But peradventure they will say, it was treason to attempt these matters
without a sacred general council; for in that consisteth the whole force
of the Church; there Christ hath promised He will ever be a present
assistant. Yet they themselves, without tarrying for any general
council, have broken the commandments of God, and the decrees of the
Apostles; and, as we said a little above, they have spoiled and
disannulled almost all, not only ordinances, but even the doctrine of the
primitive Church. And where they say it is not lawful to make a change
without a council, what was he that gave us these laws, or from whence
had they this injunction?
Truly, King Agesilaus did but fondly, who, when he had a determinate
answer made him of the opinion and will of mighty Jupiter, would
afterward bring the whole matter before Apollo, to know whether he would
allow thereof, as his father Jupiter did, or no. But yet should we do
much more fondly, when we hear God Himself plainly speak to us in His
most Holy Scriptures, and may understand by them His will and meaning, if
we would afterward (as though this were of none effect) bring our whole
cause to be tried by a council; which were nothing else but to ask
whether men would allow as God did, and whether men would confirm God's
commandment by their authority.
Why, I beseech you, except a council will and command, shall not truth be
truth, and God be God? If Christ had meant to do so from the beginning,
as that He would preach or teach nothing without the bishop's consent,
but refer all His doctrine over to Annas and Caiaphas, where should now
have been the Christian faith? or, who at any time should have heard the
Gospel taught? Peter verily, whom the Pope hath oftener in his mouth,
and more reverently useth to speak of than he doth of Jesus Christ, did
boldly stand against the holy council, saying, "It is better to obey God
than men." And after Paul had once entirely embraced the Gospel, and had
received it, "not from men, nor by man, but by the only will of God, he
did not take advice therein of flesh and blood," nor brought the case
before his kinsmen and brethren, but went forthwith into Arabia, to
preach God's Divine mysteries by God's only authority.
Yet truly, we do not despise councils, assemblies, and conference of
bishops and learned men; neither have we done that we have done
altogether without bishops or without a council. The matter hath been
treated in open Parliament with long consultation, and before a notable
synod and convocation. But touching this council which is now summoned
by the Pope Pius, wherein men so lightly are condemned, which have been
neither called, heard, nor seen, it is easy to guess what we may look for
or hope of it.
In times past, when Nazianzen saw in his days how men in such assemblies
were so blind and wilful that they were carried with affections, and
laboured more to get the victory than the truth, he pronounced openly
that he never had seen any good end of any council. What would he say
now, if he were alive at this day, and understood the heaving and shoving
of these men? For at that time, though the matter were laboured on all
sides, yet the controversies were well heard, and open error was put
clean away by the general voice of all parts. But these men will neither
have the case to be freely disputed, nor yet, how many errors soever
there be, suffer they any to be changed. For it is a common custom of
theirs often and shamelessly to boast that "their Church cannot err; that
in it there is no fault; and that they must give place to us in nothing."
Or if there be any fault, yet must it be tried by bishops and abbots
only, because they be the directors and rulers of matters; and they be
the Church of God. Aristotle saith that a "city cannot consist of
bastards;" but whether the Church of God may consist of these men, let
their own selves consider. For doubtless neither be the abbots
legitimate abbots, nor the bishops natural right bishops. But grant they
be the Church: let them be heard speak in councils; let them alone have
authority to give assent: yet in old time, when the Church of God (if ye
will compare it with their Church) was very well governed, both elders
and deacons, as saith Cyprian, and certain also of the common people,
were called thereunto, and made acquainted with ecclesiastical matters.
But I put case, these abbots [and bishops] have no knowledge: what if
they understand nothing what religion is, nor how we ought to think of
God? I put case, the pronouncing and ministering of the law be decayed
in priests, and good counsel fail in the elders, and, as the prophet
Micah saith, "The night be unto them instead of a vision, and darkness
instead of prophesying:" or, as Esaias saith, "What if all the watchmen
of the city are become blind?" "What if the salt have lost his proper
strength and savoriness," and, as Christ saith, "be good for no use,
scant worth the casting on the dunghill?"
Well, yet then they will bring all matters before the Pope, who cannot
err. To this I say, first, it is a madness to think that the Holy Ghost
taketh His flight from a general council to run to Rome, to the end if He
doubt or stick in any matter, and cannot expound it of Himself, He may
take counsel of some other spirit, I wot not what, that is better learned
than Himself. For if this be true, what needed so many bishops, with so
great charges and so far journeys, have assembled their convocation at
this present at Trident? It had been more wisdom and better, at least it
had been a much nearer way and handsomer, to have brought all things
rather before the Pope, and to have come straight forth, and have asked
counsel at his divine breast. Secondly, it is also an unlawful dealing
to toss our matter from so many bishops and abbots, and to bring it at
last to the trial of one only man, specially of him who himself is
appeached by us of heinous and foul enormities, and hath not yet put in
his answer; who hath also aforehand condemned us without judgment by
order pronounced, and ere ever we were called to be judged.
How say ye, do we devise these tales? Is not this the course of the
councils in these days? Are not all things removed from the whole holy
council, and brought before the Pope alone? that, as though nothing had
been done to purpose by the judgments and consents of such a number, he
alone may add, alter, diminish, disannul, allow, remit, and qualify
whatsoever he list? Whose words be these, then? and why have the bishops
and abbots, in the last council of Trident, but of late concluded with
saying thus in the end: "Saving always the authority of the see apostolic
in all things?" or why doth Pope Paschal write so proudly of himself? "As
though," saith he, "there were any general council able to prescribe a
law to the Church of Rome: whereas all councils both have been made and
have received their force and strength by the Church of Rome's authority;
and in ordinances made by councils, is ever plainly excepted the
authority of the Bishop of Rome." If they will have these things allowed
for good, why be councils called? But if they command them to be void,
why are they left in their books as things allowable?
But be it so: let the Bishop of Rome alone be above all councils, that is
to say, let some one part be greater than the whole; let him be of
greater power, let him be of more wisdom than all his; and, in spite of
Hierom's head, let the authority "of one city be greater than the
authority of the whole world." How, then, if the Pope have seen none of
these things, and have never read either the Scriptures, or the old
Fathers, or yet his own councils? How if he favour the Arians, as once
Pope Liberius did? or have a wicked and a detestable opinion of the life
to come, and of the immortality of the soul, as Pope John had but few
years since? or, to increase his own dignity, do corrupt other councils,
as Pope Zosimus corrupted the council holden at Nice in times past; and
do say that those things were devised and appointed by the holy Fathers
which never once came into their thought; and, to have the full sway of
authority, do wrest the Scriptures, which, as Camotensis saith, is an
usual custom with the Popes? How if he have renounced the faith of
Christ, and become an apostate, as Lyranus saith many Popes have been?
