A TREATISE CONCERNING general councils, the bishops of Rome, and the Clergy. 1534 The preface. THE AVCTORItie and power of general counsels, ne the time when they began, in the time of the new testament, ne yet the manner how they should be gathered, or by whom, can not plainly be set forth to the reder, unless the powers of kings and princes be first known and understand: I shall therefore in the beginning of this little treatise, recite certain texts of scripture, concerning the power of kings and princes, how they have their power immediately of god: and then I shall somewhat touch, what ministrations then clergy have by the law of god, and▪ what by the law of man: and that yet many of the lay people have believed, that the clergy hath had power to use them by the law of god. And then I will touch some powers and authorities, that the clergy hath taken upon them, which they had neither power to have done by the law of god, ne by the law of man: ne yet that any custom or prescription can confirm them, or make them lawful: but that the longer they continue, the greater is the offence. And then after those things I intend somewhat to touch, by what authority catholic general counsels first began and what power they have: & then I shall speak of such counsels, as have been gathered in time pass, by the power of the bishops of Rome, which have been called general counsels: and specially of the general counsel that the bishop of Rome hath now of late summoned. And then I shall some what touch further, under what manner, such general catholic councils, as be appointed by scripture, aught to be gathered: and then I will recite some laws and decrees made by bishops of Rome, and the clergy in time past, which be against scripture: and so I will make an end of this treatise. Of the power of kings and princes. The first Chapter. GOD turneth not his job. 36. yen from a rightwise man, & kings he setteth in their seats for ever. And now, O ye kings, Psal. 2. understand ye, be ye learned that judge the world. By me kings reign, and makers rove. 8. of laws discern rightwise things. Here ye therefore ye kings and understand, learn ye that be judges api. 6. of all parties of the world, lay to your ears ye that rule the multitude and order the people: for power is given to you of god, & virtue fro the holy ghost. A wise king is the stableness of his people. api. 6. The king commandeth the hole Ecclesiases. 1. country, as his subject. Kings of the people have power over them. Luce. 22. Warn them, that they be subjects Ad Titum. 3 to princes and powers, to obey their commandments, to every good work to be ready. Be ye subject to every creature for god, either to the king as precelling, 1. Pet. 2. or to Dukes, as men sent by him to the correction of evil doers, and laud of good doers. Samuel said to king Saul, 1. Regum when thou were little in thine own sight, were thou not made heed in the tribes of Israel? and our lord anointed the king upon Israel. etc. All the people of Israel said to 1. Par. 1 David? thy lord god said to thee: Thou shalt feed my people of Israel. Be every soul subject to the high Rom. 13 powers, forsooth there is no power but of god: verily all things that be, be ordained of god, and he that resisteth power, resisteth the ordinance of god: forsooth they that resist, get damnation to themself, for princes be not to the dread of a good work, but of an evil. wilt thou not dread power? do good, and thou shalt have laud thereof. he is forsooth the minister of god to the into goodness. If thou do evil, dread. forsothely he beareth not a sword without cause: he is the minister of god, revenger in to wrath to him that doth evil, and therefore be ye subject to necessity, not only for wrath but for conscience. King David said to all the people, Par. 28 Our lord god of Israel chase me before all the house of my father, that I should be king upon Israel for ever. Solomon according to the constitution Par. 8. of David his father, instituted thoffices of pryestes in their ministrations, and levities in their order, that they should laud and minister before the pryestes, after the customs of every day, and porters in their divisions by gate and gate. So commanded David the man of god, and they break nothing of the commandements of the kyngneyther the priests nor the levites, in all things that the king commanded. And the said constitution of David appeareth. 1. Par. 15. & 16. King josaphat ordained judges 2. Par. 5 in all the cities of juda, and in Jerusalem he ordained levites and pristes, and princes of families, that they should judge the judgement and cause of our lord to all the dwellers thereof. And ferther he added thereto, saying: Amary, your priest and bishop, shall be chief in such things as pertain to god. In the. xviii. year of josias king 4. Re. 2 of juda, the king sent Saphan the scribe of the temple to Elchias the hygheprieste, that all the money that was gathered of the people for the temple, should be melted and delivered to smiths to be bestowed upon the temple: and Elchias did as the king commanded, and also sent him by Saphan, a book of the law that he had found in the house of god. And when Saphan had red it to the king, he cut his clothes, and commanded Elchias the high priest, that he should council our lord upon the words of that book, for he said, the wrath of god was kindled against them. and Elchias did as the king commanded him. And so it appeareth, that the king commanded the high priest, concerning the reparation of the temple, and also concerning the said book, and he obeyed. Also the king josias commanded 4. Re. 23 Elchias the bishop, and the priests of the second order, and the porters, that they should