A17167:54
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.
There is also the Key of knowledge, and the Key of the kingdom of heaven, whereof we entreat at this present. The Key of knowledge is instruction, whereby a mans understanding is opened, and his want of skill amended. And the Key of the kingdom of heaven is a plain or lightsome declaration or laying forth of things, whereby men are taught, what way they may go into heaven, or how they may be saved. I feign nothing of mine own head in this behalf, in these things I follow the Scripture, and for mine exposition I allege the very word of Christ saying in the Gospel after S. Luke:1 Woe be to you Lawyers, which have taken away the key of knowledge: ye entered not in your selves, and them that came in, ye forbade. Which words of the Lord, Matthew uttereth in this wise: Woe be to you Scribes and Pharisees, for ye shut up the kingdom of heaven before men: ye your selves go not in, neither suffer ye them that come, to enter in. Behold, look what Luke called the taking away of the key of knowledge, 2that doth Matthew call the shutting up of the kingdom of heaven. And therefore what else I pray you is it to bring forth the keys of the ⟨image 17⟩kingdom of heaven, then to bring forth the keys of knowledge, that is to say, the doctrine which concerneth the kingdom of heaven, through the instruction whereof we may know how to become partakers of the everlasting salvation? Again, to take away the keys of knowledge or of the kingdom of heaven, is nothing else but to withstand the doctrine of the Gospel concerning the kingdom of God, or to assault it, or to give commandment that it be not preached. You therefore enter not in (saith the Lord) I mean by hearkening to my doctrine: ye believe not, that ye might be saved: neither suffer ye them to enter which come and are desirous of my doctrine concerning the kingdom of God, that is to say, which would fain hear and believe my doctrine, that by faith they might be made heirs of Gods kingdom, while you slander my doctrine and my works, as though they proceeded from Satan, and therefore were to be abhorred and eschewed of good men. And by these words of the Lord it appeareth most manifestly, that the keys whereof he speaketh here in S.
There is also the Key of knowledge, and the Key of the kingdome of heauen, whereof we intreate at this present. The Key of knowledge is instruction, wherby a mans vnderstanding is opened, and his want of skill amended. And the Key of the kingdome of heauē is a plaine or lightsome declaration or laying forth of thinges, whereby men are taught, what way they may goe into heauen, or how they may be saued. I faine nothing of mine owne head in this behalfe, in these thinges I followe the Scripture, and for mine exposition I alledge the very worde of Christ saying in the Gospell after S. Luke:1 Woe be to you Lawyers, whych haue taken away the key of knowledge: ye entred not in your selues, and them that came in, ye forbad. Which wordes of the Lord, Mathew vttereth in this wise: Woe be to you Scrybes and Pharyseys, for ye shut vp the kingdome of heauen before men: ye your selues goe not in, neyther suffer ye them that come, to enter in. Behold, looke what Luke called the taking away of the key of knowledge, 2that doth Matthew call the shuttyng vp of the kingdome of heauen. And therefore what els I pray you is it to bring forth the keyes of the ⟨image 17⟩kingdome of heauen, then to bring forth ye keyes of knowledge, that is to say, the doctrine which cōcerneth the kingdome of heauen, through the instruction whereof we may know how to become partakers of the euerlasting saluation? Againe, to take away the keyes of knowledge or of the kingdome of heauen, is nothing els but to withstand the doctrine of the Gospell concerning the kingdome of God, or to assault it, or to geue commaundement that it be not preached. You therfore enter not in (sayth the Lorde) I meane by harkening to my doctrine: ye beleue not, that ye might be saued: neither suffer ye them to enter which come and are desirous of my doctrine concerning the kingdome of God, that is to say, which would faine heare and beleue my doctrine, that by faith they might be made heires of Gods kingdome, while you slaunder my doctrine and my workes, as though they procéeded from Sathan, and therefore were to be abhorred and eschewed of good men. And by these wordes of the Lord it appeareth most manifestly, that the keyes wherof he speaketh here in S.
