The true Catholique Church .

( Jt is so necessary ( saith hee ) for every one to know and beleeue the holy Catholique Church militant , that whosoever is not a sound member of that society either in act or desire , cannot bee saved . ) All this is true , and there is great reason for it ; for if it were once agreed among Christians which were the true Church of Christ , other differences in Religion would more easily be composed by the authority thereof . But so long as the doubt remaines concerning the Church it selfe ( as in these daies that is the capitall controversie betweene Protestants & Papists ) there is small hope of any good accord vnlesse both sides could agree vpon some third party to be vmpire : Who must be such a one as is of sufficient vnderstanding to discerne where the truth resteth , and withall of that indifferency in affection , that he encline no way to one side more then to another ; For that either the Romish or reformed Church , being themselues the parties litigant , that they should require to be made Iudges in their own cause ( though some of our adver saries be not ashamed to make such a proposition ) yet I thinke there is no man that hath his fiue wits about him , but will detest the impudency thereof at the first hearing . Of necessity therefore some third party must be thought vpon , who being no way intressed in either faction , is of sufficient Iudgement to determine which of the pretenders make the best claime ; now though wee should search the whole world over with a candle , there is none such possibly to be found vnder heaven , but only the holy Scripture : which being confessed by both sides to be the rule of faith , cannot well be denied to be the most competent Iudge for deciding of all doubts in that kinde arising among the faithfull .

Scripture a competent judge of the true Church .

And for this question of the Church St Aug. is peremptory , that there is no other way to determine it but by Scripture alone ;

Jnter nos & Donatistas quaestio est vbi sit Ecclesia ( iust as it is now inter nos & Papistas ) quîd ergo facturi sumus ? in verbis nostris eam quaesituri , an in verbis capitis sui ? Puto quòd in illius potius verbis cam quaerere debemus : lib. de vnit .

Eccles. c. 2.

That whole chapter together with the 3. and 4. following is altogether to the same purpose ; nay Bellar. himselfe denies not but in some cases the Scripture is better knowne to vs then the Church , and ex hac hypothesi , when the Church is doubted of he is content to grant , that wee must seeke for it in the Scripture , de Eccles. l. 4. c. 2. And yet notwithstanding all this faire weather that he makes with Scripture , there is neither hee , nor any of the rest that are willing to accept it for Iudge in this controversie ; the most they will yeeld , is to accept it for a rule of faith , and yet they stand not to that neither , when they require tradition to be joyned vnto it , as if without the helpe thereof it could not measure perfectly . For Regula & regulatum debent esse adaequata . The autority of the scripture . If Scripture alone bee not sufficient of it selfe to measure the length of à Christians faith , vnlesse tradition bee added to helpe , then it is no rule at all , much lesse a perfect rule , but only a peece of one . But howsoever they are content sometime for fashion sake to acknowledge Scripture for the rule of faith in part , yet by no meanes will they allow it for a Iudge , though that be the very name , whereby S. Augustine , and the Fathers of those times , did vsually call it , Ista controversia Iudicem requirit ( saith he ) lib. 2. de nup. & concup . c. 33. Iudicet ergo Christus Iudicet cum illo & Apostolus : quia in Apostolo ipse loquîtur Christus : and againe , de gratiâ & lib. arbit . c. 18. Sedeat inter nos iudex Apostolus Iohannes . and Optatus contra Parmen . l. 5. Quaerendi sunt iudices , saith he : Jn terris de hâc re nullum poterit reperiri iudicium . ( You see by this , that the Pope was not acknowledged in those daies for the judge of controversies , & if Optatus had beene a Papist , he durst not haue spoken such a word ) but marke how hee goes on : De coelo quaerendus est judex : sed quid pulsamus ad coelum , cùm habemus hic in Evangelio Testamentum ? the place is too long to bee all set downe , and that which followeth , is all to that purpose . Our adversaries speake in another language now adaies , then Optatus or Augustine or any of those holy Fathers were wont to speake . When they said so often , Judicet Christus & Iudicet Scriptura , they would haue said once at the least , Iudicet Papa , if they had imagined that any such power had belonged vnto him . Here was a fit opportunity for them to haue declared themselues true Catholiques . But alas , good men , how could they speake of that which they knew not , or how could they teach that doctrine to others that they were never taught themselues ? For this vpstart judge , it is a meere novelty of a later edition vtterly vnknowne to the Christian world in those daies , like that gibbrish tongue , which some mungrell Iews spake , & Neh emias complaines of c. 13.24 . In scripturis didicimus Christum : in scripturis didicimus Ecclesiam . Aug. ep. 166. & de vnitat . Eccles. c. 16.

