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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71307	Purchas his pilgrimes. part 2 In fiue bookes. The first, contayning the voyages and peregrinations made by ancient kings, patriarkes, apostles, philosophers, and others, to and thorow the remoter parts of the knowne world: enquiries also of languages and religions, especially of the moderne diuersified professions of Christianitie. The second, a description of all the circum-nauigations of the globe. The third, nauigations and voyages of English-men, alongst the coasts of Africa ... The fourth, English voyages beyond the East Indies, to the ilands of Iapan, China, Cauchinchina, the Philippinæ with others ... The fifth, nauigations, voyages, traffiques, discoueries, of the English nation in the easterne parts of the world ... The first part.	Purchas, Samuel, 1577?-1626.	1625 (1625)	STC 20509_pt2; ESTC S111862	280,496	1,168

Minister which shews the meaning to be this If any affect to be as the elder greater or superiour to the rest be so far from ascribing or yielding to him such precedency greatness or superiority that my will is that you should account of him as the younger Servant and Minister to the rest and so it shall be ye shall be all equal none above another This is the very drift and purport of Christ's determination that there should be no superiority or inferiority among them but an equality and that which H. T. speaks of the mention of superiority and inferiority is meant of superiority that might be affected but not of any superiority allowed by Christ it being plainly forbidden And for what Bellarmine urgeth from the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if Christ had appointed one Ruler or Prince in the College of the Apostles though the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Leader is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Ruler yet if it did note Princedom it is manifested that Christ speaks of a Prince among them not by due constitution but by inordinate usurpation and therefore to infer from thence as if Christ would have one superiour over the rest when he determines there should be equality is the act of a man that is resolved to be lustily impudent By this whole discourse the Objection is fully vindicated against the shifts of H. T. and other Romanists and stands thus That Supremacy is not to be yielded to have been granted to Peter which Christ forbade to every one of the Apostles But to be a supreme Ruler over the rest Christ forbad to every one of the Apostles therefore Christ forbad Peter to be a supreme Ruler over the rest of the Apostles I yet add that were it granted that Christ did onely forbid spiritual Superiours to lord it over Inferiours this very grant would prove the Papal Supremacy which Popes claim and exercise to be certainly forbidden For if ever there were a Superiour that did lord it over Inferiours the Pope is such a one yea I may aver and easily prove it that let all the tyranny and lording which any Tyrants or Princes have exercised from the beginning of the World to this day be considered they will be found incomparable to the Papal tyranny and lording over the Church of God If this be not the highest lording to impose on mens consciences such Laws as Christ never imposed to enjoyn the holy as they term it inquisition with rigour to excommunicate deprive burn men and women old and young who yield not to the Popes Laws though contrary to Christ's to take on him to dispense with Gods Laws to challenge the defining of all controversies supremacy over all Councils power to depose and destroy Emperours and Kings if they acknowledge not his immense power yea if they be not his Butchers to kill their best and most peaceable Subjects if he once term them Hereticks to interdict a whole State for limiting by Law Donations to Ecclesiasticks and imprisoning notorious malefactours who were Ecclesiasticks the use of divine service to subject a King to whipping on the Bare for the death of an Ecclesiastick not by him killed to depose Emperours for investing Bishops to canonize Saints whom he will to be invocated even such an one whose holiness was disobedience to his lawfull Prince and to have a Feast proper to him besides innumerable other acts done against the Laws of God and Man I do utterly despair ever to know what it is to lord or tyrannize over others Surely it is easier to praise Busiris or to justifie Dionysius of Syracuse or Nero of Rome and to acquit them from lording than the Bishop of Rome for many hundreds years last past if we stand to the Relations of Writers of their own Church who speak too favourably of them H. T. proceeds Object Christ is the foundation of the church and other foundation can no man lay 1 Cor. 3. 