A CONFUTATION Of the Pope's Bull which was published more than two years ago against Elizabeth the most gracious Queen of England, France, and Ireland, and against the noble Realm of England: together with a defence of the said true Christian Queen, and of the whole Realm of England.  
By Henry Bullinger the Elder.  
AT LONDON. Printed by john Day dwelling over Aldersgate. AN. 1572.  
¶ Cum Privilegio Regiae Maiestatis per Decennium.   

¶ To the right honourable and his singular good Lord Robert Dudley Earl of Leicester, Baron of Denbigh, Knight of the honourable order of the Garter, one of the Queen's Majesties most honourable privy Counsel. etc. Arthur Golding wisheth health, prosperity, and abundance of God's grace.  
WHat mischief hath of late years been attempted against this Realm, and how great a flame hath been kindled against the walls of the Church, through the great Treasons that have been practised to confounded the whole state, by reason of the Pope's most pestilent Bull: your Lordship right well knoweth: yea and it is even yet still so apparent (or rather present) in all men's eyes, as there is no wise man but he trembleth at the dreadful remembrance, nor simple & godly minded man, but he wondereth at the marvelous disappointing of the dangers, which were sundry times ready to have overwhelmed us, even in one moment, had not God reached out his merciful hand from heaven in the open face of the world to defend us. For it can not be denied, but that thereby, open defiance hath been made to faithfulness and allegiance: honesty and virtue were shamefully defaced: Religion and justice were openly assaulted: neiborod and charity were treacherously despised: God and godliness were wickedly impugned: our most virtuous and renowned Princes Majesty was traitorously impeached; her rightful pre-eminence diversly assailed, her unblamable doings causeless defamed, her gracious clemency scornfully abused, her noble person privily pricked at, the welfare of the whole Realm dangerously hazarded, and the state thereof either entitled to inward Competitors, or proffered as a pray to foreign enemies. Is it not a strange case, that a romish Bull (or to speak more rightly, a childish babble) should be able to work such inconveniences, even where the Gospel shineth most lightsomely? And yet we see, that not only some of the rude and witless sort, but also many of the greater sort, which thought: themselves no small fools, ne were in deed no young babes, were contented to become such Calves, as to run out of God's blessing, into the warm Sun, and to turn their weapons into their own bowels, at the bellowing of an outlandish Bull, which notwithstanding was but a Leaden Bull, a paper Bull, a painted Bull, and had neither breath, moving, nor voice of it own, till the Calves themselves had breathed into it. But righteous art thou O Lord God, and rightful are thy judgements. They digged a pit for others, & are fallen into it themselves. They laid a snare for thine elected, and their own feet be snarled in it. Yea thou hast turned their purposed mischief upon their own heads. Let the Papists still feel, and let all the world still see, how it is thou only that fightest for us O Lord God of Hostes. Now albeit that the brunt of that abominable Bull, were bend directly at our most gracious sovereign Lady Queen Elizabeth, & at her majesties Realm and faithful subjects: yet notwithstanding forasmuch as the matter doth implyingly concern the whole state of Christ's Church, which the romish Antichrist laboureth to draw away from the obedience & love of her true husband Christ, to the adulterous embracing of Satan: Henry Bullinger the Elder, that godly & painful minister of Christ's Gospel in the Church of Zurike, being by nation a mere stranger, but by Christian Religion a dear brother unto us, hath (as it appeareth by his own Epistle) written this present confutation thereof in Latin, at the request or motion of certain of our right reverend & godly Bishops. By means whereof, the case which otherwise had been more peculiar to ourselves, is now become common to all the true worshippers of Christ. For such is the nature & bond of holy Religion, that whatsoever happeneth to any several member of Christ's Church, the feeling thereof disperseth itself into the whole body, so as they joy together & sorrow together, & also lay all their forces together, to withstand their common enemy, & to put him to flight by the power of the word, & of the spirit, wherewith they be led & governed. Therefore to the end that such as have any where been bewitched by the sorceries of the Romish Circe and her Idolatrous hypocrites, may return to their right wits, & cease to be deceived: and that the simple & ignorant may not be seduced by such fond toys hereafter: He learnedly, pithily, & briefly confuteth the unhonest and shameful slanders of that railing and reproachful libel, defendeth the innocency of our most virtuous sovereign Lady, maintaineth the Religion now established by public authority of this Realm, disproveth the false usurped supremacy of the Roman Prelates, showeth the right use of the keys which Christ hath committed to his Church, bewrayeth the weakness of the Romish jupiter's thundercracks, and discovereth the horrible cruelty and outrage of the Popes, in maintaining their wrongful & unmeasurable power. And herewithal, his desire is, that the same his doing may turn to the profit & commodity of as many as may be. For the accomplishment whereof, & that our nation (in whose behalf it was chief written) may the more largely & plenteously enjoy the benefit, whereof the first cause hath sprung from themselves: I have turned the said book into our own mother tongue: a work right necessary & profitable for all such as mind to keep themselves true servants to God, & faithful subjects to their prince, or can find in their hearts to look upon the light of the truth to their own benefit & incomparable comfort. For doubtless, if there be any whom the present experience of our own times can not move: they shall see it evidently proved by this book, that the fruit which the crediting or receiving of Popish Bulls, & such other pedlary trash of Rome yieldeth, is nothing else but horrible murder, Rebellion, slaughter, Treason, & all manner of devilish & mischievous wickedness, matched with most extreme calamity, hartgreef, & misery: and in the end (unless God's wrath be pacified by timely repentance) accompanied with uneschewable loss both of body & of soul. Wherefore, as well in consideration of the premises, as also presuming upon the apparent signs of your Lordship's former favour & great good will towards me: but specially forasmuch as you are of that most honourable number, upon whose wisdom, foresight, trustiness, policy, & stoutness, God hath ordained the security of our most gracious sovereign Lady, & of her majesties Realm & subjects, & (which more is) of his own Religion and holy word to rest & depend: I have taken boldness to dedicated this my travel unto you, assuring myself that your good liking & well accepting of the same, shall 'cause it to be the more readily received, & willingly embraced of all others, which thing I most humbly and heartily desire. And thus I commit your good Lordship to the continual protection of almighty God.  
Dated at London the x. of january. 1571.   

De Sereniss. Angliae, Franciae, & Hiberniae Regina Elizabetha. etc. Et Bulla impij Pij Pontificis Romani in illam edita.  

TErrifico nuper crepitantem fulmine Bullam  
Expuit irato feruidus ore Papa.  
Perculit insolitus quorundam pectora bombus,  
Ast horum fortis risit Elisa metum.  
Atque ait: ah miseros, crepitus quos terret aselli:  
Haec ex Tarpeio culmine Bulla venit.  
Scilicet hoc os est, quo vana tonitrua ructat  
Bestia, quae in terris creditur esse Deus.  
Ex opere artifices, mea tu nunc Anglia, disce  
Latrones, fures, sacrilegosque Papas.  
Aethereo hanc Christus difflabit flamine Bullam.  
Stultus, qui bullas pondus habere putat.   

In Bullas Pontificum.  
DVm vendit terras, Coelum, Coelique potentem  
Roma, diu emptores lusit avara suos.  
jam deerant merces, cum mox divendere bullas  
Coepit, & his fumos miscuit ipsa suos.  
Cur igitur Romae Coelum Coelique potentem  
Quaeris adhuc? alijs vendidit ista prius.  
Mordaces praeter fumos, bullasque tumentes,  
Nunc nil, quod posthac vendere possit, habet,  
Si quis emis bullas, bulla tu vanior omni es:  
Sin fumos: oculis, vae malè sane tuis.   

In Bullas & Venias Papisticas.  
NVgis fictitijs, & Bullis Roma superbit,  
Nugas & Bullas vendere Roma solet,  
Bullatas nugas, nugales improba Bullas  
Non vereor Venias dicere, Roma, tuas.  
Nomina conveniunt rebus, cum vanius illis  
Nil sit, cum nil sit prorsus inutilius.  
Ast ut aquis bullae citò nascuntur, pereuntque.  
Sic pereant Bullae, Roma superba, tuae.    

¶ To the most reverend, godly, and vigilant Bishops of the noble Realm of England, L. Edmund Grindall Archb. of York, L. Richard Cox Bishop of Elye, and L. john jewel Bishop of Salisbury, my right honourable Lords and most dear brethren in Christ, the preface of Henry Bullinger, Elder.  
RIght reverend fathers in Christ, my right honourable lords and most dear brethren, I acknowledge myself greatly bound unto your goodness, that whereas we be set so far a sunder, you dwelling beyond the sea in England, and I living here in Swicerland not far from the Alps: yet nevertheless you of your goodness do by your often writing earnestly maintain, preserve, yea and by daily increasing, more and more advance the friendship and brotherhood long ago begun betwixt us. In respect whereof I aught of right to show myself by all means thankful & serviceable unto you. And whereas now of late, by sending to me the Bull of Pius the fifth, bishop of Rome (which I had not seen nor heard of afore) you have ministered occasion unto me, to do, or at lest wise to attempt somewhat for the glory of Christ our only redeemer, and for the welfare of his Church which is among you in England, against the Romish Antichrist: behold, I dedicated unto your Lordships this confutation of mine set against the Bull: submitting the same to your most exact judgements, wholly to stand or fall according to your good pleasure. Nevertheless I beseech you to accept in good worth this endeavour and good will of mine, most desirous both to further so good a case, and also to pleasure your Lordships. Otherwise I freely confess mine own ability to be very small, and your learning to be right great, so as ye could have handled this matter far better than I, if it had pleased you. Notwithstanding forasmuch as I have perceived, that by this my simple travel I shall pleasure your Lordships: I would not that you should find any want in me. Christ our Lord grant that my treating thereof may be abundantly fruitful unto many. I beseech you vouchsafe to salute my right reverend Lords & most dear beloved brethren L. Rob. Horn Bishop of Winchester: L. Edwin Sands Bish. of London: L. john Parkhurst Bish. of Norwich: L. james Pilckinton Bish. of Durham: and also M. john Aelmer, M. Samson, M. Humphrey, M. Lever, M. Fox, and the residue, sometime companions of your exile in Swicerland and Germany: to the prayers of all whom I commend myself. And all the Ministers and brethren that be here, wish all prosperity to you all, in our Lord jesus Christ. The Lord jesus bliss the ministery of your good Lordships, and preserve you from all evil.  
From Zuricke in the month of February, the year of our salvation. 1571.   

¶ The sum of the Romish Bull published against the most virtuous Queen of England, and the whole noble Realm of England.  
FIrst and formest it seemeth requisite to hear the very effect of the Romish Bull. For the Bull itself is not worthy to be recited at large, and in form of words as they term it. Wherein notwithstanding we will overslip nothing that is to any purpose, and which may seem worth the confuting. In the entrance of it, the Pope in most ample words blazeth and boasteth that unmeasurable power of his, which he termeth the fullness of power, received (as he would bear men in hand) from the governor of all things our Lord jesus Christ, which committed the catholic and Apostolic Church to one alone upon earth, even to Peter the prince of the Apostles, and to Peter's successor the Bishop of Rome, with fullness of power to govern it, ordaining him alone to be sovereign over all nations and all kingdoms, to pluck up, throw down, disperse and destroy: and again to plant, and build up, that he might hold the Christian people together in unity of the spirit, and yield them up safe and sound to their Saviour.  
Out of this fullness of power, mounting up into his high throne, which he termeth the sovereign seat of justice: and taking upon him to be both judge and accuser, he thunderingly readeth forth from thence the articles of his accusation which he hath to allege against the most virtuous Queen of England, whom even at the first chop with a slanderous mouth (utterly proper to himself) he termeth a bondslave of most heinous evil doings, which hath brought back into miserable destruction, the Realm of England, sometime turned away from the Church of Rome by that prince of blessed memory Henry the 8. (whom the Bull termeth a revolted runneaway) and now of late brought again to the Catholic faith by Queen Mary: and to be short, he saith she is become the refuge of all runagates and naughtypacks: who also willeth herself to be taken for only sovereign Lady in all cases both temporal and spiritual, monstrously usurping the place of supreme head: and finally which hath presumed to dispose of Bishops, parsons of Churches, and other Catholic priests, and to determine of ecclesiastical cases, deposing and oppressing the catholic Bishops, and advancing and putting in their rooms lewd preachers, and ministers of ungodliness. Moreover (saith the Bull) she hath abolished the sacrifice of the Mass, prayers, fasting, choice of meats, single life, and all catholic rites, and commanded books that contain open heresy, to be set forth to the whole Realm, and wicked mysteries and ordinances received and observed by herself according to the appointment of calvin, to be also observed of her subjects. She hath forbidden the Clergy and laity to acknowledge the Roman Church, or to obey the commandments thereof: yea and she hath compelled them to renounce by oath the authority and obedience of the Bishop of Rome: She hath laid penalties and punishments upon such as shall disobey, and hath executed the same upon such as have continued in the unity of faith and obedience aforesaid: and therewithal also she hath cast the catholic bishops in prison, where they have ended their days miserably, pined in much and long languishing and daily sorrow. All which things are so notorious, as there is no room left for any excuse, defence, or shifted to serve in the matter.  
Wherefore rising now out of the throne of his with sword drawn, and pronouncing the extremest sentence against the most virtuous Queen, yea and against all her complices through the whole Realm: he denounceth and declareth her an heretic, and a favourer of heretics, and therefore most proudly determineth her to be stricken through with his curse, and cut of from the unity of Christ's body, and moreover to be deprived of her kingdom, and of all right of her crown, & of all manner of other pre-eminence, dignity, and privilege. And not content with this, he proceedeth yet further, and giveth charge to all and singular the queens Nobility, and other her subjects, that under pain of the said curse they obey not hereafter the laws and commandments of their pretenced or supposed Queen, as he termeth her. Yea and in what sort soever they were sworn unto the Queen, he assoileth them all of such oath, and utterly dischargeth them of all duty of subjection, fealty, and allegiance.  
Upon all which things it followeth most manifestly, that by setting that most virtuous Queen and the noble Realm of England and other nations at odds among themselves, he doth most cruelly and wickedly put her in hazard both of her foes, and of her friends: yea and (which is horrible to be heard) of her own subjects to be traitorously torn in pieces through civil wars and most outrageous seditions, if there were any so mad, and so void of all godliness and manhood, as to suffer such (that is to wit, so devilish and hellish) fury to be so inspired into them by the enchantments of this venomous beast.  
Hitherto I have declared what things are contained and set forth in that wicked, slanderous, seditious, and bloody Bull. Of which things, if any man be desirous to have a more compendious abridgement, and yet nevertheless as fully presumptuous and shameless as that which hath been showed already: let him hear what manner of title the Bull hath set before it to the face of the world. The sentence declaratory of our most holy father Pope Pius the fifth, against Elizabeth the pretenced Queen of England, and the heretics that cleave unto her. Whereby also all her subjects are declared assoiled of their oath of allegiance, and of all other duties whatsoever, and those that obey her hereafter are wrapped in the same curse.  

¶ That the foresaid unmeasurable power of the Romish Bishop, is not proved by these words of the Lord unto Peter: Peter lovest thou me? feed my sheep.  
HItherto you have patiently heard the Pope's sentence or declaration by his Bull, against the most virtuous Queen of England. etc. and now I pray you be so good as gently to hear me also. I will briefly and plainly show, how there is no truth, substance, or soundness in this Bull, and that the cause which the Hope maintaineth and pleadeth against the most noble Queen, is evil and unjust: but the case on the queens side very good and rightful. And I will begin at that unmeasurable power of the Pope, which he boasteth of, and by force whereof he taketh upon him to be judge in this case. For that being once overthrown: all the whole Bull falleth to the ground, together with the judgement builded upon this ruinous foundation, and so shall the Pope sit in that seat of his, not a terrible or just judge, but an Idol, to be despised, yea and to be spit at of all good men, and his sentences shall be no more the thunderbolts of jupiter, but counterfeit flashes glistering out of a basin, in no wise worthy to be regarded. 
What the Popes bear men in hand concerning their infinite power.  Then let that most holy or rather most profane father tell us, where or by what words, our Lord delivered unto Peter alone, and unto Peter's successor the Bishop of Rome, that his fullness of power: that is to say, his supreme and most absolute power, as well in spiritual as in temporal matters. Let him tell us where or by what words, the Lord created the Bishop of Rome prince over all nations and over all kingdoms. I am not ignorant of your stinking and unsavoury fables in this behalf. I am not ignorant what decretals have been put forth by Gregory the ix. Boniface the viii. Innocent the 4. Clement the u john the xxij. and such other like to these, conspirators & Catiline's companions. As for me, I will not hear those decrees or decretals, which the famous Lawyer Marsilius of Padwa, no less aptly than truly said to be neither God's laws nor man's laws, but proclamations of plain universal sovereignty. You say that without any parable at all, Christ our Lord gave the fullness of power which ye brag of, to Peter, and to Peter's successor the Pope. Bring forth therefore some evident record of this your allegation, out of the new Testament. Truly ye be not able to bring forth one tittle, or one jot of this your allegation. And therefore with most wicked lies, and forgeries have both you and your predecessors now certain hundred years, scared and seduced good men, that leaned too much unto you through too light belief, and overmuch fearfulness.  
For where as they have alleged the words which our Lord after his Resurrection did thrice repeat and urge upon Peter, namely, Peter lovest thou me? feed my sheep: Certes I wonder that both they, and you are so past all shame, that ye dare bring these things for the stablishing of your kingdom, or rather your tyranny. As who would say, we be all of us blind, or blocks, void of common reason, and not able to perceive how those words pertain not to sovereignty, but to service. Peter was by this mean to be comforted by the Lord, and to be restored to the name and office of Apostle, which he seemed to have lost at the lords passion, chiefly in this respect, because he had a fouler fall than the rest of the Apostles, insomuch as he had three times denied, yea and also forsworn his Lord and Master. Therefore lest by his thrice denying he might seem put out of his office of Apostleship: the Lord on the other side by his thrice confessing of his love, and enjoining him his charge, receiveth him again and admitteth him to the office of Apostleship, to feed the Lords flock together with the rest of the lords Apostles. For who can say, that the feeding of the lords sheep was committed to Peter only, and not to the other Apostles also?  

An objection.  But Peter was inflamed with singular love, both toward the Lord, and toward his Church. The same love doth the Lord require of every shepherd of the flock. 
The answer.  But what (I pray you) pertaineth that to the Bishop of Rome, who (to speak no worse of him) burneth in desire of dominion, riches, & voluptuousness? The Lord bad Peter feed the lords flock. He hath also committed the charge of his flock, to all faithful ministers that love him unfeignedly.  
Again, what maketh this to the ratifying of the tyranny of the Romish Bishop? To feed, is not to advance man's self above all power, to make kings and princes subject to him, and to usurp fullness of power over all men and all things: but to feed, 
To feed.  is to teach, to exhort, to rebuke, to comfort, and to govern Christ's flock according to God's word. 
Shepherds, Pastors, or Feeders.  shepherds therefore are the teachers in the Church, which feed the Lords flock by preaching the Gospel. For the food of Christ's sheep is his word. 
Food.  And the sheep, are Christ's chosen, and the people of God. Hereof the shepherds are ministers and not lords, 
Sheep.  subject to the chief shepherd jesus Christ, whose only is, and continueth all sovereignty, all power, and all glory: as the Lord himself expoundeth this matter of the flock, or of the sheep, & of the shepherds, and the manner of feeding, in the x. chapped. of john: and as Peter himself also accordeth, saying: 
1. Pet. 5.  I which am also an elder & a witness of Christ's afflictions, and also a partner of the glory that shall be revealed, beseech the elders that are among you, 
hearken to this ye Romish monarch.  feed Christ's flock as much as in you is, playing the Bishops, or taking care of it, not constrainedly, but willingly, not seeking filthily after gain, but of an earnestly affected mind: not as though ye were Lords over the parishes, but so as ye may be patterns to the flock.  
Lift up your ears here ye Romish monarch, hearken, and mark what your own Peter saith. He nameth not himself Lord, head, or prince, but fellow elder: yea and as for the lordliness and other fowl vices wherewith you be so bespotted, or rather allberayed: he forbiddeth the desire of them. And Christ he hath set forth the high shepherd in singular humility, and faith to be looked at, and him to be served. etc.  
After the same manner speaketh also the Apostle Paul in the Acts of the Apostles, to the shepherds that were assembled in the Synod of Miletum, 
Act. 20.  saying: Take heed to yourselves, and to the whole flock wherein the holy Ghost hath made you Bishops (whom Luke a little before called priests or elders) to feed the congregation of God, which he hath purchased with his blood. Again, the same Paul a little afore in the same oration of his, declareth after what sort he himself had hitherto in that vocation of his fed the Lords flock committed unto him, and saith: I have shunned none of those things that were for your profit, but have preached unto you, and taught you openly and privately, witnessing both to the jews and to the Greeks, the repentance towards God, and the faith toward our Lord jesus Christ. It appeareth then by this plain exposition of the Apostle, 
What the sheep or flock be.  more clearly than the light, that (according as I have said a little erst, and now again am glad in repeating the same do gather it out of the Apostles words, to the end I may the better beat the truth into all men's heads, against most shameful leasings) the flock or sheep are the lords people or Church. For the Apostle said: Take heed to yourselves, and to the whole flock, wherein the holy Ghost hath made you Bishops, to feed the Church of God. And so the shepherds are the teachers, 
Teachers.  ministers that feed the flock by teaching and preaching openly and privately. And so the food is rightly said to be doctrine: 
Doctrine.  and yet not every doctrine, but the doctrine which (as Paul saith) teacheth repentance to Godward, and belief in jesus Christ.  
This I say is the sound, simple, and not any strange, racked, or wrested exposition of Christ's words [feed my sheep:] but taken out of the very own words of the Lord himself and of his Apostles, and therefore to be preferred before all other interpretations, and none other that disagreeth with this (what interpreter soever be the author thereof, be he old or be he new) is to be admitted or received. Therefore no man need now to doubt that it is out of all doubt, that by these the Lords words, feed my sheep, there is not granted neither to Peter, nor to the Bishop of Rome, that fullness of power which these men boast of, and which they bear the world in hand to be given by those words.  
I could also allege other testimonies for our side concerning this manner of feeding out of the Prophets, as out of the three chapped. of jeremy, and the xxxiiii. of Ezechiell, but that I labour to be short. 
The manner of the Bishop of Rome's feeding.  Yet, because I will not dissemblingly skip over any thing in this matter, I confess that the Romish Bishop hath also very evident witness in the Prophets of his government, and of his manner of feeding. For Zacharie protesteth and saith: 
Zach. 11.  The Lord said unto me, yet take unto thee the tools of a foolish shepherd. For behold I raise up a shepherd upon the earth, which shall not visit the thing that is cut up, nor seek the thing that is youthful or foolish, nor heal the thing that is broozed, nor feed the thing that standeth: and shall eat the flesh of the fatter sort, & break of their hooves. Woe be to the idol shepherd, and which forsaketh his flock: and so forth as followeth in the xi. chapped. of Zacharie. Here have ye a looking glass ye Roman Bishops, wherein ye may behold and discern your own phisnomy.   

That the bishops favourers, neither by these words of Christ, I have prayed for thee Peter: nor yet by these words, Behold here be two sword: can sufficiently prove, that that power is given them which they vaunt of.  
Never a whit the more do these men further or beautify their case, when again in defence of themselves and their sovereignty, they allege our saviours words at such time as he said unto Peter: 
Luk. 22.  Simon, behold Satan hath craved you, that he might winnow you as it were wheat. But I have prayed for thee Peter, that thy faith may not fail, etc. For, too what purpose this sentence pertaineth, the Lord himself declareth immediately by the words which he addeth, saying: And when thou art turned again, strengthen thy brethren. Stark mad and given up into a wilful wicked mind must he needs be, that wresteth these sayings to the maintenance of the Pope's most wrongful power: which are most manifestly apparent to be spoken to the admonishment and comfort of such as are fallen. For that place, by warning us before hand, doth simply teach us the same thing which Peter himself hath taught us afterward, saying: your adversary the devil walketh about like a roaring Lion, seeking whom he may devour (which thing our Lord expressed by saying, He hath craved you to winowe you, whom withstand you watching by faith. For the Lord in those his words unto Peter, teacheth us not only that thing, but also this: namely, that our standing out in temptations, is not by our own strength, but by the defence, help, and benefit of Christ our Lord, who doubtless giveth, increaseth, and maintaineth faith in us, 
1. john. 5.  which john in his Epistle calleth the victory that overcometh the world. Furthermore it teacheth us, that neither the offences which we have committed, nor the incessant and importunate travails of Satan against us, must in any wise make us despair, when we be exercised with temptations, yea or also fallen in our encounters: considering how Peter the denier, yea and forswearer of Christ, obtained forgiveness at Christ's hands: which was done for an everlasting assurance and witness, that all sinners although they be beguiled by Satan, shall nevertheless be gently received into favour, if they return to the Lord. For this is it that Peter (being himself winnowed by Satan, but yet gathered up again, and set upon his feet and preserved by the protection of Christ) should strengthen his brethren. And what I pray you do these things make for the stablishing of the unmeasurable and most licentious power of Popes? It never came in the mind of Christ nor yet of Peter, to think any thing thereof. Full of sacrilege therefore is these most corrupt men's exposition, which they force upon us, utterly against our lords words.  

The faith of the Church of Rome never failed.  But what should it make to the proof of their sovereignty, though it were never so true which they say, that the faith of the Roman church never failed? Yet find we not that the Lord spoke any such thing here. I have prayed for thee Peter, (saith he) that thy faith may not fail. And although Peter's faith which he had given him, which also he preached, yea and (add further) which he preached at Rome, be continual, and such as never faileth as truly, through God's grace, it flourisheth in places innumerable at this day through the whole world, and like as also it was never utterly quenched at any time): what pertaineth that to the Romish Church in these days, and to the most arrogant supremacy of the same? But it is much more easily spoken then proved, that the faith of the Roman church never failed, if by her faith, ye mean that simple and uncorrupted faith which Peter had and taught. 
Comparison between Peter's faith and the Romish faith.  For to avoid multiplying of words, go to: let indifferent comparison be made, what manner of doctrine and faith Peter'S was in old time, and what manner of doctrine and faith the Roman churches is at this day, under the Roman bishops. Go too, let comparison also be made between the manners & whole life of Peter, and the manners and lives of the Romish bishops, which will needs be Peter's successors. And therupon let judgement be given.  
When the Lord after supper, as he was going to the garden of mount Olivet, bad his disciples cell even their garments and get them sword: 
Christ's bidding of his disciples buy them sword.  and upon the answer of his disciples how they had two in readiness, said they were enough: he did not then deliver both the sword as well spiritual as temporal, to be used in the Church unto Peter, to whom only and peculiarly he did not then speak. For by and by he addeth the cause of this his commandment, saying: I say unto you, yet must this Scripture be fulfilled in me, and he was reckoned among offenders, verily meaning thereby, that he should upon mount Olivet be bound and led away as a transgressor, and that his disciples also should be put in extreme hazard of their lives: from which notwithstanding he would deliver them, not by the terror of any sword, but by his own only voice or power. The Lord then meant another thing, yea and a far other thing, than to yield the use of the temporal sword, and this endless authority either to Peter, or to any other man. Nay rather when his disciples were ready armed to fight, he meant too set before their eyes, even upon mount Olivet, that in the persecutions which should come upon them for his sake, they should not be delivered by the help of temporal sword, but by the aid and word of their master Christ, saying: if ye seek me, let these go their ways. And to this end did the Lord suffer Peter to draw his sword, and to make assault upon Malchus the bishop's servant. But what prevailed Peter by that? So little did he with that sword of his deliver himself or his fellowdisciples, (and much less his master) from the present dangers: that he had rather turned the bloody weapons of his enemies upon himself, if his master had not said, let these go their ways. Then was it Christ's protection, and not the sword, that saved the disciples: and even at this day also, as many as be saved in persecution, are saved by the same defence. Which thing he meant to show to the eye by those sword, both to them and to us: warning us covertly by the way, that in persecution we must turn unto Christ and crave his help, who is able even with a word to assuage any manner of tempests, be they never so outrageous. And to this purpose served the sword, at leastwise which were brought at this time and to this end to mount Olivete at the commandment of Christ.  
Besides this, the Lord expounding his own words, turneth him unto Peter and saith: 
Matth. 26.  put up thy sword into the sheath, for all they that take the sword, shall perish with the sword. Thinkest thou not that I can presently pray to my father, and he will give me more than xii. legions of angels. But how then shall the scriptures be fulfilled? for so must it be. Seeing therefore that the Lord commandeth Peter earnestly to put up his sword into the scabbard: who seeth not, that the Lords bidding of his disciples to carry out swords with them, was to the end that now by this sight, he might openly and effectually and without all coverture, restrain the use of the sword, both from Peter, and from all ministers, yea and to pluck it out of their hands when they had taken it already? Considering then how the Lord pulled that temporal sword out of the hands of Peter: what wicked fiend willeth you Bishops to draw the sword again out of the scabbard, contrary to the lords commandment, & to shake it, and to misuse it at your own pleasure? Doth it not irk you and shame you to say, that by these words of of the Lords, is sufficiently given unto you the power of both sword, when as he hath given you so little or nothing at all thereof hitherto, that he hath even openly stricken the temporal sword out of your hands? Now let the whole world judge whether those Romish gripes have proved by the foresaid texts of Scripture, that Christ hath given unto them the very full power of both the sword. certes the testimonies which they have hitherto alleged out of the Scriptures, have not only not given any thing to them: but also taken from them all the things which they claim to themselves against all right and reason.   

Here are expounded these words of our Saviour, Thou art Peter, and upon this rock, etc. and it is showed that in them there is nothing spoken of the Pope's fullness of power: & that the church of Christ is not builded upon Peter or the Pope.  
THat sword of theirs whereof they made their vaunt being stricken out of their hand, by and by they make haste to the rock whereupon the Church is founded, and consequently unto Peter and his keys. For in these and by him, they avouch themselves to have received power and most full sovereignty, both of heaven & earth. And there they blaze out wonders of the building of the Church upon Peter, and of the keys and wonderful working power of them, alleging for themselves the words of our saviour which are written in the xuj. chap. of the gospel of S. Matthew. But these men with their sacrilege, they are never able to clear themselves, or make amendss therefore do corrupt this most holy place replenished with healthful doctrine and consolation. Which thing by gods help I will evidently show to the godly readers by the things that ensue. The Lord in that place demandeth of his disciples, whom men take him to be. His disciples answer, how there be divers judgements and opinions of him among the people: some saying him to be Helias, some jeremy, etc. And by that question it was the Lords will to do them to wit, how there have always been, & always shallbe diversity of opinions in the world concerning religion: how be it, that no man aught to be offended at that diversity: for we read also the lords Apostle hath said there must needs be heresies, 
1. Cor. 11.  to the end, that such as be tried among you, may be made manifest. And unto the former question, the Lord addeth forthwith an other, namely, what the disciples who had heard Christ now a long while, and therefore doubtless were better seen in matters of Religion than the common sort were, I say what opinion they themselves had of Christ. And by this other question of his he showed, that the sure and true confession in matters of Religion is to be asked at the hand of the children of God: for they must not waver as the children of this world do, and be sure of nothing, nor apply themselves to every kind of opinion after the liking and course of this world. Truly in many other places of the scripture also, is required a singular and true confession of faith, at the hands of every one of gods children. To this question Saint Peter, not so much in his own name, as in the name of all the other disciples, uttereth a singular confession, saying: Thou art Christ the son of the living God, very God (I say) and very man, even that same anointed, namely, the Messiah or Christ that was to come into the world. The king I say, and priest, the mediator, pacifier, redeemer, and salvation of the whole world. And that this confession is the true and sincere confession, Paul also the apostle of Christ, showeth in the third, fourth and tenth chapters to the romans, and in many other places.  
The Lord liking well of this confession, saith unto Peter, Blessed art thou Simon the son of jonas: giving to understand in these short words, what and how great the force of true faith in Christ is: namely, even to justify and make blessed, that is to say, to make partakers of eternal life, which thing the apostle showeth in large words in his Epistles to the romans, galatians, Ephesians, & in other places. Furthermore the Lord immediately addeth from whence cometh that same so excellent faith, saying: flesh & blood hath not opened it unto thee, but my father which is in heaven. faith then hath not his original in us or of us, but is given us from heaven by the father of light, according as the Apostle witnesseth in many places, and the Lord himself saith in john: 
john. 6.  Not man cometh unto me, except my father draw him.  
Moreover this faith grafteth us in Christ, and maketh us christian's, for there followeth in the lords words, And thou art Peter, namely, for confessing of the rock. Petra, now what a rock is, there is no man but he knoweth. And in the scriptures it is every where Metaphorically applied unto God, because he is the strength, the steadiness, the refuge, and the foundation of the faithful, whereupon they rest, and in whom only they be preserved. Of this (Petra) rock, was Simon the son of jonas called Peter, which name implieth as much as if a man should say, grounded upon the rock God, and grafted into Christ the son of God: steadfast, and so consequently a Christian, for the doctors & interpreters of holy scripture do term Christians, Peter's also, because that being settled by faith upon the rock Christ, they draw steadiness, strength, and life out of him, so as through the operation of Christ, they be all their life long steadfast in faith, & honour Christ with all kind of virtues. And Peter himself also expounding this mystery unto us, 
1. Pet. 2.  sayeth: Christ (the rock) is the living stone, forsaken in deed of men, but chosen and precious unto God, upon whom we also as lively stones are builded, that we may be a spiritual house, offering spiritual sacrifices, acceptable to God through jesus Christ. Whosoever are not such Peter's or stones, there is no cause that they should glory at all of the name of Peter or Christians: for they continued that which they be, even the children of this world.  
There followeth yet further in the Lords words, And upon this Rock will I build my Church. By which words Christ ascending from the particular to the general, and delivering an universal lesson to his Church, declareth most manifestly, that these things belong not to Peter alone, or to his disciples only: but to the Catholic, that is, to the universal church, whereof the foundation, Rock, and head, is Christ, upon whom being builded by faith, she shall obtain salvation. As if the Lord had said, not only Peter is so called, of me the Rock, but also as many as shall hereafter by Peter's example, confess me to be Christ the son of the living God, and by this true faith settle themselves upon me the only foundation: all them will I take and acknowledge for my household, that is to say for my church And this (that is to say) Christ the Rock shall be the only foundation of God's church in earth: and all they shall be members and citizens of this holy church, even as many as believe as Peter did, and settle themselves upon this foundation of soul health by the same faith. And this is it, that the Lord meant by saying: And upon this Rock will I build my Church.  
And lest any man may doubt of this simple and true exposition of the lords words, considering how divers wrist them, and draw them some one way and some another: Behold, I will by other places of scripture also, confirm and enlighten this exposition above recited. Surely, the scripture doth every where agreeably witness, that by faith only in Christ, we be justified & grafted into Christ, and made members of Christ and his church, which is the communion of all saints, that is to say of the faithful, resting upon Christ: and that no creature (no not even Peter himself, & much less the bishop of Rome) can be the Rock, the head, & the foundation of the Catholic church. And lest any man may think this thing hard and varying from the truth: forasmuch as it is directly against the decrees of the Romish church: Lo, I in this case bring in the clear and undoubted records of the holy Ghost himself speaking by the prophets and Apostles. David in the 18. psalm crieth out, 
Esay. 28.  saying: Who is God besides the Lord, and who is the Rock besides our God? And God himself in Esay saith: Behold, I lay a corner stone in Zion, a chosen one, a precious one: he that believeth in him and resteth upon him, shall not be ashamed. Moreover also the Apostle Paul sayeth: 
1. Cor. 10.  The Rock was Christ. 
1. Cor. 3.  And again, Other foundation can none be laid then is laid already, which is jesus Christ. Which thing he expoundeth yet more fully in his Epistle to the Ephesians. 
Ephes. 2.  Whereunto in all points agreeth the witness of S. Peter, 
1. Petr. 2.  who showeth out of David, that jesus is that stone or Rock, whereupon it behoveth them to be builded by faith, which will become the house of God, or be made partakers of the church of Christ. Which things being undoubtedly so: These words of the Lord, Upon this Rock will I build my Church, must of necessity be understood of Christ alone, as who reigneth from heaven in his saints, as the head doth in the members, and from whom as the lively head, they be watered with the spirit, and suck life out of him, and through him do live a life beseeming him. And to be a head (as it is most manifestly gathered by the doctrine of the Apostles) is to be a Lord and Saviour, and to inspire life into the members that be subject to the head. Neither may the head at any time be from the body without the destruction of the body. Seeing then that Christ is the only head of the Church, it behoveth him to be always with his Church. By reason whereof she hath no need of any deputy or vicegerent upon earth. For a deputy or vicegerent is the deputy or vicegerent of him that is absent. But Christ is evermore present with his Church: For he saith in the Gospel: I will be with you even to the uttermost end of the world, & will never leave you comfortless. Our religion therefore willeth us, and the uniform doctrine of the Prophets and Apostles willeth us to expound these things, not of Peter or of the Bishop of Rome, but of Christ only. Therefore if ye meet with any interpreters, be they old or new, that interpret the foresaid words of our Lord to be meant of Peter and the Pope: the authority of the Prophets and Apostles, yea and of this self-same Peter too, aught to bear more sway with you, than the authority of any men else, whatsoever they be in the world. For Christ abideth everlastingly the foundation of his Church: and as for Peter, and the rest of the Apostles, and the ministers that have come in their rooms, they remain as workmaisters of this building, which build, not upon themselves being men, but upon this only and everlasting foundation, according as the Apostle teacheth plainly in the third chapped. of the first Epistle to the Corinth. And let this be our brazen wall.  
Neither fighteth it against this, that in the apocalypse the City of God is said to have twelve foundations, and the names of the twelve Apostles written in them. For (saith Paul) there can none other foundation be laid then is laid already: notwithstanding, forasmuch as in the laying of this foundation, that is to say, in the preaching of Christ, the Apostles were God's workfellows & bestowed their travel faithfully thereabouts: therefore that City is said to have twelve foundations. For otherwise, the Apostle in his 2. chapped. to the Ephesians saith: You are fellow citizens with the saints, and God's household meinie, builded upon the foundation of the Apostles and Prophets, whereof the corner stone is Christ jesus himself, in whom the whole building being semented together, groweth to a temple in the Lord, upon whom you also are builded, to be a dwelling place for God through his spirit. And what man that hath his right wits, will, after these things, seek for manifester? Wherefore let all of us beware of that rotten and tottering foundation which the Court of Rome striveth to set under us.  
We will yet hereunto add the words of our Lord that follow after, lest any thing of this place may remain undiscussed. And the gates of hell (saith Christ) shall not prevail against it. By which words is declared the power and victoriousness of Christ, and of his Church, & of faith. The gates of hell are all kind of powers that are against it, yea even the power of Satan, which of all other is the strongest and noysomnest to the faithful. And therefore it is said, that no force be it never so mighty, whether it be of Satan himself, or of the world, or of any other adversary power under heaven or in hell, shall prevail against Christ the Rock, and the Church that is builded upon the rock, which howsoever it be tempted and persecuted, must notwithstanding at length overcome in Christ, through faith. 
john. 12.  For the Lord himself hath said: The prince of this world is already condemned and cast out. 
john. 16.  And again, Be of good cheer, I have overcome the world. And john the Apostle: 
1. john. 5.  All that is born of God (saith he) overcometh the world: and the victory that overcometh the world is this, even your faith. Also, who is he that overcometh the world, but he which believeth that jesus is the son of God? So I say, this place is opened plainly enough by laying together of the Scriptures. Now if I listed to play the Rhetoricien here, I could with many words declare, that hell gates do not only prevail against the romish Bishops and their Court, the filthiest that ever was: but also that the very prince of fiends himself obtaineth full and only sovereignty in them. Which thing I could without trouble show and prove both by the witness and by the complaints of the Bishops themselves. But let us overpass that abominable filthiness, and make haste to the opening of the residue of this place. For there is no man so blockish, that hath not now of late even felt with his hands, that in these words of the Lord there is nothing spoken of the unmeasurable power of the Pope, but that there be set out unto us far more heavenly and healthfuller things. Praise and thanks be given unto God.   

