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not dispute the Truth of the Citation, buo both you, andi S. Auguftin acknowledge and confirm

it only you bring in S. Augustin teftifying what Causes be thought S. Cyprian meast the Bishops were to judge of. Which is perfe&ly, besides the Question. S. Cyprian speaks of the Persons chat were to be the Judges, and the Relation they food in to each other anand you cite S'Auguftine speaking of the nature of the Causes to be judged by them; as if we were at crofs Questions.y.2

R. C. But this is only my firft Exception. I note farcher, that what the Vindicator Fenderstaca cording to the Extent of bis Liberty and Power, cis in S. Cyprian, Pro licentia libertatis et sporeftatis fuarls which Dr. Barrow rightly translates, Ugon ghé an count of bis Liberty and Power. - Ibid. fi toru * C. E. I am not convinced that the Vindicator's Translation of the word 'Licentiâ, in this ipface is not at least as proper, as that of Dr. Barrow. But if this please you better, pray take it, and make your best of it. S. Cyprian in either Oase is ek added another Authoricy, which youw thoughp qually against you best to be buried in Glence, námely, 6. Auguftin seems to have apprehended no fueb difference between tbe forenamed Stephen and S. Cyprian, wiben the says, They were two Bishops of moft eminend Churches, the Roman and the Cartbaginian. And in touch, it would seem very strange, ifanyone of your Communion, having occafion to Ipeak of the Bishop of Rome, and of Reims, or Toledo, should make no more difference between them. than to say, They were two Bishopši of morti eminent Churches. But it seems this was norim propriety in S. Cyprian's time, how much foexed io be so now

1513 to 1169 SR. G. ,,The Vindicator proceeds, p. 46. US Capris an, Lib. de unit. Eccl. pofitively afferts, that who's

S. Peter

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S. Peter was, ishe James alfo were the other poft besa
endued imitha banlike Batimorfhip of Honour and Power,
partizani ylifts; mitluge amoud wo? VIMO
aqCNE ŞAnd does not S. Cyprian fay. fo US)
SRO Yes, Imolt i centainly. Wherefore my
Charge against the Vindicator, in this place, is not
for any thing he fayšs but for what he does nor
faya Włby did not the Vindicator deakfo fairlyiwib
his Reader, as to bet bim know the very next words of
S. Cyprian: It is not impossible to guess. For
the words immediately following are these, in the Oxford
Edition, But the Beginning springs from an Unity, that
the Church maj besoewed to be premios Here Philales
thes is penned in on all sides. For the words immediate
b foregoing were #bea; Yer Christ to fhew the
Unity of the Church, ordered, by his own Aus
thoritv, that one should be the Original of that
very Unicy, p. 124
J. C. E. He is fadly penn'd in indeed! But
wherein lies his Fault. He was treating about
the Equality of the Apostles, and cites S:Cyprian
to testify it, as he does it very plainly; and you
quarrel with him, for not leaving the Subject he
was then upon, to relate what S. Cyprian says ar
the fame time, concerning the Unity of the
Church. That is to say, you know not how to
forgive him, 'only because he would keep to the
Argument he was engaged in, and not imperti-
nently run off to another. But others, it is to be

Büfiness he was upon, though you are pleased to
do it a Yet had the Vindicator been as fauley
here as you would have him though to have
beeing a it would very ill have become you to
charge him with it as you dor; who in the firft
Part of che True Church shewn, &c. pr. 27. giving
an account of Beringarius's Recantation, in the
Year 1095o have these words, That Bread and
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Wine, when they are com'ecrated, upon the landare 2 truly and effentially changed into the Budy and itheodof our t.ord; but take care to

bát take care to conceal the very siost words, wherein the Recanto, professes chen, **o be truly bandled by the Prifts, and broken, send

ebewed by the Tireb.of the Faithful. Sed in svetinge manibus Sacerdotum crađari, & fidelium densibus atteri. Päron. Annat iojy n. 13 Whighsbeing much more to the purpofe we were here atening of, than what you charge as an Omiffion intelle Vindicator was to his, I hope I may fairly be sexcused, if I take the liberty of faying in your own words, why this was done, It is not impossiblesito gwesto

R. C. But what can you say to what followes in the next Paragraph. This Antbority over the orber" Apoftles, you say, Cbrift promised, S. Matt. xvi. 16. 18. But he did not give it the first day of bis Refurre&tion, S. John Ex. 21. Wbers be laid. As my Fatherhath sent me, lo do I send you ; Receive ye the Holy Ghost, loc For the power, vbich be gave bil Apostles" by these words, quas equit

