THE
ROMISH
CHAINE
,
AS
farr
forth
as
vniuersall
Supremacy
is
supposed
to
descend
vnto
him
which
now
possesseth
the
Roman
Papacy
,
by
vertue
of
this
Chayne-argument
.
1
The
Church
militant
must
alwaies
haue
some
praticular
person
for
the
vniuersall
Head
thereof
.
2
The
Apostle
Saint
Peter
in
his
time
,
was
that
particular
person
.
3
Only
the
Successors
of
Peter
must
be
the
like
in
their
times
.
4
Onely
the
Bishops
of
Rome
were
the
Successors
of
Peter
in
their
times
.
5
Only
the
Popes
of
Rome
were
the
Successors
of
those
Bishops
in
their
times
.
6
Only
hee
which
now
possesseth
the
Roman
Papacy
,
is
the
Successor
of
those
Popes
.
Ergo
,
Hee
and
only
Hee
,
which
now
possesseth
the
Romane
Papacy
,
is
at
this
day
vniuersal
Head
of
the
Church
militant
.
So
farre
forth
wee
propound
vnto
the
world
,
this
answer
following
.
Concerning
therefore
the
first
linke
of
the
chaine
,
(
and
so
to
the
rest
in
order
)
our
protestation
against
it
is
this
:
that
neither
does
any
Scripture
imply
,
nor
strength
of
argument
inforce
,
nor
any
writer
for
the
space
of
fiue
thousand
yeeres
from
the
beginning
of
the
world
,
determine
,
that
the
Church
militant
must
allwayes
haue
some
one
particular
person
for
the
vniuersall
Head
thereof
.
For
first
concerning
Scriptures
;
howsoeuer
some
particular
text
doe
speake
wonderous
eminently
of
some
particular
persons
;
as
amongst
others
these
following
;
[
1
](A02400-e390-b)
1
Psalme
●●
I
will
giue
thee
the
heathen
for
thine
inheritance
&c.
[
2
](A02400-e410-b)
2
Esay
.
●
.
He
shall
iudge
amongst
the
nations
&c.
[
3
](A02400-e430-b)
3
Esay
.
49.
Kings
shall
be
thy
noursing
fathers
&c.
[
4
](A02400-e450-b)
4
Psal
45.
I
will
make
thy
name
to
be
remembred
&c.
[
5
](A02400-e470-b)
5
Psal:
5.
Lord
what
is
man
that
thou
art
so
mindfull
of
him
&c.
[
6
](A02400-e490-b)
6
Esay
.
45.13
.
He
shall
build
my
City
&c.
[
7
](A02400-e510-b)
7
Psal
90
.
1●
.
He
will
giue
his
Angels
charge
ouer
thee
&c.
[
6
](A02400-e530-b)
6
Psal.
90.13
.
Thou
shalt
tread
vpon
the
Lyon
and
the
Dragon
&c.
and
the
like
we
answer
:
that
from
the
time
that
any
Scripture
was
first
giuen
,
vntill
the
last
period
thereof
,
and
for
fiue
hundred
yeeres
after
,
(
not
to
say
a
thousand
)
these
kinde
of
texts
were
neuer
expounded
,
but
eyther
of
the
Messias
himselfe
(
as
the
two
first
quoted
:
)
or
of
his
Spouse
the
Church
(
as
the
third
and
fourth
:
)
or
of
the
condition
of
mankinde
in
generall
(
as
the
fift
and
sixt
:
)
or
of
euery
godly
man
in
particular
(
as
the
two
last
:
)
but
neuer
of
the
pretended
vniuersall
Head
.
Secondly
concerning
strength
of
argument
,
that
neither
it
can
soe
inforce
,
we
proue
;
Because
there
cannot
be
imagined
any
benefit
(
vse
and
benefit
carrying
all
the
moment
in
morall
necessities
)
which
may
redownd
to
the
church
by
meanes
of
such
vniuersall
Head
:
but
such
as
may
as
well
and
farr
better
redownd
there
vnto
,
by
the
meanes
of
speciall
and
seuerall
heads
according
as
the
seuerall
Continents
,
languages
,
and
quarters
of
the
earth
,
by
the
Diuine
prouidence
are
distributed
.
For
though
their
may
seeme
to
ensue
great
hope
of
vniuersall
Peace
and
Vnity
,
when
all
the
strings
of
gouernment
shall
thus
be
setled
in
one
onely
hand
;
yet
such
peace
as
is
atteined
onely
by
the
extinguishment
of
plurall
excellency
,
will
proue
little
better
then
Anarchy
,
or
Pedancy
,
and
such
as
ignorant
persons
,
[
(*)
](A02400-e580-b)
(*)
wisd.
14.22
.
yea
the
very
brute
beasts
are
capable
of
.
For
they
hauing
all
their
wit
confined
vnto
one
onely
head
(
the
head
of
their
keeper
,
)
doe
by
that
meanes
the
more
quietly
goe
in
and
out
vnto
ther
pasture
:
But
as
it
is
not
good
for
man
to
bee
alone
,
so
neyther
is
it
good
for
the
Church
to
be
so
all-one
as
that
one
parson
Cow-heard-like
,
may
rule
in
all
alone
:
for
that
beside
peace
and
vnity
there
is
requisite
also
difference
and
variety
vnto
the
perfection
of
Christian
Society
:
much
vnity
dissolues
a
city
(
as
vnisons
drowne
harmony
)
and
makes
it
degenerate
into
a
family
;
much
more
,
such
a
degree
of
vnity
as
shall
reduce
all
Cityes
as
it
were
into
one
family
vnder
one
pater
patriae
,
So
farr
therefore
may
it
be
that
this
vniuersall
Supremacy
should
produce
any
desirable
peace
and
vnity
,
as
that
more
lykely
an
vniuersall
dullnesse
and
Lethargy
would
insue
thereof
;
and
that
as
well
in
the
pretended
head
himselfe
,
as
in
the
body
.
For
what
condition
of
life
can
bee
imagined
,
more
tedious
,
vncouth
and
vncomfortable
,
then
that
which
this
vniuersall
head
must
continually
abide
in
,
when
there
shall
not
be
found
vpon
earth
any
peere
or
consort
,
or
helper
for
him
like
himselfe
!
whereas
the
very
Deitie
,
which
notwithstanding
so
infinitly
excells
for
Simplicity
and
vnity
does
entertaine
plurality
and
Society
;
witnesse
the
Trinity
:
as
also
the
Kings
vpon
earth
are
not
without
their
brother-kings
,
(
some
elder
and
some
younger
)
to
consort
with-all
.
Yea
besides
this
desolation
and
solitude
,
what
incumbrancy
and
seruitude
will
ensue
therevpon
.
For
first
concerning
the
head
himselfe
;
how
intollerable
his
burthen
must
neede
be
,
who
can
imagine
?
For
if
that
renowned
Moses
was
so
tyred
with
the
leading
of
only
one
people
,
and
they
of
his
owne
language
,
into
the
earthly
Canaan
:
how
must
he
looke
to
be
tyred
,
vexed
,
and
perplexed
which
shall
haue
the
leading
of
all
people
,
nations
and
languages
into
the
heauenly
Canaan
?
he
being
composed
of
flesh
and
bloud
(
noe
doubt
)
as
much
as
Moses
was
,
and
as
much
subiect
vnto
mortalitie
,
casualty
,
necessity
,
infirmity
and
Sinne
;
yea
incomparably
coming
short
of
Moses
(
vnlesse
it
be
in
his
owne
particular
conceit
)
for
all
kind
of
graces
and
diuine
assistance
:
It
being
expreslly
said
,
that
The
Lord
knew
Moses
face
to
face
;
that
his
like
was
neuer
knowne
,
that
he
was
the
friend
of
God
;
that
after
sixe
score
yeeres
his
eye
was
neuer
dim
,
nor
his
naturall
force
abated
;
Moses
also
hauing
his
brother
Aaron
to
share
with
him
in
the
maine
businesse
,
and
the
rulers
ouer
thousands
,
hundreds
,
and
fifties
,
God
would
rather
kill
him
then
continue
him
in
such
misery
.
And
as
for
the
bondage
which
the
Body
of
the
Church
must
likewise
vndergoe
,
by
meanes
of
this
vniuersall
Supreame
,
who
can
vtter
it
?
For
the
members
of
the
Church
being
dispersed
ouer
the
face
of
the
whole
earth
;
some
of
them
must
of
necessity
be
as
farre
in
situation
from
their
head
as
the
very
Antipodes
;
and
so
by
that
meanes
shall
haue
no
principles
of
Faith
,
no
determinations
of
controuersies
,
and
(
in
efect
)
no
executions
of
Iustice
,
but
such
as
must
bee
appealeable
,
ane
suspendable
from
,
vntill
a
person
dwelling
in
the
furthest
parts
of
the
world
be
made
acquainted
therewith
▪
and
shal
haue
ratified
the
same
.