cast out of the house of god all vessels that were made to Baal, and they obeyed. And these texts prove, that kings have their power immediately of god. And that they judge the world: that all that be within their dominions are their subjects, and own to obey them, and neither bishop or priest is not excepted in any of these texts. ¶ Of divers powers that the clergy hath by the law of god The. two. chapit. THE power of preaching is by the law of god: where it is said: Preach ye the gospel to every Mar vl● creature. And that might every priest have done in the beginning of the church, as soon as he was priest, and noon might have prohibit him thereof: but after by laws of the bishops of Rome ordinaries might make prohibitions in such cases, and that hindered true preaching very moche. Also matrimony was ordained by god. And over that, the power that the clergy hath, to consecrated the body of our lord, to assoil, to make deacons, priests, and bishops, is by the law of god. And they may also baptize without ceremonies or exorcysmes, by the law of god, and so may every lay man: but none may use the ceremonies or exorcysmes but priests: and that is by laws of the bishops of Rome. and so like wise the ceremonies in other ministrations be by laws of bishops of Rome, or by custom. Also the ministration of extreme unction none may exercise but only priests. and as for the putting away of sin, no priest may do it, neither by the law of god, ne by the law of man, for god only of his mercy, through contrition, which is the very true penance, putteth away sin, and none but he. And every man that hath offended, must use this ministration of penance and of contrition in himself, and in his own heart, if he will have forgiveness: And none other but he may use this ministration for him. ¶ Of divers ministrations, which the clergy hath used by custom and by laws of man, and yet many of the lay people have thought, that they have used them by the law of god. The third chapter. MATRIMONY was ordained by god: as is said before and it hath. two. great prerogatives before any other ministration, that is to say, by reason of the place and of the time: of the place, for it was instituted by god in paradise: of the time, for it was first ordained before all other ministrations. And troth it is, that priests by custom have had always the ministration & the solempnysing thereof, and none but they, as to the ceremonies, & so it is right convenient that they have still: but yet it is expedient, that it be known, by what authority they have it: and that it may with a cause be taken fro them by the high powers, as it may in deed. Also confirmation is by the law of man, and was ordained by the bishops of Rome and the clergy, through the example of thapostles in the primitive church, which by touching of their hands, gave the holy ghost in a visible sign, but that gift went not to their successors: how be it their successors have ordained, that they shall like wise confirm them that be baptized, by touching of their hands, and if they that do it be in grace, it may do good, and else it will do little good. Also auricular confession is by the law of man, and it may sometime do good, and be occasion to bring in contrition. Never the less many of the clergy affirm, and all the people in manner believe, that it is by the law of god. Also satisfaction, if it be taken as a part of penance, given by injunction of the confessor, in such manner as hath been used in time passed after confessions, is by the law of man: And if it be taken as good deeds of prayer, fasting, and alms deed, done of devotion, than it is commanded to every man by the law of god. but yet which way so ever it be taken, it never putteth away sin, but it may through grace, and through the free gift of god, whether it be freely done, or by way of injunction and penance, increase his merit and reward in heaven. Also benedictions and hallowings, as they be commonly used, be by the law of man: and if the minister be in state of grace, his benedyctyons and hallowings may do good: but if he be out of grace, then as of themself, they do rather hurt then good. And nevertheless many of the people think, that the evil life of the minister, hurteth not such hallowings or benedyctions, no more than it doth hurt their consecrations and absolutions, or such other ministrations as they have by the law of god. And surely that is a right great error. Also bishops have power to examine encumbentes, that be presented to benefices, but that is in this realm only by custom, and by the favour and sufferance of the king and his laws, and not by the law of god. for it can not be proved by the law of god, that one priest hath that power over an other priest, ne none should be made priests, but such as were able to take a cure. Also all holidays, except the seventh day, and also the precise fasting days, matins, evensong, the ceremomies at mass, and other like, be by the law of man: and so is the power of jurisdiction, that the clergy hath used in time paste, as to keep courts and councils, to do corrections, and such other: And yet many think, that such things have been by the law of god. Truth it is, that many of the prayers that be said at mass, matins, evensong, and diriges be taken out of scripture, and be scripture in deed: but to this intent that they shall be said in one place of the service, rather than in an other, or in this time of the year, more than in this, or to this intent one time, and to this an other: they are but ceremonies, for they be ordained to be said in that order by the only law of man. And therefore it were right expedient, that it were openly declared and known, what things be used by