A17167:226
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.
But hearken (I pray you) how helpful and favourable the king and nobility found God toward them, according as the false prophet Cesarinus bare them in hand, after they had concluded to break promise with the Turk, and to make horrible war upon him, when he looked for no such thing. Truly at the battle of Waray which was the greatest of all others,1 when it was likely that all should have gone to wrack on both sides, Amurathes plucking out of his bosom the book of the league that was concluded, and solemnly sworn, opened it, and looking earnestly up into heaven, said: These even these, O Jesus Christ, are the covenants which thy Christians have made with me: they have sworn solemnly by thy Godhead, and broken their promise made in thy name, and like false forsworn persons have denied their God. Now Christ if thou be God (as they say, and we be borne in hand) I pray thee revenge here the wrongs and mine, and show the punishment of promise-breaking to such as know not yet thy holy name▪ He had scarce said these words, but the battle which had been uncertain and doubtful a long while, began to incline (like as we read also how it came to pas after the same sort long afore that in the time of Clodeway the first king of France, by reason of his calling upon Christ, in a battle against the Almains) & fortune turned against the Christians, so ⟨image 73⟩as being wearied and tired with fighting all the day long, they turned their backs, and were miserably slain. In that battle the King himself was slain, who otherwise was a very good prince, and worthy of commendation, and with him were slain the chief of his nobility, and stoutest men of war: also there was slain the soothsayer of Tolumne, Cesarinus. Scarce the third part of the kings army returned. Platina in the life of Eugenie the fourth, numbereth above thirty thousand Christians that were slain, and layeth all the blame of this misfortune upon Eugenie the pope. He that desireth to know the whole story, (which is undoubtedly both notable and terrible) shall find it set out at large in Antony Bonfine, in the sixth book of his third Decade of the matters of Hungary. Also the same author giveth warning advisedly, that God did justly revenge the breach of promise upon the Christians.
But harken (I pray you) how helpfull and fauourable the king and nobilitie found God toward them, according as the fals prophet Cesarinus bare them in hand, after they had concluded to breake promise with the Turke, and to make horrible warre vpon him, when he looked for no such thing. Truely at the battell of Waray which was the greatest of all others,1 when it was likely that all should haue gone to wracke on both sides, Amurathes plucking out of his bosome the booke of the league that was concluded, and solemnly sworne, opened it, and looking earnestly vp into heauen, sayd: These euen these, O Iesu Christ, are the couenauntes which thy Christians haue made with me: they haue sworne solemnly by thy Goohead, and broken theyr promise made in thy name, and like fals forsworne persons haue denied their God. Now Christ if thou be God (as they say, and we be borne in hand) I pray thée reuenge here the wronges and mine, and shew the punishment of promise-breaking to such as know not yet thy holy name▪ He had scarce sayd these wordes, but the battell which had bene vncertaine and doubtfull a long while, began to encline (like as we read also how it came to pas after the same sort long afore that in ye time of Clodeway the first king of France, by reason of his calling vpon Christ, in a battell against the Almanes) & fortune turned agaynst the Christians, so ⟨image 73⟩as being wéeryed and tyred with fighting all the day long, they turned theyr backes, and were miserably slayne. In that battell the King himselfe was slaine, who otherwyse was a very good prince, and woorthy of commendation, and with him were slayne the chiefe of hys nobilitie, and stoutest men of war: also there was slayne the soothsayer of Tolumne, Cesarinus. Scarce the third part of the kinges army returned. Platina in the life of Eugenye the fourthe, numbreth aboue thirtie thousande Christians that were slaine, and layeth all the blame of this misfortune vppon Eugenie the pope. He that desireth to know the whole story, (which is vndoubtedly both notable and terrible) shall find it set out at large in Antonie Bonfine, in the sixt booke of hys third Decade of the matters of Hungarie. Also the same author geuth warning aduisedly, that God did iustly reuenge the breach of promise vpon the Christians.
By all which things it appeareth manifestly, how well God liketh the decree of the council of Constance, That promise is not to be kept with heretics & infidels.
By all which thinges it appeareth manifestly, how well God lyketh the decrée of the counsell of Constance, That promise is not to be kept with heretikes & infidelles.