Now when we say , that the Scripture is judge , wee doe not refuse to heare the voice of the Church , speaking in the ordinary Ministery of her lawfull Pastors , & interpreting the Scriptures vnto vs . Wee know that there are many texts full of difficulty , and aboue the reach of common vnderstanding : nay , there are many which his Holinesse himselfe , I am sure , vnderstands not for all his infallible chaire . But we know withall , that there are other places of Scripture , so facil and plaine , as a man of ordinary capacity may safely be his owne interpreter : and there is nothing necessary to salvation , either concerning faith or life , but that in some one place or other , it is deliuered in such plaine manner , as every man may vnderstand it : if Saint Augustine deceiue vs not de Doctr. Christ . l. 2 , c. 9. And many other of the ancient Fathers , as well as hee . And therefore if blinde men see not the sunne , it is not the fault of the sun , but theirs , whose eyes the God of this world hath blinded .

A lawfull Councell the Church representatiue .

Now for those places of scripture which are of greatest difficulty , if we seeke for a vocall judge to interpret them vnto vs , it is certaine that there is none sufficient to informe vpon earth the conscience of a Christian , but only a lawfull Councell , which is fitly therefore called the Church representatiue . The declaration of several Pastors though never so learned & godly , can induce no more than a probability : but the vniforme consent of them all joyned together in a lawfull Councell , doth conclude a certainty of truth in that that is declared . What conditions belong to a lawfull Councell I will not now stand to inquire . Some such there haue beene heretofore ( though not so many as , would be thought so ) and some there may be againe .

In the meane time , A councell the highest iudgement vpon earth . I desire you to thinke that Protestants ascribe farre greater authority by many degrees to the voice of the Church speaking in such assemblies , then Papists doe for all their great talking ; and yet you must know , that there are divers learned Papists of the same opinion with Protestants in this point ; namely , that the iudgement of a lawfull Councell is to bee reputed the highest iudgement vpon earth , whether the Pope giue his consent therevnto or no. The Iesuites labour hard on the contrary side to draw all to the Papall chayre , affirming the sentence of a Councell to be of no validity , vnlesse the Pope doe approoue it , which in effect is nothing else , but to abuse the name of Councels , and of the Church , making them meere stales to serue the Popes turne ; Differences amongst the Papists . see the differences that are among themselues about this matter in Bel , lib. 2. de conc . c. 14.17 . and the base conceit the Iesuites hold of all such Councells as want the Popes confirmation : contrary to the judgement of Peter de Alliaco , Cardinall of Cambry , Iohn Gerson , Iacobus Almaine , Card. Cusanus , Bishop Tostatus , Abbot Panormitan , with the Councels of Pisa , Constance , and Basil , and generally of the whole French Church at this day . I know not to which of these factions your friend enclines : if he thinke as the French Papists doe , I am of his opinion ; if hee be Iesuited , desire him to mend his description of the Catholique Church ; and where he names it ( a visible Monarch ) let him sit downe and write ( a visible Monarch . ) For that is Purus putus Iesuitismus ; Disput. Theol. To. 3. dis. 1. By the Church we meane her head ( saith Greg. de Valent. ) that is the Pope : in whom there resideth the full authority of the Church , when he pleaseth to determine matters of faith , whether he doe it with a Councell or without . His words are these : Est in Ecclesiâ authoritas divinitûs instituta , quâ fideles tum doctrinâ , tum praeceptis informentur : Haec authoritas , plenè in Romano Pontifice Christi Vicario , & S. Petri successore residet , qui scilicet de fidei & morum controversiis vel per se , vel vnà cum generali concilio sufficienter constituat . Nomine Ecclesiae intelligimus eius caput , id est , Romanum Pontificem per se —

I haue stood thus long vpon the authority of Scripture , because if the question of the Church must receiue its decision from thence , as Bell confesseth , me thinkes it is but hard dealing in him and his fellowes to keepe Lay-people from the free reading of the scripture ; vnlesse they meane to keepe them from the knowledge of the true Church also ; but for your friend though hee talke much of the Catholique Church , yet I cannot finde by his description , that ever hee consulted either with scripture or any ancient lawfull councell , when he went about it . And thereupon I would presently ioyne issue with him , but that I am bound to take knowledge first of a place of Malachy , which hee sets most eminently in the forefront of his writing .