Matthew, saying, and to thee will I give the keyee of the kingdom of heaven, are not any other thing then the charge of preaching the Gospel, committed by the Lord to the ministers of his Church, that by the said publishing of the Gospel, they might open the kingdom of heaven to the believers, and shut it against the unbelievers.
Matthew, saying, and to thee will I geue the keyee of the kingdome of heauen, are not any other thing then the charge of preaching the Gospell, committed by the Lord to the ministers of his Church, that by the sayd publishing of the Gospell, they might open the kingdome of heauen to the beleuers, and shut it against the vnbeleuers.
But if these things which notwithstanding (if I be not deceived) I take to be evident & strong enough) do not yet satisfy you: behold I will unfold this whole matter of the keys yet an other way, though nothing differing from the interpretation which I have set down already, as in respect of the pith of the matter. The word keys are also used in the Scripture, for the care & ordering of an household. For the servants whom the master of any house setteth in office, have keys delivered unto them, wherewith to open and shut, and to order all the house: which thing is wont to be done by the Stewards or Comptrollers, that ⟨p. 12⟩have the chief charge of the house. By means whereof the keys also are taken for the very charge, the ordering, or the governing of the house. Here again I feign nothing of my self,1 I follow the holy Scriptures. For in Isaiah the Lord saith: I will lay the key of the house of David upon the shoulder of Eliachim, which shall open and no man shall shut, and shall shut and no man shall open. And what else is this, then if he had said without figure, I will put Sobna out of office, and make Eliachim Lord Treasurer, and commit the government of the Realm or of king Hezekiah palace, which charge he shall perform with so great faithfulness and authority, that whatsoever he ordaineth, shall stand sure and inviolable, and whatsoever he disannulleth, no man shall attempt to ratify. In like respect are the keys of the kingdom of heaven said to be given to the Apostles and other ministers, I mean the governing or housholdly ordering of the Church, thereby to bring men to the kingdom of heaven, or to shut them out of the partnership thereof. Which surely can be none other, then that which it accounteth as the chief, namely, the message of Gods word, I mean the preaching of the Gospel of Jesus Christ, concerning the remission of sins, and everlasting life. The which truly is so certain and sure, that look whom the ministers absolve from their sins by it, they are also assuredly acquit before God, and whom the ministers condemn by the word for their unbeliefs sake, those remain also condemned to destruction before God.
But if these thinges which notwithstāding (if I be not deceaued) I take to be euident & strong inough) do not yet satisfie you: beholde I will vnfolde this whole matter of the keyes yet an other way, though nothing differing from the interpretation which I haue set downe already, as in respect of the pith of the matter. The worde keyes are also vsed in the Scripture, for the care & ordering of an householde. For the seruauntes whom the master of any house setteth in office, haue keyes deliuered vnto thē, wherewith to open and shut, and to order all the house: which thing is wont to be done by the Stewardes or Comptrollers, that
And as for these things which I have laid forth concerning the ordering of a household by Stewards, that is to say, concerning the ordering of the Church by the ministers, they are not differing from the word of God. For the Lord in his Gospel rehearseth a parable of a man that went from home and committed the charge of his house to his servants which should be as Stewards to order his house. Which Parable certes is applied to the Church the house of God, and to the ministers placed in the same, ⟨image 18⟩that in governing it they may chiefly beautify it with the preaching of the Gospel. For in the same Gospel the Lord saith again: Who (thinkest thou) is that faithful and wise servant, whom his Lord hath set over his household to give them meat in due season? But who knoweth not what the meat of the Church is? Truly Paul writing to a Bishop, that is to say, to an overseer or steward of the Church, saith: Endeavour to yield thy self an allowable workman unto God, not to be ashamed of, and rightly distributing the word of truth. And the same Apostle speaking yet more manifestly of the ministers and the household order of the Church, saith: Let a man so esteem you as the ministers of Christ, and household guides or stewards of the mysteries of God. Then the which, I pray you what can be spoken more fully and plainly in this our case? Christ our Lord ordained in his Church, ministers and not Lords, ministers or servants I say to be stewards or dealers forth of Gods mysteries in the Church, that is to say, of the Gospel, and of the things that are annexed to the Gospel. For so doth the Lord him self expound the word Mystery in the xiii. chapt. of Matthew: and so doth Paul also in the third to the Ephesians. These keys, that is to say, this charge & household order of governing the Church, which is executed according to the appointment of the Gospel of Jesus Christ, did the Apostles receive, and after them all ministers of Churches that be lawfully called to the same office.
