Project Canterbury







Bul sent into Englande, from Pius
Quintus Bishop of Rome, ANNO. 1569.
Taken by the reuerende Father in
God, IOHN IEWEL, late




Printed by R. Newberie, & H. Bynneman,
ANNO. 1582.

WHiles I opened unto you ye words of ye Apostle, That daye shall not come, except ther come a departing firste, & that man of sinne bee disclosed, even the sonne of perdition: which is an aduersarie, and is exalted aboue all that is called God, or that is worshipped: so that he shall sit as God in the Temple of God, & beare in hand that he is God: there came to my hands a copie of a Bull latelye sente into this Realme by the Bishop of Rome: I read it, and weighed it throughly, and founde it to be a matter of greate blasphemie against God, and a practise to work much unquietnesse, sedition, and treason againste our blessed and prosperous gouernment: For, it deposeth the Queens Maiestie (whome GOD long preserue) from her royall seate, and teareth the Crowne from her head: it dischargeth all us her naturall Subiectes from all due obedience: it armeth one side of us against an other: it emboldeneth us to burne, to spoile, to robbe, to kill, and to cutte one an others throate: it is much like that boxe which Pandora sente to Epimetheus full of hurtefull and vnholesome euilles. Are you desirous to heare it? it greeueth me to disclose, and your godlye eares will hardely abide his vnseemely speeches. Yet seeing hee hathe written them, and hathe conueyed hys Copies thereof to worke the mischiefe hee hath entended: I may the better rehearse them unto you, if withall your discreation prouide to season them with the feare of God, and with due obedience unto our dread Soueraigne, vsing these two as the holesome meale of Elizeus to preserue from infection in the tasting of these wilde gourdes: then shall you by this Bul espie out Antichrist, even that man of sinne, the sonne of perdition, who is exalted aboue all that is called God, or that is worshipped. The matter is long: Pope Pius hathe bestowed some paines in writiting of falshod, let us take some paines to heare the truth.

But before I lay abroad to your sight the packet of his grosse untruths, and in the dutie of a good Subiect make a true report of that estate wherin we liue, as well of religion, as of ciuill policie, against the slanderous Libel of this man of sinne: if otherwise than my wonted manner hathe beene, anye harde or sharpe speeche passe from me: or, if I speake more particularly of persons liuing, and matters well knowen unto you, than may seeme fit for this place: I muste desire your pardon, seeing the occasion is suche, that it driueth me to bee plaine & earnest. For she is the seruaunt of GOD: she is my gratious Lady, and dread Soueraigne. I have sworne trueth to her Maiestie. If I knewe there were in mine hart, one drop of disloyal bloude towards hir, I woulde take my knife and let it out.

The Title is, Sententia declaratoria contra Elizabeth, &c. A Sentence denounced against Elizabeth our noble and renowmed Queene, whom God hath mercifully apointed to rule ouer us in place of her noble Progenitours. A Sentence is the conclusion of Iudgement, and the ende of controuersies, wherein manye thinges are to bee considered: that the Iudge bee competent, also graue and sober, and wise, and upright: that he call the partie, and examine the cause, and weigh the circumstances, and have conference with the learned: that then upon great aduise and dur proofes (setting all affection aside, and hauing God onelye before his eyes) he open his mouth, and pronounce sentence. Nowe if the Iudge be a partie, or have no iurisdiction ouer them whome he iudgeth, and therefore bee not a competent Iudge: if he sende forth no processe, keep no order nor form of iudgement: if the party be not called: if the matter be not duely examined: if the presumption be false: if there be no proofes: if he beginne where he shoulde end, and declare a sentence of his owne affection, without the feare of God, againste God and against his anointed: then he is no Iudge, & his sentence is no sentence, but rather a wicked Iudge, & a corrupt sentence. These circumstances are substantiall, and being wel considered, will make you the better able to iudge of these rash proceedings.

After this his angry Title, his Holinesse hath thought good to shew us some little of his pretie imagery, and maketh Peter stand on the one side with Keyes, and a poesie: Tibi dabo claues regni coelorum, I wil give the Keyes of the kingdome of Heauen to thee. And leaste you shoulde not yet finde whiche is he, he is marked, Petrus clauiger, Peter the Keybearer. Paule is placed on the lefte side, with his Sworde: his marke is Paulus susifer, Paule the Sword bearer, and hys circumscription, Paule the Doctor of Gentiles, and elect vessel: and between them both the Popes Armes, the triple Myter, the Crosse Keyes, and sixe Gunne stones: so he maketh the two Apostles supporters of his Armes, & setteth forth himselfe vnder their name, and credite. As if he should say, I sit here in the seate of Peter and Paule, even as did the Pharisees sometimes, We are the seede of Abraham, Wee are the children of the Prophets, We sit in the chaire of Moses. But the Apostle warneth us, Such false Apostles are deceitfull workemen, and transform themselues into the Apostles of Christ: and no maruell, for Satan him selfe is transfourmed into an Angell of Light. What right hath he to cary Peters Keyes? Chrysostome saith, the Key is the knowledge of the Scriptures: and Tertullian an other auntient Writer saith, the Key is the exposition of the Lawe. Againe, what hathe he to doe wyth Paules Sworde? that Sworde wherewith Paule foughte, is the word of God, which is liuely and mightie in operation, and sharper than any two edged Sword, and entreth thorough, even to the diuiding asunder of the soule and the spirit, and of the ioints and the marowe, and is a discerner of the thoughtes and intentes of the heart. Why bringeth he forth Paule wyth his naked Sworde, and why maketh hee shewe of Peters Keyes? In what Pulpit didde he euer sette foote? where hath he opened the Scripturs of God? where hath he taught the exposition of the law? where did he euer fight with the Sword of the spirite? the Sworde whiche hee vseth, is the Sworde of ambition, and of couetousnesse, the Sworde of extortion, the Sworde of crueltie and tyrannie, wherewith he fighteth againste al truth, & al equitie, & al honestie. It is the Sword of which the Prophet speaketh: their tong is a sharp Sword: that Key whiche he beareth, is the Key of Error, it is the Key of the bottomlesse pit. Certainly Christ will say unto this Keykeeper, wo be to thee Scribe and Pharisee, hypocrite, because thou shuttest up the kingdome of Heauen before men: for thou hast taken away the Key of Knowledge, thou hast not entred in thy self, & them that came in, thou forbaddest. Let hym therefore leaue to deceiue the worlde any longer vnder the names, and by the countenaunce of the Apostles of Christ. S. Hierome sayth, it is no easie matter to stand in the place of Peter and Paule, & to holde the Chaire of them nowe raigning with Christ. And againe he saith: they bee not euermore the children of holy men, which sit in the roomes of holy men. Peter was a principall Apostle: Paule was a vessel chosen of God to beare his name before the Gentiles, and Kinges, and the children of Israel. Did they send such Buls into the world? were they such workers of Treason? did they disquiet the Lande by stirring up ciuill warres? verily these holy Apostles will reason this case with Pope Pius. What warrant haddest thou to vse our names? why doest thou make our Images, and sette them before thy Bulles? what doest thou like unto vs? or, what did we like unto that thou doest? is this our Gospell? did we preache thus? is this that for which we loste our lives? thou art not our successour: thou doest us wrong: we knowe thee not. We neuer discharged subiectes from their oath of obedience: we did neuer stir up one Prince againste an other: thou haste no deed of ours for thine example, thou hast no worde of ours for thy doings: thou doest us wrong, wee disclaime thee, wee know thee not. Thus much of his Title and Armes.

Pius Episcopus, seruus seruorum Dei, ad futuram rei memoriam: Pius Bishop, the seruant of Gods seruants, to be kepte in remembrance for euer. O how lowly & humble this man semeth: meeke words, when he is contented to be a seruaunt, yea a seruaunt unto seruantes. He hathe made his Stile so low, that you woulde thinke he were putte to the worste and vilest seruice among his fellowes, that he were the common drudge, mainteined with cast apparell, little accompted of, and readie to runne and goe at euery bodies commandement. But what seruice doth he, either worldly, or heauenly, or bodily, or ghostly?

Let Pope Pius tell his owne tale: he saith, hunc vnum super omnes gentes, & super omnia regna principem constituit: Christ hathe appointed him onelye to bee the Prince ouer al nations, and ouer al kingdomes Marke his wordes well, and see how they hang togither, he sayth I am a Seruaunt, and that is not all: I am the Seruaunt of Seruaunts, therefore I am no Prince: But, as though he were sory those words had escaped him, he mendeth the matter, I have power ouer all nations, and ouer all kingdomes, therefore I am no seruant. If he be a seruant, & so vile a seruant, how is he a Prince? or, if he be a Prince, and so mightie a Prince, how is he a seruant? what shift soeuer he vseth, needs he must be taken. If he be true in the one, he is false in the other. It is well with him, that he can not erre, and that his words must bee taken as the worde of God: that he maye iudge all men, but all the worlde maye not iudge him: and that hee maye not with M. Hardings liking) be accused by Hicke, Hob, and Haunce, and iudged by Iacke and Gill. Were it not that he hath giuen himself priuiledge, thus to sitte as God in the Temple of God, and to beare in hand, that he is God: Were it not that his props and upholders might so scorne and disdaine the iudgement of the whole world: it woulde be no harde matter to trippe him in his tale, and take hym in manifest vntrueth. For, when this Seruant sitteth at table, the Emperour may not sitte with him: When hee sitteth in Councell, the Emperour sitteth below at his feete: Princes and Kings doe him seruice: they holde his Styrrop, leade his bridle, carrie his traine, and beare dishes to his Table: he walketh not foorthe on foote, but is caried on mens shoulders, in gorgeous attire, shining & glittering wt golde and pretious stones. It is worthye the noting whiche Albertus Krantzius, who writeth the Historie of Germanie, reporteth of Pope Boniface the eight, Vtriusque penes se vnum gladij potestatem manere affirmabat, quod ipso apparatu in eo qui tum agebatur in vrbe iubileo solenniter fertur ostentasse, primo quidem solenni die in pontificalibus apparens populo, apostolicam illis benedictionem impartitur: postero autem die imperiali habitu, insula nihilominus Cesarea insignis, gladium ante se nudatum iussit deferri, & sedens alta voce testatur, Ecce duo gladij hic, Boniface didde affirme, that the power of bothe Swordes didde remaine in hym alone, whiche thing (they saye) hee didde solemnely declare in his attyre at the Iubilee, which was then kepte in the Citie. For, the first day of that solemnitie, he shewed forth himselfe before the people in Bishop-like arraye, and gave them Apostolike blessing. But the nexte daye he was clothed in Robes like an Emperour, hauing the Imperiall Crowne uppon hys heade. Hee commaunded a naked Sworde to bee carried before him, and as hee sate spake out in a loude voice, behold here are twoo Swordes. Vides ô Petre (sayeth Krantzius) Successorem tuum, & tu salutifer Christe tuum cerne Vicarium. Vide quò ascendit superbia serui seruorum tuorum. Thou seest thy successour o Peter: and thou o Sauiour Christe looke uppon thy Vicar. Beholde the pride of the seruaunte of thy seruants, whether, and to what it is come.

No doubt, his Holinesse hath bestowed some studie about the matter, and therefore would faine it shoulde be knowen, & neuer forgotten, but registred Ad futuram rei memoriam, to remaine and bee remembred hereafter. Heare it therefore ye men and brethren, yee Babes and children. You are the sonnes of God, you are the children of the holy fathers. You shall see that Babilon, which hathe made drunken the Princes of the worlde with her golden cup. You shall see him that dothe sitte as God in the Temple of God, shewing himselfe that he is God. And that you may take the better viewe of him, I wil lay open before you the manifest untruths of his Libel, and so make you iudges of his vniust sentence.

