A17167:139
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.
Now let us also come down to the chief points of the accusation which Pius the fifth the bishop of Rome bendeth against the most virtuous Queen of England. For by confuting them, and by maintaining the godliness and innocency of that virtuous Queen and her ⟨image 46⟩noble Realm, it will appear again to the whole world, that the Popes curse is but a very flimflaw and a film of a nutshell as they say in the proverb. Least he might not resemble the reviling & blasphemous mouth of Antichrist, he beginneth these things with railing and slandering, for he termeth the noble Prince king Henry the eight, father of this good Queen, an Apostate, as who turned away the Church of England from the Church of Rome, & he termeth his daughter Elizabeth by the grace of God now Queen of England, a thrall of wickedness, as who (by his saying) hath plucked back and called again into miserable destruction, the Realm of England which had been brought to the catholic faith by Queen Mary lately deceased: and also is become the refuge of heretics. If the beast should not speak so, he could not be believed to be the same that he is. For so doth he trimly fulfil the things that are written of Antichrist. For Saint Peter speaking of Antichrist, and of Antichrists household, saith that God knoweth how to reserve the wicked to be punished at the day of judgement, and specially such as following the flesh (that is to say, such as being led by lust of the flesh, and not by inspiration of the spirit) walk in unclean concupiscence and despise Lordship (that is to say, the order of dominion & sovereignty) & such as malapertly standing in their own conceit (that is to wit, such as being stubborn & overwilfull in their own opinions) are not afraid to rail & revile the higher powers: whereas the very angels (which are greater in power and strength than they) give not railing sentence against them before the Lord: and so forth as followeth in the second chapter of Saint Peters second Epistle. Herewithall agree the things which the blessed Apostle Judas Thaddaeus hath left written concerning the same matter, saying: these defile the flesh, despise rulers, and rail upon them that be in authority. But in the law of God, commandment is given that thou shalt not rail upon the Gods,1 nor blaspheme the Prince of thy people.
NOw let vs also come downe to the chiefe pointes of the accusation which Pius the fift the byshop of Rome bendeth against the most vertuous Quéene of England. For by confuting them, and by mainteining the godlinesse and innocency of that vertuous Quéene and her ⟨image 46⟩noble Realme, it will appeare againe to the whole world, that the Popes curse is but a very flimflaw and a filme of a nutshell as they say in the prouerbe. Least he might not resemble the reuiling & blasphemous mouth of Antichrist, he beginneth these thinges with rayling and slaundring, for he termeth the noble Prince kyng Henry the eight, father of this good Quéene, an Apostata, as who turned away the Church of England from the Church of Rome, & he termeth his daughter Elizabeth by the grace of God now Quéene of England, a thrall of wickednes, as who (by his saying) hath plucked backe and called againe into miserable destruction, the Realme of England which had bene brought to the catholike faith by Queene Marie lately deceased: and also is become the refuge of heretickes. If the beast should not speake so, he could not be beleued to be the same that he is. For so doth he trimly fulfill the things that are written of Antichrist. For Saint Peter speaking of Antichrist, and of Antichristes household, saith that God knoweth how to reserue the wicked to be punished at the day of iudgement, and specially such as folowing the flesh (that is to say, such as being led by lust of the flesh, and not by inspiration of the spirit) walke in vncleane concupiscence and despise Lordship (that is to say, the order of dominion & soueraintie) & such as malapertly standyng in their own conceit (that is to wit, such as being stubburne & ouerwilfull in their owne opinions) are not afrayd to rayle & reuile the higher powers: wheras ye very angels (which are greater in power and strength than they) geue not rayling sentence against them before the Lord: and so forth as foloweth in the second chapter of Saint Peters second Epistle. Herewithall agrée the thinges which the blessed Apostle Iudas Thaddaeus hath left written concerning the same matter, saying: these defyle the flesh, despise rulers, and rayle vpon them that be in authoritie. But in the law of God, commaundemēt is geuen that thou shalt not raile vppon the Gods,1 nor blaspheme the Prince of thy people.
A man may see that the Bishops of Rome make great account of these things, when they rail upon Princes openly. But what (I pray you) have kings committed whereby they should deserve to be overwhelmed with so many & so great reproaches and with so foul railings?
A man may sée that the Byshops of Rome make great account of these thinges, when they raile vppon Princes openly. But what (I pray you) haue kinges committed whereby they should deserue to be ouerwhelmed with so many & so great reproches and with so foule raylinges?
