Anglican Bishops

"All those who labour for Christ need a holy rest."

"If you take this ministry as being referred to as a "lord bishop" instead of humbling yourself to be a father and humbling yourself to be a servant, I think you won't go very far."

"Giving will never take any persons to Heaven. When you give, you have access to God's inexhaustible recourses here on Earth."

"I fled in fear but I never wanted to leave. The church is full of sinners... but it is God's gift to the human race through Jesus Christ... I have never lost the sense of vocation of being a priest."

"Pray, because the church leaders, the bishops, the archbishops, need great wisdom as they negotiate with government, and as they try very hard to envision a future that even the politicians can't always envision, as they speak for justice and peace and so on, and pray that they find willing partners."

"[T]he chief Design of our whole Law, and of all the several Rules of our Constitution, is to secure and maintain our Liberty."

"The chief glory of Princes, and the chief of their Titles...is, That they are God's Deputies and Vicegerents here on earth; that they re­present him, and by consequence, that they ought to resemble him. The outward respect paid them, carries a proportion to that Character of Divinity which is on them, and that supposes an imitation of the Divine Perfections in them."

"The measures of Power, and by consequence of Obedience, must be taken from the express Laws of any State or Body of Men, from the Oaths that they swear, or from immemorial Prescription, and a long Possession, which both give a Title, and in a long Tract of Time make a bad one be came good, face Prescription, when it passes the Memory of Man, and is not disputed by any other Pretender, gives by the common Sense of all Men a just and good Title: so upon the whole matter, the degrees of all Civil Authority are to be taken either from express Laws, immemorial Customs, or from particular Oaths, which the Subjects swear to their Princes: this being still to be laid down for a Principle, that in all the Disputes between Power and Liberty, Power must always be proved, but Liberty proves it self; the one being founded only upon a Positive Law, and the other upon the Law of Nature."

"[I]n the management of this Civil Society, great distinction is to be made, between the Power of making Laws for the regulating the Conduct of it, and the Power of executing those Laws: The Supream Authority must still be supposed to be lodged with those who have the Legislative Power reserved to them, but not with those who have only the Executive; which is plainly a Trust, when it is separated from the Legislative Power."

"It is certain, That the Law of Nature has put no difference nor subordination among Men, except it be that of Children to Parents, or of Wives to their Husbands; so that with Relation to the Law of Nature, all Men are born free; and this Liberty must still be supposed entire, unless so far as it is limited by Contracts, Provisions, or Laws. For a Man can either bind himself to be a Servant, or sell himself to be a Slave, by which he becomes in the power of another, only so far as it was provided by the Contract: since all that Liberty which was not expresly given away, remains still entire: so that the Plea for Liberty always proves it self, unless it appears that: it is given up or limited by any special Agreement."

"[T]he queen spoke to myself [in 1711]... I asked leave to speak my mind plainly; which she granted: I said, any treaty by which Spain and the West Indies were left to king Philip, must in a little while deliver up all Europe into the hands of France; and, if any such peace should be made, she was betrayed, and we were all ruined; in less than three years' time she would be murdered, and the fires would be again raised in Smithfield: I pursued this long, till I saw she grew uneasy; so I withdrew."

"Damn him, he has told a great deal of truth, but where the devil did he learn it?"

"He has given us such a gallery of portraits as you will not find outside the pages of Clarendon. He was not so fine a painter as his great rival, whose scrupulous tact in the selection of virtues and vices was beyond his reach. He was familiar, where Clarendon was austere, happily trivial and even witty, where Clarendon was pompous or priggish. He obtained his results not by choice and omission, but by a careless profusion of detail, and despite his lack of artistry, despite his prejudice, he bears indispensable witness to one of the most interesting periods of our history."

"Nor could any be more qualified for writing the History of his own Times, for he was Curious and Inquisitive, and had a large Acquaintance, and the Opportunity of conversing with all sorts of Persons, of all Ranks, from the Throne downwards. He never heard of any Person of Note, whether at home or abroad, whom he did not take some Opportunity of visiting; and if they were not of themselves ready to declare what they knew, he endeavoured to draw them into it by his curious Questions, as I have been informed by those who knew his ways; so that without Question, there were few who could know more, or so much of the Transactions of these Times he writes of."

