GOD tourneth not his Iob. 36. yen from a ryghtewyse man, & kinges he settith in theyr seates for euer.

And nowe, O ye kyn­ges, Psal. 2. vnderstande ye, be ye lerned that iudge the worlde.

[Page] By me kynges reygne, and ma­kers roue. 8. of lawes dyscerne ryghtewyse thynges.

Here ye therfore ye kinges and vnderstande, lerne ye that be iudges api. 6. of all parties of the worlde, leye to your eares ye that rule the multy­tude and order the people: for po­wer is gyuen to you of god, & ver­tue fro the holy ghoste.

A wyse kynge is the stablenes of his people. api. 6.

The kynge commandeth the hole Ecclesias­es. 1. countrey, as his subiecte.

Kynges of the people haue power ouer them. Luce. 22.

Warne them, that they be subiects Ad Titū. 3 to princis and powers, to obey their commaundementes, to euery good worke to be redy.

Be ye subiecte to euerye creature for god, eyther to the kynge as pre­cellynge, 1. Pet. 2. [Page] or to Dukes, as men sent by hym to the correction of euill do­ers, and laude of good doers.

Samuel sayde to kynge Saul, 1. Regū whan thou were lytel in thyn own syght, were thou not made heed in the trybes of Israell? and our lorde annointed the king vpon Israel. &c

All the people of Israell sayde to 1. Par. 1 Dauid? thy lorde god sayde to the: Thou shalte fede my people of Is­raell.

Be euery soule subiect to the high Rom. 13 powers, forsothe there is no power but of god: veryly all thynges that be, be ordeyned of god, and he that resysteth power, resysteth the ordy­naunce of god: forsoth they that re­syste, get dampnation to them selfe, for prynces be not to the dredde of a good werke, but of an euell. wylte thou not drede power? do good, and [Page] thou shalte haue laude therof. he is forsothe the mynyster of god to the into goodnesse. If thou doo euyll, drede. forsothely he beareth not a swerde without cause: he is the mi­nyster of god, reuenger in to wrathe to hym that dothe euyll, and ther­fore be ye subiecte to necessytie, not only for wrath but for conscience.

Kynge Dauid sayd to all the peo­ple, Par. 28 Our lorde god of Israell chase me before al the house of my father, that I shulde be kynge vpon Isra­ell for euer.

Salomon accordynge to the con­stitution Par. 8. of Dauid his father, insti­tuted thoffyces of pryestes in theyr ministrations, and leuytes in theyr order, that they shuld laude and mi­nystre before the pryestes, after the customes of euery day, and porters in their deuysiōs by gate and gate. [Page] So commaunded Dauid the man of god, and they breke nothynge of the commandementes of the kyng­neyther the priestes nor the leuites, in all thynges that the kynge com­maunded. And the said constitution of Dauid appereth. 1. Par. 15. & 16.

Kynge Iosaphat ordeyned iuges 2. Par. 5 in al the cities of Iuda, and in Hie­rusalem he ordeined leuites and pristes, and prynces of familyes, that they shuld iudge the iugement and cause of our lord to al the dwellers therof. And ferther he added therto, sayinge: Amary, your prieste and byshop, shal be chiefe in suche thin­ges as perteyne to god.

In the. xviii. yere of Iosias king 4. Re. 2 of Iuda, the kynge sente Saphan the scrybe of the temple to Elchias the hygheprieste, that al the money that was gatherid of the people for [Page] the temple, shoulde be molten and deliuered to smithes to be bestowed vpon the temple: and Elchias dyd as the kynge commaunded, and al­so sente hym by Saphan, a boke of the lawe that he had founde in the house of god. And when Saphan had redde it to the kynge, he cut his clothes, and commaunded Elchias the hyghe prieste, that he shuld coū ­cell our lorde vppon the wordes of that boke, for he sayd, the wrathe of god was kendellyd agaynste them. and Elchias dyd as the kyng com­manded hym. And soo it appereth, that the kinge commanded the high pryste, concernynge the reparation of the temple, and also concerninge the sayde boke, and he obeyed.

Also the kynge Iosias commaun­ded 4. Re. 23 Elchias the bysshoppe, and the pristes of the seconde order, and the [Page] porters, that they shuld caste out of the house of god all vesselles that were made to Baal, and they obeied. And these textes proue, that kyn­ges haue theyr power immediately of god. And that they iudge the worlde: that al that be within their dominions are theyr subiectes, and owe to obeye them, and neyther by­shop or priste is not excepted in any of these textes.

THE power of preachynge is by the lawe of god: where it is sayd: Preche ye the gospell to eue­rye Mar vl [...] creature. And that might eue­ry priste haue doone in the begyn­nynge of the churche, as soone as he was pryste, and noone myghte [Page] [...] [Page] [...] [Page] haue prohibite him therof: but after by lawes of the bysshops of Rome ordinaries myght make prohibiti­ons in suche cases, and that hindred trewe preachynge very moche. Also matrimony was ordeyned by god. And ouer that, the power that the clergy hath, to cōsecrate the body of our lord, to assoile, to make deacons, prystes, and bysshoppes, is by the law of god. And they may also bap­tise without ceremonyes or exorcys­mes, by the lawe of god, and so may euery lay mā: but none may vse the ceremonies or exorcysmes but pry­stes: and that is by lawes of the by­shops of Rome. and so like wise the ceremonyes in other ministrations be by lawes of bishoppes of Rome, or by custome. Also the mynistrati­on of extreme vnction none may ex­ercise but onely priestes. and as for [Page] the puttyng away of synne, no prist maye doo it, neyther by the lawe of god, ne by the lawe of man, for god onely of his mercye, throughe con­tricion, which is the very trewe pe­naunce, putteth awaye synne, and none but he. And euerye man that hath offended, muste vse this myny­stration of penaunce and of contry­tion in hym selfe, and in his owne harte, if he wyll haue forgyuenes: And none other but he may vse this mynistration for hym.

