A17167:180
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.
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.
1The Bull procedeth in his purposed accusation agaynst the Quéene, saying: She hath forbidden the Clergie and laitie to acknowledge the Church of Rome or to obey the lawes of it. Yea and she hath compelled them to renounce the authoritie & obedience of the Romane Byshop, by othe: appointing penalties and punishmentes to such as disobey: the which she hath executed vpō those that haue continued in the vnitie of fayth and the obedience aforesayd. But the Quéenes Maiestie euen in this case also, hath done nothyng but that the Lord God himselfe hath commaunded her to do, & which all good Princes among the people of God haue ⟨p. 54⟩done before her. For it is alredy manifestly inough shewed and proued before, that by Gods ordinaunce it is lawfull for Kinges and Magistrates to take vpon them the care and orderyng both of cases and of persons Ecclesiasticall. Therfore looke what the Quéene hath commaunded her subiectes in this behalfe, she hath done but that she ought to do by vertue of her office. And wheras she hath commaunded that they should not acknowledge the Church of Rome or obey the ordinaunces therof, hath she not cōmaunded that thyng by the appiontment of Gods word? for truly God commaū deth his people in his law, that they should not giue eare to such as teach thinges contrarie to his law: also he commaundeth the Magistrate that he giue no place either to superstitions, or to false doctrines, but rather that he roote vp these,2 and restreine the others. Ieremy (like as the rest of the Prophetes also) inferreth and vrgeth the same thyng. Among other thynges (sayth he) thus sayth the Lord of hostes, hearken not to the woordes of the Prophetes that prophesie vnto you. For they teach you vanitie, tell you the visions of their owne hart, euen their owne inuentions, and not out of the mouth of the Lord. But it is more clearer then the light of noone day, that the Romish Doctors and teachers are not onely such, but moreouer most cruell enemyes to the sound doctrine of the Gospell, or rather persecuters imbrewed with Christian bloud. The Lord hymselfe in his Gospell, but specially in Mathew the vij. and xxiiij. chapters, and in Luke the vij. chapter, hath forbydden vs to giue eare to false Prophetes and false Christes, specially which shall come in this last perillous ago. He chargeth vs that we should neither beleue them nor folow thē. And S.
Peter with great gravity saith,1 keep your selves from this generation. Which thing he entreateth of more plenteously and diligently in his latter Epistle. Yea and S. Paul also agreeing with the doctrine of S. Peter, describeth the corrupt governors of the Church in this last age, verily froward men, not lights but firebrands of the Church,2 and he biddeth the faithful depart from them. If ⟨image 60⟩any man desire to see the places he shall find them in 2. Cor. 6. and in 2. Thes. 2. and in 1. Tim. 4. and 6. and in 2. Tim. 3. and 4. chapters. Flee ye from Idolatry saith the same Apostle. And S. John saith beware of Idols.3 Besides this, it is revealed to S. John from heaven,4 and commandment is given thus: my people, get ye out of Babylon, that ye be not partakers of her sins, and receive of her plagues also. Very rightly therefore and according to the commandments of God, hath the Queens Majesty done, in charging her subjects that they should not acknowledge the Roman that is to say the Popish Church, nor obey the Popes law or ordinances, as utterly wicked or fighting against the word of God.
Peter with great grauitie sayth,1 kéepe your selues from this generation. Which thyng he intreateth of more plenteously and diligently in his latter Epistle. Yea and S. Paule also agréeing with the doctrine of S. Peter, describeth the corrupt gouerners of the Church in this last age, verely froward men, not lightes but firebrandes of the Church,2
1But the thing that most of all grieveth and chafeth him is, that the Queen hath compelled her▪ subjects to renounce the Pope, and his authority (which in very deed is none at all) and the Papacy it self, by oath. Nevertheless, even in this behalf also what hath her highness done, which the holy Priests and Kings beloved of God, have not done afore?2 for we read of Joiada the faithful Priest in the house of the Lord, that he made a covenant betwixt the Lord, & the King and the people, verily even by binding them unto God with an oath according to the law, and by separating them from all superstition and Idolatry.3 Of Esdras we read thus: Esdras therefore arose, and compelled by oath or swear the Princes, the Priests, and all Israel, that they should deal according to the word.4 Of king Asa we read thus. They made a covenant to seek the Lord God of their fathers, withal their hart and withal their soul: and that whosoever sought not the Lord God of Israel, should be put to death, whether he were small or great, man or woman: And they sware unto the Lord with a loud voice, and with shouting, and with sounding of trumpets and shawms. The Scripture addeth: And all the Jews rejoiced of that oath: for they had sworn withal their hart: and they sought God with a whole will: and he was found of them: and the Lord gave them rest round about. The same ⟨p. 55⟩things are read of the holy kings Hezekiah 2. Chron. 29. and of Josiah 4. of kings. 23. and 2. Chron. 34. chapters. And therefore the Queen of England hath done well in binding the Clergy and laity by oath to the true Religion against the false.