In deed, that wise Prince king Henry the viii. turned the Church that is in England away from many Romish superstitions that were very foul. And what offended he therein? Nay rather, he deserved praise, and his falling away is counted among wise men, a virtue, and not a vice. Moreover the renown of this Prince is so famous among all good and godly men, as it can not be defaced by the railings of these rascals of the Romish sink. He was of singular learning, of notable wisdom and experience, of excellent courage, and adorned with all heroical virtues and feats meet for a Prince. And it is not I alone that think thus of this King: there be other grave personages which have commended the same things in him. This Prince departing blessedly out of this life in the xxxviii. year of his reign about the end of January in the year of our Lord .1547. and having erst by his will entailed the succession of his Crown first unto his son Edward a young child of ix. years of age, and successively after him, unto his daughters Mary and Elizabeth: was succeeded by the said Edward, the vi. of that name, whose ample commendations that notable Historiographer Sleidan hath comprised in few words in the xxv. book of his Commentaries, saying: Edward the vi. the king of England, doubtless a Prince of singular towardness, departed out of this life the vi. day of July in the year of our Lord. 1553. being about the age of xvi. years, truly to the grief of all godly men. For after his decease there followed a very great alteration of things in England. Surely Europe hath not had any king of so great hope now these certain hundred years. Being very well trained up in godliness and instructed in learning even from his tender years, he was seen not ⟨image 47⟩only in the Latin tongue, but also in the Greek & the French tongues, and he had an earnest love to the doctrine of the Gospel, and gave entertainment and defence to all learned men, Germans, Italians, Frenchmen, Scots, Spaniards, and Polonians. Thus much saith he furthermore John Bale Bishop of Ossoria in Ireland, reporteth that this King did also exercise himself in writing, and among other things wrote a Comedy of the whore of Babylon.
In déede, that wise Prince king Henry the viii. turned the Church that is in England away from many Romish superstitions that were very fowle. And what offended he therin? Nay rather, he deserued prayse, and his fallyng away is counted among wise men, a vertue, and not a vyce. Moreouer the renowme of this Prince is so famous among all good and godly men, as it can not be defaced by the raylinges of these rascals of the Romish sink. He was of singular learnyng, of notable wisedome and experience, of excellent corage, and adorned with all heroicall vertues and feates méete for a Prince. And it is not I alone that thinke thus of this Kyng: there be other graue personages which haue commended the same thinges in hym. This Prince departyng blessedly out of this lyfe in the xxxviii. yeare of his reigne about the end of Ianuary in the yeare of our Lord .1547. and hauyng erst by his will intayled the succession of his Crowne first vnto his sonne Edward a young child of ix. yeares of age, and successiuely after hym, vnto his daughters Marie and Elizabeth: was succeded by the sayd Edward, the vi. of that name, whose ample commendations that notable Historiographer Sleidan hath comprised in few wordes in the xxv. booke of his Comentaries, saying: Edward the vi. the kyng of England, doutlesse a Prince of singular towardnesse, departed out of this lyfe the vi. day of Iuly in the yeare of our Lord. 1553. beyng about the age of xvi. yeares, truly to the grief of all godly men. For after his decease there folowed a very great alteration of thinges in England. Surely Europe hath not had any kyng of so great hope now these certein hundred yeares. Beyng very well trayned vp in godlinesse and instructed in learnyng euen from his tender yeares, he was séene not
1Concerning the governance of Queen Mary, and her bringing of the Church back again to the Sea of Rome: I will say nothing at this present, because the declaration thereof would be very sorrowful and lamentable, and (to say truth) it sticketh yet still more fresher is all mens minds, thou that it needeth to be ripped up again. This only will I say further, that the Bishops of Rome were even then also heavy friends to the Realm of England as they had ben oft afore: according as they had always wrought mischief unto other kingdoms also in Christendom for these five hundred years and more. But God will judge them when he seeth time.
1Concernyng the gouernaunce of Quéene Mary, and her bringyng of the Church backe agayne to the Sea of Rome: I will say nothing at this present, bycause the declaration therof would be very sorowfull and lamentable, and (to say truth) it sticketh yet still more fresher is all mēs myndes, thou that it néedeth to be ripped vp agayne. This onely will I say further, that the Bishops of Rome were euen then also heauie frendes to the Realme of England as they had ben oft afore: accordyng as they had alwayes wrought mischief vnto other kingdomes also in Christendome for these fiue hūdred yeares and more. But God will iudge them when he séeth tyme.
