Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	prove_v	tradition_n	2,724	5	8.9814	5	false

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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

heauens IESVS the Sonne of God But Bellarmine in this proposition tells vs that we haue the Pope Pontificem maximum two degrees of comparison aboue our Sauiour which is in English our Highest high Priest 33. What not enough to be Summus Pontifex with certaine additions of reference to our Sauiour but it must be absolutè not comparatè but simpliciter not in vniuersâ Ecclesiâ which words though they be high may carry a moderate sense of Primacie among many who are Episcopi in vniuersâ Ecclesiâ but he must be Pontifex summus simpliciter absolutè supra vniuersam Ecclesiam an highest high Priest ouer all the Church and vsurpe a Monarchie 34. But I will not farther exaggerate this Luciferian proposition I speake this by the way ex abundantiâ cordis and conclude with S. Bernard Ser. 69. super Cant. Audet quis peruadere locum vnigeniti tui O good God doth any man dare to challenge the place and prerogatiue of thy Sonne thy onely Sonne c. Praecipitetur O cast him downe headlong as Lucifer from heauen Ponit sibi sedem in excelso Doth hee make himselfe a Monarch in thy Church Subuertatur cathedra pestilentiae and let all that behold it say Numquid iste vir est Es 14.16 qui conturbauit gentes concussit regna Is this he that so troubled the world and the kingdomes thereof to establish his Monarchy 35. But let vs consider how Bellarmine proues this proposition for thereupon depends my note What by Scripture no it contradicteth the very phrase of the Scripture How then by Fathers no Tertullian scoffed at the title St. Gregorie detested it What by bare reason no he knew well enough St. Augustines rule Aug. Epist 56. Quasi regularis est omnium haereticorum temeritas conari stabilissimam authoritatem fundatissimae Ecclesiae quafi rationis nomine pollicitatione euertere It is the vsuall rashnesse of all heretickes to striue to ouerthrow the most firme authority of the most established Church by the name and promise as it were of reason How then will hee proue it Ratione in scripturis fundatâ and founded vpon this Scripture my very Text. 36. We can aske no better for Bellarmine maintaining a good cause against the Anabaptists and Arians of Transiluania viz. Licere Christianis gerere magistratus ciuiles That it is lawfull for Christians to exercise ciuill power and authority hee proues it happily ratione in scripturâ fundatâ by reason founded on this Scripture Bellar. de Laicis lib. 3. after this manner Non repugnat libertati Christianae praefectura vel subiectio Ecclesiastica Ecclesiasticall gouernment or subiection is not repugnant to Christian libertie as appeares saith he Math. 24. Quis est fidelis seruus c. Who is a faithfull and wise seruant whom the Master shall make ruler ouer the houshold Ergo saith Bellarmine non repugnat praefectura vel subiectio Politica therefore Politicall gouernment or subiection is not repugnant to Christianity You see how in a good cause he can dispute well Ratione in hac scripturâ fundatâ If now it be as lawfull to haue one spiritual Monarch the Pope ouer the whole Church as to haue temporall Kings and Monarchs in their seuerall Kingdomes and that the reason be also in hâc scripturâ fundatâ it will force as farre as the other doth But if you examine it you will finde that he doth super alienum fundamentum aedificare build vpon reason altogether auerse from this Scripture 37. His proofe or reason is this Omnia nomina quae in scripturis tribuuntur Christo vnde constat eum esse supra Ecclesiam eadem omnia tribuuntur Pontifici All the names which are giuen in Scripture to Christ whereby it is manifest that he is ouer all the Church all those are giuen the Pope he might haue added and greater names too for Christ is called Pontifex magnus and he calls the Pope Pontificem maximum or summum He proues that reason by an Induction and takes one instance or example out of my Text First saith he Christus est pater-familias in domo suâ quae est Ecclesia Pontifex in eâdem est summus aeconomus Christ is the Master of the family in his owne house which is the Church and the Pope is the chiefe Steward in that house If this reason had beene founded vpon this Scripture hee should not haue said Summus aeconomus but aeconomus onely that Summitie of his is not in this Scripture nor founded here