A17167:169
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.
The Bull knitteth hereunto also other articles of accusation against the Queen. She hath also (saith the bull) abolished prayers, fastings, choice of meats, single life, & catholic ceremonies. As concerning the sacrifice of the mass, the Queen not unjustly, but for many and most just causes hath abolished it,1 like as King Edward had abolished it afore. In the Synod of London, whereof we have made mention now once or twice already, thus remaineth in writing concerning the mass: Christs oblation once made for all, is a full redemption, atonement, and satisfaction for all the sins of the whole world,2 as well original as actual. Neither is there any other satisfaction for sins,3 saving only that one.4 Wherefore the sacrifices of masses, wherein the priest was commonly said to offer Christ, for release of penalty and fault, for the quick and the dead, are but forgeries, ⟨image 56⟩and hurtful deceits. Thus much is written there. But it is the duty of kings to abolish and banish, yea and to punish noisome deceits and deceivers. Worthily therefore have the Kings of England abolished the mass, neither have they trespassed at all in that behalf, against God or against their own office.
THe Bull knitteth héerunto also other articles of accusation agaynst the Quéene. She hath also (sayth the bull) abolished prayers, fastinges, choyce of meates, single life, & catholike ceremonies. As concerning the sacrifice of the masse, the Quéene not vniustly, but for many and most iust causes hath abolished it,1 like as King Edward had abolished it afore. In the Syuode of London, whereof we haue made mention now once or twise already, thus remayneth in writing concerning the masse: Christes oblatiō once made for all, is a ful redemption, attonement, and satisfaction for all the sinnes of the whole world,2 as well originall as actuall. Neither is there any other satisfaction for sinnes,3 sauing onely that one.4 Wherfore the sacrifices of masses, wherein the priest was commonly sayd to offer Christ, for release of penaltie and fault, for the quicke and the dead, are but forgeries, ⟨image 56⟩and hurtfull deceites. Thus much is written there. But it is the dutie of kinges to abolish and banish, yea and to punish noysome deceites and deceyuers. Worthely therfore haue the Kinges of England abolished the masse, neyther haue they trespassed at all in that behalfe, against God or against their owne office.
1Moreover by the Mass, the holy institution of the Lords supper hath been overwhelmed with mans inventions & additions, utterly perverted, made of public private, & also dismembered. For the Lord gave it to all his faithful, in both kinds as they term it. Also whereas the massemū ger taketh upon him in his mass, as a mediator between God and men: he committeth such an horrible offence, as is never able to be purged by no satisfaction. For there is no more priesthoods but the priesthood of Christ,2 and that is according to the order of Melchizedek, and so unremovable, as it cannot pass unto any other by succession. Again they offered or solemnized the mass, in remembrance and honour of saints departed, which now live in heaven. But the Lord had said, do it in remembrance (not of saints, but) of me. And S. Paul would in no wise have garlands and oxen offered unto him.3 Who then can think it likely, that he would have the Son of God offered in honour of him in a mass? Shall the Lord of Lords being now in glory, do service still as a servant to his own servants? These are frenzies and furies of men that be out of their wits. I could allege many other abominations of the mass like unto these: but I will add no more but only this to all the rest. That Christ our Lord instituted his holy supper without pomp or superfluity, simple, moderate, without ceremonies, but yet commendable for the simplicity, and honourable for the authority of the founder.
1Moreouer by the Masse, the holy institution of the Lords supper hath bene ouerwhelmed with mans inuentions & additiōs, vtterly peruerted, made of publike priuate, & also dismembred. For the Lord gaue it to all his faythfull, in both kindes as they terme it. Also wheras the massemū ger taketh vpon him in his masse, as a mediator betwéene God and men: he committeth such an horrible offence, as is neuer able to be purged by no satisfaction. For there is no mo priesthodes but the priesthode of Christ,2 and that is according to the order of Melchisedecke, and so vnremoueable, as it cannot passe vnto any other by succession. Againe they offred or solemnized the masse, in remembraunce and honor of saintes departed, which now liue in heauen. But the Lord had sayd, do it in remembraunce (not of saintes, but) of me. And S. Paule would in no wise haue garlands and oxen offered vnto him.
