A17167:70
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.
I Know well enough it offendeth many even in this discourse, that I use the term power so seldom, and the word ministry or ministration so often, when notwithstanding the Scripture doth openly give power to the ministers, and it is commonly called the power of the keys. But how small a thing is that I beseech you, if it be compared with the fullness of power which these men challenge to them selves openly? I grant in deed that the administration of the Church, or (if ye like it better) of the keys, is called power. For the Lord saith in the Gospel: Like as a man that at his going into a strange country, left his house and gave his servants power. &c. But who knoweth not that the power which is spoken of here, is none other but to do service or to minister: specially seeing that in an other Evangelist, it is more effectually opened what manner of power the same is, in these words: to give his household meat in due season, saith the Lord. Which thing no man will wrest to the fullness of power, but he that is past all shame. For the Lord speaketh manifestly of the preaching of the Gospel, whereby meat is set before the household, I mean before the Church of God. And when Paul to the Corinthians had termed the preaching of the Gospel the word of atonement:1 by and by expounding him self he addeth, that the office or ministration of preaching the atonement was given unto him: behold, here he calleth that thing a ministration, which he had even now ⟨image 23⟩called the word. And he addeth again, that Christ by the ministers exhorteth men to be at one with God. What power (I pray you) shall the faithful minister claim by this gear? Rightly therefore do some men give warning, that the power by law is one thing, and the power by ministration is an other. The power by law is that whereby each man as an owner hath power over the things that are his own, subject to his own commandment and not to an other mans. After this sort the Lord hath power over the Church,2 who saith in the Gospel: All power is given to me in heaven and in earth. So is it said before, that Christ hath the key of David, of death, and of hell. This power is communicated to no creature, but remaineth to God alone. Therefore except they will be false ministers, they will never take this power upon them.
I Know well inough it offendeth many euen in this discourse, that I vse the terme power so seldome, and the worde ministerie or ministration so often, when notwithstanding the Scripture doth openly geue power to the ministers, and it is commonly called the power of the keyes. But how small a thing is that I beséech you, if it be compared with the fulnesse of power which these men chalenge to them selues openly? I graunt in déede that the administration of the Church, or (if ye like it better) of the keyes, is called power. For the Lord sayth in the Gospell: Like as a man that at his going into a straunge countrey, left his house and gaue his seruauntes power. &c. But who knoweth not that the power which is spoken of héere, is none other but to do seruice or to minister: specially seing that in an other Euangelist, it is more effectually opened what maner of power the same is, in these wordes: to geue his honsholde meate in due season, sayth the Lord. Which thing no man will wrest to the fulnesse of power, but he that is past all shame. For the Lorde speaketh manifestly of the preaching of the Gospell, whereby meate is set before the housholde, I meane before the Church of God. And when Paule to the Corinthians had termed the preaching of the Gospell the word of attonement:1 by and by expoūding him selfe he addeth, that the office or ministration of preaching the attonement was geuen vnto him: behold, héere he calleth that thing a ministration, which he had euen now ⟨image 23⟩called the worde. And he addeth againe, that Christ by the ministers exhorteth men to be at one with God. What power (I pray you) shall the faythfull minister claime by this géere? Rightly therefore do some men geue warning, that the power by lawe is one thing, and the power by ministration is an other. The power by lawe is that wherby ech man as an owner hath power ouer the thinges that are his owne, subiecte to his owne commaundement and not to an other mans. After this sort the Lord hath power ouer the Church,2 who sayth in the Gospell: All power is geuen to me in heauen and in earth. So is it sayd before, that Christ hath the key of Dauid, of death, and of hell. This power is communicated to no creature, but remaineth to God alone. Therefore except they will be false ministers, they will neuer take this power vpon thē.
But the power of ministration or office, is that which the Lord hath committed to the ministers, with a certain limitation and not absolutely. For these do, not what they list them selves, nor as owners of things, but as their Lord and master hath commanded them, and only in the same manner that he by his certain determination hath appointed them to be done: and if they do it not, or do it otherwise then their master hath commanded them, they shall be but untrusty servants. And so undoubtedly the minister of Christ hath the ministering power of the keys in the Church, to preach the Gospel to the Church, and to preach it in such wise as the Lord hath commanded him to preach: and certainly he shall be a false and unfaithful servant to his master, if he take upon him any other power and specially fullness of power, and preach not the Gospel at all, or preach it otherwise then is appointed him.
