WHiles I opened vnto you y ^e words of y ^e Apostle, 2. Thes. 2. That daye shall not come, except ther come a departing firste, & that man of sinne bee dis­closed, euen 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 [Page 2] God, and a practise to work much vnquietnesse, sedition, and treason a­gainste our blessed and prosperous go­uernment: For, it deposeth the Queens Maiestie (whome GOD long pre­serue) from hir royall seate, and tea­reth the Crowne from hir head: it dis­chargeth all vs hir naturall Subiectes from all due obedience: it armeth one side of vs against an other: it embolde­neth vs 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 gréeueth me to disclose, and your godlye eares will hardely abide his vnséemely spée­ches. Yet séeing hée hathe written them, and hathe conueyed hys Co­pies thereof to worke the mischiefe hée hath entēded: I may the better rehearse them vnto you, if withall your discrea­tion prouide to season them with the feare of God, and with due obedience vnto our dread Soueraigne, vsing these [Page 3] 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, euen 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 vs take some paines to heare the truth.

But before I lay abroad to your sight the packet of his grosse vntruths, 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 béene, anye harde or sharpe spéeche passe from me: or, if I speake more particularly of persons li­uing, and matters well knowen vnto you, than may séeme fit for this place: I muste desire your pardon, séeing the oc­casion is suche, that it driueth me to bée plaine & earnest. For she is the seruaunt of GOD: she is my gratious Lady, [Page 4] and dread Soueraigne. I haue sworne trueth to hir 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 denoū ­ced against Elizabeth our noble and re­nowmed Queene, whom God hath mer­cifully apointed to rule ouer vs in place of hir noble Progenitours. A Sentence is the conclusion of Iudgement, and the ende of controuersies, wherein manye thinges are to bée considered: that the Iudge bée competent, also graue and so­ber, and wise, and vpright: that he call the partie, and examine the cause, and weigh the circumstances, and haue con­ference with the learned: that then vpō great aduise and du [...] 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 haue no iurisdiction ouer them whome he iudgeth, and therefore bée not a competent Iudge: if he sende [Page 5] forth no processe, kéep 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: thē 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 procéedings.

After this his angry Title, his Holi­nesse hath thought good to shew vs 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 giue 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 [...]nsifer, Paule the Sword bearer, and hys [Page 6] circumscription, Paulus doctor gentium & vas electionis, Paule the Doctor of Gen­tiles, and elect vessel: and betwéen 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, euen 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 vs, 2 Cor. 11. 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? Hom. 44. in ope­re imperf. Chrysostome saith, Clauisest scientia Scripturarum, the Key is the knowledge of the Scriptures: and Ter­tullian an other auntient Writer saith, Clauis est expositio legis, Lib. 4. cont. Marc. the Key is the ex­position of the Lawe. Againe, what hathe he to doe wyth Paules Sworde? [Page 7] that Sworde wherewith Paule foughte, is the word of God, Hebr. 4. which is liuely and mightie in operation, and sharper than any two edged Sword, and entreth tho­rough, euen 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 hée 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 expositiō of the law? where did he euer fight with the Sword of the spirite? the Sworde whiche hée 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: Psal. 56. y ^t Key whi­che he beareth, Reuel. 20. is the Key of Error, it is the Key of the bottomlesse pit. Certain­ly Christ will say vnto this Keykeeper, [Page 8] wo be to thee Scribe and Pharisee, hypo­crite, because thou shuttest vp 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, Ad Heliodorum. 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: Non sunt filij sanctorum, Dist. 40. ex Hier. qui tenent loca san­ctorum, they bee not euermore the chil­drē of holy mē, 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 vp ciuill warres? verily these holy Apostles will reason this case with Pope Pius. What warrant haddest thou to vse our [Page 9] names? why doest thou make our Ima­ges, and sette them before thy Bulles? what doest thou like vnto vs? or, what did we like vnto that thou doest? is this our Gospell? did we preache thus? is this that for which we loste our liues? thou art not our successour: thou doest vs wrong: we knowe thée not. We ne­uer discharged subiectes from their oath of obedience: we did neuer stir vp one Prince againste an other: thou haste no déed of ours for thine example, thou hast no worde of ours for thy doings: thou doest vs wrong, wée disclaime thée, wée know thée not. Thus much of his Title and Armes.

Pius Episcopus, seruus seruorum Dei, ad futuram rei memortam: Pius Bishop, the seruant of Gods seruants, to be kepte in remembrance for euer. O how lowly & humble this man semeth: méeke words, when he is contented to be a seruaunt, yea a seruaunt vnto seruantes. He hathe made his Stile so low, that you woulde thinke he were putte to the worste and vilest seruice among his fellow [...], that [Page 10] 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 sée 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 haue 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, néeds 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 [Page 11] 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 In the Con­fut. of the A­pologie of the Church of England, fol. 282. pag. 2. 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 vpholders 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 hée sitteth in Councell, the Emperour sitteth below at his féete: 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 w ^t golde and pretious stones. It is worthye the noting whiche Albertus Krantzius, [Page 12] who writeth the Historie of Germanie, reporteth of Pope Boniface the eight, Vtrius (que) penes se vnum gladij potestatem manere affirmabat, Saxonic lib. 8. cap. 36. 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 nudatū 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 gaue them Apostolike bles­sing. But the nexte daye he was clothed in Robes like an Emperour, hauing the Imperiall Crowne vppon hys heade. Hee commaunded a naked Sworde to bee carried before him, and as hee sate spake out in a loude voice, behold here [Page 13] are twoo Swordes. Ibidem. Vides ô Petre (sayeth Krantzius) Successorem tuum, & tu saluti­fer Christe tuum cerne Vicarium. Vide quò ascendit superbia serui seruorum tuorū. Thou seest thy successour o Peter: and thou o Sauiour Christe looke vppon 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, yée Babes and chil­dren. You are the sonnes of God, you are the children of the holy fathers. You shall sée that Babilon, Reuel. 17. which hathe made drun­ken the Princes of the worlde with hir golden cup. 2. Thes. 2. You shall sée 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 opē before you the manifest vntruths of his Libel, and so make you iudges of his vniust sentence.

[Page 14]First, 1. Vntruth. 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, 2. Vntruth. that he is Prince ouer al nations and kingdomes, because he writeth him­selfe, seruus seruorum, a seruant vnto ser­uants. That also which foloweth is false. Regnans in excelsis vni soli Petro Sanctam Ecclesiam Catholicam & Apostolicam com­mist gubernandam. 3. Vntruth. 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 Pe­ter onely? where be the words? in what Scripture? in what Gospell or Epistle? where did Christ euer say to Peter, I cō ­mit the gouernement of the Church to thée alone? if Pope Pius tale bée true, why doth he not proue it? if it be false, how dare he write it? it is not méete the Vicar of Christ should falsifie the words of Christe. Christe spake to al the Apo­stles and not to Peter alone, Matt. 20. Goe to the loste sheepe of the house of Israel. Christ [Page 15] saide to al the Apostles, and not to Peter alone, Mat. 28. 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, Psal. 19. Their sound is gone into the endes of the worlde. Wherefore doth he then enclose that to Peter alone, whiche is common vnto al the Apostles? He saith, Christe hathe giuen charge ouer his Church to Peter a­lone. But Ciprian saith, Cipr. de sim­plicitate prae­latorum. Parem tribuit A­postolis omnibus auctoritatem, hoc vtique e­rant caeteri Apostoli quod fuit Petrus, pari consortio praediti & honoris & potestatis. The Lord gaue vnto his Apostles like power, the reste of the Apostles were euen the same that Peter was, endewed with like felowship, both of honour and of power. And Hierome saith, Lib. 1. ad­uersus Ioui­nianum. Ex aequo super omnes Apostolos Ecclesiae fortitudo solidatur. The strength of the Church is foūded equally vpon al the Apostles.

