A BLOW FOR THE POPE: Or, A Discourse had in S. GILES Church in Elgen of Murray, at a Conference with certain Papists, plainly proving, That PETER was never Head of the Church. With a short Register of all the Attempts and Murders upon Kings and Princes in our time, by the persuasion of the jesuits. REVEL: 14. 8. And there followed another Angel, saying, It is fallen, It is fallen, Babylon the great City, for she made all Nations to drink of the wine of the wrath of her fornication. Hieronymus. Heretici convicti ad contentiones prosiliunt. August: de Ciuit: lib. 14. cap. 20. Non Theologi sed Cynici mores, convitiari, & allatrare. LONDON, Printed by G. Elder for Roger jackson, near the Conduit in Fleetstreet, 1615. To the Right Honourable Lord, JAMES, Lord HAYES, Master of his majesties great Wardrobe. THe Spirit speaketh evidently, 1. Ti. 4. 1. That in the Later days some shall depart from the Faith, and shall give heed unto Spirits of Error, and Doctrines of Devils. And surely, that prophesy, if at any time, is truly accomplished in these our days, on whom the ends of the World are come: For Blindness and Error is so universally spread, like palpable darkness, over the hearts almost of all, Esa. 1. 9 that unless the Lord had reserved unto us even a small Remnant, we should have been as Sodom, and should have been like unto Gomorrha. The sins of the People, and negligence, with ignorance of Pastors, jer. 3. 12. 15. Isay 59. are the cause hereof: for the hand of the Lord is not shortened, that it cannot save, but our Sins have divided betwixt him and us, and hath made him hide his face, that he should not hear. The iniquities of the People have commonly their beginnings from their Teachers: Therefore Christ, Math. 21. 12. when he was to cure the disease of sinful jerusalem, entereth first into the Church, there to purge the impiety of the Priests, which polluted with Covetousness etc. the Sanctuary of the Lord: Like unto a good Physician, who searcheth the Malady from the root. For this cause are they styled Salt, Math. 5. 13. Watchmen, Light, Trumpeters, jer. 6. 17. Physicians, Soldiers; and that they, Ez●. 33. 2. in time, and out of time, be able to Teach, Isa. 37. 8. Exhort, Rebuke, Improve, with all Patience and Doctrine: 2. Tim. 2. for who converts a sinner from the error of his life, jac. 5. 20. saves him from Death, and covers the multitude of Sins. Mat. 18. 15. The Church is a Building, 1. Cor. 3. 9 and Preachers Builders▪ as the Church of jerusalem was reared by the People with the Sword in the one Hand, Neb. 4. 17. 18. and Trowel in the other, so must they with wholesome and sound Doctrine teach and resist the gainsayer: and if ever there was need, now it is, when out of that bottomless Pit there are risen swarms of Locusts, Reu. 9 2, 3 overcovering the face of the Earth, Reu. 18. 3. making the People drunk with the Wine of their Fornication and Idolatry, who have taught the world, 4. Sa. 2. 15. with the sons of Elie, to take raw flesh, and sow tars among the Wheat. Luc. 24. 19 Now (I say) it is time to be powerful in deed and word before God and the whole People: for he that will do and say, Math. 5. 19 shall be called great in the Kingdom of Heaven. Ecclesia est Civitas (saith one) propter Populi collectionem, sponsa prepter dilectionem, Ouis propter mansuetudinem, Civitas est, vigilate ad concordiam: Ouis est, intendite pastui, sponsa studere ornatui. Pastors are Wooers in Christ's place, beseeching the World to be reconciled unto God. We have therefore to pray to the Lord of the Harvest, Math. 9 38. That he would thrust out faithful Labourers into his Harvest, in this great Desolation, and time of Corruption, when Antichrist hath settled his Throne in so many hearts, whom the Lord shall in the end confound with the breath of his Nostrils. 2. Thess. 2. 8. We must not be partakers of others sins, Isa. 11. 4. in betraying the Truth with silence, but Foxes being driven away, let the Bed of the Church be watched by 70. of Salomon's Worthies: Of the which, as I am not fit to be named one of the meanest, so have I put in my Mite (for lack of a Talon) and snrowd me under your Lordship's wings, against all Rabzechez Railing: 1. Reg. 1. 22. as Solomon with nathan's Convoy and help; 2. Reg. 4. 13. the Shunamite by Elisha his offer, jon. 4. 6. were shadowed as with jonas Gourd; so do I, induced by your Lordship's rare and singular virtues, cast myself under the Mantle of Protection. King's have waded in this Matter: Of his Majesty, The Oath of Allegiance. God willing, there will be more apt occasion to speak hereafter. But it is memorable in the most mighty Edward the sixth of good memory; to whom, on the day of Coronation, when three Swords were presented (signs of the Kingdoms of England, France, and Ireland) craved the fourth to be brought; which was (after inquiry) the Book of the holy Scripture, the Sword of the Spirit: Which did also, notwithstanding his tender years (for he died at sixteen years of age) compile, Obiit 1553. 6. julii. amongst other Treatises, a Comedy of this babylonical Whore. Accept (Right Honourable) this first of these Heads belonging to this matter: and so I humbly and heartily commend your Lordship to the grace of God, which is able to build your L. further, and give you an Inheritance among them which are sanctified by the Blood of jesus Christ: in whose mercy I commit your Lordship. januar. 26. Anno 1615. Your Honours in all humble duty, BARTHOL: ROBERTSON, Minister of God's Word. Simonis Rosarij Antithesis 15. Christi & Antichristi Anno 1558. ECce tibi Lector vani ludibria Papae a Pedibus Reges quem iuvat esse suis. Qui tribuendus erat christ praesumit honorem iactitat & sancti, se caput esse gregis. Dic mihi quaeso Biceps, Dist. 19 fietne Ecclesia monstrum? impie qua quaeso, talia fronte refers? Vah; nequit esse Biceps divina Ecclesia? Christus qui caput est unum; Papa quid ergo? Lupus. Huic caput est Christus sancti quoque Pastor ovilis atque suo teneras, numine pascit oves. Attamen ille suis immensum territat Orbem Legibus, & Populi, subiicit Arte Duces. THE FIRST ARTICLE: That Peter was never Head of the Church. THe universal Church, 1. Tim. 3. 1 Cant. 1. as it is the City and Spouse of the living God; so one part there of Triumphant, is the Company of the Blessed ones in Heaven, who had run their Race here, 1. Pet. 1. 9 kept the Faith, and got the end thereof, even the Salvation of their Souls: The other part is the Society of Mankind, Rom. 12. 3. known to God, renewed in the Spirit of their Mind, Act. 15. 9 purified by Faith, joh. 15. 3. waiting the coming of the Lord jesus to their Immortality. Of this secondary part, it is controverted betwixt Us and the Enemies of the Truth, who should be the Head thereof; Whether solely and only jesus Christ her Husband, who neither can admit, nor will allow, of Spiritual Fornication, imparting Vital and Heavenly Life, joh. 14. 6. Light, Sense, and Motion thereto. Col. 3. 4. Or whether there be another Head besides Christ: so that the Church, monsterlike, hath two Heads to one Body. We, Ephes. 4. 16. out of Paul, affirm, Christ to be the only true Head of his Church: who useth this Demonstration; He by whom all the Body being coupled and knit together by every joint, for the Furniture thereof (according to the effectual power which is in the measure of every part) receiveth increase of the Body unto the edifying of itself in love, This same is, and only can be, Head. But so it is, that Christ our Saviour is the same, and none ever can take upon them justly so to do to the Church, which is the Body, Ergo etc. Yet the Adversaries to the Verity contend, That the Bishop of Rome, whom they call Pope, should be added unto Christ, to be Head of the Church; leaning unto this, as to the special Pillar and Ground they build upon, Peter was the Head of the Church, The Pope is Peter's Successor, Ergo The Pope is the Head of the Church. To the intent the whole Matter may be the more clear and evident, and that a perfect Answer may be had to the alleged Argument, these Heads in particular are to be treated and discussed plainly; viz. 1 Peter was never Head of the Church. 