Yea
,
(
yet
further
)
how
scandalous
must
these
courses
needes
be
in
the
eyes
of
Iewes
,
and
those
which
are
without
;
and
what
a
stumbling
block
in
their
way
?
for
when
the
Iew
shall
read
in
his
(
and
our
)
Prophets
,
that
vnder
the
new
couenant
men
shall
so
abound
with
knowledge
as
that
they
shall
not
need
(
in
comparison
)
to
goe
to
their
next
neighbour
for
it
,
it
shall
bee
so
written
in
their
hearts
:
will
hee
euer
be
brought
to
beleeue
,
that
the
Gospell
which
the
Christians
imbrace
can
be
that
new
couenant
;
or
that
our
Christ
can
bee
that
Messias
,
vnder
whome
knowledge
is
vniuersally
confined
(
at
least
for
certainty
and
infallibilitie
)
vnto
the
breast
of
only
one
particular
person
?
Or
can
he
iustly
be
argued
of
obstinacie
,
if
hee
resolues
rather
still
to
continue
vnder
Moses
Law
,
which
neuer
inioyned
him
to
goe
farther
then
the
bounds
of
Canaan
,
(
which
for
quantitie
exceeded
not
ours
of
England
)
for
any
kinde
of
knowledges
,
sentences
,
resolutions
,
appeales
,
or
determinations
whatsoeuer
?
And
as
for
the
Infidells
which
are
wholy
without
;
can
it
bee
marueiled
if
they
likewise
resolue
,
rather
still
to
worship
the
Sunne
and
Moone
in
the
Firmament
,
which
once
a
day
doe
supervise
them
,
then
this
onely
Sonne
of
God
;
if
He
hath
but
one
immediate
vessell
of
his
grace
for
all
his
followers
to
draw
at
,
and
that
vnder
the
locke
and
key
of
only
one
particular
person
,
and
he
confined
vnto
one
particular
Angle
of
the
earth
?
yea
,
what
course
can
be
imagined
,
more
apt
to
inforce
and
disperse
contagion
,
Heresie
,
&
Apostacie
,
through
the
whol
body
of
the
Church
,
when
the
poluting
,
or
peruerting
of
only
one
particular
person
,
shall
be
the
corrupting
and
infecting
of
the
vniuersall
head
thereof
?
yea
,
finally
what
temptations
or
prouocations
more
forcible
toward
the
erecting
of
a
second
Babell
;
when
all
the
world
shall
bee
brought
to
obey
onely
one
man
,
and
consequently
to
learne
onely
one
Language
(
perhaps
the
Latine
)
How
then
shall
those
passe
for
tolerable
writers
,
which
will
avouch
,
not
onely
for
a
truth
,
but
also
for
a
principle
,
that
,
which
neither
of
these
lights
giue
any
lustre
vnto
?
yea
and
for
such
a
principle
,
as
rather
should
giue
light
vnto
all
other
principles
,
then
neede
to
borow
light
of
any
whatsoeuer
.
For
it
erecting
a
Head
for
euery
soule
vpon
paine
of
damnation
to
looke
vp
vnto
,
and
depend
vpon
;
what
lesse
degree
of
light
can
be
requisite
vnto
it
then
that
which
may
make
it
cleere
enough
euen
for
runners
to
read
it
,
and
the
most
weake
sighted
to
find
it
euen
as
readily
as
sucklings
find
the
pappe
:
whereas
on
the
contrary
it
is
not
only
destitute
of
such
immediate
,
instinctiue
and
noone
shine
light
,
but
also
is
as
vtterly
voyd
and
vncapable
of
light
as
darknesse
it selfe
.
Iudge
then
reader
of
what
validity
the
first
linke
of
the
chayne
is
;
which
if
it
cannot
hould
;
the
conclusion
must
of
necessary
fall
to
the
ground
:
this
being
the
condition
of
Soriticall
and
Chaine
▪
arguments
that
if
but
one
of
the
propositions
faile
the
conclusion
cannot
follow
.
So
,
as
were
this
first
proposition
granted
them
,
yet
could
it
also
be
nothing
for
their
purpose
,
vnlesse
euery
one
following
be
made
good
,
especially
the
next
,
which
is
this
:
The
Apostle
Peter
in
his
time
was
this
vniuersall
Head
.
Against
which
position
,
our
demonstration
shall
be
this
:
The
Kings
and
Gouernors
which
liued
in
the
time
of
Peter
,
had
more
authoritie
ouer
their
Christians
which
liued
in
their
dominions
,
then
Peter
had
:
Peter
therefore
was
not
vniuersally
the
Christians
Head
.
That
those
Kings
and
Gouernors
had
such
authority
more
then
Peter
had
;
wee
proue
:
because
they
stood
more
deepely
charged
from
God
,
to
improoue
those
Christians
vnto
the
glory
of
God
then
Peter
did
.
For
the
only
end
why
God
giues
authoritie
vnto
men
ouer
one
another
,
being
this
;
that
Mankinde
may
bee
the
more
fully
improued
vnto
his
glory
;
hee
by
that
meanes
hauing
the
honour
,
not
onely
of
particular
persons
,
but
also
of
Societies
,
Families
,
Cities
,
Countreys
and
Kingdomes
,
it
must
of
necessitie
follow
,
that
such
as
are
more
deepely
charged
to
improoue
a
companie
vnto
Gods
glory
,
must
also
haue
the
greater
power
and
authoritie
ouer
that
company
which
they
so
stand
charged
with
.
Now
that
those
Kings
were
more
deeply
charged
so
to
improue
those
Christians
then
Peter
was
,
we
thus
proue
;
by
they
had
greater
meanes
so
to
doe
:
euery
mans
charge
being
answerable
vnto
his
meanes
,
vnto
whom
much
is
giuen
(
as
our
Sauiour
tels
vs
)
there
being
much
of
him
to
bee
required
;
and
,
the
more
mighty
(
as
Salomon
addes
)
being
to
expect
the
sorer
triall
.
Peter
,
we
thus
finally
declare
:
first
because
it
was
in
their
power
to
protect
those
their
Christian
Subiects
from
persecutions
,
&
so
to
open
a
doore
vnto
their
preaching
;
whereas
Peter
was
not
able
so
much
as
to
protect
himselfe
noe
not
to
saue
his
owne
shoulders
from
the
whipp
.
Secondly
for
that
it
was
also
in
there
powers
to
indow
those
their
Christians
with
priviledges
and
Iurisdictions
,
whereby
such
as
were
otherwise
vntractable
vnto
the
gospell
might
by
the
meanes
of
such
temporal
hopes
and
feares
(
which
the
carnall
minded
are
onely
sensible
of
)
be
won
or
prepared
therevnto
.
Thirdly
,
and
principally
,
because
they
had
at
their
dispose
and
command
(
though
only
in
the
Lord
wee
grant
,
and
no
otherwise
could
Peter
or
any
mortall
man
haue
at
command
)
the
gifts
,
abilities
,
and
mysteries
of
those
their
Christian
Subiects
;
the
Lord
expresly
charging
euery
soule
(
amongst
them
)
to
bee
subiect
vnto
the
higher
powers
;
and
(
euen
out
of
Peters
owne
mouth
)
they
should
submit
themselues
vnto
euery
ordinance
of
man
,
whether
vnto
the
King
as
the
Supreame
,
&c.
So
as
though
those
Kings
were
not
in
their
owne
persons
indewed
with
such
gifts
and
graces
as
were
necessary
vnto
Christian
gouernment
,
at
least
not
so
abundantly
indued
as
Peter
;
yet
as
long
as
they
had
the
dispose
,
and
authoritie
ouer
such
persons
as
were
so
indued
;
it
was
as
well
in
effect
as
if
they
had
been
actually
so
indued
themselues
;
and
of
the
two
,
the
better
by
the
Phylosophers
rule
,
Peter
,
and
so
consequently
there
charge
to
be
greater
.
For
though
it
is
easily
granted
that
those
Heathen
Kings
did
little
regard
or
feele
any
such
charge
▪
but
rather
abused
and
hated
the
meanes
thereof
;
yet
is
not
that
materiall
;
our
question
being
,
not
what
there
feeling
or
practice
was
,
but
what
their
duty
and
charge
was
:
which
if
it
was
greater
then
Peters
,
then
also
by
the
proportion
of
common
Iustice
,
their
authoritie
also
must
bee
greater
.
And
so
finally
if
their
Authoritie
ouer
those
Christians
was
greater
then
Peters
;
Peter
could
not
be
their
Head
(
and
so
not
vniuersally
the
Christians
Head
)
vnlesse
it
should
be
supposed
,
either
that
Peter
was
a
subordinate
head
(
which
is
indeede
no
head
but
a
subiect
)
or
that
those
Christians
were
vnder
two
seuerall
and
vndependant
heads
,
which
both
the
law
of
Nature
,
and
also
the
law
of
Grace
abhors
:
it
being
as
well
a
prouerbe
as
a
text
,
no
man
canserue
two
Masters
.
For
whereas
it
vse
to
bee
pleaded
that
though
those
Kings
had
a
Soueraignty
ouer
those
Christians
in
Temporall
Affaires
,
yet
might
Peter
haue
it
in
matters
Spirituall
:
Such
distinction
does
deale
no
better
with
the
Subiect
,
then
that
[
*
](A02400-e1250-b)
*
1
Kings
3.26
.
false
Mother
did
,
which
was
content
that
the
Infant
should
bee
diuided
:
the
thus
diuiding
Soueraignetie
being
not
only
a
cleauing
of
the
Head
▪
but
also
a
renting
of
the
subiect
in
twaine
.
