A17167:151
A confutation of the Popes bull which was published more then 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.A confutation of the Popes bull which was published more then two yeres agoe against Elizabeth the most gracious Queene of England, Fraunce, and Ireland, and against the noble realme of England together with a defence of the sayd true Christian Queene, and of the whole realme of England. By Henry Bullinger the Elder.
London: printed by John Day, 1572London: printed by Iohn Day, 1572
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now then it is out of doubt, that the said most virtuous Queen is supreme head or sovereign Lady in that her ⟨p. 44⟩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:1 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 Gods 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 Gods 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 steads, 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 Gods law and according to the commandment of the everlasting God: and that the Bishop of Rome snatcheth them to him self and to his rabble tyrannically, and wickedly against God, & playeth the Antichrist in plucking them from those to whom God hath given them.
NOw then it is out of dout, that the sayd most vertuous Quéene is supreme head or souerein Lady in that her ⟨p. 44⟩Realme, ordeined of God himselfe, and set ouer the puissant Realme of Englād: except it be false which the Lords Apostle and chosen vessel Paule hath sayd:1 Let euery soule be subiect to the higher powers. For there is no power but of God: and the powers that be, are ordeined of God. Therfore who soeuer resisteth power, resisteth Gods ordinaūce. And they that resist shall purchase dānation to themselues. Seyng now, yt all men know these thinges to be most true, it foloweth there withal, not onely that the Quéene of Englād is Quéene by Gods ordinaūce: but also that the byshop that resisteth her & setteth himselfe naughtely agaynst her, prouoketh Gods greuous iudgemēt agaynst himselfe. But forasmuch as the Pope thinkes it a monstruousnesse, that a king, or a Quéene, or any ciuil Magistrate in a cōmō weale should determine of Ecclesiasticall cases, put down naughtie Priestes or Bishops & aduaunce & set vp better in their steddes, and take vpon him to beare the charge not onely of temporall affaires, but also of spirituall or Ecclesiasticall matters: Lo, I will proue and shew by euident and inuincible argumentes, and examples of holy kynges, howbeit briefly, that the same thinges are parcell of their dewtie, and therfore that the Magistrate doth then by Gods law and accordyng to the commaundement of the euerlastyng God: and that the Bishop of Rome snatcheth them to him selfe and to his rable tyrannically, and wickedly agaynst God, & playeth the Antichrist in pluckyng them from those to whom God hath giuen them.
That God in any wise would,1 and that he hath ordained from the beginning, that Kings in their kingdoms and Magistrates in their common weals, ought 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 Gods word: this is the greatest proof, that God in his law doth straitly 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 ⟨image 50⟩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.2 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 Gods 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.3 Likewise also, Joshua that most devout Captain of Gods people, giveth charge to all estates, yea even unto the Priests to, what every of them shall do. For he ruled not only civill 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 Gods holy law. So did David order the Priests and the Church matters also.4 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 Gods 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,
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 ⟨p. 45⟩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 Judah. 1Davids 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.2 Jehoshaphat calling the Priests together giveth them their charge, and joining certain of the noblemen with them, sendeth them through his Realm to preach Gods law. And he not only disposeth the Courbarres of judges, but also ordereth the offices of Priests. King Hezekiah (than who there was not a better since David, 3except Josiah only) repaired the temple of the Lord (like as king Joas also had done afore him,4 who likewise had the Priests at commandment) and summoned a Council 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, Cary away. &c. The Priests also rebelled not stubbornly against their Prince after the manner of our prelates, saying unto him, thou puttest thy sickle into an other mans 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 Josiah did set order in the whole Religion according to the rule of Gods law,5
And yet in the mean while, the Princes meddled not with the sacrificing, which God had committed to the ⟨image 51⟩Priests.1 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 Gods 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.2 And what man (except it be some giddy brained and froward Anabaptist,) will say that Christen Princes have less authority and power in the Churches of Christen folk, 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 Isaiah 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 Christen men, but also more over continue 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 Christs Apostles removed not the faithful Magistrate from the administration of Ecclesiastical matters, thereby to make Christen 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 overladen with the flesh, that he will restrain these things to the flesh only and to outward affairs: and not also extend them to mens souls, and to spiritual matters?
And yet in the meane while, the Princes meddled not with the sacrificing, which God had committed to the ⟨image 51⟩
Considering how it is agreed upon among all men of a right opinion, that a Magistrate ought to look chiefly 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 Gods 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 Judah 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 mens traditions.
