Page 2. Thofe Books that are not now extant, mentioned in Scripture, were not Canonical, because they are lost, 56 3. Though fome part of the Scripture is lost, yet it follows not that what was lost did contain things neceffary to Salvation, and that what remains is not now a Sufficient Rule, ibid. 4. That which was once written, and is now no where extant, hath not been preferved to us by Tradition, ibid. 1 Cor. 11. 2. no neceffity of interpreting this of any other Tradition, than of what is contained in Scripture, viz. the great DeEtrines and Rules of it, which the Apostle delivered to them when prefent, and which he wrote to them when absent, ibid. 65 1 Cor. 11. 23. this makes diWhether St. Paul writ an Epi-rectly contrary to the Doctrine of ftle to the Laodiceans, confider- Tradition, Three things alledged in answer to C. Bellarmin's Inference from the 34th Verfe of the forementioned Chapter, 57 ed, 66 2 Thell. 2. 15. examined in 58four particulars, 67,68 C. Bellarmin's Reply to it confidered and answered, 69 Card Bellarmine's Proof from Scripture (Gen. 18. 19.) for the neceffity of Tradition examined and answered in four Particulars, 59 Exod. 13. 8. confidered and anfwered in five particulars,60,61 III. Whether there be any neceffy of a Tradition, where there is a written Word? or whether there be indeed any fuch Tradition ? This exantined as to thofe places of Scripture alledged by the Cardinal for it, 62 John 21.25. four Reafons affigned why this place of the Evangelist can make nothing for that Bellarmine proceeds to prove this point of Tradition the fame way, and from the fame places of Scripture, with fome Hereticks in the time of Tertullian, viz. 1 Tim. 6. 20. 2 Tim. 1. 13,14. Chap. 2. 1, 2. 70 Thefe places confidered in two particulars, 2 John 12. 3 Joh.13.14. 71, 72 cited to little purpose by the Card. in this Argument Concerning the Supremacy of St. Peter and of the TH macy; First, By fome places of Scripture. Secondly, By many Priviledges and Prerogatives of St. Peter. Thirdly, By Teftimonies. The first of thefe only concerned in this Defign, 78 Mat. 16. 18, 19. largely confidered and examined, ibid. I. Two things implied in the former part of this Promife; Firft, That there is no certainty that St. Peter is meant by the Rock, upon which Christ faith, he will build his Church, 79 Page This the plain sense of St. Au ftin, 80 The notorious falfhood of their Interpretation and Tranflation of this Place examined, 81 The Chriftian Church was not built by St. Peter's Hands alone, but by them all, and especially by St. Paul; which (hews this Promife to have a refpect to all, whe had the Office of Apoftles, 82 Jefus Christ the only Foundation that can be laid, and therefore St. Peter cannot be the Foundation, but only as a Minister of Jefus Chrift, who helped to lay the Foundation, which is Christ himfelf and his Faith, 83 The diftinction of a First and Secondary Foundation over By Rock, according to the best fenfe of the antient Interpreters, is understood the Faith concerning Christ, which St. Peter had new-thrown by that place of St. Paul, ly confeffed, ibid. Rom. 15. 20. ibid. Faith Page! Page 90 What is here meant by the Kingdom of Heaven, by binding and loofing? 91 The fame with the Power of the Keys, which was not here promised to him alone, but equal Faith in Chrift may be called frolical Authority remained in Pea Foundation [Col. 1. 23.] and ter'sSucceffors alone,examined,87 the Apostles (as Preachers of this The Popes Priviledg of Infalli Faith) are called a Foundation, bility as well as fupreme DominiEph. 2. 