First, it is vntrue, that hee is the seruant of seruants, because he writeth him selfe in the same Sentence, Prince ouer al nations and kingdomes. Againe, it is vntrue, that he is Prince ouer al nations and kingdomes, because he writeth himselfe, seruus seruorum, a seruant unto seruants. That also which foloweth is false. Regnans in excelsis vni soli Petro Sanctam Ecclesiam Catholicam & Apostolicam commist gubernandam. He that ruleth in the Heauens hathe giuen to Peter alone the gouernement of the holy, Catholike, and Apostolike Churche. For, where didde Christe make this commission to Peteronely? where be the words? in what Scripture? in what Gospell or Epistle? where did Christ euer say to Peter, I commit the gouernement of the Church to thee alone? if Pope Pius tale bee true, why doth he not proue it? if it be false, how dare he write it? it is not meete the Vicar of Christ should falsifie the words of Christe. Christe spake to al the Apostles and not to Peter alone, Goe to the loste sheepe of the house of Israel. Christ saide to al the Apostles, and not to Peter alone, Goe and teache al nations, baptising them in the name of the of the father, and of the sonne, and of the holy Ghost. Dauid the Prophet spake not of Peter alone, but of al the Apostles, Their sound is gone into the endes of the worlde. Wherefore doth he then enclose that to Peter alone, whiche is common unto al the Apostles? He saith, Christe hathe giuen charge ouer his Church to Peter alone. But Ciprian saith, Parem tribuit Apostolis omnibus auctoritatem, hoc vtique erant caeteri Apostoli quod fuit Petrus, pari consortio praediti & honoris & potestatis. The Lord gave unto his Apostles like power, the reste of the Apostles were even the same that Peter was, endewed with like felowship, both of honour and of power. And Hierome saith, Ex aequo super omnes Apostolos Ecclesiae fortitudo solidatur. The strength of the Church is founded equally upon al the Apostles.

He addeth further, Petrique successori Romano pontifici, And to the Bishoppe of Rome Peters Successour. This is another untruth, and the cause of al this stir: this is it, wherefore Peter is set so farre before his fellowes. The Pope maketh Peter a rocke, the other Apostles small peeplestones to be builte upon him: Peter a Sheepheard, ye other Apostles sheep: Peter a Schoolemaister, the other Apostles his schollers: Peter a Giant, the other Apostles little Babes. And al thys he doth to enfeoff the Pope with that fulnesse of power wherunto he entitleth Peter. To proofe whereof M. Harding sayth, Nowe wee are not bounde to obey Peter and Paule, but him that sitteth in their Chaire. This is their Doctrine, thus they teache: so boldly dare they sette out their blasphemies against God.

The whole Churche, (saieth Pope Pius) is committed to the Pope alone, by the commaundement and worde of God. What Apostle or Euangelist euer wrote so? where didde Christe at anye time speake of the Pope, or of Peters successour, or of the Byshoppe of Rome? What auntient Counsell, what olde Doctor, what Father, Augustine, Ambrose, Hierome. Chrysostome, Basil, euer saide, that the whole Church was committed to the Pope alone? It is not fitte the Pope should draw his owne Charter. If no Euangelist, nor Apostle: no auntient Doctor, nor olde Councel, wil come in and beare him witnes, it is not likely he hath giuen true euidence. Yet he saith moreouer: In plenitudine potestatis tradidit: Christe hath giuen this commission in fulnesse of power. This is a fifth untruth.

It is wonderfull to see howe muche they make of this fulnesse of power. Abbot Panormitane telleth us, Plenitudo potestatis omnem superat legem positiuam, & sufficit quod in Papa sit pro ratione voluntas: The fulnesse of power passeth all positiue lawe: and it is sufficient in the Pope, that will stande in steade of reason. Durande doth tell us, al Bishoppes are deriued from the Pope, as members from the head, and all they receiue of hys fulnesse: there was a Councell holden at Laterane in Rome vnder Leo the tenth, where one Stephanus Patracensis gave foorth these words: In the Pope is al maner of power aboue all powers, as well in Heauen as in earth. They tell us, that whatsoeuer he doe, no man maye presume to saye, Domine cur it a facis? Sir, why doe you so? To make an ende of their tales and vaine ambitious claime, an other of hys flatterers beareth the world in hand, Potest Papa quasi omnia facere quae Deus potest. The Pope in a manner may do al things that God may do. Nay, not so onely saith an other, The Pope dothe whatsoeuer he listeth, yea, althoughe it be vnlawful, and is more than God. They saye, Hee maketh right wrong, and wrong to bee righte at his pleasure. Hee maye commaunde Aungels, Archaungels, Cherubin and Seraphin. This is the fulnesse of power whereof they dreame. Who would thus presume but that man of Sin and childe of Perdition? let them shew, where euer Peter had like fulnesse of power.

If he neuer hadde it, with what face can they require it? Ciprian tolde us, Christe gave like auctoritie to al the Apostles. The auctoritie of Peter was suche as the auctoritie of Iohn and of Iames, and no otherwise. Al the Apostles were the light of the world, al were Ministers of Christ, and disposers of the secretes of God, they al had the same auctoritie and fulnesse which Peter had.

Extra quam (Ecclesiam Roman) nulla est salus. Without whiche (the Churche of Rome) there is no saluation. That is, who liue not vnder the obedience of the Churche of Rome, can not be saued. No man can be saued without her Buls and Pardons. The Churche of Rome is the Arke of Noah, whosoeuer is without it, is drowned. Subesse Romano Pontifici (saith Pope Boniface) omni humanae creaturae declaramus, dicimus, definimus, & pronuntiamus omnino esse de necessitate salutis. Wee declare, saye, determine, and pronounce, that it is of the necesitie of salvation, for euerie mortall creature to be subiecte to the Bishoppe of Rome. If the case were so harde as it is made by hys wordes, then it woulde goe amisse with al those Nations and Kingdomes, and people whyche beleeue in Christe in Aethiopia, India, Arabia, Africa, Asia, Graecia, Moscouia, of whiche some are greater than all Christendome. They are not subiecte to the Pope, they yeelde no obedience to the Church of Rome. Are they al drowned, because they bee not within that Arke? are they al damned because they know not their good maner to the Bishop of Rome? the kingdomes of England, Scotlande, Denmarke, and Sweden: the Dukes of Saxonie, Brunswicke, & Wittenberge: the Palsegraue of Rheine, the Lantgraue of Hessia, the Earles and Noble men throughe the whole Countrey of Germanie, the infinite number of their people and subiectes: many hundred thousandes in Spaine, Italie, Fraunce, Hungarie, and in the kingdome of Pole, are wythout that Churche, and liue not vnder the obedience thereof: are they all therefore damned: God forbidde: the mercie of the Lorde is aboue al hys workes, in euerie place, who so euer calleth on the name of the Lorde shal bee saued, who soeuer trusteth in the Lorde, shal not be confounded. You may wel recken this for the sixth vntrueth: all whyche sixe are made in the compasse of sixe lines.

Nos nullum laborem intermittimus, Wee take paynes, we spare no trauell, we forsake no labour. Alas good man, I hadde thought he would have sayde, I was often in perilles of waters, in perilles among the Gentiles, in perilles in the Sea, in wearinesse and painfulnesse, in watching often, in hunger and thirst, in fastings often, in colde & in nakednesse. I hadde thought he woulde have saide: from lerusalem, and rounde aboute to Illyricum, I have caused to abounde the Gospell of Christe. I have preached in season and out of season. I have done the work of an Euangelist. I have fought a good fight, & have finished my course. I made my selfe seruaunte to all menne, that I mighte winne the more. I am made al things to all menne, that I mighte saue some: and this doe I for the Gospelles sake. He keepeth him selfe safe ynoughe from these paines and trauelles. Yet we must beleeue him, that he spareth no labour. He commeth not into the Pulpit, he preacheth not the Gospel, he spareth that labor. He is a Shepheard, but fedeth not the Sheep, & feedeth not the Lambs: he is a Stewarde, yet disposeth not the mysteries of God: this labour also hee spareth. As for some other his trauailes, we deny them not. He sendeth his Inquisitours, Espies, Agnos Dei, and Buls. He spreadeth rumors, styrreth sedition, raiseth subiects againste their Princes, and forceth Princes to plague their subiects. He hath conference with Traytours in Englande, wyth Traytours in Irelande, with Traitours in Germany, with Traitours in Heluetia, with Traitours in Denmarke, wyth Traitours in Polelande. He hath bene cause of all that spoile and waste in the noble kingdome of Fraunce. He hath loosed and weakened the state of al Christendome: it was neuer so weak as it is at this day. And can we thinke al this coulde bee brought to passe without paine and trauel: It may appeare he spareth no labour. And this doeth he (For the Gospels sake? and That hee may saue some?) No, but as did Caiaphas, to arraigne Christe, to crucifie the Lorde of glorie, to cutte al those oute of the land of the liuing, that their name maye be no more in memorie, whose mouthes the Lorde hath opened to publishe the secret of the Gospel, by whom the word of trueth is come unto al the worlde, and is fruiteful. Hee is childe to them that murdered the Prophets, and taketh al trauel and paines to fulfil the measure of his Fathers.

Sed impiorum numerus tantum potentiae inualuit, ut nullus iam in orbe locus relictus sit, quem illi pessimis doctrinis corrumpere non tentarint: But, the number of the wicked hathe encreased so muche, that there is now no place in the worlde, which they have not sought to infect with corrupte doctrine. Nowe at length it breaketh from them. Here is the matter of al their griefe. When the Scribes and Pharisees perceiued the passage and glorie of the Gospell of Christ, and could not stay it, they said among themselues, Perceiue ye how yee preuaile nothing? Beholde, the worlde goeth after hym. And againe, What shal wee doe? if we lette him thus alone, all men will beleeue in him. Our credite is gone, his doctrine is receiued, and ours is forsaken. The Priests and Saduces tooke it greeuouslye that Peter and Iohn taught the people, and when they saw the boldnesse of them, they conferred among themselues, saying, What shal wee doe to these men? let us threaten and charge them that they speake henceforth to no man in this name. So they called them, and commaunded them, that in no case they should speake or teache in the name of Iesus. So did Annas the chiefe Priest, and Caiphas, and Iohn, and Alexander, and as manye as were of the kindred of the high Priestes, gather themselues togither, to resiste the trueth then: so didde the Pharisees then deuise, that the light of the glorious Gospel of Jesus Christe might not shine, and bee knowen to the world. And so doeth Pope Pius nowe for the like cause, rage, and storme, and speake hys pleasure of us. They are wicked (sayeth hee) theyr number daylye encreaseth, their doctrine spreadeth farre and wide: it dothe muche harme, it hathe preuailed in moste places: they are a wicked rable, their doctrine is corrupte, it hathe infected the worlde. Belike his Holinesse is muche disquieted, else hee woulde write more modestlye, and make more aduised reports of suche wyth whome hee is not acquainted. A manne woulde thinke he hathe to doe wyth Turkes and Infidelles: wyth such who neither beleeue in God, nor keep his laws, nor dread his Iudgementes. That he hathe made out Commission againste Outlawries, who rob, and spoile, and murder, and destroy, without mercie: againste suche, who have no regarde of honestie, but being paste shame, maintaine Stewes, and Harlottes, even as his Holinesse liketh well, and suffereth to be done at Rome. But where are they, and who be they, whom he calleth wicked? what say they? what do they wickedly? it is much, to bee accused and condemned of wickednesse. This he speaketh and writeth of you & your children, whose eyes the Lord hath opened to espie his errours. You are they whome he accounteth wicked, even you and al such who (like as you doe) know that Jesus Christe is the power of God, and the wisedome of God. Which confesse that he is the Lambe of God, which taketh awaye the sinnes of the worlde. Which say with the Apostles, Among men there is giuen none other name vnder Heauen whereby we must bee saued. And with Paule, God forbid that I shold reioice, but in the Crosse of our Lord Jesus Christe.

We reade the Scriptures of God: we sende the people to the fountaines, there we require them to examine our doctrine: we call upon the name of the Lorde who liueth for euer: we teache the people to make their prayers in a language they vnderstande: we administer the Sacraments according to Christs institution: we say, that Christe is the onely Sacrifice for the forgiuenesse of sinnes, and, that God hathe appointed him ouer all things to be the head of the Churche: we doe not make our prayers to dead Creatures: we seeke no helpe at their handes whiche neyther heare us, nor can helpe us. We moue the people to repentance: we rebuke sinne: we seeke reformation of life: we make it manifeste, that the Pope hath shamefully abused the whole world: that the man of sinne, even the son of perdition shall be destroyed with the Sworde of the Spirite: that euerys Plant which our heauenly Father hath not planted, shall be rooted out, and that the worde of the Lord shall continue for euer. This is our profession, this is that doctrine which we receiue from God, and learne by the worde of trueth, whiche is able to make us wise unto saluation thorough the Faith whiche is in Christe Iesus. This doctrine the Pope calleth wicked. This doctrine (he saith) hath done muche hurte. Blessed be God: For the things that are acceptable to god are declared to us. The things which eye hath not seene, neyther eare hath heard, neyther came into mans hearte, whiche God hath prepared for them that loue him, God hathe reuealed them unto us by his Spirite. It hathe pleased God by the foolishnesse of preaching to saue them that beleeue. The number of them whiche are conuerted unto God by this word, encreaseth, and will more and more encrease in all places. It is not the counsell or worke of men, for then it woulde come to noughte. But it is of God: the Pope cannot destroye it. Christe came to putte fyre on the Earth, it shall not be quenched. If wee holde our peace, or if we all (whome the Pope thus reuileth) bee taken oute of the Worlde, the stones shall crye oute, and gyue witnesse to thys Doctrine. For GOD is able of stones to raise uppe children unto Abraham. He is GOD alone, he wyll make his name to bee knowen, he will not give hys glorie to an other.