1But the thyng that most of all gréeueth and chafeth hym is, that the Quéene hath compelled her▪ subiectes to renoūce the Pope, and his authoritie (which in very déede is none at all) and the Papacie it selfe, by othe. Neuerthelesse, euen in this behalfe also what hath her highnesse done, which the holy Priestes and Kynges beloued of God, haue not done afore?
This also seemeth very unreasonable to the Romish sort, and peradventure unto others also that have a misliking of this case, that the Queen hath laid penalties and punishments upon such as disobey, and hath executed the same upon those that have continued in obedience to the sea of Rome. For some are of opinion that no man ought to be compelled to do good, or unto true Religion, or unto faith: but every man ought to be left at his own liberty, to follow what soever seemeth best to himself & his own conscience: that is to say, that no man should be called to account, of what Religion he is, nor examined at all, no though he were a Papist, but be let alone with his own conscience: And therefore that no man ought to be punished for breaking the Religion of the Gospel, or for neglecting good laws, which he himself esteemeth not to be good. Truly, as concerning compulsion to well doing, or to faith and Religion, the Donatists heretics taught in old time like as these afore mentioned and as the Anabaptists do at this day, that no man ought to be compelled to faith or to goodness, but every man to be left to his own conscience. Against those Donatists S. Austen hath disputed abundantly, yea and that by the Scriptures and by evident reasons agreeing with the Scriptures. In which respect I think his Record is to be believed, & therefore I will now allege certain things out of him, that make peculiarly for the present case.
THis also séemeth very vnreasonable to the Romish sort, and peraduēture vnto others also that haue a mislikyng of this case, that the Quéene hath laid penalties and punishmentes vpon such as disobey, and hath executed the same vppon those that haue continued in obedience to the sea of Rome. For some are of opinion that no man ought to be cō pelled to do good, or vnto true Religion, or vnto fayth: but euery man ought to be left at his owne libertie, to folow what soeuer séemeth best to himselfe & his owne conscience: that is to say, that no man should be called to account, of what Religiō he is, nor examined at all, no though he were a Papist, but be let alone with his owne conscience: And therfore that no man ought to be punished for breakyng the Religiō of the Gospell, or for neglectyng good lawes, which he himselfe estéemeth not to be good. Truly, as concernyng compulsion to well doyng, or to faith and Religion, the Donatistes heretikes taught in old tyme lyke as these afore mentioned and as the Anabaptistes do at this day, that no mā ought to be compelled to faith or to goodnesse, but euery man to be left to his owne conscience. Agaynst those Donatistes S. Austen hath disputed aboundantly, yea and that by the Scriptures and by euident reasons agréeing with the Scriptures. In which respect I thinke his Record is to be beleued, & therfore I will now alledge certeine thinges out of him, that make peculiarly for the present case.
1In his 83. chapter of his second book against Petilian, the same Petilian being a Donatist, had said far from our thought be it that we should compel any man to our faith. Austen answering him, saith: And shall we then proceed to talk as heretics do? or shall we say that the Lord God planteth hypocrisy in his Scriptures when he driveth men to goodness by threatenings and chastisements?2 David saith, Lord it is good for me that thou hast brought me low. And Jeremiah saith,3 Lord thou hast chastised me, and I am chastised as a wild bullock. But if no man ought to be compelled unto good, why I pray you doth Solomon (the wisest man that ever was,) will men so often to chastise their children? He that spareth the rod hateth the child, saith he. Thou truly strikest him, but by the rod thou savest his soul from death. Daily experience, & the nature of things proveth, that affections are over vehement in men, and if they be not remedied and bridled, even they that might have been saved easily and by some light chastisement, cast away themselves and others to. When men be out of their wits, they mislike compulsion and chastisement. But when they come to themselves again, and see plainly from how great mischiefs they are delivered by those that compelled them: they be glad that they were chastised to their weal, and praise the rigour which they misliked afore. And therefore there are among the latter writers which being of S. Austens opinion, have written thus: who doubteth that the righteousness which is compelled till it become willing, is more acceptable to God, then uncompelled unrighteousness which waxeth daily worse and worse, till at length it grow past recovery▪ Also the Magistrate bridleth and restraineth heretics, least they might proceed to cast away themselves and others to. And truly this is both good of itself and also the Magistrates duty so to do. Now if they do the thing by compulsion which they do, and seduce no man any more: it is a good deed. But if they persevere in their stubbornness and wilful offending: truly the Magistrate hath not offended at all, neither is the sin of these men ⟨p. 56⟩laid to his charge. But we will return to the records of S. Austen.