2 Peter was never Bishop of Rome, nor yet in Rome. 3 The Pope is not Peter's Successor, nor could succeed to him. 4 The Pope is not Head of the Church, nor Christ's Vicar. 5 The Pope is the very Antichrist. First then, no man can deny, but if Peter had been constituted and ordained Head of the Church, the rest of the Apostles would or should have known it: For it stood them greatly upon, to understand to whom they should have recourse in dangers, as to their Commander, and unto whom they should give obedience: to whom also they should render an account of all their proceedings, lest they should wander, bestowing their endeavours (as it would appear) unprofitably, not governed by any Precedent, who should either allow or disallow of their travels in their Apostle ship, etc. But so it is, that they never acknowledged Peter Head of the Church, nor of any of the Apostles, much less of them all. Yea Christ, the wisdom of the Father, in whom the Godhead dwelleth bodily, Luke 11. 49. and in whom are the treasures of knowledge and understanding, leaveth no place to the vain Curiosity and foolish inventions of man, a little before his death, as it were taking his farewell and good night of them: for than we attend the last will and words of our friends most, they take deepest impression in our minds and memories, how much the more advisedly and deliberately they are spoken, as it were, by the heart, with great weight, not only because the time is short and imminent certainty of death, (for Christ knew well his hour) but also for that men keep most eagerly that, whereof they have no long expectation of endurance and continuance. Christ, I say, the night before his death, after Supper, recommended humility in his own example to his Apostles, not to be looked on only, john 13. 15. but followed, Ibid. 17. did wash their feet: and to signify with due intimation, that nothing in that whole action did come, but of his provident foresight & knowledge, whereto he was privy; yea, and the Searcher of hearts did pry into the Closet of judas Treason, Ibid. 18▪ 19 which Peter, when judas was taxed for it, did desire to know by the means of john, who leaned on judas breast: If he had been Head, it was more competent in his own person to have demanded it. And for that they should be unwelcome unto the world, he arms them with constancy and patience against the ignominy and shame of their future crosses, Ibid. 31. 32. with promises of sending the Comforter and other some heavenly instructions: yea it was so far from jesus mind & intention, to ordain Peter head of his Church, or of the rest of his Apostles, that he before them all and in Peter's own presence particularly foretells his denial, Ibid. 37. 38 if this was that Champion (not to derogate to the Saint of God) that was to be placed in primacy above the rest, judge ye? For when could jesus have more opportune time, or the Disciples better or quieter occasion to declare and hear a Superior appointed over them, than now, when he should forespeak his defection to him, and his Apostasy who so arrogantly relied upon human strength and fortitude; beside that lately he had been rebuked in the highest degree, by Christ in calling him Satan, for apparently Christ might have forborn and tolerated the future head of the Church, and more mildly and softly entreated him, as in these and such like terms. Peter thy lapse will procure thee to be lowest of all, because it will be the greatest of all, yet I will after advance and promote thee to be highest and head of all. Now he was checked for intruding himself into the civil Magistrates office, who if he had been to be surrogate in Christ's office might have been borne with, John 18. 11. in some degree, yet so much as in him was, he hindered the mystery of our salvation; At all these times was good opportunity to conciliate to Peter in so open audience and famous places, both of the disciples and men without, authority and credit, if it had stood with Christ's purpose to have exalted and promoted Peter to the dignity of being head over his people and Church. But which is of greater moment, it may be, jesus would conceal and keep secret to himself the dispensation of that charge until after his passion, or then keep it in his own person, not willing to make any participant of the same, until the time appointed in his good pleasure thereafter: yet so it is, Peter is heavily upbraided after the Resurrection, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, john 21. 22. a busy body in other men's affairs. In that reasoning, joh. 14. 5 8. that Christ had with the Disciples, premonishing them that he was going and departing from them, and with Thomas, pretending his ignorance of the way he should take; if any, or Peter himself should have been substituted in Christ's room, was it not now? When so familiarly he disputed with Thomas, Ibid. 8. 9 I will not say, but even then he did answer to far harder and difficult questions; as the Unity of the persons in one Deity, and if he should delay, and continue the delivery of his mind in that point, would he not think you, once without ambiguity and equivocation, both evidently and manifestly thereafter have declared the matter? Yea, Ibid. 23. 24. judas Lebbeus received a perfect resolution of his demand, in the economy and distribution in the matters of man's Salvation, which was to some manifested, to others hid: but of this transcendent excellency there is never a whisper, and no marvel, for he was to reserve that point to himself uncommunicable, not willing to diminish and lessen the same, by devolving that function to another, or though he had been weary (if so I may say) to bear that burden himself, as not of sufficient power and ability to discharge it, to the will of all his mystical members, which did receive spiritual sap and juice of him, who is the root, in the which his Church is engrafted, by a true, lively, and saving Faith. Rom. 12. And into whom the Church, after a heavenly and unspeakable manner (yet truly) is united and encorporated, and so become one body with him, Rom. 17. Flesh of his flesh, and bones of his bones. And we know it to be accustomably used (for so did Moses to josuah at the Lords own direction, and David to Solomon, etc.) to establish the Successor in the second room, when one is either to dimit, or give signification of the succedent, to prevent occasions of strife and debate which might arise, and are commonly bred for degrees of preferment; but Christ remits and sends them to no man's Sovereignty, but as it were, manumits them, and of Servants, chooseth them his free friends, and as friends have most things common, chiefly, wills, counsels and minds, so saith he: All that I have heard from my Father, I have declared unto you; but when said he, either first or last, that Peter was Head, or should be head of the Church, which Christ knew to be immortal, and Peter then mortal, which Christ told him thereafter, and the manner of his violent death. And that a man, no not all the men in the world can vivify or quicken themselves: it is then far off that one can vivify another. But we, when we were dead in trespasses and sins, are quickened together, in, with, and by Christ, by whose Grace we are saved: and surely neither Peter nor any of the Apostles, can transfuse or derive any of the spiritual Graces one to another, in such sort as Christ by his Spirit, save only, as all the disposers of the ministers of God do, by the lively preaching of the word, etc. Therefore if it had been Christ's contentment to have vouchsafed that prerogative upon Peter, when that controversy anent Superiority did arise; surely he would not have passed it without Decision, he is not the God of Debate, but will have all things done in order, for he would have this scrupple taken out of the way, seeing them all as upon a stumbling block rush upon it; A little before in their gazing upon the stately building of the Temple and princely Fabric of that magnificent material Church, Act. 1. and as they did after the resurrection dream of the restitution of the Crown and commonwealth from the unnatural tyranny of the Romans to whom they were Tributaries (for now the Sceptre had departed, and the lawgiver from betwixt juda his