of all Christians, Christ and the church." See, how the doctor of holy church shows us another holy church with its head than the one defined of the [eight] doctors who, without support of Scripture, say that the body of the holy Roman church is the college of cardinals, for which college it were well if its parts were members of the holy church of Jesus Christ. And we ought to think how St. Augustine himself feared to call Christ Lord-man, for the reason that this sense does not appear in Scripture; therefore much more ought we to fear to call any Christian head of the holy church militant, lest Christ perhaps be blasphemed, to whom this name is reserved by the Nicene council, Trinitatis concilio, as proper to him. How, then, do the doctors, without any Scripture proof, teach that the pope is head of holy church and the college its body? Since it is enough for the faithful Christian with inwrought faith and perseverance to believe the article of faith concerning the catholic church that it is the one totality of all the predestinate faithful who are to be saved by virtue of the merit of Christ—who is the head of the catholic church—it is not permissible for us expressly to descend to any particular vicar whom the Christian might recognize as the chief—capitalis. For many have been saved in Judea, Asia and Ethiopia who have believed in Christ, following the teaching of the apostles, and who did not expressly recognize Peter, nay, or expressly believe what concerns Peter, just as they did not hear anything about him.
The third point is this: the pope is the manifest and true successor of the prince of the apostles, and about this I have treated in Chapter VII near the close. It is, however, to be said again that the doctors do not prove this point. And, as the vicar ought to occupy the place of his superior from whom he has received vicarial power, therefore, occupying his place, he ought more directly to be conformed to him in his works or otherwise the power would be frus-
