But here I look they will say, though they have not the Scriptures, yet
may chance they have the ancient doctors and the holy fathers with them.
For this is a high brag they have ever made, how that all antiquity and a
continual consent of all ages doth make on their side; and that all our
cases be but new, and yesterday's work, and until these few late years
were never heard of. Questionless, there can nothing be more spitefully
spoken against the religion of God than to accuse it of novelty, as a new
come up matter. For as there can be no change in God Himself, so ought
there to be no change in His religion.
Yet, nevertheless, we wot not by what means, but we have ever seen it
come so to pass from the first beginning of all, that as often as God did
give but some light, and did open His truth unto men, though the truth
were not only of greatest antiquity, but also from everlasting; yet of
wicked men and of the adversaries was it called new-fangled and of late
devised. That ungracious and bloodthirsty Haman, when he sought to
procure the king Assuerus' displeasure against the Jews, this was his
accusation to him: "Thou hast here (saith he) a kind of people that useth
certain new laws of their own, but stiff-necked and rebellious against
all thy laws." When Paul also began first to preach and expound the
Gospel at Athens he was called a tidings-bringer of new gods, as much to
say as of a new religion; "for" (said the Athenians) "may we not know of
thee what new doctrine this is?" Celsus likewise, when he of set purpose
wrote against Christ, to the end he might more scornfully scoff out the
Gospel by the name of novelty: "What!" saith he, "hath God after so many
ages now at last and so late bethought Himself?" Eusebius also writeth
that Christian religion from the beginning for very spite was called
[Greek text], that is to say, new and strange. After like sort, these
men condemn all our matters as strange and new; but they will have their
own, whatsoever they are, to be praised as things of long continuance.
Doing much like to the enchanters and sorcerers now-a-days, which working
with devils, use to say they have their books and all their holy and hid
mysteries from Athanasius, Cyprian, Moses, Abel, Adam, and from the
archangel Raphael; because that their cunning, coming from such patrons
and founders, might be judged the more high and holy. After the same
fashion these men, because they would have their own religion, which they
themselves, and that not long since, have brought forth into the world,
to be the more easily and rather accepted of foolish persons, or of such
as cast little whereabouts they or other do go, they are wont to say they
had it from Augustine, Hierom, Chrysostom, from the Apostles, and from
Christ Himself.
Full well know they that nothing is more in the people's favour, or
better liketh the common sort, than these names. But how if the things,
which these men are so desirous to have seem new, be found of greatest
antiquity? Contrariwise, how if all the things well-nigh which they so
greatly set out with the name of antiquity, having been well and
thoroughly examined, be at length found to be but new, and devised of
very late? Soothly to say, no man that hath a true and right
consideration would think the Jews' laws and ceremonies to be new, for
all Haman's accusation. For they were graven in very ancient tables of
most antiquity. And although many did take Christ to have swerved from
Abraham and the old fathers, and to have brought in a certain new
religion in His own Name, yet answered He them directly, "If ye believed
Moses, ye would believe Me also," for My doctrine is not so new as you
make it: for Moses, an author of greatest antiquity, and one to whom ye
give all honour, "hath spoken of Me." Paul likewise, though the Gospel
of Jesus Christ be of many counted to be but new, yet hath it (saith he)
the testimony most old both of the law and Prophets. As for our doctrine
which we may rightly call Christ's catholic doctrine, it is so far off
from new that God, who is above all most ancient, and the Father of our
Lord Jesus Christ, hath left the same unto us in the Gospel, in the
Prophets' and Apostles' works, being monuments of greatest age. So that
no man can now think our doctrine to be new, unless the same think either
the Prophets' faith, or the Gospel, or else Christ Himself to be new.
And as for their religion, if it be of so long continuance as they would
have men ween it is, why do they not prove it so by the examples of the
primitive Church, and by the fathers and councils of old times? Why
lieth so ancient a cause thus long in the dust destitute of an advocate?