Considering how it is agréed vpon among all men of a right opinion, that a Magistrate ought to looke chiefly vnto such thinges as belong to the maintenaunce of the publike welfare of the common weale, or of the happy state of their Realmes. But it is out of all dout, that the diligent care of faith and Religion make to the increase and preseruation of the happie state and welfare of kyngdomes and common weales: and therfore no man (but he that is an enemy to the happy state of Gods people) can deny that the regard of Religion also perteineth to Princes or Magistrates. And that so much the lesse, bicause we learne plainly by readyng the stories of the kinges of Iuda and Israel, that those kyngdomes were and are most happie, wherin the Princes do faithfully administer matters of Religion: and that those be most vnhappie wherin the kynges either neglect or peruert the matters of the Church, and bryng thinges into the Church, which Gods word hath not allowed, and fill all thinges with mens traditions.
Furthermore we have notable examples of those Emperors and Princes,1 which (according to the Prophesies) came into Christs Church and renounced their heathenishness, and showed themselves faithful foster fathers, 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.2 This man closed up the temples of idols, and abolished all heathenish sacrifisings. In Nice a city of Bithynia he called a Council, 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 authors 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 ⟨image 52⟩a common Bishop by God, summoned a Diet of Gods 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, &c. 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. concernyng Bishops and Clerks, have set down by name, that Civill Magistrates were and ought 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 shall be banished.1
concernyng Byshops and Clerkes, denounce a Byshop that breakes the common peace to be vnworthy the name of a Bishop, and depose him from his Bishoprike, and finally will that he shalbe banished.1
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 forslow to keep convocations, then they should do it, and execute the laws,1 and maintain the ordinances of the Church.
The Emperour Iustinian about the yeare of our Lord 550, made many lawes, openly settyng order in matters of the Church, & appointyng Byshops & Clerkes what they should do. And in Nouellis. Constit. 123. he commaūdeth the Presidentes of Prouinces, that if the Byshops forslow to kéepe conuocations, then they should do it, and execute the lawes,1 and mainteyne the ordinaunces of the Church.
Furthermore Charles the great, king of France and ⟨p. 47⟩Emperor, and his son Lewis the mild, published many Ecclesiastical laws concerning the holy doctrine, the ministration of the sacraments, and the Ministers them selves. 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 monstrousness at all though the civill 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 mens 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 ben said also heretofore.
Furthermore Charles the great, kyng of Fraunce and ⟨p. 47⟩Emperour, and his sonne Lewis the milde, published many Ecclesiasticall lawes concernyng the holy doctrine, the ministration of the sacramentes, and the Ministers them selues. Abbot Ansegisus compyled their lawes into foure bookes. But it would be too tedious to rehearse and of these lawes, therby to shew and proue that which is otherwise sufficiently proued already, namely that the charge of Religion and of Church matters perteineth also to Kynges and Quéenes, and that it is no monstruousenesse at all though the ciuill Magistrate determine of matters of Religion, vnles those so many, so mightie, and so holy Kynges, Princes, and Emperours, whose examples I haue hitherto alledged, were all monsters. But no such thyng can sinck in godly mens mindes, who doutlesse do rather beleue, that Pope of Rome the author of this rayling Bull is a monster both most hideous and most vgly, as hath ben sayd also héertofore.
Which things being undoubtedly so,1 the virtuous Queen of England hath done nothing amiss, but rather she hath done her duty, and deserved eternal praise, for succouring the persecuted and forweeryed 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 Christs Gospel sincerely through the whole Realm, without any corruption of popery.
Which thinges beyng vndoutedly so,1 the vertuous Quéene of England hath done nothing amisse, but rather she hath done her dewtie, and deserued eternall prayse, for succoryng the persecuted and forwéeryed state of the English Church, and for takyng vpon her the case of Religion, which she hath vertuously disposed hetherto accordyng as she began at the first, deposing from their estate and office the bishops that were sworne to the pope, which preached the pope and papistry: and not Christ our Lorde, and his pure Gospell: and preferring to their roomes, men sworne to Christ our Lorde, and to the Quéenes Maiestie, which preache Christes Gospell sincerelye through the whole Realme, 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.1 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 belying you for my sake. Furthermore ⟨image 53⟩the Apostle was not ashamed to name him self a publisher or preacher of the Gospel: neither are they lewd preachers which,3 according to Pauls saying, deuyde 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.
The slaunderous Bull rayling vppon these Ministers of Christ lawfully ordeyned by the Quéene, termeth them in way of disdaine and reproch, lewd preachers and ministers of wickednes.1 But it is well for them: for Christ our Lord sayth: Blessed are ye when men reuile you, and speak all euill against you,2 béelying you for my sake. Furthermore ⟨image 53⟩the Apostle was not ashamed to name him self a publisher or preacher of the Gospell: neyther are they lewde preachers which,3 according to Paules saying, deuyde the woord of truth rightly and honestly, and endeuour to shew themselues allowable woorkmen afore God: neyther are they ministers of wickednesse, that do theyr seruice vnto Christ, and his Church, with all faythfulnesse and singular dilligence.
