A17167:29
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.
1But Peter was inflamed with singular love, both toward the Lord, and toward his Church. The same love doth the Lord require of every shepherd of the flock.2 But what (I pray you) pertaineth that to the Bishop of Rome, who (to speak no worse of him) burneth in desire of dominion, riches, & voluptuousness? The Lord bad Peter feed the Lords flock. He hath also committed the charge of his flock, to all faithful ministers that love him unfeignedly.
1But Peter was inflamed with singular loue, both toward the Lord, and toward his Church. The same loue doth the Lord require of euery shepheard of the flocke.2 But what (I pray you) perteineth that to the Bishop of Rome, who (to speake no worse of him) burneth in desire of dominion, riches, & voluptuousnesse? The Lord bad Peter féede the Lordes flocke. He hath also committed the charge of his flocke, to all faythfull ministers that loue him vnfainedly.
Again, what maketh this to the ratifying of the tyranny of the Romish Bishop? To feed, is not to advance mans self above all power, to make kings and princes subject to him, and to usurp fullness of power over all men and all things: but to feed,1 is to teach, to exhort, to rebuke, to comfort, and to govern Christs flock according to Gods word.2 Shepherds therefore are the teachers in the Church, which feed the Lords flock by preaching the Gospel. For the food of Christs sheep is his word.3 And the sheep, are Christs chosen, and the people of God. Hereof the shepherds are ministers and not lords,4 subject to the chief shepherd Jesus Christ, whose only is, and continueth all sovereignty, all power, and all glory: as the Lord him self expoundeth this matter of the flock, or of the sheep, & of the shepherds, and the manner of feeding, in the x. chapt. of John: and as Peter him self also accordeth, saying:5 I which am also an elder & a witness of Christs afflictions, and also a partner of the glory that shall be revealed, beseech the elders that are among you, 6feed Christs flock as much as in you is, playing the Bishops, or taking care of it, not constrainedly, but willingly, not seeking filthily after gain, but of an earnestly affected mind: not as though ye were Lords over the parishes, but so as ye may be patterns to the flock.
Againe, what maketh this to the ratifying of the tyranny of the Romish Bishop? To féede, is not to aduance mans selfe aboue all power, to make kinges and princes subiecte to him, and to vsurpe fulnesse of power ouer all mē and all things: but to féede,1 is to teach, to exhort, to rebuke, to comfort, and to gouerne Christes flocke according to Gods word.2 Shepeheardes therfore are the teachers in the Church, which féede the Lordes flock by preaching the Gospell. For the foode of Christes shéepe is his word.3 And the shéepe, are Christes chosen, and the people of God. Hereof the shepeheardes are ministers and not lordes,4 subiecte to the chéefe shepeheard Iesus Christ, whose onely is, and continueth all souereintie, all power, and all glory: as the Lord him selfe expoundeth this matter of the flocke, or of the shéepe, & of the shepeheardes, and the maner of féeding, in the x. chapt. of Iohn: and as Peter him selfe also accordeth, saying:5 I which am also an elder & a witnesse of Christes afflictions, and also a partener of the glory that shall be reuealed, beseech the elders that are among you, 6feede Christes flocke as much as in you is, playing the Bishops, or taking care of it, not constrainedly, but willingly, not seeking filthely after gaine, but of an earnestly affected mind: not as though ye were Lordes ouer the parishes, but so as ye may be patterns to the flocke.
Lift up your ears here ye Romish Monarchs, hearken, ⟨p. 4⟩and mark what your own Peter saith. He nameth not him self Lord, head, or prince, but fellow elder: yea and as for the Lordliness and other foul vices wherewith you be so bespotted, or rather allberayed: he forbiddeth the desire of them. And Christ he hath set forth the high shepherd in singular humility, and faith to be looked at, and him to be served. &c.
