A17167:65
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.
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.
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.
I Know well enough it offendeth many even in this discourse, that I use the term power so seldom, and the word ministry or ministration so often, when notwithstanding the Scripture doth openly give power to the ministers, and it is commonly called the power of the keys. But how small a thing is that I beseech you, if it be compared with the fullness of power which these men challenge to them selves openly? I grant in deed that the administration of the Church, or (if ye like it better) of the keys, is called power. For the Lord saith in the Gospel: Like as a man that at his going into a strange country, left his house and gave his servants power. &c. But who knoweth not that the power which is spoken of here, is none other but to do service or to minister: specially seeing that in an other Evangelist, it is more effectually opened what manner of power the same is, in these words: to give his household meat in due season, saith the Lord. Which thing no man will wrest to the fullness of power, but he that is past all shame. For the Lord speaketh manifestly of the preaching of the Gospel, whereby meat is set before the household, I mean before the Church of God. And when Paul to the Corinthians had termed the preaching of the Gospel the word of atonement:1 by and by expounding him self he addeth, that the office or ministration of preaching the atonement was given unto him: behold, here he calleth that thing a ministration, which he had even now ⟨image 23⟩called the word. And he addeth again, that Christ by the ministers exhorteth men to be at one with God. What power (I pray you) shall the faithful minister claim by this gear? Rightly therefore do some men give warning, that the power by law is one thing, and the power by ministration is an other. The power by law is that whereby each man as an owner hath power over the things that are his own, subject to his own commandment and not to an other mans. After this sort the Lord hath power over the Church,2 who saith in the Gospel: All power is given to me in heaven and in earth. So is it said before, that Christ hath the key of David, of death, and of hell. This power is communicated to no creature, but remaineth to God alone. Therefore except they will be false ministers, they will never take this power upon them.
I Know well inough it offendeth many euen in this discourse, that I vse the terme power so seldome, and the worde ministerie or ministration so often, when notwithstanding the Scripture doth openly geue power to the ministers, and it is commonly called the power of the keyes. But how small a thing is that I beséech you, if it be compared with the fulnesse of power which these men chalenge to them selues openly? I graunt in déede that the administration of the Church, or (if ye like it better) of the keyes, is called power. For the Lord sayth in the Gospell: Like as a man that at his going into a straunge countrey, left his house and gaue his seruauntes power. &c. But who knoweth not that the power which is spoken of héere, is none other but to do seruice or to minister: specially seing that in an other Euangelist, it is more effectually opened what maner of power the same is, in these wordes: to geue his honsholde meate in due season, sayth the Lord. Which thing no man will wrest to the fulnesse of power, but he that is past all shame. For the Lorde speaketh manifestly of the preaching of the Gospell, whereby meate is set before the housholde, I meane before the Church of God. And when Paule to the Corinthians had termed the preaching of the Gospell the word of attonement:
But the power of ministration or office, is that which the Lord hath committed to the ministers, with a certain limitation and not absolutely. For these do, not what they list them selves, nor as owners of things, but as their Lord and master hath commanded them, and only in the same manner that he by his certain determination hath appointed them to be done: and if they do it not, or do it otherwise then their master hath commanded them, they shall be but untrusty servants. And so undoubtedly the minister of Christ hath the ministering power of the keys in the Church, to preach the Gospel to the Church, and to preach it in such wise as the Lord hath commanded him to preach: and certainly he shall be a false and unfaithful servant to his master, if he take upon him any other power and specially fullness of power, and preach not the Gospel at all, or preach it otherwise then is appointed him.
But the power of ministration or office, is that which the Lord hath committed to the ministers, with a certaine limitation and not absolutely. For these do, not what they list them selues, nor as owners of thinges, but as their Lord and master hath commaunded them, and onely in the same maner that he by his certaine determination hath appointed them to be done: and if they do it not, or do it otherwise then their master hath commaunded them, they shall be but vntrusty seruauntes. And so vndoutedly the minister of Christ hath the ministering power of the keyes in ye Church, to preach the Gospell to the Church, and to preach it in such wise as the Lord hath commaunded him to preach: and certeinly he shall be a false and vnfaythfull seruaunt to his master, if he take vpon him any other power and specially fulnesse of power, and preach not the Gospell at all, or preach it otherwise then is appointed him.