MATRIMONY was ordey­ned by god: as is sayde before [Page] and it hath. ii. greate prerogatyues before any other mynistration, that is to say, by reason of the place and of the tyme: of the place, for it was instituted by god in paradise: of the tyme, for it was fyrste ordeyned be­fore all other mynystrations. And trouth it is, that prestes by custome haue had alway the ministration & the solempnysyng therof, and none but they, as to the ceremonies, & so it is right cōuenient that they haue stil: but yet it is expedient, that it be knowē, by what authorite they haue it: and that it may with a cause be taken fro them by the hyghe powers, as it may in dede. Also confyrmati­on is by the lawe of man, and was ordeined by the bishoppes of Rome and the clergie, throughe the exam­ple of thappostles in the prymitiue churche, whiche by touchynge of [Page] theyr handes, gaue the holy gooste in a vysyble sygne, but that gyfte went not to theyr successoures: how be it theyr successours haue ordey­ned, that they shall lyke wyse con­firme them that be baptised, by tow chynge of theyr handes, and if they that do it be in grace, it maye doo good, and elles it wil do lytel good. Also auriculer confessyon is by the lawe of man, and it may sometime do good, and be occasyon to bringe in contrition. Neuer the lesse many of the clergye affyrme, and all the peple in maner beleue, that it is by the lawe of god. Also satisfactyon, if it be taken as a parte of penance, gyuen by iniunction of the confes­sour, in suche maner as hath benne vsed in tyme past after confessions, is by the lawe of man: And if it be taken as good deedes of prayour, [Page] fastynge, and almes deede, done of deuotion, then it is commanded to euery man by the lawe of god. but yet whiche way so euer it be taken, it neuer putteth away synne, but it maye throughe grace, and through the free gyfte of god, whether it be frely done, or by waye of iniuncti­on and penaunce, encrease his me­rite and rewarde in heuen. Also be­nedictions and hallowynges, as they be commonlye vsed, be by the lawe of man: and if the minister be in state of grace, his benedyctyons and halowynges may do good: but if he be out of grace, then as of them selfe, they do rather hurt then good. And neuerthelesse many of the peo­ple thynke, that the euyll lyfe of the mynyster, hurteth not suche hallo­wynges or benedyctions, noo more than it dothe hurte theyr consecrati­ons [Page] and absolutions, or suche other mynystrations as they haue by the lawe of god. And surelye that is a ryghte great errour. Also bysshops haue power to examyne encumben­tes, that be presented to benefyces, but that is in this realme onely by custome, and by the fauour and suf­feraunce of the king and his lawes, and not by the lawe of god. for it can not be proued by the lawe of god, that one prist hath that power ouer an other priste, ne none shoulde be made pristes, but such as were able to take a cure. Also all holydays, ex­cepte the seuenth daye, and also the precyse fastynge dayes, matyns, e­uensonge, the ceremomies at masse, and other like, be by the law of mā: and so is the power of iurisdiction, that the clergye hathe vsed in tyme paste, as to kepe courtes and coun­cilles, [Page] to do corrections, and suche other: And yet many thynke, that suche thynges haue ben by the lawe of god. Trouthe it is, that many of the prayours that be sayde at masse, matyns, euensonge, and diriges be taken out of scripture, and be scrip­ture in dede: but to this intente that they shall be sayd in one place of the seruice, rather then in an other, or in this tyme of the yere, more than in this, or to this intente one time, and to this an other: they are but cere­monyes, for they be ordeyned to be saide in that ordre by the onely lawe of man. And therfore it were righte expediente, that it were openly de­clared and knowen, what thynges be vsed by the law of god, and what by custome and by the lawe of man. And vndoubtedly there is no lawe of god, that commaundeth settynge [Page] vp of ymages, but whether the set­tynge vp of them be prohybited by the lawe of god, that is to say by the xx. Chapyter of exodie or not, is a great doubte to many men: and as it semeth, if the sayde texte were in­dyfferently loked vpon, it wold ap­pere, that the settyng vp of them is therby clearly prohibite: howe be it, if the clergy be iudges in that mat­ter, it is verye lyke, that many of them wyl mainteyne, that theyr pre­decessours began. Also all the infe­riour orders vnder deacon, and also these names, Pope, patriarke, Car­dinall, and dyuers other, haue ben inuented and broughte vppe by the power of the bysshoppes of Rome and the clergye, and not by the lawe of god.

