Common Places, Part 4 · Chapter 3
The third Chapter. Whether two heads may be in the Church, one viſible and another inuiſible.
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.THey doe not (ſayeth God vntounto Samuel) reiect thee but mee. And Gedeon in the Booke of Iudges, when the kingdom was offered vntounto 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: God ruleth together with good Kings.for God ruleth together with good kings, why then doeth the Lorde ſaie: They hauehave 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 mē? Theſe things it behooueth to diſtinguiſh wiſelie. There is no gouernment ſo euill, There be many good things euen in ill gouernments.that hath not alſo manie goods things. Who was euer worſe than Nero? yet publike peace was maintained vnderunder him: there were preſidents in the prouinces. The lawe was executed. Paul by vſing of Neroes name, Acts. 25. 11.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. Iame. 1. 17.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 hauehave 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 hauehave 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, After what ſort wicked kings muſt be obeyed.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 hauehave takē 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 hauehave the preſent ſtate of the common weale to be changed. So that God raigneth together with kings, whether they be good or euill. Kings be the heads of the common weale. Pſal. 18. 44.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 vntounto 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, No mortall man may be called the head of the Church.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 vntounto 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, Eſa. 64. 4. 2. Cor. 2. 9.nor eye hath ſéene, neither hauehave 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 vntounto vsus 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. OnelyOnly Chriſt is head of the Church. Ephe. 4. 15Alſo the Scriptures doe ſufficientlie teſtifie, that Chriſt alone is giuen to be head of the Church. Paul vntounto 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 vntounto the Coloſſians, Col. 2. 19.ſpeaking of hypocrites: They hould not (ſaith he) the head whereby all the bodie is knit together by ſynowes & ioyntes. And againe vntounto the Epheſians: Let vsus therefore growe vp in him which is the head: Ephe. 4. 15namelie Chriſt. So that euerie ſenſe and mouing of the Church floweth from Chriſt alone, not from anie mortall man. But thou wilt obiect: An obiection.that Princes vndoubtedly cannot ingender ciuill vertues in the mindes of their people. Wherefore the reaſon on both partes is a like. The conſideration of the Church and cōmon weale is diuerſe.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 vntounto actions, they alſo driue them vntounto 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 vntounto 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.
Whether in the Church may be an outward head that ſhould gouerne the miniſters. The order inſtituted by Chriſt, muſt not be changed. Ariſtocratia.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. That Byſhops are to chooſe miniſters.But euen as the Iſraelites caſt awaie the gouernment of God, that they might make themſelues a king, euen ſo they that would hauehave the Pope to be the Head of the Church, hauehave caſt awaie Chriſt the true head of the Church. Paul vntounto the Epheſians ſaieth: Eph. 4 11.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 commā ded theſe men to alter this order? Further when Matthias was to be ſubſtituted in the place of Iudas, Acts. 1. 15.Acts. 6. 3.and when Deacons ſhould be created, ye matter was referred, not vntounto the Pope, but vntounto ye people. Beſides this, That the Pope cannot be the vniuerſall Byſhop.if the Pope were head of the Church, he ſhould be ye biſhop of biſhops or ye 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. Arguments of Pope Gregorie touching this matter.Hée in the fourth book of the regiſter in the Epiſtles vntounto Mauricius the Emperour, vntounto Conſtantia the Empreſſe, vntounto the Patriarch of Ieruſalem, Alexandria, Antioch, and vntounto 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 vntounto him. But that would be abſurde. Therefore Cyprian ſaith, that there is one Biſhopricke whereof a part is wholie holden in groſſe of eueryevery one. He addeth further, that whoſoeuer will arrogate this title vntounto himſelfe is Antichriſt. Here we will adde the Minor: But the Pope challengeth vntounto himſelfe this title: Wherefore the Papiſtes muſt beare it with an indifferent mind if we call the Pope Antichriſt. Laſtlie in the Epiſtle vntounto 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.