1Doubtless the catholic truth teacheth men expressly, to keep their lawful promise, assurance, or oath at all times, aswell to the bad as to the good, that is to wit, both to believers, and unbelievers or infidels. For our Lord in his law commandeth all and every person,2 that they lye not, nor commit perjury by breaking their promise. But indeed he lieth, which uttereth an untruth with a purpose to deceive: for commonly men say that to lye, is nothing else, but to speak against a mans own knowledge, for liars speak one thing & think an other. And Gelasius in the decrees, Lib. 22. Quest. 4. which beginneth with, S. Paul: &c. That man lieth in committing perjury, which knoweth the thing to be untrue which he sweareth: for (as Saint Austen saith) a lye is an untrue utterance of the voice with a purpose to beguile. As for example, When the pope promiseth safety of lime and life to such as he esteemeth to be heretics, (but in deed are right believers and catholics) ⟨p. 68⟩and yet purposeth in his mind to deceive them by opening them the gap of that hope, and so to bring them in peril of life, lime, and all worldly substance, that is to say, to destroy them cruelly, which was the thing that he purposed, when he guilefully promised them safety, and therefore promised it, to the intent he might destroy them. This is a shameful lye, and a cursed and abominable perjury. Whereof the Prophet hath spoken saying:3 Lord thou hatest all them that commit iniquity, and wilt destroy them that speak lies. The Lord abhorreth a bloodthirsty and deceitful or falsehearted man.
1Doubtlesse the catholike truth teacheth men expresly, to kéep theyr lawfull promise, assurance, or oth at al times, aswell to the bad as to the good, that is to wit, both to beeleuers, and vnbeleuers or infidelles. For our Lord in his law commaundeth all and euery person,2 that they lye not, ne commit periury by breaking theyr promise. But indéed he lyeth, which vttereth an vntruth with a purpose to deceiue: for commonly men say that to lye, is nothing els, but to speake against a mans owne knowledge, for lyers speake one thing & thinke an other. And Gelasius in the decréees, Lib. 22. Quest. 4. which beginneth with, S. Paule: &c. That man lyeth in committing periurie, which knoweth the thing to be vntrue which he sweareth: for (as Saint Austen sayth) a lye is an vntrue vtterance of the voyce wt a purpose to beguyle. As for example, When the pope promiseth safety of lymme and life to such as he estéemeth to be heretikes, (but in déed are rightheleuers and catholikes)
Therefore when Joshua, and the Elders of Israel had made a league of peace with the Gibeonites, who came with a false tale, and (as ye would say) beguiled the people of God, yet they nevertheless kept promise with them unimpeached, even after they had found out their deceit. Whereupon Ambrose in his book of duties, and Austen unto Boniface, give us to understand, and that full rightly, that the promise that is once made, must be performed, yea even unto our enemies, and to evil men, and infidels. Besides this, certain hundred years after, the people of Israel were punished with a sore dearth, for Sauls breaking of the league that was made with the Gibeonites, and amends could not be made for the fault, until seven men of Saul's posterity were hanged to death under the reign of David, according as it is read written in the second book of Samuel, the xxi. chapter. And like as our Lord saith in the Gospel. that the Ninevites, and the Queen of Saba shall judge the Jews at the day of judgement: Even so there is no doubt, but that Marcus Attilius Regulus, & the whole Senate of Rome, which were heathen men, shall condemn these most blessed fathers, forasmuch as they esteem it a thing of nothing to break the promise that is made, yea, & confirmed even with an oath: but the Romans kept promise that a man would wonder at it, yea even to their enemies. The histories bear witness of these things in many places
Therfore when Iosue, and the Elders of Israell had made a league of peace with the Gabaointes, who came wt a false tale, and (as yée would say) beguiled the people of God, yet they neuertheles kept promise with them vnimpeached, euen after they had found out their deceit. Wherupon Ambrose in hys booke of duties, and Austen vnto Boniface, geue vs to vnderstand, and that full rightly, that the promise that is once made, must be perfourmed, yea euen vnto our enemies, and to euill men, and infidelles. Besides this, certayne hundred yeares after, the people of Israell were punished with a sore dearth, for Saules breaking of the leage that was made with ye Gabaonites, and amendes could not be made for the fault, vntill seueu men of Saulss posterity were hanged to death vnder the raign of Dauid, according as it is read written in the second booke of Samuell, the xxi. chapter. And like as our Lorde sayth in the Gospell. that the Niniuites, and the Quéene of Saba shall iudge the Iewes at the day of iudgemet: Euen so there is no doubt, but that Marcus Attilius Regulus, & the whole Senate of Rome, which were heathen men, shal condemne these most blessed fathers, forasmuch as they estéeme it a thing of nothing to breake the promise that is made, yea, & confirmed euē with an oth: but the Romanes kept promise that a man would wonder at it, yea euen to their enemies. The histories beare witnes of these things in many places
1The Prophet Jeremiah exhorteth Gods people with many words, and very earnestly to keep promise with Nebuchadnezzar, though he were a heathen prince, and an infidel, and to obey him, and to pray to God for his welfare. Ezekiel also speaking of the unfaithfulness of Zedechias towards Nebuchadnezzar,2 saith: He hath set light by his oath, and broken his covenant, even when he had given his hand upon it. All these things hath he done, and therefore he shall not escape. As truly as I live (saith God) I will bring mine oath which he hath despised, and my covenant which he hath broken, upon his own head. These sayings are more apt and fit for our present case, than that they read to be expounded & applied with many words.