FYRSTE bysshoppes of Rome haue pretcded to be supreme hed of the buyuersall churche of Christ, and they haue pretended also, thae they haue bothe powers spitytuall and temporal: howe be it they agre, that they haue gyuen the execution of the temporall power to kynges & pryncis, but the power of tight they haue pretcded to haue holly in them selfe: and therfore they haue sayde, that they haue power to depose kin­ges and pryncis, and that some of theyr predecessours haue doné so in dede. And ferthermore they haue pretended, that by theyr sayde supremi­tie, [Page] they haue power to somon a ge­nerall councill, and to commaunde kynges and princis to assiste theym therin. And that byshoppes pristes and other of the clergye, aughte to haue the voices in suche councilles, and none but they. Also that they haue power to make bysshops, and none but they: to gyue all benefices and spirituall dignities through all christendome: to be the vnyuersall byshoppe throughe al dyocises, and to bisite in all places seculer and re­guler whan they wyll: to haue first fruites of all bysshoprickes, and of all other spirytuall dygnities. Also that they and the clergye make the churche, and that such a churche as may not erre: and that they haue au­ctoritie to expounde and declare the doubtes of scrypture: and that all men are bounde to stand to that de­claration. [Page] And that they haue au­ctoritie by the lawe of god to make excommunications: and they except therin neyther treasons, murders, ne felonyes, ne yet kynge ne prince. They pretende also, that they maye make lawes: and that all temporal lawes muste gyue place to them: al­so they haue pretended, that they maye graunte full pardone a pena & culpa, and archeby shoppes and car­dinals haue pretended, y ^t they might graunte an. C. dayes of pardone: and euery byshop. xl. dayes, And al bysshops haue pretended, that they may make absolutions in many ca­ses, where other prystes maye not. And al priestes haue made pretence, that they maye put away synne: and that they maye determyne by power of the keys, who is worthy to be ad­mytted into the kyngdome of heuen [Page] and who not. And all these preten­ces, and many mo here omitted, whiche the people haue bene instructed in tyme paste to be trewe, be not on­ly vntrewe, but also many of theym be heresye, and be directly agaynste scripture, and none of them can be affermed ne made perfite by custom prescription vse ne by acceptance of the people: for they be vntrewe do­ctrines: and an vntrue doctrine can not be reformed, tyl it be clerely bro­ken and put away, wherfore the len ger they contynue, the greatter is the offence in them that maynteyne them. And amongest other thynges the greatest hynderaunce of the true doctryne of the gospell, and of the perfection of all christen religion, & the increasynge of heresies and vn­true doctrines, haue growen by re­son of these pretences folowynge: [Page] That is to saye, that the bysshop of Rome shuld be heed of the vnyuer­sall churche: and that he shuld haue power to sommon general council­les: and that byshoppes and pristes shuld only haue the voices in them: & haue power to expounde the dou­tes of scripture. And I entend now bryfely as I canne, to touche some thynge of generall councylles: and fyrste I wyll speke of suche catho­lyke generall counsayles as be ap­poynted to be kepte by the lawe of god: and then of suche councylles as haue ben kepte in tyme paste, by the power of the byshops of Rome.