1After Queen Mary, succeeded Queen Elizabeth in the kingdom, not a thrall of wickedness as the Popes railing mouth doth slanderously revile her, but the servant, yea and the faithful servant of Jesus Christ our redeemer and Lord, as by him set at liberty from the thraldom of sin, and made his freewoman, so as she is now the daughter of God, and an enemy of all wickedness, yea even of the Popes for their wickedness sake. For she cleaveth entirely to her only Redeemer Christ: to him only doth she with singular faithfulness and diligence endeavour to knit the people of her Realm and the subjects that be under her charge: Her own self liveth a life beseeming a Christian princess, commending holy and honest conversation to all folks through her Realm, and (as much as in her lieth) forbidding & restraining all wickedness. Which thing truly, is not to draw back her subjects to destruction, ⟨p. 42⟩but to pluck them from destruction, and to restore them to assured salvation. They that know this Queen, know also that I feign nothing here to curry favour. And I touch these things the more sparely, least I may seem to purpose in any wise to flatter. Neither hath her majesty any need of my defence considering that her own godliness and innocency defend her.
1After Quéene Marie, succeded Quéene Elizabeth in the kyngdome, not a thrall of wickednesse as the Popes rayling mouth doth slaunderously reuile her, but the seruaunt, yea and the faithful seruaunt of Iesus Christ our redemer and Lord, as by him set at libertie from the thraldome of sinne, and made his fréewomā, so as she is now the daughter of God, and an enemie of all wickednesse, yea euē of the Popes for their wickednesse sake. For she cleaueth entierly to her onely Redemer Christ: to him onely doth she with singular faithfulnesse and diligence indeuer to knit the people of her Realme and the subiectes that be vnder her charge: Her owne selfe liueth a lyfe beséemyng a Christian princesse, commendyng holy and honest conuersation to all folkes through her Realme, and (as much as in her lyeth) forbidding & restreining all wickednesse. Which thing truly, is not to draw backe her subiectes to destructiō, ⟨p. 42⟩but to plucke them from destruction, and to restore them to assured saluation. They that know this Quéene, know also that I feyne nothing here to curry fauour. And I touche these things the more sparely, least I may séeme to purpose in any wise to flatter. Neither hath her maiestie any néede of my defence considering that her owne godlinesse and innocencie defend her.
Surely her Majesty (like as also her brother of most blessed memory King Edward the vi. did) opened a Sanctuary to outlaws,1 I mean men that fled their countries, and banished men, that is to wit which were driven out of the Popish common weals, not for committing wicked crimes, but for casting away of Idolatry, and for professing the healthful Gospel of Jesus Christ. I grant that these folk are enemies or angry in their hearts, howbeit not against Christ and his most holy Gospel, but against the Pope and his most lewd practises, & cursed superstitions. I grant that the pope termeth these men heretics, howbeit wrongfully, for in very deed they be right Catholics, abhorring all heresy & fighting against it. He that receiveth these receiveth Christ, according as Christ himself witnesseth, who also promiseth most ample reward to such as give entertainment to his outcasts. Therefore let that gracious Queen rejoice, let her rejoice I say, in opening refuge to the miserable outcasts that are driven out of their country for the true Religion:2 for she shall assuredly receive those most ample rewards at the Lords hand. And let not her Majesty pass at all for that abominable barbarousness and cruelty of Rome, which both persecuteth the innocents most outrageously it self, and also cruelly commandeth others to persecute, oppress, and murder them. That these men should so do, S. Peter hath foretold in his Epistle, where he matcheth them with wild beasts. Let that virtuous Queen then shun these cruel and beastly examples,3 and let her rather hearken to Isaiah the holy Prophet of God, speaking in the name of his God and ⟨image 48⟩saying: Set thy shadow as a night, in the midday hide the chased, and bewray not them that be fled. Let my banished people dwell with thee. Moab, be thou their refuge against the destroyer. To impeach the right of hospitality hath always ben reputed as one of the heinousest crimes that could be, even among the heathen. But to give harbour to the afflicted, and to the Church of Christ, it hath always (and specially in Christs Church) been reckoned among the chiefest virtues, and allowed of all good men.
