salvation and yet insufficient unto salvation as not sealing grace to the taking away of sinne after Baptisme If what Eucharist an Eucharist that must be administred upon an Altar or a Table set Altar-wise rayled in an Eucharist in which there is such a presence of Christ though Modum nesciunt as makes the place of its Administration the throne of God the place of the Residence of the Almighty and impresseth such a holinesse upon it as makes it not onely capable but worthy of Adoration If what Christ a Christ who hath given the same power of absolution to a Priest that himselfe hath If what Heaven a heaven that hath a broad way leading thither and is receptive of Drunkards Swearers Adulterers c. such a heaven as we may say of it as the the Indians said of the heaven of the Spaniards Unto that heaven which some of the Prelaticall Church living and dying in their scandalous sinnes and hatefull enormities goe to let our soules never enter If what meanes of salvation we answer confession of sinnes to a Priest as the most absolute undoubted necessary infallible meanes of Salvation Farre be it from us to say with this Remonstrant we do fully agree in all these and all other Doctrinall and practicall points of Religion and preach one and the same saving truths Nay we must rather say as that holy Martyr did We thank God we are none of you Nor doe we because of this dissension feare the censure of uncharitablenesse from any but uncharitable men But it is no unusuall thing with the Prelats and their party to charge such as protest against their corrupt opinions and wayes with uncharitablenesse and Schisme as the Papists do the Protestants and as the Protestants doe justly recriminate and charge that Schisme upon the Papists which they object to us So may we upon the Prelats And if Austin may be Judge the Prelats are more Schismaticks then we Quicunque saith he invident bonis ut quaerant occasiones excludendieos aut degradandi vel crimina sua sic defondâ—re parati sunt si objecta vel prodita fuerint ut etiam conventiculorum congregationes vel Ecclesiae perturbationes cogitent excitare jam schismatici sunt Whosoever envie those that are good and seeke occasions to exclude and degrade them and are so ready to defend their faults that rather then they will leave them they will devise how to raise up troubles in the Church and drive men into Conventicles and corners they are the Schismaticks And that all the world may take notice what just cause wee have to complaine of Episcopacie as it now stands wee humbly crave leave to propound these Quaeries Quaeries about Episcopacie VVHether it be tolerable in a Christian Church that Lord Bishops should be held to be Iure Divino And yet the Lords day by the same men to be but Iure Humano And that the same persons should cry up Altars in stead of Communion Tables and Priests in stead of Ministers and yet not Iudaize when they will not suffer the Lords day to be called the Sabbath day for feare of Iudaizing Whereas the word Sabbath is a generall word signifying a day of rest which is common as well to the Christian Sabbath as to the Jewish Sabbath and was also used by the Ancients Russinus in Psal. 47. Origen Hom. 23. in Num. Gregory Nazian Whether that assertion No Bishop No King and no Ceremonie no Bishop be not very prejudiciall to Kingly Authoritie For it seemes to imply that the Civill power depends upon the Spirituall and is supported by Ceremonies and Bishops Whether seeing it hath beene proved that Bishops as they are now asserted are a meere humane Ordinance it may not by the same Authoritie be abrogated by which it was first established especially considering the long experience of the hurt they have done to Church and State Whether the advancing of Episcopacie into Ius Divinum doth not make it a thing simply unlawfull to submit to that Government Because that many consciencious men that have hitherto conformed to Ceremonies and Episcopacie have done it upon this ground as supposing that Authoritie did not make them matters of worship but of Order and Decencie c. And thus they satisfied their consciences in answering those Texts Colos. 2.20 21 22. Math. 15.9 But now since Episcopacy comes to be challenged as a Divine Ordinance how shall wee be responsable to those Texts And is it not as it is now asserted become an Idoll and like the Brazen Serpent to be ground to powder Whether there be any difference in the point of Episcopacie between Ius Divinum and Ius Apostolicum Because we finde some claiming their standing by Ius Divinum others by Ius Apostolicum But wee conceive that Ius Apostolicum properly taken is all one with Ius Divinum For Ius Apostolicum is such a Ius which is founded upon the Acts and Epistles of the Apostles written by them so as to be a perpetuall Rule for the succeeding Administration of the Church as this Author saith pag. 20. And this Ius is Ius Divinum as well as Apostolicum But if by Ius Apostolicum they meane improperly as some doe such things which are not recorded in the writings of the Apostles but introduced the Apostles being living they cannot be rightly said to be jure Apostolico nor such things which the Apostles did intend the Churches should be bound unto Neither is Episcopacie as it imports a superioritie of power over a Presbyter no not in this sense jure Apostolico as hath beene already proved and might further be manifested by divers Testimonies if need did require We will only instance in Cassander a man famous for his immoderate moderation in controverted Points of Religion who in his Consultat Articul 14. hath this saying An Episcopatus inter ordines Ecclesiasticos ponendus sit inter Theologos Canonistas non convenit Convenit autem inter omnes in Apostolorum aetate Presbyterum Episcopum nullum discrimen fuisse c. Whether the distinction of Beza betweene Episcopus Divinus Humanus Diabolicus be not worthy your Honours consideration By the Divine Bishop he meanes the Bishop as he is taken in Scripture which is one and the same with a Presbyter By the humane Bishop he meanes the Bishop chosen by the Presbyters to be President over them and to rule with them by fixed Lawes and Canons By the Diabolicall Bishop he meanes a Bishop with sole power of Ordination and Jurisdiction Lording it over Gods heritage and governing by his owne will and authority Which puts us in minde of the Painter that Limmed two pictures to the same proportion and figure The one hee reserved in secret the other he exposed to common view And as the phansie
