The Antipathy of the English Lordly Prelacy
To the Honorable Assembly of Knights, Citizens, and Burgesses, in this present Parliament.
The Humble Petition of some of the Protestant Inhabitants of the Counties of Antrim, Down, Tyrone, &c. part of the Province of Ulster, in the Kingdom of Ireland;
Humbly
REpresenteth unto your grave Wisedomes, and judicious considerations, That your Petitioners having translated themselves out of the several parts of his Majesty's Kingdoms of England and Scotland to promote the Infant Plantation of Ireland, wherein your Petitioners by their great labor and industry so much contributed to the settlement of that Kingdom, as they were in a most hopeful way of a comfortable abode, and when they expected to reap the •• uite of their great and long labor, partly by the cruel severity and a • bit • ary proceedings of the Civil Magistrate, but principally through th • • nblest way of the Prelacy with their faction, ou • Souls are starved, our estates undone, out famil • es impoverished, and many lives among us, cut off and destro • ed.
T • e Prelates (whose pretended Authority, though by some pub •• shed to be by divin • Right, as we humbly conceive is directly against the same) have by their Canons of late, their Fines, Fees, and imprisonments at their pleasure, their silencing, suspending, banishing and excommunicating of our learned and conscionable Ministers, their obtruding upon us ignorant, erroneous and profane persons to be our teachers, their censuring of many hundreds even to excommunication, for matters acknowledged by all, to be indifferent, and not necessary, their favoring Popery, (in this Kingdom a double • ault) their persecuting purity, and endeavoring to bring all to a lifeless formality, divers of them being notorious incendiaries of the unquietness and unsettled estate between these Kingdoms with many the like too tedious to relate, as more fully in our ensuing grievances doth appear. These our cruel Taske-masters have made of us who were once a people, to become as it were no people, an astonishment to ourselves, the object of piety and amazement to others, and hopeless of remedy, unless he with whom are bowels of compassion, work in you an heart to interpose for your Petitioners relief.
They therefore most humbly pray that this unlawful Hierarchical government with all their appendices may be utterly extirpated, such course laid down, as to your great wisdoms shall • eeme meet for reparation in some measure of our un-utterable damages, • ustained by the parties thus injuriously grieved, your Petitioners settled in a way whereby their persecuted Ministers may have leave to return from exile, and be freed from the unjust censures imposed on them, •• d an open door continued unto us for provision of a powerful and able ministry, the only best way to promote Plantation, and settle the Kingdom in the profession and practice of true Religion. Which as it is the earnest expectation, so it shall be the daily prayer of many thousands besides your Petitioners who will ever ent • eat the Lord for your direction herein, and in all other your weighty, and important affairs, as becometh your poor Petitioners, &c.
A Particular of manifold evils and heavy pressures, caused and occasioned by the Prelacy, and their dependants.
BEfore they had so much as a pretended Canon for their [unspec 1] warrant the Prelates urged their Ceremonies with such vehemency, that divers of our most learned and painful Ministers for not obeying them were s • lenced, and many of us for the like oppressed in their Courts.
In the year • 634. they made such Canons and Constitutions [unspec 2] Ecclesiastical as enjoined many corruptions in the worship of God and government of the Church, which exceedingly retarded the work of reformation, animated Papists, and made way for divers Popish Superstitions.
Our most painful, godly and learned Ministers were by the [unspec 3] Bishops and their Commissaries, silenced and deprived, for not subscribing and conforming to the said unlaw • ull Canons, yea through the hotnesse of their persecution • orced to flee the Land, and afterward excommunicated, to the danger of all, and loss of some of their lives.
In their places others were obtruded, not only ignorant [unspec 4] lazy, and lukewarm, but many of them unsound in doctrine, profane in life, and cruel in persecution.
Many, though sufficiently furnished, were not admitted to the [unspec 5] Ministry, only for not swallowing down their groundless Innovations, yea some though conform, yet for appearing strict in Life, were likewise kept out.
Good and painful Ministers are not suffered to exercise [unspec 6] the function which God hath called them unto, nor suffe • ed to enjoy any living, whereas the Bishop, do hold by Commendam many livings, besides those proper to their Bisho • rickes, and do confer • e livings upon ••• ir Child • en 〈…〉 studendi gratia (as is pre • ended) and diver • 〈…〉 five, six, or more upon their Favorites.
[unspec 7] Hence the care of souls are committed to Hirelings, who • eceive 5.6.8 • 10. l. by year for their cures, divers of which are put together, to the charge of some illiterate Curate, by which means the people perish for want of food, though the Parson or Vicar through connivence of the Bishop, is utterly non-resident, and by each one of the many benefices he enjoyeth and hath a competent allowance for a moderate minded man to maintain himself and family upon.
[unspec 8] Whereas the Bishops should give all good example by painful preaching and holy conversation, • hey preach very rarely themselves, and like those in the Gospel who will neither enter • hemselves nor suffer others to enter, they have suppressed divers others from preaching both on the afternoon on the Lord's day, and in many places where weekly Lectures were maintained either by the free will of the M • nister, or cost of the people, they have utterly forbidden the same, and shown all manner of discountenan • e to those who were forward therein, so that a Lecturing Minister appeared before them under more prejudice rhan a Popish Priest or undermining Jesuit.
[unspec 9] Lest those who could not be admitted into the Ministry, undertaking to teach School should there lay impressions of Piety and good learning, they urge on the very School-masters a Subscription beyond what is enjoined by their own Canon, and punish by Excommunication and otherwise the refusers thereof: So as the Schools formerly much frequented, are now utterly desolate, to the spoil of youth and promoting of profaneness and ignorance.
[unspec 10] Thus whiles they proceed so severely and unjustly in punishing the refusers to their unlawful Commands, though otherwise never so honest and able men, they favor Popery, to the continuance and great increase thereof. Hence,
Titular Bishops are by them winked at, in the exercise of [unspec 11] jurisdiction from foreign power, Mass Priests are frequent, and pretend a title to every Parish in the Kingdom, Masses publicly celebrated without controlment to the great grief of God's people, and increase of Idolatry and Superstition.
[unspec 12] They permit Fryeries and Nunneries to be within their Dioceses, whereby they continue and increase of late in many places, yea divers of them suffered to remain in the very places where some of the Bishops have their special residence.
In many places of the Land where Protestants are forbidden [unspec 13] and restrained, Papists are permitted to keep Schools, unto some whereof such multitudes of Children and young men do resort, that they may be esteemed rather Universities, teaching therein not only the tongues, but likewise the liberal Arts and Sciences.
They set forth and suffer to be published wicked Libells [unspec 14] and ungodly Pamphlets, tending to Sedition faction and disunion of the British Inhabitants, such as Examen conjurationis Scoticae, Lysimachus Nicanor, &c. And in their Sermons, prayer and ordinary Table talk, divers of the Bishops, in matters quite besides their calling have not desisted to rail, curse and most bitterly inveigh against the Kingdom of Scotland, and all their proceedings, laboring to make them odious, thereby proving themselves fire-brands of Sedition, between the two Nations, yea proclaiming their profanity by drinking healths to the confusion of that Nation.
The most learned and seemingly moderate and pious of the [unspec 15] Prelates publicly in Sermons at Dublin, exclaimed against, and condemned the Scottish Covenant, and Religion professed in that Kingdom with most invective terms. And in the Starchamber in Dublin, at the censure of Henry Stewa • d Esquire, his Wife and two Daughters, and James G • ay, for refusing to take an Oath, for which there was no other ground than the Earl of Straffords command, which was against the Covenant of Scotland, uttered these words, viz. These people with Cora • Dathan and Abiram do withstand the Ordinance of God; and therefore I leave them to the judgment of Corah, Dathan and Abiram, and agree to their censure though deeper.
They have frequently made Symonicall pactions and bargains [unspec 16] in the conferring of benefices, and ordinarily permit Ministers to exchange their livings, thereby to nullify Leases of Tythes, which the former incumbent Ministers have set at certain rates.
The Prelates have usually appointed such men to be their [unspec 17] Commissaries, officialls and Registers, who altogether neglecting the punishment of Vices cognizable in their Courts, look only to their own game. Hence,
[unspec 18] Though they pretend themselves the advancers of virtue and punishers of Vice, yet they usually without further satisfaction absolve the most scandalous persons for a sum of money, and often question not at all, such from whom they privately beforehand receive such a sum, which is a cause that many wickedness do more and more abound.
[unspec 19] If any be presented by their Apparitors (who are usually Papists) if it be but for non-payment of the Clerks groate, or not observing someone of their frivolous injunctions, yea though the party presented be not found culpable, yet they require most excessive and unjust Fees. And if their demands be not satisfied (though never so great poverty might plead for mercy) they presently proceed to the Censure of Excommunication, thus vainly and blasphemously abusing the High Ordinance of God, so many hundred of us, remain under that censure, and multitudes constrained to run out of the Land, to the undoing of them and thers.
[unspec 20] The Prelates, that they might manage Peters sword as well as his Keys, have some of them procured that most unlawful writ of Assistance, whereby his Majesty's Officers and Ministers, are required to yield assistance unto the Bishop, his Officiall, or any deputed by him; which Writ is by their Officers most notoriously abused, and many times put into the hands of their Apparitors, who under color thereof, apprehend honest men and women, casting them into prison, until they be forced to free themselves by an heavy composition.
[unspec 21] They charge Church-Wardens with Articles far beyond their understanding to every particular whereof, if they refuse to answer or present, then are they bound to answer for it at Council Table, or High Commission Court, or both: and though there acquitted, yet no remedy left them for their great damages.
[unspec 22] They force Church-Wardens to attend all their Visitations and circular Courts; and there, for their Articles, Oaths, Admissions and Discharges, they make them pay most excessive and undue Fees, never before practiced or required.
[unspec 23] The Commutations for Penance, which either should not be at all, or if exacted, then set apart for the poor, and other pious uses, cometh either to the Prelates Kitchen, the Commissaries purse, or both.
The Prelates and their faction as they inherit the Superstition [unspec 24] of the Papacy, so of late they exact with all severity the absolute customs of Saint Mary-Gallons, Mortuaries, Portions, &c. which as they were given by Superstition and used to Idolatry, so now they are taken by oppression, and applied to riotousnesse.
They have also constantly practiced and suffered, the buying [unspec 25] and selling of the Sacraments, which is an heavy burden. And where the poor have not to pay the Minister and Clerks Fees, they will not marry them, nor suffer their dead to be buried.
In the High Commission Court, against all Law and equity [unspec 26] they sit as Judges in their own cause, and take cognizance of the highest and smallest matters, going therein without control. Hence,
In the said Court they usurp with an high hand the judicature [unspec 27] of Civil causes, impose Fines beyond all bounds, and imprison at their pleasure; whereby many have been utterly undone.