This maketh up eighte untruths, plain, and euident to be seene. Unto whyche number hee layeth fiue more, al togither in one line, so that he maketh almost a seuerall falshoode for euery seueral word.

Missae sacrificium, preces, ieiunia, ciborum delectum, caelibatum aboleuit. Shee (Queene Elizabeth) hathe cleane put awaye the Sacrifice of the Masse, Prayers, Fastings, choice or difference of Meates, and single Life. I beseeche you consider this speeche, and iudge uprightly. You are able to discerne truth from falshoode. You have knowledge of these thyngs, be not deceyued. Have we no sacrifice? no Prayers? no Fastings? no difference in meates? are none vnmaried? be al these abolished? I aske you againe, bee they all abolished? when was this done? at whose sute? by what law, or Statute, or Proclamation, or Parliamente? in deede the Masse is abolished thorough the gratious working of God. It was a worke of his great merey to do it away. For it was a dumbe, uncomforble, & vnprofitable thing. They did tel us that in their Masse they were able to make Christe the sonne of God, and to offer him unto God his Father for oure sinnes. Oh blasphemous speech, and most iniurious to the glorious worke of our redemption. Shal a vile wretch, a lump of earth, a sinful man take upon him the power of God in Creation, and presume to make his Creator? shall he whiche is conceiued in sinne, in whom there dwelleth no good, who is altogither vnprofitable, which neuer can recompence hys owne debte of tenne thousand Talents: who is a straunger to the couenaunte of promise, and hath no entrance unto the father, but through Jesus Christ, make intercession to the Father, that for hys sake, he will looke upon, and receiue his sonne, even because he doeth offer him for a Sacrifice? what is blasphemie, if this be not? suche kinde of Sacrifice wee have not.

Christ himself is our high Priest, whiche offereth us up unto God, which maketh us a pure, a liuely, and a well pleasing Sacrifice: by whome also we have accesse thoroughe Faith unto this grace wherein we stand, and reioice vnder the hope of the glorie of GOD: by whom we are sanctified, even by the offering of the bodye of Jesus Christe once made: who tooke away our sinnes, and fastened them upon the Crosse. It is therefore the bloud of Jesus Christe, whyche clenseth us from all sinne. This is our Sacrifice, this is our propitiation, this is the propitiation & Sacrifice for the whole world. How then saieth Pope Pius we have no Sacrifice? It is the ninth untruth.

Againe, he saieth wee have no Prayers. He thinketh we meete togither like wild men, or rather like brute beastes. You knowe hee speaketh vntruely. Beholde the Suffrages, the Psalms, the Lessons taken out of the olde and newe Testament. Consider the fourme and order of our Churches. We make humble confession of our sinnes, we heare especiall comfortable places of Scripture, whiche shewe us howe merciful God is, to them that truely and earnestly repent. Wee give thankes to God for his mercies and blessings whiche he poureth uppon us. We pray him to continue his goodnesse towards us, and to lead us into al truth. We pray for the Queenes Maiestie, for al that are in aucthoritie, for al the people, for those whice suffer affliction, for al that either obstinately, or ignorantly refuse the comfort of the Gospell. To bee shorte, with one minde, and with one mouth, we praise God, even the father of our Lorde Jesus Christe, and al the people saye Amen. Why should Pope Pius reporte untruthes? what meaneth he to saye we have no Prayers? Is it because we have not his Latine Prayers? The people do not vnderstande them, they are like the chirping of Birdes, and the tinckling of Cimballes: thankes bee to God for the Prayers which we have, and grant that we may holde them unto the ende.

Againe, Al Fasting is abolished. So the Scribes and Phariseis saide unto Christe, Why doe thy Disciples, breake the traditions of the Elders? They eate and drinke, they do not fast. Would God we wereall more carefull than we are, of keeping the true faste, the fasting whiche the Lorde hathe chosen (saieth the Prophet) is it that a man shoulde afflicte his soule for a daye, and to bowe downe his heade as a bul rushe, and to lye down in sackecloth and ashes? Wilte thou cal this Fasting, or an acceptable daye to the Lorde? Is not this the Fasting that I have chosen, to loose the bandes of wickednesse, to take off the heauy burdens, to let the oppressed go free, that ye break euery yoke? Is it not to deale thy bread to the hungrie, and that thou bring the pore that wandreth unto thine house? When thou seest the naked that thou couer him, & hide not thy selfe from thine owne fleshe?

In like sorte the Apostle Paule hauing occasion to speake of the true Fast, saith: Bodily exercise profiteth litle: but godlynesse is profitable to al things. Whereby we learne, not to esteeme the works of the body, such as are, watchings, abstaining from meates, often rehearsall of Prayers, and long Prayers, going barefoote, and lying on the ground, and such like (which the bodie suffereth) as an acceptable Faste: but we require the crucifying of the flesh, with the affections and the lustes, that in the dayes of our Faste the Lorde be honored, in that no manne doe hys owne wayes, nor seeke hys owne will, nor speake a vaine worde.

And herein we folow the iudgement of the holy Fathers. Chrysostome saith, Ib iest ieiunium, si pecuniam despicis, si ardeas charitate, si famelicos pascas, si gloriam contemnas. There thou doest faste, if thou despise mony, if thou be feruent in loue, if thou feede the hungrie, and if thou forsake glorie. And Origen: Wilte thou that I yet shew what maner of Fast thou must keepe? fast from al sinne, eate none of the meate of malice, eate none of the delicates of pleasure, stirre not uppe lust with the wine of riotousnesse, fast from doing euill, abstaine from euill wordes, kepe thy selfe from euil thoughts, touch not the stollen bread of corrupt doctrine, desire not the deceiptfull meates of Philosophie, which will leade thee from the truth. Such a faste pleaseth God. But to abstaine from meates which God hathe created to be receiued with giuing thankes of them which beleue and know his trueth: and this to do after the example of them whiche have crucified Christe, cannot be acceptable to God. And again saith Chrysostome. What profite commeth of thy fasting, if thou eate nothing all the day long, and yet playest, and triflest, yea ofte times takest false Oathes, and blasphemest, and so doest spend the day? I pray you let us not neglecte our owne saluation: but let our talke rather be of spirituall things, and let some one take the Booke of God in his hande, and call his neighbours togither, and with godly speeches water the minde both of himselfe, and the congregation: that so wee maye escape the snares of the diuel, and reape much fruit by our fasting, and be partakers of the mercy of God. Thus farre Chrysostome.

Nowe, what if some fewe be wanton, and neglect the wholsome vse of Fasting? What if godly Preachers exhorte the people to putte away the abuse, and doe teache them out of the word of God, and the auntient writings of holy Fathers, the true order and vse of Fasting? should Pope Pius therefore vntruely charge her Maiestie, that she hath abolished Fasting dayes? You knowe the Lawes stand in force, whiche are made for that purpose: and moreouer that common. Prayers, and an order for publique Faste to bee vsed in time of contagious sicknesse, and other troubles and vnquietnesse, have bene set foorthe by the Queenes Maiesties speciall commaundement. You knowe the maner and fourme of that generall Faste was first, that it shoulde be kepte in euery weeke upon the Wednesday: secondly, by all persons betweene sixeteene yeares of age, and threescore, (sicke folks and laborers &c. excepted) that it appointed but one onely competent and moderate meale, that it leaueth it indifferent in the same meale to eate fleshe or fishe, so that the quantitie be small, and fit for sober and spare diet, wythout varietie of meate, spices, confections, or wines, but onely suche as maye serue for necessitie, comelinesse, and health: and that men of wealth and habilitie, who by this order did abate the costlinesse of their fare, should encrease their liberalitie towards the pore, with that wich they spared: then, that the same day ought to be bestowed in Prayers, studie, reading or hearing of the Scriptures, or good exhortations, and other godly exercises: but no parte therof to be spent in plays, pastimes, or idlenesse, much lesse in lewd, wicked, or wanton behauiour. This Faste was commaunded, and sette foorth in print, thys Fast we obserued, and taught the people, that they should aunsweare before God, if in suche godlye exercises, they eyther shoulde contemne publike order, or dissemble with God, pretending abstinence, and doing nothing lesse. Let Pope Pius shewe what Lawe of this Realme hathe forbidden, or what doctrine of ours hath condemned Fasting. We commende it, and shewe the necessarie vse thereof.

Again, She hath abolished all choice of meates. I pray you where did God euer commaunde the choice of meates? Paule saieth: Lette no man condemne you in meate and drinke: and to the Corinth: Meat maketh us not acceptable to God. And Christ saith: That which goeth into the mouth defileth not a man. What if some eate flesh, whose weake stomackes can not be nourished wyth fishe? Doe they not kill and eate fleshe in the Citie of Rome? Doth not Pope Pius for mony sell licence to eate what a man listeth? The thing is not made holy, because hee selleth it, nor vnholy bicause it commeth freely. This might be sufficient for aunswere. But yet, because he maketh him selfe so priuie to our doings, and doeth so precisely charge us with his vayne accusations, lette him consider, that we to whome he maketh this reporte, and sendeth ouer this tale, are Englishemen, acquainted (better than he seemeth to be) with the lawes of our countrey. What one fishe daye is chaunged thorough the whole yeare? What Lenten, Ember, Saturday, Friday, or other vsuall Fasting day? Our Law sayth, It shall not be lawful to any person or persons within this Realme to eate any fleshe upon any dayes nowe vsually obserued as Fish dayes. Nay, besides those dayes whiche our forefathers kept, we have appointed that Wednesday in euery week through out the yeare, be kept fishe daye, and that no maner of person shall eate anye fleshe on the same day. Wherby we have made nigh fiftie fish dayes more, than have bin obserued heretofore by the lawes and customes of this realme. We cannot heare of the like encrease of fasting dayes procured by the Pope, and kept in the Countreys of Spaine, Fraunce, Italy, or in hys owne Citie at Rome. It maye bee hee is angrye, wyth the Prouisoe in the sayde Statute, Because no manner of person shall misse-iudge of the intente of thys Statute, limiting orders to eate fish, and forbeare the eating of fleshe, but that the same is purposely intended and meant politiquely, and not for any superstition to be maintained in the choice of meates, bee it enacted, that whosoeuer shall by preaching, teaching, writing, or open speache, notifie that any eating of Fishe, or forbearing of fleshe, mentioned in this statute is of any necessitie for the sauing of the soule of man, or that it is the seruice of Cod, otherwise than as other politique laws are and be, that then such person shall be punished as Spreaders of false news are or ought to be. Why doth he laye it againste her Maiestie, that she hath abolished al difference of meates? we professe as doth S. Augustine, In nostro iejunio nihil melius est, quam ut non manducans manducantem ne iudicet. In our Fasting, there is nothing worthy better accompt than this, that hee whiche eateth not, doth not condemne another whiche eateth. We warne the people in times of abstinence to liue in the obedience of such order, as the Lawe and Magistrates have appointed, and that, whiles they forsake a common and necessarie diet of flesh, they feede not their fantasie wyth such costly sortes of fish, or suche daintie banqueting and iunquets, whereby they should give force to the lustes of the flesh in the day of their Fasting.

It followeth: Shee hath abolished single life in Priests and Ministers. Is it not lawfull for a Minister to be single? you are witnesses to the contrarie, you know some vnmarried, and againe you knowe some that have wiues, and are married. They which marry do wel: God grant they do no worsse which doe not marry. The Apostle saith: Marriage is honourable among all, and the bed vndefiled: but Whoremongers and Adulterers God wil iudge. All have not the gift of Chastitie, saue they to whom it is giuen: for euerie man hath his proper gifte, one after this manner, and an other after that. The holie Patriarks, the Prophets, and the Apostles of Christe, Peter, Paule, Iames, Philip, and others, had Wines: they liued in Marriage. Eusebius reporteth out of Clemens Alexandrinus, that Peter when he sawe his wife lead away to execution, called her by her proper name, and sayde O wife, remember the Lord. Hierome saith, if he shoulde name seuerally all the married Bishops, they woulde be more in number than all the multitude of the Councell of Ariminum. And in another place: quasinon hodie quoque plurimi Sacerdotes habeant Matrimonia: As though at this day many Priests hadde not their wiues. We heare of the Bishoppes in Aethiopia, that they are at this day married. It is not long sithence Priests were marryed here in Englande, and in Fraunce and in Germanie. Will these men be more holye than so manye Bishoppes, and Sainctes, and Martirs, and Patriarkes, and Prophets, and Apostles, whyche by theyr example have approued, and commended unto us thys diuine ordinaunce?

