Selected quad for the lemma: spirit_n
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A33411
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St. Peter's supremacy faithfully discuss'd according to Holy Scripture and Greek and Latin fathers with a detection and confutation of the errors of Protestant writers on this article : together with a succinct handling of several other considerable points.
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Clenche, William.
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1686
(1686)
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Wing C4640; ESTC R5309
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132,726
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227
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advance it to its deserved heighth for you are to understand that tho' Peters Confession did exceed that of others by declaring Christ to be Gods Natural Son yet this was not the sole reason of his Preferment and Honor but because the Father singled him out of the Apostolick Society illuminating him with a particular Revelation and inspiring him what he should return in answer to Christ his Question or if you please God himself spoke by him making use of his Organs You will find by the following Quotations that the Fathers assert both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was declared Blessed because he spake the Sense of God because he receiv'd what he spake from the Divine Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Ancor As the Prince of the Apostles witnesseth who by our Lord was vouchsafed to be proclaimed Blessed because the Father discovered the Revelation to him Origen affirms in his Notes on St. Matthew that St. Peter knowing the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Revelation of the Father had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The highest Blessing And accordingly St. Austin Psalm 138. Jamdudum quia dixerat tu es Christus filius Dei vivi auvit non tibi revelavit Caro Sanguis sed Pater meus qui est in Caelis ideo Petra ideo Beatus Thus you may easily perceive that the sourse of Peters Glory was originated from God who became his Tutor and taught him this Divine and Mystical Theology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene calls it And accordingly St. Ambrose Incar Dom. Sacram. says Qui veram generationem loquitur Patris a Patre assumpsit Peter spake it but God suggested it as Damascen affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Doctrin God declar'd to him and he taught it the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Ancor For Christ did not ask the Question as if he were ignorant but as willing to manifest that this was the Doctrin of the Father which did proclaim his true Son to the Church That Peter should be enforc'd to speak and declare what he was taught by the Father He being thus endoctrinated from Heaven promulges this Article of belief and imparts it faithfully to the rest as Epiph. in Ancor observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes a true discovery of Christ who had shaded himself and was pleas'd to pass Incognito under the Title of Son of Man but Peter by a luminous illapse and ray from above finds him out and Proclaims him the Son of God St. Hierom affirms That he had this Revelation from the Holy Ghost but this his Opinion can raise no difference for Opera Sanctissimae Trinitatis ad extra sunt indivisa his words are these Quod Caro Sanguis revelare non potuit Spiritûs Sancti gratiâ revelatum est And again in another place Ex confessione Petrus sortitur vocabulum quod Revelationem ex Spiritu Sancto habeat cujus filius appellandus alluding to Barjona for in the Hebrew Language Jona signifies Columba the Symbol of the Holy Spirit descending in that shape Hence we may see what a high Favorite this grand Apostle was of every Person of the Blessed Trinity The Father and the Holy Ghost cull him out of the whole Body of the Apostles and honor him particularly with a Revelation Christ superadds to this Dignity making him a promise of building his Church on him and of the Donation of the Keys and after this constituting him his Supreme Vicar Pastor and Head of his Vniversal Church as shall hereafter be manifested Now after all this you are pleas'd to pass a slight Complement on St. Peter allowing him to be a forward speaker and therefore styl'd by the Fathers Os Apostolorum and if he were their Mouth you say he surely spoke their Mind To return a fit answer to this I shall first examine in what Sense he may be term'd the Mouth of the Apostles And then I shall enquire whether or no the other Apostles had the same Sense of Christ's Divinity as he had when he offer'd to solve the propos'd Question First I must acknowledge that I cannot find in any place of the Scripture that the Apostles ever chose or pitch'd upon Peter for their Speaker but spake themselves to Christ when they had a mind to it or saw occasion this I shall prove by several Instances as Matt. 13. Accesserunt ad eum Discipuli dicentes edissere nobis hanc parabolam Matt. 14. Accesserunt ad eum Discipuli ejus dicentes desertus est locus Matt. 15. Dicunt ei Discipuli ejus unde ergo nobis in deserto panes Matt. 17. Tunc accesserunt Discipuli ad Jesum secreto dicentes c. And John 14. dicit ei Thomas and in the same Chapter Dicit ei Philippus and John 12. Dixit ei Judas Iscariotes and as Nazianzen observes in his 26th Oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter asks Christ one Question Philip another Judas this Thomas something else and indeed any other of them did the same By this it clearly appears that they all spoke to our Savior as well as Peter Nay in St. John 13. Peter gets John to speak for him beckoning on him to ask Christ a Question Besides they did not only in their Addresses to Christ speak for themselves but likewise answer'd for themselves when Christ propos'd any Question which they could solve Thus in Matt. 13. 51. Christ asked them if they understood all these things they said to him Yes Lord. Christ asked them How many Loaves they had they answered Seven He asked them Matt. 21. 31. Which of the two Brothers did his Fathers Will they said The first He asked them Whether they wanted any thing when he sent them without Purse Scrip or Shoes they said Nothing And in John 21. he asked them Whether they had any thing to eat they answered him No. These easie Questions you see they all answer'd as well as Peter but when Christ propos'd this difficult Question which we now treat of all the rest were silent and Peter only answer'd it 'T is very observable that tho' it was propos'd to them all in the Plural Number Peter only reply'd to it and in this all the Evangelists as many as mention it agree exactly as you may see in Matt. 16. Mark 8. and Luke 9. whereas in their raccounting other Passages they seem to vary Now 't is easily discernible when Peter speaks for the Rest uttering their common Sentiment by his speaking in the Plural Number as in St. John 6. upon our Saviors asking them Nunquid vos vultis abire Peter answers in the Plural Number in the name of all of them Domine ad quem ibimus Here Theophyl observes that he spake for all of them his Reason was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he did not say to whom shall I go but to whem shall we go And accordingly St. Austin in his 28th Tract Johan Respondit Petrus