11. Answ Other principal foundation can no man lay I grant other subordinate I deny for that he himself hath laid Peter thou art Peter and upon this Rock will I build my church St. Matth. 16. 18. and the rest of the Apostles were built on the foundation of them all although not equally Ephes 2. 20. I reply when it is said Christ is the Foundation of the Church and other Foundation can no man lay it is meant of a principal Foundation not excluding a subordinate But sith the term Foundation as hath been proved before in this Article Sect. 2 3. as applied to the Apostles doth not note settling or upholding by rule or dominion but by teaching the Papists who ascribe to the Pope such a Supremacy and Infallibility in teaching as is proper to Christ do lay another principal Foundation besides Jesus Christ not subordinate but coordinate to him Which that they do is proved by two things which are ascribed by them to the Pope either by himself or with his Council 1. That they can alter the plain express precepts of Christ as namely in determining that it is not necessary that other faithfull people besides the sacrificing Priest should drink the Wine in the Eucharist though the precept of Christ is as express for all the faithfull drinking of it as it is for their eating of the Bread and that it is not lawfull for a Priest to marry though the Scripture expresly saith Marriage is honourable in all men Heb. 13. 4. 2. In enjoyning under pain of Heresie Excommunication and Damnation things to be believed and practised which Christ never enjoyned to be believed or practised as namely Transubstantiation the unbloody Propitiatory Sacrifice properly so called in the Mass Purgatory Fire confession of all a persons known sins into the ears of a Priest the keeping of the Vow of a Monastick profession when the person cannot contain and to live an idle begging life when the person is able to work and hath no other imployment nor pretends to any which is usefull to men besides praying which is the common duty of all Christians Now surely he that takes on him to alter Christ's commands and to put his own in stead thereof doth make himself the principal Foundation equal to Christ which is contrary to Paul 1 Cor. 3. 11. and to Christ Matth. 23. 8 11. and so makes himself a Foundation co-ordinate as indeed more than Christ however he pretend himself the Vicar of Christ or the authority of the Church for his Warrant As for that which is said of Peter here it was answered before Sect. 2 3. that it doth not import any Rule or Dominion but some peculiar success in his preaching besides what others had which was but a personal preheminence derivable to no Successour much less to the rank of Roman Bishops in these last Ages who never build the Church by preaching but pull down Princes and oppress those that would build up Christ's Church Yet it is observable

be granted and yet the supreme Headship not proved The power said Hart Conf. with Rainold chap. 1. divis 2. which we mean to the Pope by this Title of Supreme Head is that the Government of the whole Church throughout the World doth depend of him in him doth lie the power of judging and determining all Causes of Faith of ruling Councils as President and ratifying their D●crees of ordering and confirming Bishops and Pastours of deciding Causes brought him by Appeals from all the coasts of the Earth of reconciling any that are excommunicate of excommunicating suspending or inflicting other Censures and Penalties on any that offend yea on Princes and Nations finally of all things of the like sort for governing of the Church even whatsoever toucheth either preaching of Doctrine or practising of Discipline in the Church of Christ Now a person may be above others in power and dignity yea the Head and Primate of them and yet not have this power The Lord Chief Justice of one of the Benches the Speaker of the Parliament Chair-man of a Committee Duke of Venice President in a Council of Bishops the Head of a College the Dean of a Cathedral may have power and dignity above other Justices of the same Bench over Counsellours in the same Council over Knights and Burgesses in the same Parliament Prelates in the same Council Fellows in the same College Canons in the same Chapter and in a sort Primates and Heads of the rest yet not such supreme Heads over the rest as the Popes claim to be Yea notwithstanding such power he may be limited so as that he cannot act without them in making any Laws or passing any Sentence binding but they may act without him and legally proceed against him So that the Conclusion might be yielded and yet the Popes Supremacy not proved The truth is the Pope claims such a vast and monstrous power in Heaven and Earth and Hell as exceeds the abilities of any meer mortal man to discharge and is as experience shews the Introduction to a world of miseries and oppresons But let us view his proof of the power of Peter which