A17167:146
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.
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.1 This (ye may sée) is the fayre Helene, for the winnyng of whom, the Romish Byshops haue made warre in Christendome now these certeine hundred yeares agaynst all Christen Kinges and Princes. This is the ground of all their grief, verely this is ye onely cause for which they haue turmoyled the whole world, and cease not to turmoyle it euen at this day, that is to wit in so great light of the Gospell, ⟨p. 43⟩which now shyneth bright, and triumpheth through the whole world: a most assured proofe of inuincible shamelesnesse and wilfulnesse. For the Lord without any parable and most manifestly in the Gospell sayth to the pastors of Churches, The kings of the Gentiles reigne ouer them: but so shall not you. Neuerthelesse the Byshop who will séeme to be the Prince of pastors, despising or rather trampling that so manifest commaundement of the Lord vnder his féete, is not ashamed to take vppon him all power as well in spirituall as temporall matters. And what els is that, but to wype away all shamefastnesse, and openly and wickedly to rebell agaynst God, and to outface him, with saying to him, but we will do so, and not simply, but also farre further, yea and more to. But I haue shewed euidently inough afore, that all pastors of Churches are called and ordeined by Christ, not to beare rule, but to serue in all thinges.
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.
And yet in the mean while, the Princes meddled not with the sacrificing, which God had committed to the ⟨image 51⟩Priests.1 For that was not lawful for them without punishment, as it appeared by king Azarias, otherwise named Osias, who was stricken with leprosy for presuming wilfully to burn incense upon the brazen altar, contrary to Gods ordinance. For it is one thing to sacrifice and to execute the offices that belong peculiarly to the Priests: and an other thing to dispose the Priesthood and discipline of the Church in convenient order, and to keep them when they be ordered. For God hath sorted these offices asunder, and will not have them confounded.2 And what man (except it be some giddy brained and froward Anabaptist,) will say that Christen Princes have less authority and power in the Churches of Christen folk, than the Jewish kings had in the Synagogues? Can ye say, that the authority of these is diminished by Christ our Lord, or by his Apostles? Most certain it is, that it is not diminished by Christ. For the Prophets, and among them specially David in the 2. Psalm, and Isaiah in his 49. chapter & in other places, have foretold that kings should come into the Church of Christ, & that they should not only lead their lives there after the manner of other Christen men, but also more over continue there still in governing, defending, & advancing Church affairs, as kings still executing kingly power. Which point S. Austin handleth excellently, garnishing and enlightening it with many sentences, against the Donatists, which denied the Magistrate to have any power at all to deal in matters of the Church. Furthermore it is certain, that Christs Apostles removed not the faithful Magistrate from the administration of Ecclesiastical matters, thereby to make Christen kings of less power than the kings of the Jews had. For they say expressly that Princes are Gods ministers, yea and ordained to plant the thing that is good, and to pluck up the thing that is evil. But who is so overladen with the flesh, that he will restrain these things to the flesh only and to outward affairs: and not also extend them to mens souls, and to spiritual matters?
And yet in the meane while, the Princes meddled not with the sacrificing, which God had committed to the ⟨image 51⟩
Considering how it is agreed upon among all men of a right opinion, that a Magistrate ought to look chiefly unto such things as belong to the maintenance of the public welfare of the common weal, or of the happy state of their Realms. But it is out of all doubt, that the diligent care of faith and Religion make to the increase and preservation of the happy state and welfare of kingdoms and common weals: and therefore no man (but he that is an enemy to the happy state of Gods people) can deny that the regard of Religion also pertaineth to Princes or Magistrates. And that so much the less, because we learn plainly by reading the stories of the kings of Judah and Israel, that those kingdoms were and are most happy, wherein the Princes do faithfully administer matters of Religion: and that those be most unhappy wherein the kings either neglect or pervert the matters of the Church, and bring things into the Church, which Gods word hath not allowed, and fill all things with mens traditions.
Considering how it is agréed vpon among all men of a right opinion, that a Magistrate ought to looke chiefly vnto such thinges as belong to the maintenaunce of the publike welfare of the common weale, or of the happy state of their Realmes. But it is out of all dout, that the diligent care of faith and Religion make to the increase and preseruation of the happie state and welfare of kyngdomes and common weales: and therfore no man (but he that is an enemy to the happy state of Gods people) can deny that the regard of Religion also perteineth to Princes or Magistrates. And that so much the lesse, bicause we learne plainly by readyng the stories of the kinges of Iuda and Israel, that those kyngdomes were and are most happie, wherin the Princes do faithfully administer matters of Religion: and that those be most vnhappie wherin the kynges either neglect or peruert the matters of the Church, and bryng thinges into the Church, which Gods word hath not allowed, and fill all thinges with mens traditions.