They proceed in the said Court by way of most cruel and [unspec 28] lawless inquisition, not only into men's actions and words, but reaching even to their very thoughts, in imposing the most unlawful Oath Ex Officio, to force to accuse not only others, but likewise their own selves, contrary to Law, and the very Maxims of Nature. And if any refuse to take this Oath, then are they imprisoned and fined beyond measure, to the ruin of all that fall under the weight of their indignation.
Divers of the Prelates did jointly frame and wickedly [unspec 29] contrive with the Earl of Strafford, that most Lawlesse and scandalous Oath, imposed upon the Scottish-British among us who were Protestants, for receiving all commands indefinitely. And some of the Prelates were the occasion, that women and maids should be forced thereunto. Hence, Commissions issuing to all places, for the exacting of it, they were prosecuted with so much rigor, that very many, as if they had been Traitors in the highest degree, were searched for, apprehended, examined, reviled, threatened, imprisoned, fettered by threes and foures in Iron yokes, some in chains carried up to Dublin in Starchamber fined in thousands beyond ability, and condemned to perpetual imprisonment, divers poor women but two days before delivery of Children were apprehended threatened and terrified, others of them 2. or 3. days af • er Child-birth, so narrowly searched • or, that they were fain to fly out of all harbor into Wood • , Mountains, Caves, and Cornefields, and man • da • es and nights together absent themselves to the impairing of the heal • h of very many, and death of divers, and loss of their goods, which the enemy at their pleasure made havoc of. These with many more inexpressible, have been the woeful effects of the Oath drawn up by advice of the Prelates, and so unjustly pressed by authority of the Earl of Strafford.
[unspec 30] The Prelates with their Faction have been injurious not only to the Spiritual, but also to the temporal estates of most men, for under color of Church-lands, they have injuriously seized into their hands, much of the best Lands in every County, so that there is scarce a gentleman of any worth, whom they have not bereaved of some part of his inhe • itance, fewdaring to oppose their unjust demands, and if any did, none were able to maintain their just Titles against their power and oppression.
[unspec 31] By these ways have they ruinated and undone many families, destroyed and cast away thousands of Souls, and moreover in their own persons have been a scandal to the Gospel and a stumbling block even unto the Common enemy, by their sweating, cursing, drunkenness, Sabbath-breaking, &c. having such servants usually in their families as are the most profane in the Kingdom, • ew others countenanced by them but such. And if any seem to be of an holy life, he is scorned and persecuted by them.
Thus they publishing and proclaiming themselves children of Ishmael and Esau, we most humbly beseech you as the true sons of Israel, to take order with them, as God shall direct, whom we shall ever pray to be aiding, and assisting unto you, in this great and glorious work of Reformation.
And thus much in brief for the Norman, Scottish, and Irish Prelates, which I thought convenient to annex to our English, being all Birds of the same feather, that I say not Wolves of the same litter.
CHAP. VIII. Containing certain Conclusions deduced from the Premises; with the judgments and resolutions of divers of our ancient Writers and Martyrs, and some of our learnedst Bishops and Authors in Queen Elizabeth's reign, touching the pretended divine Jurisdiction of Bishops, their Treasons, Rebellions, Temporalities, large possessions; and the uselessness, unprofitableness, and mischeivousnesse of Lorldy Bishops, and their government in our Church.
YOu have now seen a large black Catalogue of the Treasons, Rebellions, Conspiracies, seditions, contumacies, State-schisms, Wars, Vproares, and Antimonarchicall practices of our Prelates against their Sovereigns, with their several stratagems to undermine the Laws and liberties of the Subjects, and work the ru • ine and disturbance of our State in all ages; give me leave now in the close of this Relation, to draw some useful undeniable con • lusions from the premises, worthy his Majesty's, and the Parliaments most serious considerations.
The first is this, That our lordly Prelates in all ages since [unspec 1] they became such, have been the greatest Rebels, Traitors, Conspirators and Opposites to our Princes; the chiefest Incendiaries and firebrands of all Wars, Seditions, State-schisms, and disturbance • which have infested our Realm • ; and the archest tyrants, oppressors of the people, and invaders of our Laws and Liberties, of all other Callings and Professions of men, severally or jointly considered.
Secondly, That the Prelates Lordly jurisdiction over [unspec] their fellow-brethren, contrary to Christ's institution: the greatness of their wealth and temporal possessions; their admission to temporal Offices of greatest authority and trust: their sitting as Peers in Parliament, and Judges in some tempo • all Courts; their residence in or about the Court, and advancement to be Counselors of State; their near relation to • and privy intelligence with the Pope, whose sworn vassals they were of old: the Antichristianity of their calling, which depends wholly upon the selfsame grounds and principles as the Romish Heirarchy doth; and the secret curse of God upon those Princes and Kingdoms who have erected, supported, and countenanced these Antichristian Lord's, and employed them in the greatest State-offices, against the express inhibition of Christ; wi • h the pride, avarice, malice and ambition, which insep • rably accompany their Lordly Chaires of pestilence, are the chief grounds of our Prelates forementioned Treasons and extravagances; and that as long as they and these grounds continue, we must ever expect the selfsame examples, fruits and effects from this generation of Vipers, what politick courses soever shall be excogitated to prevent them.
[unspec 3] Thirdly, That our English Lordly Prelacy, stands in direct opposition to Regal Monarchy and civil Unity; and that our Prelates Maxim, No Bishop, no King, is a false and idle Paradox, refuted by the premised histories, and the experience of all ages.
[unspec 4] Fourthly, That the calling of Lordly Prelates is neither Divine nor Apostolical; but rather Antichristian and Diabolical, as these fruits thereof demonstrate. And to speak ingenuously; the first thing that caused me to suspect our Prelates calling, not to be divine, (and thereupon induced me to search into the bottom of it, as far as my poor abilities and leisure would permit, till I found it to be so i • deed;) was the pravity of their actions, and enormities of their lives: In which if I have erred, it is in following my Savior's infallible rule, Matth. 7.15. to 20. Beware of false Prophets which come to you in sheep's clothing, but inwardly they are ravening wolves; ye shall know them by their • ruits. A good tree cannot bring forth evil fruit, neither can a corrupt tr • e bring forth good fruit: wherefore by their fruits ye shall know them.
Fifthly, That it can neither be safe for King nor State, [unspec 5] to tolerate Lordly Prelates, or to admit them to manage the chief Offices, Councils, and affairs of the Kingdom, to which th • ir consultations and employments for the most part, have • v • r proved pernicious, as ancient and present experience abundantly testify. And that the readiest way to provide for our Kingdoms and Churches future security and tranquility, will be utterly to suppress and remove them from all such offices and consultations.
Sixthly, That those who have been so perfidious and [unspec 6] rebellious to our Kings and Kingdom, will hardly prove faithful and trusty in matters of Religion, in which they have extraordinarily prevaricated in all ages; and not a little of late years, as is too manifest by sundry evidences and complaints in Parliament. And here give me leave to recommend • n • serious consideration to you, how dangerous it is to intrust our Religion in the Prelates hands, grounded upon these words of our famous Occam Who writing against the Pop • s Monarchy, allegeth this reason among others against it; that there is greater danger of poisoning • he people and whole Church by one supreme head, then by many. We know all the Bishops of England are to be consecrated by the Archbishop of Canterbury for the time being, and are subject to him, as Primate and Metropolitan of all E • gland, taking an Oath of Canonical obedience to him ; so as they all, in a manner, depend on him: Again, we know that no Minister can be ordained, or admitted to Preach, or instituted to any living as an Incumbent, or Curate, but by these Bishops; who take upon them to visit • silence and suspend them at their pleasure; yea, and to dispose of most Patrons benefices to whom they please: as we see by late woeful experience. Suppose then (which I trust shall never happen) that any to whom the Crown of England shall descend should be ill affected to our Religion; if he should make choice of such an Archbishop (and he of other inferior Prelates) suitable to his disaffecti • on, who must ordain all other Bishops, Ministers, and may suspend and silence them, or deny to admit those that are Orthodox at his pleasure; how easily might our Church and Religion by one over-potent Arch-bishop, or Prelate, backed by his Sovereign, be undermined, suppressed, and eradicated in a short space? Whereas if this jurisdiction were devested from the Bishops, (which are but 26. and depend on one Arch-Prelate ) and settled in the Ministers which are many, and more independent on the Prince then they, our Religion would be far more secure, and the Ministers and people less subject to be infected with Romish Innovations, which one Archbishop of Canterbury is now able suddenly to poison our Church and people with.
[unspec 8] Seventhly, That these Bishops were the chief instruments to introduce, advance and support the Popes Antichristian authority, usurped jurisdiction, and erroneous doctrines among us; and to revive them again, when diminished or extinguished; the Pope and popery still reigning among us, till the Prelates attainted by King Henry the eight in a Praemunire, were enforced, sore against their wills, to renounce the Popes authority, to acknowledge him the supreme head on earth of our English Church ; and by special Letters patents and Acts of Parliament, to confess all their Episcopal jurisdiction to be derived not from God, or the Pope, but ONELY from, by and under him their Sovereign. And I dare further aver (for ratification of this Conclusion) that the Prelates of Italy, Germany, France, Spain, Hungary, and Poland, are the main pillars, which support the Popes Monarchy, false Doctrines, Ceremonies, and Superstitions in those Countries and Kingdoms; which would soon turn Protestants, were but the Bishops suppressed, and their great temporal revenues taken away; the enjoyment of which Antichristian dignities and possessions, engageth them to maintain and uphold the Pope, and popery against their consciences. The truth of which will appear by most of the transmarine reformed Churches, who could never utterly abandon the Pope with his Doctrines and superstitions, till they had extirpated their Lordly Bishops.
• . That as long as our Lordly Prelates continue, there will not only be a possibility, but a probability of bringing in popery and the Pope again among us; since their Lordly Hierarchy is supported only by popish Doctrines, Canons, Ceremonies, and Principles, which they are engaged to maintain, to preserve their tottering thrones from ruin. How far the Pope his Doctrines and Superstitions had of late in a little time served themselves into our Church, almost to the utter ruin of our Religion, and of the Ministers and professors of it (persecuted and driven out into foreign Countries,) and that only by the Bishops and their instruments machinations, is so well known to all, and so abundantly discovered to and by this present Parliament, that I need not relate it • Only this I dare say, that if ever they get head and life among us again (as they did in Queen Mary's days, and that principally by the Prelates means) it will be by our Lordly Bishops activity; who if once totally suppressed, both Pope and papists would utterly despair of ever reducing England to their vassalage.
