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HAving discussed their folly in worshipping of Idols, and Images without life, as also their adoration and invocation of Angels, and Saints departed, I shall now discover their folly in worshipping a living Idol, viz. the Pope, to whom they ascribe an infallibility, as also the title of their Lord God the Pope.
Object. IS not the Pope Peters successor, and is not Christ said to speake these words to Peter, viz. Thou art Peter, and upon this rock will I build my Church, and the gates of Hell shall not prevaile against it; and I will give thee the keyes of the king∣dome of Heaven, and whatsoever thou shalt binde on earth, shall be bound in Heaven, and whatsoever thou shalt loose on earth, shall be loosed in Heaven. By all which expressions, doubtlesse he gave un∣to Peter a speciall priviledge above all the other Apostles.
Ans. That the Pope is Peters successor I grant, but yet in* 1.1 this one particular, which was, in denying his Lord and Master, (whose servant he pretends to be,) and as to the urging of them words mentioned to the particular person of Peter, as that there∣by he had a more speciall priviledge then the rest of the Apostles, is to goe about to prove that our Saviour did contradict himself, in his expressions used to the two ambitious Suitors, James, and John, (whom no other place would serve them then, to sit on the* 1.2 right and left hand in his kingdome) in these words, It shall not be so amongst you; in which words there is an absolute nullaty of any superiority amongst the Apostles, or Disciples of Christ; and that by a Statute not to be repealed, being the determinate law of a just authority, by a Cannon ordained, and irrevocably fixed by the wisdome of God, and confirmed by an example be∣yond all arguments, even by an example fetched from his owne particular, vers. 28. where he saith, that the Sonne of man came not to be ministred unto, but to minister; as also Luk. 22. 27. I am amongst you as he that serveth; now seeing this humility was in Christ himself, how much more ought it to have been amongst* 1.3 his Apostles and Disciples? The servant must not be greater then his Lord, Joh. 13. 16. neither he that is sent greater then he that sent him; it is enough that the servant be as his Master, Mat. 10. 25.
2. To stop these blasphemous and Antichristian mouthes, I* 1.4 shall also prove, that an equall power and commission (in use of the keyes,) was likewise given to all the rest of the Apostles and Disciples of Christ, as well as unto Peter; and that by the
words of our Saviour, both before his Passion, and also after his Resurrection; before his Passion in these words, Verily I say unto you, whatsoever ye shall binde on earth &c. and whatsoever ye shall loose on earth shall be loosed in heaven, Mat. 18. 18. as also after his resurrection, as we have it, Joh. 20. 23. Whosoever sins ye remit they are remitted, and whosoever sins ye retaine they are retained; in both which places of Scripture the words are di∣rected to all the Disciples, as also in Mat. 18. 18, 19, 20. but be∣fore I urge this point any further, I will shew what is meant by binding and loosing, as it is there mentioned.
THese words of binding and loosing is not to be taken as many* 1.5 ignorant people conceive, who taketh Peter to be the Por∣ter of heaven gates, and therefore said by them to beare the keyes thereof; in imitation of which rediculous conceit, the Pope includes himselfe as one of those Ignoramusses, making himself more rediculous then the rest, by carrying abroad with him two great keyes, with which he is as able to open Heaven as by the rest of his Popish power, which is even nothing at all, &c. for binding and loosing is quite out of his eliment; it being effected by the preaching of the Word, which he is not guilty of, but if he was, it would be to no purpose, seeing he would only breath out the spirit of Anti-christ, and therefore not likely to benefit the kingdome of Jesus Christ, which is his Antagonist.
The heavens are opened and shut at the preach••ng of the Gos∣pel, which is a thing granted by all the people of God (where∣of the Pope is none) and therefore when a Sinner is thereby con∣verted by the Ministry thereof, then heaven is said to be opened unto him; and contrariwise, when by the preaching of the Word a Sinner becomes more obstinate, then heaven is said to be shut unto him.
Also when a Sinner becommeth penitent, then sins are said to be remitted; but when they grow more obdurate, and stiffe∣necked by the preaching of the Gospel, then their sins are said to be retained; and to this purpose our Saviour telleth the Jewes,
that if they had not known these things, they did know, they had been more excusable, but seeing they did confesse they knew them, they were inexcusable, as in building the Sepulchres of the Prophets, Joh. 15. 22.
Our Saviour therefore spake them words no otherwise to Pe∣ter, then Peter and Paul spake to all Christians, who are said to be built upon the foundations of the Apostles, Jesus Christ being the chiefe corner stone, as Peter himselfe confesseth, 1 Pet. 2. 6. Paul also affirmeth, that another foundation can no man lay, then that which is laid, which is Jesus Christ, 1 Cor. 3. 11. Eph. 2. 20, 21, 22. that Peter therefore was set over the whole Church of Christ, is but a Fryers dreame, seeing that all the Apostles were in equall commission, and all were sent immediatly to preach the Gospel; As my Father sent me, (saith our Saviour) so send I you, Joh. 20. 21.
