A17167:107
A confutation of the Popes bull which was published more then two years ago against Elizabeth the most gracious Queen of England, France, and Ireland, and against the noble realm of England together with a defence of the said true Christian Queen, and of the whole realm of England. By Henry Bullinger the Elder.A confutation of the Popes bull which was published more then two yeres agoe against Elizabeth the most gracious Queene of England, Fraunce, and Ireland, and against the noble realme of England together with a defence of the sayd true Christian Queene, and of the whole realme of England. By Henry Bullinger the Elder.
London: printed by John Day, 1572London: printed by Iohn Day, 1572
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
They then which had the charge of the Roman Church after that Peter was put to death, were ministers, pastors, and teachers or preachers, and not princes or Lords. Irenaeus placeth Linus immediately after Peter. Tertullian placeth Clement. Eusebius puts Anacletus in the midst betwixt Linus and Clement. Some register one Cletus betwixt Clement & Anacletus, which Cletus is notwithstanding quite overskipped and omitted by diverse. Others also dispose the succession or Register of the first Bishops of the Roman Church, some after one sort and some after another so as it may seem strange that antiquity varieth so in the succession of them, & hath almost nothing certain & assured in that behalf. But howsoever the case standeth, this is most certain that such as held the Apostolic sea of Rome after Clement, were utterly ignorant of that supreme power and the authority of both the swords which those men presumptuously boast of, that think themselves possess the same seat at this day. They were lowly and poor ministers of the Church, & preached the Gospel and the doctrine of the Apostles to the Church, whereof they had the charge, and therewithal ministered Christs Sacraments to the Church, and beautified their doctrine with ⟨p. 30⟩example of life, & in the end sealed it up with Martyrdom, For all those Bishops or pastors of Rome, became Christs Martyrs, and were put to death for maintaining the pure faith and doctrine, and for preaching against Idolatry and the unclean conversation of the heathen.
They thē which had the charge of the Romane Church after that Peter was put to death, were ministers, pastors, and teachers or preachers, and not princes or Lordes. Irenaeus placeth Linus immediatly after Peter. Tertullian placeth Clemēt. Eusebius puts Anacletus in the middes betwixt Linus and Clement. Some register one Cletus betwixt Clement & Anacletus, which Cletus is notwithstanding quite ouerskipped and omitted by diuerse. Others also dispose the succession or Register of the first Byshops of the Romane Church, some after one sort and some after another so as it may séeme straunge that antiquitie varieth so in the succession of them, & hath almost nothing certein & assured in that behalf. But howsoeuer the case standeth, this is most certein that such as held the Apostolik sea of Rome after Clement, were vtterly ignoraūt of that supreme power and the authoritie of both the swordes which those men presumptuously boast of, that thinke themselues possesse the same seate at this day. They were lowely and poore ministers of the Church, & preached the Gospell and the doctrine of the Apostles to the Church, wherof they had the charge, and therewithall ministred Christes Sacramentes to the Church, and beautified their doctrine with ⟨p. 30⟩example of lyfe, & in the end sealed it vp with Martyrdome, For all those Byshops or pastors of Rome, became Christs Martyrs, and were put to death for mainteynyng the pure faith and doctrine, and for preaching against Idolatrie and the vncleane conuersation of the heathen.
And whereas in other Churches there spring up sundry heresies and grievous debates: The Roman Church above the rest, did faithfully at that time and in the beginning keep still the pureness of doctrine, and the consent and agreement of faith. And this was the cause why the men of old time did worthily make so great account of the succession of those men in the Church and of their consent in the faith: who otherwise would undoubtedly have made no reckoning at all of the succession in the Sea, onlesse the pastors and the Church of Rome had continued in pure doctrine and unimpaired faith.
And whereas in other Churches there spring vp sundry heresies and greuous debates: The Romane Church aboue the rest, did faithfully at that time and in the begynning kéepe still the purenesse of doctrine, and the consent and agréemēt of faith. And this was the cause why the men of old time did worthely make so great account of the succession of those men in the Church and of their consent in the faith: who otherwise would vndoubtedly haue made no reckening at all of the succession in the Sea, onlesse the pastors and the Church of Rome had continued in pure doctrine and vnappayred faith.