VVHEN a man maketh a testa­ment, he hath a desyre to haue [Page] it performed, and he wyl therfore in the beste maner that he can, deuyse suche wayes, as may moste helpe to the perfourmance therof: whervp­pon it foloweth, that sythe our mai­ster Chrysle, whiche was and is of moste hyghe wysedome, power, and goodnesse, made a testament, which he wolde shulde contynue to thende of the worlde: that he wold prouide howe that testamente shulde be per­fourmed: and bycause it was expe­diente, that there shulde be alwaye certaine powers in his churche, that shulde se the execution therof, he as­sygned certayne powers therto, in such maner as I shal touche heraf­ter: and those powers he appoynted according to the times then to come in his churche, to the ende of the worlde: wherof the fyrste was the tyme that folowed immediately af­ter [Page] his passyon, whan the churche was in the begynnynge, and in ma­ner as in her infancye, to the tyme that kynges and prynces were con­uerted: whiche by thauctoritie that they had receyued of god ouer his people, myght take rule and gouer­naunce therof: The other tyme was from the sayd time that kynges and prynces were conuerted, to the ende of the worlde. And for the good or­der and direction of his testamente in the firste of the sayde tymes, he gaue power to his apostles and di­sciples, by this texte. When he sayd atth. 16. to Peter in the name of all the ap­postles, and of all the hole churche, tyll kynges and pryncis shulde be conuerted to the say the. What soo euerye bynde vpon the erthe, shall be boundē in heuens: for there were none other thenne, that coulde and [Page] wolde take the gouernaunce vppon them, but onely they: and therfore the appostles and dyscyples onely without assystaunce of kynges and prynces, or any other of the people, by auctoritie of the sayd texte, in the name of the hole church, for the time appoynted Mathie in the place of Iudas: And they also for thencrea­synge Acto. of the more loue and honour in the hartes of y ^e peple to the name of Iesu, altered the forme of bap­time, instituted by Christ, and com­manded that all men shulde be bap­tised in the name of Iesu. And they Acto. also chase the. vii. deacons, to my­nistre to the tables: that they them selfe myght attende to prayour and preching. And they appointed also, Acto. that the goodes of them that were conuerted in the begynnynge of the churche, if the owners had deuocy­on [Page] so to do, shulde be broughte and leyed at the appostles fete to the co­mon vse of the multytude of the Christen people then newly conuer­ted. And those directions they made in their owne names, bycause there were then no other men conuerted, that myght conueniently be ioyned with them in councilles: but after, whanne other were conuerted, that myght be conueniently ioyned with them in Councilles, then they toke the seniours of the peple with them in councylles, in the name of the hole churche, as appereth Acto. xv. atcto. 25. 21. and. xxi. and that they dyd also by auctoritie of the said text. Mat. xvi. atth. 16. for there were no kynges then con­uerted, that myghte take that po­wer vpon them, as is sayde before. And al this tyme the Apostels were the hyghe rulers in all the sayd con­cylles, [Page] tils, but when kynges and pryncis were conuerted to the faythe, then the power, to see the saide testament of Christe to be duely executed, was deuolute to kynges and princis, as heedes and rulers ouer the people, and that was by the texte, What so euer ye bynde vppon erthe, shall be Matth. [...] bounden in heuen: for tho wordes Christ speke to the disciples, and to all the people there beinge presente in the name of the vniuersal church and that texte is the verye grounde and warrante of the kepynge of all catholyke generall councilles, that haue ben or shall be to thende of the world. And here it is to be notid, that when Kynges and prynces were in­fidels, they had theyr power of god ouer the people: and when they be­came chrystened, they loste none of that power, but had it, and to this [Page] daye haue it in moche more graty­ous and excellent maner, than they had before. And vnder this maner beganne the auctoritie of the catho­like general councilles in the chur­che of god: and then to speke some­what of the power of the catholyke generall councils, that I haue spo­ken of before, I thynke veryly, that the power of them standeth mooste principally to declare the trewe ca­tholyke fayth, accordynge to the ru­les and groundes of scripture: and to declare also, what is to be iuged to be agaynste scripture, and what not: and to expounde the doubtes therof: and also to determine, what bokes are to be obeide and taken as bookes of scripture, and what not. For all chrysten people muste agree in one faythe and in one god. Howe be it the correctiō of them that wold [Page] breke or dysobey the sayd declarati­on of the generall councille, belon­geth by the lawe of god to kynges and pryncis. For it is sayd Eccle. v. Ecclesiates. 5. the kynge commaundeth the hoole countrey, as his subiette: and ther­fore, if any man shulde punysshe in the realme of an other prynce, any of his subiectes, withoute his com­maundement, it shulde be againste the foresayde texte. Wherfore the sayde texte, Math. xviii. which was spoken to the vniuersall churche, as is sayde before, is to be vnderstand [...] thus, what so euer ye bynde vppon erthe, not offendynge scripture, ne the power that is gyuen to kynges by the lawe of god, shal be bounden in heuen. For certayne it is, that the intent of Christ was, neuer to speke any thynge againste scripture, nei­ther of the olde testamente, ne of the [Page] new. For he said, I com not to breke the lawe, but to fulfyll it. And also it is to be noted, that to declare the faithe, or to do any of the thynges, that I haue sayd before, do pertayn to the generall councille: is not a­gaynste scripture, ne agaynste the power of kinges and princes. For they neuer had those powers, but to correcte offenders, and to appoynte thorder of correction, in what degre of offence so euer it be, without their assent, is against the power of kin­ges and princis; Ro. xiii. where it om. 13. is sayde, that princis be punyshers of euery thynge that is euyllc. And ouer that, if a christen kynge lyued agaynste scripture, to the hurte of his owne soule, and to the yuell ex­ample also of all his subiectes, the general councill might declare, that he lyued againste scripture, and a­gainst [Page] the lawe of god: but correc­tion they myght none do, ne his sub­iectes might nothing do therin: but only pray to almightye god for his amendement. Also yf the generall councille decreed, that the youngest sonne shuld enherite in this realm: or that all entayles made of landes, shulde be voide: Or that the clergie shuld haue a iurisdiction, and make proces of excōmunication againste euery man, that breke any of their decrees, all were in vayne: for it were agaynste the prerogatyue of kingis and princis in euery realme: and also against scripture, whereby kynges haue their power, as is said before. Wherfore the general coun­cill hath therin no auctoritie. Lyke wyse, if any lawe be vsed agaynste scripture, the generall councill may declare, that it is so: but the correc­tion [Page] and refourmation in that be­halfe, they muste commytte to kyn­ges in euery countreye, and to theyr lawes. And thoughe the apostels & seniours, Act. xv. by auctoritie of the said texte, Matth. xvi, Quodcun (que) ligaue­ris. &c. decreed, that the peple shuld abstayne, a suffocatis & sanguine, whi­che pertayned not meerelye to the faythe, for the meate was laufulle: and neuerthelesse the chrysten peo­ple were than bounden to obey the decree: Yet yf the kynges, vnder whom the christen people were thā subiectes, vpon a reasonable cause had commaunded them to haue ea­ten suche meate, they ought in con­science to haue obeyed his commā ­dement. For the eatinge shulde not haue ben against the faith, and that decree was not made, but onely for a frendly communyon and compa­nienge [Page] togither of the gentyles and iewes in the beginning of the chur­che. For the Iewes greately abhor­red suche meates. But for as moch as the cause of that lawe is nowe determined, the lawe also is deter­myned: so that no man at this day is bounden to it.