He addeth further, Petri (que) successori Romano pontifici, And to the Bishoppe of Rome Peters Successour. This is ano­ther [Page 16] vntruth, 4. Vntruth. 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 péeplestones to be builte vpon him: Pe­ter a Shéepheard, y ^e other Apostles shéep: 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 whervnto 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 [Page 17] 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: 5. Vntruth. Christe hath giuen this com­mission in fulnesse of power. This is a fifth vntruth.

It is wonderfull to sée howe muche they make of this fulnesse of power. Ab­bot Panormitane telleth vs, Extra. de constit. cap. 1. 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 vs, Lib. 2. de mi­nist. & ordi­nib. ecct. al Bishoppes are de­riued from the Pope, as members from the head, and all they receiue of hys fulnesse: there was a Councell holden [Page 18] at Laterane in Rome vnder Leo the tenth, where one Stephanus Patracensis gaue foorth these words: In the Pope is al ma­ner of power aboue all powers, as well in Heauen as in earth. They tell vs, that whatsoeuer he doe, no man maye pre­sume to saye, De concess. [...]raeb. in gloss. 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, Hostiensis. Potest Papa quasi omnia fa­cere quae Deus potest. The Pope in a man­ner may do al things that God may do. Nay, Zabarella. not so onely saith an other, Papa fa­cit quicquid libet, etiam illicita, & est plus­quam Deus: 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 mā of Sin and childe of Perdition? let them shew, where euer Peter had like fulnesse of po­wer. [Page 19] If he neuer hadde it, with what face can they require it? Ciprian tolde vs, Christe gaue 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 hir Buls and Pardons. The Churche of Rome is the Arke of Noah, whosoeuer is without it, is drowned. Extra de ma­iorit. & obe­dien. vnam. S. 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 saluation, for euerie mortall creature to be subiecte to the Bishoppe of Rome. If the case were [Page 20] so harde as it is made by hys wordes, then it woulde goe amisse with al those Nations and Kingdomes, and people whyche beléeue 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 yéelde no obedience to the Church of Rome. Are they al drowned, because they bée 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 [Page 21] workes, in euerie place, who so euer calleth on the name of the Lorde shal bée saued, who soeuer trusteth in the Lorde, shal not be confounded. You may wel recken this for the sixth vntrueth: 6. Vntruth. all whyche sixe are made in the compasse of sixe lines.

Nos nullum laborem intermittimus, 7. Vntruth. Wee take paynes, we spare no trauell, we for­sake no labour. Alas good man, I hadde thought he would haue sayde, 2. Cor. 11. 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 haue saide: Rom. 15. from le­rusalem, and rounde aboute to Illyricum, I haue caused to abounde the Gospell of Christe. 2. Tim 4. I haue preached in season and out of season. I haue done the work of an Euangelist. I haue fought a good fight, 1. Cor. 9. & haue 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 [Page 22] some: and this doe I for the Gospelles sake. He kéepeth him selfe safe ynoughe from these paines and trauelles. Yet we must beléeue 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 Shéep, & féedeth not the Lambs: he is a Stewarde, yet disposeth not the mysteries of God: this labour also hée spareth. As for some other his trauailes, we deny them not. He sēdeth 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 [Page 23] al this coulde bée 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 vnto al the worlde, and is fruiteful. Hée 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, vt 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 haue not sought to infect with corrupte doctrine. Nowe at length it breaketh from thē. Here is the matter of al their griefe. When the Scribes and Pharisées [Page 24] perceiued the passage and glorie of the Gospell of Christ, and could not stay it, they said among themselues, Iohn. 12. Perceiue ye how yee preuaile nothing? Beholde, the worlde goeth after hym. And againe, What shal wee doe? Iohn. 11. if we lette him thus alone, all men will beleeue in him. Our credite is gone, Acts. 4. his doctrine is receiued, and ours is forsaken. The Priests and Saduces tooke it gréeuouslye 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 vs 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 Pha­risées then deuise, that the light of the glorious Gospel of Iesus Christe might [Page 25] not shine, and bée knowen to the world. And so doeth Pope Pius nowe for the like cause, rage, and storme, and speake hys pleasure of vs. They are wicked (sayeth hée) 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 hée woulde write more mo­destlye, and make more aduised reports of suche wyth whome hée is not ac­quainted. A manne woulde thinke he hathe to doe wyth Turkes and Infi­delles: wyth such who neither beléeue in God, nor kéep 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 haue no regarde of honestie, but being paste shame, maintaine Stewes, and Harlottes, euen as his Holinesse liketh [Page 26] 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 bée 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, euen you and al such who (like as you doe) know that Iesus Christe is the power of God, 1. Cor. 1. and the wisedome of God. Which con­fesse that he is the Lambe of God, Iohn. 1. which taketh awaye the sinnes of the worlde. Which say with the Apostles, Act. 4. Among men there is giuen none other name vn­der Heauen whereby we must bee saued. Galat. 6. And with Paule, God forbid that I shold reioice, but in the Crosse of our Lord Ie­sus Christe.

We reade the Scriptures of God: we sende the people to the fountaines, there we require thē to examine our doctrine: we call vpon the name of the Lorde who liueth for euer: we teache the people to make their prayers in a language they [Page 27] 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 séeke no helpe at their handes whiche neyther heare vs, nor can helpe vs. We moue the people to repentance: we rebuke sinne: we séeke reformation of life: we make it manifeste, that the Pope hath shamefully abused the whole world: that the man of sinne, euen 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 frō God, and learne by the worde of trueth, whi­che is able to make vs wise vnto salua­tion thorough the Faith whiche is in Christe Iesus. This doctrine the Pope calleth wicked. This doctrine (he saith) [Page 28] hath done muche hurte. Baruch. 4. Blessed be God: For the things that are acceptable to god are declared to vs. 1. Cor. 2. 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 vnto vs by his Spirite. 1. Cor. 1. It hathe pleased God by the foolishnesse of preaching to saue thē that beleeue. The number of them whi­che are cōuerted vnto 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. Luc. 12. Christe came to putte fyre on the Earth, it shall not be quenched. If wée holde our peace, or if we all (whome the Pope thus re­uileth) bée taken oute of the Worlde, the stones shall crye oute, and gyue witnesse to thys Doctrine. For GOD is able of stones to raise vppe children vnto Abraham. Mat. 3. He is GOD alone, he wyll make his name to bée knowen, he will not Giue hys glorie to an other. [Page 29] This maketh vp eighte vntruths, 8. Vntruth. plain, and euident to be seene. Unto whyche number hée 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 beséeche you consider this spéeche, and iudge vp­rightly. You are able to discerne truth from falshoode. You haue knowledge of these thyngs, be not deceyued. Haue we no sacrifice? no Prayers? no Fastings? no difference in meates? are none vn­maried? be al these abolished? I aske you againe, bée they all abolished? when was this done? at whose sute? by what law, or Statute, or Proclamation, or Parlia­mente? in déede 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, vncomfor­ble, & vnprofitable thing. They did tel vs [Page 30] that in their Masse they were able to make Christe the sonne of God, and to offer him vnto God his Father for oure sinnes. Oh blasphemous spéech, and most iniurious to the glorious worke of our redemption. Shal a vile wretch, a lump of earth, a sinful man take vpon 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 vnto the father, but through Iesus Christ, make intercession to the Father, that for hys sake, he will looke vpon, and receiue his sonne, euen because he doeth offer him for a Sacrifice? what is blasphemie, if this be not? suche kinde of Sacrifice wée haue not.

