Behold these are the horrible heresies, for the which, a good part of the
world is at this day condemned by the Bishop of Rome; and yet were never
heard to plead their cause. He should have commenced his suit rather
against Christ, against the Apostles, and against the holy fathers. For
these things did not only proceed from them, but were also appointed by
them: except perhaps these men will say (as I think they will indeed),
that Christ never instituted the Holy Communion to be divided amongst the
faithful; or that Christ's Apostles and the ancient fathers said private
masses in every corner of the temples, now ten, now twenty together in
one day: or that Christ and His Apostles banished all the common people
from the Sacrament of His blood: or that the thing, which they themselves
do at this day everywhere, and do it so as they condemn him for a heretic
which doth otherwise, is not called of Gelasius, their own doctor, plain
sacrilege: or that these be not the very words of Ambrose, Augustine,
Gelasius, Theodoret, Chrysostom, and Origen: "The bread and wine in the
Sacraments remain still the same they were before:" "The thing which is
seen upon the Holy Table is bread;" "There ceaseth not to be still the
substance of bread, and nature of wine;" "The substance and nature of
bread are not changed;" "The self-same bread, as touching the material
substance, goeth into the belly, and is cast out into the privy:" or that
Christ, the Apostles, and holy fathers prayed not in that tongue which
the people might understand: or that Christ hath not performed all things
by that one offering which He once offered: or that the same sacrifice
was unperfect, and so now we have need of another. All these things must
they of necessity say, unless perchance they had rather say thus, that
"all law and right is locked up in the treasury of the Pope's breast,"
and that, as once one of his soothing pages and claw-backs did not stick
to say, "The Pope is able to dispense against the Apostles;" against a
council, and against the canons and rules of the Apostles: and that he is
not bound to stand neither to the examples, nor to the ordinances, nor to
the laws of Christ. We, for our part, have learned these things of
Christ, of the Apostles, of the devout fathers: and do sincerely, with
good faith, teach the people of God the same. Which thing is the only
cause why we at this day are called heretics of the chief prelates (no
doubt) of religion.
O immortal God! hath Christ Himself, then, the Apostles, and so many
fathers all at once gone astray? Were then Origen, Ambrose, Augustine,
Chrysostom, Gelasius, Theodoret, forsakers of the Catholic faith? was so
notable a consent of so many ancient bishops and learned men nothing else
but a conspiracy of heretics? or is that now condemned in us, which was
then commended in them? or is the thing now, by alteration only of men's
affections, suddenly become schismatic, which in them was counted
Catholic? or shall that which in times past was true, now by-and-by,
because it liketh not these men, be judged false? let them then bring
forth another Gospel, and let them show the causes why these things,
which so long have openly been observed and well-allowed in the Church of
God, ought now in the end to be called in again. We know well enough
that the same word which was opened by Christ, and spread abroad by the
Apostles, is sufficient both, our salvation and all truth, to uphold and
maintain; and also to confound all manner of heresy. By that word only
do we condemn all sorts of the old heretics, whom these men say we have
called out of hell again. As for the Arians, the Eutychians, the
Marcionites, the Ebionites, the Valentinians, the Carpocratians, the
Tatians, the Novatians, and shortly all them which have a wicked opinion,
either of God the Father, or of Christ, or of the Holy Ghost, or of any
other point of Christian religion, forsomuch as they be confuted by the
Gospel of Christ, we plainly pronounce them for detestable and castaway
persons, and defy them even unto the devil. Neither do we leave them so,
but we also severely and straitly hold them in by lawful and politic
punishments, if they fortune to break out anywhere, and bewray
themselves.