And as for these thinges which I haue layd forth concerning the ordering of a housholde by Stewardes, that is to say, concerning the ordering of the Church by the ministers, they are not differing from the worde of God. For the Lord in his Gospell rehearseth a parable of a man that went from home and committed the charge of his house to his seruauntes which should be as Stewardes to order his house. Which Parable certesse is applyed to the Church the house of God, and to the ministers placed in the same,
Now although our Lord said, I will give thee the keys of the kingdom of heaven, and that by the way he made no mention in the process following, of opening and shutting, which are the properties of ⟨p. 13⟩keys: yet did he set down other terms in their stead, that is to wit, to loose and to bind, by which doubtless he meant to show the power of the keys, and after what manner the Apostles do either open or shut heaven with the keys. They open when they unbind or let loose (for both those things come to one point) and they shut when they bind. To let loose therefore is to open: and to shut is to bind. Otherwise to bind is a word of known signification. For the officer bindeth, which at the commandment of his lord casteth a man in prison, or by some other way hampereth him in bonds. And he looseth, which dischargeth a man from bonds or bringeth him out of prison. This thing is conveyed over from the body to the mind. For bonds in the Scripture betoken as well spiritual as bodily imprisonment. To loose therefore is to open the prison of sins by preaching forgiveness of sins, through Christ, who only releaseth sins and bringeth out of prison. Which thing shall be the rightlyer understood, if we view and consider more nearly this saying of the Prophet which the Lord Jesus him self expoundeth in the Synagogue of Nazareth in S. Luke,1 saying: The spirit of the Lord is upon me (meaning upon Christ) because he hath anointed me, and hath sent me to bring glad tidings to the poor, to heal them that be hart broken, to preach release to the prisoners, and recovery of sight to the blind, and to set the bruised at liberty. Hereunto add also that which the same Lord said in John:2 Like as the father hath sent me, so send I you: Whose sins soever you release, they are released unto them, and whose sins soever you retain, they be retained. The son of God then sent out his disciples after the same manner that he him self was sent out by the father. But the son of God (according as the Prophet hath avouched) was sent to bring glad tidings to the poor, & to preach deliverance to prisoners: Ergo, the Apostles also were sent forth to show glad tidings, and to preach deliverance to prisoners.