I haue no will in you saith the Lord of Hostes , and gift I will not receiue of your hand ; for from the rising of the Sunne to the going downe great is my name amongst the Gentiles , and in every place there is sacrificing , and there is offered to my name a cleane oblation , because my name is great amongst the Gentiles , saith the Lord of Hostes . Mal. 1.11 .

In the allegation of this Text I complaine , that there are two notorious faults committed by him . 1. That he alledgeth it to no purpose : any other text in the Bible would haue become the place as well as that . 2. That he falsifies the words of the Prophet , and makes him to say that which he never meant .

1. If your friend in citing these words , did purpose to proue the reiection of the Iews , and calling of the Gentiles , I know it is true ; but I know not to what purpose alledged , to perswade any man to Popery more then the deposing of Abiathar , and Sadocks advancement to the Priesthood , 1. Reg. 2.35 . If his meaning be to shew that the Church of the Gentiles is of greater extent then ever the Iewish Synagogue was , & that it is not now confined to any one place , or people , as it was vnder the Law , but belongeth indifferently to all Nations vpon earth , for my part , I know no Christian that ever denied it besides the Donatists of old , and some Papists of later times , who seeking to bring all Christians to a dependance vpon Rome , and the Bishop of that place ( just as the Synagogue depended vpon the Temple of Ierusalem and the high Priest there ) they turne the vniversal Church into a particular congregation , howsoever for fashion sake they retaine the name of Catholike . They themselues doe in a manner acknowledge as much , when as not contenting themselues with those known marks of Vna , Sancta , Catholica , Apostolica , by which the Church was wont to bee notified in the antient Creeds , and Councels , they foist in Romana amongst the rest , which being but a late tricke vnheard of in antiquity , and only devised to serue the present turne , it shewes that the Church for whose sake it was first devised , is but of a late edition , per Romanam Ecclesiam nemo vnquam intellexit vniversalem nisi forte latini sermonis ignarus , Pigh . hierar Eccl. l. 6. c. 3.

2. My second accusation is , that your friend deales not faithfully in setting downe the words of Malachy . For whereas hee makes the Prophet to say ( that in every place there is sacrificing ) you may boldly tell him , that there is no one word of sacrificing in the Hebrew text at all . God saith that among the Gentiles there should be incense offered to his name ; that is , prayers & supplications , as you shall findethe word interpreted by the holy Ghost himselfe , Rev. 5.8 . and therefore the Septuagint , renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & Arias Mont. The sacrifice of the Masse . ( who vnderstood both the Hebrew and Greeke very well ) in his interlineary Bible translates it incensum . As for Sacrificing , there is , Nec vola nec vestigium , neither fell , nor marke of it , as we say , in all that saying of the Prophet . You must thinke it was not without some speciall cause , that the name of Sacrificing was drawne into the text , thus by the heeles , but vpon hope that it should doe som speciall service : which though your friend doe not signifie ( and so I need not take knowledge of it ) yet I thinke good to make you acquainted withall , because it may serue to discouer some other of our Adversaries mysteries . Cardinall Allen forsooth , Card. Allen . hath vndertaken out of these words of Malachy , to proue the sacrifice of the Mas , by sixe reasons ( which would make my writing swell too big if I should set them all downe ) lib. de Euch. c. 5. I would desire you to reade both his reasons , & the answer made vnto them by Doct. Reinolds , in his conference with Hart. p. 479. D. Reinolds and Hart. And if you receiue not full satisfaction in that point , besides many others , blame me for commending the booke vnto you . Now what hope could hee ever haue of prouing the Sacrifice of the Masse by Malachy , vnlesse the word Sacrifice it selfe were first found in the Text.

And so I come to his description of the Catholike Church as he calls it , though all things considered he hath little reason to giue it that name .

A description of the Catholique Church .

The holy Christian Catholique Church militant , which we professe in the Apostles Creed , to belieue , is a visible Monarchy or Kingdome , consisting of all the true belieuers vpon the face of the earth , confessing one God in Trinity , and Trinity in Vnity , vnder one lawfull visible head , for the time being , obseruing one Faith , Religion and Sacraments instituted by Christ . — In which words let it bee no offence to say , that hee deales as boatmen vse to doe , when they looke one way & row another ; for whatsoever he talkes of the Catholique Church , you shall finde presently that hee meanes the Romish Church , a meere particular one , though for the credit thereof he would faine yoake it together with the Church Catholique in the same description . But see his ill lucke . For while he goes about to describe them both in one , he failes to describe either of them as he should . For if the Catholique Church doth comprehend ( as hee saith ) the multitude of all true beleeuers even from righteous Abel ( as Augustine speaketh ) to the end of the world , how can this agree to the Romish Church ? On the other side , if it comprehend no more then such as are subiect to one visible head , how can the name of Catholique in right belong vnto it ? So this description is like a shooe that will serue neither foote .

