Of the Prelates Intolerable Usurpations, Appendix – Quotation
AN APPENDIX.
SAnt Hierom in Epitaph. Nepot. ad Heliodorum, Tom. 1. p. 26. writes thus: The King rules over men, though they will not; Bishops, but over such as will: Kings make others Subjects to them by terrors: Bishops are appointed to serve, not to terrifie: Kings keepe and rule the bodies untill death: Bishops keepe and rule the soules unto eternall life, &c. TheaSurius, Tom. 2. p. 647. second Councell of Towres, Can. 25. confesseth of Bishops and Councels themselves, Arma nobis non sunt alia, &c. wee have no other weapons, besides excommunications and anathematizings: Pope Nicholas himselfe in Gratian. Causa. 33. q. 2. cap. inter haec, concludes thus, The Church hath no other, but onelyonly the spirituall sword. Hincmarus, Archbishop of Rheemes, Epist. 4. c. 1. writes; there are two things, by which the world is governed, Pontificall authority, and Regall power: and neither may thrust himselfe into the office of the other. The Church of Leodium in an Epistle against Paschall, the second about the yeare of our Lord, 1107. avers, that all Bishops of Rome, (how much more other Bishops,) from Gregory the 1. unto Hildebrand, Solo gladio spirituali: did use onelyonly the spirituall sword, Waltram, Bishop of Naumberg, l. 2. de De Vnit. Eccles. & Imper. cap. 4. saith: Hildebrand hath usurped Regall authority against the ordination of God, for the Church hath no sword given unto it, Nisi gladium spiritus, but the sword of the spirit. Petrus Damianus, l. 4. Epist. 9. determines in this sort: The offices belonging to Bishops and Kings are proper to each of them: The King is, to use secular weapons, Bishops, the sword of the spirit. Ozias was smitten with leprosie, for usurping the Priests office; ‡Qui praeest fratribus aut Ecclesiae in solicitudine esse debet, non humanarum causarum, nec secularium rerum. Haec autem solicitudo aliena debet esse ab his qui Ecclesiae praesunt. Sed talem incipiant solicitudinem qualem. Apostolus dicit; Concursus in me quotidianus solicitudo omnium Ecclesiarum. Quis infirmatur & ego non infirmor? Quis scandalizatur, & ego nō …ror? Qui ergò praeest Ecclesiae, talem solicitudinem habere debet, & illam aliam secularem omninò habere non debet. Origen. lib. 9. in Epist. ad Romanos.what then doth the Priest deserve, if hee take secular weapons, which are proper to Laymen? Anselme, Archbishop of Canterbury, on Math. 26. resolves in this maner: There are two swordes in the Church, the one materiall, the other spirituall; and there are secular Ministers to whom belongs the handeling of temporall matters, and spirituall to whom spirituall things belonge. The temporall sword is given to secular men, the spirituall to spirituall persons; as the King may not intermedle with the Preistly state, so neither may a Bishop exercise that which belongs to a King: Juo, Bishop of Carnotum Epist. 171. saith; Where the people will not obey the admonitions of Bishops, they are to be left to Gods Judgement: (not fined and imprisoned.) Pope Celestine the third, decrees thus: Extrav. de Judic. cap. cum non ab homine: If a Clerke be incorrigible, hee must be excommunicated, and then smitten with the sword of anathema; if hee contemne that, seeing the Church; Non habeat ultra quid faciat, can goe no further then this, hee must be punished by temporall power. Gratian himselfe, Causa. 2. q. 7. cap. Nos si: resolves thus: Note, there are two persons, by which the world is governed, Regall and Sacerdotall; as Kings are the cheife in secular causes, so as Bishops in the causes of God: It is the office of Kings to inflict corporall, the office of Bishops, to use spirituall punishment. Petrus Blesensis writes thus to two Bishops, Epist. 73. Let the Church first exercise her Jurisdiction, and if that will not suffice, then let the secular sword supply, that which wanteth. And Epist. 42. You being chosen for a Bishop, doe with bloody conscience use the power of the secular sword; let him exercise the materiall sword, who hath the power of that sword. Secular powers are ordained of God, that they should have that sword: If you take Christs Ministry, abide in that vocation wherein you are called, leave the Governement of the people to Lay-men. Guntherus Ligurianus, De Gestis Friderici, l. 6. 7. p. 369. writes thus: Let the Pope governe the Church (with the spirituall sword) and order Divine, not secular matters: that indeed, (saith Spigelius the Scholiast,) is consonant to Sant Pauls precept. No man going a warfare, for God intangles himselfe in secular affaires. Joannis de Parisiis, De Potestate regia & Papali, determines thus, cap. 10. Let us suppose that Christ had such secular power and dominion, as some pretend, yet hee gave it not to Peter, and therefore it is not due to the Pope, as hee is Peters Successor, which hee there prooves at large. InbApud Zovium, An. 1327. n. 1. 2. the Councell of Trent, An. 1327. where there were many Bishops and great Personages of Millan, Mantua, Verona, and other Italian States assembled, it was resolved; That the Popes and Bishops have no Jurisdiction, (Civill or Ecclesiasticall) from Christ, but from the Emperor, and that the Pope and Ecclesiasticall persons are subject to secular Emperors. An. 1342. in†Aventinus Annalium Boio…um, l. 7. p. 610. 612. Krantz. l. 9. Saxon. c. 15. a Councell held ad Rheginoburgum, in which the Emperor Lewes the 4. the Kings of England and Bohemia, and the rest of the Empire, as well spirituall as temporall Princes were present, this Edict was published in the Emperors name against Pope Iohn the 22. These two are repugnant and most different, a Crosiar, and a Crowne, a Souldier and a Priest, an Emperor and a Pastor, a Scepter and a Sheepe-hooke; corporall things and spirituall armes, and Sacraments; warre and peace, Caesar and a Nuntio, a Prince and a Minister, a Lord and a Servant. For one man to be both a King and a Bishop is a beast of many heads, a two headed Monster: that verily, which wee read in ancient Coynes and Epigrams, Decius and Nero, and such Tyrants and worshippers of false Gods to have beene. It is the abominable scorne and derision of nature, the anger of God, and our sloath and sluggishnes, that the Prince of Princes, should serve the Servant of Servants. If the Pope be the servant of the servants of God, why doth hee not serve? why doth hee not love? why doth hee not minister? why doth hee not feed? why doth hee not teach? why doth hee not preach? If hee will be that hee desires to be, why doth hee not follow the footsteps of Christ, of Peter, and Paul, in prisons and various dangers? why doth hee lye, play the turne coate, deceive, raigne, domineere, out of his greedines of power, he confounds high & low things together for money, all things are veniall, hee sets God and Hell to sale, why doth hee so litle esteeme the life of Christ, who refused to be an arbitrator betweene the brethren, desiring him to devide the inheritance betweene them, but sent those competitors to Caesars Judges, and banished the tribunall from himselfe, when the people of their owne accord offered the Kingdome of Palestina, hee fled away, confessing his Kingdome not to be of this world. Wherefore John the 22. not without the great ruine of himselfe, & the Common-wealth runs headlong with the lust of domineering: hee takes care to usurpe other mens rights and imployments, which nothing appertaine unto him, and neglects his owne affaires, namely religion, spirituall things, the maners and lives of men: hee usurpes the Empire of the earth and mortall things, though Christ himselfe prohibites him; hee, who professeth the Crosse and poverty of Christ, sets up Presidents and Procounsels in another mans territories. Our famous SchoolemandDial. pars. 1. c. 6. c. 9. 