A sermon of St. Peter preach'd before Her Majesty the Queen-Dowager, in her chappel at Somerset-House, on the twenty ninth of June, 1686 : being St. Peter and St. Paul's Day / by Thomas Godden ...
TWO Years were now elaps'd from the time of their first Vocation, that Peter and the rest of the Disciples had been constant Auditors in the School of the Word made Flesh, conversing daily with him, hearing the Sacred Oracles, which distill'd from his Gracious Lips, and beholding the great Miracles he wrought for the Benefit of Mankind.
TWO years were now elapsed from the time of their First Vocation, that Peter and the rest of the Disciples had been constant Auditors in the School of the Word made Flesh, conversing daily with him, hearing the Sacred Oracles, which distilled from his Gracious Lips, and beholding the great Miracles he wrought for the Benefit of Mankind.
The First, Preliminary only, to open the way, and lead them (as it were by the Hand) into the Knowledge and Confession of the Truth, Quem dicunt homines esse Filium hominis? Whom do Men say, that the Son of Man is? The Second, the Substantial Point,
The First, Preliminary only, to open the Way, and led them (as it were by the Hand) into the Knowledge and Confessi of the Truth, Whom dicunt homines esse Son hominis? Whom do Men say, that the Son of Man is? The Second, the Substantial Point,
But when the Messias himself appears, the best Title they can afford him, is of a John the Baptist, or an Elias, or a Jeremias, or some one of the Prophets;
But when the Messias himself appears, the best Title they can afford him, is of a John the Baptist, or an Elias, or a Jeremias, or Some one of the prophets;
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And now what was the Reward (as St. Hilary calls it) of this so Noble and Generous a Confession? First, He declar'd him Blessed, in having been so highly favour'd by God:
And now what was the Reward (as Saint Hilary calls it) of this so Noble and Generous a Confessi? First, He declared him Blessed, in having been so highly favoured by God:
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Had these been the Words of a Chrysostom, or some other fam'd Orator, in a Panegyrick of St. Peter, they might have been look'd upon as Hyperboles, or Exaggerations of Rhetorick.
Had these been the Words of a Chrysostom, or Some other famed Orator, in a Panegyric of Saint Peter, they might have been looked upon as Hyperboles, or Exaggerations of Rhetoric.
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For if they be understood to mean as they sound, never was such Honour and Dignity as this, conferr'd upon any of the Sons of Adam, from the Creation of the World.
For if they be understood to mean as they found, never was such Honour and Dignity as this, conferred upon any of the Sons of Adam, from the Creation of the World.
But now that the Eternal Word, who is Truth it self, has been pleas'd to be the Encomiast of our Saint, and to pronounce them with His own Blessed Mouth in so solemn a Manner, our Faith is exempt from all suspicion of Hyperboles, and the Honours given to St. Peter must be his very True and Proper Elogium.
But now that the Eternal Word, who is Truth it self, has been pleased to be the Encomiast of our Saint, and to pronounce them with His own Blessed Mouth in so solemn a Manner, our Faith is exempt from all suspicion of Hyperboles, and the Honours given to Saint Peter must be his very True and Proper Elogium.
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And because this is what (God willing) I shall endeavour to make out in my following Discourse, I shall divide my Text and it into Two Parts. In the First, I shall let you see the great Honour conferr'd upon our glorious Saint, by our Lord's confirming to him, on this occasion, the Name of Peter, that is, of a Rock; Et ego dico tibi, quia Tu es Petrus;
And Because this is what (God willing) I shall endeavour to make out in my following Discourse, I shall divide my Text and it into Two Parts. In the First, I shall let you see the great Honour conferred upon our glorious Saint, by our Lord's confirming to him, on this occasion, the Name of Peter, that is, of a Rock; Et ego dico tibi, quia Tu es Peter;
In the Second, That this Name was not only a Title of Honour, but suppos'd or carried with it a real Communication of the Dignity and Authority imported by it;
In the Second, That this Name was not only a Title of Honour, but supposed or carried with it a real Communication of the Dignity and authority imported by it;
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That I may treat worthily of them, Let us implore the Assistance of the Divine Spirit, by the Intercession of that Sacred Virgin, who was chosen before all to be the Mother of him, whom St. Peter confessed to be the Son of the Living God. Ave Maria.
That I may Treat worthily of them, Let us implore the Assistance of the Divine Spirit, by the Intercession of that Sacred Virgae, who was chosen before all to be the Mother of him, whom Saint Peter confessed to be the Son of the Living God. Have Maria.
IN the First Book of Kings, (or, as some call it, of Samuel) chap. 2. vers. 30. God was pleas'd to make a gracious Declaration in favour of his Servants,
IN the First Book of Kings, (or, as Some call it, of Samuel) chap. 2. vers. 30. God was pleased to make a gracious Declaration in favour of his Servants,
or rather, to enter into a Solemn League or Covenant with them, That if they should Honour him, he would Honour them. Quicunque glorificaverit me, glorificabo eum.
or rather, to enter into a Solemn League or Covenant with them, That if they should Honour him, he would Honour them. Quicunque glorificaverit me, glorificabo Eum.