Furthermore we have notable examples of those Emperors and Princes,1 which (according to the Prophesies) came into Christs Church and renounced their heathenishness, and showed themselves faithful foster fathers, overseers, and defenders of the Church. Among the first in account is Constantine who for his noble acts and manifold virtues was surnamed the great.2 This man closed up the temples of idols, and abolished all heathenish sacrifisings. In Nice a city of Bithynia he called a Council, the greatest of all Counsels and of most authority, And there he rebuked the Bishops sharply and laid his commandment upon them, & set order in the matters of the Church. Eusebius in the life of Constantine, is not afraid to term this Prince a Bishop, because he did most diligently look to the matters of the Church. If any man require the authors words, thus they be. Constantine (saith he) employed his care upon the Church of God. And because many were at odds among themselves in divers places: he being ordained ⟨image 52⟩a common Bishop by God, summoned a Diet of Gods Ministers. Neither disdained he to be at it himself, & to sit among them, & to become a fellow of theirs, & to dispose to all of them the things that made for the peace of God. Thus much saith he. Behold, here is a Council called, not by the Pope, but by the Emperor. Whereupon when one Ruffinus objected a certain Council against Jerome, he answered, saying: show thou me what Emperor commanded it to be assembled. Moreover the strife of the Bishops had burst further out, if this Emperor had not bridled them, and brought them to order. This Prince by his intermeddling in matters of Religion & of the Church, did within a while not only salve them but also greatly further them. Which thing the Emperors, Valentine, Gratian, and Theodosius did in likewise, as it appeareth in the beginning of Justinian's Code. And the Emperor Theodosius in Novellis tit. 2 concerning Jews, Samaritans, &c. confesseth to Florentius, that the searching out of Religion is the chief charge and greatest care that belongs to the Majesty of an Emperor. Also the Emperors Leo and Anthemius, in L. omnes .C. concernyng Bishops and Clerks, have set down by name, that Civill Magistrates were and ought to be judges of the Bishops. And before the reign of these, Archadius and Honorius, in L. Quicunque .C.
concerning Bishops and Clerks, denounce a Bishop that breaks the common peace to be unworthy the name of a Bishop, and depose him from his Bishopric, and finally will that he shall be banished.1
concernyng Byshops and Clerkes, denounce a Byshop that breakes the common peace to be vnworthy the name of a Bishop, and depose him from his Bishoprike, and finally will that he shalbe banished.1
The Emperor Justinian about the year of our Lord 550, made many laws, openly setting order in matters of the Church, & appointing Bishops & Clerks what they should do. And in Novellis. Constit. 123. he commandeth the Presidents of Provinces, that if the Bishops forslow to keep convocations, then they should do it, and execute the laws,1 and maintain the ordinances of the Church.
The Emperour Iustinian about the yeare of our Lord 550, made many lawes, openly settyng order in matters of the Church, & appointyng Byshops & Clerkes what they should do. And in Nouellis. Constit. 123. he commaūdeth the Presidentes of Prouinces, that if the Byshops forslow to kéepe conuocations, then they should do it, and execute the lawes,1 and mainteyne the ordinaunces of the Church.
Furthermore Charles the great, king of France and ⟨p. 47⟩Emperor, and his son Lewis the mild, published many Ecclesiastical laws concerning the holy doctrine, the ministration of the sacraments, and the Ministers them selves. Abbot Ansegisus compiled their laws into four books. But it would be too tedious to rehearse and of these laws, thereby to show and prove that which is otherwise sufficiently proved already, namely that the charge of Religion and of Church matters pertaineth also to Kings and Queens, and that it is no monstrousness at all though the civill Magistrate determine of matters of Religion, unless those so many, so mighty, and so holy Kings, Princes, and Emperors, whose examples I have hitherto alleged, were all monsters. But no such thing can sink in godly mens minds, who doubtless do rather believe, that Pope of Rome the author of this railing Bull is a monster both most hideous and most ugly, as hath ben said also heretofore.
Furthermore Charles the great, kyng of Fraunce and ⟨p. 47⟩Emperour, and his sonne Lewis the milde, published many Ecclesiasticall lawes concernyng the holy doctrine, the ministration of the sacramentes, and the Ministers them selues. Abbot Ansegisus compyled their lawes into foure bookes. But it would be too tedious to rehearse and of these lawes, therby to shew and proue that which is otherwise sufficiently proued already, namely that the charge of Religion and of Church matters perteineth also to Kynges and Quéenes, and that it is no monstruousenesse at all though the ciuill Magistrate determine of matters of Religion, vnles those so many, so mightie, and so holy Kynges, Princes, and Emperours, whose examples I haue hitherto alledged, were all monsters. But no such thyng can sinck in godly mens mindes, who doutlesse do rather beleue, that Pope of Rome the author of this rayling Bull is a monster both most hideous and most vgly, as hath ben sayd also héertofore.
Which things being undoubtedly so,1 the virtuous Queen of England hath done nothing amiss, but rather she hath done her duty, and deserved eternal praise, for succouring the persecuted and forweeryed state of the English Church, and for taking upon her the case of Religion, which she hath virtuously disposed hitherto according as she began at the first, deposing from their estate and office the bishops that were sworn to the pope, which preached the pope and papistry: and not Christ our Lord, and his pure Gospel: and preferring to their rooms, men sworn to Christ our Lord, and to the Queens Majesty, which preach Christs Gospel sincerely through the whole Realm, without any corruption of popery.
Which thinges beyng vndoutedly so,1 the vertuous Quéene of England hath done nothing amisse, but rather she hath done her dewtie, and deserued eternall prayse, for succoryng the persecuted and forwéeryed state of the English Church, and for takyng vpon her the case of Religion, which she hath vertuously disposed hetherto accordyng as she began at the first, deposing from their estate and office the bishops that were sworne to the pope, which preached the pope and papistry: and not Christ our Lorde, and his pure Gospell: and preferring to their roomes, men sworne to Christ our Lorde, and to the Quéenes Maiestie, which preache Christes Gospell sincerelye through the whole Realme, without any corruption of popery.
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.
