Two Godly and Learned Sermons, Apology
¶The Apologie of Maiſter Robert Horne, late Biſhop of Ʋ Ʋincheſter ▪ Grace, peace, and merciemercy, from God the Father of our Lord Ieſus Chriſt. Amen.
AFter that God had ſtriken our head ſhéephearde, vnderunder Chriſte, that worthy King and confeſſour, Edward the ſixt (good Chriſtian brethren) which he threatened by his faithful ſeruants long before, if we would not turne from our ſinnes & wickedneſſe: I perceyued that it could not be auoided (God ſo diſpoſing the matter for our vnthankfulneſſe) but that the kingdome of God, at the leaſt for a time, muſt be taken from vsus, and the Chriſtian flock diſperſed. The which thing began to appeare to me more plainlie, when I ſawe Gods booke,Gods word diſplaced, & Idolatrie brought in. conteining the word of life, taken foorth of the Churches in the Biſhopricke of Dureſme, and a fowle ſort of Idols, called lay mennes bookes, brought in therfore: when the common prayer commaunded by publique aucthoritie,2. Tim. 4.2▪ ſet foorth after S. Paules rule, to the edifying of Chriſtes congregation, in the vulgar tongue, was againſt Gods lawe, and alſo againſt the lawes of the Realme, baniſhed, & in the place therof, a kinde of prayer vſed farre diſſonaunt from Gods lawe, & the example of the primitiue Church, in a ſtrange tongue, farced ful of ſuperſtition, idolatrie, & falſe fables, hauing nothing tollerable in it, ſauing that the people could not vnderſtand it, & therefore were leſſe harmed thereby: although I ſuppoſe, the popiſh Prelats kéep it in a ſtrange language, leaſt that if the cōmon ſort of men ſhould heare it in their owne tongue, they would perceiue it to be vaine, falſe, lying fables, and therfore credite theyr dooings much worſe in all other things. But eſpecially, when I ſawe the Lords table, whereon was miniſtred the holy Supper of the Lord, according to his owne inſtitution & ordinance, was caried away, the Cōmunion abhorred as hereſie, and for theſe, Baals altars reared vp: and his Prieſts & monkiſh hipocrites, returned to theyr abhominable, blaſphemous, and idolatrous Maſſe, as Dogs to their vomit. Wherefore, I began to recorde with my ſelfe, & call to my remembrance (not without earneſt calling on Gods name, for the aſſiſtaunce of his ſpirit) mine owne ſtate & condition, and to examine more déepelie, both ye doctrine which I had taught, wherof I perceyued, that of neceſſitie I muſt render an account, and that within ſhort time, and alſo my duty of allegaunce vntounto the Quéens highneſſe, wherin I found my ſelfe ſo cleare & blameles: that if the deuil himſelfe, and all mine enimies, ſhould doo theyr worſt, they could not hauehave accuſed me iuſtlie, neither of word nor déede, perpetrated againſt her grace. And as cōcerning the doctrine which I had taught, the more dilligentlie I did examine it by the holie Scriptures, and the teſtimony of the auncient Fathers, the more ſincere and pure it appeared: I was the more earneſtly perſwaded, and ſetled in the trueth thereof, my conſcience dyd more plainelie laye to my charge, that I could not reuoke, ſaye againſt, nor diſſemble it, without blaſphemous contempt of God,No man can ſpeake againſt the truth, without great blaſphemy to God. and moſt horrible deniall of his Sonne Ieſus Chriſte. So that I found no fault in my ſelfe, as touching my preaching: but that as an vnprofitable Seruaunt, I dyd not ſo much as I ought to hauehave doone, although I had doone much more, then ſome thought I ſhould hauehave thanks for. But what ſoeuer men thought or ſpake, as touching thankefull reward for my labour, I perſwaded my ſelfe, that I ſhould hauehave all thinges weied after equitie: and therefore conſidering both mine owne integritie, that I had offended no law of the Realme, but liued like an obedient ſubiect, and alſo that the ſame men bare the chéefe rule vnderunder the Quéenes highnes, and ſhould be my Iudges, as did know that the ſword was deliuered them, for the defence of the good & obedient ſubiect: ſo ſoone as I heard tell, that I was exempted the Quéenes highnes pardon, I tooke my iourney towardes London, with ſo much conuenient ſpéede as I might. Where I found all thinges farre otherwiſe then I would hauehave beléeued, if I had not béen put in experience therof my ſelfe. For I found in the place of equitie, preiudice: for lawe, luſt: for reaſon, will: and ſuch as ſhould hauehave giuen ſentence, according as matter had béen obiected and iuſtlie prooued, plaide both the part of the accuſer, of the witneſſes, & alſo of the Iudge: and gaue this ſentence immediatlie, that I ſhould eyther vndoo that I had doone, or elſe: what that or elſe meant, I knewe well inough, for I had the expoſition therof by his owne holie ghoſt. Then my good L. Chancelour (who was alwaies ſure at a néede, perceiuing that I ſtood to this, that I had offended no law, to helpe at a pinch) obiected, yea, thrée or fowre times for fayling, a mater no leſſe malicious then falſe. And becauſe nothing ſhould be lefte out, that might helpe foreward the mater, this good olde father of Dureſme (who had plaide thrée partes before, right well) chargeth me with a matter, not onelyonly malicious & falſe, but ſo fooliſhe, that I had much to doo to refraine my ſelfe from laughter, I could not chuſe but ſmile. At the laſt, my L. Chancelour, after certaine talk had vntounto me, and mine anſwer made, concluded, that it was not only preaching, wherwith I ſhould be charged, the which hee perceiued I ſufficientlie defended by the Kings lawe (in déede I had aſked counſel, of them that were learned in the lawes of the Realme) but alſo matters touching the Quéenes highneſſe, which were the ſame, wherwith he and the Biſhop of Dureſme had charged mee before, as I learned by thrée or fowre of the Biſhoppes owne ſeruauntes, who had made no falſe report of theyr Maiſter, before in my matters: but as they wrote home to Dureſme, to theyr companions, what thinges I ſhould be charged with all, and what ſhould be my iudgement, ſo afterward I found it true. And therefore vponupon the monday at after noone, which was the thyrtie of October, after it was tolde me