Truly there arose dissension even in this Church also, betwixt Anicetus Bishop of Rome, and Polycarpus the minister of the Church of Smyrna the Disciple of John the Apostle: howbeit not for any Articles of faith, but for keeping of the Easter day. Nevertheless the contention endured not long. For they agreed well and brotherly again, and willed that every man should observe and keep still his own custom that was admitted in his own Church: that the concord of the Churches might not be broken for the diversity of ceremonies. But yet again Victor the Bishop of the Roman Church taking more upon him than became him, and stepping aside from the modesty and simplicity of his predecessors, adventured to break the agreement that was begun between Anicetus and Polycarpus, & excommunicated the Eastern people that kept the Easter day upon the xiiii. day of the month. Yet for all that, the pastors of the residue of the Churches acknowledged not Victor for a commander of the Churches, or for such a one as by right might take upon him authority over other Churches. For his overbold and rash enterprise was ⟨image 36⟩reproved by the Bishops as well of the East as of the West, that is to wit by the holyest and best learned and by such as were had in chief estimation in that age, namely by Polycrates Bishop of Ephesus, and by Irenaeus Bishop of Lyons. And so was Victor brought again into the right way. Which thing Eusebius declareth at large in his history of the Church matters.
Truly there arose dissention euen in this Church also, betwixt Anicetus Bishop of Rome, and Polycarpus the minister of the Church of Smyrna the Disciple of Iohn the Apostle: howbeit not for any Articles of faith, but for kéeping of the Easter day. Neuerthelesse the contention endured not long. For they agréed well and brotherly agayne, and willed that euery man should obserue and kéepe still his owne custome that was admitted in his owne Church: that the concord of the Churches might not be broken for the diuersitie of ceremonies. But yet agayne Victor the Byshop of the Romane Church takyng more vppon him than became him, and stepping aside from the modestie and simplicitie of his predecessours, aduentured to breake the agréement that was begon betwene Anicetus and Polycarpus, & excommunicated the Easterne people that kept the Easter day vpon the xiiii. day of the moneth. Yet for all that, the pastors of the residew of the Churches acknowledged not Victor for a commaunder of the Churches, or for such a one as by right might take vpon him authority ouer other Churches. For his ouerbold and rash enterprise was
And truly in process of time the vices that had every where occupied and corrupted other Churches, began also to enter into the Church of Rome, for there arose a great schism in the Church of Rome, some choosing S. Cornelius to be their pastors, and some choosing Novatus from whom sprung the heresy or sect of the Novatians, which became very noisome to the Church. But Cornelius got the government, under whom certain of Aphrike began to put the deciding of their controversies to the sea of Rome. Nevertheless, the blessed Martyr & Bishop of Carthage Cyprian, did set himself against them also, and in his 3. book of Epistles in his first Epistle to Cornelius Bishop of Rome whom he calleth his brother, he saith among other things, how it is decreed by all men, yea and also that it is right and reason, that each mans case should be there heard where the fault is committed. Also he saith, that unto every pastor is allotted a portion of the flock, for every of them to rule and govern, and he shall render an account of his doing unto the Lord. Among these things mark that as yet at that time the Bishop of Rome, was not taken for: the universal shepherd, to whom all the other Churches should be subject. Nay rather he saith that every shepherd had his several Church committed to him to govern, for which he should render account, to the Lord God, and not to the Pope. And S. Cornelius himself did not either allow such as appealed out of Africa to Rome, or desire to rule over all other Churches and to be called the sovereign Lord of all kings and kingdoms. To be brief, these Bishops of the Roman Church were all put to death for the sound ⟨p. 31⟩doctrine and the professing of Christs name, by the Emperors of Rome. So far were they of from taking upon them full and absolute power over any Princes, and least of all over the princes of Rome. For which of so many ungodly, bloody, & manquellyng princes being more then xl. in number, did they depose from his sovereignty? or which of them I pray you did they excommunicate? Or which of these bishops assoiled the people of their oath made to the Emperors? Or which of all these, said, wrote, or thought himself to have received fullness of power at the hands of Christ our Lord by Peter, & to be set over kings and kingdoms?