in this Text his ministery or seruice is founded But as some Philosophers said Cicero In cerebro animi esse sedem So Pontificis summi sedes whom they make the very soule of the Church is not found in my text but in laborante cerebro in some braine that is greatly distemper'd 38. Here now you see is corruptor stylus the word or style of the Scripture corrupted and Summus put in stead of Fidelis but let vs goe on and we shall find also Tortul that there is adulter sensus the sense of the Scripture strangely adulterated for saith he Christus est Pater-familias in domo suâ quae est Ecclesiâ Pontifex in eâdem domo est summus aeconomus id est Pater-familias loco Christi Christ is Master in his owne house which is the Church the Pope is the chiefe Steward in that house that is the Master in stead of Christ Obserue I pray you Oeconomus id est Pater-familias loco Christi a Seruant that is a Master Cic. de diuin li. 1. 39. Tullie saith Vbi sunt multa ambigua multa obscura explanationes adhibendae sunt interpretum Where there are many things doubtfull many obscure the expositions of Interpreters must be added If there be any obscurity any equiuocation in the word aeconomus the Euangelist explaines it and makes it vniuocall in the next verse we need not Bellarmines interpretation aeconomus id est Pater-familias for the Euangelist saith aeconomus id est seruus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seruant as if the holy Ghost would preuent this interpretation so preiudiciall to our Sauiour and to his Church speaking of the same man he calls him once onely and that in this Text aeconomum but he calls him seruum Mat. 24. foure times in the fiue next verses And S. Matt. deliuering the same Parable neuer calls him aeconomum but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen foure sundry times in the same Parable And yet Bellarmine dares say aeconomus id est Pater-familias loco Christi Vtricroditis Giue you credit to the holy Ghost by the pen of two Euangelists who say eight times aeconomus id est seruus or to Bellar who reads aeconomus id est Pater-familias or dominus as it is in the Text 40. O fratres Censore opus est an Aruspice nobis Juuen Whether haue we more need of an Index or Ignis expurgatorius to quit the

Rochester D. Andrewes D. Buckerige of whom I may say as Tullie did of Carneades Tul. 2. de Orat. Nullam rem defenderunt quam not probarint nullam oppugnauerunt quam non euerterint But although all former doubts haue beene sufficiently cleared and determined yet some new proofes may euer be added and withall vsus inuentorum ab alijs scientia dispositio the vse Sen. and knowledge and disposing of those things wh●ch are found out by others As there are medicines enough set downe by Antiquitie to cure sore eyes so that our Physitians neede not labour for more but yet there is somewhat left wherein they may exercise their best endeauours and studies because as Seneca saith Sen. Epist 65. Haec morbis temporibus aptanda sunt hoc asperitas oculorum conleuatur hoc palpebrarum crassitudo tenuitur hoc vis subita humor auertitur hoc acuitur visus 6. And as St. Bernard said to Eugenius of doctrinall or morall matters and the reformation of the Church Non planè totum quiuere emundare prophetae aliquid filijs suis Apostolis Bernard de Consid ad Eugen. l. 2. c. 6. quod agerent reliquerunt aliquid ipsi parentes nostri nobis sed nec nos ad omne sufficiemus aliquid profectò nostris relicturi sumus successoribus illi alijs alij alijs vsque in finem so in our ordinary controuersies and polemicall questions Multum egerunt qui ante nos fuerunt sed non omnino peregerunt because there are daily some fresh replies and assaults which yeelde some occasions to other mens labours But to the matter proposed 7. It is confessed on all hands that the spirituall power as we truely call it or spirituall Iurisdiction of the Church as the Papists tearme it improperly is that onely which it hath receiued from our Sauiour himselfe the first founder of it Manifestum est saith Franciscus Syluestris in his commentaries vpon Thomas Contra Gentiles quod Christus ipse regimen Ecclesiae suae instituit Fran. Syl. l. 4. c. 76. non autem ipsa Ecclesia aut populus Christianus neither Popes nor Emperours nor other Christian Kings appointed the spirituall regiment of the Church but our Sauiour onely and Sanders saith Ecclesia neque agnos quidem Sand. de visio Monar l. 1. c. 6. et oues per autoritatem suam absque Dominica