¶ That not even by the gift of the keys unto Peter, there is any fullness of power delivered by the Lord, either unto Peter, or unto the Pope, for that the keys are a far other thing, yea and a thing of much greater holiness than is the said fullness of the popish power.  
THe Lord addeth unto the premises: And I will give thee the keys of the kingdom of heaven: and whatsoever thou bindest upon earth shall be bound in heaven, and whatsoever thou losest upon earth shall be loosed in heaven. By which words the Lord showeth again, that this charge concerning blessedness and eternal life, which he hath hitherto laid forth, pertaineth not only to Peter or the rest of the Apostles, but also unto all men through the whole world. Moreover he showeth the mean and manner how men are brought into the Church, that is to say, how they be builded upon the Rock and made members of Christ and the Church, and so enter into the kingdom of heaven. You Apostles (saith the Lord) shall open the way, and as it were by reaching out your hands bring men into the company of me and of my Saints, and consequently into the kingdom of heaven: and that shall be done by the preaching of the Gospel. For by faith we be graffed into Christ and his Church. But faith cometh by hearing, and hearing by the preaching of the Gospel. And therefore (saith the Lord) I will give you the keys of the kingdom of heaven, that is, I will commit unto you the charge of preaching the Gospel, to this end, that you shall go out into the whole world, and by declaring unto all men the remission of sins through me, set them lose that be fettered in the chains of their sins, and open the kingdom of heaven to them that believe: and on the other side bind those that shake of the preaching of the Gospel, that is to say, declare and witness unto them that they be subject to eternal damnation. And this your declaration and witnessing shall be so ratified and assured, that whomsoever ye lose or bind by my word upon earth, them will I also accounted as loosened or bound in heaven. And this is the simple meaning of Christ's words, flowing out of the words themselves, without any racking of the words at all. Which meaning I will more clearly enlighten and more assuredly confirm by that which ensueth.  
The word keys, are not uttered always in one signification in the Scripture: For otherwise there is no man but he knoweth what they be in their proper signification: that is to wit, tools wherewithal the locks of doors, chests, and such other things are opened or shut. And they be conveyed over from bodily things to spiritual things, from earthly things to heavenly things: and sometime they be taken for sovereign and full power, like as when we read in the apocalypse that Christ hath the keys of David, of death, and of hell. For by that phrase of speech is betokened that Christ hath the sovereign and most absolute power or authority to govern the kingdom of David, and also full power over death itself, and over hell, and that he is able to deliver from death, or to thrust down into hell whomsoever he listeth. These Keys, that is to say, this power, belongeth only unto Christ, and no creature is partaker of it. Whereupon also in the apocalypse the Lord saith with a vehemency, I have the Keys: and he saith not, I have had, but I have, I say I have them yet still, and will have them ever, & I resign them to no man.  
There is also the Key of knowledge, and the Key of the kingdom of heaven, whereof we entreat at this present. The Key of knowledge is instruction, whereby a man's understanding is opened, and his want of skill amended. And the Key of the kingdom of heaven is a plain or lightsome declaration or laying forth of things, whereby men are taught, what way they may go into heaven, or how they may be saved. I feign nothing of mine own head in this behalf, in these things I follow the Scripture, and for mine exposition I allege the very word of Christ saying in the Gospel after S. Luke: 
Luke. 11.  Woe be to you Lawyers, which have taken away the key of knowledge: ye entered not in yourselves, and them that came in, ye forbade. Which words of the Lord, Matthew uttereth in this wise: Woe be to you scribes and Pharyseys, for ye shut up the kingdom of heaven before men: ye yourselves go not in, neither suffer ye them that come, to enter in. Behold, look what Luke called the taking away of the key of knowledge, 
Math. 23.  that doth Matthew call the shutting up of the kingdom of heaven. And therefore what else I pray you is it to bring forth the keys of the kingdom of heaven, then to bring forth the keys of knowledge, that is to say, the doctrine which concerneth the kingdom of heaven, through the instruction whereof we may know how to become partakers of the everlasting salvation? Again, to take away the keys of knowledge or of the kingdom of heaven, is nothing else but to withstand the doctrine of the Gospel concerning the kingdom of God, or to assault it, or to give commandment that it be not preached. You therefore enter not in (saith the Lord) I mean by hearkening to my doctrine: ye believe not, that ye might be saved: neither suffer ye them to enter which come and are desirous of my doctrine concerning the kingdom of God, that is to say, which would feign hear and believe my doctrine, that by faith they might be made heirs of God's kingdom, while you slander my doctrine and my works, as though they proceeded from Satan, and therefore were to be abhorred and eschewed of good men. And by these words of the Lord it appeareth most manifestly, that the keys whereof he speaketh here in S. Matthew, saying, and to thee will I give the keys of the kingdom of heaven, are not any other thing then the charge of preaching the Gospel, committed by the Lord to the ministers of his Church, that by the said publishing of the Gospel, they might open the kingdom of heaven to the believers, and shut it against the unbelievers.  
But if these things which notwithstanding (if I be not deceived) I take to be evident & strong enough) do not yet satisfy you: behold I will unfold this whole matter of the keys yet an other way, though nothing differing from the interpretation which I have set down already, as in respect of the pith of the matter. The word keys are also used in the Scripture, for the care & ordering of an household. For the servants whom the master of any house setteth in office, have keys delivered unto them, wherewith to open and shut, and to order all the house: which thing is wont to be done by the Stewards or controllers, that have the chief charge of the house. By means whereof the keys also are taken for the very charge, the ordering, or the governing of the house. Here again I feign nothing of myself, 
Esay. 22.  I follow the holy Scriptures. For in Esay the Lord saith: I will lay the key of the house of David upon the shoulder of Eliachim, which shall open and no man shall shut, and shall shut and no man shall open. And what else is this, then if he had said without figure, I will put Sobna out of office, and make Eliachim Lord Treasurer, and commit the government of the Realm or of king Ezechias palace, which charge he shall perform with so great faithfulness and authority, that whatsoever he ordaineth, shall stand sure and inviolable, and whatsoever he disannulleth, no man shall attempt to ratify. In like respect are the keys of the kingdom of heaven said to be given to the Apostles and other ministers, I mean the governing or housholdly ordering of the Church, thereby to bring men to the kingdom of heaven, or to shut them out of the partenership thereof. Which surely can be none other, then that which it accounteth as the chief, namely, the message of God's word, I mean the preaching of the Gospel of jesus Christ, concerning the remission of sins, and everlasting life. The which truly is so certain and sure, that look whom the ministers absolve from their sins by it, they are also assuredly acquit before God, and whom the ministers condemn by the word for their unbeléefes sake, those remain also condemned to destruction before God.  
And as for these things which I have laid forth concerning the ordering of a household by Stewards, that is to say, concerning the ordering of the Church by the ministers, they are not differing from the word of God. For the Lord in his Gospel rehearseth a parable of a man that went from home and committed the charge of his house to his servants which should be as Stewards to order his house. Which Parable certes is applied to the Church the house of God, and to the ministers placed in the same, that in governing it they may chiefly beautify it with the preaching of the Gospel. For in the same Gospel the Lord saith again: Who (thinkest thou) is that faithful and wise servant, whom his Lord hath set over his household to give them meat in due season? But who knoweth not what the meat of the Church is? Truly Paul writing to a Bishop, that is to say, to an overseer or steward of the Church, saith: Endeavour to yield thyself an allowable workman unto God, not to be ashamed of, and rightly distributing the word of truth. And the same Apostle speaking yet more manifestly of the ministers and the household order of the Church, saith: Let a man so esteem you as the ministers of Christ, and household guides or stewards of the mysteries of God. Then the which, I pray you what can be spoken more fully and plainly in this our case? Christ our Lord ordained in his Church, ministers and not Lords, ministers or servants I say to be stewards or dealers forth of God's mysteries in the Church, that is to say, of the Gospel, and of the things that are annexed to the Gospel. For so doth the Lord himself expound the word Mystery in the xiii. chapped. of Matthew: and so doth Paul also in the third to the Ephesians. These keys, that is to say, this charge & household order of governing the Church, which is executed according to the appointment of the Gospel of jesus Christ, did the Apostles receive, and after them all ministers of Churches that be lawfully called to the same office.   

¶ What is meant in the Gospel by losing and binding: and how Christ's Apostles did lose and bind.  
NOw although our Lord said, I will give thee the keys of the kingdom of heaven, and that by the way he made no mention in the process following, of opening and shutting, which are the properties of keys: yet did he set down other terms in their stead, that is to wit, to lose and to bind, by which doubtless he meant to show the power of the keys, and after what manner the Apostles do either open or shut heaven with the keys. They open when they unbind or let lose (for both those things come to one point) and they shut when they bind. To let lose therefore is to open: and to shut is to bind. Otherwise to bind is a word of known signification. For the officer bindeth, which at the commandment of his lord casteth a man in prison, or by some other way hampereth him in bonds. And he looseth, which dischargeth a man from bonds or bringeth him out of prison. This thing is conveyed over from the body to the mind. For bonds in the Scripture betoken as well spiritual as bodily imprisonment. To lose therefore is to open the prison of sins by preaching forgiveness of sins, through Christ, who only releaseth sins and bringeth out of prison. Which thing shall be the rightlyer understood, if we view and consider more nearly this saying of the Prophet which the Lord jesus himself expoundeth in the synagogue of Nazareth in S. Luke, 
Luke. 4.  saying: The spirit of the Lord is upon me (meaning upon Christ) because he hath anointed me, and hath sent me to bring glad tidings to the poor, to heal them that be heart broken, to preach release to the prisoners, and recovery of sight to the blind, and to set the bruised at liberty. Héerunto add also that which the same Lord said in john: 
joan. 20.  Like as the father hath sent me, so sand I you: Whose sins soever you release, they are released unto them, and whose sins soever you retain, they be retained. The son of God then sent out his disciples after the same manner that he himself was sent out by the father. But the son of God (according as the Prophet hath avouched) was sent to bring glad tidings to the poor, & to preach deliverance to prisoners: Ergo, the Apostles also were sent forth to show glad tidings, and to preach deliverance to prisoners. Which thing when they do, then open they heaven by the keys, and let lose them that were tied in the bonds of sin, releasing them their sins, that is to say, witnessing by the Gospel, that their sins are released by faith through Christ. For the Apostles release not sin otherwise then by the warrant of the Gospel, which avoucheth unto them that only Christ by his own merit forgiveth sins. For like as the Apostles are not sent to offer themselves in sacrifice for the cleansing of the whole world as Christ was, the sacrifice of whom alone cleanseth away the sins of the whole world: even so doubtless the Apostles were not sent to forgive sins by their own authority as Christ did, but to witness unto men that they be forgiven by faith through Christ. For we must in these cases advisedly and with a conscience observe the matching of the superior with the inferior, so as we may yield to each party that which is his own, and not wickedly attribute that glory unto servants, which is due to the only son of God. certes Austin behaving himself reverently in these matters, saith peremptorily, that Christ worketh these things by power, and that the disciples do the things which they do, by service or seruauntly. Whereof more shall follow anon. Also Mark and Luke handling the same story which john hath touched in his xx. chapped. do witness that in the talk which Christ hath in the day of his resurrection, there is nothing else betaken to the Disciples, but the office of preaching the Gospel. For in Mark the Lord saith: 
Mark. 16.  Go into the whole world and preach the Gospel. 
Luke. 24.  And in Luke he saith: So behoved it Christ to suffer, & to rise again from the dead the third day, and repentance and forgiveness of sins to be preached to all nations in his name. And therefore by laying all these places of Scripture together, it is made most manifest and undoubted, that the keys which were given to Peter and the other Apostles, is nothing else but the ministration of preaching the Gospel, whereby the way is opened for the world into heaven, & whereby (to be short) is declared most assured release and forgiveness of sins through faith in Christ, to such as believe. Whereunto also seemeth to pertain this most elegant and fit sentence of the Lord speaking with Paul: I will make thee a witness and messenger (mark how he saith, a witness and messenger) and will sand thee unto nations and realms, to open their eyes, that they may be turned from darkness to light, and from the power of Satan unto God, so as they may receive forgiveness of sins, and lot among those that be sanctified by the faith which is to meward. You have in these words a most exact description of the keys of the kingdom of heaven. Whereunto to add any more, I think it but superfluous.  
Now if unto all these things, ye will add the practice of the Apostles (as they term it) and diligently search out how they have used the keys that were delivered to them, and after what sort they have opened or shut the kingdom of heaven unto men, and also in what wise they have either bound them or loosed them: ye shall no where in all the new Testament find them to have exercised the Popish practice, that is to wit, that the Apostles have set themselves down in the places where they came to preach the kingdom of God and salvation, and commanded men to come unto them, and there to crouch or to kneel after the manner of worshippers, and to shrive themselves, that is to say, to pour out all their thoughts, words, and deeds, with all the circumstances of them into the ear or lap of the confessor as he sits, and to crave of him the absolution of their sins, with enjoinance of satisfaction: and that he on the other side laying his hands upon the head of the shriftman, whispered an absolution of sins over him in an ordinary form of words, and enjoined him a certain satisfaction by the works of penance. Much less shall ye find that the Apostles installed themselves in thrones, and thrust down sinners into hell by sentence of excommunication. etc. What then? Look upon the Acts of the Apostles, or rather go through that book, wherein Luke hath most diligently written the notable sayings and doings of the Apostles (and specially of Paul) without overslipping of any thing which tended to soul health, or was necessary to be known, and therewithal hath in xxviii. chapters set forth as many years, that is to wit, the things that the Apostles did by the space of xxviii. years together in the matter of salvation: and thou shalt not find in all that great work, that all and every of the Apostles did any thing else then agreeably and constantly in all places and in every place preach the Gospel, and promise' remission of sins and everlasting life to such as believed in Christ: and on the contrary part, threaten endless and most assured damnation to them that believed not. Thus (I say) did the Apostles use the keys which they received of the Lord. Thus did they bind and lose. If they would have had any other thing, or any thing more to have been done in the Church by their successors, they would not have dissembled it by the space of xxviii. years preaching, in all their doings which Luke hath most faithfully written. And among other places of the Acts of the Apostles, let the godly read the second, x. xiii.xvi. and xviii. chapters, and they will bear witness that the things which I have spoken here are most true, yea and also think themselves satisfied in this case. I speak of such as are not contentious, for such no man can well satisfy. And at this present I say to them also as Paul said: 
1. Cor. 11.  If any man seem to be full of contention, we have no such custom, neither the Churches of God.  
And whereas the adversaries urge this singular speech: I will give the keys of the kingdom of heaven unto thee, I say, unto thee Peter, unto thee, singularly, and not unto you, plurally: and in their urging do cry out that I have openly corrupted this place of the Gospel, by communicating unto the rest of the Apostles and to all their successors being ministers of the word, the keys that were given to Peter only: they bewray their own gross foolishness, together with their invincible malice, considering how they can not deny but that such synecdoches or figures of putting one for a number, and specially in such cases, are very usual in the Scriptures. Again, seeing it is sufficiently known what the keys be, and that the rest of the Apostles received them as well as Peter: I pray you what will they prove by their singular number? But let them ask their own fathers, why the Lord whereas he gave equal or one manner of power to them all: did nevertheless say severally unto Peter, I will give thee: and they shall perceive that thereby is betokened and expressed the unity of the Church. Surely Austin in his 118. treatise upon john, saith thus: Whereas they were all asked the question, Peter alone answered, Thou art Christ the son of the living God: and it is said unto him: Unto thee will I give the keys, as though he alone had received the power to bind and lose: when [notwithstanding] he both spoke it alone for them all, and received them with them all, as bearing the person of unity: and one [did] therefore [both speak and receive] because there is unity in all. The same words repeateth he again in his 124. treatise upon john. And in his▪ 50. treatise, he saith: when Peter received the keys, he represented the holy Church. The same things avoucheth the blessed Martyr Cyprian in his little work concerning the simplicity of Clerks. Furthermore if we should grant any thing to be given here singularly unto Peter, what is that to the Pope of Rome? He hath not yet proved himself to be Peter's heir and successor. In his own Decrees, in the sentences of Hierom and Chrysostom, in the xl. distinction, he shall find that which will put him to his trump, wring him by the ear, and cut his comb. Neither doth he which saith that in Peter the keys were given to the whole Church, approve the Romish toys.   

¶ Here is expounded the mystery of the Arms & cognisances of the Roman Bishops bearing bravely in their scutcheons a triple crown with a pair of Keys.  
BEfore I departed from hence, I will glancingly and briefly set forth the things which seem to pertain peculiarly to the keys, not of the kingdom of heaven, but the keys which the Bishops of Rome take to themselves, and which they blaze abroad in their Arms, that is to wit, by painting and stamping them commonly in a scutcheon and under an helmet, yea and by fastening them unto all their Bulls. For under those arms and cognisances of theirs, after the manner and fashion of scutcheons and helmets, do they shadow the fullness of their power, and blaze it abroad to the knowledge of all men. For the scutcheon itself beareth the arms of the house of the Bishop that sitteth in the Sea. And over the scutcheon stand two keys a cross, so set, that in stead of an helmet or crest, they bear up, or have set upon the shield and keys a triple crown or cap of maintenance, which (according to the interpretation of Austin Steuchus) they themselves call their Royalty. The cap of maintenance itself sheddeth out little Labels such as are hanging at Bishop's Mitres. And all these things, which were utterly unknown to the Apostles and the first Bishops of the Roman Sea, are according to the art of Haraldrie, made significative to show forth the puissance or power of this king & kingdom of all other the greatest.  
The shield itself which beareth the arms of the Bishop's lineage, showeth that the kingdom, and the power of the kingdom belongeth to him whose arms those be, and which presently sitteth in that Sea. And the two keys set cross aloft upon the shield (like as also their two sword) do (according to their holy and mystical divinity) betoken that unmeasurable power of theirs which extendeth it self forward and backward through the whole earth, and advanceth itself also above the very clouds even into heaven. In the mean while, it was Gods good will to teach wise men by such fatal badges, who and what manner a one this prince is, verily even the same of whom S. john hath written in his apocalypse, saying: And I saw an other beast coming out of the earth, and having two horns, like unto the Lambs. But those two horns are priesthood and Princehood: and both of them belong to Christ the Lord, who is, continueth alone both King and Priest for ever. For he is that Lamb of God. Therefore it is piththely said that those horns which the beast taketh unto him, are not the lambs horns (for the Lamb keepeth his still, and dareth them to no man) but like the lambs horns. For the Bishop will have all men believe, that by Peter, Christ hath given them equal power with himself, that is to wit, priesthood and Princehood, and so prate they in those tyrannical decretals of theirs, which thing for all that, is but of their own making, neither have they received any such thing of Christ or yet of Peter.  
Furthermore their Royalty or Crown hath Labels hanging at it, yea even bishoply labels flaring about, and writhed with the keys to the sides of the crown, meaning thereby that this prince is no common prince, but both a prince and a priest. Yea & the crown which this préestly king, prince, and Emperor beareth, is not single and one, but triple, such as never any monarch wore, that men can read of, were they never so puissant: neither are there any princes living at this day, that wear the like. And who (I pray you) would doubt that there were a great mystery in these things, if it were not such a one as knoweth not that the matters of these men are stuffed with mysteries like the holy letters of the Egyptians? This triple crown therefore signifieth, that he which beareth it is Lord of Lords, and King of Kings, or rather that he is the only prince upon earth, which hath power in earth, in heaven, and in purgatory under the earth, or more verily which is king of heaven, of the earth, & of the unfortunate Islands, or of the new found land Purgatory. And this crown is not of less value than the crowns of other kings, but much statelier, wrought with wonderful cunning, and garnished and beset with jewels and things of great price, that at lest wise even thereby they might do men to understand that that power of theirs hath not his match in all the world, but in all points surmounteth all others. Again, it is come to pass by the goodness of God, that none of all the princes in the world weareth such a crown, but only the Bishop of Rome. For so was it Gods will to show openly by this peculiar mark, that this prince thus capped with a triple crown, is the very same whom Daniel in his seven. chapter termeth the little horn. For the little horn in deed is the bishop and shepherd which is bedecked with humility, and whom God hath forbidden to reign as a Lord. This little pretty horn springeth up among the ten horns. For when the Roman Monarchy which is the old beast, was divided and decayed, there appeared up a little slender horn, and a despised one among the rest, and swept away three of the other horns. By doing whereof he purchased himself power. For the Bishops of Rome, at the beginning of their creeping up, dispatched three princes. First Gregory the second of that name, plucked up Leo the third Emperor of Constantinople one of these three horns, by procuring his Exarke to be slain in a hurly-burly at Ravenna, and dispatching the Emperor quite out of Italy. Afterwards Pope Zachary drove Childericke king of France to decay, by counseling to depose Childericke, and to advance Pippin to the kingdom. And so was an other horn overthrown by the little horn. The third horn (which was the kings of Lombardie) was brought low at the incensing of the Popes, and finally also utterly wiped away by Pippin and Charles kings of France. But by the undoing & oppressing of these kings, the wealth of the Bishops of Rome increased, and their power waxed strong, whom Gods will was to show by this triple crown, as it were with the fingar, to be very antichrists. Thus much concerning the Keys, Arms, and Cognisances of the Roman Bishops. Now come to my way again.   

¶ Of the words, power, and ministry, and so is the disputation of the keys knit up.  
I Know well enough it offendeth many even in this discourse, that I use the term power so seldom, and the word ministery or ministration so often, when notwithstanding the Scripture doth openly give power to the ministers, and it is commonly called the power of the keys. But how small a thing is that I beseech you, if it be compared with the fullness of power which these men challenge to themselves openly? I grant in deed that the administration of the Church, or (if ye like it better) of the keys, is called power. For the Lord saith in the Gospel: Like as a man that at his going into a strange country, left his house and gave his servants power. etc. But who knoweth not that the power which is spoken of here, is none other but to do service or to minister: specially seeing that in an other Evangelist, it is more effectually opened what manner of power the same is, in these words: to give his honsholde meat in due season, saith the Lord. Which thing no man will wrist to the fullness of power, but he that is past all shame. For the Lord speaketh manifestly of the preaching of the Gospel, whereby meat is set before the household, I mean before the Church of God. And when Paul to the Corinthians had termed the preaching of the Gospel the word of atonement: 
2. Cor. 5.  by and by expounding himself he addeth, that the office or ministration of preaching the atonement was given unto him: behold, here he calleth that thing a ministration, which he had even now called the word. And he addeth again, that Christ by the ministers exhorteth men to be at one with God. What power (I pray you) shall the faithful minister claim by this gear? Rightly therefore do some men give warning, that the power by law is one thing, and the power by ministration is an other. The power by law is that whereby each man as an owner hath power over the things that are his own, subject to his own commandment and not to an other man's. After this sort the Lord hath power over the Church, 
Math. 28.  who saith in the Gospel: All power is given to me in heaven and in earth. So is it said before, that Christ hath the key of David, of death, and of hell. This power is communicated to no creature, but remaineth to God alone. Therefore except they will be false ministers, they will never take this power upon them. But the power of ministration or office, is that which the Lord hath committed to the ministers, with a certain limitation and not absolutely. For these do, not what they list themselves, nor as owners of things, but as their Lord and master hath commanded them, and only in the same manner that he by his certain determination hath appointed them to be done: and if they do it not, or do it otherwise then their master hath commanded them, they shall be but untrusty servants. And so undoubtedly the minister of Christ hath the ministering power of the keys in the Church, to preach the Gospel to the Church, and to preach it in such wise as the Lord hath commanded him to preach: and certainly he shall be a false and unfaithful servant to his master, if he take upon him any other power and specially fullness of power, and preach not the Gospel at all, or preach it otherwise then is appointed him.  
Besides this, I am not ignorant, that Christ gave the Apostles great power, howbeit with limitation, and but for the beginning and for a certain time, according as Matthew witnesseth, saying: And he gave his twelve Disciples power against unclean spirits, to cast them out and to heal all manner of diseases and infirmities. For I think not that any man will affirm the same power to be given to all ministers of the Church, together with the keys, considering that we know, how that (the Gospel being sufficiently confirmed already by such signs) they be now no longer common and usual in the rest of the Church, no more than the ableness and use of sundry tongues. But howsoever the case stand with that wonderful power, it is most certain that the Apostle Paul said of all manner of power given unto him by the Lord, that the same was given him to edify withal, and not to destroy. Which thing unless every minister weigh very advisedly with himself: not only in vain, but also to his own great harm shall he dispute of the power that is given him, and much more dangerously shall he take it upon him.  
Hitherto I have made discourse of the keys with as much briefness and plainness as I could. Whereby I trust that such as shut not their eyes of malice, may perceive that the keys are for an other thing, than the Papists face us withal, doubtless not an absolute over things in earth and in heaven, but an healthful ministry of God's word, or of the Gospel of jesus Christ, and the charge and good ordering of the very Church of God: And therefore that when the Lord said, I will give thee the keys of the kingdom of heaven, he gave not Peter and the Roman Idol an infinite power which they call the fullness of power. For when the Lord promised and gave the keys, he gave not the keys of an earthly kingdom, but of the kingdom of heaven. Which thing is chiefly to be marked in this discourse. And in this kingdom & in this his Church Christ is the sovereign Lord, and abideth King, Bishop, and supreme head: yea and that alone without any copartner or deputy. But his messengers or Ambassadors sent to his Church, are the Elders, rulers, and ministers of the congregations. As for all power it is only Christ's the King, Priest, and Head, and is not surrendered to any other. For he himself carrieth yet still, and unto the very end will carry upon his shoulders the key of David: and he will open and no man shall shut, and shut and no man shall open, and he alone both looseth and bindeth. But his Ambassadors or preachers that are sent and ordained to gather his Church, do preach this Christ the Lord, assuring men by the preaching of the Gospel, that Christ forgiveth the sins of such as believe certainly and bestoweth eternal life upon them, and that he condemneth those to eternal death, which believe not, or which gainstand the Gospel. The self same Ministers do feed with God's word the Church that is gathered unto Christ, comforting the weakeharted, quickening and thrusting forward the slothful, confirming the waverers, exhorting all men evermore unto continual prayers, to the lawful using of the Sacraments, too the duties of godly conversation, and most of all to charity and mercy, and in all things & by all means with singular faithfulness and diligence endeavouring to bring and preserve the Church safe and sound unto Christ: which doubtless is the very true and wholesome use of the keys of God's kingdom, even the native and holy stewardship, charge, and well ordering of God's Church.   

¶ Here is expounded that place of jeremy, I have set thee over kings & kingdoms etc. and it is showed how the same maketh nothing to the proof of the Bishop of Rome's tyranny which he exerciseth against kings and kingdoms.  
LEt us proceed further, that we may also espy, how truly the Pope of Rome vaunteth himself alone to be ordained prince over all nations and all kingdoms. Here again I am not ignorant what the decrees and decretals chiefly of those Bishops whose names I have cited afore, do crack and belch out with open mouth concerning this matter. But we will have no toys, we will have them show us by Christ's express words, that the Bishops of Rome are lawfully ordained Princes over all nations and all Realms, by the ordinance of Christ our Lord, not by the ordinance of any men.  
A few years past, Austin Steuchus of Eugubie the Librarikéeper of the sea of Rome, and besides that, a Bishop also, a man otherwise that had read much, but yet for all that, smally seen in the holy Scriptures, and moreover a most filthy flatterer of the Romish Bishops, did put forth a book against Laurence Valla, in the defence of Constantine's Donation, worthy to be spitted at of all godly men, and meet to be trampled in the mire with dirty feet. In this book, among other things, in the xv. Division. First of all (saith he) it stands you in hand to know, that Constantine did not give by name those few Towns, and those few Cities which are called the patrimony of the Church, but he gave the whole West part of the world, and so departing from the City, did as it were give place to a greater Prince than himself (that is to wit to the Pope) assuring himself that Rome itself was the head and dwelling place of godliness, wherein it were unlawful for any man to reign, besides the sovereign of Religion for any two men to reign in that one City to which he knew Peter the Prince of the Apostles and head of Religion to be come, he counted it a heinous matter, specially if the earthly Prince should bear the cheefsway in the City. And in his xuj. Division, It could not be saith he) that two princes should reign in one City, specially in this respect, that worldly matters would have overmated holy matters. Namely it would have happened, as it is in the Proverb, that rivers should have run against their streams. Also in the 90. Division: This is the Majesty and prerogative which Peter gave unto Rome, that like as she was Lady of all lands, so she should reign over all Religion, and all things should be ruled at her beck. Again in his 94. Division, he reckoneth up all the mightiest kingdoms of the West, as France, Spain, England, Denmark, Portugal, and all the residue, all which are subject to their holy and universal mother (for so speaketh he) the Church of Rome. And lest he might overslip any thing, at length in his 103. Division he addeth: But what should I allege any more to prove by this kind of Arguments, the most ancient and well near almighty power of the Church of Rome over all kingdoms and kings, and the most ancient possession of the same. Considering that the ancient monuments of all the Bishops are full of the high power wherewith they ruled the whole world at their commandment, holding the sovereignty of all Realms etc. These things whereby he hath put all the kingdoms of the world under the Pope and Church of Rome, could not satisfy and content that lying and blasphemous clawback, but he must also with extreme shamelesseness and horrible wickedness make a God of that wicked wight the Bishop of Rome. For in his 26. Division he saith, that the faithful worship the son of God himself in the Pope, and that they honour, not so much him as a mortal man, as in him even God himself who hath made him his deputy upon earth. Again, in the 67. Division, 141. leaf. Thou hearest (saith he) how the high Bishop which is called God, was by Constantine esteemed as God. And ye must understand that this was then done, when he endowed him with that noble grant, for even then did he worship him as God, then did he (as much as lay in him) bestow godly honour upon him as Christ's vicar and Peter's successor, and then did he reverence him as the lively image of Christ. Thus saith he. And such blasphemous and wicked writings doth Rome yield unto us. Which things I have hitherto mentioned, to the end I might disclose unto all men, the extreme & unrecoverable madness of the Pope himself and of his household together with their wickedness, where through, they being most heathenish & shameless men, are not afraid even in the sight of the whole world as well of Angels as men, to usurp unto them selves the very Godhead itself and all the kingdoms of the world, and to spit out whatsoever cometh at their tongues end.  
This Steuchus was also a Bishop, and yet he was not ashamed to offer so blasphemous writings to the Church, yea & to dedicated them to S. Peter. But let them bring us some one sentence, or at lest wise some one word of Christ or his Apostles, whereby they may show and avouch unto us, that Christ authorised the Pope to be sovereign of all kings & kingdoms. Not, they cannot bring me oneiote out of all the new Testament. And therefore they flee unto jeremy for secure. But even this man's holy writings also do they defile: beray, & corrupt with their poison. For the Prophet speaketh of the ministration of the word, and not of any Lording of his own. For the Lord calleth, authorizeth, and sendeth jeremy to the charge of preaching. For he saith to him by express words: Before thou camest out of thy mother's womb, I sanctified thee, and appointed thee to be a Prophet unto nations. Afterwards when jeremy excused himself by his tender years and unenured childhood: the Lord harteneth and comforteth him, promising to be present with him, and to speak by his mouth. For in the lords words it followeth, behold I have put my words in thy mouth. 
Exod. 4.  For so read we also that the Lord spoke after the same manner in old time unto Moses, when he drew back and would have shunned the Lords calling. But in those words there is no speaking at all of sovereignty, but of the charge of preaching. Whereupon it ensueth that jeremy is instructed how to teach, and not how to reign. And there followeth in the lords words: behold, this day have I set the over nations & kingdoms, to pluck up, root out, destroy, and overthrow: to build up: and to plant. By which words the Lord showeth unto jeremy, to whom he sendeth him, what his office should be, or what should be, end of his ambassade.  
He is sent unto nations and kingdoms as a preacher of God's word, and not set over them as a prince or a king. For there followeth to pluck up etc. Which is the office of a teacher, and the end of the lords ambassade. And a Prophet plucketh up, overthroweth buildeth up and planteth, two ways. First when by God's word he declareth to people, nations, and kingdoms, that the Lord which hath planted the nations & kingdoms, will root out the same for their outrageous sins, unless they amend. For jeremy of himself did not overthrow or build up kingdoms, but the Lord alone did it. But jeremy being God's minister and messenger, told them out of the lords mouth or by his word, that the Lord would do it. And this sense is ministered and furthered by the things that follow in the 45. chapter, where the Lord saith: behold, I pull down the things that I have builded, and I pluck up the things that I have planted. And again in the 42. chapter, I will build you up and not pull you down, I will plant you and not pluck you up. Besides this, to pluck up and to plant are terms of husbandry, like as to build and to pull down are terms of masonry and carpentry. Hereupon now the Prophet is by an allegorical speech informed, what he must do and whereunto his commission extendeth. Like as husbandmen and builders do first prepare their ground and cut it up with the plough, and afterward sow it with seed, or first pull down the decayed buildings and cleanse the floor, and then afterward build upon it: So is it the duty of a Prophet or preacher, first and formest to confute by God's word to pull down and pluck up wicked opinions, Idolatry, and whatsoever things else are raised up against God: and afterward in place of the things that be rooted out, to plant again sound doctrine, the true worshipping of God, and all manner of godliness, and finally to keep the lords field in tilth and to deck God's house with all diligence. These things willbe the more enlightened, if ye compare them with the Lords own words in the 13. and 15. of Matthew, and with the words of the Apostle Paul in the third chapter of the first Epistle to the Corinthians, and in the tenth chapter of the second Epistle. Once again therefore by the clear, natural, and right construed interpretation of this place of jeremy, we have won, that the Pope by that Bull of his, hath wickedly and traitorously to the Lord Godward, corrupted and inverted his words, and wrested them to his own sovereignty or rather to his own tyranny, which the Lord hath not ordained or defended by his word, neither here nor in any place else.  
And if they be not yet ashamed of their wicked wresting and corrupting of this place of the Prophets: Let them tell us what manner of sovereignty jeremy bore in Jerusalem the chief City of jewry, or over what nation or kingdom he reigned? From the death of king josias, he lived under the wicked kings joachaz, joachim, jechonias, & Zedechias. The horrible deeds of these princes are described both in the holy stories of the Bible, & also in the same jeremy's book, let them tell us then in what wise jeremy by the virtue of these the Lords words, I have set thee this day over nations and kingdoms. etc. did root out or plant, and which of those ungodly kings he plucked up and excommunicated? or where he taught that because of the wickedness of these kings, their people aught to yield no obedience unto them? Let them tell us where or when he discharged the noblemen and commons of the Realm of their oath made unto the said kings, yea or unto Nabuchodonosor which was a heathen king? Or which of the kings jeremy cast down from his throne, and afterward advanced another to it at his own pleasure? Tell me, tell me I say. Why are ye thus dumine. Because ye be never able to prove by any Scriptures, the thing that you take upon ye. For the truth witnesseth manifestly that jeremy was the humble servant of the Lord God, a poor Minister, and therewithal a faithful Prophet of the Lord God, and that he was pitiful vexed, imprisoned, and persecuted by those kings: against whom for all that, he meant so little to draw any sword at all: that in all civil cases he willingly obeyed them, and taught all the people yea the nobility also to obey them, and finally acknowledged and reverenced them as his sovereign Lords. In deed he did sharply rebuke the wicked offences of these kings, and preached Gods grievous judgements, not so much to them as to the Priests and to the whole people, utterly after the same manner that the Lord had commanded him to do it. But in the mean while he made no commotions in the Realm, but rather patiently suffered persecution at their hands, & prayed earnestly for their welfare. Yea and this self same Prophet did diligently & carefully teach the very people of God to obey even the kings of Babylon, Nabuchodonosor, Euilmerodach, and Balthasar. Like as Ezechiel also blameth Zedechias very sore, for falsifying his oath and breaking his faith given unto Nabuchodonosor. Therefore there is no reason why the Bishop of Rome should cloak his tyranny with jeremy's words, considering that jeremy's words fight against him, and that he in no point resembleth jeremy's pattern.   