Farthermore, by that I haue saide before, appereth, that the generalle councille, laufully gathered accor­ding to scripture, may declare, what is heresie, and whatte not. And I thinke also, that by these wordes, Dic ecclesię. & si ecclesiam non audierit, sit tibi sicut ethnicus & publicanus, They may put a man to aunswere before them vpon the heresie: and so may not euery byshop, ne yet all the cler­gie togyther. Howe be it the gene­rall councill maye not thervpon do correction. For al the correction per [Page] taineth to kynges and princis, as I haue sayd before, ne they maye not alter the wordes of scripture in any article, as the apostels dydde in the fourme of baptysme, for the cause why the appostels dyd it, is deter­myned, that is to saye, to cause the name of Iesu to be had in the more loue and honour amonge the peo­ple, as is said before, whiche nowe, thanked be our lorde, is vniuersal­ly fulfylled amonge al christen peo­ple: and so the sayd example is de­termined. Farthermore by that that I haue sayde before, appereth, that the orderynge of all ceremonies, of fastynge dayes and holy dayes, ex­cepte the. vii. day onely, of sensyn­ges▪ and of all the ceremonies, ap­parell at masse, matyns, and euen songes, and of al other lyke: be vn­der the power of kynges and pryn­ces, [Page] according to their lawes, and not of the generall councilles. For they be not commaunded by scrip­ture, ne pertayne not merely to the faithe: but haue ben brought vppe for the beautifieng of the ministra­tions vsed amonge the people, and to stire them the rather to deuotion. wherfore dyuers countreyes maye vse dyuers ceremonies to the sayde, intentes, in suche maner as shall be thought most expedient for the peo­ple in euery countrey, without any offence to the law of god. but in one fay the and in one hoole and full as­sente vpon scripture, and vpon the expositions therof, all christen peo­ple muste of necessitie agree, as I haue sayd before: and to that intent onely it shulde seme that Christ or­deyned generall councilles.

IF A MAN wylle saye, and aby­dingly stand in it, that the byshop of Rome is heed of the vniuersalle Churche of Christe: it is not onely vntrewe, but it is also heresye, and is directely agaynste scripture, Ec­clesiastes. v. Where it is sayde: Vni­uersę terrę rex imperat seruienti, that is, The kynge commaundeth the hole countrey as his subiect. Whervpon it foloweth, that the emperour, whiche is kynge in Italye, maye com­maunde the byshoppe of Rome as his subiecte. And if the byshoppe of Rome shulde be heed of the vniuer­sall churche: then he shulde be heed ouer the Emperour. For he vndou­tedly is one of the church: and than [Page] he might commaunde hym as a su­periour to hym, and that is directly against the said texte ecclesiastes. v. and if the bysshoppe of Rome came in to the realme of any other kyng, he shulde for the tyme be subiecte to that kynge, and ought to be obedi­ente to his lawes and commaunde­mentes. And also it is sayd, Sa. vi. Here ye kynges and vnderstande: lerne ye that be iudges of all partes of the worde. And if kinges be Iu­ges of al partes of the worlde, what part of the world is left to the iuge­ment of the bishoppe of Rome? And if the bysshoppe of Rome were su­preme heed of the vniuersall chur­che, then he might iudge vniuersal­ly in al realmes: and that were dire­ctely ageynst the sayde textes. It is heresie therfore, to saye that the by­shoppe of Rome is heed of the vni­uersall [Page] churche. Also to say, that the byshoppe of Rome and the clergie maye make lawes to bynde kinges and princis and their subiectes, is also against scripture, psal. 11. where it is saide, O kynges vnderstande ye, be ye lerned that iuge the world. For yf the bysshoppe of Rome and the clergie shoulde haue power to make lawes, to bynde kynges and their people: then myght not kyn­ges iudge the world: for they might not iudge vppon tho lawes, ne re­forme tho lawes. For he that maye make a lawe, hath power to inter­prete and to reforme the lawe, and none but he: and so shulde kynges be bounden by tho lawes: & myght not of their owne power iudge the worlde, as the sayde texte, Psal. 11. say the they do. Also seyncte Paule, Ro. xui. sayth of euery prynce thus: [Page] He is the reuenger in to wrathe to hym that dothe euylle. And sayncte Paule in the sayd wordes excepteth no maner of euylle. And if princes haue power to reuenge euery euyll. It is heresye to say, that the byshop of Rome may iudge or reuenge any maner of euyll, by his owne power. And neuertheles not withstandyng the sayde textes, and dyuers other, whiche proue sufficientely, that the high power of the worlde is in kin­ges and princis, wherof I haue re­cited parte in the firste chapyter of this treatise: yet the bysshoppes of Rome haue in tyme past, as heedes of the vniuersall churche, taken v­pon them, to summon and appoynt generall councils, as they haue cal­led them, and to commande kinges and princis to obey that sommons, and to assiste theym therein. but yet [Page] when kynges & princes haue done soo: they, ne any other by their ap­poyntemente, ne yet any lay manne shulde haue in the sayde councilles any voyces, but bysshoppes, prie­stes, and religious, and other of the clergie onely. For they haue preten­ded, that they make the vniuersall churche, and that such a churche as may not erre. And surely to say, that byshops and pristes, make the vni­uersall churche, is a great erroure: for the vniuersall church is the con­gregation of all faithefull people, and not onely of the bysshops and priestes. And of that churche saint Paule speke, Ephes. v. whanne he sayde, that for his churche Christe gaue hym selfe: and no man wylle say, that Christ gaue hym selfe only for the clergie. Also saint Paule spe kynge of the particular churche of [Page] the Corinthians saith thus, Despon­diuos 2. Cor. 1 [...] vni uiro uirginem castam exhibere Christo, That is, I haue espoused you, to gyue your selfe a chaste vir­gin to one manne, that is Christe. And by those wordes, a chaste vyr­gine, he vnderstandeth the vniuer­sal churche of the Corinthians, and not onely of the clergie there. Howe be it the byshops of this realme are clere fro that errour: for they right well and catholikely haue confessed in their boke, called the Institution of a christen man, in the title of ma­trimonie, that the congregation of al faithfull people maketh the vni­uersall churche. And by reasone of the said pretences, that the byshops of Rome shulde be supreme heedes of the vniuersall churche, and that they might summon a general coū ­cill, as they haue callid it, to reforme [Page] the churche, as they haue pretended in capite & membris, in fide & moribus, that is to say in heed and membres, & in faith & maners, vnderstādyng by that worde heed, the byshoppe of Rome: and by that worde membres kynges and princes, and theyr peo­ple: they haue brought in many gret perillous errours and abusions, as well to the hurte of theyr owne sou­les, as of all the people. And ouer that, for mayntenance of theyr own honour, power, riches, libertie, and suche other, haue made lawes dire­ctely agaynst scripture, agaynst the power of kynges and princes and theyr lawes, and also agaynste all trouthe and charitie, and whereof they hadde noo power to make any lawes and canons, but onely that they toke vpon them to do it by the vsurped powers before rehersed.