Let euery man consider the strength of his owne vessell, for whiche he shall render account before God in that Consistorie, where we shall be iudged, not by the lawes of Rome, but by the lawes of God, our owne conscience accusing or excusing us. Paule sayth, If they can not abstaine, let them marry: it is better to marry than to burne. The name of Virginitie is commendable, but euery thing is not as it sheweth. I protest before the liuing GOD which is the Iudge of the quicke and the dead, that no filthinesse vnder the Sunne is comparable to forced Virginitie. I condemne not, but rather highly commende single life. No doubt there are many true Virgins, holy in body, and holy in spirite: but yet al are not Virgins which live unmarried, as Hierome seemeth to note: Eliguntur mariti in sacerdotium, non nego, &c. Such as are married are chosen into the Priestehode, I deny not. For Virgins are not to bee so muche accompted of, as Priestes. And againe: But why (say you) in giuing of priestly orders, is one, whiche is a Virgin, oftentimes refused, and another whiche is married admitted? It may bee, because his doings are not agreeable to his Virginitie, or bicause he is thoght to be a Virgin, yet is not: or bicause his virginity is infamous. So much saith Hierome, for reason why married men were preferred to orders of the Church before others whiche carried the shewe of Virginitie. Now to conclude this, we say: our lawes (after the counsell of the Apostle, & finding so many examples in al ages of the godly which were married, and the notable inconueniences which grewe by forced chastitie,) have giuen libertie, that those who have not the gifte of Chastitie, to auoide Fornication, may marry. But no law made among us, hath forbidden Virginitie, or Single life. This is the thyrteenth untruth. And so have you in these fewe words, the number whiche I spake of: even fiue untruths in litle more than fiue words.

First, that we have no Sacrifice. This is not true. For we have the Sacrifice of the death and bloud of Christ, a Sacrifice which lasteth for euer.

Againe, that we have no Prayers This is vntrue. For we call uppon the name of the Lorde. We glorifie God even the Father of our Lore Jesus Christe. God grant all the Churches in Christendome may do the like.

Againe, that we have no Fasting. This is vntrue. Our doctrine requireth fasting our lawes command it, we commend it.

Againe, They make no difference of Meates. This is untrue. For we have not putte downe one Fish day: and we have appointed 50 more than our forefathers kept.

Againe, Single life is abolished. This is untrue: for, a Minister may liue single if he wil, there is no law to the contrary. God graunt our lives may be single and simple, and pleasing him: else we are like painted graues, faire and holy without, but within ful of stincking carren.

Nowe let us proceede. You have heard 13 untruths: and maye we thinke, that he which hath vttered so much falshode, will stay there?

Eadem occupato regno supremi Ecclesiae capitis locum in omni Anglia, eiusque praecipuam authoritatem atque iurisdictionem monstrosè sibi vsurpans, regnum ipsum rursum in miserum exitium reuocauit: She (the Quenes Maiestie) inuaded the kingdome, and by vsurping monstrously the place of the supreame heade of the Churche in all Englande, and the chiefe aucthoritie and iurisdiction of the same, hathe againe broughte the saide Realme into miserable destruction.

You must keepe reconing, for here to the 13 untruths, he giueth three others, more wicked and slaunderous than the rest. Hathe Queene Elizabeth inuaded the Realme? O vaine man. Is it beseeming for Christs Vicar to speake so vntruely? What sendeth he such tales unto us, who know the trueth, and can reproue him? Did her Maiestie inuade this realme? Came she by force and violence to her Crowne? No childe so simple, but he may controll him herein. Was not Quene Marie her Sister? Was not King Edwarde her Brother? Was not King Henrie her naturall Father? and King Henrie the 7. her Grandfather? Is shee not the right inheritour of both the houses Yorke and Lancaster? Hath shee not both the Roses, that is, bothe the Titles to the kingdome enclosed in one? Did not the whole body of the Counsell take their Oath to her xxxv. yeres agoe? Was not the Crown due to her by inheritance and by succession, and by the laws of this Realme? Did not her Father warrante it to her by Wil, as to his daughter? Did not Queene Marie by expresse wordes leaue it to hir, as to her Sister? Did not the whole Noblitie of the Realme confirme it? Did not Queene Maries Byshops kneele downe before hir, and acknowledge her to be their naturall andlawfull Queene? Did not you? Did not all the Commons of this Realme, willingly of your selues, make Bonfiers, ring your Belles, and clap your handes for ioy? Did not the children and little Babes crie out in your streetes God saue Queeene Elizabeth?

Howe then dareth the Pope a wilfull Frier, a wilfull and vnlearned Frier, how dareth he say, that Queene Elizabeth is no lawfull Queene, but didde inuade this Realme with force and violence? O good and gratious Ladie, what Host had she? what Capitaine? what Souldiours? what weapon was worne? what Sworde drawne? what Speare bente? what Banner displayed? what Trumpet sounded? Shee entred to her right peaceably, & hath raigned in greate peace, saue that Pope Pius hath practised her trouble by certaine rebels and traitors. But God doth mercifully peserue hir, to the confusion of her enimies, to the comforte of her subiectes, and the adnauncement of his glorie. Yong men and Maydens, Olde men and children, may see and saye, Pope Pius is a forger, a reporter of untruth, hathe no regarde what he saith or doth: that, he is paste al shame, and hath no seare of God.

Againe, Supremi capitis locum vsurpans: Taking upon her the place of the supreme head This is vntrue. Here laye a chase. If the Pope goe forwarde, he wil winne the game. Where is shee euer called the supreme head? Peruse the actes of Parliament, the Recordes, the Rolles, and the Writs of Chauncerie or Exchequer, which passe in her Graces name: where is she euer called the supreame heade of the Church? No, no, brethren, she refuseth it, she woulde not have it, nor bee so called. Why then doth Christes Vicar blaze and spreade abroade so grosse untruth? why shoulde he say Queene Eliz. maketh her selfe the head of the Church?

Nay, yet more, Monstrose praecipuam eius auctoritatem atque iurisdictionem vsurpans: Taking upon her monstrously the chiefe authoritie and iurisdiction of the same: Here I might well say O monstrum hominis, O monster in the likenesse of man. He imagineth, that her Maiestie preacheth in the Pulpittes, that she administreth the Sacraments, that she sitteth in the Consistories and heareth all spirituall causes. Whiche if she doe, she dothe more than the Pope doth. It were monstrous to see the Pope in a Pulpit. And it is monstrous to see Antichriste sitte in the Temple of God, to see a Bishoppe girded with both swords, to see a Priest take uppon him the rule of Heauen and Earth, the seruant of seruants aduanced aboue all the Princes of the worlde, and to sette his foote uppon their neckes: a wretched man to claime auctoritie ouer the Angels of God, and a sinfull creature to suffer himselfe to be called by ye name of God. This is a mishapen wonder, & a monster in nature. Let the Pope therefore looke upon him self, and know what supreme authoritie and iurisdiction, and ouer whome he taketh it upon him monstrously.

Queene Elizabeth doth not any thing monstrously. She preacheth not, she ministreth not ye Sacraments, she doth neither excommunicate, nor absolue from excommunication: shee sitteth not to give sentence in spirituall causes: she chalengeth not the dispensation of the Keyes of the kingdome of Heauen. She doth nothing but which she may lawfully do, nothing but whereunto the Lord God hath giuen her especiall warrant. Her Maiestie is supreame Gouernour ouer her Subiectes. The Bishoppes within her Realme are subiects to hir. Shee gouerneth, they yeeld obedience. When occasion is offered to dispose of any thing, specially appertaining to the seruice of God, or to iudge of any controuersie arising in Spirituall causes: She commendeth and giueth to her learned Diuines, the due consideration thereof: All other pleas & suites shee causeth to be ended at home, & suffereth no appeales to flie to Rome. Which is done for the ease, and quietnesse, and wealth of her good subiectes. For, wherein grew more extremitie against plaine dealing, simple, and honest pore menne? Whereby were they oftener shifted off, and put from the right of their suite, than by such appeales? when, after they had bene haled thorough all the Courtes in theyr owne Countrey, they were driuen to followe the matter 1500 miles at the Popes Courtes in Rome.

To be short, Queene Elizabeth doth, as did Moses, Josua, Dauid, Salomon, Josias, Jehosaphat, as Constantine, Valentinian, Gratian, Theodosius, Arcadius, Honorius, and other godly Emperors have done. God hath giuen charge to her of both Tables. In the firste she hath charge of Religion, in the other, of Ciuill causes. By the Prophet Esay God promiseth to his Church, Kings shall be thy noursing Fathers, and Queenes thy Nursses. And Dauid saith: Be wise therfore ye Kings, be learned ye Iudges of the earth, serue the Lord in feare. Upon which place, the learned father Augustine saith: Quomodo ergo Reges seruiunt Domino in timore, nisi a quae contra iussa Domini fiunt, religiosa seueritate prohibendo atque plectendo? aliter enim seruit quia homo est: aliter quia rex est. Quia homo est, ei seruit viuendo fideliter: quia verò etiam rex est, seruit ei leges iusta praecipientes, & contraria prohibentes conuenienti rigore sanciendo, sicut seruiuit Ezechias, &c. Howe then doe Kings serue the Lord in feare, but in that they doe forbidde, and in a religious seueritie punish suche things as are done againste the Lordes commaundementes? for hee serueth after one maner, as a man, and after another, as a Prince: as a man he serueth the Lord in liuing faithfully: but in that he is also a King, he serueth hym by making Lawes, which commaunde the thinges that are right, and whiche with conuenient rigour forbid the contrarie. as Ezechias serued the Lord, when he destroyed the Woodes, and Temples of Idolles, and those highe places, whiche were builte againste the commaundements of God, as IOSIAS serued, doing also the like: as the King of Niniute serued, gathering togither al his Citie, to appease the wrath of the Lord: as DARIVS serued, giuing auctoritie to DANIEL to breake the Idol, and casting his enimies into the Lions: as NABVCHODONOSOR serued, of whome we spake before, who by a terrible Lawe forbad al within his kingdome, to blaspheme God. In hoc ergò (saith he) seruiunt domino Reges, quando ea faciunt ad seruiendum illi, quae non possunt facere nisi Reges. Herein therefore do Kings serue the Lord, when they do those things to serue him, which none may do but Kings. The Pope therefore writeth vnaduisedly. We know not anye so monstrous & vnlawful doing. It is her office, it is her dutie. I trust God will give her grace to discharge the same to his glorie.

Regium concilium ex Anglica Nobilitate conflatum diremit: Shee hath remoued the Noble men of Englande from the Kings Councel. The Poets had a fonde deuise of their great God IUPITER, that he helde a golden Chain in his hand, and tied to the ende of it both the Lande and Sea, and coasts of the whole world, and so might tosse and turne, and sette them higher and lower at his pleasure. Pope Pius bestirreth himselfe, as though he were in Iupiters place, and mighte by his Bulles and cursses set higher and lower, place and displace, appoint who shall, & againe who shall not be in Princes Councels. Nothing may be done but by his sufferance. Such a practise he hath to make himselfe King of Kings, and the God of this worlde. For, when hee may rule the Councell, he maye rule the King: and being able to rule the King, he maye rule the people throughout the worlde. Hee saieth Queene Elizabeths Councell is not to my liking. She hathe put those from the Councel, which were of the Nobilitie of Englande.