Lift vp your eares here ye Romish Monarkes, harken, ⟨p. 4⟩and marke what your owne Peter sayth. He nameth not him selfe Lord, head, or prince, but fellowe elder: yea and as for the Lordlinesse and other fowle vices wherwith you be so bespotted, or rather allberayed: he forbiddeth the desire of them. And Christ he hath set forth the high shepeheard in singular humilitie, and faith to be looked at, and him to be serued. &c.
After the same manner speaketh also the Apostle Paul in the Acts of the Apostles, to the shepherds that were assembled in the Synod of Miletum, 1saying: Take heed to your selves, and to the whole flock wherein the holy Ghost hath made you Bishops (whom Luke a little before called priests or elders) to feed the congregation of God, which he hath purchased with his blood. Again, the same Paul a little afore in the same oration of his, declareth after what sort he him self had hitherto in that vocation of his fed the Lords flock committed unto him, and saith: I have shunned none of those things that were for your profit, but have preached unto you, and taught you openly and privately, witnessing both to the Jews and to the Greeks, the repentance towards God, and the faith toward our Lord Jesus Christ. It appeareth then by this plain exposition of the Apostle,2 more clearly then the light, that (according as I have said a little erst, and now again am glad in repeating the same do gather it out of the Apostles words, to the end I may the better beat the truth into all mens heads, against most shameful leasings) the flock or sheep are the Lords people or Church. For the Apostle said: Take heed to your selves, and to the whole flock, wherein the holy Ghost hath made you Bishops, to feed the Church of God. And so the shepherds are the teachers,3 ministers that feed the flock by teaching and preaching openly and privately. And so the food is rightly said to be doctrine:4 and yet not every doctrine, but the doctrine which (as Paul saith) teacheth repentance to Godward, and belief in Jesus Christ.
After the same maner speaketh also the Apostle Paule in the Actes of the Apostles, to the shepeheardes that were assembled in the Synod of Miletum,
This I say is the sound, simple, and not any strange, ⟨image 10⟩racked, or wrested exposition of Christs words [feed my sheep:] but taken out of the very own words of the Lord him self and of his Apostles, and therefore to be preferred before all other interpretations, and none other that disagreeth with this (what interpreter soever be the author thereof, be he old or be he new) is to be admitted or received. Therefore no man need now to doubt that it is out of all doubt, that by these the Lords words, feed my sheep, there is not granted neither to Peter, nor to the Bishop of Rome, that fullness of power which these men boast of, and which they bear the world in hand to be given by those words.
This I say is the sound, simple, and not any strange, ⟨image 10⟩racked, or wrested exposition of Christes wordes [feede my sheepe:] but taken out of the very own wordes of the Lord him selfe and of his Apostles, and therefore to be preferred before all other interpretations, and none other that disagréeth with this (what interpreter soeuer be the author therof, be he olde or be he new) is to be admitted or receaued. Therfore no man néede now to dout that it is out of all dout, that by these the Lordes wordes, feede my sheepe, there is not graunted neither to Peter, nor to the Bishop of Rome, that fulnesse of power which these men boast of, and which they beare the world in hand to be geuen by those wordes.
I could also allege other testimonies for our side concerning this manner of feeding out of the Prophets, as out of the iii. chapt. of Jeremiah, and the xxxiiii. of Ezekiel, but that I labour to be short.1 Yet, because I will not dissemblingly skip over any thing in this matter, I confess that the Romish Bishop hath also very evident witness in the Prophets of his government, and of his manner of feeding. For Zechariah protesteth and saith:2 The Lord said unto me, yet take unto thee the tools of a foolish shepherd. For behold I raise up a shepherd upon the earth, which shall not visit the thing that is cut up, nor seek the thing that is youthful or foolish, nor heal the thing that is bruised, nor feed the thing that standeth: and shall eat the flesh of the fatter sort, & break of their hoofs. Woe be to the idol shepherd, and which forsaketh his flock: and so forth as followeth in the xi. chapt. of Zechariah. Here have ye a looking glass ye Roman Bishops, wherein ye may behold and discern your own phisnomie.
