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56. The third Chapter. Whether two heads may be in the Church, one v

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The third Chapter. Whether two heads may be in the Church, one visible and another inuisible.

1 THey doe not (sayeth God vnto Samuel) reiect thee but mee. And Gedeon in the Booke of Iudges, when the kingdom was offered vnto him: I (saith he) will not raigne ouer you, but the Lord shall raigne ouer you. Here it may be demanded whether when he was chosen King, God seased to gouerne his people, or whether he perseuered to gouerne together with kings, that there should be one king to be looked vppon, and another that might not be séene? Hereof also ariseth another question: For if this be true, why also can there not be two heads in the Church. For if God maie be king together with a visible king, why maie he not together with a visible head be an inuisible head? But these two questions cannot be resolued both after one maner. As to the first: the rule of a king doeth not exclude the Empire of God: nay rather a king is the minister of God and executeth his office: 2 for God ruleth together with good kings, why then doeth the Lorde saie: They haue not reiected thee, but mee? Wherefore said Gedeon, I will not raigne ouer you, but the Lord shall raigne ouer you. These things are therefore said, because the people would innouate the state of the common weale by God prescribed. For this was to despise God himselfe. For if God described this state of the common weale, why should the same be changed by the people? But yet God did not for that cause depart with his gouernance which he before had ouer the people. On the other part they séemed to reiect God, because they went about to change the common weale without the commandement of God. Further God raigneth together with good kings, because they no where else receiue the forme of gouerning the common weale than by the lawe of God. Againe, because they be not onelie carefull that the bodies and goods of subiects should be well prouided for: (For that is the office of a herdman and shepheard, not of a king) but that men maie liue rightlie and with vertue and godlinesse. But they be not alwaies godlie, nor they doe not alwaies desire the rule of gouerning by the lawe of God. Whether doeth God raigne also with these me~? These things it behooueth to distinguish wiselie. There is no gouernment so euill, 3 that hath not also manie goods things. Who was euer worse than Nero? yet publike peace was maintained vnder him: there were presidents in the prouinces. The lawe was executed. Paul by vsing of Neroes name, 4 brought to passe, that he was not deliuered to the will of the Iewes. When he was to be beaten with roddes, He cried out that he was a Citizen of Rome, and so he escaped: He was also dismissed out of prison. 5 These things being good, cannot be denied to be of God: For euerie good thing is of the father of light from aboue. But if thou aske of the wickednesse of vngodlie kings, those things they haue of themselues, neither is there anie néede that because of them men shoulde complaine of God. For God doeth blame, reprooue, punish and condemne those things, yet as they be punishments of sinnes, it cannot be denyed but that they are of God. For they haue a respect of Iustice. For so doth God oftentimes for the sinnes of the people raise vp an vngodlie Prince. But although he be vngodlie he must be obeyed, 6 howbeit so farre forth as Religion shall permit. And if he shall command vngodlie things, he must not be heard. Neither is it lawfull with silence to dissemble anie thing that the King doeth peruerslie and vngodlie. We ought to warne, counsell, reprooue, chasten and amend him, for so did the Prophetes. Also for defence of the common weale we must obey without exception. Therefore Cicero, Cato, Pompeius, and others must not be blamed who tooke warres in hand against Caesar. But when he had once attained to the Empire, no priuate man ought to haue take~ armes against him. Therefore when Augustus Caesar, had heard railing wordes to be spoken against Marcus Cato being nowe dead, because he dealt tyrannouslie against Iulius, answered, that Cato was a good Citizen in that he would not haue the present state of the common weale to be changed. So that God raigneth together with kings, whether they be good or euill. 7 And kings maie be called the heads of the Common weale. For so Dauid writeth of himselfe. Thou hast set mee to be the head of the Nations. Yet are they not properlie but Metaphoricallie called heads. For euen as from the head is deriued all the sense and motion into the bodie, so the senses by good lawes, and motions, by edictes and commandements are deriued from the prince vnto the people. And this strength excéedeth not the naturall power.