Feet) with close mouth, neither than nor now did he pass over, neither the matter & purpose itself, neither themselves unreproved, Mar 13. but forespoke the ruin & sacking of the Town of jerusalem, Mat. 23. thereby taking occasion to Prophesy the consummation of the whole world, Luc. 21. with the divers Incidents at that period of time, when it should happen, as in that his Sermon most evidently shows itself. But in that so high a Question, so earnestly tossed among them nothing, the world and jerusalem both shall perish, and they shall wax old as doth a garment and as a vesture shall they be folden up, and in jerusalem (as was then foretold) is not a stone left upon a stone, but the Church endureth for ever, and such an everlasting and eternal head should it have, which Peter in no wise could be. This was I say the meetest time for removing of the doubs, yet our Saviour did not command to acknowledge Peter for head, which without all contradiction he would have done if he had appointed him chief and principal over the rest, if so it had been his intention, that the other Apostles should have acknowledged Peter for their Lord and Master. Yet so it is that flat contrarily he delivers and gives his Decree and Sentence, that there should be no principality nor primacy among them, but the greatest as the smallest, etc. For so saith he, the Kings of the Nations do reign, etc. but so it shall not be among you. In the which words he doth not only recall them from such government and regency as is amongst the Gentiles or Nations, but also he dissuades and dehorts them from all manner of Primacy; for Christ answered to no other interrogation here, but such as they propounded; but they did not inquire of the government and Lordsh., of the kings of nations, for what was that form of Regiment appertaining or belonging to them, out of a primacy which every one of them affected among themselves, and unto the which they would have climbed, for they did chide among themselves, and were divided, as it is said there: And forsooth if any might have looked for a high place and promotion, Mat. 20, 20. the sons of Zebedeus, james and john, Mar. 10. 35. (Christ's Cousins concerning the flesh) whereupon they did ground their petition by appearance. But there is no acceptation of persons with God. Their mother as meaning to find greatest favour both in regard of her kindred with the Virgin Mary Christ's Mother, as also for her Sex and humble behaviour, but all their suits were cast over bar, and they simply denied for the causes there alleged, which are not necessary here to repeat, and besides those reasons there set down, they should have remembered that Christ before had closed their mouth from such a subject, Mar. 9 33. and therefore taught them, Iuc. 9 46. that their desire proceeded from ignorance and obivion. But it would seem Peter should have his ordination, if not immediately from Christ, in the days of his Flesh, yet by the authority of the rest of the Apostles, who had received the holy Spirit on the Pentecost in great abundance, but they never acknowledged such place in Peter, whose pre-eminence (if any had been) they would not have neglected; Act. 8. 14. yet so it is they took upon them boldness to send both Peter and john from jerusalem to the Samaritans, whom they heard to have received the word of God, for whom also the rest did pray and give imposition of hands. Now he who sends and directs another is above him that is sent, else how dare he usurp that title and right as to command, either how can he look for obedience, or perfecting any point of duty at the hands of him who is sent if he be not subject to the senders command & will, for it is not said the Apostles requested, or entreated, or besought Peter, but that they sent the other Apostles, having, from their meeting and present assembly enjoined to Peter and his Colleague john, equal with him in that charge, to undertake that journey, for the benefit of the Samarirans. If ever at any time, surely here, Peter might have stood upon his estimation, and might have rejected their ordinance as arrogant and presumptuous in extending their power too much, if he had been head of the Church. It may be that Peter as he was ever very willing and prone to undertake, so here he would yield to his brethren's desire, but who can excuse the Apostles; yea and the other Brethren which were of judea, which could not have a like place and authority with the Disciples of Christ, in many and diverse respects, which are not here to be reckoned, Act. 11. 1. 2. 3. to have accused and caused Peter to give a reason of his conversation and Doctrine among the uncircumcised, in that he had entered unto them and eater with them after the receipt of the word of God, if he had been constituted head of the Church, either in Christ's time here upon earth, or yet after his resurrection, by Christ or his Apostles or by any other means whatsoever remarkable, who can say, but that the Apostles have done greatly amiss in challenging their Superior and not rendering that simple and humble submission as in such matters is requisite, and suppose it were tolerable in the Apostles, who were in like rank and estate with him; yet if Peter had been mounted▪ to that degree, he could not have comported to hear himself so disgraced as it were, ibid. 2. and contended against by those far inferior to the Apostles, and adacted to give in his Apology, clearly expounding and dilating the whole matter unto them with all the circumstances thereof. Peter, if he had been their Master and head, might have put them to silence for their sudden strife with him, or else have said, I have done no wrong, I have reason for my actions; and that may suffice that I have commandment by Revelation from above, whereunto I am privy myself. Peter yet might have delivered in defence of his proceedings to the Apostles and Brethren of judea offended at him, for Peter's primacy had not been divulged and made manifest to the Church (if any had) or for persecution and injury of the time it was suppressed and holden under until more convenient time, while it should break up, either (truly) in Antioch, or at Rome. But it is exceeding marvelous that Paul should not many years after have got intelligence of the same seeing it was such a necessary Head in the Church as tending to calm & tranquil all controversies when refuge and appeal should be made to him as unto an Oracle) for whom God sendeth in his work whatsoever, him he furnisheth fit and meet for the discharge thereof) and being advanced to be head, his graces should have surpassed the other Apostles, especially Paul, who calls himself an abortive issue and borne out of time, Gal. 2, 2, 6. and it is credible that Paul would not take that arrogancy upon him, by sundry arguments to contend, himself no wise inferior to Peter, if Peter was head of the church, & that he received no point of doctrine from him, or any other of the brethren at jerusalem, to which he did ascend by revelation to know his conformity with them. Ibid 9 Moreover in recompting certain disciples as john and james, he placeth not Peter in the first order and room: this is far from his accustomed manner: who was so meek as a nurse to her children, and who requireth his Galathians to Bee as he was, 1. Thes. 2. 7. 8. for he was as they were, and to give to all men their duty, Gal. 4. 12. scare to whom fear and honour to whom we owe honour, Gal. 2. 12. but in God's cause when he did see Peter, that he went not the right way to the truth of the Gospel, he did withstand him to his face before all men, because he was to be rebuked, what can be more evident? We know when Paul was ravished in the third heaven and received vasions and revelations, fourteen years before he manifested the same, and heard words unutterable: but of this preferment of Peter, there is not one siyllable, yea Paul was his contradictor in this place, where, he bringeth his warrant, for in that matter and combat with Peter he did nothing without express command, as not purposing one foot in that voyage without special revelation; yea and if the subscription and date be true, Gal. 2. 