Two godly and learned sermons, made by that famous and woorthy instrument in Gods church, M. Iohn Caluin. Which sermons were long since translated out of Latine into English, by M. Robert Horne late Byshop of Winchester, at what time he suffered exile from his country, for the testimony of a good conscience, as his apology in the beginning of the booke will witnes. And because these sermons haue long lyen hidden in silence, and many godly and religious persons, haue beene very desirous of them: at theyr earnest request they are nowe published by A.M.

¶The Apologie of Mai∣ster Robert Horne, late Bishop of ƲƲinchester▪ Grace, peace, and mercie, from God the Father of our Lord Iesus Christ. Amen.

AFter that God had stri∣ken our head shéephearde, vnder Christe, that worthy King and confessour, Ed∣ward the sixt (good Christi∣an 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 vn∣thankfulnesse) but that the kingdome of God, at the least for a time, must be taken from vs, and the Christian flock dispersed. The which thing began to appeare to me more plainlie, when I sawe Gods booke,* 1.1 conteining the word of life, taken foorth of the Churches in the Bishopricke of Du∣resme, and a fowle sort of Idols, called lay mennes bookes, brought in therfore: when the common prayer commaunded by pub∣lique aucthoritie,* 1.2 set foorth after S. Paules

rule, to the edifying of Christes congrega∣tion, in the vulgar tongue, was against Gods lawe, and also against the lawes of the Realme, banished, & in the place ther∣of, a kinde of prayer vsed farre dissonaunt from Gods lawe, & the example of the pri∣mitiue 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: al∣though 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 cre∣dite 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 with∣out

earnest calling on Gods name, for the assistaunce of his spirit) mine owne state & condition, and to examine more déepelie, both y^e doctrine which I had taught, wher∣of I perceyued, that of necessitie I must render an account, and that within short time, and also my duty of allegaunce vnto 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 haue accused me iustlie, neither of word nor déede, per∣petrated against her grace. And as cōcer∣ning 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 ear∣nestly perswaded, and setled in the trueth thereof, my conscience dyd more plainelie laye to my charge, that I could not re∣uoke, saye against, nor dissemble it, with∣out blasphemous contempt of God,* 1.3 and most horrible deniall of his Sonne Ie∣sus 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 haue

doone, although I had doone much more, then some thought I should haue thanks for. But what soeuer men thought or spake, as touching thankefull reward for my labour, I perswaded my selfe, that I should haue all thinges weied after equi∣tie: and therefore considering both mine owne integritie, that I had offended no law of the Realme, but liued like an obe∣dient subiect, and also that the same men bare the chéefe rule vnder the Quéenes highnes, and should be my Iudges, as did know that the sword was deliuered them, for the defence of the good & obedient sub∣iect: 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 other∣wise then I would haue beléeued, if I had not béen put in experience therof my selfe. For I found in the place of equitie, preiu∣dice: for lawe, lust: for reason, will: and such as should haue giuen sentence, accor∣ding as matter had béen obiected and iust∣lie prooued, plaide both the part of the ac∣cuser, 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 ther∣of 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 fay∣ling, 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) char∣geth me with a matter, not onely malici∣ous & 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 vnto me, and mine answer made, conclu∣ded, that it was not only preaching, wher∣with 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 ser∣uauntes, 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 vpon 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 con∣temned 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 gui∣ding 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 giue them that they would haue béen glad of, some honest colour, wherefore they might haue séemed iustly to haue wrought on me theyr will. For they that were not ashamed to inuent, false and feyned accu∣sations, howe would they haue reioysed, yea triumphed ouer me, when they might haue laid to my charge, flying the Quéens Realme: and that not onely 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 Lawi∣ers wit, wanting neither cunning, nor yet good will, and hauing full aucthoritie to say, and doo what he lyst, could easily haue amplified this crime, and haue formed of a small Gnat, a mighty Elephant. But af∣ter 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 be∣ganne 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 ap∣pointed 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 giue 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.