by a fréend of mine, dwelling in London, who was familliar in the Biſhoppes houſe, and at that tyme frequented it the more, to heare ſomwhat as touching me, that he had learned, and was crediblie enformed, both that all my goodes at Dureſme, was ſeaſed on in the Quéenes graces name, and that I my ſelfe ſhould on the morrow be committed to the Tower: both becauſe I had contemned the Quéenes highneſſe Letters, and alſo for that I was a Scotte. I ſaye, after I heard theſe thinges, conſidering how many godlie learned preachers were impriſoned, and commaunded to theyr houſes for religion without all doubt, and yet an other pretence made, perceyuing, that abiding could not profit my ſelfe, nor yet the congregatiō, my departure might doo both: I committed my ſelfe to the guiding of the Lord, and went my waies, not making any man priuy to my departure. Meruaile not good brethren, though after that I was entred into my iourney, I were troubled with ſundrie cares, but chéefely with this, leaſt that I ſhould now be apprehended by mine enimies, and ſo giuegive them that they would hauehave béen glad of, ſome honeſt colour, wherefore they might hauehave ſéemed iuſtly to hauehave wrought on me theyr will. For they that were not aſhamed to inuent, falſe and feyned accuſations, howe would they hauehave reioyſed, yea triumphed ouer me, when they might hauehave laid to my charge, flying the Quéens Realme: and that not onelyonly without her graces lycenſe, but being cōuented before her highneſſe honourable Counſell, and commaunded to attend, tyll they eſpied a time for me. You may be aſſured, a Lawiers wit, wanting neither cunning, nor yet good will, and hauing full aucthoritie to ſay, and doo what he lyſt, could eaſily hauehave amplified this crime, and hauehave formed of a ſmall Gnat, a mighty Elephant. But after that the Lord had deliuered me, at the leaſt, for this time, out of the mouth of the Lyon, and ſaued me out of the handes of all mine enimies, which hated me: I beganne to ſtudy with my ſelfe, and more dilligently conſider, to what end GOD had wrought thus my deliuerance, which was not that I ſhould nowe liue as one that had no regard of Gods glorie, nor of mine owne duety. But that, as I was appointed to be a workman in his vineyard, and a watchman ouer the houſe of Iſrael: ſo I ſhould now moſt earneſtly hunt thoſe wilde ſwine that deſtroyeth the Lordes vineyard, gather togeather (ſo much as in me lieth) the Lordes ſhéepe, that now are diſperſed thorow out mountaines, hylles, and groues, and to giuegive them warning of the feareful ſword that hangeth ouer their heades. Which thing I ſhall not ceaſe to doo, by the aide of Gods moſt holy ſpirit.
… the na… of the …ſts, to …er and …e euill …e god…But for ſo much as I know right well, the proud Papiſts, whoſe mouthes are full of bitternes & curſſed ſpéech, wil not ceaſe, yea, out of theyr Pulpits, with boaſting and glorious words, to carpe and flaunder me for my ſodaine departure, as though thereby they had vanquiſhed & ouercome Gods truth, which I had ſet foorth: and my kinſefolks and fréends, will much lament my ſtate, taking this to vnkindnes, that I would not make them priuie of my purpoſe, thinking that they ſhould hauehave turned my minde: and alſo (which moueth me moſt of all) the weake flocke of Chriſt, whome I had fed with the true doctrine of the Goſpell, maye by the ſubtill perſwaſions of the crafty hypocrites, be brought in doubt of the veritie thereof, as though I my ſelfe ſhould hauehave forſaken it, and therby be offended, and be brought from God: I ſay for theſe cauſes, I thought it beſt to aunſwer the malicious hypocrites, whoſe mouthes although I could not ſtop, yet at the leaſt they ſhould not hereafter ſay, but that they were warned, if that they would not ceaſe to ſpeake, that they ought not, they ſhould heare that they would not: & héereby to ſatiſfie my kinſefolke & fréends, who I knowe of fréendſhippe and louing kindneſſe, looke vponupon my matter with a wrong eye. And alſo to admoniſhe the weake chriſtian brethren, both to beware of the leuen of the diſſembling hypocrits, who although they be cloathed in Lambs ſkins, yet by theyr fruits, they may know them to be rauening woolues: and alſo to cōfirme themſelues in that doctrine which I hauehave preached vntounto them, which alſo they hauehave receyued, and not to be eaſilie caried away into any other contrarie, although an Angell ſhould come from heauen, and preach it to them. Who ſo will aduiſedly behold,A compari…on between the Phari…eis, and the popiſh pre…ates. the maners and conditions of the Scribes and Phariſeis, whilſt Chriſte walked héere vppon earth: what ſhifts and practiſes they vſed to maintaine their cloaked holines, their dyrtie traditions, and vaineglorious eſtimation, & therfore to deface Chriſte, and to ſuppreſſe his holy word: and alſo will (with iudgemēt) compare our popiſhe Prelates, with the whole rablement of theyr chickens, vntounto them: ſhal plainly ſee them ſo like in conditions & practiſes, and ſo liuely repreſent, (as it were) the phiſnamy of theyr old auncetours, the Phariſeis, that he would ſaye and affirme, that they were euen the ſelfe ſame riſen, from death to life againe. Yea if biſhop Caiphas were héere in his owne perſon, he would for ioy burſt out and ſay, as Demea ſayde by his ſonne C…eſipho: Oh oh lachrymo gaudio, laudo, patriſſat, ſalnos ſit: ſpero, est ſimilis maiorum ſuorum. For what was in the Phariſeis of olde time, wherin ours now do not excel them? What pride, what vainglorie, hypocriſie, truſt in theyr owne righteouſnes, glory in theyr works of deuotion, couetouſnes, traditions, miſconſtruing of Gods lawe: ſuperſtition▪ hatred of the true religion, perſecuting of the Prophetes of Chriſt, and of his Apoſtles, ſlaundering of Chriſte: to be ſhort, what wickedneſſe, eyther in manners or in religion, can be found in them, but that the lyke and much more,The Papiſts hauehave found out that which the Phariſeis neuer heard of. dooth plainly appeare in ours? Yea, ours hauehave found out for vsus an infinite rablement of idolatries, which they neuer heard of, and would hauehave