1The Prophet Ieremy exhorteth Gods people wt many wordes, and very earnestly to kéepe promise with Nabuchodonozor, though he were a heathen prince, and an infidell, and to obay him, and to pray to God for hys welfare. Ezechiel also speaking of the vnfaythfulnes of Zedechias towardes Nabuchodonozor,2 sayth: He hath set light by hys oth, and broken hys couenaunt, euen when he had geuen hys hand vpon it. All these thinges hath he done, and therefore he shall not escape. As truely as I liue (sayth God) I will bring myne othe which he hath despysed, and my couenaunt which he hath broken, vpon hys owne head. These sayinges are more apt and fit for our present case, than that they read to be expounded & applyed with many wordes.
1None other thing taught Christs Apostles in the new Testament: for Peter teacheth men expressly to perform faithfulness, even to wicked masters and rulers. Let servants (saith he) obey their masters, not only if they be good and gentle, but also if they be crabbed. &c. A little afore having spoken also of the magistrate, he commandeth the faithful to obey them: for so is Gods will, that we may stop the mouths of foolish men by doing well. And we know, that in the Apostles days, the Lords and masters were heathen men or infidels.2 Likewise S. Paul instructing servants saith: As many servants as be under the yoke, let them esteem their masters worthy of all honour, lest the name of God, and his doctrine be il spoken of. Which thing the Apostle speaketh of heathen and unbelieving masters: for against these he matcheth the believers saying forthwith: And they that have believing masters let them not despise them, because they be brethren, but let them be the more serviceable to them because they be believers. After the same manner speaketh he in Rom. 13. and Tit. 3. and in other places, of performance, of faithfulness, and obedience to the heathen magistrate. And we also inferring upon these things after the same manner say: If the faithful be bound to wayward and unbelieving masters, how much ⟨p. 69⟩more are the Englishmen bound by Gods commandment to keep their promises and oaths made to their Queen, being a faithful, holy, and gracious Prince?
1None other thing taught Christes Apostles in the new Testament: for Peter teacheth men expresly to perfourme faythfulnes, euen to wicked maisters and rulers. Let seruauntes (sayth he) obay theyr masters, not onely if they be good and gentle, but also if they be crabbed. &c. A little afore hauing spoken also of the magistrate, he commaundeth the faythful to obay them: for so is Gods will, that we may stop the mouthes of foolish men by doing well. And we knowe, that in the Apostles dayes, the Lordes and maysters were heathen men or infidelles.2
And men agree also with God in this behalf: For of many things,1 I will allege but this one. About the year of our Lord 630. or as other reckon 681. under Sisenand king of Spain, at the city of Toledo in Spain, there was held a competent Synod, wherein this case of performing oaths sworn unto Princes is diligently entreated of. The said Synod is commonly called the fourth council of Toledo. Among other things they make a decree in these words: Can. 74. The report goeth that many nations are so falsehearted, that they neglect to perform the promise, which they have made by oath unto their own princes, and pretend to swear with their mouths, when they wickedly purpose to forswear themselves in their hearts. For they swear to their kings, and impeach the faithfulness which they have promised, and they are not afraid of that book of Gods judgement whereby cursedness is brought upon such as swear by the name of God lyingly. What hope then shall such people have against their enemies, when they be in danger? What credit is to be given them any more in making peace with other countries? what league will they not break? what assurance sworn to the enemies shall stand stable, when they keep not their promises sworn to their own kings? for who is so mad as to cut of his own head with his own hands? But they (as it is well known) forgetting their own salvation, murder themselves with their own hand by turning their own force against their Kings & themselves. And whereas the Lord saith: Touch not mine anointed. And whereas David saith, who can lay his hand upon the Lords anointed and be guiltless: they are not afraid to fall into perjury, nor yet to destroy their own kings. For promise is made to the enemies, and not broken. Now if faithfulness take place in war, how much more is it to be observed in all other things? For it is high treason to God, ⟨image 75⟩if people impeach their faithfulness promised to their Kings.2 For the offence is committed not only against them, but also against God, in whose name the promise is plighted. Hereupon it cometh to pass, that the wrath of God hath so altered many kingdoms upon earth, that one of them is loosened from another, for the wickedness of their promise breaking and evil behaviour.
