A17167:123
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.
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 ⟨p. 34⟩others giue me warnyng that Epiphanius was to gentle in charging other folkes with heresie. Truly in this case (to speake with reuerence of so great a learned mā) he wrongfully misreported the giltlesse, contrarie without authoritie of the holy Scripture. But if any man list to heare Ieromes owne wordes, behold I will briefly rehearse the thinges that make to this purpose. We must not (sayth he to Euagrius) esteme the Church of Rome to be one, & the Church of the whole world to be another. Both Fraunce, and Britaine, and Affrike, and Persia, and the Eastcountreys, and Inde, and all the barbarous natiōs, worshyp one Christ, & obserue one rule of truth. If authoritie be sought, the world is greater than a Citie. Where soeuer is a Byshop, whether he be of Rome, or of Eugubie, or of Alexandrie, or of Tanais, he is all one in merite, all one in Priesthode. The statelinesse of riches or the basenesse of pouertie maketh not a Bishop either higher or lower? but all of them are successors of the Apostles.
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⟩
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
That lost man whom men are wont to call Antichrist, in whose forehead is written a name of blasphemy, that is to wit, I am God, and I cannot err, even that lost soul I say sitteth in Gods temple and reigneth far and wide. These and many other things like these, did that holy bishop discourse with great boldness and constancy. Neither was this Prelate altogether a vain Prophet, considering that within threescore years after, Boniface the eight of that name, a most filthy and ungracious wight is reported to have been puffed up into so devilish and brazen fast pride, that openly in the Jubilee (which he himself first invented and ordained contrary to the Christian faith) he durst vaunt himself as highest bishop and chief Emperor, before a great assembly and press of people of all nations under heaven. For the first day he came forth in his byshoplike apparel, and gave the foolish people his Apostolic blessing as they term it. And the next day wearing an imperial crown, and being clothed in robes of estate, he commanded a naked sword to be borne before him, and sitting down in a throne, cried out, Behold here be ⟨p. 38⟩the two swords. And being not satisfied with this Luciferlike gaze, he durst yet further at the same time most spitefully reject the Ambassadors of the Princes Electors which gave him to understand that they had chosen Albert Prince of Habsburg and Austria, the son of king Rodolphus, to be king of Romans: yea and also to make a law in all respects tyrannical, and Antichristian, which is extant in the extravagantes, in the book of majority & obedience, beginning with unam Sanctam. &c. In that law, after he hath attributed all power both spiritual, & temporal to the Pope: in the end he concludeth the same and saith: moreover we declare, avouch, determine, and give sentence that it is utterly of necessity of salvation, that all men be subject to the bishop of Rome. Whereas there is commonly blazed abroad of the same bishop this commendation of his, that he entered as a Fox, reigned as a wolf, (others have as a Lion) and dyed as a dog: And whereas Phillip the fair king of France appeached him of heresy, murder, simony, and all manner of most heinous crimes: yet are not the Papists ashamed to allege still the said stinking law of this rank varlet for the maintenance of their monarchy.
That lost man whom men are wont to call Antichrist, in whose forehead is written a name of blasphemy, that is to wit, I am God, and I cannot erre, euen that lost soule I say sitteth in Gods temple and raigneth far and wide. These and many other thinges like these, did that holy byshop discourse with great boldnesse and constancie. Neither was this Prelate altogether a vayne Prophet, considering that within thréescore yeares after, Boniface the eight of that name, a most filthy and vngracious wight is reported to haue bene puffed vp into so diuelish and brasenfaste pride, that openly in the Iubilie (which he himselfe first inuented and ordayned contrary to the Christian fayth) he durst vaunt himselfe as highest byshop and chiefe Emperour, before a great assembly and prease of people of all nacions vnder heauen. For the first day he came forth in hys byshoplike apparell, and gaue the foolishe people his Apostolike blissing as they terme it. And the next day wearing an imperiall crowne, and being clothed in robes of estate, he commaunded a naked sword to be borne before hym, and sittyng downe in a throne, cryed out, Behold here be
