A17167:80
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.
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.1 For so read we also that the Lord spake after the same maner in old tyme vnto Moses, when he drew backe and would haue shunned the Lordes callyng. But in those wordes there is no speakyng at all of souereintie, but of the charge of preachyng. Whereupon it ensueth that Ieremie is instructed how to teach, and not how to reigne. And there foloweth in the Lordes wordes: behold, this day haue I set the ouer natiōs & kyngdomes, to plucke vp, roote out, destroy, and ouerthrow: to build vp: and to plant. By which wordes the Lord sheweth vnto Ieremy, ⟨image 26⟩to whom he sendeth him, what his office should be, or what should be, end of his ambassade.
He is sent unto nations and kingdoms as a preacher of Gods word, and not set over them as a prince or a king. For there followeth to pluck up &c. Which is the office of a teacher, and the end of the Lords ambassade. And a Prophet plucketh up, overthroweth buildeth up and planteth, two ways. First when by Gods word he declareth to people, nations, and kingdoms, that the Lord which hath planted the nations & kingdoms, will root out the same for their outrageous sins, unless they amend. For Jeremiah of himself did not overthrow or build up kingdoms, but the Lord alone did it. But Jeremiah being Gods minister and messenger, told them out of the Lords mouth or by his word, that the Lord would do it. And this sense is ministered and furthered by the things that follow in the 45. chapter, where the Lord saith: behold, I pull down the things that I have builded, and I pluck up the things that I have planted. And again in the 42. chapter, I will build you up and not pull you down, I will plant you and not pluck you up. Besides this, to pluck up and to plant are terms of husbandry, like as to build and to pull down are terms of masonry and carpentry. Hereupon now the Prophet is by an allegorical speech informed, what he must do and whereunto his commission extendeth. Like as husbandmen and builders do first prepare their ground and cut it up with the plough, and afterward sow it with seed, or first pull down the decayed buildings and cleanse the floor, and then afterward build upon it: So is it the duty of a Prophet or preacher, first and formest to confute by Gods word to pull down and pluck up wicked opinions, Idolatry, and whatsoever things else are raised up against God: and afterward in place of the things that be rooted out, to plant again sound doctrine, the true worshipping of God, and all manner of godliness, and finally to keep the Lords field in tilth and to deck Gods house ⟨p. 21⟩with all diligence. These things will be the more enlightened, if ye compare them with the Lords own words in the 13. and 15. of Matthew, and with the words of the Apostle Paul in the third chapter of the first Epistle to the Corinthians, and in the tenth chapter of the second Epistle.
He is sent vnto nacions and kyngdomes as a preacher of Gods word, and not set ouer them as a prince or a king. For there foloweth to plucke vp &c. Which is the office of a teacher, and the end of the Lordes ambassade. And a Prophet plucketh vp, ouerthroweth buildeth vp and planteth, two wayes. First when by Gods word he declareth to people, nacions, and kyngdomes, that the Lord which hath planted the nations & kyngdomes, will roote out the same for their outrageous sinnes, vnlesse they amend. For Ieremy of himselfe did not ouerthrow or build vp kyngdomes, but the Lord alone did it. But Ieremy beyng Gods minister and messenger, told them out of the Lordes mouth or by his word, that the Lord would do it. And this sence is ministred and furthered by the thynges that folow in the 45. chapter, where the Lord sayth: behold, I pull downe the thynges that I haue builded, and I plucke vp the thynges that I haue planted. And agayne in the 42. chapter, I will build you vp and not pull you downe, I will plant you and not plucke you vp. Besides this, to plucke vp and to plant are termes of husbandry, like as to build and to pull down are termes of masonry and carpentry. Hereupon now the Prophet is by an allegoricall speach informed, what he must do and wherunto his commission extendeth. Like as husbandmē and builders do first prepare their ground and cut it vp with the plough, and afterward sow it with séede, or first pull downe the decayed buildynges and clense the floore, and then afterward build vpon it: So is it the dewtie of a Prophet or preacher, first and formest to confute by Gods word to pull downe and plucke vp wicked opinions, Idolatrie, and whatsoeuer thynges els are raysed vp agaynst God: and afterward in place of the thynges that be rooted out, to plant agayne sound doctrine, the true worshyppyng of God, and all maner of godlinesse, and finally to kéepe the Lordes field in tilth and to decke Gods house
Once again therefore by the clear, natural, and right construed interpretation of this place of Jeremy, we have won, that the Pope by that Bull of his, hath wickedly and traitorously to the Lord Godward, corrupted and inverted his words, and wrested them to his own sovereignty or rather to his own tyranny, which the Lord hath not ordained or defended by his word, neither here nor in any place else.