For
admitte
that
hee
which
hath
Supremacy
in
Spiritualls
,
should
haue
neuer
so
little
command
,
were
it
but
of
the
least
finger
of
the
hand
,
or
the
least
digit
of
the
foote
,
yet
might
hee
by
meanes
of
it
,
either
draw
the
seruice
of
the
whole
body
,
or
so
crampe
and
torment
the
whole
body
,
as
that
he
which
should
haue
the
command
of
all
the
rest
,
should
haue
no
ioy
,
nor
seruice
thereof
:
much
more
then
if
he
hath
so
great
a
share
as
the
signification
of
Spirituals
may
be
extended
vnto
;
&
that
not
only
in
lawfull
sense
,
but
also
in
a
proper
and
necessary
sense
:
there
being
no
gift
,
indowment
or
capacitie
in
man
,
but
which
both
may
and
also
ought
to
bee
an
instrument
of
the
Spirit
,
(
then
the
which
what
can
bee
more
properly
called
Spirituall
)
wee
being
bound
to
serue
the
Lord
,
not
only
with
heart
and
soule
,
but
with
all
our
might
;
If
Peter
therefore
must
haue
any
Supreamacy
at
all
(
especially
in
spiritualls
)
he
must
of
necessity
haue
all
:
Souerainty
(
like
punctum
or
vnitas
Mathematica
)
being
vndiuidable
.
For
though
Souerainty
may
be
seated
in
diuers
persons
,
as
namely
in
a
State
(
as
it
is
seated
in
but
one
in
a
Monarchy
)
yet
must
the
Authority
in
euery
mandate
goe
together
;
as
likewise
euery
person
must
obey
it
,
not
at
halues
,
but
with
his
whole
man
;
and
[
*
](A02400-e1310-b)
*
Eccles.
9.10
.
whatsoeuer
thine
hand
shall
find
to
doe
thou
must
doe
it
with
all
thy
power
.
This
then
being
beaten
out
for
a
ground
,
that
Peter
either
must
haue
all
the
Soueraigntie
or
none
;
come
wee
vp
cheerely
(
gentle
Reader
)
close
to
the
point
,
and
see
what
euidence
can
be
brought
for
Peters
absolute
and
sole
Supremacie
.
And
(
not
to
say
what
is
aleadged
for
this
purpose
but
to
say
more
then
so
)
all
that
can
be
aleadged
must
tend
to
the
making
good
this
Argument
.
Hee
which
in
his
time
surpassed
all
men
for
Spirituall
gifts
and
holinesse
,
good
reason
hee
should
ouerrule
.
But
Peter
so
surpassed
all
men
in
his
time
:
Peter
therefore
must
bee
the
supreame
.
Wherevnto
we
answer
;
that
neither
of
the
grounds
are
found
.
For
as
we
acknowledge
no
cause
why
Peters
gifts
should
bee
esteemed
of
a
more
infallible
and
diuine
element
then
others
of
the
time
(
as
by
and
by
we
shall
more
fully
answer
)
so
neither
is
the
proposition
to
be
granted
which
presumeth
,
that
the
more
spirituall
a
man
is
,
the
more
he
should
be
possessed
with
Authoritie
.
For
as
the
wife
oftentimes
may
be
more
holy
then
the
Husband
,
and
excell
him
in
vertue
,
both
for
wisedome
,
gouernment
,
sobriety
;
yea
euen
for
courage
and
bodily
strength
,
(
especially
in
his
sicknesse
and
decrepite
age
)
and
yet
stands
charged
in
conscience
to
giue
him
the
preheminence
:
So
may
a
Subiect
excell
his
Prince
for
personall
vertues
and
spirituall
mysteries
,
and
yet
still
remaine
charged
to
be
a
Subiect
;
the
maine
reason
hereof
being
this
;
for
that
the
vertues
of
a
Subiect
are
habitually
in
his
Prince
,
and
so
more
properly
his
Princes
then
his
owne
;
as
the
vertues
of
the
Wife
are
more
her
Husbands
then
her
owne
;
the
Woman
being
made
for
the
Man
,
and
being
the
glory
of
the
Man
:
and
so
a
dignitie
and
reputation
vnto
the
man
.
When
therefore
it
is
vrged
for
the
preheminence
of
the
spirituall
men
(
by
Spirituall
men
whether
we
meane
euery
member
of
Christ
,
or
only
the
Ministers
of
Christ
it
is
not
materiall
)
that
in
Scripture
they
bee
vsually
tearmed
the
Shepheards
and
Pastors
of
the
Church
,
the
Lights
of
the
World
,
&c.
we
answer
,
that
our
question
is
not
concerning
the
excellency
,
but
concerning
the
dependancie
of
their
gifts
;
wee
maintayning
that
the
pastorall
skill
is
subordinate
vnto
that
power
which
layes
out
the
Pastures
,
and
assigneth
the
Foulds
,
and
keepes
off
the
Wolues
;
which
being
the
proper
offices
of
Kings
and
Gouernors
,
they
are
to
be
reputed
(
as
in
writers
both
Diuine
&
Humane
they
be
ordinarily
tearmed
)
the
principall
Shepheards
.
Though
truly
and
properly
the
Lord
only
is
the
Shepheard
,
in
respect
of
whom
all
Kings
,
Gouernors
,
and
Pastors
whatsoeuer
are
but
as
sheepe
before
Him
;
though
of
his
grace
and
for
his
purposes
,
He
will
haue
them
amongst
men
reputed
as
Shepheards
;
some
of
them
to
bee
as
his
Pages
,
and
some
only
as
Bell-weathers
;
whereof
these
haue
power
to
leade
the
flocks
,
so
far
as
they
haue
eares
to
heare
,
and
list
to
follow
the
tingling
of
their
Bell
:
and
the
Pages
,
to
leade
and
driue
them
whether
they
haue
list
or
noe
.
So
likewise
when
Spirituall
men
are
called
Lights
;
though
the
Scripture
expounds
them
to
bee
but
Candlesticks
of
such
Lights
,
a
woe
must
befall
the
whole
Land
:
Adam
,
can
haue
no
title
to
dominions
or
authorities
whatsoeuer
:
and
therefore
they
which
are
borne
of
the
second
Adam
(
vnto
whom
the
first
Adams
inheritance
must
lapse
vnto
)
must
be
the
only
true
Heires
thereof
;
and
consequently
as
men
are
more
or
lesse
borne
of
the
second
Adam
(
that
is
,
as
they
are
more
or
lesse
Spirituall
)
they
shall
more
or
lesse
haue
titles
to
Kingdomes
,
Lordships
,
properties
or
capacities
whatsoeuer
,
and
no
otherwise
.
Wherevnto
wee
answer
;
first
,
that
though
Adam
vpon
his
fall
did
loose
the
sweetnesse
of
his
dominions
(
the
curse
of
God
inuading
it
)
yet
does
it
not
follow
but
that
he
might
still
retaine
the
state
and
title
thereof
;
euen
as
a
rich
man
when
hee
falls
into
some
tormenting
desease
,
and
so
hath
no
ioy
of
all
his
riches
,
yet
still
remaines
seazed
and
possessed
of
his
riches
neuerthelesse
.
Secondly
,
the
estate
and
dominion
which
God
gaue
vnto
Adam
,
though
it
might
be
a
ioy
&
dignitie
vnto
him
,
yet
was
it
principally
to
bee
taken
in
the
nature
of
a
charge
;
which
charge
it
was
not
in
Adams
power
to
auoid
or
forfeit
vpon
his
trespasse
and
fall
,
but
rather
to
double
and
increase
it
thereupon
:
a
mans
voluntary
dashing
his
abilities
,
being
no
dispensation
for
his
duties
;
negligence
being
of
no
more
force
to
discharge
vs
,
then
voluntary
ignorance
is
to
excuse
vs
.
Thirdly
,
that
the
Lord
did
make
vnto
the
first
Adam
,
a
generall
grant
of
vniuersall
propriety
and
dominion
,
we
expresly
find
(
Gen.
1.28
.
&c.
)
but
that
hee
did
reuoke
the
same
we
finde
not
.
Paradise
indeed
,
both
the
heauenly
(
the
fruition
of
God
)
and
also
the
earthly
(
the
Garden
of
Eden
)
we
find
expresly
that
it
was
taken
from
him
:
but
wee
also
finde
as
expresly
,
that
it
was
giuen
him
only
vpon
condition
of
his
obedience
:
whereas
the
donation
of
vniuersall
dominion
had
no
such
condition
annexed
vnto
it
.
Fourthly
,
had
Adam
apprehended
that
superiority
and
dominion
should
vpon
his
Fall
,
be
conueyed
vnto
men
by
the
course
of
Grace
,
and
not
by
the
course
of
Nature
:
hee
would
neuer
haue
intitled
his
vngracious
first
borne
vnto
all
his
possessions
,
as
the
name
Cain
signifies
,
and
left
nothing
for
his
best-borne
,
but
(
the
younger
brothers
portion
)
vanitie
,
as
the
name
Abel
signifies
.
Fiftly
,
the
Lord
euery
where
so
establishing
the
Hethen
Princes
in
their
States
and
Kingdomes
;
as
Pharaoh
,
Nabuchadnezar
,
Cyrus
,
Ahashuerosh
,
Darius
,
Caesar
,
&c.
who
had
no
kind
of
right
therunto
,
but
by
the
Law
of
Nations
,
which
hath
his
originall
only
from
(
consecrated
reason
)
the
Law
of
the
first
Adam
,
of
whom
only
they
were
discended
(
the
second
Adam
being
to
them
vnknowne
;
)
it
may
sufficiently
teach
that
no
reuocation
of
originall
Dominions
did
follow
vpon
the
fall
.
