Chronological History of Popes Intolerable Usurpations, History · Book 1 · Chapter 4 (2 of 3)
He proceeds thus moſt elegantly and pithily in anſwering the Popes pretences to the Monarchy and Poſſeſſions of all the world, as Succeſſor to the Apoſties in their pretended Univerſal Principality. 4 De Conſideratione, l. 3. c. 1, 3, 4Nimis comfortatus eſt Principatus eorum; conſtituti ſunt Principes ſuper omnem terram (only in preaching the Goſpel to all Nations, as he proves from Pſal. 19.) Pſ. 45, & 138.Eis tu ſucceſſiſti in hareditatem; ita tuhaeres, et orbis haereditas. At quatinus haec portio te contingit, aut contigerit illos, id ſobria conſideratione penſandum; Non enim per omnem reor modum. Ut michi videtur, diſpenſatio tibi ſuper illum credita, non data poſſeſſio. Si pergis uſurpare et hanc,Pſal: 49. contradicit tibi qui dicit, Meus eſt orbis terrae, & plenitudo ejus. Num tu ille de quo Propheta; Et erit omnis terra poſſeſſio ejus? Chriſtus hic eſt, qui poſſeſsionem ſibi vendicat, et jure Creationis, et merito Redemptionis,Pſal. …. et Dono Patris; Cui enim alteri dictum eſt, Poſtula a me, & dabo tibi Gentes haereditatem, & poſſeſsionem tuam terminus terrae. Poſſeſsionem et Dominium cede huic, tu curam illius habe: Pars tua haec, ultra ne extendas manum. Quid inquis? Non negas praeeſſe, et Dominari vetas? Plane ſic. Quaſi non bene praeſit, qui praeeſt in ſollicitudine: nunquid non et villa villico, et parvus Dominus ſubjectus eſt paedagogo? Nec tamen villae ille, nec ille ſui Domini Dominus eſt. Ita et tu, praeſis, ut provideas, ut conſulas, ut procures, Mat. 2….ut ſerves. Praeſis et proſis; praeſis ut fideles ſervus et prudens, quem conſtituit Dominus ſuper familiam ſuam; Ad quid, ut des illis eſcam in tempore: Hoc eſt, ut diſpenſes, non imperes. Hoc fac, Dominari ne affectes hominum homo, ut non dominetur tibi omnis iniuſtitia. At ſatis ſuperque id intimatum ſupra, cum quis ſis diſ…utaretur. Addo tamen et hoc… Nullum tibi venenum, mullum gladium plus formido, quam libidinem dominandi. Certe multum tibi tribuas, ſi multum deceptus non es,Rom. 1. nil te exiſtimas plus his accepiſſe a magnis Apoſtolis. Recordare nunc vocis illius; Sapientibus et inſipientibus debitor ſum. Et…i non indebitam tibi ipſam cenſes, hoc quoque ſimul memento, debitoris moleſtum nomen,Luke 1…. ſervienti potius quam Dominanti congruere. Servus in Evangelio, audit; Quantum debes Domino meo? Frgo ſite agnoſcis ſapientibus & inſipipientibus non dominatorem ſed debitorem, curandum ſummopere tibi & tota vigilantia conſiderandum, quomodo & qui non ſapiunt ſapiant, qui ſapiant non deſipiant, & qui deſipiere, reſipiſcant, &c. After which, he concludes with this pathetical Exclamation, and interrogation. O ambitio ambientium Crur, quomodo omnes torquens omnibus places? Nil acerbius cruci, at nil moleſtius inquietat, nil tamen apud miſeros mortales celebrius negotiis ejus. An non limina Apoſtolorum plus jam ambitio quam devotio terit? An non vocibus ejus veſtrum tota die reſultat palatium? An non queſtibus ejus tota Legum Canonumque diſciplina inſudat? An non ſpoliis ejus omnis Italica inhiat inerplebili aviditate rapacitas? Quid ita tua ſpiritualia ſtudia non ſaltem intercidir, ſed occidit. Quoties ſancta ac facunda tua abortori ocia fecit inquietum et inquietans malum? Aliud eſt quod ab oppreſsis appellatur ad te: aliud autem quod Ambitie in Eccleſia per te regnare molitur. Nec deeſſe illis, nec huic aliquatinus aſſenrire oportet.
He concludes thus to our purpoſe: after a large detection of and invective againſt the monſtrous ambition, rapine, injuſtice of the Paraſites, Officers, and Miniſters of the Court of Rome, he falls upon the more then Regal and Imperial wordly pomp of the Pope himſelf; aDe Conſid… ratione, l. 4.Inter haec tu Paſtor procedis deauratus, tam multa circumdarus varietate. Oves quid rapiunt? Si auderem dicere, Demonum magis quam ovium paſcua haec, Scilicet Sic factitabat Petrus? ſic Paulus …? Vides omnem Eccleſiaſticum zelum fervere ſola pra Dignitate tuenda; Honori totum datur, ſanctitati nihil, aut parum. Si cauſa requirent; paulo …ummiſſius agere, ac ſocialius te habere temperaveris; Abſit inquiunt,Nota. non decet, tempore non congruit, majeſtati, non convenit, quam geris perſonam attendito. De placito Dei ultima mentio, eſt pro jactura ſalutis nulla cunctatio, Niſi quod ſublime eſt, ſalutare dicamus, et quod gloriam redolet, id juſtum. Ita omne humite probro …ucitur inter Palatinos, ut facilius qui eſſe, quam qui apparere humilis velit invenias. Timor Dei, ſimplicitas reputatur, de dicam f…tuitas, &c. Hic, hic non parco tibi, ut pareat Deus. Paſtorem te populo huic c…è aut nega aut exhibe. Non negabis, ne cujus ſedem tenes, te neget heredem: Petrus hic eſt, qui neſcirur proceſſiſſe aliquando vel gemmis ornatus vel ſe…icis; non tectus auro, non vectus equo albo, nec ſtirpatus milite, nec circumſtrepentibus ſeptus miniſtris.John 21. Abſque his tamen credidit ſatis poſſe impleri ſalutare mandatum, Si amas me, paſce oves meas. In his ſucceſſiſti non Petro, ſed Conſtantino. Thus this Canonized Roman Saint, Bernard, concluded long ſince againſt the Popes pretended Monarchy to Pope Eugenius himſelf, with whom I ſhall cloze this branch of my 4. Propoſition.
For the ſecond part thereof; That Jeſus Chriſt as Supream King of his kingdom, the Church-militant upon earth, never delegated the Soveraign Eccleſiastical Juriſdiction over it, or all the Members in it, to St. Peter, or any other Apoſtle, Biſhop, Prieſt or Pope whatſoever, as his Viceroyes; but only the miniſterial part of his Prophetical (not Kingly or High Priests) office of teaching and preaching the Goſpel publikely to all Nations, administring the Sacraments of Baptiſm, & Lords Supper according to his institution and command; feeding them as his ſheep with the ſincere milk of his word, teaching them (as his Apoſtles, Miniſters, Servants) to obey what he hath commanded them; be…eeching them as his Embaſſadors in his stead to be reconciled to God; and to declare, pronounce them abſolved from their ſins by God, upon their ſincere repentance, and to aenounce damnation against them, if they do not repent and believe in Chriſt.
I ſhall demonſtrate the verity thereof: Firſt, from the ſeveral Commiſſions, or Precepts: 2dly. From the reſpective Titles given by Chriſt and the Goſpel to the Apoſtles, Peter, Biſhops, Presbyters, Miniſters and their reſpective Offices, in and as they relate to the Kingdom, Church and people of God.
1. For their reſpective Commiſſions, I ſhall enumerate and examine them diſtinctly.Mat. 10. 1, to 16. Mar: 3. 14. to 20. Lu. 9. 1, to 16. compared with c. 10. 1, to 14.
The firſt Commiſſion given them by Chriſt, was only to bMat: 28. 19, 20▪preach the Goſpel and Kingdom of Heaven to the loſt ſheep of the Houſe of Iſrael, but not to the Samaritans and Gentiles; without any Juriſdiction or pomp; without ſcr…, gold, ſilver, or braſſe in their purſes, two coats, or ſtaves; only as labourers worthy of their hire, or meat, which they were to receive from thoſe to whom they preached: Which commiſſion imports nothing of Supream Eccleſiaſtical Juriſdiction in it, expiring before Chriſts paſſion, then head on earth of his Church, and equal to all the Apoſtles; not peculiar to St. Peter.
The ſecond general Grand Commiſſion given them by Chriſt (wherein their office principally conſiſts) after his Reſurrection, is thus recorded by St.cMa…: 16. 16, 17, 1…. Matthew, and (d) Mark: Go ye into all the world and preach the Goſpel to every Creature: He that believeth and is baptized, ſhall be ſaved; he that believeth not ſhall be damned; Go ye and teach all Nations, baptizing them in the Name of the Father, of the Sonne, and of the Holy Ghost; Teaching them to obſerve whatſoever I have commanded you; (not what your ſelves without my command, much leſſe Popes, Prieſts, Prelates ſhall of their own heads preſcribe) That this was their principal commiſſion, charge, office; is further evidencedaActs 2. 4. 42, 46, 47. c. 3. c. … 1, 2, 18, 19, 33, c. 5. 28, 29, 42. c. 19. 8, 9, 10. c. 20. 20, 31, c. 28. 30, 31. Col. 1. 5, 6, 23 Rom 10. 18. c. 15. 19, 20. by the Apoſtles daily conſtant preaching to the people, both in the Temple, Synagogues, and from houſe to houſe, notwithſtanding the High Prieſts and Councels inhibitions not to preach; chuſing rather to obey God then men: By St. Pauls ſeparation and miſſion to preach the Goſpel; the neceſſity laid upon him, andb1 Cor: 9. 14. to 24. Rom. 1. 1, 2. Gal. 1. 16 Eph: 3. 8. 2. Cor 10. 14, 16. 1 Theſſ. 2. 9. Act. 20. 20. c. 28. 30, 31. wo that would fall on him, if he did not preach it; And his dreadfull charge to Timothy, (and in him to all Biſhops and Miniſters of the Goſpel)c2 Tim: 4. 1, 2. I charge thee before God and the Lord Jeſus Chriſt, who ſhall judge both the quick and dead at his appearing and his kingdom; Preach the Word; be inſtant in ſeaſon, out of ſeaſon, rebuke, reprove, (in and by the word preached) exhort with all long-ſuffering and doctrine. In all this Grand commiſſion, there is only a Miniſtration, not the leaſt Domination or Iuriſdiction delegated to Peter, or any other Apoſtle, Evangeliſt, Biſhop, Prieſt, or Miniſter whatſoever: Yea, it is obſervable, That Popes and Prelates of the Church, who moſt contend for Juriſdiction, do moſt neglect this moſt eſſential prime part of their Commiſſion, and relinquiſh it to inferiour Prieſts, Miniſters, Curates, to whom they deny the power of Juriſdiction.