Mat. 16. 18. Whether Chriſt inſtituted one head in the Church.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: The words of Chriſt, Thou art Peter, &c. expounded.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, 1. Cor. 3. 11none 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, Apo. 21. 14foundation is not here put for the roote of the building, but for the xij. ſtones which are next vntounto the foundation. For otherwiſe Chriſt is the foundation euen of the Apoſtles. But they obiect that the keyes were committed vntounto Peter: Of ye …eies.Yea rather they were giuen to all the Apoſtles without difference. For Chriſt gaue the holie Ghoſt vntounto al, Ioh. 20. 22.and ſaid vntounto all: Mat. 28. 19Go ye, preach ye: The which in verie déede be the keyes of the Church. But vntounto Peter it was ſaide: Ioh. 21. 15.Feed, feed: Yea rather they were all bidden, and they ought to féed. 1. Pet. 5. 2. Of thoſe words, féed any ſheepe.And Peter in his Epiſtle writeth vntounto the other Biſhoppes: Feed yee as much as in you lieth the flocke of Chriſt. Why then was it chiefely ſaid vntounto Peter before others, Feed thou? Mat. 26. 69Becauſe when he had thriſe openlie denied Chriſt, he might hauehave ſéemed to hauehave 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 vntounto him alone, he ſpake vntounto all. By this alſo he ſignified, that hée which will teach in the Church ought to be indued with ſingular louelove towards Chriſt. Paul, although after the death of Chriſt hée were made an Apoſtle, Gal. 2. 6.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 hauehave béene doone without his authoritie and ſufferance. Naie rather Peter and Paul ſo allotted the Prouinces betwéene them, Ibid. ver. 7.as Peter taught among the Iewes, and Paul among the Gentils. 1. Pet. 5. 3.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 vnderunder 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 vntounto Clement. If ye Pope be head of the Church the Apoſtles were ſubiect vntounto him.So then let them either denie the Popes to be heades of the Church, or if they will not, let them ſubiect the Apoſtles-vntounto 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 vsus alſo to conſider, what he writeth. His Epiſtle vntounto Iames the Apoſtle hath this inſcription: Clemens vntounto Iames, Clemens calleth Iames the Byſhop of Byſhops.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, The vniuerſall Church cannot be ruled by one man.how maie the vniuerſall Church be ruled by one man? Sometime ye 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 vntounto, admoniſhed, counſelled, and reprooued the Churches: but neue… called nor could hauehave called himſelfe the head of the Church.
5 But we are ſometimes woont to ſaie: The Church would be a monſter if it had two heads.If the Church ſhould hauehave one head in heauē 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. The Byſhop of Rocheſter.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 hauehave two naturall heads, or two Oeconomicall heads, or two huſbands. But they adde: The difference which they put betwéene Chriſt and the Pope.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. The Pope is not confeſſed to be only the ciuill head of the Church.If thou require of Papiſtes, they will neuer graunt that their Pope is onelie the ciuill head of the Church: Nay rather they will hauehave them to be called ſpirituall fathers: So as they hauehave 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, That if the Pope be a ciuil head, yet the Church is double headed.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. Whether the Pope be be ciuill head of his miniſters. Rom. 13. 1For they will hauehave 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 vntounto 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 ye ciuill power. Wherefore in vaine doe they babble, and ridiculouſlie doe they adioyne two heads vntounto their miniſters. Whether ye magiſtrate may beare rule ouer preachers. Miniſters ſubiect two maner of wayes.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.
Look part 4. p… 13. Act 76 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 vntounto the Pope, and the other vntounto the Magiſtrate: but all in vaine: For as much as pertaineth vntounto 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 hauehave 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 ye true church of God. So then there was no néed that theſe men ſhould raiſe vp a newe head vntounto 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. What the church muſt doe if the magiſtrate be vngodlieBut 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, Howe the king of England is called the head of his own churchwhy the king of England would be called head of his own Church next vntounto 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 hauehave now ſaid.