NOw although our Lorde sayd, I will geue thee the keyes of the kingdome of heauen, and that by ye way he made no mention in the processe following, of opening and shutting, which are the properties of
Which thing when they do, then open they heaven by the keys, ⟨image 19⟩and let loose them that were tide in the bonds of sin, releasing them their sins, that is to say, witnessing by the Gospel, that their sins are released by faith through Christ. For the Apostles release not sin otherwise then by the warrant of the Gospel, which avoucheth unto them that only Christ by his own merit forgiveth sins. For like as the Apostles are not sent to offer them selves in sacrifice for the cleansing of the whole world as Christ was, the sacrifice of whom alone cleanseth away the sins of the whole world: even so doubtless the Apostles were not sent to forgive sins by their own authority as Christ did, but to witness unto men that they be forgiven by faith through Christ. For we must in these cases advisedly and with a conscience observe the matching of the superior with the inferior, so as we may yield to each party that which is his own, and not wickedly attribute that glory unto servants, which is due to the only son of God. Certes Augustine behaving him self reverently in these matters, saith peremptorily, that Christ worketh these things by power, and that the disciples do the things which they do, by service or seruauntly. Whereof more shall follow anon. Also Mark and Luke handling the same story which John hath touched in his xx. chapt. do witness that in the talk which Christ hath in the day of his resurrection, there is nothing else betaken to the Disciples, but the office of preaching the Gospel. For in Mark the Lord saith:1 Go into the whole world and preach the Gospel. 2And in Luke he saith: So behoved it Christ to suffer, & to rise again from the dead the third day, and repentance and forgiveness of sins to be preached to all nations in his name. And therefore by laying all these places of Scripture together, it is made most manifest and undoubted, that the keys which were given to Peter and the other Apostles, is nothing else but the ministration of preaching the Gospel, whereby the way is opened for the world into heaven, & whereby (to be short) is declared most assured release and forgiveness of sins ⟨p. 14⟩through faith in Christ, to such as believe. Whereunto also seemeth to pertain this most elegant and fit sentence of the Lord speaking with Paul:
I will make thee a witness and messenger (mark how he saith, a witness and messenger) and will send thee unto nations and realms, to open their eyes, that they may be turned from darkness to light, and from the power of Satan unto God, so as they may receive forgiveness of sins, and lot among those that be sanctified by the faith which is to meward. You have in these words a most exact description of the keys of the kingdom of heaven. Whereunto to add any more, I think it but superfluous.
I will make thee a witnesse and messenger (marke how he sayth, a witnesse and messenger) and will send thee vnto nations and realmes, to open their eyes, that they may be turned from darknesse to light, and from the power of Sathan vnto God, so as they may receaue forgeuenesse of sinnes, and lot among those that be sanctified by the fayth which is to meward. You haue in these wordes a most exacte description of the keyes of the kingdome of heauen. Wherunto to adde any more, I thinke it but superfluous.
Now if unto all these things, ye will add the practise of the Apostles (as they term it) and diligently search out how they have used the keys that were delivered to them, and after what sort they have opened or shut the kingdom of heaven unto men, and also in what wise they have either bound them or loosed them: ye shall no where in all the new Testament find them to have exercised the Popish practise, that is to wit, that the Apostles have set them selves down in the places where they came to preach the kingdom of God and salvation, and commanded men to come unto them, and there to crouch or to kneel after the manner of worshippers, and to shrive them selves, that is to say, to pour out all their thoughts, words, and deeds, with all the circumstances of them into the ear or lap of the confessor as he sits, and to crave of him the absolution of their sins, with enioynance of satisfaction: and that he on the other side laying his hands upon the head of the shriftman, whispered an absolution of sins over him in an ordinary form of words, and enjoined him a certain satisfaction by the works of penance. Much less shall ye find that the Apostles installed them selves in thrones, and thrust down sinners into hell by sentence of excommunication. &c. What then? Look upon the Acts of the Apostles, or rather go through that book, wherein Luke hath most diligently written the notable sayings and doings ⟨image 20⟩of the Apostles (and specially of Paul) without overslipping of any thing which tended to soul health, or was necessary to be known, and therewithal hath in xxviii. chapters set forth as many years, that is to wit, the things that the Apostles did by the space of xxviii. years together in the matter of salvation: and thou shalt not find in all that great work, that all and every of the Apostles did any thing else then agreeably and constantly in all places and in every place preach the Gospel, and promise remission of sins and everlasting life to such as believed in Christ: and on the contrary part, threaten endless and most assured damnation to them that believed not. Thus (I say) did the Apostles use the keys which they received of the Lord. Thus did they bind and loose.