dLeo 1. Epiſt: 86: Concil: Hiſp. Surius Concil. Tom. 1. p. 500. Tom. 2. p. 719. Rabanus Maurus De Inſtit. Cler. l. 1: c. 4. Concil. Trident. S…ſſio. 23. De Sacramento Ordinis. Summa Angelica & Roſella. Tit. Ordo & Juriſdictio.The third Commiſſion whereon the Pope and his flatterers principally erect St. Peters and their abſolute Eccleſiaſtical Soveraign Supremacy over all other Apoſtles, Miniſters, Prieſts, Kings, Emperors, Kingdoms, and Catholick Church on Earth; and upon which all Biſhops, Presbyters, Prieſts do bottom their pretended divine Eccleſiaſtical Juriſdiction over Emperors, Kings, and all Secular perſons, as appropriate to their functions, conſiſtories, and incommunicable to Princes or Laymen; is, that which was generally given by Chriſt to all the Apoſtles, yea to private Chriſtians and Lay-men, and the whole Church, before Chriſts paſſion, Mat. 18. 18. Verily I ſay unto you, whatſoever ye ſhall bind on earth ſhall be bound in heaven, and whatſoever ye ſhall looſe on earth, ſhall be looſed in heaven. Thus renewed, confirmed to all the Apoſtles by Chriſt in behalf of the whole Church, after his reſurrection in other words; Jeſus breathed on the Diſciples and ſaid, John 20. 22. 23Receive ye the holy Ghoſt; whoſoever ſins ye remit, they are remitted; and whoſe ſoever ſins ye retain, they are retained. Which Commiſſion, though thus twice joyntly given to all the Apoſtles alike by Chriſt; yet becauſe he firſt granted this commiſſion to them, directing his ſpeech perſonally to Peter, Mat: 16. 18, 19. I ſay unto thee, thou art Peter, &c. And I WILL (not now do) give unto thee the keyes of the kingdom of heaven, and whatſoever thou ſhalt looſe on earth ſhall be looſed in heaven, and whatſoever thou ſhalt bind on earth, ſhall be bound in heaven. Popes and Popiſh writers thence conclude St. Peters and others Univerſal Supremacy over the whole Church, and all other Apoſtles and Biſhops whatſoever as well as Kings and Emperors.
I anſwer, That theſe Commiſſions (if rightly examined) do neither give St. Peter nor his pretended Succeſſors, nor any Prelates or Eccleſiaſtical perſons ſuch an inherent Supream Eccleſiaſtical Juriſdiction, diſtinct from the Regal and Temporal, and incommunicable to Lay perſons, as is pretended.
For 1. Every particular perſon, though a Lay man, or private Chriſtian, hath an abſolute power, yea ſpecial command from Chriſt himſelf, to pardon, forgive and remit ſins, and offences committed againſt himſelf: as this clauſe in the Lords Prayer, eMat: 6. 13, 14, 15. c. 28. 15, to 22. Lu: 6. 37. c. 11. 4, 6. Mar. 11. 25, 26.Forgive us our treſpaſſes, as we forgive them that treſpaſſe againſt us; Theſe precepts When ye pray ſtanding forgive; for if ye forgive their Treſpaſſes, your heavenly Father will alſo forgive you; but if ye forgive not men their treſpaſſes, neither will your heavenly Father forgive you your trespaſſes; Forgive and you ſhall be forgiven;fEpheſ: 4. 32. 2 Cor. 2. 7, 10, 11. Forgive one another, as God for Chriſts ſake hath forgiven you, with other Scriptures demonſtrate. And as they may thus pardon, looſe, and forgive: ſo they may likewiſe binde, or retain ſinnes and treſpaſſes againſt them, when the parties are obſtinate and impenitent. This is evident by Luke 17. 3, 4. If thy brother trespaſs againſt thee, rebuke him, and if he repent, forgive him: And if he treſpaſſe against thee ſeven times a day, and ſeven times in a day return unto thee, ſaying I repent, thou ſhalt forgive him, (but not without repentance:) Compared with 2 Theſſ: 3. 14, 15. Rom: 16. 17, 18. 1 Cor: 5. 11, 12, 13, and Mat: 18. 15, 16, 17. Moreover, if thy brother treſpaſſe againſt thee, go and tell him his fault between thee and him alone; if he ſhall hear thee, thou haſt gained thy brother: But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three Witneſſes every word may be eſtabliſhed. And if he ſhall neglect to hear them, tell it unto the Church; and if he ſhall neglect to hear the Church, let him be unto thee (mark it, not them) as an heathen man, and a publican; Verily I ſay unto you, whatſoever ye ſhall bind on earth, ſhall be bound in heaven, and whatſoever ye ſhall looſe in earth, ſhall be looſed in heaven. Therefore the ſelf-ſame Commiſſion, Authority of binding and looſing upon earth is given to every private perſon in this Original Text by Chriſt, as was given to Peter, Mat: 16. 18, 19. and to all the Apoſtles, John 20. 22, 23. Hence aDe Verbis Domini ſecund. Mat. Sermo 16.St. Auguſtin reſolves, Cum caepiſti habere fratrem tuum tanquam Publicanum, Ligis illum in terra, cum autem corrigeris & concordaveris cum fratre tuo, ſolviſti illum in terra Cum ſolveris in terra, ſolutus erit in coelo: bEnarratio in Mat. cap. 18. p. 45.Theophylact is yet more punctual; Si tu offenſum eum habes eum qui te affecit injuria, ſicut Publicanum & Gentilem, erit ille et in coelo talis. Si autem ſolveris eum, hoc eſt, ſi illi condonaveris, erit illi et in coelo condonatum. Non enim ſolum quae ſolvunt Sacerdotes ſunt ſoluta, ſed quae cunque nos et iniuria aſſecti, vel ligamus vel ſolvimus, et ipſa erum ligata et ſoluta. And if every private perſon may thus bind and looſe as well as Prieſts, as theſe two Fathers, together with cDefence of the Apology, 2 part cap. 6. div: 2. p. 176, 177.Biſhop Jewel and others reſolve; then much more may Kings and Supream temporal Magiſtrates do it, in their Courts and Conſiſtories. Our Venerable dIn cap. 5 Jacobi.Beda,eIn 4 Senten…: Diſtinct. 17. Peter Lombard,fIn 4 Sent. Diſtinct. 17. Art. 3. Scotus, with other Popiſh School-men, yea their gGratian De Poenit: Diſt. 1. Extravag. De officio Judicis Ordinat. Paſtoralis, in Gloſſa.Canon Law, and Canoniſts reſolve; That in the abſence or want of a Priest, a man may confeſſe his ſins to his coequal or neighbout, yea open his daily and leſſer ſins to his neighbor, where there is a Prieſt, and receive abſolution from him though a Layman, as well as from a Prieſt. And that they may do ſo even by divine Inſtitution, is moſt fully demonſtrated by Jam: 5. 16. (written to the twelve Tribes ſcattered abroad) who are thus admoniſhed; Confeſſe your faults one to another, (not to a Pope, Biſhop, Prieſt) and pray for one another, that ye may be healed; from which Text not only many Antients, but *Jewel, Mouſin Chamier, Chemnitius, Willet, Fulk, Field, White, & others of Confeſsion.moſt Orthodox Proteſtant Divines reſolve; That no privat chriſtian (in point of conſcience) is obliged to confeſs his ſins to a Prieſt, any more then to another private Chriſtian, and Laymen no more obliged to confeſſe their ſins to Priests, then Prieſts are to confeſſe their ſins to Laymen; and that this text makes the duty of confeſſing their ſins, faults one to another reciprocal, being coupled with mutual praying for one another; the Biſhop, Prieſt being bound to pray for the people, as well as the people for the Biſhop or Prieſt; therefore to confeſſe unto them, as far forth as they are to confeſſe to him.
