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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47551	That neither temporallitie[s] nor tythes is due to the bishops, prelates nor clergy, by a Gospel rule And that kings, princes and lords temporal, may j[ust]ly take the temporallities and tythes from them, and dispose of the ... the defence and benefit of the kingdom, and the relief of the poor. Proved by the laws and pract[i]ce of twenty Kings of Judah, England, and France as also by the testimonies of the Universities of Oxford and Prague, fifty four of ... nobles of Bohemia and Morania, two hundred and fifty years agone, and als[o] one hundred and twenty authors beside. Together with some directions how gospel ministers ought to have maintenance, according to the gospel rule, and institutions of Iesus Christ. By E. K.	Netherlands. Emancipatiekommissie.	1672 (1672)	Wing K6A; ESTC R218954	82,628	97

any note or spot of suspition noised of him but in his Answering Reading Preaching and Determining he behaved himself laudably and as a stout and valiant Champion of the Faith vanquishing by the force of the Scriptures all such who by their wilful beggery blasphemed and slandered Christs Religion neither was this said Doctor Convict of any Heresie God forbid that our Prelates should have condemned a man of such honesty for a Heretick who amongst all the rest of the Vniversity had written in Logick Philosophy Divinity Morality and the Speculative Art without Peer the knowledge of which all and singular things we do desire to testify and deliver forth to the intent that the Fame and Renown of this said Doctor may be the more evident and had in reputation amongst them unto whose hands these present Letters testimonial shall come Here is to be seen that this Vniversity of Oxford did also maintain the truth of Doctor John Wickliffe's Articles That Kings Princes and Lords Temporal may lawfully take away Temporalities and Tythes from the Clergy In witness whereof we have caused our Letters Testimonial to be Sealed with our common Seal Dated at Oxford in our Congregation-House the 5th day of October in the Year 1406. Edmond King of England King Edmond of England about the Year 940. made a Law that every man should pay Tythes for Churches Fees and Almes Fees Thus here you see that Tythes were then given as well for the relief of the Poor as the Church He made a Law also that every Bishop should of his own proper charge see that Churches were repaired Bishop of Canterbury About the same time the Bishop of Canterbury in a Letter to the Prelates and Clergy said If it were or could be so that all the Riches of the World were laid before me so that I were Emperour and had all things universally under my subjection all these things would I gladly give and offer my self willingly for the health of Souls And thus he exhorted the Clergy to their duty lest the Lord should say of them The Shepherds fed themselves but did not feed my flock they have raigned but not by me they have made themselves Princes of my flock and I knew it not that is he knew it not so as to approve of their doings But where is there a Prelate now that hath such a zeal for the good of Souls King Edgar King Edgar in an Oration to the Clergy about the year 959. What negligence saith he is in Gods Service I will speak with sorrow they be Riotous in Banquetring in Chambring and Drunkenness And now saith he the Clerks houses are thought to be Stewes of Harlots Thus the Goods of Kings and Alms of Princes is mispent have our Fathers spent their Treasurie for this purpose Have the Kings liberalities in giving Lands and Possessions been for this intent that Clerks Harlots should be deck'd with the same And for riotous feasts Hauks and Hounds and other Toyes to consume it Soldiers cry out the people grudge but ye regard not c. King Hen. 2d Among other antient Laws of England in the reign of King Henry the second this was one That if any Clergy man did hold any Lay Fee in his hands he should therefore do the Kings service that belonged thereunto as upon Juries Assises of Lands and Judgements and that no Lands should be given to the Church nor to any House of Religion without the Kings License And that the Peter-pence which was used to be gathered for the Pope should be paied to the King and that all the Possessions Goods and Chattels of such as favoured the Pope or Thomas a Becket to be Seized and Confiscate to the King And that all such of the Clergy as were absent from their Charge out of the Realm and had Rents and Profits in the Land and did not repair home in three months their Rents and Goods to return to the King c. If it were lawful for the King then in the time of Popery to seize upon the Rents Profits and Possessions of the Pope Cardinal and others it is much more lawful now for our King and Nobles to cize upon such Goodss a●d Possessions as were given by Papists in the time of Popery and are now wrongfully possessed and abusively used by others King Edward 3. In a Parliament holden the twentieth year of the raign of King Edward the third It was propounded that all Alien Monks should depart England whose Livings the King took into his hands It was also concluded by the Parliament That the Livings of all others Strangers and Cardinals during their lives the profits should be brought into the Kings hand The Commons also denyed to pay any payments to Cardinals in France c. besides the King took order by two of his Clergy viz. John Stocks and