Now if vnto all these thinges, ye will adde the practise of the Apostles (as they terme it) and diligently search out how they haue vsed the keyes that were deliuered to them, and after what sort they haue opened or shut the kingdome of heauen vnto men, and also in what wise they haue either bound them or loosed them: ye shal no where in all the new Testament finde them to haue exercised the Popishe practise, that is to wit, that the Apostles haue set thē selues downe in the places where they came to preach the kingdome of God and saluation, and commaunded mē to come vnto them, and there to crouch or to knéele after the maner of worshippers, and to shriue them selues, that is to say, to poure out all their thoughtes, wordes, and déedes, with all the circumstances of them into the eare or lap of the confessor as he sits, and to craue of him the absolution of their sinnes, with enioynance of satisfaction: and that he on the other side laying his handes vpon the head of the shriftman, whispered an absolution of sinnes ouer him in an ordinary forme of wordes, and enioyned him a certaine satisfaction by the workes of penance. Much lesse shall ye finde that the Apostles installed them selues in thrones, and thrust downe sinners into hell by sentence of excommunication. &c. What then? Looke vpon the Actes of the Apostles, or rather goe through that booke, wherein Luke hath most diligently written the notable sayinges and doinges
If they would have had any other thing, or any thing more to have been done in the Church by their successors, they would not have dissembled it by the space of xxviii. years preaching, in all their doings which Luke hath most faithfully written. And among other places of the Acts of the Apostles, let the godly read the second, x.xiii.xvi. and xviii. chapters, and they will bear witness that the things which I have spoken here are most true, yea and also think them selves satisfied in this case. I speak of such as are not contentious, for such no man can well satisfy. And at this present I say to them also as Paul said:1 If any man seem to be full of contention, we have no such custom, neither the Churches of God.
If they would haue had any other thing, or any thing more to haue bene done in the Church by their successors, they would not haue dissembled it by the space of xxviii. yeares preaching, in all their doinges which Luke hath most faythfully written. And among other places of the Actes of the Apostles, let the godly read the second, x.xiii.xvi. and xviii. chapters, and they will beare witnesse that the thinges which I haue spoken héere are most true, yea and also thinke them selues satisfied in this case. I speake of such as are not contentious, for such no man can well satisfie. And at this present I say to them also as Paule sayd:1 If any man seeme to be full of contention, we haue no such custome, neyther the Churches of God.
And whereas the adversaries urge this singular speech: I will give the keys of the kingdom of heaven unto thee, I say, unto thee Peter, unto thee, singularly, and not unto you, plurally: and in their urging do cry out that I have openly corrupted this place of the Gospel, by communicating unto the rest of the Apostles and to all their successors being ministers of the word, the keys that were given to Peter only: they bewray their own gross foolishness, together with their invincible malice, considering how they ⟨p. 15⟩can not deny but that such synecdoches or figures of putting one for a number, and specially in such cases, are very usual in the Scriptures. Again, seeing it is sufficiently known what the keys be, and that the rest of the Apostles received them as well as Peter: I pray you what will they prove by their singular number? But let them ask their own fathers, why the Lord whereas he gave equal or one manner of power to them all: did nevertheless say severally unto Peter, I will give thee: and they shall perceive that thereby is betokened and expressed the unity of the Church. Surely Augustine in his 118. treatise upon John, saith thus: Whereas they were all asked the question, Peter alone answered, Thou art Christ the son of the living God: and it is said unto him: Unto thee will I give the keys, as though he alone had received the power to bind and loose: when [notwithstanding] he both spake it alone for them all, and received them with them all, as bearing the person of unity: and one [did] therefore [both speak and receive] because there is unity in all. The same words repeateth he again in his 124. treatise upon John. And in his▪ 50. treatise, he saith: when Peter received the keys, he represented the holy Church. The same things avoucheth the blessed Martyr Cyprian in his little work concerning the simplicity of Clerks. Furthermore if we should grant any thing to be given here singularly unto Peter, what is that to the Pope of Rome? He hath not yet proved him self to be Peters heir and successor. In his own Decrees, in the sentences of Hierom and Chrysostom, in the xl. distinction, he shall find that which will put him to his trump, wring him by the ear, and cut his comb. Neither doth he which saith that in Peter the keys were given to the whole Church, approve the Romish toys.