Eighthly, That Bishops have done a world of mischief [unspec] to our Kings and Kingdoms, as appears by all the premises, but little or no good that I can read off; And as for the diligent preaching of God's word, and publishing Christ's true Religion, the chief and almost only duty of Bishops; from Augustine, the first Archbishop of Canterbury (and first introducer of the Popes authority, errors and superstitions among us • ) till Cranmer's time, which is above 800 years, I think there was not one Archbishop guilty of it; The like I may say of other Seas; and I presume I may justify, that some two poor Country Curates or Lecturers in our days, have converted more souls to God by their diligent zealous preaching, then all the Archb • shops of Canterbury put together, most of whom I read to have been Rebels, Traitors, State-officers, & persecutors of Religion; but very few of them soul-converting Preachers. Why then should • hese Popes of another World (as the Pope of Rome once styled them) be still tolerated, when they have done so much mischief, and so little good to our State and Church?
Ninthly, That the endowing of the Prelates, with great [unspec 9] Temporal revenues, was the very bane and poison of Religion, and one principal cause of the Bishops rebellions, Treasons, and exorbitances forementioned; And therefore they may both with good conscience and reason be substracted from them and put to better us • s; and they like other Ministers, be confined to one comp • tent living with cure, there con •• antly to reside and instruct the people, like Bishops in the primitive times.
[unspec 10] Tenthly, That our Lor • lie Prelates will be still undermining the Laws • and lib • r • ies of • he Subjects, his Majesty's royal p • erog • tive, his Eccle •• asticall and temporal jurisdiction, and vexing his Subject • in their Courts, till both their usurp • d Authorities • and Consistories be better regulated, or totally abolished.
[unspec 11] Eleventhly, That the very Spirit of insolency, contumacy, t • eachery, sedition, rebellion, ambition, pride, covetousness, vain-glory, malice, hypocrisy, tyranny, and oppression is almost inseparably united to the Chaires of Lordly Prelates, since they infect almost all who once sit in them; and either infuse these vices into them, or augment them in them; none growing better men, but most far worse by their Sees.
[unspec 12] Twelfthly, that the government of our Church in common, by a Presbytery or Synod of Ministers • or any other way used in the primitive Church and other refo • med Churches can no way be so pernicious or inconvenient to our Kings and Kingdoms as the Government by Lordly Prelates is and hath been. Our Prelates chief objection in point of Monarchy, against a Presbyterial or Synodal government, is, that if this form should be introduced, the King and Nobles must submit there • to, and be liable to their excommunications. But this is a foolish Bugbear, which recoyles and lights heavily on their own heads. For the Archbishops and Bishops of England (and those of foreign Countrys too) have many times, not only excommunicated their Sovereigns, but also interdicted their Kingdoms, enjoined hard penances to them, absolved their Subjects from their allegiance, and oaths, armed their people and strangers against them, and deprived them of their Crowns; offering them more and greater affronts, and requiring more submission from them, then all other their Subjects whatsoever. Did ever any Presbytery do the like, or take so much upon them? or did they ever deal so with their Princes, as our Prelates did with King John, or with Edward, and Richard the second? If yea, then prove it: If no, then this is no solid objection, but a malicious suggestion against the Presbyterial and Synodal Government. In a word, I would demand this question of the Objectors, whether Kings, and great men, when they scandalously offend, be subject to the censures of Excommunication by the law of God? If so, then why may not the Presbytery and Synod of Ministers anathematize them, as well as Lord Bishops and Popes? If not, then there is no fear of such a censure, to which they are not liable by God's Law or man's.
These twelve conclusions are sufficiently warranted by the premises; yet for the Readers better satisfaction, I shall back them with some passages and Authorities of our own approved ancient and Moderne Writers, Martyrs, Prelates, and Authors of special note, and so conclude.
Caelius Sedulius Scotus, one of the ancientest of our own Writers, flourishing about the year of our Lord 390. determines thus of the parity of Bishops and Presbyters by divine right, against our Lordly Prelates doctrine in these days, in his Exposition on Titus, Chap. 1. For a B • shop must be blameless, &c. He calleth him a Bishop, whom before he named a Presbyter. Before by the Devils instinct parties were made in Religion, and it was said among the people, I am of Paul, but I am of Apollo, and I am of Cephas, the Churches were governed with the common Council of the Presbyters: But after that everyone thought those whom he baptized to be hi •• not Christ's, it was decreed throughout the World, that one chosen 〈◊〉 of the Presbyters should be set over the rest, to whom all the care of the Church should appertain, and that the seeds of schisms should be taken away. In the Acts of the Apostle • s it is written, tha • when the Apostle Paul • came to Miletus, he sent to Ephesus and called the Elders of that Church, unto whom among other things he spake thus : Take heed to yourselves, and to all the flock over which the Holy Ghost hath made you Bishops, to feed the Church of God which he hath purchased with his own blood. And here observe more diligently, how that he calling the Elders of but one City Ephesus, doth afterwards style them Bishops; These things I have alleged that we m • ght show how that among the Anc ••• ts, fuisse Presbyteros quos Episcopos, Pr • sbyters to h • ve been THE SAME THAT BISHOPS WERE: But by little and little, that the seeds of dissention might be utterly extïrpated, the whole cure was tra • sferred to one. And on the 1 Timothy 5. •• . It is demanded (writes he) why Paul here makes no mention of Presbyters, but only of Bishops and Deacons? Sed etiam ipsos in Episcoporum nomine comprehendit: But truly he also compreh • ndeth th • m in • he name of Bishops.
To him I might annex our famous Gildas, in his Acris Correptio Cleri Angliae ; our Venerable Beda, in Acta Apostolorum, cap. 20. Tom. 5. Col. 657. and Alcuinus, de D • vinis Officijs cap. 35.36, Epistola. 108. ad Sparatum: and Comment. in Evang. Ioannis, l. 5. to. 25. Col. 547, 548, 549. Who maintain the self same Doctrine of the Parity of Bishops and Presbyters, declaim much against the pride, Lordlin • sse, ambition, domineering power, and other vices of Prelates; and conclude, that a Bi • hopricke is Nomen Operis, non honoris; A name of Labor, not of honor; A work, not a dignity; A toil, not a del • ght. But I rather pass to Anselm Archbishop of Canterbury, a man without exception, and the greatest Scholar in his age; who near 600 years since, in his Enarration on the Epistle to the Philippians. cap. 1. verse. 1. resolves thus. With the Bishops, that is, with the Presbyters and Deac • ns: for he hath put Bishops for Elders, after his custom. For there were not many B • shops in one City, neither would he intermit Presbyters, that he m • ght desc • nd to Deacons: But he declares the dignity and excellency of the Presbyters, while • s he manifests the same men who are Presbyters to be Bishops. But that AFTERWARD one was elected, who might be preferred before the rest, it was done to prevent schism, le • t everyone drawing to himself the Gospel of Christ, should divide it: Constat ergo Apostolica institution omnes Presbyteros esse Episcopos. It is therefore MANIFEST BY APOSTOLICALL INSTITVTION, THAT ALL PRESBYTERS ARE BISHOPS, albeit NOW those greater ones have obtained that Title. For a B • shop is called an Overseer; and every Presbyter ought to attend the cure over the flock committed to him. In his Commentary on the first Chapter of Titus v. 5, 7. he hath the selfsame words that Jerome and Sedulius used before him, concluding from Acts 20.17, 28. and Phil. 1.1. Apud veteres cosdem fuisse Presbyteros quos Episcopos. That AMONG THE ANCIENTS PRESBYTERS WERE THE VERY SAME THAT BISHOPS WERE; and that the Churches were then governed by a common Council of the Presbyters. As therefore Presbyters know, that they out of the custom of the Church, are subject to him who shall be set over them; so Bishops must know ; SE MAGIS CONSVETVDINE, Quàm DISPOSITIONIS DOMINICAE VERITATE PRESBYTERIS ESSE MAJORES, ET IN COMMVNE DEBERE ECCLESIAM REGERE: that they by CVSTOME, rather then by truth of Divine Disposition are greater then Presbyters, and OVGHT TO RVLE THE CHURCH IN COMMON with them. From which pregnant Authority, even of an old Archbishop of Canterbury. I observe:
- First, That by Apostolical institution, Bishops and Presbyters are both one and the same; and originally continued so for a season.
- Secondly, That the imparity now between them • s only by custom, not by divine institution, and crept in by little and little by degrees, after the Apostles time.
- Thirdly, That every Presbyter is still truly and properly a Bishop over his own flock.
- Fourthly, That the Church of God at first was governed only by a common Council or Synod of Presbyters, not by Bishops.
- Fifthly, That Presbyters even at this day not only may, but ought to govern the Church in common with the Bishops; as they did both in Ignatius, Tertullian's, Cyprians, and Irenaeus time, as others have proved at large. See the Answer to Bishop Hals Remonstrance. Sect. 8, 9.
- Sixthly, That Bishops were first elected, created, and instituted by the Presbyters; therefore by their own maxim, ( Ordinans est major ordinato ) are greater and better then Bishops; the rather, because Presbyters Quatenus such are of Divin • , and Bishops quatenus Bishops but of human institution: and Presbyters as such, by Anselm's own resolution in his Commentary on 1 Tim. 4.14. may of right ordain Elders, as well as Bishops.
Neither is Anselm singular in his opinion, in avouching the parity and identity of Presbyters and Bishops, since Athanasius, Ambrose, Jerome, Chrysostom, Theodoret, Primasius, Remigius, Rabanus Maurus, Haym • , Theophylact, Bruno, in their Commentaries on Phil. 1.1. Acts 20.17, 28. 1 Tim. 3. Tit. 1.5, 7. and on Ephes. 4.11, 12. with sundry other Fathers delivered the same opinion in their writings before his time. A truth so clear, that learned Cassander, though a Papist, confesseth, Convenit autem inter OMNES, olim Apostolicorum aetate, INTER EPISCOPOS ET PRESBYTEROS, DISCRIMEN NVLLVM FVISSE, SED POSTMODVM ordinis servandi, & sch • smatis vitandi causa Episcopum Presbyteris fuisse praepositum, cui soli Chyrotomi • , id est, ordinandi potestas servata sit. That then this truth which is granted on all hands by ALL (both Theologues and Canonists ) among the Papists, should now be questioned, nay contradicted and and damned for Heresy by our Prelates, seems strange and monstrous unto me. But to proceed on in our own Writers.
In the Canons of Aelfrick to Wulfinus a Bishop, about the year of Christ, 990. Sect. 17.
John Salisbury our famous Country-man flourishing about the year of Christ, 1140. De Nugis Curialium. li. 8. c. 17. and 23. writes thus of the pride and sedition of Bishops.