H. T. ascribes to him T●e Major saith he is proved because the stronger is not confirmed by the weaker nor the less worthy to be set before the more worthy generally speaking Answ This doth not prove his Major for a person may be weaker and less worthy and yet above others in power and dignity Queen Elizabeth was a Woman and so weaker in respect of her Sex and perhaps less worthy in respect of parts than some of her great Commanders and Privy Counsellours Will H. T. say she was below them in power and dignity Many a Father and Master may be weaker and less worthy and yet superiour in power and dignity Many a Prelate is stronger in knowledge and wisdom and more worthy in respect of holy life than many Popes I will not onely say than Pope Joan and Bennet the Boy but also than Pius the second or any other of the best of their Popes and yet H. T. will not yield such Prelates to be above Popes in power and dignity Me thinks he should yield Athanasius to be stronger and of more worth than Liberius Hi●rom than Damasus Bernard than Eugenius and yet he would be loath to ascribe more power and dignity to them than to the Pope Nor is it true that the stronger is not confirmed by the weaker whether we mean it of moral or natural strength or weakness and confirmation Apollos was confirmed by Priscilla David by Ab●gail Naaman by his servant Nor if by generally speaking be meant very frequently is the speech true that the more worthy is set before the less worthy I think in the Acts of the Apostles Barnabas is more often before Paul than after as Acts 11. 30. 12. 25. 13. 7. 14. 12 14. 15. 12. I am sure in the Holy Ghost's Precept Acts 13. 2. whereupon they were ordained and in the Decree of the Apostles Acts 15. 25. Barnabas is first Will H. T. say Barnabas was more worthy than Paul Me thinks a man should be ashamed to utter such frivolous toys in so weighty a matter and fear to ascribe to a sinfull man so great and immense a Dominion on such slight pretences But how doth he prove his Minor The Minor saith he is proved I have prayed for thee Peter that thy faith fail not and then being at length converted confirm thy Brethren St. Luke 22. 31. The names of the twelve Apostles are these the first Simon who is called Peter c. St. Matth. 10. 2. St. Mark 3. St. Luke 2. and Acts the 1. Answ The Text doth not say Confirm the Apostles in the faith nor do we finde that they did but that he doubted as well as they Mark 16. 14. yea there is mention of another Disciples believing the Resurrection afore Peter John 20. 8 9. yea Paul seems to have confirmed Peter in the faith when he walked not with a right foot according to the truth of the Gospel Gal. 2. 14. Acts 14. 22. Paul and Barnabas are said to confirm the souls of the Disciples and Judas and Silas did the same Acts 15. 32. So that this Act shewes no Headship in Peter nor any privilege at all much less such a supreme Headship over the Apostles as H. T. allegeth it for but a common duty of charity which not onely may but must be done by an equal or inferiour to an equal or superiour Sure if Paul had known of this as a Privilege in Peter he would not have said that he went not up to the Apostles before him nor conferred with flesh and blood Gal. 16. 17. and that Peter added nothing to him Gal. 2. 6. As for his being preferred generally before the rest it is not proved by his being named before the rest he may be named after who is preferred before as Paul is after Barnabas nor do the four Texts express a general or frequent priority of nomination three expressing but one and the same act of Christ and the Catalogue being varied in the order of the rest some Evangelists reckoning Andrew next Peter sometimes James and in like manner the order altered in some others shews that the order of nomination imported no Privilege yea s●metimes Peter is named after Andrew John 1. 44. who had this Privilege to bring Peter to Christ vers 41 sometimes after Paul and A●ollos 1 Cor. 1. 12. 3. 22. and other Apostles 1 Cor. 9. 5. Gal. 2. 9. which shews that John and Paul understood not that any such Primacy or Prerogative was given to Peter by his nomination first as Papists assert thence for if they had they would not at any time have inverted the order And therefore however a Primacy of order may be given to Peter yet 1. There is no necessity we should yield the acknowledgement of it to be a Duty imposed much less a perpetual Privilege of