institutione per Sacramentum Baptismi operante creare potest quanto minùs per se potest creare pastores Doctores c. The Church of her owne authoritie can neither make Lambes nor Sheepe without the institution of Christ working by the Sacrament of Baptisme by how much lesse then of her selfe can the Church create Pastors and Doctors The Spirituall regiment therefore is to be sought for in the Scriptures onely The temporall power and truely so called Iurisdiction of the Church some deriue from our Sauiour onely some from Christian Emperors and Kings and some from both 8. Of the first kinde who deriue the temporall power from our Sauiour onely are the Canonists and Bartholus the Ciuilian and Bozius and those other ordinis oratorij who holde that our Sauiour was the temporall Monarch of the world and left his Monarchie to St. Peter c. as appeareth in the Canonists and Canon Law Cap. 10. § 32. Quae iura valdè bona sunt ad hoc as Aluarez tells vs in speculo summorum Pontif Regum and no maruell for they were made by the Popes themselues and glossed by their flatterers This opinion is refelled by Bellarmine and he needs no helpe of vs vallatus auxilio pugnatorum Jos 8.16 being assisted with that whole societie who fight ioyntly with him 9. They who deriue the temporall power which the Church possesseth from the bountie and liberality of Christian Monarchs are the Protestants supportantes sibi inuicem in veritate ioyntly maintaining this truth by plaine euidence of vncorrupt Antiquitie acknowledging by whom euery great priuiledge was giuen as in place shall be proued 10. Now the Iesuites and that crew vigilantes animi domini necessitatibus seruientes being very vigilant and carefull to serue their Masters turne chalenge this temporall power to their Lord the Pope both from our Sauiour and from Christian Monarchs a part onely from Kings and Emperors and that directly but another part whereby they chalenge power and authoritie to excommunicate Kings and depriue them of their Kingdomes which cannot be done but by temporall power from our Sauiour ex consequente in ordine ad bonum spirituale but that is indirectè Distinctio necessitati debita a most necessary distinction for it is the onely supporter of the Popes temporall Monarchie for the Canonists opinion as too grosse is exploded by them 11. But this reedie and arundineous supporter is so shattered and torne by our reuerend Prelates fustibus argumentorum as St. Augustine calls them that we may daily expect the downe-fall and ruine of that Monarchie and of this distinction also we shall speake hereafter 12. But the spirituall power of the Church is acknowledged by Canonists Iesuites and Protestants to be deriued from our Sauiour onely for the Church had spirituall power before it had Kings to be Patrons and Nurses of it and a certaine gouernement and Gouernours to exercise that power nec auxilia à Regibus terrae religionis Christianae propagandae aut defendendae gratiâ petijt neither did it entreate ayde of the Kings of the earth either for the propagation or defence of Christian religion and of this spirituall power is our question 13. Not that our aduersaries or wee make any doubt whether there be a set or constant regiment of the Church or no for as Suarez notes well Cum Dominus Apostolicum munus creabat Suarez de Leg. l. 4. c. 4. n. 19. necessariò supponendum est illud munus cum omnibus necessarijs ad conuenientem vsum eius ordinatum fuisse when the Lord instituted the Apostolicall office or function we must needes suppose that he ordained all necessaries that were conuentent and vse-full for that office wee confesse both that this Church is Castrorum acies ordinata an armie well ordered Cant. 6. Acts 20.28 Et spiritus sanctus posuit Episcopos regere Ecclesiam the holy Ghost hath set Bishops to gouerne the Church 14. Nor secondly doe we dispute whether the Ecclesiasticall gouernement be spirituall and distinct from the Politicall for we both confesse that the Church had no seuerall gouernement of it or in it for a long time but spirituall gouernours onely Rom. 12.8 who did not Proeesse in dominio but in solicitudine excell in power but in diligence 15. Nor thirdly doe we question the absolute and free Monarch of the whole Church triumphant and militant for both of vs acknowledge him to be our Lord and Sauiour Christ Iesus Ps 2.6 Luc. 1.33 Qui constitutus est Rex super montem