John Norton to take into their hands all the Temporalities of all the Deanaries Prebends Dignities and Benefices being then vacant in England and to answer the profits thereof unto the King King William Rufus King William Rufus took certain Lands and Possessions from Canterbury and disposed of them to secular uses King Henry 4. In the eighth year of the raign of King Henry the fourth it was petitioned to the Parliament That the King might enjoy halfe the profits of every Parsons Benefice who was not resident thereon But in the eleventh year of his raign the Commons put up a Bill unto the King to take the Temporal Lands from the Clegie mens hands or Possessions in which Bill it was declared that the Temporalities disorderly wasted by men of the Clergy might suffice to find to the King with maintenance 15. Earles 1500. Knights 6200. Esquires and 100. Almes houses To every Earl 3000. Mark a year to every Knight 100. Mark and four plough lands and to every Esquire 40 Mark a year and two plough lands and to every Almes house 100. Mark a year which lands is now no doubt worth double if not treble to what they were then For I have credibly informed by a Yorkshire Esquire That when his Majestie was restored to the Crown one Bishoprick that is the Bishoprick of Durham If it had been set upon the rack rent it was worth above fifty thousand pounds a year This story above you may read in Mr Fox his Acts and monuments of the Church in the story of King Hen. 4. King Henry 8. It is there also to be seen in the History of King Hen. 8. That the King did injoyn every Vicar Clerk or Benefic'd man that had one hundred pounds a year that he should find a Scholar at the University and he that had two hundred pounds a year should find two Scholars at the University Also in his raign it was complained of by the Commons against the Prelates and Clergie for their cruel proceeding Ex Officio And for the remedy it was enacted That whosoever did or speak any thing against either their usurped power or their Laws

Apostles which yet I would deny him yet it followeth not saith he that with this primacy he had also a Kingdom given him and though the Lord bid him confirm his Brethren yet was he not bid to exercise an Empire over his Brethren for so they should not be his Brethren but his Subjects Richard Feurus Richard Feurus a Martyr about the year 1554. in the Province of Dolphine in his disputing against his Adversaries he affirmed That the word of God ought to be our Rule and that nothing is left to Doctors or Councils to be devised without the word of God and that all things necessary either for government of the Church off or the Salvation of man are expressed and prescribed in the word of God for Paul saith That he durst not utter any thing but what the Lord had wrought in him and shewed unto him Rom. 15.18 John willeth us to receive no man unless he bring the same Doctrine that we have received from Christ and his Apostles Let him be accursed Christs Sheep hear his voice and know his voice but they know not the voice of a Stranger and all manner of worship and service that is not prescribed in the word of God is the voice of Strangers Hence it will follow that such Strangers that both command and practice such Ceremonial service of God as is not prescribed in the Word of God in the New Testament Kings and Princes c. may lawfully take away their Temporalities and Tythes and dispose of them to better uses as hath been said above Richard Lovingham in the reign of King Hen. 4. gathered out of a Book of John Purvey that the Temporalities of the Clergie in England at that time in the hands of such as did no duty for it belonging their office to do besides other Temporalities he said That the King Lords and Commons might without any other Charge but these Temporalities maintain fifteen Garrisons with fifteen thousand Souldiers having sufficient Lands and Revenues to live upon and also maintain fifteen thousand Priests and Clerks and fifteen Colledges more and an hundred Hospitals and every house an hundred Marks a year and bring in besides above twenty thousand Pounds a year into the Kings Coffers He said also that the Kings and Lords ought to banish the Pope and his Factors out of their Lands and all Bishops and their Factors that say it appertaineth not to Kings and secular Lords but to them and their Officials to punish Adultery and Fornication they do fall into manifest Treason against the King and Heresie against the Scripture and that it doth appertain to the King to have the ordering of Priests and Bishops as Solomon and Jehosaphat and others had saith Mr. Fox Acts and Monuments pag 502. Now if the temporalities at that time would have done so much in England what will the temporalities and tythes of three Kingdoms do now that Lands are at so high a rate to what they then were Augustin Huldrick Bishop of Ausburg in an Epistle to Pope Nicholas the first about the year 867 said that good correction proceeding from the lesser to the greater is not to be refused nor disdained when he that is corrected is found to strive against the truth to please men and he mentions Augustin writing to Boniface that the disputations of all men be they never so Catholick or approved persons yet ought not to be received instead of Canonical Scripture Gregory so that we may saith he disprove or refuse any thing that is in their writings contrary to truth to which he adds a saying of St. Gregory What shall become of the Sheep when the Pastors