Thus he goeth on, and increaseth hys follie. He singeth by reportes, and speaketh he wotteth not what. Hath her Maiestie remoued all the Nobilitie? Who would thinke the Vicar of Christ wold be so vaine? You which have liued in countenaunce, and have beene at the Court, and have these many yeares knowne the state of our Countrey, you knowe well that this is false. The Nobilitie are all in England, and in Courte, and in Councel, as before. I doe not speake of suche as became Traitours. You knowe what vnnaturall attempts were lately made. Their guiltie conscience did make some to flie. I speake not of one in duraunce: I dispute not his case. A Prince oughte to be verye carefull and iealous, for hys preseruation. It toucheth not himselfe onely, but the welfare of his people. Of these I speake nothing. Yet when thys Bull was stamped at Rome, all were at libertie. Marke the date, the fifth of the Calends of March in the yeare paste: at which time they were al at libertie and of the Councell, or at leaste in good fauor. Since which time, what hath bin wroughte by this Bull, I praye you consider. Remember what ensued the Sommer following. The coales were kindled here, but the bellowes whiche gave the wind lay at Rome, and ther sate he which made the fire. At what time he wrote this Bul, she had displaced none, neither Lord, Baron, nor Earle: nor touched them in their lives, bodies, goodes, or landes. Indeede Pope Paulus 4. cast Moronus into prison, and there kept him al the time of his papacie. Pius. 4. tooke Caraffa, a chief Cardinal, he caste him into prison, and in the midnight sent a slaughterman to put him to death. Pope Vrbanus tooke sixe Cardinals, and knit them in bags, & threw them into the sea. Her milde, gratious, & merciful nature, hath neuer been distained by any the like crueltie, neyther have any of her Noble men beene so by her dishonored.

Againe, Hominibus obscuris compleuit: Shee hath made her Councell of poore, darke, beggarly fellowes, and hath placed them ouer the people. What hathe Pope Pius to doe with the Councell of Princes? Maye not a King choose a Councellour, vnlesse he allow of hym? Men take their owne eyes to choose ther wiues, and Princes take their owne heartes to choose their Councellours. As wel he might say: No King shal have any Secretarie, any Iudge or Iustice, or Sergeant, or Attorney, or Solicitour, or man at Law: any Captain for wars, any Garde to his person, any Phisition to his body, any Sewer or Taster, but by his appointment. Oh what a charge this man taketh?

He calleth her honourable Councellours darke, and obscure, and beggarly. What if they had bene such? Maye not Princes have any other Councelloures than Dukes and Earles? Cardinall Woolsey was able to doe something in this realm in the late time of King Henrie. Of what noble house came he? Of what noble house came B. Heth, Stephen Gardner, John Bourne, and M. Boxall? Of what honorable Parentage, of what noble bloud came they? They were of the Councel: yet who was their Father Grandfather, what Duke, Earle, Lord, Baron, or Knight? I speak not this in dispite of their persons, let no man so mistake me: som of them ar yet aliue, I pray for them for my selfe: God direct them to do those things which may be for his glorie. Hee is noble, whiche is the childe of God, which is borne from aboue: he is honourable, he is noble.

But what are they who are nowe in auctoritie, whome Pius calleth so poore and beggarly? I will not name them. I cannot flatter: it were vnseemly I shold. You knowe them, and are thankefull to God for them. There is none of them which hath not bin at the least a Knight, or worthy of that degree, aboue these xx. yeares: so wise, learned, vertuous, and godly, so carefull of the Commune weale as euer were bredde uppe in thys Realme. They have euer beene in credite,in the countenance, and knowledge of the worlde.

As Pope Pius complaineth now of the Councellors of England. so did the Wolf sometimes make complaint to the sheepheard against his Dogges. Thou haste two vile ill fauored Curres, they iette up and downe, they barke, and howle, and trouble thy flocke, which can not bee quiet nor feede for them. Remoue them away, tie them uppe, braine them, hang them, what do they here? the Sheepehearde aunsweareth: would you so? nay I may not spare my dogges, they do me good seruice. Spaniels and Greyhounds are faire and daintie, yet they neuer do me so much good: these watche when I sleepe, they ease me muche paine, and saue my flocke. If I should tie them up, thou wouldest be bold with me, and take thy pleasure. I shall not neede to applye this. The Queenes Maiestie is oure Sheepehearde, we are left by God to her safe keeping. The faithfull Councellors are like the watchful Mastiffs, they take paines, they ease our Sheepeheard, they saue the flocke. Nowe you maye soone iudge who is the Woolfe. If Pope Pius coulde place his Pilot in our Ship, he would make us arriue at what Porte he listed.

Seeing Pius hath upon ghesses or vain reports after this maner vnseemely delt with the Peeres and honorable estate of our Countrie: let us looke somewhat abroad, and see what worthie wightes the Pope hathe placed in the Councelles of Kings. And so lette us be aduised by the harmes of our neighbors. Didde he not place one Dauid Retchio so high in Scotlande that he tooke uppon him to rule the Queene there, and sought al meanes to disgrace and disquiet the Nobles, and to vndoe that Country, and therefore was slaine in the Queenes presence? Was not the Cardinal of Lorraine the highest Councellour in Fraunce? Did not Cardinall Granvele beare the whole swaye in Flaunders? they were appointed by Pope Pius, they were endewed with his spirite, they wente from his side, they knewe what he would have done. Have not they spoiled and wasted those two noble Countries, and brought them to suche vilanie and miserie, as they neuer felt before? the King of Spaine suffereth Monkes and Friers to gouerne him and his Countrie. It is well known what good they have done him. By these fewe you may see what Councellors the Pope alloweth, and for what purpose. Yet that we maye the better marke the order of their gouernment, and what good Cardinalles worke in Princes Councels, one telleth us, Legati Romanorum Pontificum sic bacchantur in prouincijs, acsi ad flagellandam Ecclesiam Satan egressus sit à facie Domini: The Popes Legates keepe such reuels in Kingdomes and Countries, as if Satan were sent abroade from the face of the Lord to scourge the Church. He was wise, and did see what was done. If wee open our eyes and beholde the storie and present course of their doings, wee maye finde the like. What Prince soeuer receiueth them, receiueth traitors and enimies to his estate. They alwayes breed suspition, stir up dissention, encrease hatred betweene Prince and Prince, and set the one against another, they seeke to aduance their maister ye Pope, they spoile al Churches to furnish one, they be ye very plagues and decay of Countries. Let not Pope Pius complaine of the Councellors of England no Prince in Christendome this day hath better, God graunte them the spirite of vnderstanding and of counsel, God continue them in his feare, and direct them in his glorie. If Pope Pius had but one so wise a Councellour, hee neuer woulde have sente suche Bulles and Bables about the worlde.

Againe, hominibus haereticis compleuit, The Counsailours are not onely pore, and beggarly, but also Heretiques. The accusation of Heresie is heauie, & shoulde not be laid upon any, but after due proofe. Paule the Apostle was accused for Heresie: but he aunswered: After that waye, which they call heresie, worshippe I the God of my Fathers, beleeuing al things which are written in the Lawe and the Prophets. The high Priestes and Phariseis called our Sauiour a Deceiuer. All the Christians of the Primitiue Church were called Heretiques. Misistis per omnem terram, qui circumirent & dicerent impiam haeresim surrexisse Christianorum. You have chosen (saith Iustine the Martyr) certaine men fit for that purpose, and have sent them ouer the world, to go about & say there is a wicked heresie of the Christians sprung up. even so it liketh the Pope to speake of them which be in auctoritie among us, and calleth them Heretiques. God forbid his mouth shoulde be a sclander, & all be Heretiques, whom he so calleth. Then as many, as reprooue his errors, and refuse to fall downe and worship him, shall be Heretiques. They spare not to say so. Qui Romanae Ecclesiae Privilegium auferre conatur, hic procul dubio labitur in haresim: He doubtlesse falleth into heresie, which goeth aboute to take away the priuiledge of the Churche of Rome.

But Heresie is an other matter. An Heretique is he which denyeth the Articles of our Christian faith. We deny them not, no not any one article. We hold the Creede of the Apostles, and of the Nicene Councell, and of Athanasius. We holde all the Scriptures of the olde and newe Testament. We holde all the auntient Councelles. We holde all the auntient Fathers, Augustine, Ambrose, Chrysostome, &c. We condemne all Heresies, which our Fathers condemned. This is our profession, and yet notwithstanding doeth the Pope lightly and rashly give sentence against us of Heresie. But let him take heede, least whiles he calleth others Heretiques, and reconeth not the causes wherefore, his Arrowe which he hath shot up, fall upon his own head, and he fall into the pit he hath digged for others.

Yet there remaineth one pretence more against her Maiestie, ad quam velut ad asylum omnium infestissimi perfugium inuenerunt. Unto whome all suche as are the worst of the people resort, and are by her receiued into safe protection. Is it not lawfull for the Queene to receiue straungers without the Popes warrant? This he speaketh of the pore exiles of Flaunders and Fraunce, and other Countries, who either lost, or left behind them all that they had, goodes, landes, and houses: not for adulterie, or theft, or treason, but for the profession of the Gospell. It pleased God here to caste them on land: the Queene of her gratious pitie hathe graunted them harbour. Is it become so hainous a thing to shew mercie, GOD willed the children of Israel, to loue the stranger, bicause they were straungers in the land of Egipt. He that sheweth mercie, shall find mercie. If God shal turne his hand, thou maist be in case of pouertie and banishment as wel as they. I am not a Prophet, nor the sonne of a Prophet, but I doubte the time will come, when men shall looke for the Pope at Rome, and not finde him. His seate shall be remoued, he shall not be there. Then shal he know what it is to be a stranger. He whiche deuoureth, shall be deuoured.

But what is the number of such, who have come in unto vs? Are they three or foure thousand? Thanks be to God this Realme is able to receiue them if the number be greater. You may remember what other straungers arriued within these parts not long sithence: These are fewe, they were many: These are pore & miserable, they wer lofty & proud: These are naked, they were armed: These are spoiled by others, they came to spoile vs: These are driuen from their country, they came to driue us from our country: These to saue their lives, they came to have our lives. The difference is greate beetweene these strangers. If we were content to beare them then, nowe let it not grieue us to beare these: It is the commaundement of God, that wee loue the stranger: yet a Prince that doth it, shall abide the Popes controlment.

He himselfe is good to them, and spareth the liberties of his Citie to some number, and of worse condition. For (besides those which resorte thither outeof Englande, Germanie, Fraunce, Spaine, &c. he giueth harbour to 6000 Jewes, which live by usurie, and pay him yearely pensions. He alloweth in his Citie of Rome 20000 Courteghians or common women. This was the old reconing. It may be, the number is nowe improued. All these liue by filthinesse, and yeelds hym therefore a pension of 30000 Ducates.

If the Pope may maintaine so many thousand adultereres, harlots, Iewes, and enimies of the crosse of Christ, why may not Queene Elizabeth receiue a fewe afflicted members of Christ, which are compelled to carie his crosse? If it be no fault in him to receiue so many seruants of the Diuel, why may not Queene Elizabeth receiue a fewe seruants of God? Whome when he thought good to bring safely by the daungers of the sea, and to set in at our havens, shoulde we cruelly have driuen them back again, or drowne them, or hang them, or sterue them? Woulde the Vicar of Christ give this counsel? or, if a King receiue such, & give them succour, must he therfore be depriued? they are our brethren, they liue not idlely. If they have houses of us, they pay rent for them. They holde not our grounds, but by making due recompence. They begge not in our streets, nor craue any thing at our handes, but to breath our aire, and to see our Sunne. They labour truely, they liue sparefully. They are good examples of vertue, trauel, faith and patience. The townes in which they abide are happy, for God doth folow them with his blessings.

Thus have I opened 19. untruthes all packed in this Bul. If I woulde have been curious or quarelous, I might have gathered twice so many. But I have no pleasure to passe farther in them. God and man, heauen and earth knowe they are vntrue. I may say to Pope Pius, thou sonne of man howe long wilt thou blaspheme the honour of God? Why hast thou such pleasure in vanitie, and seekest after leasing? What opinion hath hee of our nation? Doeth he thinke we are so simple to bee ledde in a masket with so vaine fables? Doth he thinke wee have neither eyes to see, nor heartes to iudge? Doth he thinke his bare word wil go for Gospel? Woulde he write thus if hee thought there were a God? If he deceiue us in these earthly thinges which we see with our eyes, no reason we credit him in heauenly things, Christ is the trueth. It becommeth not his Vicar to speake falsehood.

Now let us examine how he wresteth & corrupteth the Scriptures of God, how he giueth us a false interpretation, & corrupteth them. In his whole Bul he hath one only place out of the Scripture, only one place, I say, and no more: & the same he setteth downe to mainteine his owne authoritie, & to uphold his power, wherby he setteth up, & deposeth the Kings, & Princes, and states of the worlde. The words be ye first Chapter of Ieremie: Behold this day have I set thee ouer the nations, and ouer the kingdomes, to pluck up, and to roote out, and to destroy, and throw downe, to build & to plant. If hee abuse this place of Scripture, which hee hath aduisedly chosen, & sent ouer to make thereby some shew of his diuelish practises to worke rebellion & treasons among vs: we may well thinke hee dealeth the like with other places, when he draweth them to serue his turne.

