vate
wrongs. But wherefore do they shut out Christian kings and good princes
from their convocation? Why do they so uncourteously, or with such
spite, leave them out, and--as though they were not either Christian men,
or else could not judge--will not have them made acquainted with the
cause of Christian religion, nor understand the state of their own
Churches?

Or if the said kings and princes happen to intermeddle in such matters,
and take upon them to do that they may do, that they be commanded to do,
and ought of duty to do, and the same things that we know both David and
Solomon and other good princes have done, that is, if they--whilst the
Pope and his prelates slug and sleep, or else mischievously withstand
them--do bridle the priests' sensuality, and drive them to do their duty,
and keep them still to it; if they do overthrow idols, if they take away
superstition, and set up again the true worshipping of God--why do they
by-and-by make an outcry upon them, that such princes trouble all, and
press by violence into another body's office, and do thereby wickedly and
malapertly? What Scripture hath at any time forbidden a Christian prince
to be made privy to such causes? Who but themselves alone made ever any
such law?

They will say to this, I guess: "Civil princes have learned to govern a
commonwealth, and to order matters of war, but they understand not the
secret mysteries of religion." If that be so, what is the Pope, I pray
you, at this day other than a monarch or a prince? Or what be the
cardinals, who must be none other nowadays, but princes and kings' sons?
What else be the patriarchs, and, for the most part, the archbishops, the
bishops, the abbots? What be they else at this present in the Pope's
kingdom but worldly princes, but dukes and earls, gorgeously accompanied
with bands of men whithersoever they go; oftentimes also gaily arrayed
with chains and collars of gold? They have at times, too, certain
ornaments by themselves, as crosses, pillars, hats, mitres, and
palls--which pomp the ancient bishops Chrysostom, Augustine, and Ambrose
never had. Setting these things aside, what teach they? What say they?
What do they? How live they? I say, not as may become a bishop, but as
may become even a Christian man? Is it so great a matter to have a vain
title, and, by changing a garment only, to have the name of a bishop?

Surely to have the principal stay and effect of all matters committed
wholl