2. he wrote the same Epistle to the Galathians from Rome. Now in many other placees he comes to intimate by the spirit of prophesy the condition of the world and the state of the Church under Antichrist, 1. Tim. 4. 1. but of this prerogative of Peter at any time he hath not one word, 2. Thes. 2. 3. 4. 5. 6. but that three years after his conversion he came up to jerusalem to see Peter and stayed with him fifteen days, where Paul might have been taught of others, 2. Pet. 315. or of Peter himself, and been persuaded of this his Primacy; after so many years since Christ's ascension, and so many days conference and society with Peter himself, who doubtless would have imparted to Paul, whom he called his beloved brother, all special comfort and heavenly grace particularly this point of the head of the Church, if any other then Christ had been, land so much the more for that Paul, of all the Apostles, makes oftenest mention in all his Epistles almost thereof, ever deferring that honour to Christ only, the Saviour of the Church which is his body, for Paul is far off from grudging and disceptation, but his zeal must show itself when Christ's truth is perverted as he himself witnesseth. Phil. 2. 14. Besides this three years after God had revealed his son in him that he might preach him among the Gentiles, Gal. 11. 8. 19 because he did foresee that this verity should be called in question, by them who would establish another head of the Church then Christ, he conceits a grave atestation, Gal. 7. 21. saying, in these things which I write unto you behold before God I lie not, as also more plainly in another place, whose preacher and Apostle (saith he) I am constituted, I speak the truth in Christ and lie not, ●. Tim. 2. 7 even a Teacher of the Gentiles in faith and verity. Moreover three years after his conversion he passed to jerusalem and fourteen years after he ascended to jerusalem the second time, now in this seventeenth year after his calling to the Apostleship, which fell in the year of Christ, Anno 6. Paul testifies the Gospel of uncircumcision was committed unto him, as that of the Circumcision to Peter, and the Lord blessed and made both their ministries effectual, Gal. 2. 8. So that it came to pass that Paul and Barnabas did covenant and give their right hands of fellowship that they among the Gentiles, james, Peter and john (for so he ranks them) among the jews should discharge their Apostleship; now it must be of necessity that if Peter was head of the Church, than he was constituted head both over jew and Gentile, (unless they would say, that he was but half a head) but Paul affirms and that by their own motive and voluntary will, that the Gospel of the Gentiles was committed to him and Barnabas and not unto Peter, how can we say then that he was, or appointed to be, head of the Church, seeing he was bound and tied by his own faithful promise, beside his Commission, not to meddle with the Gentiles in his Ministry, or was not that an unfirm head of the Church (if so I may say) that had so mutilate a body, seeing the one half as it were separated and sejoined from Peter's Apostleship, he having obliged himself by his troth in his right hand to the contrary. Again if Christ would have Peter to be an universal Apostle both of jews and Gentiles, how durst Peter without special licence had and obtained of his Author, and evident certainties thereof, have brought his calling into such streighths and narrowness so hastily or at any time after, that within four and twenty years he should enter in league with Paul to dimit and forego, the most dificult part, and of greater confequence, because both that the benefit of calling was not generally offered before but counter-manded; which was a mystery, as also for the multitude and greatness of the Gentiles▪ for there was far more Gentiles than jews, whom the Lord suffered to walk in their own ways while there was light, in some measure, Eph. 4. 23. among the jews in particular places and persons, I. Pet. 1. 19 although not generally and amongst the greatest, Act. 13. 27. and yet such as might make inexcusable, and for this cause Peter not unmindful of his charge, he had contracted himself unto, as he taught, with great liberty and fervency among the jews, for wheresoever he might have occasion, as we see abundantly in the Acts of the Apostles, so likewise by writing an Epistle he taught the jews, 1. Pet. 1. 1. Strangers which dwelled here and there throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia, containing himself always within the limits and bounds of his calling, requesting them to be mindful of the words of the prophesies spoken so long time before, 2. Pet. 3. 12 for unto jews was it that the oracles of God were committed. Rem. 3. 2. And so did Paul also, Act. 13. 2. being separated to the work, Rom. 1. 5. he was called to was sent a fair off to the Gentiles by the Lord by whom he had received Grace and Apostleship to the obedience of Faith among all the Gentiles for his name, Rom. 11. 13 and therefore calls it, the exalting and adorning of his ministery to be called the Apostle of the Gentiles, working in the evangel of God, that the oblation of the Gentiles might be acceptable, sanctified by the holy Spirit, Act. 13. 46. 47. not but that it behoveth the word of God to be first expounded to the jews, but since they did repel it, and thought them unworthy of eternal life, he and Barnabas did convert themselves unto the Gentiles, 2 Tim. 1. 11 whose Preacher, Rom. 11. 14. Apostle, & Doctor he calls himself, yet ever desiring to provoke his Kinsmen, that he might save some of them. And to whom I pray you can we better give credit unto then to Peter himself: for surely, although once he had dissembled in that denial of his Master in threefold form. And again▪ in that evil example he had given to Barnabas and others, Mar. 14. 66. 67. 68 when he is precisely challenged by Paul. Now would he not have hid his Talon in the earth, but that which was spoken to him in the ear, he would have spoken upon the house tops, especially since he had promised by Christ's Prayer, his Faith should not fail; yea, and it was enjoined him not to deny, but being converted to confirm his Brethren in the verity of those things he had heard and seen, as he did also abundantly; yet he calls himself no other than Apostle and Servant, not Superior: yea, 2 Pet. 1 15. 16. 17. 18. he names himself a fellow-elder with them who are Elders. 2. Pet. 11. And if it be so, 1. Pet. 5. 1. how can he he justly said to be Lord and Prince over his Brethren, and rest of the Elders, Ibid. 3. 4. 5. shall we give him more than either Christ bestowed upon him, or that he would claim himself, or any of the rest of the Apostles and Elders would acknowledge him to be. And which is more, he requests them to feed the lords flock which is amongst them, taking diligent heed thereunto, not by constraint, but willingly; not for filthy lucre, but of a ready mind, not as though they were Lords over God's Heritage, but to be examples to the Flock, that when the chief Shepherd shall appear, they may receive an incorruptible Crown of Glory: he forbids Dominion & Lordships over the Heritage of God, if he had so done himself, and affected Primacy in the Church, which was far from the mind of this Saint of God, he had wrongfully forbid that, whereof he was culpable himself. Likewise who will not esteem it a great absurdity to repute all the Apostles, which then lived, and all the company of the faithful to be Peter's members, and all things that appertain and belong to a spiritual body, to be communicated by him to them, which must be granted, and that of most necessary consequence followeth, if we condescend Peter to be head of the church: but this of Paul only, in place of all that might be brought in, is plainly refuted, who doth esteem himself nothing inferior to the highest Apostles, here is no exception of Peter, or Primacy, Rom. 12. 16 which Paul (such is his modesty) would have done if Peter had been superior. And who would not contend Paul to be Head of the Church of the Gentiles, rather than Peter: because it is proved already he is appointed both by Christ, as also with consent of those which were thought to be Pillars of the Church, and in price had conditioned to be the Apostle of the Gentiles. Now it is certain, we are not of the jews, but of the Gentiles, if there should be any of the Apostles Head of our Church, it must therefore be Paul, who did correct Peter's error in Antiochia, Gal. 2. 