Hunc vnum super omnes gentes principem constituit, qui euellat, destruat &c. He hath appointed him onely (Peter and his Successour the Byshop of Rome) Prince ouer all nations, to plucke up, and to destroy, to roote out and throw downe to build & plant. No doubt this commission is large. There can be no greater authority giuen in matters of the world. But this authority hath no man. God keepeth it to himselfe. By me Kings raigne, and Princes decree iustice. They beare my name, they drawe my sword, they are my Ministers to take vengeance on him that doth euill: their hearts are in my hands, I turne them whether soeuer it pleaseth me: I take the praiers & supplications, and intercession for Kinges, and for all that are in authoritie, that men may leade a quiet, and peaceable life in all godlines and honestie. Daniel telleth King Nabuchodonosor, that the most high beareth rule ouer the kingdomes of men, and giueth it to whomsoeuer hee will. Wherefore doth hee not give this glorie unto God? Wherefore saith he I will goe up and be like unto the highest: I wil exalt my selfe, and shew my selfe that I am God? I have (saith he) a deede of gifte. The wordes set downe by the Prophet Hieremie, are my warrant to place and depose whom I will.

And he doth not onely say thus, but as if it were too small and base a title, to set the name of God or of our Sauiour Christ before the wordes of his priuiledge, he keepeth his feete from ye ground, and raiseth alofte, and ietteth in the ayre aboue, as though he were one of the spirituall wickednesses which are in the hie places, and saith, Regnans in excelsis cui data est omnis in caelo & in terra potestas, &c. Hee that ruleth in the heights, to whom al power is giuen both in heauen & in earth, &c. Let him not deceiue you with vaine wordes. You shall witnesse against him, that hee taketh the name of the Lorde his God in vaine. For, if any worde in that peece of Scripture be spoken either of Prince, or remouing of Princes: if ye whole sense of those words cary any greater authoritie to the Pope than to the Bishop of any other place, or to the simplest Minister in the world, let me be no more credited. Marke therefore, & see howe boldly and fondly Pope Pius seeketh to mocke the worlde. First he sayth: Deus constituit me vnum Principem super gentes: God hath appoynted me alone, to be Prince ouer the nations.

Here is a shamelesse falsifying of Gods words. The Prophet saith: I have set thee ouer the nations. The Pope thrusteth in three words more, Me, alone, and Prince, that so he, and none but he, may reuel and rule in all places. Reade the place of the Prophet, if you have your bookes. The wordes are: I set thee ouer the nations. They say nothing, neither of the Pope, nor of Peters Successour, nor of one alone, nor of Prince. All these the Pope hath peeced of his owne deuise.

But Salomon warneth him, Put nothing to his words least he reproue thee, and thou be founde a lyar. Also S. Iohn telleth him, If any man shall adde unto these thinges, GOD shall adde unto him the plagues that are written in this Booke. Whose wordes, or what euidence will hee not corrupt, which dareth in such presumption to handle the worde of GOD deceitfullye, and without shame, sende it foorth so into the worlde?

As for Hieremie the Prophete, unto whom God spake the wordes, which the Pope sendeth us, will Pius say that hee was a Prince, and had auctoritie ouer nations and kingdomes? will hee saye that Hieremie depriued Princes, and thrust them from their royall seates? Hieremie did no such thing. But al contrarie, he suffered persecution, not onely of the Princes, but of the wicked people. Pashur smote him and put him in the stockes. Hee was in derision dayly, euery one mocked him. Hee hearde the rayling of many, and feare came on him on euery side. All his familiars laye in waite for him, ye so they might preuaile against him, and execute their vengeance upon him. Hee moneth his case before God, saying, howe is it that I came forth of the wombe, to see labour and sorowe, that my dayes should be consumed with shame? And in the sixe and twentith Chapter, all the people were gathered against Hieremie in the house of ye Lord, then the Priestes and the Prophets and all the people tooke him and saide, thou shalt die the death.

Was al this done unto him by rebellion as against their Prince? was it because he had vsed him selfe proudely or cruelly in matters of temporal gouernement? was it not rather, because he stoode in the Courte of the Lords house, where the Lorde had sent him to Prophecie, and saide to all the people the wordes of the Lorde of Hostes. Was it not because hee prophecied in the name of the Lorde?

Woulde Pope Pius be thus set ouer nations add kingdomes? would he bee smitten and put into the stockes, & rayled at? woulde he have his dayes consumed in shame? woulde he be let downe with cords into the dungeon where was no water but mire, and so sticke fast in the mire? woulde he have his friendes mone his case to the King, and tell what euill hath bene done to him, in that they have cast him into the dungeon, & say, he dyeth for hunger in the place where hee is? would he, I say, thus be set ouer nations and kingdomes? or wil he say, that Hieremie suffering these reproches of the Rulers, and the Priests, and the people, did enioy an earthly peace, and possesse a worldly kingdome? or will hee say, that God mocked his Prophet, when he saide unto him, This day I set thee ouer nations?

The words therefore must needs have an other meaning, and what that meaning is, who is better able to declare than Hieremie him selfe? The Lord stretched out his hand, & touched my mouth, and the Lorde saide unto me, beholde I have put my words in thy mouth. I have ordained thee to be a Prophet unto the nations. Thou shalt go to all that I shall sende thee, and what soeuer I command thee, thou shalt speake. Be not afraide of their faces. For I this daye have made thee a defensed Citie and an iron piller, and walles of brasse against the whole lande, against the Kinges of Iuda, and against the Princes thereof: against the Priestes thereof, and against the people of the lande. For they shall fight against thee, but shall not preuaile against thee. For I am with thee sayeth the Lorde.

Such auctoritie had he ouer the nations: to be their Prophet, to speake what the Lorde commaunded, to reproue them without feare.

In like auctoritie spake Elias to Achab, I have not troubled Israel, but thou and thy Fathers house in that you have forsaken the commaundements of the Lorde, and thou hast followed Baalim. In like auctoritie spake Iohn the Baptist unto Herode. It is not lawfull for thee to have thy brothers wife. And the like auctoritie did God give unto Moses. Behold I have made thee Pharaos God. Thou shalt speake all that I commaunde thee. And thou shalt say unto him, the Lorde God of the Hebrewes hath sent me unto thee. As Moses was sette ouer Pharao King of Aegypt, and Elias ouer Achab king of Israel, and Iohn ouer King Herode, so was this Prophet set ouer the nations: not to remoue or pull them downe, but to rebuke their errors, and to direct their lives: to plante the trueth, to ouerthrowe the vanitie of men, and to builde the feare of the Lorde. In all this wee finde nothing for the Popes purpose.

But, if it were so, and that had bene the meaning of this place, what had that made for him? Was Hieremie his predecessour in the Bishopricke of Rome? or is he the successour of Hieremie in Israel? was the Prophet called the heade of the Church? had he and did he exercise such iurisdiction ouer Kings and Princes, as the Pope hereby chalengeth? if he neuer attempted any such thinges, howe doth Pope Pius maintaine his proceedings by the example of Hier.? or, if the wordes wil car yno such meaning, why doth he so vainely alleage them? one of their owne Doctours saith, Hee speaketh not of the ouerthrowing of the kingdomes of the world, but of the ouerthrowing of vices, and of the planting of Faith and manners. And so Hierome writing upon the same place. Omnis plantatio quam non plantauerit pater caelestis eradicabitur, & aedificatio quae super petram non habet fundamentum, sed extructa est in arena sermone dei suffoditur atque destruitur. Euerie plante which our Heauenly Father hath not planted, is rooted up: and that building which is not founded on a Rocke, but is built upon the Sande, is vndermined, and ouerthrowne with the word of God.

Such poore Hieremies hath God giuen unto the worlde who have ouerthrowen and pulled up the vanities and folies which were growne to a great heigth in the Church of God. They have planted faith and manners. They have opened and preached the trueth. The Lorde hath prospered their labours, as wee see this day. Hee hath rooted out those strange plantes, and throwen downe the weake foundations with the breath of his mouth. This is the plucking up, the rooting out, the destroying, and throwing downe: this is the building & planting whereof the Prophet speaketh: as wee have hearde it prooued by the Prophet him selfe, by the interpretation of Hierome a learned Father, who maketh good this saying with two seuerall places written in the newe Testament, and by the confession of their owne Doctour Iohan. de Parasiis, and might be further proued by sundrie others.

Yet all this notwithstanding it must be taken in the sense wherein Pius vseth it, or else some of his predecessors Popes of Rome might likewise be worthily blamed for their doings. Pope Adrian wrote somewhat roundly to the Emperour Fredericke. Imperator quod habet, totum habet à nobis. Sicut Zacharias transtulit imperium à Graecis ad Teutonicos: it a not possumus illud transferre ab Alemannis ad Graecos. Ecce in potestate nostra est, ut demus illud cui volumus. Propterea constituti sumus à Deo super gentes & regna, ut destruamus, & euellamus, aedificemus, & plantemus. What soeuer the Emperour hath, he hath it of us. As Pope Zacharie translated the Empire from the Greeks unto the Germaines, so may wee againe translate the same from the Germaines to the Greekes. Behold it is in our power to bestowe the Empire upon whome we list. Therefore are we appointed by God ouer nations, and kingdomes, to pul downe, to roote up, to build and to plant againe. No mouth woulde vtter these blasphemies but the mouth of Antichrist.

Thus have we tryed the Pope to bee a corrupter, and a falsifier of the Scriptures He putteth in three words, Me, Alone, Prince. Hee applieth the place to himselfe, and among all other to himselfe alone, and so setteth him selfe aboue Princes. Hee chaungeth the rooting out of errour, to the ouerthrowing of Princes: and the prea-ching of the trueth, to the deposing of Kings. He forgeth a sense which the spirit of God, and the Prophet Hieremie neuer ment. He saith, Thus saieth the Lorde, when the Lord neuer spake it. He knew them well, which said, They wrest the Scriptures to maintaine their power. This thou seest ô God, and sufferest. Hee calleth himself the Vicar of thy Christ he abuseth thy most holy word, he deceiueth thy people, hee maketh thee to bee a false witnesse to his folie, and all this doth he to countenance his ambition and pride.

Nowe upon warrant of these wordes so fondly applyed, he addresseth himselfe solemnly to pronounce sentence. Declaramus praedictam Elizabeth eique adherentes in praedictis anathematis sententiam incurrisse. We make it knowen, that Elizabeth aforesaid, and as manie as stande on her side in the matters aboue named, have runne into the daunger of our curse. This is a terrible thunderbolt shot in among us from Rome, in Paper. These cloudes are without raine: These Gunnes will doe no harme. even so did the Phariseis, cast Christ Jesus out of their Sinagogues, and excommunicate him, and accurse him. So did Diothrephes excommunicate Iohn the Euangelist, and did neither him selfe receiue the brethren, but forbadde them that woulde, and did thrust them out of the Church. So was Hilarie accursed and excommunicated by the Arians. Hee layeth his curse not onely uppon the Lordes annointed our blessed Queene, but uppon all that followe her godlye proceedings, that is, upon euery one of you, and upon al other her Magisties true subiects. Hee knoweth you not, and yet accurseth you. You are children of God, yet he maketh you the children of the diuel. The Lorde hath shewed the light of his countenance uppon you, and hath giuen you his heauenly worde, whereby you have gotten vnderstanding, and are made wiser than your enemies, and are taught to refraine your feete from euerie euill way, and therefore the Pope cryeth out against you, and doth recken you accursed. But his owne wordes tell vs: Neminem ligare debet iniqua sententia: A wrongfull sentence bindeth no man. The curs shall come into his owne bosome. For the Lorde our God turneth the curse unto a blessing to us, bycause the Lorde our God loueth us. And, He will sende a curse uppon them, and will curse their blessings: yea, he hath cursed them alreadie, because they doe not consider in their harts, nor give glorie unto his name. He hath also made them to be despised & vile before all the people, because they have not kepte his wayes.

In this case Christe saith, Rejoice and be glad. For so persecuted they the Prophets whiche were beefore you. Origen sheweth howe all that be like minded unto Pharao crie out that men are seduced, and led out of theri way, if Moses and Aaron, that is, if the speeche of the Preachers call upon them to be diligent in the Lawe of God, and to followe hys worde. And Chrysostome telleth us, this is no newe thing. Ne admiremur quod spiritualibus instantes multa patiamur aduersa, &c. Let us not maruell, if we abide many aduersities, because we follow after and desire those thinges whiche are spirituall: For, as the theefe diggeth not, nor layeth his waite at the place, where straw, and chaffe, and feathers are layd, but, there, where is golde and siluer: so is the Diuell moste out of quiet, with those whiche take in hande spirituall businesse. These things (saith our Sauior) have I saide unto you, that ye should not bee offended. They shall excommunicate you: yea the time shall come, that whosoeuer killeth you wil think that he doth God seruice. And these things will they doe unto you, bicause they have not knowne he Father, nor me.