And, yet for all this, shall the Holy Ghost, with turning of a hand,
knock at his breast, and even whether he will or no, yea, and wholly
against his will, kindle him a light so as he may not err? Shall he
straightway be the head-spring of all right; and shall all treasure of
wisdom and understanding be found in him, as it were laid up in store?
or, if these things be not in him, can he give a right and apt judgment
of so weighty matters? or, if he be not able to judge, would he have that
all those matters should be brought before him alone?
What will ye say if the Pope's advocates, abbots and bishops, dissemble
not the matter, but show themselves open enemies to the Gospel, and
though they see, yet they will not see; but wry the Scriptures, and
wittingly and knowingly corrupt and counterfeit the Word of God, and
foully and wickedly apply to the Pope all the same things, which
evidently and properly be spoken of the Person of Christ only, nor by no
means can be applied to any other? And what though they say, "The Pope
is all and above all?" or, "that he can do as much as Christ can?" and
"that one judgment-place and one council-house serve for the Pope and for
Christ both together;" or, "that the Pope is the same light which should
come into the world;" which words Christ spake of Himself alone: and
"that whoso is an evil-doer hateth and flieth from that light;" or that
all the other bishops have received of the Pope's fulness? Shortly, what
though they make decrees expressly against God's Word, and that not in
hucker-mucker or covertly, but openly, and in the face of the world, must
it needs yet be Gospel straight whatsoever these men say? Shall these be
God's holy army? or will Christ be at hand among them there? Shall the
Holy Ghost flow in their tongues; or can they with truth say, "We and the
Holy Ghost have thought good so?" Indeed, Peter Asotus and his companion
Hosius stick not to affirm, that the same council wherein our Saviour
Jesus Christ was condemned to die had both the Spirit of Prophesying, and
the Holy Ghost, and the Spirit of Truth in it; and that it was neither a
false nor a trifling saying when those bishops said, "We have a law, and
by our law He ought to die:" and that they, so saying, did light upon the
very truth of judgment (for so be Hosius' words); and that the same
plainly was a just decree whereby they pronounced that Christ was worthy
to die. This, methinketh, is strange, that these men are not able to
speak for themselves, and to defend their own cause, but they must also
take part with Annas and Caiaphas. For if they will call that a lawful
and a good council wherein the Son of God was most shamefully condemned
to die, what council will they then allow for false and naught? And yet
(as all their councils, to say truth, commonly be) necessity compelled
them to pronounce these things of the council holden by Annas and
Caiaphas.
But will these men (I say) reform us the Church, being themselves both
the persons guilty and the judges too? Will they abate their own
ambition and pride? Will they overthrow their own matter, and give
sentence against themselves that they must leave off to be unlearned
bishops, slow bellies, heapers together of benefices, takers upon them as
princes and men of war? Will the abbots, the Pope's dear darlings, judge
that monk for a thief which laboureth not for his living? and that it is
against all law to suffer such a one to live and to be found either in
city or in country, or yet of other men's charges? or else that a monk
ought to lie on the ground, to live hardly with herbs and pease, to study
earnestly, to argue, to pray, to work with hand, and fully to bend
himself to come to the ministry of the Church? In faith, as soon will
the Pharisees and Scribes repair again the temple of God, and restore it
unto us a house of prayer instead of a thievish den.
There have been, I know, certain of their own selves which have found
fault with many errors in the Church, as Pope Adrian, AEneas Sylvius,
Cardinal Pole, Pighius, and others, as is aforesaid: they held afterwards
their council at Trident in the selfsame place where it is now appointed.
There assembled many bishops, and abbots, and others whom it behoved for
that matter. They were alone by themselves; whatsoever they did, nobody
gainsaid it; for they had quite shut out and barred our side from all
manner of assemblies: and there they sat six years, feeding folks with a
marvellous expectation of their doings. The first six months, as though
it were greatly needful, they made many determinations of the Holy
Trinity, of the Father, of the Son, and of the Holy Ghost, which were
godly things indeed, but not so necessary for that time. Let us see, in
all that while, of so many, so manifest, so often confessed by them, and
so evident errors, what one error have they amended? from what kind of
idolatry have they reclaimed the people? What superstition have they
taken away? What piece of their tyranny and pomp have they diminished?
As though all the world may not now see that this is a conspiracy and not
a council; and that those bishops whom the Pope hath now called together
be wholly sworn and become bound to bear him their faithful allegiance,
and will do no manner of thing but that they perceive pleaseth him, and
helpeth to advance his power, and as he will have it; or that they reckon
not of the number of men's voices rather than have weight and
consideration of the same; or that might doth not oftentimes overcome
right.
And therefore we know that divers times many good men and Catholic
bishops did tarry at home, and would not come when such councils were
called, wherein men so apparently laboured to serve factions and to take
parts, because they knew they should but lose their travail, and do no
good, seeing whereunto their enemies' minds were so wholly bent.
Athanasius denied to come, when he was called by the emperor to his
council at Caesarea, perceiving plain he should but come among his
enemies, which deadly hated him. The same Athanasius, when he came
afterward to the council at Syrmium, and foresaw what would be the end by
reason of the outrage and malice of his enemies, he packed up his
carriage and went away immediately. John Chrysostom, although the
Emperor Constantius commanded him by four sundry letters to come to the
Arians' council, yet kept he himself at home still. When Maximus, the
Bishop of Jerusalem, sat in the council at Palestine, the old Father
Paphnutius took him by the hand, and led him out at the doors, saying,
"It is not lawful for us to confer of these matters with wicked men." The
bishops of the East would not come to the Syrmian council after they knew
Athanasius had gotten himself thence again. Cyril called men back by
letters from the council of them which were named Patropassians.
Paulinus, Bishop of Triers, and many others more, refused to come to the
council at Milan when they understood what a stir and rule Auxentius kept
there: for they saw it was in vain to go thither, where not reason, but
faction, should prevail, and where folk contended not for the truth and
right judgment of the matter, but for partiality and favour.
