A17167:110
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.
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 ⟨image 37⟩and preheminence of power ouer all Churches, not frō the Apostles, but from the very Lord himselfe our Sauiour. And again, There was a difference euen betwene the blessed Apostles: and albeit that all of them were Apostles: yet did the Lord graunt and the Apostles determined among them selues, that Peter should haue preheminence afore all the rest of the Apostles, and be Cephas, that is to say a head, and hold the souereintie of Apostleship. Thus sayth he. But who knoweth not (though he be but meanely séene in histories,) that after full fiue hūdred yeares, it was obteined and ordeined, not by Christ, or his Apostles but by loytering lozels or rather by traiterous persōs, that Rome should be called ye head of all Churches, that is to wit, that it should obteine supremacie & prerogatiue of power ouer all Churches? Or who would beleue that Anacletus exercised himselfe so little in readyng of the Gospell, that he knew not how Cephas signifieth, not a head but a stone or a Rocke? according as it is interpreted by Iohn the Apostle in the first chapter? And which interpreter should a man rather beleue? Iohn the Apostle, or the coūterfet Anaclete? The lewd packing then of the lewd lozelles is detected both in these and in many other thinges. The same partie maketh very often mention of Archbyshops and metropolitanes, neither omitteth he primates. But it is most manifest, that those titles were vtterly vnknowen to the primitiue Church, and were afterward inuented and vsurped in times folowyng.
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.
But howsoever the Bishops as well of Rome as of other Churches began to grow worse and worse, yet were they still ignorant of that Romish Monarchy or rather tyranny which is defended at this day. For that I may allege nothing hither out of the ancienter writers of Gods Church: doth not S. Hierome in his Epistle to Evagrius, and in his Commentaries upon S. Pauls Epistle to Titus, most manifestly make the Bishop of Rome and the very Church of Rome it self, equal with all other Bishops and Churches in the world? Doth he not openly say, that the Churches in old time were governed by the common advise of the elders? Doth he not most pithily show out of the Scriptures, that elders and bishops be all one thing? and that the one is not the name of age and the other of office? Doth he not plainly say that Bishops were preferred before elders, & elders made subject to Bishops, by custom of the Church and not by appointment of God? Wherefore it were truly a wonder, why Epiphanius against the Arians should reckon up this thing for an heresy, which Jerome urgeth with so many and so pithy words: but that ⟨p. 34⟩others give me warning that Epiphanius was to gentle in charging other folks with heresy. Truly in this case (to speak with reverence of so great a learned man) he wrongfully misreported the guiltless, contrary without authority of the holy Scripture. But if any man list to hear Jeromes own words, behold I will briefly rehearse the things that make to this purpose. We must not (saith he to Evagrius) esteem the Church of Rome to be one, & the Church of the whole world to be another. Both France, and Britain, and Africa, and Persia, and the East countries, and Inde, and all the barbarous nations, worship one Christ, & observe one rule of truth. If authority be sought, the world is greater than a City. Where soever is a Bishop, whether he be of Rome, or of Eugubie, or of Alexandria, or of Tanais, he is all one in merit, all one in Priesthood. The stateliness of riches or the baseness of poverty maketh not a Bishop either higher or lower? but all of them are successors of the Apostles.
But howsoeuer the Bishops as well of Rome as of other Churches began to grow worse and worse, yet were they still ignorant of that Romish Monarchie or rather tyrannie which is defended at this day. For that I may alledge nothing hether out of the aunciēter writers of Gods Church: doth not S. Hierome in his Epistle to Euagrius, and in his Commentaries vpon S. Paules Epistle to Titus, most manisfestly make the Bishop of Rome and the very Church of Rome it selfe, equall with all other Byshops and Chuches in the world? Doth he not openly say, that the Churches in old time were gouerned by the common aduise of the elders? Doth he not most piththely shew out of the Scriptures, that elders and bishops be all one thing? and that the one is not the name of age and the other of office? Doth he not playnly say that Bishops were preferred before elders, & elders made subiect to Bishops, by custome of the Church and not by appointment of God? Wherfore it were truly a wonder, why Epiphanius agaynst the Arrians should recken vp this thing for an heresie, which Ierome vrgeth with so many and so piththy wordes: but that
And upon the Epistle of S. Paul unto Titus: An Elder (saith he) and a Bishop are both one. And before such time as by the instinct of the devil there were sects in religion, and it was said among folk, I hold of Paul, I of Apollo, and I of Cephas: the Churches were governed by the common advise of the Elders. But after the time that every man imagined those whom he had baptised to be his own and not Christs: it was decreed through the whole world▪ that one (he speaketh not of the bishop of Rome only, but of all other Metropolitans through the whole world) should be chosen from among the Elders, and set over the rest, unto whom the charge of the whole Church should belong, and so the seeds of schisms and variances be taken away. Again when the same Jerome had proved and showed by many texts of Scripture, that Elders and Bishops are all one thing he addeth byanby: I have therefore mentioned these things, that I might show how Elders and Bishops were all one thing, and that for the plucking ⟨image 40⟩up of the plants of dissension, the charge of all things was by little put unto one. Therefore like as Priests know that by the custom of the Church they be subject to him that is set over them: so also let the Bishops understand that they be greater than the Priests rather by custom than by truth of Christs ordinance, and that they ought to govern the Church in common. And so forth.