* 1.4But 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 pur∣pose, thinking that they should haue tur∣ned 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 perswasi∣ons of the crafty hypocrites, be brought in doubt of the veritie thereof, as though I my selfe should haue forsaken it, and ther∣by 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 vpon 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 haue preached vnto them, which also they haue receyued, and not to be easilie caried away into any other contrarie, al∣though an Angell should come from hea∣uen, and preach it to them. Who so will aduisedly behold,* 1.5 the maners and conditi∣ons of the Scribes and Phariseis, whilst Christe walked héere vppon earth: what shifts and practises they vsed to maintaine their cloaked holines, their dyrtie traditi∣ons, and vaineglorious estimation, & ther∣fore 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, vnto them: shal plainly see them so like in con∣ditions & practises, and so liuely represent, (as it were) the phisnamy of theyr old aun∣cetours, 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, sal∣nos 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, tra∣ditions, misconstruing of Gods lawe: su∣perstition▪ hatred of the true religion, per∣secuting of the Prophetes of Christ, and of his Apostles, slaundering of Christe: to be short, what wickednesse, eyther in man∣ners or in religion, can be found in them, but that the lyke and much more,* 1.6 dooth plainly appeare in ours? Yea, ours haue found out for vs an infinite rablement of idolatries, which they neuer heard of, and would haue abhorred, as Masses, inuoca∣tion 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, be∣cause 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 dissem∣bling 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 haue all theyr cups in? What shall now Antichrists champions blouster and blow•• out at Paules Crosse,* 1.7 and else∣where? 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,* 1.8 to our heauenly mai∣ster Iesus Christe, that both gaue vs war∣ning that they should thus intreat vs, and also for our comfort, that he should taste of this kindnesse before vs?* 1.9 There is no Dis∣ciple 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 haue cal∣led the maister of the houshold Belzebub,

how much more his houshold seruaunts? But feare them not (sayth Christe.) But when these spirituall Preachers, call vs carnall gospellers, what meane they ther∣by? Meane they that we be sinners,* 1.10 and that our flesh is not so subdued, but that it will lust against y^e spirite? Or meane they, that we haue pleasure in sinne and in sin∣ners? Or they call vs sinners, because we could not liue chaste, that is,* 1.11 godlie with∣out a wife? If they meane after the first sort, we confesse with the Publican, That we be sinners: And saye with S. Paule,* 1.12 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 haue to thāke them, that they will both shew plainly whose children they are (for héerein they resemble the olde Phari∣seis) and also that they will serue vs héere∣in, as the Phariseis did Christ: for the self same thing, was in this wise laide to his charge of them, and hath continued a com∣mon 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 sa∣uiour

Christe had dimissed Iohns Disci∣ples, and preached to the people, they prai∣sed God: but the Phariseis and the Lawi∣ers despised Gods counsaile, & sayd: Tush, he is but a glutton,* 1.13 and a swilboule, a bolsterer of Publicans and sinners. This was a common obiection and slander, that the Pharises vsed to deface Christes prea∣ching,* 1.14 and dissuade the people from it. For he receyueth (saye they) sinnes, and ea∣teth with them.

What were these complaints and slaun∣derous accusations, wherewith they went about to bring Christ in hatred of the peo∣ple, but the selfe same that now is obiected against vs?* 1.15 Wherefore (say they) doo not thy Disciples fast? Wherfore do they that which is not lawful,* 1.16 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 fa∣steth 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 cha∣stice our selues: we are not like these men, we faste twise a weeke, we are not so car∣nall

