MarginaliaAself in the last of Mathew: I haue geuen vnto me all the power both in heauē and earth: As also to the Hebrews the first chapter: whom he made and constitute, heire of all vniuersall thinges. And likewyse in the ij. chap. to the Hebrewes. He hath made hym, not much inferiour to Aungels: he hath crowned hym with glory and honour, & hath set hym aboue the workes of hys handes: Thou hast put all thynges in subiection vnder hys feete, sheepe and oxen and al the whole cattel of the field: MarginaliaPsal. 8.
Heb. 2.Whā therfore it is sayd, he made all thinges subiect to hym: He excludeth no thing as the Apostle ther sayth. Wherby it is aparent, that as concerning hys humane nature, in the which he was made lesse then the Aungels, all thynges were subiect to him. Also this appeareth in the ij. chap. to the Philippians, he humbled hymselfe, wherfore God exalted hym. &c. MarginaliaPhil. 2.And it foloweth, that in the name of Iesus should euery knee bowe, both of thinges in heauen, and of thynges in earth, and of thyngs vnder the earth. Beholde here, that by nature by which he did humble hym self, he was exalted: because euery kne should bow down to hym. Thys in lyke maner hath S. Peter in the x. chapter of the Actes wher he saith: He was constituted of God the iudge ouer the quicke and the dead: MarginaliaAct. 10.And he speaketh of that nature which God raysed vp the third daye, as the whole scripture proueth. MarginaliaBAnd likewise S. Peter had this power geuen him, whom Christ constituted & made hys vicar, who also condemned by sentence iudiciallye Ananias and Saphira for lyeng and stealing. Act. ca. 5. MarginaliaC
Act. 5.Paule also condemned a fornicator conuicted. 1. Cor. 5. MarginaliaDAnd that Christ would the correction and iudgement of such matters to appertayne to his church, a texte in the xviij. of Math. expressely declareth, where it is sayd. If thy brother trespasse agaynst thee, goe and tell hym hys faulte betwene hym and thee: if he heare thee, thou hast wonne thy brother. But if he heareth not, thē take with thee one or two, that in the mouth of two or iij. witnesses all thynges may be established: if he heare not then, tell it vnto the congregation: if he heare not the congregation, take hym as a heathen man and as a Publican. Verely I saye vnto you, what soeuer you bynde on earth, the same shall be bound in heauen, and what soeuer you loose on earth, the same shall be loosed in heauen. MarginaliaMath. 18.Beholde how expressely it is commaunded, that whē soeuer in any matter one offendeth the other, he being first charitably admonished, MarginaliaEthe matter muste be published and referred to the order of the church and congregation. But if the offender do not obey & heare the admonition, he is to be takē as an heathen & a Publican: Which is as much to say, lyke one þ^t is excōmunicate by þ^e church & congregation, so þ^t he may haue no cōmuniō or participation w^t it. And þ^t this was þ^e intention of Christ, thys seemeth muche to proue it, where in geuing the reason hereof he immediatlye addeth. Verely I saye vnto you. Whatsoeuer. &c. (where note thys terme distributiue) whatso euer, so as the Apostle argueth to þ^e Hebrewes þ^e second chapter, MarginaliaOmnia terminus distributinus.þ^t if he ordayned all things to be subiecte vnto hym, he excludeth nothing vnsubiected. Wherfore thus I may argue: If al things þ^t the church & cōgregation doth loose be loosed, and euery thyng þ^t the church byndeth is bound, MarginaliaFThere is nothing that þ^e church may not loose and bynde. Or by Logyke thus I may reason: Ther is nothyng bound by the church, that is not bound in heauen, which argument is good, by a certayne rule of Logyke which saith: that contraryes, if the negation be put after, are equiualent. For euery thing & nothing, whatsoeuer thing, and no manner of thing: be contrary one to the other. And so nothing not. is asmuch to saye, as all thinges. Secondly, I doe proue it out of a nother text of Saint Luk. ca xxii. Which place alleged to make for his purpose, I wil strike him with his owne weapon. MarginaliaLuk. 