Now among all the Honours, with which he has been pleas'd to Honour them, who Honour him, that of foretelling the Name, by which they should be call'd,
Now among all the Honours, with which he has been pleased to Honour them, who Honour him, that of foretelling the Name, by which they should be called,
In the first of these ways he Honour'd the Son of Abraham with the Name of Isaac, which is by Interpretation Laughter, to signifie, that he should be the Joy of his Parents;
In the First of these ways he Honoured the Son of Abraham with the Name of Isaac, which is by Interpretation Laughter, to signify, that he should be the Joy of his Parents;
The Son of Amon King of Juda, with the Name of Josias, that is, The Fire of the Lord, to fignifie the Zeal with which he should take away the High Places,
The Son of Amon King of Juda, with the Name of Josiah, that is, The Fire of the Lord, to signify the Zeal with which he should take away the High Places,
even from his Mother's Womb. In the Second way, he Honoured the Father of the Faithful, by changing his Name from that of Abram into Abraham, which signifies, A Father of many Nations: In like manner, his Wife, by changing her Name from that of Sarai into Sara, which signifies as much as Absolute Lady; and lastly, his younger Grandson, by changing his Name of Jacob into that of Israel, which signifies A Prevailer with God: But in both these ways he was pleas'd to Honour the Great and Illustrious Subject of my Text, Simon the Son of Jonas; first by foretelling when he first beheld him, that he should be called Cephas, or Peter, which is by Interpretation a Rock: then by giving him that Name, when he chose his Twelve Apostles;
even from his Mother's Womb. In the Second Way, he Honoured the Father of the Faithful, by changing his Name from that of Abram into Abraham, which signifies, A Father of many nations: In like manner, his Wife, by changing her Name from that of Sarai into Sarah, which signifies as much as Absolute Lady; and lastly, his younger Grandson, by changing his Name of Jacob into that of Israel, which signifies A Prevailer with God: But in both these ways he was pleased to Honour the Great and Illustrious Subject of my Text, Simon the Son of Jonah; First by foretelling when he First beheld him, that he should be called Cephas, or Peter, which is by Interpretation a Rock: then by giving him that Name, when he chosen his Twelve Apostles;
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and lastly, by confirming it to him anew, (after the Confession he had made of his being the true and natural Son of the living God) with the solemn Asseveration of my Text, Et ego dico tibi, quia tu es Petrus.
and lastly, by confirming it to him anew, (After the Confessi he had made of his being the true and natural Son of the living God) with the solemn Asseveration of my Text, Et ego dico tibi, quia tu es Peter.
And may we not then here make use of those words, (and with far greater advantage to our Saint) with which Haman was commanded to Proclaim the Honour done to Mardochaeus by King Assuerus, Sic honorabitur, quemcunque voluerit Rex honorare, Thus shall the Man be honour'd whom the King delighteth to honour:
And may we not then Here make use of those words, (and with Far greater advantage to our Saint) with which Haman was commanded to Proclaim the Honour done to Mordecai by King Assuerus, Sic honorabitur, quemcunque voluerit Rex honorare, Thus shall the Man be honoured whom the King delights to honour:
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For if it were a particular Mark of Honour to the most Elect Servants and Favourites of the King of Glory, that himself was pleas'd either to design or foretel the Name, by which their Memory should be had in Benediction through all Generations;
For if it were a particular Mark of Honour to the most Elect Servants and Favourites of the King of Glory, that himself was pleased either to Design or foretell the Name, by which their Memory should be had in Benediction through all Generations;
or change that which had been given them, into another more Noble and Excellent, with how much more advantage do's this Honour shine glorious upon the Memory of our Saint, on whom the Son of God was pleas'd to confer both these Signs of his Favour. First, Tu vocaberis Cephas;
or change that which had been given them, into Another more Noble and Excellent, with how much more advantage do's this Honour shine glorious upon the Memory of our Saint, on whom the Son of God was pleased to confer both these Signs of his Favour. First, Tu Vocaberis Cephas;
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This (as St. Ambrose says, speaking of St. John) is a Priviledge proper to the Merits of the most Eminent among them, Ʋt a Deo nomen accipiant, to receive their Name from God, and in a more especial manner of the great St. Peter. And why? but because he comply'd with the condition of the Covenant, in the Honour he gave to Christ, in a more eminent manner than the rest.
This (as Saint Ambrose Says, speaking of Saint John) is a Privilege proper to the Merits of the most Eminent among them, Ʋt a God Nome Accipiant, to receive their Name from God, and in a more especial manner of the great Saint Peter. And why? but Because he complied with the condition of the Covenant, in the Honour he gave to christ, in a more eminent manner than the rest.
The first, that he had told them, That to obtain Eternal Life, they must eat his Flesh and drink his Blood, which they could not hear without Horrour. The Second, That he made himself the Son of God, which they look'd upon as the greatest of Blasphemies.
The First, that he had told them, That to obtain Eternal Life, they must eat his Flesh and drink his Blood, which they could not hear without Horror. The Second, That he made himself the Son of God, which they looked upon as the greatest of Blasphemies.
And by whom was his Honour vindicated in both these Points, but by St. Peter, in the two most Illustrious Confessions he made of these two great Mysteries of our Faith:
And by whom was his Honour vindicated in both these Points, but by Saint Peter, in the two most Illustrious Confessions he made of these two great Mysteres of our Faith:
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That the Confession he made of the Real Manducation of the Body of our Lord, was first in time, is manifestly evinc'd from the series of the Acts of our Saviour's Life, Recorded by the Evangelists.
That the Confessi he made of the Real Manducation of the Body of our Lord, was First in time, is manifestly evinced from the series of the Acts of our Saviour's Life, Recorded by the Evangelists.
For before his coming into the Coasts of Caesarea Philippi, where he propos'd the Question to his Disciples, Whom do you say that I am? he had fed five thousand Men, besides Women and Children, with sive Loaves and two Fishes, which Miracle St. Chrysostom says, he purposely wrought before hand, by it, to prepare them to believe what he should afterwards teach, concerning the giving them his own Body and Blood at his last Supper;
For before his coming into the Coasts of Caesarea Philippi, where he proposed the Question to his Disciples, Whom do you say that I am? he had fed five thousand Men, beside Women and Children, with sive Loaves and two Fish, which Miracle Saint Chrysostom Says, he purposely wrought before hand, by it, to prepare them to believe what he should afterwards teach, Concerning the giving them his own Body and Blood At his last Supper;
At this, you know, how not only the Jews strove among themselves, saying, How can this Man give us his Flesh to eat? but many of his own Disciples also, were so scandaliz'd, that they withdrew themselves from his Company, and would have no more to do with a Teacher of so absurd a Doctrine, and Commander of so horrible a Practice. And this too,
At this, you know, how not only the jews strove among themselves, saying, How can this Man give us his Flesh to eat? but many of his own Disciples also, were so scandalized, that they withdrew themselves from his Company, and would have no more to do with a Teacher of so absurd a Doctrine, and Commander of so horrible a Practice. And this too,
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Rather it was upon hearing these very words, and understanding them to be a confirmation of what he had said before, that they went back, and walked no more with him.