Petrus Blesensis, Archdeacon of Bath, flourishing about the year of our Lord 1160. writes thus to the Bishop of Bangor, concerning the wealth and State of Bishops:
Richardus Armachanus Archbishop of Armagh, flourishi • g in the beginning of Wicklif • time, about the year of Christ 1350. De Questionibus Armenorum. l. 11. • . 1. determines thus.
Our famous English Apostle John Wicklife, ( as Master Fox oft stiles him ) delivers the selfsame doctrine of the Identity of Presbyters and Bishops, Dialogorum. l. 4. c. 14. De Sacramento ordinis. f. 124, 125.
And herein that profound Divine Jerome justifies the same, as appears Distinct. 74. Cap. Olim.
William Swinderby, a Martyr under Richard the s • cond, had thi • Article obje •• ed to him, that he held.
Walter Brute, this Swinderbyes Disciple, was Articled against before the Prelates, for maintaining the same positions his Master did; namely,
William Thorpe a Martyr in Henry the fourth his reign: averred:
John Purvey a Martyr about the same time, in a Treatise of his declared,
The noble Martyr, Sir John Old Castle, Lord Cobham professed,
Pierce Plowman, an anci • nt • nglish Poet writes to the same effect.
And the Author of the same Treatise, in his Plowmans complaint of the abuses of the World: writes thus against the Lordlinesse and wealth of B • shops and Priests.
Sir Geoffrey Chaucer our renowned Poet, writ • s much the same effect.
This Book of Chaucer was authorised to be printed by Act of Parliament, in the 34. and 3 • . Hen. 8. C. 2. When the Prelates by the same Act prohibited both the printing and reading of the Bible in English, such was their piety.
About the same time there was a device or counterfeit letter feigned under the n •• e of Lu • ifer Prince of darkness, written to the pers • cutting Pr • l • tes of England in those times, and transcribed by Master Fox out of the Register of the Bishop of Hereford and written (as some think) by William Swinderby or some other Lollard; The coppy whereof I shall here insert, because it lively sets forth the use and benefit that the Devil makes of our Lordly Prelates, and the ill effects of their great wealth and power, to the great prejudice both of our Church and State.
Divers other writings of like argument (saith Master Fox ) both before and since, have been devised: As one bearing the Title, Luciferi ad malos principes Ecclesiasticos ; • mprinted first at Paris in Latin; And under the writing thereof, bearing this date, Anno á P • latij nostri fractione, consortiumque nostrorum substractione, 1351. Which if ye count from the Passion of the Lord, reacheth well to the time of Wycliffe, 1385. which was above six years before the examination of this Walter Brute. There is also another Epistle of Luci • er Prince o • darkness, ad Praelatos, mentioned in the Epistle of the School of Prague to the University of Oxford, set forth by Huldericus Huttenus, about the year of our Lord (as is there dated) 1370. Which seemeth to be written before this Epistle. Also Vincentius in Speculo, H • stor. lib. 25. Cap. 89. inferreth like mention of a Letter of the Fiends infernal to the Clergymen, as in a vision represented, before four Hundred years. In which the Devils gave thanks to the spiritual men, for that by their silence and not preaching the Gospel, they send infinite souls to Hell, &c. Divers other Letters also of like device have been written, and also recorded in Authors. Whereunto may be added, that one Jacobus Carthusiensis, writing to the Bishop of W • rmac • , allegeth out of the Prophecy of Hildegard •• , in these words; Therefore, saith he, the Devil may say of you Priests in himself; The meats of banqueting dishes, and feasts of all kind of pleasure, I find in these men: Yea also mine eyes, mine ears, my belly, and all my •• ines be full of their frothing, and my breasts be full stuffed with their riches, &c. Furthermor • , saith he, they labor every day to rise up higher with Lucifer, but every day they f • ll with him more deep • lie.
Hereunto also appertaineth a story, written, and commonly found in many old written Books:
A • exander Fabritius a Popish English writer, flourishing about the year, 1420. in his Destructorium vit • rum, part 6. cap. 79. prosecutes the same argument thus,
About the year 1457. Reynold Peacock Bishop of Chichester Preached at Paul's Cross,
Cuthbert Tonstall Bishop of Duresme, and John Stokerley Bishop of London, in a certain letter sent unto Reginald Poole Cardinal, then being at Rome, concer • ing the superiority of Bishops over other Min • sters, resolve thus:
There is a notable Dialogue entitled A disputation between a Clerke and a Knight (or a Soldier) concerning the power committed to the Prela • es of the Church and to the Princes of the Earth ; Written by our famous Schoolman Will • i • m Ocham about the year of our Lord, 1330. as John Bale records; printed at London in Latin by Thomas B • rthlet, Cum Privileg • o, in King Henry the eight h • s reign.
Wherein the Clerk complaining, that the Church which in his age was had in great honor with Kings, Princes, and all Nobles, was now on the contrary made a prey to them a • l: many things being exacted f • om them, many things given by them; and that if they gave not their goods (by way of subsidy or supply to the • r Princes) they were violently t • ken from them; that the • r Laws were trampled und • r feet, their Liberties infringed, &c. The Knight proves first; that Clergy men can make no Laws nor Canons touching temporal things, but Princes only, because they have no Dominion of temporal things: and that the Pope is chief Vicar, not to those things which Christ now doth in glory, but to imitate those things which Christ did in his state of humility here on earth, because those things are necessary to us. That he committed to his Vicar that power which he exercised on Earth as a mortal man, not that he received being glorified • For Christ said to Pilate, that his K • ngdome was not of th • s World; and that he came not to be ministered to, but to minister: This testimony is so manifest, that it may confound the man who resisteth it, and make the stiffest • ecke to submit. And when one of the multitude spake thus to Christ, Master, command my brother to divide the inheritance with me: he said, unto him, O man, who made me a divider or judge over you? Luke 12. You hear therefore manifestly, that Christ was made neither a Judge nor a divider in temporal things. Th • refore in that state of his received dispensation, he neither had a temporal Kingd • me, nor yet affected it; Yea, He fled from • t, when multiplyin the • read, the people would have made him a K • ng. And in the Commission g • ven to Peter, he delivered him, not the keys of the kingdom of earth, but the keys of the kingdom of Heaven • And it is apparent, that the High Priest of the Hebrews were subject to their Kings, and deposed by them (which be far from you) And that thou mayst know that Christ's Vicar is assumed to a spiritual regiment, not to a temporal dominion, receive from Paul himself no less clear a testimony. For he saith thus, Every High Priest assumed from among men, is ordained for men in those things which appertain unto God ; not to govern a terrene Dominion, but to offer gifts and sacrifices for sins. Thou seest therefore, that the high Priest is set over those things, which appertain to God; whence Panl writes to Timothy. No man that goeth a warfare to God, entangleth h • mselfe in the affairs of this world. It is manifest then, that Christ exercised no earthly Kingdom, nor committed any such to Peter, For Peter himself saith. Acts 6. It is not meet for us to leave the Word of God, and to serve Tables, that is, to dispense temporal things. And although some temporal things may be dispensed by high Priests themselves; yet it appears sufficiently, that they ought not to be occupied in governing earthly Kingdoms and Principalities, and in managing secular affairs. After which he proves at large; That Clergy-men are liable to pay tribute to Princes; and that Princes may take away their Lands and possessions when they abuse them to luxury, pomp, and their own private ends, and employ them for the defense and peace of their Realmee, which he proves by several testimonies of Scripture. First, by the example of King Joash, 1 Kings 12. Who prohibited the Priests to take money of the people, and converted the money which they were to receive from the people towards their maintenance, to the repairing of the Temple. Which act of his God himself commends, that he might show, he was not offended thereat, because he did it not out of covetousness, but piety, not out of ambition but Religion. Secondly, By the example of the same Joash, 2 Kings 12.13. Who took all the hallowed things that Jehoshaphat, and Jehoram, and Azariah his Fathers, Kings of Judah, had dedicated, and his own hallowed things, and all the gold that was found in the treasures of the house of the Lord and in the kings house, and sent it to Haza • el king of Assyria, to divert him from Jerusalem. Thirdly, By the like example of king Hezikiah, 2 Kings 18.15, 16. who to preserve his people from the king of Assyria his invasion, gave him all the Silver that was found in the house of the Lord and in the treasures of the Kings house; And at that time did Hezekiah cut off the gold from the doors of the Temple of the Lord and from the Pillars which Hezekiah king of Judah had over-laid, and gave it to the king of Assyria. Now if any say, Hezekiah did ill in this; he answers, that it is said in the 2 Chron. 32. That Hezekiah was blameless in all things but only in the Embassy of the Princes of Babylon. Fourthly, of David, who in case of necessity, did eat the Priests Shew-bread, which was lawful for th • m only to eat, and yet offended not therein. 1 Sam. 21.6, 7. Matth. 12.4. Then he adds, that all the Revenews of Clergy men, but that which is sufficient to provide them food and raiment, with which they ought to be content, as Paul saith, ought to be spent in pious uses, and in feeding the poor, Which if they be not employed in this sort, kings ought to take care of them, Ne animas mortuorum salut emque vivorum defraud • tis : And he concl • des thus, Nee est parcendum materiali templo, ne • his quae dedicata sun • templo, ut salus reddatur, & pax periclitanti populo Christiano. Nec est blandiendum Ecclesiarum superfluitati, imo succurrendum • anta • gentis necess •• ati. Hoc non est, quae Deo data sunt revocare, sed illis usibus (q •• bus fuerunt data) applicare. Quae enim sunt De • data ea ipsa sunt piis usibus dedicata • Quid enim pot • rit sanctius esse quàm Christiani populi sal • s? Es qiud prec ••• lus Domino, quàm hosts, rapto • es, & intersect • res arce • e à popul • Christiano? Et p • cem subjecti • & fidelibus emere? Cum ergo in his bona. Ecclesiae expendanur, veris usibus (quibus suerunt dedicat • ) redduntur. Thus and much more Oc • am against the secular Jurisdiction, employment, and great • temporal revenues of Prelates, which he thought might lawfully be taken away, and put to other good public • uses without any danger of sacrilege.