7 But they obiect, that after the Pope, Whether ye Pope being nowe made head ought to be remoued. 1. Sam. 8. 7.once became a Monarch, and that we ſée that chriſt is not therby excluded, he muſt not raſhlie be remoued. For ſo ye Iſraelites, although they had made themſelues a king without the commaundement of God, he béeing once appointed, they did not afterward reuolt frō 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 hauehave the contrarie out of the holie Scriptures. Wherefore we conclude firſt, that it is not agréeable for the Church to hauehave 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. Whether ciuill Prince that hath more prouinces than he can outſee be to be ſuffered.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 yt be his, ſhal we reuolt from him as ye hauehave doone from the Pope? I aunſwere, that theſe Empires larglie extended, cannot be without fault: For ſéeing ye kings cannot deale in all things themſelues, they cōmit their Prouinces vntounto vnſatiable and gréedy cormorants, by whom ye 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 hauehave 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. Ioh. 18. 36.Neither did Paul at anie time perſwade, that there ſhould be anie defection from Nero. So as we hauehave the word of God that we ſhould obey the Magiſtrat whoſoeeuer he be, but we hauehave no word to obey the Pope.
If there be one head of the Church, whether the …nt ought to bee at Rome.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 hauehave 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, The elder Fathers ſh…ned this power.but alſo in a manner all the elder Fathers. In the time of Cyprian there were ſuch as woulde appeale out of Aphrica vntounto Rome. Of that matter Cyprian wrote vntounto 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 ye Biſhops of Aphrica receiue not Apiarius: & anſwere yt this is not lawful vntounto the Romane Biſhop. VntoUnto thē was ſent Potentinus a biſhop. The Pope once claimed not from Chriſt, nor frō Peter, but from the Councel of Nice.The Aphricans demand frō 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 vntounto Leo the Biſhop of Rome, but that hée would not accept the ſame. But nowe as touching doctrine, we ſhall find, The Pope teacheth things contrary vntounto Chriſt.that the Pope doeth teach in a maner all things contrarie vntounto Chriſt: Iuſtification by workes, inuocation of the dead, maiming of the Sacraments, praiers in a ſtraunge and foraine language. By theſe Argumentes which we hauehave ſpoken of, is ſufficientlie prooued, that there is no head in the Church beſides Chriſt.
Arguments of the aduerſaries.9 Now will we weigh the foure ſtrongeſt Arguments of our aduerſaries, what force they beare. Firſt they ſaie: Chriſt went into heauen, Acts. 1. 9. Chriſt went into heauē, therefore there is néede of an other viſible head.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 hauehave it to be prouided for by one head. For euen as the bodie cannot be gouerned without the ſoule, Ephe. 5. 25. Chriſt loueth the Church, therefore he would it to hauehave a head.ſo neither the Church without a head. Thirdlie they ſaie, that the old Fathers had alwaies refuge to the Romane Church, as vntounto 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 hauehave a preheminence of voice in councels. Howe Chriſt remaineth with vsus.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. Mat. 28. 20.Mat. 18. 20.And wherſoeuer two or three be gathered together in my name, there am I. Wherfore Chriſt is alwaies with vsus, How Chriſt remaineth with vsus.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 hauehave the Church to be prouided for, therefore he would hauehave one head therof. The Argument foloweth not. For the Church maie be otherwiſe prouided for. Howe the Church is ruled & prouided for.The Romane and Athenian commō weales were beſt adminiſtred, and were moſt flooriſhing whē 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, An argumēt taken of the Byſhops appealing to Rome.repaired alwaies vntounto 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 vntounto 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 vntounto 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 hauehave ſpoken before, the weſt part did not ſo commit it ſelfe vntounto the Romane Biſhop as vntounto their head, but tooke his aduice in doubtfull cauſes: and afterward referred the matter vntounto a councell.
An argumēt taken from the vneuenneſſe of miniſters.10 VntoUnto 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, Dignitie muſt not be tyed to Chayers. It muſt be giuen to doctrine & holineſſe.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 vntounto 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. It is harde… to corrupt many than one. What titles the Popes flatterers hauehave giuen him.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. The Pope quite contrarie to Chriſt.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 vntounto 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 vntounto 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, The Pope muſt obey the Church.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 vponupon a place out of the 3. of Kings. Alſo of the power of the keies: looke the Sermon vponupon a place in the 20. of Iohn: Iohn. 20. 3. verſe. 23.Whoſe ſinnes yee remit, they are remitted, &c. At the ende of this booke.