Rather it was upon hearing these very words, and understanding them to be a confirmation of what he had said before, that they went back, and walked no more with him.
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And is not all this an evident Sign, that they understood him to speak of giving them his very true Flesh to eat? Otherwise, certainly they would not have quitted him,
And is not all this an evident Signen, that they understood him to speak of giving them his very true Flesh to eat? Otherwise, Certainly they would not have quit him,
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And his not doing it, but reprehending them for not believing, and permitting them to depart in their unbelief, is a convincing Argument, that both he spake,
And his not doing it, but reprehending them for not believing, and permitting them to depart in their unbelief, is a convincing Argument, that both he spoke,
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This being so, our dearest Lord solicitous now for the Twelve, whom he had chosen to be constantly with him, and to send them forth as occasion serv'd, to Preach to others, Addresses himself to them with those words full of Tenderness and Love, Numquid & vos vultis abire? And will you also, you not only my Disciples, but my Apostles and Domesticks, will you also go and leave me upon the same Accounts as these others have done? When Peter stepping forth with his wonted fervour, cries out, Domine ad quem ibimus. Lord, to whom shall we go? Thou hast the words of Eternal Life:
This being so, our dearest Lord solicitous now for the Twelve, whom he had chosen to be constantly with him, and to send them forth as occasion served, to Preach to Others, Addresses himself to them with those words full of Tenderness and Love, Numquid & vos Wills abire? And will you also, you not only my Disciples, but my Apostles and Domestics, will you also go and leave me upon the same Accounts as these Others have done? When Peter stepping forth with his wonted fervour, cries out, Domine ad Whom Ibimus. Lord, to whom shall we go? Thou hast the words of Eternal Life:
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Thus did St. Peter give Honour and Glory to Christ, by his stedfast belief and Confession of the Truth of what he had said, of the necessity of eating his Flesh and drinking his Blood in very deed,
Thus did Saint Peter give Honour and Glory to christ, by his steadfast belief and Confessi of the Truth of what he had said, of the necessity of eating his Flesh and drinking his Blood in very deed,
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In like manner, as Martha afterwards did, when being ask'd by our Saviour, if she believ'd him to be the Resurrection and the Life, she answered with the words of St. Peter, Ʋtique Domine. Yea Lord, I believe that thou art the Christ the Son of the Living God, and consequently,
In like manner, as Martha afterwards did, when being asked by our Saviour, if she believed him to be the Resurrection and the Life, she answered with the words of Saint Peter, Ʋtique Domine. Yea Lord, I believe that thou art the christ the Son of the Living God, and consequently,
But why was not St. Peter then presently Honoured by our Saviour with a Beatus es Simon Barjona, Blessed art thou Simon the Son of Jonas? To this Theophylact answers, That our Lord suspended praising him then (tho' he deserv'd it) least being at a time when others deserted him, it might seem done out of design, and a piece of Artifice to retain him with him;
But why was not Saint Peter then presently Honoured by our Saviour with a Beatus es Simon Barjona, Blessed art thou Simon the Son of Jonah? To this Theophylact answers, That our Lord suspended praising him then (though he deserved it) lest being At a time when Others deserted him, it might seem done out of Design, and a piece of Artifice to retain him with him;
but Euthymius more probably thinks it was, because he answer'd not for himself only, but in the name of all, among whom there was one so far from being worthy of praise, that our Saviour presently after (Emendans Petrum, says a learned Expositor) to rectifie Peter 's mistake, told them, He was a Devil.
but Euthymius more probably thinks it was, Because he answered not for himself only, but in the name of all, among whom there was one so Far from being worthy of praise, that our Saviour presently After (Emendans Peter, Says a learned Expositor) to rectify Peter is mistake, told them, He was a devil.
The Second Confession he made, was that of my Text, when our Saviour demanding of the Twelve, Whom they said that he was? He alone answer'd, not in the name of the rest,
The Second Confessi he made, was that of my Text, when our Saviour demanding of the Twelve, Whom they said that he was? He alone answered, not in the name of the rest,
or as delivering the Faith of them all, (as he had done before, and found he had been mistaken:) but as delivering his own proper Sentiment, (a Sentiment Inspir'd by a particular Revelation from God the Father to him alone,
or as delivering the Faith of them all, (as he had done before, and found he had been mistaken:) but as delivering his own proper Sentiment, (a Sentiment Inspired by a particular Revelation from God the Father to him alone,
And This is that full and generous Confession which justifies the Wicked, Confirms the Just, triumphs over the World, confounds the Devil, rejoyces the Angels,
And This is that full and generous Confessi which Justifies the Wicked, Confirms the Just, Triumphos over the World, confounds the devil, rejoices the Angels,
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And the Virgins to run after the Odours of the Perfumes of all sorts of Vertues, which this Divine Bridegroom of Souls left behind him in this World, whilst he Conversed in it.
And the Virgins to run After the Odours of the Perfumes of all sorts of Virtues, which this Divine Bridegroom of Souls left behind him in this World, while he Conversed in it.