"Bishop Burnet was a man of the most extensive knowledge I ever met with; had read and seen a great deal, with a prodigious memory, and a very indifferent judgment: he was extremely partial, and readily took every thing for granted that he heard to the prejudice of those that he did not like: which made him pass for a man of less truth than he really was. I do not think he designedly published any thing he believed to be false. He had a boisterous vehement manner of expressing himself, which often made him ridiculous, especially in the house of lords, when what he said would not have been thought so, delivered in a lower voice, and a calmer behaviour. His vast knowledge occasioned his frequent rambling from the point he was speaking to, which ran him into discourses of so universal a nature, that there was no end to be expected but from a failure of his strength and spirits, of both which he had a larger share than most men; which were accompanied with a most invincible assurance."

"Sir J. Jekyl told me, that he was present at this sermon: I think it was this: and that when the author had preached out the hour-glass, he took it up and held it aloft in his hand, and then turned it up for another hour, upon which the audience (a very large one for the place) set up almost a shout for joy. I once heard him preach at the Temple church, on the subject of popery, it was on the fast-day for the negotiations of peace at Utrecht. He set forth all the horrors of that religion with such force of speech and action, (for he had much of that in his preaching at all times,) that I have never seen an audience any where so much affected, as we all were who were present at this discourse. He preached then, as he generally did, without notes. He was in his exterior too the finest figure I ever saw in a pulpit."

"Burnet I like much. It is observable, that none of his facts has been controverted, except his relation of the birth of the pretender, in which he was certainly mistaken—but his very credulity is a proof of his honesty. Burnet's style and manner are very interesting. It seems as if he had just come from the king's closet, or from the apartments of the men whom he describes, and was telling his reader, in plain honest terms, what he had seen and heard."

"I had admittance to hear one of these lectures. It was upon the new heavens and the new earth after the general conflagration. He first read to us the chapter in St. Peter, where this is described. Then enlarged upon it with that force of imagination and solemnity of speech and manner, (the subject suiting his genius,) as to make this resemblance of it to affect me extremely even now, although it is near forty years ago since I heard it. I remember it the more, because I never heard a preacher equal to him. There was an earnestness of heart, and look, and voice, that is scarcely to be conceived, as it is not the fashion of the present times; and by the want of which, as much as any thing, religion is every day failing with us."

"The merits and faults of Burnet's most familiar book are the merits and faults of the man himself. It is vivid, energetic, and picturesque. It is never dull, and it is never tired. It carries the reader along its stream of words with as little resistance as Burnet's audience opposed to his sermons. And the ease of its style is matched by an ease of fancy. Burnet was a gossip in an age of gossips. He had the same curiosity, the same love of the trivial, as obsessed Aubrey and Anthony à Wood. He did not disdain to record the tricks of manner and speech which differentiate one man from another, and which graver historians omit. For instance, he tells us that Lauderdale's "tongue was too big for his mouth, which made him bedew all he talked to"; that Shaftesbury "depended much on what a drunken physician had predicted"; that Orrery "pretended to wit, but it was very luscious"; that Buckingham "has no manner of literature, and all he knows is in chemistry." So much may be set down to his credit. On the other hand, his book is, like himself, garrulous, reckless, and undisciplined. He still preaches to the personages of his History as he preached to them, if he might, when he and they were alive. Withal he was a finished eavesdropper, who combined the keen scent for news with the tireless indiscretion of the modern reporter; and it may be said that there is no side of his own various character that is not illustrated in the History of My Own Time."

"when Jesus Christ was still hanging on the tree nails were still into his palms and feet, and he was naked, and he was being mocked by Pharisees underneath the cross, he did not wait for the pain to subside. He cried to the Father, “Forgive them for they don’t know what they are doing.” The fact that Jesus called within the pain is a guide and a teaching for us to forgive."

"I think there is a biblical and Judeo-Christian anthropology about who human beings are, made in God’s image, having a dignity that cannot be taken from them, equal in respect of their personhood, made as man and woman, made to fulfil certain purposes in the world, which include the family, but also the building of civilization and the treatment of the rest of creation. I talk about creation, not nature. And this biblical anthropology, if you like, is at odds with the dominant, post-Enlightenment anthropology which begins with isolated individuals, gathering into community to protect themselves. It will be in conflict at many different points. Marriage is clearly a battlefield, but it is not just marriage; it is also the sanctity of the human person at every stage of life which is under attack. There is now a movement to redefine death from brain-stem death to loss of consciousness. If that happens, it will release enormous amounts of resources. It releases people from all sorts of dilemmas. It is a conflict of worldviews and in the end, we will have to choose. Nations will have to choose which view we are going with, because the two are irreconcilable on a number of points."

