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A64463
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The texts examined which papists cite out of the Bible to prove the supremacy of St. Peter and of the Pope over the whole church.
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Scott, John, 1639-1695.
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1688
(1688)
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Wing T826; ESTC R6438
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34,807
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58
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must evidently see without going further that he speaks not a Syllable of the Power of the High-Priest but of the Authority of the Supreme Tribunal or Court among the Jews which consisted of a great number of Persons wherein all Controversies which could not be ended in inferiour Courts were to be finally determined without any Appeal In which Supreme Court the High Priest was so far from being the Chief that he was not so much as admitted to be a Member of it unless he was a wise Man. And then he did not bear an absolute Sway there but the Sentence was passed by the whole Council as appears not meerly from the Jewish Writers but from these repeated Admonitions in the very Body of this Law. THEY shall shew thee the Sentence of Judgment ver 9. and thou shalt do according to that thing which THEY of that Place shew thee and observe to do according to all that THEY inform thee ver 10. according to the Sentence of the Law which THEY shall teach thee according to the Judgment which THEY shall tell thee thou shalt not decline from the Sentence which THEY shall shew thee ver 11. Where he must be blind who doth not see six flat Contradictions to the Assertion of this Catholick Scripturist in this very place which he produces to prove that Moses here sets up the Tribunal of the High Priest and orders his Sentence to be obeyed upon pain of Death in Causes Ecclesiastical This was neither his Court nor were Causes judged by his Sentence nor is there one word here of Causes Ecclesiastical but only of Civil between Blood and Blood Plea and Plea Stroke and Stroke unless we suppose the Word we translate Stroke relates to the Plague of the Leprosy which belonged to the Priests to judg of it but excluded Men from all Civil as well as Sacred Society And if the utmost be granted that can be supposed that there is mention here of something appertaining to Spiritual Causes yet it must be also allowed by all Men of sense that this Text speaks most of Civil Causes and therefore can no more prove an absolute Obedience to be due to Spiritual than to Civil Governours All which considered I do not see but Dr. Reynolds had reason to say they might as well call in the help of the first words of Genesis In the beginning God created the Heaven and the Earth as this Verse in Deuteronomy to support the Popes Supremacy For there as Pope Boniface VIII very gravely observes in the fore-mentioned Extravagant Moses says God created the Heavens and the Earth in the beginning not in the beginnings and therefore he who resists the Popes Authority resists the Ordinance of God unless with Manichaeus he feign two beginnings or Principles which is false and heretical And by such fine fetches as this Innocent III * Decret Greg. L. iv Tit. 17. c. 13. per venerabilem proved his Power over the whole Church from these words in Deuteronomy But he did not mince the matter as this Catholick Scripturist doth but stoutly affirmed that the Pope may exercise Temporal Jurisdiction as well as Spiritual not only in the Churches Patrimony but in other Countries also in certain Causes For Deuteronomy being by Interpretation a Second Law it proves by the very force of the word that what is here decreed in Deut. xvii 8. ought to be observed in the New Testament And then the place which the Lord hath chosen is the Apostolick See viz. Rome the Levitical Priests are his Brethren the Cardinals the High-Priest or Judg is the Pope the Vicar of him who is a Priest for ever after the Order of Melchisedec appointed by God the Judg of Quick and Dead the first sort of Judgments between Blood and Blood is meant of Criminal and Civil Causes the last between Stroke and Stroke is meant of Ecclesiastical and Criminal the middle between Plea and Plea belongeth to both Ecclesiastical and Civil in which if any one contemn the Sentence of the Apostolick See he is doomed to die that is to be separated by the Sentence of Excommunication as a dead Man from the Communion of the Faithful Nothing is more evident than that according to this Catholick Exposition of Pope Innocent the Bishop of Rome is by the Divine Law Head of all Christians as well in Civil Causes as in Ecclesiastical This Text in Deuteronomy proves the one as much as the other that is it proves just nothing but that the Mystery of Iniquity wrought very high when such mystical Senses of Holy Scripture were swallowed glibly to confirm the chiefest Mystery of the Romish Faith. Perhaps the Catholick Scripturist will say that they now argue from this place only by a parity of Reason that there must be but one High Priest among Christians because their was no more among the Jews To which they may have an Answer when they prove that Judaea was as big as the whole Christian World. That 's as hopeful a Task for him to labour in as any he hath undertaken And so I take my leave of him till he hath finished it for it will be too tedious to follow him to his next Text out of the New Testament Matth. xxiii 2. which he calls an unanswerable Text concerning the High Priests of the old Law. Vpon the Chair of Moses have sitten the Scribes and Pharisees all therefore whatsoever they shall say unto you observe and do it For no body but himself can see a Syllable here concerning the High Priests who did not sit in Moses his Chair but were the Successors of Aaron And besides that this place belongs to another Head of their Doctrine about the Popes Infallibility of which if this be a proof it likewise proves the Infallibility of Annas and Caiphas and justifies those that crucified our Blessed Lord and Saviour THE END LONDON Printed by J. D. for Richard Chiswel at the Rose and Crown in St. Paul's Church-Yard 1688. ERRATA PAge 110. Marg. line 4. for Tract read Orat. xxix P. 111. l. 2. r. of his Falls Ib. Marg. penult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 134. l. 20. r. ransack