2ly. I anſwer, That the power of binding and looſing, retaining and remitting publike or ſcandalous ſinnes, is not given to Peter, the Apoſtles, Popes, Biſhops, Prieſts or Eccleſiaſtical perſons, as an inherent priviledge and juriſdiction peculiar to them alone, but to the whole Church and congregation, to whom the right and execution thereof principally appertains. This is infallibly demonſtrated, by Mat. 18. 17. If he ſhall neglect to hear them, tell it to the Church or Congregation; and if he ſhall neglect to hear the Church, let him be unto thee (not the Church) as an heathen man, and a publican; This word Church or Congregation, is never taken throughout the Scripture for any one particular perſon, whether High Prieſt, Prieſt Apoſtle, Biſhop or Presbyter, nor yet for two, three, or more Apoſtles, Biſhops, Prieſts, Miniſters, aſſembled together without, or as contradiſtinct from the Laity; but ever for the whole Church or congregation either as conjoyned with the Apoſtles, Biſhops, Miniſters, and ſometimes without them, for Lay chriſtians alone, as ſevered from their Biſhops and Paſtors; particularly in theſe ſignal Texts, Acts 15. 3, 4, 5. And when Paul, Barnabas, and other of them were come to Jeruſalem, they were received of the Church, and of the Apoſtles and Elders, being brought on their way by the Church, And he went through Syria and Cilicia confirming the Churches. Acts 14. 23, 27. And when they had ordained them Elders in every Church, they commended them to the Lord. And when they were come to Antioch, and had gathered the Church together, they rehearſed all that God had done with them; which Church is ſtiled the multitude gathered together; (not Biſhops or Prieſts) Acts 15. 30. c. 16. 5. So were the Churches eſtabliſhed in the faith. c. 20. 17. 28. And from Miletus he ſent to Epheſus, and called the Elders of the Church, (not Elders the Church.) And then gave them this charge; Take heed to your ſelves, and to all the flock over which the holy Ghoſt hath made you Biſhops; to feed the Church, (diſtinguiſhed from the Biſhops feeding them) which he hath purchaſed with his own bloud. Acts 21. 18, to 25. The day following Faul went in with us to James, and all the Elders were preſent: And when he had ſaluted them, & they heard his relation, and what was reported of him by the Jewiſh Proſelytes, they concluded; The Multitude or Church muſt needs come together to hear the buſineſſe; put in diſtinction from Iames and the Elders of the Church at Ieruſalem. Rom: 16. 16. The Churches of Chriſt ſalute you. Gaius my hoſt, and of the whole Church ſaluteth you. Thus the words, Church and Churches are uſed 1 Cor. 1. 2, 3. c. 7. 17. c. 11. 16. 18. c. 12. 28. c. 14. 4. 23, 33, 34. c. 16. 1. 5. 2 Cor: 1. 1. c. 8. 18, 19, 23, 24. c. 11. 8. 28. c. 12, 13 Gal: 1. 19. 22. Epheſ: 4. 11, 13. c. 5. 25, 27, 32. Col. 4, 15. 1 Tim: 5. 16. 1 Theſſ. 1. 1. c. 2. 14. c. 5. 27, 2. 2 Theſſ: 1. 1, 4. 2 Tim. 3. 2, 4, 5. A Biſhop muſt be one that ruleth his own houſe well; For if he knoweth not how to rule his own houſe, how ſhall be take care of (not rule) the Church of God? Here put as distinct from him. Iam: 5. 14. Let him call for the Elders of the Church. 1. Iohn 3 v: 9, 10. I wrote unto the Church; but Diotrephes who loveth to have the preheminence among them, receiveth not us, nor the brethren, and caſteth them our of the Church. Rev: 1. 20. The ſeven Stars are the Angels of the ſeven Churches, and the Candleſticks are the ſeven Churches; diſtinguiſhed from them. Rev: 2. 1. 11, &c. c: 3. 1. 6. 13. 22, &c. The Angel of the Church of Epheſus, Pergamos, and the other 5. Aſian Churches, interpreted to be the Miniſters of Biſhops of them, are diſtinguiſh'd from the people, who are ſtiled alwayes the Church of Epheſus, &c. but the Angel, Biſhop, or Miniſters thereof, whether ſingly or joyntly conſidered, are never once ſtiled the Church throughout the New Teſtament or Old: Therefore tell the Church, never ſignifies St. Peter, or the Pope, (a ſingle perſon only, and ſo no Church) nor yet the Jewiſh Sanhedrim, as many fancie, (being never ſtiled a Church, but*Mat. 6: 12. c. 26. 59. c. 10. 17. Mar: 14. 1. Lu. 22 66. Joh 11. 47. Acts 4. 15. c. 5. 21, to 42. c. 6. 12, 15. c. 22. 30. c. 23. 1, 6, 15. 20, 28, c. 24. 20. c. 25, 12. Councel only in the New Teſtament, and no divine inſtitution) but only the particular congregation or Church collectively conſidered, whereof the perſon offending was a member. And if meant of it, or of the Jewes Sanhedrim or Councel; St. Peter, and the Pope, with his Conclave of Cardinals, being no ſuch Council or Church, (conſiſting of the Princes of the Tribes of Iſrael, and 72 Laymen) not of Prieſts alone, and no Succeſſors to them by Divine inſtitution; the Jewiſh State, Prieſthood, Church, ceremonies, being totally aboliſhed by Chriſt; the Pope and other Prelates can pray in no ayde from this much wreſted, abuſed, miſtaken Text, to ſupport their pretended Supremacy, and divine Eccleſiaſtical Juriſdiction: (principally veſted in the whole Church) which is to rebuke, looſe, ſeclude, retain or abſolve penitent or impenitent ſcandalous ſinners, as St. Paul himſelf reſolves, 1 Cor: 5. throughout. When ye are gathered together in the name of our Lord Ieſus Chriſt, to deliver ſuch a one to Satan. Purge out therefore the old leven, that ye may be a new Lump. Do not ye judge them that are within? Therefore put away from Your ſelves that wicked perſon: ſpoken to and of the whole Church of Corinth, not to the Miniſters of Elders thereof. 2 Cor: 2. 6, 7. Sufficient for ſuch a man is this cenſure inflicted by many, (the whole Church, not the Apoſtle, Pope, Biſhop) So that contrariwiſe, ye ought rather to forgive and comfort him, leſt perhaps ſuch a one ſhould be ſwallowed up of grief; Wherefore I beſeech you, that you would confirm your love towards him. To whom ye forgive any thing, I forgive alſo. 2 Theſſ: 3. 14. If any man obey not our Epiſtle, note ye that man, and have no company with him, that he may be aſhamed. Rom: 16. 17. Now I beſeech you brethren, mark them which cauſe diviſions and offences contrary to the doctrines ye have heard, and avoyd them. 2 Tim: 3. 5. From ſuch turn away. All directed to the Church, Saints, Brethren, (not the Biſhops or Miniſters of the Church) in whom the power of the Keyes, of binding and looſing originally reſides, and in them only miniſterially as ſervants of and to the Church: WhenceaIn …ohann. Tract 124. St: Auguſtine thus determines, Cum Chriſtus Petro diceret, tibi dabo claves Regni caelorum, Vniverſam ſignificabat Eccleſiam: Whereupon in the Primitive Church, ſinners and penitent perſons deſired the prayers, pardon and abſolution of the whole Church, and all the Members of it when they were reſtored to it, asbDe P…nitentia. Tertullian, cIn Pſal. 37.Origen, dDefence of the Apology, part 2. ch. 6. ſect. 7. p. 192.Biſhop Iewel, eDe veteribus Eccleſiae Ritibus, l. 2.Albiſpinaeus, and others relate.
3dly. This binding and looſing, remitting and retaining ſinnes, was not by any judicial ſentence pronounced by the Apoſtles in any Conſiſtory Court where they ſate as Supream Judges, as Popes, and other Prelates ſince have done; the Apoſtles having no ſuch Courts, nor exerciſing ſuch a Soveraign Juriſdiction in them, as theſe ſince have done, for whichaIn Mat. cap: 16. St: Jerom thus ſharply reprehends them; Iſtum locum Epiſcopi & Presbyt…ri non intelligentes, aliquid ſibi de Phariſaeorum aſſumunt ſupercilio, ut vel damnent innocentes, vel ſolvere ſe noxios arbitrentur, cum apud Deum, non ſententia Sacerdotum, ſed reorum vita ponderatur. Alligat & ſolvit Epiſcopus vel Presbyter eos qui inſontes ſunt, vel noxii; ſed pro officio ſuo cum peccatorum audierit varietates, ſcit qui ligandus ſit, qui ſolvendus &c: That is, asb4 Sentent. D…ſt: 18. cap. …. Peter Lombard interprets it, Dominus tribuit S…cerditibus poteſtatem Ligandi & Solvendi, id eſt, oſtendendi hominibus Ligatos & Solvendos; in and by the preaching of the Goſpel to them; according to Chriſts commiſſion; He that repenteth, believeth and is baptized, ſhall be ſaved; here is the looſing and remitting; He that repenteth not nor believeth, ſhall be damned; and the wrath of God abideth on him; here is the binding and retaining; by the keyes of the kingdom of heaven, to wit, the Goſpel, which ſhuts and opens heaven gates, admits or excludes, inherits or diſinherits them of it; and is the ſavor of life unto life to thoſe who believe it, but the ſavor of death unto death to thoſe who believe it not; as is evident by Mar: 16. 16. Lu: 13. 3. 5. John 3. 38. c: 12. 48. Rom: 2. 1, to 16. 1 Cor: 6. 9, 10, 11. 2 Cor: 2. 14, 15, 16. c: 4. 3, 4. Gal: 5, 19, 20, 21. Epheſ: 5. 5, 6. Rev: 21. 8, 17. c. 22. 14, 15. Acts 3. 26. c: 16. 30, 31. 2 Cor: 10. 4, 5, 6. Which texts do open heaven gates to all repending and believing, but ſhut them againſt all unrelenting, unbelieving ſinners. ThiscIn Mat, Tract. 1. Origen, dQuam Clavem habebant Legis Doctores niſi int…rpretationem Legis? contra Mar…. 1. m, l 4.Tertullian, eDuces Eccleſiae habent c…avem S…nt…ae, ut aperiant Scripturas, creditis tibi pop…is. …, & Diſcipuli ingrediantur. In Eſaim lib. 6. cap. 54.Hierom, fClavis et Scientia S…. Opus Imperfect. in Mat. Hom. 44.Chryſoſtome, gRemitterentur peccata per Dei verbum, … lib. 2.Auguſtine, and other Fathers;hClavis eſt dicenda, qua ad fidem pectorum dura referantur. De …. lib. 2. Biſhop Jewel, i… Apology, part 2. cap. 7. Diviſ: 1.Dr. Reynolds, kConference with Hart, cap. 3, 4.Biſhop. Ʋſher, and moſt Proteſtant Divines, prove to be the Keyes of heaven, and the proper pardoning, binding, looſing, retaining of ſins in the premiſed commiſſion; which though peculiar to Apoſtles, Biſhops, Prieſts, and Miniſters of the Goſpel, in reſpect of their publike Miniſtry in preaching the word and preſſing the promiſes and threatnings of the Goſpel; yet it belongs to every Chriſtian Magiſtrate and private Chriſtian too, in their orb; who may in their reſpective places apply the promiſes of the Goſpel to the conſolation and abſolution of private penitent Chriſtians; their own families, friends, neighbors, and denounce the wrath and judgement of God againſt impenitent perſons, (and Malefactors, as Judges uſually do) as there is ocaſion.
lAnſwer to the J… Cha…nge.4ly. This power of binding, retaining, looſing and remitting ſinnes, with the keys of the kingdom of heaven whereby this is done, were equally given to all the Apoſtles, as farre forth as to Peter; Chriſts words, I will give to thee the keyes of the Kingdom of heaven, &c. being in the future, not preſent tenſe; giving him no actual poſſeſſion of the keys, kingdom of heaven til after Chriſts aſcenſion, & then but joyntly with the rest of the Apoſtles, *In Mat. tract. 1.John 20. 21, 22, 23. Yea every ordinary Miniſter, Presbyter, Prieſt, hath as large a divine power in the Keyes, as the Pope himſelf, or the greateſt Patriarch, Archbiſhop, Biſhop in the world; and may as abſolutely, fully bind, looſe, abſolve, retain mens ſinnes as they, their Commiſſions being all one and the ſame; and their power herein, not judicial, but meerly miniſterial, declaratory, not definitive, the abſolute judicial power of ſhutting and opening heaven, pardoning, remitting, retaining ſins, and abſolving, condemning ſinners, being peculiar to God and Chriſt alone as Iſay 22. 22. Rev. 3. 7. Mat. 9. 5, 6. Luc. 7. 48, 49. John 2. 13. Rom: 2. 17. reſolve, &mHom: in Evang. Qui indicerunt. Origen, St. Ambroſe, Chryſoſtom, Auguſtine with others before cited, Beda: yea,n4 Sentent. Diſtinct. 18. Peter Lombard, oDe Poteſtate Ligandi & Solvendi, pars 1. c. 24.& Richardus De Sancto Victore confeſſe, andaDefence of the Apology, part …. chap. 6, 7. Biſhop Jewel, bConference with Hart, c. 3, 4, 5.Dr. Rainolds, Dr. Field, Biſhop Uſher, Dr. Ames, and all other Proteſtant Divines prove at large in their Treatiſes of Confeſſion, Abſolution, Power of the Keyes, and againſt the Popes Supremacy. WhencecAdverſus H…ereſes, l. 2. De Aſolutione. Alphonſo de Caſtro concludes, (though a great champion for the Pope) Quando abſolvit ſimplex Sacerdos, tantum adſolvit de Culpa ſicut Papa. Therefore if theſe Texts give any Supream Eccleſiaſtical Authority over Kings and the whole Church to St. Peter, or the Pope; they give the very ſame to every Prieſt, Curate whatſoever; and ſo we ſhall have as many Popes, yea Vicars generals and Viceroyes of Chriſt over the Church, all Chriſtian Kings, Emperors, and their kingdoms, as there are Prieſts.