Christ himself is our high Priest, whi­che offereth vs vp vnto God, which ma­keth vs a pure, a liuely, and a well plea­sing Sacrifice: by whome also we haue [Page 31] accesse thoroughe Faith vnto this grace wherein we stand, and reioice vnder the hope of the glorie of GOD: by whom we are sanctified, euen by the offering of the bodye of Iesus Christe once made: who tooke away our sinnes, and fastened them vpon the Crosse. It is therefore the bloud of Iesus Christe, whyche clenseth vs 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 haue no Sacrifice? 9. Vntruth. It is the ninth vntruth.

Againe, 10. Vntruth. he saieth wée haue no Prayers. He thinketh we méete togither like wild men, or rather like brute beastes. You knowe hée 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 vs howe merciful God is, to them that truely and earnestly repent. Wée giue thankes to God for his mercies and [Page 32] blessings whiche he poureth vppon vs. We pray him to continue his goodnesse towards vs, and to lead vs 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 bée shorte, with one minde, and with one mouth, we praise God, euen the father of our Lorde Iesus Christe, and al the people saye Amen. Why should Pope Pius reporte vntruthes? what meaneth he to saye we haue no Prayers? Is it be­cause we haue not his Latine Prayers? The people do not vnderstāde them, they are like the chirping of Birdes, and the tinckling of Cimballes: thankes bée to God for the Prayers which we haue, and grant that we may holde them vnto the ende.

Againe, Vntruth. Al Fasting is abolished. So the Scribes and Phariseis saide vnto Christe, [...]. 15. Why doe thy Disciples, breake the traditions of the Elders? [...]. 5. They eate and drinke, [...]. 58. they do not fast. Would God [Page 33] we wereall more carefull than we are, of kéeping 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 haue chosen, to loose the bandes of wic­kednesse, to take off the heauy burdens, to let the oppressed go frée, that ye break euery yoke? Is it not to deale thy bread to the hungrie, and that thou bring the pore that wandreth vnto thine house? When thou séest 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, 1. Tim. 4. saith: Bodily exercise profiteth litle: but god­lynesse is profitable to al things. Where­by we learne, not to estéeme 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, [Page 34] 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 séeke hys owne will, nor speake a vaine worde.

And herein we folow the iudgement of the holy Fathers. [...]. 47. in 13. [...] 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. [...]euit. cap. 16. 10. 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 vppe lust with the wine of riotousnesse, fast from doing euill, abstaine from euill wordes, kepe thy selfe from euil thoughts, touch not the stollē bread of corrupt doctrine, desire not the deceiptfull meates of Phi­losophie, which will leade thee from the [Page 35] 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 haue crucified Christe, cannot be acceptable to God. And again saith Chrysostome. Hom. 6. in 1. Gen. 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 vs 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 [Page 36] 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 hir 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 bée v­sed in time of contagious sicknesse, and other troubles and vnquietnesse, haue bene set foorthe by the Queenes Maiesties speciall commaundement. Anno 5. Elizab. [...]0. Augusti. You knowe the maner and fourme of that generall Faste was first, that it shoulde be kepte in euery wéeke vpon the Wednesday: se­condly, by all persons betwéene sixetéene yeares of age, and thréescore, (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 [Page 37] 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: thē, 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 wā ­ton 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 abstinēce, 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 [Page 38] meates. I pray you where did God euer commaunde the choice of meates? Paule saieth: Colos. 2. Lette no man condemne you in meate and drinke: and to the Corinth: Meat maketh vs not acceptable to God. 1. Cor. 8. Mat. 15. 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 hée selleth it, nor vnholy bicause it commeth fréely. This might be sufficient for aun­swere. But yet, because he maketh him selfe so priuie to our doings, and doeth so precisely charge vs 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 séemeth 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 [Page 39] day? Our Law sayth, Elizab. Anno quinto. cap. 5. It shall not be lawful to any person or persons with­in this Realme to eate any fleshe vpon a­ny dayes nowe vsually obserued as Fish dayes. Nay, besides those dayes whiche our forefathers kept, we haue appointed that Wednesday in euery wéek through out the yeare, be kept fishe daye, and that no maner of person shall eate anye fleshe on the same day. Wherby we haue made nigh fiftie fish dayes more, than haue 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 Coū ­treys of Spaine, Fraunce, Italy, or in hys owne Citie at Rome. It maye bée hée is angrye, wyth the Prouisoe in the sayde Statute, Ibidem. 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 [Page 40] 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 hir Maiestie, that she hath abolished al difference of meates? Aug. ad Ca­sulan. we professe as doth S. Augustine, In nostro i [...]unio nihil melius est, quam vt 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 haue appointed, and that, whiles they forsake a common and necessarie diet of flesh, they féede not their fantasie wyth such costly sortes of fish, or suche daintie banqueting and iunquets, whereby they should giue force to the lustes of the flesh [Page 41] in the day of their Fasting.

It followeth: 13. Vntruth. 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 haue wiues, and are married. They which marry do wel: God grant they do no worsse which doe not marry. The Apostle saith: Heb. 13. Marriage is honou­rable among all, and the bed vndefiled: but Whoremōgers and Adulterers God wil iudge. All haue not the gift of Cha­stitie, saue they to whom it is giuen: for euerie man hath his proper gifte, 11. Cor. 7. 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, Lib. 3. ca. 30. that Peter when he sawe his wife lead away to execution, called hir by hir proper name, and sayde O wife, remember the Lord. Hierome saith, Hieron. epist. ad Oceanum. if he shoulde name seuerally all the married Bishops, they [Page 40] woulde be more in number than all the multitude of the Councell of Ariminum. And in another place: Idem lib. 1. ad­uersus Iouinian. 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 haue approued, and commended vnto vs thys diuine ordinaunce?

Let euery man consider the strength of his owne dessell, 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 vs. Paule sayth, If they can not abstaine, 1. Cor. 7. let them marry: it is better to marry than to burne. The name of Uir­ginitie is commendable, but euery thing [Page 43] 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 Uirginitie. I condemne not, but ra­ther highly commende single life. No doubt there are many true Uirgins, ho­ly in body, and holy in spirite: but yet al are not Uirgins which liue vnmarried, as Hierome séemeth to note: Lib. 1. aduers. Iouinian. 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: Ibidem: 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 reasō why married mē were preferred to orders of the Church before others whi­che carried the shewe of Virginitie. Now to conclude this, we say: our lawes (af­ter [Page 44] 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,) haue giuen libertie, that those who haue not the gifte of Chastitie, to a­uoide Fornication, may marry. But no law made among vs, hath forbiddē Vir­ginitie, or Single life. This is the thyr­téenth vntruth. And so haue you in these fewe words, the number whiche I spake of: euen fiue vntruths in litle more than fiue words.