abhorred, as Maſſes, inuocation of Saints, worſhipping of Images, and ſuch like. But they could neuer away with Chriſt nor his Apoſtles, but alwaies ſpake euill of them, and of the Goſpell, becauſe it rebuked theyr vices. And what is the cauſe that our Biſhoppes and Prieſts may not now abide the ſelf ſame doctrine, nor the Preachers therof: but for that they diſcloſe their hipocriſie, and proude diſſembling with God & the world? What will they nowe ſaye, by the doctrine, and the Preachers therof? What ſhal now be the talke in alehouſes, tauernes, & banquets? What ſhall now a ſort of leude Prieſtes, iangle in theyr aſſemblies at markettes, when they hauehave all theyr cups in? What ſhall now Antichriſts champions blouſter and blow… out at Paules Croſſe,The Papiſts ſlaundering of the god…ie. and elſewhere? But that ſuch Preachers as had vſed that place nowe of late yéeres, were carnall and fleſhlie Goſpellers, ſuch as would not liue chaſt, ſet naught by faſting and prayer, and preached carnally carnall lybertie, ſuch as ſpake to pleaſe men for profite and promotion ſake, laſt of all, ſuch as were ranke ſeditious heretiques, theyr doctrine was new, againſt the teaching of the Catholique church, and at the laſt, they began to ſuſpect it themſelues, & therfore durſt not abide by it, but ranne theyr way out of the Realme. Shall not this be the ſum of theyr brauling diuinitie? But how much are we bound,Chriſte his example, a comfort to the godly. to our heauenly maiſter Ieſus Chriſte, that both gaue vsus warning that they ſhould thus intreat vsus, and alſo for our comfort, that he ſhould taſte of this kindneſſe before vsus?Matth. 10.24.25.26. There is no Diſciple better then his inſtructour, nor no ſeruaunt aboue his maiſter. It may ſuffice the ſcholler to be as his teacher, and the ſeruaunt as his maiſter. If they hauehave called the maiſter of the houſhold Belzebub, how much more his houſhold ſeruaunts? But feare them not (ſayth Chriſte.) But when theſe ſpirituall Preachers, call vsus carnall goſpellers, what meane they therby? Meane they that we be ſinners,A queſtion demaūded. and that our fleſh is not ſo ſubdued, but that it will luſt againſt ye ſpirite? Or meane they, that we hauehave pleaſure in ſinne and in ſinners? Or they call vsus ſinners, becauſe we could not liue chaſte, that is,The Aunſwer. godlie without a wife? If they meane after the firſt ſort, we confeſſe with the Publican, That we be ſinners: And ſaye with S. Paule, Luke. 18.13. Galat. 5.17.That the fleſhe ſtriueth againſt the ſpirit, and the ſpirit againſt the fleſh, inſomuch, that we doo not thoſe things, the which we would faine doo. If they vnderſtand their carnall Goſpellers, after the ſecond ſort, we hauehave to thāke them, that they will both ſhew plainly whoſe children they are (for héerein they reſemble the olde Phariſeis) and alſo that they will ſerue vsus héerein, as the Phariſeis did Chriſt: for the ſelf ſame thing, was in this wiſe laide to his charge of them, and hath continued a common practiſe, ſince that time tyl now, and is not like to decay in theſe mens handes, but if it be againſt their will. After our ſauiour Chriſte had dimiſſed Iohns Diſciples, and preached to the people, they praiſed God: but the Phariſeis and the Lawiers deſpiſed Gods counſaile, & ſayd: Tush, he is but a glutton, …th. 11.19and a ſwilboule, a bolſterer of Publicans and ſinners. This was a common obiection and ſlander, that the Phariſes vſed to deface Chriſtes preaching,…th. 9, 11. and diſſuade the people from it. For he receyueth (ſaye they) ſinnes, and eateth with them.
What were theſe complaints and ſlaunderous accuſations, wherewith they went about to bring Chriſt in hatred of the people, but the ſelfe ſame that now is obiected againſt vsus?…th. 9.14. …th. 12.2. Wherefore (ſay they) doo not thy Diſciples faſt? Wherfore do they that which is not lawful, …e ſlande…s ſpee…s of the …ariſeis a…nſt chriſt … the iu…ying of …mſelues.to do on the ſabaoth? We and Iohns diſciples faſt. No, no, euen as he is himſelfe, ſuch are his Diſciples. He is wholie giuen to ſerue the bellie, he faſteth not, he neglecteth the Sabaoth, he ſetteth naught by prayer, he is a carnall man, wholie giuen to carnall libertie, and to preach the ſame, and ſuch are all his Diſciples. But we faſt, we praye, we chaſtice our ſelues: we are not like theſe men, we faſte twiſe a weeke, we are not ſo carnall as this man, and his Diſciples.
Were not theſe the goodlie and holie perſwaſions of the old Phariſeis, againſt Chriſte and his doctrine? Did they not in defacing of Chriſte and his Diſciples, aduaunce and ſet vp themſelues? Dyd they not by this colour of calling Chriſte, ſuch a Preacher of carnall lybertie, créepe into the conſciences of the ſimple, there to place themſelues ſurelie, vnderunder the pretence of a more perfect holineſſe? And what meane our Phariſaicall hypocrites, by tearming the Preachers of Chriſtes Goſpell, carnall Preachers of libertie, but the ſelfe ſame thing? But this is to be noted, of theſe hypocrites,The intent of the popiſh hypocrites, by their rayling. in all theyr Sermons, when they thus rayle againſt the Preachers, it is to this end, to diſſuade the people from the doctrine of onelie ſaluation by Chriſt: and to kéepe this eſtimation of themſelues, that they be holy, pure, and godlie lyuers: and therefore, men muſt heare & follow them, all other are but carnall ſinners. In this wiſe the Phariſeis perſuaded the blind man, whome Chriſte reſtored to his ſight againe, ſaying:Iohn. 9.24. GiueGive God the praiſe, as for this man, we know is but a ſinner. As though they ſhould hauehave ſaid, beléeue vsus, folow our doctrine, be our diſciple, for we be holie, we ſerue God, we kéep the ordinaunce of our mother the holie Church: and to maintaine this theyr hypocriſie with all, when other ſhiftes failed, they tell a falſe lie on Chriſte to bring him in hatred, ſaying, He is a ſinner: and yt they know it ſo to be. You may be ſure, theſe honeſt men, would not els hauehave ſaid it. But if they ſhould hauehave him examined what ſinne they knew by him, they ſhould hauehave had nothing to ſaye.
