A17167:197
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.
And although the said latter Article of our adversaries, (namely that no man ought to be punished for breaking of the Religion of the Gospel, or for neglecting of such good ⟨image 64⟩laws as they themselves esteem not for good) may easily be judged by the premisses which we have alleged out of Austen: yet notwithstanding, least 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.
ANd although the sayd latter Article of our aduersaries, (namely that no mā ought to be punished for breaking of the Religion of the Gospell, or for neglecting of such good ⟨image 64⟩lawes as they themselues estéeme not for good) may easly be iudged by ye premisses which we haue alledged out of Austē: yet notwithstanding, least any thing may remaine doutfull and vndiscussed, I will by short and euident Argumentes proue, that the Magistrate may lawfully punish, yea and put to death such as breake the true Religion, and set themselues agaynst holy lawes.
1The Manichees 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 Exod is rehearsed this law: He that offereth sacrifice to any God saving only the God of Israel, let him be rooted out. And least 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,2 and for such as know no subjection, for ungodly men and sinners, for wicked men and Idolaters,3 &c. Surely the blasphemer is (in Leviticus) overwhelmed & stoned to death.4 In the book of numbers, he that gathered sticks is put to death for breaking the Sabbath & for contempt of Religion.5 Also there be certain thousands of them slain, which had set up the golden calf and worshipped it?6 Elijah the great Prophet of God, slew certain hundreds of the false Prophets in the brook Kyson at the notable sacrificing upon Mount Carmel.7 Heliseus at the Lords commandment anointed Jehu king to root out the house of Ahab, and therewith to sacrifice all the Priests of Baal together.8 Joiada the holy Priest of God slew the Queen Athalia with the sword for her wickedness. And king Josiah the dear beloved of God,9 executed sore Justice upon the bones of the false Prophets in burning ⟨p. 59⟩them, to show upon them being dead, what they had deserved when they were alive.
1The Manichées and Donatistes in tyme past, (as hath bene sayd afore) were of opinion that no man was to be punished or put to death for his Religion. But the holy Scripture commaundeth the Magistrate expresly that he should not spare false Prophetes, but rather it willeth all such as rebell against God, against his lawes, and against the holy iudges to be put to death without any mercy. The places are most manifest in the Scriptures and well knowen to all men. Read in Deut. chap. 13. and 17. In Exode is rehearsed this law: He that offereth sacrifice to any God sauing onely the God of Israell, let him be rooted out. And least any mā perchaūce may say, that these be but Iudiciall lawes, and therefore perteine nothing vnto us: Paule expresly sayth: The law is not made for the rightuous, but for the despisers of the law,2 and for such as know no subiection, for vngodly men and sinners, for wicked men and Idolaters,3 &c. Surely the blasphemer is (in Leuiticus) ouerwhelmed & stoned to death.4 In the booke of nōbers, he that gathered stickes is put to death for breaking the Saboth & for contempt of Religion.5 Also there be certein thousandes of them slayne, which had set vp the golden calfe and worshipped it?6 Helias the great Prophet of God, slew certeine hundredes of the false Prophetes in the brooke Kyson at the notable sacrificing vpon Mount Carmel.7 Heliseus at the Lordes commaundemēt annoynted Iehu kyng to roote out the house of Achab, and therwith to sacrifice all the Priests of Baal together.8 Ioiada the holy Priest of God slew the Quéene Athalia with the sword for her wickednesse. And kyng Iosias the deare beloued of God,9 executed sore Iustice vppon the bones of the false Prophetes in burnyng ⟨p. 59⟩them, to shew vpon them being dead, what they had deserued when they were aliue.
S. Austen in his treatise upon the xj. of John,1 disputing against the Donatists, showeth out of the scripture by the example of Nebuchadnezzar, that Christen princes did justly punish the Donatists, which made light account of Christ, and his doctrine. Among other things, If King Nebuchadnezzar (saith he) gave glory unto God, for delivering the three children out of the fire,2 yea and so great glory, that he sent forth 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 Christen 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 find fault that they suffer temporal deaths. Thus much saith he.