[Page] And nowe lette euery manne in his owne conscience iuge, whether it be an indifferent waye of Justice, that the byshoppe of Rome and the cler­gie shulde be in these mattiers iud­ges, to redresse the sayde abusions, heresyes, and vntrewe doctrynes, brought in by them selfe, & by their predecessoures, and whyther they wolde be dilygente to abbate their accustomed vsurped honor, power, riches, libertie, and suche other, as in this worlde be thinges ryght de­lectable and plesant, specially if the councill be kepte, where they haue worldly power: I doubte not, but that there be som of the clergie, that wolde put therto right greatte dili­gence: but to fynde many of them, I thinke it wold be very hard. And yet the byshop of Rome hath nowe of late summoned a councyll to be [Page] holden after the old fashion: And it he shuld shew him self out wardly to do it for a reformation, & in wardly intende to maynteyne forthe the old abusyons, it shoulde be in hym to great a faute & enormitie to be suf­fred. And therfore it is to think, that he knowith many of the clergy, that wyll helpe forthe his good purpose therin. Howe be it thoughe his in­tent be neuer soo good in this mat­ter, yet if ignorance do not excuse, I thinke verily, that he, and all that haue moued hym to sūmon it, haue fallen therby into a ryght great he­resie, for the causes before rehersed. And it wyll be very harde to proue, that ignoraunce of the lawe of god shulde excuse any manne, specially them that are moste bounde to haue knowledge of it. wherfore I wyll say thus farre, concerninge the said [Page] councill, that as many kynges and princis, as knowe the said text, Ec­clesiastes. v. and other textes lyke, wherby it appereth euidentely, that the high power, and the high com­mandement of the worlde, restith in kinges and princes, and that none hath auctoritie vnder god to com­maunde theym: and neuer the lesse wyl appere at the sayd councill, that they agree, that the bysshoppe of Rome is heade of the vnyuersalle Churche, and so assente to the saide herysye, and be maynteyners and partteakers of it: and that they al­so renounce and forsake therby the power, that they haue receyued of god ouer his people, and that they disable them selfe therby to reforme the abusions, errours, and heresies, which through the craftes & sleigh­tes of the fende, haue ben brought [Page] into the worlde, againste the trewe doctrine of Christe and of his gos­spel, and also againste then samples of holy faders in the primitiue churche, and wherof there is no truste of refourmation, oncles kynges and princis shortly put to their handes.