And men agrée also with God in thys behalfe: For of many things,
Wherefore it behoveth us to take warning at such chances of nations, that we be not likewise stricken with swift plague, and punished with cruel punishment:1 for if God spared not the Angels that transgressed against him, but thrust them out of their heavenly habitation for their disobedience: whereupon also he saith by Isaiah:2 My sword hath been bathed in heaven: how much more must we fear the loss of our salvation, lest we perish for our unfaithfulness through the vengeance of the same sword of God? But if we will eschew Gods displeasure, and be desirous that he should turn his rigour into mercy.3 Let us keep the reverence of religion, and fear towards God, and perform the faithfulness and allegiance, that we promise to our Princes. Let there not be in us, as there is in some nations, wicked wiliness of unfaithful dealing, nor truthless treachery of deceitful meaning, nor villainy of false forswearing, nor traitorous practising of conspiracy. Let no man among us usurp the kingdom through presumptuousness, let no man set his countrymen together by the ears, let no man imagine the destruction of Kings: but when a prince is departed in peace: Let the noblemen and clergy of the whole realm dispose the succession of the kingdom by common advice, that while we retain the unity of concord, no man may practise the disquietness of his country & realm by violence and ambition.
Wherfore it behoueth vs to take warning at such chaunces of nations, that we be not likewise stricken with swift plague, and punished with cruell punishment:1 for if God spared not the Angels that transgressed against him, but thrust them out of their heauenly habitation for their disobedience: wheruppon also he sayth by Esay:2 My sword hath bene bathed in heauen: how much more must we feare the losse of our saluation, lest we perish for our vnfaythfulnes through the vengeance of the same sword of God? But if we will eschew Gods displeasure, and be desirous that he should turne his rigour into mercy.3
1But if this warning correct not our minds, nor bringeth our hart to the regard of the common welfare: Hear our determination. Whosoever of us or of all the people of Spain, shall by any conspiracy or practise, break his oath which he hath made for the welfare of his country, ⟨p. 70⟩and the nation of the Goths, or for the preservation of the kings estate, or shall lay hands upon the kings person to murder him, or depose him from his royal authority, or by tyrannical presumption usurp the crown: Cursed be he in the presence of God the Father, & of his Angels, and let him become a foreigner from the Catholic church, which he hath defiled with his perjury, and a stranger to all companies of Christians, with all the partakers of his wickedness. For it is meet that they which be wrapped in one offence, should also be subject to one punishment. And this their definitive sentence they double twice or thrice, still beating and harping upon it. Which things I have hitherto rehearsed, and many other of the same sort could I allege, but that I know that these are enough to such as use reason.
1But if this warning correct not our mindes, ne bringeth our hart to the regard of the common welfare: Heare our determination. Whosoeuer of vs or of all the people of Spaine, shall by any conspiracie or practise, breake his oth which he hath made for the welfare of his countrye, ⟨p. 70⟩and the nation of the Gothes, or for the preseruation of the kinges estate, or shall lay handes vpon the kinges person to murther him, or depose him from his royall authoritie, or by tyrannicall presumption vsurpe the crowne: Cursed be he in the presence of God the Father, & of his Aungels, and let him becomme a forreiner from the Catholike churche, which he hath defiled with hys periurie, and a stranger to all companies of Christians, with all the partakers of hys wickednes. For it is méete that they which be wrapped in one offence, should also be subiect to one punishment. And this their definitiue sentence they double twise or thrice, still beating and harping vpon it. Which thinges I haue hetherto rehearced, and many other of the same sort coulde I alleage, but that I know that these are enough to such as vse reason.
