Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	faith_n	word_n	1,525	5	4.2834	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56600	An answer to a book, spread abroad by the Romish priests, intituled, The touchstone of the reformed Gospel wherein the true doctrine of the Church of England, and many texts of the Holy Scripture are faithfully explained / by the Right Reverend Father in God, Symon, Lord Bishop of Ely.	Patrick, Simon, 1626-1707.	1692 (1692)	Wing P745; ESTC R10288	116,883	290

this was become his name as much as Simon before this time for at their first meeting Christ gave him this name of Peter I. John 43. 1 Cor. III. 4.22 From that which follows 1 Cor. III. 4 22. there is a wonderful fetch For as before he argues Peter's Supremacy from his being named first so now he argues it from his being named last whereas in his first observation it was an argument of Judas being the unworthiest because named last When he thinks again perhaps he will prove his Supremacy because in II. Gal. 9. he is named neither first nor last but in the middle between James and John And according to his wise note That the Apostle ascends from those he would have esteemed lesser to those whom he would have esteemed greater we must look upon Apollos as greater than Paul because he ascends here from Paul to him and so to Peter Whither will not the Folly of these men lead them XXII Luke 31 32. His Reasoning for we are not to expect Express Texts whatsoever he vainly b●ags upon the next place XXII Luke 31 32. is still more strange For who ever heard that to strengthen or confirm his brethren can be nothing but to practice and exercise his greatness over them This Greatness of his runs so in their heads that they fancy they see it every where even where there is not a shadow of it For none before him sure ever thought that to strengthen others is an exercise of Greatness but rather of Goodness It implies indeed that he who establishes another is in that greater than he but it doth not follow he is so in any thing else nor doth it imply any thing of Jurisdiction over others Tho if it did they are not the Apostles who are here intended to be strengthned for they were as strong as himself but the Converted Jews who might be in the same danger wherein he had been And therefore our Lord bids him learn to pity their weakness by the remembrance of his own and to establish them in that Faith which he had denied From hence he leads us back to v. 26. XXII Luke 26. of the same Chapter and from the vain ambition which was in the Apostles who strove which of them should be accounted the greatest v. 24. concludes That really some of them was greater than others viz. in Power and Authority over the rest or else he concludes nothing But this vanity our Saviour checks and therefore it is far from truth that one of them was accounted greater than another even by Christ himself No such matter he only shows them that if in any quality one excelled another it should make him more humble and subservient to his Brethren not swell him and make him perk up above them And thus Theophylact understands it not of any Superiority in Power but in other things For the occasion of their contention Who should be esteemed greatest he thinks was this That there being an enquiry among them which of them should be so wicked as to betray their Master v. 23. and one perhaps saying Thou art likely to be the man and another No it will be thy self They proceed from hence to say I am better than you and I am greater and such like things Which our Saviour expresses in the following words The Kings of the Gentiles exercise Lordship over them c. but it shall not be so among you c Which is a pretty plain denial of any Authority they were to have one over another And indeed when he comes to speak of Power in the following Verses v. 29 30. he saith indifferently to them all I appoint unto you a kingdom as my Father hath appointed unto me c. It was divided among them and none had an higher Throne given him than his fellows We are at last come to the main prop of this Cause which is as weak as all the rest XXI Joh. 15 16 17. XXI John 15 16 17. For who told him that the word used the second time by our Saviour which we Translate Feed † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must interpret the other two which are used at first and last Why may not they being used twice rather interpret that which is used but once And how doth he prove that it signifies to govern and rule rather than feed Or if it do signifie Government what 's this to his governing the Apostles who had as much Power to Feed and Rule both Lambs and Sheep as himself And thus the Ancients understood this to be spoken unto all the Apostles as well as unto him and even his own Companions who have more Wit and less Impudence by Lambs and Sheep understand not the Apostles but weaker and stronger Christians I will mention only Menochius whose words are