And whereas the aduersaries vrge this singular spéech: I wyll geue the keyes of the kingdome of heauen vnto thee, I say, vnto thee Peter, vnto thee, singularly, and not vnto you, plurally: and in their vrging do cry out that I haue openly corrupted this place of the Gospell, by communicating vnto the rest of the Apostles and to all their successors being ministers of the word, the keyes that were geuen to Peter onely: they bewray their owne grosse foolishnesse, together with their inuincible malice, considering how they
Before I depart from hence, I will glancingly and briefly set forth the things which seem to pertain peculiarly to the keys, not of the kingdom of heaven, but the keys which the Bishops of Rome take to them selves, and which they blaze abroad in their Arms, that is to wit, by painting and stamping them commonly in a scutcheon and under an helmet, yea and by fastening them unto all their Bulls. For under those arms and cognisances of theirs, after the manner and fashion of scutcheons and helmets, do they shadow the fullness of their power, and blaze it abroad to the knowledge of all men. For the scutcheon it self beareth the arms of the house of the Bishop that sitteth in the Sea. And over the scutcheon stand two keys a cross, so set, that in stead of an helmet or crest, they bear up, or have set upon the shield and keys a triple crown or cap of maintenance, which (according to the interpretation of Austin Steuchus) they them selves call their Royalty. The cap of maintenance it self sheddeth out little Labels such as are hanging at Bishops Mitres. And all these things, which were utterly unknown to the Apostles and the first Bishops of the Roman Sea, are according to the art of Heraldry, made significative to show forth the puissance or power of this king & kingdom of all other the greatest.
BEfore I depart from hence, I will glauncingly and bréefly set forth the thinges which séeme to perteine peculiarly to the keyes, not of the kingdome of heauen, but the keyes which the Bishops of Rome take to them selues, and which they blaze abroad in their Armes, that is to wit, by painting and stamping them commonly in a scutchion and vnder an helmet, yea and by fastening them vnto all their Bulls. For vnder those armes and cognisances of theirs, after the maner and fashion of scutchions and helmets, doe they shadowe the fulnesse of their power, and blaze it abroad to the knowledge of all men. For the scutchion it selfe beareth the armes of the house of the Bishop that sitteth in the Sea. And ouer the scutchion stand two keyes a crosse, so set, that in stead of an helmet or crest, they beare vp, or haue set vpon the shéeld and keyes a triple crowne or cap of mainteinance, which (according to the interpretation of Austin Steuchus) they them selues call their Royaltie. The cap of mainteinance it selfe sheddeth out little Labells such as are hanging at Bishops Miters. And all these thinges, which were vtterly vnknowen to the Apostles and the first Bishops of the Romane Sea, are according to the arte of Haraldrie, made significatiue to shew forth the puissance or power of this king & kingdome of all other the greatest.
The shield it self which beareth the arms of the Bishops linage, showeth that the kingdom, and the power of the kingdom belongeth to him whose arms those be, and which presently sitteth in that Sea. And the two keys set cross aloft upon the shield (like as also their two swords) do (according to their holy and mystical divinity) betoken that unmeasurable power of theirs which extendeth it ⟨p. 16⟩self forward and backward through the whole earth, and advanceth it self also above the very clouds even into heaven. In the mean while, it was Gods good will to teach wise men by such fatal badges, who and what manner a one this prince is, verily even the same of whom S. John hath written in his Apocalypse, saying: And I saw an other beast coming out of the earth, and having two horns, like unto the Lambs. But those two horns are Priesthood and Princehood: and both of them belong to Christ the Lord, who is, continueth alone both King and Priest for ever. For he is that Lamb of God. Therefore it is pithily said that those horns which the beast taketh unto him, are not the Lambs horns (for the Lamb keepeth his still, and lendeth them to no man) but like the Lambs horns. For the Bishop will have all men believe, that by Peter, Christ hath given them equal power with him self, that is to wit, Priesthood and Princehood, and so prate they in those tyrannical Decretals of theirs, which thing for all that, is but of their own making, neither have they received any such thing of Christ or yet of Peter.