Fire and sword they have had always ready at hand, but as for the old
councils and the fathers, all mum--not a word. They did surely against
all reason to begin first with these so bloody and extreme means, if they
could have found other more easy and gentle ways. And if they trust so
fully to antiquity, and use no dissimulation, why did John Clement, a
countryman of ours, but few years past, in the presence of certain honest
men and of good credit, tear and cast into the fire certain leaves of
Theodoret--the most ancient father and a Greek bishop--wherein he plainly
and evidently taught that the nature of bread in the Communion was not
changed, abolished, or brought to nothing? And this did he of purpose,
because he thought there was no other copy thereof to be found. Why
saith Albertus Pighius that the ancient father Augustine had a wrong
opinion of original sin? and that he erred and lied and used false logic,
as touching the case of matrimony concluded after a vow made, which
Augustine affirmeth to be perfect matrimony, indeed, and cannot be undone
again? Also when they did of late put in print the ancient father
Origen's work upon the Gospel of John, why left they quite out the whole
sixth chapter? Wherein it is likely, yea, rather, of very surety, that
the said Origen had written many things concerning the sacrament of the
Holy Communion contrary to these men's minds; and would put forth that
book mangled rather than full and perfect, for fear it should reprove
them and their partners of their error. Call ye this trusting to
antiquity, when ye rent in pieces, keep back, maim, and burn the ancient
fathers' works?
It is a world to see, how well-favouredly and how towardly touching
religion these men agree with the fathers of whom they use to vaunt that
they be their own good. The old Council Eliberine made a decree that
nothing that is honoured of the people should be painted in the churches.
The old father Epiphanius saith:--"It is a horrible wickedness, and a sin
not to be suffered, for any man to set up any picture in the Church of
the Christians, yea, though it were the picture of Christ Himself." Yet,
these men store all their temples, and each corner of them, with painted
and carved images, as though without them religion were nothing worth.
The old fathers Origen and Chrysostom exhort the people to read the
Scriptures, to buy them books, to reason at home betwixt themselves of
divine matters--wives with their husbands, and parents with their
children. These men condemn the Scriptures as dead elements, and--as
much as ever they may--bar the people from them. The ancient fathers,
Cyprian, Epiphanius, and Hierom, say, for one who, perchance, hath made a
vow to lead a sole life, and afterwards liveth unchastely, and cannot
quench the flames of lust, "it is better to marry a wife, and to live
honestly in wedlock." And the old father Augustine judgeth the selfsame
marriage to be good and perfect, and that it ought not to be broken
again. These men, if a man have once bound himself by a vow, though
afterwards he burn, keep queans, and defile himself with never so sinful
and desperate a life, yet they suffer not that person to marry a wife; or
if he chance to marry, they allow it not for marriage. And they commonly
teach it is much better and more godly to keep a concubine and harlot,
than to live in that kind of marriage.
The old father Augustine complained of the multitude of ceremonies,
wherewith he even then saw men's minds and consciences overcharged. These
men, as though God regarded nothing else but their ceremonies, have so
out of measure increased them, that there is now almost none other thing
left in their churches and places of prayer.
Again, that old father Augustine denieth it to be lawful for a monk to
spend his time slothfully and idly, and, under a pretended and
counterfeit holiness, to live all upon others. And whoso thus liveth,
the old father Apollonius likeneth him to a thief. These men have, I wot
not whether to name them droves or herds of monks, who for all they do
nothing, nor yet once intend to bear any show of holiness, yet live they
not only upon others, but also riot lavishly of other folks' labours.
The old council of Rome decreed that no man should come to the service
said by a priest well known to keep a concubine. These men let to farm
concubines to their priests, and yet constrain men by force against their
will to hear their cursed paltry service.
The old canons of the Apostles command that bishop to be removed from his
office, which will both supply the place of a civil magistrate, and also
of an ecclesiastical person. These men, for all that, both do and will
needs serve both places. Nay, rather, the one office which they ought
chiefly to execute, they once touch not, and yet nobody commandeth them
to be displaced.
