A17167:210
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.
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 hath bene shewed in many woords already, that the Quéene is a catholike and Christian princesse, and not giltie of any heresie or crime. Wherupon it followeth, that the pope by his condemning of so giltles and rightbeleuing a Prince, bewrayeth and vttereth himself what he is, namly euen one of those of whome Peter hath sayd,1 They despise higher powers: presumptuous are they and stubbern, and feare not to speak euill of them that be in authority &c. A few yeares past, the reuerend Bishops of England dyd setfoorth a godly and learned Apologie: in the third chapter whereof chiefly they shew howe the Realme of Englande hath no aliance at all with heretickes, or heresies. In the same they plainly and stedfastly professe their fayth, and openly declare themselues to be of a sound and christian religion, eloquently and truely washing away all the accusations and slaunders of the papistes. It is more manifest, then that it néedeth to be reported with many words, what ye Doctors,2 diuines, & ministers of the Church of Christes time haue thought to be heresie, and whome they haue demed to be heretickes. As for the law of Lucius the thirde, concerning the suppressing of heresie (which is registred by Gregory the ninth, in the thirde booke of decretalles, & the seuenth title concerning heretickes) wherby the popes deuise, and shape all their iudgementes and condemnations. Wise men and godly men haue alwayes déemed it tyrannicall, contrary to the iudgements of holy and religious antiquitie: and therfore we thincke it not woorth the naming, and we estéeme all the decrées that be formed and pronounced according to the same, to be tyrannicall. Yet notwithstanding I can not stay my selfe, but I must néedes at thys present rehearse the opinion of the auncient writer Tertullian concerning this matter. In his booke of the veyling of Virgins, Heresies (sayth he) are ouercome, not so much by newnesse, as by truth. What so euer fauoureth otherwyse than of truth, the same is heresie, yea though it be euē auncient custome. And againe in Prescriptions of heretikes. ⟨image 68⟩Heresies (sayth the same author) are termed of the Gréeke woord, as in respect of the choyce which a man vseth eyther in the mayntayning, or in the receyuing of them. And therefore he sayth that an heretike is condemned in himselfe, because he hath chozen 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
And therefore the thunderclap of that Tarpeian or Roman Jupiters curse,1 wherewith he will have the Queen to seem to be stricken through, is but a blockish thunderbolt, and no more to be feared, then the thunderclaps, smokes, and mists of Cacus were to be feared of Hercules, as hath been said already afore. The blind man to whom Christ had given eye sight was in old time cast out of the Synagogue of the Pharisees. But that excommunication was so far from hurting him, that from thence forth he was received into Christs household by the Lord Christ himself, who in his Gospel prophesying of the things that are now accomplished by the Pope,2 said: They shall thrust you out of their Synagogues. Yea and the time cometh that who soever killeth you, he shall think he doth God service. And these things shall they do unto you, because they have not known the father nor yet me. But I have told these things unto you, to the intent that when that time is come, ye may remember what I have said unto you.
And therfore the thunderclap of that Tarpeian or Romane Iupiters curse,1 wherewith he will haue the Quéene to séeme to be striken through, is but a blockish thūderbolt, and no more to be feared, then the thunderclappes, smokes, and mistes of Cacus were to be feared of Hercules, as hath bene sayd already afore. The blind mā to whom Christ had giuen eye sight was in old tyme cast out of the Synagoge of the Pharisies. But that excommunication was so farre from hurting him, that from thence forth he was receiued into Christes houshold by the Lord Christ himselfe, who in his Gospell prophesying of the thinges that are now accomplished by the Pope,2 sayd: They shall thrust you out of their Synagoges. Yea and the tyme commeth that who soeuer killeth you, he shall thinke he doth God seruice. And these thinges shall they do vnto you, bycause they haue not knowē the father nor yet me. But I haue told these things vnto you, to the intent that whē that time is come, ye may remember what I haue sayd vnto you.
