A17167:116
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.
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.
But these things will seem light and small, if they be compared with those which he himself hath left in writing. ⟨p. 35⟩For when as one John Bishop of Constantinople would needs be called economical Bishop and be acknowledged for universal Bishop to have supremacy, jurisdiction, and dominion over all Churches and Bishops of Churches in the whole world: Gregory withstood him sharply and stoutly, like as Bishop Pelagius had done afore him. He wrote many and sundry Epistles concerning that matter to Maurice the Emperor, to Constance the Empress, to John himself the Bishop of Constantinople, and to the Bishops of Antioch and Alexandria. Among other things he denieth that any man ought to be an universal Bishop saving Christ, & that any Bishops usurped that title afore him. For he saith, that the title is, strange, foolish, proud, peevish, wicked, and heathenish, whereunto to consent, were even as much as to renounce the faith. Again speaking of John of Constantinople, Out of the same dust (saith he) in which he sate, and out of the same lowliness which he pretended, he hath taken presumptuousness, so as he assayeth to ascribe all things to himself, and by haughtiness of stately speech endeavoureth to subdue all Christs members to himself, which cleave alonely to their own head, that is to say, to the same Christ. Anon after comparing with Lucifer, he writeth: Lucifer said, I will climb into heaven, I will exalt my throne above the stars of the sky. For what else are all thy brethren the Bishops of the universal Church, but stars of heaven? whose life together with their tongue shineth among mens sins & errors, as it were in the darkness of the night. Before whom when thou covetest to prefer thy self by title of preeminence, and to tread their name under foot in comparison of thine own, what else sayest thou, but I will climb up into heaven &c. Finally writing to the same John Bishop of Constantinople, all things (saith he) that were forespoken, do come to pass. The king of pride is near at hand, and (which is a shame to be spoken) there is an army of Priests in preparing for him. For they which ⟨image 41⟩were set to be lodesmen of lowliness serve as soldiers under the neck of loftiness. And the same man again in his 6. book of Epistles and the xxx. Epist.
But these thinges will séeme light and small, if they be compared with those which he himselfe hath left in writyng. ⟨p. 35⟩
But I say boldly, that who soever termeth himself or desireth to be termed the universal Bishop, is in his pride the forerunner of Antichrist, because he preferreth himself by his proudness before the residue, and by like pride is led into error. And certes Gregory hath spoken these things most truly. For the said John Bishop of Constantinople was the very forerunner of Antichrist, as who by his wicked and importunate demand of highest preeminence, gave occasion to the Bishops of Rome to aspire to the top of supremacy. Among them after the death of Gregory, Boniface the third obtained of the Emperor Phocas that he should proclaim the Church of Rome to the head of all other Churches, as Bede saith: to be the first Church, as Paulus Diaconus saith: or to be the mother Church, as Urspergensis and Crantzius say. Whereupon the Bishops of Rome as being Bishops of the sovereign S•a, immediately proclaimed themselves both sovereign and universal Shepherds of all Churches, to whom all ought of duty to obey. For the Emperor Phocas (saith Nauclerus in his history) by the Bishop of Romes persuasion sent abroad proclamations openly and to the whole world, ordaining that all the Churches of the world should obey the Church and Bishop of Rome. The same History writer addeth further that in times forepast, the same proclamation was not observed in all points, and specially not of the Greeks &c. The said Phocas that made this law was a monster of mankind, a most unthrifty Prince, a most cruel murderer, a thrall of lechery, and all wickedness as histories bear witness, and of all kings the wretcheddest. Therefore least the pot might not have a co••••fit for it, or least like lips might not always find like lettuce, he made a constitution even meet for him self.
But I say boldly, that who soeuer termeth himselfe or desireth to be termed the vniuersall Bishop, is in his pride the forerunner of Antichrist, bycause he preferreth himselfe by his proudnesse before the residue, and by like pryde is led into errour. And certes Gregorie hath spoken these thynges most truly. For the sayd Iohn Bishop of Constantinople was the very forerunner of Antichrist, as who by his wicked and importunate demaund of highest preheminence, gaue occasion to the Byshops of Rome to aspire to the top of supremacie. Among them after the death of Gregorie, Boniface the third obteyned of the Emperour Phocas that he should proclaime the Church of Rome to the head of all other Churches, as Bede sayth: to be the first Church, as Paulus Diaconus sayth: or to be the mother Church, as Vrspergensis and Crantzius say. Whereupon the Bishops of Rome as beyng Byshops of the souerein Sa, immediatly proclaymed themselues both souerein and vniuersall Shepheardes of all Churches, to whom all ought of dewtie to obey. For the Emperour Phocas (sayth Nauclerus in his hystorie) by the Byshop of Romes persuasion sent abroad proclamations openly and to the whole world, ordeinyng that all the Churches of the world should obey the Church and Byshop of Rome. The same History writer addeth further that in tymes forepast, the same proclamation was not obserued in all pointes, and specially not of the Greekes &c. The sayd Phocas that made this law was a monster of mankynd, a most vnthrifty Prince, a most cruell murtherer, a thrall of lecherie, and all wickednesse as histories beare witnesse, and of all kynges the wretcheddest. Therfore least the pot might not haue a cofit for it, or least like lippes might not alwayes finde lyke lettice, he made a constitution euen méete for hym selfe.