The same Austen in his 48. Epistle to Vincent, 1against the Donatists, concerning the restraining of heretics by force, saith: I have been of opinion heretofore that no man is to be compelled to the unity of Christ: but that we must deal with them by the word, fight with them by disputation, and overcome them by reason, least we might make them feigned Catholics, whom we knew to be open heretics. But this opinion of mine was vanquished, not by the words that were spoken against it, but by the examples that were showed against it. For first there was alleged against me, mine own City [Hippo] which being erst whole upon Donates side, was turned to the Catholic unity by fear of the Emperors laws, and now we see it so detesteth the poison of this your stoutness, as a man would think it had never been in it. And so were many more, which were rehearsed to me by name, that I might perceive by the matters themselves, how that even in this case also might well be understood that which is written,2 Give a wise man an occasion and he will be the wiser. And again, Not every one that spareth is a friend, nor every one that beateth,3 an enemy. Better are the wounds of a friend, then the friendly kisses of an enemy. It is better to love with sharpness, then to deceive with gentleness. He that tieth up a mad man, and he that waketh a sluggard, is trouble some to them both, and yet he loveth them both. Who can love us more then God doth? and yet he ceaseth not as well to fray us healthfully, as also to teach us pleasantly. Think you that no man ought to be compelled to righteousness, when you read that the householder said to his servants, whomsoever ye find, make them to come in? or when you read that he which was first Saul and afterward Paul, was with great violence and compulsion enforced by Christ to know the truth, and to hold it whether he would or no?
The same Austen in his 48. Epistle to Vincent, 1against the Donatistes, concernyng the restreinyng of heretikes by force, sayth: I haue bene of opinion heretofore that no man is to be compelled to the vnitie of Christ: but that we must deale with them by the word, fight with them by disputation, and ouercome them by reason, least we might make them feyned Catholikes, whom we knew to be open heretikes. But this opinion of mine was vanquished, not by the wordes that were spoken agaynst it, but by the examples that were shewed agaynst it. For first there was alledged against me, myne owne Citie [Hippone] which beyng erst whole vpon Donates side, was turned to the Catholik vnitie by feare of the Emperours lawes, and now we sée it so detesteth the poyson of this your stoutnesse, as a mā would thinke it had neuer bene in it. And so were many mo, which were rehearsed to me by name, that I might perceiue by the matters themselues, how that euen in this case also might well be vnderstode that which is written,
The same Austen again in his v. Epistle to Earle Boniface, saith: where is the freedom of believing or not believing, ⟨image 62⟩which these men are wont to blaze abroad,1 saying, whom hath Christ enforced? whom hath Christ compelled? Behold, they have the Apostle Paul: in him they may see Christ first compelling and afterward teaching: first beating, and afterward comforting. And it is a wonder to see how he that came in unto the Gospel by compulsion of bodily punishment, hath laboured more in the Gospel then all they did that were called in by the only word: and that his perfect charity hath driven fear out of doors, whom greatest fear compelled to charity. Why then should not the Church compel the unthrifty children to return, if the unthrifty children have compelled others to perish?
The same Austen agayne in his v. Epistle to Earle Boniface, sayth: where is the fréedome of beleuyng or not beleuyng, ⟨image 62⟩which these men are wont to blase abroad,1 saying, whom hath Christ enforced? whom hath Christ compelled? Behold, they haue the Apostle Paule: in him they may sée Christ first compelling and afterward teachyng: first beating, and afterward comforting. And it is a wonder to sée how he that came in vnto the Gospell by compulsion of bodily punishment, hath labored more in the Gospell then all they did that were called in by the onely word: and that his perfect charitie hath driuen feare out of doores, whom greatest feare compelled to charitie. Why then should not the Church compel the vnthriftie children to returne, if the vnthriftie children haue compelled others to perish?