the law of god, and what by custom and by the law of man. And undoubtedly there is no law of god, that commandeth setting up of images, but whether the setting up of them be prohibited by the law of god, that is to say by the xx. chapter of exodie or not, is a great doubt to many men: and as it seemeth, if the said text were indifferently looked upon, it would appear, that the setting up of them is thereby clearly prohibit: how be it, if the clergy be judges in that matter, it is very like, that many of them will maintain, that their predecessors began. Also all the inferior orders under deacon, and also these names, Pope, patriarch, Cardinal, and divers other, have been invented and brought up by the power of the bishops of Rome and the clergy, and not by the law of god. ¶ Of divers things that the bishops of Rome and other bishops and priests have claimed under the colour of the law of god, which it giveth them not, ne that their protence therein can not be affirmed by custom, ne yet by assent of the people. The fourth chapter. first bishops of Rome have pretcded to be supreme head of the buyversall church of Christ, and they have pretended also, thae they have both powers spitytuall and temporal: how be it they agree, that they have given the execution of the temporal power to kings & princes, but the power of tied they have pretcded to have holly in themself: and therefore they have said, that they have power to depose kings and princes, and that some of their predecessors have doné so in deed. And furthermore they have pretended, that by their said supremity, they have power to summon a general council, and to command kings and princes to assist them therein. And that bishops priests and other of the clergy, aught to have the voices in such councils, and none but they. Also that they have power to make bishops, and none but they: to give all benefices and spiritual dignities through all christendom: to be the universal bishop through all dyocises, and to bisite in all places secular and regular when they will: to have first fruits of all bysshoprickes, and of all other spiritual dignities. Also that they and the clergy make the church, and that such a church as may not err: and that they have authority to expound and declare the doubts of scripture: and that all men are bound to stand to that declaration. And that they have authority by the law of god to make excommunications: and they except therein neither treasons, murders, ne felonies, ne yet king ne prince. They pretend also, that they may make laws: and that all temporal laws must give place to them: also they have pretended, that they may grant full pardon a pena & culpa, and archbishops and cardinals have pretended, that they might grant an. C. days of pardon: and every bishop. xl. days, And all bishops have pretended, that they may make absolutions in many cases, where other priests may not. And all priests have made pretence, that they may put away sin: and that they may determine by power of the keys, who is worthy to be admitted into the kingdom of heaven and who not. And all these pretences, and many more here omitted, which the people have been instructed in time passed to be true, be not only untrue, but also many of them be heresy, and be directly against scripture, and none of them can be affirmed ne made perfit by custom prescription use ne by acceptance of the people: for they be untrue doctrines: and an untrue doctrine can not be reform, till it be clearly broken and put away, wherefore the longer they continue, the greater is the offence in them that maintain them. And amongst other things the greatest hindrance of the true doctrine of the gospel, and of the perfection of all christian religion, & the increasing of heresies and untrue doctrines, have grown by reason of these pretences following: That is to say, that the bishop of Rome should be heed of the universal church: and that he should have power to summon general councils: and that bishops and priests should only have the voices in them: & have power to expound the doubts of scripture. And I intend now bryfely as I can, to touch some thing of general councylles: and first I will speak of such catholic general counsels as be appointed to be kept by the law of god: and then of such councylles as have been kept in time paste, by the power of the bishops of Rome. By what authority the catholic general councils first began, and what power they have. The fifth chapter. WHEN a man maketh a testament, he hath a desire to have it performed, and he will therefore in the best manner that he can, devise such ways, as may most help to the performance thereof: whereupon it followeth, that sith our master Chrysle, which was and is of most high wisdom, power, and goodness, made a testament, which he would should continue to th'end of the world: that he would provide how that testament should be performed: and because it was expedient, that there should be alway certain powers in his church, that should see the execution thereof, he assigned certain powers thereto, in such manner as I shall touch hereafter: and those powers he appointed according to the times then to come in his church, to the end of the world: whereof the first was the time that followed immediately after his passion, when the church was in the beginning, and in manner as in her infancy, to the time that kings and princes were converted: which by th'authority that they had received of god over his people, might take rule and governance thereof: The other time was from the said time that kings and princes were converted, to the end of the world. And for the good order and direction of his testament in the first of the said times, he gave