Indeed, we grant that certain new and very strange sects, as the
Anabaptists, Libertines, Menonians, and Zuenckfeldians, have been
stirring in the world ever since the Gospel did first spring. But the
world seeth now right well, thanks be given to our God, that we neither
have bred, nor taught, nor kept up these monsters. In good fellowship, I
pray thee, whosoever thou be, read our books: they are to be sold in
every place. What hath there ever been written by any of our company
which might plainly bear with the madness of any of those heretics. Nay,
I say unto you, there is no country this day so free from their pestilent
infections, as they be, wherein the Gospel is freely and commonly taught.
So that if they weigh the very matter with earnest and upright
advisement, this thing is a great argument, that this same is the very
truth of the Gospel of Christ, which we do teach. For lightly neither is
cockle wont to grow without the wheat, nor yet the chaff without the
corn. For from the very Apostles' times, who knoweth not how many
heresies did rise up even together so soon, as the Gospel was first
spread abroad? Who ever had heard tell of Simon, Menander, Saturninus,
Basilides, Carpocrates, Cerinthus, Ebion, Valentinus, Secundus,
Marcosius, Colorbasius, Heracleo, Lucianus, and Severus, before the
Apostles were sent abroad? But why stand we reckoning up these?
Epiphanius rehearseth up fourscore sundry heresies; and Augustine many
more, which sprang up even together with the Gospel? What then? Was the
Gospel therefore not the Gospel, because heresies sprang up withal? or
was Christ therefore not Christ? And yet, as we said, doth not this
great crop and heap of heresies grow up amongst us, which do openly,
abroad, and frankly teach the Gospel. These poisons take their
beginnings, their increasings, and strength, amongst our adversaries, in
blindness and in darkness, amongst whom truth is with cruelty and tyranny
kept under, and cannot be heard but in corners and secret meetings. But
let them make a proof: let them give the Gospel free passage: let the
truth of Jesu Christ give his clear light, and stretch forth His bright
beams into all parts: and then shall they forthwith see how all these
shadows straight will vanish and pass away at the light of the Gospel,
even as the thick mist of the night consumeth at the sight of the sun.
For whilst these men sit still, and make merry and do nothing, we
continually repress and put back all those heresies which they falsely
charge us to nourish and maintain.
Where they say, that we have fallen into sundry sects, and would be
called some of us Lutherians, and some of us Zuinglians, and cannot yet
well agree among ourselves touching the whole substance of doctrine: what
would these men have said, if they had been in the first times of the
Apostles and holy fathers, when one said, "I hold of Paul;" another, "I
hold of Cephas;" another, "I hold of Apollo;" when Paul did so sharply
rebuke Peter; when, upon a falling out, Barnabas departed from Paul;
when, as Origen mentioneth, the Christians were divided into so many
factions, as that they kept no more but the name of Christians in common
among them, being in no manner of thing else like unto Christians; when,
as Socrates saith, for their dissensions and sundry sects they were
laughed and jested at openly of the people in the common game-plays;
when, as Constantine the emperor affirmeth, there were such a number of
variances and brawlings in the Church, that it might justly seem a misery
far passing all the former miseries; when also Theophilus, Epiphanius,
Chrysostom, Augustine, Ruffine, Hierom, being all Christians, being all
fathers, being all Catholics, did strive one against another with most
bitter and remediless contentions without end; when, as saith Nazianzen,
the parts of one body were consumed and wasted one of another; when the
east part was divided from the west, only for leavened bread and only for
keeping of Easter Day; which were indeed no great matters to be strived
for; and when in all councils new creeds and new decrees continually were
devised. What would these men (trow ye) have said in those days? which
side would they specially then have taken? and which would they then have
forsaken? which Gospel would they have believed? whom would they have
accounted for heretics, and whom for Catholics? And yet what a stir and
revel keep they at this time upon two poor names only of Luther and
Zuinglius? Because these two men do not yet fully agree upon some one
point, therefore would they needs have us think that both of them were
deceived; that neither of them had the Gospel; and that neither of them
taught the truth aright.
But, good God, what manner of fellows be these which blame us for
disagreeing? And do all they themselves, ween you, agree well together?