But the power of ministration or office, is that which the Lord hath committed to the ministers, with a certaine limitation and not absolutely. For these do, not what they list them selues, nor as owners of thinges, but as their Lord and master hath commaunded them, and onely in the same maner that he by his certaine determination hath appointed them to be done: and if they do it not, or do it otherwise then their master hath commaunded them, they shall be but vntrusty seruauntes. And so vndoutedly the minister of Christ hath the ministering power of the keyes in ye Church, to preach the Gospell to the Church, and to preach it in such wise as the Lord hath commaunded him to preach: and certeinly he shall be a false and vnfaythfull seruaunt to his master, if he take vpon him any other power and specially fulnesse of power, and preach not the Gospell at all, or preach it otherwise then is appointed him.
Besides this, I am not ignorant, that Christ gave the Apostles great power, howbeit with limitation, and but for the beginning and for a certain time, according as Matthew witnesseth, saying: And he gave his twelve Disciples power against unclean spirits, to cast them out and to ⟨p. 18⟩heal all manner of diseases and infirmities. For I think not that any man will affirm the same power to be given to all ministers of the Church, together with the keys, considering that we know, how that (the Gospel being sufficiently confirmed already by such signs) they be now no longer common and usual in the rest of the Church, no more then the ablenesse and use of sundry tongues. But howsoever the case stand with that wonderful power, it is most certain that the Apostle Paul said of all manner of power given unto him by the Lord, that the same was given him to edify withal, and not to destroy. Which thing unless every minister weigh very advisedly with him self: not only in vain, but also to his own great harm shall he dispute of the power that is given him, and much more dangerously shall he take it upon him.
Besides this, I am not ignorant, that Christ gaue the Apostles great power, howbeit with limitation, and but for the beginning and for a certeine time, according as Mathew witnesseth, saying: And he gaue his twelue Disciples power against vncleane spirites, to cast them out and to ⟨p. 18⟩heale all maner of diseases and infirmities. For I thinke not that any man will affirme the same power to be geuen to all ministers of the Church, together with the keyes, considering that we know, how that (the Gospell being sufficiently confirmed already by such signes) they be now no longer common and vsuall in the rest of the Church, no more then the ablenesse and vse of sundry tounges. But howsoeuer the case stād with that wonderfull power, it is most certeine that the Apostle Paule sayd of all maner of power geuen vnto him by the Lord, that the same was geuen him to edifie withall, and not to destroy. Which thing vnlesse euery minister wey very aduisedly with him selfe: not onely in vaine, but also to his owne great harme shall he dispute of the power that is geuen him, and much more daungerously shall he take it vpon him.
