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.

¶That the Bishop of Romes vsurpyng of supremacie ouer kynges and nacions, is agaynst the open example and expresse commaundemēt of our Lord Christ.

NAy rather to the intent the matter may appeare yet more euidently vnto all men: so little did our Lord Iesus Christ mynde to ordeine either Peter or any other of his Apostles, souereines ouer kynges and kyngdomes in the Church: that I am able presently to set

the euident example of the Lord him selfe, and his doctrine or expresse commaūdement agaynst the tyranny & wrong∣full dealyng of the Pope, and as it were to shew with my finger, that his vsurping of soueraintie ouer kynges and kyngdomes in the Church, is extreme iniurie and vngod∣lynes. This matter is of it selfe right plentifull in the holy Scriptures, but I will (as much as may be) comprehend thē in a brief. Therefore although our Lord Iesus Christ, was by his almightie father ordeined both kyng and priest in his kingdome, and that he manifestly auouched himselfe to be a king: yet notwithstādyng he laid aside the gouerne∣ment of temporall and worldly thyngs, and tooke him selfe to the charge onely of spirituall thynges. By reason wher∣of when Pylate asked hym whether hee were the kyng of Israell or no? He denyed not him self to be a kyng, but hee addeth an exposition and méekely aunswered, my kyng∣dome is not of this world. Whereupon in another place of the Gospell he sayd, he came not to be serued (that is to wit as a worldly prince) but to serue or to do seruice him selfe, and to giue his life for the raunsome of the whole multi∣tude. For that cause,* 1.1 he vtterly refused the iudgyng or diui∣dyng of the heritage that was desired at his hand, and put it ouer from himself to the lawfull iudges, not without dis∣pleasure saying: mā, who hath made me a iudge or vmper betwene you?* 1.2 And therfore when the people were purpo∣sed to haue made him a temporall kyng, he fled, and by that flight of his shewed that those his ministers must not séeke for worldly souereintie in the Church, and much lesse pos∣sesse it or by any meanes claime it, no nor receiue it or take it vpon them if it be offered.* 1.3 Besides this, he not onely com∣maunded to giue vnto Caesar that which is Caesars: but al∣so furthermore when the tribute that was wont to be payd to the Magistrate was demaunded of him, he commaunded a penny that was taken out of a fishes mouth,* 1.4 to be payd for him, least he might be an offence vnto others. Finally by the space of whole iij. yeares together, in which he most

faithfully went through with the charge that his heauenly father had put him in trust with, & accomplished all things enioyned him to the full, he neuer gaue any inclyng (no not the least that could be) of any souereintie or worldly domi∣niō. Unto this holy and most humble example of the Lord, there is also further added his most modest doctrine. For when he perceiued that his disciples beyng caught and led away with ambition, burned altogether with desire of so∣uereintie, and striue among themselues for supremacie or prerogatiue or (as the Romane Bishops terme it) for grea∣ternesse (as surely this maladie sticketh fast to the ribbes of them that are atteinted neuer so litle with ambitiousnesse, which thyng appeareth by the Romish sort them selues:) he gaue them a very sore checke, and withdrew them from that desire of souereintie, beating lowlinesse into them, & therwithall also mainteinyng the right of the Magistrate ordeined of God, and finally committyng the ministration of the word to his disciples, without any hope or mention of souereintie at all.

Therfore when in the xvii. of Mathew, Peter had payd a péece of twentie pence for the Lord and himselfe, to those that demaunded but ten pence, and that therby he had put the rest of the disciples in suspicion, as though Peter should be aduaunced aboue all the rest of them: or be made pri∣mate among them in the kyngdome of heauen, or in the gouernement of the Church: they began to dispute of the matter among them selues: and eche of them accordyng to mans infirmitie gaped after that hyghest degrée of soue∣reintie. But what sayd the Lord, and what did he in that debate of his disciples? He tooke a child vnto him and set∣ting him in the middes of them, sayd: Uerely I say vnto you, except ye turne and become like children, ye shall not enter into the kyngdome of heauen. Therfore whosoeuer humbleth himselfe as this child he is greatest in the kyng∣dome of heauen. Which is all one as if the Lord had sayd vnto them, ye striue for preheminence, which of you should

be gréeted as greatest of all. But I tell you for a certeintie, except ye turne your myndes from such ambitious dispu∣tations that sauour of nothyng but pride and pompe, and turne your selues in lowlinesse vnto me and my example, yea and vnto the simplenesse of this little boy whom you sée here: ye shalbe so farre from greatnesse and gloriousnes in that kyngdome of myne, that I will not so much as take you for my Disciples. Uery truly sayth S. Chrisostome in his 59. Homely vpon Mathew, litle childrē know not how to enuy, nor how to gape for vaineglorie, nor how to desire preheminence of dignitie, neither are they any whit the statelyer if ye prayse them or honor them. What then aun∣swereth the Lord to the question of his Disciples? Who so∣euer (sayth he) becommeth like a child by puttyng away naughtie affections, but chiefly ambition and desirousnesse to beare rule: truly the same is greatest in the kingdome of heauē. Upon which place Chrisostome sayth agayn. Thou séest how he hath taught that preheminence of dignitie is not to be coueted in any case. And so forth.