The old Council Gangrense commandeth that none should make such
difference between an unmarried priest and a married priest, as he ought
to think the one more holy than the other for single life's sake. These
men put such a difference between them, that they straightway think all
their holy service to be defiled if it be done by a good and honest man
that hath a wife.
The ancient emperor Justinian commanded that, in the holy administration,
all things should be pronounced with a clear, loud, and treatable voice,
that the people might receive some fruit thereby. These men, lest the
people should understand them, mumble up all their service, not only with
a drowned and hollow voice, but also in a strange and barbarous tongue.
The old council at Carthage commanded that nothing should be read in
Christ's congregation but the canonical Scriptures. These men read such
things in their churches as themselves know of a truth to be stark lies
and fond fables.
But if there be any that think these above-rehearsed authorities be but
weak and slender, because they were decreed by emperors and certain petit
bishops, and not by so full and perfect councils, taking pleasure rather
in the authority and name of the Pope, let such a one know that Pope
Julius doth evidently forbid that the priest, in ministering the
Communion, should dip the bread in the cup. These men, contrary to Pope
Julius' decree, divide the bread, and dip it in the wine.
Pope Clement saith it is not lawful for a bishop to deal with both
swords: "For if thou wilt have both," said he, "thou shalt deceive both
thyself and those that obey thee." Nowadays, the Pope challengeth to
himself both swords, and useth both. Wherefore, it ought to seem less
marvel if that have followed which Clement saith, that is, "that he hath
deceived both his own self and those which have given ear unto him."
Pope Leo saith, "Upon one day it is lawful to say but one mass in one
church." These men say daily in one church commonly ten masses, twenty,
thirty, yea, oftentimes more. So that the poor gazer on can scant tell
which way he were best to turn him.
Pope Gelasius saith, "It is a wicked deed and sibb to sacrilege in any
man to divide the Communion, and when he hath received one kind to
abstain from the other." These men, contrary to God's Word, and contrary
to Pope Gelasius, command that one kind only of the Holy Communion be
given to the people, and by so doing they make their priests guilty of
sacrilege.
But if they will say that all these things are worn out of ure and nigh
dead, and pertain nothing to these present times, yet to the end all folk
may understand what faith is to be given to these men, and upon what hope
they call together their general councils, let us see in few words what
good heed they take to the selfsame thing, which they themselves these
very last years (and the remembrance thereof is yet new and fresh), in
their own general council that they had by order called, have decreed and
commanded to be devoutly kept. In the last council at Trent, scant
fourteen years past, it was ordained by the common consent of all
degrees, "that one man should not have two benefices at one time." What
is become now of that ordinance? Is the same too soon worn out of mind,
and clean consumed? For these men, ye see, give to one man not two
benefices only, but sundry abbeys many times, sometimes also two
bishoprics, sometimes three, sometimes four. And that not only to an
unlearned man, but oftentimes also even to a man of war.
In the said council a decree was made that all bishops should preach the
Gospel. These men neither preach nor once go up into the pulpit, neither
think they it any part of their office. What great pomp and crake then
is this they make of antiquity? Why brag they so of the names of the
ancient fathers, and of the new and old councils? Why will they seem to
trust to their authority whom when they list they despise at their
pleasure?
But I have a special fancy to commune a word or two rather with the
Pope's good holiness, and to say these things to his own face. Tell us,
I pray you, good holy father, seeing ye do crake so much of all
antiquity, and boast yourself that all men are bound to you alone, which
of all the fathers hath at any time called you by the name of the
"highest prelate," the "universal bishop," or the "head of the Church"?
Which of them ever said "that both the swords were committed unto you?"
Which of them ever said "that you have authority and right to call
councils?" Which of them ever said "the whole world is but your
diocese?" Which of them "that all bishops have received of your
fulness?" Which of them "that all power is given to you as well in
heaven as in earth?" Which of them "that neither kings, nor the whole
clergy, nor yet all the people together, are able to be judges over you?"