83. William Occam resolves, That the Pope as hee is Christs Vicar, hath power onelyonly to excommunicate, but hee hath no power to inflict any greater or any corporall punishment; because, neither Peter nor any other of the Apostles, had coactive or temporall power given them by Christ, therefore neither hath the Pope, who is their Successor, any coactive Jurisdiction from Christ, or by his ordinance, or his appointement; which hee there (and Marsilius Patavinus, Defensoris Pacis, pars 2. c. 5. 15. 27.) prooves at large. The Councell of Constance having excommunicated Iohn Husse, saith, Sessio 15. They must leave him to the secular power, seeing the Church hath no more higher punishment, that it can inflict. eMonarch. pars 1. c. 38. & 70.Antonius Rosselus writes, It is impossible, that both the same man should be a full Bishop, and with all a Civill Emperor, or Magistrate; and hee hath a large Chapter to proove this position: That a temporall Empire or Dominion, neither is, nor can be in a Bishop. Cardinall Cusanus, l. 3. De Concordia Catholica, c. 41. writes; That the Pontificall and Imperiall powers are both of them from God, either distinct from the other, neither depending on the other; This saith hee, was the true opinion of all the ancient Fathers and Writers, although now it be growen doubtfull by reason of the sinister desire, which many have to speake pleasing things. Petrus de Aliaco, Cardinall of Cameracum, De Ecclesiae authoritate, lib. Prooemio, determines thus: The Catholike Church holds and teacheth, that to the Pope as Christs Vicar temporall Dominion is not due, againg the second error (of the Herodians,) and that the Pope may have temporall Dominion, by the concession of temporall Princes, or derivation from them, against the first error of the Waldenses. And de Resumpt. Concl. 1. Although both Christ and his Vicar, as hee is the head of the Church, hath a spirituall Monarchie, yet hee hath not a temporall or Kingly Monarchie. fIn Distinct. 24. q. 3. Concl. 3.Iohn Major layes downe this conclusion: That the Popes themselves professe, that temporall Jurisdiction doth not belong unto them; and that the temporall and spirituall power are distinct, neither of them subordinate to the other. Iacobus Almaine, De Potestate Ecclesiastica & Laica, q. 3. c. 8. avers; that the Pope hath no Laicall Jurisdiction, Nisi ex collatione Imperatorum & Principum, but by the Donation of Emperors and Princes: and that the spirituall and temporall powers, and Jurisdictions are distinct. Theodoricus à Niem, a Popish Bishop, De Schismate, l. 3. c. 7. saith: The Imperiall power as also the Ecclesiasticall, depend immediately of God; and therefore they speake foolishly and flatteringly, who affirme; that the Pope and Church have two swords, spirituall and temporall. These Parasites and Flatterers have brought a very great error into the Church, which raiseth perpetuall discord betweene the Pope and the Emperors. gDoctr. fid. Tom. 1. l. 2. Art. 3. c. 78.Thomas Waldensis, our owne famous Popish writer, though Wickliffs professed Antagonist, confesseth and prooves at large; That the Priest and the King have under Christ, impermixtas potestates, powers which are not actually conjoined in any one of them; the Priest having no temporall power or Dominion. George Hiemburg. In admonit. de injusta usurpatione Paparum S. quibus: reciting the authority of Ierome, Origen, Chrysostome, Basil, Barnard, Paul, and Christ himselfe, against the Popes usurped Monarchy, concludes thus; By these now it doth appeare more cleare then light, that Christ gave no temporall power at all unto Priests, muchlesse did hee give the fullnesse of terrene, and secular power: Nay it doth clearely appeare, that this power is both by Christs word and example forbidden to the Apostles and their Successors. hIn L. bene à Zenone Cod. de quad. praesc. n. 4. f. 109. 110Albericus à Rosate writes: Hence it appeares that the Pontificall and Imperiall powers are altogether distinct, and that neither of them depends on the other. Franciscus à Victoria, Relect. 1. De potest. Ecclesiast. Sect. 2. n. 7. concludes; The Apostles had power and authority in the Church, but it was not any Civill power, seeing neither their Kingdome nor power was of this world. Albertus Pighius, Contr. 16. Sect. quod Christus, p. 254. seconds him thus: That they say, that Christ gave onelyonly spirituall power to his Apostles, I like it well, and say the same. Duarenus lib. 1. de Sacr. Eccles. Minist. c. 4. determines thus; Bishops have not the right of the sword, nor an Empire or secular Dominion: This belongs to Civill Magistrates, as Christ clearely witnesseth, when hee saith; My Kingdome is not of this world. The Divines of Rhemes, in their Annotations on Math. 22. Sect. 3. alleadge and approove this saying of Hosius. Neither is it lawfull for us Bishops, to hold an Empire on earth, neither hast thou O Emperor power, to burne incense and sacred things. Cornelius Iansenius, Concord. Euang. c. 66. on these words; tibi dabo claves: comments thus; Although Peters power be on earth, yet Christ saith not, that hee would give unto him the Keyes of the Kingdome of earth, but of the Kingdome of Heaven; That Peter might know, that his power did extend onelyonly to spirituall matters, which belong to the Kingdome of Heaven, and not to temporall things. iLib. 5. De Pontifice Romano, c. 1. 2.Yea Cardinall Bellarmine confesseth: That the Pope is not Lord of any Province or Towne, and hath no Jurisdiction meerly temporall by any right from Christ. That the Pope as Pope hath not directly and immediately any temporall power, but onelyonly spirituall, it is the Common-Judgement of Catholike Divines. Sir Thomas Moore, In exposit. passionis, De amputata Malchi aure, saith; That which Christ commaunded Peter, put up thy sword into thy scabbard, is as if hee had said, neither will I be defended with this sword, and I have chosen thee into that place, that I will not have thee to fight with any such a sword, but with the sword of Gods word: Let the materiall sword be put up into his place, put it into the hands of secular Princes, you that are my Apostles, have another sword to use. Stephen Gardiner, Bishop of Winchester, in his Booke, De vera obedientia, prooves, That the sword of the Church extends no further then teaching, and excommunication, and that the Soveraignity of Governement, as well in Ecclesiasticall, as temporall causes belongs to Princes; this being the summe of the Booke, and of Bishop Bonners Epistle before it, who affirmes the same. Cardinall Pool, De Summo Pontific. c. 23. sings the same Song; By these words it is shewed, that Christs Kingdome was spirituall and Ecclesiasticall; his Church is no Kingdome of this world, but of heaven: This Kingdome Christ hath left to Sant Peter and his Successors. kDe Visib. Monarchia, l. 2. c. 4.Nicholas Saunders, harpes on the same stringe: There are two powers (saith hee) in the Church: One is ONELYONLY Spirituall, and such is the power of Bishops; the other is mixt, being originally secular, but in respect of the end spirituall, such is the power of Kings. Duraeus de Iesuite Confut. Respons. Whitaker, p. 311. alleadgeth that saying of Barnard as true: Both swords are the Churches, but the materiall to be used for the Church, the spirituall by the Church. Robert Parson, that busy Iesuiticall polipragmon in all states, protests thus,lTreatise of Mitigation, c. 2. n. 29. Wee Catholikes give no Monarchicall civill power, or Soveraingty unto the Pope over Princes or their Subjects, but that Soveraingty onelyonly which belongs to the spirituall head, which is onelyonly spirituall, and for spirituall ends. And George Blackwell the Arch-priest concludes:mLarge examination of George Blackwell, p. 70. 71. 72. That the Pope hath no temporall, but ONELYONLY spirituall authority; and that the Popes spirituall authority extends no further then to the Censures of the Church properly so called.