whose agents they were in bringing a deluge of ignorance and wickedness into the world which made that age to be termed a miserable age in which were neither famous writers nor Councils nor Popes that cared for the publick by Bellarmin in his book of Ecclesiastical writers and of it H. T. here saith in this tenth age or century I find no general council nor yet provincial in which any controversie of moment was decided So that by his own confession his catalogue of councils fails him And for his succession of chief Pastors it is of such persons and so uncertain a succession and by such irregular ways as yeilds proof that Rome was the Synagogue of Satan not the church of Christ Of the catholick professors added some of them as Dunstan c. were such as it may be well doubted whether they are in heaven or in hell And for the Nations converted it is not proved they were of the now Roman faith SECT X. The defect of H. T. his catalogue of succession in the eleventh and twelfth age is shewed IN the eleventh age are reckoned eighteen Popes worse if it may be as bad as any in hell most of them magicians if their own writers speak truth from Sylvester the second to Gregory the seventh all Necromancers saith Benno a Cardinal of Rome John the seventeenth or eighteenth H. T. himself is not resolved whether so uncertain is his succession on which he builds the truth of his church Their practises were to poyson one another and to set up one King and Emperor against another to advance their own greatness and to domineer over the greatest Princes by the terror of their excommunications and giving away their dominions which was brought to a stupendous heighth by Hildebrand otherwise Gregory the seventh under whose reign Satan seems to have been let loose for the executing of vengeance on the Emperors that had so adored Popes as to become their vassals whom Pope Gregory the great acknowledged his Lord and committed fornication with the whore of Babylon Of councils H. T. names but one telling us that in this eleventh age about the year 1049. Berengarius an Archdeacon of Ghent of Aniou he should have said mistaking Gaudavensis for Adegavensis began to broach his heresie he should more truely have said the doctrin of Christ his Apostles the Fathers even Gelasius himself Bishop of Rome in the first five hundred years and of the most learned to that time concerning the B. Sacrament affirming it to be only a sign or figure of the body and blood of Christ not his true body and blood for which saith H. T. he was condemned in the council of Lateran under Pope Nicolas the second 1057. As also in the Roman council under Pope Gregory the seventh Anno 1073. where he abjured his heresie in open council and died a Catholick after divers penances done for his sin But methinks H. T. should be ashamed to mention Berengarius his forced abjuration in which Pope Nicolas made him say I believe that the body of our Lord Jesus Christ sensibly and in very deed is touched with the hands of the Priests and broken with and rent and ground with the teeth of the faithful de con dist 2. Erg● Berengarius which occasioned the gloss it self to say unless you warily understand these words of Berengarius you will fall into a greater heresie than ever he held any And for his Catholick professors and Nations converted wherein or how far they avowed the Popes supremacy and the now Roman faith is not shewed by him nor do I believe he is able to prove that they did avouch the Popes supremacy which is now challenged or in all things the now Roman doctrin though Romish superstitions and the excessive esteem of the Popish Bishops did very much corrupt men in those days If the ignorant devotion of one Henricus the Emperor with his wife make any thing for the credit of the Roman papacy the story of another Henricus to wit the fourth his wife and childs usage by Gregory the seventh and other Popes is such as that it demonstrates the Popes of those times to have been no successors of Peter either in doctrine or practice but devils incarnate rather than men And however Anselms learning seem to credit the papacy yet in many points of doctrin he is not for the now Roman tenents as where he saith on Rom. 12. salvation consisteth not in mans merits but in Gods grace and his contention with the King of England being animated by the Pope is an evidence that the faith of Christ was not so much professed then as the greatness of Bishops and the unrighteous ways of Clergymen In the twelfth age are reckoned up eighteen Popes and three Lateran councils of which Popes it will be hard for H. T. to shew what their faith was or to prove they did orderly succeed especially considering how many Antipopes were set up and what abominable practices were used to get up into the chair and how wickedly they lived as men that cared not what rebellions they raised what wars and bloodsheds they caused not against infidels but of subjects against their soveraign Christian Emperors not for the Gospel of Christ or their lawful liberties but for the Popes most impudent claim of freedom from subjection to Emperors and investiture of Bishops and Abbats things which Jesus Christ and his Apostles never granted but commanded the contrary Their own writers tell us so much of them specially of Calixtus the second