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

Againe, that we haue no Prayers This is vntrue. For we call vppon the name of the Lorde. We glorifie God euen the Father of our Lore Iesus Christe. God grant all the Churches in Christendome may do the like.

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

[Page 45]Againe, They make no difference of Meates. This is vntrue. For we haue not putte downe one Fish day: and we haue appointed 50. more than our forefa­thers kept.

Againe, Single life is abolished. This is vntrue: for, a Minister may liue single if he wil, there is no law to the cōtrary. God graunt our liues 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 vs procéede. You haue heard 13. vntruths: 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, 14. Vntruth. eius (que) praecipu­am authoritatem atque iurisdictionem mon­strosè sibi vsurpans, regnum ipsum rursum in miserū exitiū 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 [Page 46] againe broughte the saide Realme into miserable destruction.

You must kéepe reconing, for here to the 13. vntruths, he giueth thrée others, more wicked and slaunderous than the rest. Hathe Queene Elizabeth inuaded the Realme? O vaine man. Is it besée­ming for Christs Uicar to speake so vn­truely? What sendeth he such tales vn­to vs, who know the trueth, and can re­proue him? Did hir Maiestie inuade this realme? Came she by force and violence to hir Crowne? No childe so simple, but he may controll him herein. Was not Quene Marie hir Sister? Was not King Edwarde hir Brother? Was not King Henrie hir naturall Father? and King Henrie the 7. hir Grandfather? Is shée not the right inheritour of both the hou­ses (que)orke and Lancaster? Hath shée 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 hir xxxv. yeres agoe? Was not the Crown due to hir by inheritance and by succession, and by the laws of this [Page 47] Realme? Did not hir Father warrante it to hir by Wil, as to his daughter? Did not Queene Marie by expresse wordes leaue it to hir, as to hir Sister? Did not the whole Noblitie of the Realme con­firme it? Did not Queene Maries By­shops knéele downe before hir, and ac­knowledge hir to be their naturall and lawfull 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 stréetes 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? Shée entred to hir [Page 48] right peaceably, & hath raigned in greate peace, saue that Pope Pius hath practised hir trouble by certaine rebels and trai­tors. But God doth mercifully peserue hir, to the confusion of hir enimies, to the comforte of hir subiectes, and the ad­nauncement of his glorie. Yong men and Maydens, Olde men and children, may sée and saye, Pope Pius is a forger, a reporter of vntruth, hathe no regarde what he saith or doth: that, he is paste al shame, and hath no seare of God.

Againe, [...]Vntruth. Supremi capitis locum vsurpans: Taking vpō hir 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 shée euer called the supreme head? Peruse the actes of Par­liament, the Recordes, the Rolles, and the Writs of Chauncerie or Exchequer, which passe in hir Graces name: where is she euer called the supreame heade of the Church? No, no, brethren, she refu­seth it, she woulde not haue it, nor bée so called. Why then doth Christes Uicar blaze and spreade abroade so grosse vn­truth? [Page 49] why shoulde he say Queene Eliz. maketh hir selfe the head of the Church?

Nay, yet more, 16. Vntruth. Monstrose praecipuam e­ius auctoritatem at (que) iurisdictionē vsurpans: Taking vpon hir 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 hir 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 sée the Pope in a Pulpit. And it is monstrous to sée Antichriste sitte in the Temple of God, to sée a Bishoppe girded with both swords, to sée a Priest take vppon him the rule of Heauen and Earth, the seruant of seruants aduanced aboue all the Princes of the worlde, and to sette his foote vppon their neckes: a wretched man to claime auctoritie ouer the Angels of God, and a sinfull creature to suffer himselfe to be called by y ^• name of God. This is a mishapen wonder, & a [Page 50] monster in nature. Let the Pope there­fore looke vpon him self, and know what supreme authoritie and iurisdiction, and ouer whome he taketh it vpon him mon­strously.

Queene Elizabeth doth not any thing monstrously. She preacheth not, she mi­nistreth not y ^e Sacraments, she doth nei­ther excōmunicate, nor absolue frō excō ­munication: shee sitteth not to giue 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 wherevnto the Lord God hath giuen hir especiall warrant. Hir Maiestie is su­preame Gouernour ouer hir Subiectes. The Bishoppes within hir Realme are subiects to hir. Shée gouerneth, they yéeld 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 hir learned Diuines, the due conside­ration thereof: All other pleas & suites [Page 51] shée causeth to be ended at home, & suffe­reth no appeales to flie to Rome. Which is done for the ease, and quietnesse, and wealth of hir 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, thā 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, Iosua, Dauid, Salomon, Iosi­as, Iehosaphat, as Constantine, Valenti­nian, Gratian, Theodosius, Arcadius, Ho­norius, and other godly Emperors haue done. God hath giuē charge to hir 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, Esay. 49. Kings shall be thy noursing Fathers, and Queenes thy Nursses. And Dauid saith: Psalm. 2. Be wise therfore ye Kings, be learned ye Iudges of the earth, serue [Page 52] the Lord in feare. Upon which place, the learned father Augustine saith: Epist. 50. ad Bonifaciū Co­mitem. 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 [Page 53] 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 ho [...] 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, whē they do those things to serue him, which none may do but Kings. The Pope therefore writeth vnaduisedly. We know not anye so mō ­strous & vnlawful doing. It is hir office, it is hir dutie. I trust God will giue hir grace to discharge the same to his glorie.

Regium concilium e [...] Anglica Nobilita­te conflatum diremit: 17. Vntruth. Shee hath remoued the Noble men of Englande from the Kings Councel. The Poets had a fonde deuise of their great God IVPITER, [Page 54] that he helde a golden Chain in his hād, 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 hée may rule the Councell, he maye rule the King: and being able to rule the King, he maye rule the people throughout the worlde. Hée saieth Queene Elizabeths Conncell 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 hir Ma­iestie remoued all the Nobilitie? Who would thinke the Uicar of Christ wold be [Page 55] so vaine? You which haue liued in coun­tenaunce, and haue béene at the Court, and haue 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: Anno Do. 1569. 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 gaue the [Page 56] 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 thē in their liues, bodies, goodes, or landes. Indéede 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 thē into the sea. Hir milde, gra­tious, & merciful nature, hath neuer béen distained by any the like crueltie, ney­ther haue any of hir Noble men béene so by hir dishonored.