power to his apostles and disciples, by this text. When he said atth. 16. to Peter in the name of all the apostles, and of all the hole church, till kings and princes should be converted to the say the. What so every bind upon the earth, shall be bound in heavens: for there were none other then, that could and would take the governance upon them, but only they: and therefore the apostles and disciples only without assistance of kings and princes, or any other of the people, by authority of the said text, in the name of the hole church, for the time appointed Mathie in the place of judas: And they also for th'increasing Acto. of the more love and honour in the hearts of the people to the name of jesus, altered the form of baptism, instituted by Christ, and commanded that all men should be baptized in the name of jesu. And they Acto. also chase the. seven. deacons, to minister to the tables: that they themself might attend to prayer and preaching. And they appointed also, Acto. that the goods of them that were converted in the beginning of the church, if the owners had devotion so to do, should be brought and laid at the apostles feet to the common use of the multitude of the Christian people then newly converted. And those directions they made in their own names, because there were then no other men converted, that might conveniently be joined with them in councils: but after, when other were converted, that might be conveniently joined with them in councils, than they took the seniors of the people with them in councylles, in the name of the hole church, as appeareth Acto. xv. atcto. 25. 21. and. xxi. and that they did also by authority of the said text. Mat. xvi. atth. 16. for there were no kings then converted, that might take that power upon them, as is said before. And all this time the apostles were the high rulers in all the said concylles, tills, but when kings and princes were converted to the faith, than the power, to see the said testament of Christ to be duly executed, was devolute to kings and princes, as heeds and rulers over the people, and that was by the text, What so ever ye bind upon earth, shall be Matth. ● bounden in heaven: for though words Christ speak to the disciples, and to all the people there being present in the name of the universal church and that text is the very ground and warrant of the keeping of all catholic general councils, that have been or shall be to th'end of the world. And here it is to be noted, that when Kings and princes were infidels, they had their power of god over the people: and when they became christened, they lost none of that power, but had it, and to this day have it in moche more gratyous and excellent manner, than they had before. And under this manner began the authority of the catholic general councils in the church of god: and then to speak somewhat of the power of the catholic general councils, that I have spoken of before, I think verily, that the power of them standeth most principally to declare the true catholic faith, according to the rules and grounds of scripture: and to declare also, what is to be judged to be against scripture, and what not: and to expound the doubts thereof: and also to determine, what books are to be obeyed and taken as books of scripture, and what not. For all christian people must agree in one faith and in one god. How be it the correction of them that would break or disobey the said declaration of the general council, belongeth by the law of god to kings and princes. For it is said Eccle. v. Ecclesiates. 5. the king commandeth the hole country, as his subiette: and therefore, if any man should punish in the realm of an other prince, any of his subjects, without his commandment, it should be against the foresaid text. Wherefore the said text, Math. xviii. which was spoken to the universal church, as is said before, is to be understand 〈…〉 thus, what so ever ye bind upon earth, not offending scripture, ne the power that is given to kings by the law of god, shall be bounden in heaven. For certain it is, that the intent of Christ was, never to speak any thing against scripture, neither of the old testament, ne of the new. For he said, I come not to break the law, but to fulfil it. And also it is to be noted, that to declare the faith, or to do any of the things, that I have said before, do pertain to the general council: is not against scripture, ne against the power of kings and princes. For they never had those powers, but to correct offenders, and to appoint thorder of correction, in what degree of offence so ever it be, without their assent, is against the power of kings and princes; Ro. xiii. where it om. 13. is said, that princes be punishers of every thing that is evyllc. And over that, if a christian king lived against scripture, to the hurt of his own soul, and to the evil example also of all his subjects, the general council might declare, that he lived against scripture, and against the law of god: but correction they might none do, ne his subjects might nothing do therein: but only pray to almighty god for his amendment. Also if the general council decreed, that the youngest son should inherit in this realm: or that all entails made of lands, should be void: Or that the clergy should have a jurisdiction, and make process of excommunication against every man, that break any of their decrees, all were in vain: for it were against the prerogative of kings and princes in every realm: and also against scripture, whereby kings have their power, as is said before. Wherefore the general council hath therein no authority. Like wise, if any law be used against scripture, the general council may declare, that it is so: but the correction