Besides this, I am not ignorant, that Christ gave the Apostles great power, howbeit with limitation, and but for the beginning and for a certain time, according as Matthew witnesseth, saying: And he gave his twelve Disciples power against unclean spirits, to cast them out and to ⟨p. 18⟩heal all manner of diseases and infirmities. For I think not that any man will affirm the same power to be given to all ministers of the Church, together with the keys, considering that we know, how that (the Gospel being sufficiently confirmed already by such signs) they be now no longer common and usual in the rest of the Church, no more then the ablenesse and use of sundry tongues. But howsoever the case stand with that wonderful power, it is most certain that the Apostle Paul said of all manner of power given unto him by the Lord, that the same was given him to edify withal, and not to destroy. Which thing unless every minister weigh very advisedly with him self: not only in vain, but also to his own great harm shall he dispute of the power that is given him, and much more dangerously shall he take it upon him.
Besides this, I am not ignorant, that Christ gaue the Apostles great power, howbeit with limitation, and but for the beginning and for a certeine time, according as Mathew witnesseth, saying: And he gaue his twelue Disciples power against vncleane spirites, to cast them out and to ⟨p. 18⟩heale all maner of diseases and infirmities. For I thinke not that any man will affirme the same power to be geuen to all ministers of the Church, together with the keyes, considering that we know, how that (the Gospell being sufficiently confirmed already by such signes) they be now no longer common and vsuall in the rest of the Church, no more then the ablenesse and vse of sundry tounges. But howsoeuer the case stād with that wonderfull power, it is most certeine that the Apostle Paule sayd of all maner of power geuen vnto him by the Lord, that the same was geuen him to edifie withall, and not to destroy. Which thing vnlesse euery minister wey very aduisedly with him selfe: not onely in vaine, but also to his owne great harme shall he dispute of the power that is geuen him, and much more daungerously shall he take it vpon him.
Hitherto I have made discourse of the keys with as much briefness and plainness as I could. Whereby I trust that such as shut not their eyes of malice, may perceive that the keys are for an other thing, then the Papists face us withal, doubtless not an absolute over things in earth and in heaven, but an healthful ministry of Gods word, or of the Gospel of Jesus Christ, and the charge and good ordering of the very Church of God: And therefore that when the Lord said, I will give thee the keys of the kingdom of heaven, he gave not Peter and the Roman Idol an infinite power which they call the fullness of power. For when the Lord promised and gave the keys, he gave not the keys of an earthly kingdom, but of the kingdom of heaven. Which thing is chiefly to be marked in this discourse. And in this kingdom & in this his Church Christ is the sovereign Lord, and abideth King, Bishop, and supreme head: yea and that alone without any copartner or deputy. But his messengers or Ambassadors sent to his Church, are the Elders, rulers, and ministers of the congregations. As for all power it is only Christs the King, Priest, and Head, and is not surrendered to any other. For ⟨image 24⟩he him self carieth yet still, and unto the very end will carry upon his shoulders the key of David: and he will open and no man shall shut, and shut and no man shall open, and he alone both looseth and bindeth. But his Ambassadors or preachers that are sent and ordained to gather his Church, do preach this Christ the Lord, assuring men by the preaching of the Gospel, that Christ forgiveth the sins of such as believe certainly and bestoweth eternal life upon them, and that he condemneth those to eternal death, which believe not, or which gainstand the Gospel. The self same Ministers do feed with Gods word the Church that is gathered unto Christ, comforting the weakhearted, quickening and thrusting forward the slothful, confirming the waverers, exhorting all men evermore unto continual prayers, to the lawful using of the Sacraments, too the duties of godly conversation, and most of all to charity and mercy, and in all things & by all means with singular faithfulness and diligence endeavouring to bring and preserve the Church safe and sound unto Christ:
Hetherto I haue made discourse of the keyes with as much bréefnesse and plainnesse as I could. Wherby I trust that such as shut not their eyes of malice, may perceaue that the keyes are for an other thing, then the Papistes face vs withall, doutlesse not an absolute ouer thinges in earth and in heauen, but an healthfull ministery of Gods worde, or of the Gospell of Iesu Christ, and the charge and good ordering of the very Church of God: And therefore that whē the Lord sayd, I will geue thee the keyes of the kingdome of heauen, he gaue not Peter and the Romane Idoll an infinite power which they call the fulnesse of power. For when the Lord promised and gaue the keyes, he gaue not the keyes of an earthly kingdome, but of the kingdome of heauen. Which thing is chéefly to be marked in this discourse. And in this kingdome & in this his Church Christ is the souerein Lorde, and abideth King, Bishop, and supreme head: yea and that alone without any copartener or deputie. But his messengers or Ambassadors sent to his Church, are the Elders, rulers, and ministers of the congregations. As for all power it is onely Christes the King, Préest, and Head, and is not surrendred to any other. For
which doubtless is the very true and wholesome use of the keys of Gods kingdom, even the native and holy stewardship, charge, and well ordering of Gods Church.