"I forgive them because forgiving is not only benefiting the criminal, it benefits me."

"Atterbury cannot be regarded as a perfect character or as a great divine; but he was a very able man, and in his way a brave and faithful son of the church. If he mingled politics too much with religion, it must be remembered, in justice to him, that the two subjects were so strangely mixed up in that eventful time that it was all but impossible for a public character to disentangle the one from the other. His name will always be a prominent one in the complicated history of the church and nation of England in the latter part of the seventeenth and the early part of the eighteenth century."

"In 1713 he was made bishop of Rochester and dean of Westminster... “Thus,” says his enemy, Bishop Burnet, “he was promoted and rewarded for all the flame he had raised in our church.” As a debater and public speaker he had long held the highest rank among the representatives of the clergy in convocation, and he soon became almost as prominent a figure in the House of Lords. A fine person and graceful delivery contributed to his success, and, to judge by the almost unanimous testimony of contemporaries, he must have been one of the greatest orators of his day."

"Francis Atterbury...was a brilliant and dangerous man, prevented only by flaws of temperament from becoming the Newman of the high-church movement. He had splendid gifts, but they were marred by a headiness of judgement, and an inability to brook opposition, or control his wrath when his behaviour was questioned or his authority thwarted. Eloquent as were his utterances in speech and in writing, dazzling his polemic, yet the appearance of great learning was illusory, lacking depth of earth, and in the end he withered."

"[T]here are...powerful Motives to make the Whigs open their Arms to embrace all Strangers: One to strengthen their Party. For I scarce ever knew a Foreigner settled in England, whether of Dutch, German, French, Italian or Turkish Growth, but became a Whig in a little time after mixing with us: An Argument that all the World know our Constitution better than we; or that as Strangers have less Concern for us, they strike in with those who are the least affected to England."

"Francis Atterbury, the ablest controversialist in the High Church party."

"Atterbury was nothing more or less than a Jacobite priest. His writings were extolled by that faction, but his letter on Clarendon's History is truly excellent."

"[W]e live in Evil Days, when the most important and confess'd Truths, such as by the Wisest and Best Men in all Ages have been rever'd, are by Licentious Tongues question'd, argued against, derided; and these things not only whisper'd in Corners, but proclaimed upon the House-tops; own'd and publish'd, in Defiance of the Common Persuasion, the Common Reason, and the Common Interest of Mankind, and of All Authority, both Sacred and Civil. Libertinism hath erected its Standard, hath declared War against Religion, and openly listed Men of its Side and Party."

"The Law is as much a Rule to Her, as to the least of Those who obey her; the fixt Measure, not only of Her governing Power, but even of Her Will to govern; and She makes no other Use of that Power, with which the Laws have invested Her, than to give Life and Force to them."

"It would be more for the common good to submit to the cruellest tyrant, than to break out into open rebellion, obey no power, and put our last refuge in arms and violence. For this is of all conditions the worst and most miserable that can be imagined; in which, the reins of government being wrested out of the prince's hands, his laws subverted, and his authority trodden underfoot, the populace are at liberty to run headlong into any mischief, and act with impunity whatever their lawless extravagancies prompt them to. 'Tis therefore of universal benefit not to resist evil princes, lest the rebellion prove of worse consequence to the public than the unjust administration itself."

"His letter in defence of the authenticity of Lord Clarendon's history, is one of the most beautifull & touching specimens of eloquence in our language."

"Vox Populi, Vox Dei is the very Basis, and ground Work, on which all the Super structure of this Pamphlet is rais'd; if therefore we shall prove that, the Voice of the People is the Cry of Hell, leading to Idolatry, Rebellion, Murder, and all the Wickedness the Devil can suggest, it will follow that all the Notions grounded, upon the false Principle of its being the Voice of God, must fall to the Ground, and that the Broacher of them has built upon Sand, and is himself guilty of promoting Irreligion, Profaneness, Sedition, Slaughter, and Confusion."

"He, whose pleasure it was to spread the Church’s seed so far, said to east, west, north, and south, “Give”; it is not for us then to say, “Keep back.” He hath given to his Son “the heathen for his inheritance, and the uttermost parts of the earth for his possession.” We for our parts dare not abridge this grant, and limit this great lordship, as we conceive it may best fit our own turns, but leave it to his own latitude, and seek for the catholic Church neither in this part, nor in that piece, but, as it hath been before said in the words of the Apostle, among “all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours."