Innocent the second Adrian the fourth Alexander the third and their monstrous pride in oppressing and insulting on the Emperors beyond what is to be found in any Priests of Pagan Gods towards the Princes of the earth as shews them to be inspired by the devil not guided by the Spirit of God H. T. adds three Lateran councils for instauration of discipline for the right of the Clergy for reformation with presidency of Calixtus the second Anno 1122 of Innocent the second Anno 1139. which he tells us defined little in matters of controversie and so by his own confession prove not his succession in the profession of the same faith As for the ends in those two councils which he mentions all the instauration of disciplin therein was concerning monks in the former and in the later the right of the clergy was about the Bishop of Romes power in civil things at Rome and exempting of clergy men from the Senate and Consuls of Rome Wherein the Romans desired to be restored to their ancient power in civil things but the Pope and his council withstood it anathematizing them that laid hands on a clergy man yet limiting the Bishop of Rome in some sort These are the great businesses of three hundred at one time and one thousand Bishops and Abbats at another time Which may shew how little the Popes and councils then regarded Christs doctrin or precepts but minded the upholding their own inventions and

all the World oppugning If Optatus call Peter the Head of the Apostles it is meant as is frequent in Scripture and other Writers to call the forwardest and leader or first in order the Head of the rest But the words Apostolorum Caput Petrus inde Cephas appellatus gives occasion to conceive these words inserted in Optatus who it is likely would not have given so inept a derivation of the word Cephas as if it were from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Head The words in Augustin Serm. 124. de tempore not as H. T. 12. de 4. temporibus which shews that he cites this passage without reading it and it is likely he did so in the rest have no likelihood to be Augustine's those Sermons being nothing like Augustine's Writings nor is it likely that Augustine would have called Peter the Foundation of unmovable Faith or have made the sin of denying Christ exiguae culpae a small fault The words in the eighty sixth Epistle ad Casulanum are either deceitfully or ignorantly alleged they being not the words of Augustine but of Urbicus whom he refutes For so the words are Peter also saith he that is Urbicus the Head of Apostles the Door-keeper of Heaven and Foundation of the Church Simon being extinct who had been a Figure of the Devil not to be overcome but by Fasting taught the Romans that thing whose Faith is declared to the whole World of Lands The words of Augustine of whom Peter the Apostle by reason of the Primacy of his Apostleship bore the person c. tract ultimo in Joannem being recited at large are so far from proving the Supremacy which Romanists ascribe to him that they are against the principal grounds by which they endeavour to prove it and therefore I will recite them at large This following Christ the Church doth blessed by hope in this sorrowfull life of which Church Peter the Apostle by reason of the Primacy of his Apostleship bare the person by a figured generality For so much as pertains to him properly he was one man by nature by grace one Christian by more abundant grace one and the same first Apostle But when it was said to him To thee will I give the Keys of the Kingdom of Heavens and whatsoever thou shalt binde on Earth shall be bound also in Heavens and whatsoever thou shalt loose on Earth shall be loosed also in the Heavens he signified the whole Church which in this World is shaken with divers temptations as it were showres flouds and tempests and falls not because it is founded upon the Rock from whence Peter also took his name For the Rock is not called from Peter but Peter from the Rock Petrus a Petra as Christ is not called from a Christian but a Christian from Christ For therefore saith the Lord upon this Rock will I build my Church because Peter had said Thou art Christ the Son of the living God Therefore he saith Upon this Rock which thou hast confessed will I build my Church For Christ was the Rock upon which Foundation Peter himself also was built For no man can lay other Foundation besides that which is laid which is Christ Jesus The Church therefore which is founded on Christ received from him the Keys of the Kingdom of Heavens in Peter that is the power of binding and loosing sins For what the Church is by propriety in Christ that is by signification Peter in the Rock by which signification Christ is understood to be the Rock Peter the Church In which passage though there are conceits not right yet clear it is that Peter's primacy is here asserted to be onely