And yet, for all those Fathers had such malicious and stiff-necked
enemies, yet if they had come they should have had free speech at least
in the councils. But now, sithence, none of us may be suffered so much
as to sit, or once to be seen in these men's meetings, much less suffered
to speak freely our mind; and seeing the Pope's legates, patriarchs,
archbishops, bishops, and abbots--all being conspired together, all
linked together in one kind of fault, and all bound by one oath--sit
alone by themselves, and have power alone to give their consent: and, at
last, when they have all done--as though they had done nothing--bring all
their opinions to be judged at the will and pleasure of the Pope, being
but one man, to the end he may pronounce his own sentence of himself, who
ought rather to have answered to his complaint; sithence, also, the same
ancient and Christian liberty, which of all right should specially be in
Christian councils, is now utterly taken away from the council--for these
causes, I say, wise and good men ought not to marvel at this day, though
we do the like now, that they see was done in times past in like case of
so many Fathers and Catholic bishops: which is, though we choose rather
to sit at home, and leave our whole cause to God, than to journey
thither, whereas we neither shall have place nor be able to do any good;
whereas we can obtain no audience; whereas princes' ambassadors be but
used as mocking-stocks; and whereas, also, we be condemned already,
before trial, as though the matter were aforehand despatched and agreed
upon. Nevertheless, we can bear patiently and quietly our own private
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
wholly to these men's hands, who neither know nor will know these things,
nor yet set a jot by any point of religion, save that which concerneth
their belly and riot; and to have them alone sit as judges, and to be set
up as overseers in the watch-tower, being no better than blind spies; of
the other side, to have a Christian prince of good understanding and of a
right judgment to stand still like a block or a stake, not to be suffered
neither to give his voice nor to show his judgment, but only to wait what
these men shall will and command, as one which had neither ears, nor
eyes, nor wit, nor heart; and whatsoever they give in charge, to allow it
without exception, blindly fulfilling their commandments, be they never
so blasphemous and wicked, yea, although they command him quite to
destroy all religion, and to crucify again Christ Himself: this surely,
besides that it is proud and spiteful, is also beyond all right and
reason, and not to be endured of Christian and wise princes. Why, I pray
you, may Caiaphas and Annas understand these matters, and may not David
and Ezechias do the same? Is it lawful for a cardinal, being a man of
war, and delighting in blood, to have place in a council? and is it not
lawful for a Christian emperor or a king? We truly grant no further
liberty to our magistrates than that we know hath both been given them by
the Word of God, and also been confirmed by the examples of the very best
governed commonwealths. For besides that a Christian prince hath the
charge of both tables committed to him by God, to the end he may
understand that not temporal matters only, but also religious and
ecclesiastical causes, pertain to his office: besides also that God by
His prophets often and earnestly commandeth the king to cut down the
groves, to break down the images and altars of idols, and to write out
the book of the law for himself: and besides that the prophet Isaiah
saith, "A king ought to be a patron and a nurse of the Church:" I say,
besides all these things, we see by histories and by examples of the best
times that good princes ever took the administration of ecclesiastical
matters to pertain to their duty.
Moses, a civil magistrate, and chief guide of the people, both received
from God, and delivered to the people, all the order for religion and
sacrifices, and gave Aaron the bishop a vehement and sore rebuke for
making the golden calf, and for suffering the corruption of religion.
Joshua also, though he were none other than a civil magistrate, yet as
soon as he was chosen by God, and set as a ruler over the people, he
received commandments specially touching religion and the service of God.
King David, when the whole religion was altogether brought out of frame
by wicked king Saul, brought home again the Ark of God; that is to say,
he restored religion again; and was not only amongst them himself as a
counsellor and furtherer of the work, but he appointed also hymns and
psalms, put in order the companies, and was the only doer in setting
forth that whole solemn show, and in effect ruled the priests. King
Solomon built unto the Lord the Temple which his father David had but
purposed in his mind to do: and after the finishing thereof, he made a
goodly oration to the people concerning religion and the service of God:
he afterward displaced Abiathar the priest, and set Sadok in his place.
After this, when the Temple of God was in shameful wise polluted through
the naughtiness and negligence of the priests, King Hezekiah commanded
the same to be cleansed from the rubble and filth, the priests to light
up candles, to burn incense, and to do their Divine service according to
the old and allowed custom; the same king also commanded the brazen
serpent, which then the people wickedly worshipped, to be taken, down and
beaten to powder. King Jehoshaphat overthrew and utterly made away the
hill altars and groves; whereby he saw God's honour hindered and the
people holden back with a private superstition from the ordinary Temple,
which was at Jerusalem, whereto they should by order have resorted yearly
from every part of the realm. King Josiah with great diligence put the
priests and bishops in mind of their duties; King Joash bridled the riot
and arrogancy of the priests; Jehu put to death the wicked prophets.
And to rehearse no more examples out of the old law, let us rather
consider, since the birth of Christ, how the Church hath been governed in
the Gospel's time. The Christian emperors in the old time appointed the
councils of the bishops. Constantine called the council at Nice;
Theodosius the First called the council at Constantinople; Theodosius the
Second, the council at Ephesus; Martian, the council at Chalcedon; and
when Ruffine the heretic had alleged for authority a council which, as he
thought, should make for him, St. Hierom his adversary, to confute him,
"Tell us," quod he, "what emperor commanded that council to be called."
The same St. Hierom again, in his epitaph upon Paula, maketh mention of
the emperor's letters which gave commandment to call the "bishops of
Italy and Greece to Rome to a council." Continually for the space of
five hundred years, the emperor alone appointed the ecclesiastical
assemblies, and called the councils of the bishops together.
We now therefore marvel the more at the unreasonable dealing of the
Bishop of Rome, who, knowing what was the emperor's right when the Church
was well ordered, knowing also that it is now a common right to all
princes, for so much as the kings are now fully possessed in the several
parts of the whole empire, doth so without consideration assign that
office alone to himself, and taketh it sufficient, in summoning a general
council, to make that man that is prince of the whole world no otherwise
partaker thereof than he would make his own servant. And although the
modesty and mildness of the Emperor Ferdinand be so great that he can
bear this wrong, because, peradventure, he understandeth not well the
Pope's packing, yet ought not the Pope of his holiness to offer him that
wrong, nor to claim as his own another man's right.