THERE was no auctoritie gi­uen by Christe to oone apostle aboue an other, though peraduen­ture some reasons myghte be made to proue, that Peter oughte to haue some certayne preemynence before the other apostelles: but I entende not at this tyme, to speake of that preemynence. For what soo euer it were, it can not be proued by Scri­pture, ne by any other sufficient au­ctorite, wherby any man shulde be [Page] bounden to beleue it, who was his successoure, ne whoo is nowe his successour: so that none may claime any preemynence by hym ouer any other. Ne it is not redde in Scrip­ture, that whan the power of gene­rall councils in the begynnynge of the churche stode in the appostelles and seniours, as I haue said before, that any of the apostels commaun­ded an other to come to any council. Wherfore it is very lyke, whan any doute rose, that nedid to haue coun­cill, that the apostels, and seniours, and other of the churche, whose pre­sence was necessary, of their chari­tie came to it, without any commandement: but haply by a charitable and a louynge monition and desyre of one to an nother: ne there is not any mention made in scripture, that there was any excommunication or [Page] interdiction made againste theym that came not: for all the mencion that is made, Act. xv. for the gathe­rynge of the council at Hierusalem, whan the question rose, whether cir­cuncisy on shulde be necessary in the newe lawe, is, that the Apostelles, and seniours gathered them selfe to gether, to here the matter. And in the latter ende of the same chapiter it appereth, that the apostles and se­niours, by assente of the hole chur­che, wrote a letter to the brethern of the gentylles conuerted at Antioch, Sirie, and Cilyce, in whiche coun­treys the said question fyrst sprang. And amonge other thynges, they wrote thus vnto them: For as moch as we haue harde, that some of vs haue come to you, and troubled you with wordes tournynge your myn­des, to whom we gaue no cōmande­ment [Page] so to do: It hath pleased vs, gathered to gether in one, to chose then, and to sende to you with oure mooste dere beloued Barnabe and Paule, which shal shewe you, what we thynke. &c. And it appereth not, that any commaundement was gi­uen for that gatherynge to gether: but that charitie was the very com­maundement therin to euery man, & none other but that. Also Act. xxi. when the iewes murmured against saynte Paule, by cause that as they sayde, he taughte the Iewes in the begynnynge of the churche, that they shuld not circumcise their chil­dren: The bretherne at Hierusalem said vnto hym, that vopin that mat­ter it behoued to gather the multi­tude, and so it was. But it appereth not, that any commandement was gyuen for the gatherynge. And I [Page] haue not harde of any other scrip­ture, that warranteth any suche cō ­maundement. And yet syth the fey­ned power of Rome beganne, it is pretended, that suche thynges as at to be doone in the Churche of God, muste be done by the commaunde­ment of the by shoppe of Rome: and that he muste commaunde all men, as well kynges and pryncis, as o­ther, none excepte, spiritual ne tem­porall, and that they muste obey his commaundement, and that vppon no lesse peyne then of excommuni­cation or interdiction. And that it is he also, that is sette to iudge al men, and that vpon his welth vnder god, the helthe of all the people dothe de­pende, as it is sayd Distinc. xl. Si papa. And surely these thinges can not be deryuied oute of the mekenesse of Christe, whyche, as he wytnesse the [Page] hym selfe, was meke and mylde in harte. And I thinke therfore, that if it shuld happen hereafter, any infy­dels to be conuerted to the feithe of Christe, that they shuld be meruai­lously astonied, whan they heryng of Christis mekenes, shulde see su­che pride in his mynysters, whyche neuertheles pretend the highest perfection in Christis Churche. I sup­pose therfore, that it were euen now a thynge moste pleasant to god, and the most redy way to encourage in­fidels to be conuerted, and mekely to receyue the faith of Christe, that euery kynge and prince in their re­almes and dominions before anye other thinge, reforme that pride.

And as for the gatheringe of suche a free catholyque generall councill, to be gathered by kynges and prin­cis, as I haue saide before, it is not [Page] [...] [Page] [...] [Page] to be douted, but that euery christen prince by the generall bonde of cha­ritie, to the honour of god, and to the helthe as well of his owne soule as of the soules of all his subiectes, wherof he hath taken moste special cure and charge before any other: and for the mayntenance also of the vnitie of faithe in Christis churche: wyll fro tyme to tyme, as nede shall require, charitably agree, that suche catholyke generalle councilles, as be before rehersed, shulde be gathe­red, and to see that suche personnes haue the voyces therin, as shall be thought mooste indifferente. And if there were a generall councill thus gathered, by auctoritie of kynges and princis, I thinke it wolde doo more good at one syttyng, then ma­ny of the generall councylles that haue ben kept in tyme paste by auc­toritie [Page] of bysshops of Rome, and of the clergie, haue done in many ye­res. For the more pitie is, they vn­der the colour of reformation, haue maynteyned right great abusions, and vntrewe doctrines, whiche of lykelyhode they of them selfe wyll neuer reforme: but our lorde of his goodnes may reforme them, whan it pleaseth hym.

IT IS sayde amonge other thyn­ges, Distin. xl. Si papa, that the pope is sette to iudge al men, and that no mortall man may reproue hym: for whose perpetuall estate (as he saith) all faythefull people soo moche the more instantly prayeth, as they per­ceyue, [Page] that of his welthe nexte vnto god their helthe doth depende. And these sayinges be not onely vntrue, but also agaynste all the textes of scripture, that speake of the power of kynges and princes, and also a­gaynste the texte of fraternal corre­ction, Matth. xviii, for he sayth in the fayde distinction, that no man may correcte hym.

¶ Also Distinc. xcvi. Si imperator, a­monge other thynges, hit is sayde thus: God wolde, that suche thyn­ges shoulde be disposed by priestes, as perteyne to the churche: and not by seculer powers, and that christen Emperours ought to submyt theyr executions to ecclesiasticall byshop­pes, and not preferre them. And in the same distinction, ca. Nunquam de episcopis, it is sayde, princis be wont to submyt theyr heddes to byshops: [Page] and not to iudge vpon theyr hedes. And howe farre these sayinges be agaynste the trouthe, and howe di­rectely agaynste the power of kyn­ges and princes, to theym gyuen by scripture, It wyll appere to theym that wylle rede the textes recyted in the fyrste chapiter of this treatyse.

