matters, or though some other cares do now let them, and diverse ways pull them, or though they count these to be but common and trifling studies, and nothing to appertain to the Pope’s worthiness, this maketh not why our matter ought to seem the worse. Or if they perchance will not see that which they see indeed, but rather will withstand the known truth, ought we therefore by-and-by to be accounted heretics because we obey not their will and pleasure? If so be, that Pope Pius were the man (we say not, which he would so gladly be called), but if he were indeed a man that either would account us for his brethren, or at least would take us to be men, he would first diligently have examined our reasons, and would have seen what might be said with us, what against us; and would not in his bull, whereby he lately pretended a council, so rashly have condemned so great a part of the world, so many learned and godly men, so many commonwealths, so many kings, and so many princes, only upon his own blind prejudices and fore-determinations—and that without hearing of them speak or without showing cause why.
But because he hath already so noted us openly, lest by holding our peace we should seem to grant a fault, and specially because we can by no means
have audience in the public assembly of the general council, wherein he would no creature should have power to give his voice or to declare his opinion, except he be sworn, and straitly bound to maintain his authority (for we have had good experience hereof in the last conference at the council at Trident; where the ambassadors and divines of the princes of Germany, and of the free cities, were quite shut out from their company. Neither can we yet forget, how Julius the Third, above ten years past, provided warily by his writ that none of our sort should be suffered to speak in the council, except that there were some, peradventure, that would recant and change his opinion): for this cause chiefly we thought it good to yield up an account of our faith in writing, and truly and openly to make answer to those things wherewith we have been openly charged; to the end the world may see the parts and foundations of that doctrine, in the behalf whereof so many good men have little regarded their own lives; and that all men may understand what manner of people they be, and what opinion they have of God and of religion, whom the Bishop of Rome, before they were called to tell their tale, hath condemned for heretics, without any good consideration, without any example, and utterly without law or right, only
because he heard tell that they did dissent from him and his in some point of religion.
And although St. Hierom would have nobody to be patient when he is suspected of heresy, yet we will deal herein neither bitterly nor brablingly; nor yet be carried away with anger and heat; though he ought to be reckoned neither bitter nor brabler that speaketh the truth. We willingly leave this kind of eloquence to our adversaries, who, whatsoever they say against us, be it never so shrewdly or despitefully said, yet think it is said modestly and comely enough, and care nothing whether it be true or false. We need none of these shifts which do maintain the truth.
Further, if we do show it plainly that God’s holy Gospel, the ancient bishops, and the primitive Church do make on our side, and that we have not without just cause left these men, and rather have returned to the Apostles and old Catholic fathers; and if we shall be found to do the same not colourably or craftily, but in good faith before God, truly, honestly, clearly, and plainly; and if they themselves which fly our doctrine, and would be called Catholics, shall manifestly see how all these titles of antiquity, whereof they boast so much, are quite shaken out of their hands; and that there is more pith in this our cause than they thought for;
we then hope and trust that none of them will be so negligent and careless of his own salvation, but he will at length study and bethink himself to whether part he were best to join him. Undoubtedly, except one will altogether harden his heart and refuse to hear, he shall not repent him to give good heed to this our Defence, and to mark well what we say, and how truly and justly it agreeth with Christian religion.
For where they call us heretics, it is a crime so heinous, that unless it may be seen, unless it may be felt, and in manner may be holden with hands and fingers, it ought not lightly to be judged or believed, when it is laid to the charge of any Christian man. For heresy is a forsaking of salvation, a renouncing of God’s grace, a departing from the body and spirit of Christ. But this was ever an old and solemn property with them and their forefathers; if any did complain of their errors and faults, and desired to have true religion restored, straightway to condemn such ones for heretics, as men new-fangled and factious. Christ for no other cause was called a Samaritan, but only for that He was thought to have fallen to a certain new religion, and to be the author of a new sect. And Paul the Apostle of Christ was called before the judges to make answer to a matter of heresy;
and therefore he said: “According to this way which they call heresy I do worship the God of my fathers, believing all things which be written in the law and in the Prophets.”
Shortly to speak. This universal religion which Christian men profess at this day was called first of the heathen people a sect and heresy. With these terms did they always fill princes’ ears, to the intent when they had once hated us with a predetermined opinion, and had counted all that we said to be faction and heresy, they might be so led away from the truth and right understanding of the cause. But the more sore and outrageous a crime heresy is, the more it ought to be proved by plain and strong arguments, especially in this time, when men begin to give less credit to their words, and to make more diligent search of their doctrine, than they were wont to do. For the people of God are otherwise instructed now than they were in times past, when all the bishops of Rome’s sayings were allowed for Gospel, and when all religion did depend only upon their authority. Nowadays the Holy Scripture is abroad, the writings of the Apostles and Prophets are in print, whereby all truth and Catholic doctrine may be proved, and all heresy may be disproved and confuted.