faithful, who both can and will always be present to the whole congregation of saints, of all ages, and dispersed throughout the whole world; hear her prayers and requests, and moreover send her succour in all things: and briefly, who is able perfectly to govern the whole church, and both provide for! and bring to pass all her matters, and that in all things. But this privilege, as I think, thou canst give to no creature without blasphemy and sacrilege: only therefore Christ, perfect God and man, is and remaineth the only head of the church. Those that acknowledge the pope of Rome to be the head of the church militant either know not what they do and say, or willingly and wittingly do blaspheme the Son of God, whom they will not have to reign over his church alone.
But let us now hear the testimonies of St Paul the apostle of this matter. “God,” saith he, “hath raised up Christ from the dead, and set him at his right hand in the heavenly places, far above all principalities and powers, and might and domination, and every name that is named, not in this world only, but also in that that is to come: and hath made all things subject under his feet, and hath appointed him over all things, to be head to the church; which is his body, even the fulness of him that filleth all in all things.” Behold, Christ is the head, for he ruleth all things in heaven and in earth; he governeth all things; he hath all things subject unto himself; and maketh the church his body, ministering unto her those things whereof she hath need, and fulfilling all her desires. Again, the same apostle saith: “Christ is the head of the church, and the same is the saviour of the body.” It is the part of the head to preserve and govern the body: but that no man performs, but only Christ. He remaineth therefore the only head of his church; specially since the church is the spiritual body of Christ, and therefore cannot have a carnal head, without you will make of the church a poetical monster: for Christ is the head of the church, not because he is man, but because he is God and man.
But and if the defenders of the Romish idol and champions of the monarchy of Rome by the head do understand the prince or governor in earth, as Saul in the scripture is called the head over Israel, and so do understand the chief bishop ruling in the chief see; let them again hear the secrip-
[1 sarcire, Lat.]
ture itself confuting their filthy error, and saying: “” And there arose also a strife among the apostles, which of them should seem to be the greatest. But Jesus said unto them: The kings of the Gentiles reign over them, and they that bear rule over them are called gracious lords. But ye shall not be so: but let the greatest among you be as the least; and the chiefest, as he that serveth. For who is greater, he that sitteth at table, or he that serveth? is not he that sitteth at table? and I am among you as he that ministereth.” That primacy therefore of the church of Rome is of men; it is not of the doctrine or institution of Christ: yea rather, quite contrary it is and repugnant unto the institution, doctrine, and example of Christ; who will not have the apostles or apostolic men to reign like unto the princes of this world. He instituted ministers of the church, who should serve the church. She sitteth at the table; the ministers set that food before her which they receive of the Lord, and rightly divide the word of the Lord. Did not Christ himself refuse a crown upon earth, and did not he that is Lord of all minister? Doth not he himself disallow that any minister should seek any prerogative, no, not in respect of eldership? “He that is greatest among you (saith he) let him be as the younger.” He therefore commandeth an equality amongst them all. And therefore St Jerome judgeth rightly, saying, that by the custom of man, and not by the authority of God, some one of the elders should be placed over the rest, and called a bishop; whereas of old time an elder or minister and a bishop were of equal honour, power, and dignity. And it is to be observed, that St Jerome speaketh not of the Romish monarchy, but of every bishop placed in every city above the rest of the
[2 benefici, Lat.] [3 traditione, Lat.] [4 or minister, not in Lat.] [5 Hee propterea, ut ostenderemus apud veteres eosdem fuisse]
[presbyteros quos et episcopos: paulatim vero, ut dissensionum plan-]
[taria evellerentur, ad unum omnem sollicitudinem esse delatam. Sicut]
[ergo presbyteri sciunt se ex ecclesize consuetudine ei qui sibi preepo-]
[situs fuerit esse subjectos; ita episcopi noverint se magis consuetu-]
[dine, quam dispositionis dominicze veritate, presbyteris esse majores.—]
[Hieron. Comment. in Ep. ad Tit. cap. 1. Opp. Tom. 1v. par. 1. col.]