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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	father_n	holy_a	2,466	5	4.6244	4	true

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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

prerogatiue which our Sauiour and the sacred Scriptures interpreted by the consent of the holy Fathers of the Church haue giuen vnto him That which I oppose is the imagined Monarchie which themselues so inconstantly affirme and so weakely proue In affirming it they are so ridiculè inconstantes that they confound the names of Monarchie and Primacie as I haue shewed before intituling their bookes Of the Monarchie of Peter Conc. 2. §. 17. and the Bishop of Rome and proposing in the seuerall Chapters the proofes of a Primacie which is vsuall with Sanders in his visible Monarchie and Bellarmine when hee giues this title to his ninth Chapter Regimen Ecclesiae esse praecipuè Monarchicum vseth eight reasons which proue onely a Primacie Cicero 16. Their proofes are as weake as a band of men that haue suffered ship-wracke eiecta debilitata or like those infirmiores in exercitu as Gretzer confesseth which are entertained of necessitie Gretz defens Bellar. l. 1. c. 17. Cum omnes fortes esse non possint c. Et vt turbâ numero exercitus compleatur out of S. Ierome lib. 1. cont Iouinian c. 14. For saith Gretzer though S. Peters Prerogatiues be alledged to proue this Monarchie yet praecisé ex ipsis priuilegijs quâ talia non colligitur Primatus precisely out of those Priuiledges as they are such a Primacie is not collected much lesse a Monarchie which they pretend 17. And againe he saith Istae prerogatiuae non nudè nec crudè inspici debent Ibid. sed cum mutuâ ad se inuicèm habitudine cum singularum circumstantijs cum respectu ad potissima de Primatu testimonia so that it is to no purpose to confute them seuerally they are the forlorne hope and of those kinde of arguments as Aristotle saith Quae non plus afferunt quam similitudinem veritati quae probanda suscipitur and being vsed onely to proue a Primacie as appeares both by Bellarmine and Gretzer which wee deny not quae Augur c. Iniusta vitiosaque dixerit irrita Cic. 2. de Legibus infectaque sunto those reasons which the prime Iesuites confesse to be weake and vitious irrita indictaque sunto they are vnto me as if neuer proposed 18. The maine priuiledges or the principalia testimonia which are brought are onely two one is Mat. 16. Tu es Petrus super hanc petram aedificabo Ecclesiam tibi dabo claues which they say is promissio Primatus the other is Pasce oues meas c. which they say John 21. is Institutio Primatus some alleadge a third et tu aliquando conuersus confirma fratres tuos and holde that the Primacie was there first instituted 19. Now although these testimonies be alleadged by Bellarmine and Gretzer Sanders Stapleton c. to maintaine a Primacie which we denie not yet because they confound the words Primacie and Monarchie and entend by these places and texts of Scripture to establish a Monarchie how farre off they are from the perfection of so high a worke I will shew you by the weaknesse of these foundations 20. First the Texts of Scripture these principalia testimonia as they call them were neuer interpreted of a Monarchie by any one of the ancient Fathers for a thousand yeares after our Sauiours comming in the flesh neither were they euer vrged to that purpose before the quarrels betweene the Imperialists and the Papists betweene Gregory the seauenth and Henry the Emperour about sixe hundred yeares since as hath beene most learnedly proued by the right reuerend Bishop of Rochester for as I noted before out of Aluarez this Monarchie with them is fundamentum totius sacrae paginae which is alleadged to that purpose and not those Scriptures the foundation of that Monarchie 21. And euer since that controuersie the fauourers of the Papacie would haue the world imagine that our Sauiour made S. Peter and the Bishops his successors Monarchs formally after that manner that the Emperours of the East invested their Magistrates and supreme officers Niceph. Greg. l. 9. Nam cui publicè rerum gerendarum potestas dabatur gladius vnà cum sancto Euangelio in manus tradebatur and that St. Peter had not onely the Gospell committed to him but two swords for fayling 22. And the glosse alledging that for the Popes Monarchie which the whole Church vnderstands vnanimously and necessarily of our Sauiour only God and man In extrau vnam sanctam King of Kings viz. Data est mihi omnis potestas in coelo in terrâ which is power purely Monarchicall saith impiously and blasphemously though he would seeme mannerly Non videtur Dominus discretus fuisse vt cum reuerentiâ eius loquar nisi vnicum post se talem vicarium reliquisset qui haec omnia posset 23. Who hearing this glosse or interpretation will not crye with Moses Leuit. 