and refourmation in that behalf, they must commit to kings in every country, and to their laws. And though the apostles & seniors, Act. xv. by authority of the said text, Matth. xvi, Quodcunque ligaveris. etc. decreed, that the people should abstain, a suffocatis & sanguine, which pertained not merely to the faith, for the meat was laufulle: and nevertheless the christian people were than bounden to obey the decree: Yet if the kings, under whom the christian people were than subjects, upon a reasonable cause had commanded them to have eaten such meat, they ought in conscience to have obeyed his commandment. For the eating should not have been against the faith, and that decree was not made, but only for a friendly communion and companienge together of the gentiles and jews in the beginning of the church. For the jews greatly abhorred such meats. But for as much as the cause of that law is now determined, the law also is determined: so that no man at this day is bounden to it. furthermore, by that I have said before, appeareth, that the general council, lawfully gathered according to scripture, may declare, what is heresy, and what not. And I think also, that by these words, Dic ecclesię. & si ecclesiam non audierit, sit tibi sicut ethnicus & publicanus, They may put a man to answer before them upon the heresy: and so may not every bishop, ne yet all the clergy together. How be it the general council may not thereupon do correction. For all the correction per taineth to kings and princes, as I have said before, ne they may not alter the words of scripture in any article, as the apostles did in the form of baptism, for the cause why the apostles did it, is determined, that is to say, to cause the name of jesus to be had in the more love and honour among the people, as is said before, which now, thanked be our lord, is universally fulfilled among all christian people: and so the said example is determined. furthermore by that that I have said before, appeareth, that the ordering of all ceremonies, of fasting days and holy days, except the. seven. day only, of sensings▪ and of all the ceremonies, apparel at mass, matins, and even songs, and of all other like: be under the power of kings and princes, according to their laws, and not of the general councils. For they be not commanded by scripture, ne pertain not merely to the faith: but have been brought up for the beautifying of the ministrations used among the people, and to stir them the rather to devotion. wherefore divers countries may use divers ceremonies to the said, intentes, in such manner as shall be thought most expedient for the people in every country, without any offence to the law of god. but in one faith the and in one hole and full assent upon scripture, and upon the expositions thereof, all christian people must of necessity agree, as I have said before: and to that intent only it should seem that Christ ordained general councils. Of such councils as have been kept in time passed by the power of the bishops of Rome, and of the clergy, and have been called general councils. The. vi. chap. IF A MAN will say, and abydingly stand in it, that the bishop of Rome is heed of the universal Church of Christ: it is not only untrue, but it is also heresy, and is directly against scripture, Ecclesiastes. v. Where it is said: Vniversę terrę rex imperat seruienti, that is, The king commandeth the hole country as his subject. Whereupon it followeth, that the emperor, which is king in italy, may command the bishop of Rome as his subject. And if the bishop of Rome should be heed of the universal church: then he should be heed over the Emperor. For he undoubtedly is one of the church: and than he might command him as a superior to him, and that is directly against the said text ecclesiastes. v. and if the bishop of Rome came in to the realm of any other king, he should for the time be subject to that king, and aught to be obedient to his laws and commandments. And also it is said, Sa. vi. Here ye kings and understand: learn ye that be judges of all parts of the word. And if kings be judges of all parts of the world, what part of the world is left to the judgement of the bishop of Rome? And if the bishop of Rome were supreme heed of the universal church, than he might judge universally in all realms: and that were directly against the said texts. It is heresy therefore, to say that the bishop of Rome is heed of the universal church. Also to say, that the bishop of Rome and the clergy may make laws to bind kings and princes and their subjects, is also against scripture, psal. 11. where it is said, O kings understand ye, be ye learned that judge the world. For if the bishop of Rome and the clergy should have power to make laws, to bind kings and their people: then might not kings judge the world: for they might not judge upon the laws, ne reform though laws. For he that may make a law, hath power to interpret and to reform the law, and none but he: and so should kings be bounden by the laws: & might not of their own power judge the world, as the said text, Psal. 11. say the they do. Also seyncte Paul, Ro. xui. saith of every prince thus: He is the revenger in to wrath to him that doth evil. And saint Paul in the said words excepteth no manner of evil. And if princes have power to revenge every evil. It is heresy to say, that the bishop of Rome may judge or revenge any manner of evil, by his own power. And nevertheless not withstanding the said texts, and divers other, which prove sufficiently, that the high power of the world is in kings and princes, whereof I have recited part in the first chapter of this treatise: yet the bishops of Rome have in time past, as heeds of the