●●ey esteeme fundamentall for the vulgar will suspe●● our truth and fidelity vntill we discouer our adue●●aries falshood and subtilty Cypr. de vnitate Eccles c. 2. and no maruell for Saint Cyprian saith Haeretici dum verisimilia mentiuntur veritatem subtilitate frustrantur Heretickes doe euen weaken and frustrate the truth by certaine false shewes and similitudes of it 4. Lactantius saith that as the way of wisedome Lactan. l. ● c. 7. or truth via illa sapientiae aliquid habet simile stultitiae hath somewhat in it that may seeme to be folly for as he saith in another place L. 5. c. 15. Sapientia suapte naturâ speciem quandam stultitiae habet as Saint Paul saith 1 Cor. 1.18 1 Cor. 1.23 Verbum crucis est pereuntibus stultitiae and Christus crucifixus gentibus stultuia so also the way of errour Via erroris cum sit tota stultitia saith Lactantius habet aliquid simile sapientiae the way of errour which is paued with f●lly hath some shew also of wisedome in it which sometimes deceiues them that seeme to be wise and sometimes is vsed by them who discerne the truth to deceiue the simple 5. Card. Bellarmine in his Bookes de Rom. Pontif. Monarchiâ Ecclesiasticâ offers himselfe a leader and guide in this way of errour but being Dux praeuaricatox subdolus now he leades them in one path and then in another wheresoeuer he may find any shew any colour of truth sometimes by a face of Scripture falsly vnderstood sometimes vnder the cloake of ancient traditions sometimes vnder the credit of the Fathers authority sometimes vnder the colour of phylosophicall reason sometimes with the counterfet aspect of logicall definitions 6. Now as all these kindes of proofes to an orthodoxe disputant are viae itinera veritatis Lactantius the Churches high and straite way to leade vs to Gods truth so to them who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as N●zianzen calls them that is falsly informed in the Christian Religion and false informers of other they are diuerticula semitae anfractus by-pathes corners and diuerticles to leade men to errour and to this purpose many times Lactantius Dux iste coniungit omnes Bellarmine makes vse of them all and most of them runne together and meete in one center to maintaine this false Monarchy and vsurped tyranny 7. Primum fraudis diuerticulum as Tullie calles it the first crafty shift that I will obserue vnto you is abigere homines per inanem fallaciam which the Apostle notes to be a quality incident to false Teachers Colos 2.8 Colos 2.8 which is to diuert men out of the way of truth by Logicall fallacies and corrupting the definitions both of the Church and of a Monarchie by defining the Church so as it may fit their Monarchy and by deuising such a definition of a Monarchie as may fit their Church For when the Empire became possessio quasicaduca Cicero vacua an vncertaine and weake possession in eam homines occupati imperatoribus otio luxu abundantibus inuolauerunt vpon the power and priuiledges thereof crafty and ambitious Popes vsurped whilest the Emperours liued in sensuality and ease and so by consequent vpon the Church-gouernement also from which vsurped possessions they cannot endure to be remoued though Kings and Bishops now challenge againe their ancient right and natiue prerogatiues and yet being not able to maintane it by Sword they would hold their possession by colour of reason and originall right 8. And taking this as granted by all reasonable men which both Tullie the Orator teacheth vs that Omnis C● lib. 1. Offic. quae à ratione suscipitur de re aliquâ institutio debet à definitione proficisci that euery rationall disputation takes the beginning from definitions And Aristotle the Philosopher Dubia omnia contingentia de re aliquâ ex definitione illius soluenda sunt all doubts and questions which can arise in any businesse may be dissolued by the definitions of them they vse strange art Et ea quae naturâ diuersa sunt definitionibus coniungunt they make the Church and a Monarchie which are diuers by nature one and the same and ioyne them together by false definitions Cic. cont Rullam as Corinth doth conioyne duo maria maximè nauigationi diuersa which run along with two contrary streames 9. For a Monarchie as appeareth both by the Etymon which is vnius solius imperium Arist lib. 3. Polit. cap. 11. and by Aristotles definition is that forme of gouernment in quâ vnus praestantissimus vir rerum omnium potestate defungitur which definition Sanders doth acknowledge Sanders lib. 3. de visib Monar cap. 3. 