24.14 Educite blasphemum extra castra throw these blasphemous glosses and comments out of the Church and burne them and examine vpon the Scriptures the expositions of the antient Fathers who liued before that quarrell and then you shall finde as St. Augustine said to St. Ierome that Incomparabiliter pulchrior est veritas Christianorum quàm Helena Graecorum Aug. epist 19. the truth deliuered vpon these texts by the antient Fathers is incomparably more beautifull then the meretricious false colours and collusions of the late Church of Rome 24. Secondly all the words and phrases vpon which they ground and build this Monarchie are figuratiue and Metaphoricall as Petra aedificare claues ligare soluere pascere c. Now Stapleton prescribes vs this rule when wee offer to proue the Church to be an Aristocracie Staple Relect. p. 94. Oportet non modò perspicua esse verba quae rem tantam decidant verùm-etiam tum praedicatione pastorum tum fide ac moribus fidelium planissimè fieri we with reason vrge the same rule for their Monarchie they must proue it not by figuratiue but by perspicuous words now who can finde a Monarchie perspicuously in these words Petra aedificare claues ligare soluere confirmare or pascere c Were it not ridiculous to conclude est petra or est pastor ergo Monarcha est c. Secondly they must proue it Praedicatione Pastorum fide moribus fidelium and so make it planissimum But I shewed you in the former reason that the first true Pastors for more then a thousand yeares preached no such doctrine and that the Apostles themselues and the primitiue Christians acknowledged no such Monarchie in their practise and manners appeareth by this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first conuerted Iewes contended against Peter for going to the Gentiles and conuersing with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 11.2 that is as St. Chrysostome reades expostularunt Now it is not good manners to expostulate with Monarchs no prescribing to him who can proscribe They say it was humilitatis

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

take notice of Luc. 22.25 Reges gentium dominantur eis qui habent eas in potestate benefici vocantur Vos autem non sis You must not be Kings you must not domineere The gouernment of my Church is not Monarchicall nor like the gouernment of the Kings of the World 41. Bellarmine seeing this cleare euidence against this pretended Monarchy and feeling the waite of it thinkes all would be well if he could decline the force of this blow and therefore falles to his accustomed shifts and saith that a Monarchy is not here denyed but the corruption and deflexion of a Monarchy into tyranny for he saith Bellar. de Rom. Pontif l. 5. c. 10. Dominum illis verbis non prohibere dominatum qualis esse potest principum regum piorum sed qualis est Regum ignorantium Deum qui tyranni potiùs sunt quam Reges God forbids not such gouernement as godly Kings and Princes vse but the gouernment of such Kings as know not God who are rather Tyrants then Kings 42. But see his inconstancy and thereby the weakenesse of his answere here he saith our Sauiour forbids a tyrannicall not a regall gouernment vnto his Church but in his third Booke he affirmes that our Sauiour denies both Bellar. de Pontif Rom. l. 3. c. 23. prohibet saith he dominatum regium atque tyrannicum ijs qui Ecclesiae proeesse debent he forbids both regall and tyrannicall dominion to all those who must gouerne his Church But lest he should enter his action of iniury for charging him wrongfully with a contradiction which were a great blemish to so valiant a Champion I doe imagine that in this place he doth confound regium and tyrannicum and makes them Synonimaes in hatred and detestation of Kings and Monarchs being one of that number 2 Pet. 2.10 which Saint Peter saith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despisers of domination gouernement Iude 8. and Saint Iude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemers and slanderers of regall Maiestie and truly that same vis Iesuitica ipsa professio maledicendi doe seeme to vndertake and promise so much 43. But the former interpretation if these two be different makes well for his purpose and that sense saith he is euident Patet How thinke you By the interpretation of our Sauiour or his Apostles or the ancient Church No but yet clearely enough ex verborum Graecorum proprietate by the proper signification of the Greeke words But that is no sure rule for we alwayes may reason from the vse of a word in the Scripture not from the proprietie Sometimes we must admit a Metaphor or an Allegorie and dispute from a figuratiue and not from the proper sense of the word for as Saint Augustine saith Aug. trac 47. super Iohan. Per similitudinem Christus multa est viz. petra ostium lapis angularis c. quae per proprietatem non est Christ is many things figuratiuely which properly he is not as namely a rocke a doore the corner stone c. 44. But we will admit it for this place the propriety of the Greeke word shall beare it Matthaeus non ait saith hee Reges Gentium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. dominantur simpliciter sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. violenter dominantur therefore not Regall or Monarchicall gouernement is denyed but tyrannicall onely But though Saint Matthew say not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet S. Luke speaking of the same businesse saith from our Sauiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that we may reply to Bellarmine Lucas non ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. violenter dominantur but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominantur simpliciter therefore by his owne interpretation not onely tyrannicall which is he corruption of a good regiment but Regall and Monarchicall which is a perfect kinde of regiment is denyed the Apostles and Church of God in Saint Matthew the tyranny in Saint Luke the Monarchie 45. Bellarmine could not be ignorant that Saint Matthew vsed one word and Saint Luke the other in the same argument Sed quid prodest videre eum veritatem as Lactantius saith quam nec defensurus est Lactan. l. 2. c. 3. nec secuturus what is it the better for him to see and know the truth