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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

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

Monarchie ascribed to St. Peter and so to the Pope Here is vnus Princeps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is regimen vniuersale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is independentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is plenitudo potestatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so by consequent as Suarez notes potestas legislatiua Suarez de Leg. lib. 4. c. 3. n. 2. and then by another consequent Coerciue power for hee that hath power to make a Law as Aristotle saith Ethic. 10. hath power to enforce it 15. And hereupon follow to the Pope all the prerogatiues and priuiledges Potestas dispensandi which naturally belong vnto temporall Monarchs as namely Suarez lib. 6. de Leg. cap. 12. n. 8. Potestas dispensandi secum in suis legibus quatenus illis etiam ipse ligatur A power to dispense with himselfe in his owne lawes so farre forth as they concerne or oblige a King which is only quoad vim directiuam not coactiuam Quae sententia saith Suar. communis est in summo Pontifice holdes in the power of the Pope in Ecclesiasticall Lawes as it holds in euery temporal Monarch or King quoad leges ciuiles in respect of ciuill and positiue Lawes and therfore where-as the generall rule is Omnem hominem capacem ordinis Suarez Tom. 5. in 3. Tho. disp 40. Sect. 7. n. 7. esse etiam capacem irregularitatis yet this exception must be put to the rule in honour of the Pope Si in terris habeat superiorem if he be not a Monarch which they falsly affirme to agree with the Pope to haue no superiour so that Licet contingat homicidium committere irregularis non fiet though he chance to commit murder yet he shall not be irregular Quia cum irregularitas sit de iure Pontificio non potest ipsum Pontificem summum comprehendere c. quia irregularitas pertinet ad vim coerciuam Legis which reacheth not the Pope because of his Monarchie and absolute superiority ouer the whole Church 16. And here-withall they inferre another Monarchicall prerogatiue to the Pope Imponendi tributa which is proper to Kings which is potestas imponendi tributa not onely in his owne territories temporall where hee hath directum dominium as other Kings haue but if it be necessary ad spiritualem finem for a spirituall end as namely to defend the Church from infidels and heretickes potest summus Pontifex imponere tributa temporalia and the reason is giuen quia sub eâ ratione habet supremam potestatem etiam in temporalibus for by that reason he hath supreame authority ouer euery Kings temporalties 17. And for the same causes as also in subsidium sibi necessarium he may directè impose tributes vpon the goods of the Church and reserue a part of the tenths for himselfe Suar. de Leg. lib. 5. cap. 14. quia in illo ordine per se directè est supremus princeps totius Ecclesiae supremus dispensator bonorum eius This Monarchicall prerogatiue Suarez maintaines Potestas nobilitandi 18. From thence also is drawne this Monarchicall prerogatiue potestas nobilitandi which in the Church is called potestas ordinis Hierarchici which is the power to create Bishops Suar. de Leg. l. 4. cap. 4. n. 27. Arch-Bishops and Patriachs Qui ordo saith Suarez non sine authoritate Petri constitutus est for saith he most falsly and absurdly as shall be shewed in due place all the Bishops which were created by the other Apostles Saint Paul Saint Iohn c. and so consequently all since their time haue had their succession honour and dignity mediâ authoritate Petri Suar. Jbid. mediatè vel immediatè and so consequently from the Bishops of Rome Potestas restituendi in integrum 19. From thence also they chalenge another prerogatiue Monarchicall which is potestas restituendi in integrum sententiam passos a power to free those that are condemned for he can absolue not onely those who belong to his definite diocesse as he is Episcopus Romanus but any man in the whole World as hee is Pontifex Romanus and Monarch of the Church and that which is more he can absoluere defunctum à censurâ vti indulgentijs concessis pro defunctis and yet which is strange not exceede the bounds of his territories for that were absurd for any Monarch to challenge wherefore to make that good although the vse of those indulgences is on the earth and granted to men in their life for their present vse yet a certaine effect of that vse communicatur defunctis acceptatur in coelis is bestowed on the dead and ratified in heauen quia totum hoc cadit sub territorium potestatem Pontifici concessam Suarez de Leg. l. 8. c. 26. n. 18. both Heauen and Earth belong to the Popes territories as Suarez saith 20. Finally Potestas absoluendi ab infamiâ because it is found among the prerogatiues of Kings Quandoque absoluere paenam non infamiam quandoque paenam infamiam abolere sometimes to