¶ That the Bishop of Rome's usurping of supremacy over kings and nations, is against the open example and express commandment of our Lord Christ.  
NAy rather to the intent the matter may appear yet more evidently unto all men: so little did our Lord jesus Christ mind to ordain either Peter or any other of his Apostles, sovereigns over kings and kingdoms in the Church: that I am able presently to set the evident example of the Lord himself, and his doctrine or express commandment against the tyranny & wrongful dealing of the Pope, and as it were to show with my finger, that his usurping of sovereignty over kings and kingdoms in the Church, is extreme injury and ungodliness. This matter is of itself right plentiful in the holy Scriptures, but I will (as much as may be) comprehend them in a brief. Therefore although our Lord jesus Christ, was by his almighty father ordained both king and priest in his kingdom, and that he manifestly avouched himself to be a king: yet notwithstanding he laid aside the government of temporal and worldly things, and took himself to the charge only of spiritual things. By reason whereof when pilate asked him whether he were the king of Israel or no? He denied not himself to be a king, but he addeth an exposition and meekly answered, my kingdom is not of this world. Whereupon in another place of the Gospel he said, he came not to be served (that is to wit as a worldly prince) but to serve or to do service himself, and to give his life for the ransom of the whole multitude. For that cause, 
Luke. 12.  he utterly refused the judging or dividing of the heritage that was desired at his hand, and put it over from himself to the lawful judges, not without displeasure saying: man, who hath made me a judge or umper between you? 
john. 6.  And therefore when the people were purposed to have made him a temporal king, he fled, and by that flight of his showed that those his ministers must not seek for worldly sovereignty in the Church, and much less possess it or by any means claim it, not nor receive it or take it upon them if it be offered. 
Matth. 22.  Besides this, he not only commanded to give unto Caesar that which is Caesar's: but also furthermore when the tribute that was wont to be paid to the Magistrate was demanded of him, he commanded a penny that was taken out of a fishes mouth, 
Math. 17  to be paid for him, lest he might be an offence unto others. Finally by the space of whole iij. years together, in which he most faithfully went through with the charge that his heavenly father had put him in trust with, & accomplished all things enjoined him to the full, he never gave any inkling (no not the lest that could be) of any sovereignty or worldly dominion. Unto this holy and most humble example of the Lord, there is also further added his most modest doctrine. For when he perceived that his disciples being caught and led away with ambition, burned altogether with desire of sovereignty, and strive among themselves for supremacy or prerogative or (as the Roman Bishops term it) for greaternesse (as surely this malady sticketh fast to the ribs of them that are attainted never so little with ambitiousness, which thing appeareth by the Romish sort themselves:) he gave them a very sore check, and withdrew them from that desire of sovereignty, beating lowliness into them, & therewithal also maintaining the right of the Magistrate ordained of God, and finally committing the ministration of the word to his disciples, without any hope or mention of sovereignty at all.  
Therefore when in the xvii. of Matthew, Peter had paid a piece of twenty pence for the Lord and himself, to those that demanded but ten pence, and that thereby he had put the rest of the disciples in suspicion, as though Peter should be advanced above all the rest of them: or be made primate among them in the kingdom of heaven, or in the government of the Church: they began to dispute of the matter among themselves: and each of them according to man's infirmity gaped after that highest degree of sovereignty. But what said the Lord, and what did he in that debate of his disciples? He took a child unto him and setting him in the mids of them, said: verily I say unto you, except ye turn and become like children, ye shall not enter into the kingdom of heaven. Therefore whosoever humbleth himself as this child he is greatest in the kingdom of heaven. Which is all one as if the Lord had said unto them, ye strive for pre-eminence, which of you should be gréeted as greatest of all. But I tell you for a certainty, except ye turn your minds from such ambitious disputations that savour of nothing but pride and pomp, and turn yourselves in lowliness unto me and my example, yea and unto the simpleness of this little boy whom you see here: ye shallbe so far from greatness and gloriousness in that kingdom of mine, that I will not so much as take you for my Disciples. Very truly saith S. Chrysostom in his 59 Homely upon Matthew, little children know not how to envy, nor how to gape for vainglory, nor how to desire pre-eminence of dignity, neither are they any whit the statelier if ye praise them or honour them. What then answereth the Lord to the question of his Disciples? Who soever (saith he) becometh like a child by putting away naughty affections, but chief ambition and desirousness to bear rule: truly the same is greatest in the kingdom of heaven. Upon which place Chrysostom saith again. Thou seest how he hath taught that pre-eminence of dignity is not to be coveted in any case. And so forth.  
Again in the 20. chapter of Matthew, when the mother of Zebedies children came unto the Lord with her sons james and john, and made suit for them that they might have the highest room and chief authority about him in his kingdom, so as he should place them next himself: the one on his right hand, and the other on his left, (for look who they be that are next about a king, and guard his person in sitting on either side of him, those are counted chief men in the Realm, like as at this day those be called Legates a later or from the Pope's side, whom the Bishop sendeth from Rome with full power and authority.) The Disciples having forgotten the things which the Lord had taught them afore, mistrusted eftsoon that those two brothers should be preferred before them all. By reason whereof, envying them, they began to take pritch at it, and to contend again among themselves for the pre-eminence. The Lord therefore calling them to him, said: ye know that the kings of nations reign over them: and they that be great exercise authority upon them. It shall not be so among you: but he that will be great among you, let him become your servant: and he that willbe chief among you, let him be your underling: like as the son of man is come, not to be served, but to serve, and to give his life for the redemption of many. Most trimly and effectually hath the Lord herein severed the Ecclesiastical ministery, from the civil authority. And justly doth he challenged and yield to the Magistrate, that which belongeth to the Magistrate, without derogating or taking any thing from him, and conveying it to himself and his: and likewise show the ministers what they also aught to do. You know (saith he) that there be Princes or Magistrates ordained among people, and among the Gentiles, so as there is no need that you also should be made rulers over nations. I mind not to make wars with the Romans, and to put down their presidents and Tetrarchs, to set you up in their rooms, (which thing, notwithstanding the jews believed that Christ should have done, and therefore when he answered not their expectation, they acknowledged him not to be the Messiah.) Princes have their power given them of God. Whereby you understand, that there is no cause why you should strive among yourselves for sovereignty. For you see that those which are in office already, shall continued still in their charge. Thus much said the Lord concerning civil government. Now followeth also concerning the ministery of the Church. It shall not be so among you. For I have not chosen you to make you princes of lands, but rather servants of the Churches, not Lords I say, but preachers to publish the word of glad tidings, and to shine before the people in example of holy life. Therefore I will not have you once think of bearing rule, or wish to reign like princes of this world: it shall not be so among you. Howbeit for as much as ambitious pride had brought the Disciples this far, here also like as afore he commendeth lowliness unto them, saying: whosoever will be great among you etc. Neither is there any cause why the Romish sort should now a days blear our eyes with their style of Servant of the servants of God, which the Pope useth. For that style is a forged style, and the lowliness of these men is but a counterfeit or hipocritly lowliness. For the very experience of many hundred years witnesseth, that in all the whole world there are none that can worse away with doing service, than this kind of men. Nay rather they will be worshipped for sovereigns and kings of kings. Or if they be the servants of God's servants in deed; why offer they their feet to be kissed even of God's princes? And the Lord to move them the more evidently, addeth his own example to his foresaid commandment, saying. Like as the son of man is not come to be served etc. This is a notable saying: for it is as much as if he had said, If I which am your Lord and master, and the living son of the living God to, and king of kings, sue not for, ne challenge not to myself any worldly pre-eminence upon earth, as who am come into the earth, to serve all men's turns even with the loss of my life: truly you aught to be ashamed of it, that you which are but wretched men and no better than thralls, are notwithstanding not afraid to gape after sovereignty. These things, these things I say as dreadful thunderbolts, not only shake, but also turn upside down that seat of the romish Bishops, which they have most boldly & shamelessly exalted above the thrones of all kings, under pretence of Peter and of the granted sovereignty and unmeasurable power which [they say] they received of Christ. And whereas the Lord uttered these things to his Disciples once or twice very earnestly, and so forcibly as they could not be uttered more forcibly: yet had ambition and desire of prerogative taken so deep roots in the minds of the Disciples according to the corruption of man's nature, that at the Lords last Supper, when they understood he should departed out of this world, they fell again to striving for the supremacy and prerogative than most of all, 
Luke. 22.  that is to wit, who should be chief upon earth and preferred before all others in the Church, when the Lord was gone away and received up into heaven? But the Lord inveigheth not sharply against his Disciples ne casteth them of as they had deserved, for renewing their former error now the third time and for by enforcing it by harping still upon it after he had so evident instruction and disproof of their sovereignty: but salueth the disease of both them and of all other in the church that are attainted with the same vice. And first of all he repeateth the same argument, which he had objected against them in the 20. of Matthew, saying. There is no reason why you should strive for superiority. For the Princes that reign at this time in the world, neither are now nor shall hereafter be put down for me. For the Magistrate continueth still in his former state & dignity. He shall reign, but so shall not you reign. By the way also and as it were glancingly, he shadoweth out the office of princes, saying: And they which have power over them are called Good & Gracious: that is to say, they be ordained of God to the end they should do good to their subjects. 
Rom. 13.  For the Apostle saith: The Magistrate is God's minister, for thy welfare. For Princes are not a terror to such as do well, but to such as do ill. And what could be said more pithily and strongly in this case, that which is said already, or rather now twice repeated, but so shall not you? By and by he addeth an ordinance after what sort the Ministers must behave themselves in their Ecclesiastical charge, saying: He that is an elder among you, let him become fellow to the younger. That is to say, he that hath gotten a greater room in the Church, & is endued both with sundry gifts and also with singular authority in respect of his old age and his experience in matters, let him not vaunt himself for those singular gifts, but let him be wise after a lowly manner, as if he were some young man without experience, and as yet raw in so great a charge. Also, he that is a Prince. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, a captain, Ruler, or governor, let him assure himself that he hath not gotten a sovereignty, but a ministery: and therefore let him behave himself as a Minister.  
Unto these he addeth also other reasons, whereby to lay forth to the eye, that Apostolic men are called, not to reign but to serve. Greater (saith he) is the prerogative of him that sitteth at the table, then of him that serveth him which sitteth. But the Church being called by the Lord to a spiritual feast, sitteth down: And you serve the Church of that spiritual food: Ergo, the Church is as your Lady and mistress, and you are the servants of this mistress, but not her masters and much less her sovereigns. Hereunto again he joineth his own example: I am (saith he) as a servant among you. Seeing then that I which am your Lord, do nevertheless serve you: it is a shame for you which be but servants, to think of Lording it in the Church, considering how my most humble example is daily before your eyes utterly abhorring from all desire of sovereignty. Furthermore he addeth this also: Surely it is strange that you should strive among yourselves for superiority: considering how that I have hitherto been subject to many and sundry afflictions. Whereof you yourself can bear witness, unto whom some part of my temptations and afflictions hath redounded. Wherefore ye might rightlyer confer among yourselves, of bearing the cross and of patience, than of Lordship & superiority. Notwithstanding he annexeth here again a comfort, lest their hearts might fail them at the mention of afflictions. And therefore he knitteth unto it a declaration of heavenly rewards that shallbe liberally given unto those in the everlasting country, which get the upper hand in persecutions: advancing his manner of speech from bodily and earthly things, to spiritual and heavenly things.  
Yet notwithstanding, after all these things, (which surely may seem a wonder to the whole world) yea even after thrice most earnest warning and evident instruction, the Disciples dare by-and-by upon Christ's Resurrection, and at the very instant of his Ascension into heaven, make mention yet again of reigning, yea and to cloy the Lord again with their desirousness of superiority, saying: Will't thou at this time, that is to say before thou departed from us into heaven) restore the kingdom unto Israel? Unto which question the merciful Lord bearing with the weakness of his Disciples, answereth, meekly again, and biddeth them refer the seasonable doing of it unto God. In the mean while he repeateth and beateth into them again, what they should do and what he requireth at their hands, saying: After that the holy Ghost is come down into you, you shall receive power, and you shall bear witness of me, not only at Jerusalem, but even to the uttermost costs of the earth also. And what else is this, then if he had said, The holy Ghost shall teach you to understand, what manner of kingdom mine shallbe, doubtless spiritual, & not worldly, wherein I shall sit and reign the chief & only sovereign. And in this my kingdom, that is to wit, in the very Church of the saints, you shallbe witness & not kings, preachers and not princes. For by preaching of the Gospel you shall gather me a Church out of the whole world.  
This I say is Christ's doctrine concerning supremacy and reigning, & concerning the ministery of Christ in the Church, more lightsome than the sun. Whereby also it appeareth, more clearly than the day light, that the Bishop of Rome's usurping of sovereignty in the Church, and his boasting of himself to be ordained head over all kings and Realms, contrary to Christ's example and doctrine, is not by the lowly spirit of Christ, but by the proud spirit of Lucifer?   

¶ Nor that the Apostles of Christ took upon them any sovereignty in Christ's Church, but only the ministery.  
ANd when the Apostles had received the holy Ghost, they utterly displaced all ambition and desire of sovereignty out of their hearts, perceiving now, that no such thing as they and the jews had hitherto surmised, was to be sought or looked for in the kingdom and Church of Christ, but far greater and diviner things, namely spiritual things. And therefore according to their Lord & masters commandment, traveling over the whole world, they so behaved themselves, that in all things they were sound to be the very Disciples and followers of their master: endued with lowliness, & not with lordliness, & renowned for their faithful service, & not for stately superiority. For they not only preached the Gospel purely without men's forgeries and traditions: but also were wont to reverence kings as next unto God in earth and chief of all men, and to call them their Lords, and to pay them tribute, and to obey them faithfully, and to pray for their welfare without ceasing, yea and to threaten God's vengeance to such as refused obedience to the Magistrate commanding no wickedness. They no where intermeddled themselves in worldly affairs, in somuch as they cast even the care of the poor (which otherwise is most holy,) upon the shoulders of the Deacons, verily to the end they might the earnestlyer apply themselves to the preaching of the word. They no where usurped to themselves the benches of judges or the thrones of princes, and much less did they depose any king or prince from his kingdom, were he never so wicked, (and yet there is no man ignorant what the Roman presidents were that lived in the time of the Apostles, full of covetousness, lechery, and pride: and the posterity of Herode even venomous slips: yea and the Emperors themselves most filthy and ungracious persons as the Tyberiusses, the Caligulaze, the Claudiusses and the nero's) or discharge his people of their allegiance, or contend with any prince for the sovereignty, and much less did they ever purpose or practise to place & exalt them selves above him. Nay rather they suffered sore persecution, the which they overcame by patience, and not by violent withstanding, nor by practices and policies of malicious wiliness: and gathered very great Churches unto Christ out of the whole world by preaching the Gospel over all the earth. S. Luke the Evangelist describeth these things diligently and plenteously in his book of the Acts of the Apostles, wherein although he pursue their doings by the space of xxviii. years together, Yet doth he no where give any little incling of that supremacy and fullness of power, which they at this day do boast of, that call themselves Apostolic, and crack of the fullness of their power.  
But if any man desire to here some singular thing of S. Peter: he is always set first in the register of the holy Apostles. But all men know that this formershyp of Peter's, is not in over ruling, but in order: for according to the doctrine of the Gospel, all the Apostles were endued with like dignity and power, and the Churches were governed by their travel in common. In the mean while it was requisite that there should be order both in speaking and doing for the avoidance of disordered confusion: & they that had obtained greater gifts were more honoured and had in more estimation and authority than the residue. Like as Paul speaking of james, 
Gal. 2.  Peter, and john, saith that they seemed to be pillars in the Church. Not for that they were preferred afore all the rest, or had obtained a larger Commission: but because that having obtained greater gifts, they did more luckily and easily go through with all points of their charge (wherein otherwise, the residue had as good part as they) and therefore were had in greater price and estimation among the faithful. So also were the Apostolic Churches which were first founded by the Apostles, worthily had in great price and estimation in old time. For their authority was of great credit with other Churches: not that they were believed to have superiority over them, but because that being the first that were converted to the faith, they kept still unappaired, the faith which they had once learned of the Apostles, and gave light to other Churches, by their pureness and constancy. These things are set forth more at large by a very ancient writer called Tertullian in the prescriptions of heretics. In which place also he not only calleth Rome an Apostolic Church, but Ephesus also, and Corinth, and Thessalonica, and other Churches founded by the Apostles. And it is not to be doubted but that the men of old time called Peter and Paul the princes of the Apostles: not that they were secular or worldly princes, or that they had dominion over the rest, or that they had obtained a larger commission: but because that being endued by God with most excellent gifts, both in their sayings and doings, yea and finally in their writings and virtues they shined as most bright Cressets among the rest of the Stars.  
For S. Peter never challenged to himself any superiority no not even over the basest sort of men, and much less over princes: he never advanced his throne (which he had not) above all kings and all kingdoms. Cornelius the Centurion a knight of Rome fell down at his feet, and it was no small cause that made him so to do. For the angel of the Lord had set a great commendation upon this Peter unto him, whereupon he fell down before Peter. But Peter lifts him up again, and humbly saith that he himself is a man also. So also when he had lifted up the lame man and made him whole and sound, at the temple of jerusalem, and that the people stood wondering and worshipping of him, he gave all the glory unto Christ, and told them that he himself was but a Minister. Neither doth he in his Epistles advance himself with any prelacy, but simply calls himself an Apostle and felowelder, forbidding the elders to usurp any Lordship over the Clergy. 
1. Pet. 5.  Neither sitteth he still in his chair at Jerusalem and sends abroad his Legates a later: but he is contented to let the congregation sand him with john into Samaria. 
Act. 8.  Yea and in the Counsel of jerusalem, he challengeth no pre-eminence to himself. All things were done in that Counsel by common advise and consent. And the Apostle Paul, who in all things even of the smallest sort was a most diligent observer of the ordinances of his master Christ, not where acknowledgeth S. Peter as preferred before all other men by any prerogative, neither would he in any wise have neglected it, if he had ever thought him to have been preferred afore the rest by the Lord. Nay rather he freely reproved Peter in the Church of Antioch, according as he himself declareth, in the 2. to the galatians. In the same place in deed, he calleth Peter a Pillar, but not Peter above, and therefore much less the pillar of all pillars, greatest and most excellent. For with Peter he matcheth two other Apostles, whom he termeth pillars as well as him, even james and john: yea and he putteth james afore Peter. He had said heretofore, that the same were had in reputation, to the end we might know wherefore he called them pillars. Meaning that they were in authority, as men that by their common and faithful travel seemed as it were to uphold the Church, which else was like to fall, if it had not been underpropped and stayed up through the grace of God in their faithful teaching. And yet Paul affirmeth that those pillars added nothing unto him. But rather comparing himself with Peter, The same (saith he) which was mighty in Peter in the Apostleship over the Circumcision, was mighty in me also among the Gentiles. 
2. Cor. 11.  And the same Paul speaking of the plural number, saith he was nothing inferior to the chief Apostles. And in the 3. chapter of his first Epistle to the Corinthians, what is Paul (saith he,) what is Apollo, (and in this place is Peter or Cephas to be implied also, as of whom he had made mention in the first chapter, using the same manner of speaking. Neither is there any reason why the opinion of those should hold us in a mammering, which surmise that here is not meant Peter, but some other disciple whom Paul calleth by the name of Cephas. For the truth of the Gospel crieth out against them in the first of john, and so doth Paul's own declaration in the second to the galatians.) What are they (saith he) but only ministers by whom you have believed, even as the Lord gave unto every man? I have planted, Apollo hath watered, but God gave the increase. Therefore, neither is he any thing which planteth nor he which watereth, but God which giveth the increase. And anon after, speaking of all the Apostles, yea and even of Peter or Cephas to, 
1. Cor. 4.  Let a man (saith he) in such wise esteem us as the Ministers of Christ, and the disposers of the secrets of God.  
These lightsome and evident texts of Scripture, are sufficient for men that be curable, (as for uncurable & quarreling men, we leave them to God the just judge) and do witness manifestly enough that neither Christ's Apostles no nor the Apostle Peter himself usurped so much as one jot of sovereignty in the Church, but only took upon them ministration of the glad tidings of salvation, and of Christ's holy Church, all their life long even unto the last gasp of their lives. And therefore there is no reason why the Bishop of Rome should hereafter in maintenance of himself & his supremacy, allege any more the supremacy of Peter, which is now sufficiently apparent to be utterly none, and always to have been none at all in deed.   

¶ That the first Bishops of Rome usurped not any sovereignty at all in the church, but were lowly shepherds, teachers and ministers of the Church of Rome: yea and besides that, also Martyrs of Christ.  
I Will not now dispute whether Peter came at Rome or no. Whereof I see learned men to doubt, not without cause. Surely it may be proved by substantial arguments, that Peter sat not in that seat, at that time and so long a time as he is commonly said to have sit continually together. If he came to Rome at all, certes it was late ere he came, and peradventure not long afore his death. For all the old writers, even those that were near the Apostles time, do agreeably and steadfastly affirm, that Peter was crucified at Rome under the Emperor Nero for preaching Christ and his Gospel, the same time that Paul was beheaded. Which thing I can easily grant. But from this Peter unto Silvester there be registered 33. Bishops or pastors of Rome. Of whom notwithstanding none took upon him any sovereignty either over the City itself, or over the Church of Rome, and therefore much less advanced they themselves over kings and kingdoms. Yet am I not afraid to say thus much more of them, that if they might be found to have attempted any whit of this pre-eminence, or to have sewed for sovereignty, it is certain that they started aside from the way of their predecessors, yea and from their master Christ, and grew out of kind from their own Peter. Wherefore their sayings and doings being against the express testimonies of Christ and the Apostles above rehearsed, could prove nothing.  
Howbeit, like as in other Churches, as of Antioch, Alexandria, Corinth, Philippos, Ephesus, Caesarea, and the rest, there were pastors or teachers which were called Bishops, set over the Church of God, which by their holy ministery served severally their own sheep that were committed to them, and not other men's sheep, or in many places at once: (for at the beginning, every pastor had his flock appointed and committed unto him.) So also was done in the Church of Rome, which is named Apostolic Sea or Chair. I would not have any man amazed at the terms of Sea & Chair, and surmise and imagine any popishness by them. Men in old time gave the terms of Sea and Chair, not only to the Church of Rome, but to any of the notable Churches, I mean which the Apostles themselves founded, and in which the traditions or the doctrine of the Apostles and of the Gospel sounded or was preached & flourished still uncorrupted. For Tertullian in his prescriptions of heretics, saith: Peruse the Apostolic Churches, among which the very chairs of the Apostles are yet still sytin in their places, & among which their authentical letters are still read, resounding the voice and resembling the face of every of them. If Achaya be next thee, thou hast Corinth: if thou be not far from Macedon, thou hast Philippos, and thou hast Thessalonice. If thou list to go into Asia, thou hast Ephesus. And if thou border upon Italy, thou hast Rome, from whence also we have authority at hand. O happy Church whereupon the Apostles bestowed their whole doctrine together with their blood, where Peter was matched with his Lord in passion, where Paul was crowned with the end of john Baptist, and where the Apostle john, after he had been plunged in scalding oil & felt no harm at all, was banished into the isle of Patmos. Thus saith he. Otherwise the Chair is properly a high place in the Church furnished for the ministers to teach out of the more commodiously, as from whence they may the better be seen and heard of their audience that is assembled in the Church. Such as the men of old time are known to have had, as appeareth by the doings of Achaz king of juda, and by the viii. chapter of Nehemias'. It is commonly called a Pulpit or preaching stool. It is not a cloth of estate, or a Salomon'S throne, or a kings chair of estate. Neither did men in old time by the Apostolic chair or sea, mean reigning or sovereignty and I wot not what greater thing, as they mean at this day. But rather the chair is taken for the very Apostolic doctrine, which was preached out of those chairs or pulpits, and to fit in the Apostolic sea is to preach the Apostolic doctrine. For it is well known to all men what the Lord meant by the chair of Moses in the Gospel, when he said, The Scribes and pharisees sit in Moses chair. What soever they bid you observe, that observe and do ye. For what else is it to sit in Moses chair, than to profess Moses, and to teach the things that Moses taught? If any had taught any thing besides that or contrary to that, they had been of never the more authority for the chair, like as at this day also, they that preach not Apostolical doctrine, have none authority by the Apostolic chair or sea of Rome, of Antioch, or of Philippos, neither are they in any wise to be regarded, although they sit in the same seas. Very well known is this Canon reported in the 40. Distinction of the Decrees, out of the writings of Jerome, It is hard to stand in the room of Peter and Paul, and to keep the chair of those that reign with Christ. For hereupon it is said, They are not the Saints children, which possess the Saints places, but they that fulfil the works of the Saints.  
They then which had the charge of the Roman Church after that Peter was put to death, were ministers, pastors, and teachers or preachers, and not princes or Lords. Irenaeus placeth Linus immediately after Peter. Tertullian placeth Clement. Eusebius puts Anacletus in the mids betwixt Linus and Clement. Some register one Cletus betwixt Clement & Anacletus, which Cletus is notwithstanding quite overskipped and omitted by diverse. Others also dispose the succession or Register of the first Bishops of the Roman Church, some after one sort and some after another so as it may seem strange that antiquity varieth so in the succession of them, & hath almost nothing certain & assured in that behalf. But howsoever the case standeth, this is most certain that such as held the Apostolic sea of Rome after Clement, were utterly ignorant of that supreme power and the authority of both the sword which those men presumptuously boast of, that think themselves possess the same seat at this day. They were lowly and poor ministers of the Church, & preached the Gospel and the doctrine of the Apostles to the Church, whereof they had the charge, and therewithal ministered Christ's Sacraments to the Church, and beautified their doctrine with example of life, & in the end sealed it up with Martyrdom, For all those Bishops or pastors of Rome, become Christ's Martyrs, and were put to death for maintaining the pure faith and doctrine, and for preaching against Idolatry and the unclean conversation of the heathen.  
And whereas in other Churches there spring up sundry heresies and grievous debates: The Roman Church above the rest, did faithfully at that time and in the beginning keep still the pureness of doctrine, and the consent and agreement of faith. And this was the cause why the men of old time did worthily make so great account of the succession of those men in the Church and of their consent in the faith: who otherwise would undoubtedly have made no reckoning at all of the succession in the Sea, unless the pastors and the Church of Rome had continued in pure doctrine and unappaired faith.  
Truly there arose dissension even in this Church also, betwixt Anicetus' Bishop of Rome, and Polycarpus the minister of the Church of Smyrna the Disciple of john the Apostle: howbeit not for any Articles of faith, but for keeping of the Easter day. Nevertheless the contention endured not long. For they agreed well and brotherly again, and willed that every man should observe and keep still his own custom that was admitted in his own Church: that the concord of the Churches might not be broken for the diversity of ceremonies. But yet again Victor the Bishop of the Roman Church taking more upon him than become him, and stepping aside from the modesty and simplicity of his predecessors, adventured to break the agreement that was begun between Anicetus and Polycarpus, & excommunicated the Eastern people that kept the Easter day upon the xiiii. day of the month. Yet for all that, the pastors of the residue of the Churches acknowledged not Victor for a commander of the Churches, or for such a one as by right might take upon him authority over other Churches. For his overbold and rash enterprise was reproved by the Bishops as well of the East as of the West, that is to wit by the holiest and best learned and by such as were had in chief estimation in that age, namely by Polycrates Bishop of Ephesus, and by Irenaeus Bishop of Lions. And so was Victor brought again into the right way. Which thing Eusebius declareth at large in his history of the Church matters.  
And truly in process of time the vices that had every where occupied and corrupted other Churches, began also to enter into the Church of Rome, for there arose a great schism in the Church of Rome, some choosing S. Cornelius to be their pastors, and some choosing Novatus from whom sprung the heresy or sect of the novatians, which become very noisome to the Church. But Cornelius got the government, under whom certain of afric began to put the deciding of their controversies to the sea of Rome. Nevertheless, the blessed Martyr & Bishop of Carthage Cyprian, did set himself against them also, and in his 3. book of Epistles in his first Epistle to Cornelius Bishop of Rome whom he calleth his brother, he saith among other things, how it is decreed by all men, yea and also that it is right and reason, that each man's case should be there heard where the fault is committed. Also he saith, that unto every pastor is allotted a portion of the flock, for every of them to rule and govern, and he shall tender an account of his doing unto the Lord. Among these things mark that as yet at that time the Bishop of Rome, was not taken for: the universal shepherd, to whom all the other Churches should be subject. Nay rather he saith that every shepherd had his several Church committed to him to govern, for which he should tender account, to the Lord God, and not to the Pope. And S. Cornelius himself did not either allow such as appealed out of Africa to Rome, or desire to rule over all other Churches and to be called the sovereign Lord of all kings and kingdoms. To be brief, these Bishops of the Roman Church were all put to death for the sound doctrine and the professing of Christ's name, by the Emperors of Rome. So far were they of from taking upon them full and absolute power over any Princes, and lest of all over the princes of Rome. For which of so many ungodly, bloody, & manquelling princes being more than xl. in number, did they depose from his sovereignty? or which of them I pray you did they excommunicate? Or which of these bishops assoiled the people of their oath made to the Emperors? Or which of all these, said, wrote, or thought himself to have received fullness of power at the hands of Christ our Lord by Peter, & to be set over kings and kingdoms? Therefore it is most certain, that these first ministers of the Roman Church, were ignorant of the things which the Romish Bishops of this last and forworn age have usurped to themselves, and which they have now a long time in vain endeavoured to establish by the Epistles of those men.   