11. the first place of his alleged seat and residence, to whom also even their own great Bulwark Tho: Aquinas. 2. secunda quest. 33. sect. 4. & Gloss. ad Gal. 2. 11. doth make Paul equal, but not superior. Besides this, Act. 20. 11. Paul was sent to Rome by God, that he should testify of jesus Christ, as he had done already in jerusalem, whom the Lord did encourage to that effect: the which also by an Angel of God, sent to him by night, was reiterate, saying; Fear not Paul, it behoveth thee to be presented to Caesar: Act. 27. 23. 24. And further, Act. 28. 30. Paul was at Rome and taught there two years, and the Romans did thereby come to that perfection of Religion, Rom. 1. 8. that their Faith at that time was spoken of in all the world. Here is a special designation of Paul to go thither, whither we hear of none to be formerly sent, appointed thereto by two several Mandates, tending to one Scope, who did enter into Rome, exercised the Office from morning till evening, expounding the Law and Prophets, Act. 28. 31. 32. etc. testifying and persuading of the kingdom of God in jesus Christ, and made his abode there during the space aforesaid in a house hired for himself, and received all that came unto him, teaching with all boldness of speech without let, what can be more craved in a good Bishop, than which we find in Paul at Rome, but in all this time there is no mention made neither by Paul of Peter, neither Salutation sent to him in any of all the Epistle Paul sent to Rome, neither yet any remembrance had of Peter in any of the Epistles he sent from Rome; as that to the Galathians, Ephesians, Philippians, Colossians, the second to Timothy, to Philemon, unless their subscriptions be faulty: No remembrance I say, neither any word of Salutation which Paul useth not to omit, and that very largely, yea, and not to forget even the most obscure men and women, so they be faithful of whatsoever degree. Now I pray you, whether Peter or Paul hath best right to claim the Superiority, or which of these two shall we adjudge to be Head of our Church (if either of them be.) And by the way (Gentle Reader) take a view, whether or not, Peter was ever at Rome, at the least never in Paul's days, and if not then, he never saw Rome with his eyes, as shall be proved (God willing) in our second Discourse. For the which cause Antonius Pyranensis Legatus did say, it was not lawful for men to read Paul's Epistles: for I know (saith he) by reading of them, men may become Lutherans; and therefore joh. Silvanus Atheseus. Pastor Herbipolis confesseth, that the Papists doctrine was false and Antichristian, and that he had learned that out of Paul's Epistles: which moveth Rhegius Gallicus Aristarchus, when he had burnt 9 in Lions for Lutheranisme, publicly to proclaim, That if the holy Church had not received Paul's Epistles, & accounted them Canonique, he would not repute them better or of more credit than the Fables of Aesop. And therefore are they named by them, Armamentarium Lutheranorum. Fincelius Alue. exami. Part. 1. Chap. 1. writeth, that Anno 1557. a Priest in Forcham, a City in the Bishopric of Lamberg, in his Sermon, alleged Paul to have erred, and that the Sacrament of the Supper should be received under one kind only: And if it be not so, that Satan should take him away alive from out of his Pulpit, and so it happened to the great fear of all the whole Diocese; as the History written by the said Fincelius at length reports. And we know the whole Scripture is given by inspiration of God; and is profitable, etc. that the man of God may be perfectly instructed unto every good work. And that Timothy from his childhood hath known the Holy Scripture, which might make him wise to Salvation: Now since they contain all things necessary to be believed, and that to believe the holy Church universal is one point of our Faith, Ephes. 22. & 4, 15. and for that the militant Church here is one part thereof: Col. 1, 38. & ●. 19 The head whereof is searched here by us, and seeing the holy Scripture directeth us to no other head than jesus Christ, wherefore is it that we would be wise above that which is revealed, yea rather foolishly inquire for that which the Word of God hath been silent in. And pursue after that which cannot in any case become meet to supply and minister the virtues and duties requisite in him who should be Head of the Church, and those never were nor can happen in the person of any mortal. Yea Paul takes upon him to institute Timothy and Titus to be Bishops, and prescribes unto them, 1. Tim. 4. their particular and several duties, Tit. 2. yet he sends us always to another head, namely Christ, and that which he doth it is not of any power he received of Peter, Gal. 1, 1. for this he marks purposely as neither did Titus create Bishops in Creta by any ordinance derived from Peter. Tim. 1. 1. I join hereto that Paul accompanied with Barnabas passed through all the Churches of Asia, li. 7. 1. 11. in which they preached and there, Act. 14. 23. by the Suffrages of the same, Act. 20. choosed Bishops and elected them, and in a word Paul in that most solemn and most accurate Sermon, rendered to the Bishops of Asia, never enjoined them to submit themselves neither to Peter nor any other whatsoever earthly wight head of the church. And would he obscure the same if it had been commanded him, or any ways profitable unto Salvation or quitting the estate of the Church, for he declared unto them all the counsels of God, Act. 20. yea and foretells them that after his departure there would grievous wolves rush in amongst them devouring the flocks and that even of themselves should men arise speaking perverse things to draw Disciples after them, as heretics do at all times, but he never remembered Peter unto them, who should put order to this proud attempt and heinous tyranny in the Church. If he had been made Superior to assuage the Fury and rage of Tumults and Schisms: Paul would not have buried the same in the beds of Oblivion, but he ever directs us a far other course which is to CHRIST only. Surely Christ is a Priest for ever after Heb. 7. 1. 2. the order of Melchizedech leaving no Vicar nor Successor but his Holy Spirit which he promised to send, and lead his Disciples in all truth, and to be present with the Church for ever. To the which Priesthood in the New Testament neither by Paul, or whosoever he was that was Author of the Epistle to the Hebrews who speaketh of this matter at length, is mention made any to succeed the same, for he had neither beginning nor ending of days, as it was constituted in that Aronical Priesthood to pass from man to man, in Levi his posterity to the coming of the Messias who hath by his Heb. 9 11. own blood entered in once into the Holy place, Ephes. 1. 23. and obtained eternal redemption for his Church which is his body, even the fullness of him that filleth all in all things. And to the end neither Peter john 18. 39 nor any of the rest of the Apostles were otherwise sent but as God sent Christ, Luk. 12. 14. But his Kingdom and Regiment is not of this world, for Christ took not upon him to judge and distribute of earthly and transitory affairs, but he by his word and Sacraments, which are the ordinary means to breed Faith, and by the operation of his Holy Spirit from above, doth effect the whole purpose of man's Salvation, instilling in mortal souls the immortal seed of the Gospel of the Lord, by whose power we are kept through Faith unto Salvation, which is prepared to be showed in the last time. And this is that precious Balm far above that of Gilead, 1. Pet. 1. 