Object. OƲr Saviour chargeth Peter three severall times in* 1.6 particular, to feed his sheep, Joh. 21. 15, 16, 17.
Ans. That will not beare such an universall jurisdiction, for all Christs Sheep were not only committed to Peter. Again, fee∣ding doth not signifie ruling, and commanding, but teaching and instructing; a duty (Peter himself being Judge) common to all Pastors, and to which he exhorteth them, 1 Pet. 5. 2.
Obj. Peter was the first that preached to the Gentiles, Act. 10. 20. & 11. 12. & 13. 7.
Ans. Paul was converted, Act. 9. before Peter saw that Vi∣sion, Act. 10. who immediatly upon his conversion preached to the Gentiles in Arabia, Gal. 1. 15, 16, 17. Peter indeed was both the first, and the last that was resolved by Vision, of the calling of the Gentiles; but Paul was certain thereof before by revelation, and communicated not with Peter about his Vision before he preached to the Gentiles, Ibid. Neither is it true that Corne∣lius's Family (to whom Peter preached) was the first that was called amongst the Gentiles, for Andronicus, and Junia were in Christ before Paul, Rom. 16. 7. who was converted before
Cornelius was called; and although the priority of preaching to* 1.7 the Gentiles were yeelded to Peter, yet the superiority doth not goe along with it.
Object. PEter certainly was the most eminent, because he was alwaies first named.
Ans. It is to be observed, that the twelve Patriarckes are not alwayes rehersed in the same manner or order, not in Gen. 49. 3. as in Gen. 27. and Gen. 30. and afterward, Numb. 1. & Deut. 33. yet in all these places Ruben is named first, but not alwayes, for sometimes Judah is named before him, as in Numb. 2. 3.
As then this were but a simple Argument for the prehemi∣nence of Ruben before his Brethren, because he is in the most places named first, being the eldest, so as simply doe they conclude for Peters supremacy before the other Apostles, because he is commonly named the first; which was rather because of his El∣dership then any priority before the rest; neither is he alwaies named in the first place, for Gal. 1. 9. the Apostle James is na∣med before him.
Againe, we doe not read that Peter did ever command his Fel∣lowes* 1.8 in office, but exhorted them; as in 1 Pet. 5. 1. he was also subject to accusation as well as the rest, instance concerning his preaching to Cornelius and his Family, for which being called to question by the rest of the Apostles purged himself, by ac∣quainting them with the whole matter, as we may read, Acts 11. 3. likewise being taxed by Paul for his dissimulation, Gal. 2. 8. by silence confesseth his fault; by all which it doth manifestly appeare, that there was no more superiority in Peter then in the rest of the Apostles.
Object. PEter resembled Abrahams Stewart, Gen. 29. 2. in these respects; 1. For as Eliazar was the eldest servant that Abraham had, so Peter was the eldest Apostle that Christ had.
2. As Eliazar was said to have rule over the rest of Abrahams servants, so likewise Christ set Peter over the whole Church.
Ans. That Peter was one of the eldest in yeares amongst the Apostles we deny not, but that he was the eldest of all as it* 1.9 seems Eliazar was, cannot be proved; as that he was set over the Church of Christ, hath been sufficiently confuted; and thus you see rather then faile, what inventions they have to uphold the proud and vain-glorious assertions touching their lord god the Pope, and to prove his priviledge and dignity from such men as have no relation at all unto him.
So that this that hath been spoken may give every Christian, yea even the Pope himself satisfaction, touching his pride and arrogancy, in assuming to himself that which Peter (whom he pretendeth to succeed) would have bin ashamed of; behaving him∣self altogether like a Priest of the Law, whose ceremonies are abolished; but nothing like the Ministers of the Gospel, which is permanent; or like another Elimas the Sorcerer, Act. 13. 8. 10. full of subtilty and mischief, a childe of the Devill, and an ene∣my to all righteousnesse, forcing Scripture contrary to the true meaning thereof, although he knoweth that it tendeth to his▪ owne ruine and perdition.
NOw seeing they thus faile in their foundation, what can be* 1.10 expected concerning their building▪ seeing they faile in their Principles, what may be expected in their Consequences; seeing they faile in proving the Supremacy of Peter over the other Apostles, how farre will their lord god come short to justifie the wearing of a triple Crown of Gold, and the rest of his Pontificall Vestments, being farre more fit for a Stage-player then a Minister of the Gospel: I wonder what Scripture he hath for the wearing of such like toyes, unlesse (as I said) he derive them from Aarons garments, which the most ignorant know that they were but Types of Christ, and are also abolished by Christ, (as that Anti-christ of Rome very well knoweth) but where doth he read of a triple Crown which Peter wore? he
may be ashamed: to abuse the world with such fopperies, as that it was left by the Apostle Peter, and that it is yet to be seen in Peters Church, and that Silvester shewed it to Constantine, which he said Peter used by the instinct of the Spirit, that the verity might be answerable to the figure, viz. that Christs High-Priests might weare that, which the High Priest (the Figure of Christ did weare.)