Once againe therfore by the cleare, natural, and right construed interpretation of this place of Ieremye, we haue wonne, that the Pope by that Bull of his, hath wickedly and trayterously to the Lord Godward, corrupted and inuerted his wordes, and wrested them to his own souereintie or rather to his owne tyranny, which the Lord hath not ordeined or defended by his word, neither here nor in any place els.
And if they be not yet ashamed of their wicked wresting and corrupting of this place of the Prophets: Let them tell us what manner of sovereignty Jeremiah bare in Jerusalem the chief City of Jewry, or over what nation or kingdom he reigned? From the death of king Josiah, he lived under the wicked kings Joachaz, Joachim, Jeconiah, & Zedechias. The horrible deeds of these princes are described both in the holy stories of the Bible, & also in the same Jeremiah's book, let them tell us then in what wise Jeremiah by the virtue of these the Lords words, I have set thee this day over nations and kingdoms. &c. did root out or plant, and which of those ungodly kings he plucked up and excommunicated? or where he taught that because of the wickedness of these kings, their people ought to yield no obedience unto them? Let them tell us where or when he discharged the noblemen and commons of the Realm of their oath made unto the said kings, yea or unto Nebuchadnezzar which was a heathen king? Or which of the kings Jeremiah cast down from his throne, and afterward advanced another to it at his own pleasure? Tell me, tell me I say. Why are ye thus dumb. Because ye be never able to prove by any Scriptures, the thing that you take upon the. For the truth witnesseth manifestly ⟨image 27⟩that Jeremiah was the humble servant of the Lord God, a poor Minister, and therewithal a faithful Prophet of the Lord God, and that he was pitiful vexed, imprisoned, and persecuted by those kings: against whom for all that, he meant so little to draw any sword at all: that in all civill cases he willingly obeyed them, and taught all the people yea the nobility also to obey them, and finally acknowledged and reverenced them as his sovereign Lords. In deed he did sharply rebuke the wicked offences of these kings, and preached Gods grievous judgements, not so much to them as to the Priests and to the whole people, utterly after the same manner that the Lord had commanded him to do it. But in the mean while he made no commotions in the Realm, but rather patiently suffered persecution at their hands, & prayed earnestly for their welfare. Yea and this self same Prophet did diligently & carefully teach the very people of God to obey even the kings of Babylon, Nebuchadnezzar, Evilmerodach, and Baltazar.
Like as Ezekiel also blameth Zedechias very sore, for falsifying his oath and breaking his faith given unto Nebuchadnezzar. Therefore there is no reason why the Bishop of Rome should cloak his tyranny with Jeremiah's words, considering that Jeremiah's words fight against him, and that he in no point resembleth Jeremiah's pattern.
Like as Ezechiel also blameth Zedechias very sore, for falsifying his othe and breakyng his fayth geuen vnto Nabuchodonosor. Therefore there is no reason why the Byshop of Rome should cloke his tyranny with Ieremyes wordes, consideryng that Ieremyes wordes fight agaynst hym, and that he in no poynt resembleth Ieremyes patterne.