Let the pope then go as he is worthy,1 with that absolution of his, not Apostolical, but apostatical and diabolical, whereby he dischargeth the Nobility and Commons of England of all fealty and obedience, shamelessly and openly teaching them to practise wicked rebellion, treason, and cursed perjury, against their Queen, set over them by God, which vices God (according to his righteousness) hath always hated, and utterly abhorred. Yea and he him self also is stricken with the curse even now rehearsed, & justly pronounced against forswearers, by the fathers in the fourth Council of Tolet, because he is not only forsworn himself, but also teacheth forswearing. Nay rather he showeth by this as a most certain mark,2 how he is the man of sin of whom the Apostle speaketh. For like as he himself swarmeth and overfloweth with sins and wickedness, even so doth he entice and enforce all men into sin and wickedness, by his publications or decrees. Therefore look to thy self O England, and beware of this man of sin, whom God coming down from heaven to judge the quick and the dead,3 shall shortly wipe away, and (according as John hath truly foretold) throw him headlong ⟨image 76⟩into a lake of fire burning with brimstone, together with all those that have more willingly obeyed him, that is to say, to Antichrist, than to Christ.
Let the pope then goe as he is woorthy,1 with that absolution of hys, not Apostolicall, but apostaticall and diabolicall, whereby he dischargeth the Nobilitie and Commons of England of all fealtie and obedience, shamlesly and openly teaching them to practise wicked rebellion, treason, and cursed periurie, against theyr Quéene, sette ouer them by God, which vices God (according to hys righteousnes) hath alwayes hated, and vtterly abhorred. Yea and he him selfe also is stricken with the curse euen now rehearced, & iustly pronounced against forswearers, by ye fathers in the fourth Counsell of Tolet, because he is not onely forsworne himselfe, but also teacheth forswearing. Nay rather he sheweth by this as a most certaine marcke,
1Lastly the Bishop of Rome in his definitive sentence, commandeth all the Nobility and People of England that be subjects to the Queen, that upon pain of his curse, they obey not her Majesties laws and commandments hereafter. What shall they do then? Mary, forsake their allegiance, & cast of the yoke of obedience, and with hurliburly rise up against the Queen, whom God hath given them to be their sovereign Lady, and thrust her from her crown, and through unspeakable treason murder her, and then set all the Realm on a broil, beat down all the faithful, and rid them out of the way, fill all places with slaughter, and confound heaven & earth together. These are the counsels and commandments of this blessed sire, borrowed of that father of his, of whom the Lord speaketh in his Gospel,2 saying: You are of your father the devil, and you will follow the desires of your father. He was a murderer from the beginning, and continued not in the truth, because there is no truth in him. They therefore that love godliness, and their own salvation, and the honour, peace, and welfare of their own country (as every good and godly man must of duty do) let them fly as far as may be from this devilish, cruel, and bloody decrees of the pope. Neither is there any cause why they should fear to incur the displeasure of almighty God, ⟨p. 71⟩for disobeying the Popes Decrees. For the Pope hath published those Decrees against God & against the true word of God.3 For God hath taught things plain contrary and fighting full but against the Popes Decrees: namely that every man ought to yield both honour & fear to his Prince or Magistrate, and also to pay him tribute and custom, and perform due subjection and obedience to him. And these things are to be read word for word written by the Apostle Paul in the xiij. to the Romans.