From all these concurring Romish authorities, both forraigne and domesticke, of ancient moderne and present times, (for I have purposely omitted all Protestant writers, who speake more home and fully to the point, because our Bishops litle regard them,) these foure conclusions necessarily arise.
1. First, That temporall and spirituall Iurisdiction, are so distinct and severall in their owne natures, that they ought not to be confounded in any one Prelate, or spirituall person, no not in the Pope himselfe: therefore not to be conjoyned in our Bishops, or executed both together by the selfesame persons in one, and the selfsame Court and cause; as they are now of late by our Bishops and others, in our Ecclesiasticall High-Commissions; who there smite with both swords at once, and inflict both temporall, and Ecclesiasticall Censures on one and the selfesame persons, at the selfesame time, for one and the same offence; as their dayly practise witnesseth, contrary to all Courts and Presidents whatsoever in former ages, either at home or abroad.
2. Secondly, That neither the Pope himselfe, (of whom most of these authorities are particularly meant,) nor any other Archbishop, Bishop, Prelate, or Ecclesiasticall person whatsoever, hath, or ought to have, or exercise by the Law of God, any temporall power or Iurisdiction, directly, or indirectly, being in expresse termes prohibited them, by Christ nMath. 20.25.26.27.28. Mar. 10.35. to 46. Math. 23.10.11.12. Luk. 9.46.48. c. 22.25.26.27. Math. 18.1.1. Pet. 5.1.2.3.4.5.himselfe; but, to content themselves onelyonly with the spirituall sword, and Censures, and that authority which Christ hath given them. Therefore they neither may nor ought to beare any temporall office, magistracy, rule, or judicature in the Common-wealth, nor yet to inflict any civill temporall Censures or punishments, (as fines, imprisonments, confiscation of goods, losse of freeholds, banishment, suspention from mens lawfull trades and vocations &c.) on any of his Majesties Subjects, especially for Ecclesiasticall, (and oft times for no) offences, (as they dayly doe in the High-Commission, contrary to Law and the practise of all former ages,) but onelyonly to rest, satisfied with Ecclesiasticall Censures, and to proceed no further.
3. Thirdly, That no Ecclesiasticall persons, by vertue of any Ecclesiasticall power or Iurisdiction, could fine, or imprison, or inflict any other temporall punishments on any man for Ecclesiasticall offences, but onelyonly punish him with†No ancient generall Councels did ever imprison Heretickes or Scismatickes or fine them for these faults, but onelyonly excommunicate, or deprive them. Ecclesiasticall Censures, before the making of the Statute of … Eliz. c. 1. Therefore the Statute, uniting onelyonly the Ecclesiasticall Jurisdiction to the Crowne in that state as then it found it, abolishing the Statute of 2. H. 4. c. 15. and all other Acts against Hereticks, and giving the Queene her Heires and Successors, a power onelyonly to delegate her Ecclesiasticall (not her temporall) Iurisdiction to the High-Commission, neither gives nor intended to give the High-Commissioners, any power at all to fine or imprison any Subjects, or to inflict any corporall or temporall Censures on them for Ecclesiasticall offences, as it is now their dayly practise.