Surely her Maiestie (like as also her brother of most blessed memorie Kyng Edward the vi. did) opened a Sanctuarie to outlawes,
Anon after, among the heinous offences never able to be purged with any sacrifice, and which most of all moveth the choler that boileth inwardly in the breast of the universal bishop, and sovereign Lord (as he him self will seem to be) as well in cases spiritual as temporal, because that power can abide no partnership: the foresaid thing is bitterly recited in the Bull, even in these words. Which will have her self acknowledged alone for sovereign Lady in cases spiritual and temporal, by usurping monstrously the place of supreme head. And finally which hath presumed to dispose parsons of churches & other Catholic Priests, and to make constitutions in cases Ecclesiastical deposing and oppressing the Catholic Bishops, and advancing or restoring wicked preachers and ministers of ungodliness to the rooms of those that be deposed &c.1 This (ye may see) is the fair Helene, for the winning of whom, the Romish Bishops have made war in Christendom now these certain hundred years against all Christen Kings and Princes. This is the ground of all their grief, verily this is the only cause for which they have turmoiled the whole world, and cease not to turmoil it even at this day, that is to wit in so great light of the Gospel, ⟨p. 43⟩which now shineth bright, and triumpheth through the whole world: a most assured proof of invincible shamelessness and wilfulness. For the Lord without any parable and most manifestly in the Gospel saith to the pastors of Churches, The kings of the Gentiles reign over them: but so shall not you. Nevertheless the Bishop who will seem to be the Prince of pastors, despising or rather trampling that so manifest commandment of the Lord under his feet, is not ashamed to take upon him all power as well in spiritual as temporal matters. And what else is that, but to wipe away all shamefastness, and openly and wickedly to rebel against God, and to outface him, with saying to him, but we will do so, and not simply, but also far further, yea and more to. But I have showed evidently enough afore, that all pastors of Churches are called and ordained by Christ, not to bear rule, but to serve in all things.
ANone after, among the haynous offences neuer able to be purged with any sacrifice, and which most of all moueth the choler that boyleth inwardly in the brest of the vniuersal bishop, and souerein Lord (as he him selfe will séeme to be) as well in cases spirituall as temporall, bycause that power can abyde no partnershyp: the foresayd thyng is bitterly recited in the Bull, euen in these wordes. Which will haue her selfe acknowledged alone for souerein Lady in cases spirituall and tēporall, by vsurpyng monstruously the place of supreme head. And finally which hath presumed to dispose parsons of churches & other Catholicke Priestes, and to make constitutions in cases Ecclesiasticall deposing and oppressing the Catholike Byshops, and aduauncing or restoryng wicked preachers and ministers of vngodlinesse to the roomes of those that be deposed &c.
Monstrously therefore doth the servant of servants which is excluded from all Lordship,1 and appointed only to do service, usurp to him self the thing that is peculiar only to sovereigns, whom God hath set in authority. For if the thing be said to be done monstrously, which is done either against nature or Gods express ordinance: I pray you what can be devised more monstrous, than that he whom the Lord of all things, of whom cometh all power and dominion, hath cast down as the basest servant of all, and put far underneath the footstools of all Lords, should not only take upon him the chair of estate which God hath granted only to kings: but also moreover, devise himself a throne which he will have seem to be exalted above the thrones of all kings: and mounting up into the same without remembrance of his own base estate, devilishly vaunt himself to the whole world, not now as a King or Emperor only, but also as chief Bishop that obtaineth both the swords and all power both in heaven and in earth? Here is that double shaped monster, here, here is ⟨image 49⟩seen that deadly and detestable, that horrible also and wonderful monster, which is blazed in the holy Scriptures by the title of the great whore which fitteth upon many waters,2 and upon the scarlet coloured beast full of names of blasphemy. But for a king or a Queen to be called a head as well in spiritual as temporal matters within their own Realm, it is no monstrousness at all, because the Lord hath so ordained it, & in Gods word Princes be called the heads of the people, & so the thing can not be said to be done monstrously against nature,3 which is done according to Gods will & word. With Kings I join Queens also, and not without cause, least the Pope perchance might surmise, that women are excluded from reigning, or that it is a monstrous thing if a woman should reign. For we know that the things which the Apostle speaketh concerning the obedience of wives and the silence of women in the congregation of God, are not to be wrested unto reigning. For it is certain that the Lords Apostles impeached not the successions in kingdoms, nor disordered not the accustomed manner of inheriting in kingdoms. Also we know that mention is made in the Bible, of the noble Queen of Saba to her great praise for her much conference with Solomon.