Therefore it is most certain, that these first ministers of the Roman Church, were ignorant of the things which the Romish Bishops of this last and forworn age have usurped to themselves, and which they have now a long time in vain endeavoured to stablish by the Epistles of those men.
Therfore it is most certein, that these first ministers of the Romane Church, were ignoraunt of the thinges which the Romish Bishops of this last and forworne age haue vsurped to themselues, and which they haue now a long tyme in vayne indeuered to stablish by the Epistles of those mē.
Verily I am not ignorant how there fly abroad many Epistles of these holy Roman Bishops & Martyrs which they call decretals. But they overthrow themselves with their own absurdities, and show themselves to be but counterfeits, inasmuch as many things be so light, so trifling, and so utterly unlike that ancient simplicity, pureness, and majesty, that not with out good cause they seem unto godly and learned men, to have ben devised long since by others. Neither do I greatly regard that the same are fathered upon the gathering of Damasus and Isidorus: seeing that there want not some men which put over certain of these kind of things even to the time of Gregory the 7. But howsoever the case stand for the time. I pray yon what can be more fond, then the fathering of these words upon Anacletus? This holy holy and Apostolic Church of Rome obtained the supremacy ⟨image 37⟩and preeminence of power over all Churches, not from the Apostles, but from the very Lord himself our Saviour. And again, There was a difference even between the blessed Apostles: and albeit that all of them were Apostles: yet did the Lord grant and the Apostles determined among them selves, that Peter should have preeminence afore all the rest of the Apostles, and be Cephas, that is to say a head, and hold the sovereignty of Apostleship. Thus saith he. But who knoweth not (though he be but meanly seen in histories,) that after full five hundred years, it was obtained and ordained, not by Christ, or his Apostles but by loitering losels or rather by traitorous persons, that Rome should be called the head of all Churches, that is to wit, that it should obtain supremacy & prerogative of power over all Churches? Or who would believe that Anacletus exercised himself so little in reading of the Gospel, that he knew not how Cephas signifieth, not a head but a stone or a Rock? according as it is interpreted by John the Apostle in the first chapter? And which interpreter should a man rather believe? John the Apostle, or the counterfeit Anaclete? The lewd packing then of the lewd losels is detected both in these and in many other things. The same party maketh very often mention of Archbishops and metropolitans, neither omitteth he primates. But it is most manifest, that those titles were utterly unknown to the primitive Church, and were afterward invented and usurped in times following.
VErely I am not ignorant how there fly abroad many Epistles of these holy Romane Bishops & Martyrs which they call decretals. But they ouerthrow themselues with their owne absurdities, and shew themselues to be but counterfettes, in asmuch as many thinges be so light, so triflyng, and so vtterly vnlike that auncient simplicitie, purenesse, and maiestie, that not with out good cause they séeme vnto godly and learned men, to haue ben deuised long since by others. Neither do I greatly regard that the same are fathered vpon the gatheryng of Damasus and Isidorus: seyng that there want not some men which put ouer certeine of these kynd of thinges euen to the time of Gregorie the 7. But howsoeuer the case stād for the tyme. I pray yon what can be more fond, then the fathering of these wordes vpon Anacletus? This holy holy and Apostolike Church of Rome obteined the supremacie
And at their first coming up the manner of using them was after a sort meetly tolerable, till their posterity did afterward use them or rather misuse them more proudly. Besides this, the said counterfeit Anaclete maketh a Bishop greater than an Elder: whereas Jerome himself showeth by Scriptures, that Elders and Bishops are all one, and that in process of time Bishops were preferred before Elders, not by the ordinance of God, but by the ordinance of man. Moreover this Anacletus alloweth the Appeals that are made to the sea of Rome, saying: ⟨p. 32⟩that all questions and matters of weight ought to be referred to the Apostolic sea, for so had the Apostles decreed. But this self same thing is manifestly disallowed by the holy master of Christ Cyprian writing to Cornelius the Pope. Many other things prateth he concerning the privileges and judgements of the Church: which who soever seeth not to disagrees with these first times of the primitive Church, he seeth nothing, but is blinder then a beetle.