Hitherto I have made discourse of the keys with as much briefness and plainness as I could. Whereby I trust that such as shut not their eyes of malice, may perceive that the keys are for an other thing, then the Papists face us withal, doubtless not an absolute over things in earth and in heaven, but an healthful ministry of Gods word, or of the Gospel of Jesus Christ, and the charge and good ordering of the very Church of God: And therefore that when the Lord said, I will give thee the keys of the kingdom of heaven, he gave not Peter and the Roman Idol an infinite power which they call the fullness of power. For when the Lord promised and gave the keys, he gave not the keys of an earthly kingdom, but of the kingdom of heaven. Which thing is chiefly to be marked in this discourse. And in this kingdom & in this his Church Christ is the sovereign Lord, and abideth King, Bishop, and supreme head: yea and that alone without any copartner or deputy. But his messengers or Ambassadors sent to his Church, are the Elders, rulers, and ministers of the congregations. As for all power it is only Christs the King, Priest, and Head, and is not surrendered to any other. For ⟨image 24⟩he him self carieth yet still, and unto the very end will carry upon his shoulders the key of David: and he will open and no man shall shut, and shut and no man shall open, and he alone both looseth and bindeth. But his Ambassadors or preachers that are sent and ordained to gather his Church, do preach this Christ the Lord, assuring men by the preaching of the Gospel, that Christ forgiveth the sins of such as believe certainly and bestoweth eternal life upon them, and that he condemneth those to eternal death, which believe not, or which gainstand the Gospel. The self same Ministers do feed with Gods word the Church that is gathered unto Christ, comforting the weakhearted, quickening and thrusting forward the slothful, confirming the waverers, exhorting all men evermore unto continual prayers, to the lawful using of the Sacraments, too the duties of godly conversation, and most of all to charity and mercy, and in all things & by all means with singular faithfulness and diligence endeavouring to bring and preserve the Church safe and sound unto Christ:
Hetherto I haue made discourse of the keyes with as much bréefnesse and plainnesse as I could. Wherby I trust that such as shut not their eyes of malice, may perceaue that the keyes are for an other thing, then the Papistes face vs withall, doutlesse not an absolute ouer thinges in earth and in heauen, but an healthfull ministery of Gods worde, or of the Gospell of Iesu Christ, and the charge and good ordering of the very Church of God: And therefore that whē the Lord sayd, I will geue thee the keyes of the kingdome of heauen, he gaue not Peter and the Romane Idoll an infinite power which they call the fulnesse of power. For when the Lord promised and gaue the keyes, he gaue not the keyes of an earthly kingdome, but of the kingdome of heauen. Which thing is chéefly to be marked in this discourse. And in this kingdome & in this his Church Christ is the souerein Lorde, and abideth King, Bishop, and supreme head: yea and that alone without any copartener or deputie. But his messengers or Ambassadors sent to his Church, are the Elders, rulers, and ministers of the congregations. As for all power it is onely Christes the King, Préest, and Head, and is not surrendred to any other. For
which doubtless is the very true and wholesome use of the keys of Gods kingdom, even the native and holy stewardship, charge, and well ordering of Gods Church.
whiche doutlesse is the very true and wholesome vse of the keys of Gods kyngdome, euen the natiue and holy stewardshyp, charge, and well orderyng of Gods Church.
Let us proceed further, that we may also espy, how truly the Pope of Rome vaunteth himself alone to be ordained prince over all nations and all kingdoms. Here again I am not ignorant what the decrees and decretals chiefly of those Bishops whose names I have cited afore, do crake and belch out with open mouth concerning ⟨p. 19⟩this matter. But we will have no toys, we will have them show us by Christs express words, that the Bishops of Rome are lawfully ordained Princes over all nations and all Realms, by the ordinance of Christ our Lord, not by the ordinance of any men.
LEt vs procede further, that we may also espye, how truly the Pope of Rome vaunteth himself alone to be ordeined prince ouer all nacions and all kyngdomes. Here agayn I am not ignorant what the decrées and decretalles cheefly of those Byshops whose names I haue cyted afore, doe crake and belk out with open mouth concernyng ⟨p. 19⟩this matter. But we will haue no toyes, we will haue them shew vs by Christes expresse wordes, that the Byshops of Rome are lawfully ordeyned Princes ouer all nacions and all Realmes, by the ordinance of Christ our Lord, not by the ordinance of any men.