2 Now as touching the other question, none may after this maner be called the head of the Church, 8 for heere the consideration is farre otherwise than in a common weale. For the Church is a celestial, diuine, and spirituall bodie; Sense can be giuen vnto hir by no mortall man. For those things which pertaine to the sense of the Church be of such sort as neither eare hath heard, 9 nor eye hath séene, neither haue they ascended into the heart of man: for all quickening of the Church procéedeth from the holie Ghost. So as they which will raise vp vnto vs a newe head of the Church, are not wel aduised what they saie. For regeneration and remission of sinnes doe flowe from the spirite of Christ, and not from man. 10 Also the Scriptures doe sufficientlie testifie, that Christ alone is giuen to be head of the Church. Paul vnto the Ephesians saith: Christ is the head of the Church, by whom all the members by order of assistance make increase of the bodie. And vnto the Colossians, 11 speaking of hypocrites: They hould not (saith he) the head whereby all the bodie is knit together by synowes & ioyntes. And againe vnto the Ephesians: Let vs therefore growe vp in him which is the head: 12 namelie Christ. So that euerie sense and mouing of the Church floweth from Christ alone, not from anie mortall man. But thou wilt obiect: 13 that Princes vndoubtedly cannot ingender ciuill vertues in the mindes of their people. Wherefore the reason on both partes is a like. 14 Yes verilie they can: for that doth not excéede the power of nature. For vertue springeth of frequented Actions. So when as princes by lawes and edictes driue their subiects vnto actions, they also driue them vnto vertues. But the spirit of God and regeneration is not attained by manie actions, but onelie by the blessings of God. For these gifts of God flowe vnto the Church, by ioyntes and synowes, that is, by preachers and ministers. For their part is to teache the people to minister the Sacraments, to excommunicate offenders, and to reconcile the penitent. For albeit that Christ is the onelie head of the Church, yet doth he vse the ministerie of these men.

15 3 But thou wilt saie, that although the inward senses and mouings of the Church be of Christ, yet there maie be an outwarde head to rule ministers, and to kéepe them all in their duetie. There maie not be, neither vndoubtedlie is it lawfull to change the order appointed by God. For God would that in the Church there should be a gouernment of the best men, that Bishops shoulde take the charge of all these things, & should choose Ministers, yet so, as the voyces of the people should not be excluded. 16 But euen as the Israelites cast awaie the gouernment of God, that they might make themselues a king, euen so they that would haue the Pope to be the Head of the Church, haue cast awaie Christ the true head of the Church. Paul vnto the Ephesians saieth: 17 that Christ Gaue some to be Apostles, some Prophets, some Euangelists, some Pastors, some Teachers, for edifying of the Church: neither addeth he that he set one ouer al these persons. Who comma~ ded these men to alter this order? Further when Matthias was to be substituted in the place of Iudas, 18 19 and when Deacons should be created, y e matter was referred, not vnto the Pope, but vnto y e people. Besides this, 20 if the Pope were head of the Church, he should be y e bishop of bishops or y e vniuersal bishop: which thing no reason would beare. But least that the Papists should thinke that there is smal weight in my words, let them heare Gregorie the cheife of all Popes. 21 Hée in the fourth book of the register in the Epistles vnto Mauricius the Emperour, vnto Constantia the Empresse, vnto the Patriarch of Ierusalem, Alexandria, Antioch, and vnto Iohn of Constantinople, writeth at large of this matter. I will comprise his arguments in as fewe words as I can. There cannot (saith he) bée one head of the whole Church. For if paraduenture that head should fall into anie heresie, it would of necessitie bée, that the whole Church should be corrupted. And that the same head maie bée corrupted, Nestorius, and Macedonius may be a tryall, who sometimes gouerned the Church of Constantinople. The one of these affirmed distinct persons to be in Christ, the other denied the holie Ghost to be God. Furthermore if there might bée one onelie head of the Church, he saith it would of necessitie be, that the authoritie of all other Bishops should be deriued vnto him. But that would be absurde. Therefore Cyprian saith, that there is one Bishopricke whereof a part is wholie holden in grosse of euery one. He addeth further, that whosoeuer will arrogate this title vnto himselfe is Antichrist. Here we will adde the Minor: But the Pope challengeth vnto himselfe this title: Wherefore the Papistes must beare it with an indifferent mind if we call the Pope Antichrist. Lastlie in the Epistle vnto Iohn of Constantinople: What aunswere (saith he) wilt thou make before the tribunall seat of Christ, whose office thou hast so arrogantlie vsurped? Here Gregorie confesseth that this title is méete for Christ onelie. But the foundation & strength of these reasons is, that it is not lawfull to reuerse the order which Christ hath appointed.

