Ephesians — Chapter 1

21. Al Principalitie.) Nine orders of Angels. The Fathers vpon this, and other places of the old and new Testament, where they find the orders of holy Angels or Spirits named, agree that there be nine orders of them. Of which some be here counted and called, as we see: in the Epistle to the Colossians, the order of Thrones is specified, which maketh fiue: to which if we adde these foure, Cherubim, Seraphim, Angels and Archangels, which are commonly named in holy writ, in al there be nine. S. Denys cœl. Hier. c. 7. 8. 9. & Ec. Hier. c. 1. S. Athanas. li. de Communi essent. in fine. Gregor. Moral. li. 32. c. 18. Therfore, good Reader, make no account of *Caluins and others infidelitie, which blasphemously blame and condemne the holy Doctours diligence in this point, of curiositie and impietie. The whole endeuour of these Heretikes is, to bring al into doubt, and to corrupt euery Article of our Religion. *Cal vpon this place.

22. Head.) As Christ is King, and yet men are Kings also: so Christ is Head of the Church, and yet man may be Head therof also. It maketh a high proofe among the Protestants, that no man can be Head of the Church, because it is a calling and dignitie proper to Christ. But in truth by as good reason there should be no King nor Lord, because *He is King and Lord: neither should there be Bishop or Pastour, because he is **the Bishop and Pastour of our soules: nor Pontifex, nor Apostle, for by those titles S. Paul termeth him Hebr. 3. none should be piller, foundation, rock, light, or Maister of the Church or truth, because Christ is properly al these. And yet our new Doctours (though they be exceeding seditious and would for the aduantage of their Sect be gladly ridde of Kings and al other Superiours temporal, if they feared not the sword more then God, and would find as good Scriptures to be deliuered of them, as they now find to discharge themselues of obedience to Popes.) yet (I say) they wil not deny, al the former titles and dignities (notwithstanding Christes soueraigne right in the same) to be giuen and communicated to the Princes and Magistrates of the earth both spiritual and temporal. Though Christ in a more diuine, ample, absolute, excellent, and transcendent sort, haue al these things attributed or appropriated to himself. *Apo. 19 **1. Pet. 2,25. Christ is Head of his Church in a farre more excellent sort, then any man can be. So then, though he be the Head of the Church, and the only head in such soueraigne and Principal manner, as no earthly man or mere creature euer is or can be, and is ioyned to the Church in a more excellent sort of coniunction, then any King is to his subiects or Countrie, or any Pope or Prelate to the Church wherof he is Gouernour, euen so farre that it is called his body Mystical: life, motion, spirit, grace issuing downe from him to it and the members of the same, as from the head to the natural body: Though in this sort (we say) no man can be Head but Christ, nor the Church be body to any but to Christ; yet the Pope may be the ministerial Head, that is to say, the cheefe Gouernour, Pastour, and Prelate of the same, and may be his Vicar or Viceregent in the regiment of that part which is in earth: as *S. Hierom calleth Damasus the Pope, Summum Sacerdotem, the cheefe and highest Priest: and the **Apostle saith of this ministerial Head, The head can not say to the feet, you are not necessarie for me. For therin also is a great difference between Christ and euery mortal Prelate, that (as the Apostle here saith) he is Head of the whole Church, meaning of the triumphiant (& of al Angels also, though in another sort) no lesse then of the Church militant. So Peter was not, nor any Pope, nor any man can be. where you must obserue, that for this soueraigne preeminence of Christ in this case, the Church is not called the body mystical of any Gouernour, Peter, Paul, or what Prelate or Pope soeuer. *Hier. ep 123. **1. Cor. 12,21.