Wherefore it hurteth not the Queens Majesty a whit,1 that she is said to be cut of, truly not from the unity of Christs body, but from the fellowship of the Popish corporation. For were she not cut of from this, verily she could not be reckoned among the true and lively members of Christs body: neither could she have God to be her father, if she could find in her hart to be an obedient daughter to the Sir that sitteth upon mount Tarpey, devouring his own sons and daughters like Saturn. For the Lord willeth his children to get them out of Babylon if they mind to escape the plagues of God, and to attain true salvation. And we be not kept in the unity of Christs body, (which is the Church of the living God) by obeying and reverencing the Roman Church and the Bishop thereof: but by true faith in Christ according to the Gospel of God. He that wanteth this, or he that impugneth this, hath no communion ⟨image 69⟩at all, neither with Christ nor with the Church, how much soever he prattle of the unity of Christs body.
Wherfore it hurteth not the Queenes Maiestie a whit,1 that she is sayd to be cut of, truly not from the vnitie of Christes body, but from the felowshyp of the Popish corporation. For were she not cut of from this, verely she could not be reckened among the true and liuely members of Christes body: neither could she haue God to be her father, if she could finde in her hart to be an obedient daughter to the Syr that sitteth vppon mount Tarpey, deuouring his owne sonnes and daughters like Saturne. For the Lord willeth hys children to get them out of Babylon if they minde to escape the plagues of God, and to atteine true saluation. And we be not kept in the vnitie of Christes body, (which is the Church of the liuing God) by obeying and reuerencing the Romane Church and the Bishop therof: but by true faith in Christ according to the Gospell of God. He that wanteth this, or he that impugneth this, hath no communion ⟨image 69⟩at all, neither with Christ nor with the Church, how much soeuer he pratle of the vnitie of Christes body.
Afterward the Pope in his said definitive sentence determineth peremptorily that the Queen of England is deprived of her crown and of all right of her crown, and of all other authority, dominion, dignity, and privilege whatsoever. But who hath made the Pope a sovereign Monarch over the whole world, to reign alone, and to have all kingdoms under him, and to hold all kings and princes under his allegiance as his vassals or tenants at will, so as he might set them up or thrust them out of their kingdoms at his pleasure? Heretofore when I discoursed upon Jeremies words I have set thee over kings and kingdoms &c. I have showed openly and sufficiently enough, (so as there needeth no more at this time) that the Pope is not set over kings and kingdoms by God, but rather usurpeth superiority and power over kings and nations, contrary both to the open example and commandment of the Lord. Therefore as now I will add no more but this, that the Pope doth falsely or rather through mere tyranny without any right or regard of shame challenge to him self this power, which the Lord never delivered to any man. For the wise Prophet Daniel saith:1 Wisdom and power belong unto the Lord. He it is that altereth the times, and changes of times. He it is that putteth down kings and setteth up kings.2 The same thing also have Job, and David in his Psalms affirmed afore him. Yea and the holy histories setting forth the same thing most plenteously, declare that God ordained Saul king of the Israelites by the Prophet Samuel,3 and by the message of the same Prophet ⟨p. 64⟩deposed him again for his disobedience and rebellion, advancing David to his room,4 a man according to Gods own hart. Again, under Solomon Davids son, the kingdom was rent a sunder,5 and God by the message of his Prophet Ahia gave ten parts of the kingdom to Jeroboam: and those ten parts of the kingdom were not taken away from Solomon and his posterity for any other cause, then for that Solomon him self had withdrawn his hart from God, and allowed his outlandish wives wherewith to set up and exercise their Idolatry.
