Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	apostle_n	peter_n	power_n	1,587	5	5.6012	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25225	The additional articles in Pope Pius's creed, no articles of the Christian faith being an answer to a late pamphlet intituled, Pope Pius his profession of faith vindicated from novelty in additional articles, and the prospect of popery, taken from that authentick record, with short notes thereupon, defended.	Altham, Michael, 1633-1705.; Altham, Michael, 1633-1705. Creed of Pope Pius IV, or, A prospect of popery taken from that authentick record.	1688 (1688)	Wing A2931; ESTC R18073	87,445	96

what is this to the Bishop of Rome for it is granted by all that after this time he was first settled in the See of Antioch but it is questioned by many whether ever he was fixed in the See of Rome Or if he was why should his Successors in the latter place have a better Title to it than those in the first But 3. If we will suffer St. Cyprian to be his own Interpreter he will fully clear the matter where having occasion to explain those words of our Saviour to Peter St. Cypr. de Unitat. Eccles Edit Oxon. p. 107. he concludes The rest of the Apostles were the same that St. Peter was being joined with him in the same fellowship of Honour and Power Where it is plain he gives no Supremacy to St. Peter over the rest of the Apostles much less did he intend any to his Successors But St. Cyprian must not escape thus he is again pressed to speak in this Cause For in his 73. Epist saith the Vindicator he hath these words Christ gave this power to Peter upon whom he built the Church To this I answer That this Epistle is an Answer to one sent him by Jubaianus concerning the Rebaptizing of Hereticks Against which it is objected by Jubaianus That we are not to enquire by whom a person is Baptized since he that is Baptized may receive Remission of Sins if he believe In answer to this Objection St. Cyprian after he had for some time discoursed of the Faith of those who are without the Church and the Efficacy thereof at last concludes But it is manifest where and by whom that Remission of Sins which is given in Baptism can be given For the Lord first gave to Peter upon whom he built his Church and from whence he shows the Original of Vnity that Power that whatsoever he should loose on Earth should be loosed in Heaven And after the Resurrection he also spoke to the Apostles saying As my Father hath sent me so send I you and when he had said this he breathed on them John xx 21. and said Whosoever Sins ye remit they are remitted and whosoever Sins ye retain they are retained Where you see he joins St. Peter and the rest of the Apostles in the same fellowship of Honour and Power with this only difference that it was given to St. Peter first and afterwards to them all jointly And at last he concludes which was all that he aimed at By this we understand both where and by whom Remission of Sins in Baptism can be given viz. In the Church and by the Pastors of the Church And now what is all this to the Supremacy either of the Bishop or Church of Rome But he hath not yet done with St. Cyprian he must come upon the Stage again to justifie what he saith Epist 55. where we find these words They are bold to carry Letters from schismatical and profane Persons to the Chair of Peter and the principal Church from whence the Priestly Vnity hath its rise In answer whereunto it may not be amiss to give you a short Account of the whole matter The Story is this Felicissimus and Five other Presbyters with him had made an horrible Schism in the Church of Carthage contending for the reception both of Hereticks and Apostates into the Church without any form of Ecclesiastical Discipline These were opposed by St. Cyprian of whose Opposition they were so impatient that at last they proceeded contrary to all Rule and Order to chuse a new Bishop and fix'd upon one Fortunatus Hereupon St. Cyprian calls a Council of African Bishops in which the cause was heard and these Schismaticks censured This so inflamed their turbulent and unquiet Minds that they resolve to carry the matter to Rome and accordingly Felicissimus and others of the Party were sent with Letters from their mock-Bishop Fortunatus to Cornelius Bishop of Rome And this is the carrying of Letters to St. Peter 's Chair c. that St. Cyprian here speaks of So soon as they were come there and had made known their business Cornelius by Letters acquaints St. Cyprian with it and he in this Epistle