universal church, taken upon them, to summon and appoint general councils, as they have called them, and to command kings and princes to obey that summons, and to assist them therein. but yet when kings & princes have done so: they, ne any other by their appointment, ne yet any lay man should have in the said councils any voices, but bishops, priests, and religious, and other of the clergy only. For they have pretended, that they make the universal church, and that such a church as may not err. And surely to say, that bishops and priests, make the universal church, is a great error: for the universal church is the congregation of all faithful people, and not only of the bishops and priests. And of that church saint Paul speak, Ephes. v. when he said, that for his church Christ gave himself: and no man will say, that Christ gave himself only for the clergy. Also saint Paul speaking of the particular church of the Corinthians saith thus, Despondivos 2. Cor. 1● uni viro virginem castam exhibere Christo, That is, I have espoused you, to give yourself a chaste virgin to one man, that is Christ. And by those words, a chaste virgin, he understandeth the universal church of the Corinthians, and not only of the clergy there. How be it the bishops of this realm are clear fro that error: for they right well and catholicly have confessed in their book, called the Institution of a christian man, in the title of matrimony, that the congregation of all faithful people maketh the universal church. And by reason of the said pretences, that the bishops of Rome should be supreme heeds of the universal church, and that they might summon a general council, as they have called it, to reform the church, as they have pretended in capite & membris, in fide & moribus, that is to say in heed and members, & in faith & manners, understanding by that word heed, the bishop of Rome: and by that word members kings and princes, and their people: they have brought in many great perilous errors and abusions, as well to the hurt of their own souls, as of all the people. And over that, for maintenance of their own honour, power, riches, liberty, and such other, have made laws directly against scripture, against the power of kings and princes and their laws, and also against all truth and charity, and whereof they had no power to make any laws and canons, but only that they took upon them to do it by the usurped powers before rehearsed. And now let every man in his own conscience judge, whether it be an indifferent way of Justice, that the bishop of Rome and the clergy should be in these matters judges, to redress the said abusions, heresies, and untrue doctrines, brought in by themself, & by their predecessors, and whither they would be diligent to abate their accustomed usurped honour, power, riches, liberty, and such other, as in this world be things right delectable and pleasant, specially if the council be kept, where they have worldly power: I doubt not, but that there be some of the clergy, that would put thereto right great diligence: but to find many of them, I think it would be very hard. And yet the bishop of Rome hath now of late summoned a councyll to be holden after the old fashion: And it he should show himself outwardly to do it for a reformation, & inwardly intend to maintain forth the old abusions, it should be in him to great a fault & enormity to be suffered. And therefore it is to think, that he knoweth many of the clergy, that will help forth his good purpose therein. How be it though his intent be never so good in this matter, yet if ignorance do not excuse, I think verily, that he, and all that have moved him to summon it, have fallen thereby into a right great heresy, for the causes before rehearsed. And it will be very hard to prove, that ignorance of the law of god should excuse any man, specially them that are most bound to have knowledge of it. wherefore I will say thus far, concerning the said council, that as many kings and princes, as know the said text, Ecclesiastes. v. and other texts like, whereby it appeareth evidently, that the high power, and the high commandment of the world, resteth in kings and princes, and that none hath authority under god to command them: and never the less will appear at the said council, that they agree, that the bishop of Rome is head of the unyversalle Church, and so assent to the said heresy, and be maintainers and partteakers of it: and that they also renounce and forsake thereby the power, that they have received of god over his people, and that they disable themself thereby to reform the abusions, errors, and heresies, which through the crafts & sleights of the fiend, have been brought into the world, against the true doctrine of Christ and of his gosspel, and also against then samples of holy fathers in the primitive church, and whereof there is no trust of refourmation, oncles' kings and princes shortly put to their hands. ¶ Of the gathering of catholic general councils. The, seven. chapter. THERE was no authority given by Christ to one apostle above an other, though peradventure some reasons might be made to prove, that Peter ought to have some certain pre-eminence before the other apostles: but I intend not at this time, to speak of that pre-eminence. For what so ever it were, it can not be proved by Scripture, ne by any other sufficient authority, whereby any man should be bounden to believe it, who was his successor, ne who is now his successor: so that none may claim any pre-eminence by him over any other. Ne it is not red in Scripture, that when the power of general councils in the beginning of the church stood in the appostelles and seniors, as I have said before, that any of the