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Thus it was that St. Peter vindicated the Honour of his Master, by confessing him to be the very true and Natural Son of God. And what did our Lord do,
Thus it was that Saint Peter vindicated the Honour of his Master, by confessing him to be the very true and Natural Son of God. And what did our Lord do,
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or rather, what did he not do, to recompense him for it, and to comply with the Condition of the Covenant on his Part, that is, of Honouring those who honour him? First, He proclaim'd him Blessed whilst yet upon Earth, Beatus es Simon Barjona, Blessed art thou Simon the Son of Jonas. Then confirm'd to him the Name of Peter, which is as much as to say, a Rock or solid Foundation-Stone, such an one,
or rather, what did he not do, to recompense him for it, and to comply with the Condition of the Covenant on his Part, that is, of Honouring those who honour him? First, He proclaimed him Blessed while yet upon Earth, Beatus es Simon Barjona, Blessed art thou Simon the Son of Jonah. Then confirmed to him the Name of Peter, which is as much as to say, a Rock or solid Foundation-stone, such an one,
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Lastly, He promis'd to deliver the Keys of the Kingdom of Heaven into his hands, with so full and ample a Commission, that Whatsoever he should bind upon Earth, should be bound in Heaven,
Lastly, He promised to deliver the Keys of the Kingdom of Heaven into his hands, with so full and ample a Commission, that Whatsoever he should bind upon Earth, should be bound in Heaven,
And had not St. Hilary then great reason to exclaim upon this Passage, as he do's with these words? O in nuncupatione novi Nominis, felix Ecclesiae Fundamentum! O happy Foundation of the Church, in having this new Name of PETER imposed on thee;
And had not Saint Hilary then great reason to exclaim upon this Passage, as he do's with these words? Oh in nuncupatione novi Nominis, felix Ecclesiae Fundamentum! Oh happy Foundation of the Church, in having this new Name of PETER imposed on thee;
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For tho' some of them, (especially after the Council of Nice) chose rather to affirm the Church to be built upon St. Peter 's Faith or Confession, than upon his Person; yet their meaning was to assign the Reason, why our Saviour made choice of him above the rest, to build his Church upon;
For though Some of them, (especially After the Council of Nicaenae) chosen rather to affirm the Church to be built upon Saint Peter is Faith or Confessi, than upon his Person; yet their meaning was to assign the Reason, why our Saviour made choice of him above the rest, to built his Church upon;
any more than it was the meaning of St. Peter himself, to deny that God had made him the Instrument of curing the lame Man at the Gate of the Temple,
any more than it was the meaning of Saint Peter himself, to deny that God had made him the Instrument of curing the lame Man At the Gate of the Temple,
And thus much I hope may suffice to have spoken of the First Part of my Text, the great Honour conferr'd upon our Saint, by our Lord's confirming to him the Name of Peter. Et ego dico tibi, quia Tues Petrus:
And thus much I hope may suffice to have spoken of the First Part of my Text, the great Honour conferred upon our Saint, by our Lord's confirming to him the Name of Peter. Et ego dico tibi, quia Tues Peter:
I shall now proceed to the Second, and let you see, that this Name was not only a Title of Honour, but carried with it a real Communication of the Dignity and Authority imported by it, which was, that of being a Rock or Foundationstone, upon which the Church should be built.
I shall now proceed to the Second, and let you see, that this Name was not only a Title of Honour, but carried with it a real Communication of the Dignity and authority imported by it, which was, that of being a Rock or Foundation stone, upon which the Church should be built.
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But when God (who is Truth it self) gives a Title, or imposes a Name, it must be the heighth of Extravagance to call in question the real existence of the Dignity and Authority imported by it, in the Person to whom it is given.
But when God (who is Truth it self) gives a Title, or imposes a Name, it must be the height of Extravagance to call in question the real existence of the Dignity and authority imported by it, in the Person to whom it is given.
And the Scripture says, that what Adam called every living Creature, that was its Name, that is, its true and proper Name, as expressing the Nature and Properties of that Creature, as distinct from all others.
And the Scripture Says, that what Adam called every living Creature, that was its Name, that is, its true and proper Name, as expressing the Nature and Properties of that Creature, as distinct from all Others.
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And if Adam, by the Wisdom infus'd in him by God at his Creation, was so exact, that he gave no Name to any thing, which was not its proper name, shall we think, that He who is the Wisdom of the Father, by whom all things were made,
And if Adam, by the Wisdom infused in him by God At his Creation, was so exact, that he gave no Name to any thing, which was not its proper name, shall we think, that He who is the Wisdom of the Father, by whom all things were made,
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as Ego dico tibi, quia Tu es Petrus, I say unto thee, that Thou art Peter, that is, a Rock, and upon this Rock I will build my Church, to one only of his Apostles,
as Ego dico tibi, quia Tu es Peter, I say unto thee, that Thou art Peter, that is, a Rock, and upon this Rock I will built my Church, to one only of his Apostles,
Hear, I beseech you, the Paraphrase St. Hierom makes upon the Words of my Text. Peter answering, said to Christ, Thou art the Son of the Living God.
Hear, I beseech you, the paraphrase Saint Hieronymus makes upon the Words of my Text. Peter answering, said to christ, Thou art the Son of the Living God.
Christ answering, said to Peter, And I say also to thee, That thou art Peter. And what was this, says St. Hierom, but as if he should have said, Quia Tu dixisti, Because thou hast said to me, That I am the Christ, the Son of the Living God, Et ego dico tibi, I say also to thee, That thou art Peter, non sermone casso,
christ answering, said to Peter, And I say also to thee, That thou art Peter. And what was this, Says Saint Hieronymus, but as if he should have said, Quia Tu dixisti, Because thou hast said to me, That I am the christ, the Son of the Living God, Et ego dico tibi, I say also to thee, That thou art Peter, non sermon casso,
or, for me to say a thing is the same as to do it? From whence it follows, That at the same time that our Saviour said to him, Thou art Peter, that is, a Rock, he made him to be so, by communicating to him those correspondent spiritual Qualities for the support of his Church, which are found in a material Rock, to sustain the Building which is laid upon it.
or, for me to say a thing is the same as to do it? From whence it follows, That At the same time that our Saviour said to him, Thou art Peter, that is, a Rock, he made him to be so, by communicating to him those correspondent spiritual Qualities for the support of his Church, which Are found in a material Rock, to sustain the Building which is laid upon it.
And this St. Hierom shews to have been our Saviour's meaning, by the Example he immediately subjoyns, That as our Lord communicated Light to his Apostles, that they might be called the Light of the World,
And this Saint Hieronymus shows to have been our Saviour's meaning, by the Exampl he immediately subjoins, That as our Lord communicated Light to his Apostles, that they might be called the Light of the World,
and the like, in other Names or Titles they received from him, as of the Salt of the Earth, &c. In like manner also to Simon, who believ'd in Christ the Rock, he gave the Name of Peter.
and the like, in other Names or Titles they received from him, as of the Salt of the Earth, etc. In like manner also to Simon, who believed in christ the Rock, he gave the Name of Peter.