If wee should grant that the Romish faith in these daies were the true faith of Christ : yet could not that make their Church to bee the Catholique Church , but only a part thereof , and that is the most that can bee said of it , though it were farre better then it is ; but the Pope lookes higher then so , & Rome scornes to be ranckt in the order of particular Churches . He must be the vniversall Bishop , and she the vniversall Church of the World . For if that should be denied , what right hath either He , or Shee to claime subiection of those , who haue their severall dependance vpon other Bishops ? Therefore to make this good , and to bring all fish into St Peters net , there were some well-wishers to the Romish cause , who not finding how two such disparates in nature , as vniversall and particular , Catholique and singular , might possibly be joyned together in one subiect , they found a meanes at last to joyne them both together in one word ; and hence it comes to passe , that instead of Romana fides , & Romana Ecclesia , which was wont to bee the common language among all Christians , wee must call it henceforth , Romano Catholicam fidem , Romana Catholicam Ecclesiam , or else they will complaine that wee allow them not their full stile ; Thus still it falls out , that Portenta rerum gignunt portenta verborum . And if it were not a new and strange doctrine , it never needs to coine such new and strange words . And yet , as if Romana Ecclesia did not speake home enough to expresse their meaning , or , as if it were too large a terme , and they durst not trust that more then Catholica or Apostolica , Bellarmine de effect . sacr. l. 2. c. 25. to be sure to fit the shooe to the Popes foot , restraines it to nunc Romana Ecclesia : I know not what the spirit of giddinesse is , if this bee not , or why wee should not say of these men , as it was said of the Arrians , Habent annuas & menstruas fides ( Ecclesias . ) If the ancient faith of Rome were the same with the present , what meanes nunc Romana ? if it were not , how is the present faith Catholica ? For that onely is so , quae est omnium temporum & locorum . The Councells of Lateran or Trent will not be guided by the Councells of Basil or Constance . And therefore Cusanus speakes plainely , and saies , that there is fides temporum , a faith that alters with the time , and that the true sense of the Scripture is that , which the present Church giues . Non est mirum , si praxis Ecclesiae vno tempore interpretetur scripturam vno modo , & alio tempore alio modo ; nam intellectus currit cum praxi : intellectus enim , qui cum praxi concurrit , est spiritus vivificans : sequuntur ergo Scripturae Ecclesiam & non è converso , Epist. 7. Bohem.

The holy christian Catholike Church , No absolute Monarchy . is a visible Monarchie vnder one visible lawfull head , I complained before that the Church of Rome being a meere Particular , he made it all one to the Catholique Church of Christ . Here I finde cause to complaine on the other side , of his wrong done to the Catholique Church , when he termes it a visible Monarchie , vnder a visible Head : which is the placing of a barre in her armes , and makes her no better then the Romish , or any other particular being of the younger house .

1. When hee names the Church a Monarchie , if he mean it in respect of Christ , sole King and Monarch thereof , I will not contend with him about the name : or if hee meane it in regard of particular Churches we confesse , that in as much as they are subiect to their severall Bishops , their governement in that respect is a kinde of Monarchie , though not an absolute Monarchie , but such a one as is tempered with an Aristocrasie ; because Bishops either doe not or should not impose lawes vpon the Church , but Ex communi Concilio Presbyterorum , by the advice and with the consent of their Presbyterie .

A visible Monarchie . Not visible . ) If the Catholique Church were a naturall body , and not a mysticall : If it were some individuall and singular subiect , and not a meere vniversall ( as the name of a Catholique imports ) Visibility might well bee an adiunct belonging vnto it . Which otherwise , I confesse , I vnderstand not how it should , and I belieue , they that speake most of it vnderstand it as little ; if your friend haue ever seene the Catholique Church with his eye , let him say whether it be Diaphanum or adiaphanum , luminosum corpus , or opacum ; bid him tell you of what colour and complexion it is . And doe not thinke I iest in mouing such questions , for in good earnest it must bee qualified thus for in some such sort , if it be subiect to the eye of man . I grant he hath seene some particular persons that belong vnto the Church , and are members thereof ( and so haue I often ) but for the Church it selfe , whose formality consisteth in a spirituall coniunction with Christ the head , & of the members themselues one with another , this mysticall vnion I am sure he did never see : & therefore hee did never see the Church no not any particular Church , to speake properly , much lesse the Catholike church . This is an article of faith , and not an obiect of sense , farre aboue the spheare of all optike learning ; it is an Article to bee believed , not a thing to be descried , by a paire of spectacles , or any other prospectiue glasse ; if hee meane Video pro intelligo , by the old Grammer rule , let him and the rest speake so a Gods name , and call it hereafter the intelligible Church , that we may vnderstand them : for then they shall begin to speake somewhat more like Protestants : for otherwise , while they call it the vniversall , yet visible Church , they interfeare at every word , and speake pure non-sense .