Againe, [...]. Vn­truth. Hominibus obscuris compleuit: Shee hath made hir 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 [Page 57] heartes to choose their Councellours. As wel he might say: No King shal haue 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 hir honourable Councel­lours darke, and obscure, and beggarly. What if they had bene such? Maye not Princes haue 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, Iohn 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, Barō, or Knight? I speak not this in dis­pite of their persōs, let no mā so mistake me: som of thē ar yet aliue, I pray for thē [Page 58] for my selfe: God direct them to do those things which may be for his glorie. Hée 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 vnséemly 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 degrée, aboue these xx. yeares: so wise, learned, vertuous, and godly, so carefull of the Commune weale as euer were bredde vppe in thys Realme. They haue euer béene 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 shéep­heard against his Dogges. Thou haste two vile ill fauored Curres, they iette vp and downe, they barke, and howle, and trouble thy flocke, which can not bée [Page 59] quiet nor féede for them. Remoue them away, tie them vppe, braine them, hang them, what do they here? the Shéepe­hearde 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 sléepe, they ease me muche paine, and saue my flocke. If I should tie them vp, thou wouldest be bold with me, and take thy pleasure. I shall not néede to applye this. The Queenes Maiestie is oure Shéepehearde, we are left by God to hir safe kéeping. The faithfull Councellors are like the watchful Mastiffs, they take paines, they ease our Shéepeheard, 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 vs arriue at what Porte he listed.

Séeing Pius hath vpon ghesses or vain reports after this maner vnséemely delt with the Péeres and honorable estate of our Countrie: let vs looke somewhat a­broad, [Page 60] and sée what worthie wightes the Pope hathe placed in the Councelles of Kings. And so lette vs be aduised by the harmes of our neighbors. Didde he not place one Dauid Retchio so high in Scot­lande that he tooke vppon 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 haue done. Haue 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 haue done him. By these fewe you may sée what Councellors the Pope alloweth, and for what purpose. Yet that [Page 16] we maye the better marke the order of their gouernment, and what good Cardi­nalles worke in Princes Councels, one telleth vs, Cornel. Agri. de Van. Sci. ca. 61. ex Camotense. 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 sée what was done. If wée open our eyes and beholde the storie and present course of their doings, wée maye finde the like. What Prince soeuer re­ceiueth them, receiueth traitors and eni­mies to his estate. They alwayes bréed suspition, stir vp dissention, encrease ha­tred betwéene Prince and Prince, and set the one against another, they séeke to aduance their maister y ^e Pope, they spoile al Churches to furnish one, they be y ^e ve­ry plagues and decay of Countries. Let not Pope Pius complaine of the Coun­cellors of England no Prince in Christē ­dome this day hath better, God graunte them the spirite of vnderstanding and of counsel, God continue them in his feare, [Page 62] and direct them in his glorie. If Pope Pius had but one so wise a Councellour, hée neuer woulde haue 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 vpō any, but after due proofe. Paule the Apostle was accused for Here­sie: but he aunswered: Actes. 24. 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. Mat. 27. All the Christians of the Primitiue Church were called Heretiques. Euseb. lib. 4. cap. 18. Misistis per omnē terram, qui circumirent & dicerent impiam haeresim surrexisse Christianorum. You haue chosen (saith Iustine the Martyr) cer­taine men fit for that purpose, and haue sent them ouer the world, to go about & say there is a wicked heresie of the Chri­stians sprung vp. Euen so it liketh the Pope to speake of them which be in au­ctoritie [Page 63] among vs, 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. Dist. 22. omnes Qui Romanae Ecclesiae Priuilegium 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 thē not, no not any one article. We hold the Créede 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 [Page 64] giue sentence against vs of Heresie. But let him take héede, least whiles he cal­leth others Heretiques, and reconeth not the causes wherefore, his Arrowe which he hath shot vp, fall vpon his own head, and he fall into the pit he hath dig­ged for others.

Yet there remaineth one pretence more against hir Maiestie, ad quam velut ad asylum omnium infestissimi perfugium inuenerunt. Vnto whome all suche as are the worst of the people resort, and are by hir receiued into safe protection. Is it not lawfull for the Queene to receiue straungers without the Popes warrāt? 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 hir gratious pitie hathe graunted them harbour. Is it become so hainous a thing to shew mercie, GOD willed the children of Israel, Deut. 10. to loue the [Page 65] 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 haue come in vnto vs? Are they thrée 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 frō their country, they came to driue vs from our coūtry: These [Page 66] to saue their liues, they came to haue our liues. The difference is greate bée­twéene these strangers. If we were con­tent to beare them then, nowe let it not grieue vs 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 oute of Englande, Germanie, Fraunce, Spaine, &c. he giueth harbour to 6000. Iewes, which liue by vsurie, and pay him yearely pen­sions. He alloweth in his Citie of Rom [...] 20000. Courteghians or common wo­men. This was the old reconing. It may be, the number is nowe improued. All these liue by filthinesse, and yéelds 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 [Page 67] 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 hauens, shoulde we cruelly haue driuen them back again, or drowne them, or hang them, or sterue them? Woulde the Uicar of Christ giue this counsel? or, if a King receiue such, & giue them succour, must he therfore be depri­ued? they are our brethren, they liue not idlely. If they haue houses of vs, they pay rent for them. They holde not our grounds, but by making due recompēce. They begge not in our streets, nor craue any thing at our handes, but to breath our aire, and to sée 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 thē with his blessings.

Thus haue I opened 19. vntruthes all [Page 68] packed in this Bul. If I woulde haue béen curious or quarelous, I might haue gathered twice so many. But I haue no pleasure to passe farther in them. God and man, heauen and earth knowe they are vntrue. Psal. 4. 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 séekest 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 haue neither eyes to sée, nor heartes to iudge? Doth he thinke his bare word wil go for Gospel? Woulde he write thus if hée thought there were a God? If he deceiue vs in these earthly thinges which we sée with our eyes, no reason we credit him in heauenly things, Christ is the trueth. It becommeth not his Uicar to speake falsehood.

Now let vs examine how he wresteth & corrupteth the Scriptures of God, how he giueth vs a false interpretation, & cor­rupteth them. In his whole Bul he hath [Page 69] 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 vphold his power, wher­by he setteth vp, & deposeth the Kings, & Princes, and states of the worlde. The words be y ^e first Chapter of Ieremie: 1. Ierem. Be­hold this day haue I set thee ouer the na­tions, and ouer the kingdomes, to pluck vp, and to roote out, and to destroy, and throw downe, to build & to plant. If hée abuse this place of Scripture, which hée hath aduisedly chosē, & 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 vp, and to de­stroy, to roote out and throw downe to build & plant. No doubt this cōmissiō is large. There can be no greater authority [Page 70] giuen in matters of the world. But this authority hath no man. God kéepeth it to himselfe. Prouerb. 8. 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, Daniel. 4. that the most high beareth rule ouer the kingdomes of men, and giueth it to whomsoeuer hee will. Wherefore doth hée not giue this glorie vnto God? Wherefore saith he I will goe vp and be like vnto the highest: I wil exalt my selfe, and shew my selfe that I am God? I haue (saith he) a déede 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 [Page 71] set the name of God or of our Sauiour Christ before the wordes of his priui­ledge, he kéepeth his feete from y ^e ground, and raiseth alofte, and ietteth in the ayre aboue, Ephes. 6. 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 hée taketh the name of the Lorde his God in vaine. For, if any worde in that péece of Scripture be spo­ken either of Prince, or remouing of Princes: if y ^e 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, & sée howe boldly and fondly Pope Pius séeketh 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. [Page 72] Here is a shamelesse falsifying of Gods words. The Prophet saith: I haue set thee ouer the nations. The Pope thru­steth in thrée 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 haue 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 péeced of his owne de­uise.