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and that in a more Eminent manner than any other of the Apostles, as is every where affirm'd by the same holy Doctor, giving him the Titles of Prince, Chief, Head, and Greatest of the Apostles: And this very agreeably to the Reasoning of S. Paul in a Point of much higher Concern, in his first Chapter to the Hebrews. There this great Apostle being to prove, that Christ our Lord transcended all the Quires of Angels in the Excellency of his Nature, thought it a convincing Argument to alledge, that he had obtain'd a more Excellent name than they, forasmuch as our Lord had said to him, and to none of them, in the second Psalm, Thou art my Son, this day have I begotten thee.
and that in a more Eminent manner than any other of the Apostles, as is every where affirmed by the same holy Doctor, giving him the Titles of Prince, Chief, Head, and Greatest of the Apostles: And this very agreeably to the Reasoning of S. Paul in a Point of much higher Concern, in his First Chapter to the Hebrews. There this great Apostle being to prove, that christ our Lord transcended all the Quires of Angels in the Excellency of his Nature, Thought it a convincing Argument to allege, that he had obtained a more Excellent name than they, forasmuch as our Lord had said to him, and to none of them, in the second Psalm, Thou art my Son, this day have I begotten thee.
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And those must think this Argument of St. Paul to be of no force, who when they hear our Saviour say to Simon the Son of Jonas, and to none other of his Apostles, Thou art Peter, and upon this Rock I will build my Church, can think that some singular Prerogative was not meant by it, to be communicated to him, in which he should Excell the rest of his Brethren.
And those must think this Argument of Saint Paul to be of no force, who when they hear our Saviour say to Simon the Son of Jonah, and to none other of his Apostles, Thou art Peter, and upon this Rock I will built my Church, can think that Some singular Prerogative was not meant by it, to be communicated to him, in which he should Excel the rest of his Brothers.
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That the Apostles themselves understood it to be so, at least after the coming of the Holy Ghost, the Four Registers left us of their Names are so many Authentic Testimonies to inform us.
That the Apostles themselves understood it to be so, At least After the coming of the Holy Ghost, the Four Registers left us of their Names Are so many Authentic Testimonies to inform us.
The First by St. Matthew, c. 10. v. 2. The Second by St. Mark, c. 3. v. 16. The Third by St. Luke, c. 6. v. 14. And the Fourth by the same St. Luke, in the 1. c.
The First by Saint Matthew, c. 10. v. 2. The Second by Saint Mark, c. 3. v. 16. The Third by Saint Lycia, c. 6. v. 14. And the Fourth by the same Saint Lycia, in the 1. c.
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as in Age, being (according to St. Epiphanius) his Elder Brother; and also in following of Christ, (for St. John says of him, that he went and found out Peter and brought him to Christ) yet Peter by all the aforesaid Evangelists is evermore set before Andrew, and all the rest of the Apostles.
as in Age, being (according to Saint Epiphanius) his Elder Brother; and also in following of christ, (for Saint John Says of him, that he went and found out Peter and brought him to christ) yet Peter by all the aforesaid Evangelists is evermore Set before Andrew, and all the rest of the Apostles.
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And St. Matthew (himself one of the Twelve) not only puts him in the first Place, but expresly gives him the Title of Primus. The Names of the twelve Apostles, says he, are these;
And Saint Matthew (himself one of the Twelve) not only puts him in the First Place, but expressly gives him the Title of Primus. The Names of the twelve Apostles, Says he, Are these;
For then after he had said, Primus, The First, Simon, who is called Peter, he would have gone forward with, The Second, Andrew; the Third, James; the Fourth, John;
For then After he had said, Primus, The First, Simon, who is called Peter, he would have gone forward with, The Second, Andrew; the Third, James; the Fourth, John;
But whereas he do's not do this, but sets down their Names, as it were in a List one after another, without any Particle to signifie Precedency in one before another,
But whereas he do's not do this, but sets down their Names, as it were in a List one After Another, without any Particle to signify Precedency in one before Another,
and only adds the Title of Primus to Peter, 'tis a manifest Indication, that the Word was us'd by him to signifie Peter to be not only the First in Order, nor yet in Place, but the Chief also in Dignity and Authority among them;
and only adds the Title of Primus to Peter, it's a manifest Indication, that the Word was used by him to signify Peter to be not only the First in Order, nor yet in Place, but the Chief also in Dignity and authority among them;
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as when we say of a Foundation, (which S. Peter was) that it is the First thing in a Building, the meaning is not, that it is so only in Precedency of Time or Place, but in regard of the Preeminence it hath of Firmness and Solidity in order to the rest of the Building, which is to be sustained by it.
as when we say of a Foundation, (which S. Peter was) that it is the First thing in a Building, the meaning is not, that it is so only in Precedency of Time or Place, but in regard of the Preeminence it hath of Firmness and Solidity in order to the rest of the Building, which is to be sustained by it.
And this is yet farther confirm'd from another remarkable Circumstance in the aforesaid Catalogues, which is, that whereas the other Apostles are never nam'd in order, but differently, not only by different Evangelists,
And this is yet farther confirmed from Another remarkable Circumstance in the aforesaid Catalogues, which is, that whereas the other Apostles Are never named in order, but differently, not only by different Evangelists,
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but by one and the same. For Example, Andrew next after Peter by S. Matthew, James by S. Mark, and both James and John by S. Luke, Acts 1. 13. before Andrew, whom he had plac'd before them in his Gospel:
but by one and the same. For Exampl, Andrew next After Peter by S. Matthew, James by S. Mark, and both James and John by S. Lycia, Acts 1. 13. before Andrew, whom he had placed before them in his Gospel:
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And so in like manner Thomas and Bartholomew before Mathew, Acts 1. whereas in his Gospel Bartholomew and Matthew are nam'd before Thomas; yet Peter is every where set in the Head of the Catalogue, and preferr'd before them all;
And so in like manner Thomas and Bartholomew before Matthew, Acts 1. whereas in his Gospel Bartholomew and Matthew Are named before Thomas; yet Peter is every where Set in the Head of the Catalogue, and preferred before them all;
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which certainly cannot be imputed to Chance, or the Will of the Writer, (for then his Name might have been put sometimes in one place, and sometimes in another, as well as those of the other Apostles) but to the particular Direction of the Holy Ghost, and the Appointment of Christ himself, which no Evangelist could change or alter. Hence it is, that when S. Paul says of himself, Gal. 1. 18. that he went to Jerusalem on purpose to see Peter, S. Ambrose, (or the Author of the Commentaries upon the Epistles of S. Paul, commonly ascribed to S. Ambrose, and as ancient,
which Certainly cannot be imputed to Chance, or the Will of the Writer, (for then his Name might have been put sometime in one place, and sometime in Another, as well as those of the other Apostles) but to the particular Direction of the Holy Ghost, and the Appointment of christ himself, which not Evangelist could change or altar. Hence it is, that when S. Paul Says of himself, Gal. 1. 18. that he went to Jerusalem on purpose to see Peter, S. Ambrose, (or the Author of the Commentaries upon the Epistles of S. Paul, commonly ascribed to S. Ambrose, and as ancient,
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And S. Austin says of him, That he represented the whole Church, Propter primatum Apostolatus, by reason of the Primacy or Preeminence of the Apostleship, which was conferr'd on him.
