The Reformation and the power of rulers

I say then, since the temporal power is ordained of God to punish evil-doers and to protect them that do well, it should therefore be left free to perform its office without hindrance through the whole body of Christendom without respect of persons, whether it affect pope, bishops, priests, monks, nuns or anybody else. . . .

Now, in this matter the German nation, bishops and princes, should consider that they too are Christians, and should protect the people, whom they are set to rule and guard in things temporal and spiritual, against these ravening wolves who, in sheep's clothing, pretend to be shepherds and rulers; and, since the annates* are so shamefully abused . . . they should not permit their land and people to be so sadly robbed and ruined, against all justice; but by a law of the emperor or of the whole nation, they should either keep the annates at home or else abolish them again.

*annates: a payment to the pope of the first year's income from a church office

First, it is our humble petition and desire, as also our will and desire, that in the future we should have power and authority so that each community should choose and appoint a pastor, and that we should have the right to depose him should he conduct himself improperly. The pastor thus chosen should teach us the gospel pure and simple, without any addition, doctrine, or ordinance of man. . . .

It has been the custom hitherto for men to hold us as their own property, which is pitiable enough, considering that Christ has delivered and redeemed us all, without exception, by the shedding of his precious blood, the lowly as well as the great. Accordingly it is consistent with Scripture that we should be free and should wish to be so. Not that we would wish to be absolutely free and under no authority. . . . We therefore take it for granted that you will release us from serfdom as true Christians, unless it should be shown from the gospel that we are serfs.

Albeit the king's majesty justly and rightfully is and ought to be the supreme head of the church of England, and so is recognized by the clergy of this realm in their convocations, yet nevertheless, for corroboration and confirmation thereof, and for increase of virtue in Christ's religion within this realm of England, and to repress and extirp all errors, heresies, and other enormities and abuses heretofore used in the same: be it enacted by authority of this present parliament, that the king our sovereign lord, his heirs and successors, kings of this realm, shall be taken, accepted, and reputed the only supreme head in earth of the church of England . . . and that our said sovereign lord, his heirs and successors . . . shall have full power and authority from time to time to visit, repress, redress, reform, order, correct, restrain, and amend all such errors, heresies, abuses, offences, contempts, and enormities . . . any usage, custom, foreign law, foreign authority, prescription, or any other thing or things to the contrary hereof notwithstanding.

But I return to you, Sire. Let not your Majesty be at all moved by those groundless accusations with which our adversaries endeavour to terrify you; as that the sole tendency and design of this new Gospel—for so they call it—is to furnish a pretext for seditions, and to gain impunity for all crimes. . . . Is it probable that we are meditating the subversion of kingdoms?—we, who were never heard to utter a factious word, whose lives were ever known to be peaceable and honest while we lived under your government, and who, even now in our exile, cease not to pray for all prosperity to attend yourself and your kingdom! . . .

But if the Gospel be made a pretext for tumults, which has not yet happened in your kingdom; if any persons make the liberty of divine grace an excuse for the licentiousness of their vices, of whom I have known many,—there are laws and legal penalties, by which they may be punished according to their deserts; only let not the Gospel of God be reproached for the crimes of wicked men.

First Rule. The first: All judgment laid aside, we ought to have our mind ready and prompt to obey, in all, the true Spouse of Christ our Lord, which is our holy Mother the Church Hierarchical. . . .

Ninth Rule. Finally, to praise all precepts of the Church, keeping the mind prompt to find reasons in their defence and in no manner against them. . . .

Thirteenth Rule. To be right in everything, we ought always to hold that the white which I see, is black, if the Hierarchical Church so decides it.

So it was determined to exterminate all the Protestants and the plan was approved by the queen [Catherine de' Medici, mother of King Charles IX]. They discussed for some time whether they should make an exception of the king of Navarre and the prince of Condé. All agreed that the king of Navarre should be spared by reason of the royal dignity and the new alliance. The duke of Guise, who was put in full command of the enterprise, summoned by night several captains of the Catholic Swiss mercenaries . . . and some commanders of French companies, and told them that it was the will of the king that, according to God's will, they should take vengeance on the band of rebels while they had the beasts in the toils. . . .

[After the Protestant leader Admiral Coligny was killed, one of the Catholic leaders said:] "Cheer up, my friends! Let us do thoroughly that which we have begun. The king commands it." He frequently repeated these words, and as soon as they had caused the bell of the palace clock to ring, on every side arose the cry, "To arms!" and the people ran to the house of Coligny.

My loving people, we have been persuaded by some, that are careful of our safety, to take heed how we commit ourselves to armed multitudes, for fear of treachery; but I assure you, I do not desire to live to distrust my faithful and loving people. Let tyrants fear; I have always so behaved myself that, under God, I have placed my chiefest strength and safeguard in the loyal hearts and good will of my subjects. . . .

I know I have but the body of a weak and feeble woman; but I have the heart of a king, and of a king of England, too; and think foul scorn that Parma or Spain, or any prince of Europe, should dare to invade the borders of my realms. . . . We shall shortly have a famous victory over the enemies of my God, of my kingdom, and of my people.