now opened to see the truth, it may appear that enough has been already said on our part; and that when facts speak so plainly for themselves, a laboured defence is unnecessary, especially since during the last twenty years so many thousands of our brethren, in the midst of the most exquisite tortures, have borne testimony to the truth, and all the attempts of princes and potentates to arrest the progress of the Gospel, have been entirely defeated: for if the Popes themselves were either willing or able to consider the matter dispassionately, and examine the rise and progress of our religion; how the decay of their influence has gradually proceeded, without any appearance of human opposition;

MELITO, bishop of Sardis, wrote an excellent apology to Aurelius, in behalf of the Christians, which he himself presented in the tenth year of that emperor's reign. Anno Christi

172.

TERTULLIAN also wrote a very learned and able apology for the Christians, which has been translated into our language. It was published by the author, anonymously, at Rome, Anno Christi 201, and was of great service to the cause of Christianity, which, at that period, was suffering dreadfully from the calumnies and persecutions of the heathens.

In addition to the above, MINUTIUS FELIX, and other learned Christian writers, at various periods addressed apologies and defences to their persecutors, which are highly esteemed by the learned.

and on the contrary, how our doctrines have increased, and by degrees, been propagated through all countries, and now finally obtained admission into the palaces of monarchs, against the inveterate hostility of so many emperors, kings, popes, nay, of almost the entire world; these circumstances alone, would afford sufficient proof that God himself is on our side; that heaven interposes to defeat their attempts, and that such is the force of truth, that no human efforts, nor even the gates of hell itself can prevail against it. For it cannot be attributed to infatuation or madness, that so many free cities, so many kings, so many princes, have deserted the See of Rome, and preferred the Gospel of Christ.

And although the popes hitherto may not have been able to pay serious attention to these affairs, or if their minds are at this time perplexed and harassed with other interests, and they think it derogatory to the papal dignity to waste a moment's thought on a subject of such trifling importance; is this any reason why our cause should suffer in the public estimation? Or, if they will shut their eyes, and close their hearts, against the acknowledgment of truth, are we

to be considered as heretics, because we obey not their will and pleasure? And if Pope Pius* were the man (we do not say that he so earnestly wishes to be thought) but if he were indeed a person who would consider us as his brethren, or even as men, he would first diligently have examined our arguments, and what might be urged either for or against us; and not, blinded by prejudice, so rashly have condemned unheard so large a portion of the world, so many states, kings, and princes, in that Bull whereby he lately pretended to convene a council.

But.lest, when we are in this public manner stigmatized by him, our silence should be construed as an admission of our guilt, especially since we are not allowed an audience in the public assembly of the general Council, wherein none are suffered to give their votes, or declare their opinions, but the avowed admirers and sworn advocates of the Roman See; (for of this we had too great an experience in the last council of Trent, when the ambassadors and divines

* Pius IV.

of the German princes and free cities were totally excluded from every convention: nor can we forget that Julius the third, ten years* previously, took special care by his † rescript to prevent any of our party being heard before the Council, unless perchance some one could be found who would openly recant, and change his opinions :) for this reason, we have thought proper to make a written profession of our Faith, and fairly and openly to reply to the objections publicly advanced against us: that the whole world may see the foundation of those Articles of Belief,

* A. D. 1552.

+ Bishop Jewell, in his learned and elaborate defence of his Apology, has the following remarks upon this rescript of pope Julius: "Whether pope Julius, by his bulle, utterly debarred the divines, and embassadors of princes, and free citties of Germanie from al audience, and disputation in the councel, or no, I report me to pope Julius owne bulle touching the same. His wordes be these,”—' Erit conciliū, ut qui temere loquuti sunt, aut dicta recantaturi veniant, aut eorum inaudita causa, in executionem iam ordinatarum constitutionu Hæretici declarentur, et condemnentur.' There shal be a councel, that they that have spoken rashly, either may recante theire saieinges, or els without farther hearing, or reasoning of the mater, they may be denounced and condemned for Heretiques, according to the constitutions already made."

A Defence of the Apologie, page 43, ed. fol. 1567, imprinted by Henry Wykes.

which so many excellent men have valued above their lives, and that all mankind may thoroughly understand the nature, disposition, and religious sentiments of those persons whom the Roman Pontiff, without suffering them to be heard in their defence, in defiance of law and precedent, has rashly and inconsiderately condemned as heretics, on the bare report of some difference existing between them on certain points of religion.

But, notwithstanding, St. Jerome will allow no man patiently to endure the stigma of Heresy, yet we are resolved, neither to give way to resentment, nor indulge ourselves in bitter invective, although, in fact, no one ought to be accused of abusive or reproachful language who adheres strictly to truth. This species of eloquence we will leave to our adversaries, who care little for the truth or falsehood of their assertions, and think every word uttered against us, however spiteful and contemptuous in its import, perfectly agreeable to the dictates of modesty and propriety.

Now, if we prove, and that not obscurely and

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