5ly. I have long admired, how any Pope or Prelate from this borrowed Metaphor of the Keyes of the Kingdom of heaven given to Peter or others, can pretend to ſuch a tranſcendent Soveraign Eccleſiaſtical & Temporal Juriſdiction, too, as ſome of them claim from thence; Since I never read in any Text, Story, That Keyes were an Emblem of Supream Iuriſdiction, but thedRom. 13. 4. Sword, oreGen. 4. 10. Num. 24. 17. Eſth. 4. 11. c. 5. 9. Pſ: 45. 6. Jerem. 19. 44. Amos 1. 5, …. Zech. 10. 11: Hebr. 1. 8. Scepter only; which belongs not unto Apoſtles, Popes, Prelates, Prieſts, but Kings alone: And experience informs us, that Porters who keep the keyes, and open, ſhut the gates of Kings, Popes, Biſhops, Noblemens Pallaces, Cities, Colledges, Caſtles, Courts; and other publike or private Baylifs, Stewards, Butlers, Grooms, who keep the keyes of their Lords, Maſters Barns, Butteries, Sellers, Stables, are perſons of inferiour quality, void of any Supream Temporal or Eccleſiaſtical Authority in or over their fellow Servants, much leſſe over their Lords, Maſters, to ſhut them out or let them in at their pleaſures: Therefore every of theſe Porters, Key-keepers, yea every pariſh Clerk, who keeps the keyes of the Church, Cathedral, or of the Popes own pallace at Rome, may as juſtly challenge a Supream Temporal and Eccleſiaſtical Juriſdiction over their Kings, Lords, Popes, Biſhops, Pariſh-Prieſts, Pariſhioners, Churches themſelves, as the Pope, Prieſts and Prelates do, from St. Peters keyes; becauſe they keep the keyes, and open the doors to let them in and out of their Pallaces, Churches; Houſes; yea the Door-keepers, and Turn-keyes of both Houſes of Parliament may as well argue they are above the Houſes, Members themſelves in power and juriſdiction upon the ſame Account, as Popes above the Church & Kings.
6ly. Popes and theirfJohannis Pariſienſis de Poteſtate Papali, & Regal. Cuſanus Epiſt. ad Pohe…os, Petius de Palud… de Poteſtate collata Apoſtolis. Bellarmine de Romano Pontifice. Mr. Harding againſt Jewel: Peter Lombard in 4. Sentent. 1…. flatterers, to appropriate thoſe Keyes to St. Peter and the Romiſh Hierarchy, which Chriſt himſelf never knew nor gave them, have made up a New Bundle of Keyes in their own forge, which will never ſhut nor open the gates of heaven: As firſt, the Key of Power; 2ly. Of Iuriſdiction; 3ly. Of Order; 4ly. Of Diſcretion; 5ly. The Keyes moſt principall; 6ly. The Keyes leſſe principall; 7ly. The Keys of Knowledge; Which though chiefg4 Sententiarum Diſtinct: 18. qu. 1. 8. Omnes fere Sacerdotes ita ſunt ſimplices & idiotae poſt ſucceptionem Sacerdotii ſicut ante. Dicendum ergo, quod Scientia non eſt cla…s principalis, nec per ſe, ſed prout juncta eſt Authoritate Ligandi & Solvendi, & haec Clavis non eſt de eſſe Ordinis, ſed de bene eſſe. Bonaventura confeſſeth, moſt of their Ordinary Maſſe Prieſts want, being ſo ignorant, that they are utterly voyd of all true ſaving knowledge of the ſacred Scriptures. Moſt of theſe Keyes, hGratian, Diſtinct: 10. 21. 22. Alvarus Pelagius De Planctu Eccleſ: lib. 1. Artic: 37, 51, 53, 55, 56, &c.they appropriate to the Pope originally, and from him derivatively to Biſhops. But ſince they have not in all their New Bunch of Keyes, The Key of Faith, and knowledge of the word of God, which only opens heavens gate; and ſince the gate of heaven is very ſtrait, and but one, and ſo needs not ſuch a multiplicity of Keyes, or pick-locks to open it as the iBiſhop Jewels Defence of the Apology, part 2. diviſ: 6, 7. p. 182, 183. &c.Roman Porters have forged; yea the broad gate of hell but one, which ſtands open day and night to let in priſoners, who can never return back thence; as I may conclude withkDe Subditis & Superioribus. Iohn Veſelius on the one hand, Claves Papae & Praelatorum non aperiunt Regnum Dei, ſed abſcondunt; So I may reſolve on the other, That they give them no Supream Eccleſiaſtical Juriſdiction at all over any Churches, Chriſtians, much leſſe over Kings and Emperors, for the premiſed reaſons.
The 4th. Commiſſion which Popes and their creatures would appropriate to St. Peter and the Pope,*See Bern. de l. 2. c. 3. Stat ergo inconcuſſum privilegium tuum tibi, tàm in datis clavibus, quàm in …. is that treble Interrogation and command given by Chriſt to Peter, after his treble denying of him with an Oath, John 20. 15, 16, 17. Jeſus ſaid unto Simon Peter, Loveſt thou me more then theſe? He ſaid, Yea Lord, thou knoweſt that I love thee. He ſaith unto him, Feed my Lambs, Feed my Sheep, Feed my Sheep. From whence Popes and their Janizaries conclude, That the Pope is the Univerſal Vicar, duplicate page duplicate page Head over all the Church Militant, that the whole world is his Dioceſſe; and that he hath an abſolute Power not only over all other Biſhops,aGratian Diſtinct. 2. 96. Alvarus Pelagius de Planctu Eccleſ. lib. 1. c. 23. 37, 55. Joannis Pariſienſis, de Poteſtate Regali & Pontif: Bellarmin de Romano Pontif. l. 5. c. 4, 5, 6, 7. Carerius, Bozius, Thomas Waldenfis, Schioppius, Auguſtinus Triumphus, and others in their forccited Books, De Poteſtate Papae, &c. Here, p. 35. to 42, See Dr. John Whites Defence of the way to the Church, ch. 6. & 10. Cardinals, Prieſts, but over all Chriſtian Kings, Emperors, Princes, not only to feed, but to excommunicate, depoſe, kill them; divide, or give their Crowns, kingdoms to others.
To which I anſwer 1. That the High Prieſts and Prieſts in the Old Teſtament were obliged by their office, duty to feed, teach and inſtruct their flocks, as well as St. Peter and the Apoſtles under the New: as is largely reſolved (with much expoſtulation by God himſelf againſt thoſe who neglected it) Jer: 23. 1, to 16. Ezech: 34. 2. to 24. Zech: 11. 7. 2 Chron: 17. 7, 8, 9. Neh. 8. 7. c. 7. 15. and other Texts. But the High Prieſts under the Law claimed no ſuch Soveraignty or Juriſdiction over the people: much leſſe over Moſes, Joſhua, Supream temporal Magiſtrates, or their Kings, by this their paſtoral charge, power, to feed Gods ſheep and flock; as I have bSee here, p. 5, 6. Biſhop Jewels Defence of the Apology, 8 part. ch. 1. diviſ. 4. p. 711, 712.formerly proved, and ſhall here further illuſtrate by the example of Aaron the firſt High Prieſt; who was ſubject and ſubordinate to Moſes the Iſraelites firſt chief Civil Governour, being no Prieſt by birthright, nor conſecration, as*See here p. 9. Hardings Reply to Jewel. ſome Popiſh writers would now make him: Firſt becauſe Aaron was hiscExod: 7. 7. Num: 33. 39. Deut. 34. elder Brother by 3 years, & ſo the only Prieſt by birthright, & the high Prieſt by dExod: 40. 12, to 17. Here, p. 5. Biſhop Carlton of Juriſdiction Royal, Epiſcopal, Papal, p. 32, 33, 34.Moſes ſpecial conſecration; who at his death *Num. 20. 25. to 29.ſtripped him of his high prieſts robes, and put them on Eleazar his ſon. 2ly. Becauſe he never conſecrated himſelf a Prieſt, as he did Aaron and his ſons, nor was he ever conſecrated a Prieſt by others. 3ly. Becauſe eLevit: 10. 16, to 20.he never offered burnt offerings or ſacrifices, nor intermedled with the proper office of the Prieſts, but charged them alone to do it. 4ly. Becauſe the word Prieſt in Pſal: 99. 6. 9. whence they would conclude Moſes a Prieſt, ſignifies as well af1 Sam. 8. 18. 1 Chron. 18 17. Exod. 2. 16. Gen. 47. 22. 26 Prince as a Prieſt, and therefore cannot conclude him a Prieſt, but Prince among them. Now though Aaron was high Prieſt, and Moſes his younger brother, yet Aaron was ſubject to his Juriſdiction, Power, Cenſure; as theſe 2. Scriptures evidence. Firſt Moſes particularly hNum. 12. 1. to 16.reprehended Aaron and the Prieſts for burning and not eating the ſin-offering in the holy place, according to their duty and Gods preſcription; for which Aaron made his Apology to him. 2ly.iNum. 1…. 11 By Gods anger againſt Aaron, and ſmiting his Siſter Miriam with Leproſy, only for ſpeaking againſt Moſes for marying an Ethiopian woman, and uſing theſe ſeditious words againſt him; Hath the Lord only ſpoken by Moſes? hath he not alſo ſpoken by us? in derogation of his Authority. 4ly. By Aarons confeſſing of his ſinne, and craving pardon of him for it in this ſubmiſſive manner, Alas, kIn Veteri lege Sacerdotium indignius erat Poteſtate Regia & ei ſubjectum Johannis de Pariſiiis, De Poteſt. Regia & Papali, c. 5.My Lord, I beſeech thee lay not this ſin upon us; gLevit. 10. 14. to 20.wherein we have dealt fooliſhly. 5ly. By Aarons interceſſion to Moſes for Miriam after God had ſmitten her with Leproſy, and then healed her upon his prayer; that ſhe might not be put out of the Camp; Which Moſes refuſed to grant, ſhutting her out of the Camp ſeven dayes ere he reſtored her: Seeing then this Paſtoral office of feeding advanced not Aaron above Moſes, to whom he was high Prieſt; who continued (l) ſubject to his Supream Eccleſiaſtical and Civil Juriſdiction; How Chriſts command to Peter to feed his Sheep, can elevate his pretended Succeſſors above Kings, Emperors, and all other Biſhops, no rational Chriſtian can diſcern.