these in his Notes upon this place By Lambs he signifies as the very name sh●ws those that were newly converted to the Faith and were weaker in the Faith whose number was very great when the Apostles began to preach and therefore needed greater care for which cause Christ repeats this twice FEED MY LAMBS and but once FEED MY SHEEP who are those that are stronger in the Faith and therefore needed less pains to preserve them This is spoken like a man of sound sense And with the like Judgment and Integrity he interprets the rest directly contrary to the silly Reasonings of this Trifler who says Peter loved Christ more than the rest and therefore it follows necessarily he received more Power to feed than all the rest did This is more than Peter himself durst say That he loved Christ more than the rest No says Menochius He dares not answer that he loved more than others but only that he loved for his fall had made him more modest He had preferred himself to others when he said XXVI Matth. 33. Though all be offended because of thee yet will I never be offended and after this he fell more fouly than others therefore now he speaks of himself what he thinks to be true but he doth not prefer himself before others whose hearts he did not see Now I thought we had done when like a man out of his wits or rather possessed he flies to the Devil to help him at a dead lift and thus argues for express Scriptures have failed him long ago from XII XII Matt. 24. Matth. 24. Satan therefore hath a kingdom whereof he is chief And what then One would think he should have concluded Therefore so hath our Lord Christ But he was afraid of that for he saw it would not do his business but ours rather who own Christ for the only Head of the Church He tells us therefore as if he had found it in the Text There is but one visible Head even in Hell as there is one visible Head of the Church Triumphant in Heaven and therefore why not a visible Head on earth He might as well have ask'd Why not one

Text II. Jam. 10. speaks not a word of Faith therefore instead of express words this man tells us by a likeness of reason it is the same in Faith that it is in Sin he who denies one Article denies all We deny none but only their New Articles which are no part of the Ancient Apostolick Catholick Faith IV. Act. 32. The next IV. Acts 32. speaks of the Brotherly affection and unanimity that was among the First Christians And that which follows 1 Cor. I. 10. 1 Cor. I. 10. doth not tell us what was but what ought to be in the Church For among those Corinthians there were very great Divisions as appears by that very Chapter Therefore he is still beside the Book and very childishly objects to us the Sects that are among us as an Argument we are not the true Believers the Apostle speaks of when the Apostolical Churches were not free from them while the Apostles lived nor is the Church of Rome or any other Church at such unity but there are various Sects among them He hath little to do who will trouble himself upon the account of such a Scribler as this to consider that heap of Texts which he hath hudled together without any order or any regard to his Point he was to prove What St. Austin also and the rest of his Fathers say about Unity doth not at all concern us who preserve that Unity which they have broken by preserving that One Faith from which they of the Church of Rome have departed For it will not suffice them to believe as the Apostles did but they have another Faith of their own devising This is that wherein we cannot unite with them And all the Unity they brag of is in truth no better than that of the Jews Hereticks and Pagans who as St. Austin * De Verbis Domini Serm. VI. speaks maintain an Vnity against Vnity In this they combine together to oppose that one Faith the Apostles delivered as insufficient to Salvation Which is a conspiracy in Error rather than unity in the Truth XI That St. Peter was not ordained by Christ the first Head or Chief among the Apostles and that among the Twelve none was greater or lesser than other Answer WE are now come to the great Point which is the support of the whole Roman Cause But he neither knows our Opinion about it nor their own or else dares not own what it is We believe Peter was the first Apostle and that he was a Chief though not the chief Apostle For there were others who were eminent that is Chiefs upon some account or other as well as himself 2 Cor. XI 5. XII 2. But what he means by a first Head or Chief neither we nor those of his own Religion know unless there were secondary Heads and Chiefs among the Apostles one over another This is strange language which none understands Peter was first in Order Place Precedence but not in Power Authority and Jurisdiction in these none was greater or lesser than another Which is not contrary to any Text in the Bible but most agreeable thereunto For so the Text saith X. Matth. 2. X. Matth. 