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 manifest errors, 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 ought to wink at their rebellion, traitorousness, & 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 dyed miserably in prison, that is nothing to the Queens Majesty: for they may wite it upon their own unjust stubbornness, joined with maliciousness: they may wite 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,1 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 Gods minister for thy welfare: but if thou do the thing that ⟨p. 48⟩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 commaū dead 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.
I will not say at this present, how cruell those bishops (whom ye Quéenes Maiestie hath deposed frō their estate, & cast in prison) were when they had the law in their owne handes, agaynst the faythfull professors of Christ, nor how stubbornely they sticked to idolatry, and to the Romane Idoll, vnto whome they had bound themselues by othe, defending most pestilent and manifesterrors, and continewing malicious and vnappeasable enemies of the truth of the Gospell: in so much as the Quéenes Maiestie neither could vse their seruice, nor ought to wink at their rebelliō, traiterousnes, & lewd meaning, if she meant to aduaūce & maintain the peace of hir realme, the welfare of hir people, & the procéeding of the Gospell. Therefore if these men pyned away for sorrow, and dyed miserably in prison, that is nothing to the Quéenes Maiestie: for they may wite it vppon theyr owne vniust stubbernesse, ioyned with maliciousnes: they may wite it vpon their owne most wilfull rebelliousnesse, and in generall vpon their owne wickednes. And as for those that be punished, or put to death for their owne offences, the righteous Lord God geueth sentence vpon them in his owne law, saying: Their bloud be vpon their owne heades. Most excellent and true also is the sentence of S. Iohn Chrisostome: No man is hurt, but by himself. Furthermore Paule in expresse wordes to the Romanes saith: Princes are not a terror to them that do well,
Yet will I not here sing the praises of those that are set up in the places of them that be deposed, & by Gods 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.
Yet will I not here sing the prayses of those that are set vp in the places of them that be deposed, & by Gods grace do their seruice at this day to the Churches of England peaceably and healthfully. Their owne vertue commendeth them sufficiently, so as they haue no néed of my prayse.
The goodly Bull (a Gods 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 her self hath taken up and observed according to Calvins 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,1 and because they them selves hang wholly upon men, in so much as there be many thousands to be found among them, which both will be ⟨image 54⟩called, & have a pleasure to be called Benedictines of Benet, Franciscans of Francis, and diversly and sunderly after many others: and will both seem, to seem to live, and glory to live according to these mens ordinances rules, or appointments: therefore they imagine that we also would be called Lutherans of Luther, Zwinglians of Zuinglius, and Calvinists of Calvin, and that we hang wholly upon these mens ordinances: but it is not so. Paul the Apostle of Christ hath forbidden any such thing to be done in the Church,2 saying to the Corinthians. Every of you saith, I hold of Apollo, I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you?3 or were you baptized in Pauls 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 further forth, then they agree in all points with Gods word: and when we receive them, we receive them not for their sakes, but for Gods words sake. And the Queen of Englands Majesty never received of Calvin, 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 Gods 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 Gods word saith in the 119. Psalm:
That God in any wise would,1 and that he hath ordeined from the beginnyng, that Kynges in their kyngdomes and Magistrates in their common weales, ought to take vpon them the care euen of Religion, and to looke faithfully vnto it, and to order it diligently accordyng to the rule of Gods woord: this is the greatest proofe, that God in hys law doth straitly commaund a copie of the law to be deliuered to the Prince of his people, therby to dispose all his affaires. And in the same law he commaundeth the Magistrate ⟨image 50⟩to make examination of doctrines, and to restrayne yea and to smyte such as withdraw mē from God, and such as teach stubbornly agaynst the law. These thinges are to be read in Deut. 13. and 17. and in other places of the booke of the law.2 Besides this, Moses whom God had made the onely lawfull and chief Magistrate of hys people, ordeyned, not onely iudges, but also Priestes, and by Gods word appointed euery of them his office, yea euen vnto Aaron the high Priest and chosen of God. It would be to long to recken vp these thinges particularly.3 Likewise also, Iosue that most deuout Capteine of Gods people, geueth charge to all estates, yea euen vnto the Priestes to, what euery of them shall do. For he ruled not onely ciuill or warlike affaires, but Church matters also, both by himselfe and by others: Howbeit he restreined all thinges general and particular, not at his owne pleasure, but to Gods holy law. So did Dauid order the Priestes and the Churchmatters also.4 In conueying and settling the Arke of the Lord, (wherein is séene the ordering of the whole Religion) he consulted with his Princes, and afterward made all the people priuie to it, and lastly also sent to the Priests and Leuites, appointyng them as well as others what they should do. Let the first booke of Chronicles be read, in which he also sorteth the Priestes into degrées, and appointeth euery man his office by Gods commaundement: for the which thyng he deserued right great and perpetuall commendation in the Church. In the 2. booke of the Chronicles and the viii. chapter we read,5 that Salomon according to the ordinaūce of Dauid his father, appointed the degrées of Priestes in their ministrations, and the Leuites in their degrées to wash and to do seruice before the Priestes &c. And byanby there foloweth, For so had Dauid the man of God commaunded.