Nay rather to the intent the matter may appear yet more evidently unto all men: so little did our Lord Jesus Christ mind to ordain either Peter or any other of his Apostles, sovereigns over kings and kingdoms in the Church: that I am able presently to set ⟨p. 22⟩the evident example of the Lord him self, and his doctrine or express commandment against the tyranny & wrongful dealing of the Pope, and as it were to show with my finger, that his usurping of sovereignty over kings and kingdoms in the Church, is extreme injury and ungodliness. This matter is of it self right plentiful in the holy Scriptures, but I will (as much as may be) comprehend them in a brief. Therefore although our Lord Jesus Christ, was by his almighty father ordained both king and priest in his kingdom, and that he manifestly avouched himself to be a king: yet notwithstanding he laid aside the government of temporal and worldly things, and took him self to the charge only of spiritual things. By reason whereof when Pilate asked him whether he were the king of Israel or no? He denied not him self to be a king, but he addeth an exposition and meekly answered, my kingdom is not of this world. Whereupon in another place of the Gospel he said, he came not to be served (that is to wit as a worldly prince) but to serve or to do service him self, and to give his life for the ransom of the whole multitude. For that cause,1 he utterly refused the judging or dividing of the heritage that was desired at his hand, and put it over from himself to the lawful judges, not without displeasure saying: man, who hath made me a judge or umpire between you?2 And therefore when the people were purposed to have made him a temporal king, he fled, and by that flight of his showed that those his ministers must not seek for worldly sovereignty in the Church, and much less possess it or by any means claim it, no nor receive it or take it upon them if it be offered.3 Besides this, he not only commanded to give unto Caesar that which is Caesars: but also furthermore when the tribute that was wont to be paid to the Magistrate was demanded of him, he commanded a penny that was taken out of a fishes mouth,4
years together, in which he most ⟨image 28⟩faithfully went through with the charge that his heavenly father had put him in trust with, & accomplished all things enjoined him to the full, he never gave any inkling (no not the least that could be) of any sovereignty or worldly dominion. Unto this holy and most humble example of the Lord, there is also further added his most modest doctrine. For when he perceived that his disciples being caught and led away with ambition, burned altogether with desire of sovereignty, and strive among themselves for supremacy or prerogative or (as the Roman Bishops term it) for greaternesse (as surely this malady sticketh fast to the ribs of them that are attainted never so little with ambitiousness, which thing appeareth by the Romish sort them selves:) he gave them a very sore check, and withdrew them from that desire of sovereignty, beating lowliness into them, & therewithal also maintaining the right of the Magistrate ordained of God, and finally committing the ministration of the word to his disciples, without any hope or mention of sovereignty at all.
yeares together, in which he most ⟨image 28⟩faithfully went through with the charge that his heauenly father had put him in trust with, & accomplished all things enioyned him to the full, he neuer gaue any inclyng (no not the least that could be) of any souereintie or worldly dominiō. Unto this holy and most humble example of the Lord, there is also further added his most modest doctrine. For when he perceiued that his disciples beyng caught and led away with ambition, burned altogether with desire of souereintie, and striue among themselues for supremacie or prerogatiue or (as the Romane Bishops terme it) for greaternesse (as surely this maladie sticketh fast to the ribbes of them that are atteinted neuer so litle with ambitiousnesse, which thyng appeareth by the Romish sort them selues:) he gaue them a very sore checke, and withdrew them from that desire of souereintie, beating lowlinesse into them, & therwithall also mainteinyng the right of the Magistrate ordeined of God, and finally committyng the ministration of the word to his disciples, without any hope or mention of souereintie at all.
Therefore when in the xvii. of Matthew, Peter had paid a piece of twenty pence for the Lord and himself, to those that demanded but ten pence, and that thereby he had put the rest of the disciples in suspicion, as though Peter should be advanced above all the rest of them: or be made primate among them in the kingdom of heaven, or in the government of the Church: they began to dispute of the matter among them selves: and each of them according to mans infirmity gaped after that highest degree of sovereignty. But what said the Lord, and what did he in that debate of his disciples? He took a child unto him and setting him in the midst of them, said: Verily I say unto you, except ye turn and become like children, ye shall not enter into the kingdom of heaven. Therefore whosoever humbleth himself as this child he is greatest in the kingdom of heaven. Which is all one as if the Lord had said unto them, ye strive for preeminence, which of you should ⟨p. 23⟩be greeted as greatest of all. But I tell you for a certainty, except ye turn your minds from such ambitious disputations that savour of nothing but pride and pomp, and turn your selves in lowliness unto me and my example, yea and unto the simpleness of this little boy whom you see here: ye shall be so far from greatness and gloriousness in that kingdom of mine, that I will not so much as take you for my Disciples. Very truly saith S. Chrysostom in his 59. Homely upon Matthew, little children know not how to envy, nor how to gape for vainglory, nor how to desire preeminence of dignity, neither are they any whit the statelier if ye praise them or honour them. What then answereth the Lord to the question of his Disciples? Who soever (saith he) becometh like a child by putting away naughty affections, but chiefly ambition and desirousness to bear rule: truly the same is greatest in the kingdom of heaven. Upon which place Chrysostom saith again. Thou seest how he hath taught that preeminence of dignity is not to be coveted in any case. And so forth.