themselves become Wolves Panarmetanus Mr. Rogers in his Answer to the Bishop of Winchester said that all the Laws of men might not nor could not rule the word of God but that all things should be discussed and judged thereby and obedience given thereunto and that no Christian mans Conscience could be satisfied without Laws that agree not with Gods word and he quotes Panarmetanus which said That unto a simple lay man that brings the word of God with him there ought more credit to be given than to a whole Council and to what they concluded without or beside the word of God Walter Mill. Walter Mill a Martyr in Scotland said that these which we call Bishops do not the work of Bishops nor the Office of Bishops as Paul biddeth Timothy but live after their own sensuality and pleasure and take no care of the Flock nor yet regard the word of God to do thereafter but desire to be called Lords c. And Luther saith that neither Pope nor Prelate can make Articles of Faith nor Laws of good works and manners and that we may withstand their doings and Judg upon their Decrees by the word of God though their Decrees be approved by a General Council Doctor Molius Doctor Johannes Molius sometime a gray Fryer disputed three days together at Rome against Bishops and Cardinals by Pope Paul the third his appointment of Original Sin of Justification by Faith and of Free-will and Purgatory and they all not being able to refell his Arguments at last they answered him That what he affirmed was truth nevertheless it was not meet for that present time for that it could not be taught nor published without detriment to the Apostolick See wherefore he should refrain from preaching the Epistles of St. Paul and return to Bononie and there profess Philosophy By this it appears That Popes and Prelates Act against their Conscience and will not suffer the truth to take place least they should lose their honor and wealth for here they confess that what Doctor Molius said was truth but they might not suffer it at that time no nor never since to be taught their reason was it would be detriment to the Apostolick See but what detriment the truth received and the soul of men by hiding the truth from them these Prelates cared not for they silenced him from preaching the truth to profess Philosophy And thus Prelates in this age Silence Ministrs from preaching the truth lest they should come to dishonour thereby and lose their sweet Morsells for if all Christian Kings Princes and Nobles were rightly informed in the truths of the Gospel and of the unlawfulness of Popes Bishops and Prelates of their standing in the Church with their titles dignities and jurisdictions which Papists themselves have confessed is but from men and not from God why then should Kings and Princes by suffering them in such ways become guilty of their Sins but rather rouse up themselves and take from them that which is not theirs but by usurpation that is the temporalities and tithes which they unjustly possess as is shewed above Neither need they fear the Popes nor Bishops Excommunications for they have no more Authority from God to Excommunicate for such things than the poorest Shepherd or Swineherd hath that keeps Sheep or Swine upon

Prelates in the 23 question and 7. If we possess any thing privately but that which doth suffice us it is not ours but the goods of the Poor whose stewards we are except we challenge to our selves a property by some damnable usurpation the gl●ss upon that part of the question saith that Prelates are but only Stewards of the Church goods and not Lords thereof ●mbrose And St. Ambrose upon Luke 16.2 Give an account of thy Stewardship c. hereby saith he We learn that Prelates are not Lords but Steward or Bailliffs of others mens substance ●ierom And St. Hierom in an Epistle quest 16. and 2. chap. Quisquid saith whatsoever the Clergy hath it is the goods of the Poor and writing unto Nepolianus he saith how can they be of the Clergy who are commanded to contemn and despise their own substance for to take away from a Friend it is theft but to deceive the Church and take away that which should be given to the Poor it is sacralidge ●arnard And St. Barnard upon these words Simon Peter said unto Jesus c. Truly said he the goods of the Church are the patrimony of the Poor whatsoever thing the Ministers Stewards thereof not Lords or Possessors thereof do take unto themselves more then sufficient for a competent living the same is taken away from the Poor by a sacralidgious cruelty ●usebeus Eusebeus in his Treatise upon the pilgrimage of St. Hierom saith If thou dost possessed garment or any other thing more then extream necessity doth require and dost not help the needy thou art a Thief and a Robber wherefore dearly beloved Children let us be Stewards of temporallities and not possessors thereof And Isidor in his Treatise de summo bono ch 24. Let the Bishop know that he is the Servant of the people and not Lords over them a● also in the 5. book o● Decrae●als extra ●e donationibus sub atho●itate Alixandrii Tartii Episcopi Paritienses he saith We believe that it is no● unknown unto your Brotherhood that a Bishop and every other Prelate is bu● Stewards of the Church goods and not Lords thereof both Lands and Tythes saith he are pure Alms which after the necessity of the Clergy is satisfied no● according to their pride and covetousness but in comely ●cent manner ofte● the example of Christ and his Apostles the rest b●longe●●o the Poor and thos● that withhold it