But Salomon warneth him, Prouer. 30. Put no­thing to his words least he reproue thee, and thou be founde a lyar. Also S. Iohn telleth him, Reuel. 22. If any man shall adde vnto these thinges, GOD shall adde vnto him the plagues that are written in this Booke. Whose wordes, or what eui­dence will hée 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, vnto [Page 73] whom God spake the wordes, which the Pope sendeth vs, will Pius say that hée 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, Hier. 2 [...]. but of the wicked peo­ple. Pashur smote him and put him in the stockes. Hee was in derision dayly, euery one mocked him. Hée hearde the rayling of many, and feare came on him on euery side. All his familiars laye in waite for him, y ^e so they might preuaile against him, and execute their vengeance vpon 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, Hier [...]. 2 [...]. all the people were gathered against Hieremie in the house of y ^• Lord, then the Priestes and the Prophets and all the people tooke him and saide, thou shalt die the death.

[Page 74]Was al this done vnto him by rebel­lion as against their Prince? was it be­cause he had vsed him selfe proudely or cruelly in matters of temporal gouerne­ment? Hiere. 19. & 20. 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. Hiere. 26. Was it not because hee prophecied in the name of the Lorde?

Woulde Pope Pius be thus set ouer nations add kingdomes? would he bée smitten and put into the stockes, & ray­led at? [...]d. cap. 38. woulde he haue 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 haue his friendes mone his case to the King, and tell what euill hath bene done to him, in that they haue cast him into the dungeon, & say, he dyeth for hunger in the place where hée is? would he, I say, thus be set ouer na­tions and kingdomes? or wil he say, that Hieremie suffering these reproches of [Page 75] 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, whē he saide vnto him, This day I set thee o­uer nations?

The words therefore must néeds haue an other meaning, and what that mea­ning is, who is better able to declare than Hieremie him selfe? Hiere. 1. The Lord stret­ched out his hād, & touched my mouth, and the Lorde saide vnto me, beholde I haue put my words in thy mouth. I haue ordained thee to be a Prophet vnto 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 haue 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. [Page 76] 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 haue not troubled Israel, but thou and thy Fathers house in that you haue forsaken the commaundements of the Lorde, and thou hast followed Baalim. In like auctoritie spake Iohn the Baptist vnto Herode. Mark. 6. It is not lawfull for thee to haue thy brothers wife. And the like au­ctoritie did God giue vnto Moses. Behold I haue made thee Pharaos God. Exod. 7. Thou shalt speake all that I commaunde thee. And thou shalt say vnto him, the Lorde God of the Hebrewes hath sent me vnto 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 liues: to plante the trueth, to ouerthrowe the vanitie of men, and to builde the feare of the Lorde. In all [Page 77] this wée 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 procéedings 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, Ioh. de Pari [...]uh [...] cap. 15. 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 Hieron. in. 1. Hierem. writing vpon 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 [Page 78] atque destruitur. Euerie plante which our Heauenly Father hath not planted, is rooted vp: and that building which is not founded on a Rocke, but is built vp­on the Sande, is vndermined, and ouer­throwne with the word of God.

Such poore Hieremies hath God giuen vnto the worlde who haue ouerthrowen and pulled vp the vanities and folies which were growne to a great heigth in the Church of God. They haue planted faith and manners. They haue opened and preached the trueth. The Lorde hath prospered their labours, as wée sée this day. Hée hath rooted out those strange plantes, and throwen downe the weake foundations with the breath of his mouth. This is the plucking vp, the rooting out, the destroying, and throwing downe: this is the building & planting whereof the Prophet speaketh: as wée haue 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, [Page 79] and by the confession of their owne Doctour Iohan. de Paras [...]s, 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. Auentinus in Adriano. 4. an. 1154. Pope Adrian wrote somewhat roundly to the Empe­rour Fredericke. Imperator quod habe [...], 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, vt de­mus illud cui volumus. Propterea consti­tuti sumus à Deo super gentes & regna, Hier. 1. vt destruamus, & euellamus, aedificemus, & plantemus. What soeuer the Emperour hath, he hath it of vs. As Pope Zacharie translated the Empire from the Greeks vnto 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 vpon whome we list. Therefore are we appointed by [Page 80] God ouer nations, and kingdomes, to pul downe, to roote vp, to build and to plant againe. No mouth woulde vtter these blasphemies but the mouth of An­tichrist.

Thus haue we tryed the Pope to bée a corrupter, and a falsifier of the Scrip­tures He putteth in thrée words, Me, A­lone, Prince. Hee applieth the place to himselfe, and among all other to him­selfe alone, and so setteth him selfe a­boue Princes. Hée 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 séest ô God, and sufferest. Hee cal­leth himself the Uicar of thy Christ he a­buseth thy most holy word, he deceiueth thy people, hee maketh thée to bee a false witnesse to his folie, and all this doth he [Page 81] to countenance his ambition and pride.

Nowe vpon 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 hir side in the matters aboue named, haue runne into the daunger of our curse. This is a terrible thunderbolt shot in among vs from Rome, in Paper. These cloudes are without raine: These Gunnes will doe no harme. Euen so did the Phariseis, cast Christ Iesus out of theri Sinagogues, and excommunicate him, and accurse him. So did Dio­threphes excommunicate Iohn the E­uangelist, and did neither him selfe re­ceiue the brethren, Epist. 3. Ioh. but forbadde them that woulde, and did thrust them out of the Church. So was Hilarie accursed and excommunicated by the Arians. Hée layeth his curse not onely vppon the Lordes annointed our blessed Queene, but vppon all that followe hir godlye [Page 82] procéedings, that is, vpon euery one of you, and vpon al other hir Magisties true subiects. Hée 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 vppon you, and hath gi­uen you his heauenly worde, whereby you haue gotten vnderstanding, and are made wiser than your enemies, and are taught to refraine your féete from euerie euill way, and therefore the Pope cry­eth out against you, and doth recken you accursed. But his owne wordes tell vs: Nem [...]em ligare debet iniqua sententia: 11. Q. 3. A wrongfull sentence bindeth no man. The curs shall come into his owne bo­some. Deut. 23. For the Lorde our God turneth the curse vnto a blessing to vs, bycause the Lorde our God loueth vs. Malac. 2. And, He will sende a curse vppon them, and will curse their blessings: yea, he hath cursed them alreadie, because they doe not con­sider in their harts, nor giue glorie vnto his name. He hath also made them to be despised & vile before all the people, be­cause [Page 83] they haue not kepte [...] wayes.

In this case Christe saith, Ne [...]oice and be glad. For so persecuted they the Pro­phets whiche were beefore you. Origen. ho [...]. 3. in Exod. Origen sheweth howe all that be like min­ded vnto Pharao crie out that men are se­duced, and led out of theri way, if Moses and Aaron, that is, if the spéeche of the Preachers call vpon them to be diligent in the Lawe of God, and to followe hys worde. Chryso. Hom. 1. ad popul. Antiochen. And Chrysostome telleth vs, this is no newe thing. Ne admiremur quod spiritualibus instantes multa patiamur aduersa, &c. Let vs not maruell, if we a­bide many aduersities, because we follow after and desire those thinges whiche are spirituall: For, as the théefe 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. Ioh. 16. These things (saith our Sauior) haue I saide vnto you, that ye should not bee offended. They shall excommuni­cate you: yea the time shall come, that [Page 86] whosoeuer [...]leth you wil think that he doth God [...]. And these things will they doe vnto you, bicause they haue not knowne he Father, nor me.