returns him an answer Whence we may Note That it was not St. Cyprian and the Catholick Bishops of Africa but the schismatical mock-Bishop Fortunatus and his adherents that appealed to Rome Nor doth Cornelius take upon him to cite St. Cyprian and the African Bishops to appear and answer the matter before him but only in a Brotherly and friendly manner by letters acquaints him with it And so far was St. Cyprian from owning any Superiority or power in the Roman Bishop over himself and the Bishops of Africa that the highest titles that he gives him in this whole Epistle are only Brother and Most dear Brother He also takes upon him sharply to reprove him for his pusillanimity and lowness of Spirit at the threats and menaces of those wicked Men He instructs him what he should do and directs him how to behave himself towards them He acquaints him that the cause was already judged in Africa and as good as tells him that he ought not to meddle with it For saith he it is determined by all of us and it is both equal and just that every ones Cause should be heard where the crime was committed Every Pastor hath his portion of the Flock which he ought to rule and govern and to give an account thereof not at Rome but in Heaven not to Cornelius but to Christ to the Lord. Those therefore who are under our Jurisdiction ought not to run about i. e. they ought not to apply themselves to any foreign Jurisdiction but to plead their cause there where they may have both Accusers and Witnesses of their Crime So far was St. Cyprian from owning any Superiority or Power in the Roman Bishop over himself and the African Bishops But he calls the Church of Rome The Chair of Peter and the principal Church 'T is true he doth so but that he never intended thereby to ascribe unto her a Superiority and Jurisdiction over all other Churches I take to be very plain from the account I have now given you of his sentiments out of this very Epistle But having already accounted for these expressions I am not willing to repeat the same thing over again but shall rather referr you to what hath been already said His next evidence is Greg. Naz. Hom. de Cre. Epist Doar We do not contemn nor revile that great Pastor who governs that magnificent City we know him to be honourable we acknowledge him the Head we desire he will shew himself an indulgent and tender Father and diligently take care of the whole Church To this I answer That if by Head he mean the chief Ruler and Governour we grant that he is so in his own province and that he take care of the whole Church of that Province committed to his Charge we think is his duty and with Nazianzen we

heartily desire that he may do it Greg. Naz. in Epist ad Caesareenses Chrysost ad pop Antiochenum Hom. 3. and do it diligently And that this Holy Father meant no more than this may plainly appear from what he saith of the Church of Caesarea It is saith he in a manner the Mother of all Churches and the whole Christian Common-wealth so embraceth and beholdeth it as the Circle embraceth and beholdeth the Center Thus Jerusalem is frequently stiled the Mother of all Churches and St. Chrysostome calls Antioch the Head of the World. Now as these Churches are called Mother Churches because the Cities in which they were planted were the Mother Cities of those Provinces so for the same reason the Church of Rome is oftentimes called the Chief the Principal and the Mother Church because that City was the Metropolis or Head-City of the West And as the Bishops of those Churches may be and oftentimes are called the Chief Rulers and Governours of the Church so likewise and no otherwise the Bishop of Rome is sometimes stiled the Head i. e. the chief Governour of the Church And that by the whole Church here we are to understand no more but only the whole Church of that Province Polydor. Virgil explaining those words of St. Cyprian The Chair of Peter Polydor. Virgil. de Inventor rerum l 4. the principal Church from which the Vnity of the Priesthood first began thus writeth Lest any man hereby deceive himself it cannot in any other wise be said that the Order of Priesthood grew first from the Bishop of Rome unless we understand it only within Italy For it is clear and out of question that Priesthood was orderly appointed at Jerusalem long before Peter ever came to Rome To this I might add That every Bishop may be called the Bishop of the Vniversal Church because it is his duty to take care not only of his own Flock but of the whole Church of God. As also that this Title Head