2. and we needed not his Observation to inform us That all the Evangelists when they mention the Apostles which Christ chose put Peter first Which doth not signifie he was the worthiest of them all that no way appears but that he and Andrew his Brother were first called we expresly read and possibly he might be the Elder of the Two But if it did denote his Dignity and Worthiness it doth not prove his Authority over the rest as he is pleased to improve this Observation in the Conclusion of his Note upon this place for tho he had some eminent qualities in him which perhaps were not in others they gave him no Superiority in Power but in that every one of them was his equal What follows upon this Text is so frivolous and childish a reasoning it ought to be despised Next he betakes himself to the Rock XVI Matth. 18. mentioned XVI Matth. 18. which they have been told over and over again but they harden their hearts against it is not spoken of Peter as this man most impudently contrary to his own Bible makes the words sound but of the Faith which Peter confessed as the general current of Ecclesiastical Writers expound it But if we should by the Rock understand Peter it insinuates no Supremacy much less clearly insinuates it For none but such a man as this to whom the Bell clinks just as he thinks would have thought of that at the reading of the word Rock but rather of Firmness Stability or Solidity which the Word plainly enough imports but nothing of Authority Our Blessed Lord himself is not called a Rock or Stone with respect to his being the Soveraign and Absolute Pastor of his Church but because of the firm Foundation he gives to our Hope in God Next to those who by Rock understand as I said the Faith which Peter confessed the greatest number of Ancient Expositors understand thereby Christ himself Unto whom this man hath the face to say these words do not agree because he speaks of the time to come I will build as if Christ were not always what he ever was being the same to day yesterday and for ever It is a burning shame as we speak that such men as this should take upon them to be instructors and to write Books which have nothing in them but trifling observations and false allegations For after all should we grant Peter to be the Rock it will not exclude the rest of the Apostles from being so as much as he for the Church was built upon them all on the foundation of the Apostles and Prophets II. Ephes 20. And accordingly St. John had represented to him not One alone but Twelve Foundations of the Wall of the New Jerusalem i. e. the Church of Christ which had in them the names of the twelve Apostles of the Lord XXI Rev. 14. The next place XVIII Matth. 18. XVIII Matth. 18. is so plain a promise to all the Apostles that it is impudence to restrain it to St. Peter or to conclude from thence any Preroragative to him above the rest especially if it be observed that when this Promise was fulfilled they were all equally partakers of it when our Saviour breathed on them and said unto them mark that he breathed on them all and said not to Peter alone but them i. e. the Apostles Receive ye the Holy Ghost Whos 's soever sins ye retain XX. John 22 23. they are retained c. XX. John 22 23. Now he falls a Reasoning again for alas express Texts fail him but it amounts to no more than this That our Saviour did not call him Simon in the forementioned place but gave him another name I am sorry for his ignorance that he did not know or for his dishonesty that he would not consider

dying but of anointing for the health of the Body and the restoring a man to life Therefore he might have spared his Discourse about the matter and form c. of a Sacrament for their Sacrament is not here described but an holy Rite for a purpose as much different from theirs as the Soul is from the Body and Life from Death VI. Mark 13. Mark VI. 13. His own best Writers confess belongs not to this matter containing only an adumbration and a figure of the Sacrament but was not the Sacrament it self as Menochius expounds the place according to the Doctrine of the Council of Trent which saith this Sacrament as they call it was insinuated in VI. Mark Now that is said to be insinuated which is not expresly propounded mark that but adumbrated and obscurely indicated See how ignorant this man is in his own Religion XVI Mark 18. makes not any mention of anointing but only of laying on of hands and yet this man hath the face to ask as if the Cause were to be carried by impudence if they are not sick in their wits who oppose so plain Scriptures When nothing is plainer than that these places speak of Miraculous Cures as they themselves would confess If they would speak the truth to use his words and shame the Devil For Cardinal Cajetan a man of no small learning expresly declares neither of the two places where anointing is mentioned speak of Sacramental Vnction Particularly upon those words of St. James which is the only place the best of them dare rely upon he