But what are the effectes and force? what successe take the Popes blessings & his cursses? he stirred vp 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 [Page 83] it prospereth. This is the Lordes doing, & it is maruellous in our eyes. So doeth God turne the Popes cursse into a bles­sing vnto vs. And so we maye well saye with Seneca. Seneca in Hercule Oeto. Caelestis ir a quos premit mise­ros facit, humana nullos. The anger of God maketh those mē miserable vpon whom it lighteth: but so doth not the wrath of man.

Quin et [...]iā ipsam pret enso regni praedicti iu­re, necnon omni & quocun (que) dominio digni­tate, priuilegio (que) priuatam. We also make it knowen, that wee haue depriued hir from that right she pretended to haue in the Kingdome aforesaid, and also from al and euerie hir auctoritie, dignitie, and priuiledge. This is the other part of the Popes sentence. In this his vaine fan­tasie, and by this childish mockerie hée thinketh to depose Queene Elizabeth from hir kingdome. O vaine man, as though the coastes and ends of the world were in his hands, or as if no prince in y ^• world might rule without his sufferāce.

So haue the proude Prelates of that Sée, these manye yeares troubled the [Page 86] states of al Christendome, & therby béen 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 vnto vs as a comfortable water in a drie place, as a refuge for the tēpest, 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 vppon a people, is to haue 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 [Page 87] the people of Israell, he tooke Samuell from them, & gaue 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 vpon the people, he gaue vnto 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 vpon hys head. Dauid loued the people, he taught them the wayes of God, he put downe Idolatrie, and destroyed the Groues, he set vp 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 vpou vs, he gaue vs his seruant E­lizabeth [Page 90] to be our Queene, and to be the instrument of his glory in the sight of all the worlde. Who is so blind which séeth not? who is so vnthankful that remem­breth not what things God hath wrou­ghte by hir? who séeth not the glorious beames of the trueth? who séeth not the wonderfull peace in which wee haue li­ued? who séeth 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 vs neuer enioied so happily.

As touching religion, let vs thinke of that time of ignoraunce, wherein wée were before. How miserable a case was it to sée suche deadlye dumbenesse in the Church of God? to sée the people ledde away in the darke, they knew not whe­ther? to sée the word of life taken away? to sée the people fedde with fables? to sée an Idol sette vppe in the place of God? to sée Iesus Christe our Sauiour putte to silence? In this case were we. This we did sée, we did féele this. Out of this deadly dungeon GOD deliuered vs [Page 87] by the hand of our Queene. By hir hée re­stored the trueth: by hir he sente vs the light of his holy worde: by hir he hathe reléeued 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 shée at­tempted this. Euen at the firste entrie into hir kingdome: at whiche time the King of Spaine, the King of Fraunce, the Quéene of Scottes, and many of the No­bles and the Bishoppes of thys Realme were against it. Mat. 6. She had larned, First to seeke the kingdome of God: she hadde learned to séeke hys glorie, and not hir dwne: shée had learned to saye as Dauid saide, Psal. 13 [...] 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, Rom. 8. If God bee on oure side, who can bee againste vs? So was hir gratious hearte consumed with [Page 90] 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 vp their hands to God, they hadde not words to giue 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 y ^• 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 whē they came forth of the bur­ning fornace: so did we reioice and said: This is the daye which the Lorde hathe made, lette vs reioice and bee gladde in it.

I néede not speake of the continuall peace, which God hathe giuen vs all the time of hir gouernement. He that kno­weth not the price of peace, and howe to esteeme it, let him behold the kingdomes which border next vppon vs, howe piti­fully they be afflicted. Let hym beholde Spaine, Fraunce, Denmarke, Flaunders, and Scotlande: and consider what they haue [Page 91] suffred these few yeares past: what hou­ses haue bene ouerthrown, what Cities haue béene burnt, what bloud hath bene shed? how many women haue lost their husbands? how many mothers haue lost their children? and how many children haue béene made fatherlesse.

But God, euen our God, gaue vs Queene Elizabeth. and with hir gaue vs Peace, and so long a Peace as Englande hath seldome séene before.

What should I speak of hir wisedom in gouernement. Let vs looke vppon 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 stréetes where was not set vp a ga­lous or a gibbet. In Oxford 52. were ex­ecuted at one Sessions. What diseases fell vpon vs? the grauest, and wisest, and richest men were takē away. Calais was loste. A stranger and forraine people had the rule ouer vs. Al thinges wente a­gainste vs, because God was not wyth vs.

[Page 92]But God restored by his seruaunt our Queene those ioies againe, which wée lacked. He hath giuen vs ciuill peace a­mong our selues, and peace with forrain nations. He hath giuē vs health of body, and store of victuals: discharge of debts, and auoyding of strangers: he hath gy­uen vs mercie in iustice, abandoning all crueltie. We are nowe with God, and al things go well with vs.

They talke much of an vnbloudy Sa­crifice. It is not theirs to offer it. Queene Elizabeth shall offer it vp vnto God: e­uen hir vnbloudie handes, and vnblou­die sworde, an vnbloudie people, and an vnbloudie gouernement. This is an vn­bloudie Sacrifice. Thys Sacrifice is acceptable vnto God. I say not, that it is not lawfull for hir to putte to death. God saith, Deut. 13. 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. Shée muste doe it: if she woulde not, yet hir laws would sée offendors punished. But [Page 93] I speake it to shew the gratious goodnes of hir mercifull nature.

Oh how gratiously didde hir Maiestie commend vs hir subiects, to the carefull and wise gouernement of hir Counsell, and Iudges, when she spake thus vnto them: Haue care ouer my people. You haue 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 thēselues. See vnto them, see vnto them, for they are my charge. I charge you, euen 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 hir 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 [Page 94] hir 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 hir 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 haue 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 haue saide, Num. 23. 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.

Praecipimus & interdicimus vniuersis, & singulis proceribus, subditis, & populis, & alijs [Page 95] praedictis: ne illi eiusūe monitis, mandatis, & legibus, audeant obedire: qui secus egerint, [...]os simili anathematis sententia innodamus: 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 hir wil, or comman­dementes vppon paine of like accursse vppon them. Woulde you take thys man to be the Uicar of Christe? He sée­meth rather to be some Maister of mis­rule, whyche so dischargeth all man­ner of Subiectes from all manner o­bedience. For, what order will he leaue vs, when wée maye not doe those things whyche we doe vnder hir obedience, by charge of hir 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 hir husbande, no childe obey his Parentes, and that no Subiecte o­bey hys Prince. I commaunde and forbidde, that you dare not obey hir, &c.

[Page 96]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 f [...]lthinesse (as kéeping 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 hir lawes we are required to resort to our seuerall Chur­ches, there to heare the worde of God, to giue thankes vnto him, and to pour [...] out our prayers before him, &c. hée 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 hir will, or commaun­dements, or lawes. Estéeme not hir law, as a law, take not hir to be your Quéene.