22 4 Yea verilie saie they, Christ himselfe appointed one head in the Church: For hée saith, Thou art Peter, and vppon this rocke, &c. But these men leane to a ruinous foundation. Peter confessed Christ to be the sonne of God: 23 Then Christ: Thou (saith he) shalt be Peter, because thou hast confessed the rock that is me, béeing the foundation of the Church: And vppon this rocke which thou hast confessed I will builde my Church. But now saith Paul, 24 none can laie any other foundation, but that which is laid, Christ Iesus. But if at anie time we read among the Fathers, that the Apostles be foundations, as in the Apocalips we read that there bée twelue foundations of new Ierusalem, 25 foundation is not here put for the roote of the building, but for the xij. stones which are next vnto the foundation. For otherwise Christ is the foundation euen of the Apostles. But they obiect that the keyes were committed vnto Peter: 26 Yea rather they were giuen to all the Apostles without difference. For Christ gaue the holie Ghost vnto al, 27 and said vnto all: 28 Go ye, preach ye: The which in verie déede be the keyes of the Church. But vnto Peter it was saide: 29 Feed, feed: Yea rather they were all bidden, and they ought to féed. 30 And Peter in his Epistle writeth vnto the other Bishoppes: Feed yee as much as in you lieth the flocke of Christ. Why then was it chiefely said vnto Peter before others, Feed thou? 31 Because when he had thrise openlie denied Christ, he might haue séemed to haue fallen from his first dignitie. Wherefore Christ as though he had restored him into his place, bad him by name to féed. Howbeit what he spake vnto him alone, he spake vnto all. By this also he signified, that hée which will teach in the Church ought to be indued with singular loue towards Christ. Paul, although after the death of Christ hée were made an Apostle, 32 yet he saith, That he learned nothing of Peter, or conferred anie thing with anie of the Apostle. But if so be that Peter had béene the prince and heade of the Church, nothing ought to haue béene doone without his authoritie and sufferance. Naie rather Peter and Paul so allotted the Prouinces betwéene them, 33 as Peter taught among the Iewes, and Paul among the Gentils. 34 Further Peter admonisheth the Bishops that they should not raigne ouer the Cleargie. Therefore how maie anie one obtaine the kingdome ouer others and beare himselfe as head? But this reason is first of all to bée noted: Iohn the Apostle liued vntil the time of Domitian: Peter died at Rome vnder Nero. Him did Linus, Cletus, and Clemens succéede. Now if they wil the Pope to be head of the Church, they must of necessitie confesse that Iohn the Apostle was subiect vnto Clement. 35 So then let them either denie the Popes to be heades of the Church, or if they will not, let them subiect the Apostles-vnto them. The Epistles of Clemens although they be manifestly fained and inuented, yet are they oftentimes cited & highlie estéemed by them. Then let it be lawfull for vs also to consider, what he writeth. His Epistle vnto Iames the Apostle hath this inscription: Clemens vnto Iames, 36 the brother of the Lord, the Bishop of Bishops, ruling all the Churches of God which are founded euerie where by his Prouidence. Wherefore Rome the head of the Church shall bée translated to Ierusalem. To this, 37 how maie the vniuersall Church be ruled by one man? Sometime y e Romane Empire was the greatest, yet could it not imbrace the Parthians, Scythians, Indians, & Ethiopians: and although it obtained not the whole world, yet (as Titus Linius saith) it was wearie of his owne burthen: Euen so these men when they saw that no one man might imbrace the whole Church, they instituted as it were a Quadrumuirat, that is, that the world should bée ruled by foure Patriarches: Namelie, that the Patriarch of Antioch should be ouer Syria, the Patriarch of Alexandria ouer Egypt, and Ethiopia: The Patriarch of Constantinople ouer Asia, Greece and Illyricum: The Patriarch of Rome, ouer all the West part. But what came to passe at the length? Verilie this, that they stroue among themselues and rent the world in sunder: for each one would reigne ouer all. And this welnéere is woont to be the end of humane counsels. But Paul said, that he tooke care of all the Churches: I graunt, but yet he said, hée had a care, not a dominion: and that therefore he rather wrote vnto, admonished, counselled, and reprooued the Churches: but neue⟨…⟩ called nor could haue called himselfe the head of the Church.