1Again in the same Epistle, the same Austen saith: whereas they that would not have any just laws ordained against their wicked heresies, avouch that the Apostles demanded no such things of the kings of the earth: they consider not that the state of that time was other then it is now, and that all things are to be done in their times. For what Emperor believed in Christ at those days, that he might have done him service by making laws in defence of godliness against ungodliness, when as yet this prophecy was in fulfilling,2 why did the Gentiles rage, and why did the people imagine vain things? The kings of the earth stood up, and the princes assembled together, against the Lord & against his Christ. For as yet the world was not come to that point which is spoken of anon after in the same Psalm:3 And now ye kings bethink your selves, be learned ye that judge the earth: do service unto him in fear, and rejoice with trembling. How then do kings serve God in fear, but by godly severity of prohibiting & punishing the things that are done against the commandments of the Lord? for he serveth in one sort as he is a man, & in another sort also as he is a king. In that he is a man, he serveth him by living faithfully: & in that he is also a king, he serveth by stablishing with convenient rigour, such laws as command rightful things and forbid the contrary. So served Hezekiah by beating down the groves ⟨p. 57⟩and temples of the Idols, and the high places that had been builded against Gods commandment. So served Josiah by doing the like things. So served the king of Nineveh, by compelling the whole City to pacify Gods displeasure. So served Darius by breaking the Idol, and giving it into the power of Daniel, and by casting his enemies in to the Lyons. So served Nebuchadnezzar by making a terrible law to all that were under his dominion from blaspheming God, by a terrible law. Kings therefore inasmuch as they are kings, do then serve God, when they do that thing to serve God withal, which they could not do if they were not kings. Considering then that kings served not the Lord in the time of the Apostles, but as yet imagined vain things against God and against his anointed, that the sayings of the Prophets might be fulfilled: truly ungodliness could not then be prohibited, but rather it was executed, by laws.
For the state of those times was so far out of order, that even the Jews slew them that preached Christ, thinking themselves to do God high service, (according as Christ had prophesied afore,) & the Gentles raged against the Christians, and yet the strength of Martyrs overcome them all. But after the thing began to be fulfilled which is written. All the kings of the earth shall worship him, All nations shall serve him: what is he that is in his right wits, that will say unto kings, Take you no care in your kingdom, who defendeth or assaulteth the Church of your Lord: it makes no matter to you who be chaste & who be unchaste in your Realm.1 For seeing that God hath given unto man free choice: why should adultery be punished by laws, & apostasy be let slip? Is it a lighter matter for the soul to break her faith plighted unto God, than for a woman to break her troth plighted unto man? Or if the things that be committed through ignorance & not through contempt of religion, be to be punished more gently: are they therefore to be neglected? In deed it is better (& who doubts?) that men should be brought by gentleness to serve God, then to be compelled to it by fear of punishment and smart. But because they that be ⟨image 63⟩gently allured be the better, it followeth not that those which are otherwise should be neglected. For it hath done many men good, (which thing is evident by experience) to be first compelled by fear or smart, that they might afterward be taught, or accomplish the thing in work which they had learned already by word. Thus much have I hitherto rehearsed out of the books of Austen, which I suppose do satisfy such as are not given to contention, in this case.
For the state of those tymes was so far out of order, that euen ye Iewes slew them that preached Christ, thinking themselues to do God high seruice, (according as Christ had prophesied afore,) & the Genttles raged against the Christians, and yet the strength of Martyrs ouercome them all. But after the thing began to be fulfilled which is written. All the kinges of the earth shall worship him, All natiōs shall serue him: what is he that is in his right wits, that will say vnto kinges, Take you no care in your kyngdome, who defēdeth or assaulteth the Church of your Lord: it makes no matter to you who be chast & who be vnchast in your Realme.1
1Furthermore, that every man should not have leave to choose at his own pleasure and to follow what likes him best in the case of faith and Religion: it is forbidden long ago in Gods law, according as is read to this effect: ye shall not do every one of you what seemeth right in his own eyes. Mark and hear all that I command thee, that thou mayest fare well and the children after thee, when thou doest the thing that is good and acceptable in the sight of thy God. Therefore look what I command thee, that only do thou unto the Lord, & neither put thou any thing to it nor take thou any thing away. Nay truly, it is the wellspring and original of all mischief, error, heresy, schism, dissension, and troubles, if it were free for every man to follow the fancies of his own head and the imaginations and devises of his own hart. Which thing is proved by the stories of all ages, and by the experience of our time also. And ye shall read often in the Prophets, depart ye or turn ye from your own ways: and, you have chosen in your ways, the things that displease me. Also, walk ye in my ways and it shall be for your weal. And what else is the Popish Religion, but a way devised & set up by the will and pleasure of man, contrary to the rule of Gods word? From the which God willeth the Magistrate to turn away his servants, and to bring them back again into the way of the Lord. David the king and Prophet pleased the high God singularly in this respect, (though in many things he defiled him self shamefully) that he neither presented the good intent of his hart or the likings of his own will for services unto God, nor stiffly urged them upon other men to be kept: but ⟨p. 58⟩persisted simply and uncorruptly in the way of the Lord, according as he himself showeth in the 119. Psalm. But king Saul put him self quite out of Gods favour,2 because he overslipped the commandment of God, and followed the thing which the good intent of his own hart counselled him unto. For he had reserved for sacrifice, the thing which God had commanded him, not to reserve for sacrifice, but utterly to destroy and put away. Whereupon the Prophet Samuel said unto Saul: Doth the Lord delight in burnt offerings and sacrifice, so much as in obeying his voice? Behold, to obey is better then to do sacrifice, and to hearken is better then the fat of Rams.