But what are the effectes and force? what successe take the Popes blessings & his cursses? he stirred up the K. of France, to plague his subiectes, & to that purpose he blessed him and his folowers: they & their Countrie were brought to greate miserie. He blessed Philip King of Spaine: he hath bin wonderfully troubled by the Moeres at home, and liueth in continuall turmoyle with his subiectes in other his dominions abroade. He blessed the states of Venice: they are still disquieted by the Turke. On the other side, he hath accurssed England: thankes be to God it was neuer better in worldly peace, in health of bodie, in abundance of corne and victuals. He hath accursed the Princes and states of Germanie: they were neuer stronger. He blesseth his own side: but it decayeth and withereth. He cursseth the Gospel, but it preuaileth & prospereth. The more he cursseth, the more it prospereth. This is the Lordes doing, & it is maruellous in our eyes. So doeth God turne the Popes cursse into a blessing unto us. And so we maye well saye with Seneca. Caelestis ira quos premit miseros facit, humana nullos. The anger of God maketh those men miserable upon whom it lighteth: but so doth not the wrath of man.

Quin etiam ipsam pret enso regni praedicti iure, necnon omni & quocunque dominio dignitate, priuilegioque privatam. We also make it knowen, that wee have depriued her from that right she pretended to have in the Kingdome aforesaid, and also from al and euerie her auctoritie, dignitie, and priuiledge. This is the other part of the Popes sentence. In this his vaine fantasie, and by this childish mockerie hee thinketh to depose Queene Elizabeth from her kingdome. O vaine man, as though the coastes and ends of the world were in his hands, or as if no prince in ye world might rule without his sufferance.

So have the proude Prelates of that See, these manye yeares troubled the states of al Christendome, & therby been cause of much slaughter & sheding innocent bloude. And so at this present he seeketh to disquiet Elizabeth: Elizabeth I say our soueraigne and moste gratious Lady, a Uirgin ful of wisedome, vertue, grace and compassion: she is unto us as a comfortable water in a drie place, as a refuge for the tempest, and as the shadowe of a greate rocke in a wearie land.

The greatest blessing whiche God gyueth to any people, is a godly Prince to rule ouer them. The greatest miserie that can fall uppon a people, is to have a godly Prince taken from them. For by a godly Prince he doth so rule the people as if God himselfe were with them in visible appearaunce. The Prince walketh in the wayes of the Lorde: the Nobles folowe the steppes of the Prince: & the people fashion them selues to the example of the Nobles. The face of a godly Prince shineth as the Sunne beams, and bringeth ioy and comfort to his subiectes.

When the Lord was displeased with the people of Israell, he tooke Samuell from them, & gave them Saul to be theyr King. Saul did wickedly, without Iustice, without Mercie. He deuoured the people like a Lion, he ouerthrew the tabernacle, and slewe the Priests. Then was there no Reuelation: None that did Prophecie, or care for the name of the Lord.

But when God tooke mercie upon the people, he gave unto them Dauid, a man after his owne heart. He deliuered hym from daunger, and tooke him out of the Lions mouth. He crowned him, and did set a crowne of pure golde upon hys head. Dauid loued the people, he taught them the wayes of God, he put downe Idolatrie, and destroyed the Groues, he set up a Tabernacle to the God of Iacob. Under him the people had great prosperitie in their houses, and abroad, in their Uines, in their Corne, and in their Cattell, in time of Peace, and in tyme of Warre.

When it pleased God to send a blessing upou us, he gave us his seruant Elizabeth to be our Queene, and to be the instrument of his glory in the sight of all the worlde. Who is so blind which seeth not? who is so vnthankful that remembreth not what things God hath wroughte by hir? who seeth not the glorious beames of the trueth? who seeth not the wonderfull peace in which wee have liued? who seeth not the wise and safe guiding of the people? one of those alone were a great blessing, but al togither are such a blessing, as our Fathers before us neuer enioied so happily.

As touching religion, let us thinke of that time of ignoraunce, wherein wee were before. How miserable a case was it to see suche deadlye dumbenesse in the Church of God? to see the people ledde away in the darke, they knew not whether? to see the word of life taken away? to see the people fedde with fables? to see an Idol sette uppe in the place of God? to see Jesus Christe our Sauiour putte to silence? In this case were we. This we did see, we did feele this. Out of this deadly dungeon GOD deliuered us by the hand of our Queene. By her hee restored the trueth: by her he sente us the light of his holy worde: by her he hathe releeued the heartes of the people. God himselfe hathe bene the worker hereof. Elizabeth hath bene his instrument, and the meane by whome he hath done thys worke.

And marke the tyme when shee attempted this. even at the firste entrie into her kingdome: at whiche time the King of Spaine, the King of Fraunce, the Queene of Scottes, and many of the Nobles and the Bishoppes of thys Realme were against it. She had larned, First to seeke the kingdome of God: she hadde learned to seeke hys glorie, and not her dwne: shee had learned to saye as Dauid saide, I wil not suffer mine eyes to slepe, nor mine eye liddes to slumber vntill I finde out a place for the Lorde, an habitation for the mightie God of Iacob: she had learned to saye, If God bee on oure side, who can bee againste us? So was her gratious hearte consumed with the zeale of Gods house. O who can conceiue the ioy and comfort of the people? it was so great, as no manne can declare. They helde up their hands to God, they hadde not words to give him, they could not speake for ioye. They reioiced as a Birde doth at the daye spring: as Ionas reioiced when he came out of ye Whales bellie: as Daniel reioiced when he was brought safe out of the Lions denne: as the children of Israel reioiced when they came out of Aegipt: as the three children reioiced when they came forth of the burning fornace: so did we reioice and said: This is the daye which the Lorde hathe made, lette us reioice and bee gladde in it.

I neede not speake of the continuall peace, which God hathe giuen us all the time of her gouernement. He that knoweth not the price of peace, and howe to esteeme it, let him behold the kingdomes which border next uppon us, howe pitifully they be afflicted. Let hym beholde Spaine, Fraunce, Denmarke, Flaunders, and Scotlande: and consider what they have suffred these few yeares past: what houses have bene ouerthrown, what Cities have beene burnt, what bloud hath bene shed? how many women have lost their husbands? how many mothers have lost their children? and how many children have beene made fatherlesse.

But God, even our God, gave us Queene Elizabeth, and with her gave us Peace, and so long a Peace as Englande hath seldome seene before.

What should I speak of her wisedom in gouernement. Let us looke uppon the state as it was before: what hunger was in this lande? many of our brethren dyed for lacke of foode. What cruel executions were then in London? there were few streetes where was not set up a galous or a gibbet. In Oxford 52. were executed at one Sessions. What diseases fell upon vs? the grauest, and wisest, and richest men were taken away. Calais was loste. A stranger and forraine people had the rule ouer us. Al thinges wente againste us, because God was not wyth us.

But God restored by his seruaunt our Queene those ioies againe, which wee lacked. He hath giuen us ciuill peace among our selues, and peace with forrain nations. He hath giuen us health of body, and store of victuals: discharge of debts, and auoyding of strangers: he hath gyuen us mercie in iustice, abandoning all crueltie. We are nowe with God, and al things go well with us.

They talke much of an unbloudy Sacrifice. It is not theirs to offer it. Queene Elizabeth shall offer it up unto God: even her unbloudie handes, and unbloudie sworde, an unbloudie people, and an unbloudie gouernement. This is an unbloudie Sacrifice. Thys Sacrifice is acceptable unto God. I say not, that it is not lawfull for her to putte to death. God saith, Thine eye shall not pitie the wicked, nor shewe mercie: but thou shalt kill him: that all Israell maye heare and feare, and do no more anye suche wickednesse as this, among you. Shee muste doe it: if she woulde not, yet her laws would see offendors punished. But I speake it to shew the gratious goodnes of her mercifull nature.

Oh how gratiously didde her Maiestie commend us her subiects, to the carefull and wise gouernement of her Counsell, and Iudges, when she spake thus unto them: Have care ouer my people. You have my place, Doe you that whiche I ought to doe. They are my people. Euerie man oppresseth them, and spoileth them without mercie. They can not reuenge their quarrel, nor help themselues. See unto them, see unto them, for they are my charge. I charge you, even as God hath charged me. I care not for my selfe, my life is not deare to me, my care is for my people. I praye God who soeuer succeede me, bee as careful as I am. They whiche might knowe what cares I beare, woulde not thinke I tooke anye greate ioye in wearing the Crowne.

These eares, heard when her Maiestie spake such words. I trust they wil work suche affection in your heartes, whiche heare them reported, as they did in me when I heard them spoken. She loueth her Subiectes, and they reuerence hir: She is carefull for them, and they are true to hir, God continue his blessing towards hir, and ouer shadowe her wyth his mercifull hande. For she is the comfort and Diamond of al Christendome. This is she againste whome Pope Pius rageth and stormeth, and hath sente hys cursse, & sentence of depriuation against hir. If he had bene acquainted with oure happye estate vnder hir, he mighte wyth better grace have said to hir, Because thy God loueth England, to establish it for euer, therefore hath he made thee Queene ouer them to execute Iudgement and Iustice. He might with more and better aduisement have saide, How shal I curse where the Lorde hathe not curssed? Or how shall I detest where the Lorde hath not detested? He is not so wise as Balaam, which would not for a house full of gold, passe the commaundement of the Lorde, to doe eyther good or badde of hys owne minde.

Wee charge and forbid al and euerie the Nobles and Subiects, and people, and others aforesaide, that they be not so hardie as to obey hir, or her wil, or commandementes uppon paine of like accursse uppon them. Woulde you take thys man to be the Vicar of Christe? He seemeth rather to be some Maister of misrule, whyche so dischargeth all manner of Subiectes from all manner obedience. For, what order will he leaue us, when wee maye not doe those things whyche we doe vnder her obedience, by charge of her will, or commaundementes or lawes? His wordes speake verye broade. I commaunde vnder paine of damnation, that no seruaunt obey his Maister, no wife obey her husbande, no childe obey his Parentes, and that no Subiecte obey hys Prince. I commaunde and forbidde, that you dare not obey hir, &c.

But what if you shewe him of oure lawes whyche Queene Elizabeth hath made and established against Burglarie and robbing by the high way, and anye other kinde of theft: againste murther, adulterie, and all filthinesse (as keeping of Concubines and Courteghians) (like to the vse of his City at Rome) kepe them not saith the Pope, vnder paine of my cursse. Againe, sir by her lawes we are required to resort to our seuerall Churches, there to heare the worde of God, to give thankes unto him, and to pour out our prayers before him, &c. hee yet sayeth, obey them not. What shal we do then for lawes of common peace, and of holding our possessions, and goodes to our priuate vse, and so maintaining the good estate of our neighbours? For paying our rents to Landlordes, and custome, and tribute, where tribute and custome are due? Let not any obey these lawes, saieth the Pope. Lette no man dare obey hir, or her will, or commaundements, or lawes. Esteeme not her law, as a law, take not her to be your Queene.

Is not this fatherly Counsel? Are they not happy which follow it? What godly creature euer gave the like? What Patriarke, or Prophet, or Euangelist, or Apostle euer sent the like commissions into the worlde? Pius wil be called the Vicar of Christ. Did Christe euer sette up himselfe against the Prince, did hee so teach his Disciples, was it any parte of that doctrine he hath left us?

Pius telleth us, he is Successour to Peter and Paule, that he is inuested in their auctoritie, and enthronized in their chaire. Let us conferre the doctrine of Peter & Paule, with that whiche is written by their Successour. Pius sayeth of our Soueraigne: Let no man be subiect to hir, or obey her. But Peter saith: Submitte your selues to all maner ordinance of man for the Lordes sake, whether it be unto the King, as unto the Superiour: or unto Gouernours, as unto them whiche are sente of him for the punishment of euil doers, and for the praise of them that doe well: for so is the will of God. And againe he saith: Feare God, honour the King. Peter sayeth, it is the will of God, that you obey your Prince. Pius gainesayth, Obey not your Prince, my wil is, that you obey not.