Agayne in the 20. chapter of Mathew, when the mother of Zebedies children came vnto the Lord with her sonnes Iames and Iohn, and made sute for them that they might haue the highest roome and chief authoritie about him in his kingdome, so as he should place them next him selfe: the one on his right hand, and the other on his left, (for looke who they be that are next about a kyng, and garde his per∣son in sittyng on either side of him, those are counted chief men in the Realme, like as at this day those be called Le∣gates a latere or from the Popes side, whō the Byshop sen∣deth from Rome with full power and authoritie.) The Disciples hauyng forgotten the thynges which the Lord had taught them afore, mistrusted eftsoone that those two brothers should be preferred before them all. By reason wherof, enuying them, they began to take pritch at it, and to contend agayne among themselues for the preheminēce. The Lord therfore calling them to him, sayd: ye know that

the kynges of nations reigne ouer them: and they that be great exercise authoritie vpon them. It shall not be so a∣mong you: but he that will be great among you, let him be∣come your seruaunt: and he that wilbe chief among you, let him be your vnderlyng: like as the sonne of mā is come, not to be serued, but to serue, and to giue his life for the re∣demption of many. Most trimly and effectually hath the Lord herein seuered the Ecclesiasticall ministerie, from the ciuill authoritie. And iustly doth he challendge and yeld to the Magistrate, that which belongeth to the Magistrate, without derogatyng or takyng any thyng from him, and conueying it to him selfe and his: and likewise shew the ministers what they also ought to do. Ye know (sayth he) that there be Princes or Magistrates ordeined among peo∣ple, and among the Gentiles, so as there is no neede that you also should be made rulers ouer nations. I mynde not to make warres with the Romanes, and to put downe their presidentes and Tetrarkes, to set you vp in theyr roomes, (which thyng, notwithstandyng the Iewes beleued that Christ should haue done, and therfore when he aun∣swered not their expectation, they acknowledged him not to be the Messias.) Princes haue their power giuen them of God. Wherby you vnderstād, that there is no cause why you should striue among your selues for souereintie. For you sée that those which are in office already, shall continue still in their charge. Thus much sayd the Lord concernyng ciuill gouernemēt. Now foloweth also concernyng the mi∣nisterie of the Church. It shall not be so amōg you. For I haue not chosen you to make you princes of landes, but ra∣ther seruantes of the Churches, not Lordes I say, but prea∣chers to publish the word of glad tydinges, and to shyne be∣fore the people in example of holy lyfe. Therfore I will not haue you once thinke of bearing rule, or wish to reigne like princes of this world: it shall not be so among you. How∣beit for asmuch as ambitious pride had brought the Disci∣ples this farre, here also like as afore he commendeth low∣linesse

vnto them, saying: whosoeuer will be great among you &c. Neither is there any cause why the Romish sorte should now a dayes blere our eyes with their stile of Ser∣uant of the seruants of God, which the Pope vseth. For that style is a forged style, and the lowlinesse of these men is but a counterfet or hipocritly lowlinesse. For the very experience of many hundred yeares witnesseth, that in all the whole world there are none that can worse away with doyng seruice, than this kynde of men. Nay rather they will be worshipped for soueraines and kynges of kynges. Or if they be the seruauntes of Gods seruauntes in déede; why offer they their feete to be kissed euen of Gods princes? And the Lord to moue them the more euidently, addeth his owne example to his foresaid cōmaundement, saying. Like as the sonne of man is not come to be serued &c. This is a notable saying: for it is as much as if he had sayd, If I which am your Lord and master, and the liuyng sonne of the liuing God to, and kyng of kynges, sue not for, ne cha∣lendge not to my selfe any worldly preheminēce vpō earth, as who am come into the earth, to serue all mens turnes euen with the losse of my lyfe: truly you ought to be asha∣med of it, that you which are but wretched men and no bet∣ter then thralles, are notwithstandyng not afrayd to gape after souereintie. These thynges, these thynges I say as dreadful thunderboltes, not onely shake, but also turne vp∣side downe that seate of the Romishe Byshops, which they haue most boldly & shamelessely exalted aboue the thrones of all kynges, vnder pretence of Peter and of the graunted souereintie and vnmeasurable power which [they say] they receiued of Christ. And whereas the Lord vttered these thynges to his Disciples once or twise very earnestly, and so forcibly as they could not be vttered more forcibly: yet had ambition and desire of prerogatiue takē so déepe rootes in the mindes of the Disciples accordyng to the corruption of mās nature, that at the Lordes last Supper, when they vnderstode he should depart out of this world, they fell a∣gaine