Neither will I now say any thing of Delbora that Judged Israel, & of other Princely Ladies. Truly Isaiah, not only said. And Kings shall be thy foster fathers, but also added, And Queens shall be their nurses: they shall bow down themselves before thee &c. Isaiah. 49.
Neither will I now say any thyng of Delbora that Iudged Israell, & of other Princely Ladyes. Truly Esay, not onely sayd. And Kynges shalbe thy fosterfathers, but also added, And Quéenes shalbe their nurces: they shall bow downe themselues before thée &c. Esay. 49.
Now then it is out of doubt, that the said most virtuous Queen is supreme head or sovereign Lady in that her ⟨p. 44⟩Realm, ordained of God himself, and set over the puissant Realm of England: except it be false which the Lords Apostle and chosen vessel Paul hath said:1 Let every soul be subject to the higher powers. For there is no power but of God: and the powers that be, are ordained of God. Therefore who soever resisteth power, resisteth Gods ordinance. And they that resist shall purchase damnation to themselves. Seeing now, that all men know these things to be most true, it followeth there withal, not only that the Queen of England is Queen by Gods ordinance: but also that the bishop that resisteth her & setteth himself naughtily against her, provoketh Gods grievous judgement against himself. But forasmuch as the Pope thinks it a monstrousness, that a king, or a Queen, or any civil Magistrate in a common weal should determine of Ecclesiastical cases, put down naughty Priests or Bishops & advance & set up better in their steads, and take upon him to bear the charge not only of temporal affairs, but also of spiritual or Ecclesiastical matters: Lo, I will prove and show by evident and invincible arguments, and examples of holy kings, howbeit briefly, that the same things are parcel of their duty, and therefore that the Magistrate doth then by Gods law and according to the commandment of the everlasting God: and that the Bishop of Rome snatcheth them to him self and to his rabble tyrannically, and wickedly against God, & playeth the Antichrist in plucking them from those to whom God hath given them.
NOw then it is out of dout, that the sayd most vertuous Quéene is supreme head or souerein Lady in that her ⟨p. 44⟩Realme, ordeined of God himselfe, and set ouer the puissant Realme of Englād: except it be false which the Lords Apostle and chosen vessel Paule hath sayd:1 Let euery soule be subiect to the higher powers. For there is no power but of God: and the powers that be, are ordeined of God. Therfore who soeuer resisteth power, resisteth Gods ordinaūce. And they that resist shall purchase dānation to themselues. Seyng now, yt all men know these thinges to be most true, it foloweth there withal, not onely that the Quéene of Englād is Quéene by Gods ordinaūce: but also that the byshop that resisteth her & setteth himselfe naughtely agaynst her, prouoketh Gods greuous iudgemēt agaynst himselfe. But forasmuch as the Pope thinkes it a monstruousnesse, that a king, or a Quéene, or any ciuil Magistrate in a cōmō weale should determine of Ecclesiasticall cases, put down naughtie Priestes or Bishops & aduaunce & set vp better in their steddes, and take vpon him to beare the charge not onely of temporall affaires, but also of spirituall or Ecclesiasticall matters: Lo, I will proue and shew by euident and inuincible argumentes, and examples of holy kynges, howbeit briefly, that the same thinges are parcell of their dewtie, and therfore that the Magistrate doth then by Gods law and accordyng to the commaundement of the euerlastyng God: and that the Bishop of Rome snatcheth them to him selfe and to his rable tyrannically, and wickedly agaynst God, & playeth the Antichrist in pluckyng them from those to whom God hath giuen them.