4. Fourthly, That it is as unseemely, as unlawfull for Bishops and Ecclesiasticall persons to beare temporall offices, manage civill affaires, or exercise temporall Iurisdiction, Censures, or Dominion over others, either in secular or Church affaires, as it is for Emperors, Kings or temporall Magistrates, to exercise the function of Bishops or Ministers, to read Divine Service, preach, administer the Sacraments of Baptisme and the Lords Supper, conferre Orders, and the like; or to excommunicate men in their temporall Courts, for secular crimes. And that as Kings, and temporall Magistrates, continuing such, cannot doe not ordinarily exercise the Bishops, or Ministers spirituall function, or inflict Ecclesiasticall Censures, no not by a speciall deputation, license, or authority from Bishops and Ministers, so they on the other side, by the same reason cannot, may not, by themselves alone, or by vertue of any speciall Patent, or Commission from Princes and temporall Magistrates, exercise any Civill or temporall Iurisdiction, or inflict any temporall Censures on men for Civill, much lesse for spirituall offences; because such Iurisdiction and Censures are unsuitable to their callings, and directly prohibited them by oMath. 20.25.26. Luke. 22.25.26.27.Christ, in universall negative termes; whose inhibition will proove meerely nugatory, if Kings by speciall Patents or Commissions, may authorize them, to execute that power, that authority, which hee so expresly forbids them to intermeddle with, and so dispence with them against the very letter of Gods word, which no King can doe. Each of these conclusions is naturally deduced from, and fully warranted by all and every of the premized authorities; which I wish our ambitious Prelates (with our temporall Magistrates, Lords, and Iudges,) would now at last seriously consider. Wee read in all our ancient and late Acts of Parliament, that Lord spirituall and temporall, are contra distinct termes, and Titles designing two different rankes and conditions of men, occupied about different objects, and imployments. But our present ambitious domineering Prelates quite confound these Titles, and will be Lords temporall as well as spirituall, welding both swords, (with which like †Walterus Naumberg. l. 2. de unit. Ecel…s. & Imper. c. 2.the Bishops of Pope Hildebrands faction, corporum simul & animarum sunt homicidae, they are become murderers, both of mens soules and bodies,) swaying the Church and Commonwealth at once; just likepCentur. Magd. 8. Col. 815. See Math. Westm. An. 946: Dunstans Dreame. Ludgerus, Bishop of Monster, who gave both a sword and a pastorall-staffe crossed, for his armes; exercising both secular and spirituall Jurisdiction, prefigured by this Coat of armes: or likeqParal. Abbas Vspergensis, An. 1298. p. 343. 344. Platina & Balaeus, Bonifacius 8. Pope Boniface the 8. who boasting, that hee had the power of both swordes, shewed it by his actions also, when in that great Jubile, An. 1300. hee rode the first day as Pope in his Pontificialibus, and the next day in his Imperiall Robes, with the Imperiall Crowne, having a naked sword caried before him, and one proclaiming with a loude voyce, Ecce hic duo gladij, behold here are two swords, the spirituall and the temporall, both in my hands and disposing. Alas, should the godly humble poore†Qui vocatur ad Episcopatum, non vocatur ad principatum, sed ad servitutem totius Ecclesiae. Origen. Hom. 6. in Isaiam. unlordly Bishops of the primitive Church, who had no such worldly honours, offices, state, pompe, or secular power, as ours now injoy, arise out of their graves, and behold the temporall and spirituall Dominion, Wealth, Habits, Port, Proceedings, Censures, and imployments of our present Prelates, they would rather deeme them Monsters, then Ministers; Flamines, then Christians; Pilates, then Prelates; Lucifers, then Preachers; Wolves, then Shepheards; Tyrants, then Overseers of Christs flocke; yea Popes and Princes rather then Bishops of Divine institution: And as the Homily of our Church, for Whitsunday, confirmed by the 35. Article of our Church, in a full Synod at London, An. 1562. TherCited by Doctor Crackenthorpe of the Popes temporall Monarchy, p. 167. nationall Synod of all the reformed Churches in France held at Ga…e, 1603. with the nationall Synode of Ireland, held at Dublin, An. 1615. Articles of Ireland, n. 79. 80. have expresly defined the Bishop of Rome to be that man of Sinne, & verum illum & germanum Antichristum, that true and proper great Antichrist, foretold in Scripture, (though ignorant doting.) Master Schelford sAntichrist yet not come p. 297. 299.hath of late affirmed in print, that the Pope was never yet defined to be the Antichrist by any Synode, when as these 3. late Synodes, together with the whole Synode of all ancient and moderne tSee Catal. Test. Veritatis. Gualther Danaeus, George Sohnius, Thomas Beacon, Richard Brightwell, Bishop Abbot, Bishop Downham, Doctor Whitaker, Doctor Willet, Doctor Beard, Powell, Squire, with others of Antichrist: Archbishop Whitgift, when hee commenced Doctor at Cambridge, An. 1569. and answered the Divinity Act at the Commencement, maintained this Position; Papa est ille Antichristus. Sir George Paul in his life, p. 5.Protestant writers of our owne and other Churches, with sundry Papists, have expresly resolved him to be that Antichrist, because hee usurpes both swords, and takes upon him temporall and spirituall Jurisdiction over Princes and people, erecting a temporall and spirituall Monarchy in Christs Church. So these godly Bishops, (of which there are many in every Church, not one over many Churches, in the primitive times, Phil. 1.1. Acts. 20.17.28. c. 14.23. 1. Tim. 5.13. Tit. 1.5.) beholding our Prelates just like the Pope, usurping both swordes, yea a Kingly, a Papall Monarchy in Church and State, exercising as well Ecclesiasticall and temporall Iurisdiction, and Censures over Clergy and Laity, would certainely deeme them none of Christs Apostles, nor any of their Successors, but the very limbes and members of that Roman Antichrist, from whom Doctor Pocklington, in his Sunday no Sabbath, p. 2. & 48. derives their lineall pedegree. Mauritius de Alzedo, that learned Spaniard, in his Booke De Praecellentia Episcopalis dignitatis, c. 1. Sect. 21. &c. 8. Sect. 29. assuring us in direct termes, that such Bishops are, Membra & pars corporis Papae, the very members and limbes of the Popes body, (which hee reckons up among other their Episcopall Praeeminences;) against whose temporall Monarchy, tyranny, and Iurisdiction, (claimed by a temporall forged uSee Doctor Crackenthorpes Defence of Constantine, and of the Popes temporall Monarchy.Donation from Constantine, Phocas and others) at first, our present Bishops can neither write, nor preach, seeing they claime, use, and exercise, both spirituall and temporall Lordship, Iurisdiction, Censures, &c. (like so many petty xSee Antiquitates Eccles. Brit. & Godwin in the life of Anselme, Archbishop of Canterbury.Popes of another world,) as well as hee; which neither the King himselfe, nor the Parliament immediately doe.