thus writes It doth not appear that he speaks of the Sacramental Vnction of Extream Vnction either from the words or from the effect but rather of the Unction our Lord appointed in the Gospel for the cure of the Sick For the Text doth not say Is any man sick unto death but absolutely is any man sick And the effect was the relief of the sick man on whom forgiveness of sins was bestowed only conditionally Whereas Extream Vnction is not given but when a man is at the point of death and directly tends as its form sheweth to remission of sins Besides St. James bids them call more Elders than one unto the sick man to pray and anoint him which is disagreeing to the Rite of Extream Vnction Nothing but the force of truth could extort this ingenuous Interpretation from him for he was no Friend to Protestants but would not lie for the Service of his Cause And before him such Great men as Hugo de S. Victori Bonaventure Alex. Halensis Altisiodor all taught that Extream Vnction was not instituted by Christ His Fathers say not a word of this Extream Unction Both Origen and Bede as Estius acknowledges accommodate the words of St. James unto the more grievous sort of sins to the remission of which there is need of the Ministry of the Keys and so they refer it to another Sacrament as they now call it viz. that of Absolution See the Faith of this man who thus endeavours to impose upon his Readers as he doth also in the citing of St. Chrysostome who saith the same with the other two and of St. Austin who only recites the Text of St. James in his Book de Speculo without adding any words of his own to signify the sense As for the 215. Serm. de Temp. it is none of his Next to this he makes us say XLIII That no interior Grace is given by Imposition of Hands in Holy Orders And that Ordinary Vocation and Mission of Pastors is not necessary in the Church Answer HERE are Two Parts of this Proposition in both of which he notoriously slanders us and in the first of them dissembles their own Opinion For we do not say That no interior Grace is given by Imposition of Hands in Holy Orders but that this is not a Sacrament properly so called conferring sanctifying Grace and that the outward Sign among them is not Imposition of Hands but delivering of the Patin and Chalice concerning which the Scripture speaks not a syllable Nor is any man admitted to be a Pastor among us but by a Solemn Ordination wherein the Person to be ordained Priest professes he thinks himself truly called according to the Will of our Lord c. unto that Order and Ministry and the Bishop when he lays hands on him saith in so many words Receive the Holy Ghost c. which is the conferring that Grace which they themselves call gratis data and which the Apostle intends in the Scriptures he mentions 1 Tim. IV. 14. In the first of which 1 Tim. IV. 14. there is no express mention of Grace which he promis'd to show us in our Bible but of a Gift By which Menochius himself understands The Office and Order of a Bishop the Authority and Charge of Teaching And so several of the Ancient Interpreters such as Theodoret St. Chrysostom understands it As others take it to signify extraordinary Gifts such as those of Tongues Healing c. none think it speaks of sanctifying Grace So that I may say alluding to his own words See how plain it is that this Man doth not understand the Scripture And hath made a mere Rope of Sand in his following reasoning for there is this Mission among us of which the Apostle speaks viz. A Designation unto a special Office with Authority and Power to perform it The Apostle speaks of the same thing in 2 Tim. I. 6. 2 Tim. I. 6. where there is no mention of Grace at all but only of the Gift of God which was in him Which if we will call a Grace a word we dislike not it was not a Grace to sanctify but to inable him to perform all the Offices belonging to that Order ex gr strenuously to Preach the Gospel and to propagate the Faith c. They are the words of the same Menochius from whence I may take occasion again to say See how plain the Scripture is against him And how fouly he belies us in saying that we affirm Laying on of Hands not to be needful to them who have already in them the Spirit of God For after the Bishop hath askt the question to one to be ordained Deacon whether he trust that he is inwardly moved by the Holy Ghost to take upon him that Office and Ministration c. And he hath answer'd I trust so then the Bishop after other Questions and Answers layeth hands on him Which is not to sanctify him for that is supposed but to impower him to execute the Office committed to him in the Church of God The Apostles words V. Hebr. 4. are alledged after his manner to prove what none of us deny That no man may take this Office upon him unless he be called to it They who have a mind to see more may soon find that the rest of the Scriptures some of which are the same again prove nothing but a Mission by laying on of Hands which we practice