And what I pray you, knoweth our religious phariſeis by the Preachers, whome they call carnall, ſauing that which is confeſſed, that we be all ſinners, & hauehave néede of Gods merciemercy? Doo they knowe vsus to be dronkardes, théeues, murtherers, whoremongers, common braulers, or ſuch open offendors, as the Congregation tooke offence by our liuing: if they doo, let them openlie rebuke it, that other may be afeard to doo the like:1. Tim. 5.19. Let them proue it by two or three witneſſes, after S. Paules rule: And I for my part, ſhall not onelyonly make open confeſſion, but alſo ſhall make open ſatiſfaction, as the order was in the church of auncient time. If they hauehave none of al… thinges to charge vsus with all (if they had, we ſhould hauehave heard tell of it or nowe) thankes be to God for his mercy towards vsus, for this was onelyonly his worke in vsus,Such as theyr Religion is, ſuch is their life and God graunt theſe vnſhamefaſt hypocrites true repentaunce, and amendment of theyr liues, for a number of them be notorious Tauernehaunters, common braulers, very dronkards, knowne Sodomits, and manifeſtlie proued whoremongers. And if they will ſay, this is ſpoken of mallice: I proteſt before God, that is not trulie ſayd, for I doo not name them, becauſe I louelove the men, although I hate their conditions.
As touching faſting, prayer, and preaching lybertie, when did euer any Preacher ſpeake againſt true prayer, Chriſtian faſting, or ſet men at lybertie to ſinne: but alwayes inueighed againſt abuſes, in popiſhe prayer and faſting, as Chriſte rebuked the praiers and faſtings of the phariſaical hypocrites, which in déede was all one with theſe mens prayers & faſtinges. And the lybertie we preached, was not to giuegive the fleſh occaſion to ſinne, but to comfort by the death of Chriſte, the conſcience ouercharged & loden with ſinne, and ſuch burdens of Phariſaical traditions, as they were not able to beare. But this I know well, they wyll charge me with all, and many others, that heerein I ſhewed my ſelfe a carnall Preacher, for that I dyd not liue a ſole lyfe, without mariage, as they doo. If they liue chaſte without mariage, let them giuegive God thankes therefore: I doo not enuie in them that gift of God. But ſurelie God gaue not me that gift, that I could liue a Virginall chaſte life, but after the manner of hypocrites, and therfore dyd enter into that holy ſtate of Matrimonie, Which is honourable among all men: Iebr. 13.4.to the ende I might ſerue God in pure chaſtitie of Matrimony.
The Papiſts …biection.And where as they ſay, that although it be the gift of God, yet may we attaine it, if we will faſt and praye, for God hath made vsus a promiſe, that he will heare our prayers, and graunt our peticions. I graunt he will ſo doo, if we aſke after his will,Aunſwer. 1 & if that the thing we craue appeare to him, that it be profitable for vsus, for he knoweth before we aſke, what thing we hauehave néede of. And I doubt, whether all the Prieſtes that ſaye, they hauehave chaſtitie, by this that they praye and faſt (as they ſay) obtaine, and hauehave it or no? We reade in the ſcriptures of many godlie men, that earneſtlie and faithfullie begged of God, that thing which they obtained not, and yet God heard them, and loued them: but he knewe that to graunt theyr peticion, was not ſo profitable for them. As Saint Paule teſtifieth of himſelfe: Howe he was vexed with the pricke of the fleſhe, 2. Cor. 12.7.8.9.the deuilles meſſenger, he did deſire the Lord thriſe to be delyuered there from, but he obtained not, but had the aſsiſtaunce of Gods grace promiſed, where withall he was bidden to be content.
I will not now enter into the diſputation of this matter, I may be ſo occaſioned that I ſhall ſpeake of it another time. But I will héerin purge my ſelfe of this crime, whereof I and my fellowe preachers are accuſed as carnall, becauſe we are maried, and I will purge my ſelfe after the order of the Canon lawe, as I ſawe it put in practiſe once in Cambridge, for the purgation of an holie and learned Virgin, if all vnmaried Prieſtes be Virgins.
The order was,An example of the oath of vnmaried …rieſts that … virgins. that being accuſed of whordome, foure or fiue as honeſt as himſelfe, & of no lower degrée in the Vniuerſitie, muſt (after he himſelfe hauehave taken an oath, that he is no whoremonger) ſweare, that they think his oath to be true. Which doone, the matter ſtandeth cleare, and he maye iuſtlie take an action of ſlaunder againſt them that accuſed him.
Now doo I affyrme before my Iudge Ieſus Chriſte, and his whole Church, that I hauehave not ſinned, becauſe I tooke a wife, and therefore am falſelie accuſed as a carnall or fleſhlie man,… notable …biection, …hich all …he Papiſtes …re not able …o deny. for ſo dooing: and for my purgation héerein, and to prooue my ſaying to be true in déede, and alſo to approue my dooing héerein, I take witneſſe to the lawe of God, the lawe of nature, and the ciuill lawes, tyll thrée hundreth yeeres after Chriſtes aſcention, the example of Chriſtes Apoſtles: S. Paules counſayle to the Corinthians, and in many other places, the Councell of Nice, and all the Fathers of the Church, to the ſecond Carthage Councel, which was foure hundred and twenty yéeres after Chriſtes aſcencion. If theſe ſuffice not, or elſe maye be excepted againſt, when I heare it, I ſhall aunſwere it. If theſe be allowable and ſufficient, then am I falſelie accuſed: for all theſe teſtifie plainlie, that it is lawfull and godlie, and in no wiſe forbidden, but that a Prieſt may marie. Wherefore, I ende with this ſaying of S. Auguſtine: S. Auguſ…Queſt. nou. & veter. teſt. queſt. c.xxvii. Talis eſt enim quorundam verſutia, quia vt ſanctitatis & castinoniae, amatores ſe ſimu… l…nt, nuptias eſſe dicunt dānandas, vt per hoc commendentur, & populum à veritate auertant▪ Such is (ſayth S. Auguſtin) the ſubtiltie of ſome men, becauſe they would faine themſelues, louers of holineſſe and chaſtitie: they ſaye, mariages are to be damned, that by this meanes they might be commended, and turne the people from the trueth. The Papi… proued h… pocrites ſ. Auguſti… wordes.Marke