whiche doutlesse is the very true and wholesome vse of the keys of Gods kyngdome, euen the natiue and holy stewardshyp, charge, and well orderyng of Gods Church.
Let us proceed further, that we may also espy, how truly the Pope of Rome vaunteth himself alone to be ordained prince over all nations and all kingdoms. Here again I am not ignorant what the decrees and decretals chiefly of those Bishops whose names I have cited afore, do crake and belch out with open mouth concerning ⟨p. 19⟩this matter. But we will have no toys, we will have them show us by Christs express words, that the Bishops of Rome are lawfully ordained Princes over all nations and all Realms, by the ordinance of Christ our Lord, not by the ordinance of any men.
LEt vs procede further, that we may also espye, how truly the Pope of Rome vaunteth himself alone to be ordeined prince ouer all nacions and all kyngdomes. Here agayn I am not ignorant what the decrées and decretalles cheefly of those Byshops whose names I haue cyted afore, doe crake and belk out with open mouth concernyng ⟨p. 19⟩this matter. But we will haue no toyes, we will haue them shew vs by Christes expresse wordes, that the Byshops of Rome are lawfully ordeyned Princes ouer all nacions and all Realmes, by the ordinance of Christ our Lord, not by the ordinance of any men.
A few years past, Austin Steuchus of Eugubie the Library keeper of the sea of Rome, and besides that, a Bishop also, a man otherwise that had read much, but yet for all that, smally seen in the holy Scriptures, and moreover a most filthy flatterer of the Romish Bishops, did put forth a book against Laurence Valla, in the defence of Constantine's Donation, worthy to be spitted at of all godly men, and meet to be trampled in the mire with dirty feet. In this book, among other things, in the xv. Division. First of all (saith he) it stands you in hand to know, that Constantine did not give by name those few Townes, and those few Cities which are called the patrimony of the Church, but he gave the whole West part of the world, and so departing from the City, did as it were give place to a greater Prince then him self (that is to wit to the Pope) assuring him self that Rome it self was the head and dwelling place of godliness, wherein it were unlawful for any man to reign, besides the sovereign of Religion for any two men to reign in that one City to which he knew Peter the Prince of the Apostles and head of Religion to be come, he counted it a heinous matter, specially if the earthly Prince should bear the chief sway in the City. And in his xvi. Division, It could not be saith he) that two princes should reign in one City, specially in this respect, that worldly matters would have overmatched holy matters. Namely it would have happened, as it is in the Proverb, that rivers should have run against their streams. Also in the 90. Division: This is the Majesty and prerogative which Peter gave unto Rome, that like as she was Lady of all lands, so she should reign over all Religion, and all things should be ruled at her beck. ⟨image 25⟩Again in his 94. Division, he reckoneth up all the mightyest kingdoms of the West, as France, Spain, England, Denmark, Portugal, and all the residue, all which are subject to their holy and universal mother (for so speaketh he) the Church of Rome. And least he might overslip any thing, at length in his 103. Division he addeth: But what should I allege any more to prove by this kind of Arguments, the most ancient and well nigh almighty power of the Church of Rome over all kingdoms and kings, and the most ancient possession of the same.
