A17167:156
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.
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.
Furthermore we haue notable examples of those Emperours and Princes,1 which (accordyng to the Prophesies) came into Christes Church and renownced their heathenishnesse, and shewed themselues faithfull fosterfathers, ouerséers, and defenders of the Church. Among the first in account is Constantine who for his noble actes and manifold vertewes was surnamed the great.2 This man closed vp the temples of idols, and abolished all heathenish sacrifisings. In Nice a citie of Bithynia he called a Counsell, the greatest of all Counsels and of most authoritie, And there he rebuked the Byshops sharply and layd his commaundement vpon them, & set order in the matters of the Church. Eusebius in the life of Cōstantine, is not afrayd to terme this Prince a Byshop, bycause he did most diligently looke to the matters of the Church. If any man require the authors wordes, thus they be. Cōstantine (sayth he) imployed his care vpon the Church of God. And bycause many were at oddes among themselues in diuers places: he beyng ordeined ⟨image 52⟩a common Byshop by God, sommoned a Dyet of Gods Ministers. Neither disdained he to be at it himself, & to sit amōg them, & to become a felow of theirs, & to dispose to all of them the thynges that made for the peace of God. Thus much sayth he. Behold, here is a Councell called, not by the Pope, but by the Emperour. Wherupon when one Ruffinus obiected a certein Councell agaynst Ierome, he aunswered, saying: shew thou me what Emperour commaunded it to be assembled. Moreouer the strife of the Byshops had burst further out, if this Emperour had not bridled them, and brought them to order. This Prince by his intermedlyng in matters of Religion & of the Church, dyd within a while not onely salue them but also greatly further them. Which thing the Emperours, Valentine, Gratian, and Theodosius did in likewise, as it appeareth in the beginnyng of Iustinians Code. And the Emperour Theodosius in Nouellis tit. 2 concerning Iewes, Samaritanes, &c. confesseth to Florentius, that the searchyng out of Religion is the chief charge and greatest care that belonges to the Maiestie of an Emperour. Also the Emperours Leo and Anthemius, in L. omnes .C. concernyng Byshops and Clerkes, haue set downe by name, that Ciuill Magistrates were and ought to be iudges of the Byshops. And before the reigne 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:
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 ⟨p. 49⟩cause, but my hart standeth in awe of thy word. And Lord, seeing I stick to thy testimonies, bring me not to shame. &c. That godly prince of blessed memory and worthy of immortal glory King Edward the sixth,1 following the examples of Josiah, 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 Josiah calling a parliament or Council 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 council 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 instruct us of Gods 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 Gods 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.
Thy woord O Lord endureth for euer in heauen. Thy woord is a lanterne to my féet, and a light vnto my paths. Lord thou art righteous, and thy iudgement is rightfull. Princes sit together and rayle vpon me, because thy seruaunt talketh of thy statutes, and because thy testimonies are my delight and my counsellors. Princes haue persecuted me without
Therefore by the labour and endeavour of that godly prince King Edward, the English Church was ⟨image 55⟩reformed according to the rule and appointment of the holy scriptures. After King Edwards decease, Queen Mary repealing the same reformation, abrogated it for a time.1 And Queen Elizabeth, having received it again by Gods 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.
Therefore by the labour and endeuor of that godly prince King Edward, the English Church was ⟨image 55⟩refourmed according to the rule and appointment of the holy scriptures. After King Edwardes decease, Quéene Marie repealing the same reformation, abrogated it for a time.1 And Queene Elizabeth, hauing receiued it againe by Gods grace, hath eftsoones set it vp in perfect estate. And therefore nothing els hath she receiued and deliuered to be kept of hir whole Realme, then that hir brother of blessed memorie King Edward, héertofore most godlily and wisely thought méet to be receiued and beleued of himself, and to be conueighed ouer to his subiectes, out of the liuely woord of God, as hath bene sayd already: whereby it appeareth now most manifestly, that the thinges are false and forged which the lying Bull hath bruted concerning wicked misteries (with spightfull interlacing the name of Caluine) receyued by the Quéenes Maiestie, and enioyned to the Realme of England.
1With 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 authorized 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 ceremo, nies of the church of England. But so ought it also to have been showed, which be heresies that are contained in that book. The foresaid parliament of London, maketh honourable ⟨p. 50⟩mention of that book. And there shall be enow that will answer, if there be heresies in that book, (at least 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 sent and taste of the stench of the pope, or of the sea of Rome, which thing deserveth no answering at all.
1With like vanitie, lightnes, and malice, the Bull is not ashamed to geue foorth, that the Quéene setteth foorth, or enforceth to hir whole realme, bookes contayning manifest heresie: for the Quéene hath authorized no bookes to be set foorth to hir realme, but such as hir Maiesties brother King Edward willed to be set foorth afore, specially the volume of the holy Bible. Now to say, that this contayneth manifest heresies, it is an horrible and blasphemous wickednes, and the greatest treason to God that may be. Howbeit, by the way there be many maintayners of the Pope, and his sea, which make neyther 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 interpretatiō of the church of Rome hath nothing. But I will speake no more at this time of the blasphemies of these wicked men. Peraduenture the Bull meaneth the booke of common prayers and ceremo, nies of the church of England. But so ought it also to haue bene shewed, which be heresies that are contayned in that booke. The soresayd parlament of London, maketh honorable
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.
Truely the Quéenes Maiestie hath prohibited all vngodly bokes to be dispersed, yea or read in hir realme, which are hereticall indéed, and repugnant to the sinceritie of our Christian religion. Neither may any man spread abroad any wicked or blasphemous booke or opinion in hir realme without punishment.
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