10. The royalties or prerogatiues of a Monarch consist in two things in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hauing power in himselfe and of himselfe only which is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manus regia Ius regis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenitudo potestatis and secondly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vniuersall gouernment and command ouer all his territories 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or plenitudo potestatis semper subsistit in regis capite Fulnesse of power doth subsist in the Kings person and the prerogatiues which proceede from it as Ius nobilitandi legitimandi restituendi in integrum sententiam passos tam vitae honoribus quàm facultatibus the power and right to aduance at his pleasure to honour and nobility to legitimate to restore to their state such as are condemned both to their honours and possessions These and the like are merè regalia diuisionem vel communicationem non admittunt they cannot be diuided with any or communicated to any for then he to whom it is communicated or with whom it is diuided could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub alterius potestate as all Subiects are and ought to be vnder a Monarch or King but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolute of himselfe also 12. The royalties which proceede â 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his dominion or gouernment are often communicated to inferiour Magistrates and Presidents and gouernours of Prouinces as the vse of tributes Subsidies and the like not the imposing of them which are proprieties of an absolute dominion such as Monarchs enioy 13. To this forme of Monarchicall gouernment by encroachment and vsurpation the Popedome is brought dum Patres-familias dormirent whilst Kings and Emperours were fast asleepe but yet it must be chalenged from Saint Peter by succession in his Stewardship and therfore Bellarmine proposeth this question and holds it affirmitiuely Fueritne Sanctus Petrus primus Ecclesiae Catholicae spiritualis Monarcha whether Saint Peter were the first spirituall Monarch of the Catholicke Church 14. And Gretzer he will proue it thus Si quis est caput vniuersale idem iure optimo Monarcha est cum independentis potestatis plenitudinem possideat at Petrus fuit caput vniuersale ergo Monarcha Here is absolute

particular part a singulis tenetur in solidum by the first institution and euery one hath power in the whole as it is vndeuided indiuisus and continues for euer Episcopus vniuersalis Ecclesiae a Bishop of the Church vniuersall 45. Now as that one Monarchie in heauen hath not the denomination in respect of any superioritie which is found among the Persons in the Trinitie the Father the Sonne and the holy Ghost who are that one Monarch of the same power and essence c. but is so called in regard of the world and coelestiall and terrestriall creatures which are subiect to them so this one Bishopricke is not Monarchicall in respect of any superioritie among those persons or Bishops which are all equall in power and degree and make all but one Bishop and supreame gouernour vnder Christ of his Church but in regard of inferiors Priests and people which are subiect to them 46. And yet as in the equalitie of persons the Father the Sonne and the holy Ghost which are all one God there is found primatus ordinis in the Father which is Aristocraticall so in pari consortio honoris dignitatis of all the Bishops of the Church which make all but one Bishop of that one Bishopricke for as Saint Cyprian saith Cypr. Non ignoramus vnum Episcopum in Ecclesiâ catholicâ esse debere there is found of necessitie primatus ordinis as in euery Aristocracie because ordo or as Saint Cyprian saith Cypr. de vnit Eccles Exordium ab vnitate proficiscitur which exordium the Fathers affirme to haue beene in Saint Peter 47. If this my breuitie in this maine point breede any obscuritie and so doth not satisfie some intelligent Auditor by reason of the diuersitie of opinions concerning the first institution of Bishops I will enlarge it in the proper place when I speake of the Primacie thus much was said by Anticipation and by occasion of that philosophicall argument proposed by Thomas and pursued by the Iesuites for the Popes spirituall Monarchie 48. Which argument resembleth that of some Ciuilians and Canonists to proue the like absurditie in the temporall state Barthol in Extrau ad Reprimen Glos in cap. per venerab