[Page 97]Is not this fatherly Counsel? Are they not happy which follow it? What godly creature euer gaue the like? What Pa­triarke, or Prophet, or Euangelist, or Apostle euer sent the like commissions into the worlde? Pius wil be called the Uicar of Christ. Did Christe euer sette vp himselfe against the Prince, did hée so teach his Disciples, was it any parte of that doctrine he hath left vs?

Pius telleth vs, he is Successour to Pe­ter and Paule, that he is inuested in their auctoritie, and enthronized in their chaire. Let vs conferre the doctrine of Peter & Paule, with that whiche is writ­ten vy their Successour. Pius sayeth of our Soueraigne: Let no man be subiect to hir, 1. Pet. 2. or obey hir. But Peter saith: Sub­mitte your selues to all maner ordinance of man for the Lordes sake, whether it be vnto the King, as vnto the Superi­our: or vnto Gouernours, as vnto them whiche are sente of him for the punish­ment of euil doers, and for the praise of them that doe well: for o i [...] the will of God. And againe he saith: Feare God, [Page 98] 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 obediēcs. Let euerie soule be subiect to the higher powers, Rom. 13. 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 vnto 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 yée must be subiect, not bicause of wrath onelye, but also for conscience sake. Giue 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, [Page 99] and no honour. Howe agréeth 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 yée.

And for what Prince doth Paul re­quire this of the Romanes? for Nero, an enemie vnto 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, Baruch. 1. and spoyled their Tē ­ple, 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 vpon earth as the dayes of heauen. And [Page 100] againe God speaketh by the Prophet Hieremie: I haue caused you to be caried away Captiues from Ierusalem vnto Ba­bylon. Seeke the prosperitie of the citie, whether I haue sent you away Captiues, and pray vnto the Lord for it: for in the peace thereof shall you haue 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 vnto a godly and ver­tuous Ladie, that they muste not obeye hir?

Into what case doth he lead misera­ble simple men, that giue him some cre­dite? Howe doth he amaze them? God telleth vs 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 mā do? Which way shall hée folowe? If he obey God, he must forsake Pope: Or, if heé obey the Pope, he must forsake God. If hée obey the Prince as God willeth him, [Page 101] then the Pope cursseth him: Or, if hée 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 vnto darke­nesse. But thankes be to God who hath filled vs 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 vs, Galat. 1. if an Angel from heauen, or if any man preach vnto you otherwise than that you haue receiued, let him be accursed. We haue 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 vs that no man obey, no not vn­der paine of his cursse Accursed is he for so commaunding, we haue good warrant to say he is accursed.

[...]mnes qui illt quomodocunque iurauerunt, à [...] amento huiusmod [...] ac omni prorsus domi­n [...] fidelitatis, & obsequij debito, perpetuò absolutos declaramus: We pronounce that [Page 102] all, whosoeuer by any occasion haue ta­ken their oathe vnto hir, are for euer dis­charged of such their oath, and also from all fealtie and seruice, which was due to hir by reason of hir 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 betwéene men, wherein God (who knoweth the secrets of the heart) is called to witnesse of the doing. As for example: wée haue 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 hir 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 Iesus Christ: and I take witnesse to this of God, who seeth the singlenesse of my heart, besee­ching him to auenge it vpon me, to put my name out of the booke of the liuing, and to giue mee no portion in the king­dome of Christ, & of God, if I willingly or wittingly breake this my promise. [Page 103] Such is the oath, which we haue taken to hir 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 y ^• gaue a dispensation to the brother, y ^• he might marie his owne sister? Who was it that gaue dispensation to Henrie the fifth to rise vp 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 [Page 104] into Scotland, but the King was strang­led, &c.

A horrible déede, the world knoweth it was so, what mistes & pretēces 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 hée hath preuailed. It is likely hée 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 cōpanie [Page 105] 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 hir vppon 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, euen there began all our trouble. The maister of all this mis­chiefe fitteth at Rome, as I tolde you be­fore: y ^• coales were kindled here, but the belloes were there, & there sate he y ^• blew the fire. We saw the poppets, but y ^• iug­gler that drew the strings kept him selfe close. They which rebelled brake their oathes, forswore thēselues robbed their country, spoiled towns, burnt y ^• holy Bi­ble y ^e word of God, they cared neither for God, nor man: neither for Prince, nor for lawe. They were promised fur­therance [Page 106] in their doings, by insurrecti­ons which shoulde haue 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 thē 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 vpholden by other meanes than by treason. But most mi­serable are they which through his wic­ked persuasions are content to cast them­selues, and to séeke 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 héede of [Page 107] them. We haue called God to record vn­to 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 vs therefore be wise and circumspect. As for Pope Pius word, it is no warrant for vs 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 vs, he saith well of him selfe, & magnifieth and aduaunceth his owne name, when he telleth vs, 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 vp: I haue autho­ritie ouer their Subiects, I discharge them of their othes, I curse them and giue them vp to the Diuel: I am like to the highest. These are blasphemous, and a­bominable words, méete words for him [Page 108] that sent them: to whō is giuen a mouth to speake great things, and blasphemies. And thus he imagineth all the worlde should fall downe before him with a Sā ­ctus. 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 haue 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. Psal. 2. But he that dwelleth in hea­uē, laugheth him to scorne, the Lord shal haue him in derision As though he were a Sampson, he taketh hold of the pillars, [Page 109] he crasheth them in péeces: but the house which he pulleth downe, shall fall vpon 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 giue you a short view of the whole matter. Remēber that Pope Pius hath sent vs ouer against our gra­cious Queene, and all hir 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 vs, that he him selfe is a partie, that hée hath bene accused and founde guiltie by the iudgement of the whole worlde, that he is ouer much affectionate in the case, wherein he séeketh to exalt and enrich him selfe.

[Page 110]Remember that he hath conueied 19 vntruths into this one bundle: that hée hath forged a false commission: that hée hath corrupted and falsified the worde of God, and hath made God a false witnes vnto his folies. Remember that hée tea­cheth vs contrary to that we haue 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, giue no custome, nor tribute, nor feare, nor honour vnto hir.

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

Remember, that the Pope hath confe­rēce 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 hée [Page 111] 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 y ^• peace of hir 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 vntruth, as neuer before him did any. Let these thinges neuer bée forgotten. Let your children remember them for euer.

Let vs, & your children with vs pray, God saue Queene Elizabeth, and con­found all those which rise vp against hir. Let vs at the length take knowledge of the Pope, & of his enterprise, & boldnes. He & his Predecessours haue deceiued y ^• worlde, & our Fathers before vs. Let vs bee no more children in vnderstanding. God hath giuen vs the light of his word: we haue by it espied, wherein they rob­bed vs, let vs be no more deceiued. I say vnto you againe, I beséech you, let vs at [Page 112] the length take knowledge of the Pope, and of his enterprise, and boldnesse. Hée and his Predecessours haue deceiued the worlde, & our Fathers before vs. Let vs be no more children in vnderstanding. God hath giuen vs the light of his word, we haue by it espied wherein they rob­bed vs. Let vs be no more deceiued.

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

Amen.