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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03760	Certaine sermons made in Oxford, anno Dom. 1616 VVherein, is proued, that Saint Peter had no monarchicall power ouer the rest of the Apostles, against Bellarmine, Sanders, Stapleton, and the rest of that companie. By Iohn Howson, Doctor in Diuinitie, and prebendarie of Christ-Church; now Bishop of Oxon. Published by commandement.	Howson, John, 1557?-1632.	1622 (1622)	STC 13879; ESTC S104261	94,968	168

therefore can no way proceede from the Primacie the Monarchie chiefe power remaining in our Sauiour 37. For he is the Monarchicall head of his Church the essentiall head Ipsum dedit caput Omnia subiecit sub pedibus eius Ephes 1.22 Mat. 28.18 Data est illi omnis potestas c. By which Monarchicall power he delegateth all his Apostles alike and makes them gouernours ouer all his Kingdomes They are all Capita but ministerialia capita secundaria capita instrumentalia Saint Peter had but the first place or Primacie among them with such preheminence and prerogatiues as they yeelded to that place The Church hath not two Monarchs for then must they be eiusdem dignitatis which is blasphemie Peter cannot be called Vicarius or Vice-roy or Prorex or Promonarcha for the delegation is alike and equall to all hee is but the first among the Proreges he gouernes not by his owne Lawes but by the Law of Christ or a generall Councell of the Apostles 38. Secondly our Sauiour is the Master-Key the Monarchicall Key Clauis Dauid he alone openeth he alone shutteth hee is the Essentiall Key Clauis coeli all the Apostles are Claues ministeriales claues ecclesiae the Keyes were giuen to St Peter but in the name of them all and in the name of the Apostles neither is the power of all the Keyes giuen vnto them or vnto Saint Peter absolutely and definitiuely for the absolute and definitiue power belongs onely to our Sauiour but he hath promised to binde and to loose that is to make good in Heauen whatsoeuer they shall binde or loose ministerially on Earth as his Substitutes Clem. Epist ad Jacob. fratrem Dom. and Vicars It is well noted that Episcopi vocantur claues Ecclesiae vt rectè dicamus Christum coeli clauem Apostolos Ecclesiae claues per quorum ministerium ad claues coeli peruenire possumus 39. Thirdly our Sauiour is the Monarchicall Rock or foundation of the Church Petra or Lapis in fundamentis Sion Lapis probatus Lapis Angularis Lapis pretiosus Lapis in fundamento fundatus Lapis essentialis Fundamentum primum maximum Aug. super Psalm 86. as Saint Augustine saith Fundamentum fundamentorum the Apostles are ministerialia secundaria fundamenta Saint Peter is not the onely ministeriall rocke or foundation St. Paul saith of them all Ministri estis vnusquisque secundum quod Dominus dedit Ego plantaui Apollo rigauit Dominus dat incrementum It is absurd therefore to thinke that the whole Church is supported or vnderpropt by any of these Rockes or foundations which are all ministeriall Although the name of Peter be vsed and termed the Rocke and the Keyes giuen him yet it was done figuratiuè significatiuè quatenus repraesentauit Ecclesiam they be Saint Augustines termes Petrus quando claues accepit Aug. super Psal 108. Ecclesiam sanctam significauit therefore when he was called Petra ecclesiā sanctā significauit Againe Ecclesiae Aug trac vlt. super Ioh. Petrus Apostolus propter Apostolatus sui Primatum gerebat figuratâ generalitate personam he saith that S. Peter in a figuratiue generality represented the person of all the Apostles as being a Primate not as a Monarch And Saint Hierome saith Hieron l. 1. aduers Iouin Super Petrum fundatur Ecclesia licet id alio loco super omnes Apostolos fiat cuncti claues regni coelorum accipiunt ex aequo super eos Ecclesiae fortitudo solidatur Where then is Saint Peters Monarchie in this equality of power and authoritie You will say then where is his Primacie that Saint Augustine tells vs of Jbid. Why Saint Hierome mentioneth it there Though there be this equality saith he yet proptere à inter duodecim vnus eligitur vt capite constituto Schismatis tollatur occasio that one being constituted the Head or Primate there might be vnity and order in the Church and all occasion of contention for the first place remoued seeing in euery Aristocracie or equality or fellowship one must be chiefe or else there will be contentions and emulations among them and no order established 