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rather, if you 'reflect a little upon what (a) I mentioned before from S. Paul, Eph. 2. 20. who tells the Ephesians, that they were built upon the foundation of the Apostles and Prophers, Jesus Christ himself being the chief corner stone. Where you see the Apostles are all said to have had the Church built upon them as Founders of it, no less than S. Peter, though lie, it is confess’d, had the Honour to be the first beginner of it, and so to have it built upon him before the rest. Now, does it's being built upon each of them, prove that every one had a Supremacy over all the other Apostles. This you cannot pretend, and if not, it will be impossible ever to prove, that the same Expression will confer upon St. Peter, what it will by no means confer upon Them. Your other Obfervation is; That Christ, pherd the Unity of the Church, ordered, by his own Authority, that one Man should be thė Center, or Original of that very Unity. Had the poor Vindicatar renderd these words, as you have done, it troubles me to think, what a severe Rebuke he must have expected for his pains. It would certainly have been no lefs than a Falsification, a Cast of his Art, and a plain forfeiture of the Name of Philalet bes. But I make no Recrimination; but only beg to know, upon what Authority you render Originem, Center, rather than Beginning, or firft Foundation of that Unity? That S. Peter, who was but one, did after our Saviour, lay the first Foundation of the Church, is acknowledg'd on all Hands. Thac this was purposely ordered by our Saviour, say's St. Cyprian, to fhew its Unity as beginning from one, Ab uno incipientem ; but how this shew.s S. Peter to have been then look'd upon, as, the constant permanent Center of that Unity in all

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(4) Ibid.

Ages

Ages, is not to be comprehended. And it is much easier for you to suppose, than to undertake the proof of it. Nor could any thing agree more exactly to my Sense of the Promile made to S. Peter, that upon him should the Church be built, as he laid the first foundation of it. For so it did certainly ab uuo incipere, begin from one, which it would not have done, if this Apoftlé had been only the Supreme Governour, instead of being under Christ, the first Founder of it. Whence it follows, that S. Cyprian, as here quoted by your self, instead of being against me, is apparently on my side, and as express to my purpose as needs to be desired.

R. C. Pray observe what Rufinus quotes Origen for. Cap. vi. p. 639 Petro cum summa rerum de pascendis ovibus traderetur, et super ipsum, velut fuper Petram, fundaretur Ecclefia ; When the chief Power of feeding the Sheep was given to Peter and the Church was built upon him as upon a Rock p. 22.

C. E. Will you admit Origen then to be an Evidence in the Case? I thought his Testimony, though allowed of by others, would by no means pass muster with you.

R. C. How came you to think so?

C. E. Because I find in your following Tra& about Transübftantiation, it was judged requisite, that this same Origen, when produced against you, should be thrust from the Bench for an Heretick, and so no competent Witness for R. C. But here he is for us.

C. E. That indeed alters the Cafe. And if you please, he shall be heard. But pray, what would you infer from his Testimony?

R. C. First, That S. Peter had the Chief Power given to him, and then, that he is owned to be the Rock, on which the Church was built.

C. E.

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Mr. L. p. 191,

C. E. The latter of these Pleas I have just now considered, and have shewn, that this Priviledge of being the Rock on which the Church was built belongs to S. Peter, much more clearly, as he was the first Founder of the Church, which he undoubtedly was, than as supposed to be the Supreme 'Ruler of it, which he in truth was not. And this must stand for right, till you can prove the contrary ; wliich will be long enough. As to the other, the 'Cheif Power, here said to be given him, that depends only upon a turn of your own Pen. For the words, as produced by your self, are Summa rerum de palcendis ovibas, The Chief Power, say you, of Feeding the Sheep. But another Man would say, and with greater reason, The Principal Care, or the sum of the Business, of Feeding the Sheep. And what becomes then of your Authority from Rufinus ? S. Peter had the Firit and Chief Care comınitted to him, as he was to be the First Builder of the Church ; and I am much inistaken, if any more can be drawn out of these words. But now let us hear what Origin himself speaks, as to S. Peter's Supremacy, and fee whether he owns any such Paramount Authority conferred upon him, by our Saviour's Promise of building his Church upon him (a ) Confellus est autem, Tu es Christus; quod nesciebant Judæi, &c. He confesed, Thou art the Christ : which the Jews did not know : And he did not only confess, Thou art the Chrift; but what is more, The Son of the living God. And a liccle after, Blessed art thou Simon the Son of Jonah, for flesh and blood hath not revealed this. unto thee, but my Father which is in Heaven. And I say unto thee ; Thou art Peter, and upon this Rock will I build my Church, and the Gates of Hell shall not prevail against it. Perbaps