The shéeld it selfe which beareth the armes of the Bishops linage, sheweth that the kingdome, and the power of the kingdome belongeth to him whose armes those be, and which presently sitteth in that Sea. And the two keyes set crosse aloft vpon the shéeld (like as also their two swordes) doe (according to their holy and misticall diuinitie) betoken that vnmeasurable power of theirs which extendeth it ⟨p. 16⟩selfe foreward and backward through the whole earth, and aduaunceth it selfe also aboue the very cloudes euen into heauen. In the meane while, it was Gods good will to teach wise men by such fatall badges, who and what maner a one this prince is, verely euen the same of whom S. Iohn hath written in his Apocalips, saying: And I saw an other beast comming out of the earth, and hauing two hornes, like vnto the Lambes. But those two hornes are Préesthood and Princehood: and both of them belong to Christ the Lord, who is, continueth alone both King and Préest for euer. For he is that Lābe of God. Therfore it is piththely sayd that those hornes which the beast taketh vnto him, are not the Lambes hornes (for the Lambe kéepeth his still, and lendeth them to no man) but like the Lambes hornes. For the Bishop will haue all men beleue, that by Peter, Christ hath geuen them equall power with him selfe, that is to wit, Préesthood and Princehood, and so prate they in those tyrannicall Decretalls of theirs, which thing for all that, is but of their owne making, neither haue they receaued any such thing of Christ or yet of Peter.
Furthermore their Royalty or Crown hath Labels hanging at it, yea even bishoply labels flaring about, and writhed with the keys to the sides of the crown, meaning thereby that this prince is no common prince, but both a prince and a priest. Yea & the crown which this priestly king, prince, and Emperor beareth, is not single and one, but triple, such as never any Monarchs wore, that men can read of, were they never so puissant: neither are there any princes living at this day, that wear the like. And who (I pray you) would doubt that there were a great mystery in these things, if it were not such a one as knoweth not that the matters of these men are stuffed with mysteries like the holy letters of the Egyptians? This triple crown therefore signifieth, that he which beareth it is Lord of Lords, and King of Kings, or rather that he is the only prince upon earth, which hath power in earth, in heaven, ⟨image 22⟩and in purgatory under the earth, or more verily which is king of heaven, of the earth, & of the unfortunate Islands, or of the new found land Purgatory. And this crown is not of less value then the crowns of other kings, but much statelier, wrought with wonderful cunning, and garnished and beset with jewels and things of great price, that at least wise even thereby they might do men to understand that that power of theirs hath not his match in all the world, but in all points surmounteth all others. Again, it is come to pass by the goodness of God, that none of all the princes in the world weareth such a crown, but only the Bishop of Rome. For so was it Gods will to show openly by this peculiar mark, that this prince thus capped with a triple crown, is the very same whom Daniel in his vij. chapter termeth the little horn. For the little horn in deed is the bishop and shepherd which is bedecked with humility, and whom God hath forbidden to reign as a Lord. This little pretty horn springeth up among the ten horns. For when the Roman Monarchy which is the old beast, was divided and decayed, there appeared up a little slender horn, and a despised one among the rest, and swept away three of the other horns. By doing whereof he purchased him self power. For the Bishops of Rome, at the beginning of their creeping up, dispatched three princes.