For disobedience is as the sin of Soothsaying or witchcraft, and stubbornness is as the wickedness of Idolatry. And forasmuch as thou hast despised or rejected the word of the Lord, he hath rejected thee also that thou shalt not be king. They that be wise have in these short words what to think of the things that men choose to follow at their own pleasure in cases of religion: namely that they be never a whit better then very witchcraft and Idolatry, which of all wickednesses are most heinous afore God. And I pray you to what purpose is the obedience enjoined us which we owe, not to the Pope and to Popery: but to God and the magistrate & to their laws, to be short wherefore are we commanded to eschew Idolatry and all strange Religions, if every one of us may choose and do what we list? But these things are now more apparent, than that they need to be set out with any more words.
For disobedience is as the sinne of Soothsaying or witchcraft, and stubbornesse is as the wickednesse of Idolatrie. And for asmuch as thou hast despised or reiected the word of the Lord, he hath reiected thée also that thou shalt not be kyng. They that be wise haue in these short wordes what to thinke of the thynges that mē chuse to folow at their owne pleasure in cases of religion: namely that they be neuer a whit better then very witchcraft and Idolatry, which of all wickednesses are most heynous afore God. And I pray you to what purpose is the obedience inioyned vs which we owe, not to the Pope and to Popery: but to God and the magistrate & to their lawes, to be short wherfore are we commaunded to eschew Idolatrie and all straūge Religions, if euery one of vs may chuse and do what we list? But these thinges are now more apparant, thē that they néede to be set out with any mo wordes.
1Agayne in the same Epistle, the same Austen sayth: whereas they that would not haue any iust lawes ordeined agaynst their wicked heresies, auouch that the Apostles demaunded no such thinges of the kinges of the earth: they consider not that the state of that tyme was other then it is now, and that all thynges are to be done in their times. For what Emperour beleued in Christ at those dayes, that he might haue done him seruice by making lawes in defence of godlinesse agaynst vngodlinesse, when as yet this prophesie was in fulfilling,2 why did the Gentyles rage, and why did the people imagine vayne thinges? The kinges of the earth stode vp, and the princes assembled together, against the Lord & against his Christ. For as yet the world was not come to that point which is spokē of anone after in the same Psalme:3 And now ye kinges bethinke your selues, be learned ye that iudge the earth: do seruice vnto him in feare, and reioyse with trembling. How then do kynges serue God in feare, but by godly seueritie of prohibiting & punishing the thinges that are done agaynst the cōmaundementes of the Lord? for he serueth in one sort as he is a mā, & in another sort also as he is a king. In that he is a mā, he serueth him by liuing faithfully: & in that he is also a king, hée serueth by stablishing with conuenient rigour, such lawes as commaund rightfull thinges and forbid the contrarie. So serued Ezechias by beating downe the groues ⟨p. 57⟩and temples of the Idols, and the high places that had bene builded agaynst Gods commaundement. So serued Iosias by doing the like thinges. So serued the king of Niniuie, by compelling the whole Citie to pacifie Gods displeasure. So serued Darius by breaking the Idoll, and giuing it into the power of Daniell, and by casting his enemies in to the Lyons. So serued Nabuchodonosor by making a terrible law to all that were vnder his dominion from blaspheming God, by a terrible law. Kinges therfore in asmuch as they are kinges, do then serue God, when they do that thing to serue God withall, which they could not do if they were not kinges. Considering then that kinges serued not the Lord in the time of the Apostles, but as yet imagined vaine thinges against God and against his annointed, that the sayinges of the Prophetes might be fulfilled: truly vngodlinesse could not thē be prohibited, but rather it was executed, by lawes.