What this our learned Ockam thought of the parity of Bishops and Presbyters, you may easily guess by this his determination. Quod Sacerdotes oma • s, &c. That all Priests of whatsoever degree they be, are of EQVAL AVTHORITY, POWER AND IVRISDICTION BY CHRIST'S INSTITVTION; but that the Pope is superior by the Emperors institution, who may likewise revoke this. Which opinion was about the same time justified for truth by Michael Ceenas, Petrus de Corbaria, Johannes d • Castilione, Franciscus de Arcatara and others; some whereof were excommunicated, others slain and burnt by the Pope for this verity, as Master Fox and others relate. But what Ockam thought of this position; of the power and errability of the Pope, of the temporal possessions of Clergy men, and of the incompatibility of secular jurisdiction with Bishops and spiritual men; the learned may read at large in his own Compendium Errorum Ioannis. 22. In his Opus 90, Dierum, & Super potestate summi Pontificis octo quaestionum Decisiones, Printed by John Treschsel in Civitate Lugdunen: Anno, 1496. to which I shall refer you, for brevities sake. Only I shall observe this memorable passage out of his Opus. 90. Dierum Cap. 12 • .
I read in our rare Historian Matthew Paris, Thomas Walsingham Ypodigma Neustriae, Anno 1166. pag. 36. And John Bale, Centur. 2. Script. Britain. Sect. 96.97. pag. 206.207. That in the year of our Lord, 1166. certain sowers abroad of wicked Doctrine at Oxford, were brought into judgment before the King and the Bishops of the kingdom, who being devious from the catholic Faith, and overcome in trial: Facies cauteriata notabiles cunctis exposuit, qui expulsi sunt aregno ; they were stigmatized in the face which made them notable to all, and then banished out of the kingdom: What this pravum dogma, or wicked opinion was for which these men were thus stigmatized and exiled, I find not specified in Paris and Walsingham ; but John Bale out of Gu • do Perpin • anus de Haeresibus, relates, that those men were certain Waldenses who taught; That the Church of Rome was the whore of Babylon, and the barren Fig-tree whom Christ himself had long ago accursed; and moreover said, Non obediendum esse Pap • ET EPISCOPIS. Ordinesque Characteres esse magnae bestiae ; That men are not to obey the Pope AND BISHOPS, and that Orders (to wit, Popish Orders) are the characters of the great beast. Had these Waldenses lived in our days, they should not have been branded only in the face by our Lordly Prelates procurement, but set • n the Pillory, and had both their ears cut off, then banished into foreign Islands, and there been shut up close prisoners so strictly, that neither their wives, children, friends should have any access unto them, nor they enjoy so much as the use of books, Pen, Inke, or Paper, only for opposing Episcopacy, as we know some others have lately been for this very cause. Expertus loquor. So dangerous, so fatal is it for any to oppose our Lordly Prelacy, as these men did in their generation, though • hey smarted for it: Yet this could not deter our most learned • Gwalther Mapes Archdeacon of Oxford, flourishing in king John's reign, about the year of our Lord, 1210. from following their footsteps; who in his Satyrs, doubted not to style Prelates, Animalia bruta & stercora, Bruit beasts and dung: and in his books Ad impios Praelat • s, and Ad malos Pastores, complains; that Alegis doctoribus Lex evacuatur, Dilatatur impii regnum Pharaonis ; comparing the Bishops to wicked Pharaoh for their tyranny and oppression. But of him before.
This Doctrine of his and other our Martyrs, was this seconded by Sir John Borthwike knight, martyred in Scotland, Anno, 1540. as appears by his answers in the sixth and seventh Articles objected against him by the Prelates.
The sixth Article.
Borthwicke.
The Lord in the eighteenth Chapter of the Book of Numbers said thus unto Aaron, Thou shalt possess nothing in their Land, neither shalt thou have any portion amongst them, I am thy portion and inheritance amongst the Children of Israel: for unto the sons of Levi I have given all the Tithes of Israel, that they should possess them for their Ministry which they do execute in the Tabernacle of the Congregation. Albeit I do not doubt, but that the Order of the Levites and of the Clergy is far different and variable. For the administration of their sacred and holy things, after their death, passed unto their posterity, as it were by right of inheritance, which happeneth not unto the posterity of our Clergy in these days.
Furthermore, if any heritage be provided or gotten for them, I do not gain • -say, but that they shall possess it, but still I do affirm, That all temporal jurisdiction should be taken from them: For when as twice there arose a contention amongst the Disciples, which of them should be thought the greatest, Christ answered, The kings of Nations have dominion over them, and such which have power over them are called beneficial; you shall not do so, for he which is greatest amongst you, shall be made equal unto the youngest or least, and he which is the Prince, or Ruler amongst you, shall be made equal unto him that doth minister; minding thereby, and willing utterly to debar the Ministers of his Word from all terrene and civil dominion and Empire: For by these points he doth not only declare, that the office of a Pastor is distinct, and divided from the office of a Prince and Ruler; but they are in effect, so much different and separate, that they cannot agree or join together in one man. Neither is it to be thought that Christ did set or ordain an harder Law then he himself did take upon him: For so much as in the twelfth of Luke, certain of the company said unto him, Master, command my brother that he divide his inheritance with me. He answered, Man, who made me a Judge, or a divider amongst you? We see therefore, that Christ even simply did reject and refuse the office of a Judge, the which thing he would not have done, if it had been agreeable unto his office or duty. The like thing also he did in the eighth Chapter of John, when as he refused to give judgment upon the woman taken in adultery, which was brought before him • Whereas they do allege • hat Moses did supply both offices at once. I answer, that it was done by a rare miracle. Furthermore, that it continued but for a time, until things were brought unto a better state; besides that, there was a certain form and rule prescribed him of the Lord, then took he upon him the civil governance, and the Priesthood, he was commanded to resign unto his b • other; and that not without good cause, for it is against nature, that one man should suffice both charges, wherefore it was diligently fore-seen and provided for in all ages. Neither was there any Bishop so long as any true face or show of the Church did continue, who once thought to usurp the right and title of the sword: whereupon in the time of Saint Ambrose, this proverb took his original, That Emperors did rather wish or desire the office of Priesthood, then Priests any Empire. For it was all men's opinions at that time, that sumptuous palaces did pertain unto Emperors, and Churches unto Priests. Saint Bernard also writeth many things which are agreeable unto this our opinion, as is this his saying, Peter could not give that which he had not, but he gave unto his succes • ours that which he had, that is to say, carefulness over the Congregation; for when as the Lord and Master saith, That he is not constituted or ordained Judge between two, the servant or Disciple ought not to take it scornfully, if that he may not judge all men. And lest that he might seem in that place to speak of the spiritual judgment, he straightway annexeth, therefore, saith he, your power and authority shall be in offense and transgression, not in possessions. For this purpose, and not for the other, have you received the keys of the kingdom of Heaven, why then do you invade other men's bounds or borders? The rest I will pass over for brevities cause.
The seventh Article.
It is no marvel though these mad dogs do so bark against me, whom they think to have counseled the Kings Majesty (I would to God I had also thoroughly persuaded him) that he should take away from these unjust sacrilegious possessors, the riches wherewith all they are fatted and • ngreased like Swine. For this is the nature of dogs; if any man go about to take away the bone out of their mouth, by and by to snatch at him, and tear him with their teeth. It is out of all controversy, unto such as have any wit at all, that such men were very childish, that is to say, ignorant of all learning and judgment, which did so fat and feed with their possessions, these belly beasts; For who would not judge it more then childish, to bestow the Kings victuals or meat upon the bellies of the prophets of Baal and Jezebel? But all they which at this present do endowe such filthy sinks (I will not call them dens of thieves) with such revenues, they do follow the steps of Jezebel ; for what other thing do they, when as daily they are bleating and lowing before their Images, burning of Incense, and fall flat down before their Altars, but that which in times past the prophets of Baal did, when as they transported the worship of God unto an Idol? Wherefore, if Daniel and Elias were spotted with heresy, when they would have destroyed the Priests of Baal, I grant that I also must be an Heretic. But for so much as then he did nothing but which was commanded him of the Lord, that was able to kill the prophet which had allured the people to follow strange gods, he could not truly and justly be accused of heresy; so neither can my adversaries spot me therewithal, except, peradventure, they will condemn me, that (whereas Elias dealt more rigorously with the prophets of Baal, for he cast them into the brook Kidron ) I required or desired no more, but that the riches which was wickedly bestowed upon them, and their possessions might be taken from them.
The ninth Article.
God forbid that I should say, that those things which are approved by the holy Catholic Church, should be of no effect or value. For well I know, that the holy Apostolic Church hath never been allowed, ordained or taught anything which she hath not learned of the Lord: the Apostles are witnesses thereof, Peter and Paul, whereof the one of them dared not freely utter or speak of any of those things which Christ hath not wrought by himself for the obedience of the Gentiles.
The other exhorteth, That if any man speak, he should speak the praises of God: but I condemn those laws which the Bishops of Rome have made according to their own will and mind, and say that they are spiritual, pertaining unto the salvation of the soul, and necessary unto everlasting life; for so much as the writings of the Apostles do evidently declare, that there was no authority known amongst them to make or ordain any ordinances or laws.
Furthermore, the Scriptures do manife • tly show the same, how oftentimes, even by the Lord's own mouth, this foresaid authority is taken from the Ministers of the Church, so that no excuse for them remaineth, but that they be plain rebels against the Word of God, how many soever do presume or take upon them to appoint or set any new laws upon the people of God. Which thing is more manifest and evident, than the light it self, in many places of the Scripture. For in the three and twentieth chapter of Joshua, it is written; You shall observe and do all that is written in the Law of Moses, neither shall you swerve from that, either to the right hand or to the left hand. But that which is written in the • welfth chapter of Deuteronomy ought to move them somewhat the more. What soever I command, saith the Lord, that shall you observe and do; thereunto you shall add nothing, neither shall you take anything from it, &c. This point he there excellently prosecutes at large; where yo • may read more at your leisure.
M. William Tyndale, our famous Martyr, in his obedience of a Christian man, Printed C • m Privilegio at London, 1573. p. 98. writes thus of Bishops and their practices. God promised David a Kingdom • and immediately stirred up King Saul against him, to persecute him, to hunt him as men do Hares with Greyhounds, and to ferret him out of every hole, and that for the space of many years to tame him, to mere his lusts, to make him feel other men's diseases, to make him merciful, to make him understand, that he was made King, to minister, and to serve his brethren, and that he should not think that his Subjects were made to minister unto his Lusts, and that it were lawful for him to take away from them life and goods at hi • pleasure.
Oh that our Kings were so nurtured nowadayes, which our holy Bishops teach of a far other manner, saying; your Grace shall take your pleasure; yea, take what pleasure you list, spare nothing: we shall dispense with you, we have power, we are God's Vicars, and let us alone with the Realm, we shall take pain for them, and see that nothing be well: your Grace shall but defend the faith only.