Not unfitly are diverse godly and learned men of the Church reported to have said, that among the latter Bishops of Rome that are worthy to be reckoned among Shepherds, Gregory is the last. For as for the hindermost sort that have followed after him, they were not sheep feeders but sheep biters, a few excepted, for through their neglecting of Gods word, and their earthly affections, they have not only in wonderful wise darkened the clearness of the christian doctrine with mens inventions and traditions, but also defiled and marred the simplicity and pureness of Gods service, with unclean superstitions, differing little or nothing from the heathenish & wicked Idolatries. Many of them have openly defended corrupt doctrines, and the Idols themselves, and other abominations, and therewithal have forced them upon the people. Othersome of them treading all discipline and honesty under foot, have wallowed themselves in filthy and unlawful lusts, in riot and lechery, in unchasteness, in adultery and whoredom, in incest and other horrible offences, as it were in the mire of Cocytus, and the pool of Stix. Others of them have not refrained themselves from poisonings, from Necromancy, or fellowship with Devils, from magic, damned in all ages, from murdering, and from treasons. All of them for the most part, and specially the latter Bishops of Rome, being blinded with devilish desire of sovereignty, and swollen and puffed up with such pride as the like was never heard of, have not been ashamed before God, nor before his angels and the whole world, to advance themselves into that ⟨image 42⟩seat by simony, and to entangle themselves in secular kingdom, and therewithal to withdraw themselves from the subjection of kings and princes ordained by God, to usurp other mens rights, to bear both the persons of spirituality and temporality, and to challenge to themselves the jurisdiction of both the swords, to suffer no man to be equal with them, and much less to be above them: also to deny duty and honour unto their betters, and to such as are ordained of God, or rather to take it from them to them selves: to reign over the Princes themselves, and to appoint them laws, and finally to trample them under their feet, contrary to Gods commandment and the example of the Apostles.
NOt vnfitly are diuerse godly and learned men of the Church reported to haue sayd, that among the latter Byshops of Rome that are worthy to be reckoned among Shepherdes, Gregory is the last. For as for the hindermost sort that haue folowed after hym, they were not sheepefeeders but sheepebyters, a few excepted, for through their neglecting of Gods worde, and their earthly affections, they haue not onely in wonderfull wise darkened the clearnesse of the christian doctrine with mens inuentions and traditions, but also defiled and marred the simplicitie and purenesse of Gods seruice, with vncleane superstitions, differing little or nothing from the heathenish & wicked Idolatries. Many of them haue opēly defended corrupt doctrines, and the Idolles themselues, and other abhominacions, and therewithall haue forced them vppon the people. Othersome of them treading all discipline and honestie vnder foote, haue wallowed themselues in filthy and vnlawfull lustes, in ryot and lecherie, in vnchastnesse, in aduowtrie and whoredome, in incest and other horrible offences, as it were in the myre of Cocytus, and the poole of Stix. Others of them haue not refrayned themselues from poysonynges, from Necromancie, or felowshyp with Deuilles, from magik, damned in all ages, from murtheryng, and from treasons. All of them for the most part, and specially the latter Bishops of Rome, being blinded with diuelish desire of soueraintie, and swolne and puft vp with such pride as the lyke was neuer heard of, haue not bene ashamed before God, nor before his aungels and the whole world, to aduaunce themselues into that
But least in this behalf I may seem to yield to affection or to speak these things upon malice, or to feign never so little: go to, let us stand to the trial, let inquisition be made upon the lives of the Bishops, and read the lives of John the twelfth, of Sylvester the second and Sylvester the third, of Bennet the ninth, of Gregory the sixth, and Gregory the seventh, of Urban the second, of Paschal the second, of Calixt the second, of Honorius the second, and Honorius the third, of Innocent the second, Innocent the third, & of Innocent the fourth, of Adrian the fourth, of Alexander the third, of Gregory the ninth, of Clement the fourth, and here I am fain to stop, least I might make a beadroll over long and wearisome to the reader, for I could name yet more of the bishops that ensued, few better then these, but too many worser. But in this behalf it is best to hear the judgement of some Bishop, yet will I not allege the testimony of Cardinal Benno and certain others, but of Eberhart Earl of Abensperg, who being bishop of Salzburg, did in the council that was held at Regensburg the year of our Lord 1240. make a meetly long oration against the tyranny of the Roman bishops, which oration John Aventine hath copied out whole into his history of yearly affairs in the seventh ⟨p. 37⟩book, the 683. leaf. Among other thing, Christ our Saviour, Lord and God, leaving (saith he) his heavenly throne, became mortal and poor, that he might make us immorand rich. And when he had conquered hell and was returning triumphantly into heaven, he gave us his peace, he left us his peace, and he assigned concord and mutual love to be as it were the badge and cognisance whereby his citizens might be discerned from the soldiers of the infernal Jove. And he gave us earnest warning to beware of false Christs and false Prophets, namely men that should seek to reign over us, and to mock us under the Christian name and byshoply title. If we be not blind, we see a most cruel wolf in a sheep's skin, under the title of the chief bishop.