¶ That the Decretal Epistles of the first Bishops of Rome are but counterfettes.  
Verily I am not ignorant how there fly abroad many Epistles of these holy Roman Bishops & Martyrs which they call decretals. But they overthrow themselves with their own absurdities, and show themselves to be but counterfettes, in as much as many things be so light, so trifling, and so utterly unlike that ancient simplicity, pureness, and majesty, that not with out good cause they seem unto godly and learned men, to have been devised long since by others. Neither do I greatly regard that the same are fathered upon the gathering of Damasus and Isidorus: seeing that there want not some men which put over certain of these kind of things even to the time of Gregory the 7. But howsoever the case stand for the time. I pray yond what can be more fond, than the fathering of these words upon Anacletus? This holy holy and Apostolic Church of Rome obtained the supremacy and pre-eminence of power over all Churches, not from the Apostles, but from the very Lord himself our Saviour. And again, There was a difference even between the blessed Apostles: and albeit that all of them were Apostles: yet did the Lord grant and the Apostles determined among themselves, that Peter should have pre-eminence afore all the rest of the Apostles, and be Cephas, that is to say a head, and hold the sovereignty of Apostleship. Thus saith he. But who knoweth not (though he be but meanly seen in histories,) that after full five hundred years, it was obtained and ordained, not by Christ, or his Apostles but by loitering lozel's or rather by traitorous persons, that Rome should be called the head of all Churches, that is to wit, that it should obtain supremacy & prerogative of power over all Churches? Or who would believe that Anacletus exercised himself so little in reading of the Gospel, that he knew not how Cephas signifieth, not a head but a stone or a Rock? according as it is interpreted by john the Apostle in the first chapter? And which interpreter should a man rather believe? john the Apostle, or the counterfeit Anaclete? The lewd packing then of the lewd lozelles is detected both in these and in many other things. The same party maketh very often mention of archbishops and metropolitans, neither omitteth he primates. But it is most manifest, that those titles were utterly unknown to the primitive Church, and were afterward invented and usurped in times following. And at their first coming up the manner of using them was after a sort meetly tolerable, till their posterity did afterward use them or rather misuse them more proudly. Besides this, the said counterfeit Anaclete maketh a Bishop greater than an Elder: whereas Jerome himself showeth by Scriptures, that Elders and Bishops are all one, and that in process of time Bishops were preferred before Elders, not by the ordinance of God, but by the ordinance of man. Moreover this Anacletus alloweth the Appeals that are made to the sea of Rome, saying: that all questions and matters of weight aught to be referred to the Apostolic sea, for so had the Apostles decreed. But this self same thing is manifestly disallowed by the holy master of Christ Cyprian writing to Cornelius the Pope. Many other things prateth he concerning the privileges and judgements of the Church: which who soever seeth not to disagrés with these first times of the primitive Church, he seeth nothing, but is blinder than a beetle.  
Furthermore there is a decree fathered upon Pope Alexander, whereby he commandeth that water should be hallowed with salt, to cleanse the people and to put away the secret slights of the devil. But who is so light headed to believe that so great men in so great light of the Gospel published so filthy decrees concerning such baggagely gewgaws so openly fight against the Gospel and doctrine of the Apostles? These things savour not that Apostolic and ancient pureness and majesty which entirely attributeth all salvation to the only blood of the son of God and not to water and salt.  
Pope Sixtus in the said decretal Epistles commandeth that no man else should touch the holy vessels but he that is hallowed. You may perceive that this stuff agreeth trimly with the Apostolical doctrine delivered by Paul in the 2. to the Colossians, and finally with the histories which openly bear record that even the lay-men received & handled the bread and cup of the Lord with their [bore] hands, certain hundred years after this Sixtus. Besides this, in the same Epistles, there is open & manifest mention made of Clementes journey, which book nevertheless even the very Decrees of Gratian do reject among the authentical writings.  
Yea and Thelesphorus commendeth the seven weeks fast before Easter, forbidding also the eating of flesh. Which thing again how well it agreeth with the doctrine of the Apostles, and with the doings, it is to be known by the things which S. Paul hath written in the 2. chapter to the Colossians, and in the 4. chapter of the first Epistle to Timothy, and which Socrates hath left written in his Ecclesiastical history in the 5. book and xxii. chap. but most of all which are taken out of Irenaeus by Eusebius in the 5. book and xxvi. chapter of his Ecclesiastical history.  
Moreover in those Epistles Calixtus is reported to have ordained the imber fast at four seasons of the year. Which thing others refer to other authors or founders. And among this stuff this is a thing that can not be read without laughter, that Eusebius the predecessor of Melciades doth with so great stateliness command the feast of the finding of the holy cross to be solemnized the vi. day of May. For some declare that the cross was not yet found at this time, but a xx. years after by Helen the mother of the Emperor Constantine. Again how superstitious, peevish, and fond gear are commanded in the same Epistles, namely that nuns should not touch the holy vessels. As who should say there had been any Nuns as yet in those days, the first coming up of whom is referred to far later times. Many other things of this sort do I pass over willingly, lest I might make my readers to cast up their stomachs. For in these Epistles there be very many things so foolish, so far against reason, so full of superstition, and so full of ambition: that all men which have eyes may gather thereby that they be counterfettes, and specially for as much as there is very seldom or no mention at all made in all the book through out, of uncorrupted faith in Christ, yea or of Christ himself our redeemer, & of the treasures which the father hath given us in him, which things are the natural marks of Apostolical writings. Now although there be many things in them not unprofitable to be read: yet are the same things to be found in other men set forth more purely, and without any parings cankerfretted with the filthiness of man's traditions. Furthermore it is very well known that those first most pure times of the Church were not acquainted with so many ceremonies, so many decrees, and so many constitutions, as are found urged upon God's Church in those Epistles. For the holy and devout folk of old time had not yet forgotten the Apostolic Counsel that was held at Jerusalem, wherein not only Peter plainly would not there should be any yoke laid upon the free necks of the faithful, but also moreover it seemed good to the holy Ghost and to the whole primitive Church of the Apostles, that there should not any burden be laid hereafter upon the faithful. This story is known to be written in the xv. chapter of the Acts of the Apostles.  
But if our adversaries will needs proceed to maintain that these are the very Epistles of those men upon whom they be fathered: we have answered a little afore, how they be of no authority against the doctrine of the Gospel and the Apostles, and therefore we admit them not in disputation. Notwithstanding by the way we have better opinion than so, of so great learned men, and of so holy Martyrs of Christ, neither will we in any wise stain and deface their honourable names and blessed memorial with such manner of gewgaws, whereof out of all doubt there never came any in their minds, not not even in their dreams.   

¶ Also that the latter Bishops of Rome until Gregory the first, vaunted not of any fullness of power, nor of their supremacy over being advanced above kings and kingdoms.  
Nevertheless we must needs grant, that from the time of Constantine the great, who did set the Churches in peace, not only the Bishops of Rome, but also the Bishops of other Churches through the world began to step aside from the plain footsteps of their predecessors, and clave not so carefully to the simple doctrine of the Apostles, and therefore admitted more ceremonies into the Church, than beseemed, and furthermore intermeddled themselves in worldly affairs and applied themselves to much unto them, yea & invented new names and offices of dignity, and brought such other things of the same sort into the Church, which made way for worse things. This saw that famous Poet Baptista Mantuanus, who entreating of the times of Constantine the great among other things wrote thus.  
Most noisome poison sprang of honey sweet.  
A right fair word is Rest, a pleasant name is peace.  
But yet from peace shall flow more loss,  
Dishonour, shame, reproach and misery,  
Then could from cruel war. For out of kind  
the ancient virtue shall degenerate etc.  
But howsoever the Bishops as well of Rome as of other Churches began to grow worse and worse, yet were they still ignorant of that Romish Monarchy or rather tyranny which is defended at this day. For that I may allege nothing hither out of the ancienter writers of God's Church: doth not S. Hierome in his Epistle to Euagrius, and in his Commentaries upon S. Paul's Epistle to Titus, most manifestly make the Bishop of Rome and the very Church of Rome itself, equal with all other Bishops and Chuches in the world? Doth he not openly say, that the Churches in old time were governed by the common advise of the elders? Doth he not most piththely show out of the Scriptures, that elders and bishops be all one thing? and that the one is not the name of age and the other of office? Doth he not plainly say that Bishops were preferred before elders, & elders made subject to Bishops, by custom of the Church and not by appointment of God? Wherefore it were truly a wonder, why Epiphanius against the Arrians should reckon up this thing for an heresy, which Jerome urgeth with so many and so pithy words: but that others give me warning that Epiphanius was to gentle in charging other folks with heresy. Truly in this case (to speak with reverence of so great a learned man) he wrongfully misreported the guiltless, contrary without authority of the holy Scripture. But if any man list to hear Jerome's own words, behold I will briefly rehearse the things that make to this purpose. We must not (saith he to Euagrius) esteem the Church of Rome to be one, & the Church of the whole world to be another. Both France, and Britain, and Africa, and Persia, and the Eastcountreys, and Ind, and all the barbarous nations, worship one Christ, & observe one rule of truth. If authority be sought, the world is greater than a City. Where soever is a Bishop, whether he be of Rome, or of Eugubie, or of Alexandrie, or of Tanais, he is all one in merit, all one in priesthood. The stateliness of riches or the baseness of poverty maketh not a Bishop either higher or lower? but all of them are successors of the Apostles.  
And upon the Epistle of S. Paul unto Titus: An Elder (saith he) and a Bishop are both one. And before such time as by the instinct of the devil there were sects in religion, and it was said among folk, I hold of Paul, I of Apollo, and I of Cephas: the Churches were governed by the common advise of the Elders. But after the time that every man imagined those whom he had baptized to be his own and not Christ's: it was decreed through the whole world▪ that one (he speaketh not of the bishop of Rome only, but of all other metropolitans through the whole world) should be chosen from among the Elders, and set over the rest, unto whom the charge of the whole Church should belong, and so the seeds of schisms and variances be taken away. Again when the same Jerome had proved and showed by many texts of Scripture, that Elders and Bishops are all one thing he addeth by-and-by: I have therefore mentioned these things, that I might show how Elders and Bishops were all one thing, and that for the plucking up of the plants of dissension, the charge of all things was by little put unto one. Therefore like as Priests know that by the custom of the Church they be subject to him that is set over them: so also let the Bishops understand that they be greater than the Priests rather by custom than by truth of Christ's ordinance, and that they aught to govern the Church in common. And so forth.  
And although I think not that any man will look for plainer & fuller matter in this present case than this which I have rehearsed already out of Jerome: yet will I add somewhat more out of Gregory, who was himself a Bishop of Rome, placed in that sea the year of our Lord 591. in which he died the year of our Lord 64. He alone willbe a sufficient able witness, that in his time the said tyrannical and Popish Monarchy was not yet either placed in that sea, nor granted to it. Before this Gregory was chosen to the Byshoprik of Rome, he was Praetor or Mayor of the City of Rome, as he himself witnesseth in his book of Epistles the second Epistle. Being chosen Bishop & confirmed in his Bishopric or sea by the Emperor Morice who kept his residence at Constantinople: he calleth him Emperor & acknowledgeth him to be his sovereign Lord ordained by God, and himself to be his subject & servant. Yea and he faithfully obeyed his Exarkes and Captains that were placed through Italy, calling them his Lords. He obeyed their laws, yea and their Ecclesiastical laws to. All which things are to be read in his Epistles, Lib. 2. Epist. 61. Again, Lib. 4. Epist. 31. & Lib. 1. Epist. 43. Also, Lib. 7. Epist. 11. Besides this Paulus Diaconus in his 4. book & 9 chap. of the doings of the lombards, witnesseth that Gregory submitted himself to be judged by the Emperor Maurice, for the murder of Malchus a bishop, whereof he was appeached. And Gregory himself maketh mention of the same matter in the seventh book of his Epistles.  
But these things will seem light and small, if they be compared with those which he himself hath left in writing. For when as one john Bishop of Constantinople would needs be called economical Bishop and be acknowledged for universal Bishop to have supremacy, jurisdiction, and dominion over all Churches and Bishops of Churches in the whole world: Gregory withstood him sharply and stoutly, like as Bishop Pelagius had done afore him. He wrote many and sundry Epistles concerning that matter to Maurice the Emperor, to Constance the Empress, to john himself the Bishop of Constantinople, and to the Bishops of Antioch and Alexandria. Among other things he denieth that any man aught to be an universal Bishop saving Christ, & that any Bishops usurped that title afore him. For he saith, that the title is, strange, foolish, proud, peevish, wicked, and heathenish, whereunto to consent, were even as much as to renounce the faith. Again speaking of john of Constantinople, Out of the same dust (saith he) in which he sat, and out of the same lowliness which he pretended, he hath taken presumptuousness, so as he assayeth to ascribe all things to himself, and by haltiness of stately speech endeavoureth to subdue all Christ's members to himself, which cleave alonely to their own head, that is to say, to the same Christ. Anon after comparing with Lucifer, he writeth: Lucifer said, I will clymb into heaven, I will exalt my throne above the stars of the sky. For what else are all thy brethren the Bishops of the universal Church, but stars of heaven? whose life together with their tongue shineth among men's sins & errors, as it were in the dareknesse of the night. Before whom when thou covetest to prefer thyself by title of pre-eminence, and to tread their name under foot in comparison of thine own, what else sayest thou, but I will clymb up into heaven etc. Finally writing to the same john Bishop of Constantinople, all things (saith he) that were forespoken, do come to pass. The king of pride is near at hand, and (which is a shame to be spoken) there is an army of Priests in preparing for him. For they which were set to be lodesmen of lowliness serve as soldiers under the neck of loftiness. And the same man again in his 6. book of Epistles and the thirty. Epist. But I say boldly, that who soever termeth himself or desireth to be termed the universal Bishop, is in his pride the forerunner of Antichrist, because he preferreth himself by his proudness before the residue, and by like pride is led into error. And certes Gregory hath spoken these things most truly. For the said john Bishop of Constantinople was the very forerunner of Antichrist, as who by his wicked and importunate demand of highest pre-eminence, gave occasion to the Bishops of Rome to aspire to the top of supremacy. Among them after the death of Gregory, Boniface the third obtained of the Emperor Phocas that he should proclaim the Church of Rome to the head of all other Churches, as Bede saith: to be the first Church, as Paulus Diaconus saith: or to be the mother Church, as Vrspergensis and Crantzius say. Whereupon the Bishops of Rome as being Bishops of the sovereign S●a, immediately proclaimed themselves both sovereign and universal shepherds of all Churches, to whom all aught of duty to obey. For the Emperor Phocas (saith Nauclerus in his history) by the Bishop of Rome's persuasion sent abroad proclamations openly and to the whole world, ordaining that all the Churches of the world should obey the Church and Bishop of Rome. The same History writer addeth further that in times forepast, the same proclamation was not observed in all points, and specially not of the greeks etc. The said Phocas that made this law was a monster of mankind, a most unthrifty Prince, a most cruel murderer, a thrall of lechery, and all wickedness as histories bear witness, and of all kings the wretcheddest. Therefore lest the pot might not have a co●●●●fit for it, or lest like lips might not always find like lettuce, he made a constitution even meet for himself.   

¶ That the latter Bishops of Rome degenerated utterly from the first and middlemost bishops of Rome, and that they usurp the cursed title of full power, against all right and reason.  
NOt unfitly are diverse godly and learned men of the Church reported to have said, that among the latter Bishops of Rome that are worthy to be reckoned among shepherds, Gregory is the last. For as for the hindermost sort that have followed after him, they were not sheepefeeders but sheepebyters, a few excepted, for through their neglecting of God's word, and their earthly affections, they have not only in wonderful wise darkened the clearness of the christian doctrine with men's inventions and traditions, but also defiled and marred the simplicity and pureness of God's service, with unclean superstitions, differing little or nothing from the heathenish & wicked Idolatries. Many of them have openly defended corrupt doctrines, and the Idols themselves, and other abominations, and therewithal have forced them upon the people. Othersome of them treading all discipline and honesty under foot, have wallowed themselves in filthy and unlawful lusts, in riot and lechery, in unchasteness, in adultery and whoredom, in incest and other horrible offences, as it were in the mire of Cocytus, and the pool of Styx. Others of them have not refrained themselves from poisonings, from Necromancy, or fellowship with devils, from magik, damned in all ages, from murdering, and from treasons. All of them for the most part, and specially the latter Bishops of Rome, being blinded with devilish desire of sovereignty, and swollen and puffed up with such pride as the like was never heard of, have not been ashamed before God, nor before his angels and the whole world, to advance themselves into that seat by simony, and to entangle themselves in secular kingdom, and therewithal to withdraw themselves from the subjection of kings and princes ordained by God, to usurp other men's rights, to bear both the persons of spirituality and temporalty, and to challenge to themselves the iurisdictson of both the sword, to suffer no man to be equal with them, and much less to be above them: also to deny duty and honour unto their betters, and to such as are ordained of God, or rather to take it from them to themselves: to reign over the Princes themselves, and to appoint them laws, and finally to trample them under their feet, contrary to God's commandment and the example of the Apostles.  
But lest in this behalf I may seem to yield to affection or to speak these things upon malice, or to fayne never so little: go to, let us stand to the trial, let inquisition be made upon the lives of the Bishops, and read the lives of john the twefth, of Siluister the second and Silvester the third, of Bennet the ninth, of Gregory the sixth, and Gregory the seventh, of Vrban the second, of Paschall the second, of Calixt the second, of Honorius the second, and Honorius the third, of Innocent the second, Innocent the third, & of Innocent the fourth, of Adrian the fourth, of Alexander the third, of Gregory the ninth, of Clement the fourth, and here I am fain to stop, lest I might make a beadroll over long and wearisome to the reader, for I could name yet more of the bishops that ensued, few better than these, but too many worse. But in this behalf it is best to hear the judgement of some Bishop, yet will I not allege the testimony of Cardinal Benno and certain others, but of Eberhart earl of Abensperg, who being bishop of Salisburg, did in the counsel that was held at Regenspurg the year of our Lord 1240. make a meetly long oration against the tyranny of the Roman bishops, which oration john Aventine hath copied out whole into his history of yearly affairs in the seventh book, the 683. leaf. Among other thing, Christ our Saviour, Lord and God, leaving (saith he) his heavenvly throne, become mortal and poor, that he might make us immorand rich. And when he had conquered hell and was returning triumphantly into heaven, he gave us his peace, he left us his peace, and he assigned concord and mutual love to be as it were the badge and cognisance whereby his citizens might be discerned from the soldiers of the infernal jove. And he gave us earnest warning to beware of false Christ's and false Prophets, namely men that should seek to reign over us, and to mock us under the Christian name and bishoply title. If we be not blind, we see a most cruel wolf in a sheeps skin, under the title of the chief bishop. The Romish flamines have war against all Christians, being grown great by adventuring, by deceiving, and by sowing war upon war, they kill the sheep, they slay, they drive peace and concord out of the world, they bring up civil wars, and household debates from hell, and they weaken all men's strengths daily more and more, that they themselves may leap over all men's heads, devour all men, and bring all men in bondage. They provide not for their flock like bishoply shepherds, but rather make havoc of them with outrageous licentiousness like tyrants. justice waxeth scant: ungodliness, covetousness, desire of honour, love of money, and lechery wax rise. Christ forbiddeth us to hate our enemies, and commandeth us to love them. Contrariwise the Romish sort under great pretence of holiness, command men to break steadfast covenants, to abuse Gods holy name to deceive men withal, to be unkind to such as have deserved well, to recompense good deeds with evil deeds, to make war, to quarrel, to beguile, and to betray. Hildebrand (the same is Gregory the seventh) a hundred threescore and ten years ago laid first the foundation of Antichristes kingdom, under pretence of Religion. He was the first that began this horrible war, which is continued unto this day by his successors. First they thrust out the Emperor from the election of the bishops, and conveyed it to the people and the clergy. After they had given them a mock also and hist them out of doors, now they labour to bring us also under coram and bondage, that they may reign alone. Moreover being nouzeled in custom of bearing rule, and having thoroughly weighed the power of themselves and of their adversaries, they will use the beautiful colour of stablishing the liberty of the Church, as an occasion to pluck the sovereignty to themselves and to oppress Christian liberty. Believe me (I speak of experience) they will not cease till they have gotten all into their own hands. The Pope imagineth new devices in his breast, to the intent he may establish his own Empire, he altereth laws, he stablisheth his own, he defileth, he filtheth, he spoileth, he defraudeth, he killeth. That lost man whom men are wont to call Antichrist, in whose forehead is written a name of blasphemy, that is to wit, I am God, and I cannot err, even that lost soul I say sitteth in God's temple and reigneth far and wide. These and many other things like these, did that holy bishop discourse with great boldness and constancy. Neither was this Prelate altogether a vain Prophet, considering that within threescore years after, Boniface the eight of that name, a most filthy and ungracious wight is reported to have been puffed up into so devilish and brasenfaste pride, that openly in the jubilee (which he himself first invented and ordained contrary to the Christian faith) he durst vaunt himself as highest bishop and chief Emperor, before a great assembly and press of people of all nations under heaven. For the first day he came forth in his byshoplike apparel, and gave the foolish people his Apostolic blessing as they term it. And the next day wearing an imperial crown, and being clothed in robes of estate, he commanded a naked sword to be borne before him, and sitting down in a throne, cried out, Behold here be the two sword. And being not satisfied with this lucifer-like gaze, he durst yet further at the same time most spitefully reject the Ambassadors of the Prince's Electors which gave him to understand that they had chosen Albert Prince of Habspurge and Ostrich, the son of king Rodolphus, to be king of Romans: yea and also to make a law in all respects tyrannical, and Antichristian, which is extant in the extravagantes, in the book of majority & obedience, beginning with unam Sanctam. etc. In that law, after he hath attributed all power both spiritual, & temporal to the Pope: in the end he concludeth the same and saith: moreover we declare, avouch, determine, and give sentence that it is utterly of necessity of salvation, that all men be subject to the bishop of Rome. Whereas there is commonly blazed abroad of the same bishop this commendation of his, that he entered as a Fox, reigned as a wolf, (others have as a Lion) and died as a dog: And whereas Philip the fair king of France appeached him of heresy, murder, simony, and all manner of most heinous crimes: yet are not the Papists ashamed to allege still the said stinking law of this rank varlet for the maintenance of their monarchy.  
Hereunto pertaineth it, that the Bull of john the xxij. published against Lewes the 4. Emperor of that name, (which Bull Aventine rehearseth whole in his seven. book of Chronicles) saith among other things: When the chief Empire happeneth to be without a head, the sovereign power of it is in the hands of the highest Bishop, whole benefit the same is, etc. This durst he writ the year of our Lord 323. So greatly were their courages increased since Boniface died in prison, which was within twenty-three. years space. But the Emperor Lewes answereth the Bull at large by a proclamation, which is to be read copied whole by the same Aventine into his book of histories. In the same proclamation, among other things, The Bishop (saith he meaning john the xxij) thirsteth, after Christian blood, and soweth every where the mischief of discord and seditions among Christians. Neither can the Christians keep the peace given them of God, by reason of this Antichrist. So great is the madness of that man, or rather of that fiend, that he preacheth his own wicked doings as if they were good deeds, in open audience. When Christian Princes (saith he) are at variance one with an other, then is the Romish Priest the highest Bishop in deed, then reigneth he, then is he in his ruff. And so the debate and discord of the Germans is meat and drink to the Bishops of Rome. Therefore it stands the high prelate in hand to weaken the Empire of the Almains. And a little after the Emperor saith. Look who soever keep their allegiance to the Emperor, and to Christ our Saviour which commandeth them to obey: Them for so doing and for none other cause, doth he brand with the mark of heresy. What soever he listeth, he deemeth it lawful. How shall I therefore deal with him? He mindeth not to execute or to know any right, any equity, any good. He seeth nothing, he doth nothing, but what he listeth himself. He taketh to him the spirit of Satan, and maketh himself like the highest. He suffereth himself to be worshipped (which thing a certain angel forbade john to do unto him) and his feet to be kissed, after the manner of the most cruel tyrants Diocletian and Alexander, whereas Christ our Lord and king washed the feet of his Disciples being but fishermen, to the intent that his messengers should do the same again to those that they were sent to: & so forth. I have rehearsed these things, to the end that the manifest record and judgement not only of a famous Bishop, but also of a most glorious king or Emperor, concerning this latter unhappy and ungracious Bishops, might remain in record.  
In the same time of Lewes the iiij. about the year of our Lord .1330. that is to say, two hundred and forty years ago, flourished the renowned and sage Lawyer Marsilius of Milan, who wrote a singular book for the Emperor Lewes the 4. against the Bishops of Rome, and entitled it the defence of peace. In the same book Dict. 2. Chap. 4. he showeth by many and those most evident reasons that neither the Bishop of Rome, not nor any other Bishop, or Priest hath any sovereignty over any man, either clerks or lay-man: and that by the example of Christ, if any such be offered them they aught to refuse it: and that all Bishops and Churchmen aught to be subject to the sovereign that ruleth them. Again the same man in Dict. 2. Cap. 25 saith thus: They have taken to them the title which they make their boast of, namely The fullness of power: which they say that Christ gave peculiarly unto them in the person of S. Peter, as to the successors of the same Apostle: & they endeavour to make it the instrument of this naughtiness. By which cursed title, & by sophistical speech, they labour to bring all Princes, people, and persons politic and several, in bondage to them. And again, Although the Evangelist said true in avouching Christ to be king of kings, and Lord of Lords: yet notwithstanding he that hath avouched any power of sovereignty at all & much less any full power, to be granted to the Bishop of Rome, or to any other Bishop, in the person of S. Peter, or of any other Apostle, hath spoken and written a false and an open lie against the manifest opinion of Christ, and of his Apostles Peter, Paul, & james. But such power is, was, and shallbe forbidden by Christ unto the Bishop of Rome and all others in the person of any of the Apostles, according as we have undoubtedly certified you by the Scripture and the authorities of holy men in the 4.5. & 9 Dist. hereof. This far Marsilius.   

¶ This discourse is concluded, and here is showed that the sentence of Pope Pius the fifth published against the most virtuous Queen of England, and all her whole noble Realm, is utterly fond and of none effect.  
BUt to what purpose serveth so deep repeating of these things will some man say? Surely all these things serve to this purpose, that it may appear manifestly by them, yea & be perceived even of the most simplest sort of all, that this fullness of power & sovereignty over all kings & kingdoms, which the said Pope Pius the fifth braggeth of in his Bull, to be given unto himself and to all Bishops of Rome, is nothing else but bulling or Bubbling, that is to say nothing else but a most vain forgery, or rather a devilish and cursed lie devised, found out, and forced upon the people of God, by the Popes themselves and by flattering clawbacks of their own stamp. For Christ never gave any such thing either to Peter or to the other Apostles. Neither did Peter leave any whit thereof to his successors: so as I may well say, that the Popes are nothing less than the successors of Simon Peter, but rather the successors of Simon Magnus. Moreover the Lord in his Gospel not once nor darckely, but most openly commandeth bishops to obey kings, and not to reign over them. And therefore the Apostles and the first bishops of the Roman Church, were ministers of the Church, yea and martyrs, but not Princes of nations: and they yielded due obedience unto Princes. What manner of men the latter bishops of Rome be and have been, who stepping aside from the footsteps of the fathers, have both unjustly usurped and cruelly executed, the said fullness of power, whereof they now make their boast, they are known to all men, not by their virtues but by their unspeakeble outrages. What else remaineth then, but that the sentence of Pope Pius the fift (who as he saith himself is mounted up into the throne of justice to give judgement) which he by the fullness of his power hath given and pronounced definitively by publishing it against the most virtuous Queen of England and the noble Realm of England, is utterly nothing and of none effect, because it is but a vain, a feigned, and counterfeit power, by force whereof this disguised judge hath given sentence, not as a judge, but as a tyrant, and Antichrst.  
Therefore O England (happy even in the same resspect) when thou seest the Romish thunderbolts which the Bull spreadeth into the whole world, to be thrown and darted against thee: thou must think it is but a new Italian Cacus that puffeth out again his vain flashes of fire, from those his shady dens of meant Aventine blinded with much mist, and dazzleth the sight of blearied folk with black fogginess and darkness mixed with fire. They that have received their eyesight by the grace of God, know well enough what that fond Salmonean lightener is, namely even the man of sin, & the child of damnation, as the Apostle saith, which is lifted up against all that is called God or the power of God, in so much as he sitteth in the temple of God, boasting himself to be God. Therefore the godly and those that be enlightened believe that God blesseth their curssages and curseth their blessings▪ and therefore that his excommunications are nothing to be feared.  
Surely from the time that these men executed that unmeasurable power of theirs in the Church, they have been so far from holding God's people together in the unity of the spirit, or from bringing them to their Saviour, that they rather dispersed them & pulled them away from them their Saviour. Which thing the matter itself bewrayeth.   

¶ Here are perused the articles as well of the accusation as also of the slanders alleged by the Bishop of Rome in his Bull against the most virtuous Queen of England.  
NOw let us also come down to the chief points of the accusation which Pius the fift the bishop of Rome bendeth against the most virtuous Queen of England. For by confuting them, and by maintaining the godliness and innocency of that virtuous Queen and her noble Realm, it will appear again to the whole world, that the Pope's curse is but a very flimflaw and a film of a nutshell as they say in the proverb. Lest he might not resemble the reviling & blasphemous mouth of Antichrist, he beginneth these things with railing and slandering, for he termeth the noble Prince king Henry the eight, father of this good Queen, an Apostata, as who turned away the Church of England from the Church of Rome, & he termeth his daughter Elizabeth by the grace of God now Queen of England, a thrall of wickedness, as who (by his saying) hath plucked back and called again into miserable destruction, the Realm of England which had been brought to the catholic faith by Queen Marie lately deceased: and also is become the refuge of heretics. If the beast should not speak so, he could not be believed to be the same that he is. For so doth he trimly fulfil the things that are written of Antichrist. For Saint Peter speaking of Antichrist, and of Antichristes household, saith that God knoweth how to reserve the wicked to be punished at the day of judgement, and specially such as following the flesh (that is to say, such as being led by lust of the flesh, and not by inspiration of the spirit) walk in unclean concupiscence and despise Lordship (that is to say, the order of dominion & sovereignty) & such as malapertly standing in their own conceit (that is to wit, such as being stubborn & over-wilfull in their own opinions) are not afraid to rail & revile the higher powers: whereas the very angels (which are greater in power and strength than they) give not railing sentence against them before the Lord: and so forth as followeth in the second chapter of Saint Peter's second Epistle. Herewithal agree the things which the blessed Apostle judas Thaddaeus hath left written concerning the same matter, saying: these defile the flesh, despise rulers, and rail upon them that be in authority. But in the law of God, commandment is given that thou shalt not rail upon the Gods, 
Exod. 23.  nor blaspheme the Prince of thy people. A man may see that the Bishops of Rome make great account of these things, when they rail upon Princes openly. But what (I pray you) have kings committed whereby they should deserve to be overwhelmed with so many & so great reproaches and with so foul railings?  
In deed, that wise Prince king Henry the viii. turned the Church that is in England away from many Romish superstitions that were very fowl. And what offended he therein? Nay rather, he deserved praise, and his falling away is counted among wise men, a virtue, and not a vice. Moreover the renown of this Prince is so famous among all good and godly men, as it can not be defaced by the railings of these rascals of the Romish sink. He was of singular learning, of notable wisdom and experience, of excellent courage, and adorned with all heroical virtues and feats meet for a Prince. And it is not I alone that think thus of this King: there be other grave personages which have commended the same things in him. This Prince departing blessedly out of this life in the xxxviii. year of his reign about the end of january in the year of our Lord .1547. and having erst by his will entailed the succession of his Crown first unto his son Edward a young child of ix. years of age, and successively after him, unto his daughter's Marie and Elizabeth: was succeeded by the said Edward, the vi. of that name, whose ample commendations that notable Historiographer Sleidan hath comprised in few words in the xxv. book of his Commentaries, saying: Edward the vi. the king of England, doubtless a Prince of singular towardness, departed out of this life the vi. day of july in the year of our Lord 1553. being about the age of xuj. years, truly to the grief of all godly men. For after his decease there followed a very great alteration of things in England. Surely Europe hath not had any king of so great hope now these certain hundred years. Being very well trained up in godliness and instructed in learning even from his tender years, he was seen not only in the Latin tongue, but also in the Greek & the French tongues, and he had an earnest love to the doctrine of the Gospel, and gave entertainment and defence to all learned men, Germans, Italians, Frenchmen, Scots, spaniards, and Polonians. Thus much saith he furthermore john Bale Bishop of Ossoria in Ireland, reporteth that this King did also exercise himself in writing, and among other things wrote a Comedy of the whore of Babylon.  

Queen Mary.  Concerning the governance of Queen Mary, and her bringing of the Church back again to the Sea of Rome: I will say nothing at this present, because the declaration thereof would be very sorrowful and lamentable, and (to say truth) it sticketh yet still more fresher is all mens minds, thou that it needeth to be ripped up again. This only will I say further, that the Bishops of Rome were even then also heavy friends to the Realm of England as they had been often afore: according as they had always wrought mischief unto other kingdoms also in Christendom for these five hundred years and more. But God will judge them when he seeth tyme.  

Queen Elizabeth.  After Queen Marie, succeeded Queen Elizabeth in the kingdom, not a thrall of wickedness as the Pope's railing mouth doth slanderously revile her, but the servant, yea and the faithful servant of jesus Christ our redeemer and Lord, as by him set at liberty from the thraldom of sin, and made his fréewoman, so as she is now the daughter of God, and an enemy of all wickedness, yea even of the Popes for their wickedness sake. For she cleaveth entirely to her only Redeemer Christ: to him only doth she with singular faithfulness and diligence endeavour to knit the people of her Realm and the subjects that be under her charge: Her own self liveth a life beseeming a Christian princess, commending holy and honest conversation to all folks through her Realm, and (as much as in her lieth) forbidding & restraining all wickedness. Which thing truly, is not to draw back her subjects to destruction, but to pluck them from destruction, and to restore them to assured salvation. They that know this Queen, know also that I feign nothing here to curry favour. And I touch these things the more sparely, lest I may seem to purpose in any wise to flatter. Neither hath her majesty any need of my defence considering that her own godliness and innocency defend her.  
Surely her Majesty (like as also her brother of most blessed memory King Edward the vi. did) opened a Sanctuary to outlaws, 
The giving of entertainment and refuge to banished folios.  I mean men that fled their countries, and banished men, that is to wit which were driven out of the Popish common weals, not for committing wicked crimes, but for casting away of Idolatry, and for professing the healthful Gospel of jesus Christ. I grant that these folk are enemies or angry in their hearts, howbeit not against Christ and his most holy Gospel, but against the Pope and his most lewd practices, & cursed superstitions. I grant that the pope termeth these men heretics, howbeit wrongfully, for in very deed they be right Catholics, abhorring all heresy & fighting against it. He that receiveth these receiveth Christ, according as Christ himself witnesseth, who also promiseth most ample reward to such as give enterteinement to his outcasts. Therefore let that gracious Queen rejoice, let her rejoice I say, in opening refuge to the miserable outcasts that are driven out of their country for the true Religion: 
The barbarousenesse and cruelty of the Romish Bishops.  for she shall assuredly receive those most ample rewards at the lords hand. And let not her Majesty pass at all for that abominable barbarousness and cruelty of Rome, which both persecuteth the innocentes most outrageously itself, and also cruelly commandeth others to persecute, oppress, and murder them. That these men should so do, S. Peter hath foretold in his Epistle, where he matcheth them with wild beasts. Let that virtuous Queen then shun these cruel and beastly examples, 
Esay. 16.  and let her rather harken to Esay the holy Prophet of God, speaking in the name of his God and saying: Set thy shadow as a night, in the midday hide the chased, and bewray not them that be fled. Let my banished people devil with thee. Moab, be thou their refuge against the destroyer. To impeach the right of hospitality hath always been reputed as one of the heinousest crimes that could be, even among the heathen. But to give harbour to the afflicted, and to the Church of Christ, it hath always (and specially in Christ's Church) been reckoned among the chiefest virtues, and allowed of all good men.   

¶ That it is no monstrousness at all for the Queen of England to be called supreme head of the Realm of England upon earth.  
Anon after, among the heinous offences never able to be purged with any sacrifice, and which most of all moveth the choler that boileth inwardly in the breast of the universal bishop, and sovereign Lord (as he himself will seem to be) as well in cases spiritual as temporal, because that power can abide no partnership: the foresaid thing is bitterly recited in the Bull, even in these words. Which will have herself acknowledged alone for sovereign Lady in cases spiritual and temporal, by usurping monstrously the place of supreme head. And finally which hath presumed to dispose parsons of churches & other Catholic Priests, and to make constitutions in cases Ecclesiastical deposing and oppressing the Catholic Bishops, and advancing or restoring wicked preachers and ministers of ungodliness to the rooms of those that be deposed etc. 
The striving, of the bishops of Rome for the supremacy.  This (ye may see) is the fair Helen, for the winning of whom, the Romish Bishops have made war in Christendom now these certain hundred years against all Christian Kings and Princes. This is the ground of all their grief, verily this is the only cause for which they have turmoiled the whole world, and cease not to turmoil it even at this day, that is to wit in so great light of the Gospel, which now shineth bright, and triumpheth through the whole world: a most assured proof of invincible shamelessness and wilfulness. For the Lord without any parable and most manifestly in the Gospel saith to the pastors of Churches, The kings of the Gentiles reign over them: but so shall not you. Nevertheless the Bishop who will seem to be the Prince of pastors, despising or rather trampling that so manifest commandment of the Lord under his feet, is not ashamed to take upon him all power as well in spiritual as temporal matters. And what else is that, but to wipe away all shamefastness, and openly and wickedly to rebel against God, and to outface him, with saying to him, but we will do so, and not simply, but also far further, yea and more to. But I have showed evidently enough afore, that all pastors of Churches are called and ordained by Christ, not to bear rule, but to serve in all things.  
monstrously therefore doth the servant of servants which is excluded from all Lordship, 
What monstruousenesse is.  and appointed only to do service, usurp to himself the thing that is peculiar only to sovereigns, whom God hath set in authority. For if the thing be said to be done monstrously, which is done either against nature or God's express ordinance: I pray you what can be devised more monstrous, than that he whom the Lord of all things, of whom cometh all power and dominion, hath cast down as the basest servant of all, and put far underneath the footestooles of all Lords, should not only take upon him the chair of estate which God hath granted only to kings: but also moreover, devise himself a throne which he will have seem to be exalted above the thrones of all kings: and mounting up into the same without remembrance of his own base estate, devilishly vaunt himself to the whole world, not now as a King or Emperor only, but also as chief Bishop that obtaineth both the sword and all power both in heaven and in earth? Here is that dubbleshapped monster, here, here is seen that deadly and detestable, that horrible also and wonderful monster, which is blazed in the holy Scriptures by the title of the great whore which fitteth upon many waters, 
Apoc. 17.  and upon the scarlet coloured beast full of names of blasphemy. But for a king or a Queen to be called a head as well in spiritual as temporal matters within their own Realm, it is no monstrousness at all, because the Lord hath so ordained it, & in God's word Princes be called the heads of the people, & so the thing can not be said to be done monstrously against nature, 
That Queens although they be women, do reign lawfully  which is done according to Gods will & word. With Kings I join Queens also, and not without cause, lest the Pope perchance might surmise, that women are excluded from reigning, or that it is a monstrous thing if a woman should reign. For we know that the things which the Apostle speaketh concerning the obedience of wives and the silence of women in the congregation of God, are not to be wrested unto reigning. For it is certain that the Lords Apostles impeached not the successions in kingdoms, ne disordered not the accustomed manner of inheriting in kingdoms. Also we know that mention is made in the Bible, of the noble Queen of Saba to her great praise for her much conference with Solomon. Neither will I now say any thing of Delbora that judged Israel, & of other Princely Ladies. Truly Esay, not only said. And Kings shallbe thy fosterfathers', but also added, And Queens shallbe their nurses: they shall bow down themselves before thee etc. Esay. 49.   