But the Mass is most ceremonious, most pompous, most sumptuous, and set out with persian furniture, which in process of time hath so increases with her abuses, that in some things it could not be abated or purged, but it must ⟨p. 51⟩needs be taken quite away. Truly the common sort made more account of their Chaplains Masses, & advanced them more, then the very sacrifice of Christ, which few of them either knew or esteemed as became them;1 And forasmuch as the Apostle Paul, when the Lords Supper began in his time to grow into abuse, taught how to call it back & to reform it according to the Lords institution.2 Like as Christs Martyr S. Cyprian also being taught by the same Apostles example, counselleth and commandeth us, that in repairing or setting up again the true use of the Supper, we should go to the wells head and seek out the original, and not do any other thing in this behalf, then that which he hath done which is before all men, and alonely is to be heard: Seeing that the Queens Majesty hath done so in abolishing the Mass and setting up the Lords Supper again in the place of it: Surely she hath not sinned at all, but is falsely accused by the Bishop in his Bull.
But the Masse is most ceremonious, most pompous, most sumptuous, and set out wt persian furniture, which in processe of time hath so encreases with hir abuses, that in some thinges it could not be abated or purged, but it must ⟨p. 51⟩néedes be taken quite away. Truly the common sorte made more accoūt of their Chapleines Masses, & aduaunced them more, then the very sacrifice of Christ, which few of them either knew or estéemed as became thē;1 And for asmuch as the Apostle Paule, when the Lordes Supper began in his time to grow into abuse, taught how to call it backe & to reforme it accordyng to the Lordes institution.2 Like as Christes Martyr S. Cryprian also beyng taught by the same Apostles example, counselleth and commaundeth vs, that in repayring or setting vp agayne the true vse of the Supper, we should go to the wells head and séeke out the originall, and not do any other thing in this behalfe, then that which he hath done which is before all men, and alonely is to be heard: Seing that the Quéenes Maiestie hath done so in abolishing the Masse and setting vp the Lordes Supper agayne in the place of it: Surely she hath not sinned at all, but is falsly accused by the Bishop in his Bull.
Most false also is this that the Bull avoucheth the Queen to have abolished prayer and fasting.1 For she hath abolished the abuses and superstitions in them and not the good things themselves which God hath commended unto us. Which thing the matter it self doth openly avouch. It can not be denied but prayer and fasting are covered with abuses and superstitions, yea and with Idolatries almost innumerable, among the Papists. Among them prayer is not made to God alone, neither believe they that God heareth us for the intercession of Christ alone. For they call upon innumerable creatures as well as the creatures, yea and upon them more earnestly then upon him. And they have in such wife commended the intercession and defence of Saints to the wretched people, that they know little or nothing of Christs intercession to God the father, which is the only acceptable and effectual intercession. Furthermore they serve and worship God and Baal together.
Most false also is this that the Bull auoucheth ye Quéene to haue abolished prayer and fastyng.1 For she hath abolilished the abuses and superstitions in them and not the good thynges themselues which God hath commended vnto vs. Which thing the matter it selfe doth openly auouch. It can not be denyed but prayer and fastyng are couered with abuses and superstitions, yea and with Idolatries almost innumerable, among the Papistes. Among them prayer is not made to God alone, neither beleue they that God heareth vs for the intercession of Christ alone. For they call vppon innumerable creatures as well as the creatures, yea and vpon them more earnestly then vpon him. And they haue in such wife commended the intercession and defense of Saintes to the wretched people, that they know litle or nothyng of Christes intercession to God the father, which is the onely acceptable and effectuall intercession. Furthermore they serue and worship God and Baal together.
The Popish fastings are not wings and helps of prayer nor an humbling of our selves whereby our amendment is declared,1 but meritorious works and plain hypocrisy. ⟨image 57⟩And if they be compared with the fastings of the ancient Church, they shall be found to be nothing less than fastings. But it wearieth me to rehearse the fondness of these men in this behalf. This only do I say or rather repeat at this present, (which I have said already) That the virtuous princess Queen Elizabeth & King Edward, have abolished the abuses and superstitions of prayer and fasting, and not the true praying and true fasting it self.