S. Austen in hys treatise vpon the xj. of Iohn,1 disputing against the Donatistes, sheweth out of the scripture by the example of Nabuchodonozor, that Christen princes did iustly punish the Donatistes, which made light accompt of Christ, and hys doctrine. Among other thinges, If King Nabuchodonozor (sayth he) gaue glorie vnto God, for deliuering the thrée children out of the fyre,2 yea and so great glory, that he sentfoorth proclamations of it ouer all his dominion: how should not these (our Christian) Kinges be moued,? which behold not thrée children deliuered out of a flame, but themselues deliuered from hell fyre) when they sée Christ (by whome they be deliuered) to be blowne vp in Christians, and when they heare it sayd to a Christen man, say thou art no Christian. Such thinges will they do, & yet such thinges will they not suffer: for sée what maner of thinges they do, & what things they suffer. They kyll soules, and are punished in bodye: They make eternall deathes, and find fault that they suffer temporall deathes. Thus much sayth he.
In the new Testament we have most evident examples of Christs chief Apostles Peter and Paul:1 of whom the one did cast down Ananias and Zaphira for their lying,2 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. Killing is killing, by what mean, or with what instrument so ever it be done. And God wrought by his Apostles, who in denouncing Gods 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.3 For it is Gods vengeance committed to the magistrate to be executed or laid upon offenders, & therefore ⟨image 65⟩it is he that punisheth & putteth to death by the magistrate.
In the new Testament we haue most euident examples of Christes chiefe Apostles Peter and Paule:1 of whom the one did cast downe Ananias and Zaphira for their lying,2 and for their counterfeiting of religion: and the other made Elimas blind, as it had bene by putting out his eyes, because he peruerted the right wayes of the Lord. Neyther makes it any great matter, whether a man be slaine with a sword, or a cudgel, or a stone, or a potsherd, or with a woord. Killing is killing, by what meane, or with what instrumēt so euer it be done. And God wrought by hys Apostles, who in denouncing Gods iudgement against wicked persons, killed them, or punished them in their bodies by the woord. The same thing doth God by the sentence & sworde of the magistrate.
1And truly Kings and magistrates have therefore received the sword at Gods 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 ought 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, whoremongers, 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?
1And truely Kinges and magistrates haue therefore receyued the sword at Gods hand, yea euen in the church, that they may maintaine publike quietnesse, and punish al such as trouble the peace. But experience witnesseth that the publike quietnes is disturbed by fals teachers: wherupon it followeth, that they may, or rather ought to be punished by the purse, in their body, or with losse of life, according to the desert of the trespasse or offence. Moreouer it is certaine, that the Magistrate hath receiued power to strike blasphemers, whoremungers, murtherers, rebelles, and wicked persons with the sword. Now séeing that false teachers be, blasphemers, and draw men away from the truth vnto lying, and destroy them both body and soule: why should not the magistrate punish such?
1There be many laws of most godly Christen princes, published in the case of religion, which give commandment to punish idolaters, apostates, 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 *temples shall out of hand be shut up, and all liberty of often ding 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.
1There be many lawes of most godly Christen princes, published in the case of religion, which geue commaundement to punish idolaters, apostataze, heretikes, and wicked men. I will rehearse one among many of the holy Emperor Constantines: for he writing vnto Taurus P. P, sayeth: It is our pleasure that in all places, and all cities, the *temples shall out of hand be shut vp, and al libertie of offē ding taken away from vnthrifts, by prohibiting them from comming there any more. Also we wil that all men abstein from sacrifising. And if they chaunce to commit any such thing, let them suffer execution by the sworde, and seaze vpon their goodes as forfeyted. And if the rulers of Prouinces neglect to punish the offences, we will that they themselues shall haue 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, copieth into his story the whole epistle of the Emperor Constantine, published against heretics. The same Constantine ⟨p. 60⟩when he had borne with the Arians 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.
The same things almost are cōmaunded by the proclamations of Theodosius and Ualentinian, in the Code of Theodosius, in the second title, and also by Ualentinian, & Martian in the Code of Iustinian, in the xi. title of the first booke. Eusebius in hys iii. booke of the life of Constantine, copyeth into hys story the whole epistle of the Emperour Constantine, published against heretikes. The same Constantine ⟨p. 60⟩whē he had borne with the Arrians a great while, howbeit without the fruite that he looked for, at the length perceiuing them to be wilfull, cōmaunded that they should be banished for euer, and taken for diffamed persons, & their bookes burned, & those to be punished yt concealed the same.
