that none of them should brag of preheminence The seventh place is Iohn 21. 15. where Christ sayeth to Peter Feed my sheep that is sayth he governe my Church whereunto I shall answere onlie in Cardinall Cusanus words lib. 2. de concord Cath. cap. 13. saying If it was spoken to Peter feed my sheep yet it is manifest sayeth hee that this feeding was but by the word and his holie example and that according to S. Augustin in his Commentarie on these words the same was commanded likewise to all the others in saying go yee into all the world and preach the Gospell to everie creature so that nothing is spoken to Peter sayeth he which importeth any other power and therefore we conclude rightlie sayeth the Cardinall that all the Apostles were equall in power with Peter Bellar. also l. 4. de pont cap. 23. § addit acknowledgeth that what was giveÌ„ to peter by these words feed my sheep was given to all by these other words as my Father sent me so send I you His last place which he bringeth is Math 12. 25. Every kingdome divided against it self is brought to desolation and if Satan cast out satan c. whence he most ridiculouslie reasoneth thus Satan hath a kingdome whereof he is chief if then there be not onelie a visible head of the Church triumphant in heaven but also a visible head even in hell why not also a visible head on earth sayeth he risum teneatis amici A goodlie conformitie indeed But as he would haâ—e the Church to haue a visible vicar head on earth aswell as a chief one in heaven so he should let Satan also haue a visible vicar head on earth aswel as he is the chief head in hel and indeed wee acknowledge the Pope to be that vicar of his power but not the vicar of Christ Horned like the Lamb but speaking like the Dragon Revel 13. 11. As for Testimonies of Fathers which he citeth as of Theophy lact who calleth Peter the prince of the disciples this importeth no more supremacie of jurisdiction over the rest nor where it is said of Virgil That he is the Prince of poets that therefore he had jurisdiction over all poets in his age Therefore Cyril Hier his words which he also citeth showeth the true meaning thereof calling Peter Prince that is The most excellent of the Apostles which none doth deny And wheras Eusebius calleth him The first Bishope of Christians this importeth onlie primacie in order but no supremacie of power As for Chrisostome his 55. Homile on Mathew where he alleadgeth that hee is ther called The head of the church there is no such title there which as I shall show heere-after Pope Gregorie calleth proud and prophane Lastly he citeth one Euthymius a late Monck as a Father who lived 1118. years after Christ who calleth Peter Master of the whole World not by dominion over it as all knoweth but in respect of that Apostolicall commission Math. 28. 19. Go teach all nations c. And the last is Pope Leo's testimonie in his owne behalf calling Peter Head and chief of the Apostles in the sense forenamed and yet all these prove onlie what Peter was personallie but nowise that the Pope is the same successivelie But before I leaue this so pleaded for papall supremacie I will batter this loftiest towâ—e of mysticall Babylon with a batterie furnished onlie by a Pope himself Gregorie the great thus Bellarmin lib. 2. de pont cap. 31. proveth the Popes supremacie by these two titles given to him to wit that he is called The Head of the Church and Vniversall Bishop Of the first wherof sayeth Gregorie lib. 4. indict epist 36 It is Saâ—anicall pride by any such title of Head so to subject all Christs members to one man which cohereth to one Head onely alone Christ Iesus And of the second he saith Any one so to mount aboue others to such an hight of singularitie as that he would be under none but he alone would bee aboue all as Pope Boniface thereafter claimed Extrav lib. 1. Tit. 8. cap. 1. to be acknowledged by al under paine of damnation It is a most proud and prophane usurpation And lest that Gregorie should seem to oppose these titles in the person of Iohn Bishop of Constantinople who first obtained the same from the Emperour Manritiê° as a wrong done to him or his sea to whom these titles wer due Therfore 1. he cleareth himself of this saying to the Emperour Epist 32. In this matter most religious Lord do I defend any cause of mine or do I challenge heerin any wrong done to mee No. And yet the more to cleare this he sayeth epist 36. None of my Predecessours would ever consent to use such a prophane title no not Peter himself the first founder of this sea who altho he was chief of the Apostles and according to his Apostle-ship had the care of all the Church committed to him yet notwithstanding sayth he was not called the universall Apostle And in the same Epistle to Eulogiê° B. of Alexandria hee showeth that himself would no wise accept of any such style when it was offered to him And therefore he sayeth to Eulogius Let not your Holinesse in your letters style any man whosoever universall Bishope yea morover sayeth he epist 