of the Church hath been given to several godly Bishops who were never Bishops of Rome nor ever dreamt that any Supremacy of power over all other Churches was thereby conferred either upon him or them But I am not willing to enter farther into the Controversie than the Vindicator leads me And to this Evidence of his I think enough hath been said to show that it will not much avail him His next witness is St. Chrysostome l. 2. de Sacerd. c. 1. For what reason did Christ shed his Blood Certainly to purchase those sheep the care of which he committed to Peter and his Successors The whole force of his Argument if he can frame any out of these words must be That the Bishop of Rome is the true Successor to St. Peter Which if we should grant him I do not see how it would thence follow that the Bishop of Rome is the Supream Pastor Head and Governor of the Catholick Church For if St. Peter himself was not so he cannot have it by Succession from him De Unitate Eccles Edit Oxon p. 107. Greg. l. 4. Ep. 38. Now St. Cyprian saith The Apostles were the same that St. Peter was being joined in the same fellowship of Honour and Power And their own Pope Gregory saith Peter the Apostle is not the Head but the chief Member of the holy universal Church Paul Andrew and John what are they else but the Heads of several Nations Yet notwithstanding under one Head viz. Christ they are all members of the Church And to speak in short The Saints before the Law the Saints under the Law the Saints in the time of Grace all accomplishing the Lord's Body are placed among the Members of the Church And there was never any one yet that would have himself called the Universal Bishop So that as Paul Andrew and John were Heads of the Church in like manner and no otherwise was St. Peter Head of the Church If therefore St. Peter was then they were all so too for they were all equal and what a confusion that would be let the Vindicator judge To this may be added That if St. Peter was really the Prince of the Apostles and Head of the Church constituted by Christ St. Paul certainly was very much to blame Gal. ii 2. to withstand him to the face as he did And it must be a very great Arrogance and presumption in him to say That in nothing he was behind the very chiefest Apostles 2 Cor. xij 11. Gal. ij 7. Or to share Jurisdiction with him saying That the Gospel of the Vncircumcision was committed unto him as the Gospel of the Circumcision was unto Peter But St. Chrysostome Chrysost in Epist ad Galat. c. ii whose Authority he so much depends upon will tell him That Paul had no need of Peter 's help nor did he want his voice but was equal unto him in Honour Besides all this One may be said to succeed another either because he possesseth the same place that he did or because he teacheth the same Doctrine and with the same diligence that he did Now the former of these will not be enough to make any one the true Successor of St. Peter Alphons contra Haeres l. 1. c. 9. for as their own Alphonsus de Castro saith Though it be matter of Faith to believe the true Successor of St. Peter is the Supream Pastor of the whole Church yet are we not bound by the same Faith to believe that Leo or Clement though Bishops of Rome are the true Successors of St. Peter And yet this is the Succession they so much boast of and if this be it Dist 40. Multi the same St. Chrysostom will inform him That it is not the Chair that makes the Bishop but it is the Bishop that makes the Chair Neither is it the place that Halloweth the Man but it is the Man that Halloweth the place Dist 40. Non est facile And St. Jerome will tell him They are not always the Children of Holy Men that sit in the rooms of Holy Men. Nor did these Holy Fathers speak without Book for the Scribes and Pharisees sat in Moses's Chair Matth. xxiij 2. And the Abomination of Desolation shall stand in the holy Place Matth. xxiv 15. And the Man of Sin as God shall sit in the Temple of God 2 Thes ij 3 4. As the first of these did Succeed Moses in place but not in Doctrine so the two other shall succeed Christ and his Apostles And thus Pope Liberius though an Arian Heretick and Pope Coelestinus though a Nestorian and Pope Honorius though a Monothelite may be said to succeed St. Peter in place though not in Doctrine But will the Vindicator say or can he imagine that St. Chrysostom meant That Christ shed his Blood to purchase a Church and when he had done committed the care of it to such Successors of St. Peter as these were His next is St. Jerome Epist 57 and 58.