And at their first comming vp the maner of vsing them was after a sort méetly tolerable, till their posteritie did afterward vse them or rather misuse them more proudly. Besides this, the sayd counterfet Anaclete maketh a Bishop greater than an Elder: whereas Ierome himselfe sheweth by Scriptures, that Elders and Bishops are all one, and that in processe of time Byshops were preferred before Elders, not by the ordinaunce of God, but by the ordinaunce of man. Moreouer this Anacletus alloweth the Appeales that are made to the sea of Rome, saying: ⟨p. 32⟩that all questions and matters of weight ought to be referred to the Apostolike sea, for so had the Apostles decréed. But this selfe same thing is manifestly disallowed by the holy maister of Christ Cyprian writyng to Cornelius the Pope. Many other thinges prateth he concerning the priuiledges and iudgementes of the Church: which who soeuer séeth not to disagrés with these first tymes of the primitiue Church, he seeth nothyng, but is blynder then a béetle.
Furthermore there is a decree fathered upon Pope Alexander, whereby he commandeth that water should be hallowed with salt, to cleanse the people and to put away the secret slights of the devil. But who is so light headed to believe that so great men in so great light of the Gospel published so filthy decrees concerning such baggagely gewgaws so openly fighting against the Gospel and doctrine of the Apostles? These things savour not that Apostolic and ancient pureness and majesty which entirely attributeth all salvation to the only blood of the son of God and not to water and salt.
Furthermore there is a decrée fathered vpon Pope Alexander, wherby he commaundeth that water should be halowed with salt, to clense the people and to put away the secret slightes of the deuill. But who is so light headed to beleue that so great men in so great light of the Gospell published so filthy decrées concerning such baggagely gewgawes so openly fighting agaynst the Gospell and doctrine of the Apostles? These thinges sauour not that Apostolike and auncient purenesse and maiestie which entierly attributeth all saluation to the onely bloud of the sonne of God and not to water and salt.
Pope Sixtus in the said decretal Epistles commandeth that no man else should touch the holy vessels but he that is hallowed. Ye may perceive that this stuff agreeth trimly with the Apostolical doctrine delivered by Paul in the 2. to the Colossians, and finally with the histories which openly bear record that even the laymen received & handled the bread and cup of the Lord with their [bare] hands, certain hundred years after this Sixtus. Besides this, in the same Epistles, there is open & manifest mention made of Clements journey, which book nevertheless even the very Decrees of Gratian do reject among the authentical writings.
Pope Sixtus in the sayd decretall Epistles commaundeth that no man els should touch the holy vesselles but he that is halowed. Ye may perceiue that this stuffe agréeth trimly with the Apostolicall doctrine deliuered by Paul in the 2. to the Colossians, and finally with the histories which openly beare record that euen the laymen receiued & handled the bread and cup of the Lord with their [bare] handes, certein hundred yeares after this Sixtus. Besides this, in the same Epistles, there is open & manifest mention made of Clementes iourney, which booke neuerthelesse euē the very Decrées of Gratian do reiect among the authenticall writynges.
Yea and Thelesphorus commendeth the seven weeks fast before Easter, forbidding also the eating of flesh. Which thing again how well it agreeth with the doctrine of the Apostles, and with the doings, it is to be known by the things which S. Paul hath written in the 2. chapter to the ⟨image 38⟩Colossians, and in the 4. chapter of the first Epistle to Timothy, and which Socrates hath left written in his Ecclesiastical history in the 5. book and xxii. chap. but most of all which are taken out of Irenaeus by Eusebius in the 5. book and xxvi. chapter of his Ecclesiastical history.
Yea and Thelesphorus commendeth the seuen wéekes fast before Easter, forbidding also the eating of flesh. Which thing againe how well it agréeth with the doctrine of the Apostles, and with the doinges, it is to be knowen by the thinges which S. Paul hath written in the 2. chapter to the ⟨image 38⟩Colossians, and in the 4. chapter of the first Epistle to Timothie, and which Socrates hath left written in his Ecclesiasticall historie in the 5. booke and xxii. chap. but most of all which are taken out of Irenaeus by Eusebius in the 5. booke and xxvi. chapter of his Ecclesiasticall historie.