Good God, how different were the ancient godly Bishops in the primitive times for ours now? They were contented with a litle Cottage, meane houshold-stuffe, d…e…, apparell, small revenues, and one Deacon onelyonly to attend them, decreeing even in yConcil. Carthag. 4. Can. 14. 15 20. &c. Gratian. Dist. 41.Councels, that Bishops should rest satisfied therewith, and not admit of any worldly Pompe or State in all, or any of these particulars; But our Prelates must have Princely Palaces, Lordly furniture, Provision, Diet, Attendants, Revenues, (what to doe?) that they may live more viciously, idely, unchristianly, and preach farre lesse, then ever they did before. I read of holyzSocr. Scholast. Eccles. Hist. l. 1. c. 12. in the Greeke, c. 8. in the English copy. Hist. l. 1. c. 10. Niceph. Eccles. Hist. l. 8. c. 42. Spiridion, Bishop of Trimithous, a City in Ciprus, famous for many Miracles, that when as hee there exercised the office of a Bishop, yet for his singular modesty, hee kept also a flocke of Sheepe, being both a reall and spirituall Pastor of Sheepe, and men at once; Elected at first a Bishop, from a meere godly vertuous Shepheard. Yet this would be thought a Monster in our dayes, to see a Bishop a Shepheard, or a Shepheard made a Bishop: I finde it storied of Zeno aNiceph. Eccles. Hist. l. 12. c. 47.that famous Bishop of Majuma or Constantia, who lived till past an hundred yeares of age, that though hee were the greatest and the eminentest Bishop of that Country, having the greatest and the most populous Churches and Citties, yet hee kept a solitary private weavers shop, wherein hee weaved linnen, getting his meat and drinke, and some thing likewise, to releife the poore withall, by this his occupation; which hee continued constantly in his old age, even till his death. Notwithstanding, hee never in all his time omitted the appointed morning and evening, hymns, liturgy, and preaching, unlesse sicknes hindred him. But now it would be thought not onelyonly a ridiculous thing to see a Bishop, yea a great Bishop, get his living by weaving, or a weaver made a Bishop: But to see a godly Christian weaver, to pray, to read, or expound a chapter, repeat a Sermon, or Discourse of the Scriptures privately in his owne house, to his owne family, and his Christian Neighbours, after publicke exercises on the Lords day, or any other good occasion, yet Sant Hierom on Coll. 3.16. writes thus: Here wee are taught, that even the Lay-men ought to have the word of God, not onelyonly sufficiently, but also aboundantly, and one to instruct and warne the other; and hee further relates;bIn Ps. 133. That both men, and monkes, and maried wives in his time, were wont commonly to contend among themselves, which of them should learne most Scriptures by heart. And Theodoret cDe corrigendis Graeco um affectiibus lib. 5.writes thus, by way of reioycing and triumph, of the Christians in his age; yee may commonly see that our Doctrine is knowne not onelyonly of them that are the Doctors of the Church, and the Maisters of the people, but also even of the Tailors, and Smithes, and Weavers, and of all Artificers; yea and further also of women, and Sewsters, and Servants, and Handmaydens: neither onelyonly the Citizens, but also the Country-folkes, doe very well understand the same: Nay yee may finde even the very Ditchers and Delvers, and Cowheards and Gardiners, disputing of the holy Trinity, and of the Creation of all things; what then shall we thinke of Bishop Wren, who in his latedFor his Diocesse of Norwich. Visitation-Articles, prohibits, not onelyonly all Lay-men and Artificers, but even Ministers themselves to discourse of the Scripture, or of any matters or points of religion at their Tables, and Feasts? contrary, not onelyonly to Gods expresse Commaund. Deut. 6.6.7.8.9. c. 11.18.19.20. Col. 3.16. 1. Tim. 4.4.5. contrary to our Saviours and his Apostles expresse examples, who dicoursed of divine matters, and reasoned of the Scriptures even at Feasts, and meales, Luk. 9.29. to 39. c. 14.1. to 23. c. 22.14. to 29. Iohn. 7.37.38. c. 12.2. to 13. c. 13.2. to c. 18.1. c. 21.9. to 23. Acts. 2.46.47. c. 20.11. 1. Cor. 11.23.24.25. Mar. 14.3. to 10. contrary to the practise of the primitive ChristianseTertull. Apologia, advers Gentes, p. 696. in Tertullians dayes, who at their love Feasts used to discourse out of the Scriptures one to another, as every of them was able provoking one another to singing the Psalmes, and holy conference, beginning and ending their Feasts with solemne prayer: Contrary to Sant fHom. 4.6.9 & 14. in Genes. Hom. 5. & 78. in Math.Chrysostome, who in his 1. and his 10. Homilies upon Genesis and other places, fHom. 4.6.9 & 14. in Genes. Hom. 5. & 78. in Math.exhorts all men in their houses, both at their feasts, and before and after meales, to take the holy Scriptures or Bible into their hands, to read and discourse of it, one with another, and thereof to reap great profit, and to administer spirituall food to one anothers Soules: But also directly contrary to the Synode gSurius Concil. Tom. 3 p. 292.of Rhemes, An. 813. Can. 17. thehSurius Tom. 1. p. 312. Decree of Pope Eusebius, An. 369. the determination of Gregory Nazianzen. Oratio 38. & 48. and the very Canonists, iIuo Decretal. pars. 13. c 75. Buchardus Decr. l. 14. c. 7. Ioannes Langhecrucius, De Vita & Honest. Ecclesiasticorum, l. 2. c. 16. p. 284.and Canon-Law it selfe, which expresly injoyne all Bishops, Abbots, and Ministers to have a Chapter read at their Tables, at all their Feasts and Meales, and then to expound discourse, and drawe exhortations from it, that so they may feed their guesse, not onelyonly with corporall, but likewise with spirituall food of Gods word, that so whether they eat or drinke, or whatsoever they doe, God in all things may be glorified through Jesus Christ. In imitation whereof, in all Colledges and Halls in both our Universities the Bible-Clerke reads a Chapter to them in the Hall every meale, that so they may all Discourse of it at the Table, whiles they are eating: yea the verykXenophentis Conviv. Plutarchi Sympos. See Iusti Lipsij Saturnalia and Puteani Comus. Heathen Philosophers, had so much divinity in them, as to judge Feasts fit seasons for their philosophicall and morall discourses, which they accounted thir Theologie; yet this most gracious Prelate is growen so outragiously impious, and sottish, as to prohibit Ministers themselves and people, to talke of matters of religion at their meales and Feasts, (when wee shouldlDeut. 16.14.15. Esth. 8.16.17. Ps. 81.1.2.3. Ps. 145.1. to 17. Acts 2.46.47. praise God most, and discourse most of his mercies towards us, and those his good creatures hee then bestowes upon us,) injoyning Churchwardens upon their Oathes, without and against all Law, and Canon to present those as delinquents, who out of conscience, or piety shall presume to doe it even in affront of the very Doctrine of the Church of England … Bishop Jewels Apology in defence thereof, (commaunded to be had in every Church,) part. 5. c. 3. Divis. 4. where hee prooves out of severall fathers, that lay men of all sorts, may, and ought to read the Scriptures, and Discourse of them in their houses with their Families, guests, and neighbours, at their Feasts and Meales; and approoves that Exhortation of Sant Chrysostome to his people, Hom. 6. in Gen. Let one of you take in hand the Holy Bible, and let him call his neighbours about him, and by the heavenly words let him refresh both their mindes, and also his owne; yea this FathernHom. 