"They who talk so much of the catholic Church, but indeed stand for their own particular, must of force sink as low in uncharitableness, as they have thrust themselves deep in schism. We who talk less of the universality of the Church, but hold the truth of it, cannot find in our hearts to pass such a bloody sentence upon so many poor souls that have given their names to Christ."

"Contention arises either through error in men's judgments or else disorder in their affections. When contention does grow by error in judgment, it ceases not till men by instruction come to see wherein they err, and what it is that did deceive them; without this there is neither notice nor punishment that can establish peace in the Church."

"The ground of episcopacy is derived partly from the pattern prescribed by God in the Old Testament, and partly from the imitation thereof brought in by the apostles, and confirmed by Christ himself in the time of the New. The government of the Church of the Old Testament was committed to the priests and Levites, unto whom the ministers of the New do now succeed; in like sort as our Lord’s Day hath done unto their Sabbath, that it might be fulfilled which was spoken by the prophet, touching the vocation of the Gentiles, “I will take of them for priests, and for Levites, saith the Lord.”"

"It is a strange thing to me, that wise men should make such large discourses of the catholic Church, and bring so many testimonies to prove the universality of it, and not discern, that, while by this means they think they have gotten a great victory over us, they have in very truth overthrown themselves."

"If it may now answer the expectation of many pious, and prudent persons, who have desired the publishing of it, as a seasonable preparative to some moderation in the midst of those extremes, which this age abounds with, it will attain the end intended by the author; and it is likely to be more operative, by the great reputation he had, and hath in the hearts of all good men, being far from the least suspicion to be biased by any private ends, but only aiming at the reducing of order, peace, and unity, which God is the author of, and not of confusion."

"[P]erhaps Cranmer's most remarkable achievement as a liturgist, considering its subsequent influence, was the Order for Morning and for Evening Prayer."

""The ink of the scholar", so runs an Arabic proverb, "is of more worth than the blood of the martyr." The proverb is true of Cranmer. In his liturgy he bequeathed to the newly reformed English Church an instrument of worship which was to ensure to it a principle of life, and which also, in its remarkable combination of the traditional with the contemporary, of the old with the new, was to be not the least important factor in imparting to Anglican Christianity its distinctive stamp."

"Cranmer was the master, or rather the creator, of English liturgical style, because he had apprehended the nature of worship. To serve the purposes of worship he brought the resources of the scholar: appreciation of the fine composition of liturgical Latin; knowledge of the rules of rhythm and clausula; facility and felicity in translation; a feeling for the meanings of words. With such resources, and moved by a profound religious sincerity, Cranmer made of English a liturgical language comparable with Latin at its best."

"Every man desireth, good people, at the time of their death, to give some good exhortation that others may remember after their death, and be the better thereby. So I beseech God grant me grace, that I may speak something at this my departing, whereby God may be glorified and you edified. ….. I pray you learn and bear well away this one lesson, To do good to all as much as in you lieth, and to hurt no one, no more than you would hurt your own natural and loving brother or sister. For this you may be sure of, that whosoever hateth any person, and goeth about maliciously to hinder or hurt that person, surely, and without all doubt, God is not with them, although they think themselves never so much in God's favour."

"I commend thy soul to God, and thy body to the ground, earth to earth, ashes to ashes, dust to dust, in sure and certain hope of the Resurrection."

