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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

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

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

eosdem Praepositos gubernetur Thus you see that by this promise or power nothing is giuen or gotten that may enforce so much as a Primacie 56. How then commeth it to passe that the Fathers generally out of Tu es Petra and Tibi dabo claues and Pasce oues meas doe argue the Primacie or Principality to be in Saint Peter I answere not because the Primacie was heere promised or giuen vnto him but because the gifts were bestowed on the Church in his name rather then in the name of any other Apostle as wee may argue that the face is the prime place of a mans body as the Prouerbe is The face is the Market-place because when God would inspire the whole body it is said onely Inspirauit in faciem when neither the face was first inspired nor the rest of the body tooke life from it but at once all the whole Man was made anima viuens a liuing soule 57. It is a good rule which Saint Augustine sets downe Aug. Confess l. 10. c. 16. Omnes qui legimus nitimur hoc indagare atque comprehendere quod voluit ille quem legimus Now while euery man endeauours to finde out and to comprehend in the holy Scriptures that sense and meaning which hee intended who wrote the booke Quid mali est Jbid. saith Saint Augustine si hoc sentiat quod tu Lux omnium veridicarum mentium ostendis verum esse etiamsi hoc non sentit ille quem legit cum ille verum non tamen hoc senserit What ill is it if the Fathers out of this place Matth. 16. and that other Ioh. 21. should affirme Saint Peters Primacie which is true though our Sauiour in those places intended it not For although the Apostles themselues suspected no Primacie to be granted to S. Peter in those wordes as I haue noted before yet the Fathers when they perceiued it afterwards to haue beene conferred vpon him whether by our Sauiour or by the Apostles or by both shall be shewed in due place might very well and probably imagine that it was in these places insinuated 58. So that whereas two kinde of controuersies may arise cum aliquid à nuncijs veracibus per signa enuntiatur by occasion of some passage of Holy-writ one Si de veritate rerum dissensio est whether the matter in question be true or no another Si de ipsius qui annuntiat voluntate dissensio est whether it may be proued by this Text or no For the matter in question that is Saint Peters Primacie wee say with Saint Augustine Quod ad Petrum propriè pertinet naturâ vnus homo erat gratiâ vnus Christianus abundantiore gratiâ vnus idemque primus Apostolus But for the sense of those Scriptures we say also Quando ei dictum est Tibi dabo claues regni coelorum Quodcunque ligaueris super terram erit ligatum in coelis c. vniuersam significabat Ecclesiam which is shaken in this World with diuers temptations c. and yet falleth not because it is built vpon the Rocke Aug. super Joh. tract 1●4 Vnde Petrus nomen accepit non enim à Petro petra sed Petrus a petra sicut non Christus à Christiano sed Christianus à Christo vocatur 59. And to omit the various interpretations of the ancient Fathers which may all stand true for one truth doth not prejudicate another wee say that these were not times for the Apostles to expect Monarchies or meaner Primacies and Principalities but Saint Peter was rather informed in those words of his passions and afflictions and the gates of Hell which should striue against him then of his commands or his power and authoritie and our Sauiour rather published his owne Deitie by occasion of Saint Peters confession Tu es Christus filius Dei viui Matth. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then Saint Peters principality and superiority 60. For by those two promises Tu es Petrus super hanc Petram c. and Tibi dabo claues though Saint Chrysostome saith more for Saint Peter Chrysost super Mat. Hom. 55. then Bellarmine doth admit viz. that Hîc pastorem futurae Ecclesiae constituit yet saith he his duabus pollicitationibus Christus ad al●torem de se of himselfe not of Peter opinionem Petrum adducit seipsum reuelando Filium Dei ostendit He rayseth Peter to an higher opinion of his Deitie and reuealing himselfe more proueth euidently that he is the Sonne of God For those things which God onely can giue namely Remission of sins and that The future Church should stand firme and immoueable against the violence of so many floods as should breake in vpon it as Saint Peter should doe against all persecutions and Martyrdome being Pastor Chrysost Ibid. Caput Ecclesiae haec inquam omnia quae solius Dei sunt se pollicetur daturum 61. And in that he said thrice Simon Iohannis diligis me and vpon his answere replyed thrice Pasce oues meas as the title of Petra was not proper to him but to all the Apostles nor hee alone had the keyes but all his fellowes with him so hee alone had not the Pastors office for Saint Ambrose saith Post trinam interrogationem Christi Amb. Pastor Amas me traditas Petro oues omnibus Apostolis contraditas the Sheepe were committed ioyntly to all the Apostles 62. Againe where Caietan saith that by these three questions Petre amas me Amas me plus quàm hi our Sauiour committed to Saint Peter Pontificatum that is the Monarchie Saint Augustine saith better that he prepared him to Martyrdome as appeares plainely in these words following where he saith Passurum te ipse praedixit August super Ioh. tract 123. qui te praedixerat negaturum And if wee stand vpon a Monarchie in these words Si diligis me pasce oues meas redditur negationi trinae trina confessio ne minùs amori lingua seruiat quàm timori Here is no Monarchie here is no Primacie for saith he Quid aliud est si diligis me pasce oues meas quám si diceretur si me deligis non te pascere cogita sed oues meas sicut meas pasce non sicut tuas gloriam meam in eis quaere non tuam Dominium meum non tuum lucra mea non tua So that he rather forbiddeth glory and profit and dominion to Saint Peter which are Monarchicall properties then instituteth any Monarchie or Primacie in this place 63. To conclude it is a weake consequent which is thus inferred Peter loued our Sauiour best therefore he gaue him the Monarchie or Primacie For if we should grant which seemeth true to Saint Augustine that Saint Peter loued our Sauiour more then the rest did yet Saint Iohn was beloued of our Sauiour more then Saint Peter and the rest of the Apostles Now in wordly preferments this is a rule Solemus praeponere