22.For where he sayd, that by the two swordes, the two powers temporall and spirituall were to be vnderstoode, itwas so in deede: But to whose hands would he I (praye you) haue these two swordes committed? Truely to the handes of Peter and other the Apostles &c. But the holy father the pope succeded Peter, and the other Apostles, the byshops, disciples, curates, persons as in the glose appeareth Luke. x. wherby thus I argue, that by the ij. swordes the two powers are ment. MarginaliaGBut Christ willed those two swordes to be put in þ^e churches handes, Ergo he would likewyse the two powers. But you may reply and say, þ^t Christ dyd reprehend Peter because he strake with a temporall sword and cut of an eare, saying vnto hym put vp thy sworde. &c. which reason is of no force. For Christ did not wil Peter to cast away quite frō him the sword, but to put it into the scabard & to kepe it, geuing to vnderstand therby, that such power although it be in the churches handes: MarginaliaHyet the execution therof (as much as appertaineth to bludshedding in the new law) he would haue to appertayne to the secular iudge: notwithstanding yet perhappes, according to the discretion and will of the clergye.

Thirdly I proue this by the intent of S. Paul in the 1. Cor. 6. where he sayth: that they whiche haue secular busines and contende one agaynste an other, ought to be iudged by the saintes. And that they should iudge therin, Marginalia1. Cor. 6.therfore he made this argument: MarginaliaIKnow you not that the saints shall iudge the world? and if the world be iudged by you, are ye not good inough to iudge small trifles? As though ye would say, doo ye not know howe that ye shall iudge the aungels? How much more then may you iudge thinges secular. And it foloweth: If you haue iudgement of secular and worldly matters, take them whiche are despised in the church and congregations, & make thē iudges: neither doth it make any thyng agaynst, because the Apostle in the same place inferreth. Ad verecundiam vestram dico, I say to your shame: For that is to be referred to those, where he sayth, Appoint those which are despised. Wherfore the Apostle speaketh yroniouslye in thys matter as meanynge thus: Sooner and the rather you ought to runne to the iudgement of the dispised whyche bee in the churche, then to the iudgemente of those whiche be out of the churche. Ergo, the rather to resort to the iudgement of the wyse, who remayne in the churche and congregation. Wherfore, the Apostle by and by added when he sayd, I speake to your shame: What no one wise man amongest you, that can iudge betwene brother and brother? Meanyng therby that ther was some. By these therfore and many other like reasons it appereth (which for breuity I omit) þ^t both þ^e powers may be in an ecclesiastical mans hand: And that an ecclesiastical man is Capax, both of the tēporall and spirituall iurisdiction. Nor is it any matter if it be obiected, that Peter and other Apostles and Christ him selfe, vsed litle this temporall power. MarginaliaKFor in them was not the like reason as now is in vs, as is proued in the xxij. q. 1. ca: and in many other places of the law. Marginalia22. q. i. ca. futurā.The Apostles at the first begynning, toke no recept of lands & possessions, but þ^e price only therof, which now þ^e church with very good reasō doth receaue. And that to the great merite both of the giuer & offerer, as it appeareth of Constantine & others: In þ^e which forsaid. 1. cap. the reasō of diuersitie is wel proued: For that þ^e Apostles did foresee, that the church should be among gentils, & not onely to be in Iuda. &c. And further at the beginning, Christ and his Apostles were wholly bent and giuen, to our health, saluation and erudition: MarginaliaLlitle stickyng or standyng vpon the exercise of euery churches iurisdiction, hauyng regarde to that which is written in the vi. chap. to the Corinthiās. All things are lawfull vnto men, but all things are not expedient. And likewise in viij. chap. of Eccles. it is read, þ^t euery thyng hath his tyme. But now (through the grace of God) the whole people of the realme of Fraunce haue submitted thē selues to þ^e christian fayth.