5 But we are sometimes woont to saie: 38 If the Church should haue one head in heaue~ and an other in earth, it should be double headed, and so séeme a monster. This argument the Bishop of Rochester derideth: For a wife also hath both her owne head and her husbandes; so by this meanes euerie wife should be a monster. 39 But I maruell at Rochester, being so great a Logitian, that hée noted not a false argument in that which hée reporteth of the wife. For those two heads of the wife be not of one and the same order, for one is naturall and other is Oeconomicall. But it would be a monsterous thing if a wife should haue two naturall heads, or two Oeconomicall heads, or two husbands. But they adde: 40 The Pope is onelie a ministeriall heade, he powreth not into the Church senses and spirituall motions, for that is onelie the part of Christ. Wherefore the Pope and Christ be not two heads of one and the same kinde. 41 If thou require of Papistes, they will neuer graunt that their Pope is onelie the ciuill head of the Church: Nay rather they will haue them to be called spirituall fathers: So as they haue two heads of one and the same kinde. For they will neuer suffer themselues to bée inclosed within these boundes. For they dispence against the word of God: they forbid marriages, they applie the merites of Christ and of the saintes, they ordaine new Sacraments, they sel Pardons. This pertaineth not to a ciuill head. Wherefore let them graunt that their Church hath two heads, and that it is a monster. But I will deale frankelie. Admit the Pope be a ciuill head, 42 yet doe yée fal into the selfe same errour. For seeing the Magistrate also is a ciuill head, ye shall bée constrained to confesse that in the Church there be two ciuill heads both of one order, and that so your Church is a monster. But these men as they be importunate, dreame of two heads: First that the Pope is the ciuill head of his ministers, and so is one head of the Church. 43 For they will haue ministers to be exempted from the power of the ciuill Magistrate. But this is a vaine conceite. For Paul commaundeth that euerie soule should be subiect vnto the Ciuill power: he exempteth none. Yea and Chrysostome saith that neither the Apostles, nor Euangelistes ought to be excepted. Peter also exhorteth ministers, that they should obey y e ciuill power. Wherefore in vaine doe they babble, and ridiculouslie doe they adioyne two heads vnto their ministers. 44 What then wilt thou saie? Shall the Magistrate beare rule ouer ministers and Preachers? I aunswere: that the word of God and the Sacraments are subiect to no potentate. But ministers are subiect two manner of waies; both in respect of manners, and of their function: For if either they liue wickedlie or doe not their duetie, they may be both reiected by the Magistrate and depriued.