I could also alledge other testimonies for our side concerning this maner of féeding out of the Prophets, as out of the iii. chapt. of Ieremy, and the xxxiiii. of Ezechiell, but that I labour to be short.1 Yet, because I will not dissemblingly skippe ouer any thing in this matter, I confesse that the Romish Bishop hath also very euident witnesse in the Prophets of his gouernmēt, and of his maner of féeding. For Zacharie protesteth and sayth:2 The Lorde sayd vnto me, yet take vnto thee the tooles of a foolish shepeheard. For beholde I raise vp a shepeheard vpon the earth, which shall not visite the thing that is cut vp, nor seeke the thing that is youthfull or foolishe, nor heale the thing that is broozed, nor feede the thing that standeth: and shall eate the fleshe of the fatter sort, & breake of their hoofes. Woe be to the idoll shepeheard, and which forsaketh his flocke: and so forth as followeth in the xi. chapt. of Zacharie. Here haue ye a looking glasse ye Romane Bishops, wherin ye may beholde and discerne your own phisnomie.
Never a whit the more do these men further or beautify their case, when again in defence of themselves and their sovereignty, they allege our saviours words at such time as he said unto Peter:1 Simon, behold Satan hath craved you, that he might winnow you as it were wheat. But I have prayed for thee Peter, that thy faith may not fail, &c. For, too what purpose this sentence pertaineth, the Lord himself declareth immediately by the words which he addeth, saying: And when thou art turned again, strengthen thy brethren. Stark mad and given up into a wilful wicked mind must he needs be, that wresteth these sayings to the maintenance of the Popes most wrongful power: which are most manifestly apparent to be spoken to the admonishment and comfort of such as are fallen. For that place, by warning us before hand, doth simply teach us the same thing which Peter him self hath taught us afterward, saying: your adversary the devil walketh about like a roaring Lyon, seeking whom he may devour (which thing our Lord expressed by saying, He hath craved you to winnow you, whom withstand you watching by faith. For the Lord in those his words unto Peter, teacheth us not only that thing, but also this: namely, that our standing out in temptations, is not by our own strength, but by the defence, help, and benefit of Christ our Lord, who doubtless giveth, increaseth, and maintaineth faith in us,2 which John in his Epistle calleth the victory that overcometh the world. Furthermore it teacheth us, that neither the offences which we have committed, nor the incessant and importunate travails of Satan against us, must in any wise make us despair, when we be exercised with temptations, yea or also fallen in our encounters: considering how Peter the denier, yea and forswearer of Christ, obtained forgiveness at Christs hands: which was done for an everlasting assurance and witness, that all sinners although they be beguiled by Satan, shall nevertheless be gently received into favour, if they return ⟨image 11⟩to the Lord. For this is it that Peter (being himself winnowed by Satan, but yet gathered up again, and set upon his feet and preserved by the protection of Christ) should strengthen his brethren. And what I pray you do these things make for the stablishing of the unmeasurable and most licentious power of Popes?
It never came in the mind of Christ nor yet of Peter, to think any thing thereof. Full of sacrilege therefore is these most corrupt mens exposition, which they force upon us, utterly against our Lords words.
It neuer came in the mynde of Christ nor yet of Peter, to thinke any thing therof. Full of sacrilege therefore is these most corrupt mens exposition, whiche they force vppon vs, vtterly against our Lordes wordes.