Moreover in those Epistles Calixtus is reported to have ordained the ember fast at four seasons of the year. Which thing others refer to other authors or founders. And among this stuff this is a thing that can not be read without laughter, that Eusebius the predecessor of Melciades doth with so great stateliness command the feast of the finding of the holy cross to be solemnized the vi. day of May. For some declare that the cross was not yet found at this time, but a xx. years after by Helene the mother of the Emperor Constantine. Again how superstitious, peevish, and fond gear are commanded in the same Epistles, namely that Nuns should not touch the holy vessels. As who should say there had ben any Nuns as yet in those days, the first coming up of whom is referred to far later times. Many other things of this sort do I pass over willingly, least I might make my readers to cast up their stomachs. For in these Epistles there be very many things so foolish, so far against reason, so full of superstition, and so full of ambition: that all men which have eyes may gather thereby that they be counterfeits, and specially forasmuch as there is very seldom or no mention at all made in all the book through out, of uncorrupted faith in Christ, yea or of Christ himself our redeemer, & of the treasures which the father hath given us in him, which things are the natural marks of Apostolical writings. Now although there be many things in them not unprofitable to be read: yet are the same things to be found in other men set forth more purely, and without any parings canker fretted with the filthiness of mans traditions. Furthermore it is very well known that those first most pure times of the Church were not acquainted with so many ⟨p. 33⟩ceremonies, so many decrees, and so many constitutions, as are found urged upon Gods Church in those Epistles. For the holy and devout folk of old time had not yet forgotten the Apostolic Council that was held at Jerusalem, wherein not only Peter plainly would not there should be any yoke laid upon the free necks of the faithful, but also moreover it seemed good to the holy Ghost and to the whole primitive Church of the Apostles, that there should not any burden be laid hereafter upon the faithful. This story is known to be written in the xv. chapter of the Acts of the Apostles.
Moreouer in those Epistles Calixtus is reported to haue ordeined the imber fast at foure seasons of the yeare. Which thing others referre to other authors or founders. And among this stuffe this is a thing that can not be read without laughter, that Eusebius the predecessour of Melciades doth with so great statelinesse commaund the feast of the finding of the holy crosse to be solemnized the vi. day of May. For some declare that the crosse was not yet found at this time, but a xx. yeares after by Helene the mother of the Emperour Constantine. Agayne how superstitious, péeuishe, and fond géere are commaunded in the same Epistles, namely that Nonnes should not touche the holy vessels. As who should say there had ben any Nunnes as yet in those dayes, the first comming vp of whom is referred to farre later times. Many other thinges of this sort do I passe ouer willingly, least I might make my readers to cast vp their stomakes. For in these Epistles there be very many thinges so foolish, so farre agaynst reason, so full of superstition, and so full of ambition: that all men which haue eyes may gather therby that they be counterfettes, and specially for asmuch as there is very seldome or no mention at all made in all the booke through out, of vncorrupted fayth in Christ, yea or of Christ himselfe our redemer, & of the treasures which the father hath giuen vs in him, which thinges are the naturall markes of Apostolicall writinges. Now although there be many thinges in them not vnprofitable to be read: yet are the same thinges to be found in other men set forth more purely, and without any paringes cankerfretted with the filthinesse of mans traditiōs. Furthermore it is very well knowen that those first most pure tymes of the Church were not acquaynted with so many
But if our adversaries will needs proceed to maintain that these are the very Epistles of those men upon whom they be fathered: we have answered a little afore, how they be of no authority against the doctrine of the Gospel and the Apostles, and therefore we admit them not in disputation. Notwithstanding by the way we have better opinion than so, of so great learned men, and of so holy Martyrs of Christ, neither will we in any wise stain and deface their honourable names and blessed memorial with such manner of gewgaws, whereof out of all doubt there never came any in their minds, no not even in their dreams.
But if our aduersaries will nedes procede to mainteine that these are the very Epistles of those men vppon whom they be fathered: we haue aunswered a little afore, how they be of no authoritie against the doctrine of the Gospell and the Apostles, and therfore we admit them not in disputation. Notwithstanding by the way we haue better opinion thā so, of so great learned men, and of so holy Martyrs of Christ, neither will we in any wise stayne and deface their honorable names and blessed memoriall with such maner of gewgawes, wherof out of all doubt there neuer came any in their mindes, no not euen in their dreames.