8.9 10.14. in Gen. Hom. 5 in Math. Hom. 2. in Ioan. Hom. 20. in Ephes. frequently exhorts men to call their families, children, wives, servants, freinds, and neighbours together, and to repeat the Sermons, they heare at Church together, after the Sermon ended, & to tye themselves by an unrepealible Law to doe it, every one of them repeating what hee shall remember, to inculcate what they had heard, oHom. 20. Bibl. Patr. Tom. 5. pars 3. p. 766. E. G. H.and imprint it more deeply in their mindes; and Caesarius Arelatensis, an ancient Father, though a Bishop, doth the like, (to omitpExpos. on the fourth Commaundment. Bishop Babington, and Doctor qPostill on Sexagesima Sunday, p. 202. 203.Boyes who doe the same:) which now some gracious, or rather graceles Prelates, contrary to the practise, judgement and learning of all ages, define to be an odious Conventicle, punishable in their High-Commission Courts, with no lesse then heavy fines and imprisonments and open recantations of this godly practise, which no age was ever so impious or stupendiously wicked as to deeme a crime, an unlawfull Conventicle till ours now: So farre are our present Prelates degenerated, not onelyonly from the poverty, but likewise from the piety of those ancient Bishops in the primitive Church. But to returne againe from their piety to their poverty, from which I have digressedrSee his life before his workes: and Master Whethenhall his discourse, p. 44 45. 46. Sant Ambrose, that great Bishop of Millaine, (whom Valentinian the Emperor deemes the onelyonly man, worthy the name of a Bishop, and both hee and Theodosius most honored and respected of all the Bishops of that age,) used this for his maxime, Gloriosa in Sacerdotibus Domini paupertas; that poverty is a glorious thing in the Ministers of the Lord; that sumptuous pallaces and secular affaires, appertained not to Bishops, but to Emperors and Princes, yea this famous Bishop, (writes Costerus and others in his life,) was not beset with a company of servants, or attendants to guard his person, neither was hee dreadfull or formidable for his greatnes; but hee was poore in Substance and revenues; accounting the treasures and revenues of the Church, the almes of the poore: Hee was so farre from the pestilence of covetousnesse and ambition, that after hee had spent all, hee had in virtuous and charitable uses, having now nothing left in his house wherewith hee might releife the poore, or redeeme captives, sPossidonius in vita Augustine, c. 24.hee brake in peeces the Chalices and vessels of the Temple for that purpose commaunding them to be melted and distributed to the poore, saying, tOfficiorum, l 2. c. 28. See the 3. part of the Hom. against the perill of Idolatry, p. 68.that the Church hath gold not to keepe it, but to bestow it on the necessities of the poore, and that the adorning, and decking of the Sacraments is the redemption of captives. Sant Hierom, (the learnedst greatest Father in his age, and in most request,) writes thus of himselfe, like a Levit and a Priest, I am maintained by the offrings of the Altar: having food onelyonly and rayment, I am therewith content; and being a naked fellow my selfe, uEpist. 2. c. 5. & Epist. Augustino.I follow the naked Crosse of Christ. Ego in parvo, &c. I living in a small litle Cottage with Monkes my fellow sinners dare not determine of high matters. Sant xPossidonius de vita Augustini. c. 21. &c.Augustine, B…shop of Hippo, (the most Iudicious and eminentest of all the Fathers, and learnedst Doctor in his age, who not onelyonly writ almost infinite Volumes, but even to the extreamity of his sicknes preached the word of God in his Church chearefully, and boldly with a sound minde and Judgement IMPRETERMISSE, without any intermission at all; had but meane ordinary apparell, a frugall and spare Table, which had some times flesh upon it, among the herbes, and pulse, (his ordinary fare) for strangers, and those that were sickly: hee had no plate at all at his Table, but onelyonly a few silver spoones, the other vessels and dishes for his Table, being all of woode, earth, or stone, and at his Table hee all waies had and loved reading or disputation rather then eating and drinking, banishing from it all superfluous and idle tales, and detractions: (For which if hee were now alive with in Bishop Wrens Diocesse, hee should certainly be presented on his new Visitation Articles, inhibiting such discourses and disputations of religion at the Table;) Hee constantly visited the poore, fatherlesse, widdowes, afflicted, and sicke persons, with whom hee usually prayed, but other visitation of his Diocesse then this, I finde not, that hee kept, neither read I of his Visitation Oathes and Articles for Churchwardens to present on: Hee never inriched any of his kindred, and when hee died, hee made no will at all, quia undè faceret pauper Christi non habuit; because the poore Saint of Christ had nothing at all left him to bequeath. Gregory ySee his life before his workes.Nazianzen the great learned famous Archbishop of Constantinople, (which See hee afterward resigned, though then the greatest in the world, contesting with Rome it selfe for precedency, which zPlatina & Balaeus, Bonifacius 3.some Emperors gave it before Rome,) even whiles hee continued Bishop of that City, was destitute of all outward Pompe, state, riches, and possessions, for in a solemneaOratio 35. & Carmina, De rebus suis, p. 895. Oration to 150. Bishops, hee saith thus of himselfe; that hee had no dainty or rich furnished Table, no costly Pontificall robes, no stately Princely Pallace, no troopes of servants attending on him, no stables of horses, or flocks of sheepe, or catle, no store of gold, silver, or riches, no costly household stuffe, or Courtly entertainement, (all which hee much inveighes against, as not fit and decent for Bishops:) bread, salt, and water were his usuall foode, and diet: his apparell, household stuffe, fare, attendance were all meane, course and frugall without any Pompe, or State at all, like a true Euangelicall Bishop, hee bestowing that revenue on the poore, which other Bishops spent upon their pride and lusts. bSee his life before his workes written by divers.Sant Chrysostome his successor in that eminent Bishopricke, was so poore, that when the Emperor threatned to seise upon all his goods, if hee would not leave his Church, hee replied, that hee waighed not his threatning, for hee had no goods at all to seise on; when hee was exiled, hee lived upon other mens allmes, and was so farre from this opinion, that Bishops and Ministers ought to have great revenues, Lordships, and possessions, as our Prelates dreame, that incHom. 33. in Math. Hom. 21. in 1 Cor. Hom. 9. in Phil. 2. & in 1 Tim. 5.17.18. sundry of his Homilies hee writes expresly to the contrary, that they ought to have onelyonly necessary food and rayment, and so much as shall provide them bookes and other conveniences sufficient onelyonly to sustaine their lives not to maintaine or satisfie their pompe, pride and luxury, and that Bishops and Ministers ought to demaund or seeke no more then convenient, competent maintenance from those to whom they preach, though they be never so diligent in their preaching; but nothing at all, if they seldome or never preach, as our Prelates doe: of whom I may use that exclamation, indCap. 