¶ How it is no monstrousness for the Queen of England and consequently for all civil Magistrates to determine in cases Ecclesiastical, or to undertake and bear the charge of Church matters, as to depose evil Bishops, and to set up better in their rooms.  
NOw than it is out of doubt, that the said most virtuous Queen is supreme head or sovereign Lady in that her Realm, ordained of God himself, and set over the puissant Realm of England: except it be false which the Lords Apostle and chosen vessel Paul hath said: 
Rom. 13.  Let every soul be subject to the higher powers. For there is no power but of God: and the powers that be, are ordained of God. Therefore who soever resisteth power, resisteth God's ordinance. And they that resist shall purchase damnation to themselves. Seeing now, that all men know these things to be most true, it followeth there withal, not only that the Queen of England is Queen by God's ordinance: but also that the bishop that resisteth her & setteth himself naughtily against her, provoketh Gods grievous judgement against himself. But forasmuch as the Pope thinks it a monstrousness, that a king, or a Queen, or any civil Magistrate in a common weal should determine of Ecclesiastical cases, put down naughty Priests or Bishops & advance & set up better in their steddes, and take upon him to bear the charge not only of temporal affairs, but also of spiritual or Ecclesiastical matters: Lo, I will prove and show by evident and invincible arguments, and examples of holy kings, howbeit briefly, that the same things are parcel of their duty, and therefore that the Magistrate doth then by God's law and according to the commandment of the everlasting God: and that the Bishop of Rome snatcheth them to himself and to his rabble tyrannically, and wickedly against God, & playeth the Antichrist in plucking them from those to whom God hath given them.  
That God in any wise would, 
That the care of Religion belongeth to the civil Magistrate.  and that he hath ordained from the beginning, that Kings in their kingdoms and Magistrates in their common weals, aught to take upon them the care even of Religion, and to look faithfully unto it, and to order it diligently according to the rule of God's word: this is the greatest proof, that God in his law doth straightly command a copy of the law to be delivered to the Prince of his people, thereby to dispose all his affairs. And in the same law he commandeth the Magistrate to make examination of doctrines, and to restrain yea and to smite such as withdraw men from God, and such as teach stubbornly against the law. These things are to be read in Deut. 13. and 17. and in other places of the book of the law. 
Moses.  Besides this, Moses whom God had made the only lawful and chief Magistrate of his people, ordained, not only judges, but also Priests, and by God's word appointed every of them his office, yea even unto Aaron the high Priest and chosen of God. It would be to long to reckon up these things particularly. 
joshua.  Likewise also, joshua that most devout captain of God's people, giveth charge to all estates, yea even unto the Priests to, what every of them shall do. For he ruled not only civil or warlike affairs, but Church matters also, both by himself and by others: Howbeit he restrained all things general and particular, not at his own pleasure, but to God's holy law. So did David order the Priests and the Churchmatters also. 
David.  In conveying and settling the Ark of the Lord, (wherein is seen the ordering of the whole Religion) he consulted with his Princes, and afterward made all the people privy to it, and lastly also sent to the Priests and Levites, appointing them as well as others what they should do. Let the first book of Chronicles be read, in which he also sorteth the Priests into degrees, and appointeth every man his office by God's commandment: for the which thing he deserved right great and perpetual commendation in the Church. In the 2. book of the Chronicles and the viii. chapter we read, 
Solomon.  that Solomon according to the ordinance of David his father, appointed the degrees of Priests in their ministrations, and the Levites in their degrees to wash and to do service before the Priests etc. And by-and-by there followeth, For so had David the man of God commanded. Neither did they omit or go beyond any part of the kings commandment, as well the Priests as the Levites. The same Solomon deposed Abiathar the high Priest, and set up Zadoch in his stead. And many other such things as these, did that wise king Solomon the beloved of God, with Gods well liking & his own glory. The same things did the rest of the kings of juda. 
The kings of juda.  david's holy offspring, that followed after him. For Asa put the Priests out of office that were defiled with idolatry, & set in others that were more godly. 
josaphat.  josaphat calling the Priests together giveth them their charge, and joining certain of the noblemen with them, sendeth them through his Realm to preach God's law. And he not only disposeth the Courbarres of judges, but also ordereth the offices of Priests. King Ezechias (than who there was not a better since David, 
Ezechias.  except josias only) repaired the temple of the Lord (like as king joas also had done afore him, 
joas.  who likewise had the Priests at commandment) and summoned a Counsel of the Priests, where he made an excellent Oration to them & like a good divine. He dealt with them as one having full power, and commanded them in these words, Give ear, Cleanse ye, Carry away. etc. The Priests also rebelled not stubbornly against their Prince after the manner of our prelate's, saying unto him, thou puttest thy siccle into an other man's corn, for it is no part of thy charge to command the Priests. But they submitted themselves readily to their Prince, and obeyed his holy hests in all things. It is declared at large in the holy Scriptures, that josias did set order in the whole Religion according to the rule of God's law, 
josias.  command the Priests, putting some of them out of their office, & placing other in their rooms. I will rehearse no more examples for making my readers weary. But upon all these I conclude, that Kings & Princes among God's people had sovereignty and authority by God's ordinance, over the Priests, over the highest Bishop, and over the whole Clergy, and disposed not only civil but also Ecclesiastical matters according to God's law, both rightfully and also with singular commendation.  
And yet in the mean while, the Princes meddled not with the sacrificing, which God had committed to the Priests. 
God made difference of functions and will not have them confounded.  For that was not lawful for them without punishment, as it appeared by king Azarias, otherwise named Osias, who was stricken with leprosy for presuming wilfully to burn incense upon the brazen altar, contrary to God's ordinance. For it is one thing to sacrifice and to execute the offices that belong peculiarly to the Priests: and an other thing to dispose the priesthood and discipline of the Church in convenient order, and to keep them when they be ordered. For God hath sorted these offices asunder, and will not have them confounded. 
Kings of the new Testament have no less authority than had the kings of the old Testament.  And what man (except it be some giddybraynd and froward Anabaptist,) will say that Christian Princes have less authority and power in the Churches of Christenfolke, than the jewish kings had in the synagogues? Can ye say, that the authority of these is diminished by Christ our Lord, or by his Apostles? Most certain it is, that it is not diminished by Christ. For the Prophets, and among them specially David in the 2. Psalm, and Esay in his 49. chapter & in other places, have foretold that kings should come into the Church of Christ, & that they should not only lead their lives there after the manner of other Christian men, but also more over continued there still in governing, defending, & advancing Church affairs, as kings still executing kingly power. Which point S. Austin handleth excellently, garnishing and enlightening it with many sentences, against the Donatists, which denied the Magistrate to have any power at all to deal in matters of the Church. Furthermore it is certain, that Christ's Apostles removed not the faithful Magistrate from the administration of Ecclesiastical matters, thereby to make Christian kings of less power than the kings of the jews had. For they say expressly that Princes are Gods ministers, yea and ordained to plant the thing that is good, and to pluck up the thing that is evil. But who is so overloden with the flesh, that he will restrain these things to the flesh only and to outward affairs: and not also extend them to men's souls, and to spiritual matters? Considering how it is agreed upon among all men of a right opinion, that a Magistrate aught to look chief unto such things as belong to the maintenance of the public welfare of the common weal, or of the happy state of their Realms. But it is out of all doubt, that the diligent care of faith and Religion make to the increase and preservation of the happy state and welfare of kingdoms and common weals: and therefore no man (but he that is an enemy to the happy state of God's people) can deny that the regard of Religion also pertaineth to Princes or Magistrates. And that so much the less, because we learn plainly by reading the stories of the kings of juda and Israel, that those kingdoms were and are most happy, wherein the Princes do faithfully administer matters of Religion: and that those be most unhappy wherein the kings either neglect or pervert the matters of the Church, and bring things into the Church, which Gods word hath not allowed, and fill all things with men's traditions.  
Furthermore we have notable examples of those Emperors and Princes, 
Christian Princes and defenders of the Church.  which (according to the Prophecies) came into Christ's Church and renounced their heathenishness, and showed themselves faithful fosterfathers, overseers, and defenders of the Church. Among the first in account is Constantine who for his noble acts and manifold virtues was surnamed the great. 
Constantine the great.  This man closed up the temples of idols, and abolished all heathenish sacrifising. In Nice a city of Bythinia he called a Counsel, the greatest of all Counsels and of most authority, And there he rebuked the Bishops sharply and laid his commandment upon them, & set order in the matters of the Church. Eusebius in the life of Constantine, is not afraid to term this Prince a Bishop, because he did most diligently look to the matters of the Church. If any man require the author's words, thus they be. Constantine (saith he) employed his care upon the Church of God. And because many were at odds among themselves in divers places: he being ordained a common Bishop by God, summoned a Diet of God's Ministers. Neither disdained he to be at it himself, & to sit among them, & to become a fellow of theirs, & to dispose to all of them the things that made for the peace of God. Thus much saith he. Behold, here is a Council called, not by the Pope, but by the Emperor. Whereupon when one Ruffinus objected a certain Council against Jerome, he answered, saying: show thou me what Emperor commanded it to be assembled. Moreover the strife of the Bishops had burst further out, if this Emperor had not bridled them, and brought them to order. This Prince by his intermeddling in matters of Religion & of the Church, did within a while not only salve them but also greatly further them. Which thing the Emperors, Valentine, Gratian, and Theodosius did in likewise, as it appeareth in the beginning of justinian's Code. And the Emperor Theodosius in Novellis tit. 2 concerning jews, Samaritans, etc. confesseth to Florentius, that the searching out of Religion is the chief charge and greatest care that belongs to the Majesty of an Emperor. Also the Emperors Leo and Anthemius, in L. omnes. C. concerning Bishops and Clerks, have set down by name, that Civil Magistrates were and aught to be judges of the Bishops. And before the reign of these, Archadius and Honorius, in L. Quicunque. C. concerning Bishops and Clerks, denounce a Bishop that breaks the common peace to be unworthy the name of a Bishop, and depose him from his Bishopric, and finally will that he shallbe banished. 
justinian.   
The Emperor justinian about the year of our Lord 550, made many laws, openly setting order in matters of the Church, & appointing Bishops & Clerks what they should do. And in Novellis. Constit. 123. he commandeth the presidents of Provinces, that if the Bishops foreslow to keep convocations, than they should do it, and execute the laws, 
Charles the great.  and maintain the ordinances of the Church.  
Furthermore Charles the great, king of France and Emperor, and his son Lewis the mild, published many Ecclesiastical laws concerning the holy doctrine, the ministration of the sacraments, and the Ministers themselves. Abbot Ansegisus compiled their laws into four books. But it would be too tedious to rehearse and of these laws, thereby to show and prove that which is otherwise sufficiently proved already, namely that the charge of Religion and of Church matters pertaineth also to Kings and Queens, and that it is no monstruousenesse at all though the civil Magistrate determine of matters of Religion, unless those so many, so mighty, and so holy Kings, Princes, and Emperors, whose examples I have hitherto alleged, were all monsters. But no such thing can sink in godly men's minds, who doubtless do rather believe, that Pope of Rome the author of this railing Bull is a monster both most hideous and most ugly, as hath been said also heretofore.  
Which things being undoubtedly so, 
The Queen of England hath not done amiss in taking upon her the care of religion & in deposing the popish bishops.  the virtuous Queen of England hath done nothing amiss, but rather she hath done her duty, and deserved eternal praise, for succoring the persecuted and forwéeryed state of the English Church, and for taking upon her the case of Religion, which she hath virtuously disposed hitherto according as she began at the first, deposing from their estate and office the bishops that were sworn to the pope, which preached the pope and papistry: and not Christ our Lord, and his pure Gospel: and preferring to their rooms, men sworn to Christ our Lord, and to the queens Majesty, which preach Christ's Gospel sincerely through the whole Realm, without any corruption of popery.  
The slanderous Bull railing upon these Ministers of Christ lawfully ordained by the Queen, termeth them in way of disdain and reproach, lewd preachers and ministers of wickedness. 
Math. 6.  But it is well for them: for Christ our Lord saith: Blessed are ye when men revile you, and speak all evil against you, 
2. Tim. 1.  belying you for my sake. Furthermore the Apostle was not ashamed to name himself a publisher or preacher of the Gospel: neither are they lewd preachers which, 
1. Tim. 2.  according to Paul's saying, divide the word of truth rightly and honestly, and endeavour to show themselves allowable workmen afore God: neither are they ministers of wickedness, that do their service unto Christ, and his Church, with all faithfulness and singular diligence.  
I will not say at this present, how cruel those bishops (whom the queens Majesty hath deposed from their estate, & cast in prison) were when they had the law in their own hands, against the faithful professors of Christ, nor how stubbornly they sticked to idolatry, and to the Roman Idol, unto whom they had bound themselves by oath, defending most pestilent and manifesterrors, and continuing malicious and unappeasable enemies of the truth of the Gospel: in so much as the queens Majesty neither could use their service, nor aught to wink at their rebellion, traiterousnes, & lewd meaning, if she meant to advance & maintain the peace of her realm, the welfare of her people, & the proceeding of the Gospel. Therefore if these men pined away for sorrow, and died miserably in prison, that is nothing to the queens Majesty: for they may wit it upon their own unjust stubbornness, joined with maliciousness: they may wit it upon their own most wilful rebelliousness, and in general upon their own wickedness. And as for those that be punished, or put to death for their own offences, the righteous Lord God giveth sentence upon them in his own law, saying: Their blood be upon their own heads. Most excellent and true also is the sentence of S. john Chrysostom: No man is hurt, but by himself. Furthermore Paul in express words to the Romans saith: Princes are not a terror to them that do well, 
Rom. 13.  but to them that do evil: but wilt thou not fear power? then do the thing that is good, and thou shalt receive praise of him: for he is God's minister for thy welfare: but if thou do the thing that is evil, then be afraid: for he beareth not the sword in vain: for he is the minister of God, to take vengeance on them that do evil. Why then did not these men well, whom the Bull bewaileth? for so should they doubtless have received both praise & reward at the queens hand, being a gracious and bountiful prince. The Queen hath done nothing in this behalf, which God hath not commanded to be done afore in his law: yea and also which is not ordained in the laws of the emperors Arcadius, and Honorius. L. Quicunque C. concerning Bishops and clerks, as hath been said heretofore. Yet will I not here sing the praises of those that are set up in the places of them that be deposed, & by God's grace do their service at this day to the Churches of England peaceably and healthfully. Their own virtue commendeth them sufficiently, so as they have no need of my praise.   

¶ That the Queen of England hath not chosen men's opinions for herself, and her realm to follow, but God's pure word, heretofore sought out, and received by King Edward the sixth: nor yet set forth books of heresy, or forced her realm to receive them.  
THe goodly Bull (a God's name) proceedeth on still to lay together the rest of the articles of his accusation, against the queens Majesty in these words. She hath (saith he) commanded her subjects to observe the wicked mysteries and ordinances which she herself hath taken up and observed according to Caluins setting forth. Also she hath set out books to her whole Realm, containing manifest heresy. But the lying and slanderous Bull shooteth wide all the field over. Perchance the Romish sort measure all men by themselves, 
True Christians entitle not themselves after any men.  and because they themselves hung wholly upon men, in so much as there be many thousands to be found among them, which both will be called, & have a pleasure to be called Benedictines of Benet, Franciscanes of Francis, and diversly and sunderly after many others: and will both seem, to seem to live, and glory to live according to these men's ordinances rules, or appointments: therefore they imagine that we also would be called Lutherans of Luther, Zuinglians of Zuinglius, and calvinists of calvin, and that we hung wholly upon these men's ordinances: but it is not so. Paul the Apostle of Christ hath forbidden any such thing to be done in the Church, 
1. Cor. 1.  saying to the Corrinthians. Every of you saith, I hold of Apollo, I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you? 
1. Cor. 3.  or were you baptised in Paul's name? And again, when one saith, I hold of Paul, and an other, I hold of Apollo, are ye not fleshly? Therefore the true Christians will be named but only after Christ. As for the names of men, be they never so excellent, we acknowledge them not in this case, neither do we regard or receive their ordinances furtherforth, than they agreed in all points with God's word: and when we receive them, we receive them not for their sakes, but for God's words sake. And the Queen of England's Majesty never received of Caluin, or of any other excellent and well learned men any ordinances to follow, nor never regarded them: and yet by the way, if any of them have taught any thing out of God's pure word, no godly man can take scorn of: for the Queen in that reformation of hers, had an eye only to the lively word of God, delivered unto us by the holy scriptures, and so she settled all matters of religion upon the very word of God, and not upon any men. David speaking of God's word saith in the 119. Psalm: 
The majesty of God's word.  Thy word O Lord endureth for ever in heaven. Thy word is a lantern to my feet, and a light unto my paths. Lord thou art righteous, and thy judgement is rightful. Princes sit together and rail upon me, because thy servant talketh of thy statutes, and because thy testimonies are my delight and my counsellors. Princes have persecuted me without cause, but my heart standeth in awe of thy word. And Lord, seeing I stick to thy testimonies, bring me not to shame. etc. That godly prince of blessed memory and worthy of immortal glory King Edward the sixth, 
What order K. Edward the vi. followed in reforming the church of England.  following the examples of josias, and Constantine the great, two of the excellentest princes that ever were in the world, began the reformation of the English church. For like as josias calling a parliament or Cowsell of his noble men, Priests, and Commons, did first cause the law of God to be read openly before them, and then obediently reformed his whole realm, word for word according to the law that was read: And like as Constantine summoned a general counsel of the teachers and Ministers of the Churches through the whole world, and sitting down among them said, The books of the Gospels, and the Apostles together with the oracles of the ancient Prophets, do plainly entruct us of God's meaning and will: and therefore laying aside all enemylike discord, let us take the exposition of our questions out of the sayings of the Holy Ghost: Even so King Edward summoning a parliament at London of all the Nobility, Bishops, and notablest learned men through his whole realm, admitting also the famousest clerks of other realms being Gods servants, commanded them to show by the holy scriptures, what was to be followed of him and his realm, in so great diversity of opinions. And they executing faithfully the charge which the King had enjoined them, did the same time with one consent, and according to God's word, agree upon certain articles, which the King did both receive and publish without delay, with this title set afore them: Articles agreed upon by the Bishops and other learned men in the Parliament holden at London in the year of our Lord 1552. for the taking away of the diversity of opinions, and the stablishing of consent in the true religion, published by authority of the kings majesty. Therefore by the labour and endeavour of that godly prince King Edward, the English Church was reformed according to the rule and appointment of the holy scriptures. After King Edward's decease, Queen Marie repealing the same reformation, abrogated it for a time. 
What our sovereign Lady Queen Elizabeth hath set foorth to her whole Realm, to be followed.  And Queen Elizabeth, having received it again by God's grace, hath eftsoons set it up in perfect estate. And therefore nothing else hath she received and delivered to be kept of her whole Realm, then that her brother of blessed memory King Edward, heretofore most godlily and wisely thought meet to be received and believed of himself, and to be conveyed over to his subjects, out of the lively word of God, as hath been said already: whereby it appeareth now most manifestly, that the things are false and forged which the lying Bull hath bruited concerning wicked mysteries (with spiteful interlacing the name of calvin) received by the queens Majesty, and enjoined to the Realm of England.  

The Queen's Majesty hath set foorth no books of heresy to her realm  With like vanity, lightness, and malice, the Bull is not ashamed to give forth, that the Queen setteth forth, or enforceth to her whole realm, books containing manifest heresy: for the Queen hath authorised no books to be set forth to her realm, but such as her majesties brother King Edward willed to be set forth afore, specially the volume of the holy Bible. Now to say, that this containeth manifest heresies, it is an horrible and blasphemous wickedness, and the greatest treason to God that may be. Howbeit, by the way there be many maintainers of the Pope, and his sea, which make neither shame nor conscience to put openly in writing and to teach, that heresies are learned out of the Bible, and that he which hath the Bible, and readeth it without the interpretation of the church of Rome hath nothing. But I will speak no more at this time of the blasphemies of these wicked men. Peradventure the Bull meaneth the book of common prayers and ceremonies of the church of England. But so aught it also to have been showed, which be heresies that are contained in that book. The foresaid parliament of London, maketh honourable mention of that book. And there shall be enough that will annswer, if there be heresies in that book, (at lest wise if the bull mean that book) show them expressly: unless peradventure according to the manner of these stately sires, every thing must bear the blame of heresy, which hath not the scent and taste of the stinch of the pope, or of the sea of Rome, which thing deserveth no answering at all.  
Truly the queens Majesty hath prohibited all ungodly books to be dispersed, yea or read in her realm, which are heretical indeed, and repugnant to the sincerity of our Christian religion. Neither may any man spread abroad any wicked or blasphemous book or opinion in her realm without punishment.   

¶ Here be recited other articles of accusation, which the Bull mentioneth concerning the Queen's abolishing of the mass, and her taking away of many other superstitions and abuses. Also here is expounded, what catholikenesse is, and who be catholic.  
THe Bull knitteth hereunto also other articles of accusation against the Queen. She hath also (saith the bull) abolished prayers, fastings, choice of meats, single life, & catholic ceremonies. As concerning the sacrifice of the mass, the Queen not unjustly, but for many and most just causes hath abolished it, 
The abolishing of the sacrifice of the mass.  like as King Edward had abolished it afore. In the Syvode of London, whereof we have made mention now once or twice already, thus remaineth in writing concerning the mass: Christ's oblation once made for all, is a full redemption, atonement, and satisfaction for all the sins of the whole world, 
Heb. 9.10.  as well original as actual. Neither is there any other satisfaction for sins, 
Rom. 3.  saving only that one. 
1. john. 2.  Wherefore the sacrifices of masses, wherein the priest was commonly said to offer Christ, for release of penalty and fault, for the quick and the dead, are but forgeries, and hurtful deceits. Thus much is written there. But it is the duty of kings to abolish and banish, yea and to punish noisome deceits and deceivers. Worthily therefore have the Kings of England abolished the mass, neither have they trespassed at all in that behalf, against God or against their own office.  

The mass corrupteth the lords supper.  Moreover by the Mass, the holy institution of the Lords supper hath been overwhelmed with man's inventions & additions, utterly perverted, made of public private, & also dismembered. For the Lord gave it to all his faithful, in both kinds as they term it. Also whereas the massemunger taketh upon him in his mass, as a mediator between God and men: he committeth such an horrible offence, as is never able to be purged by no satisfaction. For there is no more priesthodes but the priesthood of Christ, 
Read Austen against the epistle of Parmenian. lib. 2. cap. 8.  and that is according to the order of Melchisedecke, and so unremovable, as it cannot pass unto any other by succession. Again they offered or solemnized the mass, in remembrance and honour of saints departed, which now live in heaven. But the Lord had said, do it in remembrance (not of saints, but) of me. And S. Paul would in no wise have garlands and oxen offered unto him. 
Act. 14.  Who then can think it likely, that he would have the Son of God offered in honour of him in a mass? Shall the Lord of Lords being now in glory, do service still as a servant to his own servants? These are frenzies and furies of men that be out of their wits. I could allege many other abominations of the mass like unto these: but I will add no more but only this to all the rest. That Christ our Lord instituted his holy supper without pomp or superfluity, simple, moderate, without ceremonies, but yet commendable for the simplicity, and honourable for the authority of the founder.  
But the Mass is most ceremonious, most pompous, most sumptuous, and set out with persian furniture, which in process of time hath so increases with her abuses, that in some things it could not be abated or purged, but it must needs be taken quite away. Truly the common sort made more account of their chaplains Masses, & advanced them more, than the very sacrifice of Christ, which few of them either knew or esteemed as become them; 
1. Cor. 11.  And for as much as the Apostle Paul, when the lords Supper began in his time to grow into abuse, taught how to call it back & to reform it according to the lords institution. 
Lib. Epist. 2. Epist. 3.  Like as Christ's Martyr S. Cryprian also being taught by the same Apostles example, counseleth and commandeth us, that in repairing or setting up again the true use of the Supper, we should go to the wells head and seek out the original, and not do any other thing in this behalf, then that which he hath done which is before all men, and alonely is to be heard: seeing that the queens Majesty hath done so in abolishing the Mass and setting up the lords Supper again in the place of it: Surely she hath not sinned at all, but is falsely accused by the Bishop in his Bull.  
Most false also is this that the Bull avoucheth the Queen to have abolished prayer and fasting. 
Not prayer but the abuse of prayer is abolished.  For she hath abolilished the abuses and superstitions in them and not the good things themselves which God hath commended unto us. Which thing the matter itself doth openly avouch. It can not be denied but prayer and fasting are covered with abuses and superstitions, yea and with Idolatries almost innumerable, among the Papists. Among them prayer is not made to God alone, neither believe they that God heareth us for the intercession of Christ alone. For they call upon innumerable creatures as well as the creatures, yea and upon them more earnestly then upon him. And they have in such wife commended the intercession and defence of Saints to the wretched people, that they know little or nothing of Christ's intercession to God the father, which is the only acceptable and effectual intercession. Furthermore they serve and worship God and Baal together.  
The Popish fastings are not wings and helps of prayer nor an humbling of ourselves whereby our amendment is declared, 
Fasting.  but meritorious works and plain hypocrisy. And if they be compared with the fastings of the ancient Church, they shallbe found to be nothing less than fastings. But it wéerieth me to rehearse the fondness of these men in this behalf. This only do I say or rather repeat at this present, (which I have said already) That the virtuous princess Queen Elizabeth & King Edward, have abolished the abuses and superstitions of prayer and fasting, and not the true praying and true fasting itself.  

Choice of meats.  And it is strange that the Bull allegeth also the choice of meats. If he know not how diversly, yea and also with how great liberty they were used in old time without any blame at all: Let him read Socrates in the fifth book and xxij. chapter of his Ecclesiastical history, or the ix. book and xxxviij. chap. of the Tripartite history. Among other things these are left in writing. And for as much as noman is able to show any commandment written concerning this thing: it is apparent that the Apostles left it free to every man's will and choice, to the intent that no man should do the thing that is good, for fear or by compulsion. Thus much is there. We simply follow the things which we know to be delivered to the faithful by the Lord and his holy Apostle. The Lord saith. what soever entereth in at the mouth, goeth down into the belly, & is cast out into the privy. But the things that come out of the mouth proceed out of the heart, 
Coloss. 2.  & be those things that defile a man etc. Math. 15. And the Apostle saith. 
〈◊〉 1.  Let noman judge you in meat or drink etc. Also, all things are clean to the clean, but unto the unclean and the faithless all things are unclean. Moreover as for the choice of meats the Apiciusses or masters of gluttony which are appointed and entertained for the nonce, have a greater regard or special care at this day to come by the finest meats in the Court of Rome, in bishops palaces, and in the dens or Cloisters of Monks, than is had any where else in the universal world. And therefore we leave them this fatty discourse untouched. Let belly Gods entreat of belly matters.  

Single life.  But I marvel more with what face these men being most unclean and stinking of filthiness, the bondslaves of lusts and unreasonable lecheries, can make any mention of single life. What manner of single life was in the religious houses of England, and why the noble Prince King Henry the viii. emptied them and overthrew them every eachone: 
Cunturia: 8. folio. 665.  truly I had liefer it should be known by the Centuries of the reverend Bishop of Ossoria in Ireland, then by my declaration. 
Heb. 13.  For I willingly spare chaste ears. Finally I say with the Apostle: Honourable among all men is wedlock and the undefiled bed. 
1. Cor. 7.  And again, It is better to marry then to burn and for avoiding of fornication, let every man have his wife. Also, if thou marry a wife thou sinnest not: 
1. Cor. 9  and if a maiden marry she sinneth not. For it was lawful even for the Apostles who were busied in the ministery, to lead their Christian wives about with them. And all antiquity avoucheth that many of the lords Apostles, 
1. Tim. 3.  and specially Peter, 
Titus. 1.  were married men. And Paul more than once expressly saith, Let a Bishop be the husband of one wife, 
1. Tim. 4.  having faithful children. Yea and he calleth their doctrine a doctrine of devils, which forbidden marriage, like as also which forbidden meats. I know that our adversaries wrist this place from themselves to the old heretics, Tatian, Montane, and others. But the Prophet speaking most effectually, saith forbidding, & not Condemning. The old heretics condemned meats & marriage universally. But our adversaries condemn not meats & marriage, but restrain the free use of them, binding men from them by wicked laws. Properly therefore the Apostle spoke of them.  
And what speak they of Catholic ceremonies, whereas if they did term them aright, 
Catholics rites and Ceremonies.  they should call them superstitious and Idolatrous ceremonies. These men bewray their own shamelessness matched with wickedness, chief in this point, that they foully deceive the simpler sort, by pretending the term Catholic unto all their errors. They stick to the term, and imagine I wot not what a singular holiness and truth in themselves, when in very deed they be not Catholics but Cacolykes that is to say, mischievous wolves or shéepebyters, setting forth things particular and not universal, that is to wit, burdening silly souls with the Decrees and devices of certain men both few in number and which were conspired to do mischief. 
The Catholic Church.  The Church is called Catholic that is to say Universal, because it is not only found in some one place: but also is spread abroad, both through the whole universal world, and through all ages: and also because there be no more Churches without this. For there is but one true Church, which is the Catholic Church. There is but only one body, under the one Christ, in whom only is salvation. Whereupon it followeth that there is no salvation but only in the Church. Therefore the Church of Rome, like as also the Church of Antioch, or of Alexandria, or of any other place, is not the Catholic Church. For they be but members of that universal body, if so be that they be by one faith and one doctrine knit into this universality as in the body under the head Christ. The Catholic Church then comprehendeth the Church of the fathers before Christ's coming, and our Church after his coming and consequently all the Saints or faithful folks of all places & times, and (to conclude in one word) of times past, time present, and times to come: all which are one Catholic or universal body, under one Catholic or universal head Christ. 
The Catholic faith and doctrine.  And so the Catholic faith & doctrine is that which is preached and heard in this Catholic Church, attributing all things to Christ the only head of salvation, and depending wholly upon the word of God, and directing and governing all her matters by the same. 
Catholics.  Therefore those be Catholics in deed, which in what place soever or in what time soever they be, are in the fellowship of this one body, under the only head Christ, being all of one faith and doctrine, attributing their whole salvation unto Christ alone, & depending wholly upon his holy and most soothfast word. These also are called Orthodoxi, 
Orthodoxi.  or Rightbeleving, that is to say, of right opinion or judgement, and of sound doctrine according to God's word. But as for them that are not in the compass of this body under the fore said only head Christ, that they may draw life out of him, and therefore are of a diverse or rather of a contrary doctrine and faith, devising to themselves a new faith, a new doctrine, a new fellowship, yea and also a new head: 
Cacodoxi.  they be Cacodoxi that is to say, misbelieving, or Kirtodoxi that is say overthwart believing and not Rightbeleving and Catholic.  
But now gentle reader weigh me thoroughly within the compass and universality of what body, 
Whether the Romish sort be Catholics or no.  or in what unity of doctrine and faith, the Romish sort be, who (by reason of certain peculiar and strange opinions of theirs, which they profess and maintain, and for their Popish Church set up under the Pope as head of it) call themselves only Catholic. Let them say to us, whether the things which these men urge so sore upon us, were known and general to the Catholic and Apostolic primitive Church, faith, and doctrine? Let these Catholics then, which (by their own judgement) are the only rightbelevers upon earth, show us whether the ancient Apostolic Church acknowledged Rome to be the head of all the Churches in the world? whether all the faithful servants of Christ must upon pain of salvation and damnation be subject to the Bishop of Rome, as who hath both the sword in his hand, & judgeth all men and is to be judged of no man? Whether the primitive and ancient Church, did pray unto dead Saints? Whether it accounted them for patrons and spokesmen to God the father? Whether it worshipped them with sacrifices, holidays, and such other kind of services? Whether they builded them temples, or set up images to them? Whether the images of God and the Saints he profitable and necessary in the Churches of the Christians? whether the souls that be singed, broiled, and roasted in the fire of Purgatory, be delivered by yearemyndes and other satisfactions for the dead? Whether Christ be worshipped in the Mass, and whether it be to be believed that Christ himself is offered there in sacrifice for the sins of the quick & the dead? whether our own works deserve eternal life, and whether they justify us also? whether the state of Monks be the state of perfection or no? And whether there were any cloisters of Monks & Nuns in the Church afore Paul the Eremite of Thebes, Antony, and Benet? now if these and many other things like these were not seen nor known, as they were not in deed: tell us wherefore ye boast them to be Catholic? or how will you be called Catholic of them? will ye that I tell you? most falsely & most unjustly: saving in that your Antichristian kind. For as for the rites and customs which you call and brag to be Catholic, antiquity hath registered them among Idolatries. Cease therefore to delude the simple with your gentle terms of Catholic and Rightbeleving. The faithful know who you be. Amend therefore and live like true Catholics with us, not in the Popish Church of Rome, but in the true Catholic Church, under the head Christ, who only is our salvation. To him be glory for ever. Amen.   

¶ The Queen of England hath justly commanded her subjects that they should not acknowledge the Church of Rome, or obey the laws thereof. justly also hath she bound them by oath to abjure the authority and obedience of the Romish Bishop.  