But the same Jeroboam is deposed again,1 and none other cause of his deposing (by the report of the same Ahia the Prophet) then for that he hearkened not to the word of the Lord, but according to mans policy upon a good intent of his own, made him strange Gods, and set up the same for the children of Israel to worship, and cleaved not uncorruptly to the word of the Lord.2 Other kings of Israel also were deposed from from their kingdom by God, as Baasa, Ela, Ahab, & such other like, and for none other cause, then that they had lever to follow the Idolatry of Jeroboam, then the word of the Lord.3 Furthermore, when Jehu had destroyed Jezebel king Achabs wife and all his posterity, and therewithal made clean riddance of all the Priests of Baal, yea & beaten down the Temple of Baal and made a draught of it: the Lord said unto him, forasmuch as thou hast earnestly executed the thing that is right in mine eyes, and done unto the house of Ahab according to all that was in my hart: thy sons shall sit upon the seat of Israel to the fourth generation. I could rehearse many other things of this sort, no less notable then these, but that I seek to be brief as far as the matter giveth leave.
But the same Ieroboam is deposed agayne,1 and none other cause of hys deposing (by the report of the same Ahia the Prophet) then for that he hearkened not to the word of the Lord, but according to mans policie vpon a good intent of his owne, made him straunge Gods, and set vp the same for the children of Israel to worship, and cleaued not vncorruptly to the word of the Lord.2 Other kinges of Israel also were deposed from from their kingdome by God, as Baasa, Ela, Achab, & such other like, and for none other cause, then that they had leuer to folow the Idolatrie of Ieroboam, then the word of the Lord.3 Furthermore, when Iehu had destroyed Iezabell king Achabs wife and all his posteritie, and therewithall made cleane riddance of all the Priestes of Baal, yea & beaten downe the Temple of Baal and made a draught of it: the Lord said vnto him, for asmuch as thou hast earnestly executed the thing that is right in mine eyes, and done vnto the house of Achab according to all that was in my hart: thy sonnes shall sit vppon the seate of Israell to the fourth generatiō. I could rehearse many other thinges of this sort, no lesse notable then these, but that I séeke to be brief as far as the matter giueth leaue.
And I have rehearsed these things to the end that all men may manifestly perceive,1 how it is God himself and not the pope, that createth kings and displaceth them, yea and which removeth, shaketh, overthroweth, repaireth, and stablisheth all kingdoms universally and severally. Now although he have disposed it by his messengers the Prophets, ⟨image 70⟩as by Samuel, Ahias, Elisha, and others: yet is not the Pope called to these matters, as those men were, neither hath he received any commission from God in this case, so much as by one little word: but rather is commaū dead to attempt no such thing. Besides this, God deposed kings as it were extraordinarily by the Prophets & not by the high Priests (which were ordained by God to be in Israel with the kings) least the kingdom and the Priest hood might be set at odds between them selves. Therefore although the Pope were the sovereign Bishop, yet should not the disposing and ordering of kings belong to his charge. Moreover if a man consider wherefore God deposed those kings by the mean of his Prophets: the Queen of England hath wherewith to comfort and confirm her, and the Pope hath that which grafteth him into the number of false prophets, discourageth him, and utterly overthroweth him. For Ahias said out of the mouth of the Lord unto Jeroboam: if thou wilt hearken to my commandments and walk in my ways, as my servant David did, I will be with thee and I will build thee a sure house, and so forth as followeth, in the third book of kings and the xj. chapter. And I have already rehearsed out of Gods word what reward Jehu reaped at Gods hand for taking away of Idols, Idolatry, and Idolaters. Seeing then that the Queen of England hath made reformation in her Realm according to Gods word, and taken away the Idols and Idolatry of Baal, yea and Baals chapels and temples, and his chaplains also together with all Popish abominations: she hath not lost her kingdom, but rather knit it more strongly unto her, and is sure of Gods protection and favour, and by Gods grace shall always be sure of it, if she continue in the faith. Therefore there is no cause why her most gracious Majesty should be troubled any whit at the Popes most perverse sentence of deposition. For God in his word hath given a contrary sentence to the Popes, so as the pope is most manifestly reputed among the false Prophets.