But
finally
and
principally
,
and
in
stead
of
all
,
may
be
this
;
for
that
the
second
Adam
and
his
line
(
vnto
whom
only
such
supposed
forfeiture
was
to
extend
)
did
neuer
make
the
least
title
or
claime
thereunto
:
either
when
he
was
first
promised
,
or
when
he
was
first
made
manifest
in
the
flesh
.
For
as
concerning
the
time
when
hee
was
first
promised
,
so
farre
was
hee
then
from
taking
any
vantage
of
the
Fall
;
as
that
the
first
mention
of
him
did
promise
a
Succour
against
our
Enemie
that
gaue
the
Fall
;
in
these
words
:
The
seede
of
the
Woman
,
shall
bruise
the
Serpents
head
.
offered
the
the
good
Sacrifice
)
was
so
farre
from
attayning
any
superiority
by
vertue
of
his
being
borne
of
him
,
as
that
it
proued
the
only
cause
of
his
earthly
ruine
:
his
Brother
therefore
hating
him
because
his
works
were
good
;
And
as
for
the
time
of
the
second
Adams
manifesting
himselfe
in
the
flesh
;
so
farre
was
he
then
also
from
claiming
any
of
the
first
Adams
rights
,
as
that
vpon
all
occasions
,
hee
professeth
the
maine
intent
of
his
comming
,
to
be
for
the
restoring
of
his
losses
,
euen
though
it
were
with
the
losse
of
his
owne
life
:
euery
where
styling
himselfe
no
better
then
The
Sonne
of
Man
;
which
the
meanest
of
Adams
Race
might
assume
as
well
as
hee
:
and
finally
,
as
often
telling
vs
that
his
Kingdome
was
not
of
this
world
;
that
he
came
not
to
be
ministred
vnto
,
but
to
minister
;
that
he
had
not
whereon
to
lay
his
head
,
and
refusing
so
much
as
to
arbitrate
a
matter
betwixt
two
brethren
(
which
the
most
priuate
persons
that
are
may
be
allowed
to
doe
)
least
he
should
seeme
to
take
vpon
him
the
Office
of
a
Iudge
,
and
so
leaue
a
conceit
in
his
followers
that
some
degree
of
Authority
might
bee
deriued
from
him
:
euery
where
finally
prescribing
such
courses
,
and
aduising
all
that
desired
to
grow
great
in
him
,
to
exceed
only
in
humilitie
,
preferring
therefore
a
child
before
them
all
,
when
they
stroue
who
should
be
the
greatest
:
All
power
was
giuen
him
both
in
Heauen
and
in
Earth
,
His
meaning
therein
is
only
this
;
that
now
all
power
both
in
Heauen
and
Earth
should
be
vnder
his
humanitie
,
as
before
it
was
vnder
his
Deity
;
and
that
as
all
men
,
euen
Adam
himselfe
and
all
his
race
were
formerly
vnder
him
as
he
was
the
Sonne
of
God
:
so
now
they
should
likewise
bee
vnder
him
as
hee
was
the
Sonne
of
man
.
For
the
effecting
thereof
there
needed
no
alteration
of
States
,
or
new
conueyances
▪
for
that
as
all
other
creatures
both
in
Heauen
and
in
Earth
;
whether
Angels
,
Beasts
,
Wormes
,
Plants
,
Stones
,
or
whatsoeuer
;
are
likewise
become
subiect
vnto
this
manhood
,
and
yet
still
retaine
their
orders
,
natures
,
and
properties
as
before
:
Angels
remaining
Angels
;
Beasts
remaining
Beasts
;
Lyons
,
Lyons
;
Stones
▪
Stones
,
&c.
so
does
it
no
otherwise
follow
but
that
mankind
may
likewise
become
subiect
vnto
the
manhood
of
God
;
and
yet
all
men
still
to
continue
in
their
former
properties
:
Kings
,
remaining
Kings
;
Princes
,
Princes
;
Fathers
,
Masters
,
Husbands
,
Wiues
,
Subiects
,
Sonnes
,
Seruants
,
in
their
former
condition
;
and
(
as
the
Apostles
tell
vs
)
Euery
man
in
the
same
calling
wherin
he
was
called
,
vnto
his
Maiestie
alone
I
haue
deuoted
my
Scepter
,
[
*
](A02400-e1930-b)
*
Pag.
vlt.
to
whose
seruice
as
a
most
humble
homager
and
vassall
,
I
consecrate
all
the
glory
,
honour
,
lustre
and
splendor
of
my
earthly
Kingdomes
.
Wee
conclude
then
,
that
neither
diuine
ordinance
,
nor
Church
benefit
,
does
inforce
or
perswade
this
ground
(
without
which
Saint
Peter
cannot
be
intitled
vnto
Soueraignty
;
)
that
the
more
spirituall
men
are
,
the
more
they
ought
to
bee
possessors
of
Authority
:
which
conclusion
also
were
it
granted
,
yet
would
not
Peters
Supremacy
thereupon
insue
,
vnlesse
it
bee
also
proued
,
that
in
Spirituall
gifts
and
graces
Peter
must
of
necessity
bee
acknowledged
to
surmount
all
persons
:
which
we
grant
not
.
For
as
concerning
the
Text
and
collections
which
vse
to
bee
alleadged
for
that
purpose
;
as
namely
that
Peter
is
ordinarily
first
named
when
the
Apostles
are
rehearsed
.
2.
That
our
Sauiour
three
seuerall
times
gaue
him
charge
to
feede
his
sheepe
.
3.
That
our
Sauiour
particularly
told
him
that
he
had
prayed
for
him
.
4.
That
our
Sauiour
payed
the
tribute
for
him
.
5.
Did
more
ordinarily
discourse
with
him
,
then
any
of
the
rest
.
6.
Gaue
him
a
new
name
.
7.
Tearmed
him
a
Rocke
,
and
promised
to
builde
his
Church
vpon
him
.
8.
Gaue
him
the
Keyes
of
heauen
.
9.
And
finally
,
wrought
especially
by
him
in
the
Primitiue
Church
affayres
.
We
thus
shortly
answer
them
in
order
.
And
first
concerning
his
nominall
priority
,
we
answer
,
that
it
is
not
of
force
to
intitle
him
vnto
any
principality
;
it
being
not
auoydable
amongst
the
most
equals
,
but
that
there
must
bee
such
kind
of
precedency
;
as
for
example
in
the
Trinity
:
though
neither
is
Peter
euery
where
first
named
;
both
[
a
](A02400-e2110-b)
a
Gal.
2.
Iames
and
[
b
](A02400-e2130-b)
b
Ioh.
1.40
Andrew
being
sometime
named
before
him
.
2.
And
as
for
our
Sauiours
triple
charging
him
to
feed
his
sheepe
:
wee
answere
,
That
it
is
rather
a
checke
then
a
grace
,
to
bee
often
called
vpon
to
doe
a
dutie
:
and
in
that
it
is
said
that
Peter
was
sory
when
it
was
said
vnto
him
the
third
time
,
&c.
it
may
seem
that
Peter
took
it
no
otherwise
;
as
perhaps
conceiting
such
tripling
of
his
charge
,
to
bee
in
the
way
of
a
glance
at
his
triple
denial
.
3.
From
the
like
consideration
of
Peters
weaknesse
(
wee
answere
to
the
third
)
might
proceed
our
Sauiours
telling
him
,
that
He
had
praied
for
him
.
For
no
doubt
our
Sauiours
praier
was
as
frequent
&
effectuall
for
the
rest
,
though
he
saw
not
the
like
cause
to
tell
them
so
much
.
4.
And
as
for
our
Sauiours
paying
the
tribute
for
him
;
we
answer
,
that
it
may
rather
argue
Peters
pouerty
and
subiection
,
then
any
kind
of
excellency
and
dominion
:
the
rest
also
perhaps
not
being
lyable
to
the
tribute
which
was
then
demanded
;
either
because
they
were
no
dwellers
at
Capernaum
,
as
Peter
was
;
and
so
it
might
bee
if
it
were
the
Emperors
tribute
;
or
for
that
they
were
not
the
first
borne
in
their
Families
,
of
whome
onely
the
other
tribute
(
toward
the
Temple
)
was
demanded
.
5.
And
as
for
our
Sauiours
so
ordinary
discoursing
with
Peter
;
wee
answere
,
that
it
is
ordinary
with
natural
Fathers
,
to
make
choice
rather
of
their
little
ones
to
oppose
and
discourse
withall
,
then
their
men
growne
sonnes
;
especially
when
their
intent
therein
is
to
teach
standers
by
;
the
most
ready
answerers
rather
then
the
more
wary
being
fittest
for
such
purposes
.
6.
And
as
for
the
new
naming
of
Peter
;
wee
answere
,
that
diuers
of
the
rest
also
had
new
names
giuen
them
;
as
Leui
being
new-named
Matthew
;
Saul
,
Paul
;
Iames
and
Iohn
Boanerges
;
which
name
being
by
interpretation
the
sonnes
of
thunder
,
may
farre
better
resemble
persons
of
Authoritie
,
then
Peters
new
name
of
Cephas
or
Petros
;
for
that
a
Stone
,
as
those
names
signifie
,
is
more
fit
to
make
a
Subiect
then
a
Head
,
if
names
should
bee
regarded
.