The Queen doth justly forbid her subjects to acknowledge the Church of Rome.  The Bull proceedeth in his purposed accusation against the Queen, saying: She hath forbidden the Clergy and laity to acknowledge the Church of Rome or to obey the laws of it. Yea and she hath compelled them to renounce the authority & obedience of the Roman Bishop, by oath: appointing penalties and punishments to such as disobey: the which she hath executed upon those that have continued in the unity of faith and the obedience aforesaid. But the queens Majesty even in this case also, hath done nothing but that the Lord God himself hath commanded her to do, & which all good Princes among the people of God have done before her. For it is already manifestly enough showed and proved before, that by God's ordinance it is lawful for Kings and Magistrates to take upon them the care and ordering both of cases and of persons Ecclesiastical. Therefore look what the Queen hath commanded her subjects in this behalf, she hath done but that she aught to do by virtue of her office. And whereas she hath commanded that they should not acknowledge the Church of Rome or obey the ordinances thereof, hath she not commanded that thing by the appiontment of God's word? for truly God commandeth his people in his law, that they should not give ear to such as teach things contrary to his law: also he commandeth the Magistrate that he give no place either to superstitions, or to false doctrines, but rather that he root up these, 
jere. 23.  and restrain the others. jeremy (like as the rest of the Prophets also) inferreth and urgeth the same thing. Among other things (saith he) thus saith the Lord of hosts, hearken not to the words of the Prophets that prophesy unto you. For they teach you vanity, tell you the visions of their own heart, even their own inventions, and not out of the mouth of the Lord. But it is more clearer than the light of noon day, that the Romish Doctors and teachers are not only such, but moreover most cruel enemies to the sound doctrine of the Gospel, or rather persecutors embrewed with Christian blood. The Lord himself in his Gospel, but specially in Matthew the seven. and xxiv. chapters, and in Luke the seven. chapter, hath forbidden us to give ear to false Prophets and false Christ's, specially which shall come in this last perilous ago. He chargeth us that we should neither believe them nor follow them. And S. Peter with great gravity saith, 
Act. 2.  keep yourselves from this generation. Which thing he entreateth of more plenteously and diligently in his latter Epistle. Yea and S. Paul also agreeing with the doctrine of S. Peter, describeth the corrupt governors of the Church in this last age, verily froward men, not lights but firebrands of the Church, 
1. Cor. 10.  and he biddeth the faithful depart from them. If any man desire to see the places he shall found them in 2. Cor. 6. and in 2. Thes. 2. and in 1. Tim. 4. and 6. and in 2. Tim. 3. and 4. chapters. Flee ye from Idolatry saith the same Apostle. And S. john saith beware of Idols. 
1. john. 5.  Besides this, it is revealed to S. john from heaven, 
Apoc. 18.  and commandment is given thus: my people, get ye out of Babylon, that ye be not partakers of her sins, and receive of her plagues also. Very rightly therefore and according to the commandments of God, hath the queens Majesty done, in charging her subjects that they should not acknowledge the Roman that is to say the Popish Church, nor obey the Pope's law or ordinances, as utterly wicked or fighting against the word of God.  

The Queen hath lawfully compelled her subjects to for swear the Pope and the Papacy.  But the thing that most of all grieveth and chafeth him is, that the Queen hath compelled her▪ subjects to renounce the Pope, and his authority (which in very deed is none at all) and the Papacy itself, by oath. Nevertheless, even in this behalf also what hath her highness done, which the holy Priests and Kings beloved of God, have not done afore? 
2. Reg. 11.  for we read of joiada the faithful Priest in the house of the Lord, that he made a covenant betwixt the Lord, & the King and the people, verily even by binding them unto God with an oath according to the law, and by separating them from all superstition and Idolatry. 
1. Esd. 10.  Of Esdras we read thus: Esdras therefore arose, and compelled by oath or swear the Princes, the Priests, and all Israel, that they should deal according to the word. 
2. Chron. 15.  Of king Asa we read thus. They made a covenant to seek the Lord God of their fathers, withal their heart and withal their soul: and that whosoever sought not the Lord God of Israel, should be put to death, whether he were small or great, man or woman: And they swore unto the Lord with a loud voice, and with shouting, and with sounding of trumpets and shawms. The Scripture addeth: And all the jews rejoiced of that oath: for they had sworn withal their heart: and they sought God with a whole will: and he was found of them: and the Lord gave them rest round about. The same things are read of the holy kings Ezechias 2. Chron. 29. and of josias 4. of kings. 23. and 2. Chron. 34. chapters. And therefore the Queen of England hath done well in binding the Clergy and laity by oath to the true Religion against the false.   

¶ That Kings and Magistrates aught to compel their subjects unto goodness, and not suffer every man to make his own choice in following what seemeth best to himself.  
THis also seemeth very unreasonable to the Romish sort, and peradventure unto others also that have a misliking of this case, that the Queen hath laid penalties and punishments upon such as disobey, and hath executed the same upon those that have continued in obedience to the sea of Rome. For some are of opinion that no man aught to be compelled to do good, or unto true Religion, or unto faith: but every man aught to be left at his own liberty, to follow what soever seemeth best to himself & his own conscience: that is to say, that no man should be called to accounted, of what Religion he is, nor examined at all, no though he were a Papist, but be let alone with his own conscience: And therefore that no man aught to be punished for breaking the Religion of the Gospel, or for neglecting good laws, which he himself esteemeth not to be good. Truly, as concerning compulsion to well doing, or to faith and Religion, the Donatistes' heretics taught in old time like as these afore mentioned and as the anabaptists do at this day, that no man aught to be compelled to faith or to goodness, but every man to be left to his own conscience. Against those Donatists S. Austen hath disputed abundantly, yea and that by the Scriptures and by evident reasons agreeing with the Scriptures. In which respect I think his Record is to be believed, & therefore I will now allege certain things out of him, that make peculiarly for the present case.  

Heretics said that no man is to be compelled unto faith.  In his 83. chapter of his second book against Petilian, the same Petilian being a Donatist, had said far from our thought be it that we should compel any man to our faith. Austen answering him, saith: And shall we then proceed to talk as heretics do? or shall we say that the Lord God planteth hypocrisy in his Scriptures when he driveth men to goodness by threatenings and chastisements? 
Psal. 119.  David saith, Lord it is good for me that thou hast brought me low. And jeremy saith, 
jere. 31.  Lord thou hast chastised me, and I am chastised as a wild bullock. But if no man aught to be compelled unto good, why I pray you doth Solomon (the wisest man that ever was,) will men so often to chastise their children? He that spareth the rod hateth the child, saith he. Thou truly strikest him, but by the rod thou savest his soul from death. Daily experience, & the nature of things proveth, that affections are over vehement in men, and if they be not remedied and bridled, even they that might have been saved easily and by some light chastisement, cast away themselves and others to. When men be out of their wits, they mislike compulsion and chastisement. But when they come to themselves again, and see plainly from how great mischiefs they are delivered by those that compelled them: they be glad that they were chastised to their weal, and praise the rigour which they misliked afore. And therefore there are among the latter writers which being of S. Austin's opinion, have written thus: who doubteth that the righteousness which is compelled till it become willing, is more acceptable to God, then uncompelled unrighteousness which waxeth daily worse and worse, till at length it grow past recovery▪ Also the Magistrate bridleth and restraineth heretics, lest they might proceed to cast away themselves and others to. And truly this is both good of itself and also the Magistrates duty so to do. Now if they do the thing by compulsion which they do, and seduce no man any more: it is a good deed. But if they persever in their stubborness and wilful offending: truly the Magistrate hath not offended at all, neither is the sin of these men laid to his charge. But we will return to the records of S. Austen.  
The same Austen in his 48. Epistle to Vincent, 
Augustine himself also was sometime of opinion that no man was to be compelled.  against the Donatists, concerning the restreining of heretics by force, saith: I have been of opinion heretofore that no man is to be compelled to the unity of Christ: but that we must deal with them by the word, fight with them by disputation, and overcome them by reason, lest we might make them feigned Catholics, whom we knew to be open heretics. But this opinion of mine was vanquished, not by the words that were spoken against it, but by the examples that were showed against it. For first there was alleged against me, mine own City [Hippone] which being erst whole upon donate's side, was turned to the Catholic unity by fear of the emperors laws, and now we see it so detesteth the poison of this your stoutness, as a man would think it had never been in it. And so were many more, which were rehearsed to me by name, that I might perceive by the matters themselves, how that even in this case also might well be understood that which is written, 
Proverb. 9  Give a wiseman an occasion and he willbe the wiser. And again, Not every one that spareth is a friend, nor every one that beateth, 
Proverb. 27.  an enemy. Better are the wounds of a friend, than the friendly kisses of an enemy. It is better to love with sharpness, then to deceive with gentleness. He that tieth up a mad man, and he that waketh a sluggard, is trouble some to them both, and yet he loveth them both. Who can love us more than God doth? and yet he ceaseth not as well to fray us healthfully, as also to teach us pleasantly. Think you that no man aught to be compelled to righteousness, when you read that the householder said to his servants, whomsoever ye find, make them to come in? or when you read that he which was first Saul and afterward Paul, was with great violence and compulsion enforced by Christ to know the truth, and to hold it whether he would or no?  
The same Austen again in his u Epistle to Earl Boniface, saith: where is the freedom of believing or not believing, which these men are wont to blaze abroad, 
The Lord himself compelled men to the faith  saying, whom hath Christ enforced? whom hath Christ compelled? Behold, they have the Apostle Paul: in him they may see Christ first compelling and afterward teaching: first beating, and afterward comforting. And it is a wonder to see how he that came in unto the Gospel by compulsion of bodily punishment, hath laboured more in the Gospel then all they did that were called in by the only word: and that his perfect charity hath driven fear out of doors, whom greatest fear compelled to charity. Why then should not the Church compel the unthrifty children to return, if the unthrifty children have compelled others to perish?  

Why the Apostles called not for the Magistrates help for the stablishing of Religion.  Again in the same Epistle, the same Austen saith: whereas they that would not have any just laws ordained against their wicked heresies, avouch that the Apostles demanded no such things of the kings of the earth: they consider not that the state of that time was other than it is now, and that all things are to be done in their times. For what Emperor believed in Christ at those days, that he might have done him service by making laws in defence of godliness against ungodliness, when as yet this prophesy was in fulfilling, 
Psal. ●.  why did the gentiles rage, and why did the people imagine vain things? The kings of the earth stood up, and the princes assembled together, against the Lord & against his Christ. For as yet the world was not come to that point which is spoken of anon after in the same Psalm: 
How kings serve God in fear.  And now ye kings bethink your selves, be learned ye that judge the earth: do service unto him in fear, and rejoice with trembling. How then do kings serve God in fear, but by godly severity of prohibiting & punishing the things that are done against the commandments of the Lord? for he serveth in one sort as he is a man, & in another sort also as he is a king. In that he is a man, he serveth him by living faithfully: & in that he is also a king, he serveth by stablishing with convenient rigour, such laws as command rightful things and forbidden the contrary. So served Ezechias by beating down the groves and temples of the Idols, and the high places that had been builded against God's commandment. So served josias by doing the like things. So served the king of Niniveh, by compelling the whole City to pacify God's displeasure. So served Darius by breaking the Idol, and giving it into the power of Daniel, and by casting his enemies in to the Lions. So served Nabuchodonosor by making a terrible law to all that were under his dominion from blaspheming God, by a terrible law. kings therefore in as much as they are kings, do then serve God, when they do that thing to serve God withal, which they could not do if they were not kings. Considering then that kings served not the Lord in the time of the Apostles, but as yet imagined vain things against God and against his anointed, that the sayings of the Prophets might be fulfilled: truly ungodliness could not then be prohibited, but rather it was executed, by laws. For the state of those times was so far out of order, that even the jews slew them that preached Christ, thinking themselves to do God high service, (according as Christ had prophesied afore,) & the Genttles raged against the Christians, and yet the strength of Martyrs overcome them all. But after the thing began to be fulfilled which is written. All the kings of the earth shall worship him, All nations shall serve him: what is he that is in his right wits, that will say unto kings, Take you no care in your kingdom, who defendeth or assaulteth the Church of your Lord: it makes no matter to you who be chaste & who be unchaste in your Realm. 
How & in what sense Austen giveth a man free choice or will, read in his book of chastisement & grace, chap. 1. In his book of the spirit & the letter to Marcellus, chap. 30. in his book of Merits & remission of sins. Lib. 2 cap 8. & against the second Epistle of Pelagius. Lib. 4. Cap. 6.  For seeing that God hath given unto man free choice: why should adultery be punished by laws, & apostasy be let slip? Is it a lighter matter for the soul to break her faith plighted unto God, them for a woman to break her troth plighted unto man? Or if the things that be committed through ignorance & not through contempt of religion, be to be punished more gently: are they therefore to be neglected? In deed it is better (& who doubts?) that men should be brought by gentleness to serve God, then to be compelled to it by fear of punishment and smart. But because they that be gently alured be the better, it followeth not that those which are otherwise should be neglected. For it hath done many men good, (which thing is evident by experience) to be first compelled by fear or smart, that they might afterward be taught, or accomplish the thing in work which they had learned already by word. Thus much have I hitherto rehearsed out of the books of Austen, which I suppose do satisfy such as are not given to contention, in this case.  

Every man must not be suffered to follow what seemeth best to himself in Religion.  Furthermore, that every man should not have leave to choose at his own pleasure and to follow what likes him best in the case of faith and Religion: it is forbidden long ago in God's law, according as is read to this effect: ye shall not do every one of you what seemeth right in his own eyes. Mark and hear all that I command thee, that thou mayest far well and the children after thee, when thou dost the thing that is good and acceptable in the sight of thy God. Therefore look what I command thee, that only do thou unto the Lord, & neither put thou any thing to it nor take thou any thing away. Nay truly, it is the wellspring and original of all mischief, error, heresy, schism, dissension, and troubles, if it were free for every man to follow the fancies of his own head and the imaginations and devices of his own heart. Which thing is proved by the stories of all ages, and by the experience of our time also. And ye shall read often in the Prophets, departed ye or turn ye from your own ways: and, you have chosen in your ways, the things that displease me. Also, walk ye in my ways and it shall be for your weal. And what else is the Popish Religion, but a way devised & set up by the will and pleasure of man, contrary to the rule of God's word? From the which God willeth the Magistrate to turn away his servants, and to bring them back again into the way of the Lord. David the king and Prophet pleased the high God singularly in this respect, (though in many things he defiled himself shamefully) that he neither presented the good intent of his heart or the likings of his own will for services unto God, nor stiffly urged them upon other men to be kept: but persisted simply and uncorruptly in the way of the Lord, according as he himself showeth in the 119. Psalm. But king Saul put himself quite out of God's favour, 
1. Samuel. 15.  because he overslipped the commandment of God, and followed the thing which the good intent of his own heart counseled him unto. For he had reserved for sacrifice, the thing which God had commanded him, not to reserve for sacrifice, but utterly to destroy and put away. Whereupon the Prophet Samuel said unto Saul: Doth the Lord delight in burnt offerings and sacrifice, so much as in obeying his voice? Behold, to obey is better than to do sacrifice, and to harken is better than the fat of Rams. For disobedience is as the sin of Soothsaying or witchcraft, and stubborness is as the wickedness of Idolatry. And for as much as thou hast despised or rejected the word of the Lord, he hath rejected thee also that thou shalt not be king. They that be wise have in these short words what to think of the things that men choose to follow at their own pleasure in cases of religion: namely that they be never a whit better than very witchcraft and Idolatry, which of all wickednesses are most heinous afore God. And I pray you to what purpose is the obedience enjoined us which we own, not to the Pope and to Popery: but to God and the magistrate & to their laws, to be short wherefore are we commanded to eschew Idolatry and all strange Religions, if every one of us may choose and do what we list? But these things are now more apparent, than that they need to be set out with any more words.   

¶ That Kings and Magistrates do lawfully punish, yea and also put to death such as break the true religion, and disobey holy laws. And so this discourse is shut up.  
ANd although the said latter Article of our adversaries, (namely that no man aught to be punished for breaking of the Religion of the Gospel, or for neglecting of such good laws as they themselves esteem not for good) may easily be judged by the premises which we have alleged out of Austen: yet notwithstanding, lest any thing may remain doubtful and undiscussed, I will by short and evident Arguments prove, that the Magistrate may lawfully punish, yea and put to death such as break the true Religion, and set themselves against holy laws.  

God commandeth false Prophets to be put to death.  The Manichées and Donatists in time past, (as hath been said afore) were of opinion that no man was to be punished or put to death for his Religion. But the holy Scripture commandeth the Magistrate expressly that he should not spare false Prophets, but rather it willeth all such as rebel against God, against his laws, and against the holy judges to be put to death without any mercy. The places are most manifest in the Scriptures and well known to all men. Read in Deut. chap. 13. and 17. In Exode is rehearsed this law: He that offereth sacrifice to any God saving only the God of Israel, let him be rooted out. And lest any man perchance may say, that these be but judicial laws, and therefore pertain nothing unto us: Paul expressly saith: The law is not made for the righteous, but for the despisers of the law, 
1. Tim. 1.  and for such as know no subjection, for ungodly men and sinners, for wicked men and Idolaters, 
Levit. 24.  etc. Surely the blasphemer is (in Leviticus) overwhelmed & stoned to death. 
Num. 19  In the book of numbers, he that gathered sticks is put to death for breaking the Saboth & for contempt of Religion. 
Exod. 32.  Also there be certain thousands of them slain, which had set up the golden calf and worshipped it? 
3. Kings. 18  Helias the great Prophet of God, slew certain hundreds of the false Prophets in the brook Kyson at the notable sacrificing upon Mount Carmel. 
4. Kings. 9  Heliseus at the lords commandment anointed jehu king to root out the house of Achab, and therewith to sacrifice all the Priests of Baal together. 
4. Kings. 11  joiada the holy Priest of God slew the Queen Athalia with the sword for her wickedness. And king josias the dear beloved of God, 
4. Kings. 23  executed sore justice upon the bones of the false Prophets in burning them, to show upon them being dead, what they had deserved when they were alive.  
S. Austen in his treatise upon the xj. of john, 
S. Austin's opinion concerning this matter.  disputing against the Donatists, showeth out of the scripture by the example of Nabuchodonozor, that Christian princes did justly punish the Donatists, which made light account of Christ, and his doctrine. Among other things, If King Nabuchodonozor (saith he) gave glory unto God, for delivering the three children out of the fire, 
Dan. 3.  yea and so great glory, that he sentfoorth proclamations of it over all his dominion: how should not these (our Christian) Kings be moved,? which behold not three children delivered out of a flame, but themselves delivered from hell fire) when they see Christ (by whom they be delivered) to be blown up in Christians, and when they hear it said to a Christian man, say thou art no Christian. Such things will they do, & yet such things will they not suffer: for see what manner of things they do, & what things they suffer. They kill souls, and are punished in body: They make eternal deaths, and found fault that they suffer temporal deaths. Thus much saith he.  
In the new Testament we have most evident examples of Christ's chief Apostles Peter and Paul: 
Act. 5.  of whom the one did cast down Ananias and Zaphira for their lying, 
Act. 13.  and for their counterfeiting of religion: and the other made Elimas' blind, as it had been by putting out his eyes, because he perverted the right ways of the Lord. Neither makes it any great matter, whether a man be slain with a sword, or a cudgel, or a stone, or a potsherd, or with a word. Kill is kill, by what mean, or with what instrument so ever it be done. And God wrought by his Apostles, who in denouncing God's judgement against wicked persons, killed them, or punished them in their bodies by the word. The same thing doth God by the sentence & sword of the magistrate. 
Rom. 12.13.  For it is God's vengeance committed to the magistrate to be executed or laid upon offenders, & therefore it is he that punisheth & putteth to death by the magistrate.  

Why the sword is given to the Magistrate.  And truly Kings and magistrates have therefore received the sword at God's hand, yea even in the church, that they may maintain public quietness, and punish all such as trouble the peace. But experience witnesseth that the public quietness is disturbed by false teachers: whereupon it followeth, that they may, or rather aught to be punished by the purse, in their body, or with loss of life, according to the desert of the trespass or offence. Moreover it is certain, that the Magistrate hath received power to strike blasphemers, whoremungers, murderers, rebels, and wicked persons with the sword. Now seeing that false teachers be, blasphemers, and draw men away from the truth unto lying, and destroy them both body and soul: why should not the magistrate punish such?  

Laws of christian princes concerning religion.  There be many laws of most godly Christian princes, published in the case of religion, which give commandment to punish idolaters, apostataze, heretics, and wicked men. I will rehearse one among many of the holy Emperor Constantine's: for he writing unto Taurus P. P, sayeth: It is our pleasure that in all places, and all cities, the 
* of Idolatry.  temples shall out of hand be shut up, and all liberty of offending taken away from unthrifts, by prohibiting them from coming there any more. Also we will that all men abstain from sacrificing. And if they chance to commit any such thing, let them suffer execution by the sword, and seize upon their goods as forfeited. And if the rulers of Provinces neglect to punish the offences, we will that they themselves shall have the same punishment.  
The same things almost are commanded by the proclamations of Theodosius and Valentinian, in the Code of Theodosius, in the second title, and also by Valentinian, & Martian in the Code of justinian, in the xi. title of the first book. Eusebius in his iii book of the life of Constantine, copyeth into his story the whole epistle of the Emperor Constantine, published against heretics. The same Constantine when he had borne with the Arrians a great while, howbeit without the fruit that he looked for, at the length perceiving them to be wilful, commanded that they should be banished for ever, and taken for defamed persons, & their books burned, & those to be punished that concealed the same.  
By the way I acknowledge that there is a measure to be used in punishing, 
Measure to be used in punishing.  and a consideration also to be had between those that offend of a mischievous, and malicious stubborness: and those that stick too much to their own opinion against the true religion, through a simple missewéening without purpose to do harm. For in this case, all unjustice and cruelty, is to be eschewed: like as also it is a thing most of all to be abhorred, that those which are religious indeed, & of a sound opinion, yea and enemies of all idolatry, superstition, and heresies, should be punished under pretence of false religion. Of which matter I have entreated in my other books, & specially in my fift book against the Anabaptistes. Out of which I have taken out these things, & put them in here.  
But all these things are done to this purpose, 
Here is concluded the answer to the articles of accusation.  because that the Bull hath alleged it against the queens Majesty, as an article of accusation not of the meanest importance: that she hath laid penalties and punishments upon such as were disobedient, and executeth the same upon those that have persevered in obedience of the Romish sea, as though in so doing she outraged wrongfully and cruelly against innocentes, and such as had deserved no such thing, and so sinned heinously. The Bull proceedeth yet further in lying and saith, that the catholic bishops have ended their days miserably by pining away for sorrow in prison. How fond a report this is, the very thing itself witnesseth which is commonly known to all the people of the whole Realm. Nay rather (as I have learned by men of very good credit) the popish bishops are handled courteously in England, and far otherwise then they have deserved. For some of them sojourn at their liberty in the houses either of the Archbishop or of some of the bishops, and now & then sit at their own tables, where they far daintily without penny cost. Other some dwell as much at liberty as may be, either in their own houses, or in their friends houses: & a very few (that is to wit, such as are utter enemies of the Gospel, and of all godliness, troublesome persons, and men that can away with no quietness) are in deed put in prison, lest they might set all things in a broil: where they walk at liberty enough, and are not dead and pined away for sorrow, but alive and lusty, and pass away, their time merely. These being o'late the champions and hastelers of the popish cruelty, did oftentimes upon very light suspicions catch up godly men that professed Christ's Gospel, and tormenting them a long time like butchers, with lothsomeness of prison, darkness, fetters, famine and racking, at the last put them to most cruel death. The bishop of Rome (a God's name) complaineth that these men are misintreated, because they be kept in prison: and therewithal he condemneth that most merciful Queen, of cruelty. By these things that have been hitherto declared, it may evidently appear to all men, that the Queen hath not offended at all in so doing, but hath in all these things executed her office to her singular praise. Therefore in the Bull he concludeth his accusation with these words: That all the said things are so notorious as there can be no excuse, defence, or unsaying in the matter: he bewrayeth his shameless sauciness joined with as shameful foolishness. For the Queen unsayeth nothing, she excuseth nothing, she seeketh no starting hole at all, she denieth not that she hath done as she hath, but freely confesseth it, and she is neither ashamed, nor afraid: for the knoweth, saith, and avoucheth, that the things which she hath done, she hath done lawfully, justly, and according to her office: the which of all defences is most effectual, and with the strong blast of it, bloweth away this most vain Bull. And as for the things which she hath not done, or which she hath done otherwise than the Bull quarelleth: they defend themselves by their own soundness without a maintainer.  
And thus have I hitherto in all this discourse of mine, 
The general conclusion.  cut a sunder the sinews of the foresaid definitive sentence of the Bull that was published by pope Pius the fift against the most gracious Queen of England: for first we showed that the pope's fullness of power aforesaid, by virtue whereof he hath uttered his sentence, is but forged and counterfeit and therefore that the sentence also being pronounced by authority that is forged, & no authority at all, is most vain. Secondly, answering somewhat largely to every article of the accusation laid in by the Bull, against the Queen: for which he pronounceth sentence against her, and wiping away the coulerablenesse of the slanders. I have showed that all and everyone of those articles are most false, & that the Queen hath not offended at all in any of the things, whereof she is accused: but rather hath in all of them discharged her duty to her singular praise. Upon all the which premises concluding also the whole latter part of this our discourse, I say and avouch it to appear more clearly than the Moon light, that the said definitive sentence, which Pius the fifth, hath given against the Queen of England, is most partial and unjust. For just judges pronounce their sentences according to law and equity. But no law, no equity willeth to condemn a party that is unconuicted, yea and utterly guiltless in the offence that he is charged with. For by Gods own judgement, he is an unjust, a partial, and a wicked judge, whosoever he is that condemneth a person which is unconuicted, yea and clear to, and dischargeth or acquitteth a person that is convicted and found guilty in deed. Truly by law judges hear the enditementes of the accusers, and likewise on the other side the answers of them that be accused: and yet he that is accused, runneth not in any danger by law, so long as the articles of indictment be not lawfully proved: but rather if he clear himself of the articles of the inditement by lawful and evident answer, he is discharged of all damages, and acquit of all fault. Now forasmuch as it is certainly apparent by the things aforediscoursed, that all the accusations wherewith the pope hath hitherto charged the Queen of England, and which he hath alleged by his Bull, are disproved by just, open, & evident reasons or answers, and therefore that her royal Majesty is not convicted of any of the faults that be laid against her: It is also certain and sure therewithal, that the pope's definitive sentence, against that guiltless Queen, unable to be convicted of any of the crimes laid to her charge is both most partial and most unjust: and that the Pope, which taketh upon him as a judge in this case, is a most wicked and abominable judge. And yet I will not say that even he the pope, hath contrary to all right & reason made himself both accuser & judge in this case, and hath babbles out what so ever came at his tongues end, and what so ever he listed, but proveth not, ne confirmeth not any whit of his case.   

¶ That the Queen of England is not an heretic, and therefore not stricken with the pope's curse, nor cut of from the unity of Christ's body.  
ALthough the Bull be now sufficiently confuted, and the queens innocency defended and declared, and the pope's outrageous tyranny, cruel wrong, and excessive unindifferencie laid forth, so as his most unjust definitive sentence may easily and by very good right, be overpassed, despised, yea and laughed at: yet shall it not grieve me, even for an overplus, to peruse it again in sifting it by piecemeal. The same hath chief four points. First the pope declareth and denounceth the Queen of England to be an heretic, and a bolsterer of heretics, & therefore that she is stricken with his curse, and cut of from the unity of Christ's body.  
But it hath been showed in many words already, that the Queen is a catholic and Christian princess, and not guilty of any heresy or crime. Whereupon it followeth, that the pope by his condemning of so guiltless and rightbeleving a Prince, bewrayeth and uttereth himself what he is, namely even one of those of whom Peter hath said, 
2. Petr. 2.  They despise higher powers: presumptuous are they and stubbern, and fear not to speak evil of them that be in authority etc. A few years past, the reverend Bishops of England did set foorth a godly and learned Apology: in the third chapter whereof chief they show how the Realm of England hath no alliance at all with heretics, or heresies. In the same they plainly and steadfastly profess their faith, and openly declare themselves to be of a sound and christian religion, eloquently and truly washing away all the accusations and slanders of the papists. It is more manifest, then that it needeth to be reported with many words, what the Doctors, 
Who is an heretic.  divines, & ministers of the Church of Christ's time have thought to be heresy, and whom they have deemed to be heretics. As for the law of Lucius the third, concerning the suppressing of heresy (which is registered by Gregory the ninth, in the third book of decretals, & the seventh title concerning heretics) whereby the pope's devise, and shape all their judgements and condemnations. Wise men and godly men have always deemed it tyrannical, contrary to the judgements of holy and religious antiquity: and therefore we think it not worth the naming, and we esteem all the decrees that be formed and pronounced according to the same, to be tyrannical. Yet notwithstanding I can not stay myself, but I must needs at this present rehearse the opinion of the ancient writer Tertullian concerning this matter. In his book of the veiling of Virgins, Heresies (saith he) are overcome, not so much by newness, as by truth. What so ever favoureth otherwise than of truth, the same is heresy, yea though it be even ancient custom. And again in Prescriptions of heretics. Heresies (saith the same author) are termed of the Greek word, as in respect of the choice which a man useth either in the maintaining, or in the receiving of them. And therefore he saith that an heretic is condemned in himself, because he hath chosen the thing wherein he is condemned. But it is not lawful for us to do any thing upon our own head: nor to choose the thing that an other man hath brought in of his own head. We have the lords Apostles for our warrant, who chose not any thing of their own head to bring in, but faithfully delivered over to all nations the discipline that they had received of Christ. And therefore if even an Angel from heaven should preach any otherwise unto us, we would hold him acursed. Thus far Tertullian. Wherefore seeing that the Queen hath chosen nothing of her own head, to deliver to her subjects, but only hath betaken to them, prophetical and Apostolical truth of the scriptures to be followed: her majesty is utterly discharged of the crime of heresy. And seeing that the romish opinions, and the popish rites and ceremonies differing from our opinions and ceremonies, are nothing else but opinions invented by men's own brains, & selfchozen ceremonies. Let the Romanistes consider, to whether of us, the crime of heresy may iustlyest be imputed, and to whom it sticketh fastest. Besides this, the Imperial laws command all that be under the Empire, to follow that religion which S. Peter delivered to the Romans. And it addeth: We pronounce, that such as follow this law, embrace the name of catholic Christians: and that the rest are to be taken for heretics, judging them to be mad, and out of their wits. But the Queen will have nothing to flourish in her realm, but the Apostolic doctrine: ergo she is a catholic, and not an heretic: neither favoureth she heretics, nor can abide to have heresies taught in her realm, nor cherisheth such as be stained with the spot of heresy: but rather even for the same cause she hath banished the romish traditions and popish ceremonies out of her whole Realm, lest she might be said to bear with any thing against the Apostolic doctrine and Christian Ceremonies.  
And therefore the thunderclap of that Tarpeian or Roman jupiter's curse, 
The curse of the Tarpeian jupiter is not to be feared.  wherewith he will have the Queen to seem to be stricken through, is but a blockish thunderbolt, and no more to be feared, than the thunderclaps, smokes, and mists of Cacus were to be feared of Hercules, as hath been said already afore. The blind man to whom Christ had given eye sight was in old time cast out of the synagogue of the pharisees. But that excommunication was so far from hurting him, that from thence forth he was received into Christ's household by the Lord Christ himself, who in his Gospel prophesying of the things that are now accomplished by the Pope, 
john. 16.  said: They shall thrust you out of their synagogues. Yea and the time cometh that who soever killeth you, he shall think he doth God service. And these things shall they do unto you, because they have not known the father nor yet me. But I have told these things unto you, to the intent that when that time is come, ye may remember what I have said unto you.  
Wherefore it hurteth not the Queen's Majesty a whit, 
The Queen is not cut of from the unity of Christ's body.  that she is said to be cut of, truly not from the unity of Christ's body, but from the fellowship of the Popish corporation. For were she not cut of from this, verily she could not be reckoned among the true and lively members of Christ's body: neither could she have God to be her father, if she could find in her heart to be an obedient daughter to the Sir that sitteth upon mount Tarpey, devouring his own sons and daughters like Saturn. For the Lord willeth his children to get them out of Babylon if they mind to escape the plagues of God, and to attain true salvation. And we be not kept in the unity of Christ's body, (which is the Church of the living God) by obeying and reverencing the Roman Church and the Bishop thereof: but by true faith in Christ according to the Gospel of God. He that wanteth this, or he that impugneth this, hath no communion at all, neither with Christ nor with the Church, how much soever he prattle of the unity of Christ's body.   

¶ That the Pope of Rome doth falsely and tyrannously give sentence that the Queen of England is deprived of her kingdom and of all right of her crown.  
Afterwards the Pope in his said definitive sentence determineth peremptorily that the Queen of England is deprived of her crown and of all right of her crown, and of all other authority, dominion, dignity, and privilege whatsoever. But who hath made the Pope a sovereign Monarch over the whole world, to reign alone, and to have all kingdoms under him, and to hold all kings and princes under his allegiance as his vassals or tenants at will, so as he might set them up or thrust them out of their kingdoms at his pleasure? Heretofore when I discoursed upon jeremies' words I have set thee over kings and kingdoms etc. I have showed openly and sufficiently enough, (so as there needeth no more at this time) that the Pope is not set over kings and kingdoms by God, but rather usurpeth superiority and power over kings and nations, contrary both to the open example and commandment of the Lord. Therefore as now I will add no more but this, that the Pope doth falsely or rather through mere tyranny without any right or regard of shame challenge to himself this power, which the Lord never delivered to any man. For the wise Prophet Daniel saith: 
Dan. 2.  Wisdom and power belong unto the Lord. He it is that altereth the times, and changes of times. He it is that putteth down kings and setteth up kings. 
job. 12.  The same thing also have job, and David in his Psalms affirmed afore him. Yea and the holy histories setting forth the same thing most plenteously, declare that God ordained Saul king of the Israelites by the Prophet Samuel, 
1. Samuel. 9.10.12.15.  and by the message of the same Prophet deposed him again for his disobedience and rebellion, advancing David to his room, 
1. Sam. 16.  a man according to Gods own heart. Again, under Solomon david's son, the kingdom was rend a sunder, 
1. Kings. 11  and God by the message of his Prophet Ahia gave ten parts of the kingdom to jeroboam: and those ten parts of the kingdom were not taken away from Solomon and his posterity for any other cause, then for that Solomon himself had withdrawn his heart from God, and allowed his outlandish wives wherewith to set up and exercise their Idolatry. But the same jeroboam is deposed again, 
1. Kings. 14  and none other cause of his deposing (by the report of the same Ahia the Prophet) then for that he hearkened not to the word of the Lord, but according to man's policy upon a good intent of his own, made him strange Gods, and set up the same for the children of Israel to worship, and cleaved not uncorruptly to the word of the Lord 
1. Kings. 15 16.  Other kings of Israel also were deposed from from their kingdom by God, as Baasa, Ela, Achab, & such other like, and for none other cause, then that they had liefer to follow the Idolatry of jeroboam, than the word of the Lord 
2. Kings. 9.10.  Furthermore, when jehu had destroyed jezabel king Achabs wife and all his posterity, and therewithal made clean riddance of all the Priests of Baal, yea & beaten down the Temple of Baal and made a draft of it: the Lord said unto him, for as much as thou hast earnestly executed the thing that is right in mine eyes, and done unto the house of Achab according to all that was in my heart: thy sons shall sit upon the seat of Israel to the fourth generation. I could rehearse many other things of this sort, no less notable than these, but that I seek to be brief as far as the matter giveth leave.  
And I have rehearsed these things to the end that all men may manifestly perceive, 
God used the service of his Prophets in putting kings down.  how it is God himself and not the pope, that createth kings and displaceth them, yea and which removeth, shaketh, overthroweth, repaireth, and stablisheth all kingdoms universally and severally. Now although he have disposed it by his messengers the Prophets, as by Samuel, Ahias, Eliseus, and others: yet is not the Pope called to these matters, as those men were, neither hath he received any commission from God in this case, so much as by one little word: but rather is commanded to attempt no such thing. Besides this, God deposed kings as it were extraordinarily by the Prophets & not by the high Priests (which were ordained by God to be in Israel with the kings) lest the kingdom and the priesthood might be set at odds between themselves. Therefore although the Pope were the sovereign Bishop, yet should not the disposing and ordering of kings belong to his charge. Moreover if a man consider wherefore God deposed those kings by the mean of his Prophets: the Queen of England hath wherewith to comfort and confirm her, and the Pope hath that which graffeth him into the number of false prophets, discourageth him, and utterly overthroweth him. For Ahias said out of the mouth of the Lord unto jeroboam: if thou wilt harken to my commandments and walk in my ways, as my servant David did, I will be with thee and I will build thee a sure house, and so forth as followeth, in the third book of kings and the xj. chapter. And I have already rehearsed out of God's word what reward jehu reaped at God's hand for taking away of Idols, Idolatry, and Idolaters. Seeing then that the Queen of England hath made reformation in her Realm according to God's word, and taken away the Idols and Idolatry of Baal, yea and Baal's chapels and temples, and his chaplains also together with all Popish abominations: she hath not lost her kingdom, but rather knit it more strongly unto her, and is sure of God's protection and favour, and by God's grace shall always be sure of it, if she continue in the faith. Therefore there is no cause why her most gracious Majesty should be troubled any whit at the Pope's most perverse sentence of deposition. For God in his word hath given a contrary sentence to the Popes, so as the pope is most manifestly reputed among the false Prophets. Also in the times of joachim, jechonias, & Zedechias kings of juda, there were false Prophets and favourers of Idolatry, which warranted good luck to these Idolatrous kings, and cursed the king of Babylon (whom God had stalled in the kingdom, and whom he would have to reign, and who afterward in the time of Daniel was turned from Idols to the true God,) and drew away the miserable people from his obedience. But they were grievously rebuked and disproved by God's holy and true Prophets jeremy and Ezechiell, who prophesied that all manner of miseries should be powered out upon the Idolaters: according as the falling out of things proved in the end by God's large pouring out of a sea of miseries upon them. The same God also a threescore and ten years after, overthrew the kingdom of Babylon, chief for Idolatries' sake, as it is read in the fifth chapter of Daniel: and conveyed the Empire to Cyrus' king of Persia, who proclaimed the true God of Israel, and let God's people go free out of captivity, and commanded God's temple and holy Ceremonies to be set up again. Therefore after so great light of God's word, and the goodly consent of the holy histories, there is no cause why any Princes or sacred Magistrates should be afraid of the Balaamish pope's cursings, deprivations, and menaces, brandished and denounced for putting away Idols and for treading under foot that new Baalishnesse the Popery. For God likes well of all such as reverence God's word, reforming themselves purely according to God's word, and framing all things in Religion by the same. But it is most manifest that God's word condemneth and rejecteth all Idolatry, and all serving of God that is counterfeit and devised by man's good intent, invented and received at the good pleasure and appointment of men, without God's word or against it.   