viz. That the Emperour is the Monarch of the whole world as Bartholus hath it and the glosse who alledge these reasons which Sanders and Bellarmine haue borrowed from them for Illorum sunt omnia quae delirant Iesuitae as thus Non est credendum quin Deus instituerit in orbe optimum genus gubernationis because it is said Psal 103. Omnia in sapientiâ fecisti sed illud est Monarchia which resembleth the coelestiall gouernement ergo Imperator est orbis Monarcha 49. Againe quae sunt praeter naturam debent imitari naturalia at in naturalibus semper vnus Rector in corpore cor in animâ vna ratio ergo in orbe vnus Imperator sicut vnus Deus and other the like reasons which are applied to the Pope in the selfe-same termes mutatis mutandis changing the Emperour for the Pope and the world for the Church 50. But I conclude briefly of the Popes spirituall Monarchie ouer all the Church as Franciscus a Victoriâ doth of the Emperours temporall Monarchie ouer the whole world notwithstanding all those reasons acknowledged by him Fran. Victor relec 5. de Indis Haec opinio est sine aliquo fundamento and therefore we may safely contemne the one of the Pope as Victoria the great Master of the Spanish writers doth the other of the Emperour without danger of Marcionisme Lucianisme Porphyrianisme and Heathenisme and such terrours and monsters of heresie as they pretend to vs. 51. And thus much of the second diuerticle or by-path to error which Bellarmine vseth to seduce his Readers Colos 2.8 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would adde more if I might not offend your patience Bern. but Breuis dies cogit breuiorem sermonem this being one of the shortest dayes of the yeere requires a short Sermon I will therefore conclude beseeching him Aug. sine cuius luce non est veritas without whose illumination we cannot walke forward in the way of truth nor returne from the way of error that it would please him to leade into the way of truth all such as haue erred and are deceiued and so to direct our footsteps that we seeing what is light and truth may by his light finde out also what is not truth and so eschew it to the edifying of his Church the discharge of our duties and the saluation of our soules which God grant for Christ Iesus sake to whom with the holy Ghost three Persons and one God be ascribed all honour praise c. Amen FINIS THE FOVRTH SERMON 1. YOu haue heard of two sleights that Bellarmine and his fellowes vse to deceiue their Readers tertium fraudis diuerticulū his third by-way is 2 Cor. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be transfigured into the Apostles of CHRIST And how is that done Vincent Lirin tells vs Vin. Lirin c. 37. Proferebant Apostoli diuinae legis exempla proferunt isti the Apostles alledged the Scriptures to prooue their true doctrine and so doe they to establish their false Monarchie which hath euer beene the practise of false Teachers whom the Apostle calls operarios subdolos scripturis malè interpretatis errores suos astruere 2 Cor. 11.13 to fortifie their errours by Scriptures misse-interpreted by which sleight Satan did transfigure himselfe into an Angel of light both when he deceiued our first parents and when he assaulted our Sauior Christ For both he and his Ministers know full well by their long practise and good successe in it Nullam esse ad fallendum faciliorem viam quam vt vbi nefarij erroris subinducitur fraudulentia ibi diuinorum verborum praetendatur autoritas that there is no such ready way to deceiue the simple as to pretend the authority of Scripture fraudulently to vnderlay a nefarious errour 2. This therefore is the third sleight to abuse many Scriptures for confirmation of this Monarchie so long vsurped and of late yeares as it seemes by common errour established as iust but such is the nature of truth Greg. Naz. Quae vt Esdrae sic mihi potentissima videtur which seemes to mee as heretofore to Esdras to be most powerfull that they euer fayle in their conclusions and instead of a Monarchie which they affirme they proue a Primacie which we deny not 3. To this purpose and with this euent or to little or no purpose are two twenty Scriptures alledged by number Cic. and yet in tanto conuentu nulla est quae rationem numerumque habeat amongst so many there is none that hath either weight or reason for though the Bookes are De Romani Pontificis Monarchia Petri yet he confesseth his proofes to reach but to a Primacie and he cannot be so ignorant or with any