Hereunto pertaineth it, that the Bull of John the xxij. published against Lewis the 4. Emperor of that name, (which Bull Aventine rehearseth whole in his vii. book of Chronicles) saith among other things: When the chief Empire happeneth to be without a head, the sovereign power of it is in the hands of the highest Bishop, whole benefit the same is, &c. This durst he write the year of our Lord. 323. So greatly were their courages increased since Boniface dyed in prison, which was within xxiij. years space. But the Emperor Lewis answereth the Bull at large by a proclamation, which is to be read copied whole by the same Aventine into his book of histories. In the same proclamation, among other things, The Bishop (saith he meaning John the xxij) thirsteth, after Christian ⟨image 44⟩blood, and soweth every where the mischief of discord and seditions among Christians. Neither can the Christians keep the peace given them of God, by reason of this Antichrist. So great is the madness of that man, or rather of that fiend, that he preacheth his own wicked doings as if they were good deeds, in open audience. When Christian Princes (saith he) are at variance one with an other, then is the Romish Priest the highest Bishop in deed, then reigneth he, then is he in his ruff. And so the debate and discord of the Germans is meat and drink to the Bishops of Rome. Therefore it stands the high prelate in hand to weaken the Empire of the Almains. And a little after the Emperor saith. Look who soever keep their allegiance to the Emperor, and to Christ our Saviour which commandeth them to obey: Them for so doing and for none other cause, doth he brand with the mark of heresy. What soever he listeth, he deemeth it lawful. How shall I therefore deal with him? He mindeth not to execute or to know any right, any equity, any good. He seeth nothing, he doth nothing, but what he listeth himself. He taketh to him the spirit of Satan, and maketh himself like the highest. He suffereth himself to be worshipped (which thing a certain angel forbade John to do unto him) and his feet to be kissed, after the manner of the most cruel tyrants Diocletian and Alexander, whereas Christ our Lord and king washed the feet of his Disciples being but fishermen, to the intent that his messengers should do the same again to those that they were sent to: & so forth.
Hereunto perteineth it, that the Bull of Iohn the xxij. published agaynst Lewes the 4. Emperour of that name, (which Bull Auentine rehearseth whole in his vii. booke of Chronicles) sayth among other thinges: When the chief Empire happeneth to be without a head, the souerein power of it is in the handes of the highest Bishop, whole benefite the same is, &c. This durst he write the yeare of our Lord. 323. So greatly were their corages increased since Boniface dyed in prison, which was within xxiij. yeares space. But the Emperour Lewes aunswereth the Bull at large by a proclamation, which is to be read copyed whole by the same Auentine into his booke of histories. In the same proclamation, among other thinges, The Byshop (sayth he meaning Iohn the xxij) thristeth, after Christian
I have rehearsed these things, to the end that the manifest record and judgement not only of a famous Bishop, but also of a most glorious king or Emperor, concerning this latter unhappy and ungracious Bishops, might remain in record.
I haue rehearsed these things, to the end that the manifest record and iudgement not onely of a famous Byshop, but also of a most glorious kyng or Emperour, concernyng this latter vnhappy and vngracious Bishops, might remaine in record.
In the same time of Lewis the iiij. about the year of our Lord .1330. that is to say, two hundred and forty years ago, flourished the renowned and sage Lawyer Marsilius of Padua, who wrote a singular book for the Emperor ⟨p. 39⟩Lewis the 4. against the Bishops of Rome, and entitled it the defence of peace. In the same book Dict. 2. Chap. 4. he showeth by many and those most evident reasons that neither the Bishop of Rome, no nor any other Bishop, or Priest hath any sovereignty over any man, either clerks or layman: and that by the example of Christ, if any such be offered them they ought to refuse it: and that all Bishops and Churchmen ought to be subject to the sovereign that ruleth them. Again the same man in Dict. 2. Cap. 25 saith thus: They have taken to them the title which they make their boast of, namely The fullness of power: which they say that Christ gave peculiarly unto them in the person of S. Peter, as to the successors of the same Apostle: & they endeavour to make it the instrument of this naughtiness. By which cursed title, & by sophistical speech, they labour to bring all Princes, people, and persons politic and several, in bondage to them. And again, Although the Evangelist said true in avouching Christ to be king of kings, and Lord of Lords: yet notwithstanding he that hath avouched any power of sovereignty at all & much less any full power, to be granted to the Bishop of Rome, or to any other Bishop, in the person of S. Peter, or of any other Apostle, hath spoken and written a false and an open lye against the manifest opinion of Christ, and of his Apostles Peter, Paul, & James. But such power is, was, and shall be forbidden by Christ unto the Bishop of Rome and all others in the person of any of the Apostles, according as we have undoubtedly certified you by the Scripture and the authorities of holy men in the 4.5. & 9. Dist. hereof. This far Marsilius.