¶ That the Bishop of Rome can not discharge them of their oath which are sworn to the Queen For the troth that is once plighted must be kept both to good and bad.  
Moreover, look how many soever within the noble Realm of England have in any wise sworn to the queens majesty, the Bishop of Rome utterly dischargeth them from such oath, and from all duty of subjection, fealty, & obedience. But we ask him again, from whence he hath that power, and what God or rather what fiend hath given him commission to release those of their oath once made, & of all duty, and of all their rightful obedience, whom the true God himself in his own true word openly and straightly bindeth to keep their promise? he is not able to allege so much as one little word out of God's book, for this power of his which he lewdly surmiseth, worthily therefore is this traitorous ambition and rashness of his spitted at: and the faithful know that they must obey their gracious Queen by the commandment of God.  

Promises must be broken in evil cases.  For whereas the Bishop's soothers allege certain things in maintenance of their treachery, out of Gratian 22. Quaest. 4. and chief this saying of Isidore: In evil promises go back from thy word: and such other things, which the Lombard gathereth together about the end of the third book of his sentences: & that jehu the king of Israel called all the Priests of Ball to make sacrifice, and when they were at their business broke promise with them and slew them every mother's son: and also that the Council of Constance were of opinion that there was no promise to be kept with heretics: They make nothing at all for the beawtifying of their most rightlesse case. For by sound judgement we willingly admit the examples of David and Herode, and the sentences of Ambrose, Isidore, and Bede, which are alleged by the Master of the Sentences. But we say further, that the oath which the nobility and commons have made to the Queen of England, is not to be accounted among evil promises, and unadvised vows or oaths: but among such promises and oaths as are promised and confirmed with swearing, by the commandment and allowance of God. Wherefore I say, that those oaths must in any wise be performed, and in no wise reversed. And who soever teacheth that they are to be reversed, he provoketh God's wrath against himself, and putteth them that obey him, in danger of God's grievous judgement.  
certes as for jehus deed in slaying the Priests of Baal, 
jehu the king of Israel slaying of Baal's Priests.  God disallowed it not, for he said openly that he had done the thing that was righteous in God's sight, & the thing that was in God's heart. But this was a singular or peculiar deed, like as certain of sampson's doings were, and of certain other noble men, which are not setforth in the Scriptures for every man to follow, being not rightly called thereunto by God. For we know we must live according to laws, and not according to custom nor after the example of particular deeds. But the law commandeth that we should not lie, or deceive any man by covin or craft, and much less than may we defile ourselves with perjury. The things are known well enough which Austen hath discoursed to Consentius against lying. We may add hereunto, that king jehu bond not himself by any solemn oath to the Priests of Baal: but only alured them by putting them in hope that he would offer a right great and sumptuous sacrifice: & that the Priests being blinded with their own naughtiness and their overeager desire of Idolatry, came flocking by heaps, & therefore suffered just punishment in God's behalf, for their own sturdy wickedness and their unappeasable hatred towards the true Religion and true Ministers of God. Neither is this to be overpassed here, that jehu commanded diligent search to be made in the temple lest there might be any of the lords Prophets among the wicked Priests of Baal: meaning thereby, that the true servants and worshippers of God, must not be punished or put to death with the offenders & Idolaters that be hated of God. Which thing doth strongly assault and battre the purpose and endeavour of the Roman Bishop, whose greedy gaping is for nothing else but the destruction of the true servants and worshippers of God. His desire is to advance and maintain Idolaters, and to oppress and destroy the true servants and worshippers of God. And to bring this to pass, he is not ashamed at all to pretend, and dissemble, to lie, to deceive, and to deal craftily, to lay wait, to forswear, yea and in the end to murder cruelly.  

Whether promise be not to be kept with heretics.  But admit we should grant, that promise is not to be kept with heretics and infidels that be enemies of our faith: yet aught it to be first proved, that the Queen of England is an heretic and such a one as promise is not to be kept unto. But that the Queen of England is of a right opinion, Catholic, and no heretic, I have already abundantly, evidently and clearly enough declared. Therefore promise' aught to be kept with her: and they that be sworn unto her, can not be released of their oath by any law of God or man. 
The Council of Constance.  As for the Council of Constance, it hath in many other things (and specially in the Decree of the xiii. Session,) set forth Decrees openly against Christ the Lord and against his most holy Gospel. And therefore it is of no authority among godly and well minded men. For not even S. Austen himself would have any Counsels (of what sort so ever they be or have been) to be had in any estimation, if they disagree with reason, right, and Scripture.  

Hereby thou mayst learn what it is to break promise even with infidels.  And truly about a xxuj. years after the holding of the Council of Constance, those holy fathers, according to their own rule, That promise aught not to be kept with heretics and infidels, executed that power of theirs in discharging Ladislaus king of Hungary and Pooleland from the oath which he had lawfully made of Amurathes the Emperor of Turkey. For julianus Caesarinus the Legate of Eugenie the iiij. the Bishop of Rome made a very long oration in the presence of King Ladislay, and the Nobility of his realm: the only drift whereof was, to make the King and his noble men believe, that the league which they had made with the king of the Turks being an Infidel, was to be broken, and the promise' made unto him to be reversed, but in any wise to keep league with the bishop, who representeth the person of God upon earth. Which thing if ye do not (saith he) I fear me jest even as judas betrayed Christ, so you will seem to betray Christ's vicar: and so jest you find God your utter enemy hereafter, whom ye have always hitherto found helpful and favourable in your affairs.  
But hearken (I pray you) how helpful and favourable the king and nobility found God toward them, according as the falls prophet Cesarinus bore them in hand, after they had concluded to break promise with the Turk, and to make horrible war upon him, when he looked for no such thing. Truly at the battle of Waray which was the greatest of all others, 
The 10. of November. 1444.  when it was likely that all should have gone to wrack on both sides, Amurathes plucking out of his bosom the book of the league that was concluded, and solemnly sworn, opened it, and looking earnestly up into heaven, said: These even these, O jesus Christ, are the covenants which thy Christians have made with me: they have sworn solemnly by thy Goohead, and broken their promise made in thy name, and like falls forsworn persons have denied their God. Now Christ if thou be God (as they say, and we be borne in hand) I pray thee revenge here the wrongs and mine, and show the punishment of promise-breaking to such as know not yet thy holy name▪ He had scarce said these words, but the battle which had been uncertain and doubtful a long while, began to incline (like as we read also how it came to pass after the same sort long afore that in the time of Clodeway the first king of France, by reason of his calling upon Christ, in a battle against the Almains) & fortune turned against the Christians, so as being wearied and tired with fight all the day long, they turned their backs, and were miserably slain. In that battle the King himself was slain, who otherwise was a very good prince, and worthy of commendation, and with him were slain the chief of his nobility, and stoutest men of war: also there was slain the soothsayer of Tolumne, Cesarinus. Scarce the third part of the kings army returned. Platina in the life of Eugenye the fourth, numbereth above thirty thousand Christians that were slain, and layeth all the blame of this misfortune upon Eugenie the pope. He that desireth to know the whole story, (which is undoubtedly both notable and terrible) shall found it set out at large in Antony Bonfine, in the sixth book of his third Decade of the matters of Hungary. Also the same author geuth warning advisedly, that God did justly revenge the breach of promise upon the Christians. By all which things it appeareth manifestly, how well God liketh the decree of the counsel of Constance, That promise is not to be kept with heretics & infidels.  

The promise that is made lawfully▪ must be kept always & to all persons.  Doubtless the catholic truth teacheth men expressly, to keep their lawful promise, assurance, or oath at all times, aswell to the bad as to the good, that is to wit, both to beelevers, and unbelievers or infidels. For our Lord in his law commandeth all and every person, 
Exod. 20. Levit. 22. Ephes. 4.  that they lie not, ne commit perjury by breaking their promise. But indeed he lieth, which uttereth an untruth with a purpose to deceive: for commonly men say that to lie, is nothing else, but to speak against a man's own knowledge, for liars speak one thing & think an other. And Gelasius in the decréees, Lib. 22. Quest. 4. which beginneth with, S. Paul: etc. That man lieth in committing perjury, which knoweth the thing to be untrue which he sweareth: for (as Saint Austen saith) a lie is an untrue utterance of the voice with a purpose to beguile. As for example, When the pope promiseth safety of limb and life to such as he esteemeth to be heretics, (but in deed are righthelevers and catholics) and yet purposeth in his mind to deceive them by opening them the gap of that hope, and so to bring them in peril of life, limb, and all worldly substance, that is to say, to destroy them cruelly, which was the thing that he purposed, when he guilefully promised them safety, and therefore promised it, to the intent he might destroy them. This is a shameful lie, and a cursed and abominable perjury. Whereof the Prophet hath spoken saying: 
Psalm. 5.  Lord thou hatest all them that commit iniquity, and wilt destroy them that speak lies. The Lord abhorreth a bloodthirsty and deceiful or false-hearted man.  
Therefore when joshua, and the Elders of Israel had made a league of peace with the Gabaointes, who came with a false tale, and (as ye would say) beguiled the people of God, yet they nevertheless kept promise with them unimpeached, even after they had found out their deceit. Whereupon Ambrose in his book of duties, and Austen unto Boniface, give us to understand, and that full rightly, that the promise that is once made, must be performed, yea even unto our enemies, and to evil men, and infidels. Besides this, certain hundred years after, the people of Israel were punished with a sore dearth, for Saules breaking of the league that was made with the Gabaonites, and amends could not be made for the fault, until seveu men of Saulss posterity were hanged to death under the reign of David, according as it is read written in the second book of Samuel, the xxi. chapter. And like as our Lord saith in the Gospel. that the Ninivites, and the Queen of Saba shall judge the jews at the day of iudgemet: Even so there is no doubt, but that Marcus Attilius Regulus, & the whole Senate of Rome, which were heathen men, shall condemn these most blessed fathers, forasmuch as they esteem it a thing of nothing to break the promise that is made, yea, & confirmed even with an oath: but the Romans kept promise that a man would wonder at it, yea even to their enemies. The histories bear witness of these things in many places  

jeremy reacheth that promise is to be kept even with infidels.  The Prophet jeremy exhorteth God's people with many words, and very earnestly to keep promise with Nabuchodonozor, though he were a heathen prince, and an infidel, and to obey him, and to pray to God for his welfare. Ezechiel also speaking of the unfaithfulness of Zedechias towards Nabuchodonozor, 
Ezech. 17.  saith: He hath set light by his oath, and broken his covenant, even when he had given his hand upon it. All these things hath he done, and therefore he shall not escape. As truly as I live (saith God) I will bring mine oath which he hath despised, and my covenant which he hath broken, upon his own head. These sayings are more apt and fit for our present case, than that they read to be expounded & applied with many words.  

The doctrine of the Apostles concerning this matter.  None other thing taught Christ's Apostles in the new Testament: for Peter teacheth men expressly to perform faithfulness, even to wicked masters and rulers. Let servants (saith he) obey their masters, not only if they be good and gentle, but also if they be crabbed. etc. A little afore having spoken also of the magistrate, he commandeth the faithful to obey them: for so is God's will, that we may stop the mouths of foolish men by doing well. And we know, that in the Apostles days, the Lords and masters were heathen men or infidels. 
1. Tim. 6.  Likewise S. Paul instructing servants saith: As many servants as be under the yoke, let them esteem their masters worthy of all honour, jest the name of God, and his doctrine be il spoken of. Which thing the Apostle speaketh of heathen and unbelieving masters: for against these he macheth the believers saying forthwith: And they that have believing masters let them not despise them, because they be brethren, but let them be the more serviceable to them because they be believers. After the same manner speaketh he in Rom. 13. and Tit. 3. and in other places, of performance, of faithfulness, and obedience to the heathen magistrate. And we also inferring upon these things after the same manner say: If the faithful be bound to wayward and unbelieving masters, how much more are the Englishmen bound by God's commandment to keep their promises and oaths made to their Queen, being a faithful, holy, and gracious Prince?  
And men agree also with God in this behalf: For of many things, 
The fourth counsel of Tolet willeth men to keep promise' made unto princes.  I will allege but this one. About the year of our Lord 630. or as other reckon 681. under Sisenand king of Spain, at the city of Toledo in Spain, there was held a competent Synod, wherein this case of performing oaths sworn unto Princes is diligently entreated of. The said Synod is commonly called the fourth counsel of Toledo. Among other things they make a decree in these words: Can. 74. The report goeth that many nations are so falsehearted, that they neglect to perform the promise, which they have made by oath unto their own princes, and pretend to swear with their mouths, when they wickedly purpose to forswear themselves in their hearts. For they swear to their kings, and impeach the faithfulness which they have promised, and they are not afraid of that book of God's judgement whereby cursedness is brought upon such as swear by the name of God lyingly. What hope then shall such people have against their enemies, when they be in danger? What credit is to be given them any more in making peace with other countries? what league will they not break? what assurance sworn to the enemies shall stand stable, when they keep not their promises sworn to their own kings? for who is so mad as to cut of his own head with his own hands? But they (as it is well known) forgetting their own salvation, murder themselves with their own hand by turning their own force against their Kings & themselves. And whereas the Lord saith: Touch not mine anointed. And whereas David saith, who can lay his hand upon the Lords anointed and be guiltless: they are not afraid to fall into perjury, nor yet to destroy their own kings. For promise is made to the enemies, and not broken. Now if faithfulness take place in war, how much more is it to be observed in all other things? For it is high treason to God, if people impeach their faithfulness promised to their Kings. 
The pope than teacheth high treason against God, when he dischargeth men of their oath made to the Queen.  For the offence is committed not only against them, but also against God, in whose name the promise is plighted. hereupon it cometh to pass, that the wrath of God hath so altered many kingdoms upon earth, that one of them is lozoned from another, for the wickedness of their promise breaking and evil behaviour. Wherefore it behoveth us to take warning at such chances of nations, that we be not likewise stricken with swift plague, and punished with cruel punishment: 
Mark these things.  for if God spared not the Angels that transgressed against him, but thrust them out of their heavenly habitation for their disobedience: whereupon also he saith by Esay: 
Esay. 34.  My sword hath been bathed in heaven: how much more must we fear the loss of our salvation, jest we perish for our unfaithfulness through the vengeance of the same sword of God? But if we will eschew God's displeasure, and be desirous that he should turn his rigour into mercy. 
A very godly saying.  Let us keep the reverence of religion, and fear towards God, and perform the faithfulness and allegiance, that we promise' to our Princes. Let there not be in us, as there is in some nations, wicked wiliness of unfaithful dealing, nor truthless treachery of deceitful meaning, nor villainy of false forswearing, nor traitorous practising of conspiracy. Let no man among us usurp the kingdom through presumptuousness, let no man set his countrymen together by the ears, let no man imagine the destruction of Kings: but when a prince is departed in peace: Let the noblemen and clergy of the whole realm dispose the succession of the kingdom by common advice, that while we retain the unity of concord, no man may practise the disquietness of his country & realm by violence and ambition.  

This is a just curse, plain contrary to the popish curse.  But if this warning correct not our minds, ne bringeth our heart to the regard of the common welfare: Hear our determination. Whosoever of us or of all the people of Spain, shall by any conspiracy or practice, break his oath which he hath made for the welfare of his country, and the nation of the Goths, or for the preservation of the kings estate, or shall lay hands upon the kings person to murder him, or depose him from his royal authority, or by tyrannical presumption usurp the crown: Cursed be he in the presence of God the Father, & of his Angels, and let him become a foreigner from the Catholic church, which he hath defiled with his perjury, and a stranger to all companies of Christians, with all the partakers of his wickedness. For it is meet that they which be wrapped in one offence, should also be subject to one punishment. And this their definitive sentence they double twice or thrice, still beating and harping upon it. Which things I have hitherto rehearsed, and many other of the same sort could I allege, but that I know that these are enough to such as use reason.  
Let the pope then go as he is worthy, 
The conclusion of the place concerning the discharge of the oath.  with that absolution of his, not Apostolical, but apostatical and diabolical, whereby he dischargeth the Nobility and Commons of England of all fealty and obedience, shamlesly and openly teaching them to practise wicked rebellion, treason, and cursed perjury, against their Queen, set over them by God, which vices God (according to his righteousness) hath always hated, and utterly abhorred. Yea and he himself also is stricken with the curse even now rehearsed, & justly pronounced against forswearers, by the fathers in the fourth Counsel of Tolet, because he is not only forsworn himself, but also teacheth forswearing. Nay rather he showeth by this as a most certain mark, 
2. Thes. 2.  how he is the man of sin of whom the Apostle speaketh. For like as he himself swarmeth and overfloweth with sins and wickedness, even so doth he entice and enforce all men into sin and wickedness, by his publications or decrees. Therefore look to thyself O England, and beware of this man of sin, whom God coming down from heaven to judge the quick and the dead, 
Apoc. 19  shall shortly wipe away, and (according as john hath truly foretold) throw him headlong into a lake of fire burning with brimstone, together with all those that have more willingly obeyed him, that is to say, to Antichrist, than to Christ.   

¶ That the Nobility and Commons of England must not obey the pope's commandment, nor fear his curse. And here is showed what thing subjects own to their Princes, by God's appointment, and how grievously God hath always punished rebels and seditious persons.  

The bloody sentence of the pope.  LAstly the Bishop of Rome in his definitive sentence, commandeth all the Nobility and People of England that be subjects to the Queen, that upon pain of his curse, they obey not her majesties laws and commandments hereafter. What shall they do then? Marry, forsake their allegiance, & cast of the yoke of obedience, and with hurly burly rise up against the Queen, whom God hath given them to be their sovereign Lady, and thrust her from her crown, and through unspeakable treason murder her, and then set all the Realm on a broil, beaten down all the faithful, and rid them out of the way, fill all places with slaughter, and confounded heaven & earth together. These are the counsels and commandments of this blessed sire, borrowed of that father of his, of whom the Lord speaketh in his Gospel, 
john. 8.  saying: You are of your father the devil, and you will follow the desires of your father. He was a murderer from the beginning, and continued not in the truth, because there is no truth in him. They therefore that love godliness, and their own salvation, and the honour, peace, and welfare of their own country (as every good and godly man must of duty do) let them fly as far as may be from this devilish, cruel, and bloody decrees of the pope. Neither is there any cause why they should fear to incur the displeasure of almighty God, for disobeying the Pope's Decrees. For the Pope hath published those Decrees against God & against the true word of God. 
Prince's must be obeyed.  For God hath taught things plain contrary and fight full but against the Pope's Decrees: namely that every man aught to yield both honour & fear to his Prince or Magistrate, and also to pay him tribute and custom, and perform due subjection and obedience to him. And these things are to be read word for word written by the Apostle Paul in the xiii. to the Romans.  
For subjects ye and all good men must both think and speak reverently and honourably of their Princes or Magistrates, 
Princes and Magistrates must be honoured.  as whom God in his word vouchsafeth to call by the name of Gods, as by whom God himself governeth, judgeth, defendeth, bridleth, and preserveth his people. In consideration whereof, in the book of judges, judges be termed saviours. Which thing all subjects aught to acknowledge, with a certain reverence, admiration, and giving of thanks. For we be commanded to make earnest intercession for our Princes in our prayers unto God: we be commanded to love our Magistrate unfeignedly, and in a comely, decent, and diligent wise to honour them with the honours accustomed to each country. So have all the holy Priests, Prophets, and faithful servants of God done to their king: as it is to be seen in many places of the holy Scripture. Besides this, it is an express commandment in God's law, 
Exod. 22.  Thou shalt not speak evil of the Gods, nor curse the Prince of thy people. 
Princes are to be feared.  Moreover the Prince is also to be feared of his subjects, that they practise not any thing against him, and much less make not insurrection against him as enemies, or move sedition, or otherwise commit ungracious acts and worthy to be punished. For if thou do the thing that is evil (saith Paul, 
Rom. 13. ) than fear: for he beareth not the sword in vain. For he is God's Minister to punish him that doth evil. And truly good men fear their Princes, not as executioners, but as fathers. For again the Apostle saith: Princes are not a terror to them that do well, but to them that do ill. And wilt thou not stand in fear of authority? then do the thing that is good, and so shalt thou receive praise of him.  

All duties be to be paid unto Princes.  Moreover, subjects must pay their Princes all manner of tributes, customs, and all other duties. For again the Apostle saith: who goeth a warfare at his own charges? But Princes serve the common weal: therefore it is good right that they should be maintained of the common charges. Surely Paul saith expressly, even therefore do ye pay tribute: for they be God's Ministers serving for the same purpose. Therefore tender unto every man his dew, tribute to whom tribute is due: Custom to whom custom is due: awe to whom awe is due: honour to whom honour is due. The same Apostle willeth subjects also to obey their Princes, that is to wit, their laws and ordinances, not only that they may by their due obedience escape the punishments which Princes execute upon the disobedient: but because it is Gods will we should do so, and we must yield obedience to his commandment, except we had liefer to fall into the hand of God's vengeance, although princes punish us not. And this is it that the Prophet meant by saying, ye must obey, not only for fear, but also for conscience Also: they that resist the Magistrate procure themselves damnation. And truly this obedience stretcheth so far, that if the Prince need thy service in the wars, for the defence of his Realm against invasions: thou owest even thy body to thy Prince, yea and thy life, and therefore much more thy goods. These are the things, these (I say) are the things that all subjects own to their sovereigns by the allowance and commandment of God: and therefore the Englishmen also own the same things to their Queen. True it is in deed that S. Peter said, we must obey God rather than men howbeit, that is in such things as are commanded expressly against God and his word. But the politic or civil government is established, and not infringed by God's word. And most of all it is established if the Princes be godly. For the Princes that govern their people quietly, and enforce not their subjects to any wicked things, but honour God's service & spread it abroad more & more: 
Against seditions and seditious persons.  are well liked of God and helped by him. And truly, this obedience of the subjects which God hath enjoined them, keepeth them in their duty, and persuadeth them that they attempt not any thing against their Prince or Magistrate. As for those that rise against their Prince either by privy practice or open force, and break the common peace: they are not only disobedient, but also traitors and hated of God. And yet it is the thing that the Pope in his Bull, not so much teacheth as by his menaces endeavoureth to enforce the noblemen and commons of England unto. The noble Realm of England, through God's grace, cleaveth well together in laws spiritual and temporal, and the subjects thereof enjoy peace and public profit, by the benefit of their most gracious Queen. Therefore not to be willing hence forth to obey her, (as the Pope would have it) what else is it, then to trouble the state of the whole Realm, and consequently to stir up rebellion and sedition wickedly, and to procure themselves assured and grievous damnation at God's hand.  
But hear how God hath always hated seditious persons, 
Plagues & punishments executed upon rebels by God.  and how grievously also he hath evermore punished seditions. Chore, Dathan, and Abyron with their complices raised a sedition against Moses the chaplain of God's people: 
Num. 16  But the earth opened and swallowed them up with their households and all that ever they had. A right dreadful example surely, to the intent that none should hereafter rise against their Princes any more. 
Num. 13. & 14.  The Israelites also raised an insurrection against the same Moses in the wilderness. But for their so doing they were shut out of the land of promise, and by the space of xxxviij. years together overwhelmed with sundry calamities, tired and forspent with daily traveling in the desert, and at length also in sundry times consumed and made away with horrible kinds of death. Also in the book of judges, the Ephraemites made an uproar against jephthe who had deserved well at their hands. But through the vengeance of God for their ungracious rebellion and unthankfulness, there were slain of them about a xlij. thousand. What befell in David's time to Absalon & Seba the son of Bithri when they rebelled seditiously against their lawful king David, it is better known then that if may seem requisite to be setforth in many words. There are in the holy Scriptures and the worldly histories of sundry kingdoms, many examples to be seen no less horrible than these, of seditious persons that were most grievously confounded by the Lord. For the Lord being righteous, and a lover of order and peace, never spared any such.  

I notable example of God's grievous punishment upon king Rodolphus for his perjury and rebellion.  And to the intent I may also bring somewhat out of latter tunes: there is a notable example of the punishment of traitorous rebellion, and disobedience, and perjury in king Ralph of Rinfield chosen king of Romans at the commandment of pope Gregory the seven. against the Emperor Henry the iiij. lawfully ordained of God, and succeeding in the Empire by descent from his ancestors who were very good Princes. The said Gregory had prophesied out of that chair of his, in the Easter week, that the same year (which was the year of our Lord .1080.) the false Emperor should die, adding this protestation further: never take me more for Pope, but pluck me from the Altar, if the false Emperor be not dead between this and Whitsontyde. Which prophesy (like as was the prophesy of Caiaphas) was fulfilled in deed, howbeit after another meaning then the Pope thought of. For the false Emperor Ralph who was created Emperor by the Pope against Henry whom the Pope had deposed, discharging all his subjects of their faith and obedience towards him: was wounded to death the self same year. Thrice before, had he traitorously fought with Henry to his own loss: and now trusting to the prophesy of his blessed dad Pope Gregory the seven. he repaired his power again the fourth time, and in the month of October encountered with the army of Henry in the fields of Misnia, where he was put to shameful flight again, and received a very great loss and bloody slaughter? In the same battle, the right hand of the said Ralph was stricken of: of the which wound he died within a few days after, leaving the Empire which he had received of the Pope, & fulfilling the prophesy of the Pope his creator. 
Mark this  It is reported (saith Abbas Vspurgensis in the 238. leaf of his Chronicles,) that Ralph now drawing towards his end and beholding his right hand cut of, gave a sore sigh and said to the Bishops which by chance were present: Lo, this is the hand wherewith I took mine oath of allegiance to my Lord Henry the Emperor. And behold, now I leave both his kingdom and this present life. See whether you, that made me mount up into his chair of estate, have led me a right way: which thing other storywriters report in these words: it was by your impulsion that I have fought so often unluckily. Look you to it, whether you have led me a right way or no. Goe your ways & perform your first faith plighted to your king: for I shall go to my fathers.  
Now ye honourable Peers of England, and thou noble Realm of England in general, learn ye by all these things, to keep your faith plighted to your gracious sovereign Lady by oath, and to obey her faithfully, to maintain the peace of the Realm, and to abhor & eschew the trechrie and traiterousnesse lewdly wound in, or rather wickedly commanded by the father of sedition the Bishop of Rome that sinful man, to the intent you may also eschew the sore punishments of God.   

¶ How great calamities and how great mischiefs the Bishop of Rome hath brought upon kingdoms and nations in Christendom these four hundred, years and more, in putting down kings, and removing kingdoms, and discharging subjects of their due fealty and allegiance, by the fullness of their power, a brief historical declaration or winding up.  
Upon occasion of the fore mentioned story of Gregory the seven. and king Ralph, I will proceed from the time of the said Gregory, almost unto our age, by the space of four hundred years and odd, briefly compiling and knitting together how great calamities, and how great mischiefs the Bishops of Rome have wrought to kingdoms and nations in Christendom these four hundred years and more, in deposing kings, transposing kingdoms, and discharging subjects from their faith and allegiance, by the fullness of their power to the intent that even by this horrible butchery, and confusion of all things, and the sorrowful rehearsal of most lamentable adventures, all people in Christendom may learn to know in deed what the Bishops of Rome be whom they still honour, and with all advisedness and constancy, to beware of those Romish Prelates, as of a dispatching plague both to kingdoms and common weals, the poison of peace and welfare, the authors and firebrands of treasons, wars, civil slaughters, and all most miserable calamities, and worthily hated of God and all good men.  
In the year of our Lord .1045. there arose a very great and noisome schism in the City of Rome, between three Bishops, Benet the ix. Silvester the iij. and Gregory the vj. which turmoiled the Church of Rome very dangerously and outrageously. Of this schism Otho Frisingensis writeth thus: 
Hist. lib. 6. Cap. 32.  About this time there was a shameful confusion of the Church of God in the City of Rome, by reason of three Intruders that sealed upon that sea at once, who (as I myself being in the City have heard the Romans report) led there a beastly and shameful life. And Beno the Cardinal in the life of Hildebrand, the Church (saith he) by these mens means (meaning the iij. Bishops) was torn a sunder with a sore schism, mortal wars, and unmeasurable slaughters: and almost choked with horrible heresies, by giving men poison to drink under colour of honey. And Platina in the life of Silvester the iij. saith: The Bishopric was come to that point, that who soever could do most by bribery, and ambition, I say not by holiness and doctrine, he only obtained the state of dignity, the good men being borne down and rejected: and the rest that is written freely enough against the most corrupt manners of the Court of Rome. But the Emperor Henry the third of that name, surnamed the Black, a godly and stout Prince, gathered a chosen army in germany, and entering into Rome, called a Council, and deposed those three Bishops, placing in their room one Swigger the Bishop of Bamberg whom they call Clement the second.  
Hereunto Cardinal Beno addeth: 
The master & the scholar were both witches.  Which things being stoutly accomplished: the Emperor Henry condemned Gregory the sixth and his disciple Hildebrand (who afterward was Bishop of Rome by the name of Gregory the seventh, and would not forsake his master, but followed him even in his uttermost adversity) to be banished into the parts of Dutcheland. Notwithstanding, being deceived with overmuch gentleness, and by means thereof looking neither to the Church, nor to himself, nor to mankind, he gave the new Idolaters to much scope, whom he aught rather to have shut up in continual prison, that they might not have infected men, nor never been heard of any more. But after the said Gregory the sixth was dead in exile. Hildebrand become his heir as well of his wickedness as also of his money. Thus much saith Beno.  
But Hildebrand being unthankful the Emperor for his deliverance, 
The cause of Gregory the seventhes' hatred toward the Emperor Henry the fourth.  kept still the hatred which he had once conceived against him in Germany. For after he had by violence and evil slights thrust himself into the Bishopric by the name of Gregory the seven: he bent himself wholly to oppress Henry the fourth the son of Henry the third, of purpose to revenge the carrying away of his master Gregory the sixth and of himself into Germany, and to confirm and establish the sovereign power of his Bishop's sea, that the Popes might not hence forth stand in fear of the Emperors. And truly, Henry the third is reported to be the last Emperor that was able to bridle the Roman Bishops and to keep them under coram. For although there succeeded many noble and valiant Emperors in the Empire, which did set themselves stoutly against the Bishops, and cast some of them down from their seat: yet had none of them so good luck in bridling them as had Henry the third. For the rebellion that was begun by this Gregory the seven. and anon after continued by his scholars, and stubbornly increased by their successors, did so break through by main force, that the Emperors were able to do little, were they never so earnest and stout. Yea and the time was now come, that the foresayings of the Prophets and Apostles must be fulfilled.  

Gregory the 7. against the Emperor Henry the fourth.  Therefore Gregory the seven. having invaded the seat, & trusting that occasion was given him to oppress the Emperor Henry the iiij. and to bring to pass the thing that he had purposed in his mind now many years afore: first putteth forth a Bull against the Emperor, wherein he layeth sore to his charge, & burdeneth him with grievous crimes, by spreading those letters of his over all Italy, Germany, & France. Also he assayth to besotte the minds of certain Princes of Germany, and to draw them to his side. Which thing followed his hand a little to luckily. 
1076.  Afterwards becoming more bold by reason of the favour of the Princes, he adventureth to excommunicate the Emperor, & to give sentence against him the he should be deposed from his Empire or kingdom, and to discharge all his subjects of their faith & obedience that they aught unto him. 
Excommunicaters of Princes.  He had learned this, not of the Prophets or Apostles, nor yet out of the holy Scriptures: but of his predecessors Zacharie the first, Steven the second Adrian the first, and Leo the third. Furthermore he commandeth the Princes to choose another king in stead of Henry that was excommunicated: & lest they might not know whom he would have chosen, he sends them a crown with this Antichristly verse engraven in it.  
As Christ the Rock the Crown to Peter gave  
So Peter would that Ralph the same should have.  
Certain princes therefore which had conspired among themselves chose Ralph of Rhynefild duke of Sweveland, 
1079.  that Emperors own sister's son, and crowned him at Mens. Notwithstanding the townsmen keeping themselves true to the Emperor, were very sore grieved at the treason that was wrought against him: wherefore arming themselves in haste, and rushing into the church, they slew as many as they met of Rafe's partakers, and set the church on a swim with blood. Afterwards they flew also to the palace, and set fire upon it: and they followed the matter so whottely, that the King, and the Bishop of men's had much a do to escape and save themselves by flight. 
Sorrowful turmoils in Germany.  Anon after there ensued so great a broil through all Germany, that no pen is able to express worthily, the sorrowfulness of these times. They that kept themselves true to the Emperor, were by the Hildebrandines, Gregorians, or papists, called heretics, schismatics, symoniakes, traitors, Nicholaites, and fornicaters, that is to wit, because the priests took wives, which thing the pope forbade them to do. Yea truly all places were filled and overfilled with injuries, railings, murders, burnings, uproars, betrayings, ravishings, and all manner of horrible and unspeakable wickedness. Furthermore, religion was brought into utter contempt almost with all men. Of all which things, the stories of these times bear witness most abundantly. And this was the fruit of the fullness of that popish power, whereby he deposeth kings, transposeth kingdoms, and dischargeth subjects of their faith and obedience. They that kept themselves faithful to the Emperor, were fain to thrust their Bishops out of their cities, as rank traitors to the Emperor. And the preachers in many parts of Germany, 
The German preachers against the pope, whom they call Antichrist.  maintaining the Emperor's part, enueighed very sore against the Bishop, affirming him to be Antichrist, and Rome to be Babylon: whereof whoso desireth more, let him read the fifth book of the German history, of john Aventine, in the leaf 426.  
Nevertheless when Ralph the pope's king was after many unfortunate battles dispatched out of the way: left unhappy Germany might take breath again, or the Emperor have never so little rest: the bishop by his policies brought to pass, 
1083.  that the Saxons set up Herman prince of Lorraine in Lucelbrough, to be their king against the Emperor. But this man also by the vengeance of God, was slain, and a great sort with him in the assault of a certain castle, by a stone that a silly woman cast down from the wall, after the same manner that Abimelech the son of Gedeon was slain, and so he came to a miserable end. But all this could not staunch the bishops unappeasable hatred, and outrageons' cruelty, against the Emperor: for he set up a third adversary and Antiking against the good Emperor, 
1086.  that is to wit, Egbert the Marquis of Saxony, who also a five years after, was beset by the Emperor's guard in a mill besides Brunswike, and there miserably slain.  