NOw who (that is in his wits) will beleeve that Peter did weare a triple Crown of Gold, who had not (sometimes) a penny in his purse▪ Act. 3. 6. as also in that his Lord and Master* 1.11 was crowned with Thornes; I blush therefore to see men so stupid, as to beleeve that the Apostles used such worldly pomp, whose glory was their poverty, and the contempt of the world their Crown and suffering; and if there had been any such Crown, it had rather belonged to Paul, then Peter, for he was the Apo∣stle of the Gentiles, the other of the Circumcision. Againe, if that be Peters triple Crown, which is to be seen, in Saint Peters Church, why doth his Holinesse refuse to weare it, but rather make use of a Massie triple Crown of Gold and precious Stone; and as for Aarons Crown, it was a Type of Christ, and not of the Pope, and temporall things doth not prefigure temporall (one triple Crown another) but that outward Crown did shadow: forth that Spirituall Kingdome, and regall dignity of Christ.
LEt all the world therefore take notice what subtill and de∣villish* 1.12 inventions this Instrument of Satan useth, that he may still delude the world, and continue in his worldly pomp and glory; and the better to bring the world to his bend, he termeth himself a Servant of Servants, which his Claw-backs say, he assumeth as a signe of great humility, which he cunningly ••••sinuateth from the words of our Saviour, Mat. 20. 26. He that
will be great amongst you, let him be your Servant; and thus doth he wrest the Scriptures to his owne end, but it will speedily ap∣peare that like another C••iphas he proficieth of the destruction of his owne kingdome, and that he will very suddenly become a servant of servants indeed, as Canaan was, yea and become a ser∣vant to them that served him.
Againe, his insolency is intollerable, in that he thinketh scorne to be reproved, yea though he should send ten thousand soules to Hell, yet none must say why doest thou so.
Object. WHat need is there of reproving him, seeing he can∣not erre?
Answ. The Pope is farre inferiour to Aaron, who erred by* 1.13 making the golden Calf, and though he was appointed of God, and elder brother to Moses, yet did Moses openly reprove him; at the least I hope he will not challenge to be superiour to Peter, who erred in denying his Master, Mark 14. 68. 70. 71. as also by dissimulation, whereof he was openly reproved by Paul, Gal. 2. 11, &c.
His unparalleld presumption appeareth also in taking upon him to forgive sinnes, yea to have God at his command, for in case a man sinne, and crave pardon of God (and he forgive him, it is to no purpose unlesse his holinesse doe the like, for the Lord hath ingaged himself to the Pope, that whatsoever (he) doth remit on earth, shall be remitted in heaven; but the Popes Holinesse hath not done the like to God, by which means he forceth the ignorant people to a composition, as did his Brother Judas, by a quid dabitis, What will you give me? so that he hath not only man at his command, but he hath also got God upon the hip, (as we use to say) forgetting the saying of his cousen Germen, the Scribes end Pharisees, Mark 2. 7. (which may very justly be attributed unto him) viz. Why doth this man thus blaspheme, who can forgive sins but God only?
Object. VVHat difference is there betwixt absolving, and re∣mitting of sins?
Ans. Absolution implyeth a forgivenesse of sins by Authority,* 1.14 remission only by way of Declaration, wherefore the latter may be permitted to men, but the former only to God; for if man could forgive, we need not aske pardon from God: but how should a Man forgive anothers sins, who cannot forgive his own? true, they may absolve by preaching sins in generall, but not ap∣ply their absolution to particular men, because they know not whether their repentance be sound, or hollow; for God only knoweth the heart of man, and therefore is only able to forgive the sins of men, Mark 2. 7.
Wherein the Pope is Peters Successor.
Mat. ••0. 20.
Iob. 15. 10.
An equ••ll po∣wer and com∣mission, were g••ven to all the Apostle••▪
What it is to binde & loose.
All Christs ••l••ck not com∣mitted to Pe∣te••s charge.
Superiority doth not goe along with priority.
Peter never commanded his fellow Apostles.
Frivolous comparisons to prove the Popes supre∣macy.
The Papists foundations infirme.
The glory and Crown of the Apostles.
The Popes subtilty.
The Pope ••••rre inferiour to Aaron or Pe∣ter, who erred.
The difference betwixt Abso∣lution and Re∣mission of sin••