7.
Now
as
for
our
Sauiours
tearming
Peter
a
Rock
,
and
promising
to
build
His
Church
vpon
him
;
we
answer
,
that
neither
doth
that
Text
giue
Peter
any
higher
preheminence
,
for
that
the
rest
of
the
Apostles
were
styled
by
higher
termes
then
so
;
euen
no
lesse
then
absolute
and
seuerall
foundations
of
the
Church
;
the
wall
of
new
Ierusalem
being
said
(
Reuel
.
21.14
.
)
to
haue
twelue
foundations
,
and
in
them
the
names
of
the
twelue
Apostles
:
Another
Text
also
(
Ephes.
2.20
.
)
making
not
onely
the
rest
of
the
Apostles
,
but
also
the
Prophets
as
deepe
in
the
foundation
as
he
;
when
it
saith
,
that
the
Church
was
founded
vpon
the
Prophets
and
Apostles
;
in
which
Text
also
it
being
further
added
,
that
Iesus
Christ
is
the
Head
Corner
Stone
;
If
Peter
should
so
be
esteemed
a
Rock
,
as
to
bee
the
Rocke
alone
,
hee
should
so
not
onely
surmount
his
fellowes
(
contrary
to
those
Texts
)
but
also
our
Sauiour
himselfe
.
8.
Nor
againe
does
our
Sauiours
giuing
Peter
the
Keyes
of
heauen
,
any
whit
aduance
Peter
aboue
the
rest
of
the
Apostles
,
vnto
whom
these
heauenly
Keyes
,
whether
the
keyes
of
knowledge
,
the
keyes
of
binding
and
loosing
,
the
keyes
of
remitting
and
retayning
,
or
the
Keyes
of
Dauid
(
if
there
be
any
odds
or
difference
amongst
these
keyes
)
were
as
expressely
giuen
.
For
first
,
as
touching
the
keyes
of
Knowledge
;
those
we
find
,
euen
the
Scribes
and
Pharisees
and
common
Lawyers
not
to
bee
destitute
of
:
and
as
for
the
keyes
of
remitting
and
retaining
sinne
;
those
also
our
Sauiour
does
plurally
giue
,
when
hee
sayeth
;
Whose
sinnes
yee
remit
,
they
are
remitted
,
&c.
though
to
speake
truely
and
properly
,
neither
Peter
,
nor
any
mortall
man
euer
had
power
to
remit
sinne
,
but
onely
as
the
Priests
in
the
Old
Law
had
power
to
cleanse
Leprosie
;
which
was
only
by
pronouncing
according
vnto
the
Leuiticall
Rules
,
Whatsoeuer
yee
binde
on
earth
,
shall
bee
bound
in
heauen
;
where
the
Relatiue
(
yee
)
is
thought
to
extend
(
in
the
iudgement
of
[
*
](A02400-e2580-b)
*
Theophilact
:
in
Mat.
18.18
.
non
solum
quae
solvunt
sacerdotes
—
sed
quae
et
nas
—
sunt
soluta
et
lig.
good
Expositors
)
not
onely
to
the
rest
of
the
Apostles
,
but
also
(
in
case
there
spoken
of
)
to
euery
member
of
Christ
.
Finally
,
concerning
the
keyes
of
David
,
which
(
our
Sauiour
in
his
glory
professing
himselfe
to
be
the
keeper
of
)
may
seeme
to
haue
the
preheminence
;
I
will
lay
the
key
of
Dauid
vpon
his
shoulders
;
hee
shall
shut
,
and
none
shall
open
;
hee
shall
open
,
and
none
shall
shut
:
Wherein
then
consists
the
peculiaritie
of
Peters
Keyes
?
For
though
when
our
Sauiour
promised
him
them
,
hee
tearmed
them
the
Keyes
of
Heauen
;
yet
for
as
much
as
the
Keyes
of
binding
,
loosing
,
opening
,
shutting
,
remitting
&c.
doe
concerne
no
other
gates
then
the
gates
of
Heauen
;
such
nominall
explications
annexed
vnto
Peters
Keyes
,
can
giue
no
reall
Specialty
vnto
them
.
Especially
considering
how
the
Key
of
Faith
which
euery
beleeuer
must
haue
as
well
as
Peter
,
is
also
the
Key
of
Heauen
;
yea
and
such
a
Key
,
as
without
it
,
none
of
the
other
Keyes
can
,
and
yet
,
it
,
without
all
the
rest
,
is
able
,
to
open
Heauen
Gates
alone
.
Though
truly
and
properly
we
must
alwaies
remember
,
that
he
only
is
able
to
open
the
heauens
,
which
hath
made
the
heauens
;
His
precious
blood
being
the
only
true
Key
indeed
;
and
his
Word
reuealing
so
much
,
being
the
handle
of
that
Key
;
and
the
faith
of
man
beeing
the
hand
,
which
by
meanes
of
that
handle
,
His
Word
,
does
turne
that
Key
his
bloud
,
vpon
the
maine
boult
,
sinne
;
which
only
hath
shut
Heauen
gates
against
the
Sonnes
of
Men.
9.
Finally
concerning
Peters
agencye
and
imployment
in
the
Church
affaires
more
then
others
,
we
answer
:
that
the
principall
Agents
and
Speakers
are
not
alwaies
of
necessity
the
principall
persons
:
Aduocates
and
pleaders
,
exceeding
Iudges
and
Presidents
in
such
Offices
;
Moses
,
though
Moses
was
as
God
vnto
him
:
and
the
men
of
Lystra
esteeming
Paul
to
be
therefore
inferiour
vnto
Barnabas
(
as
much
as
Mercurie
was
vnto
Iupiter
)
because
Paul
was
the
chiefe
speaker
.
Secondly
,
though
wee
find
Peter
in
the
Acts
of
the
Apostles
,
to
take
vp
the
occasions
of
Speech
very
often
and
abundantly
;
yet
may
we
obserue
diuerse
tokens
of
more
eminency
in
others
;
especially
in
Paul
,
Iohn
,
and
both
the
Iameses
:
the
one
of
these
being
graced
with
no
meaner
tearme
then
the
Lords
brother
;
which
were
accounted
pillars
:
my
sentence
is
&c.
presently
without
more
ado
the
Text
addeth
(
v.
22.
)
It
seemed
good
vnto
the
Apostles
to
send
,
&c.
Iames
also
being
only
named
when
Paul
was
dispensed
withal
for
his
condescending
vnto
the
Iewish
rites
.
And
as
concerning
Iohn
,
we
find
;
first
that
he
is
vsually
called
the
Disciple
whom
Iesus
loued
;
that
our
Sauiour
permitted
him
to
leane
on
his
breast
at
his
last
Supper
:
the
Son
of
his
owne
Mother
,
&
as
a
gardian
vnto
her
:
gaue
him
the
grace
to
write
his
Gospell
in
the
diuinest
manner
;
with
answerable
Canonicall
Epistles
:
as
also
made
him
the
immediate
pen-man
of
his
special
Epistles
to
the
seauen
Churches
:
Tooke
the
care
of
all
the
Churches
;
namly
ouer
al
the
Gentiles
;
wrot
most
canonicall
Epistles
;
most
magnified
his
Office
;
stood
most
vpon
his
Authority
,
affirming
that
who
so
despised
his
Doctrine
despised
God
;
commending
his
owne
example
,
behold
I
Paul
,
I
say
vnto
you
&c.
)
and
finally
rebuking
Peter
to
the
face
.
Whereas
concerning
Peter
,
as
he
is
not
any
where
noted
for
spirituall
excellency
and
infallibilitie
more
then
others
,
Paul
,
nor
Iames
nor
Iohn
,
did
sway
the
affaires
of
the
Primatiue
Church
,
but
iointly
the
Twelue
together
.
For
both
the
choosing
the
new
Apostle
,
the
ordaining
the
seauen
Deacons
▪
the
deciding
controuersies
,
the
disposing
Prouinces
,
the
sending
Barnabas
to
Antioch
,
Peter
&
Iohn
into
Samaria
,
the
taking
account
of
Peters
going
to
the
Gentiles
(
notwithstanding
his
Diuine
warrant
therfore
)
were
all
the
ioynt
Acts
of
the
whole
Twelue
.
The
decrees
finally
going
forth
in
no
other
name
but
in
the
name
of
the
Twelue
.
Samaria
,
Kings
as
the
Supremes
,
gouernors
,
&c.
admonishing
those
of
his
owne
sort
,
not
to
carry
themselues
as
Lords
ouer
Gods
heritage
,
Seruant
of
Iesus
Christ
,
or
an
elder
,
or
an
Apostle
at
the
most
.
Whereas
had
hee
taken
himselfe
to
bee
in
that
Supereminencie
as
should
make
him
Head
of
the
Church
(
yea
such
an
Head
,
as
should
be
the
originall
vnto
a
succession
of
Heads
vnto
the
end
of
the
world
)
not
only
without
arrogance
hee
might
haue
inserted
it
into
his
style
,
but
also
without
wrong
to
posterity
he
could
not
haue
omitted
so
to
doe
:
euen
by
the
same
discretion
wherewith
S.