1LAstly the Bishop of Rome in his definitiue sentence, commaundeth all the Nobilitie and People of England that be subiectes to the Quéene, that vpō paine of his curse, they obey not hir Maiesties lawes and commaundementes hereafter. What shall they do then? Marie, forsake theyr allegiance, & cast of the yoke of obedience, and with hurliburly ryse vp against the Quéene, whome God hath geuen them to be theyr soueraigne Ladie, and thrust hir from hir crowne, and through vnspeakable treason murther hir, and then set all the Realme on a broyle, beat downe all the faythfull, and rid them out of the way, fill all places with slaughter, and confound heauen & earth together. These are the counsels and commaundementes of this blissed syre, borowed of that father of his, of whome the Lord speaketh in hys Gospell,
For subjects ye and all good men must both think and speak reverently and honourably of their Princes or Magistrates,1 as whom God in his word vouchsafeth to call by the name of Gods, as by whom God himself governeth, judgeth, defendeth, bridleth, and preserveth his people. In consideration whereof, in the book of Judges, judges be termed Saviours. Which thing all subjects ought to acknowledge, with a certain reverence, admiration, and giving of thanks. For we be commanded to make earnest intercession for our Princes in our prayers unto God: we be commanded to love our Magistrate unfeignedly, and in a comely, decent, and diligent wise to honour them with the honours accustomed to each country. So have all the holy Priests, Prophets, and faithful servants of God done to their king: as it is to be seen in many places of the holy Scripture. Besides this, it is an express commandment in Gods law,2 Thou shalt not speak evil of the Gods, nor curse the Prince of thy people.3 Moreover the Prince is also to be feared of his subjects, that they practise not any thing against him, and much less make not insurrection against him as enemies, or move sedition, or otherwise commit ungracious acts and worthy to be punished. For if thou do the thing that is evil (saith Paul,4) then fear: for he beareth not the sword in vain. For he is Gods Minister to punish him that doth evil. And truly good men fear their Princes, not as executioners, but as fathers. For again the Apostle saith: Princes are not a terror to them that do well, but to them that do ill. And wilt thou not stand in fear ⟨image 77⟩of authority? then do the thing that is good, and so shalt thou receive praise of him.
For subiectes ye and all good men must both thinke and speake reuerently and honorablie of their Princes or Magistrates,1 as whom God in his word vouchsaueth to call by the name of Gods, as by whom God himselfe gouerneth, iudgeth, defendeth, bridleth, and preserueth his people. In consideration wherof, in the booke of Iudges, iudges be termed Sauyours. Which thing al subiectes ought to acknowledge, with a certeine reuerence, admiration, and giuing of thankes. For we be commaunded to make earnest intercession for our Princes in our prayers vnto God: we be commaunded to loue our Magistrate vnfeynedly, and in a comly, decent, and diligent wise to honor them with the honours accustomed to eche countrey. So haue all the holie Priestes, Prophetes, and faithfull seruauntes of God done to their king: as it is to be séene in many places of the holy Scripture. Besides this, it is an expresse commaundement in Gods law,
1Moreover, subjects must pay their Princes all manner of tributes, customs, and all other duties. For again the Apostle saith: who goeth a warfare at his own charges? But Princes serve the common weal: therefore it is good right that they should be maintained of the common charges. Surely Paul saith expressly, even therefore do ye pay tribute: for they be Gods Ministers serving for the same purpose. Therefore render unto every man his dew, tribute to whom tribute is due: Custom to whom custom is due: awe to whom awe is due: honour to whom honour is due. The same Apostle willeth subjects also to obey their Princes, that is to wit, their laws and ordinances, not only that they may by their due obedience escape the punishments which Princes execute upon the disobedient: but because it is Gods will we should do so, and we must yield obedience to his commandment, except we had lever to fall into the hand of Gods vengeance, although princes punish us not. And this is it that the Prophet meant by saying, ye must obey, not only for fear, but also for conscience Also: they that resist the Magistrate procure themselves damnation. And truly this obedience stretcheth so far, that if the Prince need thy service in the wars, for the defence of his Realm against invasions: thou owest even thy body to thy Prince, yea and thy life, and therefore much more thy goods. These are the things, these (I say) are the things that all subjects owe to their sovereigns by the allowance and commandment of God: and therefore the Englishmen also owe the same things to their Queen. True it is in deed that S. Peter said, we must obey God rather then men howbeit, that is in such things as are commanded expressly against God and his word. But the politic or civill government is stablished, and not infringed by Gods word. And most of all it is stablished if the Princes be godly. For the Princes that govern their people quietly, and enforce not their subjects to any wicked ⟨p. 72⟩things, but honour Gods service & spread it abroad more & more:2 are well liked of God and helped by him. And truly, this obedience of the subjects which God hath enjoined them, keepeth them in their duty, and persuadeth them that they attempt not any thing against their Prince or Magistrate.