to striuyng for the supremacie and prerogatiue then most of all,* 1.5 that is to wit, who should be chief vpon earth and preferred before all others in the Church, when the Lord was gone away and receiued vp into heauen? But the Lord inueyeth not sharply against his Disciples ne ca∣steth them of as they had deserued, for renewing their for∣mer errour now the third tyme and for by inforcyng it by harping still vpon it after he had so euident instruction and disprofe of their souereintie: but salueth the disease of both them and of all other in the church that are atteynted with the same vice. And first of all he repeteth the same argu∣ment, which he had obiected agaynst them in the 20. of Ma∣thew, saying. There is no reason why you should striue for superioritie. For the Princes that reigne at this tyme in the world, neither are now nor shall hereafter be put down for me. For the Magistrate continueth still in his former state & dignitie. He shall reigne, but so shall not you reigne. By the way also and as it were glauncingly, he shadoweth out the office of princes, saying: And they which haue pow∣er ouer them are called Good & Gracious: that is to say, they be ordeined of God to the end they should do good to their subiectes.* 1.6 For the Apostle sayth: The Magistrate is Gods minister, for thy welfare. For Princes are not a ter∣rour to such as do wel, but to such as do ill. And what could be sayd more piththily and strongly in this case, that which is sayd already, or rather now twise repeted, but so shal not you? By and by he addeth an ordinaunce after what sort the Ministers must behaue themselues in their Ecclesiasticall charge, saying: He that is an elder among you, let him be∣come felow to the yonger. That is to say, he that hath got∣ten a greater roome in the Church, & is endewed both with sundry giftes and also with singular authoritie in respect of his old age and his experience in matters, let hym not vaunt himselfe for those singular giftes, but let him be wise after a lowly maner, as if he were some young man with∣out experience, and as yet raw in so great a charge. Also, he

that is a Prince. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that is, a Capteine, Ruler, or Gouerner, let him assure himselfe that he hath not gotten a souereintie, but a ministerie: and therfore let him behaue himselfe as a Minister.

Unto these he addeth also other reasons, whereby to lay forth to the eye, that Apostolicke men are called, not to reigne but to serue. Greater (sayth he) is the prerogatiue of him that sitteth at the table, then of him that serueth him which sitteth. But the Church beyng called by the Lord to a spirituall feast, sitteth downe: And you serue the Church of that spirituall foode: Ergo, the Church is as your Lady and mistresse, and you are the seruauntes of this mistresse, but not her maisters and much lesse her souereines. Here∣unto agayne he ioyneth his owne example: I am (sayth he) as a seruaunt among you. Seyng then that I which am your Lord, do neuerthelesse serue you: it is a shame for you which be but seruauntes, to thinke of Lordyng it in the Church, considering how my most humble example is day∣ly before your eyes vtterly abhorryng from all desire of so∣uereintie. Furthermore he addeth this also: Surely it is straunge that you should striue among your selues for su∣perioritie: considering how that I haue hetherto ben sub∣iect to many and sundry afflictions. Wherof you your selfe can beare witnesse, vnto whom some part of my temptati∣ons and afflictions hath redounded. Wherefore ye might rightlyer conferre among your selues, of bearing the crosse and of patience, than of Lordshyp & superioritie. Notwith∣standyng he annexeth here agayne a comfort, least their hartes might fayle them at the mention of afflictions. And therefore he knitteth vnto it a declaration of heauenly re∣wardes that shalbe liberally giuen vnto those in the euer∣lasting countrie, which get the vpper hand in persecutiōs: aduauncyng his maner of spéech from bodily and earthly thinges, to spirituall and heauenly thinges.

Yet notwithstandyng, after all these thinges, (which surely may séeme a wonder to the whole world) yea euen

after thrise most earnest warning and euident instruction, the Disciples dare byanby vpon Christes Resurrectiō, and at the verie instant of his Ascension into heauen, make mē∣tion yet agayne of reigning, yea and to cloy the Lord again with their desirousnesse of superioritie, saying: Wilt thou at this time, that is to say before thou depart from vs into heauen) restore the kingdome vnto Israell? Unto which question the mercyfull Lord bearing with the weakenesse of his Disciples, aunswereth, méekely agayne, and biddeth them referre the seasonable doing of it vnto God. In the meane while he repeteth and beateth into them agayne, what they should do and what he requireth at their hands, saying: After that the holy Ghost is come downe into you, you shall receiue power, and you shal beare witnesse of me, not onely at Hierusalem, but euen to the vttermost costes of the earth also. And what els is this, then if he had sayd, The holie Ghost shall teach you to vnderstād, what maner of kingdome mine shalbe, doutlesse spirituall, & not world∣ly, wherin I shall sit and reigne the chief & onely souerein. And in this my kingdome, that is to wit, in y^e very Church of the saintes, you shalbe witnesses & not kinges, preachers and not princes. For by preachyng of the Gospell you shall gather me a Church out of the whole world.

This I say is Christes doctrine concerning supremacie and reigning, & concernyng the ministerie of Christ in the Church, more lightsome thē the sunne. Wherby also it ap∣peareth, more clearely then the day light, that the Byshop of Romes vsurping of souereintie in the Church, and his bosting of himselfe to be ordeined head ouer all kinges and Realmes, contrarie to Christes example and doctrine, is not by the lowlie spirite of Christ, but by the proude spirite of Lucifer?

Notes

• * 1.1

  Luke. 12.
• * 1.2

  Iohn. 6.
• * 1.3

  Matth. 22.
• * 1.4

  Math. 17
• * 1.5

  Luke. 22.
• * 1.6

  Rom. 13.