But hereto some will reply: The emperor, indeed, called councils at that
time ye speak of, because the Bishop of Rome was not yet grown so great
as he is now, but yet the emperor did not then sit together with the
bishops in council, or once bare any stroke with his authority in their
consultation. I answer, Nay, that it is not so; for, as witnesseth
Theodoret, the Emperor Constantine sat not only together with them in the
Council of Nice, but gave also advice to the bishops how it was best to
try out the matter by the Apostles' and Prophets' writings, as appeareth
by these his own words: "In disputation," saith he, "of matters of
divinity, we have set before us to follow the doctrine of the Holy Ghost.
For the Evangelists' and the Apostles' works, and the Prophets' sayings,
show us sufficiently what opinion we ought to have of the will of God."
The Emperor Theodosius, as saith Socrates, did not only sit amongst the
bishops, but also ordered the whole arguing of the cause, and tare in
pieces the heretics' books, and allowed for good the judgment of the
Catholics. In the council at Chalcedon a civil magistrate condemned for
heretics, by the sentence of his own mouth, the bishops Dioscorus,
Juvenalis, and Thalassius, and gave judgment to put them down from their
dignities in the Church. In the third council at Constantinople,
Constantine, a civil magistrate, did not only sit amongst the bishops,
but did also subscribe with them. "For," saith he, "we have both read
and subscribed." In the second council called Arausicanum, the prince's
ambassadors, being noble men born, not only spake their mind touching
religion, but set to their hands also, as well as the bishops. For thus
it is written in the latter end of that council: "Petrus, Marcellinus,
Felix, and Liberius, being most noble men, and famous lieutenants, and
captains of France, and also peers of the realm, have given their
consent, and set to their hands." Further: "Syagrius, Opilio,
Pantagathus, Deodatus, Cariattho, and Marcellus, men of very great
honour, have subscribed." If it be so, then, that lieutenants, captains,
and peers have had authority to subscribe in council, have not emperors
and kings the like authority?
Truly there had been no need to handle so plain a matter as this is with
so many words, and so at length, if we had not to do with those men who,
for a desire they have to strive and to win the mastery, use of course to
deny all things, be they never so clear--yea, the very same which they
presently see and behold with their own eyes. The Emperor Justinian made
a law to correct the behaviour of the clergy, and to cut short the
insolency of the priests. And albeit he were a Christian and a Catholic
prince, yet put he down from their papal throne two Popes, Sylverius and
Vigilius, notwithstanding they were Peter's successors and Christ's
vicars.
Let us see, then, such men as have authority over the bishops, such men
as receive from God commandments concerning religion, such as bring home
again the Ark of God, make holy hymns, oversee the priests, build the
Temple, make orations touching Divine service, cleanse the temples,
destroy the hill altars, burn the idols' groves, teach the priests their
duties, write them out precepts how they should live, kill the wicked
prophets, displace the high priests, call together the councils of
bishops, sit together with the bishops, instructing them what they ought
to do, condemn and punish an heretical bishop, be made acquainted with
matters of religion, which subscribe and give sentence; and do all these
things, not by any other man's commission, but in their own name, and
that both uprightly and godly: shall we say it pertaineth not to such men
to have to do with religion? or shall we say a Christian magistrate,
which dealeth amongst others in these matters, doth either naughtily, or
presumptuously, or wickedly? The most ancient and Christian emperors and
kings that ever were, did busy themselves with these matters, and yet
were they never for this cause noted either of wickedness or of
presumption. And what is he that can find out either more Catholic
princes or more notable examples?
Wherefore, if it were lawful for them to do thus, being but civil
magistrates, and having the chief rule of commonweals, what offence have
our princes at this day made, which may not have leave to do the like,
being in the like degree? or what especial gift of learning, or of
judgment, or of holiness have these men now, that, contrary to the custom
of all the ancient and Catholic bishops, who used to confer with princes
and peers concerning religion, they do now thus reject and cast off
Christian princes from knowing of the cause, and from their meetings?
Well, thus doing, they wisely and warily provide for themselves and for
their kingdom, which otherwise they see is like shortly to come to
nought. For if so be they whom God hath placed in greatest dignity did
see and perceive these men's practices, how Christ's commandments be
despised by them, how the light of the Gospel is darkened and quenched
out by them, and how themselves also be subtly beguiled and mocked, and
unawares be deluded by them, and the way to the kingdom of heaven stopped
up before them: no doubt they would never so quietly suffer themselves
neither to be disdained after such a proud sort, nor so despitefully to
be scorned and abused by them. But now, through their own lack of
understanding, and through their own blindness, these men have them fast
yoked, and in their danger.
We truly for our parts, as we have said, have done nothing in altering
religion either upon rashness or arrogancy; nor nothing but with good
leisure and great consideration. Neither had we ever intended to do it,
except both the manifest and most assured will of God, opened to us in
His Holy Scriptures, and the regard of our own salvation, had even
constrained us thereunto. For though we have departed from that Church
which these men call Catholic, and by that means get us envy amongst them
that want skill to judge, yet is this enough for us, and ought to be
enough for every wise and good man, and one that maketh account of
everlasting life, that we have gone from that Church which had power to
err: which Christ, who cannot err, told so long before it should err; and
which we ourselves did evidently see with our eyes to have gone both from
the holy fathers, and from the Apostles, and from Christ His own self,
and from the primitive and Catholic Church; and we are come as near as we
possibly could to the Church of the Apostles and of the old Catholic
bishops and fathers; which Church we know hath hereunto been sound and
perfect, and, as Tertullian termeth it, a pure virgin, spotted as yet
with no idolatry, nor with any foul or shameful fault: and have directed,
according to their customs and ordinances, not only our doctrine, but
also the Sacraments and the form of common prayer.
And, as we know both Christ Himself and all good men heretofore have
done, we have called home again to the original and first foundation that
religion which hath been foully foreslowed, and utterly corrupted by
these men. For we thought it meet thence to take the pattern of
reforming religion from whence the ground of religion was first taken:
because this one reason, as saith the most ancient father Tertullian,
hath great force against all heresies, "Look, whatsoever was first, that
is true; and whatsoever is latter, that is corrupt." Irenaeus oftentimes
appealed to the oldest churches, which had been nearest to Christ's time,
and which it was hard to believe had erred. But why at this day is not
the same respect and consideration had? Why return we not to the pattern
of the old churches? Why may not we hear at this time amongst us the
same saying, which was openly pronounced in times past in the council at
Nice by so many bishops and Catholic fathers, and nobody once speaking
against it [Greek text]: that is to say, "hold still the old customs!"