acquit from punishment but not from infamy and sometimes to pardon both punishment and infamy that no prerogatiue may be wanting to the Popes vsurped Monarchy Tho. 2 2● q. 68. ar 4. potest infamiam Ecclesiasticam remittere saith Thomas which priuiledge being harsh the Schoole distinguisheth of it and vnderstands it de infamiâ iuris not facti for labem illam Soto de Instit iure l. 5. q. 5. ar 4. quae turpi facto annexa est nemo delere potest as Soto concludes no man whosoeuer can wash out that staine of infamy which by nature inhereth to a foule wicked action because saith he Ad praeteritum non est potentia If the infamy be inherent by the nature of the fact not positiue by Law 21. Thus you see if Kings had lost their prerogatiues and royalties where you may finde them euen in the Popes vsurped Monarchy where they are on foot and in daily practise or contemplation In which discourse I did somewhat the more enlarge my selfe that you might take occasion thereby to enter into a due consideration of them and the naturall grounds from whence they proceede because this age hath many Monarchomachos I may say Theomachos in opposing Gods diuine institution in the naturall prerogatiues which belong to Kings 22. For those Schismatickes in Religion who affect Statizing and Cantonizing in the Common-wealth which they would haue popular and superintending in the Church which they would haue presbyteriall doe at their meetings priuate and publike preferre as the onely deformities of Church Common-wealth the Monarchical prerogatiues of Kings and the Aristocraticall power and iurisdiction of Bishops to be redressed fondly imagining out of a kind of affected and well-suited ignorance to their profession that the naturall prerogatiues of Kings which are inbred in their Crownes and the Euangelicall power of Bishops which is ingrafted by the

44. n. 26. Ad totius mundi principem ciuitatem Princeps Apostolorum mittitur et ad primariam vrbem orbis primus Pastor iure dirigitur and the contents of that paragraph is De Petro Romam misso and that this hath beene and ought to be the true state and forme of gouernement in the Church Vigorius proueth vnto vs at large to whom I remit you 32. And thus much by occasion of the second reason viz. That all the words and phrases vpon which Peters Monarchie is founded are Metaphoricall and Figuratiue and neither expounded by the antient Fathers to implie a Monarchie nor so vnderstood either in the practise of the Christian people or the Apostles themselues all which Stapleton requires as necessarie to proue an Aristocracie and so consequently we require as necessary to proue their Monarchie To which I adde that rule of the Schooles Scriptura symbolica non est argumentatiua firme arguments are not drawne from figuratiue and tropicall speeches except the holy Ghost haue explained them in holy Scriptures or the consent of the Church allowed of them both which are here wanting and so I conclude with another rule of Stapleton Regimen Ecclesiae Ibid. pag. 94. quod ad omnes singulos spectat nunquam in obscuritate vocis alicuius latere potuisse for that which belongs vnto all and euery particular man to know ought to be as playne as Gods commandements Abul super Ios c. 7. q. 64. of which Abulensis giues this rule Nunquam inuenitur in aliquo pracepto dato à Deo modus loquendi Metaphoricus sed aliquando in narrationibus rerum gestarum 33. Thirdly what power and authority soeuer was giuen by our Sauiour which I confesse was great in those words or phrases Petra claues soluere ligare pascere c. was giuen indifferently to Peter and all the Apostles and in them to the Church but they are all originally and Monarchically in our Sauiour for these royalties and prerogatiues proceede not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his fulnesse of power which cannot be imparted to any creature but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his dominion and gouernement of the Church which may be delegated in a certaine proportion and these he conueyed to the Apostles Axiomata sua saith St. Basis Iesus largitur alijs St. Basil hom de Paeniten August super Joh. trac 47. Amb. super Luc. c. 9. Augustine saith Nomina sua St. Ambrose saith vocabula sua Iesus which name importeth his humanity imparteth his honours his dignities his names his offices vnto other Lux est vos estis Lux mundi inquit Sacerdos est facit Sacerdotes Ouis est dicit ecce ego mitto vos sicut oues in medio luporum Petra est Petram facit Quae sua sunt largitur seruis suis 34. But yet he so disposeth his honours dignities and prerogatiues that he both holdeth the Monarchicall power in himselfe as he is man and gouernes the Church in his own person sitting euer personally in the chiefe seate of his Church that is in heauen and no Monarch is resident at once in euery part of his Kingdome and he is present as all other Kings are by his power direction gouernement and officers till the