(a) Orig. in S, Matt. 16. Edit. Jo, Exige

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if we also should say what Peter Said, Thou art Christ the Son of the living God, not Flesh and Blood reveala ing it to us, but the Farber who is in Heaven enlightning our Mind, we shall be Peter, and obtain the Jame Blesfedness with him, by means of our Confeffion like bis Confession. But then it is not Flesh and Blood that reveals to us Fefus to be the Christ, the Son of the living God, but the Father who is in Heaven, when our Conversation is in Heaven, and is wortby of the Revelation of our heavenly Father. If therefore we by the Revelation as we said of the Father, confefling Jefus to be tbe Christ the Son of the living God, (a) Jhall be made Peter, it shall in like manner be said to us by God the Word : Thou art Peter, and upon this Rock I will build my Church, &c. Petra enim eft

bat - is a Follower of Christ is a Rock. From whence it

is plain, that if Origen held Peter' to be the Rock in your Sense, so as to be supream Governour of the Church, he at the same time shews you how we may all be so too ; and then you will have such a multitude of Supremes, that his Sepre. macy will prove little worth.

R. C. Optatus Milevitanus ftiles bim truly Head of all the Apostles, p. 23. ::C. E. And so he might be call'd without a Supremacy over them, if consider'd either as (6)

(a) Fa&i fuerimus Petrus.

(6) St. Chryfoftom says St. Paul went up to him, as to one that was elder, In Gal. 1:18. And though Baronius pleads from Epiphanius that St. Andrew was elder than be, yet at the same time he acquaints us with a Parage of this same St. Chryfoftom, cited by St. Metaphrastes, which exprefly declares that Peter was the elder : Pofterior Petro in vitam ingreffus est Andreas, &c. Martyrol, in Nov. 30. Ætati de ļatum est, quia Petrus senior erat. B. Hieron. c. fovin. I. 1. c. 17. Antecederet confeflione quia antecedebat ætatc, Cassian. de Incarnat. Dom. l. 3. c. 12,

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the eldest amongst them, or as the first call'd of them, as before I have done; I shall have occasion to shew he was. He might upon either of these accounts have some sort of Pre-heminence amongst the Apostles, and have a peculiar Title of Precedence, and yet be very far from a supreme Jurisdiction over the rest.

R. C. St. Chryfoftom ftiles him the Head of all the Apoftolical Choir, ibid.

C. E. So I have told you, he stiles St. Paul (a) the Leader and President of the Choir of Saints; and says there is (b) none equal to him ; which bids as fair for an universal Supremacy as the other. As St. Jerome also calls him (c) Magister Ecclefiæ, the Mafter of the Church. · RC: St. Cyril of Alexandria, St. Epiphanius, and St. Cyril of Ferusalem, call him the Prince and Ruler of the Apostles, Ibid.

C. E. So you say. Bur first I must beg leave to tell you, the Chief and Fore-man or Leader of the Apostles they do indeed call him, but that they call him the Prince and Ruler of them, does not appear from any thing you have cited from them, as might so easily bę sewn, that I persuade my self you will not attempt to maintain the con trary. Yet' till you not only attempt, but éffe&ually do it, they will none of them stand you in any stead. Whereto let me add, that Maximus Taurinenfis speaking of St. Peter and St. Paul ftiles them both (d) without any manner of Distinci, on, Gloriofilimos Chriftianæ fidei principes, most glorious Princes of the Christian Faith; and again, (e) Ecclefiarum omnium reverendisimos Patres, the moft Reverend Fathers of all the Churches, () In Rom. 16. p. 240.

(6) In 2 Tim. p: 367. (c) Cớn. Jovin. I. 1. c. 4. (d) Homil. 1. in Nat. B Pet.co

() As also they are called Eccl. Principes Hom. 5. p. 231.

and

Paul, p. 228, 229.

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