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, ad∣uaunce and set vp themselues? Dyd they not by this colour of calling Christe, such a Preacher of carnall lybertie, créepe in∣to the consciences of the simple, there to place themselues surelie, vnder the pre∣tence 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 no∣ted, of these hypocrites,* 1.17 in all theyr Ser∣mons, when they thus rayle against the Preachers, it is to this end, to dissuade the people from the doctrine of onelie saluati∣on 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 car∣nall sinners. In this wise the Phariseis persuaded the blind man, whome Christe restored to his sight againe, saying:* 1.18 Giue God the praise, as for this man, we know is but a sinner. As though they should haue

said, beléeue vs, folow our doctrine, be our disciple, for we be holie, we serue God, we kéep the ordinaunce of our mother the ho∣lie Church: and to maintaine this theyr hypocrisie with all, when other shiftes fai∣led, they tell a false lie on Christe to bring him in hatred, saying, He is a sinner: and y^t they know it so to be. You may be sure, these honest men, would not els haue said it. But if they should haue him examined what sinne they knew by him, they should haue had nothing to saye.

And what I pray you, knoweth our reli∣gious phariseis by the Preachers, whome they call carnall, sauing that which is con∣fessed, that we be all sinners, & haue néede of Gods mercie? Doo they knowe vs to be dronkardes, théeues, murtherers, whore∣mongers, common braulers, or such open offendors, as the Congregation tooke of∣fence by our liuing: if they doo, let them o∣penlie rebuke it, that other may be afeard to doo the like:* 1.19 Let them proue it by two or three witnesses, after S. Paules rule: And I for my part, shall not onely make open confession, but also shall make open satisfaction, as the order was in the church of auncient time. If they haue none of al••

thinges to charge vs with all (if they had, we should haue heard tell of it or nowe) thankes be to God for his mercy towards vs, for this was onely his worke in vs,* 1.20 and God graunt these vnshamefast hypo∣crites true repentaunce, and amendment of theyr liues, for a number of them be no∣torious Tauernehaunters, common brau∣lers, very dronkards, knowne Sodomits, and manifestlie proued whoremongers. And if they will say, this is spoken of mal∣lice: I protest before God, that is not tru∣lie sayd, for I doo not name them, because I loue the men, although I hate their con∣ditions.

As touching fasting, prayer, and prea∣ching lybertie, when did euer any Prea∣cher speake against true prayer, Christi∣an fasting, or set men at lybertie to sinne: but alwayes inueighed against abuses, in popishe prayer and fasting, as Christe re∣buked the praiers and fastings of the pha∣risaical hypocrites, which in déede was all one with these mens prayers & fastinges. And the lybertie we preached, was not to giue the flesh occasion to sinne, but to com∣fort 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 ma∣riage, let them giue God thankes there∣fore: 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 a∣mong all men:* 1.21 to the ende I might serue God in pure chastitie of Matrimony.

* 1.22And 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 vs a promise, that he will heare our prayers, and graunt our peticions. I graunt he will so doo, if we aske after his will,* 1.23 & if that the thing we craue appeare to him, that it be profitable for vs, for he knoweth before we aske, what thing we haue néede of. And I doubt, whether all the Priestes that saye, they haue chastitie, by this that they praye and fast (as they

say) obtaine, and haue 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,* 1.24 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 disputa∣tion 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 purga∣tion of an holie and learned Virgin, if all vnmaried Priestes be Virgins.

The order was,* 1.25 that being accused of whordome, foure or fiue as honest as him∣selfe, & of no lower degrée in the Vniuer∣sitie,

must (after he himselfe haue 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 a∣gainst them that accused him.

Now doo I affyrme before my Iudge Iesus Christe, and his whole Church, that I haue not sinned, because I tooke a wife, and therefore am falselie accused as a car∣nall or fleshlie man,* 1.26 for so dooing: and for my purgation héerein, and to prooue my saying to be true in déede, and also to ap∣proue 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 exam∣ple of Christes Apostles: S. Paules coun∣sayle to the Corinthians, and in many o∣ther places, the Councell of Nice, and all the Fathers of the Church, to the second Carthage Councel, which was foure hun∣dred and twenty yéeres after Christes as∣cencion. 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 law∣full