end of the world as other Monarchs are till the end of their liues It is he alone not Peter nor the Apostles nor Bishops nor Priests who maketh perfect and effectuall all the Church Saraments Ipse enim est qui baptizat ipse est qui peccata remittit Tho. cont Gent. c. 76. l. 4. n. 4. ipse est verus sacerdos qui se obtuli in arâ crucis cuius virtute corpus eius quotidiè in altari consecratur and this power is not giuen to the Apostles Abid super Mat. c. 9. q. 30. or Bishops formaliter vt ipsi habeant but ministerialiter vt Christus per illos operetur as Abulensis distinguisheth of the working of miracles Now hee neuer substitutes a Monarch vnder him that was neuer heard of among the Monarchs of the world and maketh contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of power and would implie contradiction or a diuision of the Monarchie and we might say Diuisum imperium cum Ioue Christo Petrus habet that is our Sauiour is Monarch ouer that part of the Church which triumphes in heauen and St. Peter and his successors are Monarchs ouer the other part of the Church which is militant on the earth and if both haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their diuisions as all Monarchs haue neither should our Sauiour exercise any power on the earth Mat. 28. as he is God and man contrary to his promise Ecce ego vobiscum sum vsque ad finem mundi nor St. Peter nor his successors Popes or Bishops should chalenge any power in heauen contrary to that other promise made to Peter and the rest Quaecunque solueris in terris soluta erunt in coelis 35. But our Sauiour keepes his Monarchie entire and sitting personally in that Citie quam inquirimus whether we must all resort in order when wee be called and giue account of our Stewardships he commends the gouernement and the honours and dignities erected in his Church to his Apostles indifferently making them all his Messengers and Embassadors enduing them with the same titles and prerogatiues of ligare and soluere and pascere of being the rockes and foundations of his Church of keeping the keyes c. All which power and authoritie he made entire and indifferent to all his Apostles and to all Bishops their successors as is confessed at least consequently by them all De visib Monar p. 16. 108. I will instance onely in Sanders Episcopi omnes saith he per totum mundum non minùs sunt Episcopi quàm summus Pontifex nec aliam Episcopatus naturam sed eandem prorsus cum illo tenent which is to say seeing they chalenge Episcopall power but from St. Peter Apostoli omnes non minus sunt Apostoli quàm sanctus Petrus nec aliam Apostolatus naturam sed candem cum illo habent If they were all Apostles alike or Bishops alike if the nature of their Apostleship be not different if they haue one and the selfe-same Apostleship they haue one and the selfe-same power which is inherent and naturall to the Apostleship which cannot hold true if St. Peter were their Monarch for it is absurd to thinke that the Optimates in a Monarchie should be of the same nature and power that the Monarch is All these titles and powers ligare soluere pascere confirmare habere claues esse fundamentum to binde to loose to feede to strengthen to haue the keyes to be a foundation or a rocke are delegated alike to all the Apostles and depended not vpon the Primacie which is a thing naturall not supernaturall in the Church as those honours and prerogatiues are and

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

Ghost and yet is no Monarch in respect of them but all three are one Monarch ouer all creatures As in the Church there is vnus Episcopatus Vide plura one onely Bishopricke and yet many Apostles and many Bishops of equall power and authoritie and among them one hath Primatum ordinis because Exordium and ordo must be ab vnitate but that one is no Monarch in respect of his fellow-Bishops but all joyntly make one Monarch in respect of their inferiours the Priests and people And therefore Suarez conclusion is false Instituit Ecclesiam per modum Monarchiae supremā potestatem vni contulit ad quam Petrum elegi● for we say with Saint Cyprian and reuerent antiquitie Non vni dedit sed vnitati not to Peter but to them all as to one person among whom Peter was first or Primate 43. I could adde that our Sauiour is the Arch-builder or Monarch-builder Aedificator primarius essentialis the Apostles were aedificatores primarij ministeriales operarij materiarij adiutores Dei as his Ministers and Seruants all the Apostles plant and water Christ himselfe giues the encrease not Peter who is fellow-labourer with the rest For the power which our Sauiour hath giuen him or them they haue not formaliter but ministerialiter vt Christus per ipsos operetur And for that reason also Christ is called the Great Gate the essentiall Gate the Apostles ostia ministerialia and Saint Peter is not the sole Porter of heauen And why are they called Gates saith Saint Augustine viz. Quia per