By the way I acknowledge that there is a measure to be used in punishing,1 and a consideration also to be had between those that offend of a mischievous, and malicious stubbornness: and those that stick too much to their own opinion against the true religion, through a simple misweening without purpose to do harm. For in this case, all uniustice 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 fifth book against the Anabaptists. Out of which I have taken out these things, & put them in here.
By the way I acknowledge that there is a measure to be vsed in punyshing,1 and a consideration also to bee had betwene those that offend of a mischéeuous, and malicious stubburnesse: and those that sticke too much to their owne opinion against the true religion, through a simple missewéening without purpose to do harme. For in thys case, al vniustice and cruelty, is to be eschewed: like as also it is a thing most of al to be abhorred, yt those which are religious indéed, & of a sound opinion, yea and enemies of al idolatry, superstition, and heresies, should be punished vnder pretēce of false religion. Of which matter I haue entreated in my other bookes, & specially in my fift booke against ye Anabaptistes. Out of which I haue taken out these thinges, & put them in here.
But all these things are done to this purpose,1 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 innocents, 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 it self 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 ⟨image 66⟩of the Archbishop or of some of the bishops, and now & then sit at their own tables, where they fare 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 wite, 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, least 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 alate the champions and hastelers of the popish cruelty, did oftentimes upon very light suspicions catch up godly men that professed Christs Gospel, and tormenting them a long time like butchers, with loathsomeness of prison, darkness, fetters, famine and racking, at the last put them to most cruel death. The bishop of Rome (a Gods name) complaineth that these men are mistreated, 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:
But all these thinges are done to this purpose,1
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 ⟨p. 61⟩than the Bull quarrelleth: they defend themselves by their own soundness without a maintainer.
That all the sayd thinges are so notorious as there can be no excuse, defence, or vnsaying in the matter: he bewrayeth hys shamelesse saucinesse ioyned with as shamefull foolishnes. For the Quéene vnsayeth nothing, she excuseth nothing, she séeketh no starting hole at all, she denyeth not that she hath done as she hath, but fréely confesseth it, and she is neyther ashamed, nor affrayd: for the knoweth, sayth, and auoucheth, that the thinges which she hath done, she hath done lawfully, iustly, and according to hir office: the which of all defences is most effectuall, and with the strong blast of it, bloweth away this most vaine Bull. And as for the things which she hath not done, or which she hath done otherwise ⟨p. 61⟩than the Bull quarelleth: they defend themselues by theyr owne soundnes without a maintayner.
And thus have I hitherto in all this discourse of mine,1 cut a sunder the sinews of the foresaid definitive sentence of the Bull that was published by pope Pius the fifth against the most gracious Queen of England: for first we showed that the popes 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 colourableness 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 unconvicted, 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 unconvicted, yea and clear to, and dischargeth or acquiteth a person that is convicted and found guilty in deed. Truly by law Judges hear the indictments 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 indictment by lawful and evident answer, ⟨image 67⟩he is discharged of all damages, and acquit of all fault.
And thus haue I hetherto in all this discourse of mine,1 cut a sunder the sinewes of the foresayd definitiue sentence of the Bul that was published by pope Pius the fift ageinst the most gracious Quéene of England: for first we shewed that the popes fulnesse of power aforesayd, by vertue wherof he hath vttered his sentence, is but forged and counterfet and therfore that the sentence also being pronounced by authoritie that is forged, & no authoritie at all, is most vaine. Secondly, aunswering somewhat largely to euery article of the accusation layd in by the Bull, against the Quéene: for which he pronounceth sentence agaynst hir, and wiping away the coulerablenesse of the slaunders. I haue shewed that all and eueryone of those articles are most false, & that the Quéene hath not offended at all in any of the thinges, whereof she is accused: but rather hath in all of them discharged hir dutie to hir singular prayse. Upon al the which premises concluding also the whole latter part of this our discourse, I say and auouch it to appeare more clearely than the Moone light, that the sayde difinitiue sentence, which Pius the fifth, hath geuen against the Quéene of England, is most partial and vniust. For iust iudges pronounce their sentences according to law and equitie. But no law, no equitie willeth to condemne a partie that is vnconuicted, yea and vtterly giltles in the offence that he is charged with. For by Gods owne iudgement, he is an vniust, a partiall, and a wicked Iudge, whosoeuer he is that condemneth a person which is vnconuicted, yea and cleare to, and dischargeth or acquiteth a person that is conuicted and found giltie in déed. Truely by law Iudges heare the enditementes of the accusers, and likewise on the other side the aunswers of them that be accused: and yet he that is accused, runneth not in any danger by law, so long as the articles of inditemēt be not lawfully prooued: but rather if he cleare himselfe of the articles of the enditement by lawfull and euident aunswer,
Now forasmuch as it is certainly apparent by the things afore discoursed, 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 popes 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, nor confirmeth not any whit of his case.