A few years past, Austin Steuchus of Eugubie the Library keeper of the sea of Rome, and besides that, a Bishop also, a man otherwise that had read much, but yet for all that, smally seen in the holy Scriptures, and moreover a most filthy flatterer of the Romish Bishops, did put forth a book against Laurence Valla, in the defence of Constantine's Donation, worthy to be spitted at of all godly men, and meet to be trampled in the mire with dirty feet. In this book, among other things, in the xv. Division. First of all (saith he) it stands you in hand to know, that Constantine did not give by name those few Townes, and those few Cities which are called the patrimony of the Church, but he gave the whole West part of the world, and so departing from the City, did as it were give place to a greater Prince then him self (that is to wit to the Pope) assuring him self that Rome it self was the head and dwelling place of godliness, wherein it were unlawful for any man to reign, besides the sovereign of Religion for any two men to reign in that one City to which he knew Peter the Prince of the Apostles and head of Religion to be come, he counted it a heinous matter, specially if the earthly Prince should bear the chief sway in the City. And in his xvi. Division, It could not be saith he) that two princes should reign in one City, specially in this respect, that worldly matters would have overmatched holy matters. Namely it would have happened, as it is in the Proverb, that rivers should have run against their streams. Also in the 90. Division: This is the Majesty and prerogative which Peter gave unto Rome, that like as she was Lady of all lands, so she should reign over all Religion, and all things should be ruled at her beck. ⟨image 25⟩Again in his 94. Division, he reckoneth up all the mightyest kingdoms of the West, as France, Spain, England, Denmark, Portugal, and all the residue, all which are subject to their holy and universal mother (for so speaketh he) the Church of Rome. And least he might overslip any thing, at length in his 103. Division he addeth: But what should I allege any more to prove by this kind of Arguments, the most ancient and well nigh almighty power of the Church of Rome over all kingdoms and kings, and the most ancient possession of the same.
A few yeares past, Austin Steuchus of Eugubie the Librarikéeper of the sea of Rome, and besides that, a Byshop also, a man otherwise that had read much, but yet for all that, smally séene in the holy Scriptures, and moreouer a most filthy flatterer of the Romish Bishops, did put forth a booke agaynst Laurence Valla, in the defence of Constantines Donation, worthy to be spitted at of all godly men, and méete to be trampled in the myre with dirtie féete. In this booke, among other thynges, in the xv. Diuision. First of all (sayth he) it standes you in hand to know, that Constantine did not giue by name those fewe Townes, and those fewe Cities which are called the patrimonie of the Church, but he gaue the whole West part of the world, and so departyng from the Citie, did as it were giue place to a greater Prince then hym selfe (that is to wit to the Pope) assuryng him selfe that Rome it selfe was the head and dwelling place of godlinesse, wherein it were vnlawfull for any man to reigne, besides the souereine of Religiō for any two men to reigne in that one Citie to whiche he knew Peter the Prince of the Apostles and head of Religion to be come, he counted it a haynous matter, specially if the earthly Prince should beare the cheefsway in the Citie. And in his xvi. Diuision, It could not be sayth he) that two princes should reigne in one Citie, specially in this respect, that worldly matters would haue ouermated holy matters. Namely it would haue happened, as it is in the Prouerb, that riuers should haue ronne agaynst theyr streames. Also in the 90. Diuision: This is the Maiestie and prerogatiue which Peter gaue vnto Rome, that lyke as she was Lady of all landes, so she should reigne ouer all Religion, and all thynges should be ruled at her becke.
Considering that the ancient monuments of all the Bishops are full of the high power wherewith they ruled the whole world at their commandment, holding the sovereignty of all Realms &c. These things whereby he hath put all the kingdoms of the world under the Pope and Church of Rome, could not satisfy and content that lying and blasphemous clawbacke, but he must also with extreme shamelessness and horrible wickedness make a God of that wicked wight the Bishop of Rome. For in his 26. Division he saith, that the faithful worship the son of God him self in the Pope, and that they honour, not so much him as a mortal man, as in him even God him self who hath made him his deputy upon earth. Again, in the 67. Division, 141. leaf. Thou hearest (saith he) how the high Bishop which is called God, was by Constantine esteemed as God. And ye must understand that this was then done, when he endowed him with that noble grant, for even then did he worship him as God, then did he (as much as lay in him) bestow godly honour upon him as Christs vicar and Peters successor, and then did he reverence him as the lively image of Christ. Thus saith he. And such blasphemous and wicked writings doth Rome yield unto us. Which things I have hitherto mentioned, to the end I might disclose unto all men, the extreme & unrecoverable madness of the Pope him self and of his household together with their wickedness, ⟨p. 20⟩where through, they being most heathenish & shameless men, are not afraid even in the sight of the whole world as well of Angels as men, to usurp unto them selves the very Godhead it self and all the kingdoms of the world, and to spit out whatsoever cometh at their tongues end.