And I haue rehearsed these thinges to the end that all men may manifestly perceiue,
Also in the times of Joachim, Jeconiah, & Zedechias kings ⟨p. 65⟩of Judah, there were false Prophets and favourers of Idolatry, which warranted good luck to these Idolatrous kings, and cursed the king of Babylon (whom God had stalled in the kingdom, and whom he would have to reign, and who afterward in the time of Daniel was turned from Idols to the true God,) and drew away the miserable people from his obedience. But they were grievously rebuked and disproved by Gods holy and true Prophets Jeremiah and Ezekiel, who prophesied that all manner of miseries should be poured out upon the Idolaters: according as the falling out of things proved in the end by Gods large pouring out of a sea of miseries upon them. The same God also a threescore and ten years after, overthrew the kingdom of Babylon, chiefly for Idolatries sake, as it is read in the fifth chapter of Daniel: and conveyed the Empire to Cyrus king of Persia, who proclaimed the true God of Israel, and let Gods people go free out of captivity, and commanded Gods temple and holy Ceremonies to be set up again. Therefore after so great light of Gods word, and the goodly consent of the holy histories, there is no cause why any Princes or sacred Magistrates should be afraid of the Balaamish popes cursings, deprivations, and menaces, brandished and denounced for putting away Idols and for treading under foot that new Baalishnesse the Popery. For God likes well of all such as reverence Gods word, reforming them selves purely according to Gods word, and framing all things in Religion by the same. But it is most manifest that Gods word condemneth and rejecteth all Idolatry, and all serving of God that is counterfeit and devised by mans good intent, invented and received at the good pleasure and appointment of men, without Gods word or against it.
Also in the times of Ioachim, Iechonias, & Zedechias kinges ⟨p. 65⟩of Iuda, there were false Prophetes and fauorers of Idolatry, which warranted good lucke to these Idolatrous kings, and cursed the king of Babylon (whom God had stalled in the kingdome, and whom he would haue to reigne, and who afterward in the time of Daniell was turned from Idols to the true God,) and drew away the miserable people from his obedience. But they were greuously rebuked and disproued by Gods holy and true Prophetes Ieremie and Ezechiell, who prophesied that all maner of miseries should be powred out vppon the Idolaters: according as the falling out of thinges proued in the end by Gods large powring out of a sea of miseries vppon them. The same God also a thréescore and ten yeares after, ouerthrew the kingdome of Babylon, chiefly for Idolatries sake, as it is read in the fifth chapter of Daniell: and conueyed the Empire to Cyrus king of Persia, who proclaymed the true God of Israell, and let Gods people go frée out of captiuitie, and commaunded Gods temple and holie Ceremonies to be set vp agayne. Therefore after so great light of Gods word, and the goodly consent of the holie histories, there is no cause why any Princes or sacred Magistrates should be afrayd of the Balaamish popes cursinges, depriuations, and manaces, brandished and denounced for putting away Idolles and for treading vnder foote that new Baalishnesse the Poperie. For God likes well of all such as reuerence Gods word, reforming them selues purely according to Gods word, and framing all thinges in Rellgion by the same. But it is most manifest that Gods word condemneth and reiecteth all Idolatrie, and all seruing of God that is counterfet and deuised by mans good intent, inuented and receiued at the good pleasure and appointement of men, without Gods woorde or agaynst it.
Moreover, look how many soever within the noble Realm of England have in any wise sworn to the Queens majesty, the Bishop of Rome utterly dischargeth them from such oath, and from all duty of subjection, fealty, & obedience. But we ask him again, from whence he hath that power, and what God or rather what fiend hath given him commission to release those of their oath once made, & of all duty, and of all their rightful obedience, whom the true God himself in his own true word openly and strictly bindeth to keep their promise? he is not able to allege so much as one little word out of Gods book, for this power of his which he lewdly surmiseth, worthily therefore is this traitorous ambition and rashness of his spitted at: and the faithful know that they must obey their gracious Queen by the commandment of God.
