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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,¹ I will alleage but this one. About ye yeare of our Lord 630. or as other reckon 681. vnder Sisenand king of Spaine, at the citie of Toledo in Spayne, there was hild a competent Synode, wherin this case of performing othes sworne vnto Princes is diligently entreated of. The sayd Synod is commonly called the fourth counsell of Toledo. Among other thinges they make a decrée in these wordes: Can. 74. The report goeth that many nations are so falseharted, that they neglect to perfourme the promise, which they haue made by othe vnto theyr owne princes, and pretend to sweare with their mouthes, when they wickedlye purpose to forsweare themselues in theyr hartes. For they sweare to theyr kinges, and impeach the faithfulnes which they haue promised, and they are not affrayd of that booke of Gods iudgement whereby cursednes is brought vppon such as swear by the name of God lyingly. What hope thē shall such people haue against theyr enemies, when they be in danger? What credit is to be geuen them any more in making peace wt other contries? what leage will they not break? what assurance sworn to the enemies shal stand stable, whē they kéep not their promises sworne to their owne kinges? for who is so mad as to cut of his owne head wt his own hands? But they (as it is wel known) forgetting their own saluation, murther thēselues with theyr own hand by turning their owne force against theyr Kinges & thēselues. And whereas the Lord sayth: Touch not mine annoynted. And wheras Dauid sayth, who can lay his hand vppon the Lordes annoynted and be giltlesse: they are not affrayd to fall into periury, nor yet to destroy theyr owne kinges. For promise is made to the enemies, and not broken. Now if faythfulnes take place in war, how much more is it to be obserued in all other thinges? For it is hye treason to God, ⟨image 75⟩if people impeach theyr faythfulnesse promised to theyr Kinges.² For the offence is committed not onely agaynst them, but also agaynst God, in whose name the promise is plighted. Héerupon it commeth to passe, that the wrath of God hath so altered many kingdomes vpon earth, that one of them is lozoned from another, for the wickednes of their promise breaking and euil behauior.

1The fourth counsell of Tolet willeth men to keep promise made unto princes.The fourth counsell of Tolet willeth men to keep promise made vnto princes.
2The pope then teacheth high treason against God, when he dischargeth men of their oath made to the Queen.The pope then teacheth high treason against God, when he dischargeth mē of their othe made to the Queene.

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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

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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.

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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,

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¶ That the Nobility and Commons of England must not obey the popes commandment, nor fear his curse. And here is showed what thing subjects owe to their Princes, by Gods appointment, and how grievously God hath always punished rebels and seditious persons.

¶ That the Nobilitie and Commons of England must not obey the popes commaundement, nor feare his curse. And here is shewed what thing subiectes owe to theyr Princes, by Gods appoyntment, and how greuously God hath alwayes punished rebelles and sedicious persons.

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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,

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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,

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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

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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.

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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.

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¹And to the intent I may also bring somewhat out of latter tunes: there is a notable example of the punishment of traitorous rebellion, and disobedience, and perjury in king Rafe of Rinfield chosen king of Romans at the commandment of pope Gregory the vij. against the Emperor Henry the iiij. lawfully ordained of God, and succeeding in the Empire by descent from his ancestors who were very good Princes. The said Gregory had prophesied out of that chair of his, in the Easter week, that the same year (which was the year of our Lord .1080.) the false Emperor should dye, adding this protestation further: never take me more for Pope, but pluck me from the Altar, if the false Emperor be not dead between this and Whitsuntide. Which prophecy (like as was the prophecy of Caiaphas) was fulfilled in deed, howbeit after another meaning then the Pope thought of. For the false Emperor Rafe who was created Emperor by the Pope against Henry whom the Pope had deposed, discharging all his subjects of their faith and obedience towards him: was wounded to death the self same year. Thrice before, had he traitorously fought with Henry to his own loss: and now trusting to the prophecy of his blessed dad Pope Gregory the vij. he repaired his power again the fourth time, and in the month of October encountered with the army of Henry in the fields of Misnia, where he was put to shameful flight again, and received a very great loss and bloody slaughter? In the ⟨p. 73⟩same battle, the right hand of the said Rafe was stricken of: of the which wound he dyed within a few days after, leaving the Empire which he had received of the Pope, & fulfilling the prophecy of the Pope his creator.² It is reported (saith Abbas Uspurgensis in the 238. leaf of his Chronicles,) that Rafe now drawing towards his end and beholding his right hand cut of, gave a sore sigh and said to the Bishops which by chance were present: Lo, this is the hand wherewith I took mine oath of allegiance to my Lord Henry the Emperor. And behold, now I leave both his kingdom and this present life. See whether you, that made me mount up into his chair of estate, have led me a right way: which thing other storywriters report in these words: it was by your impulsion that I have fought so often unluckily. Look you to it, whether you have led me a right way or no.

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Ge your ways & perform your first faith plighted to your king: for I shall go to my fathers.

Ge your wayes & performe your first faith plighted to your king: for I shall go to my fathers.

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Now ye honourable Peers of England, and thou noble Realm of England in general, learn ye by all these things, to keep your faith plighted to your gracious sovereign Lady by oath, and to obey her faithfully, to maintain the peace of the Realm, and to abhor & eschew the treachery and traitorousness lewdly wound in, or rather wickedly commanded by the father of sedition the Bishop of Rome that sinful man, to the intent you may also eschew the sore punishments of God.