When Esdras went about to repair the ruins of the Temple of God, he sent
not to Ephesus, although the most beautiful and gorgeous temple of Diana
was there; and when he purposed to restore the sacrifices and ceremonies
of God, he sent not to Rome, although peradventure he had heard in that
place were the solemn sacrifices called Hecatombae, and other called
Solitaurilia, Lectisternia, and Supplicationes, and Numa Pompilius'
ceremonial books. He thought it enough for him to set before his eyes,
and follow the pattern of the old Temple, which Solomon at the beginning
builded according as God had appointed him, and also those old customs
and ceremonies which God Himself had written out by special words for
Moses.
The prophet Aggaeus, after the temple was repaired again by Esdras, and
the people might think they had a very just cause to rejoice on their own
behalf for so great a benefit received of Almighty God, yet made he them
all burst out into tears, because that they which were yet alive and had
seen the former building of the Temple, before the Babylonians destroyed
it, called to mind how far off it was yet from that beauty and excellency
which it had in the old times past before. For then, indeed, would they
have thought the Temple worthily repaired if it had answered to the
ancient pattern and to the majesty of the first Temple. Paul, because he
would amend the abuse of the Lord's Supper, which the Corinthians even
then began to corrupt, he set before them Christ's institution to follow,
saying: "I have delivered unto you that which I first received of the
Lord." And when Christ did confute the error of the Pharisees, "Ye
must," saith He, "return to the first beginning; for from the beginning
it was not thus." And when He found great fault with the priests for
their uncleanness of life and covetousness, and would cleanse the Temple
from all evil abuses, "This house," saith He, "at the first beginning it
was a house of prayer," wherein all the people might devoutly and
sincerely pray together. And so it were your part to use it now also at
this day, for it was not builded to the end it should be a "den of
thieves." Likewise all the good and commendable princes mentioned of in
the Scriptures were praised specially by these words, that they had
walked in the ways of their father David: that is, because they had
returned to the first and original foundation, and had restored religion
even to the perfection wherein David left it. And therefore, when we
likewise saw all things were quite trodden under foot of these men, and
that nothing remained in the temple of God but pitiful spoils and decays,
we reckoned it the wisest and the safest way to set before our eyes those
churches which we know for a surety that they never had erred, nor never
had private mass, nor prayers in a strange and barbarous language, nor
this corrupting of sacraments, and other toys.
And forsomuch as our desire was to have the Temple of the Lord restored
anew, we would seek none other foundation than the same which we know was
long ago laid by the Apostles, that is to wit, "Our Saviour, Jesus
Christ." And forasmuch as we heard God Himself speaking unto us in His
word, and saw also the notable examples of the old and primitive Church;
again, how uncertain a matter it was to wait for a general council, and
that the success thereof would be much more uncertain, but specially
forsomuch as we were most ascertained of God's will, and counted it a
wickedness to be too careful and overcumbered about the judgments of
mortal men: we could no longer stand taking advice with flesh and blood,
but rather thought good to do the same thing, that both might rightly be
done, and hath also many a time been done, as well of good men as of many
Catholic bishops--that is, to remedy our own churches by a provincial
synod. For thus know we the old fathers used to put in experience before
they came to the public universal council. There remain yet at this day
canons written in councils of free cities, as of Carthage under Cyprian,
as of Ancyra, Neocaesarea, and Gangra, which is in Paphlagonia, as some
think, before that the name of the general council at Nice was ever heard
of. After this fashion in old time did they speedily meet with and cut
short those heretics, the Pelagians and the Donatists at home, by private
disputation, without any general council. Thus, also, when the Emperor
Constantine evidently and earnestly took part with Auxentius, the bishop
of the Arians' faction, Ambrose, the bishop of the Christians, appealed
not unto a general council, where he saw no good could be done, by reason
of the emperor's might and great labour, but appealed to his own clergy
and people, that is to say, to a provincial synod. And thus it was
decreed in the council at Nice that the bishops should assemble twice
every year. And in the council at Carthage it was decreed that the
bishops should meet together in each of their provinces at least once in
the year, which was done, as saith the council of Chalcedon, of purpose
that if any errors and abuses had happened to spring up anywhere, they
might immediately at the first entry be destroyed where they first began.
So likewise when Secundus and Palladius rejected the council at Aquileia,
because it was not a general and a common council, Ambrose, bishop of
Milan, made answer that no man ought to take it for a new or strange
matter that the bishops of the west part of the world did call together
synods, and make private assemblies in their provinces, for that it was a
thing before then used by the west bishops no few times, and by the
bishops of Greece used oftentimes and commonly to be done. And so
Charles the Great, being emperor, held a provincial council in Germany
for putting away images, contrary to the second council at Nice. Neither,
pardy, even amongst us is this so very a strange and new a trade. For we
have had ere now in England provincial synods, and governed our churches
by home-made laws. What should one say more? Of a truth, even those
greatest councils, and where most assembly of people ever was (whereof
these men use to make such an exceeding reckoning), compare them with all
the churches which throughout the world acknowledge and profess the name
of Christ, and what else, I pray you, can they seem to be but certain
private councils of bishops and provincial synods? For admit,
peradventure, Italy, France, Spain, England, Germany, Denmark, and
Scotland meet together, if there want Asia, Greece, Armenia, Persia,
Media, Mesopotamia, Egypt, Ethiopia, India, and Mauritania, in all which
places there be both many Christian men and also bishops, how can any
man, being in his right mind, think such a council to be a general
council? or where so many parts of the world do lack how can they truly
say they have the consent of the whole world? Or what manner of council,
ween you, was the same last at Trident? Or how might it be termed a
general council, when out of all Christian kingdoms and nations there
came unto it but only forty bishops, and of the same some so cunning that
they might be thought meet to be sent home again to learn their grammar,
and so well learned that they had never studied divinity.
Whatsoever it be, the truth of the Gospel of Jesus Christ dependeth not
upon councils, nor, as St. Paul saith, upon mortal creature's judgment.
And if they which ought to be careful for God's Church will not be wise,
but slack their duty, and harden their hearts against God and His Christ,
going on still to pervert the right ways of the Lord, God will stir up
the very stones, and make children and babes cunning, whereby there may
ever be some to confute these men's lies. For God is able (not only
without councils), but also, will the councils, nill the councils, to
maintain and advance His own kingdom. "Full many be the thoughts of
man's heart" (saith Solomon); "but the counsel of the Lord abideth
steadfast:" "There is no wisdom, there is no knowledge, there is no
counsel against the Lord." "Things endure not" (saith Hilarius), "that
be set up with men's workmanship: by another manner of means must the
Church of God be builded and preserved: for that Church is grounded upon
the foundation of the Apostles and Prophets, and is holden fast together
by one corner stone, which is Christ Jesu."
But marvellous notable, and to very good purpose for these days, be
Hierom's words: "Whosoever" (saith he) "the devil hath deceived, and
enticed to fall asleep, as it were with the sweet and deathly
enchantments of the mermaids the Syrens, those persons doth God's word
awake up, saying unto them, Arise, thou that sleepest; lift up thyself,
and Christ shall give thee light. Therefore, at the coming of Christ, of
God's word, of the ecclesiastical doctrine, and of the full destruction
of Nineveh, and of that most beautiful harlot, then, then shall the
people, which heretofore had been cast in a trance under their masters,
be raised up, and shall make haste to go to the mountains of the
Scripture; and there shall they find hills, Moses verily, and Joshua the
son of Nun, other hills also, which are the Prophets; and hills of the
New Testament, which are the Apostles and the Evangelists. And when the
people shall flee for succour to such hills, and shall be exercised in
the reading of those kind of mountains, though they find not one to teach
them (for the harvest shall be great, but the labourers few), yet shall
the good desire of the people be well accepted, in that they have gotten
them to such hills; and the negligence of their masters shall be openly
reproved." These be Hierom's sayings, and that so plain, as there
needeth no interpreter. For they agree so just with the things we now
see with our eyes have already come to pass, that we may verily think
that he meant to foretell, as it were, by the spirit of prophecy, and to
paint before our face the universal state of our time; the fall of the
most gorgeous harlot Babylon; the repairing again of God's Church; the
blindness and sloth of the bishops, and the good will and forwardness of
the people. For who is so blind, that he seeth not these men be the
masters, by whom the people, as saith Hierom, hath been led into error
and lulled asleep? Or who sooth not Rome, that is their Nineveh, which
sometime was painted with fairest colours, but now, her vizard being
palled off, is both better seen and less set by? Or who seeth not that
good men, being awaked, as it were, out of their dead sleep at the light
of the Gospel and at the voice of God, have resorted to the hills of the
Scriptures, waiting not at all for the councils of such masters?
But, by your favour, some will say, these things ought not to have been
attempted without the Bishop of Rome's commandment, forsomuch as he only
is the knot and band of Christian society. He only is that priest of
Levi's order whom God signified in the Deuteronomy, from whom counsel in
matters of weight and true judgment ought to be fetched; and whoso
obeyeth not his judgment, the same man ought to be killed in the sight of
his brethren; and that no mortal creature hath authority to be judge over
him, whatsoever he do: that Christ reigneth in heaven, and he in earth;
that he alone can do as much as Christ or God Himself can do, because
Christ and he have but one council-house; that without him is no faith,
no hope, no Church; and whoso goeth from him quite casteth away and
renounceth his own salvation. Such talk have the canonists, the Pope's
parasites, surely, but with small discretion or soberness. For they
could scant say more, at least they could not speak more highly of Christ
Himself.
As for us, truly we have fallen from the Bishop of Rome upon no manner of
worldly respect or commodity. And would to Christ he so behaved himself
as this falling away needed not; but so the case stood, that unless we
left him we could not come to Christ. Neither will he now make any other
league with us than such a one as Nahas the king of the Ammonites would
have made in times past with them of the city of Jabez, which was to put
out the right eye of each one of the inhabitants. Even so will the Pope
pluck from us the holy Scripture, the Gospel of our salvation, and all
the confidence which we have in Christ Jesu. And upon other condition
can he not agree upon peace with us.
For whereas some use to make so great a vaunt, that the Pope is only
Peter's successor, as though thereby he carried the Holy Ghost in his
bosom, and cannot err, this is but a matter of nothing, and a very
trifling tale. God's grace is promised to a good mind, and to one that
feareth God, not unto sees and successions. "Riches," saith Hierom, "may
make a bishop to be of more might than the rest: but all the bishops,"
whosoever they be, "are the successors of the Apostles." If so be the
place and consecrating only be sufficient, why then Manasses succeeded
David, and Caiaphas succeeded Aaron. And it hath been often seen, that
an idol hath stand in the temple of God. In old time Archidamus the
Lacedaemonian boasted much of himself, how he came of the blood of
Hercules. But one Nicostratus in this wise abated his pride: "Nay,"
quoth he, "thou seemest not to descend from Hercules. For Hercules
destroyed ill men, but thou makest good men evil." And when the
Pharisees bragged of their lineage, how they were of the kindred and
blood of Abraham: "Ye," saith Christ, "seek to kill me, a man which have
told you the truth, as I heard it from God. Thus Abraham never did. Ye
are of your father the devil, and will needs obey his will."
Yet notwithstanding, because we will grant somewhat to succession, tell
us, hath the Pope alone succeeded Peter? And wherein, I pray you? In
what religion? in what office? in what piece of his life hath he
succeeded him? What one thing (tell me) had Peter ever like unto the
Pope, or the Pope like unto Peter? Except peradventure they will say
thus: that Peter, when he was at Rome, never taught the Gospel, never fed
the flock, took away the keys of the kingdom of heaven, hid the treasures
of his Lord, sat him down only in his castle in S. John Lateran, and
pointed out with his finger all the places of purgatory, and kinds of
punishments, committing some poor souls to be tormented, and other some
again suddenly releasing thence at his own pleasure, taking money for so
doing: or that he gave order to say private masses in every corner: or
that he mumbled up the holy service with a low voice, and in an unknown
language: or that he hanged up the Sacrament in every temple, and on
every altar, and carried the same about before him whithersoever he went,
upon an ambling jannet, with lights and bells; or that he consecrated
with his holy breath, oil, wax, wool, bells, chalices, churches, and
altars, or that he sold jubilees, graces, liberties, advowsons,
preventions, first fruits, palls, the wearing of palls, bulls,
indulgences, and pardons; or that he called himself by the name of the
head of the Church, the highest bishop, bishop of bishops, alone most
holy: or that by usurping he took upon himself the right and authority
over other folk's churches; or that he exempted himself from the power of
any civil government; or that he maintained wars, and set princes
together at variance: or that he sitting in his chair, with his triple
crown full of labels, with sumptuous and Persian-like gorgeousness, with
his royal sceptre, with his diadem of gold, and glittering with stones,
was carried about, not upon palfrey, but upon the shoulders of noble men.