"It is not also taught you in Scripture, that you should desire St. Rock to preserve you from the pestilence, to pray to St. Barbarra to defend you from thunder or gun-shot, to offer St. Loy an horse of wax, a pig to St. Anthony, a candle to St, Sithine. But I should be too long, if I were to rehearse unto you all the superstitions that have grown out of the invocation and praying to saints departed, wherewith men have been seduced, and God's honour given to creatures. This was also no small abuse that we called the images by the names of the things, whom they did represent. For we were won't to say, "This is St. Ann's altar ;"-"My father is gone a pilgrimage to our Lady of Walsingham;"-" In our church St. James standeth on the right hand of the high altar." These speeches we were wont to use, although they be not to be commended. For St. Austin in the exposition of the 113th Psalm affirmeth, that they who do call such images, as the carpenter hath made, do change the truth of God into a lie. It is not also taught you in all Scripture. Thus, good children, I have declared how we were wont to abuse images, not that hereby I condemn your fathers, who were men of great devotion, and had an earnest love towards God, although their zeal in all points was not ruled and governed by true knowledge, but they were seduced and blinded partly by the common ignorance that reigned in their time, partly by the covetousness of their teachers, who abused the simplicity of the unlearned people to the maintenance of their own lucre and glory. But this be profitable, for if they had, either Christ would have taught it or the Holy Ghost would have revealed it unto the Apostles, which they did not. And if they did, the Apostles were very negligent that would not make some mention of it, and speak some good word for images, seeing that they speak so many against them. And by this means Anti-christ and his holy Papists had more knowledge or fervent zeal to give s godly things ad profitable for us, than had the very holy saints of Christ, yea more than Christ himself and the Holy Ghost. Now forasmuch, good children, as images be neither necessary nor profitable in our churches and temples, nor were not used at the beginning in Christ's nor the Apostles' time, nor many years after, and that at length they were brought in by bishops of Rome, maugre emperors' teeth; and seeing also, that they be very slanderous to Christ's religion, for by them the name of God is blasphemed among the infidels, Turks, and Jews, which because of our images do call Christian religion, idolatry and worshiping of images: and for as much also, as they have been so wonderfully abused within this realm to the high contumely and dishonor of God, and have been great cause of blindness and of much contention among the King's Majesty's loving subjects and are like so to be still, if they should remain: and chiefly seeing God's word speaketh so much against them, you may hereby right well consider what great causes and ground the King's Majesty had to take them away within his realm, following here in the example of the godly King Hezekias, who brake down the brazen serpent, when he saw it worshiped, and was therefore praised of God, notwithstanding at the first the same was made and set up by God's commandment, and was not only a remembrance of God's benefits, before received, but also a figure of Christ to come. And not only Hezekias, but also Manasses, and Jehosaphat, and Josias, the best kings that were of the Jews, did pull down images in the time of their reign."

"For two sundry sorts of people, it seemeth necessary that something be said in the entry of this book by the way of a preface, whereby hereafter it may be both the better accepted of them which hitherto could not well bear it, and also the better used of them which heretofore have misused it. For truly some there are that be too slow and need the spur, some other seem too quick, and need more of the bridle; some lose their game by short shooting, some by overshooting; some walk too much on the left hand, some too much on the right. In the former sort be all they that refuse to read or to hear read the scripture in the vulgar tongue; much worse, they that also let or discourage the other from the reading or hearing thereof. In the latter sort be they which by their indiscrete speaking, contentious disputing, or otherwise by their licentious living, slander and hinder the word of God most of all. Neither can I well tell whether of them I may judge the more offender: him that doth obstinately refuse so godly and goodly knowledge, or him that so ungodly and so ungoodly doth abuse the same. And as touching the former, I would marvel much that any man should be so mad as to refuse in darkness, light; in hunger, food; in cold, fire. For the word of God is light."

"In the midst of life we are in death."

"Now the nature of man being ever prone to idolatry from the beginning of the world, and the Papists being ready by all means and policy to defend and extol the mass, for their estimation and profit; and the people being superstitiously enamored and doted upon the mass (because they take it for a present remedy against all manners of evils); and part of the princes being blinded by papistical doctrine part loving quietness, and loth to offend their clergy and subjects, and all being captives and subjects to the antichrist of Rome; the state of the world remaining in this case, it is no wonder that abuses grew and increased in the church, that superstition with idolatry were taken for godliness and true religion, and that many things were brought in without the authority of Christ as purgatory, the oblation and sacrificing of Christ by the priest alone; the application and appointing of the same to such persons as the priests would sing or say mass for, and to such abuses, as they could devise; to deliver some from purgatory, and some from hell (if they were not there finally by God determined to abide, as they termed the matter); to hallow and preserve them that went to Jerusalem, to Rome, to St. James in Compostella, and to other places in pilgrimage; for a preservative against tempest and thunder, against perils and dangers of the sea, fora remedy against murrain of cattle, against pensiveness of the heart, and against all manner of affliction and tribulation"

"There was never any thing by the wit of man so well devised, or so surely established, which in continuance of time hath not been corrupted."

"My duty towards my neighbours is to love them as myself. And to do to all as I would they should do to me. To love, honour and succour my father and mother. To honour and obey the King and his ministers. To submit myself to all my governors, teachers, spiritual pastors and masters. …. To hurt nobody by word or deed. To be true and just in all my dealing. To bear no malice or hatred in my heart. To keep my hands from picking and stealing, and my tongue from evil speaking, lying and slandering. To keep my body in temperance, soberness and chastity. Not to covet or desire others’ goods. But learn and labour truly to get my own living, and to do my duty in that state of life unto which it shall please God to call me."