Sweeping aside English institutions and ignoring the mood of the English people, James made it plain that he meant to be an absolute monarch. In 1611 he dissolved Parliament and for the next ten years ruled England without it. Thus the leaders of the Puritans and the advocates of parliamentary authority in England tended to merge in their resistance to royal power.
Calvinism’s emphasis on the sovereignty of God led in turn to a special view of the state. Luther tended to consider the state supreme. The German princes often determined where and how the gospel would be preached. But Calvin taught that no one—whether pope or king—has any claim to absolute power. Calvin never preached the “right of revolution,” but he did encourage the growth of representative assemblies and stressed their right to resist the tyranny of monarchs.
Like the missionary monks of the Middle Ages, the Anabaptists wanted to shape society by their example of radical discipleship—if necessary, even by death. They steadfastly refused to be a part of worldly power, including bearing arms, holding political office, or taking oaths. In the sixteenth century that sort of talk was inflammatory, revolutionary, and even treasonous.
Luther’s conservative political and economic views arose from his belief that the equality of all people before God applied to spiritual not secular matters. While alienating the peasants, such views were a boon to alliances with the princes, many of whom became Lutheran in part because Luther’s views allowed them to control the church in their territories, thereby strengthening their power and wealth.
Bethlehem Chapel near the university gave Hus an unrivaled opportunity to circulate Wyclif’s teachings, including his criticisms of the abuses of power in the papacy. On the walls were paintings contrasting the behavior of the popes and Christ. The pope rode a horse; Christ walked barefoot. Jesus washed the disciples’ feet; the pope preferred to have his kissed.