Paule hath left words for our obediencs. Let euerie soule be subiect to the higher powers, for ther is no power but of God, and the powers that be, are ordained of God. Whosoeuer therefore resisteth the power, resisteth the ordinaunce of God, and they that resiste, receiue unto them selues iudgement. For hee is the Minister of God for thy wealth: But, if thou doe euill, feare, for he beareth not the sworde in vaine. Wherefore yee must be subiect, not bicause of wrath onelye, but also for conscience sake, give therefore tribute to whome you owe tribute, custome to whom custome, feare to whom feare, honour to whome you owe honour. Nowe sayeth Pius, Let no soule be subiect to the higher powers, resiste power, resiste the ordinaunce of God, bee not Subiecte neyther for wrath, nor for conscience. Yeelde youre Prince no tribute, no custome, no feare, and no honour. Howe agreeth this with the Apostle? Whether it be right in the sight of God that you be lead by Peter & Paul, the Apostles of Christ, or by Pope Pius, iudge yee.

And for what Prince doth Paul require this of the Romanes? for Nero, an enemie unto God and godlinesse, and al that liued godly: who destroied and burned their citie: who slewe his mother, & ripped that bellie which brought him to life: a Monster in nature, and the most wicked ruler that euer raigned. And yet doeth Paule require them to obey him, bicause he is the Minister of God, &c.

Who was like to Nabuchodonosor, King of Babylon? he was the rod of the Lords wrath, he oppressed the people of God: fired and razed their Citie, sacked their Sanctuary, and spoyled their Temple, yet are the people commaunded to praye for the life of Nabuchodonosor King of Babylon, and for the life of Baltazar his sonne, that their daies may bee upon earth as the dayes of heauen. And againe God speaketh by the Prophet Hieremie: I have caused you to be caried away Captiues from Ierusalem unto Babylon. Seeke the prosperitie of the citie, whether I have sent you away Captiues, and pray unto the Lord for it: for in the peace thereof shall you have peace. If the Apostle withdrewe not the Romanes from the subiection of Nero, if the Prophets willed the children of Israel to praye for Nabuchodonosor, who were wicked Princes, will Pope Pius tell the Subiectes unto a godly and vertuous Ladie, that they muste not obeye hir?

Into what case doth he lead miserable simple men, that give him some credite? Howe doth he amaze them? God telleth us we receiue to our selues iudgment, if we resist his ordinance. Pius saith, we are accursed vnlesse we doe resist it. What shal a simple man do? Which way shall hee folowe? If he obey God, he must forsake Pope: Or, if hee obey the Pope, he must forsake God. If hee obey the Prince as God willeth him, then the Pope cursseth him: Or, if hee disobey the Prince, as the Pope willeth him, then doth God condemne him. The commaundement of the one is as contrarie to the commaundement of the other, as light is contrarie unto darkenesse. But thankes be to God who hath filled us with the knowledge of his will. We know Pope Pius is no God. We pray for him that he may be the seruant of God,

Paul hath warned us, if an Angel from heauen, or if any man preach unto you otherwise than that you have receiued, let him be accursed. We have receiued of Paul, and of Peter, and of God him selfe, that we shoulde obey: yet dareth Pope Pius no Angel, but a man, commaund us that no man obey, no not vnder paine of his cursse Accursed is he for so commaunding, we have good warrant to say he is accursed.

We pronounce that all, whosoeuer by any occasion have taken their oathe unto hir, are for euer discharged of such their oath, and also from all fealtie and seruice, which was due to her by reason of her gouernement. Doth Pope Pius knowe what an oath meaneth? Doth hee knowe what it is to sweare by the name of God? An oathe is a solemne promise made betweene men, wherein God (who knoweth the secrets of the heart) is called to witnesse of the doing. As for example: wee have taken this oath. I will be a true and liege Subiect to our Soueraigne Lady Queene Elizabeth, I will neither in worde nor deede procure her euill, I will not conceale any treason or conspiracie against hir, and this doe I promise, as I hope to be saued by the bloude of Jesus Christ: and I take witnesse to this of God, who seeth the singlenesse of my heart, beseeching him to auenge it upon me, to put my name out of the booke of the liuing, and to give mee no portion in the kingdome of Christ, & of God, if I willingly or wittingly breake this my promise.

Such is the oath, which we have taken to her highnesse.

This is nothing (saith Pope Pius) I can dispense with it, I am able to dispense against the lawe of nature, against the Canons of the Apostles, against the newe Testament: I can dispense for all thinges done contrary to the commaundements of the old and new Testament: I can dispense against the lawe of God. I am aboue all generall Councels, my wil must be kept for a law. And doth he onely say this? Or shall we thinke they be words of reuerence, written by such as are deuout to his holinesse, and that he doth not so much as he may by vertue of his speciall priuiledge? Who was it that gave a dispensation to the brother, that he might marie his owne sister? Who was it that gave dispensation to Henrie the fifth to rise up against Henry the fourth his own father, and put him from the Empire? What dispensation Pope Pius sent to King Philip God knoweth, but the yong Prince the Kings sonne lost his life. I know not what dispensation past lately into Scotland, but the King was strangled, &c.

A horrible deede, the world knoweth it was so, what mistes & pretences soeuer they make. To worke such practises, the Pope sendeth abrode his dispensations.

Such a dispensation did Pope Pius lately send into England, and discharged the Subiects from their due obedience to our Prince, and thereby made way for them, with his fauour and licence to runne headlong into euerlasting damnation. With some weake heades hee hath preuailed. It is likely hee hath vsed secrete conference with them some long time, before they would be drawen to be traitours to their owne country, and be emboldened to put themselues in armour, and robbe, and spoyle, & burne, and kill their countrie men, & friends, and kinsefolkes, and children, and parents against the law of nature, and the commaundement of God.

This was done not long sithence. You can not but remember it, they were in armes, and had gathered a great companie of Confederats: the banner was displaied in fielde. What thinke you was their meaning? Or to what ende did they rise? Among all those that liue within this realme, whose person sought they? against whom bente they their speares? And against whose body drew they their swordes? But the Lorde preserued his anointed: he hath placed her uppon his holy hill of Sion: no traiterous malice shall annoy hir.

Consider nowe whence all this rebellion grew. There is no treason, without conference. There, even there began all our trouble. The maister of all this mischiefe fitteth at Rome, as I tolde you before: ye coales were kindled here, but the belloes were there, & there sate he that blew the fire. We saw the poppets, but ye iuggler that drew the strings kept him selfe close. They which rebelled brake their oathes, forswore themselues robbed their country, spoiled towns, burnt ye holy Bible ye word of God, they cared neither for God, nor man: neither for Prince, nor for lawe. They were promised furtherance in their doings, by insurrections which shoulde have bene likewise made in other places of the Realme. In all this they tooke courage and countenance of Pope Pius. He furnished them with all deuise of counsell, he blessed them in their purpose, he promised them forgiuenesse of their sinnes, for part of their wages.

Miserable man which could finde no better company: and in miserable case, when he cannot be upholden by other meanes than by treason. But most miserable are they which through his wicked persuasions are content to cast themselues, and to seeke howe their country may be brought vnder the subiection of foreine enemies, into bondage and miserie. So doth he lose and set at libertie the consciences of men, and flattereth the wicked in their vngodlinesse, as if his dispensation should be their excuse.

It is an olde saying, Caueat emptor, let him that buieth take heede. What colour soeuer the Pope setteth on his marchandize, let the buier take heede of them. We have called God to record unto our soules: our conscience standeth charged. If we commit periury, God wil auenge it. If we resist the power, wee breake the ordinance of God, and then we receiue to our selues damnation. Let us therefore be wise and circumspect. As for Pope Pius word, it is no warrant for us against the iudgement of God. In the day of the Lorde, when we woulde call him forth for our discharge, we shall not finde him. He is not able to warrant himselfe.

Yet for his better credite, and to preuaile the more with us, he saith well of him selfe, & magnifieth and aduaunceth his owne name, when he telleth us, I am a Prince, I am aboue nations and kingdomes: I excommunicate Kinges and Princes: I depriue them, and put them downe, and roote them up: I have authoritie ouer their Subiects, I discharge them of their othes, I curse them and give them up to the Diuel: I am like to the highest. These are blasphemous, and abominable words, meete words for him that sent them: to whom is giuen a mouth to speake great things, and blasphemies. And thus he imagineth all the worlde should fall downe before him with a Sanctus. He imagineth he holdeth the Sunne and Moone in his handes, and can rule them as it pleaseth him: & thus he is fallen into a pleasant phrensie: he dreameth of great matters, and with his owne breath he bloweth him selfe bigge like a bladder.

But this breath is nothing, it is easie to let it out, and then the bladder will also be as nothing. It wil not be so easie as he thinketh, to have such place giuen him in the consciences of men, as hee sometimes had: or to roote out all that professe the Gospel of Christ, or to make that the name of the holy one of Israel shall be no more spoken of. Yet hee attempteth it, and thereto employeth all his power, and his wisedome, and his counsaile. But he that dwelleth in heauen, laugheth him to scorne, the Lord shal have him in derision As though he were a Sampson, he taketh hold of the pillars, he crasheth them in peeces: but the house which he pulleth downe, shall fall upon his owne heade. His heart is exalted against his fall, which is at hand. All his great boast is but a cloude of darknesse, a cleare winde will blow it ouer.

And now to give you a short view of the whole matter. Remember that Pope Pius hath sent us ouer against our gracious Queene, and all her Subiectes, a Sentence of his cursse and depriuation. Wherein he hath dealt ignorantly, and contrary to the lawes, without wit, or discretion, and foloweth no order. For the Sentence which shoulde be kept vntill the last, is giuen out before the parties were called, or the cause and proofes, duely alleaged and examined.

Remember, that he is no competent Iudge, that he hath no iurisdiction ouer us, that he him selfe is a partie, that hee hath bene accused and founde guiltie by the iudgement of the whole worlde, that he is ouer much affectionate in the case, wherein he seeketh to exalt and enrich him selfe.

Remember that he hath conueied 19 untruths into this one bundle: that hee hath forged a false commission: that hee hath corrupted and falsified the worde of God, and hath made God a false witnes unto his folies. Remember that hee teacheth us contrary to that we have receiued of Peter, and of Paul, and of Christ, and of God: and that he saith, Let no soule be subiect to the higher powers, let euery soule resist the Prince, let him withstand the ordinance of God, be not obedient neither for wrath, nor for conscience, give no custome, nor tribute, nor feare, nor honour unto hir.

Remember, if thou obey thy Prince as God hath commaunded thee, thou art accursed by the Pope: or, if thou disobey the Prince as the Pope requireth thee, thou art condemned by the iudgement of God.

Remember, that the Pope hath conference with traitours in all countries, that he raiseth Subiectes against their Princes, that he causeth Princes to plague their Subiectes, that he hath no regard of the stranger and the fatherlesse, that hee suffereth Iewes and Harlots to liue in wealth and peace with him at Rome: & yet will not suffer a Christian and lawfull Prince, to liue in ye peace of her own Countrie at home, that he is the procurer of theft, and murder, of rebellion and dissention in the land: that he hath sent in a Bul to shewe his meaning, and to worke our disquiet: so bold, and vaine, & impudent a Bul, and so full fraught with blasphemie and untruth, as neuer before him did any. Let these thinges neuer bee forgotten. Let your children remember them for euer.

Let us, & your children with us pray, God saue Queene Elizabeth, and confound all those which rise up against hir. Let us at the length take knowledge of the Pope, & of his enterprise, & boldnes. He & his Predecessours have deceiued ye worlde, & our Fathers before us. Let us bee no more children in vnderstanding. God hath giuen us the light of his word: we have by it espied, wherein they robbed us, let us be no more deceiued. I say unto you againe, I beseech you, let us at the length take knowledge of the Pope, and of his enterprise, and boldnesse. Hee and his Predecessours have deceiued the worlde, & our Fathers before us. Let us be no more children in vnderstanding. God hath giuen us the light of his word, we have by it espied wherein they robbed us. Let us be no more deceiued.

And thou O most merciful Father bee our defence in these daungerous times. The Lyon rangeth and seeketh whome he may deuour. Looke downe from thy heauens upon us. give thy grace unto Elizabeth thy seruant. Thou hast placed her in the seate of her fathers: thou hast made her to be a comfort unto thy people: thou hast endewed her with manifold gifts: shadow her vnder the wings of thy mercifull protection: confound and bring to nothing the counsell of her enemies: direct the worke of thine owne hands: establish that, O God, which thou hast wrought in us: so we which bee thy people, and the sheepe of thy pasture, shal give thee honour and praise for euer and euer.


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