2ly. Every Apoſtle, Miniſter, Prieſt, Biſhop in and under the Goſpel is expreſly enjoyned and bound ex officio, to feed Chriſts ſheep, lambs, flock committed to his charge, as well as Peter: as is evident by this queſtion and demand of God himſelf, Ezech: 34. 2. Should not the Shepherds feed the Flocks? which infallibly intimates, that they ſhould and ought to do it under the Goſpel as well as Law: by Jer: 11. 15. I will give you Paſtors after mine own heart, which ſhall feed you with knowledge and understanding. Jer: 23. 4. And I will ſet up ſhepherds over them which ſhall feed them; both meant of the times of the Goſpel; by theſe expreſſe Goſpel Texts Acts 20. 28. where Paul gave this ſtrict charge to all the Elders and Biſhops of Epheſus, Takeheed therefore unto your ſelves, and to all the Flock over which the holy Ghoſt hath made you Biſhops (to what end?) to feed the Church of God, which he hath purchaſed with his own blood; Which words, Feed the Church of God, are certainly as univerſal, as Feed my ſheep, feed my Lambs: 1 Cor: 9. 7. Who Feedeth a Flock and eateth not of the milk thereof? applied by St. Paul to all Ministers and Preachers of the Goſpel, who ought to live of the Goſpel. Yea, (which is moſt obſervable;) St. Peter himſelf (as if he had purpoſely foreſeen his pretended Succeſſors ambitious Monopoly; and claim of Feeding Chriſts Sheep to himſelf, to erect a new Monarchy, tyranny over them, by a prophetical Spirit, and purpoſely writ againſt it) for ever refutes their pretences in this memorable paſſage, 1 Pet. 5. 1, to 5. The Elders that are among you I exhort foreign, ut Compresbyter, or Conſenior, (as the Vulgar, Jerom, Arias Montanus, and other Latin Tranſlations render it) as your fellow Elder, (yea fellow-ſhepherd too) (not chief Head, Paſtor, Feeder of the Univerſal Church of Chriſt) foreign, feed the Flock of God which is among you, taking the overſight thereof, not by conſtraint, but willingly; not for filthy lucre, but of a ready minde; foreign: not as Lords over (or, as Domineering and ruling over) the Lords heritage, but being enſamples to the flock; And when the Chief Shepherd (acknowledged by Peter himſelf after Chriſts Reſurrection to be Chriſt alone, not himſelf) ſhall appear, ye ſhall receive a Crown of glory that fadeth not away. Whence St. Peter expreſly enjoynes them to feed the flock as Shepherds only, not as Kings or Lords over them.
3ly. Chriſt himſelf aJohn 10. 14.the good,bHebr. 13. 20. Great,c1 Pet: 5. 3. Chief Shepherd of his ſheep, informs us; that as he himſelf, ſo every otherdJohn 10. 1, to 5. good ſhepherd that entreth in by the door, doth not only guard, but feed his ſheep, and the ſheep hear his voyce, and he calleth his own ſheep by name and leadeth them out, and he goeth before them, and the ſheep follow him, for they know his voice. Every Apoſtle, Biſhop, Miniſter of the Goſpel is as much a Shepherd of Chriſts ſheep, as Peter; therefore bound to feed Chriſts ſheep, Lambs as much as he. This St: eDe dignitate Sacerd. cap. 2.Ambroſe long ſince aſſerted: Dominus dixit Petro, Paſce oves meas; Quas oves, quem gregem non ſolum tunc beatus Petrus caepit, ſed et nobiſcum eas ſuccepit, et cum illo eas nos ſuſcepinus omnes. And fIn Vita Solitaria c. 23.St. Baſil goes a little further to his Keyes as well as feeding. Petre inquit, amas me? Paſce oves meas: & conſequenter omnibus Paſtoribus et Doctoribus eandem poteſtatem tribuit: Cujus ſignum eſt, Qoud omnes ex aequo obligant, et abſolvunt, quemadmodum ille. This gDefence of the Apology, part 2. c. 7. div. 5.Biſhop Jewel,hConference with Hart, lib: 3. p. 83. to 102. Dr. Reynolds, Dr. Ames, Chamier, and all Proteſtant Divines aſſert and prove at large: Yea iGratian Diſt. 21. c. In Sacerdotales.Pope Anacletus himſelf reſolves, Caeteri ve-Apoſtoli cum eodem (Petro) pari conſortis Honorem et Poteſtatem acceperunt, and that as well the power and honor of the keyes, and of binding and looſing, which he there relates to, as of feeding Chriſts ſheep. And kDe Singularitate Praelatorum.St. Cyprian reſolved long before him; Chriſtus eandem dedit Apoſtolis omnibus poteſtatem. lDe Unitate Eccleſiae, Edit: Pamelii, p. 150.Hoc utique erant & caeteri Apoſtoli quod fuit Petrus, pari conſortio prediti et honoris et poteſtatis. Paſtores ſunt omnes, ſed grex unius oſtenditur qui ab Apoſtolis omnibus unanimi conſenſu paſcatur: Yea the whole mCypriani ep: 3. Edit: Pam: p. 10. Joan: 21.Clergy of Rome writes thus to all the Clergy of Carthage, Cum incumbat nobis qui videmur Praepoſiti eſſe & Vice Pastores, cuſtodire Gregem; ſi negligentes inveniamur, dicetur nobis quod & anteceſſoribus noſtris dictum est, qui tam negligentes praepoſiti erant, Quoniam, &c. Ezech: 34. 2, 3, 4, &c. ſed & ipſe Dominus Simoni ſic dixit: Diligis me? reſpondit; Diligo: ait ei, Paſce oves meas, Hoc verbum factum ex actu ipſo quo ceſſit cognoſcimus, & caeteri Diſcipuli ſimiliter fecerunt, Nolumus ergo fratres devotiſſimi vos mercenarios inveniri, ſed bonos Pastores, &c. Reſolving every Apoſtle, Biſhop, Miniſter, to be as much Paſtors, and as far bound to feed Chriſts ſheep as Peter. Therefore if this gave Peter a Soveraign Juriſdiction over all the Church, and Kings themſelves, it muſt give the like to all other Biſhops, Prieſts, Miniſters; and ſo we ſhall have as many Popes, Vicars Generals, and Supreme heads of the Church of Chriſt paramount all Kings and Emperors, as there are Prieſts and Biſhops.
4ly. The ſheep thus fed; are not St. Peters, nor any Popes; Biſhops ſheep that feeds them; but only thenPſal: 100. 3. Pſal: 79. 13. John 10. 2, to 26. Acts 20. 28. Jer: 23. & Ezech: 34. John 21. 16. ſheep, flock of Jeſus Chriſt, for whom he hath laid down his life, yea purchaſed, redeemed them with his own moſt precious bloud. Therefore their bare feeding of can give them no dominion or Soveraign Juriſdiction over them, no more then it doth to any Ordinary countrey Shepherd which feeds, keeps, folds his Lords or Maſters ſheep, who can neither ſhear, ſell, thruſt them out of the fold, paſture, nor kill or diſpoſe of them at his pleaſure; but only guard, feed, fold, carefully watch over and lead them into ſuch paſtures as his Lord preſcribes: his ſhepherds office being only a painfull,*Gen. 31. 39. 40. carefull Service, Miniſtry, not a Dominion or Dignity.
5ly. All the acts, duties of St: Peters or any other Apoſtles, Biſhops, Miniſters Paſtoral office in relation to Chriſts flock are meerly ſervile, miniſterial towards their ſheep for their preſervation and welfare, not Lordly or Juriſdictional: as namely,
1. To aPſal. 23. 2. Iſa. 40. 11. Acts 20 28. Gen. 29 2, to 18. Ezech. 34, 14, 16, 18.water and feed them in good, green paſtures, with the wholeſom food of Gods word. 2ly. To bGen: 31. 29, 30. Lu. 2. 8. Ezech. 34: 2, to 10. John 10. 2, to 12.watch over them day and night; and guard them from Wolves, Theeves, Robbers that would devour, kill, ſeduce, destroy them. 3ly. To c1 Pet: 5. 2, 3. John 10. 3, 4, 5go in and out before them in an holy and exemplary converſation. 4ly. To dEzech. 34. 4, 5, 6, 8, 11, 12, 16. Pſ. 119. 76 Iſay 53. 6. Jer. 50. 6. 17. Mat. 15. 24, c. 18. 12, 13. Lu: 15. 4, 5.gather them together when they are ſcattered by any perſecutions, Wolves, caſualties, and to ſeek them out and bring them home to their fold and paſture, when they are ſtrayed thence. 5ly. To eJohn 10. 10. to 16, 1 Sam: 17, 34, 35.ſtand by them in their greateſt dangers without flying, and to lay down their lives for their ſafety and defence againſt Wolves and Robbers. 6ly. To fIſay 40. 11. Ezech. 34. 4. to 17. Numb. 32. 16.gather the Lambs with their arms & carry them in their boſoms; to lead thoſe gently that ar with young, to bind them up which are broken, and to heal and ſtrengthen them that are ſick. 7ly. To fold and make them lie down in ſafety. 8ly. gEzech 34. 4, to 7. John 10. 10, to 15. 1 Pet. 5. 2. Pſal. 44. 11.Not to feed themſelves instead of the flock, by eating the fat, or cloathing themſelves with their wooll, nor yet to kill, ſtarve or fly from them, nor to rule them with fear, force, cruelty, as Lords over them; nor to uſe and call them out as ſheep appointed for the ſlaughter, as Popes uſe to do. Wherefore none of all theſe Paſtoral poſitive duties importing the leaſt Dominion or Juriſdiction over Chriſts ſheep, but only a miniſtry and ſervice towards, for them, accompanied with an heavy wo and account if neglected; and the Negative part, expreſly prohibits all Lordly Dominion and Juriſdiction over them; How Popes, Prelates or Prieſts can hence conclude any Supreame Eccleſiaſtical Juriſdiction over Chriſts Church and flock to be veſted in themſelves alone, (not in Kings) (who are to feed, rule them by way of Government and Juriſdiction as Kings, but not as meer ſpiritual ſhepherds) tranſcends my apprehenſion. Yet hear what hQueſt: 3. nu. 14, 15, 16.Martinus Becanus the Moguntine Jeſuite concludes from hence, in his Controverſia Anglicana, De Poteſtate Regis & Pontificis, contra Lancelotum Andreum, Mogunt. 1612. and let all Chriſtian Kings and their Subjects conſider it as well with deteſtation, as admiration; The Pope as Shepherd, who is to feed Chriſts ſheep, hath his Doggs; (And who are they?) Hi canes intelliguntur partim Reges et Imperatores, Theſe Doggs (of this proud ſhepherd) are partly Kings and Emperors; (they muſt be no longer Sheep, but Currs.) Then deſcanting upon theſe their honourable Royal Titles: Igitur hi Canes, Theſe Doggs therefore if they be watchfull, they must be ready at the Shepherds hand: but if they be lazie, madd or troubleſom, the Shepherd muſt preſently remove them. This He teacheth; this the Council of Lateran decreeth. He ſubjoynes; Chriſtian Kings are Sheep, are Rammes, are Wolves, and are Doggs: (though Chriſt and St: Peter never made ſuch diſtinctions of them) Whence it is that the Pope beareth himſelf in a divers manner towards them. As they are Sheep, if they be ſilly, he may put them out of the fold: As they are Rammes, if they be troubleſom and puſh with their horns, (againſt his Miter) he may ſhut them up: As they are Wolves he may drive them away: Quatenus Canes, as they are Doggs, he may put them from their office, if they be defective therein: and ſome of theſe he doth by Excommunication, others by Depoſition. Thus Becanus concludes, againſt Gods, the Prophet Jeremiahs, Ezechiels, Chriſts, and St: Peters own Gloſſes and Reſolutions on this Paſce oves meas: metamorphoſing ſheep, but ſpecially Kings, Emperors who are ſuch, into Doggs, Wolves allegorically, and the Pope the pretended Chief ſhepherd into both, really and practically, to his eternal infamy.