Now ye honorable Péeres of England, and thou noble Realme of England in generall, learne ye by all these thinges, to kéepe your faith plighted to your gracious souereine Lady by othe, and to obey her faithfully, to mainteine the peace of the Realme, and to abhorre & eschew the trechrie and traiterousnesse leawdly wound in, or rather wickedly commaūded by the father of sedition the Bishop of Rome that sinnefull man, to the intent you may also eschew the sore punishmentes of God.

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¶How great calamities and how great mischiefs the Bishop of Rome hath brought upon kingdoms and nations in Christendom these four hundred, years and more, in putting down kings, and removing kingdoms, and discharging subjects of their dew fealty and allegiance, by the fullness of their power, a brief historical declaration or winding up.

¶How great calamities and how great mischieues the Bishop of Rome hath brought vpō kyngdomes and nations in Christendome these foure hundred, yeares and more, in putting downe kinges, and remouyng kingdomes, and discharging subiectes of theyr dew fealtie and allegeance, by the fulnesse of their power, a brief historicall declaration or wyndyng vp.

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Upon occasion of the fore mentioned story of Gregory the vij. and king Rafe, I will proceed from the time of the said Gregory, almost unto our age, by the space of four hundred years and odd, briefly compiling and knitting together how great calamities, and how great mischiefs the Bishops of Rome have wrought to kingdoms and nations in Christendom these four hundred years and more, in deposing kings, transposing kingdoms, and discharging subjects from their faith and allegiance, by the fullness of their power to the intent that even by this horrible butchery, and confusion of all things, and the sorrowful rehearsal of most lamentable adventures, all people in Christendom may learn to know in deed what the Bishops of Rome be whom they still honour, and with all advisedness and constancy, to beware of those Romish Prelates, as of a dispatching plague both to kingdoms and common weals, the poison of peace and welfare, the authors and firebrands of treasons, wars, civill slaughters, and all most miserable calamities, and worthily hated of God and all good men.

VPon occasion of the fore mentioned storie of Gregorie the vij. and kyng Rafe, I will procede from the tyme of the said Gregorie, almost vnto our age, by the space of foure hundred yeares and odde, briefly compyling and knitting together how great calamities, and how great mischieues the Bishops of Rome haue wrought to kingdomes and nations in Christēdome these foure hundred yeares and more, in deposing kings, transposing kingdomes, and discharging subiectes from their faith and allegeance, by the fulnesse of their power to the intent that euē by this horrible butcherie, and confusion of all thinges, and the sorowfull rehearsall of most lamentable aduentures, all people in Christendome may learne to know in déede what the Bishops of Rome be whom they still honour, and with all aduisednesse and constancie, to beware of those Romish Prelates, as of a dispatching plague both to kingdomes and common weales, the poyson of peace and welfare, the authors and firebrandes of treasons, warres, ciuill slaughters, and all most miserable calamities, and worthely hated of God and all good men.

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In the year of our Lord .1045. there arose a very great and noisome schism in the City of Rome, between three Bishops, Benet the ix. Sylvester the iij. and Gregory the vj. which turmoiled the Church of Rome very dangerously and outrageously. Of this schism Otho Frisingensis writeth thus:¹ About this time there was a shameful confusion of the Church of God in the City of Rome, by reason of three Intruders that sealed upon that sea at once, who (as I my self being in the City have heard the Romans report) led there a beastly and shameful life. And Beno the Cardinal in the life of Hildebrand, the Church (saith he) by these mens means (meaning the iij. Bishops) was torn a sunder with a sore schism, mortal wars, and unmeasurable slaughters: and almost choked with horrible heresies, by giving men poison to drink under colour of honey. And Platina in the life of Sylvester the iij. saith: The Bishopric was come to that point, that who soever could do ⟨p. 74⟩most by bribery, and ambition, I say not by holiness and doctrine, he only obtained the state of dignity, the good men being borne down and rejected: and the rest that is written freely enough against the most corrupt manners of the Court of Rome. But the Emperor Henry the third of that name, surnamed the Black, a godly and stout Prince, gathered a chosen army in Germany, and entering into Rome, called a Council, and deposed those three Bishops, placing in their room one Swigger the Bishop of Bamberg whom they call Clement the second.

In the yeare of our Lord .1045. there arose a very great and noysome schisme in the Citie of Rome, betwene thrée Bishops, Benet the ix. Siluester the iij. and Gregorie the vj. which turmoyled the Church of Rome very daungerously and outrageously. Of this schisme Otho Frisingensis writeth thus:¹ About this tyme there was a shamefull confusion of the Church of God in the Citie of Rome, by reason of three Intruders that sealed vpō that sea at once, who (as I my selfe being in the Citie haue heard the Romanes report) led there a beastly and shamefull life. And Beno the Cardinall in the life of Hildebrand, the Church (saith he) by these mēs meanes (meaning the iij. Bishops) was torne a sunder with a sore schisme, mortall warres, and vnmeasurable slaughters: and almost choked with horrible heresies, by giuing men poyson to drinke vnder colour of hony. And Platina in the life of Siluester the iij. sayth: The Bishoprike was come to that point, that who soeuer could do

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A confutation of the Popes bull which was published more then two years ago…A confutation of the Popes bull which was published more then two yeres agoe…

¶ That the Nobility and Commons of England must not obey the popes commandment, nor fear his curse. And here is showed what thing subjects owe to their Princes, by Gods appointment, and how grievously God hath always punished rebels and seditious persons.

¶ That the Nobilitie and Commons of England must not obey the popes commaundement, nor feare his curse. And here is shewed what thing subiectes owe to theyr Princes, by Gods appoyntment, and how greuously God hath alwayes punished rebelles and sedicious persons.