4. whereby Christ the Head of his Church doth anoint the hearts and cheer the minds of his own Elect with unspeakable peace descending from Christ as the Head (like unto Aaron's Ointment) unto his Church the members of his mystical body sons of God by free adoption, coheirs with their Head the Lord jesus Christ. If flesh and blood can accomplish these offices, let any reasonable man judge. It is now convenient we hear what our adversaries object in the contrary, that by this means the truth may more brightly shine, and doubting brains be resolved, as also that those in whom the Verity hath taken some hold may be confirmed and established, and way be stopped to the undermining and subverting of the simple and ignorant. Scripture, say they, calls Peter first, and why should we deny him the place which the word of God gives him. Mat. 10. 2. Answer. It is not one thing to be called first, and to be called principal Lord or commander, for we say Homer is the first of Greek Poets, hath he therefore commandment or power over all the rest: Peter in order may be called first, either in fervency or magnanimity or such like, but his authority and dignity over the rest is denied. Secondly, Paul making mention of Peter about three and twenty years thereafter, inverts that order and placed him betwixt the Bonerges, Gal. 2. 9, that is james and john the sons of Thunder, to signify that there was no hidden mystery in that ennumeration, yea, and in the Catalogue, by sundry of the Evangelists, the Disciples are permixt. Luk. 6. 14. But if upon Peter (say they) the Church was builded, he must be Governor and Head thereof: for so saith our Saviour, Thou art Peter, Mat. 16. 18. and upon this Rock will I build my Church. Answer. Albeit there might be framed a syllogism in mood and figure, as there cannot be, because there be four terms (after the Schoolmen) which cannot enter in a right syllogism (besides the construction in the Greek and Latin Tongues, which altogether overthrows the Argument alleged) yet the Assumption is denied: for there is not meant Peter, on whom the Church should be builded, but upon Christ (as with many other ancient Doctors, August. john, Tract. 124.) Which Christ was that Rock which he confessed immediately before to be the son of the living God. So Lyranus in Gloss: marginali super hanc Petram scilicet quam confessm est, ibidem in Gloss: interlineari & Gloss: ordinaria, Tu es Petrus scilicet à me Petra, ita tamen ut mihi retineam dignitatem fundamenti. Et Lyranus ibid. saith, Quod Ecclesia non consistit in hominibus quia multi Pontifices & Principes inventi sunt Apostatasse à fide. And so also Gregorius Nicenus in testimoniis Veteris & Novi Testamenti. But in stead of all these, Paul satisfieth us when he saith, No man can lay any other foundation but that which is laid, jesus Christ. 1. Cor. 3. 11. Then Peter is not the ground: Which if it had been otherwise, believe we, that Paul would be ignorant of it, or of purpose deny so serious and earnest a matter. Moreover, if the Church was builded upon Peter, how was it, it did not fall when Peter, at the voice of a Maid, yea, and a long time thereafter, was relapsed and reproved by Paul, as is aforesaid, and whom Christ did upbraid with the most vile name of a Devil. Will the Building stand firm and stable after the Ground is sunk or fallen? or rather, is it not the Foundation that upholds and sustains the whole Fabric? But that Church which Christ promised to build upon this Rock, could not fall: for so saith he, The Gates of Hell shall not prevail against her: She cannot therefore be founded upon such a tottering Mould as Peter was. Paul boasts of himself (and that truly) that as a skilful Master-Builder 1. Cor. he had laid the Foundation: and shall we think, that Christ, the Wisdom of God, Luc. 11. 49. would build upon the Sand where the Winds beat and Waters rise, and made it fall, and not upon that Stone, hewn out of the Mountain without hands: And shall the Masons of Salomon's 1. Reg. 5. 17. Church be commended for their Wisdom, that they should have brought-great Stones and costly Stones to make the Foundation of that material House, even hewed Stones, (which was figurative of Christ and the Temple of his Body) and shall we not say, Lo here is a greater one than Solomon. The Fathers all drank of the Rock that followed them, 1. Cor. 10. 4. and the Rock (saith Paul) is Christ. And certainly no man, Eph. 4. 4, 5, 6 yea the Devil cannot deny, but that there is one Body, and one Spirit, one Lord, one Faith one Baptism, one Hope of our Vocation, one God and Father of all; and that this Church began in the Creation with Adam and Eve, and continued ever since in one Place or other, Family or Kingdom, sometimes longer, sometimes shorter, sometimes larger, sometimes narrower, and had but one Ground, which now also, under the Gospel, as by the Prophets long since hath been foretold, the Gentiles are joined thereto. But where was this Foundation then? What was the Ground that this Building leaned to? For shame we shall not say Peter was borne then, unless wee-should make him as old as Adam and Eve, or then (I tremble to speak it) elder then them both; for the Ground of the House must be first laid before Building be made. Surely, if we will trust Paul, he will explain the matter, That neither jews nor Gentiles, believers, are any more Strangers and Foreigners, but Citizens with the Saints, Eph. 2. 20. and of the Household of God, and are builded upon the Foundation of the Prophets and Apostles, jesus Christ himself being that chief Corner Stone in whom all the Building, coupled together, groweth unto a holy Temple unto the Lord, in whom ye also (saith he to them of Ephesus) are built together, to be the habitation of God by the Spirit. If any point of all this can be attributed justly to Peter, he is blind that cannot see. I know the Adversaries of the Truth will trust Peter at least, who sends the jews dispersed unto the consideration of another Foundation. If he had been that Ground that the Church should be built upon, would he not have claimed it himself? If so be (saith he) you have tasted how bountiful the Lord is, 1. Pet. 2, 4, 5, 6. to whom you come as unto a living Stone, disallowed of men, but chosen of God, and precious, and ye as lively Stones be made a Spiritual House, and a holy Priesthood, to offer up Spiritual Sacrifices, acceptable to God by jesus Christ. Wherefore it is contained in the Scripture, Behold I put in Zion, viz. the Church, a chief Corner stone, elect and precious, and he that believeth therein, shall not be ashamed. Unto you therefore which believe it is precious, but unto them which be disobedient, the stone which the Builders disallowed, the same is made the Head of the Corner, and a Stone to stumble at, and a Rock of Offence, even to them which stumble at the Word, being disobedient: where lively, as it were in orient Colours, he paints out that Roman Hierarchy and Antichrist. For seeing they stumble in disobedience at the Word of God both in Doctrine and Manners, dispensing with it, and substituting in place thereof Counsels, Traditions, Ceremonies. For this cause they forge to themselves another than the true Head of the Church, and would have a pretended Entry and Passage thereto by Peter, without any Warrant or Approbation in the Word of God, as shall be at length, in his own place (God willing) evidently proved. But (say they) to whom the Keys of the Kingdom of Heaven was given, him had CHRIST appointed Head of the Church: Math. 16. 19 for he had received 〈…〉 to bind and loose, remit and 〈…〉 sins: for all these tend to one sense and meaning, and so said Christ that to Peter he would give them. Answer, if jesus had given the keys, and power to lose and bind, etc. to Peter only, it had been somewhat, but so it is, that Christ promised the same in the person of Peter, unto all the rest of the Apostles, as the foresaid Lyranus Gloss: interliniari upon the seventeenth verse of the same expoundeth, and so hath Gloss: ordinaria ex Hieronimo, Habent eandem potestatem etiam alii Apostoli quibus post resurrectionem dixit, accipite Spiritum sanctum, habet eandem et omnis Ecclesia in Presbiteris et Episcopis. But why is mention specially-made here, of Peter and of the rest of the Apostles? Answer ibidem ex Hieronimo, Petrus specialiter accepit claves quod quicunque ab unitate fidei et societate eius se seperaverint a peccatis solui et regnum coelorum ingredi non possunt. And Ciprianus lib. de simplicitate Prelator: in persona unius hominis Dominus dedit claves omnibus ut omnium unitatem denotaret. vide Augustinum in john: Tractat 129. Secondly, it is answered, Christ said not (do, sed dabo) which promise Christ did perfect and accomplish thereafter to all the Apostles, with Peter, joh. 20. 