The Pope not the head of the Church .

Vnder one lawfull visible head . ) It had beene plaine dealing to haue named the Pope , rather then to vse such a circumlocution of words : for you must not doubt but that he is that Visible head whom he meanes . Now it deserues a Quare , why the Church being but one body , should need two Heads ? Why being but one Monarchy it cannot consist without two Monarchs ? To say that one is a visible , the other an invisible ; the one a principall , the other a ministeriall head , it is all one in effect , as if they told vs of two Christs , a visible and an invisible ; & perhaps in time to come the world may heare of some such matter , if this doctrine goe on . In reason they ought to make two Churches ; because the body must bee multiplied according to the multiplication of the heads ; we are sure that Christ now in heauen , is every way as able to governe his Church by himselfe , as he was while he lived vpon earth : if in regard of his bodily absence they thinke it necessary that he should leaue some deputie behind him : Neither doth this hang well together with some other popish Positions ; for by their doctrine Christ is not so ascended into heauen , but that they haue his body ( as they say ) remaining still among them vpon earth ; and that not only in a spirituall manner , but most really and carnally . They haue freer recourse to Christ now by the helpe of Transubstantiation , Transubstantiation . then they could possibly haue with him while he conversed here in the flesh . Nay they haue not so free accesse to the Pope I am sure , as they haue to him , with whom they may speake , when they list , vpon every Altar , and in every Pixe . And what folly is it to seeke to the foote , when we may goe to the head ? To set vp a ministeriall head in the Church , where the principall himselfe is alwaies at hand ? Dulciùs ex ipso fonte bibuntur aquae .

Besides , No visible head necessary . if this visible Head were such a necessary implement in the Church of God as they would make vs beleeue , it seemes strange to mee why his name should be forgotten , and that in those very Scriptures , where the Governors , and the government of the Church is purposely treated of ; or how was it possible for Saint Paul speaking of Apostles , and Prophets , and Evangelists , of Pastors , and teachers ordained by Christ for the perfecting of the Saints , for the worke of the Ministry . &c. Eph. 4 11. and 1. Cor. 12.28 . to forget the name of this Pastour Paramont : who now takes vpon him to be Dominus fac totum , and to rule the rost throughout all Christendome .

There is another thing that makes mee doubt much of this matter , namely that whereas the Church hath still bin known by the name of a Monarchy , yet the Pope among all other his titles hath not ordinarily taken vpon him the name of a Monarch , till of late . I know some such thing hath beene muttering a pretty while in the Schooles : but it never past for currant Doctrine in the Church till within these few yeares : nay , it is not so farre past yet , but that the Sorbonists of Paris , & generally the whole Church of France , oppose strongly against it . In like sort , whereas the Church hath ever beene called the body of Christ , Ephes. 1.23 . yet I never heard of a Pope so desperate that durst call the Church his body : which yet in some sort hee might be allowed to doe , if it bee lawfull for him in any sort to call himselfe the Head of the Church ( by the Doctrine of Relatiues . )

Moreover , I finde the maintainers of this Doctrine much puzzelled in seeking to expresse what authority it is , that the Pope may challenge in right of his headship , and Monarchie , & what power is appendant to that name : whether it bee a meere spirituall power , or a temporall , or both , or some third mixt power compounded of temporall and spirituall ? Difference betweene the Papists touching the temporall and the spirituall power of the Pope . Here I see them at such deadly strife among themselues , as I hold it no safe trusting either of them , vntill I shall first finde that they trust one another better . Card. Bellarmine himselfe within these few yeares knew not what to make of that matter , as it appeareth by his latter writings compared with the former .

