equal aversion to the influence of Lutheran ideas, particularly
ubiquitarianism,^16 so foreign to his own views on the Eucharist, views
garnered in the main from Martyr and shared with Bullinger, as has been
discussed. It would be at the Queen’s good pleasure that such doctrines
were excluded from England. On this count, Elizabeth was not only the
guardian of the lives of the people who held this Faith, but the defender
of the Faith as defined by the Protestant Settlement as well.
Jewel cast Elizabeth as the Lord’s anointed, whom God had set upon
Zion’s holy hill. He took this language from the second Psalm about the
rage of the nations against the Lord’s anointed. This imagery, originally
applicable to David, but universally applied by both Protestant and
Catholic alike to Christ,^17 Jewel uses as justification for the Elizabethan
royal supremacy within the English Church. To Jewel, Elizabeth’s
prerogatives in the Church may be based upon her status as monarch,
but they were not merely civil in extent; they were also religious. In the
sixth section of the ApologiaJewel takes up the question of why the
English would not come to Trent. One of the main reasons Jewel annexes
is the exclusion of the voice of princes from the Council. But why should
princes not have a voice in councils?
For besides that a christian prince hath the charge of both tables
committed to him by God, to the end he may understand that not
temporal matters only, but also religious and ecclesiastical causes,
pertain to his office; besides also that God by his prophets often and
earnestly commandeth the king to cut down the groves, to break
down the images and altars of idols, and to write out the book of
the law for himself; and besides that the prophet Esaias saith, ‘A
king ought to be a patron and nurse of the church;’ I say, besides all
these things, we see by histories and examples of the best times, that
good princes ever took the administration of ecclesiastical matters to
pertain to their duty.^18Jewel further cited the example of Moses, ‘a civil magistrate, and chief
guide of the people, [who] both received from God and delivered to the
people all the order for religion and sacrifices, and gave Aaron the
bishop a vehement and sore rebuke’.^19 Jewel never lived to see the biblical
Deborah become the Virgilian Dido (Dux femina facti),^20 but he could
hardly have disapproved.
A PRELATE PUBLIC AND PRIVATE 161
(^16) Jewel stated his opposition to this doctrine ever coming to England in letters to both
Martyr and Bullinger, Works, IV, pp. 1245–46, 1263–64.
(^17) This association goes back to the New Testament. Cf. Acts 4: 25–28.
(^18) Jewel,Apologia, in Works, III, p. 98.
(^19) Ibid.
(^20) These words, ‘The leader of the deed, a woman’, from Virgil’s Aeneas, I, line 64, a
reference to Dido’s flight from Tyre and her tyrant brother, were stamped on a medal
commemorating the English victory over the Armada.