A few yeares past, Austin Steuchus of Eugubie the Librarikéeper of the sea of Rome, and besides that, a Byshop also, a man otherwise that had read much, but yet for all that, smally séene in the holy Scriptures, and moreouer a most filthy flatterer of the Romish Bishops, did put forth a booke agaynst Laurence Valla, in the defence of Constantines Donation, worthy to be spitted at of all godly men, and méete to be trampled in the myre with dirtie féete. In this booke, among other thynges, in the xv. Diuision. First of all (sayth he) it standes you in hand to know, that Constantine did not giue by name those fewe Townes, and those fewe Cities which are called the patrimonie of the Church, but he gaue the whole West part of the world, and so departyng from the Citie, did as it were giue place to a greater Prince then hym selfe (that is to wit to the Pope) assuryng him selfe that Rome it selfe was the head and dwelling place of godlinesse, wherein it were vnlawfull for any man to reigne, besides the souereine of Religiō for any two men to reigne in that one Citie to whiche he knew Peter the Prince of the Apostles and head of Religion to be come, he counted it a haynous matter, specially if the earthly Prince should beare the cheefsway in the Citie. And in his xvi. Diuision, It could not be sayth he) that two princes should reigne in one Citie, specially in this respect, that worldly matters would haue ouermated holy matters. Namely it would haue happened, as it is in the Prouerb, that riuers should haue ronne agaynst theyr streames. Also in the 90. Diuision: This is the Maiestie and prerogatiue which Peter gaue vnto Rome, that lyke as she was Lady of all landes, so she should reigne ouer all Religion, and all thynges should be ruled at her becke.
Considering that the ancient monuments of all the Bishops are full of the high power wherewith they ruled the whole world at their commandment, holding the sovereignty of all Realms &c. These things whereby he hath put all the kingdoms of the world under the Pope and Church of Rome, could not satisfy and content that lying and blasphemous clawbacke, but he must also with extreme shamelessness and horrible wickedness make a God of that wicked wight the Bishop of Rome. For in his 26. Division he saith, that the faithful worship the son of God him self in the Pope, and that they honour, not so much him as a mortal man, as in him even God him self who hath made him his deputy upon earth. Again, in the 67. Division, 141. leaf. Thou hearest (saith he) how the high Bishop which is called God, was by Constantine esteemed as God. And ye must understand that this was then done, when he endowed him with that noble grant, for even then did he worship him as God, then did he (as much as lay in him) bestow godly honour upon him as Christs vicar and Peters successor, and then did he reverence him as the lively image of Christ. Thus saith he. And such blasphemous and wicked writings doth Rome yield unto us. Which things I have hitherto mentioned, to the end I might disclose unto all men, the extreme & unrecoverable madness of the Pope him self and of his household together with their wickedness, ⟨p. 20⟩where through, they being most heathenish & shameless men, are not afraid even in the sight of the whole world as well of Angels as men, to usurp unto them selves the very Godhead it self and all the kingdoms of the world, and to spit out whatsoever cometh at their tongues end.