Now forasmuch as it is certainly apparant by the thinges aforediscoursed, that all the accusations wherwith the pope hath hetherto charged the Quéene of England, and which he hath alleaged by hys Bull, are disproued by iust, open, & euident reasons or aunswers, and therefore that her royall Maiestie is not conuicted of any of the faultes that be layd against hir: It is also certaine and sure therewithall, that the popes definitiue sentence, against that giltles Quéene, vnable to be conuicted of any of ye crimes layd to hir charge is both most partiall and most vniust: and that the Pope, which taketh vppon him as a Iudge in thys cace, is a most wicked and abhominable iudge. And yet I wil not say that euen he the pope, hath contrary to all right & reason made himself both accuser & iudge in thys case, and hath bables out what so euer came at hys tounges ende, and what so euer he listed, but proueth not, ne confirmeth not any whit of hys case.
Although the Bull be now sufficiently confuted, and the Queens innocency defended and declared, and the popes 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 chiefly 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 Christs body.
ALthough the Bull be now sufficiently confuted, and the Quéenes innocencie defended and declared, and the popes outragious tyranny, cruell wrong, and excessiue vnindifferencie layd foorth, so as his most vniust definitiue sentence may easely and by very good right, be ouerpassed, despised, yea and laughed at: yet shall it not gréeue me, euen for an ouerplus, to peruse it againe in sifting it by péecemeale. The same hath chiefly fower points. First the pope declareth and denounceth the Quéene of England to be an hereticke, and a bolsterer of heretikes, & therfore that she is stricken with his curse, and cut of from the vnitie of Christes 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 right believing a Prince, bewrayeth and uttereth himself what he is, namely even one of those of whom Peter hath said,1 They despise higher powers: presumptuous are they and stubborn, and fear not to speak evil of them that be in authority &c. A few years past, the reverend Bishops of England did set forth a godly and learned Apology: in the third chapter whereof chiefly 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,2 divines, & ministers of the Church of Christs 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 popes 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 my self, 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. ⟨image 68⟩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 accursed. 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 mens own brains, & self chosen ceremonies. Let the Romanists consider, to whether of us, the crime of heresy may justlyest 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 ⟨p. 63⟩out of her whole Realm, least she might be said to bear with any thing against the Apostolic doctrine and Christian Ceremonies.
But it is not lawfull for vs to do any thing vpon oure owne head: nor to choose the thing that an other man hath brought in of hys owne head. We haue the Lordes Apostles for our warrant, who chose not any thing of theyr owne head to bring in, but faythfully deliuered ouer to all nations the discipline that they had receyued of Christ. And therfore if euen an Angell from heauen should preach any otherwise vnto vs, we would hold him acursed. Thus far Tertullian. Wherfore séeing that the Quéene hath chozen nothing of hir owne head, to deliuer to hir subiectes, but onely hath betaken to them, propheticall and Apostolicall truth of the scriptures to be followed: hir maiestie is vtterly discharged of the crime of heresy. And séeing that the romish opinions, and the popish rites and ceremonies differing from our opinions and ceremonies, are nothing els but opinions inuented by mens owne braynes, & selfchozen ceremonies. Let the Romanistes consider, to whether of vs, the crime of heresy may iustlyest be imputed, and to whome it sticketh fastest. Besides this, the Imperiall lawes commaunde all that be vnder the Empyre, to follow that religion which S. Peter deliuered to the Romanes. And it addeth: We pronounce, that such as folow this law, embrace the name of catholike Christians: and that the rest are to be taken for heretiks, iudging them to be mad, and out of their wits. But the Quéene wil haue nothing to flourish in hir realme, but the Apostolike doctrine: ergo she is a catholike, and not an heretike: neither fauoureth she heretikes, nor can abide to haue heresies taught in hir realme, nor cherisheth such as be stayned wc the spotte of heresy: but rather euen for the same cause she hath banished the romish traditions and popish ceremonies