That God in any wise would,1 and that he hath ordained from the beginning, that Kings in their kingdoms and Magistrates in their common weals, ought to take upon them the care even of Religion, and to look faithfully unto it, and to order it diligently according to the rule of Gods word: this is the greatest proof, that God in his law doth straitly command a copy of the law to be delivered to the Prince of his people, thereby to dispose all his affairs. And in the same law he commandeth the Magistrate ⟨image 50⟩to make examination of doctrines, and to restrain yea and to smite such as withdraw men from God, and such as teach stubbornly against the law. These things are to be read in Deut. 13. and 17. and in other places of the book of the law.2 Besides this, Moses whom God had made the only lawful and chief Magistrate of his people, ordained, not only judges, but also Priests, and by Gods word appointed every of them his office, yea even unto Aaron the high Priest and chosen of God. It would be to long to reckon up these things particularly.3 Likewise also, Joshua that most devout Captain of Gods people, giveth charge to all estates, yea even unto the Priests to, what every of them shall do. For he ruled not only civill or warlike affairs, but Church matters also, both by himself and by others: Howbeit he restrained all things general and particular, not at his own pleasure, but to Gods holy law. So did David order the Priests and the Church matters also.4 In conveying and settling the Ark of the Lord, (wherein is seen the ordering of the whole Religion) he consulted with his Princes, and afterward made all the people privy to it, and lastly also sent to the Priests and Levites, appointing them as well as others what they should do. Let the first book of Chronicles be read, in which he also sorteth the Priests into degrees, and appointeth every man his office by Gods commandment: for the which thing he deserved right great and perpetual commendation in the Church. In the 2. book of the Chronicles and the viii. chapter we read,
Neither did they omit or go beyond any part of the kings commandment, as well the Priests as the Levites. The same Solomon deposed Abiathar the high Priest, and set up Zadoch in his stead. And many other such ⟨p. 45⟩things as these, did that wise king Solomon the beloved of God, with Gods well liking & his own glory. The same things did the rest of the kings of Judah. 1Davids holy offspring, that followed after him. For Asa put the Priests out of office that were defiled with idolatry, & set in others that were more godly.2 Jehoshaphat calling the Priests together giveth them their charge, and joining certain of the noblemen with them, sendeth them through his Realm to preach Gods law. And he not only disposeth the Courbarres of judges, but also ordereth the offices of Priests. King Hezekiah (than who there was not a better since David, 3except Josiah only) repaired the temple of the Lord (like as king Joas also had done afore him,4 who likewise had the Priests at commandment) and summoned a Council of the Priests, where he made an excellent Oration to them & like a good divine. He dealt with them as one having full power, and commanded them in these words, Give ear, Cleanse ye, Cary away. &c. The Priests also rebelled not stubbornly against their Prince after the manner of our prelates, saying unto him, thou puttest thy sickle into an other mans corn, for it is no part of thy charge to command the Priests. But they submitted themselves readily to their Prince, and obeyed his holy hests in all things. It is declared at large in the holy Scriptures, that Josiah did set order in the whole Religion according to the rule of Gods law,5 command the Priests, putting some of them out of their office, & placing other in their rooms. I will rehearse no more examples for making my readers weary. But upon all these I conclude, that Kings & Princes among Gods people had sovereignty and authority by Gods ordinance, over the Priests, over the highest Bishop, and over the whole Clergy, and disposed not only civill but also Ecclesiastical matters according to Gods law, both rightfully and also with singular commendation.
Monstruously therfore doth the seruaunt of seruauntes which is excluded from all Lordship,1 and appointed onely to do seruice, vsurpe to him selfe the thyng that is peculiar onely to souereines, whom God hath set in authoritie. For if the thyng be sayd to be done monstruously, which is done either agaynst nature or Gods expresse ordinaunce: I pray you what can be deuised more monstruous, than that he whom the Lord of all thinges, of whom commeth all power and dominion, hath cast downe as the basest seruaunt of all, and put farre vnderneath the footestooles of all Lordes, should not onely take vpon him the chayre of estate which God hath graunted onely to kynges: but also moreouer, deuise himselfe a throne which he will haue séeme to be exalted aboue the thrones of all kinges: and mountyng vp into the same without remembraunce of his own base estate, deuilishly vaunt himselfe to the whole world, not now as a King or Emperour onely, but also as chief Byshop that obteineth both the swordes and all power both in heauen and in earth? Here is that dubbleshapped monster, here, here is ⟨image 49⟩séen that deadly and detestable, that horrible also and wonderfull monster, which is blased in the holy Scriptures by the title of the great whore which fitteth vppon many waters,2 and vppon the scarlet colored beast full of names of blasphemie. But for a kyng or a Quéene to be called a head as well in spirituall as temporall matters within their owne Realme, it is no monstruousnesse at all, bycause the Lord hath so ordeined it, & in Gods word Princes be called the heades of the people, & so the thing can not be sayd to be done mōstruously agaynst nature,3 which is done according to Gods will & word. With Kyngs I ioyne Quéenes also, and not without cause, least the Pope perchaunce might surmyse, that women are excluded from reignyng, or that it is a monstruous thyng if a woman should reigne. For we know that the thinges which the Apostle speaketh concernyng the obedience of wiues and the silence of women in the congregation of God, are not to be wrested vnto reigning. For it is certein that the Lords Apostles impeached not the successions in kyngdomes, ne disordered not the accustomed maner of inherityng in kyngdomes. Also we know that mention is made in the Bible, of the noble Quéene of Saba to her great prayse for her much conference with Salomon.