And vpon the Epistle of S. Paul vnto Titus: An Elder (sayth he) and a Byshop are both one. And before such tyme as by the instinct of the deuill there were sectes in religion, and it was sayd among folke, I hold of Paule, I of Apollo, and I of Cephas: the Churches were gouerned by the common aduise of the Elders. But after the time that euery man imagined those whom he had baptised to be his owne and not Christes: it was decréed through the whole world▪ that one (he speaketh not of the bishop of Rome onely, but of all other Metropolitanes through the whole world) should be chosen from among the Elders, and set ouer the rest, vnto whom the charge of the whole Church should belong, and so the séedes of schismes and variances be taken away. Againe when the same Ierome had proued and shewed by many textes of Scripture, that Elders and Byshops are all one thing he addeth byanby: I haue therfore mencioned these thinges, that I might shew how Elders and Bishops were all one thing, and that for the plucking ⟨image 40⟩
And although I think not that any man will look for plainer & fuller matter in this present case than this which I have rehearsed already out of Jerome: yet will I add somewhat more out of Gregory, who was himself a Bishop of Rome, placed in that sea the year of our Lord. 591. in which he dyed the year of our Lord 64. He alone will be a sufficient able witness, that in his time the said tyrannical and Popish Monarchy was not yet either placed in that sea, nor granted to it. Before this Gregory was chosen to the Bishopric of Rome, he was Praetor or Major of the City of Rome, as he himself witnesseth in his book of Epistles the second Epistle. Being chosen Bishop & confirmed in his Bishopric or sea by the Emperor Morris who kept his residence at Constantinople: he calleth him Emperor & acknowledgeth him to be his sovereign Lord ordained by God, and himself to be his subject & servant. Yea and he faithfully obeyed his Exarchs and Captains that were placed through Italy, calling them his Lords. He obeyed their laws, yea and their Ecclesiastical laws to. All which things are to be read in his Epistles, Lib. 2. Epist. 61. Again, Lib. 4. Epist. 31. & Lib. 1. Epist. 43. Also, Lib. 7. Epist. 11. Besides this Paulus Diaconus in his 4. book & 9. chap. of the doings of the Lombards, witnesseth that Gregory submitted himself to be judged by the Emperor Maurice, for the murder of Malchus a bishop, whereof he was appeached. And Gregory him self maketh mention of the same matter in the seventh book of his Epistles.
And although I thinke not that any man will looke for plainer & fuller matter in this present case than this which I haue rehearsed already out of Ierome: yet will I adde somewhat more out of Gregorie, who was himselfe a Bishop of Rome, placed in that sea the yeare of our Lord. 591. in which he dyed the yeare of our Lord 64. He alone wilbe a sufficient able witnesse, that in his time the sayd tyrannicall and Popish Monarchie was not yet either placed in that sea, nor graūted to it. Before this Gregorie was chosen to the Byshoprik of Rome, he was Pretor or Maior of the Citie of Rome, as he himselfe witnesseth in his booke of Epistles the second Epistle. Beyng chosen Byshop & confirmed in his Bishoprike or sea by the Emperour Morice who kept his residence at Constantinople: he calleth him Emperour & acknowledgeth him to be his souerein Lord ordeined by God, and himselfe to be his subiect & seruaunt. Yea and he faithfully obeyed his Exarkes and Captaines that were placed through Italie, calling them his Lordes. He obeyed their lawes, yea and their Ecclesiasticall lawes to. All which thinges are to be read in his Epistles, Lib. 2. Epist. 61. Againe, Lib. 4. Epist. 31. & Lib. 1. Epist. 43. Also, Lib. 7. Epist. 11. Besides this Paulus Diaconus in his 4. booke & 9. chap. of the doyngs of the Lombardes, witnesseth that Gregorie submitted himselfe to be iudged by ye Emperour Maurice, for ye murther of Malchus a byshop, wherof he was appeached. And Gregorie him selfe maketh mentiō of the same matter in the seuenth booke of his Epistles.