learning Polycarpus being converted and taught by the Apostles instructed the Church of Smyrna and all the Churches of Asia follow it Yet none of all these Churches ever allowed or received your strange Doctrine Yea the very wild Barbarous Nations that have received the Faith of Christ at the Apostles hands only by hearing without any Book or Letter if they should hear of these Heresies they would stop their Ears Here he appeals to the Church of Ephesus of Smyrna and all the Churches of Asia But then he adds It would be too tedious to reckon up the Sucession of all Churches and for that reason being himself a Western Bishop he appeals to that Church which was of Apostolical plantation in the West viz. the Church of Rome Which he calls the greatest most ancient and known to all Men. Not the most Ancient of all other Churches as the Vindicator renders it for it is well known that Jerusalem Antioch and several others were more ancient but it was then the most famous Church in the West To this Church therefore he appeals and thinks it necessary that in such cases all other Churches i. e. all other Churches in the West should do the same and that for two Reasons 1. Because of the more powerful principality 2. Because in this Church the Tradition of the Apostles hath ever been kept The latter of these which is the principal the Vindicator leaves out and he had reason for it for with that he could not serve the end he aim'd at At that time the Tradition i. e. the Doctrine of the Apostles was look'd upon to be the best Trial and Rule of Faith. Which Doctrine in those early days was exactly observed in Rome without corruption and for that reason was that Church had in Reverence and Estimation above others And if the Church of Rome at this day did as faithfully keep the Traditions and Doctrine of the Apostles as she did then we would never scruple to yield her that same Honour that Irenaeus gives to the ancient Church of Rome But he makes sure not to forget the other reason viz. The more powerful principality And yet he will be as little able to avail himself of this as of the other for the Principality which Irenaeus here means is the Civil Dominion and Temporal State of the City of Rome which was then the Imperial City For if we consider that this was in the Reign of Commodus the Emperor who was an Heathen and a Persecutor we cannot imagine that the Church was then possessed of any powerful Principality But as in every Province there was a Metropolis or chief City so it was usual with the Fathers to call the Church planted there the chief or principal Church And it is well known Concil Constant 6. that upon that very account the Patriarch of Constantinople was by a general Council declared to have equal Privileges and Authority with the Patriarch of Rome And that this was all the principality that Irenaeus dream'd of will appear plainly if we consider that when Victor Bishop of Rome was angry with the Churches of Asia for not celebrating the Feast of Easter at the same time Euseb Histor Eccles l. 5. c. 23. and in the same manner as they did at Rome and would have Excommunicated them for it Irenaeus opposed his design and sharply reproved him as a disturber of the Church's peace Which certainly he would not have done had he thought that the Church of Rome had been the Mother and Mistress of all Churches and that Obedience to her Bishop was necessary for every Christian in order to his Salvation His next witness is Optatus Milevitanus lib. 2. adv Parm. Where he speaks of St. Peter's Chair being erected at Rome to the end that Unity might be preserved and that they are Schimaticks and Sinners and Sacrilegious who set up themselves in defiance against the Chair of Peter To this I answer That Optatus there writes against Parmenianus the Donatist Now the Donatists were a certain Sect of Christians broken off from the Unity of the Catholick Church confining it to a corner of Africa where they themselves dwelt as our Neighbours of the Roman Communion do now to Rome To convince these People of their folly and madness and to reduce them if possible into the bosom of the Church Optatus doth as Irenaeus before him had done appeal to those Churches which were planted by the Apostles and particularly to the Church of Rome blaming them for departing from that Faith and Doctrine which was there kept and taught and telling them that they could not belong to the Church of Christ so long as they continued in a state of separation from that Church He doth not therefore require their Union and Communion with the Roman Church as with the Mother and Mistress of all other Churches but as with the keeper of the Apostolick Faith. Nor doth he require them to acknowledge the Bishop of Rome as the universal Head and Monarch of all Churches for there is not one word to be found in all Optatus tending that way His next Evidence is St. Cyprian Epist 40. There is one God and one Christ and one Church and one Chair founded upon Peter by the Word of God. The design of St. Cyprian in this Epistle is to give an account to those to whom he wrote of the Schismatical Sedition raised by Felicissimus and Five other Presbyters in the Church of Carthage and against him their Bishop and by warning them against it to preserve them in Peace and Unity To that end he lays down these words There is one God c. And immediately adds Another Altar cannot be set up nor a new Priesthood made besides that one Altar and one Priesthood Whosoever gathereth elsewhere scattereth It is Adulterous it is Wicked it is Sacrilegious to make way for humane Inventions by the violation of a divine Constitution Whence it is plain That by the one Church here he meant the One Holy Catholick and Apostolick Church and by the One Chair the Episcopal Chair Obedience whereunto preserves Unity and Disobedience begets Schism and Sedition in the Church But the force of his Argument lies here That this One is founded upon Peter and that not by any humane but by divine Authority Voce Domini by the Word of the Lord i. e. as the Margin of St. Cyprian directs us those Words of our Saviour Matth. xvi 18. where our Saviour saith Thou art Peter and upon this Rock will I build my Church and the Gates of Hell shall not prevail against it To this I answer 1. That there are some who read these words of St. Cyprian not super Petrum but super petram not upon Peter but upon the Rock not upon Peter's person but upon his profession or as others upon Christ who is the spiritual Rock upon which St. Peter himself was builded But 2. Suppose we should grant that St. Cyprian speaks of St. Peter's person