45 6 But these men still dreame of one ciuill power that is Ecclesiasticall, and of an other that is profane. The one of the which they attribute vnto the Pope, and the other vnto the Magistrate: but all in vaine: For as much as pertaineth vnto Ecclesiasticall power, the ciuill Magistrate is sufficient. For he, as saith Aristotle in his Politikes, must prouide, that all men doe their duetie: both lawiers, Phisitians, husband men, Apothecaries: among whom we may also recken ministers and Preachers. What néede haue we here to multiplie heades? Salomon, Dauid, & Iosias, being ciuill Magistrats, yet did they not thinke religion to be without the compasse of their charge. Constantine, Theodosius, and Iustinian thought vppon nothing more than to set in order y e true church of God. So then there was no néed that these men should raise vp a newe head vnto themselues in the Church: and especiallie for the setting vp of tyrannie. For the Church hath Elders, who must prouide in what order all things ought to be doone, and that all things be in order the Magistrate ought to prouide. 46 But what if the Magistrate be wicked? Yet there is a Church, there be Elders, there be Bishops: by these it must be decréed and appointed what ought to be doone in Religion. And this perhaps is it, 47 why the king of England would be called head of his own Church next vnto Christ. For he thought that that power which the Pope vsurped to himselfe was his, and in his owne kingdome pertained to him selfe. The title indéed was vnwonted, and displeased manie godlie men: Howbeit if we consider the thing it selfe, he meant nothing else but that which we haue now said.

7 But they obiect, that after the Pope, 48 once became a Monarch, and that we sée that christ is not therby excluded, he must not rashlie be remoued. For so y e Israelites, although they had made themselues a king without the commaundement of God, he béeing once appointed, they did not afterward reuolt fro~ him. I aunswere: The reason is not alike, For the Israelites in creating their king had the voyce of God: which thing if these men can shewe of their Pope, we will confesse that the reason on both partes is alike. But they cannot do it, naie rather they haue the contrarie out of the holie Scriptures. Wherefore we conclude first, that it is not agréeable for the Church to haue a double head. Secondlie, that although it might be agréeable, yet that one mortall man cannot rule and regard the whole world, for that doth farre excéed mans strength. 49 But thou wilt saie, If this reason be of force, euen a ciuill Monarch ought not to be suffered, who hath more Prouinces than he is able to take the charge of. Wherefore if a king be not able to prouide for all y t be his, shal we reuolt from him as ye haue doone from the Pope? I aunswere, that these Empires larglie extended, cannot be without fault: For séeing y e kings cannot deale in all things themselues, they co~mit their Prouinces vnto vnsatiable and gréedy cormorants, by whom y e people is miserablie drawen drie and suckt out. And in auncient times, when things were better, seuerall cities had seuerall kings. We read that Nynus first made ware vppon the nations adioining, and amplified his borders. So we read of so manie kinges, that were in the land of Canaan being no verie great Region. Indéede it is an ill thing to haue so large a dominion, yet must not the people for that cause reuolt from their kings. Howbeit, if they wil commaund anie thing against God, they must in no wise be heard. Christ came not to chaunge the order of common weales. For my kingdome (saith he) is not of this world. 50 Neither did Paul at anie time perswade, that there should be anie defection from Nero. So as we haue the word of God that we should obey the Magistrat whosoeeuer he be, but we haue no word to obey the Pope.