in this that he represented the whole Church that the Rock on which it is built is Christ that he had his first Apostleship by more abundant grace in that he was made a figure of the whole Church to signifie its unity that in him the whole Church had the Keys of the Kingdom of Heavens that is the power of binding and loosing sins which points I presume the Romanists now will not avow That which he cites out of the council of Nice Can. 39. Arab. is but a late devised thing those Arabick canons being forged there having been but twenty in all in that council in the fifth of which number the Pope is equalled with other Patriarchs And the council of Chalcedon Act. 16. is falsly alleged as if it ascribed all primacy and chief honour of the Pope of Rome sith it makes the Pope and other Patriarchs equal in Jurisdiction within their circuit or Province notwithstanding the reluctancy of the Popes Legates and the flattery of some there and that preheminence which the Pope had was of order or place not of power nor that by divine institution for Peter's sake but by humane allowance by reason of the dignity of the City of Rome SECT VIII The holy Scriptures John 19. 11. Acts 25. 10 11. Luke 22. 25. 1 Cor. 3. 11. overthrow the Popes Supremacy H. T. adds after his fashion Objections solved Object Pilate had power over Christ himself Thou shouldest not saith he have any power against me unless it were given thee from above John 19. 11. therefore temporal Princes are above the Pope Which is strengthened by Christ's disclaiming a worldly Kingdom John 18. 36. saying Who made me a Judge over you Luke 12. 14. declining the being made a King John 6. 15. Answ I Distinguish your Antecedent he had a power of permission over Christ I grant a power of Jurisdiction I deny and so do all good Christians Nor is your Consequence less to be denied speaking of spiritual things and things belonging to Church-government in which we onely defend the Popes Supremacy and that without all prejudice to Princes and chief Magistrates in their Supremacy of temporal affairs I reply this Objection is most directly against the Popes Supremacy in temporal things which this Authour after Hart and sundry others seem not to allow the Pope though Carerius Baronius Bellarmine and others defend it places it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third of Lu. 22. 25. upon another occasion the strife of the Disciples at Christ's last Supper who of the Apostles should be the greater our Lord Christ doth expresly determine the Kings of the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is have dominion over them aud they that rule over them are called Benefactours but you not so and in all these places in the vulgar Latin which the Papists are bound to follow it is Dominantur corum or eis potestatem exercent in eos or potestatem habent ipsorum or super eos in none of the places doth that Translation express the words as importing tyrannical rule according to their own will without respect to the good of the persons ruled and the translating of it by H. T. over-rule and noting that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as importing a forbidding onely to lord it over Inferiours is not right

that he allegeth Eph. 2. 20. to prove that the rest of the Apostles were built on the foundation of them all though not equally when the Text doth not at all mention the Apostles being built on the Foundation but the Ephesian believers nor are the Ephesian believers said to be built on them unequally on Peter as the supreme on others after him but on them all without any difference and not onely on them but also on the Foundation of the Prophets Christ alone being the chief corner-stone SECT IX Cyprian Hierome Gregory the councils of Constantinople Chalcedon Nice are against the Popes Supremacy It is added thus by H. T. Object St. Cyprian de unit Eccles says The Apostles were equal in dignity And St. Hierome affirms the church was equally founded on them all lib. cont Jovin Answ They were equal in their calling to the Apostleship I grant in their power of Government and Jurisdiction I deny And the church was equally founded on them all before a Head was constituted I grant after a Head was constituted I deny and so do the Fathers St. Cyprian saying in the same place that Christ disposed the origen of unity beginning from one Peter And St. Hierome tells us He chose one of the Twelve that a Head being constituted the occasion of Schism might be taken away I Reply Cyprian's words in his Book de unitate Ecclesia are recited above Art 5. Sect. 6. in which he expresly saith thus Hoc erant utique caeteri Apostoli quod fuit Petrus pari consortio praditi honoris potestatis sel exordium ab unitate proficiscitur ut Ecclesia una monstretur that is That verily were also all the rest of the Apostles which Peter was endued with equal