that S. Auguſt. noteth theſe men of hypocriſie, ſubtiltie, of ſeeking worldlie prayſe, and deceiuing the people. Conſider alſo, that the mariages of Prieſtes were not forbidden in his time: but then this painted holineſſe began, as you may perceyue by his words, and was confirmed by the ſecond Carthage Councell, ſhortlie after his death. When theſe ſubtill hypocrits, who condemne holy matrimony, as carnalitie, and faine themſelues chaſte lyuers, to be eſtéemed in the world, and that they may the rather deceyue the ſimple people, hauehave runne tyll they be wearie in this race: then heape they this on alſo, to aggrauate the matter, and make vsus more odious vntounto ye people, that all our preaching was but flatterie, to pleaſe the Magiſtrates and the Nobilitie, that we might thereby aduaunce our ſelues, and clime to promotion. But héere muſt you note by the waye, or elſe theyr tale is not woorth the hearing: that looke what crimes ſoeuer they laye to vsus, they themſelues be cleare, and frée from them, and they be repleniſhed with the contrarie vertues. We are carnall, they are ſpirituall, we cannot liue without wiues, they liue chaſte Virgins, our Ladies huſbands, we do no good works, all the world maye wonder of theyr good workes, we preach to pleaſe men, they ſpare no man, we ſought to liue idlelie and delycatelie, they ſtudie, they preach to theyr flocke dailie, we ſought for promotion, and would heape vp lyuing vppon lyuing, they wyll none, if you wyll giuegive it them, or at the moſt, they wyll hauehave but one at once: if they thought, that you would not thus eſteeme and iudge of them, they would no more impute vntounto vsus theſe faults, for they ſhould but looſe theyr labour, and miſſe of the thing they hunted after. I dare ſay, theyr owne conſciences dooth accuſe them of belying vsus, when they ſay, we flattered the Magiſtrates. The Rulars themſelues tooke vsus ſo much contrarie to flatterers, and men pleaſers, that they dyd much blame vsus of too bolde and plaine rebuking theyr ſinnes, inſomuch they would at the laſt heare no moo Sermons: which was a manifeſt token, that Gods plague was at hand, as in déede it ſhortlie followed, vponupon them and the whole Realme. And for the Lordlie loytering Prelates, with all theyr kennell of dumme dogges: I truſt they wyll beare vsus witneſſe, wee flattered them no deale. Who then did wee goe about to pleaſe, the poore ſorte? There was no promotion, nor profite to be wunne.
God knoweth, and let the world iudge,God knoweth the ſecretes o… all hearts. whether we ſought more to pleaſe men, and to procure to our ſelues promotion, honour, eſtimation, eaſe, and profite: or they that nowe wype theyr handes ſo cleane. But let them wype theyr handes ſo cleane as they can, let them handle the matter neuer ſo cunninglie, in charging other with theyr owne faults: yet will they bewray themſelues, when they goe moſt about to couer & hide theyr faultes. But héerein doo we reioyce, that our caſe is at this preſent with theſe, as Saint Paules was with the Galathians, & the Theſſalonians: for after he had inſtructed them perfectlie and truelie, in the doctrine of ſaluation,… Paules …ctrine to … Gala…ans and …heſſalo…ans, poy…ed by …ſe tea…ers. there entred in among them falſe teachers, which did not onelyonly poyſon the good doctrine of the Goſpell, which they had receyued, with obſeruations of Moſes Lawe, and ſuperſtitious ceremonies: but alſo the rather to bring theyr wicked purpoſe to paſſe, did ſlaunder S. Paule of flatterie and couetouſnes: and therefore he writeth to both the Congregations, and purgeth himſelfe of that falſe accuſation, ſaying to the Galathians. Now, …ala. 1.10.whether go I, about to pleaſe men, or no?Theſ. 2.4. And to the Theſſalonians: We ſpeake vntounto you, not as men pleaſers, but to pleaſe God, who tryeth our heartes. Neyther hauehave I lyued among you at any tyme, with flattering wordes, as you know, neither by occaſion of couetouſnes, God is witneſſe, neither ſeeking prayſe of men, neither of you, nor of others. We had inſtructed the people, and taught the pure doctrine of Gods worde, we had layd no other foundation, but Ieſus Chriſte: and in commeth a ſort of falſe teachers, and doth not onelyonly treade downe the doctrine of Chriſte, and fill all full of ſuperſtition, idolatrie, and falſe religion, but to bring this the rather to paſſe, doo accuſe vsus of theſe crimes, they themſelues are onelie guiltie in. This hath béene the practiſe of all heretiques, and falſe teachers, ſince the beginning, as dooth well appeare to them that are exerciſed, in the hyſtories of the Church, whome theſe hypocrites doo followe ſo néere, and hauehave learned theyr cunning ſo perfectlie, that thou mayſt eaſily perceiue the Gréeke prouerbe, truly verified in them, foreign. But what meruaile is it, though they now raile and rage, againſt the Miniſters of Gods worde, call them heretiques, ſeditio…s, and new fangled fellowes, when theyr auncetours the Phariſeis, dyd the ſame againſt Chriſte and his Apoſtles?The Papiſts would rayle againſt Chriſte him ſelfe, if they durſt: but becauſe thei dare not, they reuile his word. Wherein theſe Antichriſtes byrds, would not be one foote behind them, if they durſt for the people, who would not ſuffer Chriſte to be euyll ſpoken of by name. But that they dare not attempt againſt Chriſte by name, they will doo againſt his holie worde, vnderunder the name of new learning, and new preaching againſt the faith of our mother holie Church. Doo they name it new learning, becauſe they hauehave not béene wunted vntounto it, but nowe of late yéeres? So may Chriſte be called vntounto them, a new Chriſte, becauſe they were neuer acquainted with him. How many of them hauehave this acquaintaunce with Chriſte,A queſtion demaunded of the Papiſtes. that they know and confeſſe him to be the onelyonly ſatiſfaction for our ſinnes, the onelyonly redéemer, the onelyonly mediatour, our onelyonly righteouſneſſe, that he offered vppon the Croſſe once for all, dyd make by that one oblation (not to be iterated) a ful and perfect ſacrifice, for all the ſinnes of the whole world.