and godlie, and in no wise forbidden, but that a Priest may marie. Wherefore, I ende with this saying of S. Augustine:* 1.27 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 auer∣tant▪ Such is (sayth S. Augustin) the sub∣tiltie 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.* 1.28 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 Coun∣cell, shortlie after his death. When these subtill hypocrits, who condemne holy ma∣trimony, as carnalitie, and faine them∣selues chaste lyuers, to be estéemed in the world, and that they may the rather de∣ceyue the simple people, haue runne tyll

they be wearie in this race: then heape they this on also, to aggrauate the matter, and make vs more odious vnto y^e people, that all our preaching was but flatterie, to please the Magistrates and the Nobili∣tie, 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 vs, they themselues be cleare, and frée from them, and they be replenished with the contra∣rie vertues. We are carnall, they are spi∣rituall, we cannot liue without wiues, they liue chaste Virgins, our Ladies hus∣bands, 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 dai∣lie, we sought for promotion, and would heape vp lyuing vppon lyuing, they wyll none, if you wyll giue it them, or at the most, they wyll haue but one at once: if they thought, that you would not thus esteeme and iudge of them, they would no more impute vnto vs 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 vs, when they say, we flattered the Magistrates. The Rulars themselues tooke vs so much contrarie to flatterers, and men pleasers, that they dyd much blame vs 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, vpon them and the whole Realme. And for the Lordlie loytering Prelates, with all theyr kennell of dumme dogges: I trust they wyll beare vs 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,* 1.29 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 cunning∣lie, 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 Galathi∣ans, & the Thessalonians: for after he had instructed them perfectlie and truelie, in the doctrine of saluation,* 1.30 there entred in among them false teachers, which did not onely poyson the good doctrine of the Gos∣pell, which they had receyued, with obser∣uations of Moses Lawe, and superstitious ceremonies: but also the rather to bring theyr wicked purpose to passe, did slaun∣der S. Paule of flatterie and couetousnes: and therefore he writeth to both the Con∣gregations, and purgeth himselfe of that false accusation, saying to the Galathians. Now,* 1.31 whether go I, about to please men, or no?* 1.32 And to the Thessalonians: We speake vnto you, not as men pleasers, but to please God, who tryeth our heartes. Neyther haue 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 onely treade downe the doc∣trine of Christe, and fill all full of super∣stition, idolatrie, and false religion, but to bring this the rather to passe, doo accuse vs of these crimes, they themselues are one∣lie guiltie in. This hath béene the prac∣tise 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 haue learned theyr cunning so perfectlie, that thou mayst easi∣ly perceiue the Gréeke prouerbe, truly ve∣rified in them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But what meruaile is it, though they now raile and rage, against the Ministers of Gods worde, call them heretiques, sedi∣tio••s, and new fangled fellowes, when theyr auncetours the Phariseis, dyd the same against Christe and his Apostles?* 1.33 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, vnder the name of new lear∣ning, and new preaching against the faith of our mother holie Church. Doo they name it new learning, because they haue not béene wunted vnto it, but nowe of late yéeres? So may Christe be called vnto them, a new Christe, because they were neuer acquainted with him. How many of them haue this acquaintaunce with Christe,* 1.34 that they know and confesse him to be the onely satisfaction for our sinnes, the onely redéemer, the onely me∣diatour, our onely righteousnesse, that he offered vppon the Crosse once for all, dyd make by that one oblation (not to be ite∣rated) a ful and perfect sacrifice, for all the sinnes of the whole world.