51 8 But admit that there maie be some one head of the Church, why should he rather be at Rome than else where? Because Peter, saie they, sat in Rome. First that doth not sufficientlie appeare: For by some it is denied. But be it he was at Rome: he was also at Antioch and Ierusalem: Whie then should not the Bishops of these Cities bée heades of the Church? But Peter, saie they, died at Rome. And Christ died at Ierusalem which is more. We declared at the first, that the Pope hath no word of God whereby hée should appoint his kingdom: then, that no one man can be ouerséer of the whole world: lastlie if he might, yet he ought not any more to be the Bishop of Rome, than anie other Bishop. Besides this, the authoritie which they boast of, either they haue it of God or of men: if of God, let them bring foorth some testimonie of the word of God that we maie beléeue: But if they will saie of men: yet men cannot nor ought not determine of the kingdome of God. For that were to vsurpe vppon an other mans kingdome. Neither doe we onelie shake off this power, 52 but also in a manner all the elder Fathers. In the time of Cyprian there were such as woulde appeale out of Aphrica vnto Rome. Of that matter Cyprian wrote vnto Cornelius: Let causes be heard where they be committed. There is one Bishopricke, a part whereof is throughlie possessed by each one. Apiarius the Priest being condemned of his owne bishoppes, appealed to the bishop of Rome: who commaunded that he should be wholie restored. The councell of Carthage had decréed that if anie man had appealed beyond the sea, he should be excommunicated. And so y e Bishops of Aphrica receiue not Apiarius: & answere y t this is not lawful vnto the Romane Bishop. Vnto the~ was sent Potentinus a bishop. 53 The Aphricans demand fro~ whence the Pope chalengeth so great authoritie: he aunswereth not of Christ, not of Peter (for as yet they became not so shamelesse) but of the Synode of Nice. The Aphricans desired the originall coppie. The Pope made delaie: for he had not what to shewe. They send to Alexandria, Constantinople, and Antioch, in the Libraries of which Cities they doubted not but that all decrées of the Nicene councell were extant. But no such thing is there to be found. Afterward the Pope by no verie faithful dealing instéede of the councell of Nice foisted in the councell of Sardis. But the authoritie of that councel was ouer light. Gregorie writeth, that this title in in the councell of Chalcedon, was tendered vnto Leo the Bishop of Rome, but that hée would not accept the same. But nowe as touching doctrine, we shall find, 54 that the Pope doeth teach in a maner all things contrarie vnto Christ: Iustification by workes, inuocation of the dead, maiming of the Sacraments, praiers in a straunge and foraine language. By these Argumentes which we haue spoken of, is sufficientlie prooued, that there is no head in the Church besides Christ.

55 9 Now will we weigh the foure strongest Arguments of our aduersaries, what force they beare. First they saie: Christ went into heauen, 56 therefore the Church hath néed of a visible guide. Further, Christ loueth his Church, therefore to the intent that the same might be the better gouerned, he would haue it to be prouided for by one head. For euen as the bodie cannot be gouerned without the soule, 57 so neither the Church without a head. Thirdlie they saie, that the old Fathers had alwaies refuge to the Romane Church, as vnto the head. Lastlie they say, The ministers be not equall among them selues. Therefore least the matter should growe to a tumult, one must be chosen, who should be preferred among others, and haue a preheminence of voice in councels. 58 As touching the first Argument: Christ so went his way, as he neuertheles remaineth perpetual lie in his Church: not in bodie, but in spirit, grace, and prouidence. For so he promiseth: Behold I am with you euen to the end of the world. 59 60 And whersoeuer two or three be gathered together in my name, there am I. Wherfore Christ is alwaies with vs, 61 that is in our hearts. Further he left his word, from whence the forme of gouerning the Church must be sought. But so, thou wilt saie, as he cannot be séene: I grant it. And your Pope also when is he seene of the Indians or Ethiopians? But thou wilt saie: The Pope hath his legates: As though Christ hath not likewise his Legates. To the second Argument: Christ would haue the Church to be prouided for, therefore he would haue one head therof. The Argument foloweth not. For the Church maie be otherwise prouided for. 62 The Romane and Athenian commo~ weales were best administred, and were most floorishing whe~ they were ruled by Senatours. Wherfore in the Church there maie be Aristocratia, that all things be ordered and ruled in councels: as in times past it was doone among the Apostles, and in the auncient Church. For what? Cannot Heluetia be safe without a king? Yet so strong are the Arguments of Pigghius, although to himselfe hée maie séeme verie sharpe. Thirdlie, the auncient Bishops being wronged, 63 repaired alwaies vnto the Romane Church: therefore it was the head. I denie the Argument. For in the common weale, if perhappes a man receiue iniurie, he flieth vnto some Senator, whom he beléeueth to be a good man: shall it therefore follow that the same Senatour is the head of the common weale? In those dayes the Romane Bishop was more holie, more learned, and lesse corrupt than others: hée was of great authoritie and in great place about the Emperour, therefore Athanasius, Chrysostome and others went vnto him for refuge; not that they tooke him for the head of the Church. And in that gouernment of the foure Patriarches, of which we haue spoken before, the west part did not so commit it selfe vnto the Romane Bishop as vnto their head, but tooke his aduice in doubtfull causes: and afterward referred the matter vnto a councell.