Is every one of them fully resolved what to follow? Hath there been no
strifes, no debates, no quarrels among them at no time? Why then do the
Scotists and the Thomists, about that they call _meritum congrui_ and
_meritum condigni_, no better agree together? Why agree they no better
among themselves concerning original sin in the Blessed Virgin?
concerning a solemn vow and a single vow? Why say the canonists, that
auricular confession is appointed by the positive law of man: and the
schoolmen contrariwise, that it is appointed by the law of God? Why doth
Albertus Pighius dissent from Cajetanus? Why doth Thomas dissent from
Lombardus, Scotus from Thomas, Occamus from Scotus, Alliacensis [ed. 1564
Alliensis] from Occamus? And why do the Nominals disagree from the
Reals? And yet say I nothing of so many diversities of friars and monks;
how some of them put a great holiness in eating of fish, and some in
eating of herbs; some in wearing of shoes, and some in wearing of
sandals; some in going in a linen garment, and some in a woollen; some of
them called white, some black; some being shaven broad, and some narrow:
some stalking abroad upon pattens, some barefooted; some girt, and some
ungirt. They ought, I wiss, to remember, how there be some of their own
company which say, that the body of Christ is in His Supper naturally:
contrary, other some of the self-same company deny it to be so. Again,
that there be other of them, which say, the body of Christ in the Holy
Communion "is rent and torn with our teeth:" and some again that deny the
same. Some also of them there be, which write that the body of Christ is
_quantum_ in the Eucharistia; that is to say, hath his perfect quantity
in the Sacrament; some other again say nay. That there be others of them
which say Christ did consecrate with a certain Divine power: some, that
he did the same with His blessing: some again that say, He did it with
uttering five solemn chosen words: and some, with rehearsing the same
words afterward again. Some will have it, that, when Christ did speak
those five words, the material wheaten bread was pointed by this
demonstrative pronoun _hoc_: some had rather have, that a certain _vagum
individuum_, as they term it, was meant thereby. Again, others there be
that say dogs and mice may truly and in very deed eat the body of Christ;
and others again there be that steadfastly deny it. There be others,
which say, that the very accidents of bread and wine may nourish: others
again there be which say, how that the substance of bread doth return
again. What need I say more? It were overlong and tedious to reckon up
all things. So very uncertain, and full of controversies, is yet the
whole form of these men's religion and doctrine, even amongst themselves,
from whence it did first spring and begin. For hardly at any time do
they well agree between themselves: except it be peradventure as, in
times past, the Pharisees and Sadducees; or as Herod and Pilate did
accord against Christ.
They were best, therefore, to go and set peace at home rather among their
own selves. Of a truth, unity and concord doth best become religion: yet
is not unity the sure and certain mark whereby to know the Church of God.
For there was the greatest consent that might be amongst them that
worshipped the golden calf; and among them which with one voice jointly
cried against our Saviour Jesus Christ, "Crucify Him." Neither, because
the Corinthians were unquieted with private dissensions: or because Paul
did square with Peter, or Barnabas with Paul: or, because the Christians,
upon the very beginning of the Gospel, were at mutual discord touching
some one matter or other, may we therefore think there was no Church of
God amongst them. And as for those persons, whom they upon spite call
Zuinglians and Lutherians, in very deed they of both sides be Christians,
good friends and brethren. They vary not betwixt themselves upon the
principles and foundations of our religion, nor as touching God, nor
Christ, nor the Holy Ghost, nor of the means of justification, nor yet
everlasting life, but upon one only question, which is neither weighty
nor great: neither mistrust we, or make doubt at all, but they will
shortly be agreed. And if there be any of them which have other opinion
than is meet, we doubt not but ere it be long they will put apart all
affections and names of parties, and that God will reveal it unto them:
so that by better considering and searching out of the matter, as once it
came to pass in the Council of Chalcedon, all causes and seeds of
dissension shall be thoroughly plucked up by the root, and be buried, and
quite forgotten for ever. Which God grant.