Therfore when in the xvii. of Mathew, Peter had payd a péece of twentie pence for the Lord and himselfe, to those that demaunded but ten pence, and that therby he had put the rest of the disciples in suspicion, as though Peter should be aduaunced aboue all the rest of them: or be made primate among them in the kyngdome of heauen, or in the gouernement of the Church: they began to dispute of the matter among them selues: and eche of them accordyng to mans infirmitie gaped after that hyghest degrée of souereintie. But what sayd the Lord, and what did he in that debate of his disciples? He tooke a child vnto him and setting him in the middes of them, sayd: Uerely I say vnto you, except ye turne and become like children, ye shall not enter into the kyngdome of heauen. Therfore whosoeuer humbleth himselfe as this child he is greatest in the kyngdome of heauen. Which is all one as if the Lord had sayd vnto them, ye striue for preheminence, which of you should
Again in the 20. chapter of Matthew, when the mother of Zebedee's children came unto the Lord with her sons James and John, and made suit for them that they might have the highest room and chief authority about him in his kingdom, so as he should place them next him self: the one on his right hand, and the other on his left, (for look who they be that are next about a king, and guard his person in sitting on either side of him, those are counted chief men in the Realm, like as at this day those be called Legates a latere or from the Popes side, whom the Bishop sendeth from Rome with full power and authority.) The Disciples having forgotten the things which the Lord had taught them afore, mistrusted eftsoon that those two brothers should be preferred before them all. By reason whereof, envying them, they began to take pitch at it, and to contend again among themselves for the preeminence. The Lord therefore calling them to him, said: ye know that ⟨image 29⟩the kings of nations reign over them: and they that be great exercise authority upon them. It shall not be so among you: but he that will be great among you, let him become your servant: and he that will be chief among you, let him be your underling: like as the son of man is come, not to be served, but to serve, and to give his life for the redemption of many. Most trimly and effectually hath the Lord herein severed the Ecclesiastical ministry, from the civill authority. And justly doth he challenge and yield to the Magistrate, that which belongeth to the Magistrate, without derogating or taking any thing from him, and conveying it to him self and his: and likewise show the ministers what they also ought to do. Ye know (saith he) that there be Princes or Magistrates ordained among people, and among the Gentiles, so as there is no need that you also should be made rulers over nations. I mind not to make wars with the Romans, and to put down their presidents and Tetrarchs, to set you up in their rooms, (which thing, notwithstanding the Jews believed that Christ should have done, and therefore when he answered not their expectation, they acknowledged him not to be the Messiah.) Princes have their power given them of God. Whereby you understand, that there is no cause why you should strive among your selves for sovereignty.