64 10 Vnto the fourth, Ministers be not al equall among themselues: Therefore least there might be a confusion of all things, it were necessarie there should be one head. I aunswere. He that is better learned & more spirituall, 65 let him be aboue the rest. So was there verie much ascribed to Athanasius and Basil, not for the worthinesse of the seat, but for doctrine and holinesse sake. Manie in all parts, for learning sake, tooke counsell of Augustine: but the posteritie bound al the dignities vnto certaine chaiers, namelie of Alexandria, Constantinople, Antioch, and Rome, because they hoped that in these seates there would alwaies be most learned and holie Bishoppes. But it fell out otherwise; for afterward the Emperours chose Bishoppes, not the worthiest, but those whom they most fauored. Augustine being most learned, was a Bishop of Hippo, being a place of no great name. Aurelius being a man much more vnlearned, was Bishop of Carthage a famous Citie. But since they feare confusion, let the Romane Bishop sit in the first place in Councels, the Bishop of Constantinople in the second place, and afterward others in their place: but let not one reigne ouer all. Let the gouernment be Aristocratia, which order séemed alwaies the best. For it is harder to corrupt manie than one. 66 For euen blind men maie sée that the Popes are most shamefullie corrupted by those their flatterers and parasites. For De electione & electi potestate in the Chapter Fundamentum, in the Glosse it is written, that the Pope is no man. In the Proheme of the Epistles of Clement in the glosse it is written, that he is neither God nor man: Wherefore he is directlie opposite to Christ. 67 For Christ was both God and man: he is neither God nor man. Therefore he is either an Angel or a beast: but he is no Angel, therefore he is a beast. In the Extrauagants de verborum significatione in the Chapter Ad Conditorem, it is written, that the Pope is no pure man. This I easilie beléeue, for he is oftentimes an vnpure Ruffian. Gelasius in the Decret the 9. Quaest. 3. Chapter Cuncta per orbem: The Romane seat (saith he) ought to iudge of all men: none of it. It is lawful for all men to appeale vnto it: and from it, it is not lawfull. The same maie condemne those that be absolued in Councels, and absolue them that be condemned. In the Extrauagants De concessione Praebendarum, in the Chapter Ad Apostolorum: None ought to saie vnto the Pope: Sir why doest thou this? And in Quaest. 2. in the Chapter Abtulisti, and they be the words of Anacletus: God is the father because he hath made, The Church is the mother because it hath regenerated. Here of Panormitanus in the treatise of the councel of Basil. Therefore (saith he) the Pope is the sonne of the Church, 68 therefore he must obey the Church. Which neuertheles Eugenius, and Paul the third in the councell of Trent would not. But I of these words doe also gather an other thing: Hée is the sonne of the Church, therefore he is not head. Hée is the sonne, therefore he is not the spouse, vnles he will confesse himselfe to be incestuous.

Of the dignitie and worthinesse of the holy ministerie, looke the Sermon vpon a place out of the 3. of Kings. Also of the power of the keies: looke the Sermon vpon a place in the 20. of Iohn: 69 Whose sinnes yee remit, they are remitted, &c. At the ende of this booke.

← 55. The second Chapter. Of the receiuing · Contents · 57. The fourth Chapter. Of Ecclesiasticall →

Footnotes

  1. In 1. Sam. at the end. 1. Sam. 8. 7. Iud. 8. 23. Looke after in pl 6. Act. 19. Looke in Iud. 8. 23. & 18. at the beginning. In 1. Cor. 11. 3. ↩