But this is the most grievous and heavy case, that they call us wicked
and ungodly men, and say we have thrown away all care of religion. Though
this ought not to trouble us much, whilst they themselves that thus have
charged us know full well how spiteful and false a saying it is: for
Justin the martyr is a witness, how that all Christians were called
[Greek text], that is, godless, as soon as the Gospel first began to be
published, and the Name of Christ to be openly declared. And when
Polycarpus stood to be judged, the people stirred up the president to
slay and murder all them which professed the Gospel, with these words,
[Greek text], that is to say, "Rid out of the way these wicked and
godless creatures." And this was not because it was true that the
Christians were godless, but because they would not worship stones and
stocks which were then honoured as God. The whole world seeth plainly
enough already, what we and ours have endured at these men's hands for
religion and our only God's cause. They have thrown us into prison, into
water, into fire, and imbrued themselves in our blood: not because we
were either adulterers, or robbers, or murderers, but only for that we
confessed the Gospel of Jesu Christ, and put our confidence in the living
God; and for that we complained too justly and truly (Lord, thou
knowest), that they did break the law of God for their own most vain
traditions; and that our adversaries were the very foes to the Gospel,
and enemies to Christ's Cross, who so wittingly and willingly did
obstinately despise God's commandments.
Wherefore, when these men saw they could not rightly find fault with our
doctrine, they would needs pick a quarrel and inveigh and rail against
our manners, surmising, how that we do condemn all well-doings: that we
set open the door to all licentiousness and lust, and lead away the
people from all love of virtue. And in very deed, the life of all men,
even of the devoutest and most Christian, both is, and evermore hath
been, such as one may always find some lack, even in the very best and
purest conversation. And such is the inclination of all creatures unto
evil, and the readiness of all men to suspect that the things which
neither have been done, nor once meant to be done, yet may be easily both
heard and credited for true. And like as a small spot is soon espied in
the neatest and whitest garment, even so the least stain of dishonesty is
easily found out in the purest and sincerest life. Neither take we all
them which have at this day embraced the doctrine of the Gospel, to be
angels, and to live clearly without any mote or wrinkle; nor yet think we
these men either so blind, that if anything may be noted in us, they are
not able to perceive the same even through the least crevice: nor so
friendly, that they will construe aught to the best: nor yet so honest of
nature nor courteous, that they will look back upon themselves, and weigh
our fashions by their own. If so be we list to search this matter from
the bottom, we know in the very Apostles' times there were Christians,
through whom the Name of the Lord was blasphemed and evil spoken of among
the Gentiles. Constantius the emperor bewaileth, as it is written in
Sozomenus, that many waxed worse after they had fallen to the religion of
Christ. And Cyprian, in a lamentable oration, setteth out the corrupt
manners in his time: "The wholesome discipline," saith he, "which the
Apostles left unto us, hath idleness and long rest now utterly marred:
everyone studied to increase his livelihood; and clean forgetting either
what they had done before whilst they were under the Apostles, or what
they ought continually to do, having received the faith they earnestly
laboured to make great their own wealth with an unsatiable desire of
covetousness. There is no devout religion," saith he, "in priests, no
sound faith in ministers, no charity showed in good works, no form of
godliness in their conditions: men are become effeminate, and women's
beauty is counterfeited." And before his days, said Tertullian, "O how
wretched be we, which are called Christians at this time! for we live as
heathens under the Name of Christ." And without reciting of many more
writers, Gregory Nazianzen speaketh thus of the pitiful state of his own
time: "We," saith he, "are in hatred among the heathen for our own vices'
sake; we are also become now a wonder, not only to angels and men, but
even to all the ungodly." In this case was the Church of God, when the
Gospel first began to shine, and when the fury of tyrants was not as yet
cooled, nor the sword taken off from the Christians' necks. Surely it is
no new thing that men be but men, although they be called by the name of
Christians.