Paul
does
more
often
tearme
himselfe
an
Apostle
,
then
any
of
the
Twelue
vsed
to
doe
;
because
else
his
Apostleship
might
haue
beene
doubted
of
:
so
there
being
doubt
(
at
least
)
of
Peters
being
such
an
head
,
had
it
not
farre
more
concerned
him
euery
where
(
at
least
once
in
his
life
)
to
haue
prefixed
his
title
?
Peter
,
and
that
of
such
perpetuall
necessity
,
would
hee
haue
omitted
so
faire
an
occasion
,
to
stablish
a
matter
of
that
moment
,
which
both
with
a
word
he
might
haue
done
;
and
also
when
the
time
was
,
either
then
or
neuer
(
in
a
manner
)
to
bee
done
,
his
departure
and
death
being
so
instant
?
yea
,
would
hee
so
on
the
contrary
haue
generally
forbidden
them
the
vse
of
any
Authority
,
when
he
told
them
that
though
the
Kings
of
the
Nations
did
exercise
authority
,
yet
with
them
it
should
not
be
so
?
For
,
as
for
those
which
expound
those
words
(
with
you
it
shall
not
be
so
)
to
restraine
the
Disciples
only
from
ruling
so
tyrannically
,
or
so
vniustly
as
the
heathen
;
they
therein
make
our
Sauiours
words
to
bee
nothing
to
the
Disciples
question
:
for
they
might
haue
answered
againe
,
that
there
strife
was
not
who
should
rule
tyrannically
or
vniustly
,
but
only
who
should
bee
chiefe
;
whereas
some
one
,
or
diuers
of
them
might
be
cheefe
,
and
yet
not
only
no
Tyrants
,
but
not
so
much
as
lawfull
Gouernours
.
But
to
conclude
;
for
as
much
as
wee
can
finde
no
necessity
for
the
acknowledging
such
Supereminencie
of
Peters
Spirituall
gifts
;
nor
(
were
that
granted
)
any
step
to
Authoritie
thereupon
;
nor
that
the
Kings
and
Gouerners
in
Peters
time
did
loose
there
Soueraignty
ouer
their
Christian
Subiects
;
it
cannot
therefore
be
,
that
Peter
was
vniuersally
the
Head
of
all
Christians
in
his
time
:
and
so
the
second
Linke
of
the
maine
Chaine
proues
of
no
force
.
The
next
is
this
:
Only
the
Successors
of
Peter
must
be
these
vniuersall
Heads
in
their
times
:
whereunto
wee
answer
;
first
,
that
the
Founder
of
the
Church
,
Iesus
Christ
,
did
neuer
ordaine
that
any
Principality
,
gifts
,
or
capacities
whatsoeuer
should
bee
conueyed
to
any
of
his
members
by
succession
:
Secondly
,
that
hee
neuer
disabled
or
excepted
against
any
Line
,
Tribe
,
Nation
,
Language
,
or
Continent
whatsoeuer
,
from
taking
as
high
place
in
his
Church
,
as
his
Church
afforded
:
Thirdly
,
when
his
will
was
in
the
time
of
the
Old
Law
,
to
haue
the
Priesthood
goe
by
Succession
;
He
did
both
specifie
the
Line
wherein
it
should
passe
,
namely
the
Line
of
Aaron
;
Peter
,
it
must
follow
that
Peters
Successour
shall
bee
intollerably
surcharged
:
For
either
he
must
haue
more
gifts
then
Peter
had
,
or
no
more
;
if
more
,
then
is
he
more
then
Peters
Successour
.
But
if
no
more
;
there
is
no
equitie
nor
proportion
in
it
,
that
he
whose
charge
is
a
thousand
fold
greater
then
Peters
,
yet
shall
haue
no
greater
measure
of
gifts
to
discharge
it
then
Peter
had
.
Finally
,
for
as
much
as
the
Lord
hath
told
vs
,
that
many
shall
come
from
the
East
,
and
from
the
West
,
and
sit
with
Abraham
Isaac
and
Iacob
,
and
the
children
of
the
Kingdome
shall
bee
cast
out
;
whosoeuer
heareth
his
Word
and
keepeth
it
,
the
same
is
his
Brother
,
and
Sister
,
and
Mother
:
and
that
it
should
not
profit
the
Iewes
for
that
they
had
Abraham
to
their
Father
:
Hee
telling
vs
also
in
the
Old
Testament
by
his
Prophet
,
that
an
vngodly
Sonne
should
fare
neuer
the
better
for
his
godly
Father
,
nor
a
godly
Sonne
any
thing
the
worse
for
his
vngodly
Father
:
the
course
also
of
the
times
declaring
vnto
vs
,
how
holy
Kings
had
vnholy
Sonns
to
succeede
them
:
and
on
the
contrary
;
as
good
King
Iotham
hauing
a
wicked
Sonne
Ahaz
for
his
Successour
,
and
he
a
good
Son
Hezechia
for
his
Successour
;
and
hee
a
wicked
Son
Manasses
for
his
Successour
,
and
hee
a
good
grand-child
Iosiah
for
his
Successour
;
and
hee
a
wicked
Sonne
Iehoahaz
for
his
Successour
:
It
may
sufficiently
resolue
a
Christian
mind
how
farre
it
is
from
the
purpose
of
God
,
that
his
gifts
and
graces
should
goe
by
succession
.
For
though
often
times
a
good
and
godly
Father
had
a
good
and
godly
Son
to
succeed
him
,
yet
was
not
that
by
vertue
of
Succession
,
but
by
vertue
of
Gods
grace
immediately
directing
the
Son
,
as
well
as
the
Father
:
euen
as
to
day
may
be
as
faire
a
day
as
yesterday
,
and
yet
not
because
it
succeeds
yesterday
,
but
because
the
Sunn
shines
as
immediately
vpon
it
,
as
it
did
vpon
yesterday
.
Finally
,
(
for
a
conclusion
)
whosoeuer
challengeth
Supremacy
in
the
Church
by
vertue
of
Succession
,
does
plead
no
lesse
then
flat
contradiction
:
For
whosoeuer
is
Supreame
Head
of
the
Church
,
must
bee
immediate
vnto
God
himselfe
;
But
whosoeuer
claimeth
any
thing
by
vertue
of
Succession
,
does
of
necessity
imply
,
that
there
is
a
person
betwixt
him
and
the
Lord
;
namely
his
predecessor
from
whom
his
vertue
is
deriued
.
The
next
Linke
of
the
Chaine
is
this
:
that
Only
the
Bishops
of
Rome
were
the
Successours
of
Peter
in
their
times
.
Whereunto
we
answer
;
First
,
that
no
diuine
record
does
auouch
so
much
,
or
so
much
as
mention
any
by
the
name
of
Bishop
of
Rome
:
and
therefore
the
knowledge
of
any
rites
concerning
that
Sea
,
can
not
bee
materiall
vnto
a
point
of
faith
.
Secondly
,
as
it
is
not
certainely
agreed
vpon
,
who
that
Bishop
was
which
immediately
Succeded
Peter
,
(
some
affirming
Liuius
,
some
Clemens
,
and
some
Clitus
to
bee
the
man
)
so
can
there
be
no
cause
shewne
,
why
som
Bishop
of
Rome
must
needs
be
he
.
For
first
,
if
holinesse
of
life
were
sufficient
to
make
a
Successour
;
so
euery
Christian
might
be
Peters
successor
as
wel
as
any
Bishop
of
Rome
.
Secondly
,
if
besides
holinesse
of
life
there
must
also
concurre
soundnesse
of
Doctrine
;
yet
so
also
any
Pastor
may
as
well
be
his
successour
.
Or
if
yet
further
such
a
quantitie
of
charge
as
Peter
had
,
bee
requisite
vnto
the
constitution
of
his
Successour
;
yet
so
also
euery
ordinary
Diocesan
is
able
to
be
his
successor
.
Or
if
yet
further
,
the
foure
fold
qualifications
Apostolicall
,
namely
Immediate
calling
,
Generalitie
of
commission
,
Infallibility
of
Iudgement
,
and
Vniuersality
of
Languages
must
concurre
to
make
such
a
Successour
:
yet
,
as
the
first
Bishops
of
Rome
are
no
where
avouched
to
bee
thus
qualified
more
then
others
,
if
so
much
;
especially
if
they
knew
no
Language
but
the
Latin
,
and
came
to
their
places
by
Election
,
which
is
no
immediate
Calling
;
So
neither
will
such
quallification
make
a
Successor
vnto
Peter
more
peculiar
,
then
vnto
the
rest
of
the
Apostles
vnto
whom
such
foure-fold
qualification
was
common
:
wherein
then
shall
consist
the
marrow
and
quiddity
which
makes
the
Roman
Bishops
the
peculiar
Successours
of
Peter
?
For
,
should
it
be
supposed
that
some
peculiar
imposition
of
hands
did
passe
from
Peter
vpon
the
first
Bishop
of
Rome
(
wherewith
the
Holy
Ghost
was
giuen
in
the
time
of
the
Apostles
)
or
some
portion
of
Peters
spirit
was
giuen
to
that
first
Bishop
(
as
the
spirit
of
Moses
was
vnto
the
Seauenty
)
or
that
Peters
garments
were
put
vpon
him
(
as
the
garments
of
Aaron
were
vpon
his
Successours
)
or
some
such
like
Rite
of
conueyance
;
Spitle
,
and
Clay
,
and
Hemmes
of
garments
,
Napkins
,
Partlets
,
&
Shaddowes
)
the
intitling
any
Bishop
of
Rome
vnto
Peters
vertue
,
spirit
,
or
priuiledge
,
by
means
of
any
such
outward
passage
which
hath
no
diuine
record
to
specifie
it
,
is
no
lesse
presumptuous
then
superstitious
and
ridiculous
.