In the same tyme of Lewes the iiij. about the yeare of our Lord .1330. that is to say, two hundred and forty yeares ago, florished the renowmed and sage Lawyer Marsilius of Padua, who wrate a singular booke for the Emperour ⟨p. 39⟩Lewes the 4. agaynst the Byshops of Rome, and intitled it the defence of peace. In the same booke Dict. 2. Chap. 4. he sheweth by many and those most euident reasons that neither the Byshop of Rome, no nor any other Byshop, or Priest hath any souereintie ouer any man, either clerks or layman: and that by the example of Christ, if any such be offered them they ought to refuse it: and that all Byshops and Churchmen ought to be subiect to the souerein that ruleth them. Agayne the same man in Dict. 2. Cap. 25 sayth thus: They haue taken to them the title which they make their boast of, namely The fulnesse of power: which they say that Christ gaue peculiarly vnto them in the person of S. Peter, as to the successors of the same Apostle: & they indeuer to make it the instrument of this naughtinesse. By which cursed title, & by sophisticall spéech, they labour to bring all Princes, people, and persons politike and seuerall, in bondage to them. And agayne, Although the Euangelist sayd trew in auouchyng Christ to be kyng of kynges, and Lord of Lordes: yet notwithstandyng he that hath auouched any power of souereintie at all & much lesse any full power, to be graūted to the Bishop of Rome, or to any other Bishop, in the persō of S. Peter, or of any other Apostle, hath spoken and written a false and an open lye agaynst the manifest opinion of Christ, and of his Apostles Peter, Paule, & Iames. But such power is, was, and shalbe forbidden by Christ vnto the Byshop of Rome and all others in the person of any of the Apostles, accordyng as we haue vndoubtedly certified you by the Scripture and the authorities of holy men in the 4.5. & 9. Dist. hereof. This farre Marsilius.
But to what purpose serveth so deep repeating of these things will some man say? Surely all these things serve to this purpose, that it may appear manifestly by them, yea & be perceived even of the most simplest sort of all, that this fullness of power & sovereignty over all kings & kingdoms, which the said Pope Pius the fifth braggeth of in his Bull, to be given unto himself and to all Bishops of Rome, is nothing else but Bulling or Bubbling, that is to say nothing else but a most vain forgery, or rather a devilish and cursed lye devised, found out, and forced upon the people of God, by the Popes themselves and by flattering clawbacks of their own stamp. For Christ never gave any such thing either to Peter or to the other Apostles. Neither did Peter leave any whit thereof to his successors: so as I may well say, that the Popes are nothing less than the successors of Simon Peter, but rather the successors of Simon Magnus. Moreover the Lord in his Gospel not once nor darkly, but most openly commandeth bishops to obey kings, and not to reign over them. And therefore the Apostles and the first bishops of the Roman Church, were ministers of the Church, yea and martyrs, but not Princes of nations: and they yielded due obedience unto Princes. What manner of men the latter bishops of Rome be and have been, who stepping aside from the footsteps of the fathers, have both unjustly usurped and cruelly executed, the said fullness of power, whereof they now make their boast, they are known to all men, not by their virtues but by their unspeakable outrages. What else remaineth then, but that the sentence of Pope Pius the fifth (who as he saith himself is mounted up into the throne of Justice to give judgement) which he by the fullness of his power hath given and pronounced definitively by publishing it against the most virtuous Queen of England and the noble Realm of England, is utterly nothing and of none effect, because it is but a vain, a feigned, and counterfeit power, by force whereof this disguised ⟨p. 40⟩Judge hath given sentence, not as a Judge, but as a tyrant, and Antichrist.