1But what should it make to the proof of their sovereignty, though it were never so true which they say, that the faith of the Roman church never failed? Yet find we not that the Lord spake any such thing here. I have prayed for thee Peter, (saith he) that thy faith may not fail. And although Peters faith which he had given him, which also he preached, yea and (add further) which he preached at Rome, be continual, and such as never faileth as truly, through Gods grace, it florisheth in places innumerable at this day through the whole world, and like as also it was never utterly quenched at any time): what pertaineth it to the Romish Church in these days, and to the most arrogant supremacy of the same? But it is much more easily spoken then proved, that the faith of the Roman church never failed, if by her faith, ye mean that simple and uncorrupted faith which Peter had and taught.2 For to avoid multiplying of words, go to: let indifferent comparison be made, what manner of doctrine and faith Peters was in old time, and what manner of doctrine and faith the Romaine churches is at this day, under the Roman bishops. Go too, let comparison also be made between the manners & whole life of Peter, and the manners and lives of the Romish bishops, which will needs be Peters successors. And thereupon let judgement be given.
1But what should it make to the proofe of their souereintie, though it were neuer so true which they say, that the fayth of the Romain church neuer fayled? Yet finde we not that the Lord spake any such thing here. I haue prayed for thée Peter, (sayth he) that thy fayth may not fayle. And although Peters fayth which he had geuen him, which also he preached, yea and (adde further) which he preached at Rome, be continuall, and such as neuer fayleth as truely, through Gods grace, it florisheth in places innumerable at this day through the whole world, and like as also it was neuer vtterly quenched at any tyme): what pertayneth yt to the Romish Church in these dayes, and to ye most arrogant supremacie of ye same? But it is much more easily spokē then proued, that the fayth of the Romane church neuer fayled, if by her fayth, ye meane that simple and vncorrupted fayth which Peter had and taught.2 For to auoyde multiplieng of wordes, goe to: let indifferent comparison be made, what maner of doctrine and fayth Peters was in old tyme, and what maner of doctrine and fayth the Romaine churches is at this day, vnder the Romane bishops. Go too, let comparison also be made betwene the maners & whole lyfe of Peter, and the maners and lyues of the Romish bishops, which will néedes be Peters successors. And therupō let iudgement be geuen.
When the Lord after supper, as he was going to the garden of mount Olivet, bad his disciples sell even their ⟨p. 6⟩garments and get them swords:1 and upon the answer of his disciples how they had two in readiness, said they were enough: he did not then deliver both the swords as well spiritual as temporal, to be used in the Church unto Peter, to whom only and peculiarly he did not then speak. For by and by he addeth the cause of this his commandment, saying: I say unto you, yet must this Scripture be fulfilled in me, and he was reckoned among offenders, verily meaning thereby, that he should upon mount Olivet be bound and led away as a transgressor, and that his disciples also should be put in extreme hazard of their lives: from which notwithstanding he would deliver them, not by the terror of any sword, but by his own only voice or power. The Lord then meant another thing, yea and a far other thing, than to yield the use of the temporal sword, and this endless authority either to Peter, or to any other man. Nay rather when his disciples were ready armed to fight, he meant too set before their eyes, even upon mount Olivet, that in the persecutions which should come upon them for his sake, they should not be delivered by the help of temporal swords, but by the aid and word of their master Christ, saying: if ye seek me, let these go their ways. And to this end did the Lord suffer Peter to draw his sword, and to make assault upon Malchus the bishops servant. But what prevailed Peter by that? So little did he with that sword of his deliver himself or his fellow disciples, (and much less his master) from the present dangers: that he had rather turned the bloody weapons of his enemies upon himself, if his master had not said, let these go their ways. Then was it Christs protection, and not the sword, that saved the disciples: and even at this day also, as many as be saved in persecution, are saved by the same defence. Which thing he meant to show to the eye by those swords, both to them and to us: warning us covertly by the way, that in persecution we must turn unto Christ and crave his help, who is able even with a word to assuage any manner of ⟨image 12⟩tempests, be they never so outrageous. And to this purpose served the swords, at leastwise which were brought at this time and to this end to mount Olivet at the commandment of Christ.