The disciples of Gregory the seventh.  This most wicked and cruel monk Gregory, left of his scholars after him, whom he had so noozeled in his mischievous devices and horrible arts, that when they were placed in the bishops sea, they were never a whit méeker toward the Emperor, than he was. Among these are reckoned Urbane the second, whom (not without cause) the Cardinal Benno termeth, Makebrooyle: and Paschall the second. Both of them were Monks of Benet's disorder, both of them most deadly enemies to the emperor, bearing the benemous rancour of Hildebrand in their breast, 
The 〈◊〉 stir up the sons against their father.  and executing the same in their horrible deeds: for Urban stirs up the Emperor's son Conrade Lieutenant of Italy, unnaturally against his father. And Paschall armeth his other son Henry the fifth, a stout prince, ungraciously against his most noble father also. The tragedy is most cruel and horrible, which these two sons played by the egging and incensing of the pope. D. Robert Barnes in the life of Paschall, and many other Storywriters set out the same at large. The Emperor growing very aged, and being at length tired with unmeasurable toils, 
See to what point the pope's drove the Emperor.  and most bloody battles, (for they writ that this Emperor was driven by the lewdness of the pope's, to fight three score and two pitched battles: wherein he went beyond both Marcus Marcellus, and also julius Cesar, of whom Marcellus fought thirty times, and Cesar two and fifty times in like manner) as he thought to have fallen to composition of peace, and was journeying towards men's to the general Diet of the Empire: he was traitorously apprehended in his way contrary to assurance given, and most shamefully and cruelly bereft of his crown and robes of estate at Ingelhen by the Bishops of men's, Colon, and Worms. It is a lamentable story, the which is diligently described by Albert Krantz, in the thirty. chapter of his fifth book of the Saxon affairs.  
At length when the good Emperor being pined with sorrow had yielded up his soul unto God at Liege, 
Malice ceaseth not against the dead.  and was buried in a certain abbey there: the pope and his faction would not admit the bishop, and clergy, & people of Liege to the communion, till they had digged up the Emperors body again, and bestowed it in an unhallowed place. These blissed fathers burned in so unreconcilable hatred, that they could not be satisfied with their most cruel, and continual troubling of him while he was a live, unless that like a sort of Hienes, they also wreaked their teen with outrageous woodness, even upon the holy corpse of him being dead. These truly are the most worthy fruits of that unmeasurable power of the romish Bishops. I will not rehearse here, what Calixt the second, an other scholar of hildebrand's, 
Calixt against Henry the fifth.  which came out of the kennel of Cluniak, wrought against Henry the fift, with whom he would not come in favour again. till he had granted the Bishop of Rome the right of investing bishops in Germany: which thing had hitherto belonged to the Emperors. Then at length he absolved the Emperor from the bond of excommunication, 
1122.  wherein they had wrapped the son, as well ●● (not without cause) do call pope Nocent. 
Innocent the third against the Emperor.  The hatred that this man bore toward Philip was hotter than ever was the hatred of Uatinius. And that was chief for two causes: both for that he was of the house of the Dukes of Sweveland, which had always set itself, and as yet did still set itself against the tyranny of the Bishops of Rome: and also because he had given and assured to his nephew Fredrick the second, his brother's son, the kingdom of Sicill, which was the lawful dowry of his mother Queen Constance descended to her by right of inheritance from her father: whereunto the pope also made claim. The Bishop therefore sought by all means to enforce the Princes of the Empire to admit Barchtold prince of Zaring for Emperor. But when this device of pope Innocentes took not place, the holy father fell into such a rage, that he burst forth into these words: Either the bishop shall pluck the crown from Philip'S head, or else Philip shall pluck the bishops mitre from the bishops head. And by-and-by dealing with the Princes of Germany for the choosing of a new Emperor, 
1199.  he excommunicated Philip. Some therefore of the conspiracy, chose Otho duke of Saxony to be king against him: of which doing sprang up innumerable mischiefs. For these two princes maintained bloody wars one against an other, and oftentimes encountered with exceeding great slaughter. But yet had Philip always the upper hand. These calamities are described by john Aventine in the seventh book of his stories, the 458. leaf. And yet for all this, 
1212.  Otho could not make the Bishop to like so well of him and of his service, but that he excommunicated him also, and deprived him of the Imperial style, and released the princes of their oath, which were sworn to him as Emperor. With like fury were Honorius the third, and Gregory the ninth (but Gregory with most deadly feud) carried against Frederik the second, 
1219.  
Gregory the ninth against Frederik the second.  which succeeded Otho in the Empire. Gregory the ninth was Innocent the thirds nephew: whose most stately, ambitious, and bold nature bearing hatred overmuch in mind, did singularly utter itself in all his sayings and doings. This Bishop alyeth himself in league with the greatest part of Italy against the Emperor. Afterwards he publisheth three bulls against him, wherein he calleth God's anointed king, beast, heretic, and all to nought: straightly charging all faithful Christians, that they obey not the Emperor as a creature all to cursed. There be six books of epistles of one Peter Uynes, wherein these things and other of the same sort are to be read, like as they be set out also by Cuspinian, in the life of Frederik the second, and by other storiwriters, and also by john Aventine in the seven. book of his stories. No man that seeketh to be brief (as I do at this present) can in few words comprise the miseries, slaughters, and most bloody treasons, which the pope's that baited this Frederik the second, (and specially this Gregory the ninth) stirred up in Italy and throughout all Germany, and other realms, by those bulls of theirs like to this Bull (for the devil is no chaingling) which is now put forth by Pope Pius the fifth, against the Queen of England. Truly the partaking of the Gwibelines, 
The Gwelfes & Gwibelines.  and Gwelfes, which sprang up under Innocent the second were greatly renewed and spread abroad far and wide through all Italy by the practice of this Gregory the ninth. Of which things Nauclerus in his story of pedigrees 42. fol. 826. writeth thus: This desire of partaking is at this time crept so far abroad, that there is no city, nor people which remaineth untouched of that most pestilent infection. For city against city, shire against shire, one part of the people against another part, have gone together by the ears from thenceforth even unto our days, without any other cause to move them, save only these parttakinges. Neither only are the antesignes divided that are borne to the field, but also even the colours of things, the fruits of the earth, the fashions of apparel, the gate of men, the knacking of their fingers, and the gaping of their mouths, give an incling or resemblance of whither part they be. Thus much saith he.  

In what wise the bishops of Rome have endeavoured to keep folk together in christian unity.  And (to warn you hereof also glancingly by the way) by these and many other such like pranks, any man may understand how faithfully the Bishops of Rome for all their stout and loud bragging, have endeavoured to keep christian folk in the unity of faith and christian charity, seeing it appeareth more clearly than the son light, that there was never any man in the world, that hath more sowly dissevered, cut of, and rend a sunder the unity of faith, and of Christ's body, through parttakinges, strifes, and factions, than the very bishops of Rome themselves.  

Innocent the fourth against the Emperor.  But what shall I say of Innocent the fourth, whom they call the glory of the canonists? This man strained himself at leastwise to match his predecessors, if he did not also pass them, in persecuting of Frederik. Therefore when he had called a Counsel at Lions in France, and summoned the Emperor Fredrick thither: he read sentence of condemnation against him solemnly in the Counsel, that he should be deprived of the Empire, and of all his kingdoms, according as the cause of his deprivation, and the form of the sentence giving, are written in the chapter ad Ap. de sent. & re iud. Lib. 6. and also reported by Collenutius the storiwriter about the end of frederic's life, and yet the said Frederik was on his way thitherward, and had come thither, but that he was called back again by his friends, and was feign to return into italy by reason of a slaughter that the pope's complices had made of the citizens of Parma. Immediately whereupon certain princes of Germany, being bewitched with the pope's hypocrisy and mischievous slights, did at his appointment and instigation choose Henry the Landgrave of Thuring to be Emperor against Friderik. 
1248.  And moreover at the same pope's commandment, the Cross was preached every where against the Emperor.  

The preaching of the Crosse.  And jest any man might be ignorant what this strange mystery of preaching the Cross meaneth: ye shall understand that the papists in those days had found out a spike & spawn new manner of preaching the cross. For it declared not the Cross of our Lord jesus Christ, that is to say his death which is our life, according as the Apostles, and their Apostles, & the disciples of them preached in old time. But it published the open defiances and wars which the pope made, not at his charges but at other men's, according as Daniels prophesy imported. 
1095.  And truly this new manner of preaching the cross began at the first against the Saracenes under Urban the ij. in the time of the Council of Clermount, when the holy war was Decreed. But afterward, if the pope's had denounced any as heretics, and judged them to be rooted out by force of arms for the same: They sent out their preachers as vauntcorrours to preach a Croysie to the people, that is to wit to blow up a trumpet, persuading yea & by the pope's authority commanding, that as many as were able to bear armour, should take the sign of the cross upon them, & serve the Bishop of Rome in his wars. And if these good fellows behaved themselves manfully, (that is to say, if they slew the heretics without mercy, & spoiled all that ever they had) there was promised them full remission of sins, and everlasting life. All this business is by the storywriters of late times called a Croysie. Also together with this soldierfare, the Bishop (like as he doth yet still at this day) was wont to enjoin his servants fasting, penance, & praying, thereby to crave good success of their enterprises at God's hand. In this strange preaching of the Cross, the begging Friars showed themselves stoutest servants of the Popes: and of those also the Dominicane Friars (commonly called the friars preachers) were sorer fellows than the rest, wherein they resembled their founder Dominike very well. For one Bernhard of Lucemborough a Friar of the same order, in his beadroll of heretics saith thus: 
These things were done under Innocent the third.  At such time as S. Dominike with xii. Abbots of the order of Cistertium preached the Croysie against the heretics of Albigia, the Catholics (that is to say, the Crossed papists) slew a hundred thousand of them. Of whom one hundred & four score continuing in their stubborness against the Church of Rome, chose to be burned rather than to abjure their heresy. Which thing was also done. And S. Dominik abode x. years in those quarters, in the office of preaching and weeding out of heresy, when all the rest returned home to their own. Thus reporteth he of his own founder & of that butchery. 
Friar Dominike canonized for a saint.  Whereby it appeareth, that the pope had good cause afterward to canonize him and make him one of his Saints. Neither is it without cause that Dominic'S mother being great with child of him, dreamt that she bore in her womb a dog (or as other say, a wolf) with a firebrand in his mouth, wherewith he did set the whole world on fire, etc. But I will return to my matter.  

Kings chosen against Friderike the second.  Therefore at the Pope's preaching of the Croysie, the Landgrave of Thuring addressed himself to the wars. Again there is running to weapon on both sides, again wretched Germany is by the Pope's incensing rent a sunder, & wounded with her own weapons, and slain with civil encounters. Conradus Duke of Sweveland the son of Friderike & proclaimed king of Romans, encountering the Landgrave of Thuring, vanquisheth, chaseth, and slayeth all his host, for all their being marked with the Crosse. The same year the Landgrave died of a wound. 
The death of the Landgrave.  The princes of Germany that took the pope's part, being not yet made the wiser by their so great miseries, but favouring the Pope more than their own country: set up another king against Friderike and his son Conrade. For Pope Innocent sent his Legate Cardinal Peter Capuce into Germany, who calling the princes together to Colon, caused them to choose William Earl of Holland, king, against Friderike & Conrade. Which thing wrought new broils in the Empire.  

Corradine. duke of Sweveland is oppressed by the Pope.  And forasmuch as Pope Innocent had excommunicated king Conrade also: He ceased not to persecute his son Corradine the rightful heir of Puell and Sicily likewise, and to dispossess him of his father's heritage. In which matter, Alexander the fourth, Urban the fourth, and Clement the fourth which succeeded next, showed themselves no flothfull followers of Innocentes steps. 
1266.  Whereof Corradine set forth a public proclamation, wherein he lamentably reckoneth up the sore wrongs, which those Bishops did unto him. And first he declareth how Innocent the fourth annoyed him being yet an innocent and fatherless, yea and committed to the wardship of the Church, by bereaving him of his kingdom and dealing it among his own grandchildren and kinsmen. After whom followed Alexander, and he alured another man to take his kingdom from him by force. And Urban also showing small urbanity towards him, called Charles king of France out of his own Realm, to take possession of the kingdom which was due to the said Corradine by descent from his father. And Clement void of all clemency set up the said Charles as counterking against Corradine, and so most wrongfully spoiled the right heir of his inheritance. By means whereof he was compelled to seek his right by rightful force of arms, which was wrongfully withheld him by the wrongful demeanour of the Bishops. These things are to be read in the Chronicles of Nauclerus. During this broil, Pope Clement the fourth hearing how Corradine was raising a power in Germany: did put forth a Bull, whereby he forbade all faithful Christians to call Corradine king of Sicill, or to give him any Council, or aid against Charles, whom he had crowned king of Sicill for a piece of money. 
1268.  Thus the pope blows up the trumpet, & the Christians fall together by the ears again. It comes to hand strokes: at the first the Germans get the better hand, and the Frenchmen are put to flight. But when the Germans broke their array, and fell more greedily to the riffeling of the baggage of their enemies than was meet for them: the Frenchmen falling again in order of battle, gave a fresh charge upon them unwares, and slaying them down as they were escattered, obtained the victory. There were taken two Princes, Corradine king of Sicily and Duke of Sweveland, and Fridericke Duke of ostrich, who had taken part with Corradine to aid him. Also there were other Lords and noblemen taken, who were all carried prisoners to Naples & there kept in very strait ward. It is reported that Charles wrote to the Pope for his advise what he would have done with the prisoners: and that the Pope among others answered: 
O blessed saying of a butcherly Bishop.  The life of Corradine is the death of Charles, and the death of Corradine is the life of Charles. But Robert Earl of Flaunders the son in law of Charles, by whose advise he had gotten the victory, remembering the state of men's affairs, counseled Charles to make peace, and to bind unto him by bond of alliance these two young Princes of excellent towardness, borne of the noblest houses in Germany, and the offspring of Emperors, wishing that Corradine should have Charles his daughter, and Fredrick his near. But while the time was prolonged in these consultations. Robert returned home, and then the blood royal was condemned to death. 
The Princes are put to death and in them surceaseth the ancient offspring of the Dukes of Sweveland and Ostrich.  And so the xxix. of October being Monday, in the year of our Lord 1268. a place was covered with purple, & there was Fridericke first beheaded with an axe. Whose head Corradine taking up and kissing it with tears, lamentably bewailed the cruel death of that guiltless young Prince his dear friend of whose destruction he himself was the cause. Afterwards having greatly complained of the bitterness and treachery of his enemies, who contrary to all right & conscience (whereas of all others he was most innocent and blameless) had bereft him of the heritage which his father, grandfather, greatgraundfather, and grandfathers grandfather had purchased with their blood, and having committed his case to the sovereign judge, calling upon God the revenger of traitorous and murder: he appealed to Christ our Lord and God, and to his judgement seat, and cried unto him for vengeance, with casting his gloves up to heavenward, and then in his own right bequeathing these kingdoms to his Cousin Peter king of Arragon whose grandmother was sister to the Emperor Friderike, he held out his neck unfearefully to the execution and had his head stricken of: lastly, eleven noblemen of Sweveland and Italy suffered the same execution, Among whom Gerhard of Pisa a noble gentleman was one. Within a few years after, 
See here the cause of the long war for Sicily & Naples between the Frenchmen and the spaniards  Peter king of Arragon began to lay claim to Sicily. And the Western Frenchmen have now about ij. hundred four score and seven years strived with the spaniards for those kingdoms, with exceeding bloodshed, and wasting of the countries. But in the said two Princes were extinguished the lines of the Dukes of Sweveland and ostrich, two of the ancientest and noblest houses of Germany. Afterwards Ralph Duke of Haspurge a Swicer, seized upon both the Duchies, and bestowed them in Fee upon his two sons Albert & Ralph: of whom, Ralph was made Duke of Sweveland, and Albert Duke of ostrich.  
I have recited this pitiful and lamentable story out of john Aventine somewhat the more at large, 
Why these things are rehearsed.  because that in it, as it were in a clear glass, a man may behold the bloodthirsty nature of the Popes, bearing hatred in mind most spitefully, of covetousness and ambition utterly unsatiable, malicious in all respects, outraging with beastly woodness and cruelty. And also to what point the Bulls of the Romish Bishops have driven kingdoms and common weals, casting down some and advancing othersome, at the pleasure of the Bishops, and also acquitting the nobility and commons of their fealty and obedience dew to their Princes. 
Why God suffereth so horrible things against his Saints.  Now if any man in way of objection demand, wherefore God giveth these beasts leave to outrage against all good men, and to bring to pass so great things, and not rather overthroweth the seat & them that sit in the seat: the answer is ready shapen. The Scriptures must needs be fulfilled, and specially the prophesy which Daniel uttereth in these words. The Horn that grew up, had eyes, and a mouth speaking great things, and his look was grimmer than all his fellows. And he fought a battle with the Saints and prevailed against them, until the ancient of years came, and judgement was given to the high Saints: and so forth as followeth in the seven. and eight chapters of Daniel. In the last end of their reign, when there shallbe great store of wicked folk, there shall stand up a king of a stout countenance, that understandeth riddles: and he shall excel in strength, howbeit not by his own power: and he shall make wonderful havoc, and speed his matters prosperously, and trouble the strong, and the holy people, and he shall bring his business to pass luckily, through his own wiliness and crafts. Also he shall presume great things in his heart, and being furnished with store of things he shall spoil many men. Furthermore he shall set himself against the highest Prince, and shallbe broken in pieces without hands. 
2. Thes. 2.  For S. Paul also hath said, that Antichrist shallbe slain (that is to wit in the hearts of the faithful) not with sword, spear, or guns, but with the breath of the lords mouth, and be quite done away at the coming of the judge to the last judgement of the world.  

The wonderful inconstancy of the Bishops of Rome  But like as the former Bishops aforesaid drew the Frenchmen into the kingdom of Sicill, Naples, & Puell: So the latter Popes, that is to say Adrian the fifth and Nicolas the third sought all the means, that could be, to have them dispossessed of the same, 
1278.  the one of them calling in the Germans, and the other calling in Peter of Arragon with the Spaniards, against the frenchmen. Contrariwise Martin the fourth advanced Charles the French king again whom Nicolas had displaced, and restored him again to his former state. Howbeit to no purpose. For all at one same time the Frenchmen were diminished with a sore slaughter at an Euensongtime of the Sicilians and driven out of the Isle, 
1283.  and Peter of Arragon received in. Who also vanquishing the son of king Charles in a battle upon the Sea not far from Naples, 
1285.  carried him away prisoner into Spain to the great grief of his father. And Charles himself sailing over into afric, pined away for pensiveness, a just punishment as many men then judged, for his most shameful & unjust putting of the ij. Princes of Sweveland & ostrich to death at the instigation of the Pope.  
But Martin the fourth being moved with Charles misery, 
The spaniards are set at odds with the Frenchmen.  excommunicateth Peter of Arragon, and giveth his kingdom for a pray to him that would invade it, assoiling his subjects from the bond of their oath, and finally proclaiming a Croissy against him. Besides this, he sent Ambassadors into France to king Philip, and commanded him to invade the kingdom of Arragon out of hand. 
1285.  Once again therefore when the Pope had sounded his trumpet, they met together in mortal battle by the river of Geround. And at the first the Frenchmen had the better: but anon after the spaniards get the upper hand. What needeth many words? there was a miserable and sorrowful slaughter, all things were wasted far and wide, & blood was shed without measure.  
As soon as Martin was dead by-and-by there steps up another Hyens, 
1286.  Honorius the fourth. Who (lest there might be any abatement of misery) calleth Ralph of Haspurge king of Romans out of Germany to Rome, there to receive the name of Augustus, & to recover Campain, Calabrie, Puell, and Sicill to the Roman Empire by driving the Frenchmen and spaniards from thence. For the which matter, 
The Bishop of Tull against the Popes.  Ralph summoned a Parliament at Wirtsburge, & thither there came a very great resort: unto whom Probus a Divine of Tubing, the Bishop of Tull made an Oration, wherein among all other things, How long I pray you my right dear brethren (saith he) will these Romish kites abuse our patience, I pray God I may not say our foolishness? How long shall we bear with their treachery, covetousness, pride, & superfluity: This worst kind of Archsinagoges will never leave, till it hath brought all men to beggary and slavery. This mischief hath grown through our debate. It is our debate that setteth those rakehells in their ruff. Neither is it possible for us to maintain peace and godliness, as long as they reign. Not long ago they set the Sarons and Swevians together by the ears. Afterwards they deprived Friderike the second, a Prince most profitable for the common weal, and Conrade his son and four Princes of Sweveland, of Empire and life together. They have sowed the seed of discord in Germany. Besides this, when Corradine that noble young gentleman of excellent towardness who never did harm, sought to recover the heritage of his ancestors by the law of all nations, they took him prisoner by craft and policy, and put him to death. They set the Swevians and Frenchmen of Westrich at war one against another: and then stirred up the spaniards against the Frenchmen: and now they labour to set us at odds with the kings of Spain and France, our own kinsmen, which came in old time out of Germany. And so forth as followeth in the same Bishop's Oration, in the seventh book of Aventine's Chronicles, the 15. leaf. What man reading or hearing these & such other like doings of the Romish Bishops, can take them for Apostolic men that preach peace to folk, and not rather for apostatical Bellonase, cursed fiends, and the very furies or hellhounds themselves?  

1289.  About this time Meynhard the Earl of tyrol, entered into certain Castles that belonged to him by right of inheritance, 
The Earl of tyrol against the Pope and the Bishops.  which notwithstanding, the Bishop of Trent avouched to be his & was not ashamed to make claim to them being none of his. And when the Earl would not surrender them, Pope Nicolas the 4. laid his curse upon him. By means whereof he enforced the Earl to writ an Apology, wherein among other things, he saith: who is so stelyharted or (to speak more truly) so blockish a beast, that he can with quiet mind suffer the pride, stateliness, treachery, craft, outrage, wickedness, prodigality, and covetousness of these rakehells? Is the seeking of other mens riches and kingdoms, is fight for glory and dignity, is oppressing of silly sheep, is slaying, is warring, is this gear (I say) is this to feed sheep and to love the flock? And seeing that they being our servants, will against the right of all Realms be our masters, yea and make their Lords serve them contrary to the laws and word of God: if they be not antichrists, what else I pray you be they? And so forth as is to be read in Aventine in the seven. book of his Chronicles, the 720. and 721. leaves.  
Boniface the viii. (even by the record of Platina) the arrogantest Bishop one of them that ever was, 
1301.  
Boniface the viii. against the K. of France.  and the author of the vj. book of Decretals, whereof somewhat hath been said afore, bore very sore grudge against Philip K. of France, and at last breaking forth, sent a Legate with his Bulls to Paris, commanding the king to resign the Realm of France to the Apostolic sea. But the king would suffer no such Bulls to be published in his City & kingdom. Yea rather the Frechmen took them from the Legate & burned them in the fire, and drove the Legate out of the Realm as a trouble of the state. Furthermore the king greatly accused Boniface, and charged him with so heinous and ugly crimes, as the storywriters, for the foulness of them, are ashamed to report. Yet proceedeth he for all that, to raise up troubles in France, to command the king to depose himself from his kingdom and to resign it to the Church of Rome, and to assoil the Lords and gentlemen of their oath of fealty, whereby they were bound to the king. But the king being no whit abashed at those fond cursings, gave straight charge to all his subjects that none of them should come at Rome or sand any money thither. And at the length he found the means to have the most proud and stubborn Prelate himself cast in prison, where he died within xxxv. days after, being as he deserved, consumed with fretting for sorrow and spite.  
Clement the u being as proud and as great a troubler of Realms as his predecessors, 
1307.  
Clement the fifth against the Uenetians.  Cursed the Uenetians and certain other notable common weals, and abandoned them to the spoil of all men unless they returned to the obedience of his sea, and so he compelled the Uenetians to sand Ambassadors with submission unto him. The Ambassador that was sent was Frances Dandalus, who afterward was made Duke of Venice. Much a do he had to come to the Pope's presence. At length he had a chain of iron clapped about his neck, & was fain to lie couched at the pope Clementes table too too basely and filthily, so long till the pope's displeasure was (with much ado) overcome, 
Frances Dandalus made a Dog.  and then he assoiled the Uenetians from his excommunication. Afterwards Dandalus bore the name of Dog because he had couched at the Pope's table like a dog. The reporter hereof is Sabellicus about the end of the seven. book of his ix. Enneade. But who could have looked upon this orped sight without grief, unmeet for the cruel Turk, & much more for a merciful Apostle? With wisdom therefore must they be mad, who soever they be that after so many horrible examples of wicked and shameless villainy and tyranny, do still reverence and worship the bishops of Rome, & recover not their sight, ne learn to know them by their virtues & to shun them. They be sore deceived, which hearing these and such like things, say still, that the Apostolic sea must not be judged by the lives of the wicked unthrifts that sit in it: and that the same is holy and to be obeyed nevertheless. For if by the sea Apostolic they mean the Apostolic doctrine and ministery of the Church: these things are always holy and unspotted: and although those that be in the ministery & preach the Gospel be unclean, yet nevertheless, the sea Apostolic, that is to wit the Apostolic doctrine must be obeyed still, according also as it hath been said afore. But if by the sea Apostolic, they mean the Popish kingdom or rather tyranny, whereby they challenge to themselves absolute sovereignty in matters pertaining to God and man, as well in Civil as in Ecclesiastical matters, through the fullness of their power: then is it no less a pestilent seat and uncommended unto us by any word of God, than they that sit in it be most deadly and pestilent plagues. And therefore they that sit in it are to be eschewed, and the seat itself is to be loathed as an abomination, of all good men. But now I return again to my abridgement of stories which I have broken of.  

The Emperor Henry the seven. is poisoned  The same Bishop to the exceeding great damage of Italy, called thither the Emperor Henry of Lucembrough the seven. of that name, against the faction of the Vrsines, who were of the Gwelfes, and against Robert king of Puell: with whom he encountered twice with reasonable good luck. Whereupon the Bishop began to fear lest the Emperor should grow too great. Therefore according to the crabbedness of the Bishops, began to fall to the bias of his predecessors, and shank aside to Robert of Puell whom the Emperor had condemned as traitor to the Empire, & reversed the Emperors said sentence given by law. And when the Emperor hasted to seize upon the kingdom of Sicily, for which he had been called out of Germany at the first: one Bernard of Mount Polician (as Fasciculus Temporum reporteth) a Friar of S. Dominic'S order, or a Friar preacher, dispatched him at Bonconuent by putting poison into the Sacrament of the body and blood of our Lord & giving it unto him: 
1313.  surely a strange & horrible example. And they allege that the Friar was corrupted with promises & bribes by the emperors enemies, or else he durst not have attempted this so horrible a deed.  
john the xxij. after many attempts against the Emperor Lewes the iiij. disfeated him of the Empire and usurped it wholly to himself. 
john the 22. against the Emperor Lewes the fourth.  For he published a Bull and in open words named himself father and Prince of all Christendom through the whole world, & the high God's lieutenant, in whom rested the highest power and sovereign dominion of the Empire, to be disposed by his commandment, jurisdiction, and authority, and to be bestowed as his free gift upon whom he listed. 
See his shameless boldness.  And about the end of the Bull he commandeth Lewes to resign up the Empire and title of king within three months, and never after to take that dignity upon him, but by the leave and appointment of the Pope. And if he obey not, he commandeth all his Lords temporal and spiritual, to forsake their Prince, and to compel him to obey the Pope. This Bull was published the xv. day of October the year of our Lord God. 1323. But Lewes asked the advise of all the Clerks that were best seen in the laws as well of God as man, through Germany, Italy, and France, at Paris, Bononie, Milan, and other Universities: 
The judgement of the Doctors in the chief Universities in the emperors behalf against the Pope.  who gave an agreeable answer, That the Pope's doings against the Emperor are contrary to Christian doctrine: & that the Pope was out of his wits and made havoc of Christ's people for desire of dominion: and that the Emperor was not subject to the Pope, but the Pope to the Emperor. For the servant of servants aught not to bear rule, 
Luke 22.  but rather to do service to such as sit at the table.  

1327.  But the Bishop cries out that all these which gave the Emperor this answer, are heretics, and he excommunicateth them all with the Emperor and burneth their books. The Emperor for all this, called a Parliament about the matter and summoning a council, deposed the Pope. For he was openly proclaimed for an heretic, a tyrant of the Church, and a troubler of the common peace, and thereunto his image was burned in the Marketsted. Nevertheless when john the xxij. was dead, 
Clement the sixth against Lewes the 4.  Clement the sixth continued the displeasure still against Lewes, commanding him likewise to depose himself from the Empire. Yea he proceeded yet further, and reviving all john the xxij. processes, 
1346.  denounced the Emperor to be an heretic and a schismatic, moreover commanding the Electors to choose another king by a time appointed, except they had liefer that the Bishop himself should give them a king. They therefore obeying his menaces chose Charles Marquis of Morania. But for as much as the better part of the Empire was displeased both with the Pope & with Charles, and sticked still to Lewes their true sovereign Lord and Emperor: it came again to sword drawing on both sides, and there was burning, wasting and slaying, the accustomed fruits of the Bishops of Rome, which never brought tidings of peace, but always blew up the trumpet to battle.  

1381.  And lest Italy and Naples might take breath any while from their slaughters and wastinges: 
The Hungarians are called into Sicily.  Urban the sixth of that name made suit to Lewes the puissant king of Hungary, that he should sand Charles Duke of Durace into Italy with an host of Hungarians: for he would bestow the kingdom of Sicily upon him. Therefore when he came to Rome, he crowned him king of Sicily, howbeit in such wise, as he departed with certain of the best Earldoms in the Realm to the Bishop's nephew.  
Again lest Clement the Antipope might seem of less authority than Pope Turbane, 
1383.  
The Frenchmen are called into Sicily against the Hungarians.  he crowned Lewes' Duke of Angeow a sideman of his, king of Sicily, who immediately enters into Italy with threescorethousand men. Then followed spoiling, burning, and slaying again, and all manner of cruelty was exercised on either side, verily by the instigation of these good and peaceable Apostles the sovereign shepherds of the Church of Rome. I wittingly pass over here many outrageous doings of the Bishops, which the storywriter Theodoriche of Nyem prosecuteth very largely and truly in his three books of the Schism.  
Now come I to Martin the fifth that was created Bishop at the Council of Constance: 
1423.  who being nothing unlike his predecessors, gave Sicily in Fee to one Aloyse of Sicily, against Alphons king of Spain. Whereupon rose again not a few nor small calamities. 
1428.  
The war in Beam.  The same Bishop was the cause of the Civil war in Beam, and that the Germans that went into Beam with a great power, brought nothing thence but dishonour & very great loss. I will not pursue the slaughters, burnings, wastringes, & miseries of that war. They be described at large by Aenaeas Silvius in his History of Beam. The same author setteth out the horrible and bloody practices that Eugenie the fourth and his successor Martin the fifth used to overthrow the Council of Basill. And it hath been showed already how great mischief the same Eugenie the fourth brought upon Christendom, when he enforced king Ladislaus unto unhappy war, contrary to his oath made unto Amurathes Prince of Turkey.  
Pius the second, 
1458.  and Sixtus the fourth were forewarder to feats of arms then to peace and preaching of the Gospel. They never yielded an inch to any Prince, but endeavoured most scoutly not only to maintain, 
1471.  but also by hook and by crook to increase the majesty of their sea. 
The Popish kingdom con●●●●●  The histories bear witness hereof abundantly.  
I will not any further report what the Bishops of Rome have committed in our age and within the remembrance of man, lest I trouble the gentle reader to much for they be better known then that they need to be rehearsed. For who knoweth not how great lawlessness they have abused, in transposing kingdoms, in discharging subjects from their due faithfulness and obedience in putting down and setting up of kings, and in hatching of most bloody and mortal wars? 
Pope Alexander the vi.  The horrible treachery of Alexander the sixth against Charles king of France is well enough known, 
1494.  in that he made him take arms upon him, and called him into the kingdom of Naples against the king of Spain: and yet for all that did by-and-by after most traitorously take part with the spaniards against him.  

Pope july the second.  julius the second a Lombard practised the Venetian war, which being the greatest and sorest of all others continued eight years, 
1508.  with exceeding great blushed before it could be ended: and stirred up Lewes' king of France against the Uenetians: and by-and-by after led not only the Uenetians, but also all the puissantest Princes and people of Europe against Lewes. Also he behaved himself after such a sort in the matter of calling a Council, that even the Papists themselves do greatly blame him and find fault with him in that behalf. Yea and even Onuphrius Panuinius hath blamed this dealing in julius the second.  

Pope Leo the tenth.  Leo the tenth not only appeased not the troubles stirred up by julius, but also continued them, doubbling mischief upon mischief, 
1515.  arming nation against nation, and keeping promise neither with Germans nor with Frenchmen.  

Pope Clement the seventh.  Clement the seventh passed Leo and some of his predocessours. For first he took part with the Emperor, and afterward slipped away to France's the French king, 
1525.  to whom he was the occasion of a very great loss. For in the kingdom of Naples, (whether Lawtreche had brought his army very well appointed by the instigation of the Pope) he lost the greater part of his army by reason of an unmerciful plague that fell upon them. The story of Frijndsperg captain of the Almain soldiers avoucheth in the eighth book and the hundred and thréescor the leaf, that of fourscore thousand, there remained alive scarcely one thousand and seven hundred.  
What troubles Paul the third the Romish Bishop wrought unto Germany, 
Pope Paul the third.  the war that was made in the bowels of Germany commonly called the Protestants war, 
1546.  witnesseth. For he sent an army of Italians privily into Germany, and set the Germans together by the ears among themselves. Which thing the storywriters setforth at large.  
As for the outrages of Paul the fourth they be better known by reason of his horrible acts yet fresh in remembrance, 
Pope Paul the fourth.  then that they need to be set forth in many words. 
1557.   
But all this whole declaration tendeth chief to this end: 
The conclusion of the whole discourse.  partly that such as have not yet learned to know the Romish Bishops, and therefore do reverence and honour them still, may learn to know them even by their abominable sayings and doings, bearing in mind this faithful forewarning of the Lords, You shall know them by their fruits: and therefore should also so judge of them, as their sayings and doings teach folk to judge of them: wherewithal be interlaced by the way here and there, some judgements of certain godly and wise men in former ages, concerning the Bishops of Rome: and partly that all Realms and all common weals (which will not wittingly and willingly perish) (and specially thou noble Realm of England,) should hereafter not only make no account of the Pope's Bulls tyrannously deposing kings, wrongfully transposing kingdoms, and wickedly assoiling subjects of their due faithfulness and obedience: but also cast them away and tread them under foot as they be worthy. You have heard how great calamities the Popes have oftentimes wrought to kingdoms and nations by such manner of Bulls. And he is a wise man that can learn to beware by other men's harms. Therefore if ye be wise and love to live at ease, keep your promise that ye have made, and obey the Princes whom God hath set over you: maintain peace, and eschew wars as well inward or Civil, as outward or foreign. And that God may vouchsafe to perform these things unto you, pray ye faithfully and diligently unto him, persever ye steadfast in true godliness and in the Gospel of the son of God, and cast ye away all the Popish toys, superstitions, and Idols all together. The Prince of peace vouchsafe to grant you these things, who at his coming into this world, brought tidings of peace to the world, and at his going out of the world left his peace to those that be his, even our Lord jesus Christ grant you them, to whom be glory for evermore world without end. Amen.   
¶ FINIS.   

 

   

AT LONDON Printed by john Day, dwelling over Aldersgate.  
¶ Cum gratia & Privilegio Regiae Maiestatis.