ipsos intramus in regnum Dei praedicant enim nobis cum per ipsos intramus per Christum intramus Aug. super Psal 86. Ipse est enim ianua cum dicuntur duodecim portae Ierusalem vna porta Christus duodecim portae Christus quia in duodecim portis Christus 44. Thus wee see that omnia axiomata Christi as St. Basil calls them omnia nomina vocabula all those supernaturall powers which are giuen for the building of the Church are giuen indifferently to all the Apostles St. Peter hath not so much as his Primacie by them the Apostles haue them omnes ex aequo much lesse doe they inferre or confirme a Monarchie to him or his successors 45. Fourthly Kingdomes and Monarchies are not got by consequents for this is a rule in the ciuill Law Argumenta à maiori vel minori in his quae sunt meri Imperij non valent such arguments are not in force where merum Imperium is delegated which kinde of gouernement is without Iurisdiction for merum Imperium and Iurisdictio are two seuerall branches of a Monarchie and each may be delegated without the other The reason of the rule is this Quia ea quae ex mero Imperto proficiscuntur L. 1. §. Qui mandata D. Offic. eius cui mand non per consequentiam sed per legem nominatim dantur they are giuen by expresse words of a Law and are not to be chalenged by any consequent 46. Now power or gouernement Imperium as they call it was giuen nominatim by expresse words and by Law and the Prince or Monarch prescribed quatenùs exerceri debuit he prescribed certam speciem modum formam and therefore all things which were Imperij did not concurre in one Magistrate but part was giuen to one and part to another L. inter poenas D. Iurisdict relegat● As for example the Consul had Ius gladij not Ius relegandi Praesides or the Presidents had Ius gladij and Ius damnandiin metallum but they had neither Ius deportandi nor confiscandi so that it is no good consequent Habet ius gladij ergo Ius damnandi in metallum though it be a lesse punishment or Habet ius gladij ergo Ius proscribendi or multam dicendi Hee hath power of the sword therefore hee hath power to banish or proscribe or to fine a man 47. Now let vs consider what this Monarch-Shepheard this great and Monarch-Bishop our Sauiour Christ Iesus delegated or imparted to his Apostles and we shall finde that he delegated not or commended any temporall things to them by word or by writing not Ius gladij or any such power as is forenamed Ioh. 18.36 Regnum meum non est de hoc mundo No it was a supernaturall Kingdome and the power hee gaue and those gifts he imparted were supernaturall 48. For the Church is not a politicke but a mysticall body distinguished as I may say Formally from a politicke bodie ordained and instituted to a diuers end viz. to supernaturall felicitie vnited with a diuers bond namely the vnitie and bond of faith exercising diuers and distinct actions as those that pertaine to the honour of God and sanctifying of our soules which cannot bee done without certaine power supernaturall imparted to it and the chiefe magistrates by the chiefe Monarch supernaturall Cont. SVAREZ de leg l. 4. c. 2. n. 7. 49. Which power is giuen by consecration of that person which is consecrated and euer requireth and presupposeth orders and consists in the very ordination and is giuen by it not by any election or deputation made by the wil of man but immediately from Christ himselfe by vertue of his first institution For our Sauiour setting downe the honour of a Bishop and disposing or ordering the gouernement of his Church as St. Cyprian tells vs in the Gospell saith to Peter Mat. 16.18 19. Ego tibi dico quia tu es Petrus I say vnto thee that thou art Peter and vpon this rocke I will build my Church and the gates of hell shall not preuaile against it And I will giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen Inde from hence saith St. Cyprian from this time forward per temporum Cypri Epist 27. ad Lapsos successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit the ordination of Bishops and the gouernement of the Church comes downe along to vs by course of times and successions Vt Ecclesia super Episcopos constituatur omnis actus Ecclesiae per eosdem Praepositos gubernetur That the Church should be setled vpon the Bishops and all the actions of the Church should be ordered by the same gouernours And the Apostles were called to higher orders then the seauentie two Disciples and that appeares because Matthias who according to Epiphanius Epiphan haere● 20. was one of the seauentie two Disciples was called from the lower order into Iudas his place which was an higher order Episcopatum eius accipiat alter Accipiat is an argument that he had it not before and that ordination was a collation of a new power by which he became superiour ouer those that were before of his owne order being onely Priests And this supernaturall power seemeth to be a certaine character impressed in euery Bishop and hath not ioyned to it