which he will neither defend nor follow He playes on the aduantage and supposall either of the ignorance or negligence of some supine Readers 46. But lest he should reply yet without all shew of reason that Saint Luke is to bee interpreted by Saint Matthew rather then Saint Matthew by Saint Luke First we alledge that he hath not our assent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth tyrannicall gouernment but we haue his owne confession that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dominari simpliciter therefore if the Holy Ghost intend the same thing by both the Euangelists as it is euident he doth then by both the words absolute dominion or Monarchicall regalitie is forbidden if they intend two sences then both the one and the other are denyed and we haue our purpose 47. Secondly it is euident by the words of our Sauiour Luke 22. that Regall or Monarchicall gouernement is forbidden there Luke 22. For St. Luke saith Those Kings of the Nations which the Apostles must not be like are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as haue power ouer them and are termed bountifull but Potestas est quaedam magna perfectio Abulens sup Mat. c. 20. q. 92. nam de potissimis attributis diuinis ponitur Power is a certaine great perfection for it is one of the chiefe attributes of God and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is euer taken in bonam partem in a good sence The curing of the man which was borne lame is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4.8 Acts 4. and it is taken pro beneficio for a benefit 1 Tim. 6. 1 Tim. 6.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed to our Sauiour by Saint Peter Acts 10. Acts 10.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is euident that our Sauiour saith they shall not be like Kings no not the best Kings who take their denomination of liberality and bounty 48. For bounty is a Kingly vertue maximè regium est quos volunt ad honores extollere and it is most princely for Kings to grace with honors whom they please and they whom Kings aduance must be honoured by the people Iac. 1●● Therefore when Saint Iames forbids vs to honour them which be rich he makes an exception to it saying Si tamen perficitis legem regalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. bene facitis Verse 8 9. Notwithstanding if ye fulfill the Royall Law c. ye doe well but if ye regard the persons ye commit sinne Where Catetan obserues that rich men may chance to be honoured for two causes Caietan super locum Altera est ex personarum acceptione the one is out

Monarchie and it is to be thought that had their education beene there-after they would haue shewed themselues as prompt and ready to vphold the Monarchie as they be forward and resolute to oppugne the Hierarchie 89. For the Deuill who is praecursor viae stultitiae the chiefe guide in the by-pathes of errour and folly cuius vis potestas omnis in fallendo est whose chiefe power consists in falsehoods and fallacies as appeareth both by his discourse with our innocent parent and our innocent maker and redeemer Homines in fraudem non posset inducere Lactan. l. 6. c. 7. nisi verisimilia illis ostendando and there is as much probability at least in the defence of the Popes Monarchie as in maintaining the Puritans Democracie or oppugning our Hierarchie 90. Wherefore good counsell is not amisse in this place to take heede of these fraudes not rashly to giue credite to the Polemicall writings but to stand to the truth of our owne profession and to vse our best wit and industrie to discouer their fallacies for Inter ingenium diligentiam perpaulùm loci reliquum est arti or fraudi Vse your wits and diligence Cic. de orat l 2 and their fraudes will easily appeare 91. Neither are you to wonder or much to be moued that so sleight and weake glosses should captiuate so many with a false conceit and setled imagination of this Monarchie so that they should refuse the oath of Supremacie to their true Monarch nay euen the naturall oath of Allegiance to their Liege-Lords and Soueraignes euen in their temporalties with hazard of liberty life and liuing for you know that there is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorantia purae negationis cum quis simpliciter alicuius rei cognitione destitutus est such as Children and meere rustickes are subject to and such as follow and maintaine a custome in errour who are vncapable of all conclusions of arts and other faculties but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist ignorantia prauae dispositionis cum quis falso argumento deceptus falsam sententiam animo complectitur and so perswadeth himselfe to know that which he knowes not or not altogether as hee ought to know it 92. Now this ignorance prauae dispositionis which is common to many Students is the mother of the first of those three kindes of error which Saint Augustine mentioneth Aug. de vtil Creden c. 4. and is this Cum id quod falsum est verum putatur etiamsi aliud qui scripsit putauerit as if a man should beleeue that Radamanthus heard and determined causes in Hell which concerned the dead because Virgil saith Gnossius haec Radamantus habet durissima regna Aeneid 6. Castigatque auditque dolos which is most false and Virgil himselfe neuer beleeued it but vsed poeticall fictions to teach and delight his Readers For I assure my selfe by most euident proofes of so many sleights and shifts and falsifycations and contradictions and all manner of fallacious dealings vsed by heretickes and false teachers of the Primitiue times and imitated