Neither did they omit or go beyond any part of the kynges commaundement, as well the Priestes as the Leuites. The same Salomon deposed Abiathar the hygh Priest, and set vp Zadoch in his sted. And many other such ⟨p. 45⟩thyngs as these, did that wise king Salomon the beloued of God, with Gods well likyng & his owne glorie. The same thinges did the rest of the kings of Iuda. 1Dauides holy ofspryng, that folowed after hym. For Asa put the Priestes out of office that were defiled with idolatry, & set in others that were more godly.2 Iosaphat callyng the Priestes together giueth them their charge, and ioyning certein of the noblemen with them, sendeth them through his Realme to preach Gods law. And he not onely disposeth the Courbarres of iudges, but also ordereth the offices of Priestes. King Ezechias (than who there was not a better since Dauid, 3except Iosias onely) repayred the temple of the Lord (like as kyng Ioas also had done afore him,4 who likewise had the Priestes at commaundement) and sommoned a Counsell of the Priestes, where he made an excellent Oration to them & like a good diuine. He delt with them as one hauing full power, and commaūded them in these wordes, Giue eare, Clense ye, Cary away. &c. The Priestes also rebelled not stubbornly agaynst their Prince after the maner of our prelates, saying vnto him, thou puttest thy siccle into an other mans corne, for it is no part of thy charge to commaunde the Priestes. But they submitted themselues redely to their Prince, and obeyed his holy hestes in all thinges. It is declared at large in the holy Scriptures, that Iosias did set order in the whole Religion accordyng to the rule of Gods law,5 commaund the Priestes, puttyng some of them out of their office, & placing other in their roomes. I will rehearse no mo examples for makyng my readers wéery. But vpon all these I conclude, that Kynges & Princes among Gods people had souereintie and authoritie by Gods ordinaunce, ouer the Priestes, ouer the hyghest Byshop, and ouer the whole Clergie, and disposed not onely ciuill but also Ecclesiasticall matters accordyng to Gods law, both rightfully and also with singular commēdation.
THe goodly Bull (a Gods name) proceedeth on still to lay together the rest of the articles of his accusation, against the Quéenes Maiestie in these wordes. She hath (sayth he) commaunded hir subiectes to obserue the wicked misteries and ordinaunces which she hir selfe hath taken vp and obserued according to Caluins setting forth. Also she hath set out bookes to hir whole Realme, contayning manifest heresie. But the lying and slaunderous Bull shooteth wide al the féeld ouer. Perchance the Romish sort measure al men by themselues,1 and because they them selues hang wholy vpon men, in so much as there be many thousandes to be found among them, which both will be ⟨image 54⟩called, & haue a plesure to be called Benedictines of Benet, Franciscanes of Frauncis, and diuersly and sunderly after many others: and will both séeme, to séeme to liue, and glorie to liue according to these mens ordinances rules, or appointmentes: therefore they imagine that we also woulde be called Lutherans of Luther, Zuinglians of Zuinglius, and Caluinistes of Caluine, and that we hang wholy vpon these mens ordinaunces: but it is not so. Paule the Apostle of Christ hath forbidden any such thing to be done in the Church,2 saying to the Corrinthians. Euery of you sayth, I hold of Apollo, I of Cephas, and I of Christ. Is Christ deuided? was Paule crucifyed for you?3 or were you baptized in Paules name? And againe, when one sayth, I hold of Paule, and an other, I holde of Apollo, are ye not fleshly? Therefore the true Christians will be named but onely after Christ. As for the names of men, be they neuer so excellent, we acknowledge them not in this case, neither do we regard or receyue theyr ordinances furtherfoorth, then they agree in all poyntes with Gods woorde: and when we receiue them, we receiue thē not for their sakes, but for Gods wordes sake. And the Quéene of Englands Maiestie neuer receiued of Caluin, or of any other excellent and well learned men any ordinaunces to follow, nor neuer regarded them: and yet by the way, if any of them haue taught any thing out of Gods pure woord, no godly man can take scorn of: for the Quéene in that reformation of hirs, had an eye onely to the liuely woord of God, deliuered vnto vs by the holy scriptures, and so she setled all matters of religion vppon the very woord of God, and not vpon any men. Dauid speaking of Gods woord sayth in the 119. Psalme:4