40. Fourthly our Sauiour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Monarchicall Shepheard the Apostles all indifferently Pastores secundarij ministeriales and there is no doubt but that our Sauiour meant when he saide to Peter 1 Pet. 5.4 Pasce oues meas that Peter himselfe was one of those sheepe as well as the other Apostles for omnes fecit oues suas Aug super Jo. trac 123. pro quibus est omnibus passus and no more a Monarch-Shepheard then the rest were They were all sheepe in respect of the Monarch-Shepheard Christ and all Shepheards in respect of the rest of the Flocke For though those words were spoke to Saint Peter yet the scope and power of them reached to all the Apostles Hoc ab ipso Christo docemur saith Saint Basil Basil de vitâ sclit c. 23. qui Petrum Ecclesiae suae pastorem constituit c. Et consequenter omnibus Apostolis eandem potestatem tribuit cuius signum est quod omnes ex aequo ligant et absoluunt 41. But let our Sauiour and Saint Basil and all the company of holy Fathers conclude what they list Suarez de Leg. l. 4. c. 3. n. 1. yet Suarez he tells you Christum dum indefinitè dixit Pasce oues meas ostendisse Petri potestatem fuisse supremam et Monarchicam etiam super alios Apostolos But Saint Basil said that the indefinite speech Pasce oues meas was consequently vniuersall and included all the Apostles not as Sheepe but as Shepheards vtri creditis 42. But Suarez will proue that he intends Saint Peter onely and him a Monarch And first he would enforce it by authorities from the Canon Law Quae iura valdè bona sunt ad hoc saith Aluarez as namely Dist. 2. c. In nouo Test and Dist 19. c. Ita Dominus and 24. q. 1. c. Cum beatissimus and c. Loquitur and Dist 96. But the latter vsurping Popes are no competent Iudges in their owne cause Secondly hee would proue it by reason and the proper reason indeed and that is voluntas Christi Christs will is that Peter should be a Monarch which if they can proue wee will put it into our prayers and say Fiat voluntas tua and will joyne with them effectually for the performance of it Thirdly hee will make it good in congruitie that hee should be a Monarch Quia oportuit et decuit in Christi Ecclesiâ esse vnitatem mysticam et perfectissimum regimen But that we say is not a Monarchie simply but mixt with an Aristocracie which resembles the mysticall vnitie and regiment in Heauen where there is one Deitie Monarchicall and yet three Persons Aristocraticall equall in power nature dignitie c. and yet the Father hath Primatum ordinis et originis in respect of the Sonne and the holy

the Text from the confirmation of Bishops in their particular Churches and Families as hee applyed it against the Presbyterians and abuseth it by corruption only to establish the Popes vniuersall Monarchy 24. I stand not to vrge the vanity of this addition or corruption done of purpose to make the word stretch to the vniuersall Church but Sine dubio familia tota familia are both one and imply but one part of a stocke or kindred For among the Romans Gens or Genus was the whole kindred Familia or Stirps were the diuers branches Genus was refer'd ad nomen Familia ad cognomen Cornelia gens was the name of one whole house or kindred Scipiones Lentuli Dolabellae Cinnae Scyllae were cognomina or familiae gentis Corneliae So that as Familia Scipionum and tota familia Scipionum is all one and neither of both comprehends Gentem Corneliam of which there were many other families So here familia and tota familia is all one and neither of both properly signifie Gentem Christianam the vniuersall Church of which there are many particular branches and families 25. And it seemeth that the Holy Ghost would haue this obserued for when the Apostle would expresse the vniuersall Church hee vsed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is found in my Text which Beza noted well and with him Salmeron and before them both Caietan to signifie famulitium the seruants or inferiour part of a family not a family as Bellarmine reades for his aduantage but the holy Apostle vseth a word which signifieth gentem an whole stocke or kindred consisting of many families Ephes 3.14.15 saying I bend my knees to the Father of our Lord Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of whom the whole nation or kindred both in heauen and earth are denominated Christians 26. Here now when the Holy Ghost would expresse the vniuersall Church he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Annot. sup