Consideryng that the auncient monumētes of all the Byshops are full of the highe power wherwith they ruled the whole world at their commaundement, holdyng the souereintie of all Realmes &c. These thynges wherby he hath put all the kyngdomes of the world vnder the Pope and Churche of Rome, could not satisfie and content that lying and blasphemous clawbacke, but he must also with extreme shamelessenesse and horrible wickednesse make a God of that wicked wight the Bishoppe of Rome. For in his 26. Diuision he sayth, that the faythfull worshyp the sonne of God him selfe in the Pope, and that they honour, not so much hym as a mortall man, as in him euen God hym selfe who hath made him his deputie vpon earth. Agayne, in the 67. Diuision, 141. leafe. Thou hearest (sayth he) how the hygh Byshop which is called God, was by Constantine estemed as God. And ye must vnderstand that this was then done, when he endowed him with that noble graunt, for euen then dyd he worshyp him as God, then dyd hee (as much as lay in hym) bestowe godly honour vppon hym as Christes vicare and Peters successour, and then did he reuerence him as the liuely image of Christ. Thus sayth he. And such blasphemous and wicked writynges doth Rome yeld vnto vs. Which thynges I haue hitherto mencioned, to the end I might disclose vnto all men, the extreme & vnrecouerable madnesse of the Pope him selfe and of his houshold together with their wickednesse,
This Steuchus was also a Bishop, and yet he was not ashamed to offer so blasphemous writings to the Church, yea & to dedicate them to S. Peter. But let them bring us some one sentence, or at least wise some one word of Christ or his Apostles, whereby they may show and avouch unto us, that Christ authorized the Pope to be sovereign of all kings & kingdoms. No, they cannot bring me one iota out of all the new Testament. And therefore they flee unto Jeremiah for succour. But even this mans holy writings also do they defile: beray, & corrupt with their poison. For the Prophet speaketh of the ministration of the word, and not of any Lording of his own. For the Lord calleth, authorizeth, and sendeth Jeremiah to the charge of preaching. For he saith to him by express words: Before thou camest out of thy mothers womb, I sanctified thee, and appointed thee to be a Prophet unto nations. Afterward when Jeremiah excused him self by his tender years and unenured childhood: the Lord hearteneth and comforteth him, promising to be present with him, and to speak by his mouth. For in the Lords words it followeth, behold I have put my words in thy mouth.1 For so read we also that the Lord spake after the same manner in old time unto Moses, when he drew back and would have shunned the Lords calling. But in those words there is no speaking at all of sovereignty, but of the charge of preaching. Whereupon it ensueth that Jeremiah is instructed how to teach, and not how to reign. And there followeth in the Lords words: behold, this day have I set the over nations & kingdoms, to pluck up, root out, destroy, and overthrow: to build up: and to plant. By which words the Lord showeth unto Jeremiah, ⟨image 26⟩to whom he sendeth him, what his office should be, or what should be, end of his ambassade.
This Steuchus was also a Byshop, and yet he was not ashamed to offer so blasphemous writinges to the Church, yea & to dedicate them to S. Peter. But let them bryng vs some one sentēce, or at least wise some one word of Christ or his Apostles, whereby they may shewe and auouch vnto vs, that Christ authorized the Pope to be souereine of all kyngs & kingdomes. No, they cannot bryng me oneiote out of all the new Testament. And therfore they flée vnto Ieremy for succour. But euē this mans holy writyngs also do they defile: béeray, & corrupt with their poyson. For the Prophet speaketh of the ministration of the word, and not of any Lordyng of his owne. For the Lord calleth, authorizeth, and sendeth Ieremy to the charge of preachyng. For he sayth to him by expresse wordes: Before thou camest out of thy mothers wombe, I sanctified thée, and appointed thée to be a Prophet vnto nations. Afterward when Ieremie excused him selfe by his tender yeares and vnenured childhode: the Lord harteneth and comforteth him, promising to be present with him, and to speake by his mouth. For in the Lordes wordes it foloweth, behold I haue put my wordes in thy mouth.