from them they are Thieves Robbers 〈◊〉 Sacralidgious persons saith he William Wroughton Thus it is manifest by what is already said besides what is said here after that Kings and Princes and Lords Temporall by taking the temporallities c. from the Prelates and disposing of them for the use an● benefit of the true Church the believing m mbers of Christ and the poor and the benefit and safety of the Kingdom the uses for which they wer● first given they will in so doing be so far from committing sacraledge that they will do a work pleasing and acceptable both to God and all good men to their everlasting honour by putting a stop to the pride wanto● and luxurious riotous lives of some which is occasioned by the uperfluity of worldly wealth and riches which they wrongfully possess and detain from the right owners thereof having forsaken the right way and followed the way of Baalim who loved the wages of unrighteousness 2 Pet. 2.15 By with holding good from them to whom it is due Pro. 3.27 and as William Wroughton writ to King Henry the eight so long as ye maintain Antich●ist the Popes Knights that is Bishops in such inordinate riches you shall never saith he banish that monstrous beas● the Pope out of England When we say that such and such Lands were given to the Church w● cannot imagine that they were given to such a building of lime and stone and timber nor to such a parish and so to him that should usurp authority of Rule and Government there from age to age whether he be good o● bad holy or prophane for such are not to be accounted the Church no● so much as particular members of the true Church which is the m●st●ca● body of Christ except they believe and all that do believe truly withou● hypocrisie rich and poor they are interested in the Church Lands and Goods all the poor in general are objects of Charity to do good unto all but especially to such as are of the huoshold of Faith Gal. 6.10 In the time of the Law when Tythes was paid by a divine institution unto the Levites for their service in the Tabernacle and Temple because ●hey had no inheritance of temporal Land among their Brethren yet even ●hen the strangers fatherless and widdows had an interest in the Tythes ●s you may see in Deut. 14.28 29. and Chap. 26.12 13 and since that service ceased for which tythes were paid there is no new institution in ●he Gospel for the payment of tythes and yet our Prelates and Priests as ●hey will be called will have both temporal Lands and tythes and keep ●ll to themselves neither widdows nor fatherless have any thing and ●herefore it can be no sacralidge but a work of Charity for Kings and Princes and Lords Temporal to take the temporallities from them for ●he benefit of the Kingdom and tythes also or at least to cause them to ●llow some part thereof unto the poor The with holding of tythes c. From such to whom they are due as to ●he beleiving Church the poor the Fatherless and widdows God calls ●t a Robbing of him in tythes and offerings Mal. 3.8 9. For Christ saith ●hatsoever good or evil is done to one of the least of those little ones that be●ieve on him it is taken as done to himself Mat. 25.40 and 45. yea even ●hose of the Clergy who are not true believers they have no right nor ti●le from God to the Church goods and God will charge them as having ●he spoil of the poor in their Houses Isaiah 3.14 Suppose the Prelates should plead for themselves that temporallities ●nd tythes have been setled upon them by many Acts of Parliament to ●hat it may be answered that no Act of Parliament on Earth can make ●oid the Law of God inacted in Heaven viz. That when tythes were ●aid by a divine institution yet the Stranger Fatherless and Widdows ●ad by divine appointment a right and interest in them how then dare ●y now receive tythes not by divine but by humain institution and yet ●ye no part thereof unto the poor the Stranger Fatherless nor Widdow ●e may rationably imagine that it was because of the hardness of the ●arts of Prelates and Priests in keeping that to themselves which belong●d to the poor which caused that Noble King Carrolous Magnus to have it ●ecreed in a counsel that in wealthy places two parts of the Church ●ods should be given to the poor and the third part to the Clergy and 〈◊〉 poorer places that there should be an

the whole Foundation hangeth on the Prelates and Clergies beards for divers of your Predecessors and Nobles have given Lands to have a certain sum of Money given yearly to the poor whereof for the antiquity of the time the conditions are forgotten so that they give not one penny they likewise gave them to have certain Masses said for them daily whereof they say never a one If the Abbots of Westminster should sing every day as many Masses as they are bound to do by the Founders a thousand Monks were too few Wherefore if your Grace will build a sure Hospital never to fail to relieve your poor Beads-men then take from them all these things this with much more to this purpose was in that Supplication Pope Innocent Pope Innocent 4th required that all Beneficed men in England which were resident should pay to the Pope a third part of their goods or Profits and Non-residents the one half for three years together And it is most certain that our King and Nobles within his Majesties Dominions have a thousand times more right to receive these profits than either Pope or Prelate for Popes and Prelates are Usurpers their Predecessors having possessed themselves thereof by deceitful Delusion therefore