MOreouer, looke how many soeuer within the noble Realme of Englād haue in any wise sworne to the Quéenes maiestie, the Bishop of Rome vtterly dischargeth them from such othe, and from all dewtie of subiection, fealtie, & obedience. But we aske him againe, from whence he hath that power, and what God or rather what féend hath giuen him commission to release those of their othe once made, & of all dewtie, and of all their rightfull obedience, whom the true God himselfe in his owne true word openly and streitly bindeth to kéepe their promise? he is not able to alledge so much as one litle word out of Gods booke, for this power of his which he leawdly surmiseth, worthely therefore is this trayterous ambition and rashnesse of his spitted at: and the faithfull know that they must obey their gracious Quéene by the commaundement of God.
1For whereas the Bishops soothers allege certain things in maintenance of their treachery, out of Gratian 22. Quaest. 4. and chiefly this saying of Isidore: In evil promises go back from thy word: and such other things, which the Lombard gathereth together about the end of the third book of his sentences: & that Jehu the king of Israel called all the Priests of Ball to make sacrifice, and when they were at their business brake promise with them and slew them every mothers son: and also that the Coū cell of Constance were of opinion that there was no promise to be kept with heretics: They make nothing at all for the beautifying of their most rightless case. For by sound judgement we willingly admit the examples of David and Herod, and the sentences of Ambrose, Isidore, and Bede, which are alleged by the Master of the Sentences. ⟨p. 66⟩But we say further, that the oath which the nobility and commons have made to the Queen of England, is not to be accounted among evil promises, and unadvised vows or oaths: but among such promises and oaths as are promised and confirmed with swearing, by the commandment and allowance of God. Wherefore I say, that those oaths must in any wise be performed, and in no wise reversed. And who soever teacheth that they are to be reversed, he provoketh Gods wrath against himself, and putteth them that obey him, in danger of Gods grievous judgement.
1For wheras the Bishops soothers alledge certein things in maintenaunce of their trecherie, out of Gratian 22. Quaest. 4. and chiefly this saying of Isidore: In euill promises go backe from thy word: and such other thinges, which the Lombard gathereth together about the end of the third booke of his sentences: & that Iehu the king of Israell called all the Priestes of Ball to make sacrifice, and whē they were at their businesse brake promise with them and slew them euery mothers sonne: and also that the Coū cell of Constance were of opinion that there was no promise to be kept with heretikes: They make nothing at all for the beawtifying of their most rightlesse case. For by sound iudgement we willingly admit the examples of Dauid and Herode, and the sentences of Ambrose, Isidore, and Bede, which are alledged by the Maister of the Sentences. ⟨p. 66⟩But we say further, that the othe which the nobilitie and commons haue made to the Quéene of England, is not to be accounted among euill promises, and vnaduised vowes or othes: but among such promises and othes as are promised and confirmed with swearing, by the commaundement and allowance of God. Wherefore I say, that those othes must in any wise be performed, and in no wise reuersed. And who soeuer teacheth that they are to be reuersed, he prouoketh Gods wrath agaynst himselfe, and putteth them that obey him, in daunger of Gods greuous iudgement.