38. I confidentlie affirme that whosoever calleth himself universall Bishope or desireth so to be called he is the fore-runner of Antichrist Yea more yet epist 39. lib. 6. epist 30 whosoever assenteth or acknowledgeth any such style he loseth the faith sayeth hee and maketh shipwracke thereof a sadd doom against all papists all which made Cardinall Cusanê° to say thus lib. 2. de concord Cath. cap. 13. whil we defend this that the Pope is not universall Bishope but onlie the first aboue others to wit in place or primacie in so doing we defend the truth sayth he Thus doth a great Pope and famous Cardinall pleade against papall supremacie as much as any Protestant can do 12. THat a womaÌ„ may be head or supreame governesse of the Church in all causes as the late Queene Elizabeth was VVHich is contrarie sayeth hee to Tim. 2. 11. where it is said Let the woman learne in silence with all subjection but I suffer not a woman to teach nor to usurp authoritie over the man and againe 1. Cor. 14. 34. Let women hold their peace in the Churches whereunto I answere that none of these Texts proveth any other thing but onlie the subjection of a married wife to her husband and that no woman whosoever should usurp the publick pastourall office of preaching and thus do Aquinas Lombard Cajetan and other Romanists expound their late Estâ—ê° especially And as for that Religious late Queene of happie memorie Shee was Supreame Governesse of the Church within her Dominions in causes Ecclesiasticall no otherwiâ—e than as we reade David was in everie matter pertayning to God as we see 1. Chron. 26. 32. and as
sacrament seing there is no mention thereof in the institution but only that it is the precept of the Church sayeth he and that the Grecian and Easterne Church useth it not to this day But others againe pleadeth the necessitie of the mixture of water and therein placeth a mysterie Next Whether the water mixed with the wine be both converted in Christs blood it is controverted sayeth Biel on the canon of the Masse lect 35. and of this sayeth hee there are three opinions 1. That the water remaineth still in it owne kind and substance taking onlie the colour and Taste of the wine 2. That the wine is turned into Christs blood and the water into that which came out of Christs side on the Crosse but to that it is answered sayeth he that the words of consecration extendeth not themselves to the conversion of water at all specially into that which came out of Christs side The third opinion sayeth he is that the water is turned into wine in the mixture thereof and then that both together are turned into Christs blood and so that ther are two Transsubstantiations of the water whereof no mention is in scripture I could instance more concerning the adoration of the Hostie whether it should be absolute or conditionall as also their disagrement in everie other point of poperie beside the dissentions and divisions betweene the Scotists and Thomists the Dominicans and Franciscans the Sorbone and the Iesuits and all in weightie matters but studying to brevitie these shall suffice wherein I daâ—e challenge all the Priests and Papists in the world to instance the like amongst us especiallie in one point of doctrine Whose differences wherewith they upbraid us ar like molehills in regard of these mountains and rather in matter of government or ceremonie nor in any point of fundamentall doctrine and substance so that these Pharisee-like papists should first take the beame out of their owne eye before they spy the mote in their neighbours and hence-forth ceasse to brag of their Catholick unitie froÌ„ all which disagrements and digladiations amongst themselves I shall onlie conclude in Bellarmins owne words lib. 4. de Eccles cap. 10. § adde That it is a most sure Note of false doctrine that hereticall authours agree not therein amongst themselves 11. THat S. Peter was not ordayned by Christ the first head or chief amongst the Apostles VVHich he sayeth is contrarie to Math. 10. 2. where Peter is first named and therfore concludeth that he was first not onelie in order but in power and jurisdiction aboue the rest Which is an absurd inference that of twelve persons of one equall function because such an one is first named therefore hee hath authoritie and jurisdiction over all the rest for so Gal. 2. 9. where Iames is first named before Peter it would follow that Iames had jurisdiction over Peter Whereas all were alike in power and jurisdiction as Cyprian de unit Ecclesiae sayeth The rest of the Apostles were the self same that Peter was endued with alike fellowship both of honour power And we know sayeth Cardinall Cusanus lib. 2. de concord Cath. cap. 13. That Peter received no more power froÌ„ Christ than the other Apostles The second place which he bringeth is Math. 16. 