Furthermore their Royaltie or Crowne hath Labells hanging at it, yea euen bishoply labells flaring about, and wrythed with the keyes to the sides of the crowne, meaning therby that this prince is no cōmon prince, but both a prince and a préest. Yea & the crowne which this préestly king, prince, and Emperor beareth, is not single and one, but triple, such as neuer any Monarkes wore, that men can read of, were they neuer so puissant: neither are there any princes liuing at this day, that weare the like. And who (I pray you) would dout that there were a great mysterie in these thinges, if it were not such a one as knoweth not that the matters of these men are stuffed with mysteries like the holy letters of the Egyptians? This triple crowne therfore signifieth, that he which beareth it is Lord of Lordes, and King of Kinges, or rather that he is the only prince vpon earth, which hath power in earth, in heauē,
First Gregory the second of that name, plucked up Leo the third Emperor of Constantinople one of these three horns, by procuring his Exarch to be slain in a hurlyburly at Ravenna, and dispatching the Emperor quite out of Italy. Afterward Pope Zechariah drave Childericke king of France to decay, by counselling to depose Childericke, and to advance Pippin to the kingdom. And so was an other horn overthrown by the little horn. The third horn (which was the kings of Lombardy) was brought low at the incensing of the Popes, and finally also utterly wiped away by Pippin and Charles kings of France. But by the undoing & oppressing of these kings, ⟨p. 17⟩the wealth of the Bishops of Rome increased, and their power waxed strong, whom Gods will was to show by this triple crown, as it were with the finger, to be very Antichrists. Thus much concerning the Keys, Arms, and Cognisances of the Roman Bishops. Now come to my way again.
First Gregory the second of that name, pluckt vp Leo the third Emperor of Constantinople one of these thrée hornes, by procuring his Exarke to be slaine in a hurlyburly at Rauenna, and dispatching the Emperor quite out of Italy. Afterward Pope Zachary draue Childericke king of Fraunce to decay, by counselling to depose Childericke, and to aduaunce Pippin to the kingdome. And so was an other horne ouerthrowen by the little horne. The third horne (which was the kinges of Lombardie) was brought lowe at the incensing of the Popes, and finally also vtterly wiped away by Pippin and Charles kinges of Fraunce. But by the vndoing & oppressing of these kinges, ⟨p. 17⟩the wealth of the Bishops of Rome increased, and their power waxed strong, whom Gods will was to shew by this triple crowne, as it were with the fingar, to be very Antichristes. Thus much concerning the Keyes, Armes, and Cognisances of the Romane Bishops. Now come to my way againe.
Which thing when they do, then open they heauen by the keyes, ⟨image 19⟩and let loose them that were tyde in the bondes of sinne, releasing them their sinnes, that is to say, witnessing by the Gospell, that their sinnes are released by fayth through Christ. For the Apostles release not sinne otherwise then by the warrant of the Gospell, which auoucheth vnto them that onely Christ by his owne merite forgeueth sinnes. For like as the Apostles are not sent to offer them selues in sacrifice for the clensing of the whole world as Christ was, the sacrifice of whom alone clenseth away the sinnes of the whole world: euē so doutlesse the Apostles were not sent to forgeue sinnes by their owne authoritie as Christ did, but to witnesse vnto men that they be forgeuē by faith through Christ. For we must in these cases aduisedly and with a conscience obserue the matching of ye superior with the inferior, so as we may yéeld to ech partie that which is his owne, and not wickedly attribute that glory vnto seruauntes, which is due to the onely sonne of God. Certesse Austine behauing him selfe reuerently in these matters, sayth peremptorily, that Christ worketh these thinges by power, and that the disciples do the thinges which they do, by seruice or seruauntly. Wherof more shall follow anon. Also Marke and Luke handling the same story which Iohn hath touched in his xx. chapt. do witnesse that in the talke which Christ hath in the day of his resurrection, there is nothing els betaken to the Disciples, but the office of preaching the Gospell. For in Marke the Lord sayth:1 Goe into the whole world and preach the Gospell. 2And in Luke he sayth: So behoued it Christ to suffer, & to rise againe from the dead the third day, and repentaunce and forgeuenesse of sinnes to be preached to all nations in his name. And therefore by laying all these places of Scripture together, it is made most manifest and vndouted, that the keyes which were geuen to Peter and the other Apostles, is nothing els but the ministration of preaching the Gospel, wherby the way is opened for the world into heauen, & wherby (to be short) is declared most assured release and forgeuenesse of sinnes ⟨p. 14⟩through fayth in Christ, to such as beleue. Wherunto also séemeth to perteine this most elegant and fit sentence of the Lord speaking with Paule:
