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