Nevertheless we must needs grant, that from the time of Constantine the great, who did set the Churches in peace, not only the Bishops of Rome, but also the Bishops of other Churches through the world began to step aside from the plain footsteps of their predecessors, and clave not so carefully to the simple doctrine of the Apostles, and therefore admitted more ceremonies ⟨image 39⟩into the Church, then beseemed, and furthermore intermeddled them selves in worldly affairs and applied them selves to much unto them, yea & invented new names and offices of dignity, and brought such other things of the same sort into the Church, which made way for worser things. This saw that famous Poet Baptista Mantuanus, who entreating of the times of Constantine the great among other things wrote thus.
NEuerthelesse we must néedes graunt, that from the tyme of Constantine the great, who did set the Churches in peace, not onely the Bishops of Rome, but also the Bishops of other Churches through the worlde began to step aside from the playne footesteppes of their predecessors, and claue not so carefully to the simple doctrine of the Apostles, and therfore admitted mo ceremonies ⟨image 39⟩into the Church, then beséemed, and furthermore intermeddled them selues in worldly affaires and applyed them selues to much vnto them, yea & inuēted new names and offices of dignitie, and brought such other thinges of the same sort into the Church, which made way for worser thinges. This saw that famous Poet Baptista Mātuanus, who intreatyng of the times of Constantine the great among other thinges wrate thus.
Most noisome poison sprang of honey sweet. A right fair word is Rest, a pleasant name is peace. But yet from peace shall flow more loss, Dishonour, shame, reproach and misery, Then could from cruel war. For out of kind the ancient virtue shall degenerate &c.
Most noysom poyson sprang of honny sweete. A right faire word is Rest, a pleasaunt name is peace. But yet from peace shall flowe more losse, Dishonour, shame, reproche and miserie, Then could from cruell warre. For out of kynde the auncient vertue shall degenerate &c.
And truly in processe of tyme the vices that had euery where occupyed and corrupted other Churches, began also to enter into the Church of Rome, for there arose a great schisme in the Church of Rome, some chosing S. Cornelius to be their pastors, and some choosing Nouatus from whom sprong the heresie or sect of the Nouatians, which became very noysome to the Church. But Cornelius got the gouernement, vnder whom certein of Aphrike began to put the decidyng of their controuersies to the sea of Rome. Neuerthelesse, the blessed Martyr & Byshop of Carthage Cyprian, did set himselfe agaynst them also, and in his 3. booke of Epistles in his first Epistle to Cornelius Byshop of Rome whom he calleth his brother, he sayth among other thinges, how it is decréed by all men, yea and also that it is right and reason, that eche mans case should be there heard where the fault is committed. Also he sayth, that vnto euery pastor is allotted a portiō of the slocke, for euery of them to rule and gouerne, and he shall render an account of his doing vnto the Lord. Among these thinges marke that as yet at that tyme the Byshop of Rome, was not taken for: the vniuersall shepheard, to whom all the other Churches should be subiect. Nay rather he sayth that euery shepheard had his seuerall Church committed to him to gouerne, for which he should render account, to the Lord God, and not to the Pope. And S. Cornelius himself did not either allow such as appealed out of Affricke to Rome, or desire to rule ouer all other Churches and to be called the souerein Lord of all kinges and kingdomes. To be bréef, these Byshops of the Romane Church were all put to death for the sound ⟨p. 31⟩doctrine and the professing of Christes name, by the Emperours of Rome. So farre were they of from taking vpon them full and absolute power ouer any Princes, and least of all ouer the princes of Rome. For which of so many vngodly, bloudy, & manquellyng princes being mo then xl. in nomber, did they depose from his souereintie? or which of them I pray you did they excōmunicate? Or which of these bishops assoyled the people of their othe made to the Emperours? Or which of all these, said, wrate, or thought himself to haue receiued fulnesse of power at the handes of Christ our Lord by Peter, & to be set ouer kinges and kingdomes?