6ly. If theſe Commiſſions to Saint Peter will not evidence the Popes Supremacy over other Biſhops, Prieſts, Kings and Emperors, yet there is one Commiſſion more will certainly effect and conclude it without diſpute, Acts 10. 10, to 17 where Peter falling into a trance, ſaw heaven opened, and a certain veſſel let down unto him like a great ſheet, knit at four corners, let down to the earth; wherein were all manner of four-footed beasts of the earth (therefore ſheep amongſt the reſt) and wilde beaſts, and creeping things, and fouls of the air; and there came a voyce unto him; Riſe Peter, kill and eat. But Peter ſaid, Not ſo Lord, for I have never eaten that which was common or unclean: And the voyce ſpake again unto him the ſecond time; What God hath clenſed, that call not thou common. This was done thrice, and the Veſſel was received again into heaven. Whence iAlvarus Pelagius, de Planctu Eccleſ. l. 1. attic. 55. Bellarm. De Romano Pontif. l. 5. c. 4, 5, 6, 7, &c.ſome Romiſh Paraſites, Janizaries conclude from Surge Petre, macta & manduca, by their own Chymical Divinity, per quod innuitur quod Petrus Praelatus fuit populis Vniverſis, vas autem illud orbem univerſum ſignat, et univerſitas contentum in eo ſignificat; tam Judaeorum quam Gentilium Nationes; yea ſome of them aſſert, the lawfulneſſe of the Popes depoſing and murdering Chriſtian Kings, Princes, by his aſſaſſinates from this Text.
I anſwer, firſt: That Ariſe Peter, kill and eat, if meant of ſheep, is very ill coupled with, Simon, feed my ſheep; being directly contrary to his paſtoral duty and office, Ezech. 34, 3, to 6. John 10. 1, to 6. 2ly. There were no Kings, Emperors, nor men at all in this veſſel, but only four-footed beaſts, creeping things and fowls, which God provided for the food of man, and gave all men as free power to kill and eat, as he did here to Peter; Gen. 9, 2, 3, 4. Levit. 11. 2, 3, 9. Deuter. 14. 4. How then that which is the common priviledge of all mankinde to kill and eat ſuch beaſts, can be a peculiar Supremacy in Peter alone; Or how Kings, Emperors, men, can be intended or typified in or by theſe beaſts, or eaten by St. Peter, like beaſts, fouls and creeping things, to advance Peters pretended Supremacy; or how Peters ſpurious Succeſſors can be enabled by this Text to depoſe, excommunicate, kill and eat the fleſh of Kings, Emperors, men, whereas God himſelf when he firſt gave Commiſſion to Noah and Mankinde to kill and eat of every beaſt of the earth, creeping thing, fowl of the air, and fiſh of the ſea, aGen. 9. 2, to 8.prohibited them to kill or eat the fleſh of any man, threatning to require the blood of the life of every man at his brothers hand; without making St. Peter and his Succeſſors Canibals and Murderers; yea beaſts and fowls inſtead of men; (whom God only commiſſioned to eat the fleſh of Kings, Captains, mighty men, free and bond, Rev. 19. 17, 18.) I cannot diſcern. 3ly. St. Peter notwithſtanding this invitation, (not ſimple command) didbActs 10. 14, 15, 16. neither kill nor eat any of theſe beaſts, fowls, but abſolutely refuſed to do it; whereupon they were taken up again into heaven, as the Text relates. How then come his pretended Succeſſors, both to kill and eat, when he refuſed to do either? and to ground their Supremacy thereon? It ſeems they are now more hungry and voracious then St. Peter was then. 4ly. This whole Hiſtory was no reality, but acActs 10. 10, 11. meer trance and viſion, wherein was a mixture of all ſorts of beaſts, creatures, as well clean as unclean by thedLevit. 11. 2. &c. Deut. 14. 4 Levitical Law; which beaſts and fowls Peter then conceived he might not lawfully eat: Now the end of this viſion was double; Firſt to inſtruct Peter,eCol. 2. 14, 15, 16. 21, 22. 1 Cor. 8. 9. Rom. 14. 14. 1 Tim. 4. 4, 5. 1 Cor. 10. 25. to 31. that the Levitical Law putting a difference between unclean and clean beaſts, was then totally aboliſhed, and all of them to be freely eaten by Jews as well as Gentiles. 2. That the fActs 10. 19, 20, 34, 35, 45, 46, 47. c. 11. 2, to 19. Epheſ. 2. 13, to 18.Gentiles were now as holy and dear unto God as the Jewes, Chriſt having broken down the wall of partition that was between them; as the ſequel of that Chapter and Peter himſelf relates, chap: 11. Now how this viſion only to inform and inſtruct St. Peters judgement in theſe two particulars, can give him or the Pope ſuch a Soveraign Juriſdiction, as they by head and ſhoulders deduce from it, let all rational men reſolve.
The 7th. Commiſſion thegSee Marſilius Patavinus Defenſ. Pacis, l. 2. c. 3. Pontificians have found out given by Chriſt to Peter, is that of Matth. 21. 2, 3. Then ſent Jeſus two Diſciples (whereof the Romaniſts averr Peter to be one) ſaying unto them, Go ye into the village over againſt you, and ſtraight way ye ſhall find an Aſs tied, and a colt with her: Looſe them and bring them unto me. And if any ſay ought unto you, ye ſhall ſay, the Lord hath need of them, and ſtraightway they will ſend them. And the Diſciples went and did as Jeſus commanded them. From whence they inferr, that the Pope hath power to bind, looſe, excommunicate and depoſe Kings, Emperors, abſolve their Subjects from their Allegiance, and take away their Crowns, kingdoms from them, when (he their Lord) hath need of them (as he did King Johns and others) as Peter did thus looſe and take away the Aſs, Colt, and bring them unto Chriſt.
I Anſwer Firſt; That it appears not by any ſtory that Peter was one of thoſe two Diſciples that looſed and brought away this Aſſe and Colt to Chriſt. 2ly. Admit he was, yet he had another diſciple equally joyned with him in Commiſſion; which deſtroyes his ſole Monarchy and Supremacy. 3ly. They went not about this errand till Chriſt gave them a ſpecial Commiſſion for it; But Popes run in a quite contrary errand, to depoſe Kings and Emperors before they are ſent by Chriſt, yea againſt his expreſſe inhibition. 4ly. They did not take them away without the owners conſent, but with it, as the words ſtraightway they will ſend them imply: Whereas Popes depoſe and take away Kings and Emperors Crowns, kingdoms, and abſolve their Subjects from their Allegiance againſt their wils. 5ly. Chriſt did not ſend them to take away the propriety, but only to borrow the uſe of this Aſſe and Colt, at this very inſtant, (not the Crowns, Scepters, or kingdoms of*Though he rode as a King into Jeruſalem. Kings) and that only for his neceſſary uſe for a few hours, even then when he rode like a King, in greateſt trimph he ever uſed on earth, into Jeruſalem, and then ſent them back. Popes do not borrow, but forcibly ſeiſe, detain not the Aſſes or Horſes of Kings, Emperors, but their Crowns, and kingdoms too; which Chriſt never commiſsioned, nor ſent Peter, or any other Diſciples to demand or take from Kings, and bring them unto him. 6ly. Thoſe Diſciples were ſent only to looſe a meer natural Aſſe and Colt for Chriſt to ride upon, not Emperors, Kings, Princes, on whoſe backs Chriſt never rode, on whoſe heads, crowns he never trampled, whiles proſtrate at his feet, as Antichriſtian *Sacrar. Ceremon. l. 1. c. 8. 10. Bp. Jewels Def. of the Apology, p. 463.Popes have frequently done; neither had he Emperors or Kings to hold his ſtirrop, bridle, when he aſcended on the Aſſes back, as Popes have made Emperors and Kings to hold theirs. 7ly. No argument for the Popes Supremacy can be deduced hence, but only that Peter was here an Aſſe-driver, not a Shepheard; that his Keyes were now transformed into a halter or*Pſal. 32. 3. Prov. 26. 3. bridle to muzzle Aſſes: that Emperors and Kings are now metamorphoſed not only into Sheep, Wolves, Dogs, (as Becanus formerly aſſerted) but into Popes Aſſes too, which have no underſtanding: This his great Champion*Eccleſiaſtic. Praefat. ad Imp. Summa. c. 147. p. 534, 535, 537, 538. Dr. Crakenthorp of the Popes Temporal Monarchy p. 26, 27. Gaſtar Schioppius is not aſhamed with greateſt impudency directly to proclaim to all the world, in this moſt ſcurrillous paſſage, in alluſion to this Text. Eccleſia eſt Mandra, ſive Grex aut multitudo jumentorum, ſive Aunorum clitellariorum ſeu ſagmariorum, &c. The Church (he means the Roman, and ſee the Members thereof how obſerve it) is a great fold or ſtable of Beaſts or Aſſes; of which ſome are Pack-Aſſes, ſome are Doſſe-Aſſes, and others Burden Aſſes, Then relating cuiuſmodi Auni ſunt nos Catholici? (what ſort of Aſſes we the Roman Catholicks are) We (writes he) muſt be beaſts which have underſtanding and reaſon to obey the Biſhops with all humility and patience; for they are the men, they the Muleters and Aſſe-drivers, Nota.they muſt yoak, bridle and ſaddle us, put halters about our necks, load & drive us. For others, they are like to beaſts, but tame & moderate beaſts, ſuch as muſt do what they are commanded, for a good underſtanding Aſſe is he, that honoureth and followeth the direction and command of the Mulettier. He addes, Reges Catholici ſunt Aſini cum tintinnabulis; Catholick Kings are Aſſes with Bells about their necks, as being the Fore Aſſes, leading the way to other inferior Aſſes. Then much commending Charles the Great, he writes, That Charles was a farr greater and wiſer Aſſe, then thoſe Kings that caſt off the Popes yoak; for Charles being tantus Aſinus, ſo great an Aſſe, cryed (or rather brayed) out with a loud voyce, Vniverſae Aſinorum mandrae, to the whole fold of Aſſes; that is, to the whole Church in this manner, For the memory of St. Peter let us honor the Roman Church; and though the yoke which the Pope impoſeth be ſuch as we can hardly bear, yet let us fall down under the ſame. Ex quibus verbis verum Iſſachar agnoſcas, de quo Gen. ch. 49. Iſſachar Aſinus fortis. From which words of Charles, thou maist know he was a very Iſſachar, of whom it is ſaid Gen. 49. Iſſachar is a ſtrong Aſſe. Thus Schioppius. Is not this fine Catholick Divinity, enough to enamour all Chriſtian Kings, Princes with the Church of Rome? which is now become a fold of Aſſes, inſtead of a flock of Sheep, and their Popes, Biſhops, Muleters, and Aſſe-drivers, inſtead of Shepherds?