22. Wheir the first day of the Week, after his Resurrection, jesus stood in the midst of them etc. and breathed on them and said, Receive the Holy Ghost (Is there a better Porter, or Keybearer, of the Heavens than the Holy Ghost?) Whosoever Sins ye remit, they are remitted unto them; and whosoever Sins ye retain, they are retained, etc. Was Heaven ever more locked, till now? Then none could have access to Abraham's bosom, and enjoy that Inheritance, provided for them before the Foundation of the World was laid. But to shut up this matter, well hath Augustine said, Tractat 11. & 124. & 501. super joh. If Christ gave the Keys to Peter alone, than the Church had not the Keys after him but as he answered for all, so he received the Keys withal. And what account hath been made of them by the Pope julius the second, Aruoldus Farronus, Burdegalensis, Gallicus Historicus testify: Which Gilbertus Ducherins' translates thus: In Galliam ut fama est Bellum gesturus acerbum▪ Armatam eduxit julius Vrbe manum: Accinctus gladio Claves in Tibridis Amnem Proiicit et saews, ralia verba facit, Cum Petri, nihil efficiant ad praelia Claves, Auxilio Pauli forsitan ensis erit. And seeing jesus our Saviour did commit the feeding, john 21. 15. that is, the oversight of his sheep and Lambs particularly unto Peter, would he not have him had one degree or other of preferment among the Apostles and above the people of the world for such direction was not given to the rest of the Disciples. Answer. He that doth feed the Lambs is not Lord but a Servant, for so he saith, Feed my Sheep and not thine own, 2. Pet. 5. 3. yea and Peter makes an opposition betwixt Dominare in Clerum, to have Dominion over the Lord's Inheritance, and Pascere Oues, to Feed the sheep. Answer. Secondly, Peter was commanded to feed the Flock, not that he should presume above the other Fellow Apostles, sed ut Apostolico muneri redderetur, unde per fidei elapsum & Christi abnegationem excidit, saith Augustine: Thirdly, it is answered, for that he specially directeth his speech to Peter, if he loved him, and that three several times, by Augustine ibidem. Christus rogavit Petrum num se amaret, ter, ut trini negationi redderetur tri●a confessio, & ●●minus linguae amore quam timore seruiret. For it was he only, among the Apostles that so openly and cowardly denied his Master, as it was foretold him, for the which cause no demand was directed to the rest of their love towards CHRIST, etc. Fourthly it is answered to feed in the Scripture by usual form of speech, is to teach and preach, etc. As also Lyranus ibid. and Arias montanus do testify, with innumerabe others, and were not the rest commanded to go and teach all Nations baptizing them? etc. Or is it because Peter was commanded to feed, were the rest enjoined to be idle, remiss and negligent? Or rather did not their sound pass through the world, and as they were commanded were witnesses unto Christ both in jerusalem, and in all judea, and in Samaria, and unto the uttermost parts of the earth. Yea, did they not direct their wholesome and sound Doctrine both to Sheep and Lambs. First, both young and old, Master and Servant, Husband and Wife as it is evident abundantly in their writings and Epistles, yea both to jew and Gentiles, to those who are within, and those who are without. And shall we say therefore, that all they that did feed were heads of the Church. Geryon of whom the Poet's Fable had not so many heads, but the Church shall have many more which is most absurd, for they are all enjoined to pass about the Lord's business, yea and Paul affirms that the cure of all the Churches did hang upon him. To this effect saith Cyprianus, Lib. de Dignitate Eccles. pastors, sunt omnes sed Grex unus ostenditur, qui ab Apostolis omnibus unanimi consensu pascitur; Wherefore if all the Apostles were enjoined to feed the Flock of Christ, then was not Peter only. And if he were commanded for the causes before specified so to do, shall we not think, that Christ ascended on high and led captivity captive. And gave gifts unto men, some to be Apostles, and some Prophets, Ephes. and some Evangelists, and some Pastors and Teachers, for the gathering together of the Saints for the work of the ministery, and for the edification of the body of Christ till we all meet together in the unity of Faith, and knowledge of the Son of God unto a perfect man, and unto the measure of the age of the fullness of Christ, Which charge the Holy Scripture every where, and Histories of all times do report. And suppose it were so that to feed the flock would import him to be Head of the Church, than reason I thus, Peter was appointed Head of them whom he was commanded to feed, but no man will say, he was commanded to feed the rest of the Apostles, (viz.) preach and teach them their Gospel whereunto they were put a part and received by the lively voice of jesus Christ, for unto them it was given to know the mysteries of the Kingdom of Heaven. It must needs follow therefore that he was not, at the least, head of the rest of the Apostles, and so consequently not head of the whole Church whereof the Apostles were members. Yet say they if Paul ascended to jerusalem to Peter to confer his Gospel with him, and from him receive authority for the confirmation of his Apostleship, Gal. 2. 2. 3. 4. 5. that he should not tun in vain. Then it must needs be that Paul did acknowledge Peter head of the Church. Answer, Paul did not confer with Peter only, but with james and john also which were esteemed of price, and pillars of the Church Second answer, Paul himself denieth that he did receive aught of them, neither was inferior to them, and truly if he had received confirmation of his calling from them in that respect, he had been inferior: And that which is of more importance, if Paul had acknowledged Peter for his Lord, and Head of the Church, How was he so bold I pray you, to withstand him to his face; and so publicly, in presence both of jews and Gentiles upbraid his dissimulation, Ibid. 11. alleging him to be a Rock of offence to others, who were brought into the like dissimulation. But thou wilt demand what moved Paul from Syria and Silicia, and other far distant bovilds, wherein he had planted the Gospel amongst the Gentiles, to take the second pains and travail upon him to pass to jerusalem, if it were not for the cause aforesaid. Answer. Paul expresseth the cause himself of his ascending to jerusalem, was to remove and cut off that false rumour which was spread abroad by false Apostles, Gal. 2. 4. that he taught otherwise then the rest of the Apostles did: for these false Brethren did conjoin Moses and Levitical Ceremonies of the Law, new Moons, Saboaths, Circumcision, etc. with JESUS CHRIST and evangelical Doctrine, as simply and absolutely necessary unto Salvation, which Paul rejected to be done; yea, taught, Cal. 5. 2. 4. that whosoever was circumcised, was fallen from Grace, and that by the works of the Law, no flesh should be justified, but by the Faith of jesus Christ, and not by the works of the Law. Thus than I reason, if Paul at that time did ascend to receive authority, and confirmation to preach the Gospel: then we must grant, that the fourteen years proceeding, wherein he had traveled in the evangel, he had openly taught without any warrant, which is manifest absurdity. And last of all, if Paul received any authority of Peter to publish the Gospel: how is it that Paul declares, he was an Apostle not of men, neither by man, but by jesus Christ, and God the Father which had raised him from the dead. It rests therefore, that Peter was never ordained Head of the Church: and that whatsoever the Adversaries of the troth allege for the establishing of his Primacy and Superiority, is frivolous, and cannot abide the balance of the Sanctuary, because they are too light. Wherefore, also in that third time Christ acquaints his Disciples with his Resurrection, most lively speaking and inviting Peter with the rest, to eat after his unprofitable labour all the night, john 21. 