Theyr aunſwer.They will ſaye, that they hauehave béene ſo trained vp in the knowledge of Chriſte, that they knowe and confeſſe all this to be true. And thus farre were well content, to followe the late Kinges procéedings. Yea, they followed it, as a curriſh Dogge dooth f…llowe, when he is drawn… againſt his will: then he draweth back… with all his force, to pull his necke ou… of the coller: and if that will not be, h… goeth on ſnatching & gnawing the bande, and ceaſeth not, tyll he hauehave gnawne it in ſunder. Or doo they name it new, becauſe theyr holie Father the Pope, they and his whole Clergie, dooth ſo iudge it, and can in no wiſe brooke it? In this ſenſe Chriſt himſelfe called it new learning, when he aunſwered Iohns Diſciples theyr queſtion of theyrs, and the Phariſeis faſt. For when they miſliked his doctrine, becauſe it was vtterlie againſt them, and they could in no wiſe away withall: Chriſte ſheweth this reaſon of theyr offence: Old rotten veſſelles, can holde no new wine. Math. 9, 17This new wine of the Goſpell, cannot abide in a popiſhe heart, repleniſhed with ſuperſtition, idolatrie, and falſe religion: but it muſt néedes be ſpewed out againe, or elſe the veſſelles, will vtterlie burſt in ſunder.
But they call it newe learning,Why the Papiſts call the Goſpell the new learning. and therefore the teachers thereof heretiques, becauſe it is but a newe kinde of hereſies, found out of late yéeres by the Germanes, and had béene alwayes, and is condemned by the holie Church. God hath bleſſed the Germanes, (his name be praiſed for it) wonderfully with the ſincere knowledge of his trueth, and they do continue therin, and dayly encreaſe, although our Engliſh hypocrites brute abroade the contrarie. But yet they were not the firſt inuentours thereof, for they héerein hauehave taught nothing elſe, but that they receyued of Chriſte, and was the learning of the Church, tyl Antichriſt of Rome wexed ſo ſtrong, that he banniſhed Chriſte and his Goſpell. And this doctrine which they call hereſie,The church of Antichriſt the continuall enimy to the Goſpell. is not at any tyme condemned by the Church of Chriſte, but by the Church of Antichriſt, as ſhall plainlie be proued, when they hauehave decréed againſt any particular part thereof. But this muſt not be forgotten, that you vnderſtand when they ſpeake of the Church (although they name it Chriſtes church) that hath alwayes condemned this doctrine▪ they meane in verie déede, a congregation of Biſhoppes, Monkes, and Friers, ſworne ſoldiours to Antichriſt the Pope▪ And thinke you this Church, wyll decré… any thing againſt it ſelfe? And wher… they wyll defend themſelues, with th… reaſon of long auncient cuſtome, I aunſwere with Saint Auguſtin. Aug. lib. de bap. paruul.Lib. de baptiſ. paruul. And it is recited in the Pope Decrées, for a decrée of the Church. Diſt. 8. can. qui contem. Qui, contempta veritate praeſumit conſuetudinē ſequi, aut circa fratres inuid…s est et malignus, quibus veritas reuelatur, aut in deum ingratus eſt, cuius inſpiratione eccleſia eius inſtruitur. Nam Dominus in euangelio, ego ſum inquit veritas, non dixit, ego ſum conſuetudo Itaque veritate manifeſt…a, cedat conſuetudo veritati. Reuelatione …g…tur …a veritatis, veritati cedat conſuetudo, quia et Petrus qui circumcidebat, ceſsit …aulo veritatem praedicanti. Jgitur cum Christus veritas ſit, magis veritatem quam conſuetudinem ſequi debemus. He that contemning the trueth, dooth preſume to followe cuſtome, is eyther enuious and malignaunt to his brethren, to whome the trueth is reuealed, or elſe he is vnthankfull to God, by whoſe inſpiration his Church is inſtructed. For the Lord in the Goſpell ſayth: I am the trueth: and he ſayde not▪ I am the cuſtome. Therefore when the trueth appeareth, let cuſtome giuegive place to the trueth: for Peter himſelfe who did circumciſe, did giuegive place to Paul, preaching the trueth. Therfore, ſeeing Chriſt is the trueth, we ought rather to follow the trueth, then the cuſtome. Héerein is to be marked this, that the holie Father dooth giuegive example of S. Peter, who forſooke cuſtome, to followe trueth.
The Papiſts ſay they be Peters ſucceſſours: ſo in ſome reſpectes they be.Our Prelates ſay, they be Peters ſucceſſours, why wil they then not follow Peter héerein? They be his followers in tytle and name, but nothing in déede. Sauing that they denie Chriſte, and plucke out their ſwords to perſecute them that ſerue and beléeue in Chriſte: as Peter did ſmite Malchus, one of them that came to apprehend Chriſte. And yet they differ from Peter, that where he of blinde zeale drew out his ſworde to defend Chriſte, they of malicious purpoſe, bende all their power with fire and ſworde, to deſtroye Chriſte. And is it any meruaile, though we runne awaye from the cruell clawes of theſe wilde beaſtes, in whoſe hands there is no merciemercy?
The cauſe why the godly fled in tyme of trouble.We fledde not becauſe we did ſuſpect our doctrine: but becauſe we knewe well theyr crueltie. Wee went not away, becauſe we would not abide by our doctrine, and prooue it true: but for that trueth could not be heard with indifferent iudgement, I praye you marke this practiſe, and looke if the lyke were euer found in any Hyſtorie? They caſt the chéefeſt learned men in priſon,The Papiſts caſt in priſon, and baniſhe the cheefe learned men▪ & then cal for diſputation, when no body is to anſwere them, nor any that they wil ſuffer to come. or commaunded them to keepe theyr houſes, and not to come abroade, or banniſhed them the Realme, as Peter Martyr, I. a Laſco, with others: and when they be ſure of them, that they ſhall not meddle (for they were not able to abide theyr learning) then to blinde the eyes of the people: they pretend a diſputation, and call the matter into queſtion, when there is no man to aunſwere them, as they thinke, and alſo when they be already determined, let the trueth appeare neuer ſo plaine to the contrarie, what they will decrée.