Ephe. 3. saith Beza signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tota collectiuè as in some other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the olde vulgar translates is paternitas as S. Ierome parentela as Erasmus cognatio à communi patre and as Beza familia but taken largely as hee acknowledges in his notes when he saith Familia id est Gens quae communem vnum patrem familiae habeas vt sanè habet Ecclesia in Christo coaptata 27. And this Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the vniuersall Church is noted is so significant that it troubled the Interpreters as you see to expresse it with a fit Latine word and therefore euery man varies vpon it according to his owne sense so that it is no great maruell if the vulgar translator retained still the very Greeke word Psal 95.7 Psal 95. Afferte Domino patriae Gentium afferte Domino gloriam honorem Which I reading often tooke it for the Latine word Patriae the countries of the Heathen till I obserued that the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because the olde vulgar thought the word familia would not reach home if hee should say familiae gentium and he would not reade gentes gentium for the Cacophonie and equiuocation hee continued the Greeke word saying Afferte Domino patriae gentium 28. But with this tricke of corruption I note not Bellarmine though hee reades familia for famulitium for famulitium a part and an inferiour part the seruants of the family familia an whole family of Wife Children and Seruants because the olde vulgar doth reade so and hee takes him and leaues him for his best aduantage But I stand somewhat the longer vpon this note because Bellarmine Sanders Stapleton and other worke great wonders out of this word Familia to maintaine the Popes Monarchie though it be falsly translated for Famulitium Familia and then for Familia tota familia and so abused to signifie the vniuersall Church 29. A fift sleight which Bellarmine vseth to abuse this Text and corrupt it to maintaine thereby the Popes Vniuersall Monarchie is in his booke de Concil authoritate where he hath this proposition Bellar. de Concil lib. 2. cap. 17. Summus Pontifex simpliciter absolutè est supra Vniuersam Ecclesiam supra generale concilium ita vt nullum in terris supra se iudicium agnoscat This proposition saith he is ferè de fide no not so it is rather verè de blasphemiâ For is not this proudly to vsurpe the title and style of our great Master For is not Christ Iesus onely Summus Pontifex simpliciter absolutè supra Ecclesiam vniuersam qui nullum supra se iudicium agnoscat What difference betweene this prerogatiue of the Pope and that of our Sauiour Ephes 1. where it is said Ephes 1.22 that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made our Sauiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summum Pontificem or caput simpliciter absolutè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouer all men and ouer all things as the Vulgar of Christ and as Bellarmine of the Pope Supra vniuersam Ecclesiam 30. What not enough to be Primus which may inferre a Primacy which the ancient Church granted but he must be Summus 4. Similis ero altissimo which intends a Monarchie and our Sauiour detested when hee said Reges gentium dominantur eorum vos autem non sic Kings are great Monarchs not you my Apostles much lesse your successors 31. What not enough to be Primus Episcopus amongst many 20.5.5 quos constituit Dominus regere Ecclesiam but he must assumere sibi honorem vt fiat Pontifex Which our Sauiour assumed not but receiued it from his Father when hee said Filius meús es tu Which stile of Pontifex is giuen to none of the Church of Christ but to himselfe onely in the New Testament 32. What not enough to be Pontifex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee must be summus Pontifex a stile neuer appropriated nor vsed to any in the Church of God either in the Olde or New Testament For in the Olde Testament the high Priest was barely called Pontifex Leuit. 21.20 as Leuit. 21. Pontifex id est Sacerdos maximus not Pontifex maximus or Pontifex summus And in the New Testament our Sauiour onely hath an Epithete added to it which is giuen in comparison of Aarons high Priesthood to note that Christs Priesthood excelled it But that high and extraordinary stile but once vsed and to our Sauiour onely applied is not equall to this of the Pope For the Apostle calls our Sauiour but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui penetrauit coelos Heb. 4.14 Iesum Christum filium Dei habemus Pontificem magnum We haue saith he a great high Priest that is passed into the