He is sent unto nations and kingdoms as a preacher of Gods word, and not set over them as a prince or a king. For there followeth to pluck up &c. Which is the office of a teacher, and the end of the Lords ambassade. And a Prophet plucketh up, overthroweth buildeth up and planteth, two ways. First when by Gods word he declareth to people, nations, and kingdoms, that the Lord which hath planted the nations & kingdoms, will root out the same for their outrageous sins, unless they amend. For Jeremiah of himself did not overthrow or build up kingdoms, but the Lord alone did it. But Jeremiah being Gods minister and messenger, told them out of the Lords mouth or by his word, that the Lord would do it. And this sense is ministered and furthered by the things that follow in the 45. chapter, where the Lord saith: behold, I pull down the things that I have builded, and I pluck up the things that I have planted. And again in the 42. chapter, I will build you up and not pull you down, I will plant you and not pluck you up. Besides this, to pluck up and to plant are terms of husbandry, like as to build and to pull down are terms of masonry and carpentry. Hereupon now the Prophet is by an allegorical speech informed, what he must do and whereunto his commission extendeth. Like as husbandmen and builders do first prepare their ground and cut it up with the plough, and afterward sow it with seed, or first pull down the decayed buildings and cleanse the floor, and then afterward build upon it: So is it the duty of a Prophet or preacher, first and formest to confute by Gods word to pull down and pluck up wicked opinions, Idolatry, and whatsoever things else are raised up against God: and afterward in place of the things that be rooted out, to plant again sound doctrine, the true worshipping of God, and all manner of godliness, and finally to keep the Lords field in tilth and to deck Gods house ⟨p. 21⟩with all diligence. These things will be the more enlightened, if ye compare them with the Lords own words in the 13. and 15. of Matthew, and with the words of the Apostle Paul in the third chapter of the first Epistle to the Corinthians, and in the tenth chapter of the second Epistle.
He is sent vnto nacions and kyngdomes as a preacher of Gods word, and not set ouer them as a prince or a king. For there foloweth to plucke vp &c. Which is the office of a teacher, and the end of the Lordes ambassade. And a Prophet plucketh vp, ouerthroweth buildeth vp and planteth, two wayes. First when by Gods word he declareth to people, nacions, and kyngdomes, that the Lord which hath planted the nations & kyngdomes, will roote out the same for their outrageous sinnes, vnlesse they amend. For Ieremy of himselfe did not ouerthrow or build vp kyngdomes, but the Lord alone did it. But Ieremy beyng Gods minister and messenger, told them out of the Lordes mouth or by his word, that the Lord would do it. And this sence is ministred and furthered by the thynges that folow in the 45. chapter, where the Lord sayth: behold, I pull downe the thynges that I haue builded, and I plucke vp the thynges that I haue planted. And agayne in the 42. chapter, I will build you vp and not pull you downe, I will plant you and not plucke you vp. Besides this, to plucke vp and to plant are termes of husbandry, like as to build and to pull down are termes of masonry and carpentry. Hereupon now the Prophet is by an allegoricall speach informed, what he must do and wherunto his commission extendeth. Like as husbandmē and builders do first prepare their ground and cut it vp with the plough, and afterward sow it with séede, or first pull downe the decayed buildynges and clense the floore, and then afterward build vpon it: So is it the dewtie of a Prophet or preacher, first and formest to confute by Gods word to pull downe and plucke vp wicked opinions, Idolatrie, and whatsoeuer thynges els are raysed vp agaynst God: and afterward in place of the thynges that be rooted out, to plant agayne sound doctrine, the true worshyppyng of God, and all maner of godlinesse, and finally to kéepe the Lordes field in tilth and to decke Gods house
Once again therefore by the clear, natural, and right construed interpretation of this place of Jeremy, we have won, that the Pope by that Bull of his, hath wickedly and traitorously to the Lord Godward, corrupted and inverted his words, and wrested them to his own sovereignty or rather to his own tyranny, which the Lord hath not ordained or defended by his word, neither here nor in any place else.
Once againe therfore by the cleare, natural, and right construed interpretation of this place of Ieremye, we haue wonne, that the Pope by that Bull of his, hath wickedly and trayterously to the Lord Godward, corrupted and inuerted his wordes, and wrested them to his own souereintie or rather to his owne tyranny, which the Lord hath not ordeined or defended by his word, neither here nor in any place els.