Then crieth a ſtoute champion at Paules Croſſe boldlie, where be our new Preachers now? Why doo they not now come foorth and diſpute. Thinke you this luſty royſterkin dooth not knowe full well, that they be faſt inough, they may not come to aunſwer him? Yet by thoſe whome God hath deliuered out of theyr handes, although they be nothing to be compared in learning, to them they hauehave locked faſt vp, it ſhall plainlie appeare to all indifferent men, that their doctrine is true, and maye eaſily be maintained by the Scripture, and teſtimony of the auncient Fathers of Chriſtes Church. And that the contrary cannot be defended, neyther by Gods word, the auncient Church, nor by no honeſt way: and therfore they are driuen with ſhame inough, to bolſter & kéepe it vp, with fire and ſword, with thus will we, and thus ſhall it be. And becauſe they would ſéeme in the face of the world, to doo it by learning, and the conſent of moſt part of learned men of the Realme: they gather a ſort of blinde Prieſtes together, into the conuocation houſe,The practiſes of the Papiſtes, to vpholde their Religion. whoſe lyuings hangeth (as they call it) of making Chriſtes body, and of pretenſed chaſtitie, being (for the moſt part) vnlearned Aſſes, and filthy whoremongers, and theſe with a ſhoute of yea, yea, yea, or nay, nay, nay, muſt determine theſe matters: as if the maiſters of the Pythoneſſe, Acts, 16.16.which had a ſpirite of Pytho, and thereby brought to them great profit:Acts. 19.24. and Demetrius the ſyluer ſmith, with the whole congregation of the Artificers, who had ritch lyuings by Idolatrie, ſhould hauehave béene appointed clarkes in the conuocation houſe at Philippos, or at Epheſus, and with their yea, yea, or nay, nay, hauehave determined this queſtion, whether Paule and Silas had beene ſeditious heretiques: would not (trow you) the moſt part hauehave cried with a loude voice, yea, yea, yea? Oh, Auri ſacra fames quid non mortalia pectora cogis? Whether this ſtande with reaſon, that thoſe Prieſts, whoſe lyuing dependeth onelyonly of ſuperſtiton, idolatry, and falſe religion, and are (for the moſt part) blind ignoraunt aſſes, ſhould be onelie iudges in the waightie matters of our Religion, I report me to the indifferent man. An other practiſe, which in verie déede was, that moued me moſt to ſaue my ſelfe from them, by fléeing out of the Realme, they hauehave, not latelie inuented, but deriued from theyr forefathers, the Iewiſhe Phariſeis, and yet put not in vre of many yeeres. And that is, that they wil not leaue a liue, one learned man in the Realme, which is not of their owne ſect, no, nor yet ere they hauehave doone, one Noble man that now liueth, although they will not pretend Religion to be the cauſe, but inuent ſome other waightie matter.
I muſt néedes héere giuegive the Noble men warning of that I heard,A note of the Aurhor, to the noble men. becauſe I louelove them, and am ſorye to heere, ſtraungers ſpeake this diſhonour of them, that they are not able to rule themſelues, and therfore muſt deſire a polſhorne Biſhop, to gouerne them and the whole realme. At my laſt béeing at London, waitinge at the Parliament houſe of my Lordes of the Counſell, as I was commaunded, I met with a familiar acquaintaunce of myne, although not of my opinion in Religion, but one, that for the matters of Religion, dooth fauour the Popiſh Biſhoppes, and is both familier with the beſt of them, and alſo taken to bee a wiſe man, and of a great foreſight, as he is indéede. He aſked me of my ſtate, ſaying thus vntounto mée, did not I tell you, that your Religion would not continue? And ſo would hauehave perſwaded mée to hauehave giuen place, and reuoked myne opinion: wherein when he ſawe he preuailed not, he ſaid fréendly, he was ſorie for mee, and wiſhed that hee were of power to doo me pleaſure: to whom I ſaid, it was ſufficient to me, that he would continue his familiar fréendſhip with mee: and there vponupon I charged him (as I was often wont) of fréendſhip to tell mée, what he thought of our Biſhoplike procéedings. Whereto he aunſwered, as in matters of Religion, very well. But in other matters nothing ſo. For, ſaith he, I hauehave entred talke with ſome, that be moſt nigh of their Counſell, and I perceiue this by all their procéedinges and purpoſes, that they are fully bēt, to ſet vp ye power of the clergie, as high as euer they were, aboue the Laity, & I hauehave good reaſons that mooueth me alſo to thinke this to be true. Whervnto I ſaid, that can neuer bee brought to paſſe: For although the Noble men doo fauour their Religion, yet will they neuer ſuffer them to clime ſo high againe. Tuſh, ſaith he, they ſhall firſt of al helpe them to bring to paſſe at this Parliament, that they would, and then they will hauehave their heades off one after an other. What, ſaid I, they will neuer ſo doo, for the Nobilitie fauoureth them. Yea ſaith he, and they fauour ſome of them againe. But they looue none of them all ſo well, but they looue thēſelues better. They ſée that the whole youth of the Realme, and eſpecially of the Noble, & the worſhipful are infected with this hereſy, & new learning, and they ſhall hereafter vndoo againe, all that they now doo, and then the latter end ſhall be worſe then the beginning, and therefore, wyll they chop of the heads of the Fathers, and thereby both their children are diſenherited, and ſhalbe able to doo no harme, & alſo they may in their place, make Noble men of their owne kindred and fréends. What (ſaide I) it were too much cruelty: wherevnto he ſayeth, yea, yea, they thinke it is better an inconuenience, then a miſchéefe. God deliuer the noble blood of England, out of the daunger of theſe diſſembling woolues. But let the Noble men conſider, how many of their owne fréendes, & moſt déere dearlinges, with whome they were ioyned in confederacie for the biſhoppe of Rome, wretched Wincheſter, and deuilliſh dreaming Dureſme, hauehave brought to confuſion, and they ſhall hauehave ſufficient warning, how they may truſt theſe bloody butchers. If doctour Ridley were a liue, the biſhop of Dureſmes chaplein and one hand, he would vouch it to his face, as he dyd ye laſt time that euer he ſpake to him, that he careth not whoſe blood he ſhed, to bring his purpoſe about.