* 1.35They will saye, that they haue béene so trained vp in the knowledge of Christe, that they knowe and confesse all this to be true. And thus farre were well con∣tent, to followe the late Kinges procée∣dings. 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 haue 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 questi∣on 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.* 1.36 This new wine of the Gospell, cannot a∣bide 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,* 1.37 and therefore the teachers thereof heretiques, because it is but a newe kinde of here∣sies, found out of late yéeres by the Ger∣manes, 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 con∣tinue therin, and dayly encrease, although our English hypocrites brute abroade the contrarie. But yet they were not the first inuentours thereof, for they héerein haue taught nothing else, but that they recey∣ued 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,* 1.38 is not at any tyme con∣demned by the Church of Christe, but by the Church of Antichrist, as shall plainlie be proued, when they haue decréed against any particular part thereof. But this must not be forgotten, that you vnder∣stand when they speake of the Church (al∣though they name it Christes church) that hath alwayes condemned this doctrine▪ they meane in verie déede, a congregati∣on 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 aun¦swere with Saint Augustin.* 1.39 Lib. de bap¦tis. 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 reue∣latur, aut in deum ingratus est, cuius inspira∣tione ecclesia eius instruitur. Nam Dominus in euangelio, ego sum inquit veritas, non dixit, ego sum consuetudo Itaque veritate manife∣st••a, cedat consuetudo veritati. Reuelatione ••g••tur ••a veritatis, veritati cedat consue∣tudo, quia et Petrus qui circumcidebat, cessit ••aulo veritatem praedicanti. Jgitur cum Christus veritas sit, magis veritatem quam consuetudinem sequi debemus. He that con∣temning 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 vn∣thankfull 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. There∣fore when the trueth appeareth, let cu∣stome giue place to the trueth: for Peter himselfe who did circumcise, did giue place to Paul, preaching the trueth. Ther∣fore, seeing Christ is the trueth, we ought rather to follow the trueth, then the cu∣stome.

Héerein is to be marked this, that the holie Father dooth giue example of S. Peter, who forsooke custome, to followe trueth.

* 1.40Our Prelates say, they be Peters succes∣sours, 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 ap∣prehend 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 mercie?

* 1.41We 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 doc∣trine, and prooue it true: but for that trueth could not be heard with indiffe∣rent iudgement, I praye you marke this

practise, and looke if the lyke were euer found in any Hystorie? They cast the chée∣fest learned men in prison,* 1.42 or commaun∣ded 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 pre∣tend 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 con∣trarie, what they will decrée.

Then crieth a stoute champion at Paules Crosse boldlie, where be our new Prea∣chers 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, al∣though they be nothing to be compared in learning, to them they haue locked fast vp, it shall plainlie appeare to all indiffe∣rent men, that their doctrine is true, and

maye easily be maintained by the Scrip∣ture, and testimony of the auncient Fa∣thers 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 dri∣uen 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,* 1.43 whose lyuings hangeth (as they call it) of making Chri∣stes 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,* 1.44 which had a spirite of Pytho, and thereby brought to them great profit:* 1.45 and Demetrius the syl∣uer smith, with the whole congregation of the Artificers, who had ritch lyuings by Idolatrie, should haue béene appointed clarkes in the conuocation house at Phi∣lippos, or at Ephesus, and with their yea,

yea, or nay, nay, haue determined this question, whether Paule and Silas had beene seditious heretiques: would not (trow you) the most part haue cried with a loude voice, yea, yea, yea? Oh, Auri sa∣cra fames quid non mortalia pectora cogis? Whether this stande with reason, that those Priests, whose lyuing dependeth onely of superstiton, idolatry, and false re∣ligion, 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 haue, not latelie inuented, but deriued from theyr forefathers, the Iewishe Pha∣riseis, 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 haue doone, one Noble man that now liueth, although they will not pre∣tend Religion to be the cause, but inuent some other waightie matter.

I must néedes héere giue the Noble men warning of that I heard,* 1.46 because I loue

them, and am sorye to heere, straungers speake this dishonour of them, that they are not able to rule themselues, and ther∣fore must desire a polshorne Bishop, to go∣uerne 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 vnto mée, did not I tell you, that your Religion would not continue? And so would haue perswa∣ded mée to haue giuen place, and reuoked myne opinion: wherein when he sawe he preuailed not, he said fréendly, he was so∣rie 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 con∣tinue his familiar fréendship with mee: and there vpon 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 mat∣ters nothing so. For, saith he, I haue en∣tred 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 y^e power of the cler∣gie, as high as euer they were, aboue the Laity, & I haue good reasons that mooueth me also to thinke this to be true. Wher∣vnto I said, that can neuer bee brought to passe: For although the Noble men doo fa∣uour 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 haue 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 fa∣uour 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 disenheri∣ted, 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: where∣vnto 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 deuil∣lish dreaming Duresme, haue brought to confusion, and they shall haue 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 y^e 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 bloodso∣king hypocrit haue cared, to haue wrought my destruction, whome he tooke to be an