20. Sect. 2. Onus Ecclesiae, concerning the Bishops of that age, Heu quis Episcoporum hodie praedicat, aut de animabus sibi commissis curat? eNicephorus Call. Eccles. Hist. l. 18. c. 34.John surnamed the Almoner, Bishop of Constantinople, was so poore, that borrowing certaine money of the Emperor, to redeeme captives and relevie indigent people, he acknowledged a Statute to him of all his goods for the repayment of it, hee dying shortly after, the Emperor sent his officers presently to seise on all his goods for his debt, who found onelyonly a litle woodden narrow bedsted, a poore thred-bare thinne gowne, and an ill favored Cloake, (all the goods this great second Prelate of the world then had;) which the Emperor Mauritius caused to be carried into his Palace, preferring them before the richest furniture in his wardrobe; yeafSee Godwins Catal. of Bishops in the life of Aidanus, p. 628. & Beda. Math. Westminster Will. Malmes briensis de Gestis Pontif. passim. all our owne famous ancient first Bishops, were so humble, meane, and liberall; that they went about the Country on foote from place to place, (where our Bishops have their Coaches, with foure or sixe horses to travell in,) with a Deacon or two attending them, habited in meane apparell without any Ep…scopall Pompe, or state, preaching the Gospell dayly every where to the people, giving all their goods to the poore, and not medling at all with any wordly imployments or affaires; which are so incompatible with Bishops, and Clergymen, that even by the Canon-Law it selfe, ifgDistin. 88 Gratian may be credited, a Bishop, or Prist, or Deacon, who takes upon him any temporall office or intermedles in secular causes or imployments, ought to be deprived for it, which hee saith, is the very Canon of the Apostles, and of sundry Fathers and Councels there cited by him to like purpose. If then all these most famous Bishops and Fathers of the Primitive Church were so poore in revenues and estate; so meane in their apparell and houshold stuffe, so frugall, and temperate in their meat and drinke; so moderate in their attendants, so destitute of all worldly honor, pompe, possessions, Pallaces, Offices, Iurisdiction, State, &c. though most glorious of all other in true piety, learning, virtue, worth, and diligent preaching, writing, praying, almes-deeds, fasting, and the like, yea the cheifest ornaments, lights and pillars of the Church; what couler or reason is there for our present Lordly Prelates, (who fall infinitely short of their incomparable piety, worth and merits,) to injoy such large possessions or revenues, even for sitting mute, and doing litle or nothing else but mischeife; or to assume unto them such Papall power, authority, pompe, and estate, such secular dominion and imployments as now they doe injoy? Certainely this Novell Generation of ambitious Prelates, hath forgotten that Precept of Sant Iohn,h1. Iohn. 2.15. Love not the world, nor the things of the world, if any man love the world, the love of the Father is not in him; For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, (therefore not Jure divino, as they pretend then their Episcopall State and dignity is,) but it is of the world: yea I feare they have abjured in their Bishoplike Consecration, that serious Vow their Godfathers and Godmothers made, and solemnely vowed for them in their baptismes,iThe Forme of publike Baptisme, and the Catechisme, in the Common Prayer-Bo…ke. even to forsake the Devill and all his works, the vaine pompe and glory of the world, with all covetous desires of the same, and the carnall desires of the flesh, so that they would not follow, nor be led by them; and that prayer after it; that they may lead the rest of their life, according unto this beginning. Since they so earnestly hunt after, followe and contend for all these particulars, as soone as they become Bishops, which they thus renounced when they were first made Christians; so as we may feare from that time, they were first enoyled Lord Bishops, they in a maner ceased to be Christians, in that they commonly from that time forward if not before, follow and embrace the Devill and his workes, the vaine pompe and glory of the world with all the covetious desires of the same, and the carnall desires of the flesh, by which they are usually led; hav…ng stately pallaces and houshold-stuffe, like †See A…entinus Annal. Boyorum, l. 4. p. 279. 322. Bernard Concio 77. in Cant. Cant. In Concilio Rhemensi; ad Clerum, ad Guilielmum Abbatem Apologia: Bishop Latymers Sermon of the Plough, Mr. Tyndals Obedience of a Christian man, and practise of Popish Prelates.princes large annuall revenues and possessions like Lords, excessive ambition, pride, yea envy and malice and cruelty in their harts, and actions to like Devills, gorgeous Pontificall robes, and disguises like Courtiers, or Maskers, sumptuous provision, and diet like Epicures, variety of wines, stronge drinkes and waters like the Priests of Bacchus, great troupes of ruffianly deboist servitors and attendants like Barons, stately Palfries and Coaches, like Romish Cardinals, and both spirituall and temporall Jurisdiction, (which neither King nor Parliament, nor any temporall Lords whatsoever have, who can neither interdict, excommunicate, nor inflict any Ecclesiasticall, but onelyonly temporall Censures immediately upon any as our Prelates teach,) like absolute Popes and Antichrists, smiting downe the faithfull Ministers, Gospell, and people of God with both hands and swords at once, and persecuting the very profession of religion and Christianity, which hath advaunced them to those places, honors, possessions, riches and Jurisdictions they now injoy; the old proverbe being really verified in them:kThomas Becons Reports of certaine men. Religio peperit Divitias, & filia devoravit matrem. The BookelCap. 20. Sect. 8. called onus Ecclesiae, complaines thus of the Bishops of that time: Episcopi impudentes in divinis mundanam diligunt sapientiam, magis officia fisci, (as the new Lord Treasurer and others experimentally witnes,) quam opera Christi exequentes. Ornant corpora sua a…aro, animas autem luto, apud eos verecundia est exercere spiritualia gloria tractare scurrilia. Episcopi pecuniariis actibus incumb…t. After which hee expostulates with them thus: At cur Angelus Dei (sic enim appellatur Episcopus,) temporalibus rebus oneratur, quae vel homini bono sunt indigna, quibus usurarij sunt divites, & quibus tyranni nuncupantur magni? Minimè itaque decet Episcopos onerari iniquo Mammona, neque eidem servire vel temporalium seu vilium rerum esse procuratores, quoniam per usum hujusmodi temporalium ipsi Episcopi suam dignitatem magis vilipendunt quam augent, ac debito destituantur circa subditum populum honore & populus Christianus orbatur dignis Episcopis quoniam sacra dona spiritus sancti extinguuntur, atque confunduntur cum prophanis mundi donis. Episcopi igitur (juxta Pauli decretum,) si secularia negotia habuerint ad ea alios constituant, non enim aequum est, eos relinquere verbum Dei & ministrare mensis: quamobrem ultro rejicere vel certè contemptui habere debent, bona & officia temporalia, & sic possidere quasi non habeant, nam eos qui ad spiritualis vitae tranquillitatem sunt destinati, non decet protrahi ad mundanos tumultus, neque in rebus ca lucis versari; alioquin ipsi dicuntur mortui, qui sepeliunt mortuos. We may take up the same complaint against, and make the same expostulation with our Bishops now. It were therefore hartily to be wished, that our over-ambitious swelling secular Lordly