Which of them "that kings and emperors, by Christ's commandment and will,
do receive authority at your hands?" Which of them with so precise and
mathematical limitation hath surveyed and determined you to be "seventy
and seven times greater than the mightiest kings?" Which of them that
more ample authority is given to you than to the residue of the
patriarchs? Which of them that you are the "Lord God"? or that you are
"not a mere natural man, but a certain substance made and grown together
of God and man"? Which of them that you are the only "headspring of all
laws"? Which of them that you have "power over purgatories?" Which of
them that you are able to "command the angels of God" as you list
yourself? Which of them that ever said that you are "lord of lords" and
the "king of kings"? We can also go further with you in like sort. What
one amongst the whole number of the old bishops and fathers ever taught
you either to say private mass while the people stared on, or to "lift up
the Sacrament" over your head (in which point consisteth now all your
religion), or else to "mangle Christ's Sacraments," and to bereave the
people of the one part, contrary to Christ's institution and plain
express words? But that we may once come to an end, what one is there of
all the fathers which hath taught you to distribute Christ's blood and
the holy martyrs' merits, and to sell openly as merchandises your pardons
and all the rooms and lodgings of purgatory?
These men are wont to speak much of a certain secret doctrine of theirs,
and of their manifold and sundry readings. Then let them bring forth
somewhat now, if they can, that it may appear they have at least read or
do know somewhat. They have often stoutly noised in all corners where
they went how all the parts of their religion be very old, and have been
approved not only of the multitude, but also by the consent and continual
observation of all nations and times. Let them, therefore, once in their
life show this their antiquity. Let them make appear at eye that the
things whereof they make such ado have taken so long and large increase.
Let them declare that all Christian nations have agreed by consent to
this their religion.
Nay, nay, they turn their backs, as we have said already, and flee from
their own decrees, and have cut off and abolished again within a short
space the same things which, but a few years before, themselves had
established for evermore, forsooth, to continue. How should one, then,
trust them in the fathers, in the old councils, and in the words spoken
by God? They have not, good Lord, they have not, I say, those things
which they boast they have: they have not that antiquity, they have not
that universality, they have not that consent of all places, nor of all
times. And though they have a desire rather to dissemble, yet they
themselves are not ignorant hereof: yea, and sometime also they let not
to confess it openly. And for this cause they say that the ordinances of
the old councils and fathers be such as may now and then be altered, and
that sundry and divers decrees serve for sundry and divers times of the
Church. Thus lurk they under the name of the Church, and beguile silly
creatures with their vain glozing. It is to be marvelled that either men
be so blind that they cannot see this, or if they see it, to be so
patient as they can lightly and quietly bear it.
But, whereas they have commanded that those decrees should be void, as
things now waxen too old, and that have lost their grace, perhaps they
have provided in their stead certain other better things, and more
profitable for the people. For it is a common saying with them that, "if
Christ Himself or the Apostles were alive again, they could not better
nor godlier govern God's Church than it is at this present governed by
them." They have put in their stead indeed; but it is "chaff instead of
wheat," as Hieremy saith, and such things as, according to Esay's words,
"God never required at their hands." "They have stopped up," saith he,
"all the veins of clear springing water, and have digged up for the
people deceivable and puddle-like pits, full of mire and filth, which
neither have nor are able to hold pure water." They have plucked away
from the people the Holy Communion, the Word of God, from whence all
comfort should be taken; the true worshipping of God also, and the right
use of sacraments and prayer; and have given us of their own to play
withal in the meanwhile, salt, water, oil, boxes, spittle, palms, bulls,
jubilees, pardons, crosses, censings, and an endless rabble of
ceremonies, and, as a man might term with Plautus, "pretty games to make
sport withal." In these things have they set all their religion,
teaching the people that by these God may be duly pacified, spirits be
driven away, and men's consciences well quieted. For these, lo, be the
orient colours and precious savours of Christian religion; these things
doth God look upon and accepteth them thankfully; these must come in
place to be honoured, and put quite away the institutions of Christ and
of His Apostles. And like as in times past, when wicked King Jeroboam
had taken from the people the right serving of God, and brought them to
worship the golden calves, lest perchance they might afterward change
their mind and slip away, getting them again to Jerusalem to the temple
of God, there he exhorted them with a long tale to be steadfast, saying
thus unto them: "O Israel, these calves be thy gods. In this sort
commanded your God you should worship Him, for it should be wearisome and
troublous for you to take upon you a journey so far off, and yearly to go
up to Jerusalem, there to serve and honour your God." Even after the
same sort every whit, when these men had once made the law of God of non-
effect through their own traditions, fearing that the people should
afterward open their eyes and fall another way, and should somewhence
else seek a surer mean of their salvation, Jesu, how often have they
cried out, "This is the same worshipping that pleaseth God, and which He
straitly requireth of us, and wherewith He will be turned from His wrath.