¶ Also. xxiii. q. viii. Omni timore, he­uenly rewarde is promysed with­out doubte to all theym that dye for the trouthe of the faithe, for salua­tion of the coūtrey, and for defence of christen people: and yet it is no doubte, but that a man maye dye in deedly synne without repentance in all those cases: and if he do soo, he shall not be saued. And that sayinge also is dyrectly agaynst diuers scri­ptures, that speake of penaunce, and of tournynge of our hartes to god: for the very true penaunce is [Page] contricion of harte, with a full pur­pose neuer after to offend, and none but that.

¶ Also Distinct. xix. Enim uero, the by­shop of Rome saithe thus: For as moche as the churche of Rome, in the whiche Christe wyl we haue the rule, is sette as a glasse and an ex­ample to other: euery thynge that it commaundeth, is alway without denieng, of euery man to be obser­ued. And soo it apperethe, that as Christe byddeth precisely, that his commaundementes be kepte, that soo lykewyse the byshoppe of Rome say the as precysely withoute excep­tion, that the commaundementes of the churche of Rome are to be obserued. And vndoubtedlye that sayenge is vntrue, and was groun­ded vpon a greate presumption: for the byshoppes of Rome haue made [Page] many lawes that may not be obser­ued, as before appereth. And there is a lawe of lyke effecte in the same xix. distinction, Nulli fas est, as to the reder wyll appere.

¶ Also Distinc. lxxxvi. Quando necessi­tas, the byshoppe of Rome say the to all prelates thus: whan the necessi­tie of discipline in good maners cō ­pelleth you to speke sore wordes, so that ye thynke ye haue exceded: yet it is not asked of you, that ye shall aske forgyuenes of your subiecte, leste haply the auctoritie of gouer­naunce, by she wynge ouer moche mekenes, might be broken in them, that shulde be subiectes: but yet he agreeth, that in suche case, forgiue­nes muste be asked of god: And it is to be meruayled, what gouer­naunce prelates shulde haue, that shuld be broken with mekenes. For [Page] Christe hadde no gouernaunce, but that it agreed well and stode hole with mekenes: and therfore he said, I am meke and mylde in harte. [...]tth. 11.

¶ Fynally this distinction is dire­ctely agaynst the gospell, where our maister Christe commaundeth a re­consiliation [...]tth. 5. to our broder, before we make our offerynge. for this distin­ction excepteth prelates therof, whē they excede in wordes: and yet they be not excepted in the sayde gospell.

¶ Also. xxvi. q. i. Sunt quidam: the bi­shoppe of Rome sayth amonge dy­uers other thynges, that suche thinges as the Euangelistes and pro­phetes speke not of, he maye make newe lawes: and he neyther excep­teth lyfe, londes, nor goodes, and that pretence is so vntrewe, that I thynke verelye, there is not one of the clergy at this day, that wyl pre­tende, [Page] that the clergye maye make lawes of suche thynges: thoughe peraduenture somme wolde thinke, that they maye make lawes of su­che thynges, as they calle spiritu­alle. But the truthe is, that they maye not make anye lawes of the one ne of the other. And yf they did, they shoulde doo directely againste dyuers textes of scrypture, whiche gyue power in that behalfe to kyn­ges and princis, whereof parte be recited before. And ouer that, yf all the lawes made by bysshoppes of Rome, and other bishoppes and the clergie in tyme paste, were through­ly serched, there wolde appere, be­syde the lawes before remembred, ryght many decrees and canons a­gaynste scripture, and againste the power of kynges and princis: and that also gyue more occasiō to pride [Page] than to mekenesse, and that be like wyse righte harde and greuous, as welle to many of the clergye, as to the hole multitude of the people.

And yet it is to be doubted, that yf these matters, and other lyke, shuld be commytted to the bysshoppe of Rome, and to the clergie, to be refor­med in suche councils as haue bene vsed in tyme paste, and wherin bys­shops and pristes haue only had the voices, that right small refourma­tion shuld folowe thervpon. Wher­fore kinges and princis now in this daungerous tyme are bounden in consciēce, to loke the more diligent­ly vppon suche matters.

¶ And this treatyse intendeth not, that all ministrations and ceremo­nies, whiche haue ben vsed in tyme paste by custome and by the lawe of man, shulde be auoyded and clerely [Page] set asyde, ne yet that defaute shulde be found in the bishop of Rome and in the clergie, and to reste there and go no ferther, but rather that suche abusyons & superstitions, as haue risen by occasion of some of the said ministrations and ceremonies, & of the bishops of Rome & the clergye, shuld be reformed, & brought to the true trade of Christes doctrine. And that it shuld also be openly shewed and declared to the worlde, by what auctorytie the mynystrations and ceremonies nowe vsed amonge the people, and also the power of the bi­shoppes of Rome and of the clergy fyrst began. For if true and playne declaration were made in that be­halfe, it wolde vndoutedly appere, that the bysshops of Rome and the clergy, haue vnder the colour of the law of god, claymed many mo thin [Page] ges, thenne it gyueth vnto theym: and whiche hathe venne in theym a right greatte offence, and hath ben also one of the greattest occasyons, wherby the charitie, peace, and qui­etnes amonge the people haue ben broken, and the puritie of Christes doctrine, in maner broughte into a hole ceremoniall fashion of lyuing, after the deuyce and doctrine of the clergie. And if suche thynges were reformed, it is very like, that trouth whiche is God hym selfe, and his trewe doctrines wolde shortly after appiere in the worlde, and boldelye shewe theyr faces throughe all chri­sten realmes.