These things, no doubt, did Peter at Rome in times past, and left them in
charge to his successors, as you would say, from hand to hand; for these
things be now-a-days done at Rome by the popes, and be so done, as though
nothing else ought to be done. Or contrariwise, peradventure they had
rather say thus, that the Pope doth now all the same things, which we
know Peter did many a day ago: that is, that he runneth up and down into
every country to preach the gospel, not only openly abroad, but also
privately from house to house: that he is diligent, and applieth that
business in season and out of season, in due time and out of due time:
that he doth the part of an evangelist, that he fulfilleth the work and
ministry of Christ, that he is the watchman of the House of Israel,
receiveth answers and words at God's mouth; and even as he receiveth
them, so delivereth them over to the people: that he is the salt of the
earth: that he is the light of the world: that he doth not feed his own
self, but his flock: that he doth not entangle himself with the worldly
cares of this life: that he doth not use a sovereignty over the Lord's
people: that he seeketh not to have other men minister to him, but
himself rather to minister unto others: that he taketh all bishops as his
fellows and equals; that he is subject to princes, as to persons sent
from God: that he giveth to Caesar that which is Caesar's: and that he,
as the old bishops of Rome did without any question, calleth the emperor
his lord. Unless, therefore, the popes do the like now-a-days, and Peter
did the things aforesaid, there is no cause at all why they should glory
so of Peter's name, and of his succession.
Much less cause have they to complain of our departing, and to call us
again to be fellows and friends with them, and to believe as they
believe. Men say, that one Cobilon, a Lacedaemonian, when he was sent
ambassador to the king of the Persians to treat of a league, and found by
chance them of the court playing at dice, he returned straightway home
again, leaving his message undone. And when he was asked why he did
slack to do the things which he had received by public commission to do,
he made answer, he thought it should be a great reproach to his
commonwealth to make a league with dicers. But if we should content
ourselves to return to the Pope, and to his popish errors, and to make a
covenant not only with dicers, but also with men far more ungracious and
wicked than any dicers be; besides that this should be a great blot to
our good name, it should also be a very dangerous matter, both to kindle
God's wrath against us, and to clog and condemn our own souls for ever.
For of very truth we have departed from him, who we saw had blinded the
whole world this many a hundred year: from him, who too far
presumptuously was wont to say, "he could not err," and whatsoever he did
"no mortal man had power to condemn him, neither kings, nor emperors, nor
the whole clergy," nor yet all the people in the world together; no, and
though he should carry away with him to hell a thousand souls from him
who took upon him power to command, not only men, but even God's angels,
to go, to return, to lead souls into purgatory, and to bring them back
again when he list himself: whom Gregory said, without all doubt, is the
very forerunner and standard-bearer of Antichrist, and hath utterly
forsaken the Catholic faith, from whom also these ringleaders of ours,
who now with might and main resist the gospel, and the truth, which they
know to be the truth, have ere this departed every one of their own
accord and goodwill, and would even now also gladly depart from him, if
the note of inconstancy and shame, and their own estimation among the
people, were not a let unto them. In conclusion, we have departed from
him, to whom we were not bound, and who had nothing to say for himself,
but only I know not what virtue or power of the place where he dwelleth,
and a continuance of succession.
And as for us, we of all others most justly have left him. For our
kings, yea, even they which with greatest reverence did follow and obey
the authority and faith of the bishops of Rome, have long since found and
felt well enough the yoke and tyranny of the Pope's kingdom. For the
bishops of Rome took the crown off from the head of our King Henry the
Second, and compelled him to put aside all majesty, and like a mere
private man to come unto their legate with great submission and humility,
so as all his subjects might laugh him to scorn. More than this, they
caused bishops and monks, and some part of the nobility, to be in the
field against our King John, and set all the people at liberty from their
oaths, whereby they ought allegiance to their king; and at last, wickedly
and most abominably they bereaved the king, not only of his kingdom, but
also of his life. Besides this, they excommunicated and cursed king
Henry the Eighth, that most famous prince, and stirred up against him,
sometime the Emperor, sometime the French king: and as much as in them
was, put in adventure our realm to have been a very prey and spoil. Yet
were they but fools and mad, to think that either so mighty a prince
could be scared with bugs and rattles; or else, that so noble and great a
kingdom might so easily, even at one morsel, be devoured and swallowed
up.
And yet, as though all this were too little, they would needs make all
the realm tributary to them, and exacted thence yearly most unjust and
wrongful taxes. So dear cost us the friendship of the city of Rome.
Wherefore, if they have gotten these things of us by extortion, through
their fraud and subtle sleights, we see no reason why we may not pluck
away the same from them again by lawful ways and just means. And if our
kings in that darkness and blindness of former times, gave them these
things of their own accord and liberality for religion's sake, being
moved with a certain opinion of their feigned holiness; now when
ignorance and error is espied out, may the kings, their successors, take
them away again, seeing they have the same authority the kings their
ancestors had before. For the gift is void, except it be hallowed by the
will of the giver, and that cannot seem a perfect will, which is dimmed
and hindered by error.
THE RECAPITULATION OF THE APOLOGY.