Besides this, the Lord expounding his own words, turneth him unto Peter and saith:1 put up thy sword into the sheathe, for all they that take the sword, shall perish with the sword. Thinkest thou not that I can presently pray to my father, and he will give me more then xij. legions of angels. But how then shall the scriptures be fulfilled? for so must it be. Seeing therefore that the Lord commandeth Peter earnestly to put up his sword into the scabbard: who seeth not, that the Lords bidding of his disciples to carry out swords with them, was to the end that now by this sight, he might openly and effectually and without all coverture, restrain the use of the sword, both from Peter, and from all ministers, yea and to pluck it out of their hands when they had taken it already? Considering then how the Lord pulled that temporal sword out of the hands of Peter: what wicked fiend willeth you Bishops to draw the sword again out of the scabbard, contrary to the Lords commandment, & to shake it, and to misuse it at your own pleasure? Doth it not irk you and shame you to say, that by these words of of the Lords, is sufficiently given unto you the power of both swords, when as he hath given you so little or nothing at all thereof hitherto, that he hath even openly stricken the temporal sword out of your hands? Now let the whole world judge whether those Romish gripes have proved by the foresaid texts of Scripture, that Christ hath given unto them the very full power of both the swords. Certes the testimonies which they have hitherto alleged out of the Scriptures, have not only not given any thing too them: but also taken from them all the things which they claim to themselves against all right and reason.
Besides this, the Lord expounding his owne woordes, turneth hym vnto Peter and sayth:1 put vp thy sword into the sheathe, for all they that take the sword, shall perish wt the sword. Thinkest yu not that I can presently pray to my father, and he will geue me mo then xij. legions of angels. But how then shall the scriptures be fulfilled? for so must it bée. Séeing therfore that the Lord commaundeth Peter earnestly to put vp his sworde into the scaberd: who séeth not, yt the Lordes bidding of his disciples to cary out swords with them, was to the end that now by this sight, he might openly and effectually and without all couerture, restraine the vse of the sword, both from Peter, and frō all ministers, yea and to plucke it out of their handes when they had taken it already? Considering then how the Lord pulled that temporall sword out of the handes of Peter: what wicked féend willeth you Bishops to draw the sworde againe out of the scaberd, contrary to the Lordes commaundement, & to shake it, and to misuse it at your owne pleasure? Doth it not irke you and shame you to say, that by these wordes of of the Lordes, is sufficiently geuen vnto you the power of both swordes, whē as he hath geuē you so little or nothing at all therof hitherto, that he hath euen openly striken the temporall sword out of your handes? Now let the whole world iudge whether those Romish gripes haue proued by the foresayd textes of Scripture, that Christ hath geuen vnto them the very full power of both the swordes. Certesse the testimonies which they haue hitherto alledged out of the Scriptures, haue not onely not geuen any thing too them: but also taken from them all the thinges which they clayme to themselues against all right and reason.
That sword of theirs whereof they made their vaunt being stricken out of their hand, by and by they make hast to the rock whereupon the Church is founded, and consequently unto Peter and his keys. For in these and by him, they avouch themselves to have received power and most full sovereignty, both of heaven & earth. And there they blaze out wonders of the building of the Church upon Peter, and of the keys and wonderful working power of them, alleging for themselves the words of our saviour which are written in the xvi. chap. of the gospel of S. Matthew. But these men with their sacrilege, they are never able to clear themselves, or make amends therefore do corrupt this most holy place replenished with healthful doctrine and consolation. Which thing by gods help I will evidently show to the godly readers by the things that ensue. The Lord in that place demandeth of his disciples, whom men take him to be. His disciples answer, how there be divers judgements and opinions of him among the people: some saying him to be Elijah, some Jeremiah, &c. And by that question it was the Lords will to do them to wit, how there have alway been, & always shall be diversity of opinions in the world concerning religion: how be it, that no man ought to be offended at that diversity: for we read also the Lords Apostle hath said there must needs be heresies,1 to the end, that such as be