1Moreouer, subiectes must pay their Princes all maner of tributes, customes, and all other dewties. For againe the Apostle saith: who goeth a warfare at his owne charges? But Princes serue the common weale: therfore it is good right that they should be mainteined of the common charges. Surely Paule saith expresly, euen therfore do ye pay tribute: for they be Gods Ministers seruing for the same purpose. Therfore render vnto euery mā his dew, tribute to whom tribute is due: Custome to whom custome is due: awe to whom awe is due: honour to whom honour is due. The same Apostle willeth subiectes also to obey their Princes, that is to wit, their lawes and ordinaunces, not onely that they may by their due obedience escape the punishments which Princes execute vpon the disobedient: but bycause it is Gods will we should do so, and we must yeld obedience to his commaundement, except we had leuer to fall into the hand of Gods vengeance, although princes punish vs not. And this is it that the Prophet ment by saying, ye must obey, not onely for feare, but also for conscience Also: they that resist the Magistrate procure themselues damnation. And truly this obedience stretcheth so farre, that if the Prince néede thy seruice in the warres, for the defence of his Realme against inuasions: thou owest euen thy body to thy Prince, yea and thy life, and therefore much more thy goodes. These are the thinges, these (I say) are the thinges that all subiectes owe to their souereines by the allowance and commaundement of God: and therfore the Englishmen also owe the same thinges to their Quéene. True it is in déede that S. Peter sayd, we must obey God rather then men howbeit, that is in such things as are commaunded expresly against God and his word. But the politike or ciuill gouernement is stablished, and not infringed by Gods word. And most of all it is stablished if the Princes be godly. For the Princes that gouerne their people quietly, and enforce not their subiectes to any wicked
As for those that rise against their Prince either by privy practise or open force, and break the common peace: they are not only disobedient, but also traitors and hated of God. And yet it is the thing that the Pope in his Bull, not so much teacheth as by his menaces endeavoureth to enforce the noblemen and commons of England unto. The noble Realm of England, through Gods grace, cleaveth well together in laws spiritual and temporal, and the subjects thereof enjoy peace and public profit, by the benefit of their most gracious Queen. Therefore not to be willing hence forth to obey her, (as the Pope would have it) what else is it, then to trouble the state of the whole Realm, and consequently to stir up rebellion and sedition wickedly, and to procure themselves assured and grievous damnation at Gods hand.
As for those that rise against their Prince either by priuie practise or open force, and breake the common peace: they are not onely disobedient, but also traytors and hated of God. And yet it is the thing that the Pope in his Bull, not so much teacheth as by his manaces indeuereth to inforce the noblemen and commons of England vnto. The noble Realme of England, through Gods grace, cleaueth well together in lawes spirituall and temporall, and the subiectes therof enioy peace and publike profite, by the benefite of their most gracious Quéene. Therfore not to be willing hence forth to obey her, (as the Pope would haue it) what els is it, then to trouble the state of the whole Realme, and consequētly to stirre vp rebellion and sedition wickedly, and to procure themselues assured and greuous damnation at Gods hand.
But hear how God hath always hated seditious persons,1 and how grievously also he hath evermore punished seditions. Chore, Dathan, and Abyron with their complices raised a sedition against Moses the chaplain of Gods people:2 But the earth opened and swallowed them up with their households and all that ever they had. A right dreadful example surely, to the intent that none should hereafter rise against their Princes any more.3 The Israelites also raised an insurrection against the same Moses in the wilderness. But for their so doing they were shut out of the land of promise, and by the space of xxxviij. years together overwhelmed with sundry calamities, tired and forspent with daily travelling in the desert, and at length also in sundry times consumed and made away with horrible kinds of death. Also in the book of Judges, the Ephraimites made an uproar against Jephthah who had deserved well at their hands. But through the vengeance of God ⟨image 78⟩for their ungracious rebellion and unthankfulness, there were slain of them about a xlij. thousand. What befell in Davids time to Absalom & Seba the son of Bithri when they rebelled seditiously against their lawful king David, it is better known then that if may seem requisite to be set forth in many words. There are in the holy Scriptures and the worldly histories of sundry kingdoms, many exam ples to be seen no less horrible then these, of seditious persons that were most grievously confounded by the Lord. For the Lord being righteous, and a lover of order and peace, never spared any such.
But heare how God hath alwayes hated seditious persons,1 and how greuously also he hath euermore punished seditiōs. Chore, Dathan, and Abyron with their complices raised a sedition against Moses the chaplein of Gods people:2 But the earth opened and swallowed them vp with their housholdes and all that euer they had. A right dreadfull example surely, to the intent that none should hereafter ryse agaynst their Princes any more.