After which he proceeded thus : Kings were ordained then, as I before said, and the sword put in their hands to take vengeance of evil doers, that others might fear, and were not ordained to fight one against another, or to rise against the Emperor to defend the false authority of the Pope that very Antichrist: Bishops they only can minister the temporal sword; their office, the preaching of God's Word laid apart, which they will neither do, nor suffer any man to do, but slay with the temporal sword (which they have gotten out of the hand of all Princes) them that would. The preaching of God's Word is hateful and contrary • nto them: why? for it is impossible to preach Christ except they 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. And as thou canst heal no disease except thou begin at the root: even so canst thou preach against no mischief except thou begin at the Bishops. Kings they are but shadows, vain names, and things idle, having nothing to do in the world, but when our holy Father needeth their help. The Pope contrary to all conscience, and against all the Doctrine of Christ, which saith, My Kingdom is not of this world ( John. 18.) hath usurped the right of the Emperor. And by policy of the Bishops of Almany, and with corrupting the electours or choosers of the Emperor with money, bringeth to pass, that such a one is ever chosen Emperor that is not able to make his party good with the Pope. To stop the Emperor that he come not at Rome, he br • ngeth the French King up to Milane, & on the other side, bringeth he the Venetians. If the Venetians come too nigh, the Bishop of France must bring the French King. And the Socheners (that is, the Swiss) are called and sent for to come & succor. And for their labor he giveth to some a Rose, to another a Cap of Maintenance. One is called most Christian King, another, Defender of the Faith, another, The eldest son of the most holy Seat. He blazeth als • the arms of other, and putteth in the holy cross, the Crown • of thorns, or the nails and so forth. If the French King go too high, and creep up either to • ononie or Naples, then must our English Bishops bring in our King. The craft of the Bishops is to entitle one King with another's Realm. He is called King of Denmark, and of England : he, King of England, and of France. Then to blind the Lord's, and the Commons, the King must challenge his right. Then must the Land be taxed, and every man pay, and the Treasure borne out of the Realm, and the Land beggar'd. How many a thousand men's lives hath it cost? And how many an hundred thousand pounds hath it carried out of the Realm in our remembrance? Besides, how abominable an example of gathering was there? such verily as never tyrant since the world began did, yea such as was never before heard or thought on, neither among Jews, Saracens, Turks or Heathen, since God created the sun to shine; that a beast should break up into the Temple of God, that is to say, into the heart and consciences of men, and compel them to swear every man what he was worth, to lend that should never be paid again. How many though • sands • orsware themselves? How many thousands set themselves above their abilities, partly for fear lest they should be forsworn, and partly to save their credit? When the Pope hath his purpose, then is peace made, no man woe • teth how, and our most enemy is our most friend. Now because the Emperor is able to obtain his right, French, English, Venetians, and all must upon him • O great whore of Babylon, how abuseth she the Princes of the world? How drunk hath she made them with her wine? He further adds, p. 124. They that are sworn to • e true unto Cardinals and Bishops, that is to say, false unto God, the King, and the Realm, may break their oaths lawfully without grudge of conscience by the authority of God's word. In making them they sinned, but in repenting and breaking them they please God highly, and receive forgiveness in Christ. Let Kings take their duty of their Subjects, and • hat is necessary unto the defense of the Realm. Let them rule their Realm, themselves, with the help of Lay men that are sage, wise, learned, and expert. Is it not a shame above all shame • , and a monstrous thing, that no man should be found able to govern a worldly Kingdom save Bishops and Prelates, that have forsaken the world, and are taken our of the World, and appointed to preach the Kingdom of God? Christ saith, that his Kingdom is not of this world, John. 18. and Luke 12. unto the young man that desired him to bid his brother to give him part of the inheritance, He answered, Who made thee a Judge, or a divider among you? No man that layeth his hand to the plough and looketh back, is apt for the Kingdom of heaven. Luk. 9. No man can serve two masters, but he must despise the one. Mat. 6. To preach God's word is too much for half a man. And to minister a temporal Kingdom is too much for half a man also. Either other requi • eth an whole man. One therefore ca •• ot well do bot • . He that avengeth himself • on every 〈◊〉 is not me • to preach the patience of Christ, how that a man ought to forgive and to suffer all things. He that is overwhelmed with all manner riches, and doth but seek more daily, is not mere to preach poverty. He that will obey no man, is not meet to preach, how we ought to obey all men. Pe • e • saith, Act. • It is not me • e that we should leave the Word of God and serve at the Table. Paul saith in the 9. Chapter of the •• rst Corinth; W •• i • m •• if I preach not : a • errible saying verily, for Popes, Cardinals, and Bishop • . If he had said, Woe be unto me, i • I fight no • , • nd move • Princes unto war, or if I increase nor Saint Pe • ers Pa • rimony (as they call it) it had been a more 〈◊〉 saying for them, Christ forbiddeth his Disciples, and that oft (as thou mayst 〈◊〉 , Matth. 1 & and also 20. Mark 9. and also 10. Luk. 9. and also ••• even at his last Supper) no • only to clime above • ords, Kings, and Emperors in worldly rule, but also to exalt themselves one above • nother in the Kingdom • of God : B • t in vain, for the Pope, would not hear it, though he had commanded it ten thousand times. God's Word should rule only, and not Bishops decrees, or the Popes pleasure. That ought they to preach purely and spiritually, and to fashion their lives after, and with all ensample of godly living and long suffering, to draw all to Christ, and not to expound the Scriptures carnally and worldly, saying, God spake this to Peter, and I am his successor, therefore this authority is mine only : and then bring in the tyranny of their fleshly wisdom, in Praesentia majoris, cessat potestas m • noris, that is, in the presence of the greater, the less hath no power. There is no brotherhood where such Philosophy is taught.
After which, speaking of Kings, the Prelates Canon Law, and the Bishops treacheries, he proceeds thus. pag. 137.138, Alas, Kings be Captives to the Prelates ere ever they be Kings, yea, almost ere they be borne. No man may be suffered about him but flatterers, and such as are first sworn t • ue unto our most holy Fathers the Bishops, that is to say, false to God and man. If any of the Nobles of the Re • lme be true to the King, and so bold that he dare counsel him, that which should be to his honor, and for the wealth of the Realm; They will wait a season for him (as men say) they will provide a ghostly Father for him. God bring this wickedness to light. There is no mischief whereof they are not the root, nor bloodshed, but thorough their cause, either by their counsel, or in that they preach not true obedience, and teach not the people to fear God. If any faithful servant be in all the Court, he shall have twenty spies waiting upon him; he shall • e cast out of the Court, or, (as the saying is) conveyed to Calais, and made a Captain, or an Ambassador, he shall be kept far enough from the Kings presence. The Kings ought, I say, to remember, that they are in God's stead, and ordained of God, nor for themselves, but for the wealth of their Subjects. Let them remember that their Subjects are their brethren, their flesh and blood, members of their own body and even their own selves in Christ. Therefore ought they to pity them,, and to rid them from such wily tyranny, which increaseth more and more daily. And though that the Kings by the falsehood of the Bishops and Abbots be sworn to defend such liberties: yet ought they not to keep their Oaths, but to break them; For as much as they are unright, and clean against God's Ordinance, and even, but cruel oppression, contrary unto brotherly love and charity. Moreover the spiritual Officer ought to punish no sin, but if any sin break out, the King is ordained to punish it, and they not, but to Preach and exhort them to fear God, and that they sin not. And let the Kings put down some of their tyranny, and • urne some unto a Common wealth. If the tenth part of such tyranny were given the King yearly, and laid up in the shire towns against the Realm had need, what would it grow to in certain years?
Moreover, One King, one Law ; is God's Ordinance in every Realm. Therefore ought not the King to suffer them to have a several Law by themselves, and to draw his subjects thither. It is not meet will they say, that a spiritual man should be judged of a worldly or a temporal man: O abomination! the King is in the room of God, and his Law is God's Law, and nothing but the Law of nature and natural equity, which God graved in the hearts of men; Yet Antichrist is too good to be judged by the Law of God, he must have a new of his own making. It were meet verily that they went to no Law at all. No more needed they, if they would study to Preach God's Word truly, and be contented with sufficient, and to be like one of their Brethren. Moreover when the spiritual officers have excommunicate any man, or have condemned any opinion for heresy, let not the King nor temporal officers punish and slay by and by at their Commandment; but let them look on God's Word, and compare their judgment unto the Scripture, and see whether it be right or no, and not believe them at the first chop, whatsoever they say, namely in things that pertain unto their own authorities and power. For no man is a right judge in his own cause. The Emperor and Kings are nothing nowadays but even hangmen unto the Pope and Bishops, to kill whatsoever they condemn, without anymore ado, as Pilate was unto the Scribes and Pharisees and the High Bishop, to Hang Christ. For as those Prelates answered Pilate ( when he asked what he had done ) If he were not an evil doer we would not have brought him unto thee. As who should say, we are too holy to do anything amiss •• thou mayst believe us well enough: yea and his blood on our heads said they, kill him hardily, we will bear the charge, our Souls for thine; we have also a Law by which he ought to die, for he calleth himself God's Son. Even so say our Prelates, he ought to die by our Laws, he speaketh against the Church. And your Grace is sworn to defend the Liberties and Ordinances of t • e Church, and to maintain our most holy Fathers Authority • our souls for yours, ye shall do • a meritorious deed therein. Nevertheless a • Pilate escaped not the judgment of God, even so is it to be feared lest our Temporal powers shall not. Wherefore be learned ye that judge the Earth, lest the Lord be angry with you, and ye perish from the right way. Who slew the Prophets? Who slew Christ? Who slew his Apostles? who the Martyrs, and all the righteous that ever were slain? The Kings and the Temporal sword at the request of the false Prophets. Page. 140. He goes on thus. Behold the monsters how they are disguised with Miters, Croses, and Hats, with Crosses, Pillars and Pollaxes, and with three Crowns? What names have they? My Lord Prior, my Lord Abb • t, my Lord Bishop, my Lord Arch-Bishop, Cardin • ll and Legate: if it please your Father-hood, if it pleas your lordship, if it please your Grace, if it please your Holiness, and innumerable such like • Behold how they are esteemed, & how high they be crept up above all, not into worldly seats only, but into the seat of God, the hearts of men, where they sit above God himself. For both they and whatsoever they make of their own heads is more feared and dread than God and his Commandments. In them and th • ir deservings put we more trust than in Christ and his merits. To their promises give we more • aith, than to the promises which God hath sworn in Christ's blood. The Hypocrites say unto the Kings and Lord's, These Heretics would have us down first, and then you, to make of all Common. Nay, ye Hypocrites and right heretics approved by open Scripture, the Kings and Lord's are down • already, and that so low that they cannot go lower, ye tread them under your feet, and lead them captive, and have made them your bond Servants to wait on your filthy Lusts, and to avenge your malice on every man, contrary unto the right of God's Word; ye have not only robbed them o • their land, authority, honor, and due obedience, which ye owe unto them, but also of their wits, so that they are not without understanding in God's Word only, but even in worldly matters that pertain unto thei • offices, they are more than Children; ye bear them in hand what ye will, and have brought them even in case like unto them, which when they dance naked in nets, believe they are invisible. We would have them up again, and restored unto the room • and authority which God hath given them, and whereof ye have robbed th • m. And your inward falsehood we do but utter only wi • h the Light of God • Word, that your hypocrisy might be seen. Be learned therefore ye that Judge the world, lest God be angry with you, and ye perish from the right way, Page. 141. He proceeds thus? When all men lose their Lands, they remain always sure and in safety, and ever win somewhat For whosoever conquereth other men's Lands unrightfully, ever giveth them part with them: To them is all things Lawfull • In all Councils and Parliaments are they the chief, without them may no King be Crowned, neither until he be sworn to their Liberties. All secrets know they, even the very thoughts of men's hearts. By them all things are ministered. No King nor Realm may thorough their falsehood live in peace. To believe they teach not in Christ, but in them and their disguised hypocrisy And of them compel they all men to buy, redemption and forgiven • sse of sins. The people's sin, they eat, and thereof wax fat. The more wicked the people are, the more prosperous is their common wealth. If Kings and great men do amiss, they must build Abbeys and Colleges, mean men build Chauntries, poor find Trentalls and Brotherhoods and begging Friars. Their own heirs do men dis-herit to endote them. All Kings are compelled to submit themselves to them. Read the Story of King John, and of other Kings. They will have their causes avenged, though whole Realms should therefore perish. Page 142.143. He Addes. What signifieth that the Prelates are so bloody, and clothed in Red? that they may be ready every hour to suffer Martyrdom for the testimony of God's Word. Is that also not a false sign? when no man dare for them once to open his mouth to ask a question of God's Word, because they are ready to burn him. What signifieth the Pollaxes that are borne before high Legates A Latere ? whatsoever false sign they make of them, I care not • but of this I am sure, that as the old hypocrites when they had slain Christ, • et Pollaxes to keep him in his Sepulcher, that he should not rise again: even so have our hypocrites buried the Testament that God made unto us in Christ's blood, and to keep it down, that it rise not again, is all their study, whereof these Pollaxes are the very sign. Is not that Shepherds hook the Bishops cross, a false sign? Is not that White Rotchet that the Bishop and Channons wear so like a Nun, and so effeminately, a false sign? what other things are their Sandals, Gloves, Miters, and all the whole pomp of their disguising, then false signs, in which Paul prophesied that they should come? And as Christ warned us, to beware of Wolves in Lambes skins, and bad us, look rather unto their fruits and deeds, than to wonder at their disguisings; Run throughout all our holy religious, and thou shalt find them likewise all clothed in falsehood.