That by these things is conserved the unity of the Church. By these all
sins be cleansed, and consciences quieted, and that whoso departeth from
these hath left unto himself no hope of everlasting salvation." For it
were wearisome and troublous, say they, for the people to resort to
Christ, to the Apostles, and to the ancient fathers, and to observe
continually what their will and commandment should be. This ye may see,
is to "withdraw the people of God from the weak elements of the world,
from the leaven of the Scribes and Pharisees, and from the traditions of
men." It were reason, no doubt, that Christ's commandments and the
Apostles' were removed, that these their devices might come in place. O
just cause, I promise you, why that ancient and so long allowed doctrine
should be now abolished, and a new form of religion be brought into the
Church of God.
And yet whatever it be, these men cry still that nothing ought to be
changed: that men's minds are well satisfied herewithal: that the Church
of Rome, the Church which cannot err, hath decreed these things. For
Silvester Prierias saith, that the Romish Church is the squire and rule
of truth, and that the Holy Scripture hath received from thence authority
and credit. "The doctrine," saith he, "of the Romish Church is the rule
of most infallible faith, from the which the Holy Scripture taketh his
force. And indulgences and pardons, saith he, are not made known to us
by the authority of the Scriptures, but they are made known to us by the
authority of the Romish Church, and of the Bishops of Rome, which is
greater." Pighius also letteth not to say, that without the license of
the Romish Church, we ought not to believe the very plain Scriptures.
Much like as if any of those that cannot speak pure and clean Latin, and
yet can babble out quickly and readily a little some such law Latin as
serveth the court, would needs hold that all others ought also to speak
after the same way which Mammetrectus and Catholicon spake many years
ago, and which themselves do yet use in pleading in court: for so may it
be understood sufficiently what is said, and men's desires be satisfied:
and that it is a fondness now in the latter end to trouble the world with
a new kind of speaking, and to call again the old finesse and eloquence
that Cicero and Caesar used in their days in the Latin tongue. So much
are these men beholden to the folly and darkness of the former times.
"Many things," as one writeth, "are had in estimation oftentimes, because
they have been once dedicate to the temples of the heathen gods." Even
so we see at this day many things allowed and highly set by of these men,
not because they judge them so much worth, but only because they have
been received into a custom, and after a sort dedicate to the temple of
God.
"Our Church," say they, "cannot err." They speak that, I think, as the
Lacedaemonians long since used to say, that it was not possible to find
any adulterer in all their commonwealth: whereas indeed they were rather
all adulterers, and had no certainty in their marriages, but had their
wives common amongst them all: or as the canonists at this day, for their
bellies' sake, used to say of the Pope, that forsomuch as he is lord of
all benefices, though he sell for money bishoprics, monasteries,
priesthood, spiritual promotions, and part with nothing freely, yet,
because he counteth all his own, "he cannot commit simony, though he
would never so fain." But how strongly and agreeably to reason these
things be spoken, we are not as yet able to perceive, except perchance
these men have plucked off the wings from the truth; as the Romans in old
time did prune and pinion their goddess Victoria, after they had once
gotten her home, to the end that with the same wings she should never
more be able to flee away from them again. But what if Jeremy tell them,
as is afore rehearsed, that these be lies? What if the same prophet say
in another place that the selfsame men, who ought to be keepers of the
vineyard, have brought to nought and destroyed the Lord's vineyard? How
if Christ say that the same persons, who chiefly ought to have care over
the temple, have made of the Lord's temple a den of thieves? If it be so
that the Church of Rome cannot err, it must needs follow, that the good
luck thereof is far greater than all these men's policy. For such is
their life, their doctrine, and their diligence, that for all them the
Church may not only err, but also utterly be spoiled and perish. No
doubt, if that church may err which hath departed from God's words, from
Christ's commandments, from the Apostles' ordinances, from the primitive
Church's examples, from the old fathers' and councils' orders, and from
their own decrees, and which will be bound within the compass of none,
neither old nor new, nor their own nor other folks', nor man's law nor
God's law, then it is out of all question that the Romish Church hath not
only had power to err, but also that it hath shamefully and most wickedly
erred in very deed.