apostles commanded an other to come to any council. Wherefore it is very like, when any doubt rose, that nedid to have council, that the apostles, and seniors, and other of the church, whose presence was necessary, of their charity came to it, without any commandment: but haply by a charitable and a loving monition and desire of one to another: ne there is not any mention made in scripture, that there was any excommunication or interdiction made against them that came not: for all the mention that is made, Act. xv. for the gathering of the council at Jerusalem, when the question rose, whether circuncisy on should be necessary in the new law, is, that the apostles, and seniors gathered themself together, to here the matter. And in the latter end of the same chapter it appeareth, that the apostles and seniors, by assent of the hole church, wrote a letter to the brethren of the gentiles converted at Antioch, Sirie, and Cilyce, in which countries the said question first sprang. And among other things, they wrote thus unto them: For as much as we have hard, that some of us have come to you, and troubled you with words turning your minds, to whom we gave no commandment so to do: It hath pleased us, gathered together in one, to choose then, and to send to you with our most dear beloved Barnaby and Paul, which shall show you, what we think. etc. And it appeareth not, that any commandment was given for that gathering together: but that charity was the very commandment therein to every man, & none other but that. Also Act. xxi. when the jews murmured against saint Paul, by cause that as they said, he taught the jews in the beginning of the church, that they should not circumcise their children: The brethren at Jerusalem said unto him, that vopin that matter it behoved to gather the multitude, and so it was. But it appeareth not, that any commandment was given for the gathering. And I have not hard of any other scripture, that warranteth any such commandment. And yet sith the feigned power of Rome began, it is pretended, that such things as at to be done in the Church of God, must be done by the commandment of the by shop of Rome: and that he must command all men, as well kings and princes, as other, none except, spiritual ne temporal, and that they must obey his commandment, and that upon no less pain than of excommunication or interdiction. And that it is he also, that is set to judge all men, and that upon his wealth under god, the health of all the people doth depend, as it is said Distinc. xl. Si papa. And surely these things can not be deryvied out of the meekness of Christ, which, as he witness the himself, was meek and mild in heart. And I think therefore, that if it should happen hereafter, any infidels to be converted to the faith of Christ, that they should be marvelously astonished, when they hearing of Christis meekness, should see such pride in his ministers, which nevertheless pretend the highest perfection in Christis Church. I suppose therefore, that it were even now a thing most pleasant to god, and the most ready way to encourage infidels to be converted, and meekly to receive the faith of Christ, that every king and prince in their realms and dominions before any other thing, reform that pride. And as for the gathering of such a free catholic general council, to be gathered by kings and princes, as I have said before, it is not to be doubted, but that every christian prince by the general bond of charity, to the honour of god, and to the health as well of his own soul as of the souls of all his subjects, whereof he hath taken most special cure and charge before any other: and for the maintenance also of the unity of faith in Christis church: will fro time to time, as need shall require, charitably agree, that such catholic general councils, as be before rehearsed, should be gathered, and to see that such persons have the voices therein, as shall be thought most indifferent. And if there were a general council thus gathered, by authority of kings and princes, I think it would do more good at one sitting, than many of the general councylles that have been kept in time passed by authority of bishops of Rome, and of the clergy, have done in many years. For the more pity is, they under the colour of reformation, have maintained right great abusions, and untrue doctrines, which of likelihood they of themself will never reform: but our lord of his goodness may reform them, when it pleaseth him. Of divers laws and decrees made by the bishops of Rome, and the clergy, which be not only untrue, but be also against scripture. The. viii. chap. IT IS said among other things, Distin. xl. Si papa, that the pope is set to judge all men, and that no mortal man may reprove him: for whose perpetual estate (as he saith) all faithful people so much the more instantly prayeth, as they perceive, that of his wealth next unto god their health doth depend. And these sayings be not only untrue, but also against all the texts of scripture, that speak of the power of kings and princes, and also against the text of fraternal correction, Matth. xviii, for he saith in the said distinction, that no man may correct him. ¶ Also Distinc. xcvi. Si imperator, among other things, it is said thus: God would, that such things should be disposed by priests, as pertain to the church: and not by secular powers, and that christian Emperors ought to submit their executions to ecclesiastical bishops, and not prefer them. And in the same distinction, ca Nunquam de episcopis, it is said, princes be wont to submit their heads to bishops: and not to judge upon their heads. And how far these sayings be against the truth, and how directly against the power of kings and