And what would this vnſatiable bloodſoking hypocrit hauehave cared, to hauehave wrought my deſtruction, whome he tooke to be an enimie to his deuilliſh deuiſes. He inuented all the waies he could, to bring me to reuoke the trueth: he cauſed two Noble men to charge me with preaching, as he termed it hereſie, he himſelfe accuſed me, that I had infected his whole dioces with new learning: but when that would not ſerue, becauſe I had doon nothing, but that was confirmed by ye lawes of the Realme, he was not aſhamed to lay to my charge, that I was not an Engliſhe man borne: that I had exerciſed his office in his biſſhopricke, that I had brought in a wife of mine owne into that Church, where neuer woman came before. And then the L. Chauncelour chargeth me with contempt of the Quéenes highnes, as though I ſhould hauehave receiued thrée letters of cō maundment, to repayre and make mine appearaunce before the Councell, and would appeare for none of them. If both theſe butchers, had béene ſo well knowne to King Henrie the eight, for rancke traytours to the Crowne of England, as they were in déede, which nowe they ſhewe plainlie, as I am well knowne to be a meere naturall Engliſh man, they ſhould neuer hauehave brought that noble Realme, now in daunger to bee ouer runne, and conquered with ſtraungers: the which thing men that be halfe blind, may plainly ſee they goe about. I neuer meddled with his office, I was in daunger of much diſpleaſure, as the honorable Counſell did well knowe, becauſe I would not take vponupon me his office. And herein he vttereth his malitious hipocriſie, and what an vnſhamefaſt bawde hee hath béene, is, and wilbe, to the Monkes of Dureſme, when he ſaith, there came neuer woman within that houſe, before my wife came there. For he knoweth right well, that the Churche of Dureſme, was repleniſhed with maried Préeſtes. For Biſhoppe William, by the helpe of Lanfrank Archbiſhop of Canterbury, did obtaine lycence from Pope Hilderand to baniſhe the maried Préeſtes, and to bring Monkes from Warmouth and Iarrow. And alſo it is not vnknowen to him, nor to his Chauncellour, nor to any one of his officers, that eueryevery Monke of them al for the moſt part, hath a Concubine in the towne, who hath come, and dooth come, to their Church and Chamber, and no fault found, but that honeſt men of the towne, and alſo of the Countrie are offended there with, but dare ſay nothing, for feare of the great bawde their Patrone. Yea the Biſhoppe and his Monkes knewe full well, that I did knowe to much of their iugling, and therefore it was time to rid mée out of the way.
But when Wincheſter came in alſo with his falſe accuſation, (for I neuer receiued one letter nor token of commaundement, from her highnes, nor from her honourable Counſell, but a letter the poſt deliuered me by the way, as I was comming to London) and layd it earneſtly to my charge, as though I had béene a ſtubborne rebel, I perceiued they would ſerue me as they had doon others, I meane, to puniſh me for religion, and pretend treaſon: and ſubornate two or thrée falſe witneſſes, as they hauehave plenty in ſtore, to affirme that I had made ſome offēce to the Quéenes highnes, as their great grandſires plaid with Chriſt, ſaying,Math. 22.17 that he did forbid the people to pay tribut vntounto Caeſer. Wherfore I thought it beſt to deliuer my ſelfe out of their handes, by forſaking my natiue Country, ſéeing there was neither equity, nor iuſt iuſtice to be looked for, my doctrine was neuer ſo pure, my hehauior neuer ſo vpright, and I neuer ſo able to aunſwere with trueth, to that was obiected. And therefore my fréends and kinſfolke, hauehave no cauſe to be ſorie for me. For although I hauehave loſt a great liuing, all my goodes, hauehave not one farthing lefte me, am banniſhed my natiue Countrey, ſhall vſe no more the familiar company of my fréendes: what hauehave I loſt? Nothing, but ſhalbe a great gainer:Mat. 16.26. For if to ſaue theſe thinges, a man looſe his owne ſoule, what hath he won? And if the departure from theſe, hauehave euerlaſting lyfe to rewarde, what dammage is there? Our Sauiour Chriſte, whoſe promiſe is much more ſure and precious, then the vncertaine, and flattering glorie of the world, hath made faithfull promiſe: That whoſoeuer forſaketh houſe, Math. 19.29 Math. 6.26.brethren, ſiſters, father, mother, wife, children, liuelode, for his name ſake, the ſame ſhall receiue an hundred folde, and ſhall inherite euerlaſting life. As for liuing, he that feedeth the ſparrowes, will not ſee me vnprouided for. Godlines is great ritches, when a man is cōtent with that he hath. When we hauehave foode and rayment, let vsus be therewith content. For this is a plaine caſe:1 Tim. 6.7.… Heb. 13.14▪ Wee brought nothing into the world, nor we can carie nothing away. We hauehave heere no dwelling place, but we ſeeke a citie to come, the heauenly Ieruſalem, where our ſauiour Ieſus Chriſte is. For whoſe ſake, I count all thinges but loſſe, Philip 3.8.and doo iudge them but doong, that I may win him. In him only reſteth the whole riches of Gods treaſure, he is the only way to euerlaſting life, wherevnto who ſo will attaine, muſt ſéeke it in the Scripture, in the Goſpell of Chriſt, and not in the filthy damnable traditions, and deuilliſh doctrine of the Papiſts. Wherfore, déere brethren, ſéeing you hauehave taſted of ye ſwéete bread of life,Mat. 16.6. Gods moſt holy word, take heede of the Papiſts ſower leuen, that worketh death. And becauſe I would you ſhould not be ignorāt, howe you ought to behaue your ſelues, where ſo much Idolatrie is openlie commaūded, and how to learne your Chriſtes croſſe a new, I meane to beare Chriſtes croſſe layd on your backes, to followe him ſtrongly, and not to faint: I hauehave tranſlated for you, two Sermons, of that great learned and godly man, I. Caluin, made for that purpoſe, and theſe hauehave I doone trauailing, hauing no place certaine where I wil remaine, but I truſt, ſhortly to be: where I wil ſticke downe the ſtake, till God call me home againe. But for ſo much as the Biſhop of Dureſme, did opē ly to my face, cal the doctrine which I had taught in his Dicoces, as touching the popiſh Maſſe, hereſie, I ſhall by Gods grace, good Chriſtian brethren, declare and prooue by the Teſtimonie of the Scriptures, and alſo of the auncient fathers of Chriſtes Church, that the popiſh Maſſe is the greateſt hereſie, blaſphemie, and Idolatrie, that euer was in the Church, which ſhal be the next thing, that you ſhall looke for from me, by God grace. In the meane ſeaſon, remember good brethren, that our vnthankefulnes was the cauſe of this our plague. Let vsus cry therfore vntounto the Lord, powringe foorth before him faithfull teares, and hee will deliuer vsus, that we may truely honour him in the gates of the daughter of Syon, that is, openly in the middeſt of the faithfull congregation. Amen.