And S. Austin Says of him, That he represented the Whole Church, Propter primatum Apostolatus, by reason of the Primacy or Preeminence of the Apostleship, which was conferred on him.
So that if the Judgment of these Fathers, who speak the Sense of the Church in those Primitive Times, (S. Austin being the youngest of them) be to be taken,
So that if the Judgement of these Father's, who speak the Sense of the Church in those Primitive Times, (S. Austin being the youngest of them) be to be taken,
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when S. Matthew in reciting the Names of the Apostles, says, Primus Simon, The First, Simon, who is called Peter, his meaning was not, that He was so in Order only or Place, but that He was Princeps, or Chief; or as S. Hierom calls him, Maximus, the Greatest of the Apostles in Dignity and Authority; in like manner as S. Paul says of himself, that he was Peccatorum Primus, the First of Sinners, non tempore, (as S. Austin expounds it) sed malignitate; not in order of Time, but in the Greatness and Enormity of his Offence.
when S. Matthew in reciting the Names of the Apostles, Says, Primus Simon, The First, Simon, who is called Peter, his meaning was not, that He was so in Order only or Place, but that He was Princeps, or Chief; or as S. Hieronymus calls him, Maximus, the Greatest of the Apostles in Dignity and authority; in like manner as S. Paul Says of himself, that he was Peccatorum Primus, the First of Sinners, non tempore, (as S. Austin expounds it) said malignitate; not in order of Time, but in the Greatness and Enormity of his Offence.
But that which must needs weigh down the Scale in this matter, with all impartially-considering Men, is the solemn Promise (and no less solemn Performance) which our Saviour made to St. Peter, and to him alone, that he would give to him the Keys of the Kingdom of Heaven: Tibi dabo Claves Regni Coelorum;
But that which must needs weigh down the Scale in this matter, with all impartially-considering Men, is the solemn Promise (and no less solemn Performance) which our Saviour made to Saint Peter, and to him alone, that he would give to him the Keys of the Kingdom of Heaven: Tibi Dabo Claves Regni Coelorum;
And what was this, but the Supreme Power and Authority of Governing his Church? For the word Keys being a metaphorical Expression, is frequently us'd in the Holy Scripture to signifie that Superiority or Supreme Power with which a Person is invested to Govern a Family, a City, or a Kingdom; and therefore when a City is surrendred, 'tis the usual Custom to deliver up the Keys to the Prince, or Principal Person, in acknowledgment of his Power, and as a sign of Subjection to it.
And what was this, but the Supreme Power and authority of Governing his Church? For the word Keys being a metaphorical Expression, is frequently used in the Holy Scripture to signify that Superiority or Supreme Power with which a Person is invested to Govern a Family, a city, or a Kingdom; and Therefore when a city is surrendered, it's the usual Custom to deliver up the Keys to the Prince, or Principal Person, in acknowledgment of his Power, and as a Signen of Subjection to it.
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Our Saviour then, when he promis'd to give to Peter the Keys of the Kingdom of Heaven, that is, of his Church upon Earth, at the same time design'd him to be that Faithful and Prudent Servant or Steward, whom he would set over his Houshold, to feed and govern it.
Our Saviour then, when he promised to give to Peter the Keys of the Kingdom of Heaven, that is, of his Church upon Earth, At the same time designed him to be that Faithful and Prudent Servant or Steward, whom he would Set over his Household, to feed and govern it.
And however we read that the Power of binding and loosing, which is an Effect of the Keys, was promis'd to all the Apostles in common, Matth. 18. 18. yet it was not till after the Keys had been promis'd to Peter, Matth. 16. 19. Nor is it any where read in Scripture, that the Keys themselves, the proper Token and Badge of the Supreme Stewardship over the Church, were promis'd to the rest, but to Peter alone.
And however we read that the Power of binding and losing, which is an Effect of the Keys, was promised to all the Apostles in Common, Matthew 18. 18. yet it was not till After the Keys had been promised to Peter, Matthew 16. 19. Nor is it any where read in Scripture, that the Keys themselves, the proper Token and Badge of the Supreme Stewardship over the Church, were promised to the rest, but to Peter alone.
And when did our Lord perform this Promise, but when, a little before his Ascension into Heaven, being now to withdraw his own Visible Presence from his Church,
And when did our Lord perform this Promise, but when, a little before his Ascension into Heaven, being now to withdraw his own Visible Presence from his Church,
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after a second Examination, or, as Origen calls it, Confession how much he lov'd him, and this in the presence of the rest of the Disciples, he deliver'd to him,
After a second Examination, or, as Origen calls it, Confessi how much he loved him, and this in the presence of the rest of the Disciples, he Delivered to him,
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as the same Origen expresses it, (in his Fifth Book upon the Sixth Chapter to the Romans, which St. Hierom thought worthy his translating) Summam rerum de pascendis ovibus, the Supreme Charge or Superintendency of things, in order to the feeding of his Flock;
as the same Origen Expresses it, (in his Fifth Book upon the Sixth Chapter to the Roman, which Saint Hieronymus Thought worthy his translating) Summam rerum de pascendis ovibus, the Supreme Charge or Superintendency of things, in order to the feeding of his Flock;
not only of his Lambs, but of his Sheep; in which Expressions all the Faithful, of what Degree or Preeminence soever, are included? And to take away all suspicion as if he meant not to give him an Authority above that of the rest of his Brethren, he ask'd him not only if he lov'd him,
not only of his Lambs, but of his Sheep; in which Expressions all the Faithful, of what Degree or Preeminence soever, Are included? And to take away all suspicion as if he meant not to give him an authority above that of the rest of his Brothers, he asked him not only if he loved him,
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but if he did not love him more than They; manifestly declaring, by the Excess of Love he requir'd from him, a proportionable Excess or Superiority in the Power he committed to him.
but if he did not love him more than They; manifestly declaring, by the Excess of Love he required from him, a proportionable Excess or Superiority in the Power he committed to him.