I ſhall not waſte Ink and Paper to anſwer the other pretended Commiſſions given by Chriſt to St. Peter, on which Popes and their Paraſites likewiſe ground their univerſal Supremacy, asaSee Marſilius Patavinus, Defenſ. pacis, p. 2. c. 3. Alvarus Pelagius de Planctu Eccleſ. l. 2. Artic. 37. 51. 53. Bellarmine De Romano Pontifice Alexander Carerius de Poteſtate Papae. Auguſtinus Triumphus, Hart, Harding, The Rhemiſts, Bozius, Johannes Pariſienſis, and others. Launch out into the Deep; bLu. 5. 4, 5, 6. John 21. 11.Looſe thy net; cLuke 22. 32.Chriſt entred into Simon Peters boat; Strengthen thy brethren, &c. Nor to anſwer this profound Argument and paſſage of St. Bernard, urged byfDoctrinalis Fidei, Tom. 1. lib. 2. Artic. 3. cap. 29. p. 229. See Alvarus Pelagius De Planctu Eccleſiae, lib. 1. Article 51, 53. Tho: Waldenſis, to prove Saint Peters Univerſal Supremacy over the Church, from Chriſts entring into his Boat. Beatus etiam Bernardus ſic loquitur de Navicula una Petri, Lib. 2. Ad Eugenium. Diſcipuli Navigabant & Dominus apparebat in littore quodque jucundius erat in Corpore redivino: ſciens Petrus quod Dominus eſt, in Mare ſe miſit & ſic venit ad ipſum, aliis Navigio pervenientibus. Quid istud? Nempe ſignum ſingularis Pontificii Petri, per quod non unam Navem ut caeteri quique ſuam, ſed ipſum ſaeculum ſuſceperit guvernandum. Mare enim ſaeculum eſt, Navis Eccleſia. Inde eſt quod dInnocentii Opera Tom. 1. p. 321.eDoctrinale Fidei Tom. 1. Artic. 2. c. 5. to 8.altera vice inſtar Domini Petrus gradiens ſuper aquas, unicum ſe Chriſti Vicarium deſignavit: qui non uni populo ſed cunctis praeeſſe deberet: ſiquidem aquae multae populi multi. Itaque cum quiſque caeterorum habeat ſuam, tibi unae commiſſa eſt graviſſima Navis facta ex omnibus, ipſa univerſalis Eccleſia toto orbe diffuſa. Haec Bernardus. Rather by way of jear to others who thus deſcanted on it, then in ſeriouſneſſe. Yet Waldenſis gravely infers thence. Quam ſynceriter, quamque ſubtiliter enucleat pater Bernardus eminentiam ſummi Sacerdotis, & faſtigium Chriſti Vicarii ab ipſis medullis Evangelii rutilantis? making a large deſcant on them. But the repetition of theſe crazie enthuſiaſtical arguments and aiery conceits, to evidence the Popes Supremacy from ſuch impertinent texts, or rather*Inter ſeculares, nugae nugae ſunt, in ore ſacerdotis blaſphemiae. Bern: de Conſid. l. 2. blaſphemies, is a ſufficient refutation of them.
6ly. When all theſe Commiſſions to the Apostles, Peter, and forecited Texts, will not prop up the Popes tottering Univerſal Supremacy, they then flye to his Sword, as to their Triarii, and laſt refuge, yet with very ill ſucceſſe, if the Texts and inferences from them be well examined. Our Saviour being near his Paſsion uſed theſe words to his Diſciples, Luke 22. 34. to 39. When I ſent you without purſe, or ſcrip, or ſhoes, (or †Mat. 10. 9, 10.ſtaves) lacked ye any thing? And they ſaid, Nothing. Then ſain he unto them; But now, he that hath a purſe let him take it, and likewiſe his ſcrip: and he that hath no Sword, let him ſell his garment and buy him one. And they ſaid, Behold here are two Swords; And he ſaid unto them, It is enough conjoyned with Matth. 26. 51, 52. John 18. 10, 11. Then Simon Peter having a ſword drew it, and ſmote the high Priests ſervant, and cut off his right ear. Then ſaid Jeſus unto Peter, Put up thy ſword into the ſheath, or into his place; for all they that take the ſword, ſhall periſh with the ſword: the cup which my Father hath given me, ſhall I not drink? From which Texts, Popes and their aBernard. de Conſid. ad Eugenium, l. 4. Alvarus Pelagius de Planctu Eccleſ. l. 1. Art. 12. & 54. l. 2. Artic. 57. Gratian Diſtinct. 21. cauſ. 23. qu. 1. Gloſſa. Abbas Vſpergenſis p. 343. Here, p. 36. Johannis Par… ſienſis de Poteſtate Regali & Papali.Paralites, have drawn theſe ſtrange Concluſions, univerſally embraced by moſt as infallible Oracles.
1. That theſe two Swords here mentioned, were the Supream Eccleſiaſtical and Temporal Swords of Authority and Juriſdiction, here inſtituted and diſtinguiſhed by Chriſt himſelf. 2ly. That thoſe two Swords are diſtinct in their own Natures: the one originally put into the hand of St. Peter and his Succeſſors of Rome alone, and derivatively by and through him into the hands of the other Apoſtles, Biſhops, Prieſts, incommunicable unto any Temporal Kings or Princes. The other put into the actual poſſeſſion of Emprors or Kings, by St. Peter and his Succeſſors, to be drawn forth at their command for their and the Churches defence, as well as for the Government of their kingdoms. 3ly. That both theſe Swords are originally given to, and viſited in St. Peter and through him in the Pope, who may diſpoſe of, give, recall and command them at his pleaſure. Strange dotages and deluſions drawn by head and ſhoulders from theſe Texts.
To clear which Texts from theſe falſe Gloſſes for the future, I ſhall deſire the Readers to obſerve: 1. That the Sword which Chriſt commanded every of his Apoſtles to ſell his garment (for want of money) to buy; was not a Metaphorical, Civil, or Eccleſiaſtical Sword of Authority or Juriſdiction, (which had been flat Simonie to buy) but a plain, material, iron ſword, which ordinary ſoldiers, or ſervants then wore, (as ſince they have done, and yet do) to guard their Kings, Generals, Captains, Maſters againſt violence: For 1. It was a ſword to be bought at the Cutlers, and that for the preſent defence of their Maſter Chriſt. 2ly. They thereupon all anſwered (not Peter for them) They had then two ſwords, with one whereof Peter cut off Malchus his ear; therefore both only material iron ſwords. 3ly. St. Peters ſword was drawn out of his ſheath, when uſed, & commanded by Chriſt to be put again into its ſcabbard or place; therefore a real iron ſword. 4ly. Chriſt gives this reaſon for its putting up, For all they that take the ſword, ſhall periſh by it: Therefore both the ſwords he commanded them to buy, the two ſwords they then had, when Chriſt ſaid, It is enough; & the ſword to be put up were only ordinary ſwords of common ſoldiers, or ſervants, not of Temporal Magiſtrates or Prelates. 5ly. Chriſt directed his ſpeech not to Peter by name, but to all his other Apoſtles in general; He that hath no ſword let him ſell his garment & buy one; & he having then a ſword of his own, this ſpeech did not concern him, but thoſe only who wanted ſwords; whence not Peter, but the other Apostles ſaid joyntly (as they replied to Chriſts firſt queſtion, that they wanted nothing;) Behold here are two ſwords: which implied a tacit demand, whether they needed to buy any more? Whereupon Chriſt ſaid, It is enough, there needed no more. Peter therfore not being their mouth, in this caſe, for ought appears; how can theſe two ſwords belong to him alone, upon the other Apoſtles anſwers? 6ly. It is moſt clear, that one of theſe two ſwords was Peters, is evident by Chriſts words to him; Put up thy Sword: Yet it was only the ſword of a common ſoldier, or ſervant; not of a Civil or Eccleſiaſtical Magiſtrate; (he being then neither) and that Apoſtle whoſe the other ſword was, yea every common ſoldier that hath or wears a ſword, may claim as abſolute a Soveraign Eccleſiaſtical and Temporal Juriſdiction, as the Pope can do from this ſword of Peter. 7ly. Peter then had, uſed but one ſword alone, not two. How comes the Pope, his pretended Succeſſor, to challenge two ſwords, and that of a farr different nature from his, and not to be content with a common Servitors or ſoldiers ſword, as he was? 8ly. Chriſt himſelf ſeverely checkedaMat. 26. 50, 51. John. 21. 10 11. Peter for drawing, ſmiting with this ſword, and cutting off Malchus his ear; 1. Becauſe he did it without his command, who was his Lord and Maſter. 2ly. Becauſe he did it before the band, Captain, Officers laid hold on Chriſt to apprehend him, ſo that he began the quarrel. 3ly. Becauſe he ſmote Malchus that was next him, and cut off his ear, without any juſt provocation from him. 4ly. Becauſe he did it with an ill intent, tobMat. 26. 51, 52, 53. John 28. 11. prevent, hinder Chriſts crucifixion, the fulfilling of the Scriptures, and redemption of mankinde by his paſſion: from which he diſſwading him only a little before, Chriſt had thereupon reprehended him, with a doublecMat. 16. 23. Mar. 8. 33. Get thee behinde me Satan, thou art an offence unto me, for thou ſavoureſt not the things of God, but thoſe that be of men. 5ly. Becauſe he drew it out of incredulity and preſumption; as if Chriſt could not be otherwiſe reſcued from his apprehenders, but by his raſh valour, whendMat: 26. 53, 54. as his Father would have given & ſent him Legions of Angels to reſcue him, and prevent his crucifixion, had he deſired it, or had it ſtood with the Scriptures, or Gods eternal purpoſe, and his own good pleaſure; wherefore Peters drawing and ſmiting with his ſword, being ſinfull, unlawfull in all theſe reſpects, cannot poſsibly be a juſt legal foundation for his or the Popes Temporal or Spiritual Supremacy. 6ly. Chriſt commandseMat. 26. 52, 53. Peter to put up his ſword into his ſheath, and never to draw or uſe it more; becauſe all that take the ſword (without lawfull commiſsion from God) ſhall periſh with the ſword. How then Popes, St. Peters pretended Succeſſors, can both challenge, draw, ſmite with this ſword of Peter, not only to cut off Malchus his ear, but the Crowns, Heads of Chriſtian Emperors, Kings, Lords, Parliaments, and engage Chriſtian Kings, kingdoms to draw their Military ſwords of War againſt each other, yea their Subjects to draw their ſwords againſt their lawfull Emperors, Kings, as againſt Turks, Infidels, when excommunicated or deprived by them, and to murther one another by thouſands in the field, againſt this expreſſe prohibition of Chriſt, and his reaſon thereto annexed; let Popes and their flatterers reſolve their own and other rational mens conſciences, when they are able. 8ly. Neither Peter nor any other Apoſtle was then a King, or Supream Civil Magiſtrate, nor perſonated any ſuch officer, when Chriſt uſed theſe words of two ſwords, that they were enough; & gave this command to Peter, Put up thy ſword into his place. How then could either of theſe two ſwords poſſibly ſignifie or repreſent the Kings or Magiſtrates Supream Civil Sword of Juſtice? 