Certes as for Jehu's deed in slaying the Priests of Baal,1 God disallowed it not, for he said openly that he had done the thing that was righteous in Gods sight, & the thing that was in Gods hart. But this was a singular or peculiar deed, like as certain of Samsons doings were, and of certain other noble men, which are not set forth in the Scriptures for every man to follow, being not rightly called thereunto by God. For we know we must live according to laws, and not according to custom nor after the example of particular deeds. But the law commandeth that we should not lye, or deceive any man by covin or craft, and much less then may we defile our selves with perjury. The things are known well enough which Austen hath discoursed to Consentius against lying. We may add hereunto, that king Jehu bound not himself by any solemn oath to the Priests of Baal: but only allured them by putting them in hope that he would offer a right great and sumptuous sacrifice: & that the Priests being blinded with their own naughtiness and their overeager desire of Idolatry, came flocking by heaps, & therefore suffered just punishment in Gods behalf, for their own sturdy wickedness and their unappeasable hatred towards the true Religion and true Ministers of God. Neither is this to be overpassed here, that Jehu commanded diligent search to be made in the temple least there might be any of the Lords Prophets among the wicked Priests of Baal: meaning ⟨image 72⟩thereby, that the true servants and worshippers of God, must not be punished or put to death with the offenders & Idolaters that be hated of God. Which thing doth strongly assault and batter the purpose and endeavour of the Roman Bishop, whose greedy gaping is for nothing else but the destruction of the true servants and worshippers of God. His desire is to advance and maintain Idolaters, and to oppress and destroy the true servants and worshippers of God. And to bring this to pass, he is not ashamed at all to pretend, and dissemble, to lye, to deceive, and to deal craftily, to lay wait, to forswear, yea and in the end to murder cruelly.
Certesse as for Iehus déede in sleaing the Priestes of Baal,1 God disallowed it not, for he said openly that he had done the thing that was rightous in Gods sight, & the thing that was in Gods hart. But this was a singular or peculiar déede, like as certein of Sampsons doinges were, and of certeine other noble men, which are not setforth in the Scriptures for euery man to folow, being not rightly called therunto by God. For we know we must liue according to lawes, and not according to custome nor after the example of particular déedes. But the law commaundeth that we should not lye, or deceiue any man by couin or craft, and much lesse then may wee defile our selues with periurie. The thinges are knowen well inough which Austen hath discoursed to Cōsentius against lying. We may adde hereunto, that king Iehu bound not himselfe by any solemne othe to the Priestes of Baal: but onely allured them by putting them in hope that he would offer a right great and sumptous sacrifice: & that the Priestes being blinded with their owne naughtinesse and their ouereager desire of Idolatrie, came flocking by heapes, & therfore suffered iust punishment in Gods behalfe, for their owne sturdy wickednesse and their vnappeasable hatred towardes the true Religion and true Ministers of God. Neither is this to be ouerpassed here, that Iehu commaunded diligent search to be made in the tēple least there might be any of the Lordes Prophetes among the wicked Priestes of Baal: meaning
1But admit we should grant, that promise is not to be kept with heretics and infidels that be enemies of our faith: yet ought it to be first proved, that the Queen of England is an heretic and such a one as promise is not to be kept unto. But that the Queen of England is of a right opinion, Catholic, and no heretic, I have already abundantly, evidently and clearly enough declared. Therefore promise ought to be kept with her: and they that be sworn unto her, can not be released of their oath by any law of God or man.2 As for the Council of Constance, it hath in many other things (and specially in the Decree of the xiij. Session,) set forth Decrees openly against Christ the Lord and against his most holy Gospel. And therefore it is of no authority among godly and well minded men. For not even S. Austen him self would have any Councils (of what sort so ever they be or have ben) to be had in any estimation, if they disagree with reason, right, and Scripture.
1But admit we should graunt, that promise is not to be kept with heretikes and infidels that be enemies of our faith: yet ought it to be first proued, that the Quéene of England is an heretike and such a one as promise is not to be kept vnto. But that the Quéene of England is of a right opinion, Catholike, and no heretike, I haue already abundantly, euidently and clearely inough declared. Therfore promise ought to be kept with her: and they that be sworne vnto her, can not be released of their oth by any law of God or man.2 As for the Councell of Constance, it hath in many other thinges (and specially in the Decrée of the xiij. Session,) set forth Decrées openly against Christ the Lord and against his most holy Gospell. And therfore it is of no authoritie among godly and well minded men. For not euen S. Austen him self would haue any Councels (of what sort so euer they be or haue ben) to be had in any estimation, if they disagrée with reason, right, and Scripture.