ordinario Pastori cui succedendum erat alijs autem Apostolis tanquam Legatis vitalitijs as he calls them Legates for their life another distinction which is necessitati debita as necessary as the former without this the Popes Monarchie cannot be maintained proues it thus Because saith he it stands with reason and congruitie that it should be so Quia hic modus institutionis est magis consentaneus perfectae Monarchiae qualem esse Christi Ecclesiam Catholici intelligunt This is the Catholicke opinion as Suarez affirmeth that the Church regiment is perfecta Monarchia that is planè purè which Gretzer denies and not praecipuè Monarchicum which is Bellarmines scutum occulium his rustie shield hanged vp in a corner as a ready defence against a powerfull assault but being surueied it is found not scutum but cribrum not a shield but a sieue which will beare off no blowes nor hold any water as the Prouerbe is 24. This difference and inconstancy of opinion argues strongly the weaknesse of their cause and insinuates that the Church is no Monarchy but because it is the Catholicke opinion as Suarez saies that it is a perfect Monarchy which we absolutely denie wee will search to our ability the truth of the businesse which admits no other then Scripture proofe seeing it is confessed on both sides that the regiment of the Church is of our Sauiours institution Wee will therefore consider what he hath ordained concerning this regiment either by plaine tearmes or by necessarie consequence for whatsoeuer hee hath said or done in the Scripture Ser. 109. de Tempore as St. Augustine saith Vox est Christi dicentis obserua 25. It is granted that the Kingdome of Iuda was Monarchicall but being taken from them by the Romans their only hope was on the Messias whom they expected a long time Luc. 2.25 Luc. 2.32 as the consolation of Israel Lu. 2.25 as the glory of Israel vers 32. as the redemption of Israel Ioh. 24. John 24. Acts 1. that is Qui restitueret regnū Israel Act. 1. which both Iewes and Gentiles vnderstood of their temporal kingdome for the Magi enquired Vbi est qui natus est Rex Iudaeorum Mat. 2. and brought presents vsed to be offered to Kings and Ioh. 6. Joh. 6. the people would haue taken him vp and made him a King and the chiefe Priests crye Mat. 27. Si Rex Israel est Mat. 27. descendat de cruce c. and in this error all the Apostles continued ioyntly without exception all the time that he liued on earth and they were in continuall strife Quis eorum maior esset who should be the greatest in this Kingdome after him neither could this carnall opinion be wrought out of them by our Sauiour till experience shewed the contrarie after his passion 26. Now our Sauiour being to erect a spirituall kingdome that hee might remoue all occasion of strife and contention of pride and ambition chose for his Apostles twelue men of equall condition who should succeede him in the gouernement and least peraduenture any one might be of better parentage then another his Law was that they must forsake Father and Mother and all their kindred and if richer then other they must forsake House and Land Shippe and Nets and all and so follow him So that our Sauiours first care was to strippe them as it were naked of all they had that finding no difference or preheminence among themselues in worldly faculties they might all appeare equall and of one condition 27. Hauing thus equalized them and freed them from all worldly respects hee diuides his spirituall gifts and endowments the spirituall offices and honours of his Church indifferently among them He gaue to them all the office of Apostleship hee made them all equall and ioynt gouernours of his Church he sent them out indifferently two and two to preach he gaue them all alike power to worke miracles and to cast out Diuels and to cure diseases that there might be no emulation among them hee washed indifferently all their feete they had all alike power to binde and to loose to remit and reteyne sinnes he promised his presence and Holy Ghost indifferently to them all and in this paritie and equalitie hee founded his Church 28. Notwithstanding as in temporall Kingdomes in an equalitie of honour and state giuen vnto many by the absolute Prince some yet are more imployed then others some as it seemeth