But, say they, "ye have been of our fellowship, but now ye are become
forsakers of your profession, and have departed from us." It is true; we
have departed from them, and for so doing we both give thanks to Almighty
God, and greatly rejoice on our own behalf. But yet for all this, from
the primitive Church, from the Apostles, and from Christ we have not
departed. True it is, we were brought up with these men in darkness, and
in the lack of the knowledge of God, as Moses was taught up in the
learning and in the bosom of the Egyptians. "We have been of your
company," saith Tertullian, "I confess it, and no marvel at all; for,"
saith he, "men be made and not born Christians." But wherefore, I pray
you, have they themselves, the citizens and dwellers of Rome, removed and
come down from those seven hills, whereupon Rome sometime stood, to dwell
rather in the plain called Mars' field? they will say, peradventure,
because the conduits of water, wherewithout men cannot commodiously live,
have now failed and are dried up in those hills. Well, then, let them
give us like leave in seeking the water of eternal life, that they give
themselves in seeking the water of the well. For the water, verily,
failed amongst them. "The elders of the Jews," saith Jeremy, "sent their
little ones to the waterings; and they finding no water, being in a
miserable case, and utterly marred for thirst, brought home again their
vessels empty." "The needy and poor folk," saith Esay, "sought about for
water, but nowhere found they any; their tongue was even withered for
thirst." Even so these men have broken in pieces all the pipes and
conduits: they have stopped up all the springs, and choked up the
fountain of living water with dirt and mire. And as Caligula many years
past locked up fast all the storehouses of corn in Rome, and thereby
brought a general dearth and famine amongst the people; even so these
men, by damming up all the fountains of God's Word, have brought the
people into a pitiful thirst. They have brought into the world, as saith
the prophet Amos, "a hunger and a thirst: not the hunger of bread, nor
the thirst of water, but of hearing the Word of God." With great
distress went they scattering about, seeking some spark of heavenly life
to refresh their consciences withal: but that light was already
thoroughly quenched out, so that they could find none. This was a rueful
state; this was a lamentable form of God's Church. It was a misery to
live therein, without the Gospel, without light, and without all comfort.
Wherefore, though our departing were a trouble to them, yet ought they to
consider withal how just cause we had of our departure. For if they will
say, it is in nowise lawful for one to leave the fellowship wherein he
hath been brought up, they may as well in our names, and upon our heads,
condemn both the Prophets, the Apostles, and Christ Himself. For why
complain they not also of this, that Lot went quite his way out of Sodom,
Abraham out of Chaldea, the Israelites out of Egypt, Christ from the
Jews, and Paul from the Pharisees? For except it be possible there may
be a lawful cause of departing, we see no reason why Lot, Abraham, the
Israelites, Christ, and Paul, may not be accused of sects and sedition,
as well as others. And if these men will needs condemn us for heretics,
because we do not all things at their commandment, whom, in God's name,
or what kind of men ought they themselves to be taken for, which despise
the commandment of Christ, and of the Apostles? If we be schismatics
because we have left them, by what name, then, shall they be called
themselves, which have forsaken the Greeks, from whom they first received
their faith, forsaken the primitive Church, forsaken Christ Himself, and
the Apostles, even as if children should forsake their parents? For
though those Greeks, who at this day profess religion, and Christ's Name,
have many things corrupted amongst them, yet hold they still a great
number of those things which they received from the Apostles. They have
neither private masses, nor mangled sacraments, nor purgatories, nor
pardons. And as for the titles of high bishops, and those glorious
names, they esteem them so, as whosoever he were that would take upon him
the same, and would be called either universal bishop, or the head of the
universal Church, they make no doubt to call such a one both a passing
proud man, a man that worketh despite against all the other bishops his
brethren, and a plain heretic.