3. 4. he did not even then, as it were, lastly design him to such a Supreme place. And also he left unto him a Prophetical declaration what death he should die, Ibid. 18. 19 and would he not have signified unto him of this his great Style in the Church. And this did Peter himself very well remember, and prepares himself for such a departure; recommending sundry good and profitable Observations, Doctrines, and Lessons to the jews, ● Pet. 1. 14. saying; I will endeavour therefore always, that ye also may be able to have remembrance of these things after my departure; but neither Christ remembreth in the Gospel at any time, neither the Apostles nor Brethren then remaining of the Church, acknowledge, neither Saint Luke the Compiler of that Ecclesiastical History of the Acts of the Apostles recordeth, neither yet Peter leaves any succeeding Monument of that mere usurpation, which cannot fall without great blasphemy in any human Nature. Soli Deo Gloria. ¶ Prophetia Frederici Jmperatoris de Excidio Romano, ad Gregorium Pontificem. ROma Diu, titubans, varijs erroribus acta Corruet; & mundi desinet esse caput. O Roma, à Roma quantum mutata vetusta es, Nunc Caput es sceleris, quae caput orbis eras. FINIS. A short Register of jesuits Attempts and murders, of Kings and Princes of our time. ANd that you may have an inspection how carefully the Papists, who brag of Peter's primacy, have fed the flock of Christ, and diligently administered the keys: (nam potest atem dedit remittendi non admittendi peccata Petro Christus,) I will briefly remember that decree published by the Pope in the year of his great jubilee, proclaiming himself Prince of all Kingdoms, 1600. as well in matters temporal as spiritual: for he accounts it no sin, to bereave Kings and Princes, (the Lords anointed) of their lives: A brief recital whereof is here set down, and collected out of the Jesuits Catichisme, published in French, 1602. and experience in these our days. Low countries. The Prince of Orange was killed by Balthesar Girrard borne in the Country of Bourgondy, 1584. sent by the regent of the College of Triers. Peter Pan; 1598. a Cooper, dwelling at Ipres was sent to kill Maurice Prince of Orange, and Earl of Nassau, the other Prince's son, by the Jesuits and Provincial of Douai, executed at Leyden. Scotland. Robert Bruce, jun. 22. accused & sore troubled at Bruxelles, by father William Chrichton, because he would not kill, or cause to be killed by some other, john Metellanus my Lord Chancellor of Scotland. Master james Gordon and William Chrichton, Jesuits, persuaded certain of the Nobility of Scotland, 1594. to give certain Blanks which they delivered, to George Carr, and were discovered by the indiscretion of Robert Albercrome, etc. England. William Parry at the desire of Bennet Paulmeo, in Venice, 1585. and Hannibal Coldrett●, at Paris, was induced to have killed Queen Elizabeth was Executed january. Edward Squire executed for intending to poison the foresaid Queen Elizabeth of good memory, and the Earl of Essex, great Marshal of England, 1597. and after deputy of Ireland, at the desire of father Richard Walpole jesuit in Spain. Henry Sammier of Luxembourge, 1582. jesuit, plotted with certain others to bereave the said Queen Elixabeth of her life. France. Peter Barriere borne at Orleans, 1593. by his first trade a basketmaker, purposed to kill the French King either with knife or pistol in the midst of his guards, at the request of four Monks of Lions. Henry the third, King of France and Poland, was killed by james Clement, a Dominican, the which also had a caveat given in his Epitaph upon the tomb of his heart, 1589. in the Church of Saint Clow, near Paris adjoining to the house where he was slain. Adsta viator, et dole, regum vicem, Cor Regis, isto conditum est sub marmore, Qui Iura gallis, jura Sarmatis, dedit, Tectus eucullo, hunc sustulit Sicarius, Abi vi●tor? 1594. et dole regum vicem. King Henry the fourth, stricken in the mouth, in his royal Palace of the Lowre, in the midst of his Nobility, by john Chastall a Parisian, executed the 29. of December 1594 the which King also was afterwards slain by Francis Raviliack, borne at Angolesme, after he had built the Jesuits a College in la Flesh, where the said King was borne, and had reduced them, and defaced the marble Pillar, in the which was recorded that first blow of the said Chastel, who was but 19 years of age, brought up in the jesuits school in Paris. Italy▪ Upon Saint Steuens day in Christmas, as john Galeas Duke of Milan went unto the Church, three Gentlemen of a Town named Cases of the families of the Empoignane Viscount and Olgiate, at the discourses of Cola Mentovan, doubted not to murder him though they could hardly escape the Duke's guard, for two of them were slanie presently, the third hang● Portugal, Sebastian king of Portugal was counseled by the jesuits, to undertaken journey for the conquest of the kingdom of Fez, where he was slain in a pitched field, lost boo his life and kingdom together. Arragon. Antonio de Peres, Secretary of Estate to the late king of Spain, escaping out of prison in Castille, he with the Iesuists, moved the Arragonians to take Arms against the said king etc. But thereafter by the same means the Arragonians dissolve the army, etc. The king of Spain's forces enter Sarragossa, where they pull down houses to the ground, killed the Nobility, raise a Citadel within the Town, & since that time the king of Spain had command there absolutely, as he doth within the rest of his dominions; whereas before the people of Arragon had in their foundation from all antiquity very great privileges, against the absolute power of their kings. Poland. Stephan Batori, King of Poland, & Sweden, was suboined to enter Sweden, that the Jesuits might be admitted there, Duke Charles' his uncle & Lieutenant General answered, the people would never be brought to like of that society etc. The King is bereft of Sweden, & those places which were gotten by the prowess of Gustaue his Grandfather, & kept by the wisdom of his Father: Poland being not very firm to him withal. And what shall be said of jesuit Garnet, Gunpowder. that Arch Traitor? counted a Martyr by vild blood-sheders, the like conspiracy was nearer contrived since the creation, Griffin and Wilkinson. yet that horrible attempt was approved by unnatural Papists of this Land, and allowed by the Jesuits General at Rome. And to end this, their custom is not only to persuade to commit, but also to commend such devilish and odious slaughters. Like as john Duke of Burgundy when he had caused Lewis Duke of Orleans, Son and Brother to a King to be slain. Produced john Pettit jesuit, who passed to the ladies Church at Paris & preached that murder to be lawful etc. The which satanical violence was stiffly maintained by them, until john Gerson Chancellor of the university of Paris got him to the Counsel of Constance, holden by 141. Bishops, & procured such attempts be called heretical. Yea john Guignard Priest, Regent in the college of Clairmont, 1415. in the City of Paris, Sess. 15. 6. Int. approved the most cruel and barbarous parricide of King Henry the third, by the foresaid john Chastell for the which he was led to the place of the grieve, there hanged, and afterwards burned. So did also Borgoin Prior of the jacobins defend the same. But this is most memorable that john Marriana, Schoolmaster to the now King of Spain, is not ashamed to publish defences for the murder of Kings, & dedicates it to the said King Philip the third, printed in Cenobio Madrili 13. Decemb. 1598. and approved by Friar Peter de Onna, to the which the University of Paris, agreeing with the word of God, 1413. opponed itself and pronounced the committers thereof heretics. 1610. If this be feeding the flock of jesus Christ, any reasonable man may judge: One did say very well, it was the duty of a good Shepherd to shear the sheep and not to slay them. If they would know further of the Histories above alleged, they may have them in their own Historiographers, And the Lord so bless thee, that thou mayst make thy use hereof, to the glory of God, and honour of the higher powers ordained by him. Finis.