better fauoured then others and more beloued so it happened in this spirituall Kingdome for most conference passed betweene our Sauiour and St. Peter and most loue was shewed to the Apostle St. Iohn and more familiaritie and secrecie vsed with Peter Iames and Iohn then with the rest and yet all stood vpon their equallity and neither challenged nor yeelded superiority to other 29. For selfe-loue and a conceit of equallitie of place and desert in their loue and seruice to their Master made euery one thinke himselfe capable of that Kingdome which they carnally conceiued notwithstanding particular fauours were done vnto some For after that great promise made to St. Peter Mat. 16. Mat. 16.19 Tibi dabo claues to thee will I giue the keyes which the Pope makes the first promise of the Monarchie to St. Peter and his successors the Apostles conceiued no such thing but questioned after that Quis eorum maior esset who was the greater of them So though Peter Iames Io. 17. and Iohn had beene especially taken apart to see the transfiguration and they three onely seuered from the rest to be present at the raysing of the daughter of Iairus Marc. 3.37 yet there was contention afterward among them Quis eorum videretur maior not which of them three should be the greater but Quis eorum which of the twelue should be the greatest so also though the tribute was payed for our Sauiour and Peter Mat. 17. Mat. 17. and greatest affection was shewed to Iohn when he leaned on his Masters breast Ioh. 13. Joh. 13. yet the contention continued Quis eorum maior esset not which of those two Peter and Iohn Luc. 22. but which of the twelue should be the greater euen after the last Supper And when our Sauiour had satisfied them that there was no such superiority to be expected among them he continues still his speciall fauours to Peter Iames and Iohn and the same night taking them apart Mat. 26.37 coepit coram eis tristari mastus esse he beganne to be sorrowfull and very heauy before them testifying that those extraordinary actions were not any argument of supremacie or Primacie 30. This behauiour of the Apostles contending so often for the first place which they thought to be Monarchical according to the forme of the gouernment of the Iewes gaue occasion to our Sauiour to speake diuers and sundry times of this question 31. If it be demanded why the Apostles contended so often

any temporall Iurisdiction pertaining to the externall Ecclesiasticall Court which is now vsed land else-where deriued as shall be shewed in due place nor consisting of any politicall qualitie of punishment pecuniary or corporall to restraine men by feare but in a Discipline Ecclesiasticall wherein men were contained either by externall abstension as it was called that is Cyprian ep 11. ad Pompon abstaining from their societie who refused the Discipline by separation or excommunication as now we call it or by internall morall shamefastnesse which made them conformable for what Metus doth now after Iurisdiction granted to the Church that Pudor did in the beginning before the Church was strengthened by the ciuill power but of this by the way more shall be said in the proper place when we speake of the Primacie 50. Now the power which was giuen by our Sauiour to his Apostles and their successors the Bishops c. consisted in these and the like things Ligare soluere with a reference to sinnes which is supernaturall Mat. 28. not politicall habere claues which signifies the same to baptize in the name of the Father the Sonne and the Holy Ghost to teach those things which our Sauiour commanded them Hoc facere in eius commemorationem to administer the Sacrament of his body and bloud or if you will Sacrificare in eius commemorationem to offer a Sacrifice commemoratiue of his death and passion Pascere to feede his sheepe Mat. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Disciples of others of all nations as Christ made them his Disciples a word neuer vsed in the New Testament but in this great commission and as I take it saluo meliore iudicio implies Ordination and succession of Bishops for I doe not thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are synonimaes signifying both of them Docere but that this new word not else-where found in Scripture but onely in this commission seemes to implye as the words following signifie their duties of ministring the Sacraments and preaching the Gospell a new thing or new succession of Officers or Disciples such as themselues were and the rest of the duties pertaining to that office This last and the other aboue specified are spirituall and supernaturall powers and are veritas certa de fide Suarez de ●eg l. 4. c. 2. n. 7. a truth to be beleeued 51. Wherefore seeing supernaturall power onely was delegated to the Apostles by their Monarch our Sauiour though supernaturall power be more excellent in respect of the end and the meanes then the politicall yet it is no consequent to say They haue the greater power therefore they haue the lesse because in power and magistracie nothing is delegated but by expresse words and commissions as I said it is no good argument Habet ius gladij ergo ius mulctam dicendi which is lesse 52. But all the arguments which the Iesuites make and alledge for this Monarchie are of this nature and chalenge power not by expresse Law or Commissions but by consequents and à maiore or à minore as thus Potest Petrus pascere Suarez de Leg. l. 4. c. 2. ergo dirigere ergo leges ferre ergo per leges coercere ergo est Monarcha Againe Potest ligare ergo vinculum inijcere ergo leges ferre ergo est Monarcha and many the like as we may reade in Suarez and others but seeing all the power Saint Peter had was delegated by our Sauiour and no Monarchie commended to him by expresse words wee deny their consequents and conclude that Saint Peter was no Monarch for Autoritas negatiua in materiâ supernaturali et fidei est sufficiens Jbid. c. 3. a. 16. This supernaturall power is not found in the Scriptures to be conferd on Peter therefore Peter had no such power no such Monarchie 53. In maintaining this argument wee make not the Church an Anarchie nor the gouernement in it without power both directiue and coerciue for it should not seeme to haue beene well instituted by our Sauiour if hee had not prescribed a proportionate power whereby to gouerne it but our Sauiours power and that which he delegated to his Apostles was to a spirituall and supernaturall end and the Media which are as it were the obiects and effects of that power are proportionate vnto that end supernaturall and spirituall The directiue power is spirituall the coerciue power is spirituall that is it vseth onely the spirituall sword Sit tibi velut ethnicus that is hath negatiue or priuatiue power or jurisdiction if I may so call it that is of withholding the Church prayers and Sacraments c. from obstinate offenders but no positiue temporall jurisdiction or temporall externall court judiciall which they hold by the fauour of Kings and the first Christian Emperours not by any naturall consequents drawne from the supernaturall power as shall be shewed in due place 54. Fiftly though wee all acknowledge a Primacie and deny this Monarchie in Saint Peter yet neither by Tibi dabo claues Matth. 16. where Bellarmine saith the Primacie was promised nor by Pasce oues me as Ioh. 21. where he saith it was giuen nor by any prerogatiue which he calleth confirmatiue can a Primacie be directly proued much lesse a Monarchie for nothing is promised in the one place or performed in the other or confirmed by the rest which is not common to Peter with the rest of the Apostles 55. For as when God made man first of the dust of the earth Inspirauit in eius faciem factus est homo in animam viuentem though hee be said Inspirasse in faciem yet he gaue life to the whole body and the soule was breathed into the whole body so that Inspiratio illa was not made for the face onely but for the whole body as God said Et factus est homo in animam viuentem So where our Sauiour said Mat. 16.18 Tu es Petrus super hanc Petram c. and Tibi dabo claues and Quodcunque ligaueris super terram though these words were spoken in person to Saint Peter yet they did not onely Inspirare in faciem giue power to the first or chiefe part which is Peter but reached indifferently to all the Apostles to the whole body For not onely Peter was Petra but all the Apostles were Petrae Apostoli saith Saint Hierome Hieron ●edibiae q. 8. Petrae vocabulum acceperunt or fundamenta as I shewed before the Keyes were giuen to them all ex aequo and they did all ligare and soluere ex aequo and so did the Bishops their successors for inde from hence saith Saint Cyprian from these promises and from this bestowing of the Keyes vpon Saint Peter Cypr. l. 5. epis 6. ad Lapsos per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit vt Ecclesia super Episcopos constituatur omnis actus Ecclesiae per