Thus, good Christian reader, ye see how it is no new thing, though at
this day the religion of Christ be entertained with despites and checks,
being but lately restored, and as it were, coming up again anew;
forsomuch as the like hath chanced both to Christ Himself and to His
Apostles: yet nevertheless, for fear ye may suffer yourself to be led
amiss and seduced with these exclamations of our adversaries, we have
declared at large unto you the very whole manner of our religion, what
our opinion is of God the Father, of His only Son Jesus Christ, of the
Holy Ghost, of the Church, of the Sacraments, of the ministry, of the
Scriptures, of ceremonies, and of every part of Christian belief. We
have said, that we abandon and detest, as plagues and poisons, all those
old heresies which either the sacred Scriptures, or the ancient councils
have utterly condemned: that we call home again, as much as ever we can,
the right discipline of the Church, which our adversaries have quite
brought into a poor and weak case. That we punish all licentiousness of
life, and unruliness of manners, by the old and long-continued laws, and
with as much sharpness as is convenient, and lieth in our power. That we
maintain still the state of kingdoms, in the same condition and plight
wherein we have found them, without any diminishing or alteration,
reserving unto our princes their majesties and worldly pre-eminence, safe
and without impairing, to our possible power. That we have so gotten
ourselves away from that Church, which they had made a den of thieves,
and wherein nothing was in good frame, or once like to the Church of God,
and which, themselves confessed, had erred many ways, even as Lot in
times past gat him out of Sodom, or Abraham out of Chaldea, not upon a
desire of contention, but by the warning of God Himself. And that we
have searched out of the Holy Bible, which we are sure cannot deceive,
one sure form of religion, and have returned again unto the primitive
Church of the ancient fathers and Apostles; that is to say, to the first
ground and beginning of things, as unto the very foundations and
headsprings of Christ's Church. And in very truth we have not tarried
for in this matter the authority or consent of the Tridentine council,
wherein we saw nothing done uprightly, nor by good order; where also
everybody was sworn to the maintenance of one man; where our prince's
ambassadors were contemned; where not one of our divines could be heard,
and where parts-taking and ambition was openly and earnestly procured and
wrought; but, as the holy fathers in former time, and as our predecessors
have commonly done, we have restored our churches by a provincial
convocation, and have clean shaken off, as our duty was, the yoke and
tyranny of the bishop of Rome, to whom we were not bound; who also had no
manner of thing like, neither to Christ, nor to Peter, nor to an Apostle,
nor yet like to any bishop at all. Finally, we say, that we agree
amongst ourselves touching the whole judgment and chief substance of
Christian religion, and with one mouth, and with one spirit, do worship
God, and the Father of our Lord Jesus Christ.
Wherefore, O Christian and godly reader, forasmuch as thou seest the
reasons and causes, both why we have restored religion, and why we have
forsaken these men, thou oughtest not to marvel, though we have chosen to
obey our Master Christ, rather than men. Paul hath given us warning how
we should not suffer ourselves to be carried away with such sundry
learnings, and to fly their companies, in especial, which would sow
debate and variances, clean contrary to the doctrine which they had
received of Christ and the Apostles. Long since have these men's crafts
and treacheries decayed, and vanished, and fled away at the sight and
light of the Gospel, even as the owl doth at the sun-rising. And albeit
their trumpery be built up, and reared as high as the sky, yea even, in a
moment, and as it were of the own self, falleth it down again to the
ground and cometh to nought. For you must not think that all these
things have come to pass rashly, or at adventure; it hath been God's
pleasure, that, against all men's wills well nigh, the Gospel of Jesu
Christ should be spread abroad throughout the whole world at these days.
And, therefore, men, following God's biddings, have of their own free
will resorted unto the doctrine of Jesus Christ. And for our parts,
truly we have sought hereby, neither glory, nor wealth, nor pleasure, nor
ease. For there is plenty of all these things with our adversaries. And
when we were of their side, we enjoyed such worldly commodities much more
liberally and bountifully than we do now. Neither do we eschew concord
and peace, but to have peace with man we will not be at war with God. The
name of peace is a sweet and pleasant thing, saith Hilarius; but yet
beware, saith he, "peace is one thing, and bondage is another." For if
it should so be, as they seek to have it, that Christ should be commanded
to keep silence, that the truth of the Gospel should be betrayed, that
horrible errors should be cloaked, that Christian men's eyes should be
bleared, and that they might be suffered to conspire openly against God;
this were not a peace, but a most ungodly covenant of servitude. There
is a peace, saith Nazianzen, that is unprofitable; again, there is a
discord, saith he, that is profitable. For we must conditionally desire
peace, so far as is lawful before God, and so far as we may conveniently.
For otherwise Christ Himself brought not peace into the world, but a
sword. Wherefore, if the pope will have us be reconciled to him, his
duty is first to be reconciled to God. For from thence, saith Cyprian,
spring schisms and sects, because men seek not the Head, and have not
their recourse to the fountain (of the Scriptures), and keep not the
rules given by the heavenly Teacher. For, saith he, that is not peace,
but war; neither is he joined unto the Church, which is severed from the
Gospel. As for these men, they used to make a merchandise of the name of
peace. For that peace which they so fain would have, is only a rest of
idle bellies. They and we might easily be brought to atonement; touching
all these matters, were it not that ambition, gluttony, and excess did
let it. Hence cometh their whining, their heart is on their halfpenny.
Out of doubt their clamours and stirs be to none other end, but to
maintain more shamefully and naughtily ill-gotten things.
Nowadays the pardoners complain of us, the dataries, the pope's
collectors, the bawds, and others which take gain to be godliness, and
serve not Jesus Christ but their own bellies. Many a day ago, and in the
old world, a wonderful great advantage grew hereby to these kinds of
people. But now they reckon, all is lost unto them, that Christ gaineth.
The pope himself maketh a great complaint at this present, that charity
in people is waxen cold. And why so, trow ye? Forsooth, because his
profits decay more and more. And for this cause doth he hale us into
hatred, all that ever he may, laying load upon us with despiteful
railings, and condemning us for heretics, to the end, they that
understand not the matter may think there be no worse men upon earth than
we be. Notwithstanding, we in the mean season are never the more ashamed
for all this; neither ought we to be ashamed of the gospel. For we set
more by the glory of God, than we do by the estimation of men. We are
sure all is true that we teach, and we may not either go against our own
conscience, or bear any witness against God. For if we deny any part of
the Gospel of Jesus Christ before men, He on the other side will deny us
before His Father. And if there be any that will still be offended, and
cannot endure Christ's doctrine, such, say we, be blind, and leaders of
the blind; the truth, nevertheless, must be preached and preferred above
all, and we must with patience wait for God's judgment. Let these folk,
in the meantime, take good heed what they do, and let them be well
advised of their own salvation, and cease to hate and persecute the
Gospel of the Son of God, for fear lest they feel Him once a redresser
and revenger of His own cause. God will not suffer Himself to be made a
mocking stock. The world espieth a good while agone what there is a
doing abroad. This flame, the more it is kept down, so much the more
with greater force and strength doth it break out and fly abroad. Their
unfaithfulness shall not disappoint God's faithful promise. And if they
shall refuse to lay away this their hardness of heart, and to receive the
Gospel of Christ, then shall publicans and sinners go before them into
the kingdom of Heaven.
God and the Father of our Lord Jesus Christ open the eyes of them all,
that they may be able to see that blessed hope, whereunto they have been
called; so as we may altogether in one glorify Him alone, who is the true
God, and also that same Jesus Christ, whom He sent down to us from
Heaven, unto whom, with the Father and the Holy Ghost, be given all
honour and glory everlastingly. So be it.