  2. God ruleth together with good Kings. ↩

  3. There be many good things euen in ill gouernments. ↩

  4. Acts. 25. 11. ↩

  5. Iame. 1. 17. ↩

  6. After what sort wicked kings must be obeyed. ↩

  7. Kings be the heads of the common weale. Psal. 18. 44. ↩

  8. No mortall man may be called the head of the Church. ↩

  9. Esa. 64. 4. 2. Cor. 2. 9. ↩

  10. Onely Christ is head of the Church. Ephe. 4. 15 ↩

  11. Col. 2. 19. ↩

  12. Ephe. 4. 15 ↩

  13. An obiection. ↩

  14. The consideration of the Church and co~mon weale is diuerse. ↩

  15. Whether in the Church may be an outward head that should gouerne the ministers. The order instituted by Christ, must not be changed. Aristocratia. ↩

  16. That Byshops are to choose ministers. ↩

  17. Eph. 4 11. ↩

  18. Acts. 1. 15. ↩

  19. Acts. 6. 3. ↩

  20. That the Pope cannot be the vniuersall Byshop. ↩

  21. Arguments of Pope Gregorie touching this matter. ↩

  22. Mat. 16. 18. Whether Christ instituted one head in the Church. ↩

  23. The words of Christ, Thou art Peter, &c. expounded. ↩

    1. Cor. 3. 11
    ↩

  25. Apo. 21. 14 ↩

  26. Of y e ⟨…⟩eies. ↩

  27. Ioh. 20. 22. ↩

  28. Mat. 28. 19 ↩

  29. Ioh. 21. 15. ↩

    1. Pet. 5. 2. Of those words, féed any sheepe.
    ↩

  31. Mat. 26. 69 ↩

  32. Gal. 2. 6. ↩

  33. Ibid. ver. 7. ↩

    1. Pet. 5. 3.
    ↩

  35. If y e Pope be head of the Church the Apostles were subiect vnto him. ↩

  36. Clemens calleth Iames the Byshop of Byshops. ↩

  37. The vniuersall Church cannot be ruled by one man. ↩

  38. The Church would be a monster if it had two heads. ↩

  39. The Byshop of Rochester. ↩

  40. The difference which they put betwéene Christ and the Pope. ↩

  41. The Pope is not confessed to be only the ciuill head of the Church. ↩

  42. That if the Pope be a ciuil head, yet the Church is double headed. ↩

  43. Whether the Pope be be ciuill head of his ministers. Rom. 13. 1 ↩

  44. Whether y e magistrate may beare rule ouer preachers. Ministers subiect two maner of wayes. ↩

  45. Look part 4. p⟨…⟩ 13. Act 7 ↩

  46. What the church must doe if the magistrate be vngodlie ↩

  47. Howe the king of England is called the head of his own church ↩

  48. Whether y e Pope being nowe made head ought to be remoued. 1. Sam. 8. 7. ↩

  49. Whether ciuill Prince that hath more prouinces than he can outsee be to be suffered. ↩

  50. Ioh. 18. 36. ↩

  51. If there be one head of the Church, whether the ⟨…⟩nt ought to bee at Rome. ↩

  52. The elder Fathers sh⟨…⟩ned this power. ↩

  53. The Pope once claimed not from Christ, nor fro~ Peter, but from the Councel of Nice. ↩

  54. The Pope teacheth things contrary vnto Christ. ↩

  55. Arguments of the aduersaries. ↩

  56. Acts. 1. 9. Christ went into heaue~, therefore there is néede of an other visible head. ↩

  57. Ephe. 5. 25. Christ loueth the Church, therefore he would it to haue a head. ↩

  58. Howe Christ remaineth with vs. ↩

  59. Mat. 28. 20. ↩

  60. Mat. 18. 20. ↩

  61. How Christ remaineth with vs. ↩

  62. Howe the Church is ruled & prouided for. ↩

  63. An argume~t taken of the Byshops appealing to Rome. ↩

  64. An argume~t taken from the vneuennesse of ministers. ↩

  65. Dignitie must not be tyed to Chayers. It must be giuen to doctrine & holinesse. ↩

  66. It is harde⟨…⟩ to corrupt many than one. What titles the Popes flatterers haue giuen him. ↩

  67. The Pope quite contrarie to Christ. ↩

  68. The Pope must obey the Church. ↩

  69. Iohn. 20. 3. verse. 23. ↩

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