18. Vpon this rock I will build my Church Which he adduced before for the Popes infallibilitie and to which I haue alreadie answered in the sixth Assertion And now he bringeth it to prove the Popes supremacie wheras beside Cardinall Cusanus forecited words on this place their learned Ferus sayeth thus It is proper onlie to Christ to be called this rock as Peter himself calleth him 1. Pet. 2. 4. and whereby it is evident sayeth he that Christ built not his Church on Peter or any other man for there is no man so firme and constant who cannot be moved which in Peter himself we manifestlie see therfore Christ himself is that rock wheron his Church is built sayeh he according to 1. Cor. 3. 11. other foundation can no man lay than that which is laid even Jesus Christ. The third place is Math. 16. 19. I will giue to thee the keyes of the kingdome of heaven Wherunto I answer that not only all the fathers except Origen declareth that all the disciples received the power of the keyes aswel as peter as Maldonat on this place confesseth but also Cardinall Cusanê° lib. 2. concord cath cap. 13. and with him Ferus and others say that Peter received no more power heereby from Christ than did the others Iohn 20. 23. The fourth place is 1. Cor. 3. 4. where one sayeth I am of Paull another I am of Apollos another I am of Cephas another I am of Christ where Peter is named next to Christ ascending from the lesser sayeth he to those whom he would haue esteemed greater To whom I answere 1. from nomination in order as hath beene said to conclude jurisdictioÌ„ over others in power is an absurd consequence 2. If the ascending be here from the lesser to the greater then it will follow that Paull who is named heere first is lesseâ— though an Apostle than Apollos which is absurd The fifth place is Luke 22. 31. where it is said to Peter When thou art converted confirme thy Bretheren that is sayth he practise exercise greatnes doÌ„inion over theÌ„ I answer that this is a strange glosse indeed for to confirme is a duty of Ministration but not a dignitie of Donation as is said Act. 15. 32. That Judas and Silas exhorted the bretheren with many words and confirmed them which is not that they excercised greatnes dominion therby over theÌ„ but far otherwise as Theophylact on this place teaches and with him Beda Lyra Stella and Maldonat Our Saviour showing that Peter having after his denyall gotten such mercie from God and restoring to his dignitie of Apostle-ship he should from this experience confirme theÌ„ that were 〈…〉 of mercie and not to dispaire if thorow frailtie they should fall and did there-after repent sayeth he which dutie also we see David in the like case promiseth to performe Psal 51. 13. The sixth place is Luke 22. 26. wher Christ saith He that is greater amongst you let him be as the younger which showeth sayeth hee that amongst the twelve one was greater thaÌ„ another even in Christs account To which I answere 1. The Evangelist Mathew cap. 20. 16. showes that it was not that amongst the Apostles one was greatest or chief in Christs account but that some would haue been so as we see in the mother of Zebedes sonnes petition Math. 20. 21. Next their own Lyra Carthusian Stella showeth that here the Apostles wer taxed of ambition by Christ because of the coÌ„tention of some for preheminence aboue the rest Which was equally forbidden to all and not adjudged to be in the person of one Therefore also sayeth Ambrose on this place Vnto all the Apostles is given one plat forme of interdiction
Lord of Hosts 3. The change also of Iacobs name to Israell Gen. 32. 28. and the reason therof showeth this For as a Prince thou hast prevailed with God sayth he who wrestled with him And 4. the name of the place proveth this being called Peniell for I haue seen God face to face sayeth Iacob As for testimonies of fathers he bringeth onlie Augustin on Iob. 19. 21. where he fayth That Iob speaking thus haue pitie on me my friends he addrest himself to the Angels To which I answer 1. That he wrongs Augustins words which are these only That Iob seemeth to desire the Angels or-else the saints to pray for him which exposition Pineda a Iesuite condemneth and expoundeth it of Iobâ— owne friends 2. The scripture it self in the veâ—ie next verse maketh against any such exposition which sayeth why persecute yee mee to wit by reproaches which the good Angels abhorre to do to the godlie 3. Pope Gregory also in his Moralls on that place expoundeth it thus saying Behold he calleth theÌ„ friends who by reproachs hitherto had afflicted him Thus also doth Lyra expound this place Ferus like wise and Mercerus professour in the Universitie of Paris 29. THat the Angels cannot help us FOr answere This calumnie is most impudentlie and maliciouslie imputed to us for on the contrarie we grant that both they can and do help the godlie seing as is said Heb. 1. 14. They are Ministring spirits sent forth for the good of the Elect as many examples in scripture doeth prove 30 THat no saint deceassed hath afterwards appeared on the earth FOr answere This likewise wee nowise affirme nor are we contrarie to Math. 27. 