enimie to his deuillish deuises. He inuen∣ted 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 y^e 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 bis∣shopricke, that I had brought in a wife of mine owne into that Church, where ne∣uer woman came before. And then the L. Chauncelour chargeth me with con∣tempt of the Quéenes highnes, as though I should haue 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 tray∣tours 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 haue brought that noble Realme,

now in daunger to bee ouer runne, and conquered with straungers: the which thing men that be halfe blind, may plain∣ly see they goe about. I neuer meddled with his office, I was in daunger of much displeasure, as the honorable Coun∣sell did well knowe, because I would not take vpon me his office. And herein he vt∣tereth 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 Arch∣bishop of Canterbury, did obtaine lycence from Pope Hilderand to banishe the ma∣ried Préestes, and to bring Monkes from Warmouth and Iarrow. And also it is not vnknowen to him, nor to his Chauncel∣lour, nor to any one of his officers, that euery 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 ho∣nest 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 re∣ceiued one letter nor token of commaun∣dement, from her highnes, nor from her honourable Counsell, but a letter the post deliuered me by the way, as I was com∣ming to London) and layd it earnestly to my charge, as though I had béene a stub∣borne rebel, I perceiued they would serue me as they had doon others, I meane, to punish me for religion, and pretend trea∣son: and subornate two or thrée false wit∣nesses, as they haue plenty in store, to af∣firme that I had made some offēce to the Quéenes highnes, as their great grand∣sires plaid with Christ, saying,* 1.47 that he did forbid the people to pay tribut vnto Cae∣ser. Wherfore I thought it best to deliuer my selfe out of their handes, by forsaking my natiue Country, séeing there was nei∣ther equity, nor iust iustice to be looked for,

my doctrine was neuer so pure, my heha∣uior neuer so vpright, and I neuer so able to aunswere with trueth, to that was ob∣iected. And therefore my fréends and kins∣folke, haue no cause to be sorie for me. For although I haue lost a great liuing, all my goodes, haue not one farthing lefte me, am bannished my natiue Countrey, shall vse no more the familiar company of my fréendes: what haue I lost? Nothing, but shalbe a great gainer:* 1.48 For if to saue these thinges, a man loose his owne soule, what hath he won? And if the departure from these, haue 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 forsa∣keth house,* 1.49 brethren, sisters, father, mo∣ther, 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 spar∣rowes, will not see me vnprouided for. Godlines is great ritches, when a man is cōtent with that he hath. When we haue foode and rayment, let vs be therewith

content. For this is a plaine case:* 1.50 Wee brought nothing into the world, nor we can carie nothing away. We haue 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,* 1.51 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 tra∣ditions, and deuillish doctrine of the Pa∣pists. Wherfore, déere brethren, séeing you haue tasted of y^e swéete bread of life,* 1.52 Gods most holy word, take heede of the Papists sower leuen, that worketh death. And be∣cause I would you should not be ignorāt, howe you ought to behaue your selues, where so much Idolatrie is openlie com∣maūded, 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 haue transla∣ted for you, two Sermons, of that great learned and godly man, I. Caluin, made for that purpose, and these haue 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 po∣pish Masse, heresie, I shall by Gods grace, good Christian brethren, declare and prooue by the Testimonie of the Scrip∣tures, and also of the auncient fathers of Christes Church, that the popish Masse is the greatest heresie, blasphemie, and Ido∣latrie, 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 vs cry therfore vnto the Lord, powringe foorth before him faithfull teares, and hee will deliuer vs, that we may truely honour him in the gates of the daughter of Syon, that is, openly in the mid∣dest of the faithfull con∣gregation. A∣men.