1And truly about a xxvj. years after the holding of the Council of Constance, those holy fathers, according to their own rule, That promise ought not to be kept with heretics and infidels, executed that power of theirs in discharging Ladislaus king of Hungary and Poland from the oath which he had lawfully made of Amurathes the Emperor of Turkey. For Julianus Caesarinus the Legate of Eugenie the iiij. the Bishop of Rome made a very ⟨p. 67⟩long oration in the presence of King Ladislay, and the Nobility of his realm: the only drift whereof was, to make the King and his noble men believe, that the league which they had made with the king of the Turks being an Infidel, was to be broken, and the promise made unto him to be reversed, but in any wise to keep league with the bishop, who representeth the person of God upon earth. Which thing if ye do not (saith he) I fear me lest even as Judas betrayed Christ, so you will seem to betray Christs vicar: and so lest you find God your utter enemy hereafter, whom ye have always hitherto found helpful and favourable in your affairs.
1And truly about a xxvj. yeares after the holding of the Coūcell of Constance, those holy fathers, according to their owne rule, That promise ought not to be kept with heretikes and infidels, executed that power of theirs in discharging Ladislaus king of Hungarie and Pooleland from the othe which he had lawfully made of Amurathes the Emperour of Turky. For Iulianus Caesarinus the Legate of Eugenie the iiij. the Bishop of Rome made a very ⟨p. 67⟩long oration in the presence of King Ladislay, and the Nobilitie of his realme: the onely drift whereof was, to make the King and hys noble men beleue, that the league which they had made with the king of the Turkes being an Infidell, was to be broken, and the promise made vnto him to be reuersed, but in any wise to kéep league with the bishop, who representeth the person of God vppon earth. Which thing if ye do not (sayth he) I feare me lest euen as Iudas betrayed Christ, so you will séeme to betray Christes vicar: and so lest you finde God your vtter enemy herafter, whom ye haue alwayes hetherto found helpfull and fauourable in your affayres.
AFterward the Pope in his sayd definitiue sentence determineth peremptorily that the Quéene of England is depriued of her crowne and of all right of her crowne, and of all other authoritie, dominion, dignitie, and priuilege whatsoeuer. But who hath made the Pope a souerein Monarche ouer the whole world, to reigne alone, and to haue all kingdomes vnder him, and to hold all kynges and princes vnder his allegeance as his vassals or tenauntes at wil, so as he might set them vp or thrust them out of their kyngdomes at his pleasure? Heretofore when I discoursed vpon Ieremies wordes I haue set thee ouer kynges and kyngdomes &c. I haue shewed openly and sufficiently inough, (so as there néedeth no more at this tyme) that the Pope is not set ouer kynges and kyngdomes by God, but rather vsurpeth superioritie and power ouer kynges and nations, contrarie both to the open example and commaundement of the Lord. Therfore as now I wil adde no more but this, that the Pope doth falsly or rather through mere tyranny without any right or regard of shame chalenge to him selfe this power, which the Lord neuer deliuered to any man. For the wise Prophet Daniel sayth:1 Wisedome and power belong vnto the Lord. He it is that altereth the tymes, and chaunges of tymes. He it is that putteth downe kinges and setteth vp kinges.2 The same thyng also haue Iob, and Dauid in his Psalmes affirmed afore him. Yea and the holy histories setting forth the same thyng most plenteously, declare that God ordeined Saule kyng of the Israelites by the Prophet Samuel,3 and by the message of the same Prophet ⟨p. 64⟩deposed him agayne for his disobedience and rebellion, aduauncing Dauid to his roome,4 a man accordyng to Gods owne hart. Agayne, vnder Salomon Dauides sonne, the kyngdome was rent a sunder,5 and God by the message of his Prophet Ahia gaue ten partes of the kyngdome to Ieroboam: and those ten partes of the kyngdome were not taken away from Salomon and his posteritie for any other cause, then for that Salomon him selfe had withdrawen his hart from God, and allowed his outlandish wiues wherewith to set vp and exercise their Idolatrie.