But least in this behalfe I may séeme to yelde to affection or to speake these thinges vppon malice, or to fayne neuer so little: go to, let vs stand to the tryall, let inquisitiō be made vppon the liues of the Bishops, and read the liues of Iohn the twefth, of Siluister the second and Siluester the third, of Bennet the ninth, of Gregorie the sixt, and Gregorie the seuenth, of Vrban the second, of Paschall the second, of Calixt the second, of Honorius the second, and Honorius the third, of Innocent the second, Innocent the third, & of Innocent the fourth, of Adrian the fourth, of Alexander the third, of Gregorie the nynth, of Clement the fourth, and here I am fayne to stop, least I might make a beadroll ouer long and wearisome to the reader, for I could name yet mo of the byshops that ensued, fewe better then these, but too many worser. But in thys behalfe it is best to heare the iudgement of some Byshop, yet will I not alledge the testimonie of Cardinall Benno and certayne others, but of Eberhart Erle of Abensperg, who being byshop of Salisburg, did in the counsell that was helde at Regenspurg the yeare of our Lord 1240. make a méetly long oration against the tyranny of the Romane byshops, which oration Iohn Auentine hath copied out whole into hys history of yearly affayres in the seuenth
The Romish flamens have war against all Christians, being grown great by adventuring, by deceiving, and by sowing war upon war, they kill the sheep, they slay, they drive peace and concord out of the world, they bring up civill wars, and household debates from hell, and they weaken all mens strengths daily more and more, that they themselves may leap over all mens heads, devour all men, and bring all men in bondage. They provide not for their flock like byshoply shepherds, but rather make havoc of them with outrageous licentiousness like tyrants. Justice waxeth scant: ungodliness, covetousness, desire of honour, love of money, and lechery wax rise. Christ forbiddeth us to hate our enemies, and commandeth us to love them. Contrariwise the Romish sort under great pretence of holiness, command men to break steadfast covenants, to abuse Gods holy name to deceive men withal, to be unkind to such as have deserved well, to recompense good deeds with evil deeds, to make war, to quarrel, to beguile, and to betray. Hildebrand (the same is Gregory the seventh) a hundred threescore and ten years ago laid first the foundation of Antichrists kingdom, under pretence of Religion. He was the first that began this horrible war, which ⟨image 43⟩is continued unto this day by his successors. First they thrust out the Emperor from the election of the bishops, and conveyed it to the people and the clergy. After they had given them a mock also and hist them out of doors, now they labour to bring us also under coram and bondage, that they may reign alone. Moreover being nuzzled in custom of bearing rule, and having throughly weighed the power of themselves and of their adversaries, they will use the beautiful colour of stablishing the liberty of the Church, as an occasion to pluck the sovereignty to themselves and to oppress Christian liberty. Believe me (I speak of experience) they will not cease till they have gotten all into their own hands. The Pope imagineth new devises in his breast, to the intent he may stablish his own Empire, he altereth laws, he stablisheth his own, he defileth, he filtheth, he spoileth, he defraudeth, he killeth.
The Romish flamines haue warre against all Christians, being growen great by aduenturing, by deceiuing, and by sowing warre vppon warre, they kill the shéepe, they slea, they driue peace and concord out of the world, they bring vp ciuill warres, and household debates from hell, and they weakē all mens strēgthes dayly more and more, that they themselues may leape ouer all mens heades, deuour all men, and bring all men in bondage. They prouide not for their flocke like byshoply shepheardes, but rather make hauocke of them with outragious licenciousnes like tyrantes. Iustice waxeth skant: vngodlinesse, couetousnesse, desire of honor, loue of money, and lechery waxe rise. Christ forbiddeth vs to hate our enemies, and commaundeth vs to loue them. Contrariwise the Romish sort vnder great pretence of holinesse, commaund men to breake stedfast couenauntes, to abuse Gods holy name to deceiue men withall, to be vnkinde to such as haue deserued well, to recompence good déedes with euill déedes, to make warre, to quarrell, to beguile, and to betray. Hildebrand (the same is Gregory the seuenth) a hundred threscore and tenne yeares agoe layde first the foū dacion of Antichristes kingdome, vnder pretence of Religion. He was ye first that began this horrible warre, which