Agayne in the 20. chapter of Mathew, when the mother of Zebedies children came vnto the Lord with her sonnes Iames and Iohn, and made sute for them that they might haue the highest roome and chief authoritie about him in his kingdome, so as he should place them next him selfe: the one on his right hand, and the other on his left, (for looke who they be that are next about a kyng, and garde his person in sittyng on either side of him, those are counted chief men in the Realme, like as at this day those be called Legates a latere or from the Popes side, whō the Byshop sendeth from Rome with full power and authoritie.) The Disciples hauyng forgotten the thynges which the Lord had taught them afore, mistrusted eftsoone that those two brothers should be preferred before them all. By reason wherof, enuying them, they began to take pritch at it, and to contend agayne among themselues for the preheminēce. The Lord therfore calling them to him, sayd: ye know that
For you see that those which are in office already, shall continue still in their charge. Thus much said the Lord concerning civill government. Now followeth also concerning the ministry of the Church. It shall not be so among you. For I have not chosen you to make you princes of lands, but rather servants of the Churches, not Lords I say, but preachers to publish the word of glad tidings, and to shine before the people in example of holy life. Therefore I will not have you once think of bearing rule, or wish to reign like princes of this world: it shall not be so among you. Howbeit forasmuch as ambitious pride had brought the Disciples this far, here also like as afore he commendeth lowliness ⟨p. 24⟩unto them, saying: whosoever will be great among you &c. Neither is there any cause why the Romish sort should now a days blear our eyes with their stile of Servant of the servants of God, which the Pope useth. For that style is a forged style, and the lowliness of these men is but a counterfeit or hipocritly lowliness. For the very experience of many hundred years witnesseth, that in all the whole world there are none that can worse away with doing service, than this kind of men. Nay rather they will be worshipped for sovereigns and kings of kings. Or if they be the servants of Gods servants in deed; why offer they their feet to be kissed even of Gods princes? And the Lord to move them the more evidently, addeth his own example to his foresaid commandment, saying. Like as the son of man is not come to be served &c. This is a notable saying: for it is as much as if he had said, If I which am your Lord and master, and the living son of the living God to, and king of kings, sue not for, nor challenge not to my self any worldly preeminence upon earth, as who am come into the earth, to serve all mens turns even with the loss of my life: truly you ought to be ashamed of it, that you which are but wretched men and no better then thralls, are notwithstanding not afraid to gape after sovereignty. These things, these things I say as dreadful thunderbolts, not only shake, but also turn upside down that seat of the Romish Bishops, which they have most boldly & shamelessly exalted above the thrones of all kings, under pretence of Peter and of the granted sovereignty and unmeasurable power which [they say] they received of Christ.
For you sée that those which are in office already, shall continue still in their charge. Thus much sayd the Lord concernyng ciuill gouernemēt. Now foloweth also concernyng the ministerie of the Church. It shall not be so amōg you. For I haue not chosen you to make you princes of landes, but rather seruantes of the Churches, not Lordes I say, but preachers to publish the word of glad tydinges, and to shyne before the people in example of holy lyfe. Therfore I will not haue you once thinke of bearing rule, or wish to reigne like princes of this world: it shall not be so among you. Howbeit for asmuch as ambitious pride had brought the Disciples this farre, here also like as afore he commendeth lowlinesse
And whereas the Lord uttered these things to his Disciples once or twice very earnestly, and so forcibly as they could not be uttered more forcibly: yet had ambition and desire of prerogative taken so deep roots in the minds of the Disciples according to the corruption of mans nature, that at the Lords last Supper, when they understood he should depart out of this world, they fell again ⟨image 30⟩to striving for the supremacy and prerogative then most of all,1 that is to wit, who should be chief upon earth and preferred before all others in the Church, when the Lord was gone away and received up into heaven? But the Lord inveigheth not sharply against his Disciples nor casteth them of as they had deserved, for renewing their former error now the third time and for by enforcing it by harping still upon it after he had so evident instruction and disproof of their sovereignty: but salveth the disease of both them and of all other in the church that are attainted with the same vice. And first of all he repeateth the same argument, which he had objected against them in the 20. of Matthew, saying. There is no reason why you should strive for superiority. For the Princes that reign at this time in the world, neither are now nor shall hereafter be put down for me. For the Magistrate continueth still in his former state & dignity. He shall reign, but so shall not you reign. By the way also and as it were glancingly, he shadoweth out the office of princes, saying: And they which have power over them are called Good & Gracious: that is to say, they be ordained of God to the end they should do good to their subjects.2 For the Apostle saith: The Magistrate is Gods minister, for thy welfare. For Princes are not a terror to such as do well, but to such as do ill. And what could be said more pithily and strongly in this case, that which is said already, or rather now twice repeated, but so shall not you? By and by he addeth an ordinance after what sort the Ministers must behave themselves in their Ecclesiastical charge, saying: He that is an elder among you, let him become fellow to the younger.