When he first set forth his bookes of controuersies , he was of one opinion concerning this point , which afterward hee changed & became of another , as you shall finde by his recognitions , wherein hee did not mend that which was amisse , as Augustine did in his Retractations , but proficiens in peius , like those , of whom the Apostle speakes , 2. Tim. 3.13 . hee made that worse which was too bad before ; euen in the iudgement of his owne good friends . In his former writings of this argument , though hee had pleaded for the Papall authority , Quantum honestè potuit , Barclay . Sixtus Quintus . & plus etiam quàm debuit : saith William Barclay a Papist , yet was Sixtus Quintus the Pope so discontented with his booke , that he was once of the mind , to haue damned all his writings , because he did not speake home to his Holinesse contentment : I meane , because hee did not attribute such an vnlimited , and transcendent power vnto him , as that proud & imperious Praelate did challenge in right of his pretended Monarchie ; because hee did not affirme him to haue as direct a temporall power over Kings , as a spirituall over Bishops , making all Kingdomes , as well as all Churches , subiect to his disposition . See Barclay de potestate Papae in Principes christianos , cap. 13.

They that contract the power of the Pope within the confines of a meere Spirituall iurisdiction , though they speake more modestly then other of their fellowes ; yet in as much as they extend this iurisdiction over the whole world , ( which in respect of him they make to bee but as one Diocesse ) even this Paradox of theirs is as false as the others , though not so impudent : & as iniurious to Christ and his Church , though it be not so pragmatically dangerous to secular states , and Princes Crownes : for if the Spirituall Kingdome of Christ bee of no greater extent then the Popes iurisdiction , it followeth that none are Christians but Papists ; which though some Popish Puritane in his fiery zeale , will make no bones perhaps to affirme : yet all of them are not so desperate , and hee that speakes so in his heat , must recall it againe in cold blood , or else hee will leaue Christ but a poore Kingdome , and a few subiects in respect of that multitude , which God promised vnto him , Psal. 2.8 . and Psal. 72. v. 8.9 . &c. Nay how shall that Prophecy of Malachy bee verified of the Church , spreading it selfe from the rising of the Sunne to the going downe thereof , if there bee no more Christians in the world then there be Papists ? All the world knowes that the Popes Kingdome never extended it selfe so farre , as that Prophecy speakes of , by many degrees , when it was at the largest . And Papists haue little hope ever to see it hereafter spread over the whole World . Now because the Pope hath no jurisdiction in those parts , nor ever had , shall wee thinke therefore that Christ hath no kingdome there ? Or that the Grecian , Armenian , Jndian , Aethiopian , and other African Churches bee no Churches at all , because they are no Popish Churches ? ( I omit to speake here of Protestants in Europe , whose multitude the Pope knowes better then hee loues . ) But for those other which I was speaking of , it is certaine that either the Prophecies mentioned before are accomplished in those Christians , or else they were never accomplished hitherunto at all : eyther Christ now reigneth in those Churches , or else his kingdome was never so large as it was promised that it should be . And although it cannot be denied , but that those Easterne & Southerne Christians are much degenerated from their primitiue purity , and there bee diverse things amisse in their profession ; yet , they are Christians still : and whosoever denies them that name , because they are none of the Popes creatures , hee robs Christ of more subiects then hee leaues him to raigne over . Vbicunque timetur , & laudatur Deus , ibi vera est Ecclesia August . in Psal. 21.

The Church for the space of sixe hundred yeares was not only without this visible head , but so farre from desiring it , that when Iohn Patriarch of Constantinople , an ambitious Prelate began to affect this matter , he was told by Gregorie the Great that his course was Antichristian : & yet it is certaine the ambition of this Patriarch was no more , then that which hath since broken forth in ambitious Popes , vnder the name of their Supremacy : and the same reasons which Gregory vsed against Iohn , being many in number , they conclude as strongly against Gregories Successors now a daies , as ever they did then against the other . Read Greg. on that Argument , lib. 4. Ep. 30.32.36 . & alibi . If the same question were made now to the Pope , which was then made by Gregory to that Patriarch . Tu quid Christo vniversalis Ecclesiae capiti in extremi iudicij dicturus es examine , qui cuncta eius membra vibi conaris vniversalis appellatione supponere ? I thinke his Holinesse would be to seeke of an answere . I am sure Gerson a learned Roman Catholike , was so farre from thinking such a visible Head to bee any matter of necessity in the Catholique Church , that hee thought the body might doe well enough though this head were taken off from the shoulders : as appeares by his booke written , De aufenibilitate Papae . And so I passe from this description of the Catholique Church .

All that followes from thence to the end almost of the first page might well haue bin spared , neither can I devise to what purpose it is brought in .