our King and Nobles may justly require their own Temporalities again which their Predecessors were so deluded of the Prelates having been such unfaithful Stewards it is but just that the King Princes and Lords do require them to give account of their Stewardship that they may be no longer Stewards The testimony of 21 Bishops 8 Arch-deacons and 17 Doctors In the Year 1537. or thereabout Thomas Archbishop of Canterbury and Edmond Bishop of York and to the number of one and twenty Bishops and eight Arch-deacons and seventeen Doctors of Divinity and of the Common and Civil Law they did all assert and sign with their hands to King Hen. the 8th the which was ratified by the Statute of the 32. of Hen. 8. That there is not in the New Testament any mention made of the Calling Jurisdiction Lordliness or secular employment of Lord Bishops But the New Testament speaks only of Deacons and of Ministers alias Priests or Bishops and of these two only that is Priests or Ministers and Deacons the Scripture makes express mention And that Christ did never institute any distinction or difference or preheminence of power order or Jurisdiction among the Apostles themselves but that they were all equal in power authority and jurisdiction and that there hath been any difference since it is by the invention of men and not by the institution of Jesus Christ and therefore no Bishop by the Law of God may take upon him any Jurisdiction in secular Courts for God did constitute Kings to defend the Faith of Christ and true Religion and to cause Bishops or Ministers to execute their Pastoral office truly and faithfully or for neglect thereof to put others in their room and place and not to suffer the Clergy to meddle in secular affairs for the Kingdom of Christ is a spiritual and not a carnal Kingdom as Christ said No man can serve two masters so I say No man can faithfully discharge his Ministerial office in Christs Kingdom which is his Church if he be entangled in secular affairs in the worldly Kingdom You cannot serve God and Mammon Mat. 6.27 Mr Elmer Mr. Elmer in his Harborow for faithful Subjects Printed at Strasburg writes thus on the 12 of Luke Who made me a Judge c. As if Christ should say It belongs not to my office to determine in matters of policy but to the Civil Magistrate And if it did not belong to Christ how dare Prelates take it upon them to do it for if it had been within the compass of Christs Function he could not in conscience have refused it to set them at one which were at strife if he might do it and would not he lacked Charity and did not his duty which were blasphemy to say of Christ and if it belonged not to him neither did it belong to his Apostles nor their successors Had he not as large a Commission as he gave His Kingdome is not of this world therefore Bishops by his example cannot give themselves so large a scope in temporal matters therefore by their fruits you may know them whether they have their Commission from Christ or I had like to have said from Antichrist for saith he if these two offices Ecclesiastical and Civil be jumbled together in one Function there can be no quiet nor well-ordered Commonwealth Richard Armacanus Richard Armacanus about the year 1350. in de questionibus Armenorum book 11. chap. 1. saith that neither the Dominion nor Ministry of temporal things belongeth to Ecclesiastical Dignity but rather diminisheth it for Christ prohibited the Apostles of temporal Dominion saying It shall not be so among you And again Possess neither gold nor silver nor brass in your purses nor scrip for your journey nor two coats neither shooes nor staves Math. 10.9 10. If thou wilt be perfect go sell all that thou hast and give to the poor He saith in chap. 2. that the states and degree of Patriarch Primate Archbishop Bishop c. were invented by men and not instituted by Christ nor his Apostles and that no Prelate of the Church how great soever hath any greater degree of the power of order than a simple Priest But how do Prelates observe Christs rule who commanded that they should possess neither gold nor silver and as if they would strive to do as contrary as they can devise they possess thousands of gold and silver coaches and horses and what not Is it not high time therefore for Kings and Nobles to take these temporalities from them which they thus abuse as if they would set Christ at defiance and bid him command what he will they will do what they will do not their actions tend to this end the good Lord direct the King Princes and Lords c. that by connivance they partake not with the Prelates in these sins lest they which God forbid should partake with them in their punishments Cyprian Cyprian in his fourth Book Epist 4. saith Our Lord Christ observed the will of his Father but we speaking of Prelates observe not the will of the Lord as appears above having all our minds set upon Lucre and Possessions given to pride full of Emulation and Dissention void of Simplicity and faithful dealing renouncing the world only in word but nothing in Deed every one pleasing himself and displeasing all others John Huss John Huss in the Council of Constance did affirm that the Clergie ought to have no temporal possessions and that Temporal Lords may justly without any offence take them away from the Clergy and that Kings and Nobles ought to compel the Clergy to observe and keep the Law and Rules of Christ He also saith that Tythes and Oblations given to the Church are publick and common Alms and that the Clergy