tried among you, may be made manifest. And unto the former question, the Lord addeth forthwith an other, namely, what the disciples who had heard Christ now a long while, and therefore doubtless were better seen in matters of Religion than ⟨image 13⟩the common sort were, I say what opinion they themselves had of Christ. And by this other question of his he showed, that the sure and true confession in matters of Religion is to be asked at the hand of the children of God: for they must not waver as the children of this world do, and be sure of nothing, nor apply themselves to every kind of opinion after the liking and course of this world. Truly in many other places of the scripture also, is required a singular and true confession of faith, at the hands of every one of gods children. To this question Saint Peter, not so much in his own name, as in the name of all the other disciples, uttereth a singular confession, saying:
THat sword of theirs wherof they made their vaunte being striken out of their hand, by and by they make hast to the rocke wherupon the Church is founded, and consequently vnto Peter and his keyes. For in these and by him, they auouch themselues to haue receiued power and most full soueraigntie, both of heauen & earth. And there they blaze out wonders of the building of the Church vpon Peter, and of the keyes and wonderfull working power of them, alledging for themselues the wordes of our sauiour which are written in the xvi. chap. of the gospell of S. Mathew. But these men with their sacriledge, they are neuer able to cleare themselues, or make amends therfore do corrupt this most holy place replenished with healthfull doctrine and consolation. Which thing by gods helpe I wil euidently shew to the godly readers by ye things that ensew. The Lord in that place demaundeth of his disciples, whom men take him to bée. His disciples aunswer, how there be diuers iudgementes and opinions of hym among the people: some saying him to be Helias, some Ieremy, &c. And by that question it was the Lordes wil to do them to wit, how there haue alway bene, & alwayes shalbe diuersitie of opinions in the world concerning religiō: how be it, that no man ought to be offended at that diuersitie: for we read also the Lordes Apostle hath sayd there must néedes be heresies,
Thou art Christ the son of the living God, very God (I say) and very man, even that same anointed, namely, the Messiah or Christ that was to come into the world. The king I say, and priest, the mediator, pacifier, redeemer, and salvation of the whole world. And that this confession is the true and sincere confession, Paul also the apostle of Christ, showeth in the third, fourth and tenth chapters to the Romans, and in many other places.
Thou art Christ ye sonne of the liuing God, very God (I say) and very mā, euen that same anoynted, namely, the Messias or Christ that was to come into the world. The king I say, and priest, the mediator, pacifier, redéemer, and saluation of the whole worlde. And that this confession is the true and sincere confession, Paule also the apostle of Christ, sheweth in the third, fourth and tenth chapters to the Romaines, and in many other places.
The Lord liking well of this confession, saith unto Peter, Blessed art thou Simon the son of Jonah: giving to understand in these short words, what and how great the force of true faith in Christ is: namely, even to justify and make blessed, that is to say, to make partakers of eternal life, which thing the apostle showeth in large words in his Epistles to the Romans, Galatians, Ephesians, & in other places. Furthermore the Lord immediately addeth from whence cometh that same so excellent faith, saying: flesh & blood hath not opened it unto thee, but my father which is in heaven. Faith then hath not his original in us or of us, but is given us from heaven by the father of light, according as the Apostle witnesseth in many places, and the Lord himself saith in John:1 No man cometh unto me, except my father draw him.
The Lord liking well of this confession, sayth vnto Peter, Blessed art thou Simon the sonne of Ionas: geuing to vnderstand in these short wordes, what and how great the force of true fayth in Christ is: namely, euen to iustify and make blessed, that is to say, to make pertakers of eternall life, which thing the apostle sheweth in large wordes in his Epistles to the Romaines, Galathians, Ephesians, & in other places. Furthermore the Lord immediatly addeth frō whence commeth that same so excellent fayth, saying: flesh & bloud hath not opened it vnto thée, but my father which is in heauen. Fayth then hath not his originall in vs or of vs, but is geuen vs from heauen by the father of lyght, according as the Apostle witnesseth in many places, and the Lord himselfe saith in Iohn:1 No man commeth vnto me, except my father draw him.