allotment of honour and power but the beginning proceeds from unity that the church might be shewed to be one So that the very words are express that all the Apostles were not onely equal in their calling to the Apostleship but also in power and honour and that Peter was made a Representative of all ye● had no more power and honour than other Apostles and for Bishops he saith presently after Episcopatus unus est cujus a singulis in solidum pars tenetur that is Bishoprick is but one of which wholly or entirely a part is held by each Which words plainly shew this to be his meaning 1. That the Episcopacy or charge of looking to the Church of Christ is but one and the same in all the World even as the Church Catholick is but one and the same 2. That each Bishop hath but his part none the whole none is an universal Bishop over the whole Church 3. That each Bishop who hath his part holds it in solidum that is wholely or intirely the power and charge is as much in one as another 4. That Episcopacy was first invested in Peter for all that Episcopacy might be one and undivided and the Church one so as that no Church break from another nor any Bishop be above another As for the words of Hierome lib. 1. advers Jovin they are thus At dick super Petrum fundatur Ecclesia licet idipsum in alio loco super omnes Apostolos fiat cuncti claves regni coelorum accipiant ex aequo super eos Ecclesiae fortitudo solidetur tamen propterea inter duodecim unus eligitur ut capite constituto schismatis tollatur occasio that is But thou sayest who arguest for Marriage upon Peter a married man the church is founded although that thing in another place is done upon all the Apostles and all receive the Keys of the Kingdom of Heavens and equally upon them the strength of the church is established yet therefore among twelve one is chosen that a Head being constituted the occasion of Schism might be taken away In which words it is manifest that he makes the other Apostles equally Foundations of the Church with Peter and to have the Keys of the Kingdom of Heavens and terms Peter not a Head in respect of Power or Jurisdiction over the rest but in respect of Order that for want of it no occasion of Schism might be Which to have been the minde of Hierome appears fully in his Epistle to Euagrius in which he determines that in the Scripture Bishops and Elders were the same that Peter calls himself a fellow-elder and John an Elder but after one was chosen who might be set before the rest that was done for a Remedy of Schism lest each one drawing to himself the church of Christ might break it And then he makes the Church and Bishop of Rome equal with other Churches and Bishops If saith he Authority be sought the World is greater than a City Wheresoever there is any Bishop either at Rome or at Eugubium or at Constantinople or at Rhegium or at Alexandria or at Tanis he is of the same merit and of the same Priesthood Power of riches and humility of poverty makes a Bishop neither higher nor lower But all are Successours of the Apostles Whence these things may be inferred 1. That Bishops are not above Elders originally 2. That their superiority is by positive order 3. That the Apostles were Elders 4. That all Bishops are their Successours 5. That the Bishop of Rome is not above another Bishop 6. That the Authority of Rome is less than of the World Yet further saith H. T. Object One Body with two Heads is monstrous Answ Not if one be principal and the other subordinate or ministerial onely as in our present case so Christ is the Head of the Man and the Man of the Woman 1 Cor. 11. without any monstrosity I reply to make a thousand metaphorical subordinate ministerial Heads of the Church of Christ may be without monstrosity But to make a supreme visible Head over the whole Church ascribing to him such a power as agrees to none but Christ nor can be exercised by any but Christ for the good of his body hath monstrosity in it or rather treason against Christ But such a Head is the Pope made by H. T. therefore this conceit of him and other Papists induceth monstrosity The Minor is partly shewed before and may be fully proved by instancing in the acts of power the Pope takes to him in defining what the whole Church is to believe what is the sense of Scripture receiving Appeals from all places judging causes setting up and putting down Kings and Bishops and many more wherein he arrogateth and usurpeth that power to himself which doth onely agree to Christ and can be exercised by none but him Again saith H. T. Object St. Gregory rejects the name of Universal Arch-bishop as Antichristian lib. 7. indict 2. Epist 96. Answ He rejects it as it excludes all others from being Bishops I grant as it onely signifies one to be supreme and above all others I deny and so doth he himself saying in the same Book Epist 62. if there be any crime found in