52. That after Christs death the graves were opened and many bodies of saints that sleeped arose came out of their graves after his resurrection and went into the holie citie and appeared to many nor to Math. 17. 3. That Moses and Elias appeared at Christs transfiguration to to the three disciples But this Pamphleter heerin showeth his ignorance saying That they talked with them whereas Thy talked onlie with Christ. And as for Samuels apparition to Saull 1. Sam. 28. Tertullian lib. de anima prope finem Iustinus Martyr q. 52. Augnstin quaestionuÌ„ vet Test q. 27. Procopius and Eucherius in 1. Sam 28. Aquinas sum p. 1. q. 89. art 8. and the Popes owne Decretall causa 29. cap. 14. All these declare that it was not Samuell but the devill that appeared like him to Saull But the intention of this Pamphleter in all the places adduced is for establishing that lucrative errour of Purgatorie and of the apparition of soules being there and desiring by soule-masses to be freed therfrom To which I will answere onlie in Chrisostoms words Hom. 29. on Math. These voyces that say I am the soul of such a one proceedeth saith he froÌ„ the deceat of the Devill for it is not the soul that departed that sayth that but Satan who that he may deceive the the hearers faineth himself to be that sonle sayeth he As likewise thus â—peaketh their owne Lyra on Dan. 11. People being thus deceived by miâ—acles fained by Priests and their adheâ—ents for their gaine sayeth hee as â—he people of old were deceived by the Priests that worshipped the dragon and God permitting this sayth their Gabriel Biel in canone Missae lect 49. and mens infidelitie so deserving the same Against which sort of jugling tricks and apparitions their owne famoê° Valla mightily exclaimeth in his book of Constantins donation about the end thereof 31 THat the Saints deceassed know not what passeth heer on earth VVHich is contrarie sayth he to Luke 16. 29. wher Abraham knew that they had Moses books on earth when he sayd to Dives concerning his brethren they haue Moses the Prophets which himself had never seen while he was alive To which I answere 1. That this is a parable as Theophylact sayeth expreslie on Luke 16. and Iustin Martyr q. 60. As also Chrisostome Hom. 1. de Lazaro and their owne Arboreus showeth that others affirme the same as Erasmus doth and parabolicall speeches are not argumentative by consent of all The second place is Iohn 5. 45. where our Saviour sayeth There is one that accuseth you even Moses in whom yee trust To which I answere That by Moses is understood not his person who should be their accuser and therefore knew their faults but as this Pamphleters own words are Moses books And so this place proveth not his point The third place is Revel 12. 10. taken from Satans accusing the brethren before God ergo sayeth he hee must know wherof and who without shame can deny that to saints which must needeth be granted to devils To which I answere That this is an absurd infereÌ„ce for glorified saints remaine onlie in heaven And therfore as is said Iob 14. 21. and Isai 36. 16. know not mens effaires on earth whereas the Devill compasseth the earth to and fro walking in it Iob. 1. 7. being the Temper and therefore may know mens effaires and actions The fourth place is 2. King 6. 12. where Elisha told the King of Israel the words that the King of Syria spake in his bed-chamber To which I answere That from one extraordinarie act of Gods revelation to his Prophet and of one thing onlie on earth to argue to an ordinarie revelation to his glorified saints of all things in heaven is as absurd a consequence as was the former As for Fathers hee citeth onelie three Euscbius Maximus and Ierome but none of their words and so loâ—slie also as 14. chapters being in that book of Ieromes he telleth not in which of them 32. THat the Saints pray not for us TO which point I answere first in generall That the controversie is not as I spoke of Angels what the saints in heaven out of their charitie do for the Church their fellow brethreÌ„ in general but what our duty is if it be lawfull for us to pray to theÌ„ in particular Next I answere to the wrested places of scripture which he bringeth to prove that they pray for particular men ordinarlie and in particular cases knowne unto them as hee said before The first whereof is Revel 5. 8. where The twentie four Elders in heaven are said to fall downe before the Lamb having everie oâ—e harps and golden vials full of odours which are the prayers of the saints to which I answere That Haymo Beda Aquinas and Richard de S. victore all expound these Twentie four elders to represent the church militant said to bee in heaven as that woman Revel 12. is said to be because of their heavenlie disposition and affections because that this was represented in a heavenlie vision to Iohn and are said to have Harps and golden vials the speech being borrowed froÌ„ the Leviticall Ministrie as the Iesuit Ribera showeth to expresse the spirituall worship of Christians praises prayer under the gospell as wee see fore-prophecied Mal. 1. 11.