, But in the lafi Apparition, described by S. ohg, Chape xxi. 'is,'16, 17. be fulfilled his 'Promise, p. 124019 * C. E. There is nothing in these words, bas thewn to be far from answering your high Pre

wand tences," which are much better presumed, than proved from these, or any other words in Scripture, or from S. Cyprian, or any other of the Primitive Fathers. This Authority over the other Apostles, you say, Christ promised, s. Matt. xvi. 48. mise in the words. Our Saviour promises there,

can find no such Prothat S. Peter, (supposing him, and not cachee his Faith or Confession, or our Lord Chrift, whom he thus confeffed, to be the Rock hese, spoken of; though you have seen, that many of


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gushe Fathers had noe this Notion of our Saviour's Ixviour mavlujuftly be concluded to promise there, thisin

I , sebar S. Peter) fhould be hirft employed in laying bithe Roundation of his Church amongtt both Yews sand Ventiles, as he certainly did. And you have zinotriyetimade," nor'will ever be able really to maker more of this promise. And yet till you can do it, is but vain sfull proof of what it does not prove at all. In the next "place, you freely own our Saviour's Gommiffion given to his Apoftles, was equal to sahem all, when be sent them forth, even as his Fatber bad fent bim. But then you would needs have a 2Supremacy conferred upon this Apoftle in our Saviour's Command to him, to feed bis Lambs and bixisbeip. Yet how far these words are from conveying any fuch Authority to him, I have already shewn, and Thall not trouble the Reader, with a needless Repitition. Only, before I proceed, I beg liberty to observe one turn of your Pen, in p. 123: An Instance of the like nature we had before, where you are pleased, to inter prot Originem by Center. And so here again, when Su Cyprian afirms, that Exordium ab unitate profia difcitur, the Beginning springs from an Unity, as you English ic ; this does not satisfy you, buc that he might seem to speak to your purpose: here in like manner, Exordium, which every School Boy'knows 'to signify a Beginning, muft, against the use of the word in all Authors, be mifinderprered Center; that so you may make S. Peter, what this Father does not, The Center of Uning to the orber Apoftles. not tell you, this is a că of your Art, but I am very sure, ik such a liberty be allowed in interpreting of Au. chors, it will be impossible for any one to know lo Valential

theis Is

P. 126.

their meaning, that cannot read them in their own Language.

R. C. The Vindicator tells us, p. 46. that S. Jerom says, Let a Bishop be a Bishop of what Town you please

be is of the Same Merit and Priefthood, C: Ė. Š. Ferom certainly says it ; and if you have any objection against it, you may try it out with S. Ferom ; but the Vindicator has said no more than he can make good.

R. C. But firft, if there was a Difference among the Apostles themselves; may there not be some among the Bishops ? p. 127.

C. E. That there might be a Primacy, or Precedence, amongst the Apostles, is not denied. But that there was a Difference of Authoricy, or Jurisdiction, over the rest of them, is what can never be made out ; and is therefore justly denied, as being asserted withoue ground.

R. C. Had all Bishops, in 8. Jerom's time, , an equal Jurisdiction 3 Were there no Metropolitans? 10 Primates? Ibid.

C. E. I do not say that. But I must infift upon it, that according to our Saviour's Commiffion, they are all equal, as the Apostles were, Though this hinders not, but that accidental Differences might arise by Human Institucion, setting one of them above another, where it shall appear to be for the good of the Church, and of Religion. Whence came in Metropolitans and Primates, and some of them most probably (a)

(a) Hence S. Ignatius ftiles himself erloxonov Evelas. Ep; ad Roman. . And it is said of S John himself, Tās Exeologi

vindu Berslai. Mntestbans. Phot. Biblioth. Cod. 254: Ως και τίτος των επί Κρήτης εκκλησιών Eufeb. Η. Ε. 1.3.

4. Τής Κρήτης μεγίσης ίσης της υπ' αυτον επισκόπος χωρJormour. Theodoret. in Arg Ep. ad Tit. ?Eu ga's vdoκιμΘ- εκ αν αυτά των νήσον ολόκληegν ετέτρεψεν, έκ αν TorsTV Tipnóti veien erstgenter. B. Chryfoft, Hom. 1. in Ep. ad Tit,


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