Nor was this any way inconsistent with their being All Equal, as they were Apostles, (in which regard it is, that S. Cyprian, S. Hierom, and others, affirm them to have been so.) But on the contrary it was necessary, that one should be endow'd with a Preeminence of Authority above the rest,
Nor was this any Way inconsistent with their being All Equal, as they were Apostles, (in which regard it is, that S. Cyprian, S. Hieronymus, and Others, affirm them to have been so.) But on the contrary it was necessary, that one should be endowed with a Preeminence of authority above the rest,
for the preservation of Ʋnity, and consequently of the Church, its Safety consisting in Ʋnity, its Ruin in Division, according to the known Saying of our Saviour, Every Kingdom divided against it self, shall be brought to destruction;
for the preservation of Ʋnity, and consequently of the Church, its Safety consisting in Ʋnity, its Ruin in Division, according to the known Saying of our Saviour, Every Kingdom divided against it self, shall be brought to destruction;
And this is the Reason which S. Hierom gives, (with whom the rest of the Fathers agree) why One (meaning Peter) was chosen among the Twelve, Ʋt capite constituto Schismatis tollatur Occasio;
And this is the Reason which S. Hieronymus gives, (with whom the rest of the Father's agree) why One (meaning Peter) was chosen among the Twelve, Ʋt capite constituto Schisms Tollatur Occasion;
and on the other side, that The Gates of Hell shall never prevail against his Church, which is his Kingdom, it manifestly follows, That as the Church is to continue for ever,
and on the other side, that The Gates of Hell shall never prevail against his Church, which is his Kingdom, it manifestly follows, That as the Church is to continue for ever,
so also the Authority given to Peter was not to die with him, but to descend to his Successors, and to remain for ever in the Chair of Peter. Of which Chair St. Austin speaking, says, Ipsa est Petra, quam superbae non vincunt Inferorum Portae;
so also the authority given to Peter was not to die with him, but to descend to his Successors, and to remain for ever in the Chair of Peter. Of which Chair Saint Austin speaking, Says, Ipsa est Petra, quam superbae non vincunt Inferos Portae;
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And therefore S. Hierom, when three unhappy Factions brake out at the same time, and each endeavour'd to gain him to their Party, cries out to them, Si quis Cathedrae Petri jungitur, meus est;
And Therefore S. Hieronymus, when three unhappy Factions brake out At the same time, and each endeavoured to gain him to their Party, cries out to them, Si quis Cathedrae Petri jungitur, meus est;
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How much then are They bound to give thanks to Almighty God, whose good Lot it has been, either to have been brought up from their Infancy in the Communion of this Chair, upon which the Church is built, or after having been bred otherwise, to have been powerfully, and yet sweetly drawn and incorporated into it!
How much then Are They bound to give thanks to Almighty God, whose good Lot it has been, either to have been brought up from their Infancy in the Communion of this Chair, upon which the Church is built, or After having been bred otherwise, to have been powerfully, and yet sweetly drawn and incorporated into it!
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First then, by being Members of this Holy Communion, it is, as the same Father says, that we are Inhabitants in that Holy Mountain, of which David foretells in his 42. Psalm, that when God has brought us into it by his Light and Truth, he graciously hears the Prayers and Supplications we offer up to him, in order to our own Eternal Salvation.
First then, by being Members of this Holy Communion, it is, as the same Father Says, that we Are Inhabitants in that Holy Mountain, of which David foretells in his 42. Psalm, that when God has brought us into it by his Light and Truth, he graciously hears the Prayers and Supplications we offer up to him, in order to our own Eternal Salvation.
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Happy Condition, to be thus assur'd of being heard, when we pray for our selves! And then again, of being Partakers also of the Prayers and good Works of others.
Happy Condition, to be thus assured of being herd, when we pray for our selves! And then again, of being Partakers also of the Prayers and good Works of Others.
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As the Functions of the several Parts in the Natural Body, so also the Prayers and good Works of each Member of this Mystical Body, redound to the benefit of the Whole. Every one has a share in the Prayers and good Works of all,
As the Functions of the several Parts in the Natural Body, so also the Prayers and good Works of each Member of this Mystical Body, redound to the benefit of the whole. Every one has a share in the Prayers and good Works of all,
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but after that they are reigning in it with Christ. Their Charity by change of State, is not diminish'd but increas'd. Securi, (says St. Cyprian) de sua salute, de nostra sunt soliciti;
but After that they Are reigning in it with christ. Their Charity by change of State, is not diminished but increased. Security, (Says Saint Cyprian) de sua salute, de nostra sunt soliciti;
And the Prayers they offer up for us, are so much more efficacious and available, by how much the Saints in Glory are in greater union and favour with God.
And the Prayers they offer up for us, Are so much more efficacious and available, by how much the Saints in Glory Are in greater Union and favour with God.
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Nor do we reap this benefit of partaking the Prayers and good Works of others only whilst we are in this Life, but also after we are departed out of it:
Nor do we reap this benefit of partaking the Prayers and good Works of Others only while we Are in this Life, but also After we Are departed out of it:
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for as the same St. Austin (speaking of the Custom of the Catholic Church in his Time, (as in ours) of Praying for those who were departed in the Communion of it) says, Neque negandum est; It is not to be deny'd,
for as the same Saint Austin (speaking of the Custom of the Catholic Church in his Time, (as in ours) of Praying for those who were departed in the Communion of it) Says, Neque negandum est; It is not to be denied,
These, dear Catholic Brethren, with many others, too long to be insisted on at present, are great Advantages, which those only can be partakers of, whom the Grace and Goodness of God has plac'd in this Holy Mountain, his Church.