And whereas the Lord vttered these thynges to his Disciples once or twise very earnestly, and so forcibly as they could not be vttered more forcibly: yet had ambition and desire of prerogatiue takē so déepe rootes in the mindes of the Disciples accordyng to the corruption of mās nature, that at the Lordes last Supper, when they vnderstode he should depart out of this world, they fell againe
That is to say, he that hath gotten a greater room in the Church, & is endowed both with sundry gifts and also with singular authority in respect of his old age and his experience in matters, let him not vaunt himself for those singular gifts, but let him be wise after a lowly manner, as if he were some young man without experience, and as yet raw in so great a charge. Also, he ⟨p. 25⟩that is a Prince. ([Greek or Hebrew]) that is, a Captain, Ruler, or Governor, let him assure himself that he hath not gotten a sovereignty, but a ministry: and therefore let him behave himself as a Minister.
That is to say, he that hath gotten a greater roome in the Church, & is endewed both with sundry giftes and also with singular authoritie in respect of his old age and his experience in matters, let hym not vaunt himselfe for those singular giftes, but let him be wise after a lowly maner, as if he were some young man without experience, and as yet raw in so great a charge. Also, he ⟨p. 25⟩that is a Prince. (〈non-Latin alphabet〉) that is, a Capteine, Ruler, or Gouerner, let him assure himselfe that he hath not gotten a souereintie, but a ministerie: and therfore let him behaue himselfe as a Minister.
Unto these he addeth also other reasons, whereby to lay forth to the eye, that Apostolic men are called, not to reign but to serve. Greater (saith he) is the prerogative of him that sitteth at the table, then of him that serveth him which sitteth. But the Church being called by the Lord to a spiritual feast, sitteth down: And you serve the Church of that spiritual food: Ergo, the Church is as your Lady and mistress, and you are the servants of this mistress, but not her masters and much less her sovereigns. Hereunto again he joineth his own example: I am (saith he) as a servant among you. Seeing then that I which am your Lord, do nevertheless serve you: it is a shame for you which be but servants, to think of Lording it in the Church, considering how my most humble example is daily before your eyes utterly abhorring from all desire of sovereignty. Furthermore he addeth this also: Surely it is strange that you should strive among your selves for superiority: considering how that I have hitherto ben subject to many and sundry afflictions. Whereof you your self can bear witness, unto whom some part of my temptations and afflictions hath redounded. Wherefore ye might rightlyer confer among your selves, of bearing the cross and of patience, than of Lordship & superiority. Notwithstanding he annexeth here again a comfort, least their hearts might fail them at the mention of afflictions. And therefore he knitteth unto it a declaration of heavenly rewards that shall be liberally given unto those in the everlasting country, which get the upper hand in persecutions: advancing his manner of speech from bodily and earthly things, to spiritual and heavenly things.
Unto these he addeth also other reasons, whereby to lay forth to the eye, that Apostolicke men are called, not to reigne but to serue. Greater (sayth he) is the prerogatiue of him that sitteth at the table, then of him that serueth him which sitteth. But the Church beyng called by the Lord to a spirituall feast, sitteth downe: And you serue the Church of that spirituall foode: Ergo, the Church is as your Lady and mistresse, and you are the seruauntes of this mistresse, but not her maisters and much lesse her souereines. Hereunto agayne he ioyneth his owne example: I am (sayth he) as a seruaunt among you. Seyng then that I which am your Lord, do neuerthelesse serue you: it is a shame for you which be but seruauntes, to thinke of Lordyng it in the Church, considering how my most humble example is dayly before your eyes vtterly abhorryng from all desire of souereintie. Furthermore he addeth this also: Surely it is straunge that you should striue among your selues for superioritie: considering how that I haue hetherto ben subiect to many and sundry afflictions. Wherof you your selfe can beare witnesse, vnto whom some part of my temptations and afflictions hath redounded. Wherefore ye might rightlyer conferre among your selues, of bearing the crosse and of patience, than of Lordshyp & superioritie. Notwithstandyng he annexeth here agayne a comfort, least their hartes might fayle them at the mention of afflictions. And therefore he knitteth vnto it a declaration of heauenly rewardes that shalbe liberally giuen vnto those in the euerlasting countrie, which get the vpper hand in persecutiōs: aduauncyng his maner of spéech from bodily and earthly thinges, to spirituall and heauenly thinges.