Finally
concerning
their
argument
from
Peters
being
the
first
Bishop
of
Rome
(
their
cardinall
argument
in
this
point
)
that
therfore
only
the
Bishops
of
Rome
are
his
Locall
,
and
so
consequently
his
most
proper
Successours
:
wee
answer
;
that
neither
is
locall
succession
of
force
to
attaine
to
the
vertue
of
the
predecessour
;
there
being
no
kinde
of
place
,
whether
natural
,
ciuill
,
or
mysticall
,
but
which
is
capable
euen
of
contrarieties
;
euen
the
Soule
of
man
(
the
purest
vessell
and
continent
that
is
)
being
a
receptacle
of
Sinne
as
well
as
grace
,
and
the
Temple
of
God
being
destinated
for
the
Seate
of
Antichrist
as
well
as
for
Iesus
Christ
.
Babylon
,
Babylon
,
yet
considering
how
there
were
three
Locall
Babylons
,
namely
in
Syria
,
Caldea
,
and
Egypt
;
which
were
farre
more
neerly
situate
vnto
Peters
Prouince
then
Rome
was
,
there
coniecture
that
Peter
meant
Rome
by
Babylon
in
that
Text
hath
three
to
one
against
it
.
But
if
coniectures
and
good
probabilities
may
be
allowed
to
carry
any
sway
in
this
businesse
,
it
is
easie
to
produce
them
abundantly
,
and
that
out
of
Scriptures
,
that
Peter
neuer
was
(
but
as
euery
Apostle
was
)
any
Bishop
of
Rome
.
Ierusalem
,
Antioch
,
Ioppa
,
and
those
quarters
.
Thirdly
,
Paul
in
his
Epistle
to
the
Romans
,
does
tell
them
that
hee
alwayes
had
a
speciall
care
,
;
then
the
which
Text
,
what
more
faire
argument
can
bee
framed
,
that
Paul
neuer
esteemed
the
Church
of
Rome
to
haue
any
other
founder
then
himselfe
:
as
also
his
speciall
Commission
ouer
the
Gentiles
(
whereof
Rome
was
the
chiefe
City
)
his
large
Epistle
to
the
Romans
(
conteyning
the
foundation
of
the
Christian
Faith
in
all
the
dimensions
)
his
being
free
borne
of
the
Romans
,
his
appealing
to
Rome
in
his
persecutions
,
his
abiding
there
diuers
yeares
,
and
that
with
fauour
for
prisoner
;
his
inditing
most
of
his
Epistles
there
,
and
neuer
making
mention
of
Peter
in
any
of
them
,
but
alwaies
complayning
how
destitute
he
was
,
how
all
had
forsaken
him
,
how
all
sought
their
owne
;
how
he
had
none
was
with
him
but
Luke
;
how
he
had
none
like
minded
vnto
Timothy
(
euen
when
his
death
was
instant
)
and
such
like
circumstances
may
inferre
.
Vnles
it
were
to
be
supposed
,
that
after
the
death
of
Paul
,
Peter
came
out
of
Asia
into
Europe
,
to
keepe
consistory
at
Rome
(
and
that
25.
yeares
by
the
rule
of
their
owne
stories
)
there
to
beginne
an
vniuersall
Church-gouernment
(
which
in
his
best
yeares
hee
neuer
medled
with
)
and
in
that
City
which
hee
is
supposed
to
esteeme
Mysticall
Babylon
?
To
this
we
may
finally
adde
that
no
writers
,
liuing
in
the
time
of
the
first
Bishops
,
do
any
where
auouch
that
those
first
Bishops
did
euer
challenge
any
such
Soueraigntie
,
but
rather
they
auouch
the
contrary
.
For
why
does
Clement
,
(
who
is
supposed
to
bee
the
first
Bishop
of
Rome
)
in
his
Epistle
to
Iames
,
Antioch
,
Caput
Orbis
?
which
,
in
that
the
Disciples
did
there
first
begin
to
be
called
Christians
;
(
Act.
11.26
.
)
it
might
farre
better
be
so
tearmed
then
any
other
;
5.
Act.
1.
a
Councell
also
hauing
these
words
Apostolici
throni
Antiochenae
magnae
ciuitatis
.
Or
why
was
the
Bishop
of
Alexandria
intitled
Iudex
Orbis
?
92.
Or
why
did
the
Councell
of
Affrick
forbid
appeales
ad
transmarina
Concilia
?
A
Father
also
affirming
non
esse
congruum
—
that
it
is
not
meete
for
them
that
are
in
Egypt
to
Iudge
them
that
are
in
Thracia
:
highest
Bishop
?
or
why
does
a
Pope
of
late
times
affirme
that
vntill
the
Councell
of
Nyce
,
parvus
respectus
ad
Romanos
Episcopos
?
In
which
Councell
also
(
if
hee
meant
Nyceum
primum
)
why
was
it
decreed
(
An.
6.
Dom.
323.
)
vt
honor
cuique
suus
servetur
Ecclesiae
?
wherein
also
it
is
expresly
prouided
that
the
Bishop
of
Ierusalem
should
haue
his
auncient
honour
:
7.
and
why
in
the
primitiue
Councells
had
the
Roman
Bishops
sometime
the
fourth
place
,
2.1
.
sometime
the
fift
place
,
and
sometime
the
sixt
assined
them
?
yea
finally
,
why
did
Gregory
(
himselfe
a
Bishop
and
Pope
of
Rome
)
liuing
about
500.
1.
Lib.
4.
epist.
32.
yeeres
after
Peter
,
notwithstanding
avouch
,
that
none
of
his
Predecessours
did
euer
take
vpon
him
to
vse
the
vngodly
name
of
Episcopus
vniuersalis
?
yea
&
so
deeply
to
challenge
the
Patriarch
of
Constantinople
for
assuming
it
,
as
that
he
tearmed
him
therein
,
the
fore-runner
of
Antichrist
:
euery
where
not
sparing
in
his
Epistles
to
brand
that
title
with
all
the
reproaches
and
execrations
hee
could
deuise
;
calling
it
tiphuum
superbiae
vocabulum
temerarium
,
pompaticum
,
scelestum
,
superstitiosum
,
profanum
,
nomen
erroris
,
nomen
singularitatis
,
nomen
vanitatis
,
nomen
hypocrysios
,
nomen
blasphemiae
.
Surely
(
a
little
by
the
way
Reader
let
me
speake
it
)
If
Gregory
so
thought
him
to
be
defied
which
would
be
called
Episcopus
vniuersalis
,
what
would
he
haue
thought
of
that
person
who
ordinarily
aduanceth
him selfe
in
these
manner
of
titles
,
properties
,
and
conditions
:
1.
Concil.
Lat
sub
.
Leon.
10.2
.
Hostiensis
.
1.
In
Papa
est
omnis
potestas
,
supra
omnes
potestates
tam
coeli
quam
terrae
.
2.
Papa
et
Christus
faciunt
vnum
tribunal
.
3.
3.
Ius
Canon
.
S.
16.1
.
q.
in
gl
.
4.
Fran.
Zabarel
:
Papa
potest
dispensare
contra
ius
diuinum
.
4.
Persuaserunt
Pontificibus
quòd
omnia
possent
,
et
sic
quòd
facerent
quicquid
liberet
,
etiam
illicita
et
quod
sint
plùs
quàm
Deus
.
5.
Extrav
.
Ioh.
22.
in
glos
.
5.
Credere
dominum
nostrum
Deum
Papam
non
potuisse
provt
statuit
,
hereticum
esse
censetur
.
6.
Camotensis
.
6.
Papa
praecipit
Angelis
,
et
habet
potestatem
in
mortuos
.
7.
7.
Clem.
in
proem
.
in
glos
.
8.
Durand
.
l.
2.9
.
Bonif.
8.
de
maiorat
.
et
ob
.
Nec
Deus
es
nec
homo
,
quasi
neuter
es
inter
vtrumque
.
8.
Hic
est
ille
Melchisedeck
,
hic
est
caput
omnium
pontificum
,
de
cuius
plenitudine
omnes
accipiunt
.
9.
Dicimus
,
definimus
,
pronunciamus
,
omnino
esse
de
necessitate
salutis
omni
humanae
creaturae
subesse
Romano
Pontifici
.
10.
Cornel.
episc
.
in
orat
.
ad
.
Synod
in
conc
.
Tryd
.
11.
Step.
Episcop.
Petracens
.
12.
Host
:
de
sentent
.
excom.
13.
Sylv.
prier
;
contr.
Luth.
14.
Felinus
extrav
de
constitut.
Stat.
con
.
Papa
lux
venit
in
mundum
sed
dilexerunt
tenebras
magis
quam
lucem
.
11.
Tibi
data
est
omnis
potestas
tam
in
coelo
quàm
in
terra
.
12.
Papa
potest
omnia
quae
Christus
potest
.
13.
Authoritate
Scripturae
licet
non
innotuere
nobis
indulgentiae
,
at
Authoritate
Romanae
Ecclesiae
Romanorumque
Pontificum
quae
maior
est
.