These, dear Catholic Brothers, with many Others, too long to be insisted on At present, Are great Advantages, which those only can be partakers of, whom the Grace and goodness of God has placed in this Holy Mountain, his Church.
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And as those only Prayers which are offer'd in the Communion of the Church, are by vertue of this Communion efficacious to Eternal Life; so also those good Works only which are done in it,
And as those only Prayers which Are offered in the Communion of the Church, Are by virtue of this Communion efficacious to Eternal Life; so also those good Works only which Are done in it,
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Multi, says he, quasi exercent bona Opera; Many exercise themselves in Works seemingly good, but they belong not to that Husbandman whom our Lord calls Father,
Multi, Says he, quasi exercent Bona Opera; Many exercise themselves in Works seemingly good, but they belong not to that Husbandman whom our Lord calls Father,
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But what will it avail it to have the same Form (of Godliness) if it live not from the Root? What more glorious State of Life than that of perpetual Continency! a State so high and sublime, that our Saviour do's not enjoyn it to any,
But what will it avail it to have the same From (of Godliness) if it live not from the Root? What more glorious State of Life than that of perpetual Continency! a State so high and sublime, that our Saviour do's not enjoin it to any,
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And yet the same holy Father speaking of some Religious Women in his Time, who had oblig'd themselves to that holy State, but out of the Church, says, they are Virgins indeed, Sed quid proderit eis, nisi adducantur in Templum Regis;
And yet the same holy Father speaking of Some Religious Women in his Time, who had obliged themselves to that holy State, but out of the Church, Says, they Are Virgins indeed, said quid proderit eis, nisi adducantur in Templum Regis;
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yet the Vertue and Benefit of them cannot be had but in the Church. As the Water (says he) which took its rise in Paradise, staid not there, but went forth from thence into the adjoyning Countries;
yet the Virtue and Benefit of them cannot be had but in the Church. As the Water (Says he) which took its rise in Paradise, stayed not there, but went forth from thence into the adjoining Countries;
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so also Baptism (and it is the same of other Sacraments) may be administred not only in the Church, but out of it. But, as the Happiness of Paradise went not forth with the Water,
so also Baptism (and it is the same of other Sacraments) may be administered not only in the Church, but out of it. But, as the Happiness of Paradise went not forth with the Water,
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but could be enjoy'd only by those who remain'd in it; so also the Vertue of the Sacraments, which is the Gift of Eternal Life, is not found but within the Church.
but could be enjoyed only by those who remained in it; so also the Virtue of the Sacraments, which is the Gift of Eternal Life, is not found but within the Church.
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In a word, the same Holy Father tells us, Extra Ecclesiam Catholicam totum habere potest praeter salutem: A Man may have all things out of the Catholick Church, besides Salvation.
In a word, the same Holy Father tells us, Extra Church Catholicam totum habere potest praeter salutem: A Man may have all things out of the Catholic Church, beside Salvation.
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no other, in his Judgment, than that in Communion with the Chair of Peter, of which you heard him before affirm, Ipsa est Petra, This is the Rock, which the proud Gates of Hell do not overcome.
no other, in his Judgement, than that in Communion with the Chair of Peter, of which you herd him before affirm, Ipsa est Petra, This is the Rock, which the proud Gates of Hell do not overcome.
whether it be want of Charity, when we see a Person sailing securely (as he thinks) in a new-trimm'd Vessel, but leaky at the bottom, to warn him of the danger he is in of never coming to his Port. This was the Case of St. Austin with those who were out of the Church.
whither it be want of Charity, when we see a Person sailing securely (as he thinks) in a new-trimmed Vessel, but leaky At the bottom, to warn him of the danger he is in of never coming to his Port. This was the Case of Saint Austin with those who were out of the Church.
He saw the danger they were in (tho' they saw it not themselves) in venturing to Sea in any other Vessel than that of St. Peter; and his Charity mov'd him to warn them of it.
He saw the danger they were in (though they saw it not themselves) in venturing to Sea in any other Vessel than that of Saint Peter; and his Charity moved him to warn them of it.
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He saw the certain Ruin they were expos'd to, for want of true Charity, which if they had had, they would neither have rent the Ʋnity of the Church themselves, nor been Followers or Adherents of those that did.
He saw the certain Ruin they were exposed to, for want of true Charity, which if they had had, they would neither have rend the Ʋnity of the Church themselves, nor been Followers or Adherents of those that did.
for having brought us by his Light and Truth into his Holy Mountain, and humbly begging for the like Grace and Mercy upon those who are yet out of it, we Contend earnestly for the Faith which was once deliver'd to the Saints, labouring diligently (as the Chief and Head of the Apostles, St. Peter himself, exhorts) to make our Vocation and Election sure by good Works.
for having brought us by his Light and Truth into his Holy Mountain, and humbly begging for the like Grace and Mercy upon those who Are yet out of it, we Contend earnestly for the Faith which was once Delivered to the Saints, labouring diligently (as the Chief and Head of the Apostles, Saint Peter himself, exhorts) to make our Vocation and Election sure by good Works.
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so such only shall be sav'd in it, who shew their Faith by their Works. As it was not enough for the Jews to vaunt that they had Abraham for their Father, when they did not the Works of Abraham; So neither will it avail us to glory, that we have St. Peter for our Father, unless we do the Works of St. Peter. Our Faith must be accompanied with our Works. Both together in the Communion of the Church, (that Church which our Saviour promis'd to build upon Peter) will give us an assured Title to that Everlasting Glory in the Kingdom of Heaven.
so such only shall be saved in it, who show their Faith by their Works. As it was not enough for the jews to vaunt that they had Abraham for their Father, when they did not the Works of Abraham; So neither will it avail us to glory, that we have Saint Peter for our Father, unless we do the Works of Saint Peter. Our Faith must be accompanied with our Works. Both together in the Communion of the Church, (that Church which our Saviour promised to built upon Peter) will give us an assured Title to that Everlasting Glory in the Kingdom of Heaven.