Yet notwithstanding, after all these things, (which surely may seem a wonder to the whole world) yea even ⟨image 31⟩after thrice most earnest warning and evident instruction, the Disciples dare byanby upon Christs Resurrection, and at the very instant of his Ascension into heaven, make mention yet again of reigning, yea and to cloy the Lord again with their desirousness of superiority, saying: Wilt thou at this time, that is to say before thou depart from us into heaven) restore the kingdom unto Israel? Unto which question the merciful Lord bearing with the weakness of his Disciples, answereth, meekly again, and biddeth them refer the seasonable doing of it unto God. In the mean while he repeateth and beateth into them again, what they should do and what he requireth at their hands, saying: After that the holy Ghost is come down into you, you shall receive power, and you shall bear witness of me, not only at Jerusalem, but even to the uttermost costs of the earth also. And what else is this, then if he had said, The holy Ghost shall teach you to understand, what manner of kingdom mine shall be, doubtless spiritual, & not worldly, wherein I shall sit and reign the chief & only sovereign. And in this my kingdom, that is to wit, in the very Church of the saints, you shall be witnesses & not kings, preachers and not princes. For by preaching of the Gospel you shall gather me a Church out of the whole world.
Yet notwithstandyng, after all these thinges, (which surely may séeme a wonder to the whole world) yea euen ⟨image 31⟩after thrise most earnest warning and euident instruction, the Disciples dare byanby vpon Christes Resurrectiō, and at the verie instant of his Ascension into heauen, make mē tion yet agayne of reigning, yea and to cloy the Lord again with their desirousnesse of superioritie, saying: Wilt thou at this time, that is to say before thou depart from vs into heauen) restore the kingdome vnto Israell? Unto which question the mercyfull Lord bearing with the weakenesse of his Disciples, aunswereth, méekely agayne, and biddeth them referre the seasonable doing of it vnto God. In the meane while he repeteth and beateth into them agayne, what they should do and what he requireth at their hands, saying: After that the holy Ghost is come downe into you, you shall receiue power, and you shal beare witnesse of me, not onely at Hierusalem, but euen to the vttermost costes of the earth also. And what els is this, then if he had sayd, The holie Ghost shall teach you to vnderstād, what maner of kingdome mine shalbe, doutlesse spirituall, & not worldly, wherin I shall sit and reigne the chief & onely souerein. And in this my kingdome, that is to wit, in ye very Church of the saintes, you shalbe witnesses & not kinges, preachers and not princes. For by preachyng of the Gospell you shall gather me a Church out of the whole world.
This I say is Christs doctrine concerning supremacy and reigning, & concerning the ministry of Christ in the Church, more lightsome than the sun. Whereby also it appeareth, more clearly then the day light, that the Bishop of Romes usurping of sovereignty in the Church, and his boasting of himself to be ordained head over all kings and Realms, contrary to Christs example and doctrine, is not by the lowly spirit of Christ, but by the proud spirit of Lucifer?
This I say is Christes doctrine concerning supremacie and reigning, & concernyng the ministerie of Christ in the Church, more lightsome thē the sunne. Wherby also it appeareth, more clearely then the day light, that the Byshop of Romes vsurping of souereintie in the Church, and his bosting of himselfe to be ordeined head ouer all kinges and Realmes, contrarie to Christes example and doctrine, is not by the lowlie spirite of Christ, but by the proude spirite of Lucifer?