Notes

• * 1.1

  Gods word displaced, & Idolatrie brought in.
• * 1.2

  2. Tim. 4.2▪
• * 1.3

  No man can speake against the truth, with∣out great blasphemy to God.
• * 1.4

  〈◊〉〈◊〉 the na∣•• of the ••sts, to ••er and ••e euill ••e god∣••
• * 1.5

  A compari∣••on between the Phari∣••eis, and the popish pre∣••ates.
• * 1.6

  The Papists haue found out that which the Phariseis neuer heard of.
• * 1.7

  The Papists slaundering of the god∣••ie.
• * 1.8

  Christe his example, a comfort to the godly.
• * 1.9

  Matth. 10.24.25.26.
• * 1.10

  A question demaūded.
• * 1.11

  The Aun∣swer.
• * 1.12

  Luke. 18.13. Galat. 5.17.
• * 1.13

  ••th. 11.19
• * 1.14

  ••th. 9, 11.
• * 1.15

  ••th. 9.14. ••th. 12.2.
• * 1.16

  ••e slande∣••s spee∣••s of the ••ariseis a∣••nst christ 〈◊〉〈◊〉 the iu∣••ying of ••mselues.
• * 1.17

  The intent of the po∣pish hypo∣crites, by their ray∣ling.
• * 1.18

  Iohn. 9.24.
• * 1.19

  1. Tim. 5.19.
• * 1.20

  Such as theyr Reli¦gion is, such is their life
• * 1.21

  Iebr. 13.4.
• * 1.22

  The Papists ••biection.
• * 1.23

  Aunswer. 1
• * 1.24

  2. Cor. 12.7.8.9.
• * 1.25

  An example of the oath of vnmaried ••riests that 〈◊〉〈◊〉 virgins.
• * 1.26

  〈◊〉〈◊〉 notable ••biection, ••hich all ••he Papistes ••re not able ••o deny.
• * 1.27

  S. Augus••
• * 1.28

  The Papi¦•• proued h••¦pocrites s. Augusti•• wordes.
• * 1.29

  God kno∣weth the secretes o•• all hearts.
• * 1.30

  •• Paules ••ctrine to 〈◊〉〈◊〉 Gala∣••ans and ••hessalo∣••ans, poy∣••ed by ••se tea∣••ers.
• * 1.31

  ••ala. 1.10.
• * 1.32

  Thes. 2.4.
• * 1.33

  The Papists would rayle against Christe him selfe, if they durst: but because thei dare not, they reuile his word.
• * 1.34

  A question demaunded of the Pa∣pistes.
• * 1.35

  Theyr aun∣swer.
• * 1.36

  Math. 9, 17
• * 1.37

  Why the Papists call the Gospell the new learning.
• * 1.38

  The church of Antichrist the conti∣nuall enimy to the Gos∣pell.
• * 1.39

  Aug. lib. de bap. paruul.
• * 1.40

  The Papists say they be Peters suc∣cessours: so in some re∣spectes they be.
• * 1.41

  The cause why the godly fled in tyme of trouble.
• * 1.42

  The Papists cast in pri∣son, and ba∣nishe the cheefe lear∣ned men▪ & then cal for disputation, when no bo¦dy is to an∣swere them, nor any that they wil suf∣fer to come.
• * 1.43

  The practi∣ses of the Papistes, to vpholde their Reli∣gion.
• * 1.44

  Acts, 16.16.
• * 1.45

  Acts. 19.24.
• * 1.46

  A note of the Aurhor, to the noble men.
• * 1.47

  Math. 22.17
• * 1.48

  Mat. 16.26.
• * 1.49

  Math. 19.29 Math. 6.26.
• * 1.50

  1 Tim. 6.7.•• Heb. 13.14▪
• * 1.51

  Philip 3.8.
• * 1.52

  Mat. 16.6.