princes, to them given by scripture, It will appear to them that will read the texts recited in the first chapter of this treatise. ¶ Also. xxiii. q. viii. Omni timore, heavenly reward is promised without doubt to all them that die for the truth of the faith, for salvation of the country, and for defence of christian people: and yet it is no doubt, but that a man may die in deadly sin without repentance in all those cases: and if he do so, he shall not be saved. And that saying also is directly against divers scriptures, that speak of penance, and of turning of our hearts to god: for the very true penance is contrition of heart, with a full purpose never after to offend, and none but that. ¶ Also Distinct. nineteen. Enim vero, the bishop of Rome saith thus: For as much as the church of Rome, in the which Christ will we have the rule, is set as a glass and an example to other: every thing that it commandeth, is always without denying, of every man to be observed. And so it appeareth, that as Christ biddeth precisely, that his commandments be kept, that so likewise the bishop of Rome say the as precisely without exception, that the commandments of the church of Rome are to be observed. And undoubtedly that saying is untrue, and was grounded upon a great presumption: for the bishops of Rome have made many laws that may not be observed, as before appeareth. And there is a law of like effect in the same nineteen. distinction, Nulli fas est, as to the reder will appear. ¶ Also Distinc. lxxxvi. Quando necessitas, the bishop of Rome say the to all prelate's thus: when the necessity of discipline in good manners compelleth you to speak sore words, so that ye think ye have exceeded: yet it is not asked of you, that ye shall ask forgiveness of your subject, lest haply the authority of governance, by she wing over moche meekness, might be broken in them, that should be subjects: but yet he agreeth, that in such case, forgiveness must be asked of god: And it is to be marveled, what governance prelate's should have, that should be broken with meekness. For Christ had no governance, but that it agreed well and stood hole with meekness: and therefore he said, I am meek and mild in heart. ●●tth. 11. ¶ Finally this distinction is directly against the gospel, where our master Christ commandeth a reconciliation ●●tth. 5. to our brother, before we make our offering. for this distinction excepteth prelate's thereof, when they exceed in words: and yet they be not excepted in the said gospel. ¶ Also. xxvi. q. i Sunt quidam: the bishop of Rome saith among divers other things, that such things as the Evangelists and prophets speak not of, he may make new laws: and he neither excepteth life, lands, nor goods, and that pretence is so untrue, that I think verily, there is not one of the clergy at this day, that will pretend, that the clergy may make laws of such things: though peradventure some would think, that they may make laws of such things, as they call spiritual. But the truth is, that they may not make any laws of the one ne of the other. And if they did, they should do directly against divers texts of scripture, which give power in that behalf to kings and princes, whereof part be recited before. And over that, if all the laws made by bishops of Rome, and other bishops and the clergy in time paste, were thoroughly searched, there would appear, beside the laws before remembered, right many decrees and canons against scripture, and against the power of kings and princes: and that also give more occasion to pride than to meekness, and that be like wise right hard and grievous, as well to many of the clergy, as to the hole multitude of the people. And yet it is to be doubted, that if these matters, and other like, should be committed to the bishop of Rome, and to the clergy, to be reform in such councils as have been used in time paste, and wherein bishops and priests have only had the voices, that right small refourmation should follow thereupon. Wherefore kings and princes now in this dangerous time are bounden in conscience, to look the more diligently upon such matters. ¶ And this treatise intendeth not, that all ministrations and ceremonies, which have been used in time passed by custom and by the law of man, should be avoided and clearly set aside, ne yet that default should be found in the bishop of Rome and in the clergy, and to rest there and go no ferther, but rather that such abusions & superstitions, as have risen by occasion of some of the said ministrations and ceremonies, & of the bishops of Rome & the clergy, should be reform, & brought to the true trade of Christ's doctrine. And that it should also be openly showed and declared to the world, by what authority the ministrations and ceremonies now used among the people, and also the power of the bishops of Rome and of the clergy first began. For if true and plain declaration were made in that behalf, it would undoubtedly appear, that the bishops of Rome and the clergy, have under the colour of the law of god, claimed many more things, then it giveth unto them: and which hath venne in them a right great offence, and hath been also one of the greatest occasions, whereby the charity, peace, and quietness among the people have been broken, and the purity of Christ's doctrine, in manner brought into a hole ceremonial fashion of living, after the device and doctrine of the clergy. And if such things were reform, it is very like, that troth which is God himself, and his true doctrines would shortly after appear in the world, and boldly show their faces through all christian realms. FINIS. Londini in aedibus Thomae Bertheleti regii impressoris excus. ANNO. M. D. XXXVIII. CUM PRIVILEGIO.