And if they be not yet ashamed of their wicked wrestyng and corruptyng of this place of the Prophetes: Let them tell vs what maner of souereintie Ieremy bare in Hierusalem the chief Citie of Iewry, or ouer what nation or kyngdome he reigned? From the death of kyng Iosias, he liued vnder the wicked kynges Ioachaz, Ioachim, Iechonias, & Zedechias. The horrible déedes of these princes are described both in the holy stories of the Bible, & also in the same Ieremyes booke, let them tell vs then in what wise Ieremy by the vertue of these the Lordes wordes, I haue set thee this day ouer nations and kyngdomes. &c. dyd roote out or plant, and which of those vngodly kynges he plucked vp and excommunicated? or where he taught that bycause of the wickednesse of these kynges, their people ought to yeld no obedience vnto them? Let them tell vs where or when he discharged the noblemen and commons of the Realme of their othe made vnto the sayd kinges, yea or vnto Nabuchodonosor which was a heathen kyng? Or which of the kinges Ieremy cast downe frō his throne, and afterward aduaunced another to it at his owne pleasure? Tell me, tell me I say. Why are ye thus dumine. Bicause ye be neuer able to proue by any Scriptures, the thyng that you take vpon ye. For the truth witnesseth manifestly ⟨image 27⟩that Ieremy was the humble seruaunt of the Lord God, a poore Minister, and therewithall a faithfull Prophet of the Lord God, and that he was pitifull vexed, imprisoned, and persecuted by those kynges: agaynst whom for all that, he ment so litle to draw any sword at all: that in all ciuill cases he willyngly obeyed them, and taught all the people yea the nobilitie also to obey them, and finally acknowledged and reuerēced them as his soueraine Lordes. In déede he did sharply rebuke the wicked offences of these kynges, and preached Gods greuous iudgementes, not so much to them as to the Priestes and to the whole people, vtterly after the same maner that the Lord had commaunded him to do it. But in the meane while he made no commotions in the Realme, but rather patiently suffered persecution at their handes, & prayed earnestly for their welfare. Yea and this selfe same Prophet dyd diligently & carefully teach the very people of God to obey euen the kyngs of Babylon, Nabuchodonosor, Euilmerodach, and Baltazar.
NAy rather to the intent the matter may appeare yet more euidently vnto all men: so little did our Lord Iesus Christ mynde to ordeine either Peter or any other of his Apostles, souereines ouer kynges and kyngdomes in the Church: that I am able presently to set ⟨p. 22⟩the euident example of the Lord him selfe, and his doctrine or expresse commaūdement agaynst the tyranny & wrongfull dealyng of the Pope, and as it were to shew with my finger, that his vsurping of soueraintie ouer kynges and kyngdomes in the Church, is extreme iniurie and vngodlynes. This matter is of it selfe right plentifull in the holy Scriptures, but I will (as much as may be) comprehend thē in a brief. Therefore although our Lord Iesus Christ, was by his almightie father ordeined both kyng and priest in his kingdome, and that he manifestly auouched himselfe to be a king: yet notwithstādyng he laid aside the gouernement of temporall and worldly thyngs, and tooke him selfe to the charge onely of spirituall thynges. By reason wherof when Pylate asked hym whether hee were the kyng of Israell or no? He denyed not him self to be a kyng, but hee addeth an exposition and méekely aunswered, my kyngdome is not of this world. Whereupon in another place of the Gospell he sayd, he came not to be serued (that is to wit as a worldly prince) but to serue or to do seruice him selfe, and to giue his life for the raunsome of the whole multitude. For that cause,1 he vtterly refused the iudgyng or diuidyng of the heritage that was desired at his hand, and put it ouer from himself to the lawfull iudges, not without displeasure saying: mā, who hath made me a iudge or vmper betwene you?2 And therfore when the people were purposed to haue made him a temporall kyng, he fled, and by that flight of his shewed that those his ministers must not séeke for worldly souereintie in the Church, and much lesse possesse it or by any meanes claime it, no nor receiue it or take it vpon them if it be offered.3 Besides this, he not onely commaunded to giue vnto Caesar that which is Caesars: but also furthermore when the tribute that was wont to be payd to the Magistrate was demaunded of him, he commaunded a penny that was taken out of a fishes mouth,4 to be payd for him, least he might be an offence vnto others. Finally by the space of whole iij.