14.
Nedum
circa
Coelestia
,
Terrestria
et
Infernalia
Papa
gerit
vicariatum
Christi
,
sed
etiam
supra
Angelos
bonos
et
malos
.
15.
16.
Stella
clericorum
serm.
111.
Tu
es
omnia
et
supra
omnia
.
16.
Sacerdos
est
creator
creatoris
sui
;
—
qui
creauit
vos
absque
vobis
,
creatur
a
vobis
mediantibus
vobis
.
And
if
euen
a
Priest
can
create
his
Creator
;
what
then
can
hee
not
doe
which
makes
that
Bishop
who
makes
that
Priest
that
so
makes
his
Maker
?
O
feruent
Gregory
that
thou
wert
but
so
long
awake
as
to
heare
these
manaer
of
voices
of
thy
Successors
!
for
if
thy
zeale
grew
so
hot
against
one
for
being
tearmed
Episcopus
vniuersalis
;
how
would
it
burne
vp
those
,
who
with
their
Babylonian
Tops
haue
surmounted
euen
Lucifer
himselfe
?
For
Lucifers
only
sicknesse
being
this
because
he
was
not
(
sicut
altissimus
)
peere
with
the
highest
.
He
shall
exalt
himselfe
aboue
all
that
is
called
God
.
The
fift
Linke
of
the
Chaine
is
this
:
Only
the
Popes
of
Rome
were
the
Successours
of
those
Bishops
.
Whereunto
we
answer
;
that
for
as
much
as
the
Popes
did
differ
from
the
Bishops
,
both
in
name
(
the
word
Papa
not
being
knowne
amongst
the
ancient
Latines
or
those
Bishops
)
and
also
in
the
forme
of
Election
,
(
the
most
substantiall
difference
that
States
can
haue
)
and
thirdly
in
the
qualitie
of
the
persons
both
electing
and
to
be
elected
;
only
Cardinalls
(
a
Colledge
vnknowne
vntill
of
late
)
being
both
electores
and
eligibiles
;
and
finally
in
the
quantity
and
specialty
of
their
charge
;
it
must
of
necessity
follow
,
that
those
Popes
were
of
a
diuers
kinde
and
originall
from
those
Bishops
,
and
so
consequently
more
or
lesse
then
Successours
vnto
those
Bishops
,
and
so
finally
more
or
lesse
then
Heads
of
the
Church
.
The
last
Linke
of
the
Chaine
is
this
:
Only
Hee
which
now
possesseth
the
Roman
Papacy
is
the
Successour
of
those
Popes
.
Wherevnto
wee
answer
;
first
,
that
is
not
only
void
of
diuine
proofe
,
but
also
that
it
is
vncapable
thereof
:
namely
because
it
is
grounded
vpon
matters
of
fact
which
hapned
long
since
the
time
when
those
proofes
had
their
last
period
.
Secondly
,
as
it
is
vncapable
of
diuine
proofe
,
so
also
is
it
vncapable
of
the
better
kind
of
humane
proofe
;
namely
that
kinde
of
proofe
which
is
by
operation
of
iudgement
;
matters
of
fact
hauing
only
Sense
and
eye-witnesse
to
beare
them
out
.
Thirdly
,
wheras
other
matters
of
fact
are
ordinarily
prooued
with
two
or
three
witnesses
at
the
most
;
this
proposition
must
haue
no
lesse
lesse
then
two
or
three
hundred
;
euery
seuerall
Successour
(
whereof
there
haue
beene
aboue
an
hundred
)
needing
no
lesse
then
two
witnesses
(
a
Register
being
a
double
witnesse
)
to
auouch
the
canonicall
validitie
of
his
choice
.
To
these
exceptions
we
might
adde
how
sundry
times
and
waies
the
Succession
from
the
first
Pope
to
the
now
present
,
hath
beene
interrupted
.
As
first
,
for
that
the
Papacie
diuers
times
by
the
space
of
an
whole
yeare
,
and
sometimes
seauen
yeares
hath
beene
vnsupplyed
;
secondly
,
that
diuers
times
againe
,
(
no
lesse
then
thirty
seuerall
times
)
there
haue
beene
two
or
three
Popes
at
once
:
thirdly
,
for
that
diuers
times
,
the
Successour
hath
contraryed
,
the
Predecessour
,
and
that
so
mortally
,
as
that
the
dead
corps
of
the
Predecessour
hath
capitally
been
proceeded
against
.
Fourthly
,
for
that
diuers
haue
beene
elected
and
installed
incompetently
,
indirectly
,
fraudulently
,
&
violently
;
in
which
cases
the
so
elected
are
by
the
Locall
Decrees
pronounced
Apostaticall
,
78.
Siquis
.
and
not
Apostolicall
.
Fiftly
,
for
that
diuers
haue
supplyed
the
place
which
in
their
liues
were
most
vile
,
Licencious
,
Monstrous
,
Homicidious
,
Incestuous
,
Scismaticall
,
Hereticall
,
Magicall
,
and
Diabolicall
:
in
so
much
as
a
Writer
of
their
owne
Nation
hath
not
spared
to
say
that
the
goodnesse
of
a
Pope
is
commended
when
it
exceedes
not
the
wickednesse
of
other
men
.
16.
And
finally
for
that
their
doctrine
hath
continually
beene
protested
against
,
especially
this
last
hundred
yeares
and
that
maugre
all
kind
of
torturings
,
murtherings
,
and
massacrings
that
could
bee
deuised
.
These
kind
of
allegations
though
we
might
insist
vpon
,
against
the
tenour
of
this
pretended
Succession
;
yet
because
it
cannot
be
done
,
but
by
the
aide
of
humane
writers
,
which
for
that
they
bee
subiect
both
to
errour
&
falsifications
,
when
we
haue
done
neuer
so
much
it
will
not
be
of
force
to
either
satisfie
or
conuince
the
conscience
,
which
is
the
only
thing
wee
aime
at
.
To
say
therefore
no
more
then
we
meane
to
make
the
conscience
a
Iudge
of
,
and
yet
as
much
as
conditionally
(
particulars
not
being
capable
of
any
other
but
conditionall
demonstrations
)
shall
fasten
vpon
the
Conscience
;
thus
wee
pronounce
;
that
if
at
any
time
since
first
the
Papacie
began
,
any
of
the
Popes
did
euer
inioyne
vpon
Capitall
penaltie
blasphemous
or
Idolatrus
Doctrine
;
or
(
to
make
our
instance
more
speciall
)
if
they
did
euer
at
any
time
capitally
inioyne
either
the
worshipping
of
any
kinde
of
Image
,
or
the
bowing
downe
thereto
;
or
that
men
should
attribute
more
reuerence
vnto
any
kinde
of
Image
(
whether
of
God
or
man
,
Christ
or
his
Crosse
so
supposed
to
be
)
then
vnto
the
meanest
member
of
Christ
vpon
the
face
of
the
earth
(
yea
the
vilest
man
that
is
,
hauing
a
deeper
Character
and
impression
of
God
,
then
the
colourings
,
caruings
,
or
works
of
any
mortall
man
whatsoeuer
)
:
or
finally
,
if
euer
they
did
capitally
inioyne
,
that
men
should
esteeme
,
that
to
be
the
very
true
and
proper
person
or
manhood
of
Christ
,
which
before
the
speaking
afew
words
they
confesse
was
no
better
then
Bakers
bread
.
In
any
of
these
cases
wee
pronounce
and
challenge
their
Succession
to
be
extinguished
&
as
vtterly
dead
as
euer
Corps
was
when
the
soul
was
departed
.
And
that
euery
such
Successor
was
no
better
the
Successour
of
Peter
,
then
darkenes
is
the
Successour
of
the
light
,
death
the
Successour
of
life
,
and
Antichrist
the
Successor
of
Iesus
Christ
.
But
admit
none
of
these
Doctrines
were
euer
taught
in
that
Chaire
from
the
first
to
the
last
,
(
which
that
is
might
bee
true
,
no
doubt
all
that
euer
writ
or
reported
to
the
contrary
would
gladly
be
found
lyars
)
yet
will
not
the
maine
conclusion
follow
therevpon
,
vpon
,
vnlesse
all
the
former
Linkes
of
the
Chaine
bee
firme
and
inviolable
:
which
if
(
Christian
Reader
)
you
find
farre
otherwise
;
then
iudge
how
it
concernes
you
to
beware
how
you
venter
the
waight
of
your
saluation
thereupon
:
least
as
the
people
of
Israel
leaning
on
the
Staffe
of
Egypt
did
find
it
to
bee
but
Reed
;
so
you
bearing
your selfe
vpon
this
Chaine
,
doo
in
the
end
,
when
it
is
too
late
,
find
it
to
bee
made
of
Rushes
:
and
while
out
of
an
hope
to
bee
thereby
haled
vp
to
Heauen
,
you
suffer
your selfe
to
bee
hoysted
out
of
that
protection
which
God
hath
lent
you
vpon
earth
,
you
fall
in
the
mid-way
without
recouery
.
Which
Iudgement
,
God
of
his
goodnesse
keepe
you
and
me
from
:
and
so
Christian
Reader
commending
these
my
paines
vnto
your
seruice
in
the
Lord
:
in
him
I
leaue
you
.
FINIS
.