20. ibid. on, afferted by the Cardinal from The Apofties understood no fuch this place of Scripture, confiderPrebeminence from thefe Words, ed, 88,89 nor did St. Peter himself so in- | II. The latter part of this Proterpret them, when the Holy mife confidered, And I will give Ghost came upon them to lead them thee the Keys of the Kingdom into all Truth, 83,84 of Heaven, &c. Secondly, There is nothing in the word Rock, which implies any Superiority of Power and Authority over the rest of his Brethren and the whole Church, (if we fhould fuppofe this Promife made to him alone) but only hath are-ly to them all, Spect to the fupport and stability of that Structure that is laid upon it, 84 Card. Bellarmine's Explanation of this Word very improper, if not downright nonfenfe, 85 C. Bellarmine's Reply to this, viz. the Apostles were all Foundations as well as St. Peter, examined and answered, ibid. Impoffible for the Popes of Rome to make out their Claim to which they pretend from him, that they fucceed him in this Authori-taining Sins to all the Apostles, 86 but the Power of the Keys to St. Peter alone, ty, ibid. Thus the Antients interpreted this place, St. Austin particularly, a remarkable Quotation of whom is at large confider'd, 92,93 This juftified by three other pafSages in the holy Gospels, viz. Matth. 18. 18. & 19. 28. John 20. 21, 22, 23. all of which do demonftrate that the Keys were not given to him alone, 94,95 The Opinion of those confused who affirm that Chrift gave the Power of remitting and re 96 As the Keys were not promised to St. Peter alone, fo not to him more than any other Apoftle, but only the ufe of them first, before any other Apostle, 97,98 Con To prove the Supremacy of St. Peter and of the Pope over the whole Church. PART 2. Page Page John ch.2 r.v.15,16,17. al- This appears plainly from St. Sledged by the Romanilts to Peter himself, 1 Pet. 5.1. from prove fomewhat granted to St. Pe-St. Paul, Acts 20. 28. from our ter, which was conferred on none of the Apostles, that of a Paftor of the whole Church, with a fupreme power over it, 106 Two Answers returned to this; 1, That these words contain only a plain Charge or Command to do his Office, 107 2. That this Duty, upon this Precept, belongs not to him alone, but to every one of them as much as him, ibid. Saviour himself, John 20. 21. from the Expofition of the antient Fathers, from the practice of the Church of Rome at this day on the Festivals of all the other Apoftles and Evangelists (excepting St. John) 108,109 This threefold repetition of the Question, Loveft thou me ? &c. and his command,Feed my Sheep, the antient Chriftians understood no more by them, than that by a 6.G three Page Page threefold Confeffion he might obli- of the words [Lambs and Sheep] serate his threefold Denial of our confuted by the whole Hiftory of 110 the Gospel, and by all Antiquity,, Saviour, This is St. Cyril of Alexandria (with others) Interpretation, 111, 119 Bellarmine's threefold Myste 112 ry in these Words examined, 120, 121 And difowned by the greater 1. By the word Feed,the Church of Rome understands the highest Power to be committed to St. Pe-Writers of that Church, 122 113 All the Apostles of Chrift had ter, This word imports nothing of Ruling or Governing, but only refers to feeding the Flock by Word and Doctrine, 114 Thefe words made ufe of by Bellarmine to affert the power of the Bishop of Rome, which tends to five Things. the fame power of Feeding the Sheep given to them as St. Peter, who were to take the fame care of all Chrift's Flock that he did, ib. They were to teach All indefinitely, fo that among them none ex-fhould be neglected, but inftruited by fome or other of them, 1. He is hereby made the Supreme Fudg in Controverfies of Faith, 115 2. That He is an infallible Fudg, ibid. 3. That He hath a power to make Laws for the whole Church, 116 4. That He is abfolutely above the whole Church,even above a General Council, ibid. 5. That He bath a Temporal power over Princes, ibid. Thefe Inferences confuted, even by their own Writers, 117 II. The Cardinal's Obfervatien from the word MY Sheep, for eftablishing St. Peter's univerfal Paftorfhip confidered and refuted, 118 III. The Romish Interpretation 123 Their Objection, that though Feeding must be allowed to the other Apoftles, yet St. Peter alone was to feed by Authority and Power over all, whereby he was to prefcribe what was to be taught and believed: this answered, 123, |