That God in any wise would,1 and that he hath ordeined from the beginnyng, that Kynges in their kyngdomes and Magistrates in their common weales, ought to take vpon them the care euen of Religion, and to looke faithfully vnto it, and to order it diligently accordyng to the rule of Gods woord: this is the greatest proofe, that God in hys law doth straitly commaund a copie of the law to be deliuered to the Prince of his people, therby to dispose all his affaires. And in the same law he commaundeth the Magistrate ⟨image 50⟩to make examination of doctrines, and to restrayne yea and to smyte such as withdraw mē from God, and such as teach stubbornly agaynst the law. These thinges are to be read in Deut. 13. and 17. and in other places of the booke of the law.2 Besides this, Moses whom God had made the onely lawfull and chief Magistrate of hys people, ordeyned, not onely iudges, but also Priestes, and by Gods word appointed euery of them his office, yea euen vnto Aaron the high Priest and chosen of God. It would be to long to recken vp these thinges particularly.3 Likewise also, Iosue that most deuout Capteine of Gods people, geueth charge to all estates, yea euen vnto the Priestes to, what euery of them shall do. For he ruled not onely ciuill or warlike affaires, but Church matters also, both by himselfe and by others: Howbeit he restreined all thinges general and particular, not at his owne pleasure, but to Gods holy law. So did Dauid order the Priestes and the Churchmatters also.4 In conueying and settling the Arke of the Lord, (wherein is séene the ordering of the whole Religion) he consulted with his Princes, and afterward made all the people priuie to it, and lastly also sent to the Priests and Leuites, appointyng them as well as others what they should do. Let the first booke of Chronicles be read, in which he also sorteth the Priestes into degrées, and appointeth euery man his office by Gods commaundement: for the which thyng he deserued right great and perpetuall commendation in the Church. In the 2. booke of the Chronicles and the viii. chapter we read,5 that Salomon according to the ordinaūce of Dauid his father, appointed the degrées of Priestes in their ministrations, and the Leuites in their degrées to wash and to do seruice before the Priestes &c. And byanby there foloweth, For so had Dauid the man of God commaunded.
Neither did they omit or go beyond any part of the kynges commaundement, as well the Priestes as the Leuites. The same Salomon deposed Abiathar the hygh Priest, and set vp Zadoch in his sted. And many other such ⟨p. 45⟩thyngs as these, did that wise king Salomon the beloued of God, with Gods well likyng & his owne glorie. The same thinges did the rest of the kings of Iuda. 1Dauides holy ofspryng, that folowed after hym. For Asa put the Priestes out of office that were defiled with idolatry, & set in others that were more godly.2 Iosaphat callyng the Priestes together giueth them their charge, and ioyning certein of the noblemen with them, sendeth them through his Realme to preach Gods law. And he not onely disposeth the Courbarres of iudges, but also ordereth the offices of Priestes. King Ezechias (than who there was not a better since Dauid, 3except Iosias onely) repayred the temple of the Lord (like as kyng Ioas also had done afore him,4 who likewise had the Priestes at commaundement) and sommoned a Counsell of the Priestes, where he made an excellent Oration to them & like a good diuine. He delt with them as one hauing full power, and commaūded them in these wordes, Giue eare, Clense ye, Cary away. &c. The Priestes also rebelled not stubbornly agaynst their Prince after the maner of our prelates, saying vnto him, thou puttest thy siccle into an other mans corne, for it is no part of thy charge to commaunde the Priestes. But they submitted themselues redely to their Prince, and obeyed his holy hestes in all thinges. It is declared at large in the holy Scriptures, that Iosias did set order in the whole Religion accordyng to the rule of Gods law,5 commaund the Priestes, puttyng some of them out of their office, & placing other in their roomes. I will rehearse no mo examples for makyng my readers wéery. But vpon all these I conclude, that Kynges & Princes among Gods people had souereintie and authoritie by Gods ordinaunce, ouer the Priestes, ouer the hyghest Byshop, and ouer the whole Clergie, and disposed not onely ciuill but also Ecclesiasticall matters accordyng to Gods law, both rightfully and also with singular commēdation.