Now, then, since it is manifest, and out of all peradventure, that these
men have fallen from the Greeks of whom they received the Gospel, of whom
they received the faith, the true religion and the Church; what is the
matter, why they will not now be called home again to the same men, as it
were to their originals and first founders? And why be they afraid to
take a pattern of the Apostles' and old fathers' times, as though they
all had been void of understanding? Do these men, ween ye, see more, or
set more by the Church of God than they did who first delivered us these
things?
We truly have renounced that Church, wherein we could neither have the
Word of God sincerely taught, nor the sacraments rightly administered,
nor the Name of God duly called upon: which Church also themselves
confess to be faulty in many points; and wherein was nothing able to stay
any wise man, or one that hath consideration of his own safety. To
conclude, we have forsaken the Church as it is now, not as it was in old
times past, and have so gone from it as Daniel went out of the lions'
den, and the three children out of the furnace: and to say the truth, we
have been cast out by these men (being cursed of them as they used to
say, with book, bell, and candle), rather than have gone away from them
of ourselves.
And we are come to that Church, wherein they themselves cannot deny (if
they will say truly, and as they think in their own conscience) but all
things be governed purely and reverently, and, as much as we possibly
could, very near to the order used in the old times.
Let them compare our churches and theirs together, and they shall see
that themselves have most shamefully gone from the Apostles, and we most
justly have gone from them. For we, following the example of Christ, of
the Apostles, and the Holy fathers, give the people the Holy Communion,
whole and perfect; but these men, contrary to all the fathers, to all the
Apostles, and contrary to Christ Himself, do sever the Sacraments, and
pluck away the one part from the people, and that with most notorious
sacrilege, as Gelasius termeth it.
We have brought again the Lord's Supper unto Christ's institution, and
have made it to be a communion in very deed, common and indifferent to a
great number, according to the name. But these men have changed all
things contrary to Christ's institution, and have made a private mass of
the Holy Communion. And so it cometh to pass that we give the Lord's
Supper unto the people, and they give them a vain pageant to gaze upon.
We affirm, together with the ancient fathers, that the body of Christ is
not eaten but of the good and faithful, and of those that are endued with
the Spirit of Christ. Their doctrine is, that Christ's very body
effectually, and as they speak really and substantially, may not only be
eaten of the wicked and unfaithful men, but also (which is monstrous to
be spoken) of mice and dogs.
We use to pray in our churches after that fashion, as, according to
Paul's lesson, the people may know what we pray, and may answer Amen with
a general consent. These men, like sounding metal, yell out in the
churches unknown and strange words without understanding, without
knowledge, and without devotion; yea, and do it of purpose because the
people should understand nothing at all.
But not to tarry about rehearsing all points wherein we and they
differ--for they have well-nigh no end--we turn the Scriptures into all
tongues; they scant suffer them to be had abroad in any tongue. We
allure the people to read and to hear God's Word: they drive the people
from it. We desire to have our cause known to all the world; they flee
to come to any trial. We lean unto knowledge, they unto ignorance. We
trust unto light, they unto darkness. We reverence, as it becometh us,
the writings of the Apostles and Prophets; and they burnt them. Finally,
we in God's cause desire to stand to God's only judgment; they will stand
only to their own. Wherefore, if they will weigh all these things with a
quiet mind, and fully bent to hear and to learn, they will not only allow
this determination of ours, who have forsaken errors, and followed Christ
and His Apostles, but themselves also will forsake their own selves, and
join of their own accord to our side.