9ly. Neither was Peter nor any other of the Apoſtles at this time inveſted with the ſole Supream Eccleſiaſtical Power or Juriſdiction, which then wholly reſided in Chriſt himſelf; How therefore can Peters material ſword, transferr to the Pope or his ſucceſſors, the ſupream Spiritual Sword of Juriſdiction over the whole Catholick Church and its members? 10ly. Thoſe two ſwords, which Chriſt ſaid were enough, were both of one kind; material, not metaphorical; of iron, ſteel; not of the Spirit; and but one of them uſed, or rather abuſed by Peter: How then can they typifie Two diſtinct Juriſdictions veſted by Divine inſtitution in two diſtinct ranks and Profeſsions of Men, Kings and Prieſts, Secular Princes and Spiritual Prieſts? So that one of them may not uſurp the ſword of the other two. 11ly. If theſe ſwords, asSee Gratian Diſtinct. 10. Canoniſts define; be ſo different, diſtinct, and put into thoſe ſeveral hands by Chriſts inſtitution,fEpheſ. 6. 17. how came the Pope in Peters pretended Right to claim, monopolize both;gHebr. 4. 12. Rev. 1. 16. c. 2. 12. c. 19, 14, 15. when Peter had but one ſword, and that of a far different nature from thoſe Popes now pretend to? 12ly. The Scripture never diſtinguiſheth between the Temporal and Eccleſiaſtical ſword in the Popes and Prelates ſence: Indeed it ſtiles the word of God, hRom. 13. 4.the ſword of the spirit, and a (i) two edged ſword; and the Vindictive power of the Civil Magiſtrate to puniſh evil doers, (i) a ſword; but the pretended Popes Eccleſiaſtical cenſures, whether of Interdicts, Excommunications, *1 Cor: 5. 5. 15. John 9. 22. 34, 35. Mat 18 17.Anathemaes, or delivering men to Satan, putting them out of the Synagogue, or being reputed heathens or publicans, are never once ſtiled nor intimated in Scripture to be a Sword, or to proceed from St. Peters ſword, but Keyes alone; yea Popes, Prelates, Prieſts, themſelves reſolve, that all their Eccleſiaſtical Juriſdiction, Cenſures are founded on the Power of Peters Keyes, not Sword; and derive them only from the Keyes which Chriſt committed to him and the other Apoſtles, not that ſword which Chriſt commanded him to put up into the ſheath, and uſe no more. How then came the Keyes, and theſe two ſwords (ſo different in their names, forms, nature, uſes, the one to open, ſhut, bind or looſe; the other to defend penitent, and ſmite, ſlay, or puniſh impenitent ſinners) to be both one, and to give Popes one and the ſelf-ſame Supream Temporal and Eccleſiaſtical Juriſdiction? Either then they muſt diſclaim St. Peters Keyes, or his two Swords as inconſiſtent; or if they will diſtribute the uſe of one of his ſwords to Kings and Civil Magiſtrates, they muſt by the ſelf-ſame reaſon allow them one of his keyes too: And then Kings, Emperors ſhall both enjoy, exerciſe Supream Eccleſiaſtical and Temporal Juriſdiction over the Churches, and Clergy within their Dominions, by divine Right, as well as the Pope. 12ly.*1 Tim. 3. 3. Tit. 1. Paul himſelf makes this a ſpecial qualification of a Biſhop, that he muſt be no ſtriker; whence Biſhops and Prieſts claim an exemption from bearing arms, or going to war; Therefore they can neither claim nor exerciſe either of theſe two ſwords. 13ly. This crotchet of two ſwords, had its principal riſe fromaDe Conſideratione ad Eugenium, l. 4. St. Bernards paſſage to Pope Eugenius the 3d. about the year of Chriſt, 1146. Dracones, inquis, me mones paſcere, & ſerpentes, non oves? Propter hoc, inquam, magis aggredere eos, SED VERBO, NON FERRO: quid te denuo Vſurpare gladium tentes, quem ſemel juſſus es, ponere in vaginam? Quem tamen qui tuum negat, non non ſatis mihi videtur attendere verbum Domini dicentis ſic, Converte gladium tuum in vaginam.bJohan. 18. Tuus ergo et ipſe, tuo forſitan nutu, etſi non tua manu evaginandus: Alioquin ſi nullo modo ad te pertineret, et is dicentibus Apoſtolis; Ecce gladii duo hic; non reſpondiſſet Dominus, Satis eſt; SED NIMIS EST. Vterque ergo Eccleſiae, et Spititualis ſcilicet gladius et materialis; ſed is quidam pro Eccleſia, ille vero et ab Eccleſia exercendus eſt. Ille Sacerdotis, is Militis manu: ſed ſane ad nutum Sacerdotis, et juſſum Imperatoris. Nunc vero accipe illum, qui tibi ad faciendum creditus eſt, et vulnera ad ſalutem, ſi non omnes, ſi non vel multos, certe quos poſsis. Non ſum inquis, melior quam patres mei. Quem illorum domus exasperans, non dico audivit, ſed non irri…it? Ideo te inſiſte magis, ſi fortè audiant & quieſcant; inſiſte & reſiſtentibus. Dicendo haec, forte nimius dicar. Num noſtra illa vox; c2 Tim. 4. 1.inſta oportune, importune. Hunc (ſi audes) nimium appellato Prophetae precipitur; dIſay 58.Clama, ne ceſſes: ad quos, niſi ad ſceleratos & peccatores? eLu. 1.Annuncia, inquit, populo meo ſcelera eorum, & domui Jaacob peccata eorum. Prudenter adverte, ſceleratos perhiberi & populum Domini: puta de his idem. Et ſi ſcelerati, & ſi iniqui, videne audias, fMart. 25.quod uni ex his meis non feciſti, nec mihi feciſti. Fateor populum iſtum fuiſse adhuc dura fronte indomimito nude, ſed utrum etiam indomabili, neſcio unde loquendo ſciri poteſt. Poteſt fore quod necdum fuit. Si diſſidis tu, gEzech. 3.Sed apud Deum non erit impoſſibile verbum. Si dura fronte ſunt, durato & tue contra tuam: Nil tam durum quod duriori cedat. Dominus ad Prophetam,hGen. 11. 3… Dedi frontem tuam duriorem frontibus eorum. Vnum eſt quod te abſolvit, ſiegiſti cum populo illo ut poſſis dicere; *Iſay 5. 4,Populi mei quid tibi debeo facere & non feci? Si ſic feciſti nec profeciſti, eſt demum quod facias, & quod dicas: h Ecce de Ur Chaldaeorum, & dicito, iLu. 4.quia oportet me & aliis civitatibus evangelizare. Puto nec poenitebit exilii, orbe pro urbe commutato. I have tranſcribed his whole paſſage relating to both ſwords for this purpoſe; 1. To prove that the temporal ſword belongs not to the Pope, but only to Chriſtian Emperors, Kings, nor is it put into his hands. 2ly. That it is to be unſheathed for the Churches defence, when there is need, not at the Popes or Prieſts meer pleaſure or mandate, but at the Emperors and Kings ſpecial commands. 3ly. That the ſpiritual Sword of Prieſts, to be exerciſed by the Church, Popes, Prelates, is here expreſly defined to be only the Word of God; the preaching of the Goſpel with inſtance in ſeaſon, out of ſeaſon: the lifting up of Prieſts voyces without ceaſing; crying aloud to them and ſparing not, ſhewing the people their ſins, and the houſe of Iſrael their tranſgreſſions; eſpecially when they prove Dragons, Scorpions, obſtinate, impenitent, hardning their faces, and hearts againſt all admonitions and reproofs; In which caſes, Popes, Prelates, Prieſts, muſt ingeminate, and more boldly, earneſtly, inceſſantly inculcate their reprehenſions and exhortations, yea harden their faces against them, as they harden theirs: as the Prophets did in the old Teſtament; and if they continued incorrigible after all this: Go forth of Ur, leave them, reſort and preach the Goſpel to other Cities, as Chriſt himſelf did. This is the only Spiritual ſword, and the ſole drawing and ſmiting with it, belonging to the Church, Prieſts, Popes; not Suſpenſions, Excommunications, Interdicts, Curſes with Bell, Book, Candle, not only of Private perſons, but whole Churches, Kingdoms, Cities, Emperors and Kings themſelves; proſtrations at their Papal feet, depoſitions from their Crowns, loſſe of their Realms, abſolving all Subjects from their allegiance, againſt former Oaths, to arm them againſt their lawfull Soveraigns; of which St. Bernard hath not one ſyllable. Therefore no appurtenances to the Spiritual ſword of Popes or Prieſts, but meer Antichriſtian Uſurpations, abuſes, of this pretended ſword, which wounds many not to their ſalvation, but deſtruction. Finally St. Bernard preſſeth the Pope to uſe this Spiritual ſword not in England, France, Germany, or other Kings Dominions; but in Rome it ſelf, and his own Pallace, Court alone; where the people, Officers of all ſorts, were generally Dragons, Scorpions, the moſt impudent, impenitent, brazen-faced, hard-hearted, deſperate ſinners of all others, of whoſe reformation Pope Eugenius and himſelf did almoſt deſpair. And then induced him to uſe his utmoſt endeavours to reform them, by the forecited ſmitings of them with the ſword of the Spirit. And in caſe of their final incorrigibility; not to excommunicate, interdict, or anathematiſe them, but deſert them totally, and by a voluntary exile to remove to ſome other City; to exchange Rome for the World, or any other part thereof, which was farre better then it; there to preach the Goſpel, and diſcharge his Paſtoral office, committed by Chriſt to Peter, and through him to himſelf; by ſeeding his ſheep, which he defines only to be the preaching of the Goſpel to them; concluding in theſe words, Evangelizare paſcere eſt; fac opus Evangeliſtae, et Paſtoris opus impleſti; Upon all which conſiderations, I hope the moſt zealous Pontificians will henceforth be ſatisfied; That the Civil and Spiritual ſwords have not their diſtinction, diſtribution, nor any foundation at all on Peters ſingle ſword, or the other Apoſtles two material ſwords; and that the only ſpiritual ſword belonging to Popes and the Church, is not their uſual Eccleſiaſtical Cenſures, thunderbolts, but the meer word of God inceſſantly preached, applied in ſeaſon and out of ſeaſon to all ſorts of ſinners, eſpecially the moſt obdurate; wherewith the City and Court of Rome are ſo ſtuffed, that Popes have moſt reaſon to brandiſh this ſword, and all other ſwords or keyes they claim from St. Peter, only there, not in other Princes, Biſhops Dioceſſes and Dominions, much leſſe againſt Emperors and Kings themſelves.