Prelates, (whose cheife employments now are not to preach the Gospel diligently and frequently to the people, but *Flamines illi Babiloniae soli regnare cupiunt ferre parem non possunt, non desistent, donec omnia pedibus suis conculcaverint, atque in templo Dei sedeant, extollanturque supra omne id. quod colitur: fames opum, si…is honorum inexplebilis est &c. Aventinus Ann alium Bolorum, l. 7. p. 547.to sway whole States and Kingdomes, and the world it selfe to manage all temporall offices to cread downe the Common and Statute Lawes of the Realme, and advaunce the Popes Canon Lawes and Decretals; to invade his Majesties Ecclesiasticall Prerogatives, and the Subjects Liberties; invent new taxes and impositions; imprison, fine, deprive, persecute, banish, and excommunicate his Majesties faithfullest Subjects; Suppresse all godly Ministers, Lecturers, and preaching; all private fasting, prayer, repetition of Sermons, reading of Scriptures, and holy conferences; Set up all Popish Ceremonies; to prescribe new Visitation Oath and Articles, erect new Altars, Crosses, Crucifixes, turne Communion-Tables Altarwise, to usher auricular confession, Popish penance, and absolution, with other Popish and Arminian Tenents into our Church againe; and an whole deluge of prophanes; to undermine religion, &c.) would now at last so farre remember them selves, as out of Conscience to give over and renounce their Bishoprickes, (as†Platina Onuphrius Volaterranus, Stella & Balaeus, Celestinus 5. & Bonifacius 8. Pope Celestine the fift, ‡Math. Westminster. An. 932. Godwins Catalogue of Bishops, p. 216. 58. 564.Frithstane, Bishop of Winchester, John of Beverley, Archbishop of Yorke, with divers other Bishops formerly have done,) or at leastwise to abandon their worldly secular Lordly Pompe, Iurisdiction, Tyranny, Censures, Possessions, with all other superfluities, which the primitive Bishops never challenged, exercised, or enjoyed; or in case they refuse to doe it, that his Majesty with his honourable Lords and Conuncell would compell them to forgoe them; reducing all Bishops to their primitive condition, and confining them onelyonly to their spirituall functions, both for the securing of the Kings Ecclesiasticall Prerogative from all their unjust encroachments on it, and the easing of the poore oppressed Subjects from their intollerable tyrannies, oppressions, persecutions, vexations and yoakes of bondage. It was a complaint against the Lordly swaying Prelates of old,*Onus Eccles. c. 20. Sect. 7. f. 38 Quod quoniam Imperium sibiipsis gerunt, non haeredibus, magis expilant quàm ornant patrimoniam Christi, perfide quasi praeda sit abjecta, non provincia: This being a receaved position, which experience then taught to be most true, Si sibiipsi ‡Onus Eccles. Ibid.Episcopi gerunt Imperium, sunt tyranni; si reipublicae, negociosissimi: We may to our great greife affirme the like, and take up the same of our Prelates now; if not that of†Define mundi & Onus Eccles. l. 21. Sect. 4. 12. Vincentius Beluacensis of the Prelates of his age, to: O quanta nunc est obduratio in Ecclesia Dei: Prelati sunt superbi, vani, pomposi, symmoniaci, avari, luxuriosi qui finem in terrena mensura ponunt, curam Ecclesiasticam negligunt; sine charitate, gulosi, pigri, quia nec celebrant, nec praedicant, sed scandalizant; Suas Vices & Ecclesias committunt illis, quos non in pascendis ovibus, sed in tondendis, mactandis, imò in excoriandis peritos noverint, ceu mercinariis, à quibus temporale lucrum & animum censum augeri gaudent, & fomenta suae avaritiae accumulant. Simplicibus subditis in humero onera gravia, & importabilia frequenter imponunt, siquidem pro leuibus causis aliquando Minorem, aliquando Majorem cudunt excommunicationem, suspentionem, interdictum aliasvè censuras, quibus à miseris suis ovibus pecunias extorquent, in suam perniciem ac invilipendium Ecclesiasticae Disciplinae, &c. Wherefore I shall conclude with that prayer of*Annal. Bojorum. l. 4. p. 322. Aventinus, Faxit Deus Optimus Maximus, ut meliorem mentem det Pontificibus nostris, uti omisso luxu fastuque, divitem principem tenebrarum sequi desinant, fallacissima hujus mundi caduca atque fragilia, bona fastidiant, Christum pauperem aemulentur ejusque calicem bibere, ejus crucem humeris portare tandem discant; Itâ fiet ut vulgò malè ultra non audiant, atque castigentur, quod gregem Christianum populum Dei peculiarem compilent, vermident, deglubant, tanquam escam panis devorent, adeò ut tolerabilior, miseris foret conditio sub Imperio Turcorum. Sed malè ominatis verbis parcamus. And with that memorable Sinodall Constitution of Cardinall Poole himselfe, and the whole Convocation at Paules in London, An. 1556.‡Antiquit. Brit. Eccles. p. 419. Because the example of life, brings great Authority to the word, and is as it were a certaine kinde of preaching, therefore care is to be taken that those who are set over others, should excell others, both in the honesty of maners and holines of life and likewise in that prayse of governing of their owne house well, which the Apostle requires in Bishops. Let Prelates therefore use no pride, no pompe, no silke garments, no precious household stuffe, let their Table be frugall, and sparing, having not above three or at the most foure sorts of meat, (which likewise in respect of the present time; we rather grant by way of indulgence then of approbation,) besides fruits and junkets, what strangers or guests soever they have. Let the other sauce and furniture of their Table be charity, the reading of the Scriptures and holy Bookes, and Godly discourses, (A direct …ecke to Bishop Wrens late Articles,) Let them abstaine from a munereus and superfluous multitude of servants and horses, and be content with so many attendants, which shall be necessary foor the administration of the charge committed to them, the governement of the house, and use of his dayly imployments, which frugality and decree of his being approoved both by Archbishop Cramner, his predecessour, and Mathew Parker his Successour may for ever curbe the Ambition, luxury, and excesse of our present Lordly Prelates who transgresse the bounds of this Constitution.
Master VVilliam Tyndall his Obedience of a Christian man, p. 114. 146. 135. and page. 285.
AS thou canst heale no disease, except thou beginne at the roote, even so canst thou preach against no mischiefe, except thou beginne at the Bishops. Whether Iudas were a Priest or no, I care not what hee was; but of this I am sure, that hee is now not onelyonly Priest, but also a Bishop, Cardinall, and Pope. Bishops that preach not, or that preach ought save Gods word, are none of Christs, nor of his annoynting, but servants of the beast, whose marke they beare, whose word they preach, whose Law they maintaine, cleane against Gods Law. Bishops, they onelyonly can minister the temporall sword, their office the preaching of Gods word, layed a part, which they will neither doe, nor suffer any man to doe; but sley with the temporall sword, (which they have gotten out of the hand of all Princes,) them that would. The preaching of Gods word is hatefull unto them. Why? For it is impossible to preach Christ, except thou preach against Antichrist, that is to say, them which with their false doctrine and violence of sword enforce to quench the true doctrine of Christ. Our Prelates ought to be our servants, as the Apostles were, to teach us Christs doctrine, and not Lords over us to oppresse us with their owne.
FINIS.