by Bellarmine that he beleeues no more that the Pope is the Monarch of the Church then Virgil thought that Radamanthus was the Lord chiefe-Iustice in Hell 93. I take not vpon me herein to censure his learning which I admire for vbi benè nemo doctiùs as also vbi malè nemo fallacius the former excellencie is to be found in his writings against the Anabaptists Sectaries Schismatickes of these times but especially against the Arians and Antitrinitarians in his bookes De Christo but this that I speake is to note his dishonestie symbolizing with those false Apostles in all those sleights which St. Paul notes to be vsed in his time to seduce the simple and they that through weaknesse beleeue such teachers fall into two errors Aug. Ibid. as Saint Augustine notes Quòd rem non credendam credunt neque id putandus est credidisse ille quem legunt first they beleeue that which is false and secondly they falsly imagine that their teachers beleeue it 94. I speake all this to confirme you in that truth which you professe not that I thinke any here present tainted or infected with this errour for as Saint Augustine sometimes said beholding his Auditorie Aug. in Joh. tract 39. as I doe you Quidam fortasse sunt in istâ multitudine Arriani non audeo suspicari esse Sabellianos So there may peraduenture be present in this Auditorie certaine Puritans or Precisians I doe not beleeue there is any Papist Hoeresis ista as Saint Augustine said of the Sabellians nimis antiqua est paulatìm euiscerata Poperie in this place blessed be God is antiquated by little little in processe of time euiscerated vnbowelled and the heart of it broken Arrianorum autem as he saith videtur habere aliquam motionem quasi cadaueris putrescentis aut certè vt multum quasi hominis animam agentis The Puritan error seemeth to haue but little motion in the elder sort so much as may be in a putrifying carkasse or at the most Cic. as in a man giuing vp the Ghost but Qui norunt os adolescentioris Academiae they who know the conditions of many of the younger sort qui non delectu aliquo aut sapientiâ ducitur ad iudicandum sed ●●petu nonnunquam quadâm temeritate think that this error hath taken hold fast on many of them Aug. Ibid Oportet inde reliquos liberari sicut inde multi liberati s●m It were well for the peace of the Church that the rest were deliuered from that error as others haue beene and were informed that they also hold this first kinde of error that Saint Augustine mentions and I haue obserued in the Papists Id quod fatsum est ver●m putant cum aliud qui scripserunt putauerint they hold those positions which are absurdly false and destructiue of that forme of gouernement which our Sauiour left to his Church by one extremitie of the Democracie as the Papists doe in the other extremitie of a Monarchie and yet their leaders and guides and corrupters aliud quàm scripserunt putant beleeue not as they write and instruct others but the very opposite part which they seeme to oppose as appeareth both by this their ambitious encroachment vpon the Churches honour which none affect more preposterously or abuse more corruptly as also by their fraudulent manner of writing for in some of their bookes are found mille testimonia Vincent Lirin c. 37. mille exempla mille autoritates de lege de Psalmis de Apostolis de Prophetis but yet interpreted tam nouo tam malo more that you may be assured that they were racked and strayned to this purpose euen to contradict that truth that Hierarchie which their consciences acknowledged as you may obserue to omit others in Parkers schismaticall books of the Crosse and the Church gouernement where you may obserue more Scriptures and authorities of Fathers and Councells voluntarily abused to ouerthrow that ancient Christian cer●monie of the Crosse in Baptisme and the Churches Hierarchie then can be found in Bellarmine to maintaine his false vsurped Monarchie 95. Both these extremities know the truth which they oppose and though they be daily conuinced yet pro animositate suae peruersitatis as Saint Augustine said of the Rogatians contra veritatem sibi notissimam dimicant Aug. Epist 48. An impiety saith he quae fortasse Idololatraim superat and wherein the Diuels triumph aboue measure dum errores suos humanis erroribus fraudes suas humanis fraudibus pascunt Aug. de Catechiz rudibus c. 19. 96. But let vs speake nothing but the truth in these and the like questions let vs heare nothing but that truth which our Sauiour deliuered who himselfe prescribed the true forme of gouernement in his Church Out of his mouth wee haue learned him who is the truth out of his mouth we haue knowne his Church which is partaker of his truth from his word interpreted by his Church we haue learned the true Church gouernement which hee instituted and which we entertaine and in which wee liue and if we make our selues not vnworthy of the continuance of so great a blessing shall by Gods good fauour remaine in the same to the worlds end Grant this Lord Iesus the great MASTER and sole Monarch the Author and establisher of it To whom with the Father and the holy Ghost three persons and one God be ascribed all honour praise and glory for euer and euer AMEN FINIS ERRATA PAge 7. line 25. for Monarchium reade Monarchicum P. 13. l. 14. corruption r. corruption P. 25. l. 25. Dominm r. Dominum P. 32. l. 9. to makes law r. to make lawes P. 39. l. 22. not r. non P. 53. l. 19. seruus r. seruum P. 56. l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 120. l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 144. l. 22. imagine r. imagine