And if they be not yet ashamed of their wicked wresting and corrupting of this place of the Prophets: Let them tell us what manner of sovereignty Jeremiah bare in Jerusalem the chief City of Jewry, or over what nation or kingdom he reigned? From the death of king Josiah, he lived under the wicked kings Joachaz, Joachim, Jeconiah, & Zedechias. The horrible deeds of these princes are described both in the holy stories of the Bible, & also in the same Jeremiah's book, let them tell us then in what wise Jeremiah by the virtue of these the Lords words, I have set thee this day over nations and kingdoms. &c. did root out or plant, and which of those ungodly kings he plucked up and excommunicated? or where he taught that because of the wickedness of these kings, their people ought to yield no obedience unto them? Let them tell us where or when he discharged the noblemen and commons of the Realm of their oath made unto the said kings, yea or unto Nebuchadnezzar which was a heathen king? Or which of the kings Jeremiah cast down from his throne, and afterward advanced another to it at his own pleasure? Tell me, tell me I say. Why are ye thus dumb. Because ye be never able to prove by any Scriptures, the thing that you take upon the. For the truth witnesseth manifestly ⟨image 27⟩that Jeremiah was the humble servant of the Lord God, a poor Minister, and therewithal a faithful Prophet of the Lord God, and that he was pitiful vexed, imprisoned, and persecuted by those kings: against whom for all that, he meant so little to draw any sword at all: that in all civill cases he willingly obeyed them, and taught all the people yea the nobility also to obey them, and finally acknowledged and reverenced them as his sovereign Lords. In deed he did sharply rebuke the wicked offences of these kings, and preached Gods grievous judgements, not so much to them as to the Priests and to the whole people, utterly after the same manner that the Lord had commanded him to do it. But in the mean while he made no commotions in the Realm, but rather patiently suffered persecution at their hands, & prayed earnestly for their welfare. Yea and this self same Prophet did diligently & carefully teach the very people of God to obey even the kings of Babylon, Nebuchadnezzar, Evilmerodach, and Baltazar.
And if they be not yet ashamed of their wicked wrestyng and corruptyng of this place of the Prophetes: Let them tell vs what maner of souereintie Ieremy bare in Hierusalem the chief Citie of Iewry, or ouer what nation or kyngdome he reigned? From the death of kyng Iosias, he liued vnder the wicked kynges Ioachaz, Ioachim, Iechonias, & Zedechias. The horrible déedes of these princes are described both in the holy stories of the Bible, & also in the same Ieremyes booke, let them tell vs then in what wise Ieremy by the vertue of these the Lordes wordes, I haue set thee this day ouer nations and kyngdomes. &c. dyd roote out or plant, and which of those vngodly kynges he plucked vp and excommunicated? or where he taught that bycause of the wickednesse of these kynges, their people ought to yeld no obedience vnto them? Let them tell vs where or when he discharged the noblemen and commons of the Realme of their othe made vnto the sayd kinges, yea or vnto Nabuchodonosor which was a heathen kyng? Or which of the kinges Ieremy cast downe frō his throne, and afterward aduaunced another to it at his owne pleasure? Tell me, tell me I say. Why are ye thus dumine. Bicause ye be neuer able to proue by any Scriptures, the thyng that you take vpon ye. For the truth witnesseth manifestly
Like as Ezekiel also blameth Zedechias very sore, for falsifying his oath and breaking his faith given unto Nebuchadnezzar. Therefore there is no reason why the Bishop of Rome should cloak his tyranny with Jeremiah's words, considering that Jeremiah's words fight against him, and that he in no point resembleth Jeremiah's pattern.
Like as Ezechiel also blameth Zedechias very sore, for falsifying his othe and breakyng his fayth geuen vnto Nabuchodonosor. Therefore there is no reason why the Byshop of Rome should cloke his tyranny with Ieremyes wordes, consideryng that Ieremyes wordes fight agaynst hym, and that he in no poynt resembleth Ieremyes patterne.