13. If any Power or degree of Power was here promised to Peter more than to the rest of the Apostles it must be gathered either from the force of the Substance of the Promise or from the Circumstances wherewith it was delivered The Substantial part is nothing else but that of a Steward in the Church set forth by the Emblem of Keys and more explicitly declared by the Power of binding and loosing which carries in it no intimation of such a thing as a Supremacy over the whole Church but only of a ruling Power in some Family that is in that part of the Universal Church where his lot should fall For this very thing being presently after promised to all the Apostles it makes it evident there was no Supremacy here promised for then there must be not one but twelve Supremes As for the Circumstances wherein this part and the former of our Saviour's Promise was delivered which some are pleased to urge as very considerable they are of no strength to support so great a weight as they lay upon them For first It is very unreasonable that Circumstances should be thought of greater force to declare the meaning of this Promise than the very Substance it self is And secondly All these Circumstances save only that of his own Name and his Fathers joyned together are not peculiar to him but common to others who confessed Christ's Divinity and had it revealed from God and were blessed and designed for Stones in the Fabrick of the Church as well as Peter And further even that Circumstance of calling him Simon Bar-jona had a visible reason for it to distinguish this Simon from Simon Zelotes So that there is nothing left but the small Circumstance of calling him by his Name to be the grand Foundation of St. Peter's Supremacy Can any one be satisfied with such poor Proofs Which are no better than if we should argue in this manner our Lord said to Peter Follow me and so he did to the other eleven and by this made them his Disciples in common But had he said Simon Barjona Follow thou me as he might very well if any other Simon were then present he alone according to this way of discoursing had been taken into Discipleship and none after him enjoyed this Honour But I have said enough if not too much upon these Texts and must here end this Paper for fear of swelling it beyond the intended bulk The rest shall soon follow ERRATA PAge 81. line 21. for will be read were P. 83. l. 31. r. understood P. 85. l. 10. del of l. ult r. walk on P. 88. penult r. falsified P. 93. l. 29. del of before Peter's LONDON Printed by J. D. for Richard Chiswel at the Rose and Crown in St. Paul's Church-Yard 1688. The Second Part. The TEXTS examined which Papists cite out of the Bible TO PROVE The Supremacy of St. PETER and of the POPE over the whole Church IMPRIMATUR Guil. Needham Febr. 14. 1687. III. NOw we are come to the last reserve of the Roman Church for the support of this Cause which lies in those Words of Christ to Peter John xxi 15 16 17. Feed my Lambs and feed my Sheep They are sensible of the truth of that which hath been oft repeated that in neither of the former places Christ gave any thing to Peter but only promised he would give him such things as are there mentioned Now they are hard put to it to find when he did perform this Promise and not find with all that he performed it to all the Apostles and therefore as I have said made it to them all Here is the only Place they rely upon here they would fain find what is no where else to be found something peculiarly granted to Peter which was conferred upon none of the rest Read the words say they and observe how they are peculiarly spoken to Peter So when they had dined Jesus said to Simon Peter Simon Son of Jonas lovest thou these me more than these He saith unto him Yea Lord thou knowest I love thee He saith unto him FEED MY LAMBS He saith to him again the second time Simon Son of Jonas lovest thou me He saith unto him Yea Lord thou knowest that I love thee He saith unto him FEED MY SHEEP He saith unto him the third time Simon Son of Jonas lovest thou me Peter was grieved because he said unto him the third time Lovest thou me And he said unto him Lord thou knowest all things thou knowest that I love thee Jesus saith unto him FEED MY SHEEP See say they with what Solemnity our Lord here speaks to Peter and to him alone calling him three times particularly by his Name and Relation and bidding him as oft feed his Lambs or Sheep whereby he instated him in the Office he had promised him and made him in a particular manner to be a Pastor even the Pastor of the whole Church with a Supreme Power over it First To which we reply That having seen and considered all this we can see nothing here that looks like a Grant or Commission nothing given to St. Peter by these words which are a plain Charge or Command requiring him to do his Office which was therefore conferred upon him before together with the rest of the Apostles when our Lord said As my Father hath sent me so I send you c. Receive ye the Holy Ghost c. Secondly And as here is no Commission no Conveyance of any thing made to him but a bare Precept to do his Duty So the Duty doth not concern him alone but belongs to them all as much as him It is at this time required in a Precept directed to him alone that 's true and Bellarmine might have spared all his Labour to prove that these words were spoken to Peter alone They were so if we understand thereby that he only by Name is now admonished of his Duty the reason of which we shall see presently but the Duty of which he was admonished was not peculiar to him and so the words do not belong to him alone as appears by many Arguments 1. From St. Peter himself who seems to have interpreted the Mind of Christ in this Speech to him in his words to the Elders of the Church to whom he wrote 1 Pet. v. 1. The Elders which are among you I exhort who am What the Monarch of the Church the Vicar of Christ Or Pastor of Pastors The Chief Apostle Or Supreme Bishop No such thing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your fellow Elder c. Feed the Flock of God which is among you c. And from whom did these Elders receive their Power and Authority From St. Peter No such matter but from the chief Shepherd or Pastor from whom he bids them expect their Reward ver 4. 2. In like manner St. Paul gives the very same Charge to the Elders of Ephesus to take heed to themselves and to all the Flock over which the Holy