BUt to what purpose serueth so déepe repetyng of these thinges will some man say? Surely all these thinges serue to this purpose, that it may appeare manifestly by them, yea & be perceiued euē of the most simplest sort of all, that this fulnesse of power & souereintie ouer all kings & kyngdomes, which the sayd Pope Pius the fifth braggeth of in hys Bull, to be giuen vnto himselfe and to all Byshops of Rome, is nothyng els but Bullyng or Bublyng, that is to say nothyng els but a most vayne forgerie, or rather a deuilish and cursed lye deuised, found out, and forced vpon the people of God, by the Popes themselues and by flattering clawbackes of their owne stamp. For Christ neuer gaue any such thyng either to Peter or to the other Apostles. Neyther did Peter leaue any whit thereof to his successors: so as I may well say, that the Popes are nothing lesse than the successors of Simon Peter, but rather the successors of Simon Magnus. Moreouer the Lord in his Gospell not once nor darckely, but most openly commaundeth byshops to obey kinges, and not to raigne ouer them. And therefore the Apostles and the first byshops of the Romane Church, were ministers of the Church, yea and martyrs, but not Princes of nacions: and they yelded due obedience vnto Princes. What maner of men the latter byshops of Rome be and haue bene, who stepping aside from the footsteppes of the fathers, haue both vniustly vsurped and cruelly executed, the sayd fulnesse of power, wherof they now make their boast, they are knowen to all men, not by their vertues but by their unspeakeble outrages. What els remayneth then, but that the sentence of Pope Pius the fift (who as he sayth himselfe is mounted vp into the throne of Iustice to geue iudgement) which he by the fulnesse of his power hath geuen and pronounced definitiuely by publishing it against the most vertuous Quéene of England and the noble Realme of England, is vtterly nothing and of none effect, because it is but a vayne, a fained, and counterfet power, by force wherof this disguised
Therefore O England (happy even in the same respect) when thou seest the Romish thunderbolts which the Bull spreadeth into the whole world, to be thrown and darted against thee: thou must think it is but a new Italian Cacus that puffeth out again his vain flashes of fire, from those his shady dens of meant Aventine blinded with much mist, and dazzleth the sight of blearied folk with black fogginess and darkness mixed with fire. They that have received their eyesight by the grace of God, know well enough what that fond Salmonean lightener is, namely even the man of sin, & the child of damnation, as the Apostle saith, which is lifted up against all that is called God or the power of God, in so much as he sitteth in the temple of God, boasting himself to be God. Therefore the godly and those that be enlightened believe that God blesseth their curssages and curseth their blessings▪ and therefore that his excommunications are nothing to be feared.
Therefore O England (happie euen in the same resspect) when thou séest the Romish thunderbolts which the Bull spreddeth into the whole world, to be throwen and darted agaynst thée: thou must thinke it is but a new Italian Cacus that puffeth out again his vaine flashes of fire, from those his shadie dennes of meant Auentine blinded with much mist, and dazeleth the sight of blearied folke with black fogginesse and darcknes mixt with fire. They that haue receiued their eysight by the grace of God, know well inough what that fond Salmonean lightener is, namely euen the man of sinne, & the child of damnation, as the Apostle saith, which is lifted vp against all that is called God or the power of God, in so much as he sitteth in the temple of God, boasting himselfe to be God. Therfore the godly and those that be enlightened beleue that God blesseth their curssages and curseth their blessinges▪ and therefore that his excommunications are nothing to be feared.
But these thinges will séeme light and small, if they be compared with those which he himselfe hath left in writyng. ⟨p. 35⟩For when as one Iohn Bishop of Constantinople would néedes be called oeconomicall Bishop and be acknowledged for vniuersall Bishop to haue supremacie, iurisdiction, and dominion ouer all Churches and Byshops of Churches in the whole world: Gregorie withstode him sharpely and stoutly, like as Bishop Pelagius had done afore him. He wrate many and sundry Epistles concernyng that matter to Maurice the Emperour, to Constance the Empresse, to Iohn himselfe the Bishop of Constantinople, and to the Bishops of Antioche and Alexandria. Among other thinges he denieth that any man ought to be an vniuersall Bishop sauing Christ, & that any Bishops vsurped that title afore him. For he sayth, that the title is, straunge, foolish, proude, péeuish, wicked, and heathenish, wherunto to consent, were euen as much as to renounce the fayth. Agayne speakyng of Iohn of Constantinople, Out of the same dust (sayth he) in which he sate, and out of the same lowlynesse which he pretended, he hath taken presumptuousnesse, so as he assayeth to ascribe all thinges to himselfe, and by haultinesse of stately spéech indeuereth to subdue all Christes members to himselfe, which cleaue alonely to their owne head, that is to say, to the same Christ. Anon after comparing with Lucifer, he writeth: Lucifer sayd, I will clymb into heauen, I will exalt my throne aboue the starres of the skie. For what els are all thy brethren the Byshops of the vniuersall Church, but starres of heauen? whose life together with their toung shineth among mens sinnes & errours, as it were in the dareknesse of the night. Before whom when thou couetest to preferre thy selfe by title of preheminence, and to treade their name vnder foote in comparison of thine owne, what els sayest thou, but I will clymb vp into heauen &c. Finally writing to the same Iohn Byshop of Constantinople, all thinges (sayth he) that were forespoken, do come to passe. The kyng of pride is néere at hand, and (which is a shame to be spoken) there is an army of Priestes in preparing for him. For they which ⟨image 41⟩were set to be lodesmen of lowlynesse serue as souldiers vnder the necke of loftinesse. And the same man agayne in his 6. booke of Epistles and the xxx. Epist.