Again, Page 145. He writes thus ; But Christ saith, Mat. 7. By their fruits shalt thou know them, that is by their filthy covetousness and shameless ambition, and drunken desire of honor, contrary unto the example and doctrine of Christ and of his Apostles. Christ said to Peter, the last chapter of John, Feede my sheep, and not sheare thy flock. And Peter saith, 1 Pet. 5. Not being Lord's over the Parishes, but these sheare, and are become Lord's. Paul saith, 2 Cor. 2. Not that we be Lord's over your faith : but these will be Lord's and compel us to believe whatsoever they lust, without any witness of Scripture, yea clean con • rary to the Scripture, when the open text rebuketh it. And Page 146. (saith he) as for that solemn doubt, as they call it, whether Judas was a Priest or no: I care not what he was then, but of this I am sure, that he is now not only Priest, but also Bishop Cardinal and Pope. Page 155. he adds. Confession is there held, thereby know they all secrets, thereby mock they all men, and all men's wives, and beguile Knights and Esquires, Lord and King, and betray all Realms. The Bishops with the Pope have a ce • taine conspiration and secret Treason against the whole world. And by Confession know they what Kings and Emperors think. If ought be against them, do they never so evil, then move they their Captives to war and to fight, and give them pardons to s • ay whom they will have taken out of the way. They have with falsehood taken from all Kings and Emperors their right and duties, which now they call their Freedomes, Liberties, and privileges, and have pe • verted the Ordinances that God left in the world, and have made every King swear to defend their falsehood against their own selves. So that now if any man preach God's Word truly, and show the freedom and Liberty of the Soul which we have in Christ, or intend to restore the kings again unto their duties and right, and to the room and authority which they have of God, and of shadows to make them Kings indeed, and to put the world in his order again, then the Kings deliver their swords and authority unto the Hypocrite • to slay him. So drunken are they with the wine of the whore.
Page 180.181.182.183. He there thus farther proceeds. On the other side I have also uttered the w • ckednesse of the Spiritualty, the falsehood of the Bishops an • juggling of the Pope, and how they have disguised them • elves, borrowing some of their pomp of the Jews, and some of the Gentiles, and have with subtle wiles turned the obedience that should be given to God's Ordinance unto themselves. And how they have put our God's Testament and God's truth, and set up their own traditions and lies, in which they have taught the people to believe, and thereby sit in their Consciences as God, and have by that means robbed the world of Lands and goods, of peace and unity, and of all temporal authority, and have brought the people into the ignorance of God, and have heaped the wrath of God upon all Realms, and namely upon the Kings, whom they have robbed (I speak not of worldly things only) but • ven of their very natural wits. They make them believe that they are most Christian, when they live most abominably, and will suffer no man in their Realms that believeth on Christ, and that they are defenders of the • aith, when they burn the Gospel and promises of God, out of which all faith springeth • I ••• wed how they have ministered Christ, King and Emperor ou • of their rooms, and how they have made them a several kingdom, which they got at the first in deceiving of Princes, and now pervert the whole Scripture to prove that they have such authority of God. And l • st the L • y-men should see how falsely they allege the places of the •• ripture, is the greatest, c • use of this per • ec • t • on. They have 〈◊〉 Confession for the same p •• pose to •••• blish t • eir Kingdom withal. All secrets know they thereby • The Bishop knoweth the Confession of whom he • usteth throughout all his Diocese. Yea, and his C •• ncellour comm •• death the Ghostly Father to deliver it writ ••• The Pop • , his Ca • dinal • • nd Bishop • know the confession 〈…〉 Kings, and 〈◊〉 all Lord's, a • d by confession • hey know all 〈◊〉 cap ••• e • . • f • ny •• leeve in Chri • t by co • f • ssion, • hey know him. 〈…〉 where thou wilt: Wh • there at Zion, Charter-house or at the Observants, thy con • ession is known well enough. And thou, if thou believe in Christ, art waited upon. Wonderful are the things that thereby are wrought. The wife is fear • d and compelled to utter not her own only, but also the Secrets of her husband, and the Servant the Secrets of his Master. Besides that, through confession they quench the faith of all the promises of God, and take away the effect and virtue of all the Sacraments of Christ. They have also corrupted the Saints lives, with lies and feigned miracles, and have put many things out of the sentence or great curse, as raising of Rents and Fines, and hiring men out of their hou • es, and whatsoever wickedness they themselves do; and have put a grea • part of the stories and Chronic • es out of the way, lest their falsehood should be seen. For there is no mischiefs or disorder, whether it be in the temporal regiment, or else in the Spiritual, whereof they are not the chief causes, and even the very Fountain • • nd Springs, and as we say, the Well head so that it is impossible to Preach against any mischief except thou begin at them, or to set any reformation in the world, except thou reform them first. Now are they indurate and tough as Pharaoh, and will not bow unto any right way or order. And therefore persecute they God's Word and the Preachers thereof; and on the other side, lie awaite unto all Princes, and stir up all mischief in the world, and send them to war, and occupy their minds therewith or with other voluptuousness, lest they should have leisure to hear the Word of God, and to set an order in their Realms. By them is all things ministered, and by them are all Kings ruled: (mark that which • olloweth) yea in every Kings Conscience • it they ere he be King, and persuade every King what they lust, and make them both to believe what they will, and to do what they will. Neither c •• any King or any Realm have • est for their businesses. Behold King Hen • y th • 5. whom they sen • ou • , for such a purpose, as they sent • ur King that now i • . See how the Realm is inhabited. A • ke where the goodly Towns, and their walls, and the people that was wont to be in them a •• become, and where the blood Royal of the Realm is become also. Turn thine eyes whither thou wilt, and thou shalt see nothing pro • perous but their subtle polling, with th •• it is flowing water, yea and I trust it will • be shortly a full Sea. In all their doings, though they pretend outwardly the honor of God or the Common wealth, their int • nt and secret Counsel is only to bring all under their power, and to take out of the way whosoever letteth them, or is too mighty for them. As when they send their Princes to Jerusalem to conquer the Holy Land, and to fight against the Turks, whatsoever they pretend outwardly, their secret intent is, while the Princes there Conquer them more Bishopric • , to conquer their Land in the mean season with their false Hypocrisy, and to bring all under them ; Which, thou mayst easily perceive by that they will not let us know the faith of Christ. And when they are once on high, then are they tyrants above all tyrants, whether they be Turk • or Saracens. How minister they proving of Testaments? How causes of Wedlocke? or if any man die intestate? If a poor man die and leave half a dozen young children, and but one Cow to find them, that they will have for a merciless Mort •• ry, let come of wi • e and children what will. Yea, let anything be done against their pleasure, and they will interdict the whole Realm, sparing no person. Read the Chronicles of England [ out of which yet they have put a great part of their wickedness ] and thou shalt find them always both Rebellious and disobedient to the Kings, and also Churlish and unthankful, so that when all the Realm gave the King somewhat to maintain him in his right, they would not give a mi • e. Consider the story of King John, where I doubt not but they have put the best and fairest for themselves, and the worst for King John. For I suppose they make the Chronicles themselves. Compare the doings of their holy Church (as they ever call it) unt • the learning o • Christ and of his Apostles. Did not the Legate of Rome assoil all the Lord's of the Realm of their due obedience, which they ought to their king by the Ordinance of God? would he not have cursed the king with his solemn pomp, because he would have done that office which God commandeth every king to do, and wherefore Go • hath put the sword in every kings han •• that is to wit, becau • e king John would have p •• ished a wicked Clarke that had coined false money. The Lay men that had not done half so great faults must die, but the Clarke must go & escape free. Sent not the Pope also unto the king of France remission of his sins to go and Conquer king John's Re • lme? So • ow • emission of sins cometh not by faith in the Testament that God hath made in Christ's blood, but by fighting and murmering for the Popes pleasure. Last of all, was not king John fain to deliver his Crown unto the Legate, and to yield up his Realm unto the Pope, wherefore we pay Peter-Pence ? They might be called the Polling-Pence of false Prophets well enough. They care not by what mischief they come by their purpose • War and conquering of Lands is their harvest. The wickeder the people are, the more they have the Hypocrites in Reverence, the more they fear them, and the more they believe in them. And they that conquer other men's Lands, when they die, make them their heirs, to be prayed for, forever. Let there come one conque • t more in the Realm, and thou shalt see them get yet as much more as they have [if they can keep down God's Word, that their juggling come not to light.] Yea, thou shalt see them take the Realm whole into their hands, and Crown one of themselves King thereof. And verily I see no other likelihood, but that the Land shall be shortly conquered. The Stars of the Scripture promise us none other fortune, in as much as we deny Christ with the wicked Jews, and will not have him reign over us: but will be still children of darkness under Antichrist, and Antichrists possession, burning the Gospel of Christ, and defending a faith that may not stand with his holy Testament. If any man shed blood in the Church, it shall be interdicted, till he have paid for the hallowing. If he be not able, the Parish must pay, or else shall it stand always, interdicted. They will be avenged on them that never offended. Full well prophesied of them Paul in the second Epistle to Timothy 3. Some men will say, wouldst thou that men should fight in the 〈◊〉 unpunished? Nay, but let the King ordain a punish •••• • or them, as he doth for them that fight in his Palace, and le • not all the Parish be