Consideryng that the auncient monumētes of all the Byshops are full of the highe power wherwith they ruled the whole world at their commaundement, holdyng the souereintie of all Realmes &c. These thynges wherby he hath put all the kyngdomes of the world vnder the Pope and Churche of Rome, could not satisfie and content that lying and blasphemous clawbacke, but he must also with extreme shamelessenesse and horrible wickednesse make a God of that wicked wight the Bishoppe of Rome. For in his 26. Diuision he sayth, that the faythfull worshyp the sonne of God him selfe in the Pope, and that they honour, not so much hym as a mortall man, as in him euen God hym selfe who hath made him his deputie vpon earth. Agayne, in the 67. Diuision, 141. leafe. Thou hearest (sayth he) how the hygh Byshop which is called God, was by Constantine estemed as God. And ye must vnderstand that this was then done, when he endowed him with that noble graunt, for euen then dyd he worshyp him as God, then dyd hee (as much as lay in hym) bestowe godly honour vppon hym as Christes vicare and Peters successour, and then did he reuerence him as the liuely image of Christ. Thus sayth he. And such blasphemous and wicked writynges doth Rome yeld vnto vs. Which thynges I haue hitherto mencioned, to the end I might disclose vnto all men, the extreme & vnrecouerable madnesse of the Pope him selfe and of his houshold together with their wickednesse,
This Steuchus was also a Bishop, and yet he was not ashamed to offer so blasphemous writings to the Church, yea & to dedicate them to S. Peter. But let them bring us some one sentence, or at least wise some one word of Christ or his Apostles, whereby they may show and avouch unto us, that Christ authorized the Pope to be sovereign of all kings & kingdoms. No, they cannot bring me one iota out of all the new Testament. And therefore they flee unto Jeremiah for succour. But even this mans holy writings also do they defile: beray, & corrupt with their poison. For the Prophet speaketh of the ministration of the word, and not of any Lording of his own. For the Lord calleth, authorizeth, and sendeth Jeremiah to the charge of preaching. For he saith to him by express words: Before thou camest out of thy mothers womb, I sanctified thee, and appointed thee to be a Prophet unto nations. Afterward when Jeremiah excused him self by his tender years and unenured childhood: the Lord hearteneth and comforteth him, promising to be present with him, and to speak by his mouth. For in the Lords words it followeth, behold I have put my words in thy mouth.1 For so read we also that the Lord spake after the same manner in old time unto Moses, when he drew back and would have shunned the Lords calling. But in those words there is no speaking at all of sovereignty, but of the charge of preaching. Whereupon it ensueth that Jeremiah is instructed how to teach, and not how to reign. And there followeth in the Lords words: behold, this day have I set the over nations & kingdoms, to pluck up, root out, destroy, and overthrow: to build up: and to plant. By which words the Lord showeth unto Jeremiah, ⟨image 26⟩to whom he sendeth him, what his office should be, or what should be, end of his ambassade.
This Steuchus was also a Byshop, and yet he was not ashamed to offer so blasphemous writinges to the Church, yea & to dedicate them to S. Peter. But let them bryng vs some one sentēce, or at least wise some one word of Christ or his Apostles, whereby they may shewe and auouch vnto vs, that Christ authorized the Pope to be souereine of all kyngs & kingdomes. No, they cannot bryng me oneiote out of all the new Testament. And therfore they flée vnto Ieremy for succour. But euē this mans holy writyngs also do they defile: béeray, & corrupt with their poyson. For the Prophet speaketh of the ministration of the word, and not of any Lordyng of his owne. For the Lord calleth, authorizeth, and sendeth Ieremy to the charge of preachyng. For he sayth to him by expresse wordes: Before thou camest out of thy mothers wombe, I sanctified thée, and appointed thée to be a Prophet vnto nations. Afterward when Ieremie excused him selfe by his tender yeares and vnenured childhode: the Lord harteneth and comforteth him, promising to be present with him, and to speake by his mouth. For in the Lordes wordes it foloweth, behold I haue put my wordes in thy mouth.
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, ⟨image 22⟩and in purgatory vnder the earth, or more verely which is king of heauen, of the earth, & of the vnfortunate Ilandes, or of the new found land Purgatory. And this crowne is not of lesse value then the crownes of other kinges, but much statelyer, wrought with wonderfull cunning, and garnished and beset with iewels and things of great price, that at least wise euen therby they might do men to vnderstand that that power of theirs hath not his match in all the world, but in all pointes surmoūteth all others. Again, it is come to passe by the goodnesse of God, that none of all the princes in the world weareth such a crowne, but onely the Bishop of Rome. For so was it Gods will to shew openly by this peculiar marke, that this prince thus capped with a triple crowne, is the very same whom Daniell in his vij. chapter termeth the little horne. For the little horne in déede is the bishop and shepeheard which is bedecked with humilitie, and whom God hath forbidden to reigne as a Lord. This little pretie horne springeth vp among the tenne hornes. For whē the Romane Monarchie which is the olde beast, was diuided and decayed, there appeared vp a little slender horne, and a despised one among the rest, and swept away thrée of the other hornes. By doing wherof he purchased him self power. For the Bishops of Rome, at the beginning of their créeping vp, dispatched thrée princes.