The Popish fastynges are not wynges and helpes of prayer nor an humbling of our selues wherby our amendement is declared,1 but meritorious workes and playne hipocrisie. ⟨image 57⟩And if they be compared with the fastyngs of the auncient Church, they shalbe found to be nothyng lesse than fastings. But it wéerieth me to rehearse the fondnesse of these men in this behalfe. This onely do I say or rather repete at this presēt, (which I haue said already) That the vertuous princesse Quéene Elizabeth & Kyng Edward, haue abolished the abuses and superstitions of prayer and fastyng, and not the true praying and true fastyng it selfe.
1And it is strange that the Bull allegeth also the choice of meats. If he know not how diversly, yea and also with how great liberty they were used in old time without any blame at all: Let him read Socrates in the fifth book and xxij. chapter of his Ecclesiastical history, or the ix. book and xxxviij. chap. of the Tripartite history. Among other things these are left in writing. And forasmuch as no man is able to show any commandment written concerning this thing: it is apparent that the Apostles left it free to every mans will and choice, to the intent that no man should do the thing that is good, for fear or by compulsion. Thus much is there. We simply follow the things which we know to be delivered to the faithful by the Lord and his holy Apostle. The Lord saith. what soever entereth in at the mouth, goeth down into the belly, & is cast out into the privy. But the things that come out of the mouth proceed out of the hart,2 & be those things that defile a man &c. Math. 15. And the Apostle saith.3 Let no man judge you in meat or drink &c. Also, all things are clean to the clean, but unto the unclean and the faithless all things are unclean. Moreover as for the choice of meats the Apiciusses or masters of gluttony which are appointed and entertained for the nonce, have a greater regard or special care at this day to come by the finest meats in the Court of Rome, in Bishops palaces, and in the dens or Cloisters of Monks, than is had any where else in the universal world. And therefore we leave them this fatty discourse untouched. Let belly Gods entreat of belly matters.
1And it is straunge that the Bull alledgeth also the choise of meates. If he know not how diuersly, yea and also with how great libertie they were vsed in old tyme without any blame at all: Let him read Socrates in the fifth booke and xxij. chapter of his Ecclesiasticall history, or the ix. booke and xxxviij. chap. of the Tripartite historie. Among other things these are left in writyng. And for asmuch as noman is able to shew any commaundement written concernyng this thyng: it is apparant that the Apostles left it frée to euery mans will and choyse, to the intent that no man should do the thyng that is good, for feare or by compulsion. Thus much is there. We simply folow the thinges which we know to be deliuered to the faythfull by the Lord and hys holy Apostle. The Lord sayth. what soeuer entereth in at ye mouth, goeth down into the belly, & is cast out into the priuie. But the things that come out of the mouth procede out of the hart,
1But I marvel more with what face these men being ⟨p. 52⟩most unclean and stinking of filthiness, the bondslaves of lusts and unreasonable lecheries, can make any mention of single life. What manner of single life was in the religious houses of England, and why the noble Prince King Henry the viij. emptied them and overthrew them every chone:2 truly I had lever it should be known by the Centuries of the reverend Bishop of Ossoria in Ireland, then by my declaration.3 For I willingly spare chaste ears. Finally I say with the Apostle: Honourable among all men is wedlock and the undefiled bed.4 And again, It is better to marry then to burn and for avoiding of fornication, let every man have his wife. Also, if thou marry a wife thou sinnest not:5 and if a maiden marry she sinneth not. For it was lawful even for the Apostles who were busied in the ministry, to lead their Christian wives about with them. And all antiquity avoucheth that many of the Lords Apostles,6 and specially Peter,7 were married men. And Paul more then once expressly saith, Let a Bishop be the husband of one wife,8 having faithful children. Yea and he calleth their doctrine a doctrine of devils, which forbid marriage, like as also which forbid meats. I know that our adversaries wrest this place from themselves to the old heretics, Tatian, Montane, and others. But the Prophet speaking most effectually, saith Forbidding, & not Condemning. The old heretics condemned meats & marriage universally. But our adversaries condemn not meats & marriage, but restrain the free use of them, binding men from them by wicked laws. Properly therefore the Apostle spake of them.
And what speak they of Catholic ceremonies, whereas if they did term them aright,1 they should call them superstitious and Idolatrous ceremonies. These men bewray their own shamelessness matched with wickedness, chiefly in this point, that they foully deceive the simpler sort, by pretending the term Catholic unto all their errors. They stick to the term, and imagine I wot not what a singular holiness and truth in themselves, when in very deed they be not Catholics but Cacolykes that is to ⟨image 58⟩say, mischievous wolves or sheep biters, setting forth things particular and not universal, that is to wit, burdening silly souls with the Decrees and devises of certain men both few in number and which were conspired to do mischief.2 The Church is called Catholic that is to say Universal, because it is not only found in some one place: but also is spread abroad, both through the whole universal world, and through all ages: and also because there be no more Churches without this. For there is but one true Church, which is the Catholic Church. There is but only one body, under the one Christ, in whom only is salvation. Whereupon it followeth that there is no salvation but only in the Church. Therefore the Church of Rome, like as also the Church of Antioch, or of Alexandria, or of any other place, is not the Catholic Church. For they be but members of that universal body, if so be that they be by one faith and one doctrine knit into this universality as in the body under the head Christ. The Catholic Church then comprehendeth the Church of the fathers before Christs coming, and our Church after his coming and consequently all the Saints or faithful folks of all places & times, and (to conclude in one word) of times past, time present, and times to come: all which are one Catholic or universal body, under one Catholic or universal head Christ.3 And so the Catholic faith & doctrine is that which is preached and heard in this Catholic Church, attributing all things to Christ the only head of salvation, and depending wholly upon the word of God, and directing and governing all her matters by the same.4
Therefore those be Catholics in deed, which in what place soever or in what time soever they be, are in the fellowship of this one body, under the only head Christ, being all of one faith and doctrine, attributing their whole salvation unto Christ alone, & depending wholly upon his holy and most soothfast word. These also are called Orthodoxi, 1or Right believing, that is to say, of right opinion or judgement, and of sound doctrine according to Gods word. But as for them that are not in ⟨p. 53⟩the compass of this body under the fore said only head Christ, that they may draw life out of him, and therefore are of a diverse or rather of a contrary doctrine and faith, devising to themselves a new faith, a new doctrine, a new fellowship, yea and also a new head:2 they be Cacodoxi that is to say, misbelieving, or Kirtodoxi that is say overthwart believing and not Right believing and Catholic.
Therefore those be Catholikes in déede, which in what place soeuer or in what tyme soeuer they be, are in the felowshyp of this one body, vnder the onely head Christ, beyng all of one fayth and doctrine, attributing their whole saluation vnto Christ alone, & dependyng wholly vpon his holy and most soothfast word. These also are called Orthodoxi, 1or Rightbeleuing, that is to say, of right opinion or iudgemēt, and of sound doctrine accordyng to Gods word. But as for them that are not in ⟨p. 53⟩the compasse of this body vnder the fore sayd onely head Christ, that they may draw life out of him, and therfore are of a diuerse or rather of a contrarie doctrine and fayth, deuising to themselues a new fayth, a new doctrine, a new felowshyp, yea and also a new head:2 they be Cacodoxi that is to say, misbeleuing, or Kirtodoxi that is say ouerthwart beleuyng and not Rightbeleuyng and Catholike.
But now gentle reader weigh me throughly within the compass and universality of what body,1 or in what unity of doctrine and faith, the Romish sort be, who (by reason of certain peculiar and strange opinions of theirs, which they profess and maintain, and for their Popish Church set up under the Pope as head of it) call themselves only Catholic. Let them say to us, whether the things which these men urge so sore upon us, were known and general to the Catholic and Apostolic primitive Church, faith, and doctrine? Let these Catholics then, which (by their own judgement) are the only right believers upon earth, show us whether the ancient Apostolic Church acknowledged Rome to be the head of all the Churches in the world? whether all the faithful servants of Christ must upon pain of salvation and damnation be subject to the Bishop of Rome, as who hath both the swords in his hand, & judgeth all men and is to be judged of no man? Whether the primitive and ancient Church, did pray unto dead Saints? Whether it accounted them for patrons and spokesmen to God the father? Whether it worshipped them with sacrifices, holidays, and such other kind of services? Whether they builded them temples, or set up images to them? Whether the images of God and the Saints he profitable and necessary in the Churches of the Christians? whether the souls that be singed, broiled, and roasted in the fire of Purgatory, be delivered by year minds and other satisfactions for the dead? Whether Christ be worshipped in the Mass, and whether it be to be believed that Christ himself is offered there in sacrifice for the sins of the quick & the dead? whether our own works deserve eternal life, and whether ⟨image 59⟩they justify us also? whether the state of Monks be the state of perfection or no? And whether there were any cloisters of Monks & Nuns in the Church afore Paul the Hermit of Thebes, Antony, and Benet? now if these and many other things like these were not seen nor known, as they were not in deed: tell us wherefore ye boast them to be Catholic? or how will you be called Catholic of them? will ye that I tell you? most falsely & most unjustly: saving in that your Antichristian kind. For as for the rites and customs which you call and brag to be Catholic, antiquity hath registered them among Idolatries.
But now gentle reader wey me throughly within the compasse and vniuersalitie of what body,1
Cease therefore to delude the simple with your gentle terms of Catholic and Right believing. The faithful know who you be. Amend therefore and live like true Catholics with us, not in the Popish Church of Rome, but in the true Catholic Church, under the head Christ, who only is our salvation. To him be glory for ever. Amen.
Cease therefore to delude the simple with your gentle termes of Catholike and Rightbeleuyng. The faythfull know who you be. Amend therfore and liue lyke true Catholikes with vs, not in the Popish Church of Rome, but in the true Catholike Church, vnder the head Christ, who onely is our saluation. To him be glorie for euer. Amen.
1The Bull proceedeth in his purposed accusation against the Queen, saying: She hath forbidden the Clergy and laity to acknowledge the Church of Rome or to obey the laws of it. Yea and she hath compelled them to renounce the authority & obedience of the Roman Bishop, by oath: appointing penalties and punishments to such as disobey: the which she hath executed upon those that have continued in the unity of faith and the obedience aforesaid. But the Queens Majesty even in this case also, hath done nothing but that the Lord God himself hath commanded her to do, & which all good Princes among the people of God have ⟨p. 54⟩done before her. For it is already manifestly enough showed and proved before, that by Gods ordinance it is lawful for Kings and Magistrates to take upon them the care and ordering both of cases and of persons Ecclesiastical. Therefore look what the Queen hath commanded her subjects in this behalf, she hath done but that she ought to do by virtue of her office. And whereas she hath commanded that they should not acknowledge the Church of Rome or obey the ordinances thereof, hath she not commanded that thing by the appointment of Gods word? for truly God commaū death his people in his law, that they should not give ear to such as teach things contrary to his law: also he commandeth the Magistrate that he give no place either to superstitions, or to false doctrines, but rather that he root up these,2 and restrain the others. Jeremiah (like as the rest of the Prophets also) inferreth and urgeth the same thing. Among other things (saith he) thus saith the Lord of hosts, hearken not to the words of the Prophets that prophesy unto you. For they teach you vanity, tell you the visions of their own hart, even their own inventions, and not out of the mouth of the Lord. But it is more clearer then the light of noon day, that the Romish Doctors and teachers are not only such, but moreover most cruel enemies to the sound doctrine of the Gospel, or rather persecutors imbrued with Christian blood. The Lord himself in his Gospel, but specially in Matthew the vij. and xxiiij. chapters, and in Luke the vij. chapter, hath forbidden us to give ear to false Prophets and false Christs, specially which shall come in this last perilous ago. He chargeth us that we should neither believe them nor follow them. And S.