and Judaicall Consultations with the Pope about things cleane and uncleane his proud demeanour toward the British Clergy appeares in his counsell called about no solid point of faith but celebration of Easter where having troubled threatned the Churches of Wales and afterwards of Scotland about Romish Ceremonies hee is said in fine to have beene the stirrer up of Ethelbert by meanes of the Northumbrian King to the slaughter of twelve hundred of those poore laborious Monks of Bangor His Successors busied in nothing but urging and instituting Ceremonies and maintaining precedency we passe over Till Dunstan the Sainted Prelate who of a frantick Necromancer and suspected fornicatour was shorne a Monk and afterwards made a Bishop His worthy deeds are noted by Speed to have beene the cheating King Edred of the treasure committed to his keeping the prohibiting of marriage to the encreasing of all filthinesse in the Clergie of those times as the long Oration of King Edgar in Stow well testifies In Edward the Confessors dayes Robert the Norman no sooner Archbishop of Canterbury but setting the King and Earle Godwine at variance for private revenge broached a civill warre till the Archbishop was banisht Now William the Conquerour had set up Lanfrank Bishop of Canterbury who to requite him spent his faithfull service to the Pope Gregorie in perswading the King to subject himselfe and his state to the Papacy as himselfe writes to the Pope Suasi sed non persuasi The treason of Anselm to Rufus was notorious who not content to withstand the King obstinately in money matters made suit to fetch his Pall or investiture of Archiepiscopacie from Rome which the King denying as flat against his regall Soveraigntie he went without his leaveâ— and for his Romish good service received great honour from the Pope by being seated at his right foot in a Synod with these words Includamus hunc in orbe nostro tanquam alterius orbis Papam Whence perhaps it is that the Sea of Canterbury hath affected a Patriarchy in our dayes This Anselm also condemned the married Clergie Henry the first reigning the same Anselm deprived those Prelats that had beene invested by the King and all the Kingdome is vext with one Prelat who the second time betakes himselfe to his old fortresse at Rome till the King was faine to yeeld Which done and the Archbishop returned spends the rest of his dayes in a long contention and unchristian jangling with York about Primacie Which ended not so but grew as hot betweene York and London as Dean to Canterbury striving for the upper seat at dinner till the King seeing their odious pride put them both out of dores To speak of Ralf and Thurstan the next Archbishops pursuing the same quarrell were tedious as it was no smal molestation to the King and Kingdome Thurstan refusing to stand to the Kings doome and wins the day or else the king must be accurs't by the Pope which further animates him to try the mastry with William next Archbishop of Canterbury and no man can end it but their Father the Pope for which they travel to Rome In the mean while marriage is sharply decreed against Speed 448. and the Legate Cremonensis the declamor against matrimony taken with a strumpet the same night In King Stephens Reigne the haughty Bishops of Canterbury and Winchester bandy about precedencie and to Rome to end the duell Theobald goes to Rome against the Kings will interdicts the Realme and the King forc't to suffer it till refusing to Crowne Eustace the Kings sonne because the Pope had so commanded he flies againe Beckets pride and outragious treasons are too manifest resigning the Kings gift of his Archbishoprick to receive it of the Pope requiring the Custody of Rochester Castle and the Tower of London as belonging to his Seignorie Protects murthering Priests from the temporall sword standing stifly for the liberties and dignities of Clerkes but little to chastise their vices which besides other crying sinnes were above a hundred murthers since Henry the seconds crowning till that time to maintaine which most of the Bishops conspire till terror of the King made them shrink but Becket obdures denies that the King of Englands Courts have authority to judge him And thus was this noble King disquieted by an insolent traytor in habit of a Bishop a great part of his Reigne the land in uproar many excommunicate and accursed France and England set to warre and the King himselfe curbed and controlled and lastly disciplin'd by the Bishops and Monks first with a bare foot penance that drew blood from his feet and lastly with fourescore lashes on his anointed body with rods In the same Kings time it was that the Archbishop of York striving to sit above Canterbury squatts him down on his lap whence with many a cuffe hee was throwne downe Next the pride of W. Longchamp Bishop of Elie was notorious who would ride with a thousand horse and of a Governour in the Kings absence became a Tyrant for which â—lying in womans apparell he was taken To this succeeds contention betweene Canterbury and York about carriage of their crosses and Rome appeal'd to the Bishop of Durham buyes an Earldome No sooner another King but Hubert another Archbishop to vex him and lest that were not enough made Chancellor of England And besides him Geffry of York who refusing to pay a Subsidy within his Precincts and therefore all his temporalities seaz'd excommunicates the Sheriffe beats the Kings Officers and interdicts his whole Province Hubert outbraves the King in Christmasse house-keeping hinders King Iohn by his Legantine power from recovering Normandy After him Stephen-Langton set up by the Pope in spight of the King who opposing such an affront falls under an interdict with his whole Land and at the suit of his Archbishop to the Pope is depos'd by Papall Sentence his Kingdome given to Philip the French King Langtons friend and lastly resignes and â—nfeâ—ds his Crowne to the Pope After this tragicall Stephen the fray which Boniface the next Archbishop but one had with the Canons of Saint Bartholmews is as pleasant the tearing of Hoods and Cowles the miring of Copes the flying about of wax Candles and Censors in the scuffle cannot be imagined without mirth as his oathes were lowd in this bickering so his curles were as vehement in the contention with the Bishop of Winchester for a slight occasion But now the Bishops had turned their contesting into base and servile fâ—atteries to advance themselves on the ruine of the Subjects For Peter de Rupibus Bishop of Winchester perswading the King to displace English Officers and substitute Poictivines and telling the Lords to their ces that there were no Peeres in England as in France but that the King might do what he would and by whom he would became a