troubled for ones fault. And as for • heir hallowing, it is the juggling of Antichrist. A Christian man is the Temple of God and of the Holy-Ghost, and hallowed in Christ's blo • d. A Christian man is holy in himself by reason of the Spirit that dwelleth in him, and the place wherein he is, is holy by reason of him, whether he be in the field or town. A Christian husband sanctifieth an unchristian wife, and a Christian wife an unchristian husband, [as concerning the use of Matrimony] saith Paul to the Corinthians. I • now while we seek to be hallowed in Christ, we are found unholy and must be hallowed by the ground, or place, or walls, then died Christ in vain. Howbeit Antichrist must have where • with to fit in m • ns Consciences, and to make them fear where there is no • ear, and to rob them of their faith, and to make them trust in that that cannot help them, and to seek holiness of that which is not holy in it self. After that the old King of France was brought down out of Italy, mark what pageants have • e • ne played, and what are yet a playing to separate us from the Emp • rour, (least by the help or aid o • us he should be able to recover his right of the Pope) and to couple us to the French men, whose might the Pope ever abuseth to keep the Emperor from Italy. What prevaileth it for any King to marry his daughter or his Son, or to make any peace or good ordinance for the wealth o • his Realm? For it shall no longer l • st than it is profitable to them: Their Treason is so secret that the world cannot perceive it. Th • y dissimule those things which they are only cause of, and simule discord among themselves when they are most agr • ed. One shall hold this, and another shall dispute the contrary: but the conclusion shall be that most maintaineth their falsehood, though God's Word be never so contrary. What have th • y wrought in our days, yea and what work they yet to the perpetual dishonor of the King, and rebuke of the Realm, and shame of all the nation in whatsoever Realms they go? I uttered unto you partly the malicious blindness of the Bishop of Rochester, his juggling, his conveying, his Fox wilenesse, his • opeepe, his wresting, renting and shameful abusing of the Scripture, his Oratory and alleging of Heretics, and how he would make the Apostles Authors of blind Ceremonies without signification, cont • ary to their own doctrine, and have set him for an ensample to judge all other by. The cause why Laymen cannot rule Temporal Offices, is the falsehood of the Bishops. Their polling i • like a consumption wherein a man complaineth of fe •• l • ne • se and of faintness, and worteth not whence his disease cometh it is like a pocke that fretteth inward and consumeth the very marrow of the bones. There seest thou the cause why it is impossible for Kings to come to the knowledge of the truth. For these spirits lay awaite for them, and serve their appetites at all points, and through con • ession buy and sell and betray both them and all their true friends, and lay • aites for them and never leave them till they have blinded them with their sophistry and have brought them into their nets. And then when the King is captive, they compel all the rest with violence of his sword. For if any man will not obey, be it right or wrong, they cite him, suspend him, and curse or excommunicate him: if he then obey not, they deliver him to • ilate, that is to say, unto the temporal Officers to destroy him. All this and much more he • ully proves and more largely prosecutes in his Book entitled The Practice of Popish Prelates. Concerning Bishops interm • dling with temporal matters he thus writes. Our Savior Jesus Christ answered Pilate, John. 18. that his Kingdom was not of this world. And Mat. 10. he saith: The Disciple is not greater than his Master • but it ought to suffice the Disciple that he be a • his Master is. Wherefore if Christ's Kingdom be not of this world, nor any of his Disciples may be otherwise than he was, then Christ's Vicars which minister his Kingdom here in his bodily absence, and h • ve the over-sight o • his flock may be none Emperors, Kings, Dukes, Lord's, Knight • , Temporal Judges, or any temporal Officer, or under false names have any such Dominion, or minister any such Office as requireth violence. And Mat. 6. No man can serve two Masters ; where Christ concludeth saying, Ye cannot serve God and Mammon ; that is, riches, cove • ousne • se, ambition and temporal dignities. And Christ called his Disciples unto him, and said • Ye know that the Lord's of the Heathen people have dominion over them, & they that be great do exercise power over them: Howbeit, it shall not be so among you, but whosoever will be great among you, shall be your minister, and he that will be chief, shall be your servant; even as the Son of man came not that men should minister unto him, but for to minister and give his life for the redemption of many: Wherefore the Officers in Christ • Kingdom may have no temporal dominion or jurisdiction, no • execute any temporal authori • y or Law of violence, nor may have any like manner among them. But clean contrary they must cast themselves down under all and become servants unto all, suffer o • all, and bear the burden of every man's infirmities, and go before them, and • ight for them against the world with the • word of God's Word, even unto the death, after the example of Christ. And Mat. 18. when the Disciples asked, Who should be greatest in the Kingdom of heaven, Christ called a young Child unto him, and set him in the midst among them, saying: Except ye turn back and become as children ye shall not enter into the Kingdom of heaven. Now young children bear no rule one over another, but all is fellowship among them; and he said moreover, Whosoever humbleth hims • lfe, after the ensample of this Child, he is greatest in the Kingdom of heaven, that is, to be (as concerning ambition and worldly desire) so childish that thou couldst not heave thyself above thy Brother, is the very bearing of rule, and to be great in Christ's Kingdom. And to describe the very fashion of the greatness of his Kingdom, he said: He that receiveth one such child in my name receiveth me. What is that to receive a child in Christ's name? verily to submit, to meek and to humble thyself under all men, and to consider all men's infirmities and weaknesses, and to help to heal their diseases with • he word of true • h, and to live purely, • hat they see no contrary ensample in thee to whatsoever though • teachest them in Christ, that though • put no stumbling block before them to make them • aile while they be yet young and weak in the faith: But that thou abstain as Paul teacheth, 1 Thes. 5. Ab omni specie mala, from all t • at might seem evil, or whereof a man might • urmise amiss; and that thou so love them, that whatsoever gift of God in them is, thou think the same theirs, and their food, and for their sakes given unto thee, as the • ruth is; and that all their infirmit • es be thine, and that thou feel them, and that with all thy power to help to amend them, and cease not to cry to God for them neither day nor night: and that thou let nothing be found in thee that any man may rebuke, but whatsoever thou teachest them, that be thou; and that thou be not a Wolf in a Lambes skin, as our Holy Father the Pope is, which cometh unto us in a name of hypocrisy, and in the Title of cursed Cham o • Ham, calling himself Serv • s servo • um, the Servant of all • ervants, and is yet found tyrannus • yrannorum, of all tyrants the most cruel. This is to receive young Children in Christ's name, and to receive young Children in Christ's name is to bear rule in the Kingdom of Christ. Thu • ye see that Christ's Kingdom is altogether spiritual, and the bearing of rule in it is clear contrary unto the bearing of rule temporally: Wherefore none that be • reth rul • in it may have any temp • rall jurisdiction, or minister any temporal Office that requireth violence to compel withal. Thus and • arre more Mr. Tyndale. All whose passages are very remarkable, and worthy serious consideration.
John Fri • h our learned English Martyr, in his Answer to the Prefac • of Mr. Moors Book. pag. 116 writes thus of Bishops an • their great possessions; This Canker then began to spread in the Congregation, and did full sore annoy the body, insomuch that within four hundred years, there were very many Sects scattered in every coast. Notwithstanding there were faithful Fathers that diligently subdued them with the sword of God's Word. But surely since Silvester received such possessions, hath the Canker so crept in the Church, that it hath almost left never a sound member. And as Cistercensis writeth in the eighth book, that day that he received revenues was a voice heard in the air, crying over the Court, which said, This day is venom shed into the Church of God. Before that time there was no Bishop greedy to take a Cure. For it is no honor and profit as it is now, but only a careful charge which was like to cost him his life at one time or other. And therefore no man would take it, but he that bare such a love and zeal to God and his • lock, that he could be content to shed his blood for them. But after that it was made so honorable and profitable, they that were worst both in learning and living, most labored for it. For they that were virtuous would not entangle themselves with the vain pride of this world, and wear three Crowns of gold, where Christ did wear one of thorn. And in conclusion it came so far • that whosoever would give most money for it, or best could flatter the Prince (which he knew well all good men to abhor) had the preeminence and got the best Bishopric, and then instead of God's Word, they published their own Commandments, and made Laws to have all under them, and made men believe they could not err whatsoever they did or said, and even as in the Roomes & stead of Moses, Aaron, Eliazer, Joshua, Caleb, and other Faithful folk, came Herod, Annas, Caiaphas, Pilate and Judas, which put Christ to death • So now in the stead of Christ, Peter, Paul, James, and John and the faithful followers of Christ, we have the Pope, Cardinals, Arch-Bishops, Bishops, and proud Prelates with their Proctors • the malicious Ministers of their Master the Devil, which notwithstanding transform •• themselves into a likeness, as though they were the Ministers of righteousness, whose end shall be according to their works. So that the body is cankered long agone, and now are left but certain small members which God of his puissant power hath rese • ved uncorrupted • and because they see that they cannot be cankered as their own • lesh is, for pure anger they bu •• e them • lest if they continued there might seem some deformity in their own cankered carcasses, by the comparing of these whole members to their scabbed body.
Our godly Martyr, D. Barns, in his Articles, pag. 210, 211, 212, 213. writes thus of Bishops; I will never believe, nor yet I can never believe that one man may be by the Law of God a Bishop of two or three Cities, yea of an whole Country: