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+Project Gutenberg's St. Peter, His Name and His Office, by Thomas W. Allies
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever. You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: St. Peter, His Name and His Office
+ As set forth in holy scripture
+
+Author: Thomas W. Allies
+
+Release Date: November 27, 2011 [EBook #38147]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK ST. PETER, HIS NAME AND HIS OFFICE ***
+
+
+
+
+Produced by Steven Giacomelli, Dianne Nolan, Jeannie Howse
+and the Online Distributed Proofreading Team at
+https://www.pgdp.net (This file was produced from images
+generously made available by The Internet Archive/Canadian
+Libraries)
+
+
+
+
+
+
+
+ ST. PETER,
+
+ HIS NAME AND HIS OFFICE,
+
+ AS SET FORTH IN
+
+ HOLY SCRIPTURE.
+
+ BY
+
+ THOMAS W. ALLIES, M.A.
+
+ AUTHOR OF "THE SEE OF ST. PETER, THE ROCK OF THE CHURCH,"
+ "A JOURNAL IN FRANCE," &c.
+
+
+ LONDON:
+ RICHARDSON AND SON, 172, FLEET STREET;
+ 9, CAPEL STREET, DUBLIN; AND DERBY.
+ MDCCCLII.
+
+ TO PETER,
+
+ PRINCE OF THE APOSTLES,
+
+ THE ROCK OF THE CHURCH,
+
+ AGAINST WHICH THE GATES OF HELL SHALL NOT PREVAIL,
+
+ THE BEARER OF THE KEYS,
+
+ THE BINDER AND LOOSER ON EARTH AND IN HEAVEN,
+
+ THE CONFIRMER OF HIS BRETHREN,
+
+ THE SHEPHERD OF THE FOLD.
+
+
+
+
+PREFACE.
+
+
+The present work took its rise, and is largely drawn, from the very
+learned Father Passaglia's "Commentary on the Prerogatives of St.
+Peter, Prince of the Apostles, as proved by the authority of Holy
+Writ," which was published in Latin, in 1850. The eighth and ninth
+chapters are, indeed, translations, respectively, of the
+twenty-seventh of his first book, and the first of his second book.
+And as to the rest, my obligations are more than I can specify. I
+owe, on the other hand, many excuses to Father Passaglia, for while
+I have only partially observed his order in treating the subject, I
+have considered his whole work as a treasure-house of learning,
+whence I might draw at my pleasure "things old and new," adapting
+them, as I thought good, to the needs of the Protestant mind, as
+familiar to me in England. Thus I have not scrupled to translate, to
+omit, or to insert matter of my own, according to my judgment. It
+seemed to me of paramount importance to present to the English
+reader the whole chain of scriptural evidence for the Primacy and
+prerogatives of St. Peter. This chain of evidence is so strong,
+that, when I first saw it completely drawn out, it struck my own
+mind, brought up in the prejudices of Protestantism, with the force
+of a new revelation. I put to myself the question; is it possible
+that they who specially profess to draw their faith from the written
+Word of God, would refuse to acknowledge a doctrine set forth in
+Holy Scripture with at least as strong evidence as the Godhead of
+our Lord itself, if they could see it not broken up into morsels,
+like bits of glass reflecting a distorted and imperfect image,
+according to the fashion of citing separate texts without regard to
+the proportion of the faith, but presented in a complete picture on
+the mirror of God's Word? This picture is thus complete and perfect
+in Father Passaglia's work. Yet the form of that work, no less than
+its bulk, the scrupulous minuteness with which every opposite
+interpretation of so many adversaries in modern times is answered,
+as well as the fulness with which every part of the subject is
+treated, made me feel that a simple translation would not be
+tolerated by the impatience of a population, which has little time
+and less mind for studies of this character. I have pursued,
+therefore, the humble task of _popularising_, so far as I could,
+Father Passaglia's work, omitting, as I trust, no essential part of
+the argument, and grouping it under different combinations, each of
+which might be in turn presented to the eye, and so more readily
+embraced.
+
+The importance of the argument, as it affects the Papal Supremacy,
+which is but a summary of the whole cause at issue between
+Protestantism in every shape, and the Church of Christ, cannot be
+overrated. If St. Peter be already set forth in Scripture as the
+Head and Bond of the Apostolic College, if he be delineated as the
+supreme Ruler who succeeds our Lord Himself in the visible
+government of His Church on earth, there becomes at once the
+strongest ground for expecting that such a Ruler will be continued
+as long as the Church herself lasts. Thus a guiding clue is given to
+us among all the following records of antiquity. Tradition and
+history become illuminated with a light which exhibits all objects
+in their due proportion and true grouping, when they are shown to be
+but the realisation of what the Incarnate Word, His Church's one
+only Lawgiver, decreed from the beginning, set forth not only in
+prophetic image, but distinct command, and stored up in words of
+such exceeding power, that they bear the whole weight of the kingdom
+of God, stretching through all ages and nations, without effort or
+pressure. And if ancient writers speak in no doubtful tone of St.
+Peter's prerogatives, yet clearer, more emphatic, and soul-piercing,
+as we should expect, are the words of God Himself, appealing in
+man's form to the mind and heart of man, whom He had created, and
+was come to redeem, and to knit into one eternal monarchy.
+
+A subsequent part of the argument, namely, that the Bishop of Rome
+_is_ successor of St. Peter, has been treated by the author in
+another work, "The See of St. Peter the Rock of the Church, the
+Source of Jurisdiction, and the Centre of Unity," specially in the
+fifth section, which ought, logically, to be preceded by this
+treatise. It is there proved that not only the Christian Fathers, as
+individual writers and witnesses, but the ancient Church in her
+universal Councils, did, with one voice, from age to age, regard the
+Pope as sitting in St. Peter's chair, which is proof enough, and all
+that can in reason be demanded, that the prerogatives given to St
+Peter as Head of the Church were, in the belief of the Church, and
+in full accordance with our Lord's own promise,[A] continued on to
+his successors, and are as imperishable as the life of the Church
+herself.
+
+21, North Bank, Regent's Park,
+September, 1852.
+
+FOOTNOTES:
+
+[A] Matt. xvi. 18.--"Thou art Peter, and upon this rock I will build
+my Church, and the gates of hell shall not prevail against it," _i.
+e._, as founded on that rock. The foundation and the superstructure
+coexist for ever.
+
+
+
+
+TABLE OF CONTENTS.
+
+ PAGE.
+CHAPTER I.
+
+THE NAME OF PETER PROMISED, CONFERRED, AND EXPLAINED.
+
+ The Church the finished work of the Word Incarnate 1
+
+ Unity and visibility enter into the Church's idea, as set
+ forth in its several types 2
+
+ Visible headship also part of this idea 5
+
+ Christ on earth in two capacities, as founder and
+ ruler,--Double selection among the disciples, first of
+ twelve, then of one 6
+
+ Statement of the question at issue in this treatise 7
+
+ First mention of Peter, the name promised 8
+
+ Meaning of the name, stone 9
+
+ The name conferred 11
+
+ Name explained, and promises attached 12
+
+ Classes of names given in Scripture 16
+
+ Parallel between Abraham and Peter 17
+
+ Source of pre-eminence in both, association with Christ 23
+
+ Instances of such association 26
+
+ Interpretation of S. Chrysostome 27
+
+ Summary 28
+
+
+CHAPTER II.
+
+EDUCATION AND FINAL DESIGNATION OF PETER TO BE THE RULER
+WHO SHOULD CONFIRM HIS BRETHREN.
+
+ Education of Peter in the Theology and Economy 29
+
+ Preference shown to him in witnessing the Transfiguration 30
+
+ Also in the Agony; and the raising the daughter of Jairus 32
+
+ The receivers of the didrachma come to Peter 34
+
+ The answer of Christ, and what is involved in it 35
+
+ Interpretation of our Lord's action by Origen and S. Chrysostome 36
+
+ Question of the Apostles to which it leads 37
+
+ Answer of our Lord, designating a thief 38
+
+ Our Lord in two capacities;
+ 1, as Founder, 2, as Ruler of the Church 43
+
+ The Church unchangeable in her form 44
+
+ She had one ruler from the beginning.--Immense and
+ continually growing importance of this our ruler 45
+
+ The Primacy which He designated, one of real power 47
+
+ Translation of the discourse to Peter 48
+
+ Confirming used of the three Divine Persons 51
+
+ Nature of the charge, Confirm thy brethren 52
+
+ Meaning of the term confirm 53
+
+ Scope and harmony of our Lord's discourse in Luke xxii 56
+
+ Corollaries from the charge to confirm the brethren 59-63
+
+
+CHAPTER III.
+
+THE INVESTITURE OF PETER.
+
+ What our Lord had done up to His resurrection 64
+
+ Further disposition of powers after His resurrection 65
+
+ Special care to prove the resurrection to Peter 66
+
+ Fulfilment of the Lord's promises to the Twelve, in the
+ bestowal of their legislative, judicial, and executive powers 68
+
+ Subsequent exercise of these powers by the Twelve 69
+
+ Fulfilment of the special promises to Peter in the bestowal of the
+ legislative, judicial, and executive powers of the Primacy 70
+
+ Force of the Lord's title, the Shepherd 72
+
+ Importance and extent of the charge conveyed by this title 74
+
+ Force of the circumstances under which it is conveyed 76
+
+ S. Ambrose, S. Chrysostome, Theophylact, S. Leo, and S. Basil
+ on the text 79
+
+ S. Cyprian adds the Primacy to the Apostolic equality 81
+
+ Force of Follow thou Me 82
+
+
+CHAPTER IV.
+
+CORRESPONDENCE AND EQUIVALENCE OF THE GREAT TEXTS CONCERNING PETER.
+
+ Difference in the mode of speaking of persons indicates a
+ difference of rank--The phrase, a person "and they that were
+ with him." 84
+
+ S. Peter first in all the Apostolic catalogues 86
+
+ Synthetical view of the whole evidence 89
+
+ Distinct spheres of S. Peter and S. John 91
+
+ Peter wrought into the whole Gospel history 92
+
+ The Primacy defined by the three great texts: first,
+ Matt. xvi. 18 94
+
+ Paraphrase of Matt. xvi. 18 95
+
+ Corollaries from it 96
+
+ Our Lord's answer to the question, who was the greatest? 100
+
+ The text, confirm thy brethren 101
+
+ Our Lord's conduct to Peter, after His resurrection, the
+ counter part to that before it.--Comparison of what is given to
+ the Apostles, and what to Peter 102
+
+ The joint force, identity, and reciprocal relations
+ of the three texts 104
+ 1. They are appropriated to Peter only.
+ 2. Priority of time is assigned to him.
+ 3. Their equivalence.
+ 4. They indicate a sovereign and independent authority.
+ 5. Their definiteness.
+ 6. The ordinary government of the Church contained in them.
+ 7. Peter made in them the _continuous_ principle of power.
+ 8. Peter made the type and efficient cause of visible unity.
+
+ These conclusions borne out by Cassian in Gaul 111
+
+ By Maximus of Turin, in Italy 112
+
+ By S. Isidore in Spain, and summed up by Pope Gregory II. 113
+
+
+CHAPTER V.
+
+PETER'S PRIMACY AS EXHIBITED IN THE ACTS.
+
+ Division of the Acts into history of the Church universal, and
+ of S. Paul in particular 114
+
+ Gospels, history of the Head; Acts, of the Body 115
+
+ Execution of Christ's promises declaratory of their enactment 116
+
+ General proof of this as to the Primacy in the Acts 117
+ 1. Peter oftener mentioned than all the rest put together.
+ 2. The leading part assigned to him.
+ 3. Peter mentioned directly; the rest obliquely 118
+ 4. Peter answers for all the Apostles 119
+ 5. Luke records Peter's actions and speeches in full.
+ 6. The first part of the Acts may be called the
+ history of Peter 120
+
+ I. Particular proof--Election of a new Apostle 122
+
+ S. Chrysostome's comment on this 124
+
+ Peter's conduct in defending the rest on the day of Pentecost 125
+
+ Third and fourth speech of Peter.--Summary of the first
+ four chapters 128
+
+ II. Proof from junction of authoritative teaching and miracles 129
+
+ Resemblance between Peter's miracles and Christ's 131
+
+ Peter the chief figure among the Apostles as Christ before 133
+
+ III. Peter presides over the different steps in propagating
+ the Church 134
+
+ Peter's part in the conversion of Samaria 135
+
+ IV. Peter receiving the Gentiles in the person of Cornelius 137
+
+ Things to be noted in this reception concerning Peter.--Peter
+ murmured against by some of the circumcision 142
+
+ S. Chrysostome and S. Gregory upon his conduct 143
+
+ V. S. Peter exercising supreme judicial power over Ananias 144
+
+ VI. S. Peter exercising supreme visitatorial power 145
+
+ VII. S. Peter's supreme legislative authority in council 147
+
+ The consent and joint action of others do not impugn the
+ supremacy 148
+
+ Tertullian's testimony as to his authority here, and that of
+ S. Jerome and Theodoret 150
+
+ VIII. Contrast between the mode in which the imprisonment of
+ Peter, and that of James and Paul is mentioned 151
+
+ Summary of the testimony to Peter in the Acts 153
+
+ His Primacy magisterial, judicial, and legislative.--Its
+ institution compared with its exercise 154
+
+ No opposition offered to it 155
+
+ The mystical headship contrasted with the visible 157
+
+
+CHAPTER VI.
+
+TESTIMONY OF S. PAUL TO S. PETER'S PRIMACY.
+
+ Detailed mention of the Primacy not to be expected in S. Paul's
+ Epistles: but an incidental one occurs often 159
+
+ Four notices of Peter in 1 Ep. to Cor. 160
+
+ Paul's visit to Peter Gal. i. 16 162
+
+ Theodoret, Chrysostome, Tertullian, Mar. Victorinus,
+ Ambrosiaster, S. Jerome, S. Thomas Cant. on this passage 163
+
+ Paul's second visit.--Parallel between Peter with James and John
+ on the one hand, and Paul with Barnabas and Titus on the other 165
+
+ The censure of Peter by Paul, Gal. ii. 169
+
+ S. Chrysostome's and S. Jerome's remarks 170
+
+ Misuse of this passage by ancient and modern heretics 171
+
+ Contrast of the three ancient interpretations with those of
+ modern heretics 172
+
+ Fundamental opposition between the Fathers and the Reformers 176
+
+
+CHAPTER VII.
+
+THE PRIMACY OF PETER INVOLVED IN THE FOURFOLD UNITY OF CHRIST'S KINGDOM.
+
+ The person of the God-man the principle of headship
+ in the Church 178
+
+ Testimony of the Fathers to this 179
+
+ Fourfold unity resulting from this headship 181
+
+ First unity of mystical influx 182
+
+ The second unity of charity, whose efficient principle is the
+ Holy Spirit.--Third unity of faith, whose efficient principle
+ is the Holy Spirit acting through the visible hierarchy 183
+
+ Set forth by S. Paul also 185
+
+ Headship of mystical influx does not obviate the creation of an
+ external hierarchy 188
+
+ Fourth unity of visible headship.--This the root and efficient
+ principle of the visible hierarchy 190
+
+ The one body is complete 192
+
+ The unity of a college not sufficient to express our Lord's
+ personal unity 193
+
+ Positive teaching corresponds to the inherent notion of
+ the Church 194
+
+ The Father in the holy Trinity what Peter's see is in the
+ Church 195
+
+ Summary of this fourfold unity 196
+
+ Importance of S. Peter's office hence resulting 197
+
+
+CHAPTER VIII.
+
+SUMMARY OF THE PROOF GIVEN FOR S. PETER'S PRIMACY.
+
+ Points in question, _generally_, inequality in the Apostolic
+ College: _specially_, the appointment of one over the rest;
+ resolution of these tried by four examinations:--1. Into the words
+ and acts of Christ; which relate to the Apostles.--2. Into those
+ which seem to mark the institution of a singular authority.--3. Into
+ the mode of writing used by the evangelists.--4. Into the
+ history of the rising Church.--A concurrence of these four
+ points would prove the two questions 200
+
+ The analysis of what has been written shows this concurrence 201
+
+ Twelve arguments from what has been written, proving the
+ inequality of the Apostolic college, and Peter's Primacy 203
+
+ What is the force and nature of the Primacy.--Six proofs
+ establishing this to consist in superior jurisdiction 209
+
+ Enquiry into the end and purpose of the Primacy: for the
+ knowledge of the intention and purpose equivalent at least to
+ a _negative_ rule, ascertaining what _must_ be given to it 212
+
+ Three classes of reasons, typical, analogical, and real,
+ ascertain for us this purpose.--1. Typical. Parallel of Peter
+ with Abraham and its results 213
+
+ Parallel of Peter with Judah and its results 214
+
+ ii. Analogical. Analogy of body, house, kingdom, city, and fold,
+ and its results.--And of universal, and each particular Church on
+ one hand, and Primate and bishops on the other 217
+
+ iii. Real, whether educed from texts containing the institution
+ of the Primacy, or from the inherent properties of the Church.
+ 1. Educed from texts 219
+ 2. Educed from properties of the Church; _first_, its
+ _identity_; _secondly_, its _unity_; _thirdly_, its
+ _catholicity_; scriptural setting forth of unity 220
+
+ Further illustration from Protestant opinions of the Church's
+ unity.--
+
+ A. First, that of Anglicans, of unity in particular Churches,
+ but not in the universal Church, represented by Dodwell 222
+
+ B. Second opinion, set forth by Vitringa, of distinction between
+ the necessity of internal and that of external unity 225
+
+ C. Third opinion, of agreement in fundamentals 232
+
+ Two causes of this being held, one theoretical, the other
+ practical.--The former stated 233
+
+ The practical cause 234
+
+ Reasons educed, _thirdly_, from the _Catholicity_ of the
+ Church, with which the Primacy is bound up.--Catholicity has
+ two parts, one _material_ and one _formal_ 236
+
+ The _material_ part, amplitude and extension.--The _formal_
+ part, not only negative, but affirmative.--_Negative_, as
+ expelling from the one true Church all heretics and schismatics:
+ testimonies to it 237
+
+ _Affirmative_, at making a coherent body with members and
+ articulations 238
+
+ Testimonies to the _mode_ of this coherence, in Irenæus,
+ Cyprian, and Tertullian, and the other Fathers, summed up
+ in S. Leo 239
+
+ Hence answers to the question whether the doctrine of
+ S. Peter's Primacy is contained in the creed.--It is involved
+ in one Catholic Church 243
+
+
+CHAPTER IX.
+
+THE NATURE, MULTIPLICITY, AND FORCE OF PROOF FOR S. PETER'S PRIMACY.
+
+ Different sorts of proof.--1. The principal here used, and the
+ subsidiary.--Their joint force 246
+
+ Hence, I. The nature of the answer required to it.--2. The
+ proof, if unanswered, demonstrates the Primacy to be revealed 247
+
+ 3. Enquiry into the _certitude_ of the proof used 248
+
+ I. Force of the proof _in itself_ and _absolutely_.--Two
+ conditions requisite, and here found, authenticity of the
+ documents, and clearness of their evidence.--Number
+ and harmony of scriptural testimonies to the Primacy 249
+
+ The parallel of Julius Cæsar 250
+
+ Collateral proof, supporting that of the holy Scriptures, so
+ that the whole consists in the harmony of these four:--1.
+ Scriptural documents.--2. Ancient witnesses.--3. Analogy.--4.
+ Facts of Christian history, in fourteen distinct classes 251
+
+ Prodigious force of this compound proof 256
+
+ No counter religious system producible by Greek, Anglican,
+ or pure Protestant, but mere negation and objection 257
+
+ II. Force of the proof _comparatively_ with other doctrines:
+ comparison with the texts on which Anglicans, Lutherans,
+ and Calvinists severally rely 259
+
+ Retort that all but Catholics are opposed to our interpretation;
+ answer, that from Catholics alone we are to gather the truth 260
+
+ Yet all protestants not agreed in opposing our interpretation
+ and reasons why their opposition is of little moment 261
+
+ Compare, likewise, opposition to the Church in the fourth,
+ fifth, and sixth centuries 264
+
+ And again the conduct of Lutherans and Anglicans in maintaining
+ their own distinctive texts.--But what, then, are the true
+ criteria of documentary evidence? They are four:--
+
+ Internal {and immediate {4. Verbal.
+ { {2. Real.
+ {and remote 3. Analogical.
+ External 4. Agreement of witnesses 265
+
+ 1. Comparison carried through _verbal_ criterion, between the
+ texts alleged by us, and those of Lutherans, Anglicans,
+ and Calvinists 266
+
+ 2. And through the _real_ criterion, or that of the subject
+ matter, greater in the proofs for Peter's prerogatives than in
+ those for the real presence, or the Divinity of Christ, on
+ account of the difficulty of grasping the object in the
+ latter cases 267
+
+ As to the superiority of bishops over presbyters, the proof
+ severed from that of the Primacy sinks into nothing: considered
+ with it, it is of the same character, but weaker 268
+
+ Accordingly, the criterion from the subject matter is
+ stronger for Peter's Primacy, than for the superiority of
+ bishops over presbyters, for the real presence, and for the
+ Divinity of Christ.--Sum of both these criteria, verbal and
+ real, in favour of Peter's Primacy, over these three doctrines 270
+
+ Appeal hence arising to Lutherans, Anglicans, and
+ Calvinists.--Comparison with the inferior evidence for other
+ received doctrines 271
+
+ 3. The third _criterion_ of analogy: force of this in favour
+ of Peter's Primacy from three heads:--1. The divine institution
+ of bishops.--2. The unity of the Church.--3. The Catholicity
+ of the Church 272
+
+ 4. Fourth criterion of witnesses.--Immense force of this
+ criterion, both as stated by the fathers, and shewn by
+ Protestants in their own conduct 274
+
+ Witnesses unanimous in favour of the Primacy 277
+
+
+
+
+
+ST. PETER,
+
+HIS NAME AND HIS OFFICE,
+
+AS SET FORTH
+
+In Holy Scripture.
+
+ * * * * *
+
+
+
+
+CHAPTER I.
+
+THE NAME OF PETER PROMISED, CONFERRED, AND EXPLAINED.
+
+
+Our Lord tells us that He came upon earth to "finish a work;" and He
+likewise tells us what that work was, the setting up a living
+society of men, who should dwell in Him and He in them; on whom His
+Spirit should rest, with whom His presence should abide, until the
+consummation of all things. For, the evening before His passion,
+"lifting up His eyes to heaven, He said: Father, the hour is come. *
+* * I have glorified Thee on the earth: I have finished the work
+which Thou gavest Me to do. * * I have manifested Thy name to the
+men whom Thou hast given Me out of the world. Thine they were, and
+to Me Thou gavest them; and they have kept Thy word. * Holy Father,
+keep them in Thy name, whom Thou has given Me; that they may be one,
+as We also are. While I was with them I kept them in Thy name.--And
+now I come to Thee.--I pray not that Thou shouldest take them out of
+the world, but that Thou shouldest keep them from evil. * * As Thou
+hast sent me into the world, I also have sent them into the world.
+And for them do I sanctify Myself, that they also may be sanctified
+in truth. And not for them only do I pray, but for those also who
+through their word shall believe in Me; that they all may be one, as
+Thou, Father, in Me, and I in Thee; that they also may be one in Us;
+that the world may believe that Thou hast sent Me. And the glory
+which Thou hast given to Me, I have given to them, that they may be
+one, as We also are one. I in them, and Thou in Me; that they may be
+made perfect in one; and the world may know that Thou hast sent Me,
+and hast loved them as Thou hast loved Me. * * And I have made known
+Thy name to them, and will make it known; that the love wherewith
+Thou hast loved Me may be in them, and I in them."[1]
+
+In these terms the Eternal Word condescends to declare to us that
+the fruit of His Incarnation, the "finished work" which His Father
+had given Him to do, was the establishment of a society whose unity
+in "truth" and "love" should be so perfect, that He exemplifies it
+by the indwelling in each other of the Divine Persons; which should
+be perpetual and visible for ever, so that the world by it and in it
+should recognise His own mission, and believe in the Sender; and
+that the dowry of this society, thus perpetually visible, should be
+the equally perpetual possession of truth--the revelation of God's
+will--and of love, which is conformity to it. And He based these
+unexampled promises on no less a guarantee than the Almighty Power
+and ineffable Goodness of His Father, witnessed by His own dwelling
+amongst us in our flesh.
+
+Elsewhere He termed this society His Church, declared that He
+would [2]"build it on a rock, and that the gates of hell should not
+prevail against it."
+
+He told those whom He had set over it to go forth in His name, and
+to teach all nations whatsoever He had commanded them, adding the
+solemn engagement on His own part, [3]"Behold, I am with you all
+days, even to the consummation of the world."
+
+His whole teaching is full of reference to it, setting forth its
+nature with every variety of illustration, enfolding it, as it were,
+with an exuberance of divine charity.
+
+But two conceptions run through every illustration, and are involved
+in its primary idea, nay, as this was the finished work of His
+Incarnation, so are they found in His adorable Person, from which
+His work springs. These conceptions are Unity and Visibility.
+
+As the mystery of the Incarnation consists in the union of the
+divine and human natures, in one Person, and in the assumption of a
+body, that is, matter, by the one uncreated, incomprehensible, and
+invisible Being, whereby He becomes visible, so Unity and Visibility
+are the unfailing marks of His Church, and enter into every image of
+it, in such a manner that without them the image loses its point and
+significancy.
+
+Accordingly He proclaims the Church which He was founding to be "the
+Kingdom of God," and "the Kingdom of Heaven," thus bringing before
+us the conceptions of order, government, power, headship on the one
+hand, dependence on the other, and a host of mutual relations
+between the Sovereign and the people, significantly remarking that
+"a kingdom which is divided against itself must fall." Now, a
+kingdom without unity is a contradiction in terms, and a kingdom of
+God on earth, which cannot be seen, would be for spirits and not for
+men.
+
+So He calls it a [4]"city seated on a mountain," which "cannot be
+hid," answering to His prophet's words, "the city of the great
+King," "His rest, and His habitation for ever." Here again are
+embodied the notions of order, government, conspicuous majesty,
+impregnable strength.
+
+Thus He inspires His apostle to call it[ 5]"the house of God, the
+pillar and ground of the truth." The house must have its head, the
+family their father; the knowledge of that father's will is the
+truth which rests upon the family as its support and pillar. Outside
+of the family that knowledge may be lost, together with the will to
+obey the father and to love him; but within it is a living
+tradition, "familiar to the ear as household words." As long as the
+Master and the Father is there, a perpetual light from His face is
+there too upon His children and His servants. Divide the house, or
+corrupt its internal life, and the idea of the house is destroyed;
+while an invisible house is an absurdity.
+
+Again, the Lord, calling Himself [6]"the Good Shepherd, who giveth
+His life for the sheep," terms His Church the sheepfold, and
+declares that as there is one shepherd, so there must be one fold.
+
+But, rising yet in nearness to the Divine Person of the Word
+Incarnate, from whose side sleeping on the cross she is moulded, the
+Church is called His Spouse, as united to Him in eternal wedlock,
+[7]"a great Sacrament," or mystery; and even yet more, His Body, as
+supported by the continual influx of her Head; and all her members
+are called "flesh of His flesh, and bone of His bones."
+
+It is evident, then, that in these promises and illustrations are
+set forth, as belonging to their object, a visible unity, a
+perpetual possession and maintenance of the truth, and the closest
+union with God, founded upon a most supernatural indwelling of the
+Godhead in a society of men on earth, the founding of which was the
+"finished work" of God the Word Incarnate. _Were these promises to
+fail in any respect_, which is utterly impossible, for while heaven
+and earth shall pass away, no word of their Maker can pass away--_it
+is plain that our ground for trusting in any promises of Holy Writ
+whatsoever would be demolished_. The whole Christian revelation
+rests on the imperishable life of the Church; because the corruption
+or division of the Church would falsify the written records of our
+faith, in which, after the doctrine of the Blessed Trinity, and the
+Godhead of our Lord, no truth is so deeply embedded as the perpetual
+existence and office of the Church.
+
+We have seen the idea of King, Lord, Master, Father, Shepherd,
+Husband, and Head, running through the delineation of the Church.
+And no society is complete without its ruler. Such was our Lord,
+while on earth--the _visible_ ruler of a _visible_ Church. "While I
+was with them I kept them in Thy name." He went forth from His
+baptism to win souls. The water became wine in His presence. He bade
+men follow Him, and they followed. Power went forth from Him, and
+healed diseases. Grace flowed from His lips and conquered hearts. An
+innumerable multitude surrounded Him, of all ages and conditions.
+[8]"And going up into a mountain He called unto Him whom He would
+Himself; and they came to Him. And He made that twelve should be
+with Him, and that He might send them to preach."
+
+Here, then, the true Israel chooses the future princes of His house,
+who should sit with Him on thrones, judging the twelve tribes.
+Already, while yet with His Church, He is preparing for her future
+government, when His visible presence shall be taken from her. In
+three years all should be accomplished, but when [9]"the covenant
+should have been confirmed with many in one week, and in the half
+of the week the victim and the sacrifice should fail;" when His
+Apostles should see Him no longer; was any one ordained to take that
+all-important place of supreme ruler which He had filled? For upon
+earth He had been in two relations to His Church, her Founder, and
+her Ruler. The former office belonged to His single Person; in its
+nature it could not pass to another; the work was finished once and
+for ever. But the latter office was, in its nature likewise,
+perpetual. How, then, should the charge of visible ruler, as man
+among men, be executed, when His Person was withdrawn, when He
+ascended up on high, when all power in heaven and earth was indeed
+given into His hands, and so the headship of spiritual influence and
+providential care; but when, nevertheless, that sacred Body was
+withdrawn into the tabernacle of God, and the Bridegroom was taken
+away for a time, and the voice and visible presence [10]"what they
+had seen, and heard, and handled, of the word of life," "was with
+them and kept them" no longer. Should His Church, which had been
+under one visible ruler from the beginning, now have her government
+changed? Or had He marked out any one among the Twelve to succeed to
+His own office of visible headship, and to be [11]"the greater," and
+"the ruler" among His brethren. His own special representative and
+vicar?
+
+To answer this question, we must carefully observe and distinguish
+what is said and what is given to the Apostles _in common_, and what
+to any one of their number _in particular_; the former will instruct
+us as to their equality, the latter as to the pre-eminence which any
+one enjoyed over the rest, and in what it consisted.
+
+Just, then, as at a certain period of His ministry, our Lord, out
+of the multitude who followed Him, selected twelve, to be His
+special attendants upon earth, and, when He should be taken up, to
+be the heralds of His Gospel among all nations, so out of the twelve
+He from the beginning distinguished one, marked him out for a
+peculiar and singular office, connected him with Himself in a
+special manner, and after having through the whole of His ministry
+given him tokens and intimations of his future destination, at last
+expressly nominated him to take His own place, and preside among his
+brethren. His dealing with this Apostle forms one connected whole,
+in which there is nothing abrupt or inharmonious, out of keeping, or
+opposed to what He said to others. What is at first obscurely
+intimated is afterwards expressly promised, again in fresh terms
+corroborated, and at last, in yet other language, but of the like
+force, most significantly [12]conveyed, while it is attested by a
+number of incidental notices scattered through the whole Gospel
+history. Thus [13]it becomes necessary to consider each particular,
+as well as the whole sum of things said, _proper_ and _peculiar_ to
+this Apostle; to weigh first their _separate_ and then their _joint_
+force, and only at last to form an united judgment upon all.
+
+We are searching into the will of the Divine Founder of our faith,
+which He has not only communicated to His Church in a living
+tradition, but in this case likewise ordered to be set forth in
+authentic written documents. These alone we are here considering,
+and the point in question is whether He decreed that all the Twelve
+should share equally in that divine mission and authority which He
+had received from the Father, or whether while bestowing on them all
+very high and distinctive powers, He yet appointed one, namely
+Simon, the son of Jonas, to preside over the rest in His own place.
+We have, then, to consider all in these documents which is said
+peculiar to such apostle, pointing out singular gifts and
+prerogatives, and carrying with it special authority of government.
+And we must remember that where proofs are numerous and complex,
+some which in themselves are only probable and accessory, yet have
+their force on the ultimate result. But this result must be drawn
+from a general view of the whole, and will collect in one the sum of
+proof both probable and certain.
+
+Again, where many various causes concur, some more and some less, to
+produce a certain effect, the force of such effect is the force of
+all these causes put together, not of each by itself alone. Or where
+many witnesses are examined, whose evidence differs in value,
+although the testimony of some be in itself decisive, yet the
+verdict must be given after a consideration and review of all.
+
+Now the first mention which we have of the Apostle Simon is full of
+signification. Our Lord had only just begun His ministry; he had
+been lately baptized, and as yet had called no disciples. But two of
+John the Baptist's disciples hearing their master name Jesus "the
+Lamb of God," follow Him, are kindly received by Him, and one of
+them being Andrew, Simon's brother, finds Simon, and says to
+him, [14]"we have found the Messias. And he brought him to Jesus.
+And Jesus looking on him said, Thou art Simon the son of Jonas; thou
+shalt be called Cephas, which is interpreted Peter:" as if He would
+say, by birth thou art Simon, son of John; but another and a higher
+lot is in store for thee. I will give thee another name which thou
+shalt bear, a name in itself signifying the place which thou shalt
+hold in my Church. Thou shalt be called, and thou shalt be, the
+Rock.
+
+For why, when a vast multitude of our Lord's words and actions have
+been omitted, was this recorded for us, save that a deep meaning lay
+in it? Or what could that meaning be when our Lord, for the first
+time looking on Peter, promised to him and to him alone, a new name,
+and that a name given in prophecy to Himself, a name declaring by
+its very sound that he should be laid by the builder, as a
+foundation of the structure about to be raised? So in the fourth
+century S. Chrysostome comments on the text, calling him "the
+foundation of the Church, he that was really Peter" (the Rock) "both
+in name and in deed:"[15] and a little after S. Cyril, of
+Alexandria, "with allusion to the rock He transferred His name to
+Peter, for upon him He was about to found His Church." The Creator
+of the world does not give a name for nothing. His word is with
+power, and does what it expresses. Of old, "He spake and they were
+made; He commanded and they were created." Now, too, He speaks, at
+the first dawn of His great spiritual restoration. When as yet
+nothing has been done, and not a stone of the divine building
+reared, He who determines the end from the beginning looks upon what
+seemed a simple fisherman, and at first beholding him, He takes
+Simon, the son of Jonas, out of the roll of common men; He marks him
+for a future design; He wraps him in a prophetic title; He
+associates him with His own immovable power. Of Himself it had been
+said,[16] "Behold I will lay a stone in the foundation of Sion, a
+tried stone, a corner stone, a precious stone, founded on the
+foundation. He that believeth, let him not hasten." And again, "the
+stone which the builders rejected, the same is become the head of
+the corner: this is the Lord's doing, and it is wonderful in our
+eyes." And again, "A stone was cut out of a mountain without hands;
+and it struck the statue upon the feet thereof that were of iron and
+clay, and broke them in pieces. But the stone that struck the statue
+became a great mountain, and filled the whole earth." And again,
+"Behold the stone that I have laid before Jesus: upon one stone
+there are seven eyes; behold I will grave the graving thereof, saith
+the Lord of Hosts; and I will take away the iniquity of that land in
+one day." In reference to which S. Paul said of Christians, that
+they are "built upon the foundation of the apostles and prophets,
+Jesus Christ Himself being the chief corner-stone; in whom all the
+building, being framed together, groweth up into a holy temple in
+the Lord." It is plain, then, that our Lord "both by the Old and New
+Testament,[17] is called a stone."
+
+But this which He had of Himself, and by virtue of His own divine
+power, as the Word of God, He would communicate in a degree, and by
+dependence on Himself, to another. This is no modern interpretation,
+but the very words of St. Ambrose, "Great is the grace of Christ,
+who bestowed almost all His own names on His disciples. I, said He,
+am the light of the world, and yet He granted to His disciples the
+very name in which He exulted, by the words, Ye are the light of the
+world. Christ is the Rock, but yet He did not deny the grace of this
+name to His disciple, that he should be Peter, because he has from
+the Rock firm constancy, immovable faith."[18]
+
+In the third century, Origen, on this very text, observes: "He said
+he should be called Peter, by allusion to the Rock, which is Christ,
+that as a man from wisdom is termed wise, and from holiness holy, so
+too Peter from the Rock." And in the fifth, S. Leo paraphrases the
+name thus: "While I am the inviolable Rock, the Corner-stone, who
+make both one, the foundation beside which no one can lay another;
+yet thou also art the rock, because by My virtue thou art
+established, so as to enjoy by participation the properties which
+are peculiar to Me."[19]
+
+Here, then, we have three facts: i. That our Lord having twelve
+Apostles whom He chose, loved, and honoured, above all His other
+disciples, yet promised to one[20] only a new name; and, ii., this a
+name in the highest degree significative, and most deeply
+prophetical of a particular office; and, iii., a name peculiar to
+Himself, as the immovable foundation of the Church. This happened in
+the first year of His ministry, before, as it would appear, either
+Peter or any other apostle was called.
+
+The promise thus emphatically made to Simon, "Thou shalt be called
+the Rock," our Lord fulfilled in the second year of His ministry,
+when He distinguished the twelve Apostles from the rest of His
+disciples, giving them authority to teach, and power to heal
+sicknesses and to cast out devils. Then, says S. Mark "to[21] Simon
+He gave the name of Peter;" and S. Matthew, "the names of the Twelve
+Apostles are these; the first, Simon, who is called Peter;" and S.
+Luke, "Simon whom also He named Peter." And by this name He marked
+Him out from amongst all his brethren, and united him to Himself.
+"He changes, too," says Tertullian, "Peter's name from Simon,
+because also as Creator He altered the names of Abraham, Sara, and
+Oshua, calling the last Jesus, and adding syllables to the others,
+but why did He call him Peter? If for the strength of his faith,
+many solid substances would lend him a name from themselves. Or was
+it because Christ is both the Rock and the Stone? Since we read that
+He is set for a stone of stumbling and a rock of offence. I omit the
+rest. And so it was His pleasure to communicate to the dearest of
+His disciples, in a peculiar manner, a name drawn from the figures
+of Himself, I imagine, as being nearer than one drawn from figures
+not of Himself."[22]
+
+It is, then, setting a seal on His former acts, drawing out and
+corroborating their meaning, that He once more, and in the most
+emphatic way of all, recurs to this name, attaching to it the most
+signal promises, and establishing its prophetic power. In the third
+year of His ministry our Lord "came into the quarters of Cesarea
+Philippi: and He asked His disciples, saying, Whom do men say that
+the Son of Man is? But they said, Some John the Baptist, and others
+Elias, and others Jeremias, or one of the prophets. Jesus saith to
+them, But whom say ye that I am? Simon Peter answered and said, Thou
+art Christ, the Son of the living God. And Jesus answering, said to
+him, Blessed art thou Simon Bar Jonas, because flesh and blood hath
+not revealed it to thee, but my Father who is in heaven. And I say
+to thee that thou art Peter; and upon this rock I will build my
+Church, and the gates of hell shall not prevail against it. And I
+will give to thee the keys of the kingdom of heaven. And whatsoever
+thou shalt bind on earth shall be bound also in heaven; and
+whatsoever thou shalt loose on earth, it shall be loosed also in
+heaven."
+
+When we reflect that the first act of our Lord to Peter was to look
+upon him, and to promise him this name, a token of His omnipotence
+to Simon yet knowing him not, as that seeing him under the fig-tree
+was to Nathaniel of His omniscience; and that when He chose His
+twelve apostles, it is said markedly "to Simon He gave the name of
+Peter," the force of His reply cannot well be exceeded. The promise
+of our Lord answers part by part to the confession of His apostle.
+The one says: "Thou art the Christ," that is, the anointed one; the
+other, "Thou art Peter," that is, the Rock, the name which I gave
+thee myself: my own title with which I invested thee. The one adds,
+"the Son of the living God;" the other, "And upon this rock I will
+build my Church," that is, as it is true what thou confessest, that
+I am "the Son of the living God," so my power as such shall be shown
+in building my Church upon thee whom I have long named the Rock,
+"and the gates of hell shall not prevail against it." Not only this,
+but I will unfold to thee the full meaning of thy name, and declare
+the gifts which accompany it. "And[23] I will give to thee the keys
+of the kingdom of heaven." That is, "The root and the offspring of
+David," "the holy one and the true one, He that hath the key of
+David; He that openeth and no man shutteth; shutteth and no man
+openeth;" as He gave to thee to share His name of the Rock, so He
+shall give to thee to bear in His name His own symbol of supreme
+dominion, the key which opens or shuts the true city of David; all
+ages shall own thee, all nations acknowledge thee, as _The Bearer of
+the Keys_; as long as my Church shall last, against which the gates
+of hell shall not prevail, thy office shall last too; as long as
+there are souls to be saved, they shall pass by thy ministry into
+the gate of the Church. And further, as long as there need in my
+spiritual kingdom laws to be promulgated, precepts issued, sins
+forgiven, "whatsoever thou shalt bind upon earth, it shall be bound
+also in heaven; and whatsoever thou shalt loose on earth, it shall
+be loosed also in heaven."
+
+Who, indeed, can adequately express the gifts which the world's
+Creator and Redeemer here promises to His favoured servant? Thus in
+the fourth century S. Chrysostome labours to set them forth. "See
+how He raises Peter to a higher opinion of Himself; and reveals and
+shews Himself to be the Son of God by these two promises. For what
+belongs to God alone, to loose sins, and to render the Church
+immovable in such an assault of waves, and to make a fisherman more
+solid than any rock, when the whole world was at war with him, these
+are what He promises to give him; as the Father addressing Jeremias,
+said: 'I have made thee an iron pillar and a wall,' but him to one
+nation, whereas the other to the whole world. Willingly would I ask
+those who wish to diminish the dignity of the Son, which are the
+greatest gifts, those which the Father gave to Peter, or those which
+the Son. For the Father bestowed on Peter the revelation of the Son;
+but the Son disseminated that of the Father and of Himself through
+the whole world; and _put into the hands of a mortal man power over
+all things in heaven, when He gave the keys to him_ who extended the
+Church through the whole world, and showed it to be firmer than the
+heaven."[24] And not many years later S. Leo says, "That which the
+Truth ordered remains; and blessed Peter persisting in that strength
+of the rock which he received, has not deserted the guidance, once
+undertaken, of the Church. For thus was he set before the rest, that
+while he is called the Rock, while he is declared to be the
+foundation, while he is appointed the door-keeper of the kingdom of
+heaven, while he is advanced to be the judge of what shall be bound
+and what loosed, with the condition that his sentence shall be
+ratified even in heaven, _we might learn through the very mysteries
+of the names given to him, how he was associated with Christ_."[25]
+This association passed, indeed, into the very mind of the Church,
+for among all the titles given by fathers and councils and liturgies
+to Peter, and expressing his prerogatives, the one contained in this
+name is the most frequent. Thus he is termed, [26]"the rock of the
+Church," [27]"the rock of the Church that was to be built,"
+[28]"underlying the building of the Church," [29]"receiving on
+himself the building of the Church," [30]"the immovable rock,"
+[31]"the rock which the proud gates of hell prevail not against,"
+[32]"the most solid rock," [33]"he to whom the Lord granted the
+participation of His own title, the rock," [34]"the foundation
+second from Christ," [35]"the great foundation of the Church,"
+[36]"the foundation and basis," [37]"founding the Church by his
+firmness," [38]"the support of the Church," [39]"the Apostle in whom
+is the Church's support," [40]"the support of the faith," [41]"the
+pillar of the Church," and by an authority sufficient alone to
+terminate all controversy, the great Council of Chalcedon,[42] "the
+rock and foundation of the Catholic Church, and the basis of the
+orthodox faith."[43]
+
+Thus, then, we have the name of Peter first promised, next
+conferred, then explained. And further light will be shed on this by
+the consideration of the purpose for which names in Holy Writ were
+bestowed by divine command on individuals, or their former names
+changed.
+
+Now[44] of names imposed in Scripture there would seem to be three
+classes. The first and most common are _commemorative_, and are for
+the purpose of recording and handing down to posterity remarkable
+facts. Such are Peleg, "because in his days the earth was
+_divided_;" Isaac, from the _laughter_ of his father and mother;
+Issachar, a _reward_; Manasseh, "God hath made me to _forget_ my
+labours;" Ephraim, "God hath made me to _grow_;"[45] and a multitude
+of others.
+
+The second class may be termed _significative_, being imposed to
+distinguish their bearers from others by some quality. Such are
+Jacob, the supplanter; Esau; Edom, the red; Moses, the taken or
+saved; Maccabæus; Boanerges.[46]
+
+The third and highest class are _prophetic_, and as such evidently
+can be imposed by God alone, who foresees the future. They are
+two-fold: i. Those which foresignify events concerning not so much
+their bearers as others; such are Shear-jashub, "the remnant shall
+return;" Jezrael "I will visit;" Lo-ruhamah, "not pitied;" Lo-ammi,
+"not my people." ii. Those which point out the office and destiny
+of their bearers; such as Noah, rest; Israel, a prince before God;
+Joshua, Saviour; Sarah, princess; John, in whom there is grace; and,
+after the divine name of Jesus, "who saves His people from their
+sins,"[47] Abraham, and Cephas, or Peter, which two neither
+commemorate a past event, nor signify a quality or ornament already
+possessed, but are wholly prophetic, inasmuch as they shadow out the
+dignity to which the leaders of the two covenants are divinely
+marked out by the very imposition of their name.
+
+For it will perhaps bring out the pre-eminence and superior
+authority of Peter, if we consider the very close resemblance and
+almost identity of the dispensation into which God entered with
+Abraham, and that which Christ gave to Peter. But first we must
+observe how the more remarkable things occurring in the New
+Testament were foretold by types, images, parallelisms, and distinct
+prophecies in the Old. How[48] both our Lord, the Evangelists, and
+the Apostles, take pains to point out the close agreement between
+the two covenants; how the ancient ecclesiastical writers do the
+like in their contests with early heretics, or in recommending the
+truth of the Christian faith either to Jew or Gentile. They
+considered scarcely any proof of the Gospel superior to that which
+might be drawn by grave and solid inference from the anticipation of
+Christian truths in the old covenant. Now, among such truths, what
+concerns Peter is surely of signal importance, as it affects the
+whole judgment on the form of government which our Lord instituted
+for His Church.
+
+Again, it may be taken as an axiom that, as a similitude of causes
+is inferred from a similitude of effects, so a resemblance of the
+divine counsels may be inferred from a resemblance of exterior
+manifestations. As effects are so many steps by which we rise to the
+knowledge and discernment of causes, so divine manifestations are
+tokens which unfold God's eternal decrees. Thus if the series of
+dealings which constitute God's dispensation to Abraham be very much
+like that other series in which the Scriptures of the New Testament
+set forth the dispensation given to Peter, we may conclude, first,
+that the two dispensations may be compared, and, secondly, that from
+their resemblance, a resemblance in the divine purpose may be
+deduced.
+
+First,[49] then, "God at sundry times, and in divers manners,
+speaking to the Fathers" of that covenant of grace, into which He
+had already entered with our first parents, said to Abram, "Go forth
+out of thy country, and from thy kindred, and out of thy father's
+house, and I will make of thee a great nation." But when in the last
+days He began to fulfil that covenant, and to declare His will by
+His Son, Jesus said to Simon and Andrew, "Follow me, and I will make
+you to become fishers of men," and to Simon specially, "Fear not,
+for henceforth thou shalt catch men."[50]
+
+Abram hearkened to God calling him: "So Abram went out as the Lord
+had commanded him;" and Simon as readily obeyed Christ's vocation:
+"And immediately leaving their nets they followed Him."[51]
+
+God rewarded Abraham's obedience by the promise of a new name:
+"Neither shall thy name be called any more Abram, but thou shalt be
+called Abraham." So Christ honoured Simon, saying, "Thou art Simon,
+the son of Jonas, thou shalt be called Cephas."[52]
+
+No sooner had God unfolded the dignity shadowed forth in the
+promised name, and bestowed that dignity on Abraham, than He
+required of him a signal instance of faith and love: "God tempted
+Abraham, and said to him, Take thy son, thine only begotten, whom
+thou lovest, and offer him for a holocaust." So Christ required of
+Simon a proof of faith and of superior love before He either
+unfolded the excellence of the promised name, or adorned him with
+that excellency: "He saith to them, Whom say ye that I am?" "Simon,
+son of Jonas, lovest thou me more than these?"[53]
+
+And both were no less ready to show the fortitude of their faith and
+love than they had been ready to follow the divine calling. For,
+"Abraham stretched forth his hand, and took the sword to sacrifice
+his son;" and "Simon Peter answering, said, Thou art the Christ, the
+Son of the living God;" and again, "Yea, Lord, Thou knowest that I
+love Thee."[54]
+
+Then, as the bestowal of the new name was the reward of the
+obedience with which each had followed his vocation, so God, moved
+by their remarkable ensuing faith and charity, explained the dignity
+contained in that name, and bestowed it when so explained. The
+following refers to the explanation; "By myself have I sworn,
+because thou hast done this thing," and "Because flesh and blood
+hath not revealed it to thee, but my Father who is in heaven. And I
+say unto thee."
+
+But as to the dignity bestowed, it should be remarked that it is
+divine, and communicated to each with this resemblance: _First_,
+that Abraham thereby becomes the source and parent of all the
+faithful, and Peter their base and foundation; the one, the author
+of a seed which should equal in number the stars of the heaven and
+the sand of the sea; the other, the Rock of the Church, which should
+embrace all nations, tribes, and languages. God says to Abraham,
+"And multiplying I will multiply thy seed as the stars of heaven and
+as the sand which is on the sea-shore." But Christ to Peter, "and
+upon this rock I will build my Church." _Secondly_, the blessing
+thus bestowed from above upon each was not one which should rest in
+their single persons, but from them and through them should be
+extended to the universal posterity and society of the faithful; so
+that all who should believe, to the consummation of time, should
+gain through them blessing, stability, and victory over the assault
+of enemies and the gates of hell. The promise to Abraham is clear:
+"thy seed shall possess the gate of their enemies, and in thy seed
+shall all the nations of the earth be blessed:" nor less so to
+Peter, "And the gates of hell shall not prevail against it."
+
+But the high excellence of this dignity, embracing, as it does, the
+whole company of the faithful, was presignified in the very meaning
+of the name imposed. For of Abraham's name we read, "And thy name
+shall be Abraham, for a father of many nations have I made thee."
+Exactly resembling is what is said of Peter's appellation, "Thou art
+Peter, the Rock, and upon this rock I will build my Church."
+
+Nay, we may put in parallel columns the two promises, thus--
+
+ 1. Thy name shall be 1. Thou art Peter,
+ Abraham,
+
+ 2. For a father of many 2. And upon this rock I
+ nations have I made thee: will build my Church.
+
+And just as in the former, the second clause contains the reason of
+the first, so in the latter likewise the two clauses cohere, as the
+name and its explanation. Again, the dignity of the one is expressed
+as that of the Father; of the other as that of the Rock. Further,
+those alone can share the blessing of Abraham, who are born of his
+spirit: and those alone the stability divinely granted to Peter, who
+refuse by any violence, or at any cost, to be separated from him.
+
+But Abraham was thus raised to be the friend of God, associated in
+the divine Fathership, and made the teacher of posterity; and
+therefore, as being such, God would show him His counsels, that
+through him they might descend to his children. "And the Lord said,
+Can I hide from Abraham what I am about to do? for I know that he
+will command his children and his household after him to keep the
+way of the Lord." In a precisely similar way, when God would call
+the Gentiles to the light of the Gospel, He shewed it by a special
+revelation to Peter alone: "There came upon him an ecstasy of mind;
+and he saw the heaven opened; and this was done thrice." And the
+reason of so preferring Peter was God's decree, that through him all
+other Christians, even the Apostles themselves, might be informed,
+and convinced. "You know that in former days God made choice among
+us that by my mouth the Gentiles should hear the word of the Gospel
+and believe." "And thou, when thou art converted, confirm thy
+brethren."[55]
+
+Finally, as God pronounces Abraham blest, so Christ pronounces
+Peter; and as He made Abraham the source and fountain-head of
+blessing and strength to all others, so no less did Christ make
+Peter. Of the first we read, "I will bless thee, and will make thy
+name great, and thou shalt be a blessing;" of the second, "Blessed
+art thou, Simon Bar Jonah;--and upon this rock I will build My
+Church."
+
+In one word, the parallel is as follows between Abraham and Peter.
+Both receive a remarkable call, and follow it; both are promised and
+receive a new, and that a prophetical name; of both signal instances
+of faith and love are required; both furnish these, and therefore do
+not lose the increase of their reward; to Abraham his prophetical
+name is explained, and to Peter likewise; Abraham understands his
+destination to be the Father of all nations, and Peter that he is
+made the Rock of the universal Church; Abraham is called blest, and
+so Peter; to Abraham it is revealed that no one, save from him, and
+through him, shall share the heavenly blessing; to Peter that all,
+from him, and through him, shall gain strength and stability; it is
+only through Abraham that his posterity can promise itself victory
+over the enemy, and only through being built on Peter, the Rock,
+that the Church will triumph over the gates of hell; in fine, if
+Abraham, as the teacher of the faithful, is instructed in the divine
+counsels with singular care, not less is shown to Peter, whom Christ
+has made the doctor and teacher of all believers.
+
+The gifts thus bestowed on Abraham and Peter are _peculiar_, for
+they are read of no one else in the Holy Scriptures; they are not
+only _gifts_, but a _reward_ for singular merit; and in their own
+nature they cannot be _general_. As by them Abraham is put into a
+relation of _Fathership_, so that all the faithful become his
+children, so Peter being called and made the Rock and _Foundation_
+of the Church, all its members have a dependence on him.
+
+And if these gifts are _peculiar_, no less do they convey a singular
+_dignity_ and _pre-eminence_. For it follows that, as S. Paul
+says,[56] that all the faithful are children of Abraham, being heirs
+not of his flesh, but of his spirit and faith; so no one is, or can
+be, a part of the Church's building, who rests not on Peter as the
+foundation. For the same God who said to Abraham, "Thy name shall no
+longer be called Abram, but Abraham shall be thy name," said also to
+Simon, "Thou shalt not be called Simon, but Cephas;" the same God
+who said to the former, "In thee shall all families of the earth be
+blessed," said to the latter, "Upon this Rock I will build my
+Church."
+
+What is the source of this pre-eminence in both? To both the same
+objection may be made, and for both the same defence.
+
+How should blessing and adoption be propagated from Abraham, as a
+sort of head, into the whole body of the faithful? Because Abraham
+is considered as joined with that mighty Seed his offspring, whence
+_in chief_ and _primarily_ the salvation of all depends; because
+Abraham is made by _participation_ partner of that dignity which
+_naturally_ and _substantially_ belongs to the Seed that was to
+spring from him. God Himself has told us this, and His Apostle S.
+Paul explained it. For as we read that it was said to Abraham, "In
+thee shall all nations of the earth be blessed," so God Himself has
+told us that _in thee, by thee_, means _in, by thy seed_. Hence S.
+Paul:[57] "To Abraham were the promises made, and to his seed. He
+saith not, seeds, as of many, but as of one, and to thy seed, which
+is Christ." So that the divine words, "In thee shall all nations of
+the earth be blessed," give this meaning: "As thou shalt give flesh
+to my only begotten Son whom I cherish in my bosom, whence He shall
+be called at once 'the Son of God and the Son of Abraham,'[58] so He
+makes thee a partner of His dignity and excellence, whence, if not
+the source and origin, yet thou shalt be a broad stream of blessing
+to be poured out on all nations."
+
+Now just in the same manner is Peter the Rock of the Church, and the
+cause next to Christ of that firmness with which the Church shall
+remain impregnable to the end. For therefore is he the Rock and
+Foundation of the Church, because he has been called into a sort of
+unity with Him of whom it is said, "Behold I lay in Sion a chief
+corner stone, elect, precious, and he that believeth on it shall not
+be ashamed:" and in whom, as Paul explains, "the whole building
+fitly framed together increaseth unto a holy temple in the
+Lord."[59] Therefore is he the Church's Rock, because as he, by his
+own confession, declared the Godhead of the Foundation in chief,
+"Thou art the Christ, the Son of the living God," so from Him, who
+is the chief and substantial Foundation, he received the gift of
+being made partner in one and the same property: "And I too say unto
+thee, that thou art Peter, and upon this rock I will build my
+Church;" one with Me by communication of My office and charge, My
+dignity and excellency. Hence the stability of Peter is that of
+Christ, as the splendour of the ray is that of the sun; Peter's
+dignity that of Christ, as the river's abundance is the abundance of
+the fountain. Those who diminish Peter's dignity may well be charged
+with violating the majesty of Christ; those who are hostile to
+Peter, and divorced from him, stand in the like opposition to
+Christ.
+
+Now this parallel is an answer[60] to those who object to Peter's
+supereminence as the Foundation, that this dignity is entirely
+divine, surpassing by an almost infinite degree the capacity of man.
+For is not that a divine dignity which consists in the paternity of
+all the faithful? Is not that prerogative beyond man's capacity by
+which one becomes the author of a blessing diffused through all
+nations? Yet no one denies that such a dignity and such a
+prerogative were granted to Abraham. In divine endowments,
+therefore, their _full_ and _natural possession_ must be carefully
+distinguished from their _limited_ and _analogous participation_.
+The one, as inherent, cannot fall to the creature's lot; the other,
+as transferable, may be granted as God pleases. For what further
+removed from man than the Godhead? Yet it is written, "I have said,
+ye are Gods."[61]
+
+Not weightier is the other objection, that the office of being the
+Foundation is too important to be entrusted to human care. Was there
+less difficulty in blessing being diffused from one man among all
+nations? Rather we must look on man not as he is by, and of,
+himself, apart from God, and left to his own weakness, but as
+upborne by divine power, according to the promise, "Behold, I am
+with you all days, until the consummation of the world." Who can
+doubt that man, in union with God, may serve for a foundation, and
+discharge those offices in which the unity of a structure consists?
+It is confidently and constantly objected, that "other foundation no
+man can lay beside that which is laid, which is Jesus Christ."[62]
+As if what has been laid by Christ Himself, and consists in the
+virtue of Christ alone, can be thought other than Christ; or as if
+it were unusual, or unscriptural, for things proper to Christ to be
+participated by men. Therefore the chief difficulties against
+Peter's pre-eminence, and character as the Foundation, seem to
+spring from the mind failing to realise the supernatural order
+instituted by God, and the perpetual presence of Christ watching
+over His Church.
+
+Thus it is no derogation to Abraham's being the Father of the
+faithful, or to the hierarchy of the Church instituted by Christ
+Himself, that our Lord says,[63] "Call none your father upon earth,
+for one is your Father who is in heaven;" inasmuch as Scripture
+abundantly proves that divine gifts are richly conferred upon men.
+What more divine than the Holy Spirit? Yet it is written,[64] "And I
+will ask the Father, and He shall give you another Paraclete, that
+He may abide with you for ever." What a higher privilege than filial
+adoption? Yet it is said, [65]"Ye have received the spirit of filial
+adoption, by which we cry, Abba Father." What a greater treasure
+than co-inheritance with Christ? Yet we read, [66]"but if children,
+also heirs: heirs of God, but joint heirs with Christ." What higher
+than the vision of God? Yet S. Paul bears witness, [67]"We see now
+through a glass darkly, but then face to face." What more wonderful
+than the power of remitting sins? Yet this very power is granted to
+the Apostles, [68]"Whose sins you shall forgive, they are forgiven
+them." What further from human weakness than the power of working
+miracles? Yet Christ establishes this, [69]"Amen, amen, I say unto
+you, he that believeth on Me, the works which I do, shall he do
+also, and greater works than these shall he do." Indeed, the
+participation and communion of heavenly gifts have the closest
+coherence with that supernatural order, which God in creating man
+chose, and to which He called fallen man back through His only
+begotten Son; with that dispensation of Christ by which He loved the
+Apostles as He Himself was loved by the Father, by which He called
+them, [70]"not servants, but friends," and gave them that glory
+which He had Himself received from the Father. And the tone of mind
+which denies Peter's prerogative as the Foundation of the Church,
+under pretence that it is an usurpation of divine power, tends to
+deny some one or all of the privileges just cited, and, as a fact,
+does deny some of them. It is [71]wonderful to see how only common
+and vulgar things are discerned by modern eyes, where the Fathers
+saw celestial and divine gifts. Those without the Church have fallen
+away as well from the several parts and privileges, from what may be
+called the standing order, of the Incarnation, as from its final
+purpose and scope; and it is much if they would not charge with
+blasphemy that glorious saying put forth by the greatest of the
+Eastern, as by the greatest of the Western Fathers, "that God became
+man, in order that man might become God."[72]
+
+Was, then, S. Chrysostome wrong when he said that our Lord, in that
+passage of Matthew, showed a power equal to God the Father by the
+gifts which He bestowed on a poor fisherman? "He who gave to him the
+keys of the heavens, and made him Lord of such power, and needed not
+prayer for this, for He did not then say, I prayed, but, with
+authority, I will build my Church, and I will give to thee the keys
+of heaven."[73] Was he wrong when he called him "the chosen of the
+Apostles, the mouth-piece of the disciples, the head of the band,
+the ruler over the brethren?"[74] Or where he saw these prerogatives
+in the very name of Peter, observing, "When I say Peter, I mean the
+impregnable rock, the immovable foundation, the great apostle, the
+first of the disciples?"[75]
+
+To sum up, then, what has been hitherto said, we have advanced so
+far as this; first the promise, and then the bestowal of a new name,
+expressing a singular pre-eminence, and in its _proper_ sense
+befitting Christ alone, have distinguished Simon from the rest of
+the apostles. But much more the power signified by that name, and
+explained by the Lord Himself, carries far higher Peter's privilege,
+and indicates him to be the possessor of authority over the
+Apostles. For if Simon is the Rock of the Church, and if the
+property of Foundation, on which the structure of the Church rests,
+belongs to him immediately after Christ, and analogously with
+Christ, there arises this relation between Christ and Simon, that as
+He is first, and chiefly, and by inherent power, so Simon is
+secondarily, by participation and analogy, that which underlies,
+holds together, and supports the Apostles and the whole fabric of
+the Church.
+
+Now such a relation carries with it not merely precedency of honour,
+but superior authority. The strength of the Apostles lay in their
+union with Christ, and subordination to Him. The like necessity of
+adhering to Peter is expressed in his new name. Take away that
+subordination, and you destroy the very image by which the Lord
+chose to express Peter's dignity; and you remove, likewise, Peter's
+participation in that property which the Lord communicated to him in
+the name of the Rock. For if the Apostles needed not to be joined
+with him, he had no title to be called the Foundation; and if he had
+no coactive power over the Apostles, he did not share the property
+by which Christ is the Rock and Foundation. Thus the name, and the
+dignity expressed by the name, show Peter to have been singly
+invested by the Lord with both honour and power superior to all the
+Apostles.[76]
+
+FOOTNOTES:
+
+[1] John xvii.
+
+[2] Matt. xvi. 18.
+
+[3] Matt. xxviii. 19, 20.
+
+[4] Matt. v. 14; Psalm xlvii. 2; cxxxi. 13, 14.
+
+[5] 1 Tim. iii. 15.
+
+[6] John x. 11-16.
+
+[7] Eph. v. 32, 30.
+
+[8] Mark iii. 13.
+
+[9] Dan. ix. 26.
+
+[10] 1 John i. 1.
+
+[11] Luke xxii. 26.
+
+[12] Vid. John i. 42; Mark iii. 16; Matt. xvi. 18; Luke xxii. 32;
+John xxi. 15.
+
+[13] Passaglia, p. 35-7.
+
+[14] John i. 35-42.
+
+[15] S. Chrysostome on the text. S. Cyril on John i. 42.
+
+[16] Isai. xxviii. 16; Ps. cxvii. 22; Dan. ii. 35; Zach. iii. 9;
+Eph. ii. 20.
+
+[17] Theodoret on Dan. ii. 34.
+
+[18] Ambrose on Luke, Lib. 6, n. 97.
+
+[19] Serm. iv. 2.
+
+[20] For the name Boanerges, which in one place is given to the two
+sons of Zebedy, is in the first place a joint name; secondly, it is
+nowhere else referred to, and does not take the place of their
+birth-names; thirdly, it indicates not an official dignity, but an
+inward disposition. We cannot doubt that such a name bestowed on the
+two brothers was a mark of great distinction, but, for the above
+reasons, it cannot come into competition with the name of Peter. See
+Passaglia, p. 44, n. 38.
+
+[21] Mark iii. 14; Matt. x. 1; Luke vi. 14.
+
+[22] Cont. Marcion. L. 4, c. 13.
+
+[23] Apoc. xxii. 16; iii. 7.
+
+[24] S. Chris. on Matt. 16, Hom. 54.
+
+[25] S. Leo, Serm. 3 on his anniversary.
+
+[26] Hilary of Poitiers on Matt. xv. n. 6; on Ps. cxxxi. n. 4; on
+the Trinity, L. 6, n. 20. Gregory Naz. Orat. 26, p. 453. Ambrose in
+his first hymn, referred to also by Augustine, Retract. lib. 1, c.
+21, and Epiph. in ancor. n. 9.
+
+[27] Tertullian de monogam. c. 8. Origen on Ps. 1, quoted by
+Eusebius, Hist. I. 6, c. 25. Cyprian, Ep. 71, and Firmilian, among
+Cyprian's letters, 75.
+
+[28] Basil cont. Eunom. lib. 2, n. 4. Zeno. lib. 2, tract. 13, n. 2.
+
+[29] By the same.
+
+[30] Epiphan. hær. 59, n. 7.
+
+[31] August. in Ps. cont. par. Donati. Leo, serm. 98.
+
+[32] Theodoret, ep. 77.
+
+[33] Maximus of Turin, serm. pro natali Petri et Pauli.
+
+[34] Greg. Nazian. in hom. archieratico inserta.
+
+[35] Origen on Exod. hom. 5, n. 4.
+
+[36] Gallican sacramentary, edited by Mabillon, T. I. Mus. Ital. p.
+343. Synod of Ephesus, act. 3.
+
+[37] Peter Chrysologus, serm. 154.
+
+[38] Ambrose on Virginity, c. 16.
+
+[39] Ambrose on Luke, lib. 4, n. 70.
+
+[40] Chrysostome, hom. on debtor of ten thousand talents, Tom. 3, p.
+4.
+
+[41] Philip, legate of the Apostolic See, in Act. 3 of Council of
+Ephesus.
+
+[42] Council of Chalcedon, act. 3. in deposing Dioscorus.
+
+[43] For the above references see Passaglia, p. 400.
+
+[44] Vid. Passaglia, p. 54, note 47.
+
+[45] Gen. x. 25; xvii. 19; xxx. 18; xii. 51, 52.
+
+[46] Gen. xxv. 26; xxvii. 36; xxv. 25; xxv. 30; Exod. ii. 10; 1
+Macc. ii. 4; Mark iii. 17.
+
+[47] Isai. vii. 3; Os. i. 4, 6, 9; Gen. v. 29; xxxii. 28; Numb.
+xiii. 17; Gen. xvii. 15; Matt. iii. 1.
+
+[48] Passaglia, p. 51.
+
+[49] Passaglia, p. 52.
+
+[50] Gen. xii. 1; Mark 1. 16, 17; Luke v. 10.
+
+[51] Gen. xii. 4; Mark i. 18.
+
+[52] Gen. xvii. 5; John i. 42.
+
+[53] Gen. xxii. 1; Matt. xvi. 15; John xxi. 15.
+
+[54] Gen. xxii. 10; Matt. xvi. 16; John xxi. 15.
+
+[55] Gen. xviii. 17; Acts x. 10; xv. 7; Luke xxii. 32.
+
+[56] Gal. iii. 7.
+
+[57] Gal. iii. 16.
+
+[58] Matt. i. 1.
+
+[59] Is. xxviii. 16; Eph. ii. 21.
+
+[60] Passaglia, p. 58.
+
+[61] Ps. lxxxii. 6, with John x. 34.
+
+[62] 1 Cor. iii. 11.
+
+[63] Matt. xxiii. 9.
+
+[64] John xiv. 16.
+
+[65] Rom. viii. 15.
+
+[66] Rom. viii. 17.
+
+[67] 1 Cor. xiii. 12.
+
+[68] John xx. 23.
+
+[69] John xiv. 12.
+
+[70] John xv. 9, 15.
+
+[71] Passaglia, p. 442. n. 38.
+
+[72] O tou Theou Logos enênthrhôpêsen hina hêmeis
+theopoiêthômen. St. Athan. de Incarn. Factus est Deus homo, ut homo
+fieret deus. St. Aug. Serm. 13, de Temp.
+
+[73] S. Chrys. Tom. vii. 786. Hom. 82, in Matt.
+
+[74] Tom. viii. 525. Hom. 88, in Joan.
+
+[75] Hom. 3, de Poenitentia. Tom. ii. 300.
+
+[76] Passaglia, p. 48, 9.
+
+
+
+
+CHAPTER II.
+
+EDUCATION AND FINAL DESIGNATION OF PETER TO BE THE RULER WHO SHOULD
+CONFIRM HIS BRETHREN.
+
+
+Having promised[1] and bestowed on Simon a new name, prophetic of
+the peculiar position which he was to occupy in the Church, and
+having set forth the meaning contained in that name in terms so
+large and magnificent, that, as we have seen, the greatest saints
+and fathers have felt it impossible to exhaust their force, our Lord
+proceeded to _educate_ Peter, so to say, for his especial charge of
+supreme ruler. He bestowed upon him, in the course of His ministry,
+tokens of preference which agree with the title thus solemnly
+conferred; and He instructed him with all the care which we should
+expect to be given to one who was to become the chief doctor of
+Christians. Such instruction may be said to consist in two things, a
+more complete knowledge of the Christian revelation, and a singular
+apprehension of its divine proofs.
+
+Now, innumerable as are the particulars in which the Christian
+revelation consists, they may yet be gathered up mainly into two
+points, which meet in the Person of our Lord, and are termed by the
+ancient fathers who have followed this division, the _Theology_, and
+the _Economy_. There is the Divine Nature, that "_form of God_,"
+which our Lord had from the beginning in the bosom of the Father;
+and there is the human nature, that "_form of a servant_," which "in
+the economy or dispensation of the fulness of times" He assumed, in
+order that He might purchase the Church with His blood, and[2]
+"re-establish all things in heaven and on earth." All, therefore,
+in the Christian faith which concerns "the form of God" is termed
+the Theology; all which contemplates "_the form of a servant_," the
+Economy.
+
+But the heavenly origin and certain truth of both these parts of
+Christian faith are proved partly by the fulfilment of prophecy, and
+partly by the working of miracles. To both our Lord perpetually
+appealed, and His apostles after Him, and those who have followed
+them. One, then, who was to be the chief ruler and doctor of
+Christians, needed especial instruction in the Theology, and
+Economy, especial assurance of the fulfilment of prophecy, and the
+working of miraculous power. Now Peter was specially selected for
+this instruction and that assurance.
+
+The whole teaching of our Lord, indeed, and the innumerable acts of
+power and words of grace with which it was fraught, were calculated
+to convey these to all the Apostles. But while they were witnesses
+in common of that teaching in general, some parts of it were
+disclosed only to Peter and the two sons of Zebedy. Perhaps there is
+no incident in the Gospel history, which set forth in so lively a
+manner, and so convincingly proved, the mysteries concerning the
+union of "the form of God" and "the form of a servant," as the
+Transfiguration. The retreat to the "high mountain apart," and in
+the midst of that solitary prayer, "the face shining as the sun,"
+and "the robes white as light," the presence of Moses and Elias,
+conversing with Him on the great sacrifice for sin, "the bright
+cloud which encompassed them," and the voice from out of it,
+proclaiming "This is my beloved Son, in whom I am well pleased: hear
+Him;" so impressed themselves on the great Apostle, that after long
+years he appealed to them in proof that he and his brethren had not
+taught "cunningly devised fables, when they made known the power
+and presence of the Lord Jesus Christ, but had been eyewitnesses of
+His majesty, when He received from God the Father honour and glory,
+this voice coming down to Him from the excellent glory, 'This is my
+beloved Son, in whom I have pleased myself: hear ye Him.' And this
+voice we heard brought from heaven, when we were with Him in the
+holy mount." Among all the Apostle's experience of the three years'
+ministry, by the shore and on the waves of the lake of Galilee, in
+the cornfields, or on the mountain side, in the noon-day heat, or
+midnight storm, even in the throng which cried 'Hosannah!' and
+'Crucify Him!' this stood out, until "the laying aside of his
+fleshly tabernacle," as "the Lord had signified to Him."[3] For[4]
+what indeed was not there? the plurality of persons in the Godhead,
+the Father and the Son, the true, and not adopted, Sonship of the
+latter, His divine mission unto men; the new order of things
+resulting from it, and the summing up under one head of all things
+in heaven and in earth; the sealing up and accomplishing of the law
+and the prophets, by the presence of their representatives, Moses
+and Elias, a most wonderful and transporting miracle; and the
+command implicitly to obey Him in whom the Father was well pleased.
+Thus the Transfiguration may be termed the summing up of the whole
+Christian revelation.
+
+But now of this we read that "after six days Jesus taketh unto Him
+_Peter_, and James, and John his brother, and bringeth them up into
+a high mountain apart." These three alone of the twelve. Yet does He
+not associate the sons of Zebedy with Peter in this privilege?
+Needful no doubt it was that so splendid an act should have a
+suitable number of witnesses, and that as His future glory should
+have[5] three witnesses from heaven, and as many from earth, so
+this, its rudimental beginning, should be attested by three as from
+heaven, God the Father, Moses, and Elias, and by three from earth,
+Peter, James, and John. Dear to Him likewise, next to Peter, and
+most privileged after Peter, were the sons of Zebedy; yet a
+distinction is seen in the mode in which they are treated even when
+joined together in so great a privilege. For in all the three
+accounts Peter is named first; "He taketh to Him Peter, and James,
+and John." They likewise are called by their birth-name, he by his
+prophetic appellation of the Rock; they are silent, but he speaks;
+"Peter answering, said;" nor only speaks, but in the name of all;
+"It is good _for us_ to be here," as if their leader. And, fifthly,
+he is named specially, they as his companions; "but Peter, _and they
+that were with him_, were heavy with sleep."[6] Thus even when three
+are associated in a special privilege above the Twelve, Peter is
+distinguished among the three.
+
+But if there was one other occasion on which above all "the form of
+the servant" was to be set forth in the most awful, and the most
+endearing light, it was on that evening, "the hour" of evil men and
+"the power of darkness," when "the righteous servant who should
+justify many" was about to perform the great, central, crowning act
+of His mediation. Then we read that "He said to His disciples, Sit
+you here, till I go yonder and pray."[7] And then immediately
+"taking with Him Peter, and the two sons of Zebedy, He began to grow
+sorrowful and to be sad." Yet here again, even in the association
+with the sons of Zebedy, Simon is distinguished, for he is named
+first; and by the illustrious name of Peter, the Rock; and as the
+leader of the others, for, says Matthew, Christ after His first
+prayer, "comes to His disciples, and finds them sleeping, and _says
+to Peter_, What, could _ye_ not watch with me one hour?" Why the
+change of number, Peter in the singular, _ye_ in the plural? Why the
+blame of Peter, involving the blame of the rest? Because the members
+are censured in the head.
+
+In these two signal instances our Lord, while preferring Peter and
+the two sons of Zebedy to the rest of the Twelve, yet marks a
+gradation likewise between them and Peter. And these two set forth
+the Theology and Economy, in the most emphatic manner.
+
+And as the supreme preceptor must not only be acquainted with the
+truth which he has to deliver, but with the evidence on which it
+rests, so is Peter specially made a witness of his Lord's "power and
+presence" and "the works which no other man did." In that remarkable
+miracle of raising to life the ruler of the synagogue's daughter we
+read, "He admitted not any man to follow Him, but Peter and James,
+and John the brother of James;"[8] where, as before, and always,
+Peter is mentioned first, and by the prophetic name of his Primacy.
+
+From[9] all which we gather four points; 1. Several things are
+mentioned in the Gospels which Christ gave to Peter, and not to the
+rest of the Apostles: 2. But nothing which He gave to them together,
+and not to Peter with them. 3. What He seemed to give to them in
+common, yet accrue to Peter in a special manner, who appears among
+the Apostles not as one out of the number, but their destined head,
+by the name, that is, of Peter, so markedly promised, bestowed, and
+wonderfully explained by our Lord, of which, as we have seen, S.
+Chrysostome, an eastern Patriarch, as well as a great Saint and
+Father, observed, "When I say Peter, I mean the impregnable Rock,
+the immovable foundation, the great Apostle, the first of the
+disciples." 4. Either we are not to take Christ's dealing as the
+standard of Peter's dignity, and destination, or we must admit that
+he was preferred to the rest, and made the supreme teacher of the
+faithful.
+
+S. Matthew records the incidents of the officers asking for the
+payment of the didrachma which all the children of Israel were bound
+to contribute to the temple; and his words show us a fresh instance
+of honour done to Peter, and a fresh note of his superiority. "When
+they were come to Capharnaum, they that received the didrachma came
+to Peter and said to him, Doth not your master pay the didrachma?"[10]
+But why should they come to _him_, and ask, not if _his_ master, but
+"your" master, the master of all the Apostles, paid the census, save
+that it was apparent, even to strangers, that Peter was the first and
+most prominent of the company? Why use him rather than any of the
+others, for the purpose of approaching Christ? "As Peter seemed to be
+first of the disciples," says S. Chrysostome, on the text, "they go to
+him." The context naturally suggests this reason, and the ancient
+commentators remarked it. But what follows is much more striking.
+Peter answered, Yes, that is, that his master observed all the laws of
+Moses, and this among the number. As he went home he purposed, no
+doubt, to ask our Lord about this payment, but "when he was come
+into the house Jesus prevented him," having in His omniscience seen
+and heard all that had passed, and He proceeded to speak words
+involving His own high dignity, followed by a singular trial of Peter's
+faith, and as marked a reward of it when tried. "What thinkest thou,
+Simon? The kings of the earth, of whom do they receive tribute or
+custom? of their own children or of strangers? And he said, Of
+strangers. Jesus said to him, Then the children are free." Slight
+words in seeming, yet declaring in fact that most wonderful truth
+which had formed so shortly before Peter's confession, and drawn
+down upon him the yet unexhausted promise; for they expressed, I am
+as truly the natural Son of that God, the Sovereign of the temple, for
+whom this tribute is paid, as the children of earthly sovereigns, who
+take tribute, are their sons by nature. Therefore by right I am free.
+"But that we may not scandalize them, go to the sea and cast in a hook;
+and that fish which shall first come up, take; and when thou hast opened
+its mouth, thou shalt find a stater; take that and give it to them for
+Me and thee." Declaring to His favoured disciple afresh that He is
+the true, and not the adopted, Son of God, answering his thoughts by
+anticipation, and expressing His knowledge of absent things by the
+power of the Son of God, He tries his faith by the promise of a
+fresh miracle, which involved a like exercise of divine power.
+Peter, in proceeding to execute His command, must make that
+confession afresh by deed, which he had made before by word, and
+which his Lord had just repeated with His own mouth. How else could
+he go to the lake expecting to draw at the first cast a fish in
+whose mouth he should find a coin containing the exact amount due to
+the temple for two persons? But what followed? What but a most
+remarkable reward for the faith which he should show? "Take that and
+give it to them for Me and thee." There are looks, there are tones
+of the voice, which convey to us more than language. So, too, there
+are acts so exceedingly suggestive, that without in any _formal_ way
+proving, they carry with them the force of the strongest proof. And
+so, perhaps, never did our Lord in a more marked manner _associate_
+Peter with Himself than here. It was a singular distinction which
+could not fail to strike every one who heard it. Thus S. Chrysostome
+exclaims,[11] "You see the exceeding greatness of the honour;" and
+he adds, "wherefore, too, in reward for his faith He connected him
+with Himself in the payment of the tribute;" and he remarks on
+Peter's modesty, "for Mark, the disciple of Peter, seems not to have
+recorded this incident, because it pointed out the great honour
+bestowed on him; but he did record his denial, while he was silent
+as to the points which made him conspicuous, his Master perhaps
+begging him not to say great things about him." Indeed, _how_ could
+one of the disciples be more signally pointed out than by this
+incident, as "the faithful and wise steward, whom the Lord would set
+over His household, to give them their portion of food in due time?"
+
+Other fathers, as well as S. Chrysostome, did not fail to see such a
+meaning in this passage; but let us take the words of Origen as
+pointing out the connection of this incident with the important
+question following. His words are: "It seems to me that (the
+disciples) considering this a very great honour which had been done
+to Peter by Jesus, in having put him higher than the rest of His
+disciples, they wished to make sure of what they suspected by asking
+Jesus and hearing His answer, whether, as they conceived, He judged
+Peter to be greater than them; and they also hoped to learn the
+cause for which Peter was preferred to the rest of the disciples.
+Matthew, then, wishing to signify this by these words, "take that
+and give it to them for Me and thee," added, "on that day the
+disciples came to Jesus, saying, Who, thinkest thou, is the greater
+in the kingdom of heaven?"[12]
+
+For, indeed, why should they immediately ask this question? The
+preceding incident furnishes a natural and sufficient cause. The
+Apostles, it seems, were urged by the plainness of Christ's words
+and acts to inquire who among them should have the chief authority.
+Who will not agree with S. Chrysostome: "The Apostles were touched
+with a human infirmity, which the Evangelist too signifies in the
+words, 'in that hour,' when He had honoured him (Peter) before them
+all. For though of James and John one of the two was the
+first-born," (alluding to an opinion that the tax was paid by the
+first-born,) "He did nothing like it for them. Hence, being ashamed,
+they confessed their excitement of mind, and do not say plainly, Why
+hast thou preferred Peter to us? Is he greater than we are? For this
+they did not dare; but they ask indefinitely, Who is the greater?
+For when they saw three preferred to the rest, they felt nothing
+like this; but when one received so great an honour, they were
+pained. Nor were they kindled by this alone, but by putting together
+many other things. For He had said to him, 'I will give to thee the
+keys,' and 'Blessed art thou Simon Bar-jona,' and here 'Give it to
+them for Me and for thee;' and also they were pricked at seeing his
+confidence and freedom of speech."[13]
+
+Thus their question, if it did not express, at least suggested this
+meaning, "Speak more plainly and distinctly whether Peter is to be
+the greater and the chief in the Church, and accordingly among us,"
+and so they seem to have drawn from our Lord's act a conclusion
+which they did not see in the promising or bestowing the prophetic
+name of Peter, nor even in the promises conveyed in explaining that
+name, and were vexed at the preference shown to him.
+
+And if [14]any be inclined to conclude from hence that our Lord's
+words and acts to Peter had not been of any marked significancy,
+they should be reminded that the very clearest and plainest things
+were sometimes not understood by the Apostles, before the descent of
+the Holy Spirit on them. This was specially the case with the things
+which they were disinclined to believe. Thus our Lord again and
+again foretold to them His passion in express terms, but we are
+told, "they understood none of these things."[15] He foretold, too,
+His resurrection, yet they did not the least expect it, and they
+became at length fully assured of the fact before they remembered
+the prediction. Strange as these things seem, yet probably
+everyone's private experience will furnish him with similar
+instances of a veil being cast upon his eyes, which prevented his
+discerning the most evident things, towards which there was
+generally some secret disinclination.
+
+But [16]how did our Lord answer their question? Did He remove at
+once the ground of their jealousy by declaring that in the kingdom
+of heaven no one should have pre-eminence of dignity, but the
+condition of all be equal? On the contrary, He condemns ambition and
+enjoins humility, but likewise gives such a turn to His discourse as
+to insinuate that there would be one pre-eminent over the
+rest.[17] "Jesus calling unto Him a little child, set him in the
+midst of them, and said, Amen I say unto you, unless you be
+converted and become as little children, you shall not enter into
+the kingdom of heaven." Then He adds, "whosoever therefore shall
+humble himself as this little child, he is the greater in the
+kingdom of heaven." Thus He did not exclude the pre-eminence of that
+"greater one," about which they asked, but pointed out what his
+character ought to be. But this will be much clearer from a like
+enquiry, and the answer to it, recorded by S. Luke.
+
+For even at the last supper, our Lord having told them that He
+should be betrayed, and was going to leave them in the way
+determined for Him, there was not only an enquiry among them which
+of them should do that thing, but also, so keenly were their minds
+as yet, before the coming down of the Holy Spirit, alive to the
+desire of pre-eminence, and so strongly were they persuaded that
+such a superior had not been excluded by Christ, but rather marked
+out and ordained, "there was a strife among them which of them
+should seem to be greater." Now our Lord meets their contention
+thus: "The [18]kings of the Gentiles lord it over them, and they
+that have power over them are called beneficent. But you not so; but
+he that is the greater among you, let him become as the younger; and
+he that is the leader, as he that serveth. For which is greater, he
+that sitteth at table, or he that serveth? Is not he that sitteth at
+table? But I am in the midst of you as he that serveth. And you are
+they who have continued with Me in my temptations; and I dispose to
+you, as My Father hath disposed to Me, a kingdom; that you may eat
+and drink at My table in My kingdom; and may sit upon thrones
+judging the twelve tribes of Israel."
+
+Now [19]in this speech of our Lord we may remark four points:--
+
+1. What is omitted, though it would seem most apposite to be said;
+
+2. What is affirmed, if not expressly, yet by plain consequence;
+
+3. What comparison is used in illustration;
+
+4. What meets with censure and rejection.
+
+1. First, then, though the Apostles had twice before contended about
+pre-eminence, yet our Lord neither there, nor here, said openly that
+He would not prefer any one over the rest, nor appoint any one to be
+their leader. Yet the importance of the subject, His own wisdom, and
+His love towards His disciples, as well as His usual mode of acting,
+seemed to demand, that had it been His will for no one of them to be
+set over the rest, He should plainly declare it, and thus extinguish
+all strife. No less a matter was at issue than the harmony of the
+Apostles with each other, the peace of the Church, and the success
+of the divine counsel for its government. Moreover, the Gospels
+represent Him to us as continually removing doubts, clearing up
+perplexities, and correcting wrong judgments among His disciples.
+Let us recall to remind a very similar occasion, when the mother of
+the sons of Zebedy with her children came before Him asking "that
+these my two sons may sit the one on thy right hand and the other on
+thy left, in thy kingdom." He rejected their prayer at once, saying,
+"To sit on My right or My left hand is not mine to give to you, but
+to them for whom it is prepared by My Father."[20] The silence,
+therefore, of Christ here, under such circumstances, is a proof that
+it was not the divine will that all the Apostles should be in such a
+sense equal that no one of them should hold a superior authority
+over the rest.
+
+2. But eloquent as this silence is, we are not left to trust to it
+alone, for our Lord's words point out, besides, the institution of
+one superior. "The kings of the Gentiles," He says, "lord it over
+them; and they that have power over them are called benefactors. But
+you not so: but he that is the greater among you, let him become as
+the younger; and he that is the leader, as he that serveth." _A
+greater_ and _a leader_, then, _there was to be_. Our Lord's words
+contain two parallel propositions repeated. 1. There is among you
+one who is the greater, let him, then, be as the younger. 2. There
+is among you one who is the leader, let him be as he that serveth.
+Thus our Lord's meaning is most distinct that they should have a
+superior.
+
+But in the very similar passage about the sons of Zebedy, lest any
+should conclude that no one of the Apostles was to be superior to
+the rest, He called them to Him and said, "You know that the princes
+of the Gentiles lord it over them, and they that are the greater
+exercise power upon them. It shall not be so among you, but
+whosoever will be the greater among you, let him be your minister;
+and he that will be the first among you shall be your servant. Even
+as the Son of man is not come to be ministered unto, but to
+minister, and to give His life a redemption for many." Where He
+tells them His will, not that no one of the Apostles should be
+"great" and "first," but what the type and model should be which
+that "great" and "first" one should imitate, even the Son of man who
+came to minister.
+
+3. For to make this quite certain, there, and here too, He directs
+us to a particular comparison, by which He explains and concludes
+His discourse, "For who is greater, he that sitteth at table, or he
+that serveth? Is not he that sitteth at table? But I am among you as
+he that serveth.--And I dispose unto you as My Father disposed unto
+Me, a kingdom." Here our Lord sets Himself before His Apostles as
+the exemplar both of the rule which the superior was to exercise,
+and of the temper and character which he was to shew. As He had been
+speaking of the kingdoms of the Gentiles, so He now points out to
+them in contrast the true kingdom which He was disposing unto them.
+The Church as it had been from the beginning, was to be the model of
+what it should be to the end. Now all confess that in that Church
+Christ had held the place of "the First," "the Great one," "the
+Ruler." And now He explains that one of His Apostles should occupy
+that place of His, and occupying it should be of a like temper with
+Himself, who had been the minister and servant of all. And it may be
+remarked that the same word is here applied to him who should _rule_
+among the disciples, which expresses the dignity of Christ Himself
+in the prophecy of Micah, quoted in Matt. ii. 6, "Out of thee shall
+go forth[21] _the ruler_, who shall be shepherd over my people
+Israel." For Christ says, "He that is the greater among you let him
+be as the younger; and _he that ruleth_ as he that serveth. _For_,
+who is greater, he that sitteth at meat, or he who serveth? But I am
+among you as he that serveth." "I dispose to you a kingdom: as My
+Father disposed to Me:" let him who follows Me in place, follow Me
+in character.
+
+But, 4, what does our Lord censure and reject from His Church? It is
+plain that He compares kingdom with kingdom, and the kingdom of
+heaven, which is the Church, with human kingdoms, and, moreover,
+that the negative quality as to which, in the clause, "But you not
+so," the two are compared, is, _not_ the fact that there is
+pre-eminence and rule in both, but a certain _mode_ of exercising
+them. This is, the pomp and ambition expressed in the words,
+"lording it," "exercising authority," "are called benificent." As
+again is shewn in the repeated declaration that what had been most
+alien from the spirit of His own ministry, should not appear in the
+ministry that He would establish after Him. Now He had shown no pomp
+and pride of dominion, but yet He had shown the dominion itself in
+the fullest sense, the power of passing laws, enjoining precepts,
+defining rites, threatening punishments, governing, in fine, His
+Church, so that He had been pre-eminently "the Lord." Lastly, this
+is shown in the words recorded by S. John, as said shortly after on
+this same occasion. "You call Me Master and Lord, and you say well,
+for so I am. If I then, your Lord and Master, have washed your feet,
+you also ought to wash one another's feet: _for I have given you an
+example_, that as I have done unto you, so you also may do."[22]
+
+Now nothing can show more strongly than this discourse the
+pre-eminence and authority which our Lord was going to establish in
+one of His Apostles over the rest. For here we have His intention
+disclosed that in His kingdom, which is the Church's, some one there
+should be "the Great," "the First," and "the Ruler," who should
+discharge, in due proportion and analogy, the office which He
+Himself, before He returned to the Father, had held. But before we
+consider further who this one was, let us look at the subject from a
+somewhat different point of view.
+
+And [23]here we must lay down three points, the _first_ of which is,
+that our Lord, during His life on earth, had acted in two
+capacities, the one, as the Author and Founder, the other, as the
+Head and Supreme Ruler of His Church. His functions in the former
+capacity are too plain to need enlarging upon. He disclosed the
+objects of our faith: He instituted rites and sacraments: He
+provided by the establishment of a ministry for the perpetual growth
+and duration of the Church. It was in this sense that He spoke of
+Himself to His apostles, as "the Master," who could share His
+prerogatives with no one: "But be not you called Rabbi, for one is
+your Master, and all you are brethren."[24] Thus is He, "the
+Teacher," "the Master," throughout the Gospel.
+
+But He likewise acted as the Head of His Church, with the dignity
+and authority of the chief visible Ruler. He was the living bond of
+His disciples: the person around whom they grouped: whose presence
+wrought harmony: whose voice terminated contention among them: who
+was ever at hand to solve emergent difficulties. Thus it is that
+prophecy distinguished Him as "the Lord," "the King," "the
+Shepherd;" "on whose shoulders is the government," "who should
+_rule_ His people, Israel." And His Church answers to Him in this
+capacity, as the family, the house, the city, the fold, and the
+kingdom.
+
+Thus His relation to the Church was twofold, as Founder, and as
+Supreme Pastor.
+
+_Secondly_, the Church shares her Lord's prerogative of
+unchangeableness, and as He is "Jesus Christ the same yesterday,
+to-day, and for ever," so She, His mystical Body, in her proportion,
+remains like herself from the beginning to the end. The Church and
+Christianity are bound to each other in a mutual relation; the
+Church is Christianity embodied; Christianity is the Church in
+conception: the consistency and identity which belong to
+Christianity belong likewise to her; neither can change their
+nature, nor put on another form.
+
+But, _thirdly_, the Church would be unlike herself, if, having been
+from her very cradle visibly administered by the rule of One, she
+fell subsequently, either under no rule at all, according to the
+doctrine of the Independents, or under the rule of the multitude,
+according to the Calvinists, or under the rule of an aristocracy, as
+Episcopalians imagine. A change of government superinduces a change
+of that substantial form which constitutes a society. But this holds
+in her case especially, above all other societies, as she came forth
+from the creative hand of her Lord, her whole organization instinct
+with inward life, her government _directly_ instituted by God
+Himself, in which lies her point of distinction from all temporal
+polities.
+
+For imagine, that upon our Lord's departure, no one had been deputed
+to take the visible headship and rule over the Church. How, without
+ever fresh revelations, and an abiding miraculous power, could that
+complex unity of faith, of worship, and of polity, have been
+maintained, which the[25] Lord has set forth as the very sign and
+token of His Church? A multitude scattered throughout the most
+distant regions, and naturally differing in race, in habits, in
+temperament, how could it possibly be joined in one, and remain one,
+without a powerful bond of unity? Hence, in the fourth century, S.
+Jerome[26] observed, "The safety of the Church depends on the
+dignity of the supreme Priest, in whom, if all do not recognise a
+peculiar and supereminent power, there will arise as many schisms in
+the Church as there are priests." And the repentant confessors out
+of Novatian's schism, in the middle of the third century, "We know
+that Cornelius (the Pope) has been elected Bishop of the most holy
+Catholic Church, by Almighty God, and Christ our Lord.--We are not
+ignorant that there is one God, one Christ the Lord, whom we
+confessed, one Holy Spirit, and that there ought to be one bishop
+in the Catholic Church."[27] And these words, both of S. Jerome, and
+of the confessors, if they primarily apply to the diocesan bishop
+among his priests and people, so do they with far greater force
+apply to the chief bishop among his brethren in the whole Church.
+Now, as our Lord willed that His Church should do without fresh
+revelations, and new miracles, such as at first accredited it, and
+that it should preserve unity; and as, when it was a little flock,
+which could be assembled in a single room, it had yet one visible
+Ruler, how can we doubt that He willed this form of government to
+remain, and that there should be one perpetually to rule it in His
+name, and preserve it in unity, since it was to become co-extensive
+with the earth?
+
+Again, we may ask, was the condition of fold, house, family, city,
+and kingdom, so repeatedly set forth in Holy Scripture, to belong to
+the Church only while Christ was yet on earth, or to be the visible
+evidence of its truth for ever? Do these terms exhibit a temporary,
+or a perpetual state? Each one of these symbols by itself, and all
+together, involve one visible Ruler: therefore, so long as the
+Church can be called with truth, the one house, the one family, the
+one city, the one fold, the one kingdom, so long must it have one
+visible and supreme Ruler.
+
+But once grant that such a one there was after our Lord's departure,
+and no one can doubt that one to have been Peter. It is easier to
+deny the supreme Ruler altogether, than to make him any one but
+Peter. The whole course of the Gospels shows none other marked out
+by so many distinctions. Thus, even those who wish to refuse a real
+power to his Primacy, are compelled by the force of evidence to
+allow him a Primacy of order and honour.
+
+But nothing did our Lord more pointedly reject than the vain pomp of
+titles and honours. In nothing is His own example more marked than
+in that He exercised real power and supreme authority without pomp
+or show. Nothing did He enjoin more emphatically on the disciple who
+should be the "Great one," and "the Ruler," among his brethren, than
+that he must follow his Master in being the servant of all. A
+Primacy, then, consisting in titles and mere precedency, is of all
+things most opposed to the spirit and the precepts of our Lord. And
+so the Primacy which He designated must be one of real power and
+pre-eminent authority.
+
+And this brings us back to the passage of S. Luke which we were
+considering, where four things prove that Christ had such a headship
+in view. First, the occasion, for the Apostles were contending for a
+place of real authority. The sons of Zebedy expressed it by sitting
+on His right hand and on His left, that is, holding the second and
+the third place of dignity in the kingdom.
+
+Secondly, the double comparison which our Lord used, the one
+negative, the other affirmative: in the former, contrasting the
+Church's ruler with the kings of the Gentiles, He excluded pomp and
+splendour, lordship and ambition; in the latter, referring him to
+His own example, who had the most real and true power and
+superiority, He taught him to unite these with a meekness and an
+attention to the wants of his brethren, of which His own life had
+been the model.
+
+Thirdly, the words "the First," "the Greater," and "the Ruler,"
+indicate the pre-eminence of the future head, for as they appear in
+the context, and according to their Scriptural force, they indicate
+not a vain and honorary, but a real authority, one of them being
+even the very title given to our Lord.
+
+And, fourthly, this is proved by the object in view, which is,
+maintaining the identity of the Church, and the form which it had
+from the beginning, and preserving its manifold unity. As to its
+identity, and original form, it is needless to observe that Christ
+exercised in it not an honorary but a real supremacy, so that under
+Him its government was really in the hands of one, the Ruler. As to
+the preservation of its unity--and especially a unity so
+complex--the very analogy of human society will sufficiently teach
+us that it is impossible to be preserved without a strong central
+authority. Contentions can neither be checked as they arise, nor
+terminated when they come to a head, without the interference of a
+power to which all yield obedience. And the living example of those
+religious societies which have not this power is an argument whose
+force none can resist. Where Peter is not, there is neither unity of
+faith, nor of charity, nor of external regimen.
+
+No sooner [28]then had our Lord in this manner pointed out that
+there should be one hereafter to take His place on earth and to be
+the Ruler of his brethren, expressing at the same time the toilsome
+nature of the trust, and the duty of exercising it with the spirit
+which He, the great model, had shown, than turning His discourse
+from the Apostles, whom hitherto He had addressed in common, to
+Peter singly, He proceeded to designate Peter as that one, to assure
+him of a singular privilege, and to enforce upon him a proportionate
+duty.
+
+And first a break in the hitherto continuous discourse is ushered in
+by the words, "And the Lord said," and what follows is fixed to
+Peter specially, by the reiteration of his name, "Simon, Simon,
+behold Satan hath desired to have you that he may sift you as
+wheat:" to have _you_, that is not Peter alone, but all the
+Apostles, the same you, whom in the preceding verses He had so often
+repeated, "you not so," "but I am in the midst of you," "but you are
+they that have continued with Me," "and I dispose to you a kingdom,"
+"that you may eat and drink with Me;" and what follows? What was the
+resource provided by the Lord against this attack of the great enemy
+on all His fold? "But I have prayed for _thee_, that _thy_ faith
+fail not: and thou being once converted confirm thy brethren." Not
+"I have prayed for _you_," where all were assaulted, "that _your_
+faith fail not," but I have prayed for _thee_, Peter, that _thy_
+faith fail not! Nothing can be more emphatic than this change of
+number, when our Lord throughout all His previous discourse had used
+the plural, and now continuing the plural to designate the persons
+attacked, uses the singular to specify the person for whom He has
+prayed, and to whom He assures a singular privilege, the fruit of
+that prayer. Nothing could more strongly prove that this address was
+special to Peter.
+
+Nor less evident is the singular dignity of what is here promised to
+him. First of all, it is the fruit of the prayer of Christ. Of what
+importance must that be which was solicited by our Lord of His
+Father, and at a moment when the redemption of the world was being
+accomplished, and when His passion may be said to have begun? Of
+what importance that which was to be the defence of not Peter only,
+but all the disciples, against the most formidable assault of the
+great enemy, who had[29] demanded them as it were to deliver them
+over to punishment? And this was "that thy faith fail not." How is
+it possible to draw any other conclusion here than what S. Leo in
+the fifth century expressed so clearly before all the bishops of
+Italy? "The danger from the temptation of fear was common to all the
+Apostles, and all equally needed the help of the divine protection,
+since the devil desired to dismay all, to crush all; and yet a
+special care of Peter is undertaken by our Lord, and He prays
+peculiarly for the faith of Peter, as if the state of the rest would
+be more sure, if the mind of their chief were not conquered. In
+Peter, therefore, the fortitude of all is protected, and the help of
+divine grace is so ordered, that the firmness which through Christ
+is given to Peter, through Peter is conferred on the Apostles."[30]
+And if such is the importance of the help secured, no less is the
+charge following: "And thou, being once converted, confirm thy
+brethren." To confirm others, is to be put in an office of dignity
+and authority over them. And his brethren were those whom our Lord
+till now had been addressing in common with him; to whom He had just
+disclosed "a Greater" and "a Ruler" "among" them; that is, the
+Apostles themselves. Among these, then, when our Lord's visible
+presence was withdrawn, Peter was to be the principle of stability,
+binding and moulding them into one building. For one cannot fail to
+see how this great promise and prophecy answer to those in Matthew.
+There our Lord, as Architect, promised to lay Peter as the
+foundation of the Church, against which the gates of hell should not
+prevail: here, being about to leave the world, when His own work was
+finished, to ascend unto His Father, and to assume His great power
+and reign, He makes Peter as it were the Architect to carry on the
+work which was to be completed by _His_ grace and authority, but by
+human co-operation. So exact is the resemblance that we may put the
+two promises in parallel columns to illustrate each other:
+
+ Thou art Peter, and upon But I have prayed for
+ this Rock I will build My thee that thy faith fail not;
+ Church; and the gates of hell and thou, being once converted,
+ shall not prevail against it. confirm thy brethren.
+
+But light is thrown on the greatness of this pre-eminence thus
+bestowed on Peter of confirming his brethren, if we consider that
+the term is applied to the Father, the Son, and the Holy Spirit, as
+bestowing by inherent power what is here granted by participation.
+Of the Father it is said, "To Him that is able to _establish_ you
+according to my Gospel--the only wise God, through Jesus Christ, be
+honour and glory." And again, "Now He that _confirmeth us_ with you
+in Christ, and that hath anointed us, is God;" and again, "The God
+of all grace, who hath called us unto His eternal glory in Christ
+Jesus, after you have suffered a little, will Himself perfect you,
+_confirm_, establish you."[31] Of Christ likewise: "As therefore you
+have received Jesus Christ the Lord, walk ye in Him, rooted and
+built up in Him, and _confirmed_ in the faith." And "waiting for the
+manifestation of our Lord Jesus Christ, who also will _confirm_ you
+unto the end without crime." And again: "Now our Lord Jesus Christ
+Himself exhort your hearts, and _confirm_ you in every good word and
+work."[32] And the Holy Spirit is continually mentioned as the
+author of this gift, when, for instance, to Him is ascribed "the
+teaching all truth," "the leading into all truth," "the bringing to
+mind" all things which Christ had said. And S. Paul prays "that He
+would grant you, according to the riches of His glory, to be
+_strengthened_ by His Spirit with might unto the inward man."[33]
+
+What, therefore, is proper to the most Holy Trinity, and given in
+the highest sense by the Father, the Son, and the Holy Ghost, it was
+the will of Christ should be shared by Peter, according as man is
+capable of it. That is, it was His pleasure that the same man, whom
+He had intimately associated with Himself by communicating to him
+His prerogative to be the Rock, should be closely joined with the
+Blessed Trinity by participating in that privilege, whereby,
+together with the Father and the Holy Spirit, He is the confirmation
+and stability of the faithful. But if any rule there can be whereby
+to measure pre-eminence and dignity, it is surely that which is
+derived from participation of divine properties and offices. And the
+closer that by these Peter is shown to have approached to God, the
+higher his exaltation above the rest of his brethren, who, as it has
+been observed, are the Apostles. To them he is the Rock, and them he
+is to confirm. Thus Theophylact, in the eleventh century, commenting
+on this text, says: "The plain meaning of this is, that, since I
+hold thee as the ruler of My disciples, after thou shalt have wept
+over thy denial and repented, confirm the rest. For this belongs to
+thee as being after Me the rock and support" (literally,
+confirmation) "of the Church. Now one may see that this is said not
+only of the apostles, that they are confirmed by Peter, but also
+concerning all the faithful until the consummation of the world."
+
+But looking more closely into the nature of this dignity, since
+Christ, by the bestowal of heavenly gifts, caused Peter to be
+conspicuous through the firmness of his own faith, and through the
+charge of confirming the faith of his brethren, we can call it by no
+fitter name than a Primacy of faith. For it has these two
+qualities: it cannot fail itself; and it confirms others. And for
+the authority which it carries, such a Primacy of faith cannot even
+be imagined without at the same time imagining the office by which
+Peter was bound to watch over the firmness and integrity of the
+common faith. In this office two things are involved; first, the
+right to, and therefore the possession of, all things necessary for
+its fulfilment; and secondly, the duty by which all were bound to
+agree in the profession of one faith with Peter. So that Peter's
+dignity, rightly termed the Primacy of faith, mainly consists in the
+supreme right of demanding from all an agreement in faith with him.
+
+It[34] remains to explain the proper force of the word _confirm_.
+Now this is a term of architecture, and as such is joined with other
+terms relating to that art, as by S. Peter, "the God of all
+grace--Himself fit you together" (as living spiritual stones,)
+"confirm, strengthen, ground you."[35] It means, to make anything
+fit so firmly that it cannot be shaken. Thus in Holy Writ it
+frequently bears metaphorically a moral signification, such as
+encouraging, supporting, as we say, confirming the resolution, as in
+the passage just quoted; and again, "Be watchful, and _confirm_ the
+things that remain, which are ready to die."[36] Now it cannot be
+doubted that the phrase "confirm thy brethren," carries a moral
+sense very like that in which the word _confirm_, when applied to
+the spiritual building of the Church, is used of God and of
+Christ,[37] from whom the Church has both its being and its
+perseverance to the end, and again of the Apostles, who strengthen
+the flock entrusted to them by the imparting spiritual gifts, as S.
+Paul says, "I long to see you that I may impart unto you some
+spiritual grace to strengthen you;"[38] or, again, of Bishops, who,
+as sent by the Apostles, and charged by the Holy Spirit with the
+government of the Church, are bid to be watchful, and see that those
+who stand do not fall, and those who are in danger do not
+perish.[39] Accordingly, when it is said to Peter, "And thou in thy
+turn one day confirm thy brethren," _the charge and office are laid
+upon him, as an architect divinely chosen, of holding together,
+strengthening, and keeping in their place, the several parts of the
+ecclesiastical structure_.
+
+But what are these _parts_ to be confirmed, and what is the _nature_
+of the confirmation?
+
+As to the first question there can be no controversy, it being
+determined by the words, "confirm _thy brethren_:" and it is plain
+from what is said above, that, by brethren, are meant the Apostles.
+He had, therefore, the Apostles committed to his charge
+_immediately_: but likewise, the rest of all the faithful,
+_mediately_. When a person has been named by Christ to confirm the
+Apostles expressly, the nature of the case does not allow that the
+whole congregation of believers be not in their persons committed to
+him. The care of the flock is manifestly involved in the care of the
+shepherds: and no one in his senses can doubt that the man who is
+charged to support the pillars, is charged to keep in their place
+the inferior stones.
+
+And as to the _nature_ of the confirmation, it is for protection
+against the fraud of the great enemy. And the danger lay in losing
+the faith. Peter, then, is charged to confirm, in such sense that
+neither the pillars of the Church, nor its inferior parts, may, by
+the loss of faith, be moved from their place, and so severed from
+the Church's structure. No charge can be higher than such an office
+of confirmation; nor for any thing need we to be more thankful to
+our Saviour; but, particularly, nothing can more distinctly shew the
+divinely-appointed relation between Peter on the one hand, and on
+the other, the rest of the Apostles, and the whole company of the
+faithful; nothing define more clearly the special authority of
+Peter; that is, to protect and strengthen the unity of the faith,
+and to possess all powers needed for such protection.
+
+This charge was given after that by the prayer of Christ the
+privilege had been gained for Peter's faith, _that it should never
+fail_. Hence, that faith is become, in virtue of such prayer, the
+infallible standard of evangelical truth: as S. Cyprian expressed it
+of old, "that faith of the Romans, which perfidy _cannot_
+approach."[40] It follows that all the faithful owe to it obedience.
+And Peter's authority rests on a double title, _external_ of
+mission, _internal_ of spiritual gift: the former contained in the
+words of Christ the legislator, "And thou,[41] in thy turn, one day
+confirm thy brethren:" the latter, in the words of Christ, the
+bestower of all gifts, "But I have prayed for thee, that thy faith
+fail not."
+
+More than a thousand years ago two Easterns seem to have expressed
+all this, one the Bishop Stephen, suppliantly approaching Pope
+Martin I., in the Lateran Synod of A.D. 649, and speaking of "the
+blessed Peter, in a manner special and peculiar to himself, having
+above all a firm and immutable faith in our Lord God, to consider
+with compassion, and confirm his spiritual partners and brethren
+when tossed by doubt: inasmuch as he has received power and
+sacerdotal authority, according to the dispensation, over all, from
+the very God for our sakes incarnate."[42] And Theodore, Abbot of
+the Studium, at Constantinople, addressing Pope Paschal I., A.D.
+817, in the midst of persecution from the state, as if he were Peter
+himself: "Hear, O Apostolic Head, O shepherd of the sheep of Christ,
+set over them by God, O door-keeper of the kingdom of heaven, O rock
+of the faith, upon which the Catholic Church is built. For Peter art
+thou, who adornest and governest the See of Peter. To thee, said
+Christ our God, 'and thou, in thy turn, one day confirm thy
+brethren.' Behold the time, behold the place, help us, thou who art
+ordained by God for this. Stretch forth thy hand as far as may be:
+power thou hast from God, because thou art the chief of all."[43]
+
+Now let us[44] view in its connexion the whole scope of our Lord's
+discourse. We shall see how naturally the contest of the Apostles
+arose out of what He had told them, and how well the former and the
+latter part of His answer harmonize together, and terminate that
+contest. We learn from S. John's record of this divine conversation,
+that our Lord besought His Father, saying: "While I was with them in
+the world, I kept them in Thy name--but now I come to Thee:" that
+is, so long as I was with them visibly in the world, (for invisibly
+I will always be with them, and nurture them with the spiritual
+influx of the Vine,) I kept them united in Thy name: "but now I come
+to Thee," I leave the world, I relinquish the office of visible
+head. It remains, that by the appointment of another visible head,
+Thou shouldst entrust him with My office, provide for the
+conspicuous unity of all, and preserve them joined to each other and
+to Us. So S. Luke tells us, that no sooner had our Lord declared to
+the Apostles, "the Son of man indeed goeth according to that which
+is determined," than they began to have a strife among them, "which
+of them should seem to be the greater." For they had heard that
+Christ would withdraw His visible presence, and they had heard Him
+also earnestly entreating of the Father to provide for their visible
+unity. Accordingly, the time seemed at hand when another was to take
+this office of visible head; hence their questioning, who should be
+the greater among them. Now our Lord does not reprove this inference
+of theirs, but He does reprove the temper in which they were
+coveting pre-eminence. For, engaged as they were in this strife, He
+warned them that the person who should be "the Greater and the
+Ruler" among them, must follow in the discharge of his office the
+rule and the standard which _He_ had set up in His own conduct, and
+not that which the kings of the Gentiles follow. Thus, setting these
+in sharp contrast, He proceeds. "The kings, indeed, of the nations,
+lord it over their subjects, and love high titles, and to be called
+benefactors: but I, though Lord and Master amongst you, have dealt
+otherwise, as you know. For I have exercised, not a lordship, but a
+servitude: I have not sat at table, but waited: I have not cared for
+titles, but called you friends and brethren. Let this example then
+be before you all, but specially before him who is to be the greater
+and the ruler among you. For I appoint unto you, and dispose of you,
+as My Father hath disposed of Me; of Me He hath disposed that
+through humiliation, emptying of Myself, ignominy, and manifold
+temptations, I should gain the kingdom, reach the joys of heaven,
+and obtain all power in heaven and on earth. So likewise dispose I
+of you, that, through humility, sufferings, reproaches, hunger,
+thirst, and all manner of temptations, you may reach whither I have
+come, being worthy, after your hunger and your thirst, to eat and
+drink at My table in My kingdom; after being despised and
+dishonoured, to sit on thrones, judging the twelve tribes of Israel.
+Now, hitherto you have trodden with Me this royal way full of
+sorrows, and have continued with Me in My temptations. But little
+will it profit to begin, if you persevere not to the end. None shall
+be crowned, save he who has contended lawfully; none be saved, but
+he who perseveres to the end. Will you remain with Me still in your
+temptations to come, and when I am no longer present with you visibly,
+to protect and exhort, will you preserve your steadfastness? Simon,
+Simon, behold! I see Satan exerting all his force to overcome your
+purpose, and to destroy the fidelity which you have hitherto shewn Me.
+I see the danger to your faith and your salvation approaching. But I,
+who, when visibly present with you, left nothing undone to guard,
+protect, and strengthen you visibly, so, too, when separated from
+your bodily sight, will yet not leave you without a visible support.
+Wherefore, Peter, I have prayed for thee, that thou fail not, and
+thou, in thy turn, one day confirm thy brethren. Remember that thou
+hast to discharge that part visibly towards thy brethren, which I,
+while yet mortal, and visible, discharged: remember, that I
+therefore had special care of thee, because it was My will, that
+thou, confirmed by My prayers, shouldst confirm thy brethren, My
+disciples, and My friends."[45]
+
+Now from[46] what has been said, it appears that Peter in Holy
+Scripture is set forth as the source and principle of ecclesiastical
+unity under a double but cognate image, as Foundation, and as
+Confirmer. Of the former we will here say nothing further, but a few
+consequences of the latter it is desirable here to group together.
+I. The unity, then, which consists in the profession of one and the
+same faith, is conspicuous among those[47] modes of unity by which
+Christ has willed that His Church should be distinguished. Now,
+first, S. Paul declares that the whole ministerial hierarchy, from
+the Apostolate downwards, was instituted by our Lord, for the sake
+of obtaining and preserving this unity. "He gave some Apostles, and
+some Prophets, and other some Evangelists, and other some pastors
+and doctors, for the perfecting" (literally, the fitting in
+together, the same word which S. Peter had used in his prayer, ch.
+v. 10,) "of the saints, for the work of the ministry, for the
+edifying of the body of Christ; until we all meet into the unity of
+faith, and of the knowledge of the Son of God, unto a perfect man,
+unto the measure of the age of the fulness of Christ."[48] To this
+living hierarchy he expressly attributes preservation from doctrinal
+error, proceeding thus: "That henceforth we be no more children
+tossed to and fro, and carried about with every wind of doctrine by
+the wickedness of men, by cunning craftiness by which they lie in
+wait to deceive." And, secondly, this hierarchy itself was knitted
+and gathered up into a monarchy, and its whole force and solidity
+made to depend on association with Peter, to whom _alone_ was said,
+"But I have prayed for thee, that thy faith fail not;" to whom alone
+was enjoined, "And thou, in thy turn, one day confirm thy brethren."
+
+II. Accordingly the pre-eminence of Peter is well expressed by the
+words,[49] "Primacy of faith," "chiefship of faith," "chiefship in
+the episcopate of faith," meaning thereby a peculiar authority to
+prescribe the faith, and determine its profession, and so protect
+its unity and purity. This is conveyed in the words of Christ,
+confirm thy brethren. Thus[50] S. Bernard addressed Innocent II.,
+"All emergent dangers and scandals in the kingdom of God, specially
+those which concern the faith, are to be referred to your
+Apostolate. For I conceive that we should look especially for
+reparation of the faith to the spot where faith _cannot_[51] fail.
+That indeed is the prerogative of this see. For to whom else was it
+once said, 'I have prayed for thee, Peter, that thy faith fail not?'
+Therefore what follows is required of Peter's successor: 'And thou
+in thy turn one day confirm thy brethren.' And this is now
+necessary. It is time for you, most loving father, to recognise your
+chiefship, to approve your zeal, and so make your ministry honoured.
+In that you clearly fulfil the part of Peter, whose seat you occupy,
+if by your admonition you confirm hearts fluctuating in faith, if by
+your authority you crush those who corrupt it."
+
+III. All who have received the ministry of the word, and the charge
+of defending the faith and preserving unity, and are "ambassadors in
+Christ's name," have a claim to be listened to, but he above all who
+holds the chiefship of faith, and who received the charge, "Confirm
+thy brethren." He therefore must be the supreme standard of faith,
+which is just what S. Peter Chrysologus, in the fifth century, wrote
+to Eutyches: "We exhort you in all things, honourable brother, to
+pay obedience to what is written by the most blessed Pope of the
+Roman city; for S. Peter, who both lives and rules in his own see,
+grants to those who ask for it the truth of faith."[52]
+
+IV. And in this prerogative of Peter, to be heard above all others,
+we find the meaning of certain ancient expressions. Thus
+[53]Prudentius calls him, "the first disciple of God;" [54]S.
+Augustine, "the figure of the Church;" [55]S. Chrysostome, "the
+mouthpiece of the disciples, and teacher of the world;" [56]S.
+Ephrem Syrus, "the candle, the tongue of the disciples, and the
+voice of preachers;" [57]S. Cyril of Jerusalem, "the prince of the
+Apostles, and the highest preacher of the truth." In these and such
+like continually recurring expressions we recognise his chiefship in
+the episcopate of faith, his being the standard of faith, and his
+representing the Catholic faith, as the branches are gathered up in
+the root, and the streamlets in the fountain.
+
+V. Our [58]Lord has most solemnly declared, and S. Paul repeated,
+that no one shall be saved without maintaining the true and
+uncorrupt faith. Of this Peter's faith is the standard and exemplar.
+Accordingly by the law of Christ unity with the faith of Peter is
+necessary to salvation. This law our Lord set forth in the words,
+"Confirm thy brethren." And to this the Fathers in their expressions
+above quoted allude.
+
+VI. The true faith and the true Church are so indivisibly united,
+that they cannot even be conceived apart from each other, faith
+being to the Church as light to the sun. But the true faith neither
+is, nor can be, other than that which Peter, "the first disciple of
+God," "the teacher of the world," "the mouthpiece of the disciples,"
+and "the confirmer of his brethren," holds and proposes to others.
+No communion, therefore, called after Christ, which yet differs from
+that faith, can claim either the name or dignity of the true Church.
+
+VII. If any knowledge have a special value, it is surely that by
+which we have a safe and ready test of the true faith and the true
+Church. It is of the utmost necessity to know and embrace both, and
+the means of reaching them are proportionably valuable. Now that
+test abides in Peter, by keeping which before us we can neither miss
+the true faith nor the true Church. For no other true faith can
+there be than that which he delivers, who received the charge of
+confirming his brethren, nor other true Church than what Christ
+built, and is building still. Hence the expression of S.
+Ambrose,[59] "where Peter is, there is the Church;" and of
+Stephen[60] of Larissa, to Pope Boniface II. (A.D. 530.) "that all
+the churches of the world rest in the confession of Peter."
+
+VIII. With all these agrees that famous and most early testimony of
+S. Cyprian,[61] that men "fall away from the Church into heresy and
+schism so long as there is no regard _to the source of truth, no
+looking to the head_, nor keeping to the doctrine of our heavenly
+Master. If any one consider and weigh this, he will not need length
+of comment or argument. It is easy to offer proofs to a faithful
+mind, because in that case the truth may be quickly stated." And
+then he quotes our Lord's words to Peter, Matt. xvi. 16, and John
+xxi. 17, adding, "upon him being one He builds His Church."
+Therefore that Church can neither be torn from the one on whom she
+is built, nor profess any other faith, save what that one, who is
+Peter, proposes.
+
+FOOTNOTES:
+
+[1] Passaglia, p. 68.
+
+[2] Eph. i. 10.
+
+[3] 2 Pet. i. 14.
+
+[4] Passaglia, p. 69.
+
+[5] 1 John v. 6, 7.
+
+[6] Luke ix. 32.
+
+[7] Matt. xxviii. 36.
+
+[8] Mark v. 35.
+
+[9] Passaglia, p. 72.
+
+[10] Matt. xvii. 23.
+
+[11] On Matt. Hom. 58, n. 2.
+
+[12] Origen on the text, in Matt. Tom. xiii. 14.
+
+[13] S. Chrysostome on the text, Hom. 58, Tom. 7, p. 587.
+
+[14] Passaglia, p. 77, note 38.
+
+[15] Luke xviii. 34.
+
+[16] Passaglia, p. 78.
+
+[17] Matt. xviii. 2.
+
+[18] Luke xxii. 25.
+
+[19] Passaglia, p. 77.
+
+[20] Matt, xx. 20.
+
+[21] Hêgoumenos.
+
+[22] John xiii. 13.
+
+[23] Passaglia, p. 82.
+
+[24] Matt. xxiii. 8.
+
+[25] John chps. x., xiii., xvii.
+
+[26] Dialog. cont. Lucif. n. 9.
+
+[27] St. Cyprian, Ep. 46.
+
+[28] Passaglia, p. 89.
+
+[29] Exêtêsato. The word in classic Greek has this force.
+
+[30] Serm. 4, c. 3.
+
+[31] Rom. xvi. 25; 2 Cor. i. 21; 1 Pet v. 10.
+
+[32] Col. ii. 6; 1 Cor. i. 7; 2 Thess. ii. 16.
+
+[33] John xvi. 13; xiv. 16, 26; Eph. iii. 16.
+
+[34] Passaglia, p. 563.
+
+[35] 1 Pet. v. 10.
+
+[36] Apoc. iii. 2.
+
+[37] Rom. xvi. 25; 1 Thess. iii. 13; 2 Thess. ii. 17; 1 Pet. v. 10.
+
+[38] Rom. i. 11.
+
+[39] Apoc. iii. 2.
+
+[40] S. Cyprian, Ep. 55.
+
+[41] As far as the _words_ by themselves go, it is the opinion of
+the best commentators that they may be equally well rendered, "And
+thou, when thou art converted," or, "And thou, in thy turn, one
+day," &c. But as it is impossible to bring a discussion turning on a
+Hebrew idiom conveyed in a Greek word before the English reader, we
+must here restrict ourselves to the proof arising from the _sense_
+and _context_. And here one thing alone, among several which may be
+urged, is sufficient to prove that the sense preferred in the text,
+"And thou in thy turn one day confirm thy brethren," is the true
+one. For the other rendering supposes that the time of Peter's
+conversion would also be the time of his confirming his brethren;
+whereas this was far otherwise. He was converted by our Lord looking
+on him that same night shortly after his denial, and "immediately
+went out and wept bitterly." But he did not succeed to the charge of
+confirming his brethren till after our Lord's ascension. It must be
+added that the collocation of the original words kai su pote
+epistrepsas stêrixon is such as absolutely to require that the
+joint action indicated by them should belong to the same time, and
+that an _indefinite_ time expressed by pote. Now this would
+be false according to the rendering, "And thou, when thou art
+converted, confirm thy brethren," for the conversion was immediate
+and definite, the confirmation distant and indefinite; whereas it
+exactly agrees with the rendering, "And thou in thy turn one day
+confirm thy brethren."
+
+Those who wish to see the whole controversy admirably drawn out may
+find it in Passaglia, b. 2, ch. 13.
+
+[42] Mansi. Concilia, x. 894.
+
+[43] Baronius, Annal. A.D., 817, xxi.
+
+[44] Passaglia, p. 545.
+
+[45] Passaglia, p. 547.
+
+[46] Passaglia, p. 571.
+
+[47] For which see hereafter, ch. 7.
+
+[48] Eph. iv. 11.
+
+[49] Petrus uti audivit, vos autem quid me dicitis? _Statim loci non
+immemor sui, primatum egit_; primatum confessionis utique, non
+honoris; primatum fidei, non ordinis. Ambros. de Incarn. c. 4, n.
+32, Tom. 2, p. 710.
+
+[50] Ep. 190, vol. 1, p. 649.
+
+[51] Observe the exact identity with S. Cyprian's expression nine
+hundred years earlier, quoted p. 55.
+
+[52] Twenty-fifth letter among those of St. Leo.
+
+[53] Con. Symmachum, Lib. 2, v. 1.
+
+[54] Sermon 76.
+
+[55] Hom. 88, on John.
+
+[56] Encom. in Petrum et coeteros Apostolos.
+
+[57] Cat. xi. n. 3. ho prôtosthatês tôn Apostholôn kai tês
+ekklêshias koryphaios khêryx.
+
+[58] Mark xvi. 16; John iii. 18; Rom. iii. 3, &c.
+
+[59] Ambros. in Ps. 1. n. 30.
+
+[60] Mansi, Tom. viii. 746.
+
+[61] De unitate Ecclesiæ, 3.
+
+
+
+
+CHAPTER III.
+
+THE INVESTITURE OF PETER.
+
+
+Our Lord has hitherto, while on earth,[1] ruled as its visible head
+that body of disciples which He had chosen out of the world, and
+which His Father had given Him. And this body He for the first time
+called the Church in that famous prophecy[2] wherein He named the
+person, who, by virtue of an intimate association with Himself, the
+Rock, should be its foundation, and the duration of which until the
+consummation of the world, He pronounced at the same time, in spite
+of all the rage of "spiritual wickedness in high places" against it,
+because it should be founded upon the rock which He should lay.
+
+Secondly, He had, at that period of His ministry when He thought it
+meet, the second year, selected out of the rest of His disciples,
+after ascending into a mountain and continuing the night long in
+prayer, twelve whom He named Apostles--as before and above all sent
+by Him--for "He called whom He would Himself, and they came to Him,"
+to whom "He gave authority over unclean spirits, to cast them out,
+and to heal every disease and every weakness," whom He chose also
+"to be with Him," His personal attendants, "and to send them to
+preach;" to whom, moreover, He subsequently made a promise that
+whatever they should bind on earth, should be bound in heaven, and
+whatever they should loose on earth should be loosed in heaven.[3]
+
+Thirdly, as at a certain time in His ministry, that is the second
+year, He had selected twelve to be nearer His person than the rest
+of His disciples, so at a yet later time, the third year of His
+ministry, He had set apart one out of the twelve, to whom from the
+very first, and before either he, or any one, had been called to be
+an Apostle, or even, as it would seem, a disciple, He had given a
+prophetic name; whom by word and deed, in correspondence with that
+name, He designated to be the future Rock of His Church, to be the
+Bearer of the keys, which opened or shut the entrance to His
+mystical Holy City, to be endued with power _singly_ to bind and to
+loose; and whom at last, on the very eve of His being taken away
+from His disciples, He pointed out as the future "First one,"
+"Greater one," or "Ruler," among them, having, as such, had given to
+him a _special_ and _singular_ charge, after the departure of the
+Head, to "confirm his brethren."
+
+It is manifest that this was all which, before His offering Himself
+up for the sin of the world, and the withdrawal of His visible
+presence thereupon ensuing, He could do for the government of His
+Church. For as long as He was there, the Son of Man among men, seen,
+felt, touched, and handled, the sacred voice in their ears, and the
+divine eyes gazing bodily upon them, He was not only the fountain of
+all headship and rule, but He exercised in His own person the
+highest functions of that headship and visible rule. He daily
+encouraged, warned, corrected, taught, united them; in short, to use
+His own words, "while He was with them, He kept them in His Father's
+name."[4]
+
+But now another time, and other dangers were approaching. The sword
+was drawn which should "strike the shepherd," there was a fear that
+"the sheep would be scattered," not only for a moment, but for ever.
+To meet this the care of the divine guardian was necessary in a
+further disposition of those powers which He received at His
+resurrection from the dead. For henceforth His visits, as of a risen
+King, were to be few and sudden, when He pleased, and at times they
+expected not, "for forty days appearing to them and speaking of the
+kingdom of God," and as soon as His final injunctions had been thus
+royally given, "the heavens were to receive Him till the time of the
+restoration of all things." The Apostles could no longer "be with
+Him," as before, nor He "keep them," as in the days of His flesh.
+
+How, then, does He complete the ministerial hierarchy which sprung
+from His own divine Person on earth, and which is to rule His Church
+and represent that Person from His first to His second coming?
+
+Now, first, we must remark, that while great care is taken to make
+known to all the Apostles the resurrection of the Lord, yet a
+special solicitude is shown with regard to that one who was to be
+"the Ruler." Thus the angels, announcing the fact to the holy women
+at the sepulchre, "He is risen, He is not here, behold the place
+where they laid Him," add, "but go, tell His disciples _and Peter_,
+that He goeth before you into Galilee."[5] The expression indicates
+his superior place, as when Peter, himself delivered from prison,
+recounted to the disciples at the house of Mark his escape, and
+added, "Tell these things to James and to the brethren," where no
+one fails to see the pre-eminence given to James, by such a mention
+of him, that apostle being the Bishop of Jerusalem, and so put over
+the brethren, and, with himself, one of those who "seemed to be
+pillars." Again, to Peter our Lord appeared first among the
+Apostles. S. Paul exhibiting a sort of sum of Christian doctrine, as
+he says "the Gospel which I preached unto you," begins, "I
+delivered unto you first of all that which I also received, how
+that Christ died for our sins according to the Scriptures; and that
+He was buried, and that He rose again the third day, according to
+the Scriptures; and that He was seen by Cephas, and after that by
+the eleven." By him alone, first, then by them in conjunction with
+him. And further, St. Paul's words seem to express a sort of
+descending ratio, "Then was He seen by more than five hundred
+brethren at once, of whom many remain until this present, and some
+are fallen asleep. After that He was seen by James, then by all the
+Apostles. And last of all He was seen also by me, as by one born out
+of due time. For I am the least of the Apostles."[6] And while they
+were yet in doubt, and for joy could not receive the marvellous
+tidings, when brought by the women, as soon as our Lord appeared to
+Peter, their hesitation was removed, and the two disciples returning
+from Emmaus--themselves full of His wonderful conversation with
+them--"found the eleven gathered together and those that were with
+them, saying, The Lord is risen indeed, and hath appeared to Simon,"
+as the Church in her exultation repeats, where philologists tell us
+that the Greek _and_ bears what is often the Hebrew meaning, and
+signifies "for," as if no doubt could remain any longer of their
+happiness, when Peter had become a witness of it.
+
+These are indications of superiority, slight perhaps in themselves,
+if they stood alone, but not slight as bearing tacit witness to a
+fact otherwise resting on its own explicit evidence. If one of the
+Apostles was destined to be the head of the rest, this is what we
+should have expected to happen to that one, and this did happen to
+Peter, who is elsewhere made the head of the Apostles.
+
+But now we come to those most important injunctions which our Lord
+gave to His Apostles after His resurrection, concerning the
+government of His Church. And here it becomes necessary to mark with
+the utmost accuracy what He said and what He gave to all the
+Apostles in common, and what to Peter in particular.
+
+First of all, then, we may remark our Lord's care to redeem the
+promises which He had made to the Twelve, and to convey to them
+their legislative, judicial, and executive powers. These are
+mentioned by each of the four Evangelists, in somewhat different
+terms, but alike involving the distinctive apostolic powers of
+immediate institution by Christ, and universal mission; as Apostles
+they are _sent_, and they are sent _by Christ_. The form recorded in
+S. Matthew is, "All power is given unto Me in heaven and in earth.
+Go ye, therefore, and make disciples all nations, baptizing them in
+the name of the Father, and of the Son, and of the Holy Ghost,
+teaching them to observe all things whatsoever I have commanded you;
+and behold I am with you all days, even to the consummation of the
+world."
+
+The form of S. Mark is, "Go ye into the whole world, and preach the
+gospel to every creature."
+
+S. Luke refers specially in two passages to the descent of the Holy
+Ghost, as being Himself as well the Divine "Gift," and the immediate
+worker of all graces in man, as the principle of the ecclesiastical
+hierarchy. "And I send the promise of My Father upon you, but stay
+you in the city till you be endued with power from on high." And
+again, "Eating together with them, He commanded them that they
+should not depart from Jerusalem, but should wait for the promise of
+the Father, which you have heard," saith He, "by My mouth; for John,
+indeed, baptized with water, but you shall be baptized with the Holy
+Ghost not many days hence." "You shall receive the power of the Holy
+Ghost coming upon you, and you shall be witnesses unto Me in
+Jerusalem, and in all Judea, and Samaria, and even to the uttermost
+part of the earth."
+
+The form recorded by S. John is, "As the Father hath sent Me, I also
+send you. When He had said this, He breathed on them; and He said to
+them, Receive ye the Holy Ghost; whose sins you shall forgive, they
+are forgiven them; and whose sins you shall retain, they are
+retained."[7]
+
+Now, it may be remarked that these passages of the several
+evangelists are _identical_ in their force; that is, they each
+convey all those powers which constitute the Apostolate. These are
+received by all the Apostles in common, and together; and in the
+joint possession of them consists that _equality_ which is often
+attributed by the ancient writers to the Apostles, as notably by S.
+Cyprian, "He gives to all the Apostles an equal power, and says, 'as
+the Father sent Me, I also send you.'" And again, "Certainly the
+other Apostles also were what Peter was, endued with an equal
+fellowship, both of honour and power."[8]
+
+And these Apostolic powers, legislative, judicial, and executive,
+are afterwards referred to as exercised; as in Acts ch. xv., where
+the first council passes decrees which bind the Church, nay, which
+go forth in the joint name of the Holy Ghost, and the rulers of the
+Church, "It hath seemed good to the Holy Ghost and to us;"--which
+are delivered by S. Paul to the cities to be kept: Acts xvi. 4--as
+in Acts xx. 28, where bishops are charged to rule the Church, each
+over his flock, wherein the Holy Ghost has placed him--as in 1 Cor.
+v. 1-5, where S. Paul, "in the name of our Lord Jesus Christ,"
+excommunicates--as in 2 Cor. x. 6, where he sets forth his
+apostolic power--as in the Epistles to Titus and Timothy, where he
+sets them in authority, enjoins them to ordain priests in every
+city, and commands them to "reprove," or "rebuke."
+
+And all these powers S. Peter, of course, as one of the Twelve, had
+received in common with the rest. The limit to them would seem to
+lie in their being shared in common by twelve; as, for instance,
+universal mission dwelling in such a body must practically be
+determined and limited somehow to the different members of that
+body, or one would interfere with the other. But there is nothing in
+these powers which answers to the images of "the rock," on which the
+Church is built, the single "bearer of the keys," and "confirmer" of
+his brethren, which Christ had appropriated to one Apostle.
+
+In like manner, then, as our Lord fulfilled His promises to the
+Twelve, so did He those to S. Peter, and we find written the
+committal of an authority to him exactly answering to these images;
+an authority, which expresses the full legislative, judicial and
+executive power of the head, which can be executed by one alone at a
+time, and is of its own nature supreme, and responsible to none save
+God. It remained for our Lord to find an image setting forth all
+this as decisively as that of the Rock, the Bearer of the keys, and
+the Confirmer of his brethren.
+
+Once, as He passed along the shores of the lake of Galilee, He had
+seen two fishermen casting their net into the sea, and had "said to
+them, Come after Me, and I will make you fishers of men, and
+immediately leaving their nets, they followed Him." Once again, too,
+He had gone into the ship of that same fisherman, and sitting,
+taught the multitudes out of it. And then He bade that fisherman,
+"who had laboured all the night and taken nothing, to launch out
+into the deep," and in faith, "let down his nets for a draught,"
+whereupon "he enclosed so great a multitude of fishes that the net
+brake."[9] And, again, in after times, when the fisherman had become
+an Apostle, that same ship waited on His convenience, and carried
+Him across the lake. It was there He was asleep when the storm
+raged, and His disciples in little faith awoke Him, saying, "Master,
+save us, we perish," not yet knowing that the ship which carried the
+Lord might be tost, but could not sink.[10] From it they beheld Him
+walking on the sea, in the fourth watch of the night, when Peter, in
+his fervour, desired to join Him, and going to meet his Lord on the
+waves, his faith failed him, and he began to sink, till the Almighty
+hand supported him, and drew him with it to the ship, which
+"presently was at the land to which they were going."[11] And now,
+Peter, and Thomas, and Nathaniel, and the sons of Zebedy, and two
+others, were once more on that same ship and sea, but no longer with
+Him who had commanded the winds, and walked on the waves. Once more,
+too, they[12] toiled all the night, but "caught nothing:" when, lo,
+in the morning light, Jesus stood on the shore, but yet unknown to
+them, and bade them cast the net on the right side of the ship, "and
+now they were not able to draw it for the multitude of fishes." Thus
+He revealed Himself to them, and invited them to eat with Him of the
+fishes which they had caught. "Then Simon Peter went up, and drew
+the net to land, full of great fishes, one hundred fifty-three. And
+although there were so many, the net was not broken:" for, indeed,
+that draught of great fishes, gathered by Peter at Christ's command,
+betokened God's elect, whom the Church is to gather out of the sea
+of this world, who cannot break from the net, which net, therefore,
+Peter drew to land, even the everlasting shore whereon Christ
+welcomes His own. And after that marvellous banquet of the disciples
+with their Lord, betokening the never ending marriage feast, wherein
+"the roasted fish is Christ in His passion,"[13] our Lord proceeds
+to crown all that series of distinctions, wherewith, since imposing
+the prophetic name, He had marked out Simon, the son of Jonas, to be
+the Leader of His disciples; and thus He fulfils by the side of the
+lake of Galilee what He foreshadowed when He first looked upon
+Peter, what He promised in the quarters of Cesarea Philippi, and
+what He repeated on the eve of His passion.
+
+It was His will to appoint one to take His place on earth. Now He
+had assumed to Himself specially a particular title, under which of
+old time His prophets had foretold His advent among men, and which
+above all others expressed His tender love for fallen man. It had
+been said of Him, "I will set up one shepherd over them, and He
+shall feed them, even my servant David: He shall feed them, and He
+shall be their shepherd." And again: "Say to the cities of Judah,
+behold your God.--He shall feed His flock like a shepherd: He shall
+gather together the lambs with His arm, and shall take them up in
+His bosom, and He Himself shall carry them that are with young."
+And, once more, in the very prophecy by which the chief priests and
+scribes declared to Herod that He must be born at Bethlehem, "For
+from thee shall go forth the ruler, who shall feed (or shepherd) My
+people Israel." Appropriating these predictions to Himself, the Lord
+had said: "I am the good shepherd.[14] The good shepherd giveth His
+life for His sheep. And other sheep I have which are not of this
+fold; them also I must bring; and there shall be one fold and one
+shepherd." And now it was His pleasure to give this particular
+title, so specially His own, to Peter, and to Peter alone, and to
+Peter in most marked contrast even with the best beloved of His
+other disciples, and to Peter, thrice repeating the charge, and
+varying the expression of it so as to include the term in its utmost
+force. "When, therefore, they had dined, Jesus said to Simon Peter,
+Simon, son of John, lovest thou Me more than these? He saith to Him,
+Yea, Lord, Thou knowest that I love Thee. He saith to him, Feed My
+lambs. He saith to him again, Simon, son of John, lovest thou Me? He
+saith to Him, Yea, Lord, Thou knowest that I love Thee. He saith to
+him, Feed My lambs. He saith to him the third time, Simon, son of
+John, lovest thou Me? Peter was grieved because He had said to him
+the third time, lovest thou Me? And he said to Him, Lord, Thou
+knowest all things: Thou knowest that I love Thee. He said to him,
+Feed My sheep."
+
+Our Lord had before addressed the seven disciples present in common,
+"Children, have you any meat?" "Cast the net, and you shall find."
+"Bring hither of the fishes which you have now caught." "Come and
+dine." But now, turning to one in particular, He singles him out in
+the most special manner, by his name, by asking of him a love
+greater than that of any others towards Himself, by conferring on
+him a charge, which, as we shall see, from its extension excludes
+its being held in joint possession by any other, and by a prophecy
+concerning the manner of his death, which is wholly particular to
+Peter. If it is possible by any words to convey a power and a charge
+to a particular person, and to exclude the rest of the company from
+that special power and charge, it is done here.
+
+But, secondly, it is a charge of a very high and distinguishing
+nature indeed, for our Lord before conferring it demands of Peter,
+as a condition, greater love towards His own person than that felt
+for Him by any of the Twelve--even by the sons of Zebedy, whom from
+their zeal He surnamed Boanerges, sons of thunder--even by the
+disciple whom He loved, and who lay on His breast at the last
+supper. What must that charge be, the preliminary condition for
+which is a greater love for Jesus than that of the beloved disciple?
+What shall be a fitting sequel to "Simon, son of John, lovest thou
+me _more_ than these?" What, again, the importance of that office,
+in bestowing which our Lord thrice repeats the condition, and thrice
+inculcates the charge? The words of God are not spoken at random,
+nor His repetitions without effect. What, again, are the _subjects_
+of the charge? They are "My lambs," and "My sheep," that is, the
+fold itself of the Great Shepherd. As He said, "If I wash thee not,
+thou shalt have no part with Me," so those who are not either His
+lambs or His sheep, form no part of His fold. Others, too, in Holy
+Writ, are addressed as shepherds, but with a limitation, as, "Take
+heed to the whole flock _wherein_ the Holy Ghost hath placed you
+bishops," or "feed the flock of God _which is among you_." And, more
+largely far it was said, "Go ye, therefore, and make disciples all
+nations;" and "Go ye into the whole world and preach the Gospel to
+every creature."[15] But they to whom this was said were yet
+themselves sheep of the Great Shepherd, and in committing the world
+to them, He did not commit _them_ to each other. Whereas here, they
+too, as His sheep, are committed to one, even Peter; and very
+expressly, in the persons of James and John, and the rest present,
+"lovest thou Me more than these?" A particular flock is never
+termed absolutely and simply "the flock," or "the flock of God," but
+"the flock _which is among you_," "_in which the Holy Ghost hath
+made you bishops_." And, again, the Apostles are sent in common to
+the whole world, to preach to all nations, and to form one flock;
+but they are twelve, and "power given to several carries its
+restriction in its division, whilst power given to one alone and
+over all, and without exception, carries with it plenitude, and, not
+having to be divided with any other, it has no bounds save those
+which its terms convey."[16] What are the terms here? "Feed," and
+"be shepherd over" or "rule" "My lambs and My sheep." The terms have
+no limit, save that of salvation itself. Such, then, are the
+_persons_ indicated as subjects of this charge. But what is the
+nature of the charge? Two different words of unequal extent and
+force in the original, but both rendered "feed" in the translation,
+convey this. One means "to give food" simply, the other, of far
+higher and nobler reach, embraces every act of care and providence
+in the government of others, under an image the farthest removed
+from the spirit of pride and ambition. Such is even its heathen
+meaning, and the first of poets termed Agamemnon by this word,
+"Shepherd of the people." By this word, S. Paul, and S. Peter[17]
+himself, express the power of the bishop over his own flock. And so
+our Lord, here instituting the Bishop of Bishops, the one Shepherd
+of the one fold, gives to Peter over all his flock, the very word
+given to _Him_ in the famous prophecy, "Thou, Bethlehem, the land of
+Juda, art not the least among the princes of Juda: for out of thee
+shall come forth the captain that shall _rule_ My people Israel:"
+the very word, which used of Himself in Psalm ii. to express all His
+power and dominion, in His revelation to S. John, is spoken of His
+own triumphant career, as the Word of God going forth to battle, "He
+shall _rule_ them with a rod of iron;" and, again, in the same book
+is applied by Himself to set forth the honour which He will give "to
+him that shall overcome and keep My works unto the end."[18] Thus,
+just as in the _persons_ pointed out, the _subject_ of this charge
+is _universal_, so in the _terms_ by which it is expressed, the
+_nature_ of the power is _supreme_. What the bishop is to his own
+flock, Peter is made to "the flock of God:" and this at once, in the
+most simple, as well as in the most absolute and emphatic manner, by
+institution from the chief Shepherd Himself, at the close of His
+ministry, and by associating Peter singly with Himself in His most
+distinctive title. If the fold of Christ is equivalent to "the
+Church of Christ," and "the kingdom of heaven," so to feed and to
+rule the lambs and the sheep of that fold is equivalent to being
+"the Rock" of that Church, and "the Bearer of the keys," as well as
+_the First, the Greater one, and the Ruler_ in that kingdom of
+heaven.
+
+Again, looking at the circumstances under which this charge is
+received by Peter, it either conveys that special and singular
+honour and power which we have here set forth, or _none at all_. For
+Peter had _already_ received the full Apostolic authority: he had
+heard together with the rest of the Apostles those words of power,
+"As My Father sent Me, I also send you," and the charge following,
+to bind and to loose. It could not therefore be this power which was
+given him, for he had it already. All which James and John, the sons
+of thunder, ever had given them, he also had before these words were
+uttered. Besides a power which was to be shared by James and John,
+and the rest of the Apostles, could not be given in terms which
+distinguished him from them, "lovest thou Me _more than these_?" It
+could not be the mere forgiveness of his denial, for not only did
+the Apostolate, since conferred, carry that, but when our Lord
+appeared to him first of all the Apostles after His resurrection, it
+was a token of such forgiveness. There remained nothing else to give
+him, but presidency over the Apostles themselves, the reward of
+superior love, as was prophesied and promised to him in reward for
+superior faith. For these two oracles of our Lord exactly correspond
+to each other as promise and performance. Their conditions and their
+terms shed a reciprocal light on each other. In the one there is the
+great confession, "Thou art the Christ the Son of the living God;"
+in the other as singular a declaration, "Lovest thou Me more than
+these? Yea, Lord." In the one there follows the reward, "And I say
+to thee, that thou art Peter," &c.: and in the other a like reward,
+"Feed My lambs, be shepherd over My sheep." The one is future, "I
+will build, I will give, thou shalt bind, thou shall loose:" the
+other present, "Feed and be shepherd." What concerns "the Church and
+the kingdom of heaven" in the one, concerns "the fold" in the other.
+And the promise and performance are singularly restricted to
+Peter--"I say unto thee, Thou art Peter"--"Simon, son of John,
+lovest thou Me more than these?"
+
+As then Peter received the promise of the supreme episcopate _before
+all_ and _by himself_, under the terms that he should be the Rock,
+by being built on which the Church should never fall, that he should
+be the Bearer of the keys in the kingdom of heaven, and that
+_singly_ he should bind and loose in heaven and in earth; so _after_
+his own Apostolate, and that of the rest had been completed, _by
+himself_, and as the crown of the divine work, he received the
+fulfilment of that supreme episcopate, under the terms, "Feed My
+lambs, be shepherd over My sheep." And as a part out of that
+magnificent promise made to him _singly_, was afterwards taken and
+made to the Apostles _jointly_ with him, for so "it was the design
+of Jesus Christ to put first in one alone what afterwards He meant
+to put in several; but the sequel does not reverse the beginning,
+nor the first lose his place. That first word, 'Whatsoever thou
+shalt bind,' said to one alone, has already ranged under his power
+each one of those to whom shall be said, 'Whatsoever ye shall
+remit;' for the promises of Jesus Christ, as well as His gifts, are
+without repentance; and what is once given indefinitely and
+universally is irrevocable:"[19] so when Peter and the rest already
+possessed the whole Apostolate, the commission to go and preach to
+the whole world, and to make disciples of all nations, a power was
+added to Peter to make up what was promised to him originally; the
+Apostles themselves, with the whole fold, were put under his charge;
+he represented the person of the Great Shepherd: and the divine work
+was complete.
+
+Thus the powers of the Apostolate and the Primacy are not
+antagonistic, but fit into, and harmonise with each other. In the
+college of the Twelve, as before inaugurated, and sent forth into
+the whole world, something had been wanting, save that, "by the
+appointment of a head, the occasion of schism was taken away:"[20]
+and Satan would have shaken the whole fabric, but that there was one
+divinely set to "confirm the brethren." He who "kept them" once,
+when "with them," by His personal presence, now kept them for
+evermore by the word of His power, issued on the shore of the lake
+of Galilee, but resounding through every age, clear and decisive,
+amid the fall of empires, and the change of races, and heard by all
+His flock to the utmost of the isles of the sea, till the day of the
+Son of Man comes,--"Simon, son of John, lovest thou Me more than
+these? Feed My lambs: Feed My sheep."
+
+And that the universal and supreme authority over the Church of
+Christ, was in these words committed to Peter by the Lord, is the
+belief of antiquity. Thus, S. Ambrose, in the west: "It is not
+doubtful that Peter believed, and believed because he loved, and
+loved because he believed. Whence, too, he is grieved at being asked
+a third time, Lovest thou Me? For we ask those of whom we doubt. But
+the Lord does not doubt, but asks not to learn, but to teach him
+whom, on the point of ascending into heaven, He was leaving, _as it
+were, the successor and representative of His love_.[21] It is
+because he alone out of all makes a profession, that _he is
+preferred to all_. Lastly, for the third time, the Lord asks him, no
+longer, _hast_ thou _a regard_ (diligis me) for Me, but _lovest_
+(amas) thou Me: and now he is ordered to feed, not the lambs, as at
+first, who need a milk diet, nor the little sheep, as secondly, but
+the more perfect sheep, _in order that he who was the more perfect
+might have the government_."[22] In the East, S. Chrysostome, "Why,
+then, passing by the rest, does He converse with him on these
+things? _He was the chosen of the Apostles, and the mouthpiece of
+the disciples, and the head of the band._ Therefore, also Paul once
+went up to see him rather than the rest. It was, besides, to shew
+him, that for the future he must be bold, as his denial was done
+away with, that _He puts into his hands the presidency over the
+brethren._ And He does not mention the denial, nor reproach him with
+what had past; but He says, if thou lovest Me, _rule the brethren_,
+and show now that warm affection which on all occasions thou didst
+exhibit, and in which thou didst exult, and the life which thou
+didst offer to lay down for Me, now spend for My sheep." Again,
+"thrice He asks the question, and thrice lays on him the same
+command, showing at how high a price He sets _the charge of His own
+sheep_." Again, "he was put in charge with the direction of his
+brethren." "He made him great promises _and put the world into his
+hands_." Thus John and James, and the rest of the Apostles were
+committed to Peter, but never Peter to them: and he adds, "But if
+any one asks, How then did James receive the throne of Jerusalem? I
+would reply that He elected Peter _not to be the teacher of this
+throne, but of the whole world_." And in another place, "Why did He
+shed His blood to purchase those sheep _which He committed to Peter
+and his successors_? With reason then said Christ, 'who is the
+faithful and prudent servant whom his Lord hath set over His own[23]
+house?'" Theophylact repeated, seven hundred years later, the
+perpetual tradition of the East. "He puts into Peter's hands the
+headship over the sheep of the whole world, and to no other but to
+him gives He this; first, because he was distinguished above all,
+and the mouth-piece of the whole band; and secondly, showing to him
+that he must be confident, as his denial was put out of account."
+And if S. Leo, a Pope, declares that "though there be among the
+people of God many priests and many shepherds, yet Peter rules all
+by immediate commission, whom Christ also rules by Sovereign
+power,"[24] the great Eastern, Saint Basil, assigned an adequate
+reason for this near a century before, when he viewed all pastoral
+authority in the Church as included in this grant to Peter,
+declaring that the spiritual "ruler is none else but one who
+represents the person of the Saviour, and offers up to God the
+salvation of those who obey him, and this we learn from Christ
+Himself _in that He appointed Peter to be the shepherd of His Church
+after_[25] _Himself_."
+
+But especially must we quote S. Cyprian, because to that equality of
+the Apostles as such, before referred to by us, by considering which
+without regard to the proportion of faith some have been led astray,
+he adds the full recognition of the Primacy, and urges its extreme
+importance. Thus quoting the promise and the fulfilment, "Thou art
+Peter, &c." and "Feed My sheep," he goes on, "Upon him being one He
+builds His Church; and _though_ He gives to all the Apostles an
+equal power, and says, "As the Father sent Me, I also send you,
+&c.," yet in order to manifest unity He has, by His own authority,
+so placed the source of the same unity as to begin from one.
+Certainly the other Apostles also were what Peter was, endued with
+an equal fellowship both of honour and power, but a commencement is
+made from unity, that the Church may be set before us as one."[26]
+That is, the Apostles were equal as to the powers bestowed in John
+xx. 23-5, but as to those given in Matt. xvi. 18-19, Luke xxii.
+31-3, and John xxi. 15-18, "the Church was built upon Peter alone,"
+and he was made the source and ever-living spring of ecclesiastical
+unity.
+
+Yet clearly as our Lord in this charge associates Peter with
+Himself, puts him over his brethren, the other Apostles, and fulfils
+to him all that He ever promised, as to making him "the first," "the
+greater one" and "the ruler or leader," by that one title of "the
+Shepherd," in which is summed up all authority over His Church, and
+the very purpose of His own divine mission, "to seek and to save
+that which was lost," still a touch of tenderness is added by the
+Master's hand, which brings out all this more forcibly, and must
+have told personally on Peter's feelings and those of his
+fellow-disciples, as the highest and most solemn consecration to his
+singular office. For when the Lord spoke that parable, "I am the
+good shepherd," He added, as the token of the character, "the good
+shepherd giveth His life for His sheep." And so now, appointing
+Peter to take His place over the flock, He adds to him this token
+also: "Amen, amen, I say to thee, when thou wast younger, thou didst
+gird thyself, and didst walk where thou wouldst, but when thou shalt
+be old, thou shalt stretch forth thy hands, and another shall gird
+thee, and lead thee whither thou wouldst not." "When thou wast
+younger, thou didst gird thyself," alluding, perhaps, to that
+impulse of affection with which, just before, as soon as Peter heard
+from John that it was the Lord standing on the shore, "he girt his
+coat about him and cast himself into the sea," for his love waited
+not for the slowness of the boat. Thus He taught Peter that the
+chiefship to which He was appointing him, that "care of all the
+Churches," as it required a different spirit to fulfil it from that
+which prevailed among "the kings of the nations," so it led to a
+different end, the last crowning act of a lifelong self-sacrifice,
+which began by being the servant of all, ran through a thousand acts
+of humiliation and anxiety, and was to be completed in the martyrdom
+of crucifixion. And so in his death, as well as in his charge of
+visible head of the Church, he was to be made like his Lord, and
+after the manner of the Good Shepherd, whom he succeeded, should lay
+down his life for his sheep. For "this He said signifying by what
+death he should glorify God. And when He had said this, He saith to
+him, Follow Me." With far deeper meaning now than when those words
+of power were first uttered to him beside that lake. Then it was,
+"Follow Me, and I will make you fishers of men." Now it is, "Follow
+Me, and I will associate thee with My life and with My death, with
+My charge and with its reward. This shall be the proof of thy
+greater love, to be obedient even to death, and that the death of
+the cross." Such was the anointing which the first Primate of the
+Church received to the triple crown. "Follow thou Me." Like his
+divine Master, he was during the whole of his ministry to have the
+cross set before his eyes, and laid upon his heart, as the certain
+end of his course. And thus Peter "received power and sacerdotal
+authority over all, from the very God for our sakes incarnate:"[27]
+thus he followed in the steps of the Good Shepherd, as he succeeded
+to His office. And, therefore, having accomplished his mission and
+triumphed on the Roman hill, from Rome he speaks through the undying
+line of his spiritual heirs, and feeds the flock of Christ.
+
+FOOTNOTES:
+
+[1] Passaglia, p. 93.
+
+[2] Matt. xvi. 16.
+
+[3] Matt. x. 1; Mark iii. 13-15; Luke vi. 12-13; Matt. xviii, 18.
+
+[4] John xvii. 12.
+
+[5] Mark xvi. 6.
+
+[6] 1 Cor. xv. 1-9.
+
+[7] Matt. xxviii. 18; Mark xvi. 15; Luke xxiv. 49; Acts i. 4-8;
+John. xx. 21.
+
+[8] De unitate ecclesiæ, 3.
+
+[9] Mark i. 16; Luke v. 3.
+
+[10] Mark iv. 38; Luke viii. 24.
+
+[11] John vi. 21.
+
+[12] John xxi. 1-14.
+
+[13] St. Augustine's 122nd discourse on St. John, who has thus set
+forth this chapter: "Piscis assus Christus est passus."
+
+[14] Ezech. xxiv. 33; Isai. xl. 9-11; Mich. v. 2; Matt. ii. 6; John
+x. 11, 14, 16.
+
+[15] Acts xx. 28; 1 Pet. v. 10; Matt. xxviii. 19; Mark xvi. 15.
+
+[16] Bossuet, sermon on unity.
+
+[17] Acts xx. 28; 1 Pet. v. 10; Ps. ii. 9; Apoc. xix. 15; ii. 27.
+
+[18] Poimahinein used in the text of John, and in all
+these.
+
+[19] Bossuet, sermon on unity.
+
+[20] St. Jerome.
+
+[21] Amoris sui veluti vicarium.
+
+[22] In Lucam, Lib. 10, n. 175.
+
+[23] St. Chrys. in Joan. Hom. 88, p. 525-7; and De Sacerdot. Lib. 2,
+Tom. 1. p. 372.
+
+[24] St. Leo. Serm. 4.
+
+[25] St. Basil, Constit. Monas. xxii. Tom. 2, p. 573.
+
+[26] St. Cyprian, de unit. 3.
+
+[27] Stephen of Dora, in the Lateran Synod, A.D., 649. Mansi, x.
+893.
+
+
+
+
+CHAPTER IV.
+
+THE CORRESPONDENCE AND EQUIVALENCE OF THE GREAT TEXTS CONCERNING
+PETER.
+
+
+Before we compare together more exactly what was said to the
+Apostles in common, and what to Peter in particular, it is desirable
+to consider briefly two other points, which will complete the
+evidence furnished by the Gospels.
+
+1. If, then, the[1] question to be decided by documents is, whether
+several persons are to be accounted equal in rank, honour, and
+authority, or whether one of them is superior to the rest, it will
+be an unexceptionable rule to observe whether they are spoken of in
+the same manner. For words are signs of ideas, and set forth as in a
+mirror the mind's conceptions. A similarity of language, therefore,
+will indicate a similarity of rank; a distinction of language,
+especially if it be repeated and constant, will show a like
+distinction of rank. Let us apply this rule to the mode in which the
+Evangelists speak of Peter and of the other Apostles.
+
+Now to express one of rank and his attendants, the Evangelists often
+use the phrase, a person _and those with him_. Thus, Luke vi. 4,
+"David and _those that were with him_;" and Matt. xii. 3 with Mark
+ii. 25, "Have ye not read what David did, when himself was a
+hungered and _those that were with him_?" Of our Lord and the
+Apostles it is said, Mark iii. 11, "And He made twelve, _that they
+should be with Him_:" and xvi. 10, "She went and told _them that
+had been with Him_." And Acts iv. 13, the chief priests "knew them,"
+Peter and John, "that _they had been with Jesus_." And Matthew xxvi.
+69, Peter is reproached, "Thou also _wast with Jesus_." Now just so
+the Evangelists speak of Peter. Our Lord having on one occasion left
+the Apostles for solitary prayer, S. Mark writes, i. 36, "And Simon
+_and they that were with him_ followed after Him." Again, the woman
+with the issue of blood having touched the Lord, when He asked, 'Who
+is it that touched Me?' S. Luke says, viii. 45, "all denying, Peter
+_and they that were with him_ said," &c. And on the occasion of the
+Transfiguration, "Peter and _they that were with him_," being James
+and John. Just as after the resurrection Luke writes, Acts ii. 14,
+"Peter standing up with the eleven;" verse 37, "They said to Peter
+and to the rest of the Apostles;" v. 29, "Peter and the Apostles
+answering said." And the angels to the holy women, Mark xvi. 7, "Go
+tell His disciples and Peter."
+
+It is then to be remarked that Peter is the _only_ Apostle who is
+put in this relation to the rest. _Never_ is it said "James," or
+"John and the rest of the Apostles," or, "and those with him." Peter
+is named, and the rest are added in a mass, and this happens in his
+case continually, never in the case of any other Apostle.
+
+No adequate cause can be alleged for this but the Primacy and
+superior rank of Peter, which was ever in the mind of the
+Evangelists, and is sometimes indicated by the prophetic name; for
+as often as Simon is called Peter, he is marked as the foundation of
+the Church, according to the Lord's prophecy. And long before
+contentions about the prerogatives of Peter arose, the ancient
+Fathers attributed it to his Primacy, that he was thus named
+expressly and first, the others in a mass, or in the second place.
+
+According, then, to the rule above-mentioned, Peter, by the mode in
+which the Evangelists speak of him, is distinguished from the other
+Apostles, and his position with regard to the rest is described in
+the very same phrase which is used to express the superiority of
+David over his men, and even of our Lord over the Twelve. And for
+this there seems no adequate cause, but that special association of
+Peter with Himself indicated in the name, and the promises
+accompanying it in Matt. xvi.
+
+2. Again, four[2] catalogues of the Apostles exist,[3] and in each
+of these Peter is placed first. And in the three which occur in the
+Gospels, (that of Luke in the Acts being a more brief repetition of
+his former one,) the prophetic name Peter is indicated as the reason
+for his being thus placed first. So Mark. "And to Simon He gave the
+name Peter. And James the son of Zebedy, and John the brother of
+James; and He named them Boanerges, which is, the sons of thunder:"
+for which reason, that the Lord had given them a name, though it was
+held in common, and not, like that of Peter, expressive of official
+rank, but personal qualities, Mark seems to set these two before
+Andrew, whom both in Matthew and in Luke they follow. Again, Luke
+says, "He chose twelve of them, whom also He named Apostles, Simon
+whom He surnamed Peter, and Andrew his brother," &c. "_The first_ of
+all, and the chief of them, he that was illiterate and uneducated,"
+says S. Chrysostome;[4] and Origen long before him, observing that
+Peter was always named first in the number of the twelve, asks, What
+should be thought the cause of this order? He replies, it was
+constantly observed because Peter was "more honoured than the
+rest," thus intimating that he no less excelled the rest on account
+of the gifts which he had received from heaven, than "Judas through
+his wretched disposition was truly the last of all, and worthy to be
+put at the end."[5] But much more marked is Matthew in signifying
+the superior dignity of Peter, not only naming him at the head in
+his catalogue, but calling him simply and absolutely "the first."
+"And the names of the twelve Apostles are these, The first, Simon,
+who is called Peter, and Andrew his brother, James," &c. Now that
+_second_ and _third_ do not follow, shows that "first" is not a
+numeral here, but designates rank and pre-eminence. Thus in heathen
+authors this word "first" by itself indicates the most excellent in
+its kind: thus in the Septuagint occur, "first friend of the king,"
+"first of the singers," "the first priest,"[6] i.e. the chief
+priest. So our Lord, "whichever among you will be first;" "Bring
+forth the first robe;" and S. Paul, "sinners, of whom I am
+first,"[7] i.e. chief. Thus "the first of the island," Acts, xxviii.
+7, means the chief magistrate; and "first" generally in Latin
+phraseology, the superior, or prince.
+
+Such, then, is the rank which Matthew gives to Peter, when he
+writes, "the first, Simon, who is called Peter."
+
+It should also be remarked that, whenever the Evangelists have
+occasion to mention _some_ of the Apostles, Peter being one, he is
+ever put first. Thus Matt., "He taketh unto Him Peter, and James,
+and John his brother;" and Mark, "He admitted not any man to follow
+Him, but Peter, and James, and John, the brother of James:" and
+"Peter, and James, and John, and Andrew asked Him apart:" and "He
+taketh Peter, and James, and John with Him:" and Luke, "He suffered
+not any man to go in with him, but Peter, and James, and John, and
+the father and mother of the maiden:" and "He sent Peter and John:"
+and John, "There were together Simon Peter, and Thomas, who is
+called Didymus, and Nathaniel, who was of Cana in Galilee, and the
+two sons of Zebedy, and two others of His disciples."[8] This rule
+would seem to be invariable, though James and John are not always
+mentioned next after him.
+
+An attempt has been made to evade the force of these testimonies, by
+giving as a reason for Peter being always thus named first, that he
+was the most aged of all the Apostles, and the first called. Even
+were it so, such reasons would seem most inadequate, but
+unfortunately they are neither of them facts. For as to age,
+antiquity bears witness that Andrew was Peter's elder brother. And
+as to their calling, S. Augustine has observed, "In what order all
+the twelve Apostles were called, does not appear in the narrations
+of the Evangelists, since not only not the order of the calling, but
+not even the calling itself of all is mentioned, but only of Philip,
+and Peter, and Andrew, and of the sons of Zebedy, and of Matthew,
+the publican, termed also Levi. But Peter was both the first and the
+only one who separately received a name from Him."[9] As it may be
+conjectured from the Gospels that Christ said to Philip first of
+all, "Follow Me," Joh. i. 44, he has the best right to be considered
+the first called.
+
+Now the two classes of facts just mentioned, as to the mode in which
+the Evangelists speak of Peter in combination with the other
+Apostles, prove directly and plainly his _Primacy_, while they do
+not _directly_ prove, save Matthew's title of _First_, nor are they
+here quoted to prove, the _nature_ of that Primacy, which rests, as
+we have seen, on other and more decisive texts.
+
+At length, then, we have before us the whole evidence of the
+Gospels, and having considered it piece by piece, may now take a
+general view. It is time to gather up the several parts of this
+evidence, and, claiming for each its due force, to present the sum
+of all before the mind. For distinct and decisive as certain texts
+appear, and are, even by themselves, yet when they are seen to fit
+into a whole system, and perfectly to harmonise together, they have
+much greater power to convince the mind, which really seeks for
+truth. But moral evidences generally, and especially that which
+results from a study of the Holy Scripture, is not intended to move
+a mind in a lower condition than this; a mind, that is, which loves
+something else better than the truth.
+
+Thus, out of the body of His disciples, we see our Lord choosing
+Twelve, and again, out of those Twelve, distinguishing One by the
+most singular favours. This distinction even begins _before_ the
+selection of the Twelve, and has its root in the very commencement
+of our Lord's ministry: for, as we have seen, it was when Andrew
+first led his brother Simon before Christ, that He "looked upon
+him," and promised him the prophetic name which revealed his
+Primacy, and his perpetual relation to the Church of God. The name
+thus promised is in due time bestowed, and solemnly recorded by the
+three Evangelists, at the appointment of the Apostles, as the reason
+why he is invariably set at their head; Matthew, still more
+distinctly expressing in it his primacy, "_the first_, Simon, who is
+called Peter." And their whole mode of mentioning him, and
+exhibiting his relation to the other apostles, shews that this
+Primacy was, when they wrote, ever in their minds. It comes out in
+the most incidental way, as when Mark writes, "Simon, and they that
+were with him, followed after" Christ; or Luke, "Peter, and they
+that were with him, said;" as naturally as they write, "David, and
+those that were with him:" or of our Lord Himself, and the Apostles,
+"those that had been with Him."[10] Again this preference of Peter
+is shewn by our Lord, both at the Transfiguration and the Agony:
+where, even when the two next favoured of the Apostles are
+associated with Him as witnesses, yet there is evidence of Peter's
+superiority in the mode with which the Evangelists mention him.
+Great as the dignity was of the two sons of thunder, they are yet
+ranged under Peter by Luke, with that same phrase which we have just
+been considering. "Peter, and they that were with him were heavy
+with sleep." And our Lord, at the agony, says to Peter, "could not
+_you_," that is, all the three, "watch with Me one hour?"[11] Again,
+how incidentally, yet markedly, does Matthew shew that this
+superiority of Peter over others was apparent even to strangers,
+when he writes, that the officers who collected the tribute for the
+temple, came to _him_, and said, "does not _your_ master" (the
+master of all the Apostles,) "pay the didrachma?"[12] Much more
+significant is the incident immediately following, when our Lord
+orders him to go to the sea, to cast a hook, and to bring up a fish,
+which shall have a stater in his mouth, adding, "take that, and give
+it to them for Me, and for thee:" a token of preference so strong,
+and of association so singular, that it set the Apostles on the
+immediate enquiry, who should be the greater among them: the answer
+to which we will revert to presently.
+
+And this designation of Peter to his high and singular office
+becomes even more striking, if we contrast what our Lord did and
+said to him with what He did and said to another Apostle, who _in
+another way_ is even in some respects preferred to Peter himself.
+For "the disciple whom Jesus loved," who lay on His breast at
+supper, to whom was committed at the most sorrowful of all moments
+the domestic care of the Virgin Mother, has in the affection of our
+Lord his own unapproachable sphere. But as Peter does not come into
+competition with him here, so neither in another view he with Peter.
+His distinction is private, and in the nature of personal affection:
+Peter's is public, and in the nature of Church government. To one is
+committed the Mother of the Lord, the living symbol of the Church,
+the most blessed of all creatures, and that, when her full dignity
+and blessedness stood at length revealed in the full Godhead of her
+Son, yet whose throne was intercessory, apart from rule on earth: to
+the other is committed the Church herself, her championship in the
+time of conflict, the rudder of the vessel on the lake, till with
+Christ it should reach the shore. Each of these, so eminent and
+unapproachable in his way, has that way apart; and when Peter, on
+receiving his final commission, turned about and saw his best-loved
+friend following, and ventured to ask, "Lord, and what shall this
+man do?" our Lord replied with something like a reproof, "what is
+that to thee? Follow thou Me." These distinct preferences of the two
+Apostles were indicated by Tertullian, when he wrote, "Was anything
+concealed from Peter, who was named the rock on which the Church
+should be built, who received the keys of the kingdom of heaven, and
+the power to bind and loose in heaven and on earth? Was anything,
+too, concealed from John, the most beloved of the Lord, who lay
+upon His breast, to whom alone the Lord foresignified the traitor
+Judas, whom He committed in His own place as Son to Mary?"[13]
+
+But to return. Our Lord, after encompassing Peter during His whole
+ministry with such tokens of preference, and a preference specially
+belonging to his office, and designating it, appears to him first of
+all the Apostles after His resurrection. And yet all the proofs
+which we have been here summing up of Peter's pre-eminence, are but
+collateral and subordinate: though by themselves ten-fold more than
+any other can claim, yet Peter's authority does not rest _mainly_ on
+them. And this likewise is true of another class of facts concerning
+Peter, which yet carries with it much force, and when once remarked,
+never leaves the thoughtful mind. It is his great predominance in
+the sacred history over the rest of the Twelve. A single incident or
+expression distinguishing him, is perhaps all that falls to the lot
+of another Apostle, as when "Philip saith unto Him, Lord, show us
+the Father and it sufficeth us;" and the Lord replies, "Have I been
+so long time with you, and yet hast thou not known Me, Philip?" Or
+as Thomas, at a moment of danger, "said to his fellow disciples, Let
+us also go that we may die with Him."[14] But Peter's name is
+wrought into the whole tissue of the Gospel history; he is
+perpetually approaching the Lord with questions: "Lord, how oft
+shall my brother sin against me, and I forgive him? until seven
+times?" The rest suffer the Lord in silence to wash their feet, but
+Peter is overcome at the sight. "Lord, dost Thou wash my feet? Thou
+shalt never wash my feet;" "Lord, not my feet only, but also my
+hands and my head."[15] Thus in the whole New Testament, John, who
+is yet mentioned oftener than the rest, occurs only thirty-eight
+times; but in the Gospels alone, omitting the Acts and the Epistles,
+Peter is mentioned twenty-three times by Matthew, eighteen by Mark,
+twenty by Luke, and thirty by John.[16] More especially it is the
+custom of the Evangelists, when they record anything which touches
+all the Apostles, almost invariably to exhibit Peter as singly
+speaking for all, and representing all. Thus when Christ asked them
+all equally, "But whom say ye that I am? Simon Peter answered and
+said." He told them all equally "That a rich man shall hardly enter
+into the kingdom of heaven,"[17] whereupon "Peter answering said to
+Him, Behold, we have left all things, and followed Thee: what
+therefore shall we have?" And when "Jesus said to the twelve, Will
+you also go away?"[18] at once we hear, "Simon Peter answered and
+said, Lord, to whom shall we go? Thou hast the words of eternal
+life." And a very remarkable occasion occurs where our Lord had been
+telling to His disciples the parable of the watchful servant, upon
+which Peter said to Him, "Lord, dost Thou speak this parable to us,
+or likewise to all?"[19] And the reply seems by anticipation to
+express the very office which Peter was to hold. "Who, then, is the
+faithful and wise steward, whom his lord setteth over his family, to
+give them their measure of wheat in due season?" Now it looks not
+like an equal, but a superior, to anticipate the rest, to represent
+them, to speak and act for them. S. Chrysostome drew the conclusion
+long ago. "What then says Peter, the mouth-piece of the Apostles?
+Everywhere impetuous as he is, the leader of the band of the
+Apostles, when a question is asked of all, he replies."[20] No
+other cause can be assigned for the care of the Evangelists in
+setting before us so continually his words and acts, in bringing him
+out, as the second object, after Christ. But though his future place
+in the Church is a reason for this, and this again, a token of that
+singular pre-eminence, its decisive proof rests on declarations from
+our Lord's own mouth, expressly circumscribed to him, of singular
+lucidity, and of force which nothing can evade; declarations which
+set forth, under different but coincident images, a power supreme
+and without equal, and of its own nature belonging to but one at a
+time. The proofs which we have hitherto mentioned take away all
+abruptness from these declarations, and show that they embody a
+great design which runs all through the Gospel; but the office
+itself rests upon these, and by these is most clearly and absolutely
+defined.
+
+Thus, when our Lord, in answer to a great confession of His Apostle,
+"Thou art the Christ, the Son of the living God," replies, "and I
+too, say unto thee, Thou art Peter, and upon this rock I will build
+My Church:" every one must feel how it adds to the cogency of the
+reply, that the name, which He is explaining, was not the person's
+natural name, but first promised, and then given, by that same Lord,
+who now attaches other promises and prophecies to it. This fact
+serves, among others, to fix the whole which follows to Peter
+individually, and to introduce what follows, as part of a design,
+which before had been intimated: for what follows no more belongs to
+the other Apostles, than the name, Peter, belongs to them: and a
+name, on the other hand, so promised, and so given, naturally looks,
+as it were, to such a result. To say solemnly of a man, when first
+seen, "Thou art called Simon, but thou shall be called The Rock,"
+and to make nothing of him when so called, would be, if ascribed to
+any one, a dull and pointless thing; but what shall we say, when the
+speaker is God? It is a new thing for God the Word to speak with
+little meaning, or to speak, and not to do: and so now He does what
+He had long designed. And what is it that He does? He sets up a
+governor who is never to be put down. He inaugurates a Church
+against which Hell shall rage, but in vain: He establishes a
+government at which the nations shall rage, the kings of the earth
+set themselves, and the rulers take counsel together, for ever, but
+to their own confusion. He does what He alone could do, and so the
+answer is worthy of the confession, "Thou art the Christ, the Son of
+the living God."
+
+"Blessed [21]art thou, Simon Bar-Jonas, for flesh and blood hath not
+revealed it unto thee, but My Father who is in heaven. _And I, too,
+say unto thee_, in return for what thou hast said to Me, and to
+shew, like My Father, My good will towards thee, and what I say, as
+the Almighty Word of the Father, by My power I fulfil, _that thou
+art Peter_, the Rock, and so partaker with Me of that honour whereby
+I am the chief Rock and Foundation; _and upon this Rock_, which I
+have called thee, _I will build My Church_, which, therefore, with
+Me for its architect, shall rest on thee, to thee adhere, and from
+thee derive its conspicuous unity: _and the gates of hell_, even all
+the powers of the enemy, _shall not prevail against it_, nor take
+that, which, by My Godhead, is established upon thee, but rather
+yield to it the victory. _And to thee_, whom, as Supreme Architect,
+I have marked out for the Rock and Foundation of My Church, as King
+and Lord _I will give the keys of the kingdom of heaven_, and the
+supreme authority over My Church, and will make thee sharer with Me
+in that dignity, by which I hold the keys of heaven and of earth,
+_and whatsoever_, in virtue of that authority and as associated in
+My dignity, _thou shalt bind upon earth, shall be bound in heaven_,
+and there shall be no matter relating to My Church, and the kingdom
+of heaven, but shall be subject to thy legislative and judicial
+power, which shall reach the heaven itself: for it is a power at
+once human, and divine; human, as entrusted to a man, and
+administered by a man; divine, as a participation of that right by
+which I am, in heaven and on earth, Supreme Lawgiver and Judge; _and
+whatsoever thou shalt loose upon earth, shall be loosed in heaven_."
+
+Thus it is that the most famous Fathers and Bishops, the most
+distinguished Councils, the most various nations, have understood
+our Lord's words, and this is their meaning, according to the fixed
+laws of grammar, of rhetoric, of philosophy, and of logic, as well
+as by the testimony of history, and in accordance with the
+principles of theology. Let us mention certain consequences which
+follow from them.
+
+These words[22] of Christ are, in the most marked manner, addressed
+to Peter _only_ among the Apostles, and are, therefore, with their
+meaning, _peculiar_ to him. And they designate pre-eminence in the
+government of the Church. They have, therefore, the two qualities
+which render them a suitable testimony to establish his Primacy
+among the Apostles.
+
+Now, if persons differ in rank and pre-eminence, they must be
+considered not equals, but absolutely unequal. And such pre-eminence
+Peter had, deriving from Christ, the Founder, a superior rank in the
+Church's ministry. Therefore, the college of the Apostles must be
+termed absolutely unequal, and all the Apostles, compared with
+Peter, absolutely unequal.
+
+But as inequality may be manifold, as of age, calling, honour,
+order, jurisdiction and power, its nature and its degree must be
+sought in that property which belongs to one over the rest. So that
+we must determine, by the authority of the Scriptures, from those
+gifts which were promised to Peter alone, the nature and the degree
+of that inequality which subsisted between him and the other
+Apostles.
+
+The gifts promised to Peter alone, are contained in these words of
+Christ, recorded by Matthew: and therefore, from their nature and
+inherent qualities, we must judge of the sort, and the extent of
+inequality, put by Christ between Peter and the rest.
+
+These are summed up in the four following: I. That Peter is the
+rock, on which the Church was to be built by Christ, the Chief
+Architect. II. That the impregnable strength which the Church was to
+have against the gates of hell, depended on its union with Peter, as
+the divinely laid foundation. III. That by Christ, the King of
+kings, and Lord of lords, Peter is marked out as next to Him, and
+after Him, the Bearer of the keys in the Church's heavenly kingdom:
+IV. And that, accordingly, universal power of binding and loosing is
+promised to him, leaving him responsible to Christ alone, the
+supreme Lawgiver and Judge. Therefore the nature of the prerogatives
+expressed in these four terms must be our standard both of the
+character and degree of inequality between the Apostles and Peter,
+and of the power of the Primacy promised to Peter.
+
+But these terms mark authority, and plainly express jurisdiction
+and power; the inequality, therefore, is one relating to
+jurisdiction and power; and Peter's pre-eminence likewise such.
+
+That these terms, which contain Peter's prerogatives really do
+express jurisdiction and authority, may be thus very briefly shown.
+The first, "Thou art Peter, and upon this rock I will build My
+Church," is drawn from architecture, exhibiting between Peter and
+the Church, which includes also the Apostles, the relation which
+exists between the foundation and the superstructure. This is one of
+dependence, by which accordingly the Apostles must maintain an
+indivisible union with Peter. Which relation of dependence, again,
+cannot be understood without the notion of superior jurisdiction in
+Peter, for these are correlative. The second term corroborates this;
+for it is a plain duty, and undoubted moral obligation, to be united
+to him, if severed from whom, the words of Christ do not entitle you
+to expect stability or victory over the gates of hell. Now, "the
+gates of hell shall not prevail against it," most plainly express
+that perseverance and victory are promised to no one by Christ, who
+does not remain joined with Peter. So much for the _duty_ which
+binds all Christians, and the Apostles among them, to avoid
+separation from Peter as their destruction. But such duty involves
+the faculty and authority on Peter's part of enjoining on all
+without exception the maintenance of unity, and of keeping from the
+whole body the sin of schism, which, again, expresses his superior
+jurisdiction. Yet plainer and more striking is the _third_; for in
+the words, "And I will give to thee the keys of the kingdom of
+heaven," it is foretold that Peter, in regard to the kingdom of
+heaven, and therefore to all Christians, whether teachers or taught,
+subjects or prelates, shall discharge the office of the bearer of
+the keys; with which jurisdiction and authority are indivisibly
+united. But in the _fourth_, there is no matter relating to the
+heavenly kingdom, which is not subjected by this promise to Peter's
+authority. "Whatsoever thou shalt bind," "whatsoever thou shalt
+loose;" but this is in its own kind without limit, a full
+legislative and judicial power. Thus these four terms exactly agree
+with each other, and express, severally and collectively,
+prerogatives by which Peter is admitted to a singular and close
+association with Christ; and therefore is pre-eminent among the
+Apostles by his Primacy, and his superior authority over the whole
+Church.
+
+They also show, with no less clearness, that Christ in bestowing
+these prerogatives and primacy on Peter, designed to produce the
+visible unity of His kingdom and Church; and this in two ways, the
+first _typically prefiguring_ the Church's own unity in Peter, the
+single Foundation, Bearer of the keys, and supreme Legislator and
+Judge; the second _efficiently_, as by a principle and cause,
+_forming_, _holding together_, and _protecting_, visible unity in
+that same Peter, as he discharged these functions. For just as the
+building is based on the foundation, and by virtue of it all the
+parts are held together, so a kingdom's unity and harmonious
+administration are first _moulded out_, and then _preserved_, in the
+unity of its supreme authority.
+
+And this Primacy may be regarded from three different points of
+view; as it _is in itself_, and as it regards its _efficient_ and
+its _final_ cause. As to the first, it consists in superior
+jurisdiction and authority; as to the second, it springs from Christ
+Himself, who said to Peter alone, "And I too say unto thee," &c.; as
+to the third, it _prefigures_, _forms_, and _protects_ the Church's
+visible unity.
+
+But to prefigure, to form, and to protect the Church's unity being
+distinct functions, care must be taken not to confuse them, the
+former concerning the Primacy as a type, the two latter as the
+origin and efficient cause; and also not to concede the former while
+the latter are denied, which latter make up the Primacy as
+jurisdictional, and the instrument effecting unity. Now Peter is
+both the type of unity, its origin, and its efficient cause.
+
+A long line[23] of fathers, from the most ancient downwards, regards
+Peter as at once the type, and the origin, and efficient cause of
+unity; setting it forth as a prerogative of his headship that no
+one, whether Apostle, or Prophet, or Evangelist, or Doctor, or
+Teacher, might separate from him without the crime of schism. In
+this consists his Primacy, and in this the famous phrase of S.
+Cyprian finds its solution, that "the Episcopate is one, of which a
+part is held by each without division of the whole."
+
+And, what is like to the preceding, they hold that Peter is the
+_continuous_ source of all power in the Church, and that while its
+plenitude dwells in his person, a portion of it is derived to the
+various prelates under him. No one has set this forth more fully
+than S. Leo, in the middle of the fifth century, as where he says,
+that "if Christ willed that other rulers should enjoy aught together
+with him, (that is, Peter,) yet never did He give, _save through
+him_, what He denied not to others."[24]
+
+There is no one of these consequences but seems to result from the
+words of our Lord here solemnly addressed to Peter.
+
+But, recurring to our general view, we find our Lord three
+several[25] times appealed to by the Apostles to declare who should
+be the greatest in the kingdom of heaven; and while on neither of
+these occasions does He declare to them that there should be no
+"greater one" among them, though such a declaration would have
+terminated their rivalry, on the last and most urgent, at the very
+eve of His departure from them, He sets forth in vivid words what
+ought to be the character and deportment of the one so to be placed
+over them; and then turning His conversation from them in a body to
+Peter in particular, He charges him, at a future time, when He shall
+obtain for him the gift of a faith that could not fail, to "confirm
+his brethren." Having before dwelt on the full meaning of these
+words, we need only remark how marvellously they coincide in force
+with the prophecy which we have just been considering, while they
+differ from it in expression. They convey as absolutely a supreme
+authority as the former; and an authority independent of others, and
+exclusive of participation; and one which is given for the
+maintenance of the faith, and of visible unity in that faith. Nor
+can we imagine a more fitting termination to the whole of our Lord's
+dealing with His disciples before His passion, than that, when about
+to be taken from them, He should designate, in words so full of
+affection and provident care, one who was presently to take His own
+place among them. "Simon, Simon, I have prayed for thee, that thy
+faith fail not, and thou in thy turn one day confirm thy brethren."
+
+But if our Lord's preference of Peter, as to rank and dignity in the
+Church, was during his lifetime consistent and uniform; if,
+moreover, He made to him, twice, promises so large as to include and
+go far beyond all that He said to the Apostles in common; and if He
+took out, as it were, of what He had first promised to Peter a
+portion which He afterwards promised as their common inheritance to
+the rest; His dealing with Peter and the Apostles after His
+resurrection is the exact counterpart to this. The fulfilment is
+equivalent to the promise. In the fourfold prophecy to Peter, in
+Matt. xvi. the last member is, "And whatsoever thou shalt bind on
+earth, it shall be bound also in heaven; and whatsoever thou shalt
+loose on earth, it shall be loosed also in heaven." That this is a
+grant of full legislative and judicial power, given to one, we have
+seen. Now on a later occasion it is repeated to the twelve together,
+Matt. xviii. 18. _But the other three members of the prophecy made
+to Peter are never repeated to the twelve_. In the fulfilment the
+same distinction takes place. To the twelve in common our Lord
+communicates the power contained in the fourth member of His
+original promise, saying, John xx. 21, "As the Father hath sent Me,
+I also send you. Receive ye the Holy Ghost: whose sins ye shall
+forgive, they are forgiven them: and whose sins ye shall retain,
+they are retained:" to which the other forms contained in Matt.
+xxviii. 18, Mark xvi. 15, Luke xxiv. 49, Acts i. 4, 8, of preaching
+the Gospel to every creature, of waiting for the power of the Holy
+Ghost wherewith they should be endued, of teaching men to observe
+all things which He had commanded, are equivalent, though less
+definite. _But nowhere are the powers contained in the first three
+members of the prophecy to Peter communicated to the twelve_. As the
+promises were made to Peter alone originally, so to Peter alone are
+they, as we shall see, fulfilled. Indeed, it could not be otherwise,
+for the promises to be the rock of the Church, by coherence with
+which the Church should be impregnable, and the bearer of the keys,
+are in their own nature confined to one, and exclusive of
+participants, and once made by the very Truth Himself to one man,
+they ranged under his power all his brethren: "For the promises of
+Jesus Christ, as well as His gifts, are without repentance; and what
+is once given indefinitely and universally is irrevocable."[26]
+Besides that, another indisputable principle must be taken into
+account, viz., "that power given to several carries its restriction
+in its division:" just as if a king before his death bequeaths the
+whole administration of his sovereignty to a board of twelve
+councillors, though the sum of authority so conveyed be sovereign,
+yet the share of each individual in the college will be restricted
+by the equal right of his colleagues. Whereas "power given to one
+alone, and over all, and without exception, carries with it
+plenitude, and, not having to be divided with any other, it has no
+bounds save those which its terms convey." Such was the power
+originally promised to Peter; and such, no less, that which was
+ultimately conveyed. He stands apart and alone no less in the
+fulfilment than in the promise. And under another image, but one
+equally expressive with the first, the Lord conveys an authority as
+absolute and as exclusive. The "bounds which its terms convey" are
+the whole fold of Christ: "the sheep" no less than "the lambs:" "to
+govern" no less than "to feed."[27] As the great Architect of the
+heavenly city said to Peter, "Thou art the Rock;" as "the King of
+kings," who "hath the key of David," and "on whose shoulder is the
+government," said to Peter, "To thee will I give the keys of the
+kingdom of heaven;" as He "who upholdeth all things by the word of
+His power," and "in whom all things consist," said to Peter,
+"Confirm thy brethren:" so to the same Peter, the same "Great
+Shepherd of the sheep," said, "Feed My lambs, be shepherd over My
+sheep," thus committing to him the chief Apostles themselves who
+heard this charge, and causing there to be for ever "one fold and
+one shepherd," on earth as in heaven.
+
+It remains briefly to consider these three palmary texts in their
+reciprocal relations to each other, by which the fullest light is
+thrown upon the scriptural prerogatives of S. Peter.
+
+1. First, then, all these texts are in the most marked manner
+circumscribed to Peter _alone_. In all he is addressed by name; in
+all he is distinguished by other circumstances from his brethren at
+the time present with him; in all a special condition is attached
+belonging to him; in the first, superior faith--in the second,
+faith, which, by a particular gift, the fruit of Christ's own
+prayer, should never fail--in the third, superior love. So that,
+without an utter disregard of the meaning of words, and the force of
+the context, and every law of grammar and philology, no one of these
+texts can be extended from its application to Peter alone, and made
+common to the other Apostles.
+
+2. Secondly, the note of _priority in time_ is secured to Peter by
+the first text, to which the other two correspond. Even if the
+promise in Matt. xviii. 18, made to all the Apostles, were of equal
+latitude with that previously made to Peter, which it is so very far
+from being that it contains one point only out of four, yet, the
+fact that they had been already ranged by the former under him, and
+that he had been promised _singly_ what they afterwards were
+promised _in common_, would make a vast difference between them;
+indeed, the difference of the Primacy. But, as it is, the very
+first mention of the Church is connected with a promise made to
+Peter of the highest authority in that Church, and a perpetual
+relationship, entering into its inmost constitution, between it and
+his person. Before the Church is formed, it is foretold that Peter
+shall rule her: before she is set up against the gates of hell,
+that, by virtue of her coherence with Him, she should prevail over
+them. And the germ of her Episcopate, on which she is to grow, is
+sown in His person; just as, in the last act of our Lord, that
+Episcopate is delivered over to Him, universal and complete.
+
+3. Thirdly, those three texts are exactly _equivalent_ to each
+other: they each involve and express the other. They could not have
+been said of different persons without contradiction and confusion.
+He who has one of them must have the rest. There is variation of
+image, but identity of meaning. Thus, the relation between Peter and
+the Church is in the first, that of Foundation and Superstructure;
+of the heaven-built city, and of him who holds its keys: in the
+second, it is that of the Architect, who, by skill and authority,
+won for him, and given to him, by the Supreme Builder, the Word and
+Wisdom of God, maintains every living stone of the structure in its
+due place: in the third it is that of the supreme and universal
+Pastor and his whole flock. In all of these there is the habit of
+dependence between the superior and that over which he is set: in
+all the need of close coherence with him. Observe in particular the
+identity of the second and third. The special office of the Shepherd
+of[28] souls is to lead his flock into suitable pastures, that is,
+duly to instruct them in the Divine Word and Will: the pastoral
+office is identical with that of teaching: "He gave some Apostles,
+some Prophets, some Evangelists, some pastors and teachers," the
+former are distinguished, the last united together: where the
+Apostle observes, that the whole ministry, from the highest to the
+lowest, is organised "to edify the body of Christ into the unity of
+faith," and to preserve men from being "carried about by every wind
+of doctrine." But if this was the design of Christ as to the whole
+ministry, and as to each individual teacher, most of all was it in
+instituting one supreme and universal Pastor: in him most of all
+would be seen the perfect _fitting in together_[29] of each
+individual member: he was set up especially for the compacting of
+each spiritual joint, the harmony and cohesion of the whole. Here,
+then, the office of the universal Pastor or Teacher is precisely
+equivalent to him, who, by another image confirms, strengthens,
+consolidates his brethren. Thus, in the second text Christ foretold
+the third. But the more we contemplate all the three in their mutual
+relations, the more a certain thought suggests itself to the mind.
+There is a special doctrine concerning the most Holy Trinity, the
+most distinctive of that great mystery, which expresses the
+reciprocal indwelling of the Three Persons. Now something analogous
+may be said of the way in which these three texts impermeate and
+include each other, of their exact equivalence, and distinct, but
+inseparable force: of whom one is said, of the same must all.
+
+4. Fourthly, they all indicate a _sovereign_ authority,
+_independent_ itself, but on which all others depend; symbolising
+power from above, but claiming obedience from below; immutable in
+itself, but by which all the rest are made proof against change; for
+it is not to the sheep that the shepherd is responsible, but to
+their owner. It has been said throughout that the one special mark
+of Peter's distinction was a peculiar association with Christ. It is
+not therefore by any infringement of equal rights that this
+authority is set up, but as the representative, the vicegerent, of
+Him in whom all power dwells: who bore this authority in His own
+body, and who committed to another what was first His own, both by
+creation and by purchase--"Feed _My_ sheep." In all these texts the
+immediate transference of authority from the Person of the God-man
+is most striking; in Peter He inaugurates His great theandric
+dispensation, and forms the Body which He was to leave on earth.
+Thus these texts most clearly express that important doctrine of
+antiquity, the keystone of the Church's liberty from the world,
+which is the reason why the world so hates it, "The first See is
+judged by no man." So entirely have political ideas and jealousies
+infected our mode of judging of spiritual things--to such a degree
+is our peculiar civil liberty made the standard of Church
+government--that it is necessary to insist again and again on what
+to Christians ought to be a first principle, viz., that "all power
+and jurisdiction in the Church, like the Church herself, ought to
+rest not upon natural and human authority, but on the divine
+authority of Christ. This is the reason why we may pronounce no
+otherwise concerning such jurisdiction, than we know has been handed
+down from Christ, its proper author and founder. Now it is certain
+that at the same moment at which Christ instituted the community
+called the Church, such a power was introduced, and entrusted as
+well to Peter singly as the head, as to the Apostles under him. Nay,
+that power was fixed and constituted, and its ministers and bishops
+marked out, _before_ the Church, that is, the whole body and
+commonwealth, had grown into coherence. And so ecclesiastical
+jurisdiction did not first dwell in the community itself, and was
+then translated by a sort of popular suffrage and consent to its
+magistrates; but from the very first origin Peter was destined to be
+single chief of the future body, and next to him the other
+Apostles."[30]
+
+5. Fifthly, it must be observed that there is a _definiteness_ about
+these texts which belongs in a far less degree to those forms in
+which the co-ordinate and co-equal authority of the Apostles, as
+such, is expressed. This last is left to be harmonised and brought
+into operation by the superior power of the chief. They are indeed
+sent into all the world, they are immediately instituted by our
+Lord, they have the promise that His power shall be with them, and
+that their sentence shall stand good in heaven and on earth; but
+this promise, which is the most distinct made to them, has been
+already gathered up into the hands of one, and in its practical
+issue is limited by the necessity of cooperating with that one; that
+is, the authority of Peter includes and embraces theirs, but theirs
+is ranged under his. Theirs is modified not only by being shared,
+but by having his set over them. Now observe how distinct and clear,
+how definite in their meaning, while universal in their range, are
+the things said of him alone; 1. That he should be the rock on which
+Christ would build His Church; 2. That permanence and victory should
+belong to that Church for ever through Him: 3. That he should bear
+the keys in the kingdom of heaven: 4. That whatever _singly_ he
+should bind and loose, should be bound and loosed in heaven as well
+as on earth: 5. That he should confirm his brethren, the Apostles
+themselves being the very first so called: 6. That he should be the
+Shepherd of the fold. What can constitute inequality between two
+parties, if such a series of promises given to one, and not to the
+other, does not?
+
+6. Sixthly, these promises cannot be contemplated without seeing
+that the ordinary and regular government of the Church springs from
+the person whom they designate, and in whom they are concentrated.
+To take the last, all spiritual care is summed up in the word
+Pastorship, the office of priest, bishop, metropolitan, patriarch,
+and pope, rising in degree, and extending in range, but in its
+nature the same. On the contrary Apostles, (with this one exception,
+in virtue of the Primacy,) Prophets, and Evangelists, are
+extraordinary officers, attending the opening of the dispensation,
+but afterwards dropping off. But the Church, as it was to endure for
+ever, and the orderly arrangement of the divine ministry, were
+summed up in the Primacy, and flowed forth from it as the full
+receptacle of the virtue of God the Word Incarnate. And so it is the
+head of the ministerial body. All which is set forth as in a picture
+to the mind, in that scene upon the shore of the lake of Galilee,
+when the Lord said to Peter, "Feed My sheep."
+
+7. And, again, Peter was thus made the beginning and principle of
+spiritual power, as it left the Person of God the Word, not for
+once, but for ever. Long as the structure should endure, its
+principle of cohesion must bind it. As the law of gravitation binds
+all worlds together in the natural kingdom, and is a _continuous_
+source of strength and harmony, so should be in the spiritual
+kingdom that force which the same Wisdom of God established; it goes
+on with power undiminished; it is the full fountain-head from which
+all streams emanate; it is the highest image of God's power as the
+centre and source of all things. This idea is dwelt upon by S.
+Cyprian and S. Augustine, as well as by Pope S. Innocent,[31] the
+contemporary of the latter, and was afresh expressed in a synodical
+letter of the three provinces of Africa to Pope Theodore, in A.D.
+646, "No one can doubt that there is in the Apostolic See a great
+unfailing fountain, pouring forth waters for all Christians, whence
+rich streams proceed, bountifully irrigating the whole Christian
+world."[32]
+
+8. And, lastly, in these great promises Peter is specially set forth
+as the type and the efficient cause of visible unity in the Church.
+Such was the very purpose of Christ, that His disciples might be
+one, as He and the Father are one. For this end, in the words of S.
+Augustine, "He entrusted His sheep to Peter, as to another self, He
+willed to make him one with Himself;" and in the words of S. Leo,
+"He assumed him into the participation of His indivisible
+unity."[33] But this is seen no less plainly in the words of Christ,
+than in the Fathers; for He made _one_ Rock, _one_ Bearer of the
+keys, _one_ Confirmer of the brethren, and _one_ Shepherd. The union
+of millions of naturally conflicting wills in the profession and
+belief of one doctrine is almost the very highest work of divine
+power; and as grace, that is, the Holy Spirit diffused in the heart,
+is the inward efficient of this, so the outward, both symbol and
+instrument, is the Primacy, that "other self" which the Lord left in
+the world. And as the Church of God through every succeeding age
+grows and expands, the need of this power becomes greater and not
+less, and reverence to that "single chair in which unity was to be
+observed by all,"[34] a more imperative virtue, or rather an
+ever-deepening instinct, of the Christian mind.
+
+But antiquity itself drew no other conclusions from the
+concentration of these great privileges in the person of Peter. We
+have but to go back to a time before the present nationalities of
+Europe, those jealous foes of Peter's authority, had come into
+existence, and we find the chief men of France, and Spain, and
+Italy, interpreting the above texts as we have done. Take one whose
+testimony from the circumstances of his life ought to be above
+suspicion. John Cassian was by birth a Scythian, was educated in a
+monastery at Bethlehem, travelled through Egypt, and made himself
+acquainted with its most distinguished religious men, went to
+Constantinople, and was ordained deacon by S. Chrysostome, and
+afterwards at Rome priest by Pope Innocent I. On the capture of Rome
+by Alaric, he settled at Marseilles, about the year 410, and there
+founded two monasteries. In his work on the Incarnation he says,[35]
+"Let us ask him, who is supreme, both as disciple among disciples,
+and as teacher among teachers, who, steering the course of the Roman
+Church, held the supremacy as well of the faith as of the
+priesthood. Tell us, therefore, tell us, we pray, O Peter, Prince of
+the Apostles, tell us how the Churches ought to believe. For just it
+is that thou, who wast taught of the Lord, shouldst teach us, and
+open to us the door whose key thou hast received. Shut out all who
+undermine the heavenly house, and turn away those who attempt to
+make an entry through treacherous caverns and illicit approaches;
+because it is certain that no one shall be able to enter the door of
+the kingdom, save he to whom the key placed by thee in the Church
+shall open it. Tell us, therefore, how we ought to believe that
+Jesus is the Christ, and to confess our common Lord." Again,
+fourteen hundred years ago, Maximus, Bishop of Turin in that day,
+confessed by his words, what his successor of the present day bears
+witness to by his sufferings: for he writes of Peter, "As[36] the
+Good Shepherd he received the defence of the flock, so that he, who
+before had been weak in his own case, might become the confirmation
+to all: and he who had been shaken by the temptation of the question
+asked him, might be a foundation to the rest by the stability of his
+faith. In fine, for the firmness of his devotion he is called the
+Rock of the Churches, as the Lord says, 'Thou art Peter, and upon
+this Rock I will build My Church.' For he is called the Rock,
+because he was the first to lay the foundations of the faith among
+the nations, _and, because, as an immoveable stone, he holds
+together the framework and the mass of the whole Christian
+structure_. Peter, therefore, for his devotion is called the Rock,
+and the Lord is named the Rock by His inherent power, as the Apostle
+says, 'and they drank of the spiritual rock that followed them, and
+the rock was Christ.' _Rightly does he merit to share the name, who,
+likewise, merits to share the work._" Again, far and wide has the
+lying story been spread by false-hearted men, who above all things,
+hate the spiritual kingdom which God has set up in the world, that
+Peter's power has been the growth of gradual encroachment on the
+secular authority. Now, long before Pelayo renewed the Spanish
+monarchy in the mountains of the Asturias, and while Augustine, sent
+by Pope Gregory, was laying the foundation of the English Church, S.
+Isidore, Bishop of Seville, from 598 to 636, the very highest of the
+ancient Spanish doctors, wrote thus explicitly to his colleague at
+Toledo:[37] "But as to the question of the equality of the Apostles,
+Peter is pre-eminent over the rest, who merited to hear from the
+Lord, 'Thou shalt be called Cephas--Thou art Peter, and upon this
+rock I will build My Church.' And not from any one else, but from
+the very Son of God and the Virgin, he was the first to receive the
+honour of the pontificate in the Church of Christ, to whom also,
+after the resurrection of the Son of God, was said by the same,
+'Feed My lambs,' noting by the name of lambs the prelates of the
+churches. And although the dignity of this power is derived to all
+Catholic bishops, yet in a more special manner it remains for ever
+in the Roman bishop, who is by a certain singular privilege set as
+the head over the other limbs. Whoso, therefore, renders not
+reverently to him due obedience, involves himself, as being severed
+from the head, in the schism of the Acephali."
+
+It would be easy to multiply such authorities of a period prior to
+the formation of all the existing European states. It was the will
+of God, providing for His Church, that before the old Roman society
+was utterly upheaved from its foundations by the deluge of the
+Northern tribes, reverence for S. Peter's throne should be fixed as
+an immovable rock, on which a new Christian civilization might be
+founded. Thus Pope Gregory II., writing to the Emperor Leo the
+Isaurian, about the year 717, only sums up the force and effect of
+all preceding tradition, when he says: "The whole West turns its
+eyes upon us, and, unworthy though we be, puts complete trust in us,
+and in that blessed Peter, whose image you threaten to overturn, but
+whom all the kingdoms of the West count for a God upon earth."[38]
+
+FOOTNOTES:
+
+[1] Passaglia, p. 106.
+
+[2] Passaglia, p. 109.
+
+[3] Matt. x. 2-5; Mark iii. 16-19; Luke vi. 14-17; Acts i. 13.
+
+[4] St. Chrysostome on Matt. Hom. 32.
+
+[5] Origen on John, Tom. 32, n. 5, T. 4, p. 413.
+
+[6] 1 Paral. xxvii. 33; Neh. xii. 45; 2 Paral. xxvi. 20.
+
+[7] Matt. xx. 27; Luke xv. 22; 1 Tim. i. 15.
+
+[8] Matt. xvii. 1; Mark v. 37; xiii. 3; xiv. 33; Luke viii. 51;
+xxii. 8; John xxi. 2.
+
+[9] De Consensu. Evang. Lib. 2, c. xvii. n. 39.
+
+[10] Mark i. 36; Luke viii. 45; Matt. xii. 3; Mark ii. 25; xvi. 10.
+
+[11] Luke ix. 32; Matt. xxvi. 40.
+
+[12] Matt. xvii. 24.
+
+[13] De Præsc. c. 22.
+
+[14] John xiv. 8; xi. 16.
+
+[15] Matt. xviii. 21; John xiii. 6.
+
+[16] Passaglia, p. 134.
+
+[17] Matt. xix. 23.
+
+[18] John vi. 67.
+
+[19] Luke xii. 41.
+
+[20] In Matt. Hom. 54.
+
+[21] Passaglia, p. 510.
+
+[22] Passaglia, p. 518.
+
+[23] These testimonies have been set forth at length in another
+work, "The See of St. Peter, the Rock of the Church," &c. Pp.
+97-118.
+
+[24] Serm. 4.
+
+[25] Matt. xviii. 1; xx. 20; Luke xxii. 24.
+
+[26] Bossuet, Sermon on unity.
+
+[27] Poimahinein, gubernare, to govern, the particular word
+which our Lord employs to convey His powers to Peter, is also the
+particular word which gives such offence to temporal governments,
+when acted on by Peter: bhoskein, pascere, to feed, they
+find more endurable, and probably they would all be content, from
+the heathen Roman emperors to the present day, to allow _the Church_
+to _feed_, so long as _they_ are allowed to _govern_ the faithful.
+The objection on the part of the Church is, that our Lord gave
+_both_ to Peter.
+
+[28] Passaglia, p. 591.
+
+[29] Ho katartismos tôn hagiôn. Eph. iv. 12.
+
+[30] Petavius, de Ecc. Hier. Lib. 3, c. 14.
+
+[31] St. Cyprian de unitate, c. 3. St. Aug. to Pope Innocent, Ep.
+177, n. 19. Pope Innocent to the Councils of Carthage and Numidia.
+
+[32] Mansi x. 919.
+
+[33] St. Aug. Serm. 46. St. Leo, Epistle 10.
+
+[34] St. Optatus, cont. Parm. Lib. 2, c. 6.
+
+[35] Lib. 3, c. 12.
+
+[36] De Petro Apostolo, Hom. 4.
+
+[37] Ad Eugenium Toletanum.
+
+[38] Mausi, Concil. T. xii. 972.
+
+
+
+
+CHAPTER V.
+
+S. PETER'S PRIMACY AS EXHIBITED IN THE ACTS.
+
+
+The [1]purpose of S. Luke in writing the Acts seems to have been to
+set before us the labours and sufferings of the Apostles in planting
+and propagating the Church. But he has divided the book very
+distinctly into two portions; the latter, from the thirteenth
+chapter to the end, with one short exception, is wholly occupied
+with the labours of S. Paul, "the vessel of election," in spreading
+the faith among the Gentiles, and so contains the particular history
+of that Apostle, and the churches founded by him. The former, from
+the beginning to the end of the twelfth chapter, embraces the
+history of the Apostles in common, and of the whole Church, as it
+rose at Jerusalem, and was spread first in Judea, then in Samaria,
+and finally extended to the Gentiles. The former history, then, is
+universal; the latter, particular.
+
+Moreover, to use the words of [2]S. Chrysostome, "we may here see
+the promises which Christ made in the Gospels carried into
+execution, and the bright light of truth shining in the very
+actions, and a great change in the disciples, arising from the
+Spirit that had entered into them.--You will see here Apostles
+speeding on the wing over land and sea, and men once timid and
+unskilled suddenly changed into despisers of wealth, and conquerors
+of glory and all other passions; you will see them united in the
+utmost harmony, without jealousy, which once they had, without
+contention for the higher place."
+
+We may say, then, in a word, that the Gospels are a history of the
+Head, and the Acts of the mystical Body. Hence both issue forth from
+one and the same fountain and source. The history of the Head begins
+with the descent of the Holy Ghost, whereby Christ was conceived,
+and [3]"the race of God and of man became one. For just as the union
+of man with woman joins two families, so upon Christ assuming flesh,
+by that flesh the whole Church became of kin with Christ, Paul
+became Christ's kinsman, and Peter, each one of the faithful, all
+we, every holy person. Therefore, says Paul, [4]'being the offspring
+of God,' and again, 'we are the body of Christ and members in
+particular,' that is, through the flesh, which He has assumed, we
+are His kinsmen." Now the history of the Body, proceeding from the
+same fountain-head, sets before us the Holy Spirit, who, by
+descending first on the teachers, and afterwards on the disciples,
+exalts and advances all, and by imparting Himself, imparts "the
+proportional deification of man," that is, "the utmost possible
+assimilation and union with God."[5] For "the Spirit works in us by
+His proper power, truly sanctifying, and uniting us to Himself into
+one frame, and making us partakers of the divine nature:"[6]
+"becoming as it were a quality of the Godhead in us, and dwelling in
+the saints, and abiding for ever."
+
+Now it is [7]manifest that if the first twelve chapters of the Acts
+contain the history of the Church from its beginning, and what the
+Apostles did for its first formation, its growth, and its form of
+government, all this has the closest connection with the question as
+to Peter's prerogatives. For the historical accounts in the Acts,
+which exhibit the _execution_ of Christ's promises and intentions,
+naturally tend to set in the fullest light, and to reveal
+distinctly, whatever as to the administration of the Church may be
+less clearly _foretold_ in the Gospels. For in itself the
+_execution_ is declaratory of the _enactment_, and supplies a safe
+rule for understanding and determining the words of institution.
+Now, if we apply this rule to the present question, it will be
+apparent that those expressions of the Gospel, which we assigned to
+the divine institution of the Primacy, cannot be otherwise received
+without making the _execution_ in the Acts at variance with what the
+Gospels record.
+
+For, take it as a still doubtful hypothesis whether there exist
+evangelical testimonies of Peter's _institution_ to be head and
+chief of the Apostles. What needs it to turn this hypothesis into
+certainty? What should we expect of Peter, if he really had received
+from Christ the charge of leading the other Apostles? What but that
+he should never follow, but always be at the head; should close
+dissensions, weigh and terminate controversies, punish emergent
+offences, maintain the general discipline, give the support of his
+counsel and authority in need, and leave undone none of those
+functions which accompany the office of head and supreme ruler?
+Hence it is plain that there are two ways, the one absolute, the
+other hypothetical, by which a decisive judgment may be drawn from
+the history of the Acts, as to whether Peter's Primacy was
+instituted in the Gospels. Critics and philosophers are perpetually
+using both these tests. Thus, the former, "if a certain work--say
+the epistles of the martyr Ignatius--be genuine, it ought to contain
+certain characteristics. But it does contain these, and so is
+genuine." Or absolutely, "a certain work, the Epistles of Ignatius,
+contains all which we should expect in a genuine work, therefore it
+is genuine." The latter infer, "If bodies be moved by the law of
+gravitation, they would pass through a certain space under such and
+such a condition. But this they do, and accordingly are moved by
+gravitation." Or absolutely, "Bodies left to themselves pass through
+space under such conditions as they would follow, if impelled by
+gravitation. Accordingly they are so impelled." Now in the parallel
+case, "If Christ in the Gospels pre-ordained a form of Church
+government, which gathered up the supreme power and visible headship
+into Peter's hands, the _exercise_ of such _institution_ ought to be
+found in the Acts. But it is so found. Therefore," &c.--or again,
+"No one would expect certain acts from Peter, unless he were the
+head of all the Apostles; and all would fairly expect those acts of
+Peter, if they recognised him as so set over all by Christ. Now in
+the general history of the Apostles we find such acts recorded of
+Peter, and that not partially, here and there, but in a complete
+series. Accordingly the history of the rising Church, exhibited in
+the first part of the Acts, demands Peter's Primacy for its
+explanation; and if we deny that Primacy, and take in another sense
+the words recording its institution in the Gospel, the history
+becomes unintelligible."
+
+Now this reasoning is conclusive in either way, provided only that
+what we have asserted be really found in the Acts. The proof of this
+may be either general, or piecemeal and particular. We will take
+both in order, beginning with the former.
+
+1. First, [8]then, we must repeat, as concerns that whole portion of
+the Acts containing the history of the universal Church, and all
+the Apostles, viz. the first twelve chapters, a remark before made
+as to the Gospels, which is, that Peter simply is more often
+mentioned than all the rest put together. For Peter's name occurs
+more than fifty times, the others very seldom, and those who are
+found the oftenest, John and James, are recorded, the former seven
+or eight, the latter three or four times. Yet this is a history of
+them all: Luke is recording the common exertions of all the Apostles
+in building up the Church. This is the very distinction between the
+former and the latter portion of his book, which is confined to the
+labours of S. Paul, leaving aside the rest of the Church. What then
+is the reason that Peter, in a general history, is so often brought
+forward, and the rest, either singly or in conjunction, so seldom?
+Because after our Lord's glorious ascension Peter stood to the
+eleven in an analogous position to that held by our Lord, so long as
+He was visible, towards the whole college: because Peter was become
+the head, and the rest, as members, were ranged under him.
+
+2. Such subordination on their part, such pre-eminence on his,[9]
+Luke shows yet more clearly, whenever he groups Peter with the rest,
+by assigning to him the leading place. It frequently happens to him
+to speak of Peter and the rest together, but on no one occasion does
+he give Peter any but the first place, and the leading part. Just as
+the evangelists do with regard to Christ, and the Apostles and
+disciples, so Luke prefers Peter to the rest, to mark a difference
+between the rank and office of Peter, and that of the others.
+
+3. Luke seems to confirm his readers in such a conclusion by the
+form which he follows of mentioning Peter _directly_, and the rest
+_obliquely_ or _in a mass_. These are instances: "In those days
+Peter, _rising up in the midst of the brethren_, said"--"Peter,
+_standing up with the eleven_, lifted up his voice"--"They said _to
+Peter and to the rest of the Apostles_"--"Peter _with John_
+fastening his eyes upon him said, Look upon us."--"Peter _and the
+Apostles_ answering, said."[10] Now what form of writing could Luke
+choose to refute an opinion about the _universal_ equality of the
+Apostles? Or to show Peter as set over the rest, and to satisfy in
+this even the most unreasonable? Either the form which he did choose
+is calculated to do this, or none such can be found.
+
+4. Add to this that Peter is represented as speaking and answering,
+when the occasion would suggest that all the Apostles, equally,
+should disclose their mind. The reproaches of the unbelieving Jews
+affected not Peter singly, but all alike; but he alone stands forth,
+he alone lifts up his voice, and in a long speech brings them to
+sound reflection. The multitude, struck with compunction, asked not
+Peter only, but the rest likewise, "What shall we do, men and
+brethren?" Yet it is forthwith added, "But _Peter_ said to them."
+Upon the miracle by which one who had been lame from his mother's
+womb was healed, "all the people ran together to them," both Peter
+and John, but Peter alone speaks, and takes on himself the defence
+of the common cause: "Peter seeing, made answer to the people."[11]
+Fresh instances may be found in chs. iv. 6-7, and v. 2-3. The result
+of the whole is that Peter is continually "the mouth-piece of the
+Apostles,"[12] always takes the lead, and gives his own mind, as
+conveying that of the rest.
+
+On what ground does he do this? Was it from natural fervour of
+disposition? But it was the same after he was filled with the Holy
+Spirit as before. Was it the result of superior age, or first
+calling? but the facts refute this. What other cause can be
+suggested save that Primacy which the Gospels record, and the Acts
+confirm?
+
+5. To this we must likewise refer it that Luke, while he amply
+describes actions which belong to Peter, rather hints at than
+narrates what concerns the other Apostles. Thus he leaves it to be
+understood that the others spoke, while he gives Peter's discourses
+entire, and seems to have chosen them as the principal material of
+his history. He simply suggests that miracles were wrought by the
+rest, but records particularly what Peter did for the establishment
+of the faith. He relates but very little of those who became
+Christians by the exertion of others, but notes at large the
+abundant fruit of Peter's teaching. Take an ancient author's summary
+of the Acts, "this whole volume is about the ascension of Christ
+after the resurrection, and about the descent of the Holy Spirit on
+the holy Apostles, and how and where the disciples announced
+Christ's religion, and all the wondrous deeds which they did by
+prayer and faith in Him, and about Paul's divine calling from
+heaven, his apostleship, and fruitful preaching, and in a word about
+those many great dangers which the Apostles underwent for
+Christ:"[13] follow, out of this, all which concerns the universal
+Church in the first twelve chapters, and Peter will be found not
+only the principal, but well nigh the only, figure in the
+foreground.
+
+6. Hence as the Gospels may be called the history of Christ, so this
+first part of the Acts may be called the history of Peter; for as
+Christ occupies each page of the Gospels, so Peter here. Nothing can
+be more emphatic or more just than S. Chrysostome's words: "Behold
+him making his rounds on every side, and the first to be found; when
+an Apostle was to be chosen, he was the first; when the Jews were to
+be told that they were not drunken; when the lame man was to be
+healed; when the multitude was to be addressed, he is before the
+rest; when they had to do with the rulers, it is he; when with
+Ananias, when healings took place from the shadow, still it is he.
+Where there was danger, it is he, and where there was dispensation;
+but when all is tranquil, they act in common. He sought not the
+greater honour. But again, when miracles are to be worked, he comes
+forth before the rest."[14] What can prove Peter's pre-eminence if
+this does not? But his words on another occasion deserve mention.
+Alluding to the title "Acts of the Apostles," which seems to promise
+their common history, he observes, "Yet if you search accurately,
+the first part of the book exhibits Peter's miracles and teaching,
+but little on the part of the other Apostles; and after this the
+whole account is spent on Paul." But he adds, "How are they the acts
+of all the Apostles? Because, according to Paul, when one member is
+glorified, all the members are glorified with it, the historian did
+not entitle them, the Acts of Peter and of Paul, but the Acts of the
+Apostles; the promise of the writer includes them all."[15] Now
+every one must feel the very high distinction given to Paul in the
+latter part of the book, when the historian turns away from the
+general history of the Church to record his particular labours, in
+which, no doubt, the object was to show the progress of the Church
+among the Gentiles; but with regard to the part which is common to
+the whole Church, another thought is suggested. The history of what
+Peter taught and did, to build up and extend the Church, is
+considered the common history of the Apostles, and so inscribed as
+their Acts. But can this be called an _accurate_ expression, unless
+Peter had been the head of the Apostles? It is very plain that the
+acts of a head are imputed to the whole body; to a college of
+brethren, what its chief executes; to a city or kingdom, the deeds
+of its prince. But it is not plain how this can be, if the actor be
+one of a number, and do not exceed his brethren in honour or
+dignity. Therefore the Acts of Peter could be called, generally, the
+Acts of the Apostles, only because they were considered the Acts of
+their head.
+
+Now let us pass from the general view to that in detail.
+
+I. After [16]the Lord's ascension a most important point immediately
+arose, whether, that is, the number of the Twelve was to be filled
+up by the election of a new Apostle to take the place of Judas. The
+will of Christ on this matter was to be learnt; a witness was to be
+chosen who should participate in the mission of Christ Himself,
+according to the words, "As the Father hath sent Me, I also send
+you," and carry the light of the Gospel to the ends of the world;
+and one was to be elected to the dignity of the Apostolate, the
+highest rank in the Church. It was, therefore, so important a
+matter, that no one could undertake it save he who had received the
+vicarious headship of our Lord Himself. Now the history in the Acts
+tells us that Peter alone spoke on the subject of substituting a
+fresh Apostle for Judas; Peter alone proved from Scripture the
+necessity of the election, defined the conditions of eligibility,
+and appointed the mode of election, and presided over and directed
+the whole transaction.
+
+For Luke begins thus: "In those days," the interval between the
+Ascension and Pentecost, "Peter rising up in the midst of the
+brethren, said." Here the important prerogative _of initiation_ is
+shown to belong to Peter, and by the phrase, "in the midst of the
+brethren," or "disciples,"--which is often used of Christ in respect
+of the Apostles--his pre-eminence over the disciples is shown.
+"Brethren, it behoved that the Scripture should be fulfilled which
+the Holy Ghost spoke before by the mouth of David, concerning Judas,
+who was the leader of them that apprehended Jesus, who was numbered
+with us, and had obtained part of this ministry," that is, of the
+Apostolate. Then having mentioned the miserable end of the traitor,
+he applies to him the prophecy: "For it is written in the Book of
+Psalms, 'Let his habitation become desolate, and let there be none
+to dwell therein:' and, adding another prophecy from another Psalm,
+'his bishopric let another take.'"[17] Whence he concludes,
+"Wherefore of these men who have companied with us all the time that
+the Lord Jesus came in and went out among us, beginning from the
+baptism of John, until the day wherein He was taken up from us, one
+of these _must_ be made a witness with us of His resurrection." In
+these words Peter plainly points out the _necessity_ of the matter
+in question, confirms it by the Holy Scriptures, speaking in the
+character of their highest interpreter, and as the appointed teacher
+of all; and, while proposing it to their deliberation, yet requires
+their consent; for the phrase, "wherefore, one _must_," means, "I am
+not proposing what may be done or left undone, but declaring and
+prescribing what is to be done." So he determines the conditions of
+eligibility, and the form of election. Whereupon his hearers--"the
+number of persons together about an hundred and twenty"--instantly
+agree unanimously to Peter's proposition, follow its conditions, and
+complete the election.
+
+No one can reflect on the above without concluding, that if Peter
+presided over the rest by the authority of a divinely chosen
+headship, no course could be more becoming, both for Peter and for
+the disciples, than this; and if, on the contrary, Peter was only
+one out of many, not having yet even received the Pentecostal gifts
+of the Holy Spirit, and had been entrusted by Christ with no
+pre-eminent office in the ministry, nothing could be more unfitting
+for both. We have therefore to infer that Peter "stood in the midst
+of the disciples," as a superior among inferiors, not as an equal
+among equals, and conceived that the charge of supplying an Apostle,
+and filling up the Apostolic college, belonged in chief to himself,
+because he and they alike were conscious, that he was the steward
+set in chief over the Lord's family.
+
+But, clear as this is on the face of the narration itself, fresh
+light is shed on it by the fact that S. Chrysostome observed and
+recorded this very conclusion. For why did Peter alone arise? Why
+was he the first and the only one to speak? "Both[18] as fervent,
+and _as one entrusted by Christ with the flock_, and _as the first
+of the choir_, he ever first begins to speak." Why does he allege
+prophecy? First, that he might not seem with human counsel "to
+attempt a great matter, and one fitted for Christ:" next to imitate
+his Master, "he always reasons from the Scriptures." "Why did he not
+singly ask of Christ to give him some one in the place of Judas?"
+Because "Peter had now improved," and overcome his natural
+disposition. But "_might not Peter by himself have elected?_
+Certainly: but he does not so, that he may not seem partial." "Why
+does he communicate this to them," the whole number of the
+names? "That the matter may not be contested, nor they fall into
+strife: for" (he alludes to the contention of the Apostles for the
+primacy,) "if this had happened to themselves, much more would it to
+the others," that is, the candidates to succeed Judas. Then he
+points out to our admiration "Peter doing this with common consent,
+nothing[19] with authority, nothing with lordship," where we must
+note that the _abuse_ of a power is only to be feared from one who
+really has that power. For again he says, "he first acts with[20]
+authority in the matter, _as having himself all put into his hands_,
+for to him Christ said, 'And thou in thy turn one day confirm thy
+brethren.'"
+
+The college of the Apostles completed, it followed that the head, if
+such there were, would on every occasion of danger, be the first to
+protect it, and to defend its reputation. Now there ensues the
+miracle of the Holy Spirit's descent, and the gift of tongues,
+whereupon Luke describes the various opinions of the astonished
+multitude, some of whom "mocking,[21] said, These men are full of
+new wine." That is, they blasphemed the working of the Spirit, and
+by the most monstrous calumny were destroying the good name of the
+Apostles. Whereupon, "Peter, standing up with the Eleven, lifted up
+his voice and spoke to them: Ye men of Judea, and all you that dwell
+in Jerusalem, be this known to you, and with your ears receive my
+words. For these are not drunk as you suppose, seeing it is but the
+third hour of the day: but this is that which was spoken of by the
+prophet Joel." Now here, both the _form of the words_, and the
+_matter_, establish Peter's primacy. For the phrase, "Peter standing
+up with the Eleven, lifted up his voice and spoke to them,"
+portrays Peter as the leader of the band, the master of the family.
+So S. Chrysostome,[22] "What means _with the Eleven_? They uttered a
+common voice, and he was the mouthpiece of all. And the Eleven stand
+beside him, bearing witness to his words." And as to the _matter_,
+Peter alone fulfils the part of teacher, by interpreting scripture,
+and declaring the agreement of both covenants: Peter alone maintains
+the common cause: Peter alone, representing all, addresses the
+multitude in the name of all. "Observe, too, the harmony of the
+Apostles: they give up to him the office of speaking:"[23] that is,
+they yielded to him who was the Head, and who, as he says, showed
+here "the courage," as before "the providential care" of the Head.
+
+After refuting the calumny, Peter goes on in a noble discourse to
+explain prophecies, and then coming to the dispensation of Jesus,
+gives the strongest proofs of His resurrection and exaltation to the
+right hand of the Father, and finally sums up with great force and
+authority. "Therefore, let all the house of Israel know most
+certainly, that God hath made both Lord and Christ this same Jesus
+whom you have crucified."
+
+Now, what[24] is here to our purpose? It is this, that Luke seems
+only to dwell on what concerns Peter: that Peter, first of all, and
+in the name of all, performs the office of a witness, laid both on
+himself and the rest, ("ye shall be witnesses to Me;" "and you shall
+give witness,")[25] saying, "this Jesus hath God raised up, of which
+we all are witnesses:" that first of all, he publicly and solemnly
+discharges the duty of instruction with authority: that, first of
+all, he fulfils the charge set by Christ on all the Apostles, "make
+disciples--teach:" that, first of all, he promulgates the necessity
+of believing in Jesus as the divinely appointed Lord and Christ. Now
+these are things which, so far from allowing an equality between
+Peter and the rest of the Apostles, point out in him a headship over
+them.
+
+Thereupon, the hearers, struck with compunction for having
+crucified, not merely a just man, but the Anointed of the Lord,
+"said to Peter and the rest of the Apostles"--here again he alone is
+singly named--but of all alike they asked, "Men and brethren, what
+shall we do?" Whereupon, S. Chrysostome[26] notes, "here again,
+where all are asked, he alone replies." For, as Luke goes on, "Peter
+said to them:" As the leader, he performs what belongs to all: he
+alone sets forth the law of Christ. "Do penance, and be baptized
+every one of you, in the name of Jesus Christ, for the remission of
+sins:" he alone encourages them with the promised gifts of the Holy
+Spirit, "and you shall receive the gift of the Holy Ghost:" he alone
+continues at length the instruction of the hearers, "and with very
+many other words did he testify and exhort them:" he alone declares
+the fruit of Christian profession, "save yourselves from this
+perverse generation," and he alone it is, of whose ministry Luke
+adds, "They, therefore, that gladly received his word were baptized,
+and there were added, in that day, about three thousand souls."
+
+And here we see how fitting it was that Peter, whom Christ had set
+as the foundation and rock of the Church, should labour with all his
+might, as the chief architect after Him, to build up the structure.
+But what, in the meantime, of the other Apostles? Were not they also
+architects? Yes, but _with_ Peter, and _under_ Peter, whom
+accordingly, they attend and support. The subsequent additions to
+the Church's structure, and the course consistently pursued by
+Peter, will bring this out yet more clearly. For, of fresh
+accretions, Luke writes, "Many of them who had heard the word,
+believed, and the number of the men was made five thousand."[27]
+Now, whose word was this? Still the word of Peter, who speaks for
+the third[28] and fourth time, as he had for the first and second.
+
+For, as to the third[29] occasion, Luke, after mentioning Peter and
+John together, introduces Peter alone as urging the children of
+Abraham to embrace the faith of Christ, and persuading them that
+Jesus is the Prophet, promised by God through Moses in Deuteronomy.
+And as to the fourth,[30] he writes, "Then Peter, filled with the
+Holy Ghost, said to them--" But was he alone present? not so, for
+the council "setting them," not him, but John as well as Peter, "in
+the midst, they asked," on which Chrysostome[31] observes, "See how
+John is on every occasion silent, while Peter defends him likewise."
+That is, John was silent, as knowing that the lead belonged to
+Peter, and Peter spoke, because the Head defends not himself only,
+but the members committed to him.
+
+Now, reviewing these first four chapters of the Acts, let us ask
+these questions. Had Peter held the authority of head among the
+Apostles, what would he have done? He would have filled up the
+Apostolic college, carefully watched over it, protected its several
+members. But this is just what he did. Again, had Christ made him
+the supreme teacher and doctor, what would he have done? He would
+have disclosed, first to the Apostles themselves, and to the
+disciples, and then to the multitude, who were to be converted, the
+secrets of the divine will laid up in the Scriptures; he would have
+shown the agreement between the dispensation of Christ, and the
+oracles of the Old Testament, and so have proved that Jesus was the
+Messiah. But this he repeatedly did. Once more, had Christ made him
+the chief among the builders of the Church, what would have been his
+office? He would have been the very first to set his hand to the
+work, and to construct the building with living stones; he would
+have held the other workmen under his control, so that the edifice
+might rise worthy of Christ, and exactly answering to His promises.
+But does not the history give precisely this picture of him, and
+does not the Church which Peter raised answer exactly to the
+archetype prescribed by the Lord? "All they that believed were
+together, and had all things common:" "the multitude of believers
+had but one heart and one soul:" what is this but the counterpart of
+that divine prayer, "that they all may be one, as Thou, Father, art
+in Me, and I in Thee, that they also may be one in Us, that the
+world may believe that Thou hast sent[32] Me."
+
+II. To take another point. The office of[33] authoritative teaching
+is in the New Testament closely connected with the power of working
+miracles, so that Christ not only said of Himself, "If I had not
+come and spoken to them, they would not have sin; but now they have
+no excuse for their sin:" but likewise added, "If I had not done
+among them the works that no other man hath done, they would not
+have sin: but now they have both seen and hated both Me and My
+Father:"[34] to shew that, while faith depended on preaching, and
+authoritative instruction, these also needed the power of _works_ to
+conciliate conviction. In accordance with which, when He first sent
+out His Twelve to preach, He not only charged them what to say, "the
+kingdom of heaven is at hand,"[35] but added the fullest miraculous
+power, "heal the sick, raise the dead, cleanse the lepers, cast out
+devils." And when more solemnly sending them, not to one people, but
+to all nations, "Go ye into the whole world, and preach the Gospel
+to every creature," He adds their warrant, "these signs shall follow
+them that believe. In My name they shall cast out devils, they shall
+speak with new tongues, they shall take up serpents:" and the
+Evangelist subjoins, "They going forth preached everywhere, the Lord
+working withal, and confirming the word with signs that
+followed."[36]
+
+Remembering, then, this very close connexion between the authority
+of Apostolic teaching and the power of working miracles, we may fix
+a criterion for recognising the exercise of the supreme office in
+teaching. Suppose any one of the Apostles to have been invested at
+the commencement of the Church with this office, how may he be
+ascertained? If any one is found invariably the first to announce
+the word of truth, and likewise to confirm it with miracles, you may
+suppose him to be that one. Suppose, again, that Luke intended to
+represent one of the Apostles as the supreme teacher. How may it be
+safely inferred? If, in the course of his narration, he continually
+exhibits one as eminent above all the rest in preaching the Gospel
+and guaranteeing it by signs. These are not tests arbitrarily
+chosen, but naturally suggested. And both exactly fit to Peter, and
+to Peter alone. For he, in this history of the universal Church, is
+the first, nay, well nigh the only one, both to preach and to
+support his preaching by miracles. And Luke takes pains to relate no
+less his miracles than his discourses, and scarcely describes with
+any detail either the one or the other, of any but Peter.
+
+Nay, his mode of writing suggests a parallel between himself and S.
+John in his Gospel, as if it were no less Luke's intention to show
+Peter invested with the supreme office, than John's to set forth
+Christ as the head and teacher of the Apostolic college; and no less
+Luke's purpose to accredit the Church by Peter's miracles, than[37]
+John's by the miracles of Christ to establish faith in Him as the
+true Son of God. For the circumstances of each narration point to
+this similarity of design. As S. John subordinates the group of
+Apostles entirely to the figure of Christ, so Luke, very slightly
+sketching the rest, is profuse in detail of what concerns Peter, and
+marks him as set over all. As John in recording the miracles of
+Christ dwells on the points which prove His divine mission and
+origin from the Father, so Luke directs his narration to exhibit the
+beginning, the growth, and the authority of the Church, as due to
+Peter's miracles. We will mark two further resemblances. _First_,
+the miracles which Luke records of Peter seem cast in the same type
+as those of Christ. Compare the first one with that told by John,
+ch. v.
+
+ John v. 5-9. "There was a certain man there that had been eight
+ and thirty years under his infirmity. Him when Jesus had seen
+ lying, and knew that he had been now a long time, He saith to
+ him, Wilt thou be made whole? The infirm man answered Him, Sir,
+ I have no man, when the water is troubled, to put me into the
+ pond. For whilst I am coming another goeth down before me.
+ Jesus said to him, Arise, take up thy bed, and walk. And
+ immediately the man was made whole, and he took up his bed and
+ walked."
+
+ Acts iii. 2-8. "And a certain man, who was lame from his
+ mother's womb, was carried, whom they laid every day at the
+ gate of the temple, which is called Beautiful. He, when he had
+ seen Peter and John about to go into the temple, asked to
+ receive an alms. But Peter, with John, fastening his eyes upon
+ him, said, Look upon us. But he looked earnestly upon them,
+ hoping that he should receive something of them. But Peter
+ said, Silver and gold I have none, but what I have, I give
+ thee. In the name of Jesus Christ of Nazareth, arise and walk.
+ And taking him by the right hand, he lifted him up, and
+ forthwith his feet and soles received strength, and he, leaping
+ up, stood, and walked."
+
+
+How often had the hand of the Lord--as here that of Peter--healed
+the sick, given the blind sight, cured the leper, and raised the
+dead! But if Peter's miracle in healing Oeneas of the palsy
+carries[38] one back immediately to the poor man let down through
+the roof before our Lord, there is a yet more exact identity between
+the great miracle of Christ raising Jairus' daughter, and Peter
+raising Dorcas. In the one case, the Lord "having put them all out,
+taketh the father and the mother of the damsel, and them that were
+with Him, and entereth in where the damsel was lying, and taking the
+damsel by the hand, He said to her, Talitha cumi, which is, Damsel,
+arise, and immediately the damsel rose up and walked." In the other
+case, Peter came into the upper chamber, "and all the widows stood
+about him weeping--and they being all put forth, Peter, kneeling
+down, prayed, and turning to the body, he said, Tabitha, arise. And
+she opened her eyes, and seeing Peter, she sat up,[39] and giving
+her his hand he lifted her up." But how perfect the resemblance of
+the following.
+
+ Luke iv. 40. "And when the sun was down, all they that had any
+ sick with divers diseases brought them to Him. But He, laying
+ His hands on every one of them, healed them. And devils went
+ out from many."
+
+ Acts v. 15. "Insomuch that they brought forth the sick into the
+ streets, and laid them on beds and couches, that, when Peter
+ came, his shadow, at the least, might overshadow any of them,
+ and they might be delivered from their infirmities. And there
+ came also together to Jerusalem a multitude out of the
+ neighbouring cities, bringing sick persons, and such as were
+ troubled with unclean spirits, who were all healed."
+
+The _second_ point of resemblance is, that the multitude regarded
+Peter among the Apostles as before they had regarded Christ: for,
+putting the rest of the Apostles in the second place, they flocked
+to him, and besought his aid. So that Luke, briefly saying of them,
+that "by the hands of the Apostles were many signs and wonders
+wrought among the people,"[40] goes on to Peter, and of him relates
+the unheard-of wonders just described, assigning to the miracles
+wrought by him, "that the multitude of men and women who believed in
+the Lord was more increased." It is just as when "there came to
+Jesus great multitudes, having with them the dumb, the blind, the
+lame, the maimed, and many others; and they cast them down at His
+feet, and He healed them."[41] And the fuller the resemblance these
+incidents shew between Peter and Christ, the more evident their
+proof that Peter's ministry must be considered a continuation of
+that which Christ begun.
+
+III. We proceed[42] to the order predetermined by our Lord in the
+propagation of His Church.
+
+Of Himself He had said, though the Redeemer of all, that He was not
+sent, that is, as an Apostle, actually to preach, "save to the lost
+sheep of the house of Israel:" and on first sending His Apostles, He
+gave them this commission, "Go ye not into the way of the Gentiles,
+and into the city of the Samaritans enter ye not, but go ye rather
+to the lost sheep of the house of Israel." But when about to ascend
+to the Father, He tells them, "You shall receive the power of the
+Holy Ghost coming upon you, and you shall be witnesses unto me in
+Jerusalem, and in all Judea, and Samaria, and even to the uttermost
+part of the earth:"[43] that is, that they should set up His kingdom
+through all the world, proceeding by gradual steps, from Jerusalem
+to Judea, thence to Samaria, and at length "to every creature" in
+the whole world.
+
+Now the history of the Acts shows the exact accomplishment of this
+order, and it likewise shows that Simon Peter was the one elected
+chief instrument for carrying out these successive propagations of
+the Church. What we have said already shows this as to the mother
+Church of Jerusalem, and, before proceeding to the Gentile Churches,
+we will trace the same instrumentality as used to bring the
+Samaritans into the universal kingdom.
+
+The persecution ensuing on the proto-martyr Stephen's death caused,
+by our Lord's providence, the dissemination of many believers
+through Judea and Samaria, while the Apostles alone remained at
+Jerusalem. Amongst those who thus "went about preaching the word of
+God," Philip the deacon came to Samaria, and many of the people,
+hearing his words and seeing his miracles, were converted and
+baptized. But the Church thus commenced by the preaching of the
+deacon would have dried up without hope of progress, had it not
+received the assistance of those whom Christ had set in the place of
+fathers, and who could bestow the gifts of the Holy Ghost. For[44]
+"the Church is in the bishop," and, as S. Jerome said of a faction
+which had a deacon for its author, "With the man the sect also
+perished, because a deacon could ordain no clerk after him. But it
+is not a Church which has no priest." Accordingly when[45] "the
+Apostles, who were in Jerusalem, had heard that Samaria had received
+the word of God, they sent unto them Peter and John," who "laid
+their hands upon them, and they received the Holy Ghost." The
+providence of Christ, then, so ordered the propagation of His
+kingdom as to choose Peter and John to complete and perfect the
+Samaritan Church. But was this on equal terms, or is no superior
+dignity and authority apparent in Peter over John? A regard to the
+words of Luke, and the series of acts recorded, will prevent such a
+misconception. For he mentions Peter and John, but he sets Peter
+first, and in his record of what happened to Simon John acts the
+second part, and it is Peter alone who teaches, commands, judges,
+and condemns, with authority, as the head and supreme ruler. Simon
+Magus, tempted by beholding the gifts of the Holy Spirit visibly
+bestowed on imposition of the Apostles' hands, "offered them money,"
+to both Peter and John. But Peter alone replies, and not only so,
+but condemns his profaneness, enlarges on his guilt, and solemnly
+declares that the gifts of God are not purchaseable with money.
+"Keep thy money to thyself to perish with thee, because thou hast
+thought that the gift of God may be purchased with money;" he
+discloses Simon's secret thoughts, "for thy heart is not right in
+the sight of God;" he inflicts on him excommunication, "thou hast no
+part nor lot in this matter;" he exhorts him to repent, "do penance
+therefore from this thy wickedness, and pray to God, if perhaps this
+thought of thy heart may be forgiven thee." Now here John, the next
+of the Apostles in rank, is with Peter, yet he does not speak,
+teach, or enjoin: Peter does all this singly. He answers Simon's
+question, lances and probes the most secret wound of his conscience,
+declares how divine gifts are given, proscribes the plague of
+simony, orders penance, and inflicts excommunication on a scandalous
+public offender. Thus the twenty-second of the Apostolic canons
+runs, "If any bishop, priest or deacon, hath obtained this dignity
+by money, let him and his ordainer be deposed, and altogether be
+deprived of communion, as Simon Magus was by Peter." Nothing but an
+inequality of rank between Peter and John will account for Luke's
+narration here. But if John was inferior to Peter, much more the
+rest.
+
+But there is another proof of his superiority here, in that God
+caused Simon Peter to engage Simon Magus. Thus, by His providence,
+"reaching from end to end mightily, and ordering all things
+sweetly," the first-born of Christ is brought to conflict with the
+"first-born of the devil," the chief of teachers with the earliest
+of heretics, and prime of that long brood of the evil one, who are
+to persecute "the seed of the woman." Thus ancient writers record
+that Peter afterwards went to Rome on purpose to expose the acts of
+this same Simon. Thus they mention his engaging with the famous
+Alexandrine Apion, the enemy of the Jewish and the Christian faith
+alike. And hence, too, probably the very ancient writer (whoever he
+was) of the Epistle of Clement to S. James, begins it by recording
+how "Simon, for his true faith and his firm grounding in doctrine,
+was appointed to be the foundation of the Church, and for this very
+reason by Jesus Himself with most true augury had his name changed
+to Peter, the first-fruits of our Lord, the first of the Apostles,
+to whom first the Father revealed the Son, whom Christ with reason
+blessed, the called and the elect, His guest and comrade, the good
+and the proved disciple, _he who, as the most able of all, was
+commanded to illuminate the West, the darker quarter of the world_,
+and who was enabled to succeed."
+
+But as to what is said that "the Apostles who were in Jerusalem
+_sent_ to the Samaritans Peter and John," it must be remembered,
+that at the head of those thus _sending_ was Peter himself, and that
+next to him John was the most distinguished of the Apostolic
+college. And since it is evident from all that we have hitherto
+seen, that in whatever concerned the Apostles equally, Peter took
+the leading part, and in their common deliberations exercised the
+initiative, it must be concluded that he was likewise the first
+author of this resolution, to send himself and John to the
+Samaritans. And this is confirmed by our seeing that in the
+fulfilment of this mission he discharges the offices, and acts with
+the authority, of head. To none else could the execution of a fresh
+advance in the propagation of the Church be committed; and so great,
+besides, were the jealousies between the Jews and Samaritans, that
+it needed no less than Peter's authority to induce the Jewish
+converts to receive them into the bond of the same society.
+
+IV. But now we[46] draw nigh to the revelation of that great
+"mystery which in other generations was not known to the sons of
+men--that the Gentiles should be fellow heirs, and of the same body,
+and co-partners of His promise in Christ Jesus by the Gospel,"
+whereby was brought to pass the prophecy, "from the rising of the
+sun even to the going down My Name is great among the Gentiles, and
+in every place there is sacrifice, and there is offered to My Name a
+clean oblation."[47] The hour was come "when the true adorers were
+to adore the Father in spirit and in truth" throughout every region
+of the world purchased with the blood of the Son of God, and of this
+event, expected during four thousand years, God, by an unexampled
+honour, disclosed to Peter, and through Peter, the time and the
+manner. This greatest of purposes, after His own ascension, Christ
+left to be revealed through him to whom He had committed the feeding
+of His sheep.
+
+While Peter[48] was "passing through all," that is, exercising his
+general supervision as primate of the Church, God sent His angel "in
+a vision manifestly" to "a certain man in Cesarea named Cornelius, a
+centurion of that which is called the Italian band, a religious man,
+and fearing God with all his house, giving much alms to the people,
+and always praying to God." And the angel says to him: "Thy prayers
+and thine alms are ascended for a memorial in the sight of God, and
+now send men to Joppa, and call hither one Simon, who is surnamed
+Peter; he will tell thee what thou must do." Though God, then, sends
+an angel, it is left to _Simon, who is surnamed Peter_, to declare
+His counsel, in what affected the salvation of innumerable souls.
+Other Apostles there were to whom had been said equally, "Go ye into
+the whole world and preach the Gospel to every creature," and "Ye
+shall be witnesses to Me both in Jerusalem and in all Judea, and
+Samaria, and to the uttermost part of the earth;" and "as the
+Father hath sent Me, I also send you." Yet putting aside all these,
+as on so many other occasions, Peter is preferred, and that because
+to him alone was said, "on this rock I will build My Church," and
+again, "Feed My lambs, be shepherd over My sheep." Fitting it was
+that, when the wall between the Jews and Gentiles should be taken
+away, by him specially, all should be collected into one, on whom,
+as the divinely-laid foundation, all were to rest. Fitting, again,
+that the Lord's prophecy, "Other sheep I have which are not of this
+fold; those also I must bring; and they shall hear My voice; and
+there shall be one fold and one shepherd," should be fulfilled
+chiefly by his ministry to whom the Lord had committed His own
+office of universal visible pastor. For the Church, in her very
+birth, and in the whole process of her growth, bore this upon her
+forehead, that _universality_ as well as _unity_ belonged
+substantially to Peter, and that it was no less his function to
+gather up all nations into the mould of unity by his ministration as
+the one chief shepherd, than to embrace them all in the wide circuit
+of his love. Therefore it is a marvellous agreement in which the
+_institution_ of the Primacy has a corresponding _execution_; and as
+the latter confirms the former, so from the former you might
+anticipate the latter before it was recorded in the sacred history.
+
+But in the meantime, while the messengers of Cornelius were
+approaching the house in which Peter was a guest, "there came upon
+him an ecstasy of mind, and he saw the heaven opened, and a certain
+vessel descending, as it were a great linen sheet let down by the
+four corners from heaven to the earth, wherein were all manner of
+four-footed beasts, and creeping things of the earth, and fowls of
+the air;" and while Peter is fixed in contemplation, "there came a
+voice to him, Arise Peter, kill and eat," that he might understand
+how "by[49] his preaching he was to make a sacrifice to the Lord of
+those who were represented by these animals, bringing them into the
+divine service through the mysteries of the Lord's passion," which
+he not yet understanding, replies, "Far be it from me, for I never
+did eat anything that is common or unclean." Then the heavenly
+"voice spoke to him again the second time, That which God hath
+cleansed, do not thou call common. And this having been done thrice,
+presently the vessel was taken up into heaven."
+
+Here three things are set forth; first, that as the ark of Noah
+contained all sorts of animals, clean and unclean, so the fold of
+Christ was to gather from Jews and Greeks and barbarians "a[50]
+great multitude, which no man could number, of all nations and
+tribes, and peoples, and tongues;" secondly, that the blessings of
+Christ concerned all who did not reject the proferred grace;
+thirdly, that the elaborate system of Mosaic ordinances concerning
+meats, rites, and ceremonies, had fallen to the ground. But to whom
+is disclosed, first and immediately, this whole dispensation of the
+first principles on which the Church was to be propagated? To none
+other but Peter, "to me hath God shown to call no man common or
+unclean." Now the undoubted knowledge of this dispensation must
+appear of the greatest moment, whether in itself, or as concerns the
+Jews, of whom the earliest church consisted, or the Apostles, by
+whose ministry it was to be extended. And yet, by that providence
+which is ever over His Church, the wisdom of God so ruled it, that
+through Peter alone the Apostles should be taught when they were
+first to approach the Gentiles, and discharge their office of
+witnesses before all nations without distinction. And that because
+He had made Peter "the greater one" and "the leader" of all, and put
+him in His own place, and constituted him supreme teacher in these
+words, "Confirm thy brethren." Thus[51] Epiphanius, in the fourth
+century, says that the charge of bringing the Gentiles into the
+Church was laid upon all the Apostles, "but most of all on holy
+Peter." Why this _most of all_? Because, while He had heard with the
+rest, "make disciples of all nations," he had singly and peculiarly
+received the charge of the whole fold, and of the Apostles, as part
+of it.
+
+But Peter, still pondering on the vision, hears a fresh voice from
+the Spirit, "Behold three men seek thee. Arise, therefore, get thee
+down, and go with them, doubting nothing, for I have sent them." He
+accompanies the messengers and finds Cornelius, "his kinsman and his
+special friends;" he asks why they have sent for him, whereupon
+Cornelius informs him of what had past, and concludes, "now
+therefore all we are present in thy sight, to hear all things
+whatsoever are commanded thee by the Lord." Peter in reply sets
+forth to them the heads of Christian doctrine, and as he comes to
+the words "to Him all the prophets give testimony, that by His name
+all receive remission of sins, who believe in Him," "the Holy Ghost
+fell upon all them that heard the word" of life and truth from his
+lips. And the Jewish Christians who were with him, being astonished
+at this reception of Gentiles into the Church by the Holy Spirit's
+visible descent, Peter cries, "Can any man forbid water that these
+should not be baptised, who have received the Holy Ghost as well as
+we?" "Words," says [52]S. Chrysostome, "of one almost assaulting any
+that would forbid, and say that should not be," and so "he
+commanded them to be baptized in the name of the Lord Jesus;" for
+Peter also, like his Lord,[53] preached in person, but baptized by
+the hands of others.
+
+Are not then the prerogatives of Peter written legibly on this whole
+narration? First, among all the Apostles he alone is chosen to
+consecrate to God the first fruits of the Gentiles. Again, through
+him, as the teacher of all, God makes known to the Apostles
+themselves when the door was to be opened to the Gentiles. Thirdly,
+without advising with the rest, he enlarges the fold of Christ,
+which in Christ's place he ruled, with the accession of the
+Gentiles. Fourthly, the building of the Church is thus referred to
+him alone. Further, he gathers up to himself the Church which is
+made out of Jews, Samaritans, and Gentiles; as the foundation he
+sustains the whole; and when constructed, he binds it together.
+Lastly, Luke, without having recorded a single speech of any other
+Apostle, has given five of Peter, thus showing that Peter's words,
+as well as his actions, had a higher importance than theirs in the
+history of the Church's birth and growth; for, indeed, in the
+history of the head that of the body is included.
+
+On Peter's[54] return to Jerusalem, "the Apostles and brethren who
+were in Judea, having heard that the Gentiles also had received the
+word of God,"[55] "they that were of the circumcision contended with
+him," because he had "gone in to men uncircumcised, and ate with
+them." Hereupon Peter set forth to them the whole series of events,
+upon which "they held their peace and glorified God, saying, God
+then has also to the Gentiles given repentance unto life." Now some
+in late times have attempted to derogate from Peter's authority on
+the strength of this incident. On the other hand S. Chrysostome,
+not satisfied with setting forth Peter's rank, and assigning his
+whole apology to a most gracious condescension, continues, "See how
+he defends himself, and _will not use his dignity as the Teacher_,
+for he knew that the more gently he spoke with them, the surer he
+was to win them."[56] And what expression can signify Peter's rank
+more markedly than _the_ Teacher? And Gregory the Great sets forth
+Peter's distinctions, how he alone had received the keys, walked on
+the waters, healed with his shadow, killed with his word, and raised
+the dead by his prayer; then he goes on, "and because, warned by the
+Spirit, he had gone in to Cornelius, a Gentile, a question was
+raised against him by the faithful, as to wherefore he had gone in
+to the Gentiles, and eaten with them, and received them in baptism.
+And yet the same first of the Apostles, filled with so great a grace
+of gifts, supported by so great a power of miracles, answers the
+complaint of the faithful by an appeal not to authority but to
+reason.... For if, when blamed by the faithful, he had considered
+the authority which he held in holy Church, he might have answered,
+that the sheep entrusted to the shepherd should not venture to
+censure him. But if, in the complaint of the faithful, he had said
+anything of his own power, he would not have been the teacher of
+meekness. Therefore he quieted them with humble reason, and in the
+matter where he was blamed even cited witnesses. If, therefore, _the
+Pastor of the Church, the Prince of the Apostles_, having a
+_singular_ power to do signs and miracles, did not disdain, when he
+was censured, humbly to render account, how much more ought we
+sinners, when blamed for anything, to disarm our censurers by a
+humble defence."[57]
+
+Here it occurs to observe with what different eyes Holy Scripture
+may be read, for just where persons determined to deny Peter's
+authority find an excuse for their foregone conclusion, the Fathers
+draw arguments to praise the moderation with which he exercised that
+same superior authority.
+
+V. But [58]founded as we have seen the Church to have hitherto been,
+and at each step of its course advanced, mainly by the authority of
+Peter, it could not hope to remain in a vigorous and united state
+without the continual exercise of _judicial_ and _legislative_
+power, and diligent _inspection_. Nor is there, in fact, one of
+these which Peter did not exercise, and that in a manner to indicate
+the ruler set over all. For as to the judicial power, do we not hear
+him saying, "Tell[59] me whether you sold the land for so much;"
+and, "Ananias, why hath Satan tempted thy heart, that thou shouldst
+lie to the Holy Ghost, and by fraud keep part of the price of the
+land? Whilst it remained did it not remain to thee? And after it was
+sold, was it not in thy power? Why hast thou conceived this thing in
+thy heart? Thou hast not lied to men but to God." And presently the
+sentence comes forth from him who binds in heaven as well as on
+earth. "Behold the feet of them who have buried thy husband are at
+the door, and they shall carry thee out." Here then we have Peter,
+in the midst of the Apostles, yet acting singly as the supreme
+judge, and defender of ecclesiastical discipline, on which S.
+Chrysostome says, "For Peter was terrible, punishing, and convicting
+the thoughts, to whom they adhered the more both for the sign, and
+his first speech, and his second, and his third. For he it was who
+did the first sign, and the second, and the present, which seems to
+me double, one to convict the thoughts, and another to kill with his
+command." Then, asking why nobody had announced her husband's death
+to Sapphira, "This was fear of the Teacher; this respect of the
+disciples; this obedience:"[60] where he is mentioned not as _a_
+teacher, but the supreme and chief one.
+
+Yet though the other Apostles were judges, with power to bind and to
+loose, though they were present, and concerned, for "Ananias
+bringing a certain part, laid it at the feet of the Apostles," not
+of Peter only, it was not they, but Peter, who entered on the cause
+of Ananias and Sapphira, passed sentence, and inflicted punishment.
+Why did he judge singly a cause which was brought before the common
+tribunal of the Apostles? Because Peter was to have the Primacy in
+all things; because from him the model of ecclesiastical judgments
+was to be taken; because the charge of maintaining ecclesiastical
+discipline belonged in chief to him as the head.
+
+VI. But no less [61]markedly does Luke represent Peter as everywhere
+visiting the Churches, providing for them as universal pastor, and
+exercising herein the administrative Primacy. "The Churches," he
+says, "throughout all Judea, and Galilee, and Samaria, had peace,
+being edified and walking in the fear of the Lord, and were
+multiplied by the consolation of the Holy Ghost. And it came to pass
+_that Peter, as he passed through, visiting all_, came to the saints
+who dwelt at Lydda."[62] In illustration of this we may remember
+Paul's charge to Titus:[63] "for this cause I left thee in Crete,
+that thou shouldst set in order the things that are wanting, and
+shouldst ordain priests in every city, as I also appointed thee."
+And again, what Luke writes of Paul himself: "After some days Paul
+said to Barnabas, Let us return and visit our brethren in all the
+cities wherein we have preached the word of the Lord, to see how
+they do."[64] And what[65] Eusebius, from S. Clement, relates of S.
+John, that he visited with authority the Churches of Asia, which he
+had either founded, or specially attended to. By these passages we
+see the nature of Peter's visitation, that it was pastoral, and
+likewise the difference between his and these others, for they were
+_local_, but his _universal_. Titus acted in Crete, the special
+sphere of his labour, to which S. Paul the founder of that Church
+had appointed him. Paul and Barnabas propose to visit "our brethren
+_in every city in which we have preached the word of the Lord_;" S.
+John exerts visitatorial power over the churches of that province
+wherein he dwelt, and that too, apparently, when he was the sole
+survivor of the Apostolic college, yet did not go into other parts.
+But Peter's charge is oecumenical, and therefore his visitation
+universal. He inspects the labours of others, as well as his own.
+For he was not the only Apostle at Jerusalem, nor had he singly
+built up all the churches of Judea, Galileo, and Samaria, yet he
+alone makes a progress from Jerusalem to all these churches. Though
+not the Bishop of Jerusalem, over which the Apostle James presides,
+he goes everywhere, as "the Bishop of Bishops."[66] No other reason
+coherent with Scripture can we find for this universal inspection of
+Peter; for all the Apostles were indeed pastors, but he alone set
+over the whole fold; he alone not limited, like Paul, "to the
+brethren in every city wherein he had preached." He differs from
+all others as the universal from the particular, and so S.
+Chrysostome says of him in this very passage, "like a general he
+went round surveying the ranks, seeing what portion was well massed
+together, what in order, what needed his presence. Behold him making
+his rounds in every direction."[67]
+
+VII. Further, [68]we may see the deference paid to this supreme
+authority of Peter by the Apostles and ancients at Jerusalem, on
+occasion of that severest dissension which threatened the unity of
+the Church, and kindled the greatest agitation, the question whether
+Gentile converts should be bound to obey the Mosaic ritual law. For
+"the [69]Apostles and Ancients having assembled to consider of this
+matter," after "there had been much disputing, Peter, rising up,
+said to them." But why does Peter first rise and decide the cause?
+Because he was first of the Apostles, and as such supreme arbiter in
+controversy. But consider what he says. "Men and brethren, you know
+that in former days God made choice among us, that by my mouth the
+Gentiles should hear the word of the Gospel, and believe." _By my
+mouth_, he appeals to their knowledge of his election by God to the
+singular privilege of receiving the Gentiles: in virtue of that
+election he claims and exercises authority. "And God, who knoweth
+the hearts, gave testimony, giving unto them the Holy Ghost, as well
+as unto us, and put no difference between us and them, purifying
+their hearts by faith." God, therefore, has already decided this
+controversy, by my ministry, whom He specially called thereunto, and
+by the effects which He caused to accompany it. Then, using words
+full of force, being, indeed, very like those in which he had
+answered Ananias and Sapphira, he continues, "now, therefore, why
+tempt you God, to put a yoke upon the necks of the disciples, which
+neither our fathers, nor we, have been able to bear? But by the
+grace of our Lord Jesus Christ we believe that we shall be saved, in
+like manner as they also." "How full of power are these words," is
+the comment of S. Chrysostome,[70] "he says here what Paul has said
+at great length in the Epistle to the Romans." And then, speaking of
+the heads of Paul's doctrine, he adds, "the seeds of all this lie in
+Peter's discourse." This, then, is a _decision_, and given in no
+hesitating manner, but with severe censure of those who maintained
+the opposite, as "tempting God," words suitable for him only to use
+who had authority over all. But how did the council receive them?
+Though "there had been much disputing before," though the keenest
+feelings had been excited, and the point involved the strongest
+prepossessions of the Jewish converts, "all the multitude held their
+peace." They acquiesced in Peter's judgment, and now readily "heard
+Barnabas and Paul telling what great signs and wonders God had
+wrought among the Gentiles by them." It follows, then, that on a
+capital point, and in the first council of the Church, Peter
+occupied a position which befits only the supreme judge of
+controversies, so that had we no other evidence but this place
+whereby to decide upon his rank and office, his pre-eminence would
+be evident. "See," says S. Chrysostome, "he first permits a
+discussion to arise in the Church, and then he speaks."[71]
+
+But is this affected by other persons likewise speaking and voting,
+as Paul and Barnabas? or by S. James likewise giving his sentence,
+as an Apostle? or by the whole matter being settled by common
+consent? As little as to be _head_ involves being _all_; as to
+preside over the rest takes from them the power of deliberation, and
+resolution. Rather it is the office of the Head and the President to
+take the initiative, and point out the course which others are to
+follow.
+
+For those here present were teachers, and had the prerogative of
+hearing and judging, as well as Peter; they were bound to weigh the
+matter in controversy to the best of their power, and to decide on it
+according to the proportion of faith. They stood to Peter in a relation,
+not of simple obedience, as the ordinary members of the flock, but of
+judges, who, though responsible to his superintendence, yet are really
+judges, pass sentence, and decree by inherent authority. It is no part
+of the idea of a judge, that he should be supreme and irresponsible:
+this is the _special_ privilege of the one supreme judge. Objections
+such as these, therefore, do not take from Peter his Primacy, and
+quality of Head, but claim for Paul, Barnabas, James, and the other
+Apostles, the judicial authority and office, which they undoubtedly
+possessed.
+
+Nor again, that, not Peter only, but all, passed the decree in
+common, as it is written: "It seemed good to the Holy Ghost, and to
+us;" and as Paul and Timothy "delivered to the cities the decrees to
+keep that were decreed by the Apostles and Ancients."[72] For a
+decree made in common by many shews not an equality of power in
+each, but a competent authority to join in that decree. Such acts
+proceed, not only from equal, but from unequal assemblies. A
+question, therefore, terminated by common decision, and laws
+established by common consent, do indeed prove a power to deliberate
+and decree common to all participating, but do not prove that all,
+and every, of the judges were equal in their privileges, for who
+gives to the Ancients the same authority as to the Apostles?
+
+This inequality is elsewhere established, and rests on its own
+proof, but bearing it in mind, we shall see that Peter is the first
+and chief author of this common decree, and that laws passed by
+common consent depend on him primarily as Head. Most unsuspicious
+witnesses of this are the ancient writers, and this is the very
+conclusion which they drew from the account of this council. Thus,
+Tertullian, in the second century, speaking of Peter's singular
+prerogatives, says, "On him the Church was built, that is, through
+him: it was he who hanselled the key. This is it. 'Ye men of Israel,
+hear these words. Jesus of Nazareth, a man approved of God among
+you, &c.' He, too, first by Christian baptism opened the approach of
+the heavenly kingdom, by which offences, heretofore bound, are
+loosed, and those not loosed are bound, according to true salvation.
+And Ananias he bound with the chain of death: and him that was weak
+in his feet he delivered from his disease. But likewise, in that
+discussion as to maintaining the law, Peter, first of all, instinct
+with the Spirit, and preluding with the vocation of the Gentiles,
+says, 'And now why tempt ye the Lord, by imposing a yoke on the
+brethren, which neither we, nor our fathers have been able to bear?
+But by the grace of Christ we believe that we shall be saved, as
+also they.' _This_ SENTENCE _both loosed what was given up of the
+law, and kept binding what was reserved_."[73] As clearly, S.
+Jerome, in the fourth century, writes, that Peter "used his wonted
+freedom, and that the Apostle James _followed his sentence_, and all
+the ancients at once _acceded to it, and that the decree was drawn
+upon his wording_."[74] A little later Theodoret wrote to S. Leo,
+thus: "If Paul, the preacher of the truth, the trumpet of the Holy
+Spirit, hastened to the great Peter, to carry from him the solution
+to those at Antioch, at issue about living under the law; much more
+do we, poor and humble, run to your Apostolic throne, to receive
+from you healing for the wounds of the Churches."[75] Why does he
+here call Peter, _the great_, or say that Paul hastened to him for
+solution of a grave contention? Did not Paul go to all the Apostles?
+But Peter was the head among them, and had a power in chief--a power
+above the rest, a "more special" power--of binding and loosing.
+
+VIII. One other [76]instance there is of Peter's superior dignity,
+and therefore importance, in the Apostolic college, which if,
+perhaps, less direct than some of the foregoing, is even more
+persuasive. For there was an Apostle associated, as we have seen, by
+our Lord with Peter and John in several favours not granted to the
+rest; one who with John received from Him the name Boanerges; the
+elder brother of John, who with him had once asked to sit on the
+Lord's right hand and on His left in His kingdom. Now Luke is led in
+the course of his narrative to mention the martyrdom of this great
+and favoured Apostle; the first likewise of the Apostolic choir who
+drank, as he had promised, of His Lord's baptism, and sealed his
+labours and trials with his blood. The occasion was a great and
+striking one. It is thus recorded by Luke. "And at the same time
+Herod the king stretched forth his hands to afflict some of the
+Church. And he killed James, the brother of John, with the sword."
+This is the first and the last time that he is mentioned by himself
+in Luke's inspired history of the universal Church. Great as he was,
+so eminently favoured by his Lord, the elder brother of John,
+nothing is said of the Church's anxiety for his danger, her prayers
+for his release, her sorrow at his loss, or her exultation at his
+triumph by witnessing unto blood. He passed to his throne in heaven
+with this short record. The more emphatic is the contrast following.
+"And seeing that it pleased the Jews, he proceeded to take up Peter
+also. Now it was in the days of the azymes. And when he had
+apprehended him, he cast him into prison, delivering him to four
+files of soldiers to be kept, intending after the pasch to bring him
+forth to the people. Peter therefore was kept in prison. _But prayer
+was made without ceasing by the Church unto God for him._" That is,
+by the instinct of self-preservation she prayed for her head. A few
+years later another Apostle, after glorious labours by land and sea,
+and missions of unrivalled success, was seized and imprisoned in
+this same city of Jerusalem, and in danger of his life. But we do
+not hear of prayers being offered up without ceasing even for Paul,
+the doctor of the nations. The Church's safety was not bound up with
+his, any more than with that of James, and therefore not even of the
+great preacher "in labours more abundant than all," are we told that
+in the hour of danger "prayer was made without ceasing by the Church
+unto God for him." James and Paul were most distinguished _members_,
+but Peter was more. This was an honour reserved for the Head alone,
+as the life of the Head was peculiarly precious to the whole body.
+Thus S. Chrysostome explains it. "The prayer is a proof of
+affection: they all sought for a Father, a kind Father."[77] And
+then Luke proceeds to give at length Peter's delivery out of prison
+by the angel, and his departure in safety to another place. But
+there is no other solution of such a difference in recording what
+happened alike to James, to Peter, and to Paul, but that Peter held
+the place of father in the Lord's family, of commander in His army,
+of steward in His household, delivering to each of His servants
+their measure of wheat in due season.
+
+The result,[78] then, of our particular enquiry in the Acts is to
+demonstrate two things, that Peter discharged the office of Father
+and Head in the Lord's family, and that the Church received and
+admitted him when so acting, with a consciousness that such was the
+will of Christ.
+
+Now this office did not consist in "lording it" over his brethren,
+in assuming high titles, and interfering with the ministry of others
+when exercised in its due course, in rejecting their assistance, or
+impeding the unanimous exercise of their counsel. On the contrary,
+the Lord had before prescribed that "the greater" among them should
+be as the younger, and "the leader" as he that ministers, proposing
+to them Himself as the great model, who had exercised the highest
+power with the utmost gentleness, and, being "the Lord," had become
+"the servant of all." What, then, did this office of Primate consist
+in? We may say that Peter was undoubtedly such, if he constantly
+exercised the power of a head in building up the Church, in
+maintaining discipline, in reconciling dissensions, and in general
+administration. Now it would be doing Peter wrong to suppose that he
+usurped as peculiar to himself what equally belonged to all the
+Apostles; or that, having received the special power of the Holy
+Ghost, he did not fulfil his own advice to others, "not to lord it
+over the clergy, but to be made a pattern of the flock."[79] And the
+four points just mentioned may be reduced to a triple authority, a
+Primacy _magisterial_, _judicial_, and _legislative_. Let us take in
+at one glance what has been said of Peter in regard to each of
+these.
+
+As to the _magisterial_, or power of authoritative teaching, and
+general administration, Peter is constantly taking the lead, he is
+the mouthpiece of the Apostles: he alone, or he first, by teaching
+plants the Churches; he alone, or he in chief, completes them when
+planted; he it is who by divine revelation given to himself,
+discloses to the rest the dispensation of God; and he in words full
+of power sets forth to these assembled in council the course which
+they are to pursue.
+
+As to the _judicial_, none other judgments are found in that portion
+of the Acts which contains the history of the whole Church, save
+those of which he was either the _sole_ or the _chief_ author. Alone
+he took cognisance of Ananias and Sapphira, and alone he punished
+them. And Simon he censured in chief, and excommunicated.
+
+As to the _legislative_, Peter alone promulged the law as to
+receiving the Gentiles; alone he prescribed that for abrogating the
+Mosaic ceremonial ordinances; and he was the chief author of the
+decree which expressed in terms his own previous act, and was put
+forth in common by the Apostles and Ancients.[80]
+
+Again, compare the _institution_ of the Primacy with its _exercise_.
+Its institution consisted in three things. 1. That Peter was named
+by Christ the foundation of the Church, with whom its whole fabric
+was most intimately to cohere, and from whom it should derive
+visible unity and impregnable strength: 2. That the authority of
+universal pastor, and the care of the whole fold, was committed to
+him: 3. That to him belonged the confirmation of his brethren, and a
+power of the keys to which all were subject. Now consider the
+execution.
+
+As foundation of the Church, he gathers up to himself congregations
+from the Jews, the Samaritans, and the Gentiles.
+
+As universal pastor, he collects from these three the flock,
+nourishes, defends, inspects it, and fills up one place of highest
+rank in the ministry forfeited by the traitor.
+
+As confirmer of the brethren, he disclosed to them the heavenly
+vision signifying the universal calling of the Gentiles, and the
+abrogation of the Mosaic law. He acts in the Lord's household as the
+bearer of the keys, going to all parts, defending and inspecting
+all. By himself he binds and looses, calling Ananias and Sapphira to
+his tribunal, and excommunicating the first heretic.
+
+So exactly, then, do the institution of the Primacy and the acts of
+Peter fit into each other, that from the former you may predict the
+latter, and from the latter prove the former. They are like cause
+and effect, or an à priori and an à posteriori argument. They are a
+reciprocal confirmation to each other; just as if by time you
+calculate the sun's rising, and see the diffusion of his light, from
+his having risen you infer his light, and from his light conclude
+that he has risen.
+
+Nor in the Apostolic Church does any one appear to resist or
+question this office of Peter. Rather upon him all eyes are fixed,
+for him all are anxious; no Abiram rises up against him with the
+words of rebellion; "Thou takest too much upon thee, seeing all the
+congregation are holy, every one of them, and the Lord is among
+them, wherefore then liftest thou up thyself above the congregation
+of the Lord?"[81] No Aaron in a moment of delusion cries, "Did the
+Lord speak by Moses only? hath He not spoken also by us?"
+
+Yet Peter acts not like one out of a number, and occasions of
+contention are not wanting, strong prepossessions and keen
+feelings.[82] He is everywhere; his pre-eminence and his control are
+universal: he can act with severity, and there are some impatient
+even of a just control. When Ananias and Sapphira fell dead at his
+feet, none murmured. When he exclaimed, in full council, "now,
+therefore, why tempt you God?" the whole multitude was silent. When
+he explained the reception of the Gentiles, those who had murmured
+"held their peace, and glorified God."[83]
+
+But had Peter not possessed, by divine commission, the authority
+which he exercised, it is clear, from the conduct of Paul, that he
+would have met with opposition from each in proportion to his
+advance in Christian perfection. Paul's censure of his indulgence to
+the prejudices of the circumcision, proceeding as it did from
+charity, shews this. But what would Paul, and what would the other
+Apostles have done, had they seen Peter perpetually taking the lead,
+and exercising the power of a head, without any special title
+thereto? Would they not have resisted him to the face, and before
+all, and declared that there was no difference of authority between
+them? Yet, not a trace of such resistance appears, while on
+numberless occasions the Apostles, and the whole assembly of the
+faithful, yield to him the Primacy, a sign truly that they
+recognized in him one who had received the place of Christ as
+visible Head among them.
+
+The place of Christ _as visible Head_, for infinite indeed is the
+distance between Christ and Peter, as to the headship of mystical
+influx and the source of grace. Neither he nor any creature has part
+with Christ as to this latter, of which Paul writes, "that God hath
+set all things under His feet, and given Him to be Head over all to
+the Church, which is His body, the fulness of Him who filleth all in
+all;" of which again, "from whom the whole body, being compacted and
+fitly joined together, by what every joint supplieth, according to
+the operation in the measure of every part maketh increase of the
+body, unto the edifying of itself in charity;" and "the husband is
+the head of the wife, as Christ is the head of the Church, and He is
+the Saviour of His body:" and all this "to present it to Himself a
+glorious Church, not having spot or wrinkle or any such thing."[84]
+In _this_ sense Headship belongs to Christ, not only first and
+chiefly, but absolutely and solely. But, as to the Headship of
+external government and visible unity, though here also the same
+Apostle calls Him, "the head of the body the Church, who is the
+beginning, the first-born from the dead; that in all things He may
+hold the primacy,"[85] to this Christ Himself has in a measure
+associated Peter by saying to him specially, "Feed My sheep--follow
+thou Me."
+
+And observe how that divine injunction was fulfilled. For as
+following our Lord with loving gaze through the Gospels we see every
+object grouped about that heavenly figure of His; as our eyes rest
+ever upon Him in the synagogue, in the market-place, among the
+crowd, before the Pharisees, the elders, the chief priests, healing
+the sick, raising the dead, supporting and animating His
+disciples--so turning to the Acts we see a human copy indeed of that
+Divine portrait, but still one wrought by the Holy Spirit out of our
+redeemed flesh and blood. We see the fervent Apostle treading in his
+master's steps, the centre and the support of his brethren, the
+first before the Council, and before the people, ready with his
+words and his deeds, uttering to the dead, as the echo of his Lord,
+"Arise," and healing the sick with his shadow. With reason, then, do
+the inspired writers use of Peter and of Christ similar forms of
+speech, and as they write, "Jesus, and His disciples," "there went
+with Him His disciples," "there He abode with His disciples," so
+they write, "Peter standing up with the Eleven," "they said to Peter
+and to the rest of the Apostles," "Peter and the Apostles
+answering." What above all is remarkable is to observe the same
+_proportion_ between the figure of Peter and the Apostles in the
+first twelve chapters of the Acts, as between the figure of our Lord
+and the Apostles in the Gospel. Such was the power and the will of
+the Divine Master when He said, "Feed My sheep; follow thou Me."
+Such the truth of the disciple, answering, "Lord, Thou knowest all
+things, Thou knowest that I love Thee."
+
+FOOTNOTES:
+
+[1] Passaglia, p. 138.
+
+[2] Passaglia, p. 140. St. Chrys. in Acta, Hom. 1.
+
+[3] St. Chrys. Hom. in Ascens., and on Acts, Tom. 3, p. 773.
+
+[4] Acts xvii. 28-9, and compare 1 Cor. xii. 12-17 with Eph. iv. 16.
+
+[5] Dionys. de Coel. Hier. cap. 1, § 3.
+
+[6] S. Cyril. Thes. lib. 34, p. 352, and lib. 9, on John, p. 810.
+
+[7] Passaglia, p. 143.
+
+[8] Passaglia, p. 144.
+
+[9] Acts i. 13; ii. 14; iii. 1-3; iv. 19; viii. 14.
+
+[10] Acts i. 15; ii. 14, 37; iii. 4; v. 29.
+
+[11] Acts ii. 13, 37, 38; iii. 11, 12.
+
+[12] St. Chrysostome.
+
+[13] Euthalius, apud Zaccagnium, p. 410.
+
+[14] On Acts, Hom. 21, n. 2.
+
+[15] Hom. on beginning of Acts, n. 8. Tom. 3, 764.
+
+[16] Passaglia, p. 148.
+
+[17] Ps. lxix. 26; cviii. 8.
+
+[18] Hom. 3, in Act. n. 1, 2, 3.
+
+[19] Authentikôs.
+
+[20] Authentei.
+
+[21] Acts 2.
+
+[22] On the Acts, Hom. 4, n. 3.
+
+[23] St. Chrysostome, as before.
+
+[24] Passaglia, p. 153.
+
+[25] Acts i. 8; John xv. 27.
+
+[26] On Acts, Hom. 7, n. 1.
+
+[27] Acts iv. 4.
+
+[28] Acts iii. 12-26; iv. 8-19.
+
+[29] Acts iii. 11, 12-26.
+
+[30] Acts iv. 7, 8.
+
+[31] On Acts, Hom. 8, n. 2.
+
+[32] Acts ii. 44; iv. 32; John xvii. 21.
+
+[33] Passaglia, p. 157.
+
+[34] John xv. 22-4.
+
+[35] Matt. x. 7.
+
+[36] Mark xvi. 15-17.
+
+[37] John xx. 21.
+
+[38] Compare Acts ix. 33, with Mark ii. 3-11.
+
+[39] Mark v. 40; Acts ix. 39.
+
+[40] Acts v. 12-14.
+
+[41] Matt. xv. 30.
+
+[42] Passaglia, p. 163.
+
+[43] Matt. xv. 24; x. 5; Acts i. 8.
+
+[44] St. Cyprian, Ep. 69. St. Jerome, dialogue con. Luciferianos.
+
+[45] Acts viii. 14.
+
+[46] Passaglia, p. 174.
+
+[47] Eph. iii. 5; Mal. i. 11.
+
+[48] Acts ix. 32.
+
+[49] Bede on this text.
+
+[50] Apoc. vii. 9.
+
+[51] Hær. 28, s. 3.
+
+[52] Hom. 24 on the Acts, n. 1.
+
+[53] John iv. 2.
+
+[54] Passaglia, p. 181.
+
+[55] Acts xi. 1-4.
+
+[56] On Acts, Hom. 24, n. 2.
+
+[57] Lib. 9. Ep. 39.
+
+[58] Passaglia. p. 188.
+
+[59] Acts v. 8. 3.
+
+[60] On Acts, Hom. 12.
+
+[61] Passaglia, p. 190.
+
+[62] Acts ix. 31.
+
+[63] Titus i. 5.
+
+[64] Acts xv. 36.
+
+[65] Hist. Ecc. Lib. 3, ch. 23.
+
+[66] So called by Arnobius, on psalm 138.
+
+[67] On Acts, Hom. 21, n. 2.
+
+[68] Passaglia, p. 192.
+
+[69] Acts xv. 6.
+
+[70] Hom. 32, n. 1.
+
+[71] Hom. 32, Tom. 9, p. 250.
+
+[72] Acts xv. 28; xvi. 4.
+
+[73] De Pudicitia, c. 21.
+
+[74] S. Jerome, Ep. 75, inter Augustinianas, Tom. 2, p. 171.
+
+[75] Theodoret, Ep. 113, Tom. 3, 984.
+
+[76] Passaglia, p. 197.
+
+[77] On Acts, Hom. 26, n. 2.
+
+[78] Passaglia, p. 198.
+
+[79] 1 Pet. v. 3.
+
+[80] Princeps hujus fuit decreti, says St. Jerome to St. Augustine,
+Ep. 75, n. 8. inter Augustinianas.
+
+[81] Numbers xvi. 3; xii. 2.
+
+[82] Acts vi. 1; xv. 2; xi. 2.
+
+[83] Acts xi. 18.
+
+[84] Eph. i. 22; iv. 15; v. 23, 27.
+
+[85] Col. i. 18.
+
+
+
+
+CHAPTER VI.
+
+TESTIMONY OF S. PAUL TO S. PETER'S PRIMACY.
+
+
+In leaving the Gospels and the Acts we quit those writings in which
+we should expect, beforehand, that divine government to be set
+forth, which it pleased our Lord to establish for His church. In
+exact accordance with such expectation we have seen the institution
+of the apostolic college, and of S. Peter's Primacy over it,
+described in the Gospels, and the history in the Acts of its
+execution and practical working. Both institution and execution have
+been complete in their parts, and wonderfully harmonise with each
+other. But in the other inspired writings of the New Testament,
+comprising the letters of various Apostles, and specially of S.
+Paul, we had no reason to anticipate any detailed mention of Church
+government. The fourteen Epistles of S. Paul were written
+incidentally on different subjects, no one of them leading him to
+set forth, with any exact specification, that divine hierarchy under
+which it was the pleasure of the Lord that His Church should grow
+up. Moreover, it so happened that the [1]circumstances of S. Paul's
+calling to be an Apostle, and the opposition which he sometimes met
+with from those attached to Jewish usages, caused him to be a great
+defender of the Apostolic dignity, as bestowed upon himself, and
+continually to assert that he received it not of men, but of God.
+Had there, then, been no recognition at all of S. Peter's superior
+rank in the Apostolic College to be found in his writings, it would
+not have caused surprise to those who consider the above reasons.
+And proportionably strong and effective is the recognition of that
+rank, which, though incidental, does occur, and that several times.
+If, then, S. Paul, being so circumstanced, selected expressions
+which seem to indicate a distinction of dignity between the Apostles
+and S. Peter, they claim a special attention, and carry a double
+force. Now on putting these together we shall find that they show
+not merely a distinction of dignity, but a superior authority, in
+Peter.
+
+The first are four several passages in the first Epistle to the
+Corinthians, in all of which S. Peter holds the higher place, and in
+two is moreover mentioned singly, while the rest are mentioned only
+in mass. These are the following, "Now this I say, that every one of
+you saith: I indeed am of Paul; and I of Apollo; and I of Cephas;
+and I of Christ." Again: "All things are yours, whether it be Paul,
+or Apollo, or Cephas, or the world, or life, or death, or things
+present, or things to come, for all are yours, and you are Christ's,
+and Christ is God's." Again, "Have we not power to carry about a
+woman, a sister, as well as the rest of the Apostles, and the
+brethren of the Lord, and Cephas?" And once more: "That He was seen
+by Cephas, and after that by the eleven."[2] First, we may remark
+that the place of dignity in a sentence varies[3] according to its
+nature: if it _descends_, such place is the first; but if it
+_ascends_, it is the furthest point from the first. Now in the first
+instance the discourse ascends, for what can be plainer than that it
+terminates in Christ, as in the supreme point? "Every one of you
+saith, I indeed am of Paul, and I of Apollo, and I of Cephas, and I
+of Christ;" so S. Chrysostome observes, "It was not to prefer
+himself before Peter that he set him last, but to prefer Peter even
+greatly before himself. For he speaks in the ascending scale:" and
+Theodoret: "They called themselves from different teachers: now he
+mentioned his own name and that of Apollo: but he adds also the name
+of the chief of the Apostles."[4] As plain is this in the second
+instance, where S. Paul, developing his thought, "all things are
+yours," adds, "whether Paul, or Apollo, or Cephas," or if that be
+not sufficient, "the world" itself, which, carried away in a sort of
+transport, he seems to divide into its parts, "or life, or death, or
+things present, or things to come, all," I repeat, "are yours:" but
+only, you are not your own, "you are Christ's, and Christ is God's."
+In all which, from human instruments, who plant and water, he rises
+up to God, the ultimate source, the beginning and the end. Stronger
+yet is the third passage, for being in the very act of setting forth
+the dignity of his own Apostolate, "have we not power," he says, "to
+lead about a sister, a woman, as well as the rest of the Apostles,
+and the brethren of the Lord, and Cephas?" Now, whether "the rest of
+the Apostles" here means, those who, in the looser signification are
+so called, as "the Apostles of the Churches," and "Andronicus, and
+Junias--who are of note among the Apostles,"[5] or the original
+Twelve, the ascending scale is equally apparent. For why is Peter
+distinguished by name from all the rest? Why alone termed by his
+prophetical name? S. Chrysostome, again tells us why. "Look at
+Paul's wisdom. _He puts the chief the last. For there he puts that
+which was strongest among the principal. For it was not so
+remarkable to shew the rest doing this, as him that was chief, and
+had been entrusted with the keys of heaven._ But he puts not him
+alone, but all, as if he would say, whether you look for inferiors,
+or superiors, you have examples of all. For the brethren of the
+Lord, being delivered from their first unbelief,[6] were among the
+principal, though they had not reached the height of Apostles, and,
+therefore, he put them in the middle, with the highest on the two
+sides:"[7] words in which he seems to indicate that Peter was as
+excellent among the Apostles, as they among the rest of the
+disciples, and the Lord's brethren.
+
+Of the superiority contained in the fourth passage, we have spoken
+above, under another head: and, therefore, proceed to much more
+remarkable testimonies of S. Paul.
+
+In the epistle to the Galatians, S. Paul has occasion[8] to defend
+his Apostolic authority, and the agreement of the Gospel which he
+had preached with that of the original Apostles. After referring to
+his marvellous conversion, he continues, "immediately I condescended
+not to flesh and blood; neither went I to Jerusalem to the Apostles,
+who were before me, but I went into Arabia, and again I returned to
+Damascus. Then, after three years, I went to Jerusalem, to visit
+Peter, and I tarried with him fifteen days. But other of the
+Apostles I saw none, saving James, the brother of the Lord." At
+length, then, S. Paul goes to Jerusalem, and that with a fixed
+purpose, "to visit Peter." But why Peter only, and not the rest of
+the Apostles, and the brethren of the Lord?[9] Why speaks he of
+these, and of James himself, besides, as if he would intimate that
+he had little care of seeing them? No other answer can be given to
+such queries, than is shadowed out in the prophetic name of Peter,
+and contained in the explanation of it given by Christ Himself,
+"Upon this Rock I will build My Church."
+
+For, to prove this, let us go back once more to witnesses beyond
+suspicion, who wrote a thousand years before the denial of Peter's
+Primacy began. The Greek and Latin Fathers see here a recognition of
+his chief authority. Thus Theodoret, "Not needing doctrines from
+man, as having received it from the God of all, he gives the fitting
+honour to the chief." Theodoret follows S. Chrysostome, who had
+said, "After so many great deeds, needing nothing of Peter, nor of
+his instruction, but being his equal in rank, for I will say no more
+here, still he goes up to him as to the greater and elder:" his
+equal in the Apostolic dignity, and the immediate reception of his
+authority from Christ, but yet his inferior in the range of his
+jurisdiction, Peter being "greater and elder." And he goes on, "he
+went, but for this alone, to see him and honour him by his presence.
+He says, I went up to visit Peter. He said not to see Peter, but to
+visit Peter, as they say, in becoming acquainted with great and
+illustrious cities. So much pains he thought it worth only to see
+the man." And he concludes, "This I repeat, and would have you
+remember, lest you should suspect the Apostle, on hearing anything
+which seems said against Peter. For it was for this that he so
+speaks, correcting by anticipation, that when he shall say, I
+resisted Peter, no one may think these words of enmity and
+contention. For he honours the man, and loves him more than all. For
+he says that he came up for none of the Apostles, save him."
+Elsewhere, S. Chrysostome, commenting on the charge, Feed My sheep,
+asks, "Why, then, passing by the rest, does He converse with him
+(Peter) on these things?" And he replies, Peter "was the one
+preferred among the Apostles, and the mouth-piece of the disciples,
+and the head of the band: _therefore_, too, Paul then went up to
+visit him _rather than the rest_."[10] Tertullian, the most ancient
+of the Latins, says, "then, as he relates himself, he went up to
+Jerusalem for the purpose of becoming acquainted with Peter, that
+is, according to duty, and the claim of their identical faith and
+preaching:"[11] the _duty_, which Paul had to Peter; the _claim_
+which Peter had on Paul. In the fourth century, Marius Victorinus
+observes: "After three years, says he, I came to Jerusalem; then he
+adds the cause, to see Peter. For if the foundation of the Church
+was laid in Peter, as is said in the Gospel, Paul, to whom all
+things had been revealed, knew that he was _bound_ to see Peter, as
+one to whom so great an authority had been given by Christ, not to
+learn anything from him."[12] The writer called Ambrosiaster, as his
+works are attached to those of S. Ambrose, and contemporary with
+Pope Damasus, (A.D. 366-384) remarks, "It was proper that he should
+desire to see Peter, because he was first among the Apostles, to
+whom the Saviour had committed the care of the Churches." S. Jerome,
+more largely, says, "not to behold his eyes, his cheeks, or his
+countenance, whether he were thin or stout, with nose straight or
+twisted, covered with hair, or as Clement, in the Periods, will have
+it, bald. It was not, I conceive, in the gravity of an Apostle, that
+after so long as three years' preparation, he could wish to see
+anything human in Peter. But he gazed on him with those eyes with
+which now he is seen in his own letters. Paul saw Cephas with eyes
+such as those with which all wise men now look on Paul. If any one
+thinks otherwise, let him join all this with the sense before
+indicated, that the Apostles contributed nothing to each other. For
+even in that he seemed to go to Jerusalem, in order that he might
+see the Apostle, it was not to learn, as having himself too the same
+author of his preaching, but _to shew honour to the first
+Apostle_."[13] Our own S. Thomas sums up all these in saying, "the
+doctor of the Gentiles, who boasts that he had learnt the Gospel,
+not of man, nor through man, but instructed by Christ, went up to
+Jerusalem, conferred concerning the faith _with the head of the
+Churches_, lest perchance he might run, or had run, in vain."[14]
+
+These last words lead us attentively to consider the passage which
+follows in S. Paul. At a subsequent period the zealots of the law
+had raised against him a report that the Gospel which he preached
+differed from that of the Twelve. At once to meet and silence such a
+calumny, he tells us that "after fourteen years, I went up again to
+Jerusalem, with Barnabas, taking Titus also with me. And I went up
+according to revelation, and," assigning the particular purpose,
+"conferred with them the Gospel which I preach among the Gentiles,
+but apart with them who seemed to be something; lest, perhaps, I
+should run, or had run, in vain." Then, having proved the identity
+of his doctrine with that of those who "seemed to be something,"
+that is, Peter, James, and John, though to him they "added nothing,"
+he specifies Peter among these, and proceeds to draw a singular
+parallel between, on the one hand, Peter, as accompanied by James
+and John, and himself, as working with Barnabas and Titus. If we set
+the clauses over against each other, this will be more apparent:--
+
+ When they had seen that As to Peter was that of
+ to me was committed the Gospel the circumcision,
+ of the uncircumcision,
+
+ For He who wrought in Wrought in me also among
+ Peter, to the Apostleship of the Gentiles,
+ the circumcision,
+
+ [15]James, and Cephas, and Gave to me and Barnabas
+ John, who seemed to be the right hand of fellowship;
+ pillars,
+
+where it would appear that James and John stand in the like relation
+to Cephas, as Barnabas and Titus, just before mentioned, to Paul.
+And S. Chrysostome, who, it must be remarked, reads Cephas, and not
+James, first, as do some manuscripts and many Fathers, observes,
+"where it was requisite to compare himself, he mentions Peter only,
+but were to call a testimony, he names three together and with
+praise, saying, 'Cephas, and James, and John, who seemed to be
+pillars.'" And further, Paul "shows himself to be of the same rank
+with them, and matches himself not with the rest, but with the
+leader, showing that each of them enjoyed the same dignity,"[16]
+that is, of the Apostolic commission, and the divine cooperation.
+And Ambrosiaster explains the parallel: "Paul names Peter only, and
+compares him to himself, as having received the Primacy _for the
+founding of the Church_, he being in like manner elected to hold a
+Primacy _in founding the Churches of the Gentiles_, yet so that
+Peter, if occasion might be, should preach to the Gentiles, and Paul
+to the Jews. For both are found to have done both." And presently,
+"by the Apostles who were the more illustrious among the rest, whom
+for their stability he names pillars, and who were ever in the
+Lord's secret council, being worthy to behold His glory on the
+mount," (where Ambrosiaster confuses James, the brother of the Lord,
+with James the brother of John,) "by these he declares to have been
+approved the gift which he received from God, that he should be
+worthy to hold the Primacy in the preaching of the Gentiles, as
+Peter held it in the preaching of the circumcision. _And as he
+assigns to Peter for companions distinguished men among the
+Apostles, so he joins Barnabas to himself; yet he claims to himself
+alone the grace of the Primacy as granted by God, like as to Peter
+alone it was granted among the Apostles_.[17]
+
+Now Baronius proves that the above words cannot be taken of a
+division of jurisdiction, and that the singular dignity of Peter is
+marked in them. "For as a mark of his excellence Christ Himself, who
+came to save all men, with whom there is no distinction of Jew and
+Greek, was yet called 'minister of the circumcision,' by Paul, (Rom.
+xv. 8,) a title of dignity, according to Paul's own words, for
+theirs was 'the adoption of children, and the glory, and the
+testament, and the giving of the law, and the service of God, and
+the promises,' while 'the Gentiles praise God for His mercy,' But
+just as Christ our Lord was so called minister of the circumcision,
+as yet to be the Pastor and Saviour of all, so Peter too was called
+the minister of the circumcision, in such sense as yet to be by the
+Lord constituted (Acts ix. 32,) pastor and ruler of the whole flock.
+Whence S. Leo, 'out of the whole world Peter alone is chosen to
+preside over the calling of all the Gentiles, and over all the
+Apostles, and the collected Fathers of the Church, so that though
+there be among the people of God many priests and many shepherds,
+yet Peter rules all by immediate commission, whom Christ also rules
+by Sovereign power.'"[18]
+
+The parallel, then, drawn by Paul between himself and Peter,
+distinctly conveys that as he was superior to Barnabas and Titus,
+and used their cooperation, so was Peter among the Apostles, and
+specially the chief ones, James and John, as their leader and head.
+For what is the meaning of the words, "He who wrought in Peter to
+the Apostleship of the circumcision?" Was the Apostleship of the
+circumcision entrusted to Peter only? It needs no proof that it was
+also entrusted to James and John, nay, Paul himself immediately says
+so, "They gave to me and Barnabas the right hands of fellowship,
+that _we_ should go unto the Gentiles, and _they_ unto the
+circumcision." Why then does Paul so express himself as to intimate
+that the Gospel of the circumcision was given to Peter only? For the
+same reason that he said that to himself "was committed the Gospel
+of the uncircumcision," and that God "wrought in me also among the
+Gentiles." Now Barnabas likewise had been[19]separated by the Holy
+Ghost Himself for the Gentile mission; Barnabas, too, and Titus
+were discharging the office of ambassadors for Christ among the
+Gentiles: "that _we_," Paul says, not I, "should go to the
+Gentiles." The terms, therefore, used by Paul both of himself and
+Peter, do not _exclude_ the rest, but express the _superiority_ of
+the one named singly before the rest, as if he alone held the
+charge. Their fittest interpretation, then, will be, "The Apostles
+saw that the Gospel of the uncircumcision was no less given to me
+_above_ the rest, than the Gospel of the circumcision to Peter
+_above_ the rest; for He who wrought in Peter _above_ the rest in
+the Gospel of the circumcision, wrought also in me _above_ the rest
+in the Gospel of the uncircumcision." But what can set forth S.
+Peter's dignity more remarkably than to exhibit him in the same
+light of superiority among the original Apostles, as S. Paul was
+among S. Barnabas and his other fellow-workers?
+
+Further confirmation of this is given by the argument with which he
+refutes the calumny urged against him of disagreement with the
+Apostles. For while he appeals to them _in general_, and to his
+union with them, he likewise _specifies_ the point which favoured
+that union. It was the parallel between himself and Peter, as we
+have seen; it was the exact resemblance between his mission and that
+of Peter, which was the cause of their joining hands: they approve
+Paul's Apostleship because they see that it follows the type of
+Peter's.
+
+And other words of Paul which follow, prove not only the point of
+his own cause, but the source of Peter's singular privileges. "But
+when Cephas was come to Antioch, I withstood him to the face,
+because he was to be blamed: for before that some came from James,
+he did eat with the Gentiles; but when they were come he withdrew,
+and separated himself, fearing them who were of the circumcision.
+And to his dissimulation the rest of the Jews consented, so that
+Barnabas also was led by them into that dissimulation. But when I
+saw that they walked not uprightly unto the truth of the Gospel, I
+said to Cephas before them all, If thou being a Jew livest after the
+manner of the Gentiles, and not as the Jews do, how dost thou compel
+the Gentiles to live as the Jews?" For why did Paul here censure
+Peter _only_? By his own account not only Peter, but the rest, and
+Barnabas himself amongst them, set apart as he was by the Holy Ghost
+to preach to the Gentiles, did not defend Christian liberty, as they
+ought to have done. Why, then, does he single out Peter among all
+these, resist him to the face, and so firmly censure all, in his
+person? No answer can be given but one: that by this dissembling of
+Peter the zealots of the law gathered double courage to press
+against Paul their calumny of dissension from Peter, and to infer
+that he had run in vain, from the indulgence which Peter showed;
+that Peter's authority with all was so great that his example drew
+the pastors and their flocks alike to his side, and that it was
+requisite to correct the members in the head. From this S.
+Chrysostome proves that it was really the Apostle Peter, which some,
+as we shall soon see, denied: "For to say, that I resisted him to
+the face, and to put this as a great thing, was to show that he had
+not reverenced the dignity of his person. But had he said it of
+another, that I resisted him to the face, he would not have put it
+as a great thing. Again, if it had been another Peter, his change
+would have not had such force as to draw the rest of the Jews with
+him. For he used no exhortation, nor advice, but merely dissembled,
+and separated himself, and that dissembling and separation had
+power to draw after him all the disciples, _on account of the
+dignity of his person_."[20] Again, another writer of the fourth
+century tells us this: "Therefore he inveighs against Peter alone,
+in order that the rest might learn in the person of him who is the
+first."[21] It was, then, Peter's primacy, and the necessity of
+agreeing with him thence arising, which led Paul to resist him
+publicly, and, disregarding the conduct of the rest, to direct an
+admonition to him alone. "So great," S. Jerome tells us, on these
+two passages, "was Peter's authority, that Paul in his epistle
+wrote, 'Then after three years I went to Jerusalem to see Peter, and
+I tarried with him fifteen days.' And again in what follows, 'After
+fourteen years I went up again to Jerusalem with Barnabas, taking
+Titus also with me. And I went up according to revelation, and
+conferred with them the Gospel which I preach among the Gentiles,'
+_showing that he had no security in preaching the Gospel, unless it
+were confirmed by the sentence of Peter and those who were with
+him_."[22]
+
+But this passage,[23] concerning the reprehension of S. Peter by S.
+Paul, has afforded so signal an instance "of the unlearned and
+unstable wresting Scripture to their own proper destruction,"[24]
+that we must dwell a little longer upon it. First, the Gnostics and
+the Marcionites quoted it to accuse the Apostles of ignorance, and
+to favour their own claim to a progressive light. In Peter, they
+would have it, there was still a taint of Judaism. Next Porphyry,
+who "raged against Christ like a mad dog,"[25] tried by this passage
+to weaken the authority of the Apostles, and to convict Paul of
+ambition and rashness, who censured the first of the Apostles and
+the leader of the band, not privately, but openly before all, as S.
+Chrysostome and S. Jerome tell us. Julian the apostate succeeded
+these, and tried, by means of Paul's contention with Peter, to bring
+discredit on the religion itself. For who, he asked, could value a
+religion whose chief teachers were guilty of hypocrisy, ignorance,
+and ambition? And in complete accordance with the spirit of these,
+all, who, since the sixteenth century, have attempted to impugn S.
+Peter's prerogatives, have rested their chief effort on the
+exaggeration and distortion of this reprehension. "This," says
+Baronius, "is the stone of stumbling, and rock of offence, on which
+a great number have dashed themselves. For those, who without any
+diligent consideration have superficially interpreted a difficult
+statement, have gone so far in their folly as either to accuse Paul
+of rashness for having inveighed against Peter not merely with
+freedom, but wantonness, or to calumniate Peter as a hypocrite, for
+acting with dissimulation; or to condemn both, for not agreeing in
+the same rule of faith."[26]
+
+In most remarkable contrast with these stand out three several
+interpretations, which prevailed in early times, all differing from
+each other in points, but all equally careful to maintain the
+dignity of Peter, and to clear up the conduct of Paul. First, from
+S. Clement of Alexandria in the second century up to S. Chrysostome
+in the fourth, we find a number of Greek writers asserting that it
+was not the Apostle Peter, who was here meant, but another; S.
+Jerome gives their reasons thus: "there are those who think that
+Cephas, whom Paul here writes that he resisted to the face, was not
+the Apostle Peter, but another of the seventy disciples so called,
+and they allege that Peter could not have withdrawn himself from
+eating with the Gentiles, for he had baptized Cornelius the
+centurion, and on his ascending to Jerusalem, being opposed by those
+of the circumcision who said, 'why hast thou entered in to men
+uncircumcised, and eaten with them?' after narrating the vision, he
+terminates his answer thus: 'If, then, God hath given to them the
+same grace as to us who believe in the Lord Jesus Christ, who was I
+that I should withstand God?' On hearing which they were silent, and
+glorified God, saying: 'Therefore to the Gentiles, also, God hath
+given repentance unto life.' Especially as Luke, the writer of the
+history, makes no mention of this dissension, nor even says that
+Peter was at Antioch with Paul; and occasion would be given to
+Porphyry's blasphemies, _if we could believe either that Peter had
+erred, or that Paul had impertinently censured the prince of the
+Apostles_."[27]
+
+But this interpretation, contrary both to internal evidence and to
+early tradition, and suggested only by the anxiety to defend S.
+Peter's dignity, did not prevail. Another succeeded, supported by S.
+Chrysostome, S. Cyril, and the greatest Greek commentators, and for
+a long time by S. Jerome, even more remarkably opposed to the
+apparent sense of the passage, and only, as it would seem, dictated
+by the same desire to defend the dignity of S. Peter, and the
+conduct of S. Paul. Admitting that it was really Peter who was here
+mentioned, they maintained that it was not a real dissension between
+the two Apostles, but apparent only, and arranged both by the one
+and the other, to terminate the question more decidedly. S.
+Chrysostome[28] sets forth at great length this opinion: "Do you
+see," says he, "how S. Paul accounts himself the least of all
+saints, not of Apostles only? Now he who was so disposed with
+respect to all, both knew how great a prerogative Peter ought to
+enjoy, and reverenced him most of all men, and was disposed towards
+him as he deserved. And this is a proof. The whole earth was looking
+to Paul; there rested on his spirit the solicitude for the Churches
+of all the world. A thousand matters engaged him every day; he was
+besieged with appointments, commands, corrections, counsels,
+exhortations, teachings, the administration of endless business; yet
+giving up all these, he went to Jerusalem. And there was no other
+occasion for this journey save to see Peter, as he says himself: 'I
+went up to Jerusalem to visit Peter.' Thus he honoured him, and
+preferred him to all men." Suspecting, too, that an accusation
+against Peter's unwavering faith, might be brought from the words,
+"fearing those of the circumcision," he breaks out, 'What say you?
+Peter fearful and unmanly? Was he not for this called Peter, that
+his faith was immovable? What are you doing, friend? Reverence the
+name given by the Lord to the disciple. Peter fearful and unmanly!
+Who will endure you saying such things?'"
+
+Now compare[29] together these two interpretations of the Greek
+Fathers with that of the reformers and their adherents since the
+sixteenth century. A more complete antagonism of feelings and
+principles cannot be conceived. I. There is not a Greek Father who
+does not infer the singular authority of Peter from the first and
+second chapter of the epistle to the Galatians. There is not an
+adherent of the reformers who does not trust that he can draw from
+those same chapters matter to impugn S. Peter's Primacy. II. The
+Greek Fathers anxiously search out every point which may conduce to
+Peter's praise. The adherent of the reformers suppresses all such,
+and seems not to see them. III. If anything in Paul's account seems
+at first sight to tell against Peter's special dignity, the Greek
+Fathers are studious carefully to remove it; the adherents of the
+reformers to exaggerate it. IV. The Greek Fathers prefer slightly to
+force the obvious meaning of the words, and to desert the original
+interpretation, rather than set Apostles at variance with each
+other, or admit that Peter, the chief of the Apostles, was not
+treated with due deference. The adherents of the reformers intensify
+everything, take it in the worst sense, and are the more at home,
+the more bitterly they inveigh against Peter.
+
+Now turn to the third interpretation, that of the Latin Fathers.
+They admit both that it was Peter and that it was a real dissension,
+but they are as anxious as the Greek to defend Peter's dignity. Thus
+Tertullian:[30] "If Peter was blamed--certainly it was a fault of
+_conduct_, not of _preaching_." And Cyprian:[31] "not even Peter,
+whom first the Lord chose, and upon whom He built His Church, when
+afterwards Paul disagreed with him respecting circumcision, claimed
+aught proudly, or assumed aught arrogantly to himself, saying that
+he held the Primacy, and that obedience rather was due to him by
+those younger and later." And Augustine: "Peter himself received
+with the piety of a holy and benignant humility what was with
+advantage done by Paul in the freedom of charity. And so he gave to
+posterity a rarer and a holier example, that they should not
+disdain, if perchance they left the right track, _to be corrected
+even by their youngers_, than Paul, that even _inferiors_ might
+confidently venture to resist _superiors_, maintaining brotherly
+charity, in the defence of evangelical truth. For better as it is on
+no occasion to quit the proper path, yet much more wonderful and
+praiseworthy is it, willingly to accept correction, than boldly to
+correct deviation. Paul then has the praise of just liberty, and
+_Peter of holy humility_: which, so far as seems to me according to
+my small measure, had been a better defence against the calumnies of
+Porphyry, than the giving him greater occasion of finding fault: for
+it would be a much more stinging accusation that Christians should
+with deceit either write their epistles, or bear the mysteries of
+their God."[32]
+
+Now, to see the[33] fundamental opposition between the Greek and
+Latin Fathers, and the reformers, let us observe that, though there
+are three ancient interpretations of this passage, differing from
+each other, the first denying that the Cephas so reprehended by
+Paul, was the chief of the Apostles, the second affirming this, but
+reducing the whole contention to an arrangement of prudence between
+the two Apostles, and the third maintaining the reality of the
+reprehension, yet all three have in common the reconciling Peter's
+chief dignity with the reprehension of him, and the two latter,
+besides, are much more careful to admire his modesty, than Paul's
+liberty, and make the most of every point in the narration setting
+forth Peter's Primacy. On the other hand the reformers use this
+reprehension as their sharpest weapon against his authority, praise
+Paul's liberty to the utmost in order to depress that authority,
+hunt out everything against Peter, and pass over everything for him.
+It is equally evident that their motive in this runs counter to the
+faith universal in the Church during the first four centuries; and
+that their inference cannot be accepted without rejecting all
+Christian antiquity, and the very sentiments expressed by Paul
+himself, as we have seen, towards Peter.
+
+But as to the reprehension itself, it would seem to have been not on
+a point of _doctrine_ at all, but of _conduct_. S. Peter had long
+ago both admitted the Gentiles into the Church, and declared that
+they were not bound to the Jewish law. But out of regard to the
+feelings of the circumcised converts, he pursued a line of conduct
+at Antioch, which they mistook to mean an approval of their error,
+and which needed, therefore, to be publicly cleared up. Accordingly,
+Peter's fault, if any there were, amounted to this, that having,
+with the best intention, done what was not forbidden, he had not
+sufficiently foreseen what others would thence infer contrary to his
+own intention. Can this be esteemed either a dogmatic error, or a
+proof of his not holding supreme authority? But the _event_ being
+injurious, and contrary to the truth of the Gospel, why should not
+Paul admonish Peter concerning it? But very remarkable it is, that
+he quotes S. Peter's own example and authority, opposes the
+antecedent to the consequent fact, and maintains Gospel liberty by
+Peter's own conduct. S. Chrysostome remarked this. "Observe his
+prudence. He said not to him, Thou dost wrong, in living as a Jew,
+but he alleges his former mode of living, that the admonition and
+the counsel may seem to come not from Paul's mind, but from the
+judgment of Peter already expressed. For had he said, Thou dost
+wrong to keep the law, Peter's disciples would have blamed him, but
+now, hearing that this admonition and correction came not from
+Paul's judgment, but that Peter himself so lived, and held in his
+mind this belief, whether they would, or would not, they were
+obliged to be quiet."[34]
+
+FOOTNOTES:
+
+[1] Passaglia, p. 206.
+
+[2] 1 Cor. i. 12; iii. 22; ix. 5: xv. 5.
+
+[3] Passaglia, p. 124-6.
+
+[4] S. Chrys. in 1 Cor. Hom. 3, n. 2. Theodoret on text.
+
+[5] 2 Cor. viii. 23; Rom. xvi. 7.
+
+[6] John vii. 5.
+
+[7] In 1 Cor. Hom. 21. n. 2.
+
+[8] Passaglia, p. 208.
+
+[9] Gal. i. 16-19.
+
+[10] Theodoret and Chrysostome on the text, and on John, Hom. 88.
+
+[11] De Præsc. c. 23.
+
+[12] Comm. in Gal. i. 18. Mai nova collectio. Tom. 3.
+
+[13] Ambrosiaster and S. Jerome on the text.
+
+[14] S. Thomas Cant. Epist. Lib. i, 97.
+
+[15] An argument has been drawn by some against S. Peter's primacy
+from S. Paul here placing S. James first. Now as to this we must
+remark that some most ancient manuscripts, and the original Latin
+version, read "Peter, and James, and John," and that this is
+followed by Tertullian, Chrysostome, Ambrose, Ambrosiaster,
+Augustine, Theodoret, Jerome, Irenæus, Gregory of Nyssa, and
+Cassiodorus, of whom Jerome is the more important, in that he had
+studied so many ancient commentaries before writing his own. But
+supposing that the vulgar reading is the true one, Peter's being
+once placed by S. Paul between S. James and S. John will not
+counterbalance the vast positive evidence for his primacy. Those who
+wish to see the probable reasons why S. James was here placed first,
+may consult Passaglia, b. 1, c. 14, who treats of the question at
+length. Perhaps S. Paul, narrating historically a past incident,
+recalled them to his recollection _in the order of time_, in which
+they received him: and S. James, residing constantly at Jerusalem,
+might very probably have seen him first.
+
+[16] S. Chrys. in Gal. c. 2.
+
+[17] Comm. on Gal. ii. 7, 8.
+
+[18] Baron. Ann. A.D. 51. § 29. S. Leo. Serm. 4.
+
+[19] Acts xiii. 2.
+
+[20] Hom. on, I resisted Him to the face, n. 15.
+
+[21] Ambrosiaster on Gal. ii. 14.
+
+[22] Epist. inter. Augustin. 75, n. 8.
+
+[23] Passaglia, p. 217.
+
+[24] 2 Pet. iii. 16.
+
+[25] S. Jerome.
+
+[26] Ad. Ann. 51, § 32.
+
+[27] S. Jerome on Gal. ch. 2.
+
+[28] Homily on the text, I resisted him to the face, n. 8, Tom. 3,
+p. 368.
+
+[29] Passaglia, p. 232.
+
+[30] De Præse. c. 24.
+
+[31] Cyprian, Ep. 71.
+
+[32] Ep. 82, n. 22.
+
+[33] Passaglia, p. 240.
+
+[34] Hom. on text, n. 17.
+
+
+
+
+CHAPTER VII.
+
+S. PETER'S PRIMACY INVOLVED IN THE FOURFOLD UNITY OF CHRIST'S
+KINGDOM.
+
+
+The doctrine[1] of S. Paul has brought us to a most interesting
+point of the subject, what, namely, is the principle of unity in the
+Church. A short consideration of this will shew us how the office of
+S. Peter enters into and forms part of the radical idea of the
+Church, so that the moment we profess our belief in one holy
+Catholic Church, the belief is likewise involved in that Primacy of
+teaching and authority which makes and keeps it one.
+
+The principle of unity, then, is no other than "the Word made
+flesh:" that divine Person who has for ever joined together the
+Godhead and the Manhood. Thus, S. Paul speaks to us of God "having
+made known to us the mystery of His will, according to His good
+pleasure, which He purposed in Himself, in the dispensation of the
+fulness of times, _to gather together under one head all things in
+Christ, both which are in heaven and which are on earth_:" at whose
+resurrection, "He set all things under His feet, and gave Him to be
+head over all to the Church, which is His body, the fulness of Him
+who filleth all in all." And again, "the head of every man is
+Christ;--and the head of Christ is God." "And we being many are one
+body in Christ, and every one members one of another:"[2] as, again,
+he sets forth at length in the 12th chapter of the First Epistle to
+the Corinthians, calling that one body by the very name of Christ.
+
+With one voice the ancient Fathers[3] exult in this as the great
+purpose of His Incarnation. "The work," says S. Hippolytus,[4] "of
+His taking a body, is the gathering up into one head of all things
+unto Him." "The Word Man," says S. Irenæus,[5] "gathering all things
+up into Himself, that as in super-celestial, and spiritual, and
+invisible things, the Word of God is the chief, so also in visible
+and corporeal things He may hold the chiefship, assuming the Primacy
+to Himself, and joining Himself as Head to the Church, may draw all
+things to Himself, at the fitting time." And again, "The Son of God
+was made Man among men, to join the end to the beginning, that is,
+man to God;" or, as Tertullian says,[6] "that God might shew that in
+Himself was the evolution of the beginning to the end, and the
+return of the end to the beginning." And Oecumenius, "Angels and
+men were rent asunder; God then joined them, and made them one
+through Christ." S. Gregory Thaumaturgus breaks out, "Thou art He
+that didst bridge over heaven and earth by Thy sacred body." And
+Augustine,[7] "Far off He was from us, and very far. What, so far
+off as the creature and the Creator? What, so far off as God and
+man? What, so far off as justice and iniquity? What, so far off as
+eternity and mortality? See how far off was 'the Word in the
+beginning, God with God, by whom all things were made.' How, then,
+was He made nigh, that He might be as we, and we in Him? 'The Word
+was made flesh.'" "Man, being assumed, was taken into the nature of
+the Godhead," says S. Hilary:[8] and S. Chrysostome,[9] "He puts on
+flesh, that He who cannot be held may be holden:" "dwelling with
+us," says Gregory[10] of Nazianzum, "by interposing His flesh as a
+veil, that the incomprehensible may be comprehended." "For since,"
+adds S. Cyril,[11] "man's nature was not capable of approaching the
+pure and unmixed glory of the Godhead, because of its inherent
+weakness, for our use the only-begotten one put on our likeness."
+"In the assumption of our nature," says S. Leo,[12] "He became to us
+the step, by which through Him we may be able to mount unto Him:"
+"the descent of the Creator to the creature is the advance of
+believers to things eternal:" and, "it is not doubtful that man's
+nature has been taken into such connection by the Son of God, that,
+not only in that Man who is the first-born of all creation, but even
+in all His saints, there is one and the same Christ: and as the Head
+cannot be divided from the limbs, so neither the limbs from the
+Head. For though it belong not to this life, but to that of
+eternity, that God be all in all, yet even now He is the undivided
+inhabitant of His temple, which is the Church." For all the above is
+contained in our Lord's own words, "that they all may be one, as
+Thou, Father, in Me, and I in Thee," on which S. Athanasius[13]
+says, "that all, being carried by Me, may be all one body and one
+spirit, and reach the perfect man:"--"for, as the Lord having
+clothed Himself in a body, became man, so we men are deified by the
+Word, being assumed through His flesh." S. Gregory,[14] of Nyssa,
+has unfolded this idea thus: "since from no other source but from
+our lump was the flesh which received God, which, by the
+resurrection, was together with the Godhead exalted; just as in our
+own body the action of one organ of sense communicates sympathy to
+all that which is united with the part, so, just as if the whole
+nature (of man) were one living creature, the resurrection of a part
+passes throughout the whole, being communicated from the part to the
+whole, according to the nature's continuity and union." And
+another,[15] interpreting the words, "that they all may be one,"
+"thus I will, that they being drawn into unity, may be blended with
+each other, and becoming as one body, may all be in Me, who carry
+all in that one temple which I have assumed; the temple, namely, of
+His Body." And lastly, S. Hilary[16] deduces this not only from the
+Incarnation, but from the Blessed Eucharist. "For, if the Word be
+really made flesh, and we really receive the Word as flesh, in the
+food of the Lord, how is He not to be thought to remain in us
+naturally, since, both in being born a man, He assumed the nature of
+our flesh, never to be severed from Him, and has joined the nature
+of His flesh to the eternal nature under the sacrament of the flesh
+to be communicated to us."
+
+So deep in the junction of the divine and human natures in our
+Lord's adorable Person lies the root of unity for that humanity
+which He purchased with His blood. It is in virtue of this headship
+that the whole mystical body is one, and "we all members one of
+another." By this headship our Lord nourishes and cherishes the
+Church, and communicates to her incessantly that stream of grace by
+which she lives. And as this headship flows from the union of the
+Godhead and Manhood, so it is inseparable from His Person, and
+incommunicable. But He has Himself, in His parting discourse,
+recorded by S. John, dwelt upon the great sacrament of unity, the
+result of this headship, and set it forth as the sign and seal of
+His own divine mission, and the one convincing proof of His
+religion's superhuman origin. By following His words we shall see
+that this unity is not simple but fourfold, and we shall trace the
+mutual relation and subordination to the divine Headship of its
+several kinds.
+
+1. And first, "In[17] that day," says He, that is, after His own
+resurrection, "ye shall know that I am in My Father, and you in Me,
+and I in you," whereby He declares that, in the completion of the
+dispensation, the union between Himself and the faithful shall be
+such as to image out the mutual indwelling of the Father and the
+Son. Which again is further expressed, "I[18] am the true vine, and
+My Father is the husbandman. Every branch in Me that beareth not
+fruit He will take away: and every one that beareth fruit, He will
+purge it, that it may bring forth more fruit.... I am the vine; you
+the branches: he that abideth in Me, and I in him, the same beareth
+much fruit: for without Me you can do nothing. If any one abide not
+in Me, he shall be cast forth as a branch, and shall wither, and
+they shall gather him up and cast him into the fire, and he burneth.
+If you abide in Me, and My words abide in you, you shall ask
+whatever you will, and it shall be done unto you." In these words He
+sets forth that union of mystical influx, by cooperation with which
+His disciples keep His words and abide in His love, and of which He
+is Himself the immediate principle.
+
+2. But He does not stop at this interior and invisible union between
+His disciples and Himself: He speaks likewise of a new and special
+command, and of a special gift, by which their union with each other
+should be known. "A[19] new command I give unto you, that you love
+one another: as I have loved you, that you also love one another. By
+this shall all men know that you are My disciples, if you have love
+one to another." And again, "This[20] is My command, that you love
+one another, as I have loved you. Greater love than this hath no
+man, that any one lay down his life for his friends.--These things I
+command you, that you love one another." But the Holy Spirit, whom
+our Lord was about to send forth, is the efficient principle of the
+love here enjoined, by His substantial indwelling, as we are told,
+"The[21] charity of God is poured forth in our hearts by the Holy
+Ghost who is given to us." From Him, therefore, bestowed by the Head
+of the Church, springs that unity of charity, which, being itself
+internal, is shown in outward signs, and constitutes that
+distinctive spirit of the Christian people, the spirit characterising
+it, and analogous to the national spirit in civil organization.
+
+3. But our Lord likewise speaks of a third unity, springing from the
+direction of one and the same divine Spirit. "And[22] I will ask the
+Father, and He shall give you another Paraclete, that He may abide
+with you for ever: the Spirit of truth, whom the world cannot
+receive, because it seeth Him not, nor knoweth Him: but you shall
+know Him, because He shall abide with you, and shall be in you."
+"The Paraclete, the Holy Ghost, whom the Father will send in My
+name, He will teach you all things, and bring all things to your
+mind whatsoever I shall have said to you." "It[23] is expedient to
+you that I go: for if I go not, the Paraclete will not come to you;
+but if I go, I will send Him to you." "But when He, the Spirit of
+truth, is come, He will teach you all truth. For He shall not speak
+of Himself, but what things soever He shall hear, He shall speak;
+and the things that are to come, He shall show you. He shall glorify
+Me, because He shall receive of Mine, and shall show it to you." Of
+the nature of this unity we may judge by the gifts and offices
+assigned to that Spirit and Paraclete from whom it springs. Now He
+is repeatedly termed "the Spirit of truth," and His office, to
+_suggest_, to _announce_, to _teach_, and _to lead into all truth_.
+This unity, therefore, is opposed to the division produced by
+ignorance and error, and so is the unity of faith, or Christian
+profession. Thus our Lord promises, besides the unity of charity,
+that of faith, the efficient principle of which, as well as of the
+former, is contained in the communication of the Holy Spirit. But it
+is no less true in the supernatural order of divine gifts, than in
+the order of nature, that the first cause produces its effects by
+means of second causes. And here, as often as the Lord promises the
+Spirit of truth, He promises Him _to the Apostles_, and assures His
+perpetual abidance with them and the successors in their charge,
+thus, "That He may abide with you for ever:" "He shall abide with
+you, and shall be in you:" "He shall teach you all things, and bring
+all things to your mind which I have said unto you:" "Whom I will
+send unto you from the Father:" "I will send Him unto you:" "He
+shall lead you into all truth:" "He shall show you the things that
+are to come." And so the unity of faith may be expected from its
+_supreme_ cause, the Holy Spirit the Paraclete, _through the medium_
+of the Apostles and their legitimate successors: the Holy Spirit in
+its _ultimate_, but they its _subordinate_ principle: He is the
+_source_, but they the _channel_. Thus to trust to the invisible
+action of the Spirit, but to despise the office and direction of the
+teachers ordained by Christ, in the very virtue of that Spirit, is
+to reject His divine institution, and to risk a shipwreck of the
+promised gift of faith and truth.
+
+For in exact accordance with our Lord's words here, S. Paul has set
+forth not only the institution, but the source, as well as the end
+and purpose, of the whole visible hierarchy. It is instituted by our
+Lord, as an act of His divine headship; its source is in "one and
+the same Spirit dividing to every one according as He will;" its end
+and purpose is, "the edifying the body of Christ, until we all meet
+into the unity of faith."[24]
+
+Each of these points is important. Our Lord's divine headship over
+the Church, all encompassing, as it is, and the spring of all
+blessing and unity, does not dispense with the establishment of a
+visible hierarchy, but rather is specially shown therein. And again,
+the Holy Spirit is the source and superior principle of all
+spiritual gifts to all, but yet He acts _through_ this hierarchy. He
+is the spirit who maintains faith and truth, but it is by the
+instruments of His own appointing.
+
+Now these three points, the bestowal of all spiritual gifts and
+offices by Christ in virtue of His mystical headship, the Holy
+Spirit being the one superior principle of such gifts and offices,
+and His manifold operation therein through the visible hierarchy,
+are set forth most distinctly in two passages of S. Paul, the
+twelfth chapter of the First to the Corinthians, and the fourth
+chapter to the Ephesians. "To every one of us is given grace,
+according to the measure of the giving of Christ. Wherefore he
+saith, Ascending on high He led captivity captive; He gave gifts to
+men. Now that He ascended, what is it but because He also descended
+first into the lower parts of the earth? He that descended is the
+same also that ascended above all the heavens, that He might fill
+all things. And He gave some Apostles, and some prophets, and other
+some evangelists, and other some pastors and doctors, for the
+perfecting of the saints, unto the work of the ministry, unto the
+edifying of the body of Christ, until we all meet into the unity of
+faith and of the knowledge of the Son of God, unto a perfect man,
+unto the measure of the age of the fulness of Christ; that
+henceforth we be no more children tossed to and fro, and carried
+about with every wind of doctrine by the wickedness of men, by
+cunning craftiness by which they lie in wait to deceive. But doing
+the truth in charity, we may in all things grow up in Him who is the
+Head, even Christ; from whom the whole body, being compacted and
+fitly joined together, by what every joint supplieth, according to
+the operation in the measure of every part, maketh increase of the
+body, unto the edifying of itself in charity." "And the
+manifestation of the Spirit is given to every man unto profit. To
+one indeed by the Spirit is given the word of wisdom; and to another
+the word of knowledge, according to the same Spirit; to another,
+faith, in the same Spirit; to another, the grace of healing, in one
+Spirit; to another, the working of miracles; to another, prophecy;
+to another, the discerning of spirits; to another, divers kinds of
+tongues; to another interpretation of speeches. But all these things
+one and the same Spirit worketh, dividing to every one according as
+He will. For as the body is one, and hath many members; and all the
+members of the body, whereas they are many, yet are one body, so
+also is Christ. For in one Spirit were we all baptized into one
+body, whether Jews or Gentiles, whether bond or free, and in one
+Spirit we have all been made to drink."[25]
+
+Thus, then, we have been brought by the words both of our Lord and
+of S. Paul, through an inward invisible unity, that of mystical
+influx from the vine to its branches, and again, that of charity,
+and that of faith and truth, to an outward and visible unity, one of
+social organization, called forth by the great Head for the purpose
+of exhibiting, defending, maintaining, and conveying the former,
+since it is expressly said that He gave it "for the perfecting of
+the saints, unto the work of the ministry, unto the edifying of the
+body of Christ," and in order that "we may be no more children
+tossed to and fro, and carried about by every wind of doctrine." And
+the inward source and cause of this unity are indeed invisible,
+being the Holy Spirit of God, sent down by Christ, when He ascended
+up on high, to dwell permanently among men, but its effects are
+external and most visible, even the growth of a body "unto a perfect
+man, unto the measure of the age of the fulness of Christ," a body
+which has an orderly arrangement of all its parts, and a hierarchy
+of officers to continue till the end of all. And the function of
+this hierarchy is one never to be superseded, and which none but
+itself, the organ of the Holy Spirit, can perform, namely, to bring
+its members "to meet in the unity of the faith, and of the
+knowledge of the Son of God." As our Lord says, in the promise,
+before His passion, "I will ask the Father, and He shall give you
+(the Apostles) another Paraclete, that He may abide with you for
+ever, the Spirit of truth," so S. Paul of the accomplishment after
+His ascension, "He gave some Apostles and some prophets, and other
+some evangelists, and other some pastors and doctors," yet "all
+these things worketh one and the same Spirit." For as the divine
+Head took to Himself a body, bridging thereby the worlds of matter
+and of spirit, and as "in Him dwelt all the fulness of the Godhead
+_corporally_," so in His Church, in perfect analogy with the
+Archetype, the visible is the channel of the invisible, and the
+outward organization is instinct with inward life, and the hierarchy
+is the gift of the mystical Head, and the instrument of the one
+sanctifying Spirit. To think otherwise, to disregard the external
+framework, under a pretence of exalting the inward spirit, is to
+undo so far the work of the Incarnation, and to renew the insanity
+of those early heretics who in one way or another would "dissolve"
+Christ; for there is no less "one Body," than there is "one Spirit."
+
+But if His headship of mystical influx is _alone_ and _immediately_
+sufficient, as is so often objected, for the maintenance of external
+unity, to what end is the creation of this visible hierarchy? For
+the objection that the invisible headship of Christ renders a
+visible headship unnecessary, and indeed an infringement on His sole
+divine prerogative, whatever force it may have, tells not more
+against an oecumenical head of the Church, than against every order
+and officer of the hierarchy. These all, and with them the whole
+system of sacraments as well as symbols, become alike unnecessary
+and even injurious, if each member of the mystical body be knit to
+Christ _immediately_ without any outward framework. And with what
+face especially can those maintain that the bishop is the visible
+head of each diocese, and in being such does not contradict, but
+illustrate, the headship of Christ, who yet deny that there is one
+in the whole Church put in the like place over bishops, and see in
+such an appointment an infringement on the office of Christ? Such an
+argument is so profoundly illogical and inconsistent, that one has
+difficulty in believing it to be seriously held, or is hopeless of
+bringing conviction to those who cannot see an absurdity.
+
+Let those, then, who confound together the supreme Headship of
+Christ over His Church, whereby He communicates to it life and
+grace, with the inferior and subordinate headship of external unity,
+see to what their objection tends. It stops at nothing short of
+destroying the whole visible hierarchy, and the sacramental grace of
+which it is the channel. Holy Scripture, on the contrary, tells us
+in these passages that the providence by which the Church is
+governed resembles that by which this outward universe is ruled, in
+the subordination of second causes to the supreme cause. Christ
+repeats as Redeemer His work as Creator, to give life and force to
+these second causes, and while He works in the members of His body
+both "to will and to do," bestows on them the privilege of
+cooperating with Him. Thus the dignity of supreme Head which belongs
+to Christ, and is incommunicable, no more takes away the ministry of
+the external head who is charged with the office of effecting and
+maintaining unity, than it impedes the ministry of "apostles,
+prophets, evangelists, pastors, and doctors," to whom Christ
+entrusted the Church, that by their means it might be brought to
+sanctity and perfection.
+
+4. And these words bring us to the fourth unity mentioned by our
+Lord. For not until "He ascended up on high" did "He give gifts to
+men." And this visible hierarchy, the sign and token of His mystical
+Headship, and fostering care, is by Him quickened and informed with
+the Holy Spirit, when He is Himself invisible at the right hand of
+the majesty of God. This absence, too, is what He foretold, saying,
+"And now I am not in the world, and these are in the world, and I
+come to thee; Holy Father, keep them in Thy name whom Thou hast
+given Me; that they may be one, as we also are. While I was with
+them, I kept them in Thy name.--And now I come to Thee."--These
+words of our Lord show that it was His will that His believers
+should be no less one among each other, by an outward and visible
+union, than they were one by the internal bond of charity, the
+guidance of one Spirit of truth, and the influx of the one Vine. And
+so far we have seen that, to guard and maintain that unity under the
+guidance of the Spirit of truth, He called forth the visible
+hierarchy, in all its degrees. But what, then, was the external root
+and efficient principle of this visible hierarchy, when He was gone
+to the Father? Did He not likewise provide for the loss occasioned
+by His own absence, which He had foretold? The argument of S. Paul
+proves that He did so provide, as well as His own words. For S. Paul
+declares the Church to be "one Body." Was it then a body without a
+head, or a body with a head invisible? Or did the Lord of all,
+having with complete wisdom framed His mystical body in all its
+parts and proportions, and having set _first_ Apostles, and then in
+their various degree, doctors and pastors, in one single, and that
+the main point, reverse the analogy of all His doings? Did He
+appoint every officer in His household, except the one who should
+rule all? Did He construct the entire arch, save only the keystone?
+Did He make a bishop to represent His person, and be the centre of
+visible unity in every diocese, but none to represent that person in
+the highest degree and to be the centre of unity to the whole
+Church? Was it the end of His whole design "to gather together in
+one the children of God, that were dispersed," in order that there
+might be "One Fold," and did He fail to add, "One Shepherd?" Yet S.
+Paul declares that "there are many members, but one body." How can
+the distinct and diverse members be reduced to the unity of a body,
+but by the unity of the head, as the efficient principle? In
+accordance with which we may observe that never is the image of a
+body used in Scripture to represent the Church, but it is thereby
+shown to be visible; and never is it compared with a body as a type,
+but that body is shown complete with its head. Such are the
+well-known images of one House, Kingdom, City, Fold, and Temple, to
+which we have had so often to appeal. Even the unity of things in
+themselves dissimilar is derived in Scripture from the unity of the
+Head. Thus the man and the woman are said in marriage to be one, and
+that in a great mystery, representing Christ and the Church, but
+this, because "the husband is the head of the wife." And Christ is
+said to be one with the faithful, because "the head of every man is
+Christ:" and God one with Christ, because "the head of Christ is
+God." If, then,[26] the Church is one body, it receives, according
+to the reasoning of Holy Scripture, that property from the unity of
+its head.
+
+But such a one body, while yet militant upon earth, S. Paul declares
+it to be, setting forth at the same time the various orders of its
+hierarchy. Is it then a body complete, or incomplete? With a head or
+without one? For it is no reply to say that it has indeed a head,
+but one invisible. That invisible headship did not obviate, as we
+have seen, the necessity of a visible hierarchy: why then does it
+obviate the like and even more striking necessity, that the
+hierarchy too must have its visible head? If it was, so to say, the
+very first act of our Lord's supreme headship over all to the
+Church--the very token that He had led captivity captive--to quicken
+the visible ministry which He had established by sending down the
+Holy Spirit to abide with it for ever, is the one place most
+necessary in that ministry to be the only one left vacant by Him? Is
+the one officer most fully representing Himself to be alone omitted?
+"The _perfecting_ of the saints" (a metaphor taken as we have seen,
+from the exact fitting together of the stones in a building,) and
+"the edifying of the body of Christ," are described as the end to be
+reached by those to whom "the work of the ministry" is committed,
+but as this applies in a higher degree to the Bishop than to the
+priest, so it applies in the highest of all to the Bishop of
+bishops.
+
+Again, God's method of teaching by symbols, which runs through the
+whole Scripture, and the institution of Sacraments, proves to us His
+will to lead us on from the visible to the invisible, and to make
+the former a channel to the latter. For "we are all baptized into
+one body," and the outward act both images and conveys the inward
+privilege. And again in the highest conceivable instance, "because
+the head is one, we being many are one body, who all partake of
+that one bread."[27] In like manner the outward unity of the Church
+must accurately represent, and answer to the inward, which, we know,
+is derived from the Person of Christ, who is its head. And so that
+Person must be specially represented in the outward unity.
+
+And this is one reason why no unity of a college, whether of
+Apostles, or of Bishops, will adequately express that visible
+headship of which our Lord's Person is the exemplar. For the root of
+all lies in a personal unity, that of the Godhead and Manhood, and
+therefore a merely collective or representative unity cannot express
+it. And if the Apostle wrote, "God hath set in the Church _first_
+Apostles," yet he also wrote that the grand result, "the perfecting
+of the saints, and the edifying of the body of Christ," was due to
+the ministry, not only of Apostles, but of prophets, evangelists,
+pastors, and doctors, each in their degree; they all conspire to a
+joint action, which does not impede the existence of distinct orders
+in the hierarchy. And his expression that the Apostles are _first_
+in this hierarchy, without defining their mutual relations to each
+other, does not exclude those other passages of Scripture which _do_
+define those relations, and which make Peter among the Apostles "the
+first," "the ruler," "the greater," the Judah among his brethren,
+the foundation of the whole building, and the one shepherd in the
+universal fold. And the more so because S. Paul uses three
+expressions of the Church, two of which are _relative_, but one
+_absolute_. He calls it "the body of Christ," and "Christ," which
+are relative; but he also calls it "one body," which is absolute.
+Now, these expressions are not to be severed from each other, as if
+each by itself would convey the whole idea of the Church, which
+rather is to be drawn from them all together. In answer to what the
+Church is, we must not say that it is _either_ "the body of Christ,"
+_or_ mystically called "Christ," _or_ set before us as "one body,"
+for it is _all_ of these at once, relatively "Christ," and "the body
+of Christ," and absolutely "one body."
+
+As, then, the former expressions show that the Church is one _in
+reference to Christ_, so the latter shows that it is so _in itself_,
+and _simply_. For as the Church is called "Christ," and "the Body of
+Christ," because it is one with Christ by mystical union, drawing
+its supernatural life from Christ its head, so it is called "one
+body," because in the variety of members and parts, of which it
+consists, no one is wanting to its being one body in itself, and to
+its being seen to be such. But it would neither be so, nor seem to
+be so, if it were without a visible head, the origin and principle
+of its inherent visible unity. And so where the Church is called by
+S. Paul "one Body," he declares that it has a visible head.
+
+Thus it is that the inherent notion of the Church, as one visible
+body, and the whole dispensation by which visible things answer to
+invisible, as their archetypes, demand one visible head. Now to this
+_inherent_ necessity let us add the force of _positive_ teaching.
+When our Lord in almost His last words to His Church prays to His
+Father, "while I was with them in the world, I kept them in Thy
+name--but now I come to Thee," what does He but suggest the
+appointment of another visible head to take that place which He was
+leaving? and further, what does He but name one to that high
+dignity, when He calls him "the greater" and "the ruler" among his
+brethren, commits them to him to be confirmed by him, and makes him
+the shepherd of the whole flock? What else had He done but prepare
+them for such a nomination, when He promised _one_ that he should
+be the foundation of His Church, and the bearer of the keys? What
+else did Christians from the beginning see in such an one, when they
+called him the _head_, the _centre_, the _fountain_, the _root_, the
+_principle_ of ecclesiastical unity?
+
+Let us remark, once more, as a confirmation of the above, that the
+archetype of visible unity in the Church, which our Lord sets before
+us in His prayer to the Father, is no other than that most high and
+solemn of all things conceivable, the mutual indwelling of the
+Father and the Son. "Holy Father, keep them in Thy name whom Thou
+hast given Me, that they may be one, as We also are;" and again, for
+all successive generations of the faithful, "that they all may be
+one, as Thou, Father, art in Me, and I in Thee, that they also may
+be one in Us, that the world may believe that Thou hast sent Me."
+Now the relation established by our Lord between Peter and the rest
+of the Apostles, by appointing him the visible head of the Church,
+and between Peter's successor and all bishops, does represent, so
+far as earthly things may, and in a degree which nothing else on
+earth reaches to, the mutual relation of the three divine Persons to
+each other. For as these are distinct, but inseparable, so, too, are
+the Apostles. As the fulness of the Godhead is _first_ in the Father
+and _then_ in the Son and in the Holy Spirit, so the fulness of
+power _first_ promised and given to Peter, is _then_ propagated to
+the other Apostles united with him. As in the Father the economy of
+the divine Persons is summed up under one head, and gathered into a
+monarchy, so in Peter is gathered up the fulness of ecclesiastical
+power, which, through union with him, is one in all, as the Church
+is one, and the Episcopate one. Moreover, as it is the dignity of
+the Father to be the exemplar, principle, root, and fountain of
+unity in the Trinity, so is it the dignity of Peter to be the
+exemplar, principle, root, and fountain of visible unity in the
+kingdom of God, which is the Church. This is alluded to by Pope
+Symmachus, thirteen hundred and fifty years ago: "There is one
+single priesthood in the different prelates, (of the Apostolic See)
+after the example of the Trinity, whose power is one and
+indivisible."[28] And long before him S. Cyprian: "The Lord says, 'I
+and the Father are one.' And again it is written of the Father and
+the Son and the Holy Spirit, 'And these three are one.' Is there a
+man who believes that this unity, coming from the divine solidity,
+cohering by heavenly sacraments, can possibly be broken in the
+Church, and torn asunder by the collision of adverse wills? This
+unity he who holds not, holds not the law of God, holds not the
+faith of the Father and the Son, holds not the truth unto
+salvation."[29]
+
+Whereas, then, all unity in the Body of Christ, the Church, is
+derived ultimately from the person of its Head, the Word Incarnate,
+that unity is yet four-fold in its operation, and the efficient
+principle of one sort is not to be confounded with that of another.
+There is the _mystical_ unity, which consists in the perpetual
+divine influx from the great invisible Head to His members; there is
+the _moral_ or _spiritual_ unity of charity, consisting in the
+presence of the Holy Spirit in the hearts of believers, and these
+two are internal, and in closest correspondence. There are two
+likewise external, which may be called the _civil_ or _political_
+unity, consisting in the public profession of the same faith, the
+same truth, for what the _law_ is to temporal states, the _faith_ is
+to the great spiritual kingdom of Christ; and this unity is indeed
+inspired by the Holy Spirit, but is maintained by Him through the
+visible hierarchy; and lastly, correspondent to the unity of faith,
+there is the _visible_ unity of external organization, the immediate
+or efficient principle of which lies in the visible headship over
+the Church attached by the Lord to S. Peter's chair. The latter two,
+while they correspond to each other, are indeed subordinate to the
+former, the unity of faith to that of charity, as the unity of the
+visible headship to that of the invisible; yet the very truth of the
+Body which the Lord has assumed, and in which He reigns, and the
+whole analogy of His dealings with men, and the sacraments whereby
+He makes us "partakers of the divine nature," warn us that it is of
+the highest importance for us to see how external unity is the
+channel of internal, and the visible the road to the invisible. No
+words can be more emphatic to this effect than those with which the
+Apostle introduces the description of the visible hierarchy, and the
+divine headship which called it forth. "There is _one Body_ and one
+Spirit, as you are called in one hope of your calling. One Lord, one
+faith, one baptism. One God and Father of all, who is above all, and
+through all, and in us all." From which he goes on to say,
+"Ascending up on high, He gave gifts to men--some Apostles, and some
+prophets, and some evangelists, and some pastors, and teachers." And
+lastly, "the Head over all things to the Church," is "the Saviour
+_of the Body_."[30]
+
+But if this be so, we can say nothing more highly to exalt S.
+Peter's office in the Church, for he is the great bond and stay of
+this outward unity, as even[31] enemies confess. As surely as in a
+real monarchy the person of the sovereign ties together every part
+of the political edifice, and is endued with majesty because he is
+at once the type of God, and concentrates in one the power and
+dignity of the whole community, so it is in that divine structure in
+which "the manifold wisdom of God" is disclosed to all creation. The
+point of strength is felt alike by friend and foe. On the Rock of
+Peter has fallen every storm which the enmity of the evil one has
+raised for eighteen hundred years; but yet the gates of hell have
+not prevailed against it. In the Rock of Peter, and the divine
+promise attached to it, every heart faithful to God and the Church
+trusts now, as it trusted from the beginning. Many temporal monarchs
+in their hour of pride have risen against S. Peter's See, but the
+greatest of them all[32] declared that no one had ever gained honour
+or victory in that conflict, and he lived to be the most signal
+instance of his own observation. "God is patient, because He is
+eternal," and the Holy See prevails in its weakness over power, and
+in its justice over cupidity, because while temporal dominion passes
+from hand to hand, and stays not with any nation, following the
+gift of God which the poet calls fortune,
+
+ Perchè una gente impera, e l'altra langue,
+ Seguendo lo giudizio di costei
+ Che è occulta, come in l'erba l'angue,--(DANTE, _Inferno_.)
+
+the visible kingdom of Christ, which is His Church, lasts for ever,
+and is built upon the rock of Peter. The long line of descendants,
+from Constantine and from Charlemagne, have in their turn impugned
+and illustrated this glorious privilege of the Papal See. What is
+there so stable in an empire of commerce, or so solid in the
+nicely-balanced and delicate machinery of a constitutional monarchy,
+as to exempt them from the action of an universal law, or to ensure
+their victory in the doomed contest with the Vicar of Christ?
+Mightier things than they have done their worst, have oppressed,
+triumphed, and become extinct, and if it be allowed them in the
+crisis of their trial to crucify Christ afresh, He will yet reign
+from the cross, and "draw all men unto Him."
+
+FOOTNOTES:
+
+[1] In this chapter I have availed myself of Passaglia, b. 1, c. 25,
+and b. 2, c. 11.
+
+[2] Eph. i. 9, 22; 1 Cor. xi. 2; Rom. xii. 5.
+
+[3] See Petavius, De Incarn. Lib. 2, c. 7 and 8, for the following
+quotations.
+
+[4] Hippolytus, quoted by Anastasius, p. 216.
+
+[5] Irenæus, Lib. iii. 18, and iv. 37.
+
+[6] De Monogamia, c. 5.
+
+[7] Augustine, 21 Tract. in Joannem.
+
+[8] Hilary on Psalm 68.
+
+[9] S. Chrys. Tom. 5, (Savile) Hom. 106.
+
+[10] Greg. Naz. Orat. 36.
+
+[11] S. Cyril, Dialog. 1, De Trin. p. 399.
+
+[12] S. Leo. 5 Serm. on Nativity, c. 4 and 5, 12th Serm. on Passion,
+c. 3.
+
+[13] S. Athanasius, Orat. 3, Contr. Arian. Tom. 1, p. 572. Oxf.
+Trans. p. 403.
+
+[14] Greg. Nyss. Tom. 2, p. 524. Catechet Oratio, c. 32.
+
+[15] Ephrem, Patriarch of Antioch, quoted by Photius, cod. 229.
+
+[16] S. Hilary, de Trin. Lib. 8. n. 13.
+
+[17] John xiv. 20.
+
+[18] John xv. 1-2, 5-7.
+
+[19] John xiii. 34-6.
+
+[20] John xv. 12.
+
+[21] Rom. v. 5.
+
+[22] John xiv. 16-18. 26.
+
+[23] John xvi. 7. 13-15.
+
+[24] 1 Cor. xii. 11; Eph. iv. 13.
+
+[25] Eph. iv. 7-16; 1 Cor. xii. 7-13.
+
+[26] Passaglia, p. 254.
+
+[27] 1 Cor. x. 17.
+
+[28] Mansi, Concil. Tom. 8, 208.
+
+[29] S. Cyprian, de Unitate.
+
+[30] Eph. iv. 4. 8. 11; i. 22; v. 23.
+
+[31] That such was the belief of the most ancient fathers, Ignatius,
+Irenæus, Tertullian, Cyprian, and others, see a most curious
+admission of the Lutheran Mosheim, in his dissertation, De Gallorum
+appellationibus, &c. s. 13. And his way of extricating himself is at
+least as curious as the admission. His words are, "Cyprian and the
+rest cannot have known the corollaries which follow from their
+precepts about the Church. For no one is so dull as not to see that
+between a certain unity of the universal Church, terminating in the
+Roman pontiff, and such a community as we have described out of
+Irenæus and Cyprian, there is scarcely so much room as between hall
+and chamber, or between hand and fingers. If the _innocence_ of the
+first ages stood in the way of their anticipating the snares which
+ignorantly and unintentionally they were laying against sacred
+liberty, those succeeding at least were more sharp-sighted, and it
+was not long in becoming clear to the pontiffs what force in
+establishing their own power and authority such tenets possessed."
+So the ancient fathers were not intelligent enough to see that _the
+hand was joined to the fingers_. But the other alternative was still
+harder to Mosheim, that Lutheranism was fundamentally heretical and
+schismatical.
+
+[32] Napoleon.
+
+
+
+
+CHAPTER VIII.
+
+SUMMARY OF PROOF GIVEN FOR S. PETER'S PRIMACY.
+
+
+It would now seem to be made clear to all that the controversy on S.
+Peter's Primacy relates _generally_ to the question of inequality in
+the Apostolic college, and _specially_ to the question, whether
+Christ, the Founder of the Church, set any one of the Apostles, and
+whom of them in particular, over the rest. For as, on the one hand,
+there would have been no room for the superior dignity of the
+Primacy, had all the Apostles been completely equal, and
+undistinguished in honour and authority from each other; so, on the
+other hand, it is the nature of the Primacy to be incapable of even
+being contemplated, save as fixed on some certain definite subject.
+
+But to determine the two questions, whether the Apostles stood, or
+did not stand, on a complete equality, and whether one of them was
+superior to the rest in honour and dignity, it seemed requisite to
+examine chiefly four points.
+
+First, the words and the acts of Christ respecting the Apostles.
+
+Secondly, His expressions which seemed to mark the institution of a
+_singular_ authority.
+
+Thirdly, the mode of writing and speaking usually and constantly
+employed by the Evangelists and other inspired writers.
+
+Lastly, the history of the Church, from its beginning, from which
+might be drawn conjectures, or even certain proofs, of the power
+which either all the Apostles had exercised equally, or one had held
+above the rest.
+
+For should it become plain, from the agreement of these four
+sources, that a certain one of the Apostles, and that one Simon
+Peter, had been distinguished from the rest by the acts and words of
+Christ, and set over the Apostles; had been invariably described by
+the inspired writers, as the Head and supreme authority; and in the
+history of the rising Church, been portrayed in a way which could
+only befit the universal ruler, no difficulty would remain, and
+there would be arguments abundant to prove that Christ was the
+author both of the inequality among the Apostles, and of Peter's
+Primacy.
+
+Now we seem to have proved _absolutely_, what we proposed
+_hypothetically_. For we have shewn that Christ declared by His
+whole method of acting, and by solemn words and deeds, that He did
+not account Peter as one of the rest, but as their Leader, Chief,
+and Head.
+
+We have shown it to have been the will of Christ to concentrate in
+Peter the distinctions which belong to Himself, as Supreme Ruler of
+the Church. For such must be deemed the properties of being the
+Foundation, the Bearer of the keys, the Holder of universal
+authority, the Supporter, and lastly, the Chief Shepherd. Of these
+there is no one which He did not promise to Peter singly, and confer
+on Peter singly: no one, with which He did not associate Peter, and
+Peter only, in making him the foundation of His Church, bestowing on
+him the keys, and universal power of binding and loosing, in
+setting him over his brethren to confirm them, and over His fold as
+universal Pastor.
+
+We have shown that the Evangelists place almost the same distinction
+between the Apostles and Peter, as between Peter and Christ, while
+still among us. For as they set forth Peter as second after Christ,
+so do they subject the Apostles to Peter; as the acts and words of
+Christ occupy the foreground in respect to those of Peter, so do his
+in respect to those of the Apostles; as Christ, in their histories,
+is pre-eminent above Peter, so is Peter more conspicuous than the
+Apostles; and as the Gospels cannot be read without seeing in them
+Christ as the prototype, so neither can they without seeing that
+Peter approaches the nearest to Christ.
+
+We have shown that S. Paul spoke of S. Peter in no other way than
+the Evangelists, and that his pre-eminence is evident in S. Paul's
+Epistles, as well as in the Gospels.
+
+Lastly, we have shown that Peter shines as the superior luminary in
+the history of the rising Church. The lustre of his deeds in the
+Acts recalls that of Christ in the Gospels. In the Gospels Christ is
+named by far most frequently; in the Acts no one occurs so often as
+Peter. The discourses, the acts, the miracles of Christ occupy every
+page of the Gospels; and in that portion of the Acts which embraces
+the history of the whole Church, a very large part has reference to
+the discourses, the acts, and the miracles of Peter. In the Gospels,
+Christ leads, the Apostles follow; in the Acts, Peter takes the
+precedence, the Apostles attend him. In the Gospels, Christ teaches,
+and the Apostles, in silence, consent; in the Acts Peter alone makes
+speeches, and explains the doctrine of salvation; the Apostles by
+their silence consent. In the Gospels, Christ provides for the
+Apostolic college, guards it from injury, defends it when attacked;
+in the Acts, Peter provides for filling up the place of Judas,
+determines the conditions of eligibility, enjoins the election, and
+defends the Apostles before people, rulers, and chief priests, in
+quality of their head.
+
+Moreover, he alone is pre-eminent in exercising the triple power of
+_authoritative Teacher, Judge, and Legislator_. _Of authoritative
+Teacher_, not only towards Jews and Gentiles, whom he is the first
+to join to Christ, so that the same person who was the Church's rock
+and foundation, also became its chief architect; but towards the
+Apostles likewise, who are taught by his ministry, that the time was
+come for the blessing of redemption to be extended no less to
+Gentiles than to Jews, and that the burden of legal rites could not
+be laid on the Gentile converts without tempting God. _Of Judge_,
+because, while the Apostles are silent, he is the first to hear the
+causes of the faithful, to erect a tribunal, to examine the accused,
+to issue sentence, and to support and confirm it by inflicting
+excommunication. Of _Head and Supreme Legislator_, both when he
+singly visits Christians in all parts, and provides for their needs,
+or when he uses the prerogative of first voting, and draws with
+authority the wording of the law to which the rest are to give an
+unanimous consent.
+
+From this compendious enumeration we draw a multifold proof, both of
+inequality in the Apostolic college, and of Peter's superiority at
+once in rank and in real government.
+
+I. For, _first_, a college cannot be considered equal, out of which
+Christ chose one, Simon Peter, whom, by His words and His actions,
+He showed to be set over all. Now Christ's whole course of speaking
+and acting, of which the Gospels give us the picture, tends to
+exhibit Peter as chosen out from the rest, and set over them.
+Accordingly, neither is the college of the Apostles equal, nor can
+Peter be accounted as one of the rest.
+
+II. Again, one who has received all in common with the rest, but
+much besides peculiar to himself, special and distinguishing, must
+seem to be taken out of the common number. Now such must Peter have
+been among the Apostles, since Christ granted nothing to them which
+He denied to Peter, but did grant to Peter many most distinguishing
+gifts which He gave not to the rest.
+
+III. And, further, it is apparent that the Foundation and the
+Superstructure, the Bearer of the keys, and those who inhabit the
+house or city whose keys he bears, the Confirmer, and those whom he
+is to confirm, the universal Pastor and the sheep committed to his
+charge, cannot be comprehended under the same order and rank. Now
+the distinctions expressed by the terms Foundation, Bearer of the
+keys, Confirmer, and universal Pastor, are Peter's official insignia
+in reference to, and over, the Apostles themselves. His distinction
+from them, therefore, and the inequality of the apostolic college,
+are plain.
+
+Perhaps this may be put somewhat otherwise even more clearly. And
+so, IV. Let it first be considered, what is plain in itself, that a
+distinction carrying pre-eminence depends on distinction in
+perfection and gifts, and follows in a greater or less degree from
+the greater or less inequality of these, or in case of their parity
+exists not at all. Next, be what we hold both of reason and of faith
+remembered, that "every best gift and every perfect gift, is from
+above, coming down from the Father of lights," that God is the
+fountain head of all good, and that all gifts whatsoever flow over
+from Him to His creatures. From both points it follows that the
+amount of the creature's dignity and perfection lies in the
+participation of divine goods, and is greater or less in proportion
+to the participation and association with divine goods. So, then,
+the controversy on Peter's Primacy and the inequality of the
+Apostolic college, comes ultimately to this: _whether Christ, the
+God-man, associated Peter singly, above all, with Himself, in the
+possession of those properties on account of which He stands Himself
+related to the Church as its supreme Ruler_. For let it be once
+evident that Christ did so, and it will of necessity be evident
+also, not only that Peter was preferred to all, but wherein his
+leadership and headship consisted. And since we have made the
+inquiry, there is abundant evidence to prove that Christ really did
+associate Peter singly in five properties, which, belonging to
+Himself _primarily_ and _chiefly_, contain the special cause for
+which He is the Prince and Supreme Head of the Church.
+
+For, in truth, it is specially due to the properties and
+distinctions of _Foundation, Bearer of the keys, Establisher, Chief
+Shepherd_, and _Lord_, who has received all authority from the
+Father, that the Church has an entire dependence on Christ, is
+subject to Him, and that He enjoys over the Church the right and
+authority of Supreme Lord and Ruler. But which of these properties
+did He not choose to communicate to Peter, according to the degree
+in which they were communicable? He bestowed them all upon Peter,
+and upon Peter alone, so that Peter also is termed _the Foundation,
+the Bearer of the keys, the Confirmer, the universal Pastor_, and
+_the_[1] _Chief of the whole Church_. We see, therefore, a
+remarkable proof of Peter being distinguished from the rest of the
+Apostles, and set over them, in his singular and special association
+with these gifts.
+
+Again, V., to this tends that disposition of divine wisdom which
+provides that Peter holds in the Church, and among the Apostles, a
+rank of dignity greatly resembling that which Abraham among the
+Patriarchs, and Judah among his brethren, received from God. The
+former of these relations has been exhibited, and shown not to be
+arbitrarily conceived, but grounded on due proof. The latter will be
+presently farther touched upon. Now who shall deny Abraham that
+superiority whereby he was made the Father and Teacher of all the
+faithful, or strip Judah of the dignity in which he excelled his
+brethren, and was in many points preferred to them? As little may
+any one strip Peter of his authority as supreme teacher, and take
+from him those singular endowments, which make him "the greater one"
+among his brethren the Apostles.
+
+Especially as, VI., this authority of Peter is clearly confirmed by
+the mode of writing usual to the Evangelists. For it is monstrous
+and preposterous to confound with the rest one whom the Evangelists
+constantly distinguish and prefer to all. For what more could they
+do to show their purpose to distinguish Peter, select him from the
+rest, and place him at all times before all the Apostles? We may
+venture to say that they omitted nothing to this end. And so it is
+absurd to doubt of Peter's prerogatives, or set him on the same
+footing with the rest.
+
+For, indeed, VII., no one would endure it to be denied, from the
+usual mode of writing of the Evangelists, that Christ was
+pre-eminent among the Apostles as their Supreme Head, and was
+removed from them in dignity by an infinite interval. Now though the
+Evangelists do not give Peter all things, nor in the same degree,
+yet they do give him much, and in a degree not dissimilar, to
+distinguish him from the rest, showing him, as in a nearer relation
+to Christ, so proportionally exalted above the other Apostles.
+
+And this proof, VIII., is the more persuasive because S. Paul
+follows the very same mode of speaking as the Evangelists. For in
+repeatedly mentioning S. Peter in his epistles, he always gives him
+the place of honour, and joins him as near as may be with Christ.
+Who then can doubt that Peter held a certain pre-eminent rank?
+
+And the more, IX., because what is read in the Acts, and the view of
+primitive history therein contained, looks the same way, and seems
+set forth with the same purpose. For if you compare together the
+Acts and the Gospels, the mind at once suggests that the position of
+Prototype which Christ holds in the Gospels, belongs to Peter in the
+Acts, and that Peter seems distinguished above the rest of the
+Apostles in the Acts, as Christ is pre-eminent far above all in the
+Gospels. Now what is the result of so apparent a likeness? What is
+it fair to deduce from such a bearing in the Evangelical and
+Apostolical history? Those who are obedient to reasoning, and follow
+the bright torch of the Scriptures, must confess with us that in
+this parallelism of both histories, and so of Christ and Peter, is
+contained a mark and sign, proving that Peter follows next after
+Christ in dignity and authority.
+
+In authority, X., I repeat, and, therefore, that kind of superiority
+which very far surpasses the limits of precedence and order. For
+what are the grounds on which we see Peter's eminence in the Acts,
+or a resemblance between the Acts, when speaking of Peter, and the
+Gospels when speaking of Christ? Chiefly these, that Peter is set
+forth as remarkable, singly, above all, for the use and exercise of
+the triple power, of Judge, Legislator, and authoritative Teacher.
+Now, the superiority herein asserted, not merely distinguishes Peter
+from the rest, but attaches to him a greater authority over the
+rest.
+
+XI. And, indeed, propose an hypothesis which is necessary to solve a
+complex and undoubted series of facts: is such an hypothesis thereby
+made a certainty. At least these are the principles of philosophy,
+from which the laws of reasoning will not allow us to depart. Now,
+Peter's pre-eminence and supremacy are such an hypothesis, without
+which you can render no sufficient cause of the facts narrated in
+the first twelve chapters of the Acts. Accordingly, this supremacy
+of Peter may be considered as proved.
+
+XII. Or to put the argument somewhat differently, thus: As the
+existence of causes is deduced, _à posteriori_, from effects, so it
+is perfectly established, _à priori_, whenever the series and sum of
+effects, of which the senses are cognisant, are foretold from it
+with certainty. We deduce the force of gravity necessarily from its
+effects, à posteriori, but we likewise determine it to exist, with a
+judgment no less invariable, à priori, when it is such that we do
+not merely guess at, but certainly anticipate, its sensible
+effects. Now Peter's supremacy is not inaptly compared with this
+very force of gravity. For it is a characteristic of each to be, in
+its proper order of things, the source and principle in which
+effects are involved, which afterwards become apparent, whether in
+this physical universe, or in the supernatural region of the Church.
+
+Suppose, then, Peter to have held the dignity which we claim for
+him. What happens in the Acts which might not, nay, which should
+not, have been anticipated? Is it his being mentioned above all, his
+speaking in the name of all, his constantly taking the lead, and his
+eminence, as if he were the head? But it could not be otherwise if
+he alone received from Christ a higher dignity than all the rest. Is
+it his discharging the office of supreme Judge, Legislator, Teacher,
+and Doctor? Is not this just what was to be expected from the rank
+of Head and universal Pastor? The Primacy, then, the larger
+authority, and the unshared majesty of Peter, belong to that class
+of truths which are indubitably believed on the strength of
+deduction, and rational anticipation.
+
+Having noted, if not all, at least the greater number of those
+arguments which we have alleged hitherto in favour of our cause, we
+approach the question which was secondly to be cleared up, what,
+namely, is _the force and nature of that Primacy_, which the same
+arguments prove to belong to Peter. For I know that all Protestants
+are possessed with the notion that no other pre-eminence should be
+ascribed to Peter, on scriptural authority, than one limited to a
+certain precedency of honour and order. That _precedency_ should be
+granted Peter they are not unwilling to admit, but _supremacy_, they
+stoutly maintain, must not and cannot be allowed him. As to which
+their opinion I consider, that it would be much the shorter way to
+strip Peter utterly of every prerogative, than to attenuate the
+distinctions applied to him in Scripture to a sort of shadowy
+precedency. I consider that nothing is so foreign to truth and the
+Scriptures, as on their testimony to allow that Peter was
+distinguished from the rest of the Apostles, but to confine that
+superiority within the very narrow bounds of honour and order.
+
+For, _first_, whence do we most evidently and chiefly draw the
+greater dignity which Peter clearly possessed above the others? We
+draw it from the endowments separately bestowed upon him, whereby he
+became the Foundation of the Church, the Supreme Bearer of the keys,
+the Confirmer of his brethren, and the universal Pastor. But are
+these names, images, signs, expressing a naked superiority of honour
+and order, or rather designating an authority of jurisdiction and
+power? I cannot hesitate to assert either that these forms are most
+fitted of all to express a singular authority, or that none such
+exist in language. For, _secondly_, their force is to ascribe to
+Peter the main sway, and to mark him as set for the head and leader
+of all. Who that hears them can, without perverting the natural
+force of words, or disregarding the laws of interpretation, imagine
+anything merely honorary, or figure to himself Peter with a mere
+grant of precedency?
+
+Especially as, _thirdly_, he is named in Scripture not only _the
+First_, but, comparatively, the _Greater_, and absolutely, the
+_Superior_.[2] Now these terms do, of themselves, and far more if
+you consider the context of the discourse in which they occur,
+express a singular authority, and one without rival. An authority,
+_fourthly_, kindred to that with which Christ, while yet in His
+mortal life, presided over the Apostolic college, and administered
+as supreme Head, the company which He had formed. For we can never
+sufficiently urge a point which, being in itself most true, is of
+itself abundantly sufficient completely to set at rest the present
+controversy. It is this, that Peter's Primacy proceeds from a
+singular association with those distinctions, in virtue of which
+Christ is considered the Head and Chief, and Supreme Ruler of the
+Church. So that the more his Primacy is depressed, the more Christ's
+prerogatives and dignity are lowered; nor can he be confined to a
+precedency of honour and order, without Christ's superiority being
+shut within well nigh the same limits.
+
+Besides, _fifthly_, are tokens wanting in Scripture which disclose
+the nature of Peter's Primacy? Are there not effects which unfold
+the force and quality of the cause from which they spring? Such
+tokens there are in abundance, and such effects manifold. These are,
+the care with which Peter guarded the Apostolic college; the
+authority with which he visited Christians in every part; the
+singular exercise of judicial power, by which he established Church
+discipline, and provided for its maintenance; his acts of
+authoritative teaching; his drawing the form of laws which were to
+rule the universal Church; and, in short, the wonderful regard with
+which that Church followed Peter as its Head, and the Steward of all
+the Lord's family. What Primacy is it which these tokens set forth?
+What cause which these effects demonstrate? Is it one limited to a
+precedency of honour and order? or one pre-eminent by an inherent
+jurisdiction and authority? It is a point which needs no further
+words. For if any there be whose minds are not struck by a candid
+and sincere exposition of facts, you will in vain attempt to
+persuade them by arguments.
+
+Unless, indeed, _sixthly_, they allow themselves to be forced out
+of their prejudice by the Scriptures exhibiting such a Primacy of
+Peter as compels all others to profess one and the same faith with
+him, and to maintain one and the same society. For such an
+obligation could proceed neither from titles of honour, nor from
+precedency. It demanded a stronger cause--none other, in fact, but
+that supreme authority by which Peter is made head of all.
+
+But we shall feel much more at home in the truth of this deduction,
+if we enquire a little more deeply into the reasons for selecting
+one among the rest, namely Peter, and instituting the Primacy. For
+the purpose, and end proposed in a work, have the force of a
+_negative_ rule by which we may judge with certainty what ought to
+be done, or could not be left undone. I know well that it does not
+follow, if anything has been instituted for a certain purpose, that
+it ought to be endowed _only_ with those properties which appear
+necessary for the end to be gained; for it may be much more
+munificently established than the absolute need required. But at the
+same time I know that there would be a failure in prudence and
+wisdom in one who, desiring a certain work for a specific end, did
+not provide it with everything that could be deemed necessary. Thus
+the _knowledge of the intention and purpose_ is equivalent, if not
+to a _positive_ rule, determining all and singular the powers
+bestowed on any institution, at least to a _negative_, ascertaining
+what must be given to it, and what cannot be denied to it.
+
+Now is the purpose for which Christ instituted the Primacy, and
+honoured Peter with its dignity, unknown, or is it most truly
+ascertained? The end which moved Christ to make the college of
+Apostles unequal, and to set Peter as head over it, is it secret, or
+very conspicuous? There are in all three _classes of reasons_ which
+enable us to form, not a mere guess, but an ascertained judgment, as
+to the purpose of Christ in instituting the Primacy. There are
+_typical_ reasons, drawn from previous shadowings forth of it: there
+are _analogical_, derived from relations of resemblance; and there
+are _real_, inherent in the testimonies themselves, and the Church's
+endowments. Let us briefly exhibit these in order.
+
+I. By, then, that signal agreement wherewith the two dispensations,
+the old and the new, correspond to each other, the first in outline,
+and the last as filled up, this rudimental, and that complete, we
+are plainly instructed that it was Christ's purpose for Peter, in
+the new dispensation, to bear the character, whose lineaments had
+been traced before in Abraham, and to be eminent among the Apostles,
+for the prerogative which Abraham had possessed among the
+Patriarchs. Now Abraham's special prerogative, and pre-eminence, was
+this, that no one could share either promise, whether carnal or
+spiritual, which is expressed in Scripture, by "the Blessing," who
+was not joined with Abraham by a double, that is, a carnal and
+spiritual, a physical and moral, bond. For to him and to his seed
+were the promises made, with the condition, that only by conjunction
+with him, and with his seed, they could flow over to the rest.
+Since, then, in the new dispensation, Peter was to sustain the
+character of Abraham in the old, and since the only-begotten Son of
+the Father, having put on the form of a servant, granted to Peter
+the prerogative which, in prelude of His future order, He had given
+to Abraham, it is plain that Simon was chosen, honoured with the
+name of Cephas, and preferred above all, in order that from him as
+supreme minister of Christ, and by union with him as visible head,
+all the members of the Church's body might enjoy the blessings and
+fruits of the Christian institution.
+
+The deductions from this are easy to see. For two things chiefly
+follow, specially declarative of the nature of the Primacy, and
+shewing its intent, to be the cause and efficient principle of that
+unity by which the Church of Christ is one visible body. First,
+there follows the _duty_ laid upon all the faithful, of being joined
+with Peter, if they would not fall from those promises with which
+Christ has most bountifully enriched His mystical Body, being no
+other than that which reverences Peter as its visible head.
+Secondly, there follows Peter's _jurisdiction_, in virtue of which
+he enjoins all to form one communion and society with him, as well
+as effects, defends, and maintains it. Now, nothing can be stronger
+than this ordinance of Christ, either to prove a Primacy of supreme
+jurisdiction, or to unfold its purpose of effecting and maintaining
+unity.
+
+The same is the bearing of another type no less remarkable, and no
+less adopted to explain the whole matter. For, as Israel, "according
+to the flesh," was the shadow of the "Israel of God," which was
+"according to promise:"[3] and as the kingdom of Israel was a type
+and ensample of the kingdom of heaven, the approach of which Christ
+proclaimed in these words, "The time is fulfilled, and the kingdom
+of heaven is at hand:" so the twelve sons of Israel, the heads of
+the Israelitish race, represented and imaged out those Twelve whom
+Christ chose, made princes in His Church, and endowed with supreme
+authority to build up that Church's structure, and enrich it day by
+day with new accessions of spiritual children. Of this type our
+Lord's words are the strongest guarantee: "Amen, I say unto you,
+that you who have followed Me, in the regeneration, when the Son of
+Man shall sit on the throne of His Majesty, you also shall sit on
+twelve thrones, judging the twelve tribes of Israel." And, again, in
+the very discourse where He sets forth the future Superior, "I
+dispose to you, as My Father disposed to Me, a kingdom; that you may
+eat and drink at My table, in My kingdom; and may sit upon thrones,
+judging the twelve tribes of Israel."[4]
+
+But now, though all the sons of Israel in the former typical kingdom
+were chiefs, and heads of tribes, yet one of them, that is Judah,
+had a special prerogative, which the Scriptures set forth, and which
+was called the _right of the first-born_. In virtue of this, on the
+one hand, Judah was esteemed the Lord of his brethren, whom they
+were to reverence as the parent of the whole family, and on the
+other, it was only by union with him, and with the seed that was to
+spring from him, that the other chiefs could promise to themselves
+the divine blessing. And so the tribe of Judah had a great
+pre-eminence over the other eleven. It was its prerogative to take
+the[5] lead: it had received from God the promise of an[6] authority
+which was not to terminate before the old covenant should be
+transformed into the new: from it was the seed[6] to be expected,
+which should be the source of blessing to all nations, prefigured as
+they were by the twelve tribes; the other tribes were bound[7] to
+union with it, and to the profession of its religion, on pain of
+falling into schism, and forfeiting the divine covenant. All this
+was expressed by Jacob in prophetic inspiration, when he addressed
+Judah as the head and root of his line: "Judah (praise) art thou,
+thy brethren shall praise thee: thy hand is on the neck of thine
+enemies: the sons of thy father shall bow down to thee." It remains,
+then, to ask, who was to represent Judah's person in the new
+kingdom, and on whom Christ bestowed the prerogative, the type and
+image of which had gone before in Judah. It is most plain that this
+was Simon Peter, for whom we have, therefore, to claim a double
+prerogative, the one of being the source and origin, from which no
+one may be separated without severance from the kingdom and promises
+of Christ: the other of being the first-born, as betokening
+excellence, by which he was pre-eminent in the possession of special
+rights among his brethren, the Apostles.
+
+The former prerogative was expressed by the Fathers of Aquileia,
+when, in the words of S. Ambrose, they stated their belief in S.
+Peter's chair, "For thence, as from a fountain head, the rights of
+venerable communion flow unto[8] all." The latter is confirmed and
+illustrated by the solemn expressions so often recurring in
+Christian records, wherein Peter is called, "[9]the Bishop of
+Bishops," "[10]the Pastor of Pastors," "[11]first prelate of the
+Apostles," "[12]Patriarch of the whole world," "[13]universal
+bishop," "[14]father of fathers," "[14]having the dignity of
+pastoral headship," "[14]the most divine head of all heads,
+arch-pastor of the Church."
+
+II. To these reasons, which, as we think, may be called _typical_,
+succeed the _analogical_, which prove with equal evidence the
+purpose of the Primacy as instituted, and its inherent powers. If we
+ask what are these reasons from analogy, and to what they point, one
+only answer can be given commended by any show of truth, that the
+Primacy was instituted in order that the Church of Christ might seem
+to be moulded after the analogy of one human body, one house, one
+kingdom, one city, and one fold. But whence the need that so very
+remarkable and clear an analogy should be obtained by the
+institution of the Primacy? Doubtless because the Primacy was
+created as a principle, by whose virtue and efficiency what was
+various and manifold should be gathered up into unity, because it
+was to be a head in which all the diverse members of the
+ecclesiastical body should be joined, the centre of the Church's
+circle.
+
+Therefore the reasons drawn from analogy show that the unity of the
+Church is to be considered the special end for which the Primacy was
+instituted, and the Primacy itself a principle abundantly provided
+with all those means by which so admirable a blessing as unity may
+be first produced and then maintained.
+
+And this is confirmed by another analogy, well worthy of close
+attention. This consists in the double and reciprocal relation in
+which the universal Church stands to particular Churches, and the
+institution of the Primacy to the institution of bishops, who, by
+Christ's appointment, govern those particular Churches: an agreement
+which ought to have especial force with those who believe in the
+divine institution of bishops. For as the whole society of true
+believers, and the particular congregations of which it is made up,
+are called in Holy Scripture and the Christian records by one and
+the same name of the Church, so is there the very closest analogy
+between the bond which connects the universal Church and that which
+connects its several parts.
+
+Exactly, then, as it is asserted with great truth of all these
+particular Churches that they are one house, one city, and one fold,
+so must this be repeated of the whole Church, since it is set forth
+in Scripture by no other images, and has no less right to claim the
+property of unity. Hence S.[15] Chrysostome's golden saying, "If it
+is the Church of God, it is united and one, not at Corinth only, but
+in the whole world. For _the Church_ is a name not of division, but
+of union and harmony;" and S.[16] Gregory calls it, "The tunic
+without seam, woven from the top throughout."
+
+Now the same reason which existed for instituting particular bishops
+to govern and preserve in unity particular flocks, moved Christ to
+institute an universal Primate, and to set him over the whole fold.
+If in the former case the best description of a particular Church is
+that of S. Cyprian, "A people united to its priest, and a flock
+adhering to its pastor;"[17] in the latter the _form of unity_,
+which Christ established in the universal Primate, no less imposes
+on all, both taught and teachers, the necessity of saying with S.
+Jerome, "I following none as the first save Christ, am joined in
+communion with your blessedness, that is, with the chair of Peter.
+Upon that rock the Church is built, I know. Whoever outside of this
+house eateth the lamb, is profane. If any one was not in the ark of
+Noah, he shall perish. I know not Vitalis; I reject Meletius; I am
+ignorant of Paulinus. Whoever gathers not with thee, scatters: that
+is, he who is not of Christ is of Antichrist."[18]
+
+III. A great accession of evidence will accrue to what we have said
+if we attentively consider the reasons deduced from the texts
+containing the institution of the Primacy, and those proceeding from
+the inherent properties of the Church. To speak of the texts first:
+
+1. Either they carry no meaning with them, or they prove at least
+this, that Christ, in instituting the Primacy, intended,[19] while
+exhibiting the whole Church under the usual image of a house and
+building, to give it a _foundation_, the bond at once of its
+strength and unity; and, again, while communicating to one the
+special gift of unwavering faith, to make him the channel for
+establishing and[20] _confirming_ all the faithful; to[21] render
+the fold which he had gathered out of all nations one by the unity
+of a supreme visible _pastor_, and to[22] constitute in the Lord's
+family, amid so manifold a distinction of officers, one of such
+eminence as to be _the Ruler_ and _the Greater_ among all.
+
+But can we, or ought we, to conclude from this as to the purpose of
+the Primacy, and as to its constituent force and principle?
+Assuredly these texts prove directly and categorically that the
+Primacy was set up as _the efficient principle_, whereby to mould
+the Church's visible unity, and was endowed with all that authority,
+without which unity could neither have been produced, nor maintained
+in existence.
+
+2. And in this judgment we shall be confirmed if we investigate the
+properties of which the Church cannot be deprived, without taking a
+form and an appearance different from that which it received from
+Christ. The first which occurs is that _identity_ by which the
+Church must always be like itself, and cannot be substantially
+different at its beginning and in its growth; one thing when it had
+Christ for its visible head, and another when His words had come to
+pass, "A little while, and now you shall not see Me--because I go to
+the Father." Now at its first commencement, in the time of our
+Lord's mortal life, the Church presented the form of a society
+governed by the supreme power of one, and deriving its visible unity
+from one supreme visible head. That it might not subsequently lose
+this identity, and put on another form, our Lord chose a Primate to
+be the principle of visible unity, and to have the power of a head
+over the whole body.
+
+And indeed this was necessary to maintain the double character and
+test of[23] _unity_ and[24] _Catholicity_, by which the Church is
+distinguished in Holy Scripture and in the records of Christian
+antiquity. As to _unity_, not only are the expressions in the
+creeds, and the more ample explanation of them in the[25] Fathers,
+most clear and emphatic, but likewise what is said in the Holy
+Scriptures of the _end_ for which the Church was founded by Christ.
+For the[26] grace of God our Saviour hath appeared to all men,
+instructing those who had[27] changed the truth of God into a lie,
+and liked not to have God in their knowledge, that[28] denying all
+these things they might become an acceptable people, and[29]
+enlightened by Christ, and sanctified in the truth, might by the
+profession of one faith be[30] one body and one spirit, in the
+same[31] manner in which the Father and the Son are one, and might
+be[32] divided by no sects and dissensions, which are manifestly the
+works of the flesh, not of God, who is not the[33] God of dissension
+but of peace. For therefore[34] Christ, the only-begotten of the
+Father, gave His blood for it, to present it to Himself, a glorious
+Church, not having spot, or wrinkle, or any such thing, which would
+break peace, and disturb the agreement of faith; but that it should
+be holy and without blemish,[35] immovable through that rock on
+which it rests, and against which not even the gates of hell shall
+prevail; wisely ordered as the[36] house of God, in which[37] all
+hear his voice, who is set over as the[38] ruler, and has received
+his brethren to be[39] confirmed, and the[40] care of the whole
+flock;[41] endued with virtue from on high, and strengthened by
+the[42] Spirit of truth who proceeds from the Father; possessing the
+power of[43] authoritative teaching, which if any[44] hear not, nor
+obey, they are to be accounted as heathens and publicans, by a
+judgment which binds both in heaven and on earth. Are there any who
+do not see that in this description, which sets forth the Church's
+pre-ordained end, its proper character and very lineaments, the
+Primacy itself is included, and exhibited as the principal cause
+which effects the unity of the whole body? I hardly think that any
+such can be, so apparent is the bond which ties these several parts
+together.
+
+Yet perhaps this may be more vividly brought out if we shortly
+mention the common opinions among Protestants on the Church's unity.
+For, omitting those who hold an[45] invisible Church, and so expunge
+visible unity from its attributes, all the other opinions may be
+reduced to three.
+
+A. Anglicans, whose belief has been set forth, besides Pearson on
+the Creed, with more than usual care by Dodwell, (in his Treatise on
+the Bishop, as the Principle of Unity, and S. Peter's Primacy among
+the Apostles as the Exemplar of Unity,) begin by noting that the
+question of visible unity cannot be determined in the same way as it
+respects the universal Church, or each particular Church. But why?
+Because, they say, it was indeed the will of Christ, that each
+particular Church should have a double unity, inward and outward,
+but it was not His will that the whole Church, the sum of these
+particular Churches, should have the same mark and test. Because, it
+was His will that both unities should characterise the particular
+Churches, to use a school phrase, _separately_ and _distributively_,
+but not the whole body, and the sum of these, taken _collectively_.
+Whence they conclude that Bishops were chosen and made, by the
+command of Christ, to preside over particular Churches, and be in
+them the source and principle of external unity, but that a Primate
+was not chosen, to whom the whole Church should be subject, and on
+whom its external unity should depend.
+
+At this argument one is lost in astonishment, how it could have
+suggested itself to learned men, and gained their assent. For what
+had they to prove, or how could they assure themselves, or others,
+as to either of these two points, that external unity was necessary
+to particular Churches, but not to the whole Church, or that the
+institution of Bishops, presiding over particular Churches, came
+from Christ, but not that of the Primate, whose charge was to rule,
+administer, and maintain in unity the whole Church. Had they texts
+wherein to trust? But as often as the Bible speaks of the Church's
+unity, it means that Church, which is called "the kingdom of God,"
+"the kingdom of Christ," and "the kingdom of heaven," which is
+termed "the inheritance of the Gentiles," and embraces with a
+mother's bosom, and a mother's love, the whole race of man, from one
+end of the earth to the other. Had they creeds to cite? But in these
+unity is attributed to that Church only, which is so termed
+absolutely, and very often has the epithet of Catholic.
+
+Moreover, is the word Church, in its unrestricted application, of
+doubtful meaning? On the contrary, it is specially defined as well
+in the Holy Scriptures,[46] where it expresses of itself the whole
+society of believers, as in the Fathers, such as Irenæus,[47]
+Tertullian,[48] Clement[49] of Alexandria, Origen,[50] Hilary,[51]
+Jerome,[52] and all the rest without exception, who, in using it,
+express the whole Christian people joined in one sole communion. It
+is defined also by Councils, as in the Canons of Laodicea,[53]
+Carthage,[54] and Constantinople,[55] where the Church means the
+whole assembly of orthodox believers, as distinct from heretics and
+schismatics. It is defined in the most ancient explanation of the
+creeds, the unanimous meaning of which Tertullian seems to have
+rendered in saying: "And, therefore, so many and so great Churches
+are that first one from the Apostles, whence all come. So all are
+first, and all Apostolical, while all set forth one unity, while
+they have interchange of peace, the appellation of brotherhood and
+the common rights of friendship, privileges regulated by no other
+principle than the tradition of the same sacrament."[56] Lastly, the
+very heretics[57] defined this term, who, in order to make
+themselves understood, could use the word Church in no other sense
+than to express the universal assembly of the faithful.
+
+After this it is not at all necessary to ask Anglicans afresh if
+they have ancient Fathers whose authority they can quote. What these
+thought and believed about the Church's unity is fully shown by
+those whom we have quoted, and by the words of Irenæus, "The Church,
+though dispersed throughout the whole world, yet as if it were
+contained in the same house, carefully preserves the rule of faith,
+and holds it as if she had one soul and one heart, nay, and teaches
+it with one consent, as if she spoke with one voice. For although
+different tongues occupy the world, yet the force of tradition is
+one and the same, nor do the Churches of Germany, Spain, Gaul, the
+East, Egypt, Libya, and the middle of the world, embrace any other
+faith. But as there is one and the same sun shining over the whole
+world, so the preaching of the truth shines everywhere, and
+enlightens all men who desire its knowledge."[58]
+
+What, then, was the motive of Anglicans, in maintaining the unity of
+particular churches, and the institution of bishops cohering with
+it, to be necessary, while they denied the necessity of unity in the
+Church universal, or of a Primate's institution, to effect universal
+unity? What induced them to assert incompatibilities, and defend
+them as a matter of life and death? The evidence of the Scriptures,
+and the unquestionable belief of all Christian antiquity, extorted
+from them the acknowledgment that unity was a mark of the Church,
+and the ascription to Christ of the institution of bishops as
+necessary for the forming and maintaining unity. _But the fixed
+purpose of defending their schism, and their determination to reject
+the Primacy, urged them to deny that unity in the whole Church was
+ordered and provided for by Christ._ The result of these
+affirmatives and negatives was a doctrinal[59] monster of
+incomparable ugliness, an outrage on the light both of nature and of
+revelation, as incapable of defence, as abhorrent from reason and
+from grace.
+
+B. The second Protestant opinion has been set forth at length by[60]
+Vitringa, and supported with all his ingenuity. It is that of those
+who distinguish a two-fold unity of the Church, one interior,
+spiritual, proceeding from union with one and the same invisible
+Head, Jesus Christ, and completed and perfected by the inhabitation
+of the Holy Spirit, and the bestowal of heavenly gifts; the other
+exterior, visible, depending on profession of the same faith,
+participation of the same sacraments, obedience to the same
+superiors. Having made this distinction, they proceed to argue for
+the purpose of proving that while the former unity is universal, and
+absolutely necessary, the latter is neither universal nor necessary,
+save hypothetically, (of which hypothesis Vitringa nowhere explains
+the nature,) and so is capable both of extension and restriction. In
+a word, they attach simple and absolute necessity and universality
+to the spiritual and invisible unity, but by no means to the
+external and visible.
+
+But for this what are their authorities? Can they allege the most
+ancient Fathers in unbroken succession from the Apostles? Nay, they
+candidly confess that the Fathers thought external and visible unity
+simply and absolutely necessary, and not those only of the fourth
+and fifth century, but those of the second and third. Witness
+Vitringa,[61] who says, "If we consult on this point the doctors of
+the ancient Christian Church, they seem on all hands to have
+embraced the view that the communion of believers in holy rites, in
+the supper of the Lord, and in reciprocal offices of brotherly love,
+was maintained absolutely, not hypothetically. They supposed, and
+seem to have persuaded themselves, that all who were joined to the
+Christian Church by the due rite of baptism after previous
+preparation, were really regenerated by the grace of the Holy
+Spirit, and so that the Christian Church was an assembly of men,
+who in far greater part, saving hypocrites, of whom a few might
+exist in secret, participated in the renewing and sanctifying grace
+of the Holy Spirit. Accordingly, to be joined to the Church was much
+the same as being joined to the heavenly city. To have one's name on
+the Church's books, much the same as to have it in God's book of
+life. On the other hand, to be severed from Church communion, or to
+use Tertullian's words, "to be deprived of the sacrament of the Body
+and Blood of the Lord, and to be debarred from all brotherly
+communion," was to risk salvation, and incur the danger of eternal
+death. That is, they supposed that no one was saved out of the
+external communion of the Church, which they confounded with the
+mystical and spiritual communion of the Saints. And again, kindred
+points to these, and resting on the same principle, that bishops
+represent the office and person of Jesus Christ Himself in the
+Christian Church; that those who separated themselves from them when
+rightly and duly elected, separated themselves at the same time from
+the communion of Christ Himself. That those who were absolved by the
+bishops after penance publicly performed according to the canons of
+ecclesiastical discipline, restored to their rank, and honoured with
+the kiss of peace, were absolved in the heavenly court by God
+Himself, and Christ the Judge. Lastly, which was the most[62]
+_audacious_ of all such hypotheses, that it was all over with the
+salvation of all who separated themselves in schism from the
+external communion of the Church and its rites, although hitherto
+they had neither been tainted with heresy, nor involved in crimes
+destructive of the Christian[63] profession. It would be easy for me
+to support at length each one of these particulars by the sentiments
+and the discipline of the doctors of the primitive Church, were they
+unknown to the more instructed, or did my purpose allow it. I now
+only appeal to Cyprian's letter to Magnus, in the whole of which He
+supposes and urges the very hypotheses which I have been
+enumerating; and amongst the rest, speaking of Novatian's schism, he
+writes thus distinctly: "But if there is one Church, which is
+beloved by Christ, and alone is cleansed in His laver, how can he
+who is not in the Church," (that is, in communion with that
+particular external assembly which makes a part of the external
+Catholic Church,) "be loved by Christ, or washed and cleansed in His
+laver? Wherefore as the Church alone possesses the water of life,
+and the power of baptizing and washing a man, let him who asserts
+that any one can be baptized and sanctified with Novatian, first
+show and teach that Novatian is in the Church, or [64]_presides over
+the Church_. For the Church is one, which, being one, cannot be at
+once within and without. For if it is with Novatian, it was not with
+Cornelius. But if it was with Cornelius, who succeeded the Bishop
+Fabian in regular order, and whom the Lord hath glorified with
+martyrdom over and above the rank of his high priesthood, Novatian
+is not in the Church."[65] It is the precise thing which we have
+been stating."
+
+But where did Vitringa and the supporters of his doctrine get
+courage to contradict the whole line of Fathers and their unbroken
+tradition? You would surely expect from them decisive arguments, and
+expressions from Holy Writ distinctly laying down no other than a
+_hypothetical_ necessity of visible and external unity. But you may
+search in vain all over the Gospels, the Epistles, and the Acts, for
+any such. Not only is there no mention in them of such a distinction
+as that invisible unity is absolutely necessary, while external and
+visible unity is but hypothetically so, but this latter is plainly
+enjoined and set forth as the note which the mystical body of
+Christ, the true Church, cannot be without; and its violation is
+reckoned among those works of the flesh which exclude from the
+kingdom of God.
+
+How, besides, can that be deemed necessary only under hypothesis,
+without holding and faithfully maintaining which you cut yourself
+off from the very fountain of blessing, and transgress and subvert
+the order appointed by God for attaining salvation? Such an
+assertion would be senseless. Yet in most of the Protestant
+confessions,--the Helvetic, art. xiv., the Galliean, art. xvi., the
+Scotch, art. xxvii., the Belgian, art. xxviii., the Saxon, art.
+xii., the Bohemian, art. viii., and that of the Remonstrants, art.
+xxii.,--it is laid down as an indisputable principle, "That the
+heirs of eternal life are only to be found in the assembly of those
+called." What then do those who violate outward and visible unity,
+and withdraw from the outward and visible body of the Church? They
+stop up the very way which Providence has opened for their obtaining
+"the inheritance of sons."
+
+For indeed Christ is the Saviour, but of His mystical body,
+which[66] is the Church, which therefore He purchased with His own
+blood, joined to Himself by that closest bond of being His spouse,
+enriched with promises,[67] provided with all manner of graces, and
+most nobly dowered with[68] truth, charity, and the Holy Spirit, to
+give her at last salvation, and[69] "the weight of eternal glory."
+But have these things reference to a visible or an invisible Church?
+To a Church one and coherent, or rent and torn by factions? It is
+the Church which Christ founded, which He made to be[70] "the light
+of the world," bound together by[71] manifold external links,
+ordered to be one with the unity of a house, a family, a city, a
+kingdom; with that unity wherewith the Father and the Son are one;
+in which He placed[72] pastors and doctors to bind and to loose, and
+to watch over the agreement of all the parts; which He founded upon
+Peter, committed in chief to Peter to rule and to feed it. Such,
+then, as fall off from one single visible Church are of the
+condition of those whom the Apostles of the Lord foretold, that "in
+the last time there should come mockers, walking according to their
+own desires in ungodlinesses: these are they who separate
+themselves, sensual men, having not the[73] Spirit:" these tear
+themselves from their Saviour, lose the fruit purchased by His
+blood, and fall from the inheritance which the Head obtained for His
+body and His members.
+
+Therefore the necessity of union with the one single visible Church
+is as great as the necessity of union with Christ the Head, as the
+necessity of the remission of sins, "for[74] outside of it they are
+not remitted: for this Church has specially received the Holy Spirit
+in earnest, without whom no sins are remitted:" as the necessity of
+charity, "[75]for it is this very charity which those who are cut
+off from the communion of the Catholic Church do not possess,"
+whence "[76]whatsoever thing heretics and schismatics receive, the
+charity which covers a multitude of sins is the gift of Catholic
+unity and peace:" as great, in fine, as the necessity not to involve
+oneself "in[77] a horrible crime and sacrilege," "in[78] the
+greatest of evils," one "by[79] which Christ's passion is rendered
+of no effect, and His body is rent," by which[80] the sin is
+committed of which Christ said, "It shall not be forgiven, neither
+in this world nor in the world to come:" by which one is estranged
+"from the sole Catholic Church, which retains the true worship, in
+which is the fountain of truth, the home of faith, the temple of
+God, into which if any one enter not, or from which if any one go
+out, he loses the hope of life and eternal salvation. Let no one
+flatter himself in the spirit of obstinate contention, for life is
+at issue, and salvation, which without care and caution will be
+forfeited."[81] Can any necessity be greater, or less conditional
+than this? Or what can be more plain than this statement of the
+simple and absolute necessity of visible unity and outward
+communion?
+
+Where then are we to find the cause which induced so many learned
+and able Protestants first to imagine this distinction between the
+necessity of internal and external communion and unity, and then to
+deceive themselves and others with such a mockery? The real cause
+was, as I believe, that having denied the institution of the
+Primacy, and the authority lodged in it for the purpose of forming
+and maintaining unity, they were without a criterion or proof, in
+virtue of which, among so many Christian societies divided from and
+condemning each other, they could safely choose the one with which
+they were to be joined in communion, and the outward unity of duty
+and obedience. For they would readily conclude that the unity so
+often commended in Scripture, and so earnestly enjoined, could not
+be external, since God, who does not command impossibilities, had
+instituted no visible sign to mark that company of Christians, which
+alone among all the rest was the continuation and development of the
+Church founded by Christ, and built up by the Apostles.
+
+C. From the same source must the third Protestant doctrine on unity
+be derived. [82]Jurien filled up the sketch of this, which
+[83]Casaubon, [84]Claude, and [85]Mestrezat had drawn, and it became
+so popular as not only to infect a large number of Protestants, but
+to exert a withering influence on certain unstable members of the
+Catholic body. It teaches that we must believe not only in an
+internal and spiritual, but in a visible and external unity, for the
+Scriptures plainly urge its necessity, and Christian tradition fully
+describes it, so that there is not a truth more patent or
+established on greater authority; but this unity is restricted
+within narrow bounds, and confined to the articles called
+fundamental, though as to how many these are no one defender of the
+system is agreed with another. For it is sufficient for Christians
+not to differ in the profession of such articles for them to be
+deemed members of one and the same Church. Whence they infer that
+one and the same true Church is made up out of almost all Christian
+societies, the Roman, the Greek, the Nestorian, the Eutychian, the
+Waldensian, the Lutheran, the Anglican, and the Calvinist, for their
+differences, important as they are, offer no hindrance to the unity
+which Christ enjoined, the Apostles preached, the creeds express,
+and universal tradition demands.
+
+As Bossuet,[86] the brothers Walemburg,[87] Nicole,[88] and even
+some Protestants have most fully dealt with this portentous opinion,
+there is no need to urge much against it here. I prefer repeating
+the question, what _occasion_ the Protestants had to get up so
+unheard-of a paradox, and a system so absurd? It was twofold: one
+theoretical, and the other practical.
+
+The theoretical was this. The crime of heresy, depicted in
+Scripture, and Christian antiquity, with colours so dark, had
+gradually lost its foulness and its magnitude in the minds of
+Protestants, who had, at length, come to the pass of reckoning
+religious, as well as civil, liberty, among the unquestionable
+rights of man. As if, all other human acts being subject to a law,
+those alone which proceed from the intellect are exempt: as if the
+difference between right and wrong, which embraces the whole range
+of man's life, did not relate to its noblest part, in the acts of
+the intellect and the reason: as if God had laid down a law of
+justice, charity, fortitude, and prudence, but entirely omitted a
+_law[89] of faith_: as if the will submitted to a law of _good_, but
+the mind owned no law of _truth_: or as if God cared for the boughs
+and leaves, but took no thought of the root.[90] But what could
+Protestants do? Having allowed to all full license of thought, and
+overthrown the authority which ruled the mind, they were forced,
+while they kept the _name_ of heresy, to give up the _thing_ meant
+by it, and the effects springing from that thing: they were forced
+to attenuate to the utmost the crime of heresy, and to reduce to the
+smallest possible number the articles necessary to be believed by
+all; they were forced to extend beyond all measure the Church's
+limits, while they contracted beyond all measure the range of
+necessary unity.
+
+Besides the theoretical, there was a practical occasion in those
+schisms which, not merely in later or in mediæval times, but in the
+first ages also, rent the Christian society. Jurien and Pfaff appeal
+to these, pretentiously enumerating those which arose under Popes
+Victor, Cornelius, Stephen, Urban VI., and Clement VII., and those
+named from Donatus, Meletius, and Acacius. Then they ask if the true
+Church of Christ can be thought to consist in one single society
+perfectly at union with itself. They allege many conjectures against
+this, but dwell on the argument, that _in defect of a visible
+external test_, such an assertion could not be maintained without
+_imposing upon all a most intolerable burden of searching out where
+is the true doctrine and the legitimate ministerial succession_: for
+it is not until those are found, that, at length, that one single
+society will be recognised, with which, as the only true Church,
+unity of Communion is to be kept.
+
+Now, I profess that I do not see how this argument can be met, if
+the institution of the Primacy, and its proper function to form and
+maintain unity, be rejected. For, without this, by what visible
+token among so many Christian societies, divided by intestine
+dissension, and condemning each other, can you distinguish the one
+which has the character of the true Church, and the right to exact
+communion with itself? There is none to be found; and so, either all
+hope of finding the true Church must be relinquished, or an enquiry
+must be undertaken into purity of doctrine, and legitimate
+ministerial succession, on the termination of which the only true
+Church will at last be found. But as this latter course is to by far
+the greater number of men impossible, dangerous[91] to all without
+exception, and most foreign to the Christian temper, the only
+conclusion remaining, is, that the selection of a Primacy with the
+power of effecting unity impressed upon it, _is most intimately
+involved and bound up in the visibility and unity of the true
+Church_.
+
+And quite as closely is it bound up with that other test of the
+Church, its Catholicism. We are not to believe Voss and King,[92] in
+their assertion that this test began to be applied first in the
+fourth century, for the purpose of distinguishing the genuine
+company of the orthodox, and the true body of Christ, from heretics
+and schismatics. For we find the Church distinguished by the epithet
+of Catholic, not merely in the records of the fourth[93] and
+fifth[94] century, but in those of the third,[95] and the
+second,[96] at the beginning of which S. Ignatius wrote, "Follow all
+of you the bishop, as Jesus Christ the Father; and the body of
+presbyters, as Apostles. But reverence deacons, as the command of
+Christ. Without the bishop let nothing of what concerns the Church
+be done by any one. Let that be deemed a proper Eucharist which is
+under the bishop, or with his sanction. Where the bishop is, there
+also let the multitude be; as, where Christ Jesus is, _there is the
+Catholic Church_."[97] As, therefore, that cannot be the Church of
+Christ, which is not Catholic, we ought to investigate the meaning
+which is given to this word by the consent of all orthodox
+believers.
+
+Now, two points are signified in it, one of which is its _material_,
+the other its _formal_, or _essential_, part. Its _material_ part
+is, that the geographical extension of the true Church be such that
+its mass be _morally_[98] universal, _absolutely_ great, and
+eminently visible, but _comparatively_ with all heretical and
+schismatical sects, larger and more numerous. Of this _material_
+meaning attached to the epithet, Catholic, we find abundant
+witnesses in all[99] the orthodox writers who defended the cause of
+the Church against the Donatists, and again, against the
+Luciferians,[100] and Novatians; and likewise, in those who have
+explained the creeds,[101] and, as occasion offered, have touched on
+the force of the term Catholic.[102] But the same first cited
+witnesses tell us that universal diffusion is not sufficient, and
+that we require another element to infuse a soul into this
+universally extended body, and to bring it to unity.
+
+For two properties are continually recurring in Christian records, one
+of which may be called _negative_, the other _affirmative_. The force
+of the former is to _expel from the circle of the one true Catholic
+Church all sects of heretics and Schismatics_: of the latter, that
+this Church _consist in one single communion and society, whose
+members cohere together by hierarchical subordination_.
+
+But is it true that both these points are so plainly and constantly
+inculcated? To remove all doubt we will quote the authors who most
+distinctly assert the one and the other. As to the first, there are
+[103]Clement of Alexandria, [104]Tertullian, [105]Alexander of
+Alexandria, [106]Celestine, [107]Leander, the Emperor Justinian;[108]
+then again the Councils of Nice,[109] Sardica,[110] and the
+third of [111]Carthage; nay, the heretics[112] themselves; and all
+these agree in asserting that _there is one only ancient Catholic
+Church_, outside of which the divine patience endures and bears with
+heresies, which are as thorns. Thus in language ecclesiastical and
+Christian nothing can be considered as more certainly proved than
+that the epithet of Catholic is _distinctive_, and shows the
+communion which rejects from its bosom all heresies and all schisms.
+It was with great reason, therefore, that [113]Pacian wrote what
+[114]Cyril of Jerusalem, and [115]Augustine very frequently
+repeated, "Our people is divided from the heretical name by this
+appellation, that it is called Catholic."
+
+Moreover this unity, which we have said may be called _negative_, is
+necessary indeed to the understanding of the Church as Catholic, but
+is by no means sufficient to complete the idea of Catholicity. To it
+therefore must be added the _affirmative_ unity, by which
+Catholicism is not only divided from heretics and schismatics, but
+becomes in itself a coherent body with members and articulations. It
+is to the assertion and maintenance of this unity, which is the soul
+of Catholicity, and without which it cannot even be conceived, that
+has reference what we so often read in the monuments of antiquity
+about the [116]necessity of communion among the members of the
+Church and the [117]tokens and means of that communion. There are
+very distinct and innumerable testimonies about it in the ancient
+Fathers,[118] declaring its _necessity_, and setting forth its
+_mode_ of composition and coherence.
+
+For to set forth the _mode_ of this is the plain drift of what
+[119]Irenæus writes in confutation of heretics by the tradition of
+the Apostolical churches: "For since it would be very long in the
+compass of our present work to enumerate the successions of all the
+Churches, taking that Church which is the greatest, the most
+ancient, and well known to all, founded and established at Rome by
+the two most glorious Apostles, Peter and Paul, by indicating that
+tradition which it has from the Apostles, and the faith which it
+announces to men, which has reached even to us by the succession of
+bishops, we confound all those, who, in whatsoever manner, either
+through self-pleasing, or vain glory, or blindness and evil
+intention, [120]gather otherwise than they ought. _For_ to this
+church on account of its superior chiefship, it is necessary that
+every Church should come[121] together, that is, the faithful who
+are everywhere; for in this Church the tradition which is from the
+Apostles has been ever preserved by those who are everywhere.
+...By this ordination and succession, the tradition and preaching of the
+truth, which is from the Apostles in the Church, has reached down to
+us. And this proof is most complete, that it is one and the same
+vivifying faith, which has been preserved, and handed down in truth,
+in the Church from the Apostles to the present day."
+
+The churches, therefore, which are everywhere diffused, derive that
+strength and harmony of parts, out of which the whole body of the
+Catholic Church is made up, from the fact of their agreeing in the
+unity of faith and preaching with that Church of Peter, which is the
+greatest, the chief, and the more powerful. It follows that the
+Primacy of Peter, and the authority inherent in it to effect unity,
+is that principle which Christ selected, that the Church which He
+had set up might be Catholic, and bear the note of Catholicity on
+its brow.
+
+And Cyprian would set forth the same _mode_ of communion, when he
+speaks of the _coherence of bishops_, by which both the _Catholic
+episcopate_ is made _one, and the Church one and Catholic_. For as
+the _several communities draw the unity of the body from the unity
+of the prelates_ to whom they are subject; so all prelates, and the
+communities subject to them, constitute _one Catholic episcopate and
+one Catholic Church_, because they cohere with the _principal_
+church, _the root and matrix_, which is the Church of Peter, _upon
+whom_ the Lord founded the whole building, and whom He instituted
+_to be the fountain and source of Catholic unity_.[122]
+
+These words are a clue to understand [123]Tertullian's meaning, when,
+already become a Montanist, he called the Catholic Church, whose
+discipline he was attacking, _the Church near to Peter_--"Concerning
+your opinion, I now enquire whence you claim this right to the
+Church. If because the Lord said to Peter, 'Upon this rock I will
+build My Church,' 'to thee will I give the keys of the kingdom of
+heaven,' or 'whatsoever thou shalt bind or loose on earth, shall be
+bound or loosed in heaven,' you, therefore, pretend that the power
+of binding and loosing is derived to you, that is, to all the Church
+near to Peter; how do you overthrow and change the manifest
+intention of the Lord in conferring this on Peter[124] _personally_,
+'Upon thee I will build My Church,' and 'I will give to thee the
+keys,' not to the Church, and 'whatsoever thou bindest or loosest,'
+not what they bind or loose." Now he used this mode of speaking
+because it was customary with Catholics, who were wont to exhibit
+_nearness with Peter_ as the characteristic of the Church, and the
+necessary condition for sharing that power, whose plenitude and
+native source Christ had lodged in Peter.
+
+This certain and undoubting judgment of Catholics, Tertullian
+himself, before his error, had clearly expressed in his book, De
+Scorpiace, c. x., where he says, "For if you yet think the heaven
+shut, remember that the Lord here (Matt. xvi. 19) left its keys to
+Peter, and _through him to the Church_." Nearness, then, with
+Peter, and [125]_consanguinity of doctrine_ thence proceeding, are no
+less necessary to the Church, that it may be the Catholic Church
+which Christ founded and built upon Peter, than that it be partaker
+in those gifts which, again, He Himself granted only to unity, as it
+is effected in Peter and by Peter.
+
+Now not only the most ancient Fathers, as Irenæus, Tertullian, and
+Cyprian, but the whole body of them, assign the origin of this to
+Peter. This they make the vivifying principle of agreement, society
+and unity, without which the Church can neither be intrinsically
+Catholic, nor the mind conceive it as such. It is so stated by
+[126]Pacian, [127]Ambrose, the [128]Fathers of Aquileia, [129]
+Optatus, [130]Gregory Nazianzen, [131]Jerome, [132]Augustine, [133]
+Gelasius, [134]Hormisdas, [135]Agatho, [136]Maximus Martyr, and, to
+shorten the list, by Leo[137] the Great. It is in setting forth the
+unity of the Catholic episcopate that he writes what ought never to
+be forgotten by Christian minds: "For the compactness of our unity
+cannot remain firm, unless the bond of charity weld us into an
+inseparable whole, because, as we have many members in one body,
+and all members have not the same office, so we, being many, are one
+body in Christ, and every one members one of another. For it is the
+connection of the whole body which makes one soundness and one
+beauty; and this connexion, as it requires unanimity in the whole
+body, so especially demands concord among bishops. For though these
+have a like dignity, yet have they not an equal jurisdiction; since
+even among the most blessed Apostles, as there was a likeness of
+honour, so was there a certain distinction of power, and the
+election of all being equal, pre-eminence over the rest was given to
+one, from which mould, or type, the distinction also between bishops
+has arisen, and it was provided by a great ordering, that all should
+not claim to themselves all things, but that in every province there
+should be one whose sentence should be considered the first among
+his brethren; and others again, seated in the greater cities, should
+undertake a larger care, through whom the direction of the universal
+Church should converge to the one See of Peter, and nothing anywhere
+disagree from its head."
+
+And, if I do not deceive myself, the direct drift of all this is to
+answer the question, whether the doctrine of Peter's Primacy, and
+its virtue, as the constituent of unity and Catholicity, is
+contained in the most solemn standard of faith, the creed. For
+although there are unimpeachable testimonies to prove that the
+creeds were not published and explained to Catechumens, in order to
+convey to them a full and complete Christian instruction; and though
+it be proved further to have been the purpose of the Church's
+ancient teachers to omit many points in the creeds which were to be
+set before the initiated at a more suitable season afterwards, it
+may nevertheless be said that the most commonly received articles
+of the creed may be regarded as so many most fruitful germs, from
+which the remaining doctrines would spontaneously spring. And so, to
+keep within our present point, what is more plain than that the sum
+of doctrine concerning Peter's Primacy, contained in the Bible,
+illustrated by the Fathers, and defined by Councils, is involved in
+that article of the creed in which we profess that the Church is one
+and Catholic? No doubt there nowhere occurs in the creeds,
+_expressed in so many words_, mention of Peter, or of the Primacy
+bestowed on him, or of hierarchical subordination; yet it is most
+distinctly stated that the Church is one and Catholic. What meaning,
+then, were the faithful to give to those epithets? What were they to
+intend in the words, I believe one Catholic Church? What but the
+meaning of the words themselves, which they received from the
+Church's teachers together with the creeds? But they could not form
+the conception of one Church and that Catholic, without thinking
+likewise of one Catholic _principle_ of the Church; nor could they
+assign the dignity of that one Catholic principle to any other but
+Peter, whom alone they had invariably been taught to have been set
+over all. For what S.[138] Bernard wrote in mediæval times, "For
+this purpose the solicitude of all Churches rests on that one
+Apostolic See, that all may be united under it and in it, and it may
+be careful in behalf of all to preserve the unity of the Spirit in
+the bond of peace," must be considered nothing but a repetition of
+the faith which resounded through the whole world, from the very
+beginning of the Christian religion.
+
+Unless, therefore, any can be found who prefer asserting _either_
+that true believers _never_ understood what they believed, in
+professing the Church to be one and Catholic, _or_ that they
+understood this _otherwise_ than it had been universally and
+constantly explained by the Church's teachers; it must be admitted,
+that faith in Peter's Primacy, and in the power bestowed upon it for
+the purpose of making the visible kingdom of Christ one and
+Catholic, is coeval with that profession of the creeds which sets
+forth the Church as one and as Catholic.[139]
+
+FOOTNOTES:
+
+[1] Hêgoumenos, Luke xxii. 26, the very term still given in
+the East to the head of a religious community; and also, as has been
+said, that which marks our Lord in the great prophecy of Micah,
+recorded in Matt. ii. 6.
+
+[2] Prôtos, meizôn, hêgoumenos. See ch. 2.
+
+[3] 1 Cor. x. 18; Gal. vi. 16.
+
+[4] Matt. xix. 28; Luke xxii. 29.
+
+[5] See Num. ii. 3-9; x. 14; Judges i. 1-3; xx. 18.
+
+[6] Gen. xlix. 10; and see John iv. 22.
+
+[7] 3 Kings, xii.
+
+[8] S. Ambrose, Ep. 11.
+
+[9] Arnobius Junior in Ps. 138.
+
+[10] Eucherius of Lyons, hom. in vig. S. Petri.
+
+[11] Proclus, patriarch of Constantinople, on the Transfiguration.
+
+[12] The Archimandrites of Syria to Pope Hormisdas, Mansi 8, 428.
+
+[13] S. Bernard, de Cons. Lib. 2, c. 8.
+
+[14] S. Theodore Studites to Pope Leo III., Lib. 1, Ep. 33.
+
+[15] In 1 Cor. Hom. 1, n. 1.
+
+[16] S. Greg. Naz., Orat. 12, alluding to John xix. 23.
+
+[17] S. Cyprian, Ep. 79.
+
+[18] S. Jerome, Ep. 57.
+
+[19] Matt. xvi. 18.
+
+[20] Luke xxii. 31-2.
+
+[21] John xxi. 15.
+
+[22] Luke xxii. 26.
+
+[23] Unity, John x. 16; xvii. 20-23; 1 Cor. xii. 12-31; Ephes. ii.
+14-22; iv. 5; 1 Cor. i. 10.
+
+[24] Catholicity. Luke xxiv. 47; Mark xvi. 20; Acts i. 8; ix. 15;
+Rom. x. 18; Colos. i. 8-23.
+
+[25] For all the fathers hold the doctrine thus expressed by St.
+Hilary of Poitiers on Ps. 121, n. 5. "The Church is one body, not
+mixed up by a confusion of bodies, nor by each of these being united
+in an indiscriminate heap and shapeless bundle; but we are all one
+by the unity of faith, by the society of charity, by concord of
+works and will, by the one gift of the sacrament in all." No notion
+of the Church's unity in England, it may be remarked, outside of
+Catholicism, goes beyond "the indiscriminate heap and shapeless
+bundle."
+
+[26] Tit. ii. 11.
+
+[27] Rom. i. 25.
+
+[28] Tit. ii. 14, with 1 Pet. ii. 25.
+
+[29] John xvii. 17.
+
+[30] Eph. iv. 4.
+
+[31] John xvii. 21.
+
+[32] Gal. v. 20, 19.
+
+[33] 1 Cor. xiv. 33.
+
+[34] Eph. v. 27.
+
+[35] Matt. xvi. 18.
+
+[36] 1 Tim. iii. 15.
+
+[37] Matt. xviii. 17.
+
+[38] Luke xxii. 26.
+
+[39] Luke xxii. 31-2.
+
+[40] John xxi. 15.
+
+[41] Acts i. 4-8.
+
+[42] John xv. 26.
+
+[43] Matt. xxviii. 20.
+
+[44] Matt. xviii. 18.
+
+[45] The first Reformers fell into this grievous error because they
+had no other way to defend their schism. They may be passed over at
+present, as in most even of the Protestant confessions visibility is
+reckoned among the notes of the Church.
+
+[46] 1 Cor. vi. 4; x. 32; xi. 22; xii. 28; Ephes. i. 22; iii. 10-21;
+v. 23, 24, 25, 27, 29, 32; Colos. i. 18-24; 1 Tim. iii. 15.
+
+[47] Irenæus, Lib. 1, c. 3, Lib. 3, c. 4.
+
+[48] Tertullian, de Præsc. c. 4.
+
+[49] Clement. Stromat. Lib. 7, 17.
+
+[50] Origen in Cantic, Hom. 3.
+
+[51] Hilary, De Trin. Lib. 7, c. 12.
+
+[52] Jerome, adv. Lucifer.
+
+[53] Concil. Laodic. Can. 9, 10.
+
+[54] Concil. Carthag. 4, Can. 71.
+
+[55] Concil. Constant. 2, act 3.
+
+[56] De Præsc. c. 20.
+
+[57] See in the sixth act of the second Nicene Council the
+quotations from the iconoclast synod of Constantinople.
+
+[58] Adv. hæreæs, Lib. 1, c. 3.
+
+[59] Even the Puritan Cartwright observed, "if it be necessary to
+the unity of the Church that an archbishop should preside over other
+bishops, why not on the same principle should one archbishop preside
+over the whole Church of God?" Defence of Whitgift.
+
+[60] Sacred observations, Lib. 5, c. 7, on the hypothetical external
+communion of Christians.
+
+[61] See also the testimony of Mosheim, quoted above p. 197, note.
+
+[62] Thus the universal belief of the Fathers from the beginning is
+charged with _audacity_. It is difficult not to be struck with the
+utter antagonism of feeling which separates Protestants from the
+whole body of the Fathers. The statements here ascribed, and truly,
+by Vitringa to them, would be viewed in modern English society, as
+the very insanity of bigotry.
+
+[63] Because to rend Christ's mystical body, and to subvert that
+unity for which He had prayed the Father, was regarded by them as a
+crime of the deepest dye. In modern England it would be consecrated
+by the glorious principle of "civil and religious liberty."
+
+[64] The unrestricted expression, "to preside over the Church," used
+by Cyprian of Novatian, who claimed to be Peter's successor,
+contains a clear indication that the fold entrusted to Peter was as
+wide as the Church itself. It is the same Church in the two clauses,
+but in the former it _must_ be understood universally.
+
+[65] Ep. 69.
+
+[66] Ephes. v. 23-25.
+
+[67] Ephes. iv. 15-17.
+
+[68] John xiv. 16-26; xv. 26; xvi. 7.
+
+[69] 2 Cor. iv. 17.
+
+[70] Matt. v. 14.
+
+[71] Compare Luke xii. 8, 9, with Matt. x. 32; Mark viii. 38; Rom.
+x. 10; and again, Mark xvi. 15, with Matt. xxviii. 19; Acts ii. 41;
+viii. 36; xix. 5; 1 Cor. xii. 13; and Matt. xxvi. 28, with Luke
+xxii. 19; 1 Cor. x. 17; xi. 21; and Ephes. iv. 11, with Acts xx. 28;
+Tit. i. 5.
+
+[72] Compare Ephes. iv. 11-16, with 1 Cor. xii. 13-31; and Matt.
+xviii. 18, with John xx. 21; Acts xv. 41; xvi. 4; 2 Cor. x. 6; 1
+Tim. v. 20; Tit. i. 13; ii. 15.
+
+[73] Jude 18; 2 Pet. iii. 2, 3.
+
+[74] Augustin. in Euchirid. c. 63.
+
+[75] Aug. In Tract de Symb. c. 11.
+
+[76] Aug. De Baptismo Cont. Donat. Lib. 3, c. 16.
+
+[77] Aug. Cont. Litt. Petiliani, Lib. 1, c. 21-2, Lib. 2, c. 13-23.
+Lib. 3, c. 52.
+
+[78] Optat. Lib. 1.
+
+[79] Ambros. de Obitu Satyri fratris, Lib. 1, n. 47.
+
+[80] Idem. de Poenit. Lib. 2, 4.
+
+[81] Lactant. Div. Institut. Lib. 3, c. 30.
+
+[82] Le vrai Systême de l'Eglise.
+
+[83] Answer to Cardinal Perron.
+
+[84] Defense de la Reforme, p. 200.
+
+[85] Traité de l'Eglise, p. 286.
+
+[86] Bossuet, writings against Jurien.
+
+[87] The brothers Walemburg, Treatise on Necessary and Fundamental
+Articles.
+
+[88] Nicole, de l'Unité de l'Eglise.
+
+[89] See the recognition of this law, Mark xvi. 16; Matt xxviii.
+18-20; Luke xii. 8, 9; Rom. x. 10.
+
+[90] Such the Fathers call Faith, terming it, "the beginning and
+foundation," "the greatest mother of virtues," "the principle of
+salvation," "the prelude of immortality," "the clear eye of Divine
+knowledge," "the foundation of all wisdom." See Suicer, art.
+pistis.
+
+[91] After having gone through this search for ten long years, it
+may be allowed to express how great its danger, and how great too
+the blessedness of those who are not exposed to it. It is worth the
+experience of half a life to receive the truth, without personal
+enquiry, from a competent authority. Protestantism begins its
+existence by casting away one of the greatest blessings which man
+can have.
+
+[92] De Symbolo, Diss. 1, 39, and Hist. Symb. Apostol. cap. 6. 16.
+
+[93] Pacian, Ep. 1, n. 4. Cyril of Jerusalem, Catech. 18, n. 23.
+Eusebius on Isai. xxxii. 18. Chrysostome on Colos. hom. 1, n. 2, on
+1 Cor. hom. 32, n. 1, Jerome on Matt. xxiv. 26.
+
+[94] Augustine on Ps. 41, n. 7; Epist. 49, n. 3-52, n. 1, and
+elsewhere.
+
+[95] Council of Antioch, quoted by Euseb. Hist. Lib. 7, c. 30.
+Origen on Romans, Lib. 8, n. 1; Cyprian, Epist. 52; Acts of S.
+Fructuosus, n. 3, and of S. Pionius. n. 9.
+
+[96] Irenæus, Lib. 3, c. 17, and Epistle on martyrdom of S.
+Polycarp, n. 19.
+
+[97] Epis. to Smyrneans, n. 8.
+
+[98] Augustine, Ep. 52. n. 1, Serm. 238, n. 3.
+
+[99] As Optatus, Lib. 2, Aug. de Unitate Ecc. c. 2. &c.; cont.
+Cresconium, L. 2, c. 63, Contr. Petilian. L. 2, c. 12-55-58-73; on
+Ps. 21, 47, 147, and on 1 Ep. John, Tract, 1, 2.
+
+[100] Pacian, Ep. 3, Jerome cont. Luciferianos.
+
+[101] Cyril of Jerusalem, Cat. 18.
+
+[102] Irenæus, Lib. 1, c. 10; Lib. 4, c. 19, Tertullian adv. Judæos,
+c. 7, Bernard in Cantica, serm. 65.
+
+[103] Clement, Stromat. L. 7, § 15-17.
+
+[104] Tertullian de præsc. c. 30.
+
+[105] Alexander, apud Theodoret. H. E. Lib. 1, c. 4.
+
+[106] Coelestinus, homil. in laud. eccles.
+
+[107] Leander, Cont. Origenistas in Actis Synodi V.
+
+[108] Justinianus, epist. ad Mennam Constantinopolitanum.
+
+[109] Council of Nice, in the Creed, and Canon 8.
+
+[110] Sardica in letter to all bishops, quoted by Athanasius, Apol.
+2.
+
+[111] 22nd Canon of Codex Africanus.
+
+[112] The Nestorian profession of faith, in fifth act of Council of
+Ephesus.
+
+[113] Pacian, Ep. 1.
+
+[114] Cyril, Catech. 18.
+
+[115] Aug. de vera relig. c .6, de utilit. credendi, c. 7.
+
+[116] Pacian, Ep. 3, "The Church is a full and solid body, diffused
+already through the whole world. As a city, I say, whose parts are
+in unity. Not as you Novatians, an insolent particle, or a gathered
+wen, separated from the rest of the body."
+
+[117] Such as are grammata koinônika, Euseb. H. E. lib. 7, c. 30.
+epistolai koinônikai, Basil. Ep. 190, or kanônikai, Ep. 224,
+letters of peace commendatory, ecclesiastical, &c.
+
+[118] See especially Chrys. Hom. 30 on 1 Cor.
+
+[119] Irenæus, Lib. 3, c. 3.
+
+[120] Compare Jerome's often-quoted passage, Ep. 15, to Pope
+Damasus, "Whoso gathereth not with thee, scattereth; that is, whoso
+is not of Christ is of antichrist."
+
+[121] For the meaning of "come together," see farther on, c. 40.
+"God hath placed in the Church Apostles, Prophets, Doctors, and all
+the rest of the operation of the Spirit, of which all those are not
+partakers who do not _run together to the Church_, but defraud
+themselves of life by an evil intention and a very bad conduct. For
+where the Church is, there is the Spirit; and where is the Spirit of
+God, there is the Church and all grace."
+
+[122] See S. Cyprian's letters, 69, 55, 45, 70, 73. 40. Consider the
+force of the words, "Peter, upon whom the Church had been built by
+the Lord, speaking one for all, and _answering with the voice of the
+Church_, says, Lord, to whom shall we go?" Ep. 55, on which Fenelon
+(de sum. Pontif. auct. c. 12) remarks, "What wonder, then, if Pope
+Hormisdas and other ancient fathers says, "the Roman, that is, the
+Catholic Church," since Peter was wont to answer _with the voice of
+the Church_? What wonder if the body of the Church speaks by mouth
+of its head?"
+
+[123] De Pudicitia, c. 21.
+
+[124] This Montanist corruption (into which Ambrose on Ps. 38, n.
+37, and Pacian in his three letters to Sempronian, state that the
+Novatians also fell,) induced some fathers, and especially
+Augustine, (Enarrat. on Ps. 108. n. 1, Tract 118 on John, n. 4, and
+last Tract n. 7) to teach that the keys were bestowed on Peter so
+far forth as he represented the person of the Church in right of his
+Primacy. By which mode of speaking they meant this one thing, that
+the power of the keys, as being necessary to the Church, and
+instituted for her good, began indeed in Peter, and was communicated
+to him in a peculiar manner but by no means dropt, or could possibly
+drop, with him.
+
+[125] Tertull. De Præsc. c. 32.
+
+[126] Pacian, ad Sempronium, Epis. 3, § 11.
+
+[127] Ambrose, de Poenit. Lib. 1, c. 7, n. 33.
+
+[128] Synodical Epistle, among the letters of Ambrose.
+
+[129] Optatus, de Schism. Donat. Lib. 2, c. 2, and Lib. 7, c. 3.
+
+[130] Gregory, de vita sua, Tom. 2, p. 9.
+
+[131] Jerome, adv. Jovin. Lib. 1, n. 14.
+
+[132] Augustine, in Ps. Cont. partem Donati, cont. Epist. Fundam. c.
+4, de utilitate credendi, c. 17, and Epist. 43.
+
+[133] Gelasius, Epis. 14.
+
+[134] Hormisdas, Mansi, Tom. 8, 451, in the conditions on which he
+readmitted the Patriarch of Constantinople and the Eastern bishops
+to communion.
+
+[135] Agatho, in a letter to the sixth council, read and accepted at
+its fourth sitting.
+
+[136] Maximus, Bibl. Patr. Tom. 11, p. 76.
+
+[137] Leo, Epist. 10, c. 1.
+
+[138] Ep. 358, to Pope Celestine.
+
+[139] The above chapter is translated from Passaglia, Pp. 298-336.
+
+
+
+
+CHAPTER IX.
+
+ THE NATURE, MULTIPLICITY, AND FORCE OF PROOF FOR S. PETER'S
+ PRIMACY.
+
+[1]As the natural end of all proof is to give assurance, every kind
+of it must be considered a mean to persuade and determine the mind.
+Not but that there are different kinds, and that in great variety. If
+we refer these to their respective topics, some are _internal_ and
+_artificial_, others _external_ and _inartificial_; some belong to
+the philosopher, others to the theologian, the former having their
+source in nature, the latter in revelation; another sort, again, rests
+on _witnesses_, and another on _documents_. But if we consider
+their persuasive force, they may be conveniently ranged under the
+two classes of _probable_, and _certain_ or _demonstrative_.
+
+But if it be asked what sort of proof we have hitherto used, and
+drawn out to the best of our ability, we must distinguish between
+the _principal_ and prevailing proof, and this in form is
+inartificial, theological, and drawn from the inspired documents;
+and the proofs _occasionally inserted_ and confirmatory of the
+principal: these, it will be evident, are sometimes artificial and
+internal, such as those drawn from analogy, and the harmonious
+coherence of doctrines, from the unity and Catholicity of the
+Church, and the institution of bishops to rule particular flocks;
+and sometimes derived from witnesses, for such we may deem the
+ancient Fathers, whose importance and force, as testimonies, no
+prudent mind will reject. To embrace, then, the full extent of our
+proof, it ranges over all forms and modes, is artificial and
+inartificial, and rests not only on documents, but on witnesses. Now
+two things follow from this mixed and manifold character of our
+proof, of too great importance to be passed over in silence.
+
+The first of these is, the standard and criterion of resistance
+which our proof presents to opponents. For consisting, as it does,
+of so many elements, confirmed, as it is, by the absolute harmony of
+so many various parts, that only can be a satisfactory answer, which
+meets at once every particular proof, and the whole sum of it. For
+it would be to small purpose to give another sense, with some
+speciousness, to one or two points, if the great mass of matter and
+argument remain untouched. The only valid answer would be _to reject
+and deny the Primacy of supreme authority, presenting at the same
+time a sufficient cause for all those results of which the proof
+consists_. For so long as the institution of the Primacy is
+necessary to supply a sufficient cause for these results, so long
+the force of our proof remains untouched, and the institution of the
+Primacy unquestionable. We can therefore demand of our opponents
+this alternative, either to acquiesce in our proof, or, rejecting
+the Primacy, to find, and when they have found to establish, an
+hypothesis equal to the explanation of all that is contained in our
+arguments artificial and inartificial, in our documents and our
+witnesses.
+
+The second point is one which all will admit. The proof we have
+given is such that _unless_ it be deceptive, the institution of the
+Primacy is demonstrated to be not only _true_, but also _revealed_,
+not only _tenable_, but matter of _faith_. For although we have
+interwoven testimonies and artificial arguments, this was to
+confirm what was already demonstrated, and to shed fresh light on
+what was already clear; but the _proper_ source from which we have
+drawn our proofs, was the documents of the Holy Scriptures
+themselves. Now what is thence drawn is [2]revealed, and enters into
+the number of things which, being revealed, are matter of _faith_.
+
+These two points are clear, but a third may be somewhat less so.
+Many will ask, what _is_ the force of the proof, its power to
+persuade, and whether it carry complete certitude, or be defective.
+Now to this we shall reply, that the proof which we have presented
+is not only probable, but altogether decisive. It wants nothing to
+produce the fullest assurance. This is a subject which I have judged
+fit for special and separate investigation, as due both to myself,
+my readers, and the cause which I am defending. For it is not a
+happiness of our nature to catch the whole and the pure truth at a
+single glance. This requires repeated acts of the mind; we have to
+make the effort again and again, and only terminate our examination
+when we have submitted our supposed discovery to reiterated
+reflection. Thus it is that truth comes out in full light,
+imposition is detected, the line drawn between doubt and certainty,
+and every point located in its due place. This enquiry, then, into
+the proof itself I consider due not only to myself and my readers,
+but to a cause, which requires the utmost attention as being of the
+highest importance, and the source of the deepest dissensions; for
+it is not too much to say that the origin of all those divisions
+which we see and lament in the Christian name, may be referred to
+the reception or the denial of this doctrine concerning the Primacy.
+
+Now we shall best reach the subject by first considering the
+inherent force of the proof _in itself_, and _absolutely_, and then
+_comparatively_ with those arguments to which the most distinguished
+Protestant sects ascribe a full and complete demonstrative power.
+
+I. First, then, as to the force of proof _absolutely_. We must
+reflect that two conditions complete a proof derived from documents;
+_first_, the authenticity of the document; _secondly_, either the
+immediate and unquestionable evidence of the testimonies quoted from
+it, or their meaning being rendered certain by argument. If these
+two conspire, nothing is wanting to produce assurance. Now, as to
+the documents, whence our proof is derived, no Christian doubts
+their authenticity; and as to the testimonies drawn from them,
+part[3] belong to a class of such evidence as to admit of no doubt;
+and part,[4] being equally clear, and marked in themselves, have had
+to be defended from false interpretations. Accordingly, our proof is
+peremptory in both particulars.
+
+Moreover, our proof was not restricted to one or two passages of
+holy Scripture, but extended over a great series, all tending to
+support and consolidate the argument. We have set forth, not a naked
+institution of the Primacy, but multifold foreshadowings and
+promises of it, its daily operation and notoriety. From its first
+anticipation we went on to its progressively clearer expression, its
+promise, its institution, its exercise, and the everywhere diffused
+knowledge of it in the primitive Church. So far, then, as I see,
+nothing more can, with reason, be asked, to remove all doubt as to
+Peter's prerogative of Primacy; for, when the bestowal of certain
+privileges can be proved by documents, all question as to their
+existence is terminated. But here we find in documents, not their
+bestowal merely, but antecedents and consequences, a beginning, a
+progress, and a manifold explanation, which stand to the Primacy as
+signs to the thing signified.
+
+Accordingly, the demonstration which we have given of the Primacy,
+considered _in itself_, and _absolutely_, needs nothing to challenge
+assent.
+
+For, suppose it disputed whether Cæsar surpassed the other Roman
+Senators in honour and power. Could it be proved by undoubted
+records, that he so conducted himself as gradually to smooth his
+path to the supreme power; that he next gained from the senate and
+Roman people, the title of Emperor and Prince; that he exercised
+these powers at home and abroad, and received universal testimony to
+the dignity he had acquired; in such case the judgment would be
+unanimous that he was emperor, and head of the Roman Senators. Now,
+substitute Peter for Cæsar, the Apostles for the Senators; Christ,
+the Evangelists, Luke and Paul, for the senate and people; and you
+will see all the proofs enumerated for Cæsar, to square exactly with
+Peter. For we learn from Scripture _the steps_ by which he rose to
+the Primacy, _the time_ when he received it, _how_ he exercised it,
+and the lucid testimonies to it which he received from Christ, the
+Evangelists, the Apostolic Church, and Paul. Accordingly, his
+Primacy and supreme authority among the Apostles rests on a proof
+which gives complete assurance, and challenges assent. It is a
+consequence deduced, not from a single, but from manifold
+inference; not merely drawn from results, but foreseen in its
+causes; declared not merely in the words of institution, but in the
+very acts of its exercise; supported not only by sundry texts, but
+by a cloud of conspiring witnesses; proved by an interpretation, not
+obscure, and far-fetched, but clear and obvious. A thing of such a
+nature it is folly to deny and temerity to doubt.
+
+But, further, reflect on the other arguments which come in
+collaterally to support that from the Holy Scriptures. Then it will
+be found that our proof consists in the harmonious concurrence of
+these four sources, 1. _the authentic scriptural documents_
+distinctly setting forth the promises, the bestowal, the exercise,
+and the everywhere diffused knowledge of the Primacy: 2. _witnesses_
+the most ancient, well nigh coeval with the Apostles, of great
+number, renowned for their holiness, or their martyrdom, excellent
+in learning, far removed from each other in situation, faithful
+maintainers of the Apostolic teaching, who, with one mouth,
+acknowledge the Primacy: 3. _the analogy of doctrines_, for the
+Church, which we profess to be one, and Catholic, can neither exist,
+nor even be conceived as such, without the Primacy: 4. _the facts of
+Christian history_, which are so entwined with the institution of
+the Primacy, that they cannot be even contemplated without it. For
+there are no less than fourteen distinct classes of facts in
+Christian history, all of which bear witness to the Primacy, and
+which cannot be studied without coming across that power. Such are,
+1. _the history of heresies_, where, in ancient times alone,
+consider the acts and statutes of Pope Dionysius, in the causes of
+Paul of Samosata, and Dionysius of Alexandria; of Popes Sylvester
+and Julius, in the cause of Arius; of Pope Damasus in that of
+Apollinarius; of Popes Innocent and Zosimus in that of Pelagius; of
+Pope Celestine in that of Nestorius; and of Pope Leo in that of
+Eutyches; so that Ferrandus[5] of Carthage wrote in the sixth
+century, "If you desire to hear aught of truth, ask in the first
+place the prelate of the Apostolic See, whose sound doctrine is
+known by the judgment of truth, and grounded on the weight of
+authority." 2. _The history of schisms_, which have arisen in the
+Church, when we consider the unquestionable facts about Novatian,
+Fortunatus and Felicissimus, the Donatists, and Acacius of
+Constantinople, so that Bede, in our own country, wrote in the
+seventh century, commenting on Matt. xvi. 10, "All believers in the
+world understand, that whosoever, in any way separate themselves
+from the unity of the faith, or from the society of Peter, such can
+neither be absolved from the bonds of their sins, nor enter the
+threshold of the heavenly kingdom." 3. _The history of the liturgy_,
+as the contests about the paschal time, and what Eusebius, in the
+fifth book of his history, c. 22-5, says about Pope Victor. 4. _The
+history_ of the _summoning_, the _holding_, and the _confirming
+general councils_, wherein the Acts of Synods, the letters of the
+supreme Pontiffs, and the writings of the Fathers, show the entire
+truth of what is stated by the ancient Greek historians, Socrates
+and Sozomen,[6] that an ecclesiastical Canon had always been in
+force, "that the Churches should not pass Canons contrary to the
+decision of the bishop of Rome," which Pope Pelagius,[7] in the
+sixth century thus expressed, "the right of calling councils is
+entrusted by a special power to the Apostolic See, nor do we read
+that a general council has been valid, which was not assembled or
+supported by its authority. This is attested by the authority of
+canons, corroborated by ecclesiastical history, and confirmed by the
+holy Fathers." And Ferrandus says, "Universal councils, more
+especially those to which the authority of the Roman Church has been
+given, hold the place of second authority after the canonical
+books."[8] 5. _The history of ecclesiastical laws_, for the
+regulation of discipline, a summary of which, enacted by the
+successors of Peter from Victor I. to Gregory II., may be found in
+Zaccaria's Antifebronius, Tom. ii., p. 425, and his Antifebronius
+Vindicatus, Diss. vi., c. 1. 6. _The history of judgments_,
+specially the most remarkable in the Church, of which, if we are to
+believe history, we can only repeat what Pope Gelasius wrote at the
+end of the fifth century, to the Bishops of Dardania, "We must not
+omit that the Apostolic See has frequently, to use our Roman phrase,
+more majorum, even without any council preceding, had the power to
+absolve those whom a council had unjustly condemned, or to condemn,
+without any council, those who required condemnation:" and as he
+wrote to the Greek emperor, Anastasius, "that the authority of the
+Apostolic See has in all Christian ages been set over the Church
+universal, is established by the series of the canons of the
+Fathers, and by manifold tradition."[9] 7. _The history of
+references_, which were wont to be made to the chair of Peter, in
+the greater causes of faith, and in those respecting Catholic unity.
+Thus, Avitus, bishop of Vienne, A.D. 500, said, "It is a rule of
+synodical laws, that, in matters relating to the state of the
+Church, if any doubt arises, we, as obedient members, recur to the
+priest of the Roman Church, who is the greatest, as to our
+head."[10] To the same effect is the letter of Pope Innocent I., to
+S. Victrice, of Rouen, at the beginning of the fifth century, and
+again, the African Fathers to Pope Theodore; or again, S. Bernard,
+writing to Pope Innocent II., against the errors of Abelard, "All
+dangers and scandals emerging in the kingdom of God, specially those
+which concern faith, must be referred to your Apostolate: for I
+esteem it fitting that the injuries done to faith should be repaired
+there in particular, where faith cannot fail. That is the
+prerogative of this See." 8. _The history of appeals_, of which a
+vast number of remarkable instances exist. Take, as the key, the
+words of Pope Gelasius once more: "It is the canons themselves which
+have ordered the appeals of the whole Church to be carried to the
+examination of this See. But from it they have allowed of no appeal
+in any case; and, therefore, they enjoin that it should judge of the
+whole Church, but go itself before the judgment of none: nor do they
+allow of appeal from its sentence, but rather require obedience to
+its decrees."[11] And Pope Agatho, in the Roman Council, pronouncing
+on the appeal of our own S. Wilfrid, of York, the contemporary of
+Bede, A.D. 688, declares that "Wilfrid the bishop, beloved of God,
+knowing himself unjustly deposed from his bishopric, did not
+_contumaciously resist by means of the secular power_, but with
+humility of mind sought the canonical aid of our founder, blessed
+Peter, prince of the Apostles, and declared in his supplication that
+he would accept what by our mouth, blessed Peter, our founder, whose
+office we discharge, should determine."[12] 9. _The history of the
+ecclesiastical hierarchy_,[13] and of the _rights possessed by
+certain episcopal Sees over others_, of which we may take an
+instance in the grants of Pope Gregory the Great, and his
+successors, to the See of Canterbury, which alone made it a Primacy.
+For the bishops of Canterbury had no power whatever over the other
+bishops of this country, save what they derived from S. Peter's See.
+And the documents, and original letters conferring these powers
+still exist, giving the fullest proof that Pope Pius only did in
+1850, what Pope Gregory did in 596. 10. _The history of the
+universal propagation of the Christian religion._[14] 11. _The
+history of those tokens and pledges_,[15] such as letters of
+communion, whereby Catholic unity was exhibited and maintained. 12.
+_The history of Christian archæology_,[16] inscriptions, paintings,
+and other monuments of this kind. 13. _The history of the emperors_,
+as, for instance, what Ammianus Marcellinus[17] says of Constantius;
+the letter of the Emperor Marcian to Pope Leo, entreating him to
+confirm the council of Chalcedon; that of Galla Placidia, the 130th
+novel of Justinian, and the remarkable constitution of Valentinian
+III., A.D. 445. "Since the merit of S. Peter, who is the chief of
+the episcopal coronet, and the dignity of the Roman city, moreover,
+the authority of a sacred synod" (that of Sardica, A.D. 347) "have
+confirmed the Primacy of the Apostolic See, let presumption not
+endeavour to attempt anything unlawful, contrary to the authority of
+that See: for, then, at length, the peace of the Church will
+everywhere be preserved, if the whole (universitas) acknowledge its
+ruler." And, 14. lastly, _the history of codes_, in which is
+contained the legislation of Christian kingdoms, wherein we may
+refer to the capitulars of the Franks, and the laws of the Lombards.
+
+Now from these concordant proofs thus slightly sketched, it follows
+that the institution of the Primacy belongs to that class of facts
+which is most certain, and which is absolutely demonstrated. For
+would it be possible to find a concurrence of proofs so various in
+case it had never been instituted? Is it possible to imagine so many
+various results of a cause which never existed? So many various
+tokens of reality in a fiction? What are the chances for letters
+thrown at random forming themselves into an eloquent speech? Or a
+beautiful portrait coming out from a mere assemblage of colours? Or
+a whole discourse in an unknown tongue being elegantly rendered by a
+guess? If these be sheer absurdities, although a few letters have
+sometimes tumbled at random into a word, or a single clause been
+decyphered, though in ignorance of the alphabet, then we may be sure
+that the Primacy, attested by so vast a variety of convergent
+results, can no more be untrue, than effects can exist without a
+cause, splendour without light, or vocal harmony without sound.
+Accordingly an institution established by such a union of proof,
+carries prisoner the assent. It may indeed be disregarded by a
+resolution of the _will_, but can neither be passed by, nor refuted,
+by a judgment of the _reason_.
+
+And[18] having on the one hand this vast amount of _positive_
+proof, from sources so various, in its behalf, so that without it
+the whole Christian history of eighteen centuries, in all its
+manifold blendings with secular history, becomes unintelligible, a
+snarl which it is impossible to arrange, when we come on the other
+hand to consider what its opponents allege of _positive_ on their
+own side, we find nothing. They content themselves with objections
+to this or that detached point, with historical difficulties, and
+obscurations of the full proof, such, for instance, as the conduct
+of S. Cyprian in one controversy, the occasional resistance of a
+metropolitan, the secular instinct of an imperial government
+stirring up eastern bishops to revolt, and fostering an Erastian
+spirit in the Church, the ambition of thoroughly bad men, such as
+Acacius or Photius, and the like. But what we may fairly ask of
+opponents, and what we never find the most distant approach to in
+them is, if, as they say, S. Peter's Primacy be not legitimate, and
+instituted by Christ for the government of the Church, what _counter
+system_ have they, which they can prove by ancient documents, and
+whereby they can solve the manifold facts of history? In all their
+arguments against the Primacy they are so absolutely _negative_,
+that the grand result, if they were successful, would be to reduce
+the Church to a heap of ruins, to show that she, who is entrusted
+with the authoritative teaching of the world, has no internal
+coherence either of government or doctrine, in fact, no message from
+God to deliver, and no power to enforce it when delivered. In the
+arguments of Greeks and Anglicans, Lutherans and Calvinists, and all
+the Protestant sects, the gates of hell have long ago prevailed
+against the Church, and the devil has built up at his ease a city of
+confusion on the rock which Christ chose for her foundation. If we
+listen to them, never has victory been more complete than that of
+the evil one over the Son of God: the promised unity he has
+scattered to the winds: the doctrine of truth he has utterly
+corrupted: the charity wherewith Christians loved one another he has
+turned into gall and wormwood. That is, the opponents of S. Peter's
+Primacy are one and all simply _destructives_; they inspire despair,
+and are the pioneers of infidelity, but are utterly powerless to
+build up. Ask the Anglican what is the source of spiritual
+jurisdiction, and the bond of the episcopate which he affects to
+defend? _He makes no reply._ All he can say is, it is _not_ S.
+Peter. Ask the Greek, if bishops and patriarch disagree, and come to
+opposite judgments on the faith, or to schisms in communion, which
+party make the Church? _He has no solution to offer_, save that it
+is _not_ the party which sides with S. Peter's successor. Ask the
+pure Protestant, who maintains the sole authority of the written
+word, if you disagree about the meaning of Scripture in points which
+you admit to touch salvation, who is to determine what is the true
+meaning of the word of God? _He has nothing to reply_, save that he
+is sure it is _not_ the Pope. Contrast, then, on the one side, a
+complete coherent system, fully delineated and set forth in the
+Bible, attested by the Fathers, corroborated by analogy, and
+harmonising the history of eighteen hundred years in its infinitely
+numerous relations, with, on the other side, a mere heap of
+objections and denials, with shreds of truths held without cohesion,
+with analogy violated, history thrown into hopeless confusion, and
+to crown the whole, Holy Scripture incessantly appealed to, yet its
+plainest declarations recklessly disregarded, and its most
+consoling promises utterly evacuated. Choose, upon this, between
+_within_ and _without_.
+
+II. But such being the argument for the Primacy _of itself_ and
+_absolutely_, look at it now in a _comparative_ point of view with
+other doctrines. Let us ask Anglicans, Lutherans, and Calvinists,
+respectively, to compare it in order with the proofs with which
+they, each in behalf of his own sect, defend either the authority of
+bishops, and their distinction from presbyters, as instituted by
+Christ, or the real presence of the Lord's body in the Eucharist, or
+the divine nature of Christ, and His consubstantiality with the
+Father. Can they state, upon a comparison of these, that there are
+_more_ testimonies of Holy Scripture in behalf of these latter
+doctrines than for the Primacy of Peter? As for the articles of the
+real presence, and the superiority of bishops, this cannot be
+asserted with any show of truth, since in behalf of both there are
+undoubtedly fewer. Certainly there are a great number for the
+divinity of Christ, yet not much less are those which the same
+Scriptures contain in support of Peter's Primacy. So that if the
+force of proof is to be judged of by the _number of texts_, that in
+behalf of the Primacy will either be preferred to the rest, or at
+least yield to none.
+
+But I anticipate the answer that it is not the number of texts which
+will decide the question, but their perspicuity and evidence, which
+constitute their force. To meet which objection I shall merely set
+these several parties against each other. What, then, do Lutherans
+think of the perspicuity of those texts by which Anglicans maintain
+the superiority of bishops over presbyters? They are unanimous in
+thinking them not merely most obscure, but absolutely foreign to the
+purpose for which they are cited. Just the same is the Calvinist
+opinion of the Lutheran proofs for the real presence, and the
+Socinian view of the texts alleged by Calvinists in behalf of
+Christ's divinity. Both obstinately refuse to admit that their
+opponents urge anything decisive. It would be easy to quote
+instances of this, if it was not notorious. It is, then, no unfair
+inference that Protestants have no particular reason to boast
+triumphantly of the perspicuity and evidence of the texts on which
+they severally rely.
+
+But who, they retort, cannot see that the cause of the Primacy,
+which we defend, is far inferior? For our exposition is opposed not
+by one or two parties, but by them all in a mass, Anglicans,
+Lutherans, Calvinists, and _all who are not Catholics_. The addition
+is significant, _all who are not Catholics_, for indeed all these,
+and these alone, are our opponents. Yet their very name creates the
+gravest prejudice against them, and shows them to be unworthy of
+attention. As S. Augustine said, "The Catholic Church is one, to
+which different heresies give various names, they themselves each
+possessing their own name, which they dare not refuse. Whence judges
+unaffected by partiality can form an opinion to whom the name of
+Catholic, which all aim at, ought to be given."[19] If, then, the
+name of Catholic is a note of truth, the negation of that name is a
+test of error and heresy. But no one will imagine that heretics,
+that is, the enemies of Christ and the Apostles, have a right to be
+followed in what concerns the doctrine of Christ, and the Apostolic
+institutions. Thus what Tertullian said is to the point, "Though we
+had to search still and for ever, yet _where_ are we to search? Is
+it among heretics, where all is foreign and opposed to our own
+truth, whom we are not allowed to approach?[20] What servant expects
+food from a stranger, not to say an enemy of his lord? What soldier
+takes donative or pay from confederate, not to say from hostile
+kings, except he be an open deserter and rebel? Even the woman in
+the Gospel searched for her piece of silver within her own house.
+Even he who knocked, struck the door of a friend.[21] Even the widow
+solicited a judge, who was hard indeed, but not her enemy. No one
+can be built up by the person who destroys him. No one be
+enlightened by one who shuts him up in darkness. Let us search then
+in our own, and from our own, and about our own, and only that which
+can be questioned without harm to the rule of faith."[22]
+
+But if we look closer into the matter, we shall find that even in
+the interpretation of our texts Protestants are not so agreed with
+each other as uniformly to oppose us. Some of the greatest names
+amongst them, such as Camero, Grotius, Hammond, Leclerc, Dodwell,
+Michaelis, Rosenmüller, and Kuinoel, differ from the rest and agree
+with us in interpreting, "upon this rock I will build My Church,"
+words of great importance in the controversy about the Primacy. So
+that we were not wrong in stating that Protestants do not entirely
+agree among each other in their interpretation, nor disagree with
+ours.
+
+But grant that they were one and all opposed to it, it would not
+prove much. For, _first_, it could hardly happen otherwise, since
+the whole Protestant cause is so contained in this matter of the
+Primacy, that, were they to confess themselves wrong in it, they
+would pronounce themselves guilty of the most groundless schism.
+Therefore it is a matter of life and death with them to resist us.
+_Secondly_, as they dissent from us, so do they desert that doctrine
+which the whole Christian body solemnly professed and defined before
+the sixteenth century in ecumenical councils, that of Florence held
+in 1439, the second of Lyons in 1274, and the fourth Lateran in
+1215. We, then, follow antiquity, and they take up novelty. And so
+it follows that while we have Protestants against us, we have the
+earlier Christians for us, whilst Protestants are opposed not only
+to the present race of Catholics, but to those whose children these
+are, and whose doctrines they have preserved. For as to the ancient
+interpretation of these texts take the following proof, contained in
+a letter of Pope Agatho to the Greek emperor Heraclius, read and
+approved in the sixth general council, A.D. 680. "The true
+confession of Peter was revealed by the Father from heaven, for
+which Peter was pronounced to be blessed by the Lord of all, who
+likewise by a triple commendation was entrusted with the feeding of
+the spiritual sheep of the Church by the Redeemer of all Himself; in
+virtue of whose assistance this his apostolical church hath never
+turned aside from the path of truth to any error whatsoever; whose
+authority, as of the Prince of all the Apostles, the whole Catholic
+Church at all times and the universal councils faithfully embracing,
+have in all respects followed, and all the venerable Fathers have
+entertained its apostolic doctrine; through which there have shone
+the most approved lights of the Church; which while the holy
+orthodox Fathers have venerated and followed, _heretics have pursued
+with false accusations, and calumnies inspired by hatred. This is
+the living tradition of Christ's Apostles, which His Church
+everywhere holds._"[23] We might imagine that Sir Thomas More had
+these words before his eyes when he answered Luther, "not only all
+that learned and holy men have collected to the point moves me to
+give willing obedience to that See, but especially what we have so
+often witnessed, that not only there never was an enemy to the
+Christian faith who did not at the same time declare war against
+that See, but also that there never has been one who professed
+himself an enemy of that See without shortly after declaring himself
+signally a capital foe and traitor of Christ and our religion.
+Another thing, too, has great weight with me, that if, in this
+manner, the faults of individuals are laid to the charge of their
+office, all authority will collapse, and the people will be without
+ruler, law, or order. And if this ever happens, as it seems likely
+to happen in parts of Germany, at length they will learn to their
+cost how much more it is to the interest of society to have even bad
+rulers rather than none."[24]
+
+Protestants, then, have many more opponents than we; to which we may
+add, _thirdly_, that we assert and maintain a doctrine which for
+several ages had no opponents worth mentioning, and which received a
+general belief and assent. Protestants, on the contrary, no sooner
+brought their doctrine to light than they roused the whole Catholic
+Church against them; that very Church, _fourthly_, from which they
+had rebelled, in which they had been washed in the laver of
+regeneration, whose motherly care had enrolled them as Christians,
+from which they had received the Bible and all other Christian
+blessings, which, before that fatal schism, alone presented the
+appearance of the true Church, and was invested with attributes
+which inspired belief and fostered obedience. For such were
+antiquity, the hierarchy, unity, the agreement of its members,
+universality; such, again, the splendour of sanctity and learning;
+zeal in the guardianship of primeval tradition, hatred of profane
+novelties; and, lastly, the renown of those heavenly gifts, which
+cannot fail the true Church of Christ, and were ascribed to no other
+body.
+
+But _fifthly_, it would be very apposite to compare the Catholic
+Church with herself, and contrast her state and condition in the
+nineteenth century with that same state and condition in the fourth,
+the fifth, and the sixth. Now who, in the fourth century, professed
+the consubstantiality of the Trinity? Well nigh Catholics alone,
+while innumerable sects of heretics opposed this doctrine. War to
+the knife was waged against it by Praxeans, Noetians, Sabellians,
+Paulianists, Arians, and their worst portion, the Anomæans,
+Macedonians, and those who then made their appearance, Tritheists.
+Again, in the fifth and the sixth centuries, who were they who
+retained the true faith in Christ the God-Man, and His dispensation
+in taking flesh? Once more the true faith was hardly found outside
+the Catholics, while the followers of Theodore of Mopsuestia, and
+Diodorus of Tarsus, Nestorius and the Nestorians, Eutyches, and the
+Eutychean sects at daggers drawn with each other, and in fine, the
+Monothelites and their sects, who hated one another and the
+Catholics with equal bitterness, clubbed all their forces together
+to oppose it. Now do any Protestants venture to infer that in the
+fourth and following centuries the cause of the Catholic Church was
+less certain, on account of this mob of hostile sects? I should
+consider such an insinuation an insult to them. They must
+accordingly allow my parallel inference, that it is fair to pass the
+same judgment on the cause of the Primacy now for some centuries
+defended by the Catholics against the Protestants.
+
+_Lastly_, to address specially Lutherans and Anglicans. They are
+well aware that almost all sects are not more opposed to the
+supremacy of Peter than to the superiority of bishops, and the
+verity of the Lord's body in the Eucharist. But are they therefore
+deterred by the number of their enemies, or do they distrust the
+goodness of their cause, or doubt the perspicuity of those documents
+on which they rely for the victory? They can afford to disdain the
+tricks of their opponents, as well as repulse their attacks. They
+must, accordingly, agree with us that the assertions or denials of
+contesting parties ought not to be, and cannot be, the test of a
+cause's goodness, and of documentary evidence.
+
+But, then, by what standard are we to go? I reply, by those criteria
+which are not subject to just exception, and which must be approved
+by all who seek the truth, and obey the dictate of reason. Now four
+such criteria in chief I think may be assigned, the two former of
+which are _immediate_ and _internal_, the third _internal_, but
+somewhat more remote; the fourth, _external_, but of great weight,
+and not to be overlooked. To speak of the former first; one of these
+is _verbal_, and belongs to the words and phrases of which the text
+consists; the other _real_, and regards the meaning of the sentence.
+Indeed, no other sources of obscurity or of clearness can be
+imagined than either the _words_ which express the _matter_, or the
+_matter_ intended by the _words_. If both words and matter are
+plain, and perspicuous, the discourse will be clear, and the
+language distinct; but if either the matter exceed the power of
+reason, or the words do not run clear, or both these conspire, the
+evidence of the meaning will be more or less impaired.
+
+I. Now, to begin with _words_, I shall not be severe, but allow to
+Anglicans, Lutherans, and Calvinists, that the texts alleged by each
+of them in behalf of his own cause consist of words which are either
+immediately perspicuous, or become mediately clear upon definite
+principles. But in turn I should ask them repeatedly to consider
+whether such a perspicuity can be denied to the words of which the
+texts cited for the Primacy of Peter consist. These words are in
+general and vulgar use, continually repeated in the Bible, but so
+connected together that their certain meaning is either immediately
+evident, or fixed with very little trouble. But are not most of them
+metaphorical, such as _rock_, _building_, _keys_, _binding_,
+_loosing_, _lambs_, _sheep_, _feeding_? Undoubtedly some are such,
+yet not that words used in their _proper_ sense are wanting, as when
+Peter is called _the first_, _the greater_, the _superior_; also
+when he is charged _to confirm his brethren_; and what we collect
+from the Acts of the Apostles, the Epistles of S. Paul, and the
+evangelists' mode of writing. Not, _secondly_, that it is not
+evident, from the connection of the discourse, what fixed and
+established meaning must be given to those metaphorical expressions.
+Not, thirdly, that the meaning of those formulas is not shown by the
+exercise of the powers conferred in them. Not, fourthly, that there
+is any inability, if you remove the metaphor, to express in _proper_
+words what the metaphor shadows out. Not, fifthly, as if the literal
+and immediate sense were therefore wanting; for it is very plain
+that the metaphorical[25] sense likewise is literal and immediate.
+And sixthly, not that _metaphorical_ can be considered equivalent to
+_obscure_, for obscurity is most opposed to the very genius of
+metaphor, and such a canon would destroy the perspicuity of human
+language. For there is no language, ancient or modern, rude or
+polished, semitic, chamitic, or japhetic, whose _metaphorical_ is
+not much more copious than its _proper_ vocabulary.
+
+Metaphor, then, and obscurity are very far removed from each other,
+and there is nothing to prevent a metaphorical expression bearing
+the plainest sense. For such the sense will be, whenever what is
+called the _foundation_ of the metaphor is clear, and the series of
+the discourse indicates _the point of likeness_, and usage of speech
+unfolds _the force_ of the metaphor. Now all these conditions, which
+ensure perspicuity in the metaphor, are found in interpreting the
+metaphors which contain the singular prerogatives of Peter. For as
+it is perfectly plain whence the metaphors of _foundation_,
+_building_, _keys_, _binding_, _loosing_, _sheep_, _lambs_,
+_shepherd_, are drawn, so the context defines the point of
+similitude, and usage of speech does not allow ignorance of the
+force of such metaphors. And thus the texts on Peter's Primacy have
+a verbal perspicuity which will bear a favourable comparison with
+those texts, on which Anglicans, Lutherans, and Calvinists rely. For
+indeed all the difficulties, in the invention of which Protestants
+have shown their ingenuity, are introduced, put upon the words, not
+drawn from them. So on the contrary, the haters of the Primacy
+evidently wince at their clearness.
+
+2. _Verbal_ perspicuity is followed by _real_, or that which concerns
+the _subject matter_. And this, I assert, is far inferior, far more
+slender, in the above named Protestant controversies, than in this
+of the Catholics. Indeed, both the controversies, on the real
+presence and on the divinity of Christ, have a super-intelligible
+object, so far exceeding the natural power of reason, as to admit
+of the mind's conceiving it by analogy, but not by a _distinct_ and
+ _proper_ knowledge. For this is the nature of mysteries, whence it
+follows in them that neither single words have distinct notions,
+nor a whole proposition distinct sense. Whereas in the controversy
+about the Primacy, there is nothing which is not commensurate with
+reason, and which has not the advantage of proper and distinct
+notions. For, of revealed truths, some being _rational_, some
+_beyond_ reason, and some _above_ reason, the proper character of
+those which are called _beyond_ reason is, that, _if_ revealed, they
+are cognizable by reason. Now to such an order of truths the
+institution of the Primacy belongs. Thus its _real_ evidence, that
+namely which concerns its _subject matter_, is much superior to that
+which the others admit of. But should we grant as much to the
+controversy in which Anglicans defend the superiority of bishops
+over presbyters? Grant this, yet still it remains that in this
+species of _real_ evidence the cause of the Primacy is far superior
+to that of the real presence, or that of the divinity of Christ.
+But, in truth, the Anglican doctrine on bishops may be considered
+from two points of view, either as severed from the Catholic dogma
+on Peter's Primacy, or as in connexion and coherence with it. From
+the latter point of view I should admit it to be so agreeable to
+reason, that this power calls for it, and rests in it, when once
+illuminated by faith, so as to know, that is, the purpose of Christ
+that each particular Church should present the aspect of an united
+family. But sever this superiority of bishops over presbyters from
+the dogma of the Primacy, and inveigh as keenly against Peter's
+supremacy as you defend their presidency, which is what Anglicans
+do, and then I could only conclude that this doctrine is plainly
+contrary to reason instead of agreeing with it.
+
+For whence do Anglicans deduce its agreement with reason? Hammond,
+Pearson, Beveridge, Bingham, and their other greater theologians,
+tell us that it follows very plainly, because we know that Christ
+carefully provided for the unity of particular Churches, which, they
+say, it seems impossible to obtain without the superior power of
+bishops. It is a good inference; but did Christ show less care for
+the unity of the whole Church than for that of particular Churches?
+Who can seriously maintain this? For what is the unity recommended
+by Christ and so earnestly urged by the Apostles, save that of the
+whole Church? And when we acknowledge in the creed _one_ Church, do
+we mean a particular or the universal Church? We mean that which we
+also acknowledge to be Catholic, and therefore the unity is that of
+the Catholic Church. And therefore it was Christ's intention, and
+His certain will, that not only particular Churches, but the
+universal body of the Church, should possess the test and the dower
+of unity. And this Anglican notion, which denies of the universal
+Church, what it affirms of particular Churches, may suit very well
+an island, holding itself aloof from the rest of the world, but it
+is quite incompatible with the radical idea of the kingdom of
+Christ.
+
+Moreover, if it was necessary for the production and maintenance of
+unity in particular Churches to set bishops over them, with
+authority superior to that of presbyters; if reason demands that it
+being Christ's will for particular Churches to live in unity, He
+should likewise have instituted the power which distinguishes
+bishops from presbyters; can we suppose either that it was not
+necessary for the production and maintenance of unity in the
+Catholic Church, to commit its government to an universal superior,
+or that reason does not _equally_ require, that Christ, who enjoined
+the Catholic Church to maintain unity, should have instituted the
+universal Pastor? Nay, as the necessity is not equal on the two
+sides, but so much stronger on the side of unity in the _Catholic_
+Church, as it is more difficult to hold together in one an
+innumerable than a limited number, men scattered over the globe than
+men within a narrow region, nations differing in genius, habits, and
+laws, than those who resemble each other in these; so reason, which
+for particular Churches requires their respective bishops, _much
+more_ requires the institution of a _universal_ superior, lest the
+end should appear to have been devised without the means, and the
+divine work of Christ be deficient in wisdom. What, then, are
+Anglicans about in dividing these two doctrines, and contending for
+the institution of bishops, while they obstinately deny the
+institution of the Primacy? They strip of its authority the very
+truth which they defend, and by severing doctrines which derive
+their consistency from their cohesion, put weapons in the hands of
+presbyterians to assault and even overthrow the very dogma from
+which they take their name of episcopalians. Accordingly the
+evidence derived from the _subject matter_ is much clearer in those
+texts which are alleged for Peter's Primacy, than in those by which
+the superiority of bishops over presbyters, the real presence, and
+the divine person of Christ, are proved.
+
+Now the force of demonstration derived from documents corresponds to
+the sum of _verbal_ and _real_ evidence in the texts, being greater
+or less as this is stronger or weaker. In other words, the force of
+demonstration belongs to that class of evidence which mathematicians
+call _direct_. But both these sorts of evidence exist in the same,
+or even in a fuller degree, in those texts which concern the
+Primacy, and set forth its divine institution. Accordingly the force
+of demonstration for the Primacy is equal or superior to that
+belonging to the arguments which prove the superiority of bishops,
+the real presence, and Christ's divine person. Yet these arguments
+have such force, that the articles which they prove cannot, in the
+opinion of Anglicans, Lutherans, and Calvinists, be questioned
+without incurring the deepest guilt of heresy. We have, then, the
+same or even a stronger reason to affirm that the Primacy of Peter,
+resting on the same, or even a stronger, evidence, as _revealed_,
+cannot be denied without heresy.
+
+And this is a corollary which I would entreat Anglicans, Lutherans,
+and Calvinists, carefully to consider, and then say whether they are
+consistent; for then I feel assured they would become discontented
+with themselves, by reflecting that, in the choice of the articles
+which they hold, they are not following the clearness of revelation,
+but party spirit and factious prejudices. What satisfactory answer
+can they ever return to the Catholic who asks why they, who on equal
+or less evidence defend the superiority of bishops, deny the Primacy
+which rests on similar or greater proof? Or why they attack the
+Primacy, while they defend the real presence, or the divinity of
+Christ, which are supported by no more evident arguments? And how
+will they satisfy their own conscience, should this thought ever
+cross them, "Why do I at one time obey, at another time resist, the
+same evidence of revelation?" That same faith with which they
+severally believe the divine appointment of bishops, the real
+presence, and the consubstantiality of Christ, compels them, if
+they would maintain consistency, and not repel conviction, to
+confess the Primacy of Peter.
+
+And this argument might be carried much further, if they would
+reflect how great is the brilliancy of evidence in behalf of the
+Primacy, compared with sundry other capital Christian doctrines,
+some or all of which they hold without question: such are the
+consubstantiality of the Trinity, the unity of Christ's Person, the
+propagation of original sin, the eternity of punishment,
+regeneration in baptism, and gratuitous justification. They will
+find, on reflection, that they hold these doctrines not because they
+are proved by stronger scriptural evidence than the Primacy, for
+quite the reverse is the truth, nor because they are encompassed
+with less obscurity in their own character, for the subject matter
+of the Primacy is clear and distinct in comparison with them all,
+but because the doctrines do not oppose the particular tradition
+which they have received, and so their minds are not set against
+them. Let them once come to compare the whole evidence for the
+Primacy, scriptural, traditional, analogical, and historical, which
+last alone comprehends the fourteen heads above enumerated, with the
+same evidence in behalf of any or all of those, and they cannot but
+admit its great superiority.
+
+3. But we must proceed to the _third_ criterion, which increases not
+a little the evidence from revelation for the Primacy. For Catholics
+and Protestants are agreed in considering _analogy_ as one of the
+best helps in interpretation, and in assigning to it the force of a
+real parallelism, a proceeding which rests on the necessity of the
+Scripture presenting one whole and harmonious body of doctrine in
+its several parts. And in order not to deprive this help of its
+efficacy, both parties give two conditions for its exercise, the
+first, _that no sense be put upon passages of Scripture contrary to
+analogy_; the second, _that no violence be used to the language of
+Scripture to conform it with analogy, which would be imposing on
+holy writ the sense wanted from it_. These two faults carefully
+avoided, analogy is of great service, and throws much light upon
+interpretation.
+
+But, now, is there such a sum of doctrine, so remarkable, and so
+diffused through all the books of the New Testament, that the texts
+expressing the gifts and prerogatives of Peter, can be tried by the
+touchstone of this analogy? Such, indeed, there is, very remarkable,
+and threefold in character. The first point is found in the
+texts[26] which regard the divine institution of bishops: the other
+two in those which show the unity,[27] and the Catholicity[28] of
+the Church. For what can stand in closer connection with these
+articles of doctrine, than the appointment of a supreme ruler to
+discharge over the universal Church the office which every bishop
+exercises over his own particular Church, and his own portion of the
+flock? What, again, can be more opposed to them, than the
+supposition that provision was made, by the institution of bishops,
+for _the parts_, but none, by the institution of a supreme pastor,
+for _the whole body_, which is to be one and Catholic? Therefore,
+that exposition of the texts concerning Peter, which exhibits him as
+ruler of the Church universal, and as made to be the visible cause
+of that same Catholic unity, so admirably agrees with analogy, that
+it must be considered unquestionable, unless texts contradictory to
+it can be produced. But so far is it from the case that texts
+_considered in themselves_ contradict it, that, on the contrary,
+they _immediately_ express it _of themselves_, and can be distorted
+from it only by violating all the laws of interpretation. Accordingly,
+that view of the texts about Peter, which establishes his Primacy,
+is wonderfully confirmed by analogy, and by its harmony with what
+the Scriptures tell us of the Church, as instituted by Christ.
+
+4. And nothing will be wanting to give full assurance to this
+confirmation, if we add the _fourth or external_ criterion, that
+derived from consent of witnesses. I am not going to urge here the
+divine force and infallible authority of Christian tradition: I
+shall merely allege what no person of discretion can deny or
+question. The first point is, that in the actual controversy the
+testimony of the most ancient witnesses cannot be disregarded: and
+the second, that it carries the very strongest prejudice in favour
+of whichever interpretation it supports.
+
+Now here we have to do first, with the interpretation of a series of
+dogmatic texts; and, secondly, with a point of doctrine, which,
+being of the utmost moment, could not be unknown to any one. But are
+these matters on which ancient witnesses, such as the Christian
+Fathers, and ecclesiastical writers, can be safely past by unheard?
+If it were a matter of geography, chronology, or archæology, one
+might allow it, though with regret: but this is out of the question,
+in a matter of dogmatic texts, and those relating to a most
+important doctrine. For notorious is the zeal with which the ancient
+Fathers laboured to preserve and interpret the dogmatic texts of
+Scripture. We know their care to prevent the introduction of new and
+false interpretations, and new and false doctrines thence arising.
+And we know that, together with the Scriptures, they received from
+the Apostolic teaching the kindred power of interpreting them. For,
+as Origen remarked, "Since there are many who think that they
+believe what is of Christ, and some of them believe what is
+different from those before them, yet, since the preaching of the
+Church is preserved, as handed down by the order of succession from
+the Apostles, and to the present day abiding in the Church, that
+verity alone is to be believed, which in nothing is discordant from
+the ecclesiastical and Apostolical tradition."[29]
+
+Moreover, can it seem safe to enter upon a track most divergent from
+that which the Apostles marked out, and the Christian people
+constantly followed? S. Paul[30] taught us to listen to witnesses,
+and Christendom, whether assembled in council, or everywhere
+diffused, was content to depend on them. Most clear is what is said
+on this point about the Fathers at Nicea[31] and Ephesus,[32] and no
+less so the words of Leontius[33] of Byzantium, John Cassian,[34]
+Theodoret,[35] Augustine,[36] Jerome,[37] Epiphanius,[38] Basil,[39]
+Origen,[40] Tertullian,[41] Clement[42] of Alexandria, and the
+oldest of all, Irenæus,[43] who says, "The true knowledge is
+the doctrine of the Apostles, and the ancient state of the Church
+in the whole world, and the character of the body of Christ,
+according to the succession of bishops, by which they handed down
+the Church, which is in every place, which hath reached even to us,
+being guarded without fiction, _with a most full interpretation of
+the Scriptures_, admitting neither addition nor subtraction, and the
+reading without falsification, and legitimate and diligent
+exposition according to the Scriptures, without danger, and without
+blasphemy, and the chief gift of charity, which is more precious
+than knowledge, more glorious than prophecy, more eminent than all
+graces." For, as he says elsewhere, "We ought to learn the truth,
+where the gifts of the Lord are placed; among whom is that
+succession of the Church, which is from the Apostles, sound and
+irreproachable conversation, and discourse unadulterated and
+incorrupt. For these maintain that faith of ours in one God, who
+made all things: these increase that love towards the Son of God,
+who has made for our sake so great dispositions: _these explain to
+us the Scriptures without peril_."
+
+And, besides, where is the Protestant who does not praise the Hebrew
+illustrations of Lightfoot, Schoettgen, and Meuschen? or who does
+not at least make much of the commentaries of Aben Ezra, Kimchi,
+Jarchi, and others, in the interpretation of the Hebrew Scriptures?
+They all see the advantage of approaching such sources of
+information, and using them for their own purpose. But are we to
+refuse to the Fathers, and ancient doctors of the Church the
+deference which we allow to Rabbins and Thalmudists? This is at
+least a reason for hearing the testimony of the Fathers.
+
+And if it be concordant, constant, and universal, it most
+powerfully recommends that scriptural interpretation, which agrees
+with it. In this, all Catholics without exception, and the most
+judicious and learned Protestants, are agreed. In good truth, it
+would be incredible that an interpretation could be false, which was
+adopted unanimously by the Fathers of every age and country. And it
+ought to be as incredible to find any one so conceited, as not to be
+greatly moved by the witness and consent of Christian antiquity.
+
+One point of enquiry remains, whether the Fathers have given their
+opinion, and that unanimously, on Peter and the texts, which relate
+to him. But their words[44] inserted in the foregoing pages entirely
+terminate this controversy, and show that they were all of the mind
+expressed by Gregory the Great, in these words, which, it is well to
+remember, were directed to the supreme civil authority of those
+days, for he tells the emperor:
+
+"To all who know the Gospel, it is manifest that the charge of the
+whole Church was entrusted by the voice of the Lord to the holy
+Apostle Peter, Prince of all the Apostles. For to him it is said,
+'Peter, lovest thou Me? Feed My sheep.' To him is said, 'Behold,
+Satan hath desired to sift you as wheat, but I have prayed for thee,
+Peter, that thy faith fail not; and do thou, one day, in turn,
+confirm thy brethren.' To him is said, 'Thou art Peter, and upon
+this rock I will build My Church,' &c. Lo, he hath received the keys
+of the kingdom of heaven, the power of binding and loosing is given
+to him, the care and the chiefship of the whole Church is committed
+to him."[45]
+
+FOOTNOTES:
+
+[1] The following chapter is translated from Passaglia, Pp. 339-360.
+
+[2] This is not said as _limiting_ revelation to such points, but to
+exhibit the scope of the present work, which uses testimony merely
+as a human, though very important, support of the cause.
+
+[3] The texts relating to the primacy, the Evangelists' mode of
+writing, that of S. Luke in the first twelve chapters of the Acts,
+and that of S. Paul.
+
+[4] The Apostles' contest about "the greater," the distinction
+between the founder, and the visible head of the Church, and for
+false interpretations, the primacy of mere precedency, the
+perversion of John xxi. 15-20, the assertion of Apostolic equality,
+and Gal. i 18-20.
+
+[5] Interroga igitur, si quid veritatis cupis audire, principaliter
+sedis Apostolicæ antistitem, cujus sana doctrina constat judicio
+veritatis, et fulcitur munimine auctoritatis. Ferrandus in Epist. ad
+Severum.
+
+[6] Socrates, Hist. L. 2, c. 8-17. Sozomen, hist. L. 3, c. 10.
+
+[7] In fragm. epist. apud Baluzium, Miscell. Lib. 5, p. 467.
+
+[8] Ferrandus in litteris ad Pelagium.
+
+[9] Mansi. Tom. 8, 54, 34.
+
+[10] Avitus, Epist. 36.
+
+[11] Gelasius, Epist. 4, ad Faustum. Mansi. 8, 17.
+
+[12] Mansi. Tom. xi. 184.
+
+[13] See Peter Ballerini, de potestate ecclesiastica, cap. 1, § 1-6.
+
+[14] See Mamachi, origines et antiquitates Christianæ, Tom 2.
+
+[15] See Muzzarelli, de auctoritate Rom. Pontificis in Conciliis
+generalibus, c. v. § 9.
+
+[16] See Mamachi, as above, Tom. v part. 1, c. 2.
+
+[17] Amm. Marcellinus, Lib. 15, c. 7.
+
+[18] The following paragraph, down to "within and without," I have
+introduced here. It is not in F. Passaglia.
+
+[19] Aug. de utilitate credendi, c. 7, n. 19.
+
+[20] Tit. iii. 10.
+
+[21] Luke xv. 9; xi. 5; xviii. 2.
+
+[22] Tertullian, de Præsc. c. 21.
+
+[23] Mansi, concilia, Tom. 11, 239.
+
+[24] Responsis ad Lutheram, c. x.
+
+[25] Sense, says John, is the connection or mutual relation of
+notions intended by the author in his words, or, according to
+others, which is the same thing, the conception of the mind which
+the author has expressed in words, and wishes to raise in his
+readers. This sense, whether it springs from the proper or whether
+from the improper and metaphorical meaning of words, or from
+allegorical language, is immediate, grammatical, and literal.
+
+[26] Acts xiv. 22; xx. 28; 1 Tim. v. 19-22; 2 Tim. iv. 2-5; Tit. i.
+5; 1 Pet. v. 2, 3.
+
+[27] Matt. xvi. 18; xviii. 18; John x. 16; Eph. v. 25; 1 Cor. xii;
+John xvii. 20-26.
+
+[28] Luke xxiv. 47; Acts i. 8; ix. 15; Coloss. i. 8.; 1 Cor. i. 23;
+ix. 20; Rom. x. 18.
+
+[29] Origen. preface kezi azchôn, n. 2.
+
+[30] 2 Tim. ii. 2.
+
+[31] See Athanas. de decritis Nic. Synodi, and also Hist. tripartit.
+Lib. 2, 2-3.
+
+[32] See Vincent of Lerins. Commonit. c. 32, 3.
+
+[33] Leontius, Contr. Nestorium. Lib. 1.
+
+[34] Cassian, De Incarn. Lib. 1.
+
+[35] Theodoret, in the three dialogues.
+
+[36] Augustine, cont. Cresconium, 1, c. 32-3.
+
+[37] Jerome, Ep. 126, and dialog. adv. Luciferianos.
+
+[38] Epiphanius. bæres. 61, 75, 78.
+
+[39] Basil, cont. Eunomium, Lib. 1; de Spiritu S. c. 29.
+
+[40] Origen in Matt. Tract. 29.
+
+[41] Tertullian, throughout the book De Prescriptionibus.
+
+[42] Clement, Stromatum, Lib. 7.
+
+[43] Irenæus, Lib. 4, c. 63 and 45.
+
+[44] It may be allowable also to refer to the fifth section of the
+work mentioned in the preface, "The See of S. Peter," &c.
+
+[45] S. Greg. Ep. Lib. 5, 20.
+
+
+
+
+INDEX.
+
+
+A.
+
+_Abraham_, parallel between, and Peter, 17-25, 206, 213-4
+
+_Acts_, division of, 114
+ state the accomplishment of Christ's promises, 114, 116
+ history of the mystical body, as the Gospels of the Head, 115
+ elucidate the institution of the Primacy by showing its
+ execution, 116 and following.
+
+_Africa_, Church of, its terms addressing Pope Theodore, 110, 254.
+
+_Agatho_, Pope, A.D., 678-682, referred to, 254
+ states his Primacy in the case of S. Wilfrid, 254
+ to the Emperor Heraclius and the 6th Council 262.
+
+_Alexander_, of Alexandria, referred to, 238.
+
+_Ambrose_, St., interprets the name of Peter, 10
+ terms Peter "the Rock of the Church," 15
+ "the Apostle in whom is the Church's support," 15
+ affirms and describes his Primacy, 60
+ declares, "where Peter is, there is the Church," 62
+ interprets John xxi. 15-17, of Peter's Primacy, 79
+ says, "the rights of venerable communion flow from St. Peter's chair
+ as from a fountain head," 216
+ describes schism as rendering Christ's passion of no effect, 231
+ and as the unforgiven sin, 231
+ mentions a Novatian error of restricting the keys to Peter
+ personally, 241, n.
+ assigns the origin of unity to Peter, 242.
+
+_Ambrosiaster_,
+ makes Paul's visit an acknowledgment of Peter's Primacy, 164
+ ranges James and John under Peter, as Barnabas under Paul, 167
+ sees in Paul's censure of Peter a proof of Peter's Primacy, 171.
+
+_Ammianus Marcellinus_, referred to, 255.
+
+_Analogy_, between universal and particular churches and the
+ Primate and all bishops, 217
+ of the body, house, kingdom, city, and fold, with the Church, 2-5, 217
+ its force as a proof for the Primacy. 251
+ as a criterion of interpretation, 272.
+
+_Anglicanism_, the peculiar inconsistency of, 222-5.
+
+_Anglicans_, _Lutherans_, and _Calvinists_,
+ comparative proof for their doctrines and for the Primacy, 259, 274.
+
+_Apostles_, their relation to Peter, 28, 70, 75-7, 97-9, 102, 104, 108
+ their commission as given in Matthew, Mark, Luke, and John, 68
+ exercise of their powers, 69, 149
+ how they _sent_ Peter and John, 137
+ are teachers and judges in controversy, 149
+ the spirit of truth promised to them and to their successors, 184-189
+ inequality in the college of, 200
+ twelve proofs of it, 204-9.
+
+_Aquileia_, Fathers of, ascribe the origin of unity to Peter, 242.
+
+_Archimandrites of Syria_,
+ call Pope Hormisdas das "Patriarch of the whole world," 216.
+
+_Arnobius_, calls Peter, the Bishop of Bishops, 146, 216.
+
+_Athanasius St._, states the object of the Incarnation, 27, 180
+ referred to, on behalf of the principle of tradition, 275.
+
+_Augustine St._, terms Peter
+ "the rock which the proud gates of hell prevail not against," 15
+ "the figure of the Church," 61
+ "made another self by Christ, and one with Himself," 110
+ states the object of the Incarnation, 27, 179
+ explains the banquet in John, ch. xxi, 72
+ says the order in which the Apostles were called is uncertain, 88
+ mentions Peter's holy humility in being censured by Paul, 176
+ says there is no remission of sins outside the Church, 231
+ that those who are out of the Church have not charity, 231
+ terms schism a horrible crime and sacrilege, 231
+ distinguishes the Church as Catholic, 236
+ referred to as explaining the term Catholic, 237, 238
+ and quoted, 260
+ why he teaches that the keys were bestowed on Peter
+ as representing the person of the Church, 241, n. 124
+ referred to, 242
+ and on tradition, 295.
+
+_Avitus, St._, attests the Popes Primacy, 253.
+
+
+B.
+
+_Ballerini_, Peter, his works referred to, 255.
+
+_Baronius_, explains St. Peter being sent to the circumcision, 167
+ remarks on the distortion of Paul's censure against Peter, 172.
+
+_Basil St._ calls Peter underlying the building of the Church, 15
+ interprets John, xxi. 15-17, as a grant of all pastoral authority to
+ the Church in the person of Peter her shepherd, 81
+ referred to, on principle of tradition, 275.
+
+_Bede St._, interprets, "Arise, Peter, kill and eat," 140
+ condemns all separation from the society of Peter, 252.
+
+_Bernard St._
+ appeals to Pope Innocent II, as holding the Primacy of faith, 60, 254
+ calls the Pope universal Bishop, 216
+ referred to, as explaining the term Catholic, 237
+ speaks of the solicitude of all churches resting on the
+ Apostolic See 244.
+
+_Bhoskein_, its meaning, contrasted with _poimahinein_, 103 note.
+
+_Bishops_, divine institution, of texts for, 273, n. 26
+ proof for, compared with that for the Primacy, 268, 270.
+
+_Bossuet_,
+ explains the relation between Peter and the Apostles, 75, 78, 103
+ his writings against Jurien referred to, 233.
+
+
+C.
+
+_Coelestinus_, referred to, 238.
+
+_Calvinists_, their proofs for the divinity of Christ compared with
+ those of Catholics for the Primacy, 259.
+
+_Canons_, the 22nd of the Apostolic, quoted, 136.
+
+_Cartwright_, the Puritan, observes the inconsistency of
+ Anglicanism, 225, n. 59.
+
+_Casaubon_, referred to, 232.
+
+_Cassian John_,
+ states the Primacy of St. Peter as continuing in the Church, 111
+ referred to 275.
+
+_Catholicity_, texts on the Church's referred to, 220, 273, n. 28
+ in what it consists, material and formal parts, 236
+ the formal part as negative and as affirmative, 237-241.
+
+_Cesar_, Julius, parallel between proof for his having been emperor,
+ and for Peter's Primacy, 250.
+
+_Christ_, at His passion commends the Church as His "finished work"
+ to God the Father, 1
+ stands in two relations to the Church while on earth, as Founder
+ and as Ruler, 6, 43
+ selects from His disciples first twelve and then one 7, 89
+ explains the name of Peter, 12
+ communicates to Peter the gift of being the Foundation, 24
+ educates him for the office of chief ruler, 29
+ associates him in a peculiar manner with Himself, 35
+ designates a chief ruler in His Church, 38, 43
+ and that one to be Peter, 48
+ makes a further disposition of power after His resurrection, 65
+ makes Peter the one Shepherd over his fold, 72, 83
+ fulfils His promises to the Twelve, 68
+ and to Peter, 70
+ foretels Peter's crucifixion, 82
+ paraphrase of His promises to Peter in Matt. xvi, 17-20, 95
+ the mystical Head of the Church, 157
+ the incarnate Word the principle of Unity and Headship in
+ the Church, 178-182
+ His headship does not dispense with a visible hierarchy, 185
+ and cannot be expressed by the unity of a college, 193
+ bestows all spiritual gift, 186, 188.
+
+_Chrysostome_, St., interprets the name Peter, 9, 27
+ terms Peter "the support of the faith," 15
+ "the mouth-piece of the Apostles and teacher of the world," 61, 119
+ the Teacher, 143, 145
+ the Father, 152
+ the greater and elder, 163
+ interprets "the keys" to mean power over all things in heaven, 14
+ interprets, "give it to them for me and for thee," 36, 37
+ interprets John xxi, 15-17, as the charge of the whole
+ Church given to Peter, 79, 80
+ witnesses to St. Peter's Primacy, 86, 93, 124, 126, 127
+ describes the subject of the Acts, 114
+ says that in Christ the race God and man is become one, 115
+ describes Peter as the first on every occasion, 121
+ says the Acts are those of St. Peter and St. Paul, 121
+ interprets "confirm thy brethren" of St. Peter's supreme authority. 124
+ makes St. John subordinate to St. Peter, 128
+ interprets Acts x, 47, 141
+ likens Peter to the commander of an army, 147
+ says that he anticipates St. Paul's doctrine to the Romans, 148
+ makes St. Paul prefer Peter to himself, 161
+ and to the other Apostles, 162
+ considers St. Paul's visit to him a proof of his Primacy, 164
+ explains Gal. ii. 7-9, 166
+ speaks of the dignity of St. Peter's person, 171
+ denies it to have been St. Peter who censured by St. Paul, 174
+ remarks on St. Paul's prudence in the manner of giving this
+ censure, 177
+ his remark on the Incarnation, 180
+ describes the unity of the Church all over the world, 218
+ distinguishes the Church as Catholic, 236
+ referred to on necessity of communion between the Church's
+ members, 239.
+
+_Church_, establishment of,
+ the "finished work" of God the Word incarnate, 1, 4
+ unity and visibility part of its primary idea, 3
+ and a visible headship, 5
+ unchangeable, like her Lord, 44
+ had one ruler from the beginning, 45
+ unity or, fourfold, 182
+ of mystical influx, 182
+ of charity, 183
+ of faith, 183-189
+ of visible headship, 190-196
+ its identity, 220
+ its unity, and texts proving it, 220
+ its Catholicity, 236
+ these three viewed as reasons for the Primacy, 236-241
+ means the whole society of believers, 223
+ texts which so define it, 223, n. 46
+ as set forth in Scripture, 230.
+
+_Claude_, the Calvinist, referred to, 232.
+
+_Clement_ of Alexandria referred to
+ as defining the Church, 223
+ on the term Catholic, 237
+ on the principle of tradition, 275.
+
+_Clement_, the Pseudo, his epistle St. James quoted, 137.
+
+_Confirming_, meaning of the term in Luke xxii. 32, 53.
+
+_Cornelius_, conversion of, 138.
+
+_Council_ of Nicea, referred to, 238, 275.
+
+ ---- of Sardica, referred to, 238.
+
+ ---- of Ephesus, referred to, 238.
+
+ ---- of Chalcedon, terms Peter, "the rock and foundation of the
+ Catholic Church, and the basis of the orthodox faith," 16.
+
+ ---- third of Carthage, referred to, 224, 238.
+
+ ---- second of Constantinople, referred to, 224.
+
+ ---- of Laodicea, referred to, 224.
+
+ ---- second Nicene, referred to, 224.
+
+_Creed_, how it contains St. Peter's Primacy, 243.
+
+_Criteria_ of interpretation, four chief ones, 265
+ verbal, 266
+ real, 267
+ analogical, 271
+ consent of witnesses, 274.
+
+_Cyprian_ St.,
+ terms Peter the Rock of the Church that was to be built, 15
+ quotes the confessors out of Novatian's schism, 45
+ says that perfidy cannot approach the Roman faith, 55
+ says that the Church is built on Peter, 62, 175
+ says that the Apostles, as such, are equal, 69
+ but adds the Primacy of St. Peter, 81
+ solution of his phrase, "the episcopate is one, of which apart is
+ held by each without division of the whole," 100
+ how his statements on the unity of the Catholic episcopate cohere
+ with the Primacy, 240
+ makes St. Peter's See the fountain in the Church, 110
+ says the Church is in the bishop, 135
+ compares the unity in the Church to that of the Holy Trinity, 196
+ defines a particular church as a people united to its priest,
+ and a flock adhering to its pastor, 218
+ describes the one Church and its prerogatives, 228
+ distinguishes it by the name Catholic, 236.
+
+_Cyril_, St., of Alexandria, says the Church is founded on Peter, 9
+ describes the presence of the Holy Spirit in Christians, 115
+ remarks on the Incarnation, 180.
+
+_Cyril_, St., of Jerusalem, affirms St. Peter's Primacy, 61
+ calls the Church Catholic, 236
+ explains the term, 237.
+
+
+D.
+
+_Dante_, his words on fortune, 199.
+
+_Dionysius_, the so-called Areopagite, states that the office of the
+ Holy Spirit is the deification of man, 115.
+
+
+E.
+
+_Ephrem_, of Antioch, on the unity produced by the Incarnation, 181.
+
+_Ephrem_, St. Syrus, calls Peter the candle and tongue of the
+ disciples and the voice of preachers, 61.
+
+_Epiphanius_, St. terms Peter the immovable rock of the Church, 15
+ and says that the charge of bringing the Gentiles into the Church
+ is laid on him, 141
+ referred to, on tradition. 275.
+
+_Eucherius_, St., of Lyons, calls Peter the Pastor of pastors, 216.
+
+_Eusebius_, states that St. John visited the Churches of Asia, 146
+ calls the Church by the name of Catholic, 236
+ referred to, 252.
+
+_Euthalius_, his summary of the Acts, 120.
+
+_Evidence_, moral, how far intended to be convincing, 89.
+
+
+F.
+
+_Faith_, how called by the Fathers, 234 note.
+
+_Fathers_, the Greek, on Gal. ii. 11
+ unanimously set forth St. Peter's Primacy, 174-5.
+
+_Ferrandus_, refers enquirers to the Apostolic See, 252
+ states the authority of Councils confirmed by it, 253.
+
+_First_, force of the term, 87.
+
+_Fructuosus_, St., the church in his Acts called Catholic, 236.
+
+
+G.
+
+_Gelasius_, Pope, A.D., 492-6, referred to, 242
+ states the power of the Apostolic See, 253, 254.
+
+_Gnostics_ and Marcionites, distort Paul's censure of Peter, 171.
+
+_Gregory_, Thaumaturgus, St. his remark on the Incarnation, 179.
+
+_Gregory_, Nazianzene, St., terms Peter the rock of the Church, 15
+ remarks on the Incarnation, 180
+ calls the Church the tunic without seam, &c., 218,
+ referred to, 242.
+
+_Gregory_, of Nyssa, St., his remark on the unity produced by
+ the Incarnation, 181.
+
+_Gregory_, the Great, St. A.D., 590-603,
+ remarks Peter's humility in defending himself, 143
+ founds the Primacy on the three great texts, 277.
+
+_Gregory_ II, Pope, A.D., 715-731, describes the reverence felt to
+ Peter in the eighth century, 113.
+
+
+H.
+
+_Heresy_, why it has lost its foulness in the minds of Protestants, 234.
+
+_Hierarchy_, the visible, why constituted, 185-190
+ a head of it necessary, 190-6.
+
+_Hilary_, of Poitiers, St. terms Peter the rock of the Church, 15
+ his remarks on the effect of the Incarnation, 180
+ speaks of the unity produced by the Incarnation and the Eucharist, 181
+ sets forth the Church's unity, 220 note
+ referred to as defining the Church, 223.
+
+_Hippolytus_, St., his remark on the fruit of the Incarnation, 179.
+
+_History_, Christian, fourteen distinct classes of facts in it
+ attest the Primacy, 251-6.
+
+_Hormisdas_, Pope, A.D. 514-523
+ referred to, 242.
+
+
+I.
+
+_Ignatius_, St., uses the word Catholic of the Church, 236.
+
+_Incarnation_, the order and gifts of,
+ lost sight of by those without the Church, 27
+ the object of, 27, 178-181.
+
+_Innocent_ I., Pope, A.D., 401-417
+ makes the Apostolic See the fountain in the Church, 110
+ his letters to S. Victrice, 254.
+
+_Irenæus_, St., his remarks on the Incarnation, 179
+ referred to as defining the Church, 223
+ describes the Church's unity, 224
+ and terms it Catholic, 236
+ and explains the term, 237
+ sets forth tradition and the chiefship of the Roman Church, 239
+ states the principle of tradition as guarding the faith, 276.
+
+_Isidore_, St., declares that whoever does not obey Peter is a
+ schismatic, 113.
+
+
+J.
+
+_James_, St., the martyrdom of, how mentioned by S. Luke, 151.
+
+_Jerome_, St., puts the safety of the Church in the bishop, 45
+ makes the Primacy to be instituted against schism, 78
+ says, it is not a church which has no priest, 135
+ ascribes the decision of the Council of Jerusalem to St. Peter, 150
+ and makes St. Paul's visit to Peter a token of his
+ Primacy, 165, 171
+ gives the reasons of those who denied it to be St. Peter who was
+ censured, 173
+ describes the necessity of adhering to Peter's See, 218, 239, note 120
+ referred to as defining the Church, 223
+ distinguishes it as Catholic, 236
+ referred to, 242
+ referred to on principle of tradition, 275.
+
+_John_, St., his sphere distinguished from that of Peter, 91
+ how often mentioned in the New Testament. 93
+ with his brother called Boanerges, 8, note, 86
+ makes himself subordinate to Peter, 128, 135, 137.
+
+_Judah_, among his brethren,
+ a type of Peter among the Apostles, 206, 214-5.
+
+_Julian_, the apostate, distorts Paul's censure of Peter, 172.
+
+_Jurisdiction_, spiritual, derived from the person of Christ to
+ St. Peter, 99, 107, 109
+ creation of, precedes the formation of the Church, 105, 107.
+
+_Jurien_, referred to, 232.
+
+_Justinian_, the Emperor, referred to, 238.
+
+
+K.
+
+_King_, on the Creed, referred to, 236.
+
+
+L.
+
+_Lactantius_, describes necessity of belonging to the Church, 231.
+
+_Leander_, referred to, 238.
+
+_Leo St._, Pope 440-461
+ paraphrases the name of Peter, 11
+ states his Primacy and association with Christ, 14
+ explains why our Lord prays specially for Peter, 50
+ says that Peter, rules all by immediate commission, 80, 168
+ that Christ gave to the rest through Peter, 100
+ that he assumed Peter into the participation of His indivisible
+ unity, 110
+ remarks on the unity produced by the Incarnation, 180
+ describes the unity of the Catholic Episcopate as knitted up
+ in the See of St. Peter, 242.
+
+_Leontius_, referred to, 275.
+
+_Luke_, St., his purpose in writing the Acts, 114
+ part which he assigns to Peter, in general, 117-122
+ in particulars, 122-153
+ slightly mentions the other Apostles, 120
+ exhibits Peter's miracles as John does those of Christ, 131
+ makes him the main figure in the Apostolic college, 133.
+
+_Lutherans_, their proofs for the real presence compared with those
+ of Catholics for the Primacy, 259.
+
+
+M.
+
+_Mamachi_, his works referred to, 255.
+
+_Maximus_, St., of Turin,
+ says that Christ gave to Peter His own title, the Rock, 15
+ sets forth Peter's Primacy, 112.
+
+_Maximus_, martyr, referred to, 242.
+
+_Marius Victorinus_, makes Paul's visit an acknowledgment of
+ Peter's Primacy, 164.
+
+_Mastrezat_, referred to, 232.
+
+_Metaphor_, tests of clearness in, 267.
+
+_More_, Sir Thomas, his statement to Luther of reasons for maintaining
+ the Primacy, 263.
+
+_Mosheim_, his admission that the early Fathers set forth a unity which
+ terminates in the Papal See, as the hand does in the fingers, 197-8, note.
+
+_Muzzarelli_, his works referred to, 255.
+
+
+N.
+
+_Names_, classes of, given in Scripture, 16.
+
+_Nicole_, referred to, 232.
+
+
+O.
+
+_Oecumenius_, on the fruit of the Incarnation, 179.
+
+_Optatus_, St., calls St. Peter's the single chair in which unity
+ was to be observed by all, 110
+ calls schism the greatest of evils, 231
+ referred to, as explaining the term Catholic, 237
+ ascribes the origin and maintenance of unity to Peter, 242.
+
+_Origen_, says that Peter is so called from Christ the Rock, 10
+ calls Peter the great foundation of the Church, 15
+ describes the great honour given by Christ to Peter in the matter
+ of the didrachmna, 36
+ makes Peter the first, as Judas the last, of the Apostles, 89
+ referred to, as defining the Church, 223
+ distinguishes the Church as Catholic, 236
+ states the principle of tradition, 275
+ referred to, on same, 275.
+
+
+P.
+
+_Pacian_, St., calls the Church Catholic, 236
+ explains the term, 237, 238
+ describes the Church's unity, 239, note
+ ascribes the origin of unity to Peter, 242.
+
+_Paul_, St., distinguishes St. Peter among the Apostles, 67
+ why so much said of him in the Acts, 121
+ his visitatorial power contrasted with St. Peter's, 146
+ his epistles incidentally confirm St. Peter's Primacy, 160
+ recognises St. Peter's Primacy, 161
+ by going to visit him, 162-165
+ and in his second visit, 166-169
+ what is involved in his censure of St. Peter, 169-171
+ its real amount, 177
+ force of his terming the Church "one body," 193
+ how emphatic he is in setting forth visible unity, 197.
+
+_Pelagius_ II., Pope, 578-590
+ states privileges of the Apostolic See, 253.
+
+_Petavius_, shows that spiritual jurisdiction springs from the direct
+ gift of Christ, 107.
+
+_Peter_, St., first mention of him in the Gospel, 8
+ meaning of his name, 9
+ a special title of our Lord, 9
+ name first promised, 8
+ conferred, 11
+ explained and promises attached, 12, 97-99
+ titles of, betokening his association with Christ, 15
+ parallel between, and Abraham, 17-25, 206, 213-4
+ his name explained by St. Chrysostome, 27
+ his relation to the Apostles, 28, 98-9, 102, 104, 108
+ his instruction in the theology and economy, 30
+ witness of the transfiguration, 30
+ of the Lord's prayer in His agony, 32
+ of raising the daughter of Jairus, 33
+ associated with Christ in paying of the didrachma, 34
+ designated to be chief ruler of the Church, 48
+ charged to confirm his brethren, 49-63
+ is distinguished in having the resurrection proved to him, 66
+ all our Lord's promises fulfilled to him, 70, and following
+ mentioned by the Evangelists differently from the other Apostles., 84
+ named first in every catalogue, 86
+ his sphere distinguished from that of John, 91
+ his predominance in the sacred history, 92
+ how often mentioned in the Gospels, 93
+ and in the Acts, 118
+ the type, the origin, and the efficient cause of unity, 100, 108
+ looked up to, as a God upon earth, by the West, 113
+ prominence given to him in the Acts 116-122
+ directs the election of a new Apostle, 122
+ defends the Apostles on the day of Pentecost, 125
+ speaks for them the third and fourth time, 128
+ proves his supreme authority by special miracles, 129
+ cures Oeneas and raises Dorcas, 132
+ heals with his shadow, 133
+ receives the Samaritans into the Church, 133-7
+ and the Gentiles, 138-42
+ exercises supreme judicial power, 144
+ visits all churches, 145
+ is the first to pronounce decision in the council of Jerusalem, 147-151
+ his imprisonment and that of St. James and St. Paul, 151
+ summary of his conduct in the Acts, 153-6
+ his visible headship quite other than the headship of mystical
+ influx, 157
+ set with James and John parallel to Paul with Barnabas and Titus, 166
+ the head, centre, fountain, root, and principle of unity, 195
+ is in the episcopate what God the Father is in the divine monarchy, 195
+ his office in the Church acknowledged by friend and foe, 198
+ typified in Judith, 206, 214-5.
+
+_Peter_, St. Chrysologus,
+ says of Peter that he founds the Church by his firmness, 15
+ advises Eutyches to obey the Pope, 61.
+
+_Philip_, St., perhaps the first-called Apostle, 88
+
+_Pionius_, St., his acts call the Church Catholic, 236.
+
+_Polycarp_, St., the epistle on his death calls the Church Catholic, 236.
+
+_Porphyry_, distorts Paul's censure of Peter, 171.
+
+_Primacy_, the nature of, defined in the three palmary texts, 104-110
+ shown to consist in superiority of jurisdiction, 209-212
+ compared to the law of gravitation, 109, 209
+ institution and exercise of, compared, 155
+ the controversy on, reduced to one point, 205
+ summary of, as set forth in the Acts, 153
+ and generally, 200-203
+ the end and purpose of, 212
+ to which end three classes of reasons guide us,
+ i. the typical, 213
+ ii. the analogical, 217
+ iii. the real, 219
+ bound up in the visibility and unity of the Church, 235
+ what is required of those who deny it, 247
+ its denial the origin of all actual divisions among Christians, 248
+ its proof as considered _absolutely_, 249
+ _comparatively_ with that for the divine institution of bishops, the
+ real presence, and the divinity of Christ, 259-274
+ multiplicity of proof for it, 251-6
+ the opposition of Greeks, Anglicans, and Protestants to it, merely
+ negative, 257
+ parallel between the opposition to it by sects now, and that to the
+ doctrines of the Trinity and the Incarnation in the fourth, fifth,
+ and sixth centuries, 264.
+
+_Primacy_ and _Apostolate_,
+ their relation to each other, 78, 98-9, 102, 104.
+
+_Proclus_, Patriarch of Constantinople,
+ calls Peter first prelate of the Apostles, 216.
+
+_Proofs_, the different sort of, and their whole sum, to be considered, 8
+ different sorts of, and the principal here used, 246
+ multiplicity of, for the Primacy, 247
+ as considered _absolutely_, 249
+ _comparatively_, 259
+ concurrence of four great proofs for the Primacy, 250.
+
+_Prudentius_, calls Peter the first disciple of God, 61.
+
+
+R.
+
+_Reformers_, distort Paul's censure of Peter, 172
+ opposition between them and the Fathers as to Peter's Primacy, 176
+ as to Church principles 227, note
+ denied the visibility of the Church, 222, note.
+
+
+S.
+
+_Sacraments_ and _Symbols_ lead from the visible to the invisible, 192.
+
+_Sense_, in writing, definition of, 266, note.
+
+_Socrates_ and _Sozomen_, their canon respecting the bishop of Rome, 252.
+
+_Stephen_, bishop of Dora, describes Peter's Primacy, 56, 83.
+
+_Stephen_, bishop of Larissa,
+ makes all the Churches of the world to rest in Peter's confession, 62.
+
+_Symmachus_, Pope A.D. 498-514
+ likens the unity of the Apostolic See to that of the Trinity, 196.
+
+
+T.
+
+_Tertullian_,
+ why our Lord gave Peter a name drawn from figures of Himself, 11
+ says the Church is built on Peter, 15
+ expresses Peter's supreme power, and distinguishes his sphere from
+ that of John, 91
+ ascribes the decision in the council of Jerusalem to St. Peter, 150, 164
+ referred to, as defining the Church, 223
+ and as explaining the term Catholic, 237, 238
+ sets forth Church unity, 224
+ denies that Peter's doctrine was censured, 175
+ calls the Catholic Church _near to Peter_, 241
+ says the Lord left the keys to Peter, and through him to the Church, 241
+ his rule not to search for the truth among heretics, 261
+ referred to, on the principle of tradition, 275.
+
+_Theodore_, Abbot of the Stadium at Constantinople, addresses Pope
+ Pascal I. as Peter, and beseeches him to exert his Primacy, 56
+ calls Pope Leo III. father of fathers, &c., 216.
+
+_Theodoret_, says _stone_ a title of our Lord, 10
+ terms Peter the most solid rock, 15
+ ascribes the decision in the Council of
+ Jerusalem to St. Peter, 151
+ recognises Peter's Primacy, 161 and 163.
+
+_Theophylact_, says that Peter confirms not only the Apostles, but
+ all the faithful to the end of the world, 52
+ interprets John xxi. 15-17, of supreme power over the Church given
+ to Peter, 80.
+
+_Thomas_, St., of Canterbury, sees in Paul's visit to Peter a proof
+ of his Primacy, 165.
+
+
+U.
+
+_Unity_,
+ that of the Father and the Son the archetype of the Church's unity, 195
+ fourfold in the Church, of mystical influx, charity, faith,
+ visible headship, 181-196
+ texts on the Church's unity, referred to 220, 273, n. 27
+ Protestant notions of the Church's unity, 222
+ that of Anglicans, 222
+ that of distinguishing between internal and external unity, 225
+ that of agreement in fundamentals, 232.
+
+
+V.
+
+_Valentinian_ III., his constitution on the Primacy quoted, 255.
+
+_Vincent_ of Lerins, referred to, on principle of tradition, 275.
+
+_Vitringa_, sets forth a Protestant notion of unity, 225-8.
+
+_Voss_, on the Creed, referred to, 236.
+
+
+W.
+
+_Walemburg_, the brothers, referred to, 233.
+
+
+Z.
+
+_Zaccharia_, his works, referred to, 253.
+
+_Zeno_, St., quoted, 15.
+
+
+
+
+INDEX OF TEXTS.
+
+THE NUMBER INDICATES THE PAGE.
+
+
+GENESIS.
+ PAGE
+ v. 29 17
+ x. 25 16
+ xii. 1 18
+ -- 4 18
+ xvii. 5 18
+ -- 15 17
+ -- 19 16
+ xviii. 17 21
+ xxii. 1 19
+ -- 10 19
+ xxv. 25 16
+ -- 26 16
+ -- 30 16
+ xxvii. 36 16
+ xxx. 18 16
+ xxxii. 28 17
+ xl. 51-2 16
+ xlix. 10 215
+
+
+EXODUS.
+
+ ii. 10 16
+
+
+NUMBERS.
+
+ ii. 3-9 215
+ x. 14 215
+ xii. 2 156
+ xiii. 17 17
+ xvi. 3 155
+
+
+JUDGES.
+
+ i. 1-3 215
+ xx. 18 215
+
+
+1 PARALIP.
+
+ xxvii. 33 87
+
+
+2 PARALIP.
+
+ xxvi. 20 87
+
+
+NEHEMIAH.
+
+ xii. 45 87
+
+
+PSALMS.
+
+ ii. 9 75
+ xlvii. 2 3
+ lxix. 26 123
+ lxxxii. 6 25
+ cviii. 8 123
+ cxvii. 22 9
+ cxxxi. 13, 14 4
+
+
+WISDOM.
+
+ viii. 1 136
+
+
+ISAIAH.
+
+ vii. 3 16
+ ix. 6 103
+ xxviii. 16 9, 24
+ xl. 9-11 72
+
+
+EZECHIEL.
+
+ xxiv. 33 72
+
+
+DANIEL.
+
+ ii. 35 9
+ ix. 26 5
+
+
+OSEA.
+
+ i. 4-6-9 16
+
+
+MICAH.
+
+ v. 2 42, 72
+
+
+ZACHARIAH.
+
+ iii. 9 9
+
+
+MALACHI.
+
+ l. 11 138
+
+
+1. MACC.
+
+ ii. 2-4 16
+
+
+MATTHEW.
+
+ i. 1 23
+ ii. 6 42
+ iii. 1 17
+ v. 14 3, 230
+ x. 1 11, 65
+ -- 2 87, 89
+ -- 5 134
+ -- 7 130
+ xii. 3 84, 90
+ xv. 24 134
+ -- 30 133
+ xvi. 13-19 12
+ -- 15 19, 93
+ -- 16 19, 64, 93, 94, 112
+ -- 17-20 95
+ -- 18 2, 94, 98, 103, 139, 163, 219, 221
+ -- 19 102, 103
+ xvii. 1 87
+ -- 23 34
+ -- 24 34, 90
+ -- 27 35, 90
+ xviii. 1 100
+ -- 2 38
+ -- 17 221
+ -- 18 65, 102, 221
+ -- 21 92
+ xix. 23 93
+ -- 27 93
+ -- 28 215
+ xx. 20 100
+ -- 27 87
+ xxiii. 8 44
+ -- 9 26
+ xxvi. 36 34
+ -- 40 90
+ -- 69 85
+ xxviii. 18 68, 102
+ -- 19 74
+ -- 19, 20 3, 221
+
+
+MARK.
+
+ i. 16 70
+ -- 16, 17 18, 28
+ -- 18 18
+ -- 36 85, 90
+ ii. 25 84, 90
+ iii. 11 84
+ -- 13 5, 65
+ -- 14 11
+ -- 17 16
+ -- 16-19 86
+ iv. 38 71
+ v. 35 33
+ -- 37 87
+ xiii. 3 87
+ xiv. 33 87
+ xvi. 6 66
+ -- 7 85
+ -- 10 84, 90
+ -- 15 68, 74, 102, 138
+ -- 15-17 130
+
+
+LUKE.
+
+ iv. 40, 41 133
+ v. 3 71
+ -- 10 18
+ vi. 4 84
+ -- 12, 13 65
+ -- 14 11
+ -- 14-17 86
+ viii. 24 71
+ -- 45 85, 90
+ -- 51 88
+ ix. 32 85, 90
+ xi. 5 261
+ xii. 41, 42 93
+ xv. 9 261
+ -- 22 87
+ xviii. 2 261
+ -- 34 38
+ xx. 20-23 40
+ xxii. 8 88
+ -- 22 57
+ -- 24 100
+ -- 24-30 39, 41, 57, 58, 59
+ -- 26 6, 141, 193, 194, 206, 210, 219, 221
+ -- 29 215
+ -- 32 21, 49, 51, 54, 55, 101, 104, 141, 219, 221
+ xxiv. 29 68, 102
+
+
+JOHN.
+
+ i. 14 178
+ -- 35-42 8
+ -- 42 18
+ -- 43 89, 94
+ -- 44 88
+ iv. 23 138
+ v. 5-9 131
+ vi. 21 71
+ -- 67, 68 93
+ x. 11-14-16 72
+ -- 11-16 4
+ -- 16 104, 139
+ -- 34 25
+ xi. 16 92
+ -- 52 191
+ xiii. 6 92
+ -- 13 43
+ -- 34-36 183
+ xiv. 8 92
+ -- 12 26
+ -- 16 26, 188
+ -- 16-18 183
+ -- 16, 26 184, 230
+ -- 20 182
+ -- 26 184
+ xv. 1-2, 5-7 182
+ -- 9, 15 26
+ -- 12, 13, 17 183
+ -- 22-24 129
+ -- 26 221
+ -- 27 126
+ xvi. 7, 13-15 184
+ -- 13 43
+ xvii. 1
+ -- 11, 21 195
+ -- 12, 13 57, 65, 190, 194
+ -- 17 221
+ -- 21 129, 180, 221
+ xx. 21 122, 139
+ -- 21-23 102
+ -- 23 26
+ xxi. 1-14 71
+ -- 2 88
+ -- 15 19, 73, 104, 139, 219, 221
+ -- 16, 22 157, 158
+ -- 18 82
+ -- 21-22 91
+
+
+ACTS.
+
+ i. 4-8 69, 102, 221
+ -- 8 126
+ -- 15 119
+ -- 15, 16, 20, 21, 22 123
+ ii. 13 119
+ -- 14 85
+ -- 13-16 125
+ -- 14, 27 119
+ -- 32 126
+ -- 36 126
+ -- 37 85
+ -- 37, 38 119
+ -- 37, 38, 40, 41 127
+ -- 44 129
+ iii. 2-8 131
+ -- 4 119
+ -- 11, 12 119
+ iv. 3 85
+ -- 4 128
+ -- 7, 8 128
+ -- 32 129
+ v. 2 145
+ -- 8, 3, 9 144
+ -- 12-14 133
+ -- 15-16 133
+ -- 29 85, 119
+ viii. 14 137
+ -- 14-22 135
+ ix. 32 138, 168
+ -- 31-32 145
+ -- 39-41 132
+ x. 1-6 138
+ x. 10 21
+ -- 10-16 139
+ -- 19 141
+ -- 28 140
+ -- 33, 43-47 141
+ xi. 1-4 142
+ -- 3, 17, 18 173
+ -- 18 156
+ xii. 1-5 152
+ xv. 6-11 69, 147
+ -- 7 21
+ -- 12 148
+ -- 28 149
+ -- 36 146
+ xvi. 4 69, 149
+ xvii. 28 115
+ xx. 28 69, 74, 75
+
+
+ROMANS.
+
+ i. 11 54
+ -- 25 221
+ v. 5 183
+ viii. 15 26
+ -- 17 26
+ ix. 4-5 167
+ xii. 5 178
+ xv. 8 167
+ -- 9 168
+ xvi. 7 161
+ -- 25 51
+
+
+1 CORINTHIANS.
+
+ i. 7 51
+ -- 12 160, 161
+ iii. 11 25
+ -- 22 160, 161
+ v. 1-5 69
+ ix. 5 160, 161
+ x. 4 112
+ -- 17 192
+ -- 18 214
+ xii. 7-13 186
+ -- 11 185, 188
+ -- 12 191, 194
+ -- 13 192
+ -- 27 115
+ xiii. 12 26
+ xiv. 33 221
+ xv. 1-9 67
+ -- 5 160
+
+
+2 CORINTHIANS.
+
+ i. 21 51
+ iv. 17 230
+ viii. 23 161
+ x. 6 70
+
+
+GALATIANS.
+
+ i. 16-19 162
+ -- 18 171, 174
+ ii. 1-2 165, 171
+ -- 7-9 166, 168
+ -- 8-9 168
+ -- 11-14 169
+ iii. 7 22
+ -- 16 23
+ v. 19, 20 221
+ vi. 16 214
+
+
+EPHESIANS.
+
+ i. 9, 22 178
+ -- 10 29
+ -- 22 157, 197
+ ii. 20 9
+ -- 21 24
+ iii. 5 137
+ -- 6 51
+ -- 10 198
+ iv. 4 194, 197, 221
+ -- 7-16 186
+ -- 8, 11 197
+ -- 11 59, 105, 188, 193
+ -- 12 187, 193
+ -- 12-13 106
+ -- 13 185, 187
+ -- 14 187
+ -- 15 157, 230
+ -- 25 181
+ v. 23 191, 197, 230
+ -- 23, 27 157
+ -- 27 221
+ -- 30, 32 4
+
+COLOSSIANS.
+
+ i. 17 104
+ -- 18 157, 194
+ ii. 6 51
+ -- 9 188
+
+
+2 THESSALONIANS.
+
+ ii. 16 51
+
+
+1 TIMOTHY.
+
+ i. 15 87
+ iii. 15 4, 221
+
+
+2 TIMOTHY.
+
+ ii. 2 275
+
+
+TITUS.
+
+ i. 5 146
+ ii. 11 221
+ -- 14 221
+ iii. 10 261
+
+
+HEBREWS.
+
+ i. 3 104
+ xiii. 8 44
+ -- 20 104
+
+
+1 PETER.
+
+ ii. 25 221
+ v. 3 153
+ -- 10 51, 53, 74, 75
+
+
+2 PETER.
+
+ i. 4 197
+ -- 14 31
+ iii. 2, 3 230
+ -- 16 171
+
+
+JAMES.
+
+ i. 17 204
+
+
+1 JOHN.
+
+ i. 1 6
+ v. 6, 7 32
+
+
+JUDE.
+
+ 18 230
+
+
+APOCALYPSE.
+
+ ii. 27 76
+ iii. 2 53, 54
+ -- 7 13, 103
+ vii. 9 140
+ xvii. 14 103
+ xix. 15 76
+ xxii. 16 13
+
+LONDON:
+RICHARDSON AND SON, 172, FLEET STREET;
+9, CAPEL ST., DUBLIN; AND DERBY.
+
+ * * * * *
+TRANSCRIBER'S NOTES:
+
+Archaic spelling has been retained.
+Punctuation errors corrected without comment.
+Footnote markers in original book are inconsistent. Some come before
+ the reference cited, some after, some in the middle.
+oe ligature not in latin-1 character set, replaced with oe
+Apparent typesetting errors corrected as noted below:
+Pg 18 begun changed to began (in the last days He began)
+Pg 43 ensample changed to example (given you an example)
+
+
+
+
+
+
+End of the Project Gutenberg EBook of St. Peter, His Name and His Office, by
+Thomas W. Allies
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+Project Gutenberg's St. Peter, His Name and His Office, by Thomas W. Allies
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+Title: St. Peter, His Name and His Office
+ As set forth in holy scripture
+
+Author: Thomas W. Allies
+
+Release Date: November 27, 2011 [EBook #38147]
+
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+
+
+<h1>ST. PETER,</h1>
+
+
+<h2>HIS NAME AND HIS OFFICE,</h2>
+
+<h4>AS SET FORTH IN</h4>
+
+<h3>HOLY SCRIPTURE.</h3>
+
+<h4>BY</h4>
+
+<h3>THOMAS W. ALLIES, M.A.</h3>
+
+<h4>AUTHOR OF "THE SEE OF ST. PETER, THE ROCK OF THE CHURCH,"
+"A JOURNAL IN FRANCE," &amp;c.</h4>
+
+
+<h3>LONDON:</h3>
+<h3>RICHARDSON AND SON, 172, FLEET STREET;</h3>
+<h5>9, CAPEL STREET, DUBLIN; AND DERBY.</h5>
+<h5>MDCCCLII.</h5>
+
+
+<hr style="width: 65%;" />
+<h3>TO PETER,</h3>
+<h3>PRINCE OF THE APOSTLES,</h3>
+<h5>THE ROCK OF THE CHURCH,</h5>
+<h5>AGAINST WHICH THE GATES OF HELL SHALL NOT PREVAIL,</h5>
+<h5>THE BEARER OF THE KEYS,</h5>
+<h5>THE BINDER AND LOOSER ON EARTH AND IN HEAVEN,</h5>
+<h5>THE CONFIRMER OF HIS BRETHREN,</h5>
+<h5>THE SHEPHERD OF THE FOLD.</h5>
+
+<hr style="width: 65%;" />
+
+
+
+<h3><a name="PREFACE" id="PREFACE"></a>PREFACE.</h3>
+<hr style="width: 15%;" />
+
+<p>The present work took its rise, and is largely drawn,
+from the very learned Father Passaglia's "Commentary
+on the Prerogatives of St. Peter, Prince of the Apostles,
+as proved by the authority of Holy Writ," which was
+published in Latin, in 1850. The eighth and ninth chapters
+are, indeed, translations, respectively, of the twenty-seventh
+of his first book, and the first of his second
+book. And as to the rest, my obligations are more
+than I can specify. I owe, on the other hand, many
+excuses to Father Passaglia, for while I have only
+partially observed his order in treating the subject, I
+have considered his whole work as a treasure-house
+of learning, whence I might draw at my pleasure
+"things old and new," adapting them, as I thought good,
+to the needs of the Protestant mind, as familiar to me
+in England. Thus I have not scrupled to translate, to
+omit, or to insert matter of my own, according to my
+judgment. It seemed to me of paramount importance to
+present to the English reader the whole chain of scriptural
+<span class="pagenum"><a name="Page_viii" id="Page_viii">[Pg viii]</a></span>evidence for the Primacy and prerogatives of St.
+Peter. This chain of evidence is so strong, that, when
+I first saw it completely drawn out, it struck my own
+mind, brought up in the prejudices of Protestantism, with
+the force of a new revelation. I put to myself the
+question; is it possible that they who specially profess
+to draw their faith from the written Word of God,
+would refuse to acknowledge a doctrine set forth in Holy
+Scripture with at least as strong evidence as the Godhead
+of our Lord itself, if they could see it not broken up into
+morsels, like bits of glass reflecting a distorted and imperfect
+image, according to the fashion of citing separate
+texts without regard to the proportion of the faith, but
+presented in a complete picture on the mirror of God's
+Word? This picture is thus complete and perfect in Father
+Passaglia's work. Yet the form of that work, no less
+than its bulk, the scrupulous minuteness with which every
+opposite interpretation of so many adversaries in modern
+times is answered, as well as the fulness with which every
+part of the subject is treated, made me feel that a simple
+translation would not be tolerated by the impatience of a
+population, which has little time and less mind for studies
+of this character. I have pursued, therefore, the humble
+task of <i>popularising</i>, so far as I could, Father Passaglia's
+work, omitting, as I trust, no essential part of the argument,
+and grouping it under different combinations, each
+of which might be in turn presented to the eye, and so
+more readily embraced.</p>
+
+<p>The importance of the argument, as it affects the Papal
+Supremacy, which is but a summary of the whole cause at
+issue between Protestantism in every shape, and the Church
+of Christ, cannot be overrated. If St. Peter be already
+set forth in Scripture as the Head and Bond of the Apostolic<span class="pagenum"><a name="Page_ix" id="Page_ix">[Pg ix]</a></span>
+College, if he be delineated as the supreme Ruler
+who succeeds our Lord Himself in the visible government
+of His Church on earth, there becomes at once the strongest
+ground for expecting that such a Ruler will be continued
+as long as the Church herself lasts. Thus a guiding
+clue is given to us among all the following records of
+antiquity. Tradition and history become illuminated with
+a light which exhibits all objects in their due proportion
+and true grouping, when they are shown to be but the
+realisation of what the Incarnate Word, His Church's one
+only Lawgiver, decreed from the beginning, set forth not
+only in prophetic image, but distinct command, and stored
+up in words of such exceeding power, that they bear the
+whole weight of the kingdom of God, stretching through
+all ages and nations, without effort or pressure. And if
+ancient writers speak in no doubtful tone of St. Peter's
+prerogatives, yet clearer, more emphatic, and soul-piercing,
+as we should expect, are the words of God Himself, appealing
+in man's form to the mind and heart of man, whom
+He had created, and was come to redeem, and to knit into
+one eternal monarchy.</p>
+
+<p>A subsequent part of the argument, namely, that the
+Bishop of Rome <i>is</i> successor of St. Peter, has been treated
+by the author in another work, "The See of St. Peter the
+Rock of the Church, the Source of Jurisdiction, and the
+Centre of Unity," specially in the fifth section, which ought,
+logically, to be preceded by this treatise. It is there
+proved that not only the Christian Fathers, as individual
+writers and witnesses, but the ancient Church in her universal
+Councils, did, with one voice, from age to age, regard
+the Pope as sitting in St. Peter's chair, which is proof
+enough, and all that can in reason be demanded, that the<span class="pagenum"><a name="Page_x" id="Page_x">[Pg x]</a></span>
+prerogatives given to St Peter as Head of the Church
+were, in the belief of the Church, and in full accordance
+with our Lord's own promise,<a name="FNanchor_A_1" id="FNanchor_A_1"></a><a href="#Footnote_A_1" class="fnanchor">[A]</a> continued on to his successors,
+and are as imperishable as the life of the Church
+herself.</p>
+
+<p>21, North Bank, Regent's Park,
+September, 1852.</p>
+<p><span class="pagenum"><a name="Page_xi" id="Page_xi">[Pg xi]</a></span></p>
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_A_1" id="Footnote_A_1"></a><a href="#FNanchor_A_1"><span class="label">[A]</span></a> Matt. xvi. 18.&mdash;"Thou art Peter, and upon this rock I will build my Church, and the
+gates of hell shall not prevail against it," <i>i. e.</i>, as founded on that rock. The foundation
+and the superstructure coexist for ever.</p></div>
+</div>
+
+
+
+<h2>TABLE OF CONTENTS.</h2>
+<hr style="width: 25%;" />
+
+<h4>CHAPTER I.</h4>
+
+<h5>THE NAME OF PETER PROMISED, CONFERRED, AND EXPLAINED.</h5>
+
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="TOC Chapter I">
+<tr><td align="left">&nbsp; &nbsp;</td><td align="left">PAGE.</td></tr>
+<tr><td align="left">The Church the finished work of the Word Incarnate</td><td align="right"><a href="#Page_1">1</a></td></tr>
+<tr><td align="left">Unity and visibility enter into the Church's idea, as set forth in its several &nbsp;</td></tr>
+<tr><td align="left">&nbsp;&nbsp;types</td><td align="right"><a href="#Page_2">2</a></td></tr>
+<tr><td align="left">Visible headship also part of this idea</td><td align="right"><a href="#Page_5">5</a></td></tr>
+<tr><td align="left">Christ on earth in two capacities, as founder and ruler,&mdash;Double</td></tr>
+<tr><td align="left">&nbsp;&nbsp;selection among the disciples, first of twelve, then of one</td><td align="right"><a href="#Page_6">6</a></td></tr>
+<tr><td align="left">Statement of the question at issue in this treatise</td><td align="right"><a href="#Page_7">7</a></td></tr>
+<tr><td align="left">First mention of Peter, the name promised</td><td align="right"><a href="#Page_8">8</a></td></tr>
+<tr><td align="left">Meaning of the name, stone</td><td align="right"><a href="#Page_9">9</a></td></tr>
+<tr><td align="left">The name conferred</td><td align="right"><a href="#Page_11">11</a></td></tr>
+<tr><td align="left">Name explained, and promises attached</td><td align="right"><a href="#Page_12">12</a></td></tr>
+<tr><td align="left">Classes of names given in Scripture</td><td align="right"><a href="#Page_16">16</a></td></tr>
+<tr><td align="left">Parallel between Abraham and Peter</td><td align="right"><a href="#Page_17">17</a></td></tr>
+<tr><td align="left">Source of pre-eminence in both, association with Christ</td><td align="right"><a href="#Page_23">23</a></td></tr>
+<tr><td align="left">Instances of such association</td><td align="right"><a href="#Page_26">26</a></td></tr>
+<tr><td align="left">Interpretation of S. Chrysostome</td><td align="right"><a href="#Page_27">27</a></td></tr>
+<tr><td align="left">Summary</td><td align="right"><a href="#Page_28">28</a></td></tr>
+</table></div>
+
+<h4>CHAPTER II.</h4>
+
+<h5>EDUCATION AND FINAL DESIGNATION OF PETER TO BE THE RULER<br />
+WHO SHOULD CONFIRM HIS BRETHREN.</h5>
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="TOC Chapter II">
+<tr><td align="left">Education of Peter in the Theology and Economy</td><td align="right"><a href="#Page_29">29</a></td></tr>
+<tr><td align="left">Preference shown to him in witnessing the Transfiguration</td><td align="right"><a href="#Page_30">30</a></td></tr>
+<tr><td align="left">Also in the Agony; and the raising the daughter of Jairus</td><td align="right"><a href="#Page_32">32</a></td></tr>
+<tr><td align="left">The receivers of the didrachma come to Peter</td><td align="right"><a href="#Page_34">34</a></td></tr>
+<tr><td align="left">The answer of Christ, and what is involved in it</td><td align="right"><a href="#Page_35">35</a></td></tr>
+<tr><td align="left">Interpretation of our Lord's action by Origen and S. Chrysostome</td><td align="right"><a href="#Page_36">36</a></td></tr>
+<tr><td align="left">Question of the Apostles to which it leads</td><td align="right"><a href="#Page_37">37</a></td></tr>
+<tr><td align="left">Answer of our Lord, designating a thief</td><td align="right"><a href="#Page_38">38</a></td></tr>
+<tr><td align="left">Our Lord in two capacities; 1, as Founder, 2, as Ruler of the Church</td><td align="right"><a href="#Page_43">43</a></td></tr>
+<tr><td align="left">The Church unchangeable in her form</td><td align="right"><a href="#Page_44">44</a></td></tr>
+<tr><td align="left">She had one ruler from the beginning.&mdash;Immense and continually growing&nbsp;&nbsp;</td></tr>
+<tr><td align="left">&nbsp;&nbsp;importance of this our ruler</td><td align="right"><a href="#Page_45">45</a></td></tr>
+<tr><td align="left">The Primacy which He designated, one of real power</td><td align="right"><a href="#Page_47">47</a></td></tr>
+<tr><td align="left">Translation of the discourse to Peter</td><td align="right"><a href="#Page_48">48</a></td></tr>
+<tr><td align="left">Confirming used of the three Divine Persons</td><td align="right"><a href="#Page_51">51</a></td></tr>
+<tr><td align="left">Nature of the charge, Confirm thy brethren</td><td align="right"><a href="#Page_52">52</a></td></tr>
+<tr><td align="left">Meaning of the term confirm</td><td align="right"><a href="#Page_53">53</a></td></tr>
+<tr><td align="left">Scope and harmony of our Lord's discourse in Luke xxii</td><td align="right"><a href="#Page_56">56</a></td></tr>
+<tr><td align="left">Corollaries from the charge to confirm the brethren </td><td align="right"><a href="#Page_59">59-63</a></td></tr>
+</table></div>
+
+<p><span class="pagenum"><a name="Page_xii" id="Page_xii">[Pg xii]</a></span></p>
+<h4>CHAPTER III.</h4>
+
+<h5>THE INVESTITURE OF PETER.</h5>
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="TOC Chapter III">
+<tr><td align="left">What our Lord had done up to His resurrection</td><td align="right"><a href="#Page_64">64</a></td></tr>
+<tr><td align="left">Further disposition of powers after His resurrection</td><td align="right"><a href="#Page_65">65</a></td></tr>
+<tr><td align="left">Special care to prove the resurrection to Peter</td><td align="right"><a href="#Page_66">66</a></td></tr>
+<tr><td align="left">Fulfilment of the Lord's promises to the Twelve, in the bestowal of their</td></tr>
+<tr><td align="left">&nbsp;&nbsp;legislative, judicial, and executive powers</td><td align="right"><a href="#Page_68">68</a></td></tr>
+<tr><td align="left">Subsequent exercise of these powers by the Twelve</td><td align="right"><a href="#Page_69">69</a></td></tr>
+<tr><td align="left">Fulfilment of the special promises to Peter in the bestowal of the</td></tr>
+<tr><td align="left">l&nbsp;&nbsp;egislative, judicial, and executive powers of the Primacy</td><td align="right"><a href="#Page_70">70</a></td></tr>
+<tr><td align="left">Force of the Lord's title, the Shepherd</td><td align="right"><a href="#Page_72">72</a></td></tr>
+<tr><td align="left">Importance and extent of the charge conveyed by this title</td><td align="right"><a href="#Page_74">74</a></td></tr>
+<tr><td align="left">Force of the circumstances under which it is conveyed</td><td align="right"><a href="#Page_76">76</a></td></tr>
+<tr><td align="left">S. Ambrose, S. Chrysostome, Theophylact, S. Leo, and S. Basil on the text&nbsp;&nbsp;</td><td align="right"><a href="#Page_79">79</a></td></tr>
+<tr><td align="left">S. Cyprian adds the Primacy to the Apostolic equality</td><td align="right"><a href="#Page_81">81</a></td></tr>
+<tr><td align="left">Force of Follow thou Me</td><td align="right"><a href="#Page_82">82</a></td></tr>
+</table></div>
+
+
+
+<h4>CHAPTER IV.</h4>
+
+<h5>CORRESPONDENCE AND EQUIVALENCE OF THE GREAT TEXTS CONCERNING PETER.</h5>
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="TOC Chapter IV">
+<tr><td align="left">Difference in the mode of speaking of persons indicates a difference of</td></tr>
+<tr><td align="left">&nbsp;&nbsp;rank&mdash;The phrase, a person "and they that were with him."</td><td align="right"><a href="#Page_84">84</a></td></tr>
+<tr><td align="left">S. Peter first in all the Apostolic catalogues</td><td align="right"><a href="#Page_86">86</a></td></tr>
+<tr><td align="left">Synthetical view of the whole evidence</td><td align="right"><a href="#Page_89">89</a></td></tr>
+<tr><td align="left">Distinct spheres of S. Peter and S. John</td><td align="right"><a href="#Page_91">91</a></td></tr>
+<tr><td align="left">Peter wrought into the whole Gospel history</td><td align="right"><a href="#Page_92">92</a></td></tr>
+<tr><td align="left">The Primacy defined by the three great texts: first, Matt. xvi. 18</td><td align="right"><a href="#Page_94">94</a></td></tr>
+<tr><td align="left">Paraphrase of Matt. xvi. 18</td><td align="right"><a href="#Page_95">95</a></td></tr>
+<tr><td align="left">Corollaries from it</td><td align="right"><a href="#Page_96">96</a></td></tr>
+<tr><td align="left">Our Lord's answer to the question, who was the greatest?</td><td align="right"><a href="#Page_100">100</a></td></tr>
+<tr><td align="left">The text, confirm thy brethren</td><td align="right"><a href="#Page_101">101</a></td></tr>
+<tr><td align="left">Our Lord's conduct to Peter, after His resurrection, the counter part to</td></tr>
+<tr><td align="left">&nbsp;&nbsp;that before it.&mdash;Comparison of what is given to the Apostles, and what&nbsp;&nbsp;</td></tr>
+<tr><td align="left">&nbsp;&nbsp;to Peter</td><td align="right"><a href="#Page_102">102</a></td></tr>
+<tr><td align="left">The joint force, identity, and reciprocal relations of the three texts&nbsp; &nbsp; </td><td align="right"><a href="#Page_104">104</a></td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;1. They are appropriated to Peter only.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;2. Priority of time is assigned to him.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;3. Their equivalence.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;4. They indicate a sovereign and independent authority.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;5. Their definiteness.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;6. The ordinary government of the Church contained in them.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;7. Peter made in them the <i>continuous</i> principle of power.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;8. Peter made the type and efficient cause of visible unity.</td></tr>
+<tr><td align="left">These conclusions borne out by Cassian in Gaul</td><td align="right"><a href="#Page_111">111</a></td></tr>
+<tr><td align="left">By Maximus of Turin, in Italy</td><td align="right"><a href="#Page_112">112</a></td></tr>
+<tr><td align="left">By S. Isidore in Spain, and summed up by Pope Gregory II.</td><td align="right"><a href="#Page_113">113</a></td></tr>
+</table></div>
+
+<p><span class="pagenum"><a name="Page_xiii" id="Page_xiii">[Pg xiii]</a></span></p>
+
+<h4>CHAPTER V.</h4>
+
+<h5>PETER'S PRIMACY AS EXHIBITED IN THE ACTS.</h5>
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="TOC Chapter V">
+<tr><td align="left">Division of the Acts into history of the Church universal, and of S. Paul</td></tr>
+<tr><td align="left">&nbsp;&nbsp;in particular</td><td align="right"><a href="#Page_114">114</a></td></tr>
+<tr><td align="left">Gospels, history of the Head; Acts, of the Body</td><td align="right"><a href="#Page_115">115</a></td></tr>
+<tr><td align="left">Execution of Christ's promises declaratory of their enactment</td><td align="right"><a href="#Page_116">116</a></td></tr>
+<tr><td align="left">General proof of this as to the Primacy in the Acts</td><td align="right"><a href="#Page_117">117</a></td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;1. Peter oftener mentioned than all the rest put together.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;2. The leading part assigned to him.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;3. Peter mentioned directly; the rest obliquely</td><td align="right"><a href="#Page_118">118</a></td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;4. Peter answers for all the Apostles</td><td align="right"><a href="#Page_119">119</a></td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;5. Luke records Peter's actions and speeches in full.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;6. The first part of the Acts may be called the history of Peter</td><td align="right"><a href="#Page_120">120</a></td></tr>
+<tr><td align="left">I. Particular proof&mdash;Election of a new Apostle</td><td align="right"><a href="#Page_122">122</a></td></tr>
+<tr><td align="left">S. Chrysostome's comment on this</td><td align="right"><a href="#Page_124">124</a></td></tr>
+<tr><td align="left">Peter's conduct in defending the rest on the day of Pentecost</td><td align="right"><a href="#Page_125">125</a></td></tr>
+<tr><td align="left">Third and fourth speech of Peter.&mdash;Summary of the first four chapters</td><td align="right"><a href="#Page_128">128</a></td></tr>
+<tr><td align="left">II. Proof from junction of authoritative teaching and miracles</td><td align="right"><a href="#Page_129">129</a></td></tr>
+<tr><td align="left">Resemblance between Peter's miracles and Christ's</td><td align="right"><a href="#Page_131">131</a></td></tr>
+<tr><td align="left">Peter the chief figure among the Apostles as Christ before</td><td align="right"><a href="#Page_133">133</a></td></tr>
+<tr><td align="left">III. Peter presides over the different steps in propagating the Church</td><td align="right"><a href="#Page_134">134</a></td></tr>
+<tr><td align="left">Peter's part in the conversion of Samaria</td><td align="right"><a href="#Page_135">135</a></td></tr>
+<tr><td align="left">IV. Peter receiving the Gentiles in the person of Cornelius</td><td align="right"><a href="#Page_137">137</a></td></tr>
+<tr><td align="left">Things to be noted in this reception concerning Peter.&mdash;Peter murmured</td></tr>
+<tr><td align="left">&nbsp;&nbsp;against by some of the circumcision</td><td align="right"><a href="#Page_142">142</a></td></tr>
+<tr><td align="left">S. Chrysostome and S. Gregory upon his conduct</td><td align="right"><a href="#Page_143">143</a></td></tr>
+<tr><td align="left">V. S. Peter exercising supreme judicial power over Ananias</td><td align="right"><a href="#Page_144">144</a></td></tr>
+<tr><td align="left">VI. S. Peter exercising supreme visitatorial power</td><td align="right"><a href="#Page_145">145</a></td></tr>
+<tr><td align="left">VII. S. Peter's supreme legislative authority in council</td><td align="right"><a href="#Page_147">147</a></td></tr>
+<tr><td align="left">The consent and joint action of others do not impugn the supremacy</td><td align="right"><a href="#Page_148">148</a></td></tr>
+<tr><td align="left">Tertullian's testimony as to his authority here, and that of S. Jerome and</td></tr>
+<tr><td align="left">&nbsp;&nbsp;Theodoret</td><td align="right"><a href="#Page_150">150</a></td></tr>
+<tr><td align="left">VIII. Contrast between the mode in which the imprisonment of Peter,</td></tr>
+<tr><td align="left">&nbsp;&nbsp;and that of James and Paul is mentioned</td><td align="right"><a href="#Page_151">151</a></td></tr>
+<tr><td align="left">Summary of the testimony to Peter in the Acts</td><td align="right"><a href="#Page_153">153</a></td></tr>
+<tr><td align="left">His Primacy magisterial, judicial, and legislative.&mdash;Its institution</td></tr>
+<tr><td align="left">&nbsp;&nbsp;compared with its exercise</td><td align="right"><a href="#Page_154">154</a></td></tr>
+<tr><td align="left">No opposition offered to it</td><td align="right"><a href="#Page_155">155</a></td></tr>
+<tr><td align="left">The mystical headship contrasted with the visible</td><td align="right"><a href="#Page_157">157</a></td></tr>
+</table></div>
+<p><span class="pagenum"><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span></p>
+
+
+<h4>CHAPTER VI.</h4>
+
+<h5>TESTIMONY OF S. PAUL TO S. PETER'S PRIMACY.</h5>
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="TOC Chapter VI">
+<tr><td align="left">Detailed mention of the Primacy not to be expected in S. Paul's</td></tr>
+<tr><td align="left">&nbsp;&nbsp;Epistles: but an incidental one occurs often</td><td align="right"><a href="#Page_159">159</a></td></tr>
+<tr><td align="left">Four notices of Peter in 1 Ep. to Cor.</td><td align="right"><a href="#Page_160">160</a></td></tr>
+<tr><td align="left">Paul's visit to Peter Gal. i. 16</td><td align="right"><a href="#Page_162">162</a></td></tr>
+<tr><td align="left">Theodoret, Chrysostome, Tertullian, Mar. Victorinus, Ambrosiaster, S.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;Jerome, S. Thomas Cant. on this passage</td><td align="right"><a href="#Page_163">163</a></td></tr>
+<tr><td align="left">Paul's second visit.&mdash;Parallel between Peter with James and John on</td></tr>
+<tr><td align="left">&nbsp;&nbsp;the one hand, and Paul with Barnabas and Titus on the other</td><td align="right"><a href="#Page_165">165</a></td></tr>
+<tr><td align="left">The censure of Peter by Paul, Gal. ii.</td><td align="right"><a href="#Page_169">169</a></td></tr>
+<tr><td align="left">S. Chrysostome's and S. Jerome's remarks</td><td align="right"><a href="#Page_170">170</a></td></tr>
+<tr><td align="left">Misuse of this passage by ancient and modern heretics</td><td align="right"><a href="#Page_171">171</a></td></tr>
+<tr><td align="left">Contrast of the three ancient interpretations with those of modern heretics</td><td align="right"><a href="#Page_172">172</a></td></tr>
+<tr><td align="left">Fundamental opposition between the Fathers and the Reformers</td><td align="right"><a href="#Page_176">176</a></td></tr>
+</table></div>
+
+
+<h4>CHAPTER VII.</h4>
+
+<h5>THE PRIMACY OF PETER INVOLVED IN THE FOURFOLD UNITY OF CHRIST'S KINGDOM.</h5>
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="TOC Chapter VII">
+<tr><td align="left">The person of the God-man the principle of headship in the Church</td><td align="right"><a href="#Page_178">178</a></td></tr>
+<tr><td align="left">Testimony of the Fathers to this</td><td align="right"><a href="#Page_179">179</a></td></tr>
+<tr><td align="left">Fourfold unity resulting from this headship</td><td align="right"><a href="#Page_181">181</a></td></tr>
+<tr><td align="left">First unity of mystical influx</td><td align="right"><a href="#Page_182">182</a></td></tr>
+<tr><td align="left">The second unity of charity, whose efficient principle is the Holy Spirit.</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&mdash;Third unity of faith, whose efficient principle is the Holy Spirit</td></tr>
+<tr><td align="left">&nbsp;&nbsp;acting through the visible hierarchy</td><td align="right"><a href="#Page_183">183</a></td></tr>
+<tr><td align="left">Set forth by S. Paul also</td><td align="right"><a href="#Page_185">185</a></td></tr>
+<tr><td align="left">Headship of mystical influx does not obviate the creation of an external</td></tr>
+<tr><td align="left">&nbsp;&nbsp;hierarchy</td><td align="right"><a href="#Page_188">188</a></td></tr>
+<tr><td align="left">Fourth unity of visible headship.&mdash;This the root and efficient principle of</td></tr>
+<tr><td align="left">&nbsp;&nbsp;the visible hierarchy</td><td align="right"><a href="#Page_190">190</a></td></tr>
+<tr><td align="left">The one body is complete</td><td align="right"><a href="#Page_192">192</a></td></tr>
+<tr><td align="left">The unity of a college not sufficient to express our Lord's personal unity</td><td align="right"><a href="#Page_193">193</a></td></tr>
+<tr><td align="left">Positive teaching corresponds to the inherent notion of the Church</td><td align="right"><a href="#Page_194">194</a></td></tr>
+<tr><td align="left">The Father in the holy Trinity what Peter's see is in the Church</td><td align="right"><a href="#Page_195">195</a></td></tr>
+<tr><td align="left">Summary of this fourfold unity</td><td align="right"><a href="#Page_196">196</a></td></tr>
+<tr><td align="left">Importance of S. Peter's office hence resulting</td><td align="right"><a href="#Page_197">197</a></td></tr>
+</table></div>
+
+<p><span class="pagenum"><a name="Page_xv" id="Page_xv">[Pg xv]</a></span></p>
+<h4>CHAPTER VIII.</h4>
+
+<h5>SUMMARY OF THE PROOF GIVEN FOR S. PETER'S PRIMACY.</h5>
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="TOC Chapter VIII">
+<tr><td align="left">Points in question, <i>generally</i>, inequality in the Apostolic College:</td></tr>
+<tr><td align="left">&nbsp;&nbsp;<i>specially</i>, the appointment of one over the rest; resolution of these tried</td></tr>
+<tr><td align="left">&nbsp;&nbsp; by four examinations:&mdash;1. Into the words and acts of Christ; which relate</td></tr>
+<tr><td align="left">&nbsp;&nbsp;to the Apostles.&mdash;2. Into those which seem to mark the institution of</td></tr>
+<tr><td align="left">&nbsp;&nbsp;a singular authority.&mdash;3. Into the mode of writing used by the</td></tr>
+<tr><td align="left">&nbsp;&nbsp;evangelists.&mdash;4. Into the history of the rising Church.&mdash;A</td></tr>
+<tr><td align="left">&nbsp;&nbsp;concurrence of these four points would prove the two questions</td><td align="right"><a href="#Page_200">200</a></td></tr>
+<tr><td align="left">The analysis of what has been written shows this concurrence</td><td align="right"><a href="#Page_201">201</a></td></tr>
+<tr><td align="left">Twelve arguments from what has been written, proving the inequality of</td></tr>
+<tr><td align="left">&nbsp;&nbsp;the Apostolic college, and Peter's Primacy</td><td align="right"><a href="#Page_203">203</a></td></tr>
+<tr><td align="left">What is the force and nature of the Primacy.&mdash;Six proofs establishing</td></tr>
+<tr><td align="left">&nbsp;&nbsp;this to consist in superior jurisdiction</td><td align="right"><a href="#Page_209">209</a></td></tr>
+<tr><td align="left">Enquiry into the end and purpose of the Primacy: for the knowledge of</td></tr>
+<tr><td align="left">&nbsp;&nbsp;the intention and purpose equivalent at least to a <i>negative</i> rule,</td></tr>
+<tr><td align="left">&nbsp;&nbsp;ascertaining what <i>must</i> be given to it</td><td align="right"><a href="#Page_212">212</a></td></tr>
+<tr><td align="left">Three classes of reasons, typical, analogical, and real, ascertain for us this</td></tr>
+<tr><td align="left">&nbsp;&nbsp;purpose.&mdash;1. Typical. Parallel of Peter with Abraham and its results</td><td align="right"><a href="#Page_213">213</a></td></tr>
+<tr><td align="left">Parallel of Peter with Judah and its results</td><td align="right"><a href="#Page_214">214</a></td></tr>
+<tr><td align="left">ii. Analogical. Analogy of body, house, kingdom, city, and fold, and its</td></tr>
+<tr><td align="left">&nbsp;&nbsp;results.&mdash;And of universal, and each particular Church on one hand,</td></tr>
+<tr><td align="left">&nbsp;&nbsp;and Primate and bishops on the other</td><td align="right"><a href="#Page_217">217</a></td></tr>
+<tr><td align="left">iii. Real, whether educed from texts containing the institution of the</td></tr>
+<tr><td align="left">&nbsp;&nbsp;Primacy, or from the inherent properties of the Church.&mdash;1. Educed</td></tr>
+<tr><td align="left">&nbsp;&nbsp;from texts</td><td align="right"><a href="#Page_219">219</a></td></tr>
+<tr><td align="left">2. Educed from properties of the Church; <i>first</i>, its <i>identity</i>; <i>secondly</i>, its</td></tr>
+<tr><td align="left">&nbsp;&nbsp;<i>unity</i>; <i>thirdly</i>, its <i>catholicity</i>; scriptural setting forth of unity</td><td align="right"><a href="#Page_220">220</a></td></tr>
+<tr><td align="left">Further illustration from Protestant opinions of the Church's unity.&mdash;</td></tr>
+<tr><td align="left">A. First, that of Anglicans, of unity in particular Churches, but not in</td></tr>
+<tr><td align="left">&nbsp;&nbsp;the universal Church, represented by Dodwell</td><td align="right"><a href="#Page_222">222</a></td></tr>
+<tr><td align="left">B. Second opinion, set forth by Vitringa, of distinction between the</td></tr>
+<tr><td align="left">&nbsp;&nbsp;necessity of internal and that of external unity</td><td align="right"><a href="#Page_225">225</a></td></tr>
+<tr><td align="left">C. Third opinion, of agreement in fundamentals</td><td align="right"><a href="#Page_232">232</a></td></tr>
+<tr><td align="left">Two causes of this being held, one theoretical, the other practical.&mdash;The</td></tr>
+<tr><td align="left">&nbsp;&nbsp;former stated</td><td align="right"><a href="#Page_233">233</a></td></tr>
+<tr><td align="left">The practical cause</td><td align="right"><a href="#Page_234">234</a></td></tr>
+<tr><td align="left">Reasons educed, <i>thirdly</i>, from the <i>Catholicity</i> of the Church, with which</td></tr>
+<tr><td align="left">&nbsp;&nbsp;the Primacy is bound up.&mdash;Catholicity has two parts, one <i>material</i> and</td></tr>
+<tr><td align="left">&nbsp;&nbsp;one <i>formal</i></td><td align="right"><a href="#Page_236">236</a></td></tr>
+<tr><td align="left">The <i>material</i> part, amplitude and extension.&mdash;The <i>formal</i> part, not only</td></tr>
+<tr><td align="left">&nbsp;&nbsp;negative, but affirmative.&mdash;<i>Negative</i>, as expelling from the one true</td></tr>
+<tr><td align="left">&nbsp;&nbsp;Church all heretics and schismatics: testimonies to it</td><td align="right"><a href="#Page_237">237</a></td></tr>
+<tr><td align="left"><i>Affirmative</i>, at making a coherent body with members and articulations</td><td align="right"><a href="#Page_238">238</a></td></tr>
+<tr><td align="left">Testimonies to the <i>mode</i> of this coherence, in Irenæus, Cyprian, and</td></tr>
+<tr><td align="left">&nbsp;&nbsp;Tertullian, and the other Fathers, summed up in S. Leo</td><td align="right"><a href="#Page_239">239</a></td></tr>
+<tr><td align="left">Hence answers to the question whether the doctrine of S. Peter's Primacy</td></tr>
+<tr><td align="left">&nbsp;&nbsp;is contained in the creed.&mdash;It is involved in one Catholic Church</td><td align="right"><a href="#Page_243">243</a></td></tr>
+</table></div>
+
+<p><span class="pagenum"><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span></p>
+<h4>CHAPTER IX.</h4>
+
+<h5>THE NATURE, MULTIPLICITY, AND FORCE OF PROOF FOR S. PETER'S PRIMACY.</h5>
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="TOC Chapter IX">
+<tr><td align="left">Different sorts of proof.&mdash;1. The principal here used, and the subsidiary.&mdash;Their</td></tr>
+<tr><td align="left">&nbsp;&nbsp;joint force</td><td align="right"><a href="#Page_246">246</a></td></tr>
+<tr><td align="left">Hence, I. The nature of the answer required to it.&mdash;2. The proof, if unanswered,</td></tr>
+<tr><td align="left">&nbsp;&nbsp;demonstrates the Primacy to be revealed</td><td align="right"><a href="#Page_247">247</a></td></tr>
+<tr><td align="left">3. Enquiry into the <i>certitude</i> of the proof used</td><td align="right"><a href="#Page_248">248</a></td></tr>
+<tr><td align="left">I. Force of the proof <i>in itself</i> and <i>absolutely</i>.&mdash;Two conditions requisite,</td></tr>
+<tr><td align="left">&nbsp;&nbsp;and here found, authenticity of the documents, and clearness of their</td></tr>
+<tr><td align="left">&nbsp;&nbsp;evidence.&mdash;Number and harmony of scriptural testimonies to the Primacy</td><td align="right"><a href="#Page_249">249</a></td></tr>
+<tr><td align="left">The parallel of Julius Cæsar</td><td align="right"><a href="#Page_250">250</a></td></tr>
+<tr><td align="left">Collateral proof, supporting that of the holy Scriptures, so that the whole</td></tr>
+<tr><td align="left">&nbsp;&nbsp;consists in the harmony of these four:&mdash;1. Scriptural documents.&mdash;</td></tr>
+<tr><td align="left">&nbsp;&nbsp;2. Ancient witnesses.&mdash;3. Analogy.&mdash;4. Facts of Christian history, in fourteen</td></tr>
+<tr><td align="left">&nbsp;&nbsp;distinct classes</td><td align="right"><a href="#Page_251">251</a></td></tr>
+<tr><td align="left">Prodigious force of this compound proof</td><td align="right"><a href="#Page_256">256</a></td></tr>
+<tr><td align="left">No counter religious system producible by Greek, Anglican, or pure Protestant,</td></tr>
+<tr><td align="left">&nbsp;&nbsp;but mere negation and objection</td><td align="right"><a href="#Page_257">257</a></td></tr>
+<tr><td align="left">II. Force of the proof <i>comparatively</i> with other doctrines: comparison</td></tr>
+<tr><td align="left">&nbsp;&nbsp;with the texts on which Anglicans, Lutherans, and Calvinists severally</td></tr>
+<tr><td align="left">&nbsp;&nbsp;rely</td><td align="right"><a href="#Page_259">259</a></td></tr>
+<tr><td align="left">Retort that all but Catholics are opposed to our interpretation; answer,</td></tr>
+<tr><td align="left">&nbsp;&nbsp;that from Catholics alone we are to gather the truth</td><td align="right"><a href="#Page_260">260</a></td></tr>
+<tr><td align="left">Yet all protestants not agreed in opposing our interpretation and reasons</td></tr>
+<tr><td align="left">&nbsp;&nbsp;why their opposition is of little moment</td><td align="right"><a href="#Page_261">261</a></td></tr>
+<tr><td align="left">Compare, likewise, opposition to the Church in the fourth, fifth, and</td></tr>
+<tr><td align="left">&nbsp;&nbsp;sixth centuries</td><td align="right"><a href="#Page_264">264</a></td></tr>
+<tr><td align="left">And again the conduct of Lutherans and Anglicans in maintaining their</td></tr>
+<tr><td align="left">&nbsp;&nbsp;own distinctive texts.&mdash;But what, then, are the true criteria of documentary</td></tr>
+<tr><td align="left">&nbsp;&nbsp;evidence? They are four:&mdash;</td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;Internal {and immediate &nbsp;{4. Verbal.</td></tr>
+<tr><td align="left"><span style="margin-left: 4em;">{&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; {2. Real.</span></td></tr>
+<tr><td align="left"><span style="margin-left: 4em;">{and remote&nbsp; &nbsp; &nbsp; &nbsp;&nbsp;&nbsp;3. Analogical.</span></td></tr>
+<tr><td align="left">&nbsp;&nbsp;&nbsp;&nbsp;External &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;4. Agreement of witnesses&nbsp;&nbsp;</td><td align="right"><a href="#Page_265">265</a></td></tr>
+<tr><td align="left">1. Comparison carried through <i>verbal</i> criterion, between the texts alleged</td></tr>
+<tr><td align="left">&nbsp;&nbsp;by us, and those of Lutherans, Anglicans, and Calvinists</td><td align="right"><a href="#Page_266">266</a></td></tr>
+<tr><td align="left">2. And through the <i>real</i> criterion, or that of the subject matter, greater</td></tr>
+<tr><td align="left">&nbsp;&nbsp;in the proofs for Peter's prerogatives than in those for the real presence,</td></tr>
+<tr><td align="left">&nbsp;&nbsp;or the Divinity of Christ, on account of the difficulty of grasping</td></tr>
+<tr><td align="left">&nbsp;&nbsp;the object in the latter cases</td><td align="right"><a href="#Page_267">267</a></td></tr>
+<tr><td align="left">As to the superiority of bishops over presbyters, the proof severed from</td></tr>
+<tr><td align="left">&nbsp;&nbsp;that of the Primacy sinks into nothing: considered with it, it is of the</td></tr>
+<tr><td align="left">&nbsp;&nbsp;same character, but weaker</td><td align="right"><a href="#Page_268">268</a></td></tr>
+<tr><td align="left">Accordingly, the criterion from the subject matter is stronger for Peter's</td></tr>
+<tr><td align="left">&nbsp;&nbsp;Primacy, than for the superiority of bishops over presbyters, for the</td></tr>
+<tr><td align="left">&nbsp;&nbsp;real presence, and for the Divinity of Christ.&mdash;Sum of both these criteria,</td></tr>
+<tr><td align="left">&nbsp;&nbsp;verbal and real, in favour of Peter's Primacy, over these three</td></tr>
+<tr><td align="left">&nbsp;&nbsp;doctrines</td><td align="right"><a href="#Page_270">270</a></td></tr>
+<tr><td align="left">Appeal hence arising to Lutherans, Anglicans, and Calvinists.&mdash;Comparison</td></tr>
+<tr><td align="left">&nbsp;&nbsp;with the inferior evidence for other received doctrines</td><td align="right"><a href="#Page_271">271</a></td></tr>
+<tr><td align="left">3. The third <i>criterion</i> of analogy: force of this in favour of Peter's Primacy</td></tr>
+<tr><td align="left">&nbsp;&nbsp;from three heads:&mdash;1. The divine institution of bishops.&mdash;2. The</td></tr>
+<tr><td align="left">&nbsp;&nbsp;unity of the Church.&mdash;3. The Catholicity of the Church</td><td align="right"><a href="#Page_272">272</a></td></tr>
+<tr><td align="left">4. Fourth criterion of witnesses.&mdash;Immense force of this criterion, both</td></tr>
+<tr><td align="left">&nbsp;&nbsp;as stated by the fathers, and shewn by Protestants in their own conduct</td><td align="right"><a href="#Page_274">274</a></td></tr>
+<tr><td align="left">Witnesses unanimous in favour of the Primacy</td><td align="right"><a href="#Page_277">277</a></td></tr>
+</table></div>
+
+<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p>
+
+
+
+
+<hr style="width: 65%;" />
+<h2><a name="ST_PETER" id="ST_PETER"></a>ST. PETER,</h2>
+
+<h3>HIS NAME AND HIS OFFICE,</h3>
+
+<h3>AS SET FORTH</h3>
+
+<h3>In Holy Scripture.</h3>
+
+
+<hr style="width: 65%;" />
+
+<h2><a name="CHAPTER_I" id="CHAPTER_I"></a>CHAPTER I.</h2>
+
+<h3>THE NAME OF PETER PROMISED, CONFERRED, AND EXPLAINED.</h3>
+
+
+<p>Our Lord tells us that He came upon earth to "finish a
+work;" and He likewise tells us what that work was, the
+setting up a living society of men, who should dwell in Him
+and He in them; on whom His Spirit should rest, with whom
+His presence should abide, until the consummation of all
+things. For, the evening before His passion, "lifting up
+His eyes to heaven, He said: Father, the hour is come. *
+* * I have glorified Thee on the earth: I have finished
+the work which Thou gavest Me to do. * * I have
+manifested Thy name to the men whom Thou hast given Me
+out of the world. Thine they were, and to Me Thou gavest
+them; and they have kept Thy word. * Holy Father,
+keep them in Thy name, whom Thou has given Me; that
+they may be one, as We also are. While I was with them I
+kept them in Thy name.&mdash;And now I come to Thee.&mdash;I
+pray not that Thou shouldest take them out of the world,
+but that Thou shouldest keep them from evil. * * As
+Thou hast sent me into the world, I also have sent them<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span>
+into the world. And for them do I sanctify Myself, that
+they also may be sanctified in truth. And not for them
+only do I pray, but for those also who through their word
+shall believe in Me; that they all may be one, as Thou,
+Father, in Me, and I in Thee; that they also may be one
+in Us; that the world may believe that Thou hast sent Me.
+And the glory which Thou hast given to Me, I have given
+to them, that they may be one, as We also are one. I in
+them, and Thou in Me; that they may be made perfect in
+one; and the world may know that Thou hast sent Me, and
+hast loved them as Thou hast loved Me. * * And I have
+made known Thy name to them, and will make it known;
+that the love wherewith Thou hast loved Me may be in
+them, and I in them."<a name="FNanchor_1_2" id="FNanchor_1_2"></a><a href="#Footnote_1_2" class="fnanchor">[1]</a></p>
+
+<p>In these terms the Eternal Word condescends to declare
+to us that the fruit of His Incarnation, the "finished work"
+which His Father had given Him to do, was the establishment
+of a society whose unity in "truth" and "love" should
+be so perfect, that He exemplifies it by the indwelling in
+each other of the Divine Persons; which should be perpetual
+and visible for ever, so that the world by it and in it
+should recognise His own mission, and believe in the Sender;
+and that the dowry of this society, thus perpetually visible,
+should be the equally perpetual possession of truth&mdash;the
+revelation of God's will&mdash;and of love, which is conformity to
+it. And He based these unexampled promises on no less a
+guarantee than the Almighty Power and ineffable Goodness
+of His Father, witnessed by His own dwelling amongst us
+in our flesh.</p>
+
+<p>Elsewhere He termed this society His Church, declared
+that He would <a name="FNanchor_2_3" id="FNanchor_2_3"></a><a href="#Footnote_2_3" class="fnanchor">[2]</a>"build it on a rock, and that the gates of hell
+should not prevail against it."</p>
+
+<p><span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span></p><p>He told those whom He had set over it to go forth in His
+name, and to teach all nations whatsoever He had commanded
+them, adding the solemn engagement on His own
+part, <a name="FNanchor_3_4" id="FNanchor_3_4"></a><a href="#Footnote_3_4" class="fnanchor">[3]</a>"Behold, I am with you all days, even to the consummation
+of the world."</p>
+
+<p>His whole teaching is full of reference to it, setting forth
+its nature with every variety of illustration, enfolding it, as
+it were, with an exuberance of divine charity.</p>
+
+<p>But two conceptions run through every illustration, and
+are involved in its primary idea, nay, as this was the finished
+work of His Incarnation, so are they found in His adorable
+Person, from which His work springs. These conceptions
+are Unity and Visibility.</p>
+
+<p>As the mystery of the Incarnation consists in the union
+of the divine and human natures, in one Person, and in the
+assumption of a body, that is, matter, by the one uncreated,
+incomprehensible, and invisible Being, whereby He becomes
+visible, so Unity and Visibility are the unfailing marks of His
+Church, and enter into every image of it, in such a manner
+that without them the image loses its point and significancy.</p>
+
+<p>Accordingly He proclaims the Church which He was
+founding to be "the Kingdom of God," and "the Kingdom
+of Heaven," thus bringing before us the conceptions of order,
+government, power, headship on the one hand, dependence
+on the other, and a host of mutual relations between the
+Sovereign and the people, significantly remarking that "a
+kingdom which is divided against itself must fall." Now, a
+kingdom without unity is a contradiction in terms, and a
+kingdom of God on earth, which cannot be seen, would be
+for spirits and not for men.</p>
+
+<p>So He calls it a <a name="FNanchor_4_5" id="FNanchor_4_5"></a><a href="#Footnote_4_5" class="fnanchor">[4]</a>"city seated on a mountain," which
+"cannot be hid," answering to His prophet's words, "the
+<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span>city of the great King," "His rest, and His habitation for
+ever." Here again are embodied the notions of order,
+government, conspicuous majesty, impregnable strength.</p>
+
+<p>Thus He inspires His apostle to call it <a name="FNanchor_5_6" id="FNanchor_5_6"></a><a href="#Footnote_5_6" class="fnanchor">[5]</a>"the house of
+God, the pillar and ground of the truth." The house must
+have its head, the family their father; the knowledge of
+that father's will is the truth which rests upon the family
+as its support and pillar. Outside of the family that knowledge
+may be lost, together with the will to obey the father
+and to love him; but within it is a living tradition, "familiar
+to the ear as household words." As long as the Master
+and the Father is there, a perpetual light from His face is
+there too upon His children and His servants. Divide the
+house, or corrupt its internal life, and the idea of the house
+is destroyed; while an invisible house is an absurdity.</p>
+
+<p>Again, the Lord, calling Himself <a name="FNanchor_6_7" id="FNanchor_6_7"></a><a href="#Footnote_6_7" class="fnanchor">[6]</a>"the Good Shepherd,
+who giveth His life for the sheep," terms His Church the
+sheepfold, and declares that as there is one shepherd, so
+there must be one fold.</p>
+
+<p>But, rising yet in nearness to the Divine Person of the
+Word Incarnate, from whose side sleeping on the cross she
+is moulded, the Church is called His Spouse, as united to
+Him in eternal wedlock, <a name="FNanchor_7_8" id="FNanchor_7_8"></a><a href="#Footnote_7_8" class="fnanchor">[7]</a>"a great Sacrament," or mystery;
+and even yet more, His Body, as supported by the continual
+influx of her Head; and all her members are called
+"flesh of His flesh, and bone of His bones."</p>
+
+<p>It is evident, then, that in these promises and illustrations
+are set forth, as belonging to their object, a visible unity, a
+perpetual possession and maintenance of the truth, and the
+closest union with God, founded upon a most supernatural
+indwelling of the Godhead in a society of men on earth, the
+founding of which was the "finished work" of God the
+<span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span>Word Incarnate. <i>Were these promises to fail in any
+respect</i>, which is utterly impossible, for while heaven and
+earth shall pass away, no word of their Maker can pass
+away&mdash;<i>it is plain that our ground for trusting in any
+promises of Holy Writ whatsoever would be demolished</i>.
+The whole Christian revelation rests on the imperishable
+life of the Church; because the corruption or
+division of the Church would falsify the written records of
+our faith, in which, after the doctrine of the Blessed Trinity,
+and the Godhead of our Lord, no truth is so deeply embedded
+as the perpetual existence and office of the Church.</p>
+
+<p>We have seen the idea of King, Lord, Master, Father,
+Shepherd, Husband, and Head, running through the delineation
+of the Church. And no society is complete without
+its ruler. Such was our Lord, while on earth&mdash;the <i>visible</i>
+ruler of a <i>visible</i> Church. "While I was with them I kept
+them in Thy name." He went forth from His baptism to
+win souls. The water became wine in His presence. He
+bade men follow Him, and they followed. Power went forth
+from Him, and healed diseases. Grace flowed from His lips
+and conquered hearts. An innumerable multitude surrounded
+Him, of all ages and conditions. <a name="FNanchor_8_9" id="FNanchor_8_9"></a><a href="#Footnote_8_9" class="fnanchor">[8]</a>"And going up
+into a mountain He called unto Him whom He would Himself;
+and they came to Him. And He made that twelve
+should be with Him, and that He might send them to
+preach."</p>
+
+<p>Here, then, the true Israel chooses the future princes of
+His house, who should sit with Him on thrones, judging the
+twelve tribes. Already, while yet with His Church, He is
+preparing for her future government, when His visible
+presence shall be taken from her. In three years all
+should be accomplished, but when <a name="FNanchor_9_10" id="FNanchor_9_10"></a><a href="#Footnote_9_10" class="fnanchor">[9]</a>"the covenant should
+<span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span>have been confirmed with many in one week, and in the
+half of the week the victim and the sacrifice should fail;"
+when His Apostles should see Him no longer; was any one
+ordained to take that all-important place of supreme ruler
+which He had filled? For upon earth He had been in two
+relations to His Church, her Founder, and her Ruler. The
+former office belonged to His single Person; in its nature
+it could not pass to another; the work was finished once
+and for ever. But the latter office was, in its nature likewise,
+perpetual. How, then, should the charge of visible
+ruler, as man among men, be executed, when His Person
+was withdrawn, when He ascended up on high, when all
+power in heaven and earth was indeed given into His
+hands, and so the headship of spiritual influence and providential
+care; but when, nevertheless, that sacred Body was
+withdrawn into the tabernacle of God, and the Bridegroom
+was taken away for a time, and the voice and visible presence <a name="FNanchor_10_11" id="FNanchor_10_11"></a><a href="#Footnote_10_11" class="fnanchor">[10]</a>"what
+they had seen, and heard, and handled, of
+the word of life," "was with them and kept them" no
+longer. Should His Church, which had been under one
+visible ruler from the beginning, now have her government
+changed? Or had He marked out any one among the
+Twelve to succeed to His own office of visible headship,
+and to be <a name="FNanchor_11_12" id="FNanchor_11_12"></a><a href="#Footnote_11_12" class="fnanchor">[11]</a>"the greater," and "the ruler" among His
+brethren. His own special representative and vicar?</p>
+
+<p>To answer this question, we must carefully observe and
+distinguish what is said and what is given to the Apostles
+<i>in common</i>, and what to any one of their number <i>in particular</i>;
+the former will instruct us as to their equality, the
+latter as to the pre-eminence which any one enjoyed over
+the rest, and in what it consisted.</p>
+
+<p>Just, then, as at a certain period of His ministry, our
+<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span>Lord, out of the multitude who followed Him, selected
+twelve, to be His special attendants upon earth, and, when
+He should be taken up, to be the heralds of His Gospel
+among all nations, so out of the twelve He from the beginning
+distinguished one, marked him out for a peculiar and
+singular office, connected him with Himself in a special
+manner, and after having through the whole of His ministry
+given him tokens and intimations of his future destination,
+at last expressly nominated him to take His own
+place, and preside among his brethren. His dealing with
+this Apostle forms one connected whole, in which there is
+nothing abrupt or inharmonious, out of keeping, or opposed
+to what He said to others. What is at first obscurely intimated
+is afterwards expressly promised, again in fresh
+terms corroborated, and at last, in yet other language, but
+of the like force, most significantly <a name="FNanchor_12_13" id="FNanchor_12_13"></a><a href="#Footnote_12_13" class="fnanchor">[12]</a>conveyed, while it
+is attested by a number of incidental notices scattered
+through the whole Gospel history. Thus <a name="FNanchor_13_14" id="FNanchor_13_14"></a><a href="#Footnote_13_14" class="fnanchor">[13]</a>it becomes
+necessary to consider each particular, as well as the whole
+sum of things said, <i>proper</i> and <i>peculiar</i> to this Apostle; to
+weigh first their <i>separate</i> and then their <i>joint</i> force, and
+only at last to form an united judgment upon all.</p>
+
+<p>We are searching into the will of the Divine Founder of
+our faith, which He has not only communicated to His
+Church in a living tradition, but in this case likewise
+ordered to be set forth in authentic written documents.
+These alone we are here considering, and the point in question
+is whether He decreed that all the Twelve should share
+equally in that divine mission and authority which He had
+received from the Father, or whether while bestowing on
+them all very high and distinctive powers, He yet appointed
+<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span>one, namely Simon, the son of Jonas, to preside over the
+rest in His own place. We have, then, to consider all in these
+documents which is said peculiar to such apostle, pointing out
+singular gifts and prerogatives, and carrying with it special
+authority of government. And we must remember that
+where proofs are numerous and complex, some which in
+themselves are only probable and accessory, yet have their
+force on the ultimate result. But this result must be drawn
+from a general view of the whole, and will collect in one the
+sum of proof both probable and certain.</p>
+
+<p>Again, where many various causes concur, some more
+and some less, to produce a certain effect, the force of such
+effect is the force of all these causes put together, not of
+each by itself alone. Or where many witnesses are examined,
+whose evidence differs in value, although the testimony of
+some be in itself decisive, yet the verdict must be given
+after a consideration and review of all.</p>
+
+<p>Now the first mention which we have of the Apostle
+Simon is full of signification. Our Lord had only just
+begun His ministry; he had been lately baptized, and as
+yet had called no disciples. But two of John the Baptist's
+disciples hearing their master name Jesus "the Lamb of
+God," follow Him, are kindly received by Him, and one
+of them being Andrew, Simon's brother, finds Simon,
+and says to him, <a name="FNanchor_14_15" id="FNanchor_14_15"></a><a href="#Footnote_14_15" class="fnanchor">[14]</a>"we have found the Messias. And
+he brought him to Jesus. And Jesus looking on him
+said, Thou art Simon the son of Jonas; thou shalt be
+called Cephas, which is interpreted Peter:" as if He
+would say, by birth thou art Simon, son of John;
+but another and a higher lot is in store for thee. I will
+give thee another name which thou shalt bear, a name in
+<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span>itself signifying the place which thou shalt hold in my
+Church. Thou shalt be called, and thou shalt be, the Rock.</p>
+
+<p>For why, when a vast multitude of our Lord's words and
+actions have been omitted, was this recorded for us, save
+that a deep meaning lay in it? Or what could that meaning
+be when our Lord, for the first time looking on Peter,
+promised to him and to him alone, a new name, and that a
+name given in prophecy to Himself, a name declaring by its
+very sound that he should be laid by the builder, as a foundation
+of the structure about to be raised? So in the fourth
+century S. Chrysostome comments on the text, calling him
+"the foundation of the Church, he that was really Peter"
+(the Rock) "both in name and in deed:"<a name="FNanchor_15_16" id="FNanchor_15_16"></a><a href="#Footnote_15_16" class="fnanchor">[15]</a> and a little
+after S. Cyril, of Alexandria, "with allusion to the rock He
+transferred His name to Peter, for upon him He was about
+to found His Church." The Creator of the world does not
+give a name for nothing. His word is with power, and does
+what it expresses. Of old, "He spake and they were made;
+He commanded and they were created." Now, too, He
+speaks, at the first dawn of His great spiritual restoration.
+When as yet nothing has been done, and not a stone of the
+divine building reared, He who determines the end from the
+beginning looks upon what seemed a simple fisherman, and
+at first beholding him, He takes Simon, the son of Jonas, out
+of the roll of common men; He marks him for a future
+design; He wraps him in a prophetic title; He associates
+him with His own immovable power. Of Himself it had
+been said,<a name="FNanchor_16_17" id="FNanchor_16_17"></a><a href="#Footnote_16_17" class="fnanchor">[16]</a> "Behold I will lay a stone in the foundation of
+Sion, a tried stone, a corner stone, a precious stone, founded
+on the foundation. He that believeth, let him not hasten."
+And again, "the stone which the builders rejected, the same
+<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span>is become the head of the corner: this is the Lord's doing,
+and it is wonderful in our eyes." And again, "A stone was
+cut out of a mountain without hands; and it struck the
+statue upon the feet thereof that were of iron and clay, and
+broke them in pieces. But the stone that struck the statue
+became a great mountain, and filled the whole earth." And
+again, "Behold the stone that I have laid before Jesus:
+upon one stone there are seven eyes; behold I will grave
+the graving thereof, saith the Lord of Hosts; and I will
+take away the iniquity of that land in one day." In reference
+to which S. Paul said of Christians, that they are
+"built upon the foundation of the apostles and prophets,
+Jesus Christ Himself being the chief corner-stone; in whom
+all the building, being framed together, groweth up into a
+holy temple in the Lord." It is plain, then, that our Lord
+"both by the Old and New Testament,<a name="FNanchor_17_18" id="FNanchor_17_18"></a><a href="#Footnote_17_18" class="fnanchor">[17]</a> is called a stone."</p>
+
+<p>But this which He had of Himself, and by virtue of His
+own divine power, as the Word of God, He would communicate
+in a degree, and by dependence on Himself, to
+another. This is no modern interpretation, but the very
+words of St. Ambrose, "Great is the grace of Christ, who
+bestowed almost all His own names on His disciples. I,
+said He, am the light of the world, and yet He granted to
+His disciples the very name in which He exulted, by the
+words, Ye are the light of the world. Christ is the Rock,
+but yet He did not deny the grace of this name to His
+disciple, that he should be Peter, because he has from the
+Rock firm constancy, immovable faith."<a name="FNanchor_18_19" id="FNanchor_18_19"></a><a href="#Footnote_18_19" class="fnanchor">[18]</a></p>
+
+<p>In the third century, Origen, on this very text, observes:
+"He said he should be called Peter, by allusion to the
+Rock, which is Christ, that as a man from wisdom is
+termed wise, and from holiness holy, so too Peter from the
+<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span>Rock." And in the fifth, S. Leo paraphrases the name
+thus: "While I am the inviolable Rock, the Corner-stone,
+who make both one, the foundation beside which no one can
+lay another; yet thou also art the rock, because by My
+virtue thou art established, so as to enjoy by participation
+the properties which are peculiar to Me."<a name="FNanchor_19_20" id="FNanchor_19_20"></a><a href="#Footnote_19_20" class="fnanchor">[19]</a></p>
+
+<p>Here, then, we have three facts: i. That our Lord having
+twelve Apostles whom He chose, loved, and honoured, above
+all His other disciples, yet promised to one<a name="FNanchor_20_21" id="FNanchor_20_21"></a><a href="#Footnote_20_21" class="fnanchor">[20]</a> only a new
+name; and, ii., this a name in the highest degree significative,
+and most deeply prophetical of a particular office;
+and, iii., a name peculiar to Himself, as the immovable
+foundation of the Church. This happened in the first year
+of His ministry, before, as it would appear, either Peter or
+any other apostle was called.</p>
+
+<p>The promise thus emphatically made to Simon, "Thou
+shalt be called the Rock," our Lord fulfilled in the second
+year of His ministry, when He distinguished the twelve
+Apostles from the rest of His disciples, giving them authority
+to teach, and power to heal sicknesses and to cast out
+devils. Then, says S. Mark "to<a name="FNanchor_21_22" id="FNanchor_21_22"></a><a href="#Footnote_21_22" class="fnanchor">[21]</a> Simon He gave the
+name of Peter;" and S. Matthew, "the names of the Twelve
+Apostles are these; the first, Simon, who is called Peter;"
+and S. Luke, "Simon whom also He named Peter." And
+by this name He marked Him out from amongst all his
+brethren, and united him to Himself. "He changes, too,"
+says Tertullian, "Peter's name from Simon, because also as
+<span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span>Creator He altered the names of Abraham, Sara, and Oshua,
+calling the last Jesus, and adding syllables to the others,
+but why did He call him Peter? If for the strength of his
+faith, many solid substances would lend him a name from
+themselves. Or was it because Christ is both the Rock and
+the Stone? Since we read that He is set for a stone of
+stumbling and a rock of offence. I omit the rest. And so
+it was His pleasure to communicate to the dearest of His
+disciples, in a peculiar manner, a name drawn from the
+figures of Himself, I imagine, as being nearer than one
+drawn from figures not of Himself."<a name="FNanchor_22_23" id="FNanchor_22_23"></a><a href="#Footnote_22_23" class="fnanchor">[22]</a></p>
+
+<p>It is, then, setting a seal on His former acts, drawing out
+and corroborating their meaning, that He once more, and in
+the most emphatic way of all, recurs to this name, attaching
+to it the most signal promises, and establishing its prophetic
+power. In the third year of His ministry our Lord "came
+into the quarters of Cesarea Philippi: and He asked His
+disciples, saying, Whom do men say that the Son of Man is?
+But they said, Some John the Baptist, and others Elias,
+and others Jeremias, or one of the prophets. Jesus saith to
+them, But whom say ye that I am? Simon Peter answered
+and said, Thou art Christ, the Son of the living God. And
+Jesus answering, said to him, Blessed art thou Simon Bar
+Jonas, because flesh and blood hath not revealed it to thee,
+but my Father who is in heaven. And I say to thee that
+thou art Peter; and upon this rock I will build my Church,
+and the gates of hell shall not prevail against it. And I
+will give to thee the keys of the kingdom of heaven. And
+whatsoever thou shalt bind on earth shall be bound also in
+heaven; and whatsoever thou shalt loose on earth, it shall
+be loosed also in heaven."</p>
+
+<p>When we reflect that the first act of our Lord to Peter
+<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span>was to look upon him, and to promise him this name, a
+token of His omnipotence to Simon yet knowing him not,
+as that seeing him under the fig-tree was to Nathaniel of
+His omniscience; and that when He chose His twelve
+apostles, it is said markedly "to Simon He gave the name
+of Peter," the force of His reply cannot well be exceeded.
+The promise of our Lord answers part by part to the confession
+of His apostle. The one says: "Thou art the
+Christ," that is, the anointed one; the other, "Thou art
+Peter," that is, the Rock, the name which I gave thee
+myself: my own title with which I invested thee. The one
+adds, "the Son of the living God;" the other, "And
+upon this rock I will build my Church," that is, as it is true
+what thou confessest, that I am "the Son of the living God,"
+so my power as such shall be shown in building my Church
+upon thee whom I have long named the Rock, "and the
+gates of hell shall not prevail against it." Not only this,
+but I will unfold to thee the full meaning of thy name, and
+declare the gifts which accompany it. "And<a name="FNanchor_23_24" id="FNanchor_23_24"></a><a href="#Footnote_23_24" class="fnanchor">[23]</a> I will give to
+thee the keys of the kingdom of heaven." That is, "The
+root and the offspring of David," "the holy one and the
+true one, He that hath the key of David; He that openeth
+and no man shutteth; shutteth and no man openeth;" as
+He gave to thee to share His name of the Rock, so He shall
+give to thee to bear in His name His own symbol of supreme
+dominion, the key which opens or shuts the true city of
+David; all ages shall own thee, all nations acknowledge
+thee, as <i>The Bearer of the Keys</i>; as long as my Church
+shall last, against which the gates of hell shall not prevail,
+thy office shall last too; as long as there are souls to be
+saved, they shall pass by thy ministry into the gate of the
+Church. And further, as long as there need in my spiritual
+<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span>kingdom laws to be promulgated, precepts issued, sins forgiven,
+"whatsoever thou shalt bind upon earth, it shall be
+bound also in heaven; and whatsoever thou shalt loose on
+earth, it shall be loosed also in heaven."</p>
+
+<p>Who, indeed, can adequately express the gifts which the
+world's Creator and Redeemer here promises to His favoured
+servant? Thus in the fourth century S. Chrysostome
+labours to set them forth. "See how He raises Peter to a
+higher opinion of Himself; and reveals and shews Himself
+to be the Son of God by these two promises. For what
+belongs to God alone, to loose sins, and to render the Church
+immovable in such an assault of waves, and to make a fisherman
+more solid than any rock, when the whole world was
+at war with him, these are what He promises to give him;
+as the Father addressing Jeremias, said: 'I have made
+thee an iron pillar and a wall,' but him to one nation,
+whereas the other to the whole world. Willingly would I
+ask those who wish to diminish the dignity of the Son, which
+are the greatest gifts, those which the Father gave to Peter,
+or those which the Son. For the Father bestowed on Peter
+the revelation of the Son; but the Son disseminated that
+of the Father and of Himself through the whole world; and
+<i>put into the hands of a mortal man power over all things
+in heaven, when He gave the keys to him</i> who extended the
+Church through the whole world, and showed it to be firmer
+than the heaven."<a name="FNanchor_24_25" id="FNanchor_24_25"></a><a href="#Footnote_24_25" class="fnanchor">[24]</a> And not many years later S. Leo says,
+"That which the Truth ordered remains; and blessed Peter
+persisting in that strength of the rock which he received,
+has not deserted the guidance, once undertaken, of the
+Church. For thus was he set before the rest, that while he is
+called the Rock, while he is declared to be the foundation,
+while he is appointed the door-keeper of the kingdom of heaven,
+<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span>while he is advanced to be the judge of what shall be
+bound and what loosed, with the condition that his sentence
+shall be ratified even in heaven, <i>we might learn through the
+very mysteries of the names given to him, how he was associated
+with Christ</i>."<a name="FNanchor_25_26" id="FNanchor_25_26"></a><a href="#Footnote_25_26" class="fnanchor">[25]</a> This association passed, indeed, into
+the very mind of the Church, for among all the titles given
+by fathers and councils and liturgies to Peter, and expressing
+his prerogatives, the one contained in this name is the most
+frequent. Thus he is termed,<a name="FNanchor_26_27" id="FNanchor_26_27"></a><a href="#Footnote_26_27" class="fnanchor">[26]</a>"the rock of the Church,"<a name="FNanchor_27_28" id="FNanchor_27_28"></a><a href="#Footnote_27_28" class="fnanchor">[27]</a>
+"the rock of the Church that was to be built,"<a name="FNanchor_28_29" id="FNanchor_28_29"></a><a href="#Footnote_28_29" class="fnanchor">[28]</a>"underlying
+the building of the Church,"<a name="FNanchor_29_30" id="FNanchor_29_30"></a><a href="#Footnote_29_30" class="fnanchor">[29]</a>"receiving on himself
+the building of the Church,"<a name="FNanchor_30_31" id="FNanchor_30_31"></a><a href="#Footnote_30_31" class="fnanchor">[30]</a>"the immovable rock,"<a name="FNanchor_31_32" id="FNanchor_31_32"></a><a href="#Footnote_31_32" class="fnanchor">[31]</a>"the
+rock which the proud gates of hell prevail not against," <a name="FNanchor_32_33" id="FNanchor_32_33"></a><a href="#Footnote_32_33" class="fnanchor">[32]</a>"the
+most solid rock,"<a name="FNanchor_33_34" id="FNanchor_33_34"></a><a href="#Footnote_33_34" class="fnanchor">[33]</a>"he to whom the Lord granted
+the participation of His own title, the rock," <a name="FNanchor_34_35" id="FNanchor_34_35"></a><a href="#Footnote_34_35" class="fnanchor">[34]</a>"the
+foundation second from Christ,"<a name="FNanchor_35_36" id="FNanchor_35_36"></a><a href="#Footnote_35_36" class="fnanchor">[35]</a>"the great foundation
+of the Church,"<a name="FNanchor_36_37" id="FNanchor_36_37"></a><a href="#Footnote_36_37" class="fnanchor">[36]</a>"the foundation and basis," <a name="FNanchor_37_38" id="FNanchor_37_38"></a><a href="#Footnote_37_38" class="fnanchor">[37]</a>"founding
+the Church by his firmness,"<a name="FNanchor_38_39" id="FNanchor_38_39"></a><a href="#Footnote_38_39" class="fnanchor">[38]</a>"the support
+of the Church,"<a name="FNanchor_39_40" id="FNanchor_39_40"></a><a href="#Footnote_39_40" class="fnanchor">[39]</a>"the Apostle in whom is the Church's
+support,"<a name="FNanchor_40_41" id="FNanchor_40_41"></a><a href="#Footnote_40_41" class="fnanchor">[40]</a>"the support of the faith,"<a name="FNanchor_41_42" id="FNanchor_41_42"></a><a href="#Footnote_41_42" class="fnanchor">[41]</a>"the pillar of the
+<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span>Church," and by an authority sufficient alone to terminate
+all controversy, the great Council of Chalcedon,<a name="FNanchor_42_43" id="FNanchor_42_43"></a><a href="#Footnote_42_43" class="fnanchor">[42]</a> "the
+rock and foundation of the Catholic Church, and the basis
+of the orthodox faith."<a name="FNanchor_43_44" id="FNanchor_43_44"></a><a href="#Footnote_43_44" class="fnanchor">[43]</a></p>
+
+<p>Thus, then, we have the name of Peter first promised,
+next conferred, then explained. And further light will be
+shed on this by the consideration of the purpose for which
+names in Holy Writ were bestowed by divine command on
+individuals, or their former names changed.</p>
+
+<p>Now<a name="FNanchor_44_45" id="FNanchor_44_45"></a><a href="#Footnote_44_45" class="fnanchor">[44]</a> of names imposed in Scripture there would seem
+to be three classes. The first and most common are <i>commemorative</i>,
+and are for the purpose of recording and
+handing down to posterity remarkable facts. Such are
+Peleg, "because in his days the earth was <i>divided</i>;" Isaac,
+from the <i>laughter</i> of his father and mother; Issachar, a
+<i>reward</i>; Manasseh, "God hath made me to <i>forget</i> my
+labours;" Ephraim, "God hath made me to <i>grow</i>;"<a name="FNanchor_45_46" id="FNanchor_45_46"></a><a href="#Footnote_45_46" class="fnanchor">[45]</a> and a
+multitude of others.</p>
+
+<p>The second class may be termed <i>significative</i>, being imposed
+to distinguish their bearers from others by some
+quality. Such are Jacob, the supplanter; Esau; Edom,
+the red; Moses, the taken or saved; Maccabæus; Boanerges.<a name="FNanchor_46_47" id="FNanchor_46_47"></a><a href="#Footnote_46_47" class="fnanchor">[46]</a></p>
+
+<p>The third and highest class are <i>prophetic</i>, and as such
+evidently can be imposed by God alone, who foresees the
+future. They are two-fold: i. Those which foresignify
+events concerning not so much their bearers as others;
+such are Shear-jashub, "the remnant shall return;" Jezrael
+"I will visit;" Lo-ruhamah, "not pitied;" Lo-ammi,
+<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span>"not my people." ii. Those which point out the office and
+destiny of their bearers; such as Noah, rest; Israel, a
+prince before God; Joshua, Saviour; Sarah, princess;
+John, in whom there is grace; and, after the divine name
+of Jesus, "who saves His people from their sins,"<a name="FNanchor_47_48" id="FNanchor_47_48"></a><a href="#Footnote_47_48" class="fnanchor">[47]</a> Abraham,
+and Cephas, or Peter, which two neither commemorate
+a past event, nor signify a quality or ornament already
+possessed, but are wholly prophetic, inasmuch as they
+shadow out the dignity to which the leaders of the two
+covenants are divinely marked out by the very imposition
+of their name.</p>
+
+<p>For it will perhaps bring out the pre-eminence and
+superior authority of Peter, if we consider the very close
+resemblance and almost identity of the dispensation into
+which God entered with Abraham, and that which Christ
+gave to Peter. But first we must observe how the more
+remarkable things occurring in the New Testament were
+foretold by types, images, parallelisms, and distinct prophecies
+in the Old. How<a name="FNanchor_48_49" id="FNanchor_48_49"></a><a href="#Footnote_48_49" class="fnanchor">[48]</a> both our Lord, the Evangelists,
+and the Apostles, take pains to point out the close agreement
+between the two covenants; how the ancient ecclesiastical
+writers do the like in their contests with early
+heretics, or in recommending the truth of the Christian
+faith either to Jew or Gentile. They considered scarcely
+any proof of the Gospel superior to that which might be
+drawn by grave and solid inference from the anticipation
+of Christian truths in the old covenant. Now, among such
+truths, what concerns Peter is surely of signal importance,
+as it affects the whole judgment on the form of government
+which our Lord instituted for His Church.</p>
+
+<p>Again, it may be taken as an axiom that, as a similitude
+<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span>of causes is inferred from a similitude of effects, so a resemblance
+of the divine counsels may be inferred from a resemblance
+of exterior manifestations. As effects are so many
+steps by which we rise to the knowledge and discernment
+of causes, so divine manifestations are tokens which unfold
+God's eternal decrees. Thus if the series of dealings which
+constitute God's dispensation to Abraham be very much like
+that other series in which the Scriptures of the New Testament
+set forth the dispensation given to Peter, we may
+conclude, first, that the two dispensations may be compared,
+and, secondly, that from their resemblance, a resemblance
+in the divine purpose may be deduced.</p>
+
+<p>First,<a name="FNanchor_49_50" id="FNanchor_49_50"></a><a href="#Footnote_49_50" class="fnanchor">[49]</a> then, "God at sundry times, and in divers manners,
+speaking to the Fathers" of that covenant of grace,
+into which He had already entered with our first parents,
+said to Abram, "Go forth out of thy country, and from thy
+kindred, and out of thy father's house, and I will make of
+thee a great nation." But when in the last days He began
+to fulfil that covenant, and to declare His will by His Son,
+Jesus said to Simon and Andrew, "Follow me, and I will
+make you to become fishers of men," and to Simon specially,
+"Fear not, for henceforth thou shalt catch men."<a name="FNanchor_50_51" id="FNanchor_50_51"></a><a href="#Footnote_50_51" class="fnanchor">[50]</a></p>
+
+<p>Abram hearkened to God calling him: "So Abram went
+out as the Lord had commanded him;" and Simon as readily
+obeyed Christ's vocation: "And immediately leaving their
+nets they followed Him."<a name="FNanchor_51_52" id="FNanchor_51_52"></a><a href="#Footnote_51_52" class="fnanchor">[51]</a></p>
+
+<p>God rewarded Abraham's obedience by the promise of a
+new name: "Neither shall thy name be called any more
+Abram, but thou shalt be called Abraham." So Christ
+honoured Simon, saying, "Thou art Simon, the son of
+Jonas, thou shalt be called Cephas."<a name="FNanchor_52_53" id="FNanchor_52_53"></a><a href="#Footnote_52_53" class="fnanchor">[52]</a></p>
+
+<p><span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span></p><p>No sooner had God unfolded the dignity shadowed forth
+in the promised name, and bestowed that dignity on Abraham,
+than He required of him a signal instance of faith and
+love: "God tempted Abraham, and said to him, Take thy
+son, thine only begotten, whom thou lovest, and offer him
+for a holocaust." So Christ required of Simon a proof of
+faith and of superior love before He either unfolded the
+excellence of the promised name, or adorned him with that
+excellency: "He saith to them, Whom say ye that I am?"
+"Simon, son of Jonas, lovest thou me more than these?"<a name="FNanchor_53_54" id="FNanchor_53_54"></a><a href="#Footnote_53_54" class="fnanchor">[53]</a></p>
+
+<p>And both were no less ready to show the fortitude of
+their faith and love than they had been ready to follow the
+divine calling. For, "Abraham stretched forth his hand,
+and took the sword to sacrifice his son;" and "Simon Peter
+answering, said, Thou art the Christ, the Son of the living
+God;" and again, "Yea, Lord, Thou knowest that I love
+Thee."<a name="FNanchor_54_55" id="FNanchor_54_55"></a><a href="#Footnote_54_55" class="fnanchor">[54]</a></p>
+
+<p>Then, as the bestowal of the new name was the reward
+of the obedience with which each had followed his vocation,
+so God, moved by their remarkable ensuing faith and
+charity, explained the dignity contained in that name, and
+bestowed it when so explained. The following refers to the
+explanation; "By myself have I sworn, because thou hast
+done this thing," and "Because flesh and blood hath not
+revealed it to thee, but my Father who is in heaven. And
+I say unto thee."</p>
+
+<p>But as to the dignity bestowed, it should be remarked
+that it is divine, and communicated to each with this
+resemblance: <i>First</i>, that Abraham thereby becomes the
+source and parent of all the faithful, and Peter their base
+and foundation; the one, the author of a seed which should
+<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span>equal in number the stars of the heaven and the sand of the
+sea; the other, the Rock of the Church, which should
+embrace all nations, tribes, and languages. God says to
+Abraham, "And multiplying I will multiply thy seed as the
+stars of heaven and as the sand which is on the sea-shore."
+But Christ to Peter, "and upon this rock I will build my
+Church." <i>Secondly</i>, the blessing thus bestowed from above
+upon each was not one which should rest in their single
+persons, but from them and through them should be extended
+to the universal posterity and society of the faithful;
+so that all who should believe, to the consummation of time,
+should gain through them blessing, stability, and victory
+over the assault of enemies and the gates of hell. The
+promise to Abraham is clear: "thy seed shall possess the
+gate of their enemies, and in thy seed shall all the nations
+of the earth be blessed:" nor less so to Peter, "And the
+gates of hell shall not prevail against it."</p>
+
+<p>But the high excellence of this dignity, embracing, as it
+does, the whole company of the faithful, was presignified in
+the very meaning of the name imposed. For of Abraham's
+name we read, "And thy name shall be Abraham, for a
+father of many nations have I made thee." Exactly resembling
+is what is said of Peter's appellation, "Thou art
+Peter, the Rock, and upon this rock I will build my
+Church."</p>
+
+<p>Nay, we may put in parallel columns the two promises,
+thus&mdash;</p>
+
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="promises">
+<tr><td align="left">1. Thy name shall be</td><td align="left" colspan="2">1. Thou art Peter,</td></tr>
+<tr><td align="left">Abraham,</td></tr>
+<tr><td>&nbsp;</td></tr>
+<tr><td align="left">2. For a father of many</td><td align="left" colspan="2">2. And upon this rock I</td></tr>
+<tr><td align="left">nations have I made thee:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</td><td align="left" colspan="2">will build my Church.</td></tr>
+</table></div>
+
+
+<p>And just as in the former, the second clause contains the
+reason of the first, so in the latter likewise the two clauses
+<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span>cohere, as the name and its explanation. Again, the dignity
+of the one is expressed as that of the Father; of the other
+as that of the Rock. Further, those alone can share the
+blessing of Abraham, who are born of his spirit: and those
+alone the stability divinely granted to Peter, who refuse by
+any violence, or at any cost, to be separated from him.</p>
+
+<p>But Abraham was thus raised to be the friend of God,
+associated in the divine Fathership, and made the teacher
+of posterity; and therefore, as being such, God would show
+him His counsels, that through him they might descend to
+his children. "And the Lord said, Can I hide from
+Abraham what I am about to do? for I know that he will
+command his children and his household after him to keep
+the way of the Lord." In a precisely similar way, when
+God would call the Gentiles to the light of the Gospel, He
+shewed it by a special revelation to Peter alone: "There
+came upon him an ecstasy of mind; and he saw the heaven
+opened; and this was done thrice." And the reason of so
+preferring Peter was God's decree, that through him all
+other Christians, even the Apostles themselves, might be
+informed, and convinced. "You know that in former days
+God made choice among us that by my mouth the Gentiles
+should hear the word of the Gospel and believe." "And
+thou, when thou art converted, confirm thy brethren."<a name="FNanchor_55_56" id="FNanchor_55_56"></a><a href="#Footnote_55_56" class="fnanchor">[55]</a></p>
+
+<p>Finally, as God pronounces Abraham blest, so Christ
+pronounces Peter; and as He made Abraham the source
+and fountain-head of blessing and strength to all others, so
+no less did Christ make Peter. Of the first we read, "I
+will bless thee, and will make thy name great, and thou
+shalt be a blessing;" of the second, "Blessed art thou,
+Simon Bar Jonah;&mdash;and upon this rock I will build My
+Church."</p>
+<p><span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span></p>
+<p>In one word, the parallel is as follows between Abraham
+and Peter. Both receive a remarkable call, and follow it;
+both are promised and receive a new, and that a prophetical
+name; of both signal instances of faith and love are
+required; both furnish these, and therefore do not lose the
+increase of their reward; to Abraham his prophetical name
+is explained, and to Peter likewise; Abraham understands
+his destination to be the Father of all nations, and Peter
+that he is made the Rock of the universal Church; Abraham
+is called blest, and so Peter; to Abraham it is revealed
+that no one, save from him, and through him, shall share
+the heavenly blessing; to Peter that all, from him, and
+through him, shall gain strength and stability; it is only
+through Abraham that his posterity can promise itself
+victory over the enemy, and only through being built on
+Peter, the Rock, that the Church will triumph over the
+gates of hell; in fine, if Abraham, as the teacher of the
+faithful, is instructed in the divine counsels with singular
+care, not less is shown to Peter, whom Christ has made the
+doctor and teacher of all believers.</p>
+
+<p>The gifts thus bestowed on Abraham and Peter are
+<i>peculiar</i>, for they are read of no one else in the Holy Scriptures;
+they are not only <i>gifts</i>, but a <i>reward</i> for singular
+merit; and in their own nature they cannot be <i>general</i>. As
+by them Abraham is put into a relation of <i>Fathership</i>, so
+that all the faithful become his children, so Peter being
+called and made the Rock and <i>Foundation</i> of the Church,
+all its members have a dependence on him.</p>
+
+<p>And if these gifts are <i>peculiar</i>, no less do they convey a
+singular <i>dignity</i> and <i>pre-eminence</i>. For it follows that, as
+S. Paul says,<a name="FNanchor_56_57" id="FNanchor_56_57"></a><a href="#Footnote_56_57" class="fnanchor">[56]</a> that all the faithful are children of Abraham,
+being heirs not of his flesh, but of his spirit and faith;
+<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span>so no one is, or can be, a part of the Church's building, who
+rests not on Peter as the foundation. For the same God
+who said to Abraham, "Thy name shall no longer be called
+Abram, but Abraham shall be thy name," said also to Simon,
+"Thou shalt not be called Simon, but Cephas;" the same
+God who said to the former, "In thee shall all families of
+the earth be blessed," said to the latter, "Upon this Rock
+I will build my Church."</p>
+
+<p>What is the source of this pre-eminence in both? To
+both the same objection may be made, and for both the
+same defence.</p>
+
+<p>How should blessing and adoption be propagated from
+Abraham, as a sort of head, into the whole body of the
+faithful? Because Abraham is considered as joined with
+that mighty Seed his offspring, whence <i>in chief</i> and <i>primarily</i>
+the salvation of all depends; because Abraham is made
+by <i>participation</i> partner of that dignity which <i>naturally</i>
+and <i>substantially</i> belongs to the Seed that was to spring
+from him. God Himself has told us this, and His Apostle
+S. Paul explained it. For as we read that it was said to
+Abraham, "In thee shall all nations of the earth be blessed,"
+so God Himself has told us that <i>in thee, by thee</i>, means
+<i>in, by thy seed</i>. Hence S. Paul:<a name="FNanchor_57_58" id="FNanchor_57_58"></a><a href="#Footnote_57_58" class="fnanchor">[57]</a> "To Abraham were the
+promises made, and to his seed. He saith not, seeds, as of
+many, but as of one, and to thy seed, which is Christ." So
+that the divine words, "In thee shall all nations of the
+earth be blessed," give this meaning: "As thou shalt give
+flesh to my only begotten Son whom I cherish in my
+bosom, whence He shall be called at once 'the Son of God
+and the Son of Abraham,'<a name="FNanchor_58_59" id="FNanchor_58_59"></a><a href="#Footnote_58_59" class="fnanchor">[58]</a> so He makes thee a partner of
+His dignity and excellence, whence, if not the source and
+<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span>origin, yet thou shalt be a broad stream of blessing to be
+poured out on all nations."</p>
+
+<p>Now just in the same manner is Peter the Rock of
+the Church, and the cause next to Christ of that firmness
+with which the Church shall remain impregnable to the
+end. For therefore is he the Rock and Foundation of the
+Church, because he has been called into a sort of unity
+with Him of whom it is said, "Behold I lay in Sion a chief
+corner stone, elect, precious, and he that believeth on it
+shall not be ashamed:" and in whom, as Paul explains, "the
+whole building fitly framed together increaseth unto a holy
+temple in the Lord."<a name="FNanchor_59_60" id="FNanchor_59_60"></a><a href="#Footnote_59_60" class="fnanchor">[59]</a> Therefore is he the Church's Rock,
+because as he, by his own confession, declared the Godhead
+of the Foundation in chief, "Thou art the Christ, the
+Son of the living God," so from Him, who is the chief
+and substantial Foundation, he received the gift of being
+made partner in one and the same property: "And I too
+say unto thee, that thou art Peter, and upon this rock I
+will build my Church;" one with Me by communication of
+My office and charge, My dignity and excellency. Hence
+the stability of Peter is that of Christ, as the splendour of
+the ray is that of the sun; Peter's dignity that of Christ,
+as the river's abundance is the abundance of the fountain.
+Those who diminish Peter's dignity may well be charged
+with violating the majesty of Christ; those who are hostile
+to Peter, and divorced from him, stand in the like opposition
+to Christ.</p>
+
+<p>Now this parallel is an answer<a name="FNanchor_60_61" id="FNanchor_60_61"></a><a href="#Footnote_60_61" class="fnanchor">[60]</a> to those who object to
+Peter's supereminence as the Foundation, that this dignity
+is entirely divine, surpassing by an almost infinite degree
+the capacity of man. For is not that a divine dignity
+which consists in the paternity of all the faithful? Is not
+<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span>that prerogative beyond man's capacity by which one
+becomes the author of a blessing diffused through all
+nations? Yet no one denies that such a dignity and such
+a prerogative were granted to Abraham. In divine endowments,
+therefore, their <i>full</i> and <i>natural possession</i> must be
+carefully distinguished from their <i>limited</i> and <i>analogous
+participation</i>. The one, as inherent, cannot fall to the
+creature's lot; the other, as transferable, may be granted
+as God pleases. For what further removed from man than
+the Godhead? Yet it is written, "I have said, ye are
+Gods."<a name="FNanchor_61_62" id="FNanchor_61_62"></a><a href="#Footnote_61_62" class="fnanchor">[61]</a></p>
+
+<p>Not weightier is the other objection, that the office of
+being the Foundation is too important to be entrusted to
+human care. Was there less difficulty in blessing being
+diffused from one man among all nations? Rather we
+must look on man not as he is by, and of, himself, apart
+from God, and left to his own weakness, but as upborne by
+divine power, according to the promise, "Behold, I am with
+you all days, until the consummation of the world." Who
+can doubt that man, in union with God, may serve for a
+foundation, and discharge those offices in which the unity
+of a structure consists? It is confidently and constantly
+objected, that "other foundation no man can lay beside
+that which is laid, which is Jesus Christ."<a name="FNanchor_62_63" id="FNanchor_62_63"></a><a href="#Footnote_62_63" class="fnanchor">[62]</a> As if what
+has been laid by Christ Himself, and consists in the
+virtue of Christ alone, can be thought other than Christ;
+or as if it were unusual, or unscriptural, for things proper
+to Christ to be participated by men. Therefore the chief
+difficulties against Peter's pre-eminence, and character as
+the Foundation, seem to spring from the mind failing to
+realise the supernatural order instituted by God, and the
+perpetual presence of Christ watching over His Church.</p>
+
+<p><span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span></p><p>Thus it is no derogation to Abraham's being the Father
+of the faithful, or to the hierarchy of the Church instituted
+by Christ Himself, that our Lord says,<a name="FNanchor_63_64" id="FNanchor_63_64"></a><a href="#Footnote_63_64" class="fnanchor">[63]</a> "Call none your
+father upon earth, for one is your Father who is in heaven;"
+inasmuch as Scripture abundantly proves that divine gifts
+are richly conferred upon men. What more divine than
+the Holy Spirit? Yet it is written,<a name="FNanchor_64_65" id="FNanchor_64_65"></a><a href="#Footnote_64_65" class="fnanchor">[64]</a> "And I will ask the
+Father, and He shall give you another Paraclete, that He
+may abide with you for ever." What a higher privilege
+than filial adoption? Yet it is said, <a name="FNanchor_65_66" id="FNanchor_65_66"></a><a href="#Footnote_65_66" class="fnanchor">[65]</a>"Ye have received
+the spirit of filial adoption, by which we cry, Abba Father."
+What a greater treasure than co-inheritance with Christ?
+Yet we read, <a name="FNanchor_66_67" id="FNanchor_66_67"></a><a href="#Footnote_66_67" class="fnanchor">[66]</a>"but if children, also heirs: heirs of God,
+but joint heirs with Christ." What higher than the vision
+of God? Yet S. Paul bears witness,<a name="FNanchor_67_68" id="FNanchor_67_68"></a><a href="#Footnote_67_68" class="fnanchor">[67]</a> "We see now
+through a glass darkly, but then face to face." What
+more wonderful than the power of remitting sins? Yet
+this very power is granted to the Apostles, <a name="FNanchor_68_69" id="FNanchor_68_69"></a><a href="#Footnote_68_69" class="fnanchor">[68]</a>"Whose sins
+you shall forgive, they are forgiven them." What further
+from human weakness than the power of working miracles?
+Yet Christ establishes this, <a name="FNanchor_69_70" id="FNanchor_69_70"></a><a href="#Footnote_69_70" class="fnanchor">[69]</a>"Amen, amen, I say unto
+you, he that believeth on Me, the works which I do, shall
+he do also, and greater works than these shall he do."
+Indeed, the participation and communion of heavenly gifts
+have the closest coherence with that supernatural order,
+which God in creating man chose, and to which He called
+fallen man back through His only begotten Son; with that
+dispensation of Christ by which He loved the Apostles as
+He Himself was loved by the Father, by which He called
+them, <a name="FNanchor_70_71" id="FNanchor_70_71"></a><a href="#Footnote_70_71" class="fnanchor">[70]</a>"not servants, but friends," and gave them that
+<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span>glory which He had Himself received from the Father.
+And the tone of mind which denies Peter's prerogative as
+the Foundation of the Church, under pretence that it is an
+usurpation of divine power, tends to deny some one or all
+of the privileges just cited, and, as a fact, does deny some
+of them. It is <a name="FNanchor_71_72" id="FNanchor_71_72"></a><a href="#Footnote_71_72" class="fnanchor">[71]</a>wonderful to see how only common and
+vulgar things are discerned by modern eyes, where the
+Fathers saw celestial and divine gifts. Those without the
+Church have fallen away as well from the several parts and
+privileges, from what may be called the standing order, of
+the Incarnation, as from its final purpose and scope; and it
+is much if they would not charge with blasphemy that glorious
+saying put forth by the greatest of the Eastern, as
+by the greatest of the Western Fathers, "that God became
+man, in order that man might become God."<a name="FNanchor_72_73" id="FNanchor_72_73"></a><a href="#Footnote_72_73" class="fnanchor">[72]</a></p>
+
+<p>Was, then, S. Chrysostome wrong when he said that our
+Lord, in that passage of Matthew, showed a power equal to
+God the Father by the gifts which He bestowed on a poor
+fisherman? "He who gave to him the keys of the heavens,
+and made him Lord of such power, and needed not
+prayer for this, for He did not then say, I prayed, but, with
+authority, I will build my Church, and I will give to
+thee the keys of heaven."<a name="FNanchor_73_74" id="FNanchor_73_74"></a><a href="#Footnote_73_74" class="fnanchor">[73]</a> Was he wrong when he called
+him "the chosen of the Apostles, the mouth-piece of the
+disciples, the head of the band, the ruler over the brethren?"<a name="FNanchor_74_75" id="FNanchor_74_75"></a><a href="#Footnote_74_75" class="fnanchor">[74]</a>
+Or where he saw these prerogatives in the very
+name of Peter, observing, "When I say Peter, I mean the
+impregnable rock, the immovable foundation, the great
+apostle, the first of the disciples?"<a name="FNanchor_75_76" id="FNanchor_75_76"></a><a href="#Footnote_75_76" class="fnanchor">[75]</a></p>
+
+<p><span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span></p><p>To sum up, then, what has been hitherto said, we have advanced
+so far as this; first the promise, and then the bestowal
+of a new name, expressing a singular pre-eminence, and in
+its <i>proper</i> sense befitting Christ alone, have distinguished
+Simon from the rest of the apostles. But much more the
+power signified by that name, and explained by the Lord
+Himself, carries far higher Peter's privilege, and indicates
+him to be the possessor of authority over the Apostles. For
+if Simon is the Rock of the Church, and if the property of
+Foundation, on which the structure of the Church rests,
+belongs to him immediately after Christ, and analogously
+with Christ, there arises this relation between Christ and
+Simon, that as He is first, and chiefly, and by inherent
+power, so Simon is secondarily, by participation and
+analogy, that which underlies, holds together, and supports
+the Apostles and the whole fabric of the Church.</p>
+
+<p>Now such a relation carries with it not merely precedency
+of honour, but superior authority. The strength of
+the Apostles lay in their union with Christ, and subordination
+to Him. The like necessity of adhering to Peter is expressed
+in his new name. Take away that subordination, and you
+destroy the very image by which the Lord chose to express
+Peter's dignity; and you remove, likewise, Peter's participation
+in that property which the Lord communicated to
+him in the name of the Rock. For if the Apostles needed
+not to be joined with him, he had no title to be called the
+Foundation; and if he had no coactive power over the
+Apostles, he did not share the property by which Christ is
+the Rock and Foundation. Thus the name, and the dignity
+expressed by the name, show Peter to have been singly
+invested by the Lord with both honour and power superior
+to all the Apostles.<a name="FNanchor_76_77" id="FNanchor_76_77"></a><a href="#Footnote_76_77" class="fnanchor">[76]</a></p>
+<p><span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span></p>
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_2" id="Footnote_1_2"></a><a href="#FNanchor_1_2"><span class="label">[1]</span></a> John xvii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_3" id="Footnote_2_3"></a><a href="#FNanchor_2_3"><span class="label">[2]</span></a> Matt. xvi. 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_4" id="Footnote_3_4"></a><a href="#FNanchor_3_4"><span class="label">[3]</span></a> Matt. xxviii. 19, 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_5" id="Footnote_4_5"></a><a href="#FNanchor_4_5"><span class="label">[4]</span></a> Matt. v. 14; Psalm xlvii. 2; cxxxi. 13, 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_6" id="Footnote_5_6"></a><a href="#FNanchor_5_6"><span class="label">[5]</span></a> 1 Tim. iii. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_7" id="Footnote_6_7"></a><a href="#FNanchor_6_7"><span class="label">[6]</span></a> John x. 11-16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_8" id="Footnote_7_8"></a><a href="#FNanchor_7_8"><span class="label">[7]</span></a> Eph. v. 32, 30.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_9" id="Footnote_8_9"></a><a href="#FNanchor_8_9"><span class="label">[8]</span></a> Mark iii. 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_10" id="Footnote_9_10"></a><a href="#FNanchor_9_10"><span class="label">[9]</span></a> Dan. ix. 26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_11" id="Footnote_10_11"></a><a href="#FNanchor_10_11"><span class="label">[10]</span></a> 1 John i. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_12" id="Footnote_11_12"></a><a href="#FNanchor_11_12"><span class="label">[11]</span></a> Luke xxii. 26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_13" id="Footnote_12_13"></a><a href="#FNanchor_12_13"><span class="label">[12]</span></a> Vid. John i. 42; Mark iii. 16; Matt. xvi. 18; Luke xxii. 32; John xxi. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_14" id="Footnote_13_14"></a><a href="#FNanchor_13_14"><span class="label">[13]</span></a> Passaglia, p. 35-7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_15" id="Footnote_14_15"></a><a href="#FNanchor_14_15"><span class="label">[14]</span></a> John i. 35-42.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_16" id="Footnote_15_16"></a><a href="#FNanchor_15_16"><span class="label">[15]</span></a> S. Chrysostome on the text. S. Cyril on John i. 42.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_17" id="Footnote_16_17"></a><a href="#FNanchor_16_17"><span class="label">[16]</span></a> Isai. xxviii. 16; Ps. cxvii. 22; Dan. ii. 35; Zach. iii. 9; Eph. ii. 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_18" id="Footnote_17_18"></a><a href="#FNanchor_17_18"><span class="label">[17]</span></a> Theodoret on Dan. ii. 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_19" id="Footnote_18_19"></a><a href="#FNanchor_18_19"><span class="label">[18]</span></a> Ambrose on Luke, Lib. 6, n. 97.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_20" id="Footnote_19_20"></a><a href="#FNanchor_19_20"><span class="label">[19]</span></a> Serm. iv. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_21" id="Footnote_20_21"></a><a href="#FNanchor_20_21"><span class="label">[20]</span></a> For the name Boanerges, which in one place is given to the two sons of Zebedy, is in
+the first place a joint name; secondly, it is nowhere else referred to, and does not take the
+place of their birth-names; thirdly, it indicates not an official dignity, but an inward disposition.
+We cannot doubt that such a name bestowed on the two brothers was a mark of
+great distinction, but, for the above reasons, it cannot come into competition with the name of
+Peter. See Passaglia, p. 44, n. 38.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_22" id="Footnote_21_22"></a><a href="#FNanchor_21_22"><span class="label">[21]</span></a> Mark iii. 14; Matt. x. 1; Luke vi. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_23" id="Footnote_22_23"></a><a href="#FNanchor_22_23"><span class="label">[22]</span></a> Cont. Marcion. L. 4, c. 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_24" id="Footnote_23_24"></a><a href="#FNanchor_23_24"><span class="label">[23]</span></a> Apoc. xxii. 16; iii. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_25" id="Footnote_24_25"></a><a href="#FNanchor_24_25"><span class="label">[24]</span></a> S. Chris. on Matt. 16, Hom. 54.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_26" id="Footnote_25_26"></a><a href="#FNanchor_25_26"><span class="label">[25]</span></a> S. Leo, Serm. 3 on his anniversary.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_27" id="Footnote_26_27"></a><a href="#FNanchor_26_27"><span class="label">[26]</span></a> Hilary of Poitiers on Matt. xv. n. 6; on Ps. cxxxi. n. 4; on the Trinity, L. 6, n. 20.
+Gregory Naz. Orat. 26, p. 453. Ambrose in his first hymn, referred to also by Augustine,
+Retract. lib. 1, c. 21, and Epiph. in ancor. n. 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_28" id="Footnote_27_28"></a><a href="#FNanchor_27_28"><span class="label">[27]</span></a> Tertullian de monogam. c. 8. Origen on Ps. 1, quoted by Eusebius, Hist. I. 6, c. 25.
+Cyprian, Ep. 71, and Firmilian, among Cyprian's letters, 75.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_29" id="Footnote_28_29"></a><a href="#FNanchor_28_29"><span class="label">[28]</span></a> Basil cont. Eunom. lib. 2, n. 4. Zeno. lib. 2, tract. 13, n. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_30" id="Footnote_29_30"></a><a href="#FNanchor_29_30"><span class="label">[29]</span></a> By the same.</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_31" id="Footnote_30_31"></a><a href="#FNanchor_30_31"><span class="label">[30]</span></a> Epiphan. hær. 59, n. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_32" id="Footnote_31_32"></a><a href="#FNanchor_31_32"><span class="label">[31]</span></a> August. in Ps. cont. par. Donati. Leo, serm. 98.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_33" id="Footnote_32_33"></a><a href="#FNanchor_32_33"><span class="label">[32]</span></a> Theodoret, ep. 77.</p></div>
+
+<div class="footnote"><p><a name="Footnote_33_34" id="Footnote_33_34"></a><a href="#FNanchor_33_34"><span class="label">[33]</span></a> Maximus of Turin, serm. pro natali Petri et Pauli.</p></div>
+
+<div class="footnote"><p><a name="Footnote_34_35" id="Footnote_34_35"></a><a href="#FNanchor_34_35"><span class="label">[34]</span></a> Greg. Nazian. in hom. archieratico inserta.</p></div>
+
+<div class="footnote"><p><a name="Footnote_35_36" id="Footnote_35_36"></a><a href="#FNanchor_35_36"><span class="label">[35]</span></a> Origen on Exod. hom. 5, n. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_36_37" id="Footnote_36_37"></a><a href="#FNanchor_36_37"><span class="label">[36]</span></a> Gallican sacramentary, edited by Mabillon, T. I. Mus. Ital. p. 343. Synod of Ephesus,
+act. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_37_38" id="Footnote_37_38"></a><a href="#FNanchor_37_38"><span class="label">[37]</span></a> Peter Chrysologus, serm. 154.</p></div>
+
+<div class="footnote"><p><a name="Footnote_38_39" id="Footnote_38_39"></a><a href="#FNanchor_38_39"><span class="label">[38]</span></a> Ambrose on Virginity, c. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_39_40" id="Footnote_39_40"></a><a href="#FNanchor_39_40"><span class="label">[39]</span></a> Ambrose on Luke, lib. 4, n. 70.</p></div>
+
+<div class="footnote"><p><a name="Footnote_40_41" id="Footnote_40_41"></a><a href="#FNanchor_40_41"><span class="label">[40]</span></a> Chrysostome, hom. on debtor of ten thousand talents, Tom. 3, p. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_41_42" id="Footnote_41_42"></a><a href="#FNanchor_41_42"><span class="label">[41]</span></a> Philip, legate of the Apostolic See, in Act. 3 of Council of Ephesus.</p></div>
+
+<div class="footnote"><p><a name="Footnote_42_43" id="Footnote_42_43"></a><a href="#FNanchor_42_43"><span class="label">[42]</span></a> Council of Chalcedon, act. 3. in deposing Dioscorus.</p></div>
+
+<div class="footnote"><p><a name="Footnote_43_44" id="Footnote_43_44"></a><a href="#FNanchor_43_44"><span class="label">[43]</span></a> For the above references see Passaglia, p. 400.</p></div>
+
+<div class="footnote"><p><a name="Footnote_44_45" id="Footnote_44_45"></a><a href="#FNanchor_44_45"><span class="label">[44]</span></a> Vid. Passaglia, p. 54, note 47.</p></div>
+
+<div class="footnote"><p><a name="Footnote_45_46" id="Footnote_45_46"></a><a href="#FNanchor_45_46"><span class="label">[45]</span></a> Gen. x. 25; xvii. 19; xxx. 18; xii. 51, 52.</p></div>
+
+<div class="footnote"><p><a name="Footnote_46_47" id="Footnote_46_47"></a><a href="#FNanchor_46_47"><span class="label">[46]</span></a> Gen. xxv. 26; xxvii. 36; xxv. 25; xxv. 30; Exod. ii. 10; 1 Macc. ii. 4; Mark iii. 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_47_48" id="Footnote_47_48"></a><a href="#FNanchor_47_48"><span class="label">[47]</span></a> Isai. vii. 3; Os. i. 4, 6, 9; Gen. v. 29; xxxii. 28; Numb. xiii. 17; Gen. xvii. 15; Matt. iii. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_48_49" id="Footnote_48_49"></a><a href="#FNanchor_48_49"><span class="label">[48]</span></a> Passaglia, p. 51.</p></div>
+
+<div class="footnote"><p><a name="Footnote_49_50" id="Footnote_49_50"></a><a href="#FNanchor_49_50"><span class="label">[49]</span></a> Passaglia, p. 52.</p></div>
+
+<div class="footnote"><p><a name="Footnote_50_51" id="Footnote_50_51"></a><a href="#FNanchor_50_51"><span class="label">[50]</span></a> Gen. xii. 1; Mark 1. 16, 17; Luke v. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_51_52" id="Footnote_51_52"></a><a href="#FNanchor_51_52"><span class="label">[51]</span></a> Gen. xii. 4; Mark i. 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_52_53" id="Footnote_52_53"></a><a href="#FNanchor_52_53"><span class="label">[52]</span></a> Gen. xvii. 5; John i. 42.</p></div>
+
+<div class="footnote"><p><a name="Footnote_53_54" id="Footnote_53_54"></a><a href="#FNanchor_53_54"><span class="label">[53]</span></a> Gen. xxii. 1; Matt. xvi. 15; John xxi. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_54_55" id="Footnote_54_55"></a><a href="#FNanchor_54_55"><span class="label">[54]</span></a> Gen. xxii. 10; Matt. xvi. 16; John xxi. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_55_56" id="Footnote_55_56"></a><a href="#FNanchor_55_56"><span class="label">[55]</span></a> Gen. xviii. 17; Acts x. 10; xv. 7; Luke xxii. 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_56_57" id="Footnote_56_57"></a><a href="#FNanchor_56_57"><span class="label">[56]</span></a> Gal. iii. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_57_58" id="Footnote_57_58"></a><a href="#FNanchor_57_58"><span class="label">[57]</span></a> Gal. iii. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_58_59" id="Footnote_58_59"></a><a href="#FNanchor_58_59"><span class="label">[58]</span></a> Matt. i. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_59_60" id="Footnote_59_60"></a><a href="#FNanchor_59_60"><span class="label">[59]</span></a> Is. xxviii. 16; Eph. ii. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_60_61" id="Footnote_60_61"></a><a href="#FNanchor_60_61"><span class="label">[60]</span></a> Passaglia, p. 58.</p></div>
+
+<div class="footnote"><p><a name="Footnote_61_62" id="Footnote_61_62"></a><a href="#FNanchor_61_62"><span class="label">[61]</span></a> Ps. lxxxii. 6, with John x. 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_62_63" id="Footnote_62_63"></a><a href="#FNanchor_62_63"><span class="label">[62]</span></a> 1 Cor. iii. 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_63_64" id="Footnote_63_64"></a><a href="#FNanchor_63_64"><span class="label">[63]</span></a> Matt. xxiii. 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_64_65" id="Footnote_64_65"></a><a href="#FNanchor_64_65"><span class="label">[64]</span></a> John xiv. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_65_66" id="Footnote_65_66"></a><a href="#FNanchor_65_66"><span class="label">[65]</span></a> Rom. viii. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_66_67" id="Footnote_66_67"></a><a href="#FNanchor_66_67"><span class="label">[66]</span></a> Rom. viii. 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_67_68" id="Footnote_67_68"></a><a href="#FNanchor_67_68"><span class="label">[67]</span></a> 1 Cor. xiii. 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_68_69" id="Footnote_68_69"></a><a href="#FNanchor_68_69"><span class="label">[68]</span></a> John xx. 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_69_70" id="Footnote_69_70"></a><a href="#FNanchor_69_70"><span class="label">[69]</span></a> John xiv. 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_70_71" id="Footnote_70_71"></a><a href="#FNanchor_70_71"><span class="label">[70]</span></a> John xv. 9, 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_71_72" id="Footnote_71_72"></a><a href="#FNanchor_71_72"><span class="label">[71]</span></a> Passaglia, p. 442. n. 38.</p></div>
+
+<div class="footnote"><p><a name="Footnote_72_73" id="Footnote_72_73"></a><a href="#FNanchor_72_73"><span class="label">[72]</span></a> [Greek: O tou Theou Logos enênthrhôpêsen H
+hina hêmeis theopoiêthômen.] St. Athan. de Incarn.
+Factus est Deus homo, ut homo fieret deus. St. Aug. Serm. 13, de Temp.</p></div>
+
+<div class="footnote"><p><a name="Footnote_73_74" id="Footnote_73_74"></a><a href="#FNanchor_73_74"><span class="label">[73]</span></a> S. Chrys. Tom. vii. 786. Hom. 82, in Matt.</p></div>
+
+<div class="footnote"><p><a name="Footnote_74_75" id="Footnote_74_75"></a><a href="#FNanchor_74_75"><span class="label">[74]</span></a> Tom. viii. 525. Hom. 88, in Joan.</p></div>
+
+<div class="footnote"><p><a name="Footnote_75_76" id="Footnote_75_76"></a><a href="#FNanchor_75_76"><span class="label">[75]</span></a> Hom. 3, de P&oelig;nitentia. Tom. ii. 300.</p></div>
+
+<div class="footnote"><p><a name="Footnote_76_77" id="Footnote_76_77"></a><a href="#FNanchor_76_77"><span class="label">[76]</span></a> Passaglia, p. 48, 9.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_II" id="CHAPTER_II"></a>CHAPTER II.</h2>
+
+<h3>EDUCATION AND FINAL DESIGNATION OF PETER TO BE THE
+RULER WHO SHOULD CONFIRM HIS BRETHREN.</h3>
+
+
+<p>Having promised<a name="FNanchor_1_78" id="FNanchor_1_78"></a><a href="#Footnote_1_78" class="fnanchor">[1]</a> and bestowed on Simon a new name,
+prophetic of the peculiar position which he was to occupy in
+the Church, and having set forth the meaning contained in
+that name in terms so large and magnificent, that, as we
+have seen, the greatest saints and fathers have felt it
+impossible to exhaust their force, our Lord proceeded to
+<i>educate</i> Peter, so to say, for his especial charge of supreme
+ruler. He bestowed upon him, in the course of His ministry,
+tokens of preference which agree with the title thus
+solemnly conferred; and He instructed him with all the
+care which we should expect to be given to one who was to
+become the chief doctor of Christians. Such instruction
+may be said to consist in two things, a more complete
+knowledge of the Christian revelation, and a singular apprehension
+of its divine proofs.</p>
+
+<p>Now, innumerable as are the particulars in which the
+Christian revelation consists, they may yet be gathered up
+mainly into two points, which meet in the Person of our Lord,
+and are termed by the ancient fathers who have followed
+this division, the <i>Theology</i>, and the <i>Economy</i>. There
+is the Divine Nature, that "<i>form of God</i>," which our Lord
+had from the beginning in the bosom of the Father; and
+there is the human nature, that "<i>form of a servant</i>,"
+which "in the economy or dispensation of the fulness of
+times" He assumed, in order that He might purchase the
+Church with His blood, and<a name="FNanchor_2_79" id="FNanchor_2_79"></a><a href="#Footnote_2_79" class="fnanchor">[2]</a> "re-establish all things in
+<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span>heaven and on earth." All, therefore, in the Christian faith
+which concerns "the form of God" is termed the Theology;
+all which contemplates "<i>the form of a servant</i>," the
+Economy.</p>
+
+<p>But the heavenly origin and certain truth of both these
+parts of Christian faith are proved partly by the fulfilment
+of prophecy, and partly by the working of miracles. To
+both our Lord perpetually appealed, and His apostles after
+Him, and those who have followed them. One, then, who
+was to be the chief ruler and doctor of Christians, needed
+especial instruction in the Theology, and Economy, especial
+assurance of the fulfilment of prophecy, and the working of
+miraculous power. Now Peter was specially selected for
+this instruction and that assurance.</p>
+
+<p>The whole teaching of our Lord, indeed, and the innumerable
+acts of power and words of grace with which it was
+fraught, were calculated to convey these to all the Apostles.
+But while they were witnesses in common of that teaching
+in general, some parts of it were disclosed only to Peter and
+the two sons of Zebedy. Perhaps there is no incident in
+the Gospel history, which set forth in so lively a manner,
+and so convincingly proved, the mysteries concerning the
+union of "the form of God" and "the form of a servant,"
+as the Transfiguration. The retreat to the "high mountain
+apart," and in the midst of that solitary prayer, "the
+face shining as the sun," and "the robes white as light,"
+the presence of Moses and Elias, conversing with Him on
+the great sacrifice for sin, "the bright cloud which encompassed
+them," and the voice from out of it, proclaiming
+"This is my beloved Son, in whom I am well pleased:
+hear Him;" so impressed themselves on the great Apostle,
+that after long years he appealed to them in proof that
+he and his brethren had not taught "cunningly devised<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span>
+fables, when they made known the power and presence of
+the Lord Jesus Christ, but had been eyewitnesses of His
+majesty, when He received from God the Father honour
+and glory, this voice coming down to Him from the excellent
+glory, 'This is my beloved Son, in whom I have pleased
+myself: hear ye Him.' And this voice we heard brought
+from heaven, when we were with Him in the holy mount."
+Among all the Apostle's experience of the three years' ministry,
+by the shore and on the waves of the lake of Galilee,
+in the cornfields, or on the mountain side, in the noon-day
+heat, or midnight storm, even in the throng which cried
+'Hosannah!' and 'Crucify Him!' this stood out, until
+"the laying aside of his fleshly tabernacle," as "the Lord
+had signified to Him."<a name="FNanchor_3_80" id="FNanchor_3_80"></a><a href="#Footnote_3_80" class="fnanchor">[3]</a> For<a name="FNanchor_4_81" id="FNanchor_4_81"></a><a href="#Footnote_4_81" class="fnanchor">[4]</a> what indeed was not there?
+the plurality of persons in the Godhead, the Father and
+the Son, the true, and not adopted, Sonship of the latter,
+His divine mission unto men; the new order of things resulting
+from it, and the summing up under one head of all
+things in heaven and in earth; the sealing up and accomplishing
+of the law and the prophets, by the presence of
+their representatives, Moses and Elias, a most wonderful
+and transporting miracle; and the command implicitly to
+obey Him in whom the Father was well pleased. Thus the
+Transfiguration may be termed the summing up of the
+whole Christian revelation.</p>
+
+<p>But now of this we read that "after six days Jesus taketh
+unto Him <i>Peter</i>, and James, and John his brother, and
+bringeth them up into a high mountain apart." These
+three alone of the twelve. Yet does He not associate the
+sons of Zebedy with Peter in this privilege? Needful no
+doubt it was that so splendid an act should have a suitable
+number of witnesses, and that as His future glory should
+<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span>have<a name="FNanchor_5_82" id="FNanchor_5_82"></a><a href="#Footnote_5_82" class="fnanchor">[5]</a> three witnesses from heaven, and as many from
+earth, so this, its rudimental beginning, should be attested
+by three as from heaven, God the Father, Moses, and
+Elias, and by three from earth, Peter, James, and John.
+Dear to Him likewise, next to Peter, and most privileged
+after Peter, were the sons of Zebedy; yet a distinction is
+seen in the mode in which they are treated even when
+joined together in so great a privilege. For in all the
+three accounts Peter is named first; "He taketh to Him
+Peter, and James, and John." They likewise are called by
+their birth-name, he by his prophetic appellation of the
+Rock; they are silent, but he speaks; "Peter answering,
+said;" nor only speaks, but in the name of all; "It is good
+<i>for us</i> to be here," as if their leader. And, fifthly, he is
+named specially, they as his companions; "but Peter, <i>and
+they that were with him</i>, were heavy with sleep."<a name="FNanchor_6_83" id="FNanchor_6_83"></a><a href="#Footnote_6_83" class="fnanchor">[6]</a> Thus
+even when three are associated in a special privilege above
+the Twelve, Peter is distinguished among the three.</p>
+
+<p>But if there was one other occasion on which above all
+"the form of the servant" was to be set forth in the most
+awful, and the most endearing light, it was on that evening,
+"the hour" of evil men and "the power of darkness,"
+when "the righteous servant who should justify many"
+was about to perform the great, central, crowning act of
+His mediation. Then we read that "He said to His disciples,
+Sit you here, till I go yonder and pray."<a name="FNanchor_7_84" id="FNanchor_7_84"></a><a href="#Footnote_7_84" class="fnanchor">[7]</a> And then
+immediately "taking with Him Peter, and the two sons of
+Zebedy, He began to grow sorrowful and to be sad." Yet
+here again, even in the association with the sons of Zebedy,
+Simon is distinguished, for he is named first; and by the
+illustrious name of Peter, the Rock; and as the leader of
+the others, for, says Matthew, Christ after His first prayer,
+<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span>"comes to His disciples, and finds them sleeping, and <i>says to
+Peter</i>, What, could <i>ye</i> not watch with me one hour?" Why
+the change of number, Peter in the singular, <i>ye</i> in the
+plural? Why the blame of Peter, involving the blame of
+the rest? Because the members are censured in the
+head.</p>
+
+<p>In these two signal instances our Lord, while preferring
+Peter and the two sons of Zebedy to the rest of the Twelve,
+yet marks a gradation likewise between them and Peter.
+And these two set forth the Theology and Economy, in the
+most emphatic manner.</p>
+
+<p>And as the supreme preceptor must not only be acquainted
+with the truth which he has to deliver, but with
+the evidence on which it rests, so is Peter specially made a
+witness of his Lord's "power and presence" and "the works
+which no other man did." In that remarkable miracle of
+raising to life the ruler of the synagogue's daughter we
+read, "He admitted not any man to follow Him, but Peter
+and James, and John the brother of James;"<a name="FNanchor_8_85" id="FNanchor_8_85"></a><a href="#Footnote_8_85" class="fnanchor">[8]</a> where, as
+before, and always, Peter is mentioned first, and by the
+prophetic name of his Primacy.</p>
+
+<p>From<a name="FNanchor_9_86" id="FNanchor_9_86"></a><a href="#Footnote_9_86" class="fnanchor">[9]</a> all which we gather four points; 1. Several
+things are mentioned in the Gospels which Christ gave to
+Peter, and not to the rest of the Apostles: 2. But nothing
+which He gave to them together, and not to Peter with
+them. 3. What He seemed to give to them in common, yet
+accrue to Peter in a special manner, who appears among
+the Apostles not as one out of the number, but their destined
+head, by the name, that is, of Peter, so markedly
+promised, bestowed, and wonderfully explained by our
+Lord, of which, as we have seen, S. Chrysostome, an eastern
+Patriarch, as well as a great Saint and Father, observed,
+<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span>"When I say Peter, I mean the impregnable Rock, the immovable
+foundation, the great Apostle, the first of the
+disciples." 4. Either we are not to take Christ's dealing
+as the standard of Peter's dignity, and destination, or we
+must admit that he was preferred to the rest, and made the
+supreme teacher of the faithful.</p>
+
+<p>S. Matthew records the incidents of the officers asking
+for the payment of the didrachma which all the children of
+Israel were bound to contribute to the temple; and his
+words show us a fresh instance of honour done to Peter, and
+a fresh note of his superiority. "When they were come to
+Capharnaum, they that received the didrachma came to
+Peter and said to him, Doth not your master pay the
+didrachma?"<a name="FNanchor_10_87" id="FNanchor_10_87"></a><a href="#Footnote_10_87" class="fnanchor">[10]</a> But why should they come to <i>him</i>, and
+ask, not if <i>his</i> master, but "your" master, the master of all
+the Apostles, paid the census, save that it was apparent,
+even to strangers, that Peter was the first and most prominent
+of the company? Why use him rather than any of
+the others, for the purpose of approaching Christ? "As
+Peter seemed to be first of the disciples," says S. Chrysostome,
+on the text, "they go to him." The context naturally
+suggests this reason, and the ancient commentators remarked
+it. But what follows is much more striking.
+Peter answered, Yes, that is, that his master observed all
+the laws of Moses, and this among the number. As he
+went home he purposed, no doubt, to ask our Lord about
+this payment, but "when he was come into the house Jesus
+prevented him," having in His omniscience seen and heard
+all that had passed, and He proceeded to speak words
+involving His own high dignity, followed by a singular trial
+of Peter's faith, and as marked a reward of it when tried.
+"What thinkest thou, Simon? The kings of the earth, of
+<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span>whom do they receive tribute or custom? of their own children
+or of strangers? And he said, Of strangers. Jesus
+said to him, Then the children are free." Slight words in
+seeming, yet declaring in fact that most wonderful truth
+which had formed so shortly before Peter's confession, and
+drawn down upon him the yet unexhausted promise; for
+they expressed, I am as truly the natural Son of that God,
+the Sovereign of the temple, for whom this tribute is paid,
+as the children of earthly sovereigns, who take tribute, are
+their sons by nature. Therefore by right I am free.
+"But that we may not scandalize them, go to the sea and
+cast in a hook; and that fish which shall first come up,
+take; and when thou hast opened its mouth, thou shalt find
+a stater; take that and give it to them for Me and thee."
+Declaring to His favoured disciple afresh that He is the true,
+and not the adopted, Son of God, answering his thoughts
+by anticipation, and expressing His knowledge of absent
+things by the power of the Son of God, He tries his faith
+by the promise of a fresh miracle, which involved a like
+exercise of divine power. Peter, in proceeding to execute
+His command, must make that confession afresh by deed,
+which he had made before by word, and which his Lord
+had just repeated with His own mouth. How else could he
+go to the lake expecting to draw at the first cast a fish in
+whose mouth he should find a coin containing the exact
+amount due to the temple for two persons? But what followed?
+What but a most remarkable reward for the faith
+which he should show? "Take that and give it to them
+for Me and thee." There are looks, there are tones of the
+voice, which convey to us more than language. So, too,
+there are acts so exceedingly suggestive, that without in any
+<i>formal</i> way proving, they carry with them the force of the
+strongest proof. And so, perhaps, never did our Lord in a<span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span>
+more marked manner <i>associate</i> Peter with Himself than
+here. It was a singular distinction which could not fail to
+strike every one who heard it. Thus S. Chrysostome exclaims,<a name="FNanchor_11_88" id="FNanchor_11_88"></a><a href="#Footnote_11_88" class="fnanchor">[11]</a>
+"You see the exceeding greatness of the honour;"
+and he adds, "wherefore, too, in reward for his faith He
+connected him with Himself in the payment of the tribute;"
+and he remarks on Peter's modesty, "for Mark, the disciple
+of Peter, seems not to have recorded this incident, because
+it pointed out the great honour bestowed on him; but he
+did record his denial, while he was silent as to the points
+which made him conspicuous, his Master perhaps begging
+him not to say great things about him." Indeed, <i>how</i> could
+one of the disciples be more signally pointed out than by
+this incident, as "the faithful and wise steward, whom the
+Lord would set over His household, to give them their portion
+of food in due time?"</p>
+
+<p>Other fathers, as well as S. Chrysostome, did not fail to
+see such a meaning in this passage; but let us take the
+words of Origen as pointing out the connection of this incident
+with the important question following. His words are:
+"It seems to me that (the disciples) considering this a very
+great honour which had been done to Peter by Jesus, in
+having put him higher than the rest of His disciples, they
+wished to make sure of what they suspected by asking
+Jesus and hearing His answer, whether, as they conceived,
+He judged Peter to be greater than them; and they also
+hoped to learn the cause for which Peter was preferred to
+the rest of the disciples. Matthew, then, wishing to signify
+this by these words, "take that and give it to them
+for Me and thee," added, "on that day the disciples came
+to Jesus, saying, Who, thinkest thou, is the greater in the
+kingdom of heaven?"<a name="FNanchor_12_89" id="FNanchor_12_89"></a><a href="#Footnote_12_89" class="fnanchor">[12]</a></p>
+
+<p><span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span></p><p>For, indeed, why should they immediately ask this
+question? The preceding incident furnishes a natural and
+sufficient cause. The Apostles, it seems, were urged by
+the plainness of Christ's words and acts to inquire who
+among them should have the chief authority. Who will
+not agree with S. Chrysostome: "The Apostles were
+touched with a human infirmity, which the Evangelist too
+signifies in the words, 'in that hour,' when He had
+honoured him (Peter) before them all. For though of
+James and John one of the two was the first-born,"
+(alluding to an opinion that the tax was paid by the first-born,)
+"He did nothing like it for them. Hence, being
+ashamed, they confessed their excitement of mind, and
+do not say plainly, Why hast thou preferred Peter to us?
+Is he greater than we are? For this they did not dare;
+but they ask indefinitely, Who is the greater? For when
+they saw three preferred to the rest, they felt nothing
+like this; but when one received so great an honour, they
+were pained. Nor were they kindled by this alone, but
+by putting together many other things. For He had
+said to him, 'I will give to thee the keys,' and 'Blessed
+art thou Simon Bar-jona,' and here 'Give it to them for
+Me and for thee;' and also they were pricked at seeing
+his confidence and freedom of speech."<a name="FNanchor_13_90" id="FNanchor_13_90"></a><a href="#Footnote_13_90" class="fnanchor">[13]</a></p>
+
+<p>Thus their question, if it did not express, at least
+suggested this meaning, "Speak more plainly and distinctly
+whether Peter is to be the greater and the chief in the
+Church, and accordingly among us," and so they seem to
+have drawn from our Lord's act a conclusion which they
+did not see in the promising or bestowing the prophetic
+name of Peter, nor even in the promises conveyed in
+<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span>explaining that name, and were vexed at the preference
+shown to him.</p>
+
+<p>And if <a name="FNanchor_14_91" id="FNanchor_14_91"></a><a href="#Footnote_14_91" class="fnanchor">[14]</a>any be inclined to conclude from hence that
+our Lord's words and acts to Peter had not been of any
+marked significancy, they should be reminded that the
+very clearest and plainest things were sometimes not
+understood by the Apostles, before the descent of the
+Holy Spirit on them. This was specially the case with
+the things which they were disinclined to believe. Thus
+our Lord again and again foretold to them His passion
+in express terms, but we are told, "they understood none
+of these things."<a name="FNanchor_15_92" id="FNanchor_15_92"></a><a href="#Footnote_15_92" class="fnanchor">[15]</a> He foretold, too, His resurrection,
+yet they did not the least expect it, and they became
+at length fully assured of the fact before they remembered
+the prediction. Strange as these things seem, yet
+probably everyone's private experience will furnish him
+with similar instances of a veil being cast upon his eyes,
+which prevented his discerning the most evident things,
+towards which there was generally some secret disinclination.</p>
+
+<p>But <a name="FNanchor_16_93" id="FNanchor_16_93"></a><a href="#Footnote_16_93" class="fnanchor">[16]</a>how did our Lord answer their question? Did
+He remove at once the ground of their jealousy by declaring
+that in the kingdom of heaven no one should
+have pre-eminence of dignity, but the condition of all be
+equal? On the contrary, He condemns ambition and
+enjoins humility, but likewise gives such a turn to His
+discourse as to insinuate that there would be one pre-eminent
+over the rest.<a name="FNanchor_17_94" id="FNanchor_17_94"></a><a href="#Footnote_17_94" class="fnanchor">[17]</a> "Jesus calling unto Him a little
+child, set him in the midst of them, and said, Amen I
+say unto you, unless you be converted and become as
+little children, you shall not enter into the kingdom of
+<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span>heaven." Then He adds, "whosoever therefore shall humble
+himself as this little child, he is the greater in the kingdom
+of heaven." Thus He did not exclude the pre-eminence
+of that "greater one," about which they asked, but pointed
+out what his character ought to be. But this will be
+much clearer from a like enquiry, and the answer to it,
+recorded by S. Luke.</p>
+
+<p>For even at the last supper, our Lord having told them
+that He should be betrayed, and was going to leave them
+in the way determined for Him, there was not only an
+enquiry among them which of them should do that thing,
+but also, so keenly were their minds as yet, before the
+coming down of the Holy Spirit, alive to the desire of pre-eminence,
+and so strongly were they persuaded that such
+a superior had not been excluded by Christ, but rather
+marked out and ordained, "there was a strife among them
+which of them should seem to be greater." Now our Lord
+meets their contention thus: "The <a name="FNanchor_18_95" id="FNanchor_18_95"></a><a href="#Footnote_18_95" class="fnanchor">[18]</a>kings of the Gentiles
+lord it over them, and they that have power over
+them are called beneficent. But you not so; but he that
+is the greater among you, let him become as the younger;
+and he that is the leader, as he that serveth. For which is
+greater, he that sitteth at table, or he that serveth? Is not
+he that sitteth at table? But I am in the midst of you as
+he that serveth. And you are they who have continued
+with Me in my temptations; and I dispose to you, as My
+Father hath disposed to Me, a kingdom; that you may eat
+and drink at My table in My kingdom; and may sit upon
+thrones judging the twelve tribes of Israel."</p>
+
+<p>Now <a name="FNanchor_19_96" id="FNanchor_19_96"></a><a href="#Footnote_19_96" class="fnanchor">[19]</a>in this speech of our Lord we may remark four
+points:&mdash;</p>
+
+<p><span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span></p><p>1. What is omitted, though it would seem most apposite
+to be said;</p>
+
+<p>2. What is affirmed, if not expressly, yet by plain consequence;</p>
+
+<p>3. What comparison is used in illustration;</p>
+
+<p>4. What meets with censure and rejection.</p>
+
+<p>1. First, then, though the Apostles had twice before
+contended about pre-eminence, yet our Lord neither there,
+nor here, said openly that He would not prefer any one over
+the rest, nor appoint any one to be their leader. Yet the
+importance of the subject, His own wisdom, and His love
+towards His disciples, as well as His usual mode of acting,
+seemed to demand, that had it been His will for no one of
+them to be set over the rest, He should plainly declare it,
+and thus extinguish all strife. No less a matter was at
+issue than the harmony of the Apostles with each other,
+the peace of the Church, and the success of the divine
+counsel for its government. Moreover, the Gospels represent
+Him to us as continually removing doubts, clearing up
+perplexities, and correcting wrong judgments among His
+disciples. Let us recall to remind a very similar occasion,
+when the mother of the sons of Zebedy with her children
+came before Him asking "that these my two sons may sit
+the one on thy right hand and the other on thy left, in thy
+kingdom." He rejected their prayer at once, saying, "To
+sit on My right or My left hand is not mine to give to you,
+but to them for whom it is prepared by My Father."<a name="FNanchor_20_97" id="FNanchor_20_97"></a><a href="#Footnote_20_97" class="fnanchor">[20]</a> The
+silence, therefore, of Christ here, under such circumstances,
+is a proof that it was not the divine will that all the Apostles
+should be in such a sense equal that no one of them
+should hold a superior authority over the rest.</p>
+
+<p>2. But eloquent as this silence is, we are not left to trust
+<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span>to it alone, for our Lord's words point out, besides, the
+institution of one superior. "The kings of the Gentiles,"
+He says, "lord it over them; and they that have power
+over them are called benefactors. But you not so: but he
+that is the greater among you, let him become as the
+younger; and he that is the leader, as he that serveth."
+<i>A greater</i> and <i>a leader</i>, then, <i>there was to be</i>. Our Lord's
+words contain two parallel propositions repeated. 1. There
+is among you one who is the greater, let him, then, be as
+the younger. 2. There is among you one who is the
+leader, let him be as he that serveth. Thus our Lord's
+meaning is most distinct that they should have a superior.</p>
+
+<p>But in the very similar passage about the sons of
+Zebedy, lest any should conclude that no one of the
+Apostles was to be superior to the rest, He called them to
+Him and said, "You know that the princes of the Gentiles
+lord it over them, and they that are the greater exercise
+power upon them. It shall not be so among you, but whosoever
+will be the greater among you, let him be your
+minister; and he that will be the first among you shall be
+your servant. Even as the Son of man is not come to be
+ministered unto, but to minister, and to give His life a
+redemption for many." Where He tells them His will, not
+that no one of the Apostles should be "great" and "first,"
+but what the type and model should be which that "great"
+and "first" one should imitate, even the Son of man who
+came to minister.</p>
+
+<p>3. For to make this quite certain, there, and here too,
+He directs us to a particular comparison, by which He
+explains and concludes His discourse, "For who is greater,
+he that sitteth at table, or he that serveth? Is not he that
+sitteth at table? But I am among you as he that serveth.&mdash;And
+I dispose unto you as My Father disposed unto Me, a<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span>
+kingdom." Here our Lord sets Himself before His Apostles
+as the exemplar both of the rule which the superior was to
+exercise, and of the temper and character which he was to
+shew. As He had been speaking of the kingdoms of the
+Gentiles, so He now points out to them in contrast the true
+kingdom which He was disposing unto them. The Church
+as it had been from the beginning, was to be the model of
+what it should be to the end. Now all confess that in that
+Church Christ had held the place of "the First," "the
+Great one," "the Ruler." And now He explains that one
+of His Apostles should occupy that place of His, and occupying
+it should be of a like temper with Himself, who had
+been the minister and servant of all. And it may be
+remarked that the same word is here applied to him who
+should <i>rule</i> among the disciples, which expresses the dignity
+of Christ Himself in the prophecy of Micah, quoted in Matt.
+ii. 6, "Out of thee shall go forth<a name="FNanchor_21_98" id="FNanchor_21_98"></a><a href="#Footnote_21_98" class="fnanchor">[21]</a> <i>the ruler</i>, who shall be
+shepherd over my people Israel." For Christ says, "He
+that is the greater among you let him be as the younger;
+and <i>he that ruleth</i> as he that serveth. <i>For</i>, who is greater,
+he that sitteth at meat, or he who serveth? But I am
+among you as he that serveth." "I dispose to you a kingdom:
+as My Father disposed to Me:" let him who follows
+Me in place, follow Me in character.</p>
+
+<p>But, 4, what does our Lord censure and reject from His
+Church? It is plain that He compares kingdom with kingdom,
+and the kingdom of heaven, which is the Church, with
+human kingdoms, and, moreover, that the negative quality
+as to which, in the clause, "But you not so," the two are
+compared, is, <i>not</i> the fact that there is pre-eminence and
+rule in both, but a certain <i>mode</i> of exercising them. This
+is, the pomp and ambition expressed in the words, "lording
+<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span>it," "exercising authority," "are called benificent." As
+again is shewn in the repeated declaration that what had
+been most alien from the spirit of His own ministry, should
+not appear in the ministry that He would establish after
+Him. Now He had shown no pomp and pride of dominion,
+but yet He had shown the dominion itself in the fullest
+sense, the power of passing laws, enjoining precepts, defining
+rites, threatening punishments, governing, in fine, His
+Church, so that He had been pre-eminently "the Lord."
+Lastly, this is shown in the words recorded by S. John,
+as said shortly after on this same occasion. "You call Me
+Master and Lord, and you say well, for so I am. If I then,
+your Lord and Master, have washed your feet, you also
+ought to wash one another's feet: <i>for I have given you an
+example</i>, that as I have done unto you, so you also may
+do."<a name="FNanchor_22_99" id="FNanchor_22_99"></a><a href="#Footnote_22_99" class="fnanchor">[22]</a></p>
+
+<p>Now nothing can show more strongly than this discourse
+the pre-eminence and authority which our Lord was going
+to establish in one of His Apostles over the rest. For here
+we have His intention disclosed that in His kingdom, which
+is the Church's, some one there should be "the Great,"
+"the First," and "the Ruler," who should discharge, in due
+proportion and analogy, the office which He Himself, before
+He returned to the Father, had held. But before we consider
+further who this one was, let us look at the subject
+from a somewhat different point of view.</p>
+
+<p>And <a name="FNanchor_23_100" id="FNanchor_23_100"></a><a href="#Footnote_23_100" class="fnanchor">[23]</a>here we must lay down three points, the <i>first</i> of
+which is, that our Lord, during His life on earth, had acted
+in two capacities, the one, as the Author and Founder, the
+other, as the Head and Supreme Ruler of His Church.
+His functions in the former capacity are too plain to need
+enlarging upon. He disclosed the objects of our faith: He
+<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span>instituted rites and sacraments: He provided by the
+establishment of a ministry for the perpetual growth and
+duration of the Church. It was in this sense that He
+spoke of Himself to His apostles, as "the Master," who
+could share His prerogatives with no one: "But be not
+you called Rabbi, for one is your Master, and all you are
+brethren."<a name="FNanchor_24_101" id="FNanchor_24_101"></a><a href="#Footnote_24_101" class="fnanchor">[24]</a> Thus is He, "the Teacher," "the Master,"
+throughout the Gospel.</p>
+
+<p>But He likewise acted as the Head of His Church, with
+the dignity and authority of the chief visible Ruler. He
+was the living bond of His disciples: the person around
+whom they grouped: whose presence wrought harmony:
+whose voice terminated contention among them: who was
+ever at hand to solve emergent difficulties. Thus it is that
+prophecy distinguished Him as "the Lord," "the King,"
+"the Shepherd;" "on whose shoulders is the government,"
+"who should <i>rule</i> His people, Israel." And His Church
+answers to Him in this capacity, as the family, the house,
+the city, the fold, and the kingdom.</p>
+
+<p>Thus His relation to the Church was twofold, as Founder,
+and as Supreme Pastor.</p>
+
+<p><i>Secondly</i>, the Church shares her Lord's prerogative of
+unchangeableness, and as He is "Jesus Christ the same
+yesterday, to-day, and for ever," so She, His mystical
+Body, in her proportion, remains like herself from the
+beginning to the end. The Church and Christianity are
+bound to each other in a mutual relation; the Church is
+Christianity embodied; Christianity is the Church in conception:
+the consistency and identity which belong to
+Christianity belong likewise to her; neither can change
+their nature, nor put on another form.</p>
+
+<p>But, <i>thirdly</i>, the Church would be unlike herself, if,
+<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span>having been from her very cradle visibly administered by
+the rule of One, she fell subsequently, either under no rule
+at all, according to the doctrine of the Independents, or
+under the rule of the multitude, according to the Calvinists,
+or under the rule of an aristocracy, as Episcopalians
+imagine. A change of government superinduces a change
+of that substantial form which constitutes a society. But
+this holds in her case especially, above all other societies,
+as she came forth from the creative hand of her Lord, her
+whole organization instinct with inward life, her government
+<i>directly</i> instituted by God Himself, in which lies her
+point of distinction from all temporal polities.</p>
+
+<p>For imagine, that upon our Lord's departure, no one had
+been deputed to take the visible headship and rule over
+the Church. How, without ever fresh revelations, and an
+abiding miraculous power, could that complex unity of
+faith, of worship, and of polity, have been maintained,
+which the<a name="FNanchor_25_102" id="FNanchor_25_102"></a><a href="#Footnote_25_102" class="fnanchor">[25]</a> Lord has set forth as the very sign and token
+of His Church? A multitude scattered throughout the
+most distant regions, and naturally differing in race, in
+habits, in temperament, how could it possibly be joined in
+one, and remain one, without a powerful bond of unity?
+Hence, in the fourth century, S. Jerome<a name="FNanchor_26_103" id="FNanchor_26_103"></a><a href="#Footnote_26_103" class="fnanchor">[26]</a> observed, "The
+safety of the Church depends on the dignity of the supreme
+Priest, in whom, if all do not recognise a peculiar and
+supereminent power, there will arise as many schisms in
+the Church as there are priests." And the repentant confessors
+out of Novatian's schism, in the middle of the third
+century, "We know that Cornelius (the Pope) has been
+elected Bishop of the most holy Catholic Church, by
+Almighty God, and Christ our Lord.&mdash;We are not ignorant
+that there is one God, one Christ the Lord, whom we confessed,
+<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span>one Holy Spirit, and that there ought to be one
+bishop in the Catholic Church."<a name="FNanchor_27_104" id="FNanchor_27_104"></a><a href="#Footnote_27_104" class="fnanchor">[27]</a> And these words,
+both of S. Jerome, and of the confessors, if they primarily
+apply to the diocesan bishop among his priests and people,
+so do they with far greater force apply to the chief bishop
+among his brethren in the whole Church. Now, as our Lord
+willed that His Church should do without fresh revelations,
+and new miracles, such as at first accredited it, and that it
+should preserve unity; and as, when it was a little flock,
+which could be assembled in a single room, it had yet one
+visible Ruler, how can we doubt that He willed this form of
+government to remain, and that there should be one perpetually
+to rule it in His name, and preserve it in unity,
+since it was to become co-extensive with the earth?</p>
+
+<p>Again, we may ask, was the condition of fold, house,
+family, city, and kingdom, so repeatedly set forth in Holy
+Scripture, to belong to the Church only while Christ was
+yet on earth, or to be the visible evidence of its truth for
+ever? Do these terms exhibit a temporary, or a perpetual
+state? Each one of these symbols by itself, and all
+together, involve one visible Ruler: therefore, so long as
+the Church can be called with truth, the one house, the
+one family, the one city, the one fold, the one kingdom, so
+long must it have one visible and supreme Ruler.</p>
+
+<p>But once grant that such a one there was after our
+Lord's departure, and no one can doubt that one to have
+been Peter. It is easier to deny the supreme Ruler
+altogether, than to make him any one but Peter. The
+whole course of the Gospels shows none other marked out
+by so many distinctions. Thus, even those who wish to
+refuse a real power to his Primacy, are compelled by the
+<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span>force of evidence to allow him a Primacy of order and
+honour.</p>
+
+<p>But nothing did our Lord more pointedly reject than the
+vain pomp of titles and honours. In nothing is His own
+example more marked than in that He exercised real power
+and supreme authority without pomp or show. Nothing
+did He enjoin more emphatically on the disciple who should
+be the "Great one," and "the Ruler," among his brethren,
+than that he must follow his Master in being the servant of
+all. A Primacy, then, consisting in titles and mere precedency,
+is of all things most opposed to the spirit and the
+precepts of our Lord. And so the Primacy which He
+designated must be one of real power and pre-eminent
+authority.</p>
+
+<p>And this brings us back to the passage of S. Luke which
+we were considering, where four things prove that Christ
+had such a headship in view. First, the occasion, for the
+Apostles were contending for a place of real authority.
+The sons of Zebedy expressed it by sitting on His right
+hand and on His left, that is, holding the second and the
+third place of dignity in the kingdom.</p>
+
+<p>Secondly, the double comparison which our Lord used,
+the one negative, the other affirmative: in the former, contrasting
+the Church's ruler with the kings of the Gentiles,
+He excluded pomp and splendour, lordship and ambition;
+in the latter, referring him to His own example, who had
+the most real and true power and superiority, He taught
+him to unite these with a meekness and an attention to the
+wants of his brethren, of which His own life had been the
+model.</p>
+
+<p>Thirdly, the words "the First," "the Greater," and "the
+Ruler," indicate the pre-eminence of the future head, for as
+they appear in the context, and according to their Scriptural<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span>
+force, they indicate not a vain and honorary, but a
+real authority, one of them being even the very title given
+to our Lord.</p>
+
+<p>And, fourthly, this is proved by the object in view, which
+is, maintaining the identity of the Church, and the form
+which it had from the beginning, and preserving its manifold
+unity. As to its identity, and original form, it is needless
+to observe that Christ exercised in it not an honorary
+but a real supremacy, so that under Him its government
+was really in the hands of one, the Ruler. As to the preservation
+of its unity&mdash;and especially a unity so complex&mdash;the
+very analogy of human society will sufficiently teach us
+that it is impossible to be preserved without a strong
+central authority. Contentions can neither be checked as
+they arise, nor terminated when they come to a head, without
+the interference of a power to which all yield obedience.
+And the living example of those religious societies which
+have not this power is an argument whose force none can
+resist. Where Peter is not, there is neither unity of faith,
+nor of charity, nor of external regimen.</p>
+
+<p>No sooner <a name="FNanchor_28_105" id="FNanchor_28_105"></a><a href="#Footnote_28_105" class="fnanchor">[28]</a>then had our Lord in this manner pointed
+out that there should be one hereafter to take His place on
+earth and to be the Ruler of his brethren, expressing at
+the same time the toilsome nature of the trust, and the
+duty of exercising it with the spirit which He, the great
+model, had shown, than turning His discourse from the
+Apostles, whom hitherto He had addressed in common, to
+Peter singly, He proceeded to designate Peter as that one,
+to assure him of a singular privilege, and to enforce upon
+him a proportionate duty.</p>
+
+<p>And first a break in the hitherto continuous discourse is
+ushered in by the words, "And the Lord said," and what
+<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span>follows is fixed to Peter specially, by the reiteration of his
+name, "Simon, Simon, behold Satan hath desired to have
+you that he may sift you as wheat:" to have <i>you</i>, that is
+not Peter alone, but all the Apostles, the same you, whom
+in the preceding verses He had so often repeated, "you not
+so," "but I am in the midst of you," "but you are they
+that have continued with Me," "and I dispose to you a
+kingdom," "that you may eat and drink with Me;" and
+what follows? What was the resource provided by the
+Lord against this attack of the great enemy on all His fold?
+"But I have prayed for <i>thee</i>, that <i>thy</i> faith fail not: and
+thou being once converted confirm thy brethren." Not "I
+have prayed for <i>you</i>," where all were assaulted, "that <i>your</i>
+faith fail not," but I have prayed for <i>thee</i>, Peter, that <i>thy</i>
+faith fail not! Nothing can be more emphatic than this
+change of number, when our Lord throughout all His previous
+discourse had used the plural, and now continuing the
+plural to designate the persons attacked, uses the singular
+to specify the person for whom He has prayed, and to whom
+He assures a singular privilege, the fruit of that prayer.
+Nothing could more strongly prove that this address was
+special to Peter.</p>
+
+<p>Nor less evident is the singular dignity of what is here
+promised to him. First of all, it is the fruit of the prayer
+of Christ. Of what importance must that be which was
+solicited by our Lord of His Father, and at a moment when
+the redemption of the world was being accomplished, and
+when His passion may be said to have begun? Of what
+importance that which was to be the defence of not Peter
+only, but all the disciples, against the most formidable
+assault of the great enemy, who had<a name="FNanchor_29_106" id="FNanchor_29_106"></a><a href="#Footnote_29_106" class="fnanchor">[29]</a> demanded them as
+it were to deliver them over to punishment? And this was
+<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span>"that thy faith fail not." How is it possible to draw any
+other conclusion here than what S. Leo in the fifth century
+expressed so clearly before all the bishops of Italy? "The
+danger from the temptation of fear was common to all the
+Apostles, and all equally needed the help of the divine protection,
+since the devil desired to dismay all, to crush all;
+and yet a special care of Peter is undertaken by our Lord,
+and He prays peculiarly for the faith of Peter, as if the
+state of the rest would be more sure, if the mind of their
+chief were not conquered. In Peter, therefore, the fortitude
+of all is protected, and the help of divine grace is so
+ordered, that the firmness which through Christ is given to
+Peter, through Peter is conferred on the Apostles."<a name="FNanchor_30_107" id="FNanchor_30_107"></a><a href="#Footnote_30_107" class="fnanchor">[30]</a> And
+if such is the importance of the help secured, no less is the
+charge following: "And thou, being once converted, confirm
+thy brethren." To confirm others, is to be put in an
+office of dignity and authority over them. And his brethren
+were those whom our Lord till now had been addressing in
+common with him; to whom He had just disclosed "a
+Greater" and "a Ruler" "among" them; that is, the Apostles
+themselves. Among these, then, when our Lord's visible
+presence was withdrawn, Peter was to be the principle
+of stability, binding and moulding them into one building.
+For one cannot fail to see how this great promise and prophecy
+answer to those in Matthew. There our Lord, as
+Architect, promised to lay Peter as the foundation of the
+Church, against which the gates of hell should not prevail:
+here, being about to leave the world, when His own work
+was finished, to ascend unto His Father, and to assume His
+great power and reign, He makes Peter as it were the
+Architect to carry on the work which was to be completed
+by <i>His</i> grace and authority, but by human co-operation.
+<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span>So exact is the resemblance that we may put the two promises
+in parallel columns to illustrate each other:</p>
+
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="promises">
+<tr><td align="left">Thou art Peter, and upon</td><td align="left" colspan="2">But I have prayed for</td></tr>
+<tr><td align="left">this Rock I will build My</td><td align="left" colspan="2">thee that thy faith fail not;</td></tr>
+<tr><td align="left">Church; and the gates of hell&nbsp; &nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</td><td align="left">and thou, being once converted,</td></tr>
+<tr><td align="left">shall not prevail against it.</td><td align="left" colspan="2">confirm thy brethren.</td></tr>
+</table></div>
+
+
+<p>But light is thrown on the greatness of this pre-eminence
+thus bestowed on Peter of confirming his brethren, if we
+consider that the term is applied to the Father, the Son,
+and the Holy Spirit, as bestowing by inherent power what
+is here granted by participation. Of the Father it is said,
+"To Him that is able to <i>establish</i> you according to my
+Gospel&mdash;the only wise God, through Jesus Christ, be honour
+and glory." And again, "Now He that <i>confirmeth us</i> with
+you in Christ, and that hath anointed us, is God;" and
+again, "The God of all grace, who hath called us unto His
+eternal glory in Christ Jesus, after you have suffered a
+little, will Himself perfect you, <i>confirm</i>, establish you."<a name="FNanchor_31_108" id="FNanchor_31_108"></a><a href="#Footnote_31_108" class="fnanchor">[31]</a>
+Of Christ likewise: "As therefore you have received Jesus
+Christ the Lord, walk ye in Him, rooted and built up
+in Him, and <i>confirmed</i> in the faith." And "waiting
+for the manifestation of our Lord Jesus Christ, who
+also will <i>confirm</i> you unto the end without crime." And
+again: "Now our Lord Jesus Christ Himself exhort
+your hearts, and <i>confirm</i> you in every good word and
+work."<a name="FNanchor_32_109" id="FNanchor_32_109"></a><a href="#Footnote_32_109" class="fnanchor">[32]</a> And the Holy Spirit is continually mentioned
+as the author of this gift, when, for instance, to Him
+is ascribed "the teaching all truth," "the leading into
+all truth," "the bringing to mind" all things which Christ
+had said. And S. Paul prays "that He would grant you,
+<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span>according to the riches of His glory, to be <i>strengthened</i> by
+His Spirit with might unto the inward man."<a name="FNanchor_33_110" id="FNanchor_33_110"></a><a href="#Footnote_33_110" class="fnanchor">[33]</a></p>
+
+<p>What, therefore, is proper to the most Holy Trinity, and
+given in the highest sense by the Father, the Son, and the
+Holy Ghost, it was the will of Christ should be shared by
+Peter, according as man is capable of it. That is, it was
+His pleasure that the same man, whom He had intimately
+associated with Himself by communicating to him His prerogative
+to be the Rock, should be closely joined with the
+Blessed Trinity by participating in that privilege, whereby,
+together with the Father and the Holy Spirit, He is the
+confirmation and stability of the faithful. But if any rule
+there can be whereby to measure pre-eminence and dignity,
+it is surely that which is derived from participation of divine
+properties and offices. And the closer that by these Peter
+is shown to have approached to God, the higher his exaltation
+above the rest of his brethren, who, as it has been
+observed, are the Apostles. To them he is the Rock, and
+them he is to confirm. Thus Theophylact, in the eleventh
+century, commenting on this text, says: "The plain meaning
+of this is, that, since I hold thee as the ruler of My disciples,
+after thou shalt have wept over thy denial and
+repented, confirm the rest. For this belongs to thee as
+being after Me the rock and support" (literally, confirmation)
+"of the Church. Now one may see that this is said
+not only of the apostles, that they are confirmed by Peter,
+but also concerning all the faithful until the consummation
+of the world."</p>
+
+<p>But looking more closely into the nature of this dignity,
+since Christ, by the bestowal of heavenly gifts, caused Peter
+to be conspicuous through the firmness of his own faith, and
+through the charge of confirming the faith of his brethren,
+we can call it by no fitter name than a Primacy of faith.
+<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span>For it has these two qualities: it cannot fail itself; and it
+confirms others. And for the authority which it carries,
+such a Primacy of faith cannot even be imagined without at
+the same time imagining the office by which Peter was
+bound to watch over the firmness and integrity of the common
+faith. In this office two things are involved; first, the
+right to, and therefore the possession of, all things necessary
+for its fulfilment; and secondly, the duty by which all were
+bound to agree in the profession of one faith with Peter.
+So that Peter's dignity, rightly termed the Primacy of
+faith, mainly consists in the supreme right of demanding
+from all an agreement in faith with him.</p>
+
+<p>It<a name="FNanchor_34_111" id="FNanchor_34_111"></a><a href="#Footnote_34_111" class="fnanchor">[34]</a> remains to explain the proper force of the word <i>confirm</i>.
+Now this is a term of architecture, and as such is
+joined with other terms relating to that art, as by S. Peter,
+"the God of all grace&mdash;Himself fit you together" (as living
+spiritual stones,) "confirm, strengthen, ground you."<a name="FNanchor_35_112" id="FNanchor_35_112"></a><a href="#Footnote_35_112" class="fnanchor">[35]</a> It
+means, to make anything fit so firmly that it cannot be
+shaken. Thus in Holy Writ it frequently bears metaphorically
+a moral signification, such as encouraging, supporting,
+as we say, confirming the resolution, as in the passage just
+quoted; and again, "Be watchful, and <i>confirm</i> the things
+that remain, which are ready to die."<a name="FNanchor_36_113" id="FNanchor_36_113"></a><a href="#Footnote_36_113" class="fnanchor">[36]</a> Now it cannot be
+doubted that the phrase "confirm thy brethren," carries a
+moral sense very like that in which the word <i>confirm</i>, when
+applied to the spiritual building of the Church, is used of
+God and of Christ,<a name="FNanchor_37_114" id="FNanchor_37_114"></a><a href="#Footnote_37_114" class="fnanchor">[37]</a> from whom the Church has both its
+being and its perseverance to the end, and again of the
+Apostles, who strengthen the flock entrusted to them by
+the imparting spiritual gifts, as S. Paul says, "I long to see
+<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span>you that I may impart unto you some spiritual grace to
+strengthen you;"<a name="FNanchor_38_115" id="FNanchor_38_115"></a><a href="#Footnote_38_115" class="fnanchor">[38]</a> or, again, of Bishops, who, as sent by
+the Apostles, and charged by the Holy Spirit with the
+government of the Church, are bid to be watchful, and see
+that those who stand do not fall, and those who are in danger
+do not perish.<a name="FNanchor_39_116" id="FNanchor_39_116"></a><a href="#Footnote_39_116" class="fnanchor">[39]</a> Accordingly, when it is said to Peter,
+"And thou in thy turn one day confirm thy brethren," <i>the
+charge and office are laid upon him, as an architect
+divinely chosen, of holding together, strengthening, and
+keeping in their place, the several parts of the ecclesiastical
+structure</i>.</p>
+
+<p>But what are these <i>parts</i> to be confirmed, and what is
+the <i>nature</i> of the confirmation?</p>
+
+<p>As to the first question there can be no controversy, it
+being determined by the words, "confirm <i>thy brethren</i>:"
+and it is plain from what is said above, that, by brethren,
+are meant the Apostles. He had, therefore, the Apostles
+committed to his charge <i>immediately</i>: but likewise, the
+rest of all the faithful, <i>mediately</i>. When a person has
+been named by Christ to confirm the Apostles expressly,
+the nature of the case does not allow that the whole congregation
+of believers be not in their persons committed to
+him. The care of the flock is manifestly involved in the
+care of the shepherds: and no one in his senses can doubt
+that the man who is charged to support the pillars, is
+charged to keep in their place the inferior stones.</p>
+
+<p>And as to the <i>nature</i> of the confirmation, it is for protection
+against the fraud of the great enemy. And the
+danger lay in losing the faith. Peter, then, is charged to
+confirm, in such sense that neither the pillars of the Church,
+nor its inferior parts, may, by the loss of faith, be moved
+from their place, and so severed from the Church's structure.
+<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span>No charge can be higher than such an office of confirmation;
+nor for any thing need we to be more thankful
+to our Saviour; but, particularly, nothing can more distinctly
+shew the divinely-appointed relation between Peter
+on the one hand, and on the other, the rest of the Apostles,
+and the whole company of the faithful; nothing define
+more clearly the special authority of Peter; that is, to
+protect and strengthen the unity of the faith, and to possess
+all powers needed for such protection.</p>
+
+<p>This charge was given after that by the prayer of Christ
+the privilege had been gained for Peter's faith, <i>that it
+should never fail</i>. Hence, that faith is become, in virtue
+of such prayer, the infallible standard of evangelical
+truth: as S. Cyprian expressed it of old, "that faith of
+the Romans, which perfidy <i>cannot</i> approach."<a name="FNanchor_40_117" id="FNanchor_40_117"></a><a href="#Footnote_40_117" class="fnanchor">[40]</a> It follows
+that all the faithful owe to it obedience. And Peter's
+authority rests on a double title, <i>external</i> of mission,
+<i>internal</i> of spiritual gift: the former contained in the
+words of Christ the legislator, "And thou,<a name="FNanchor_41_118" id="FNanchor_41_118"></a><a href="#Footnote_41_118" class="fnanchor">[41]</a> in thy turn,
+<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span>one day confirm thy brethren:" the latter, in the words
+of Christ, the bestower of all gifts, "But I have prayed
+for thee, that thy faith fail not."</p>
+
+<p>More than a thousand years ago two Easterns seem to
+have expressed all this, one the Bishop Stephen, suppliantly
+approaching Pope Martin I., in the Lateran Synod of
+<span class="smcap">a.d.</span> 649, and speaking of "the blessed Peter, in a manner
+special and peculiar to himself, having above all a firm and
+immutable faith in our Lord God, to consider with compassion,
+and confirm his spiritual partners and brethren when
+tossed by doubt: inasmuch as he has received power and
+sacerdotal authority, according to the dispensation, over all,
+from the very God for our sakes incarnate."<a name="FNanchor_42_119" id="FNanchor_42_119"></a><a href="#Footnote_42_119" class="fnanchor">[42]</a> And Theodore,
+Abbot of the Studium, at Constantinople, addressing
+Pope Paschal I., <span class="smcap">a.d.</span> 817, in the midst of persecution
+from the state, as if he were Peter himself: "Hear, O
+Apostolic Head, O shepherd of the sheep of Christ, set
+over them by God, O door-keeper of the kingdom of
+heaven, O rock of the faith, upon which the Catholic
+Church is built. For Peter art thou, who adornest
+and governest the See of Peter. To thee, said Christ
+our God, 'and thou, in thy turn, one day confirm thy
+brethren.' Behold the time, behold the place, help us,
+thou who art ordained by God for this. Stretch forth thy
+hand as far as may be: power thou hast from God, because
+thou art the chief of all."<a name="FNanchor_43_120" id="FNanchor_43_120"></a><a href="#Footnote_43_120" class="fnanchor">[43]</a></p>
+
+<p>Now let us<a name="FNanchor_44_121" id="FNanchor_44_121"></a><a href="#Footnote_44_121" class="fnanchor">[44]</a> view in its connexion the whole scope of our
+Lord's discourse. We shall see how naturally the contest
+of the Apostles arose out of what He had told them, and
+how well the former and the latter part of His answer harmonize
+together, and terminate that contest. We learn
+<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span>from S. John's record of this divine conversation, that our
+Lord besought His Father, saying: "While I was with
+them in the world, I kept them in Thy name&mdash;but now I
+come to Thee:" that is, so long as I was with them visibly
+in the world, (for invisibly I will always be with them, and
+nurture them with the spiritual influx of the Vine,) I kept
+them united in Thy name: "but now I come to Thee," I
+leave the world, I relinquish the office of visible head. It
+remains, that by the appointment of another visible head,
+Thou shouldst entrust him with My office, provide for the
+conspicuous unity of all, and preserve them joined to each
+other and to Us. So S. Luke tells us, that no sooner had
+our Lord declared to the Apostles, "the Son of man indeed
+goeth according to that which is determined," than they
+began to have a strife among them, "which of them should
+seem to be the greater." For they had heard that Christ
+would withdraw His visible presence, and they had heard
+Him also earnestly entreating of the Father to provide for
+their visible unity. Accordingly, the time seemed at hand
+when another was to take this office of visible head; hence
+their questioning, who should be the greater among them.
+Now our Lord does not reprove this inference of theirs, but
+He does reprove the temper in which they were coveting
+pre-eminence. For, engaged as they were in this strife,
+He warned them that the person who should be "the
+Greater and the Ruler" among them, must follow in the
+discharge of his office the rule and the standard which <i>He</i>
+had set up in His own conduct, and not that which the
+kings of the Gentiles follow. Thus, setting these in sharp
+contrast, He proceeds. "The kings, indeed, of the nations,
+lord it over their subjects, and love high titles, and to be
+called benefactors: but I, though Lord and Master amongst
+you, have dealt otherwise, as you know. For I have exercised,<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span>
+not a lordship, but a servitude: I have not sat at
+table, but waited: I have not cared for titles, but called you
+friends and brethren. Let this example then be before you
+all, but specially before him who is to be the greater and
+the ruler among you. For I appoint unto you, and dispose
+of you, as My Father hath disposed of Me; of Me He hath
+disposed that through humiliation, emptying of Myself,
+ignominy, and manifold temptations, I should gain the
+kingdom, reach the joys of heaven, and obtain all power
+in heaven and on earth. So likewise dispose I of you, that,
+through humility, sufferings, reproaches, hunger, thirst,
+and all manner of temptations, you may reach whither I
+have come, being worthy, after your hunger and your
+thirst, to eat and drink at My table in My kingdom; after
+being despised and dishonoured, to sit on thrones, judging
+the twelve tribes of Israel. Now, hitherto you have trodden
+with Me this royal way full of sorrows, and have continued
+with Me in My temptations. But little will it profit
+to begin, if you persevere not to the end. None shall be
+crowned, save he who has contended lawfully; none be
+saved, but he who perseveres to the end. Will you remain
+with Me still in your temptations to come, and when I am
+no longer present with you visibly, to protect and exhort,
+will you preserve your steadfastness? Simon, Simon,
+behold! I see Satan exerting all his force to overcome
+your purpose, and to destroy the fidelity which you have
+hitherto shewn Me. I see the danger to your faith and
+your salvation approaching. But I, who, when visibly
+present with you, left nothing undone to guard, protect,
+and strengthen you visibly, so, too, when separated from
+your bodily sight, will yet not leave you without a visible
+support. Wherefore, Peter, I have prayed for thee, that
+thou fail not, and thou, in thy turn, one day confirm thy<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span>
+brethren. Remember that thou hast to discharge that
+part visibly towards thy brethren, which I, while yet mortal,
+and visible, discharged: remember, that I therefore
+had special care of thee, because it was My will, that thou,
+confirmed by My prayers, shouldst confirm thy brethren,
+My disciples, and My friends."<a name="FNanchor_45_122" id="FNanchor_45_122"></a><a href="#Footnote_45_122" class="fnanchor">[45]</a></p>
+
+<p>Now from<a name="FNanchor_46_123" id="FNanchor_46_123"></a><a href="#Footnote_46_123" class="fnanchor">[46]</a> what has been said, it appears that Peter in
+Holy Scripture is set forth as the source and principle of
+ecclesiastical unity under a double but cognate image, as
+Foundation, and as Confirmer. Of the former we will here
+say nothing further, but a few consequences of the latter it
+is desirable here to group together. I. The unity, then,
+which consists in the profession of one and the same faith,
+is conspicuous among those<a name="FNanchor_47_124" id="FNanchor_47_124"></a><a href="#Footnote_47_124" class="fnanchor">[47]</a> modes of unity by which
+Christ has willed that His Church should be distinguished.
+Now, first, S. Paul declares that the whole ministerial
+hierarchy, from the Apostolate downwards, was instituted
+by our Lord, for the sake of obtaining and preserving this
+unity. "He gave some Apostles, and some Prophets, and
+other some Evangelists, and other some pastors and doctors,
+for the perfecting" (literally, the fitting in together,
+the same word which S. Peter had used in his prayer, ch.
+v. 10,) "of the saints, for the work of the ministry, for the
+edifying of the body of Christ; until we all meet into the
+unity of faith, and of the knowledge of the Son of God,
+unto a perfect man, unto the measure of the age of the
+fulness of Christ."<a name="FNanchor_48_125" id="FNanchor_48_125"></a><a href="#Footnote_48_125" class="fnanchor">[48]</a> To this living hierarchy he expressly
+attributes preservation from doctrinal error, proceeding
+thus: "That henceforth we be no more children tossed to
+and fro, and carried about with every wind of doctrine by
+the wickedness of men, by cunning craftiness by which they
+<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span>lie in wait to deceive." And, secondly, this hierarchy itself
+was knitted and gathered up into a monarchy, and its
+whole force and solidity made to depend on association with
+Peter, to whom <i>alone</i> was said, "But I have prayed for
+thee, that thy faith fail not;" to whom alone was enjoined,
+"And thou, in thy turn, one day confirm thy brethren."</p>
+
+<p>II. Accordingly the pre-eminence of Peter is well expressed
+by the words,<a name="FNanchor_49_126" id="FNanchor_49_126"></a><a href="#Footnote_49_126" class="fnanchor">[49]</a> "Primacy of faith," "chiefship of
+faith," "chiefship in the episcopate of faith," meaning
+thereby a peculiar authority to prescribe the faith, and
+determine its profession, and so protect its unity and purity.
+This is conveyed in the words of Christ, confirm thy
+brethren. Thus<a name="FNanchor_50_127" id="FNanchor_50_127"></a><a href="#Footnote_50_127" class="fnanchor">[50]</a> S. Bernard addressed Innocent II.,
+"All emergent dangers and scandals in the kingdom of
+God, specially those which concern the faith, are to be
+referred to your Apostolate. For I conceive that we should
+look especially for reparation of the faith to the spot where
+faith <i>cannot</i><a name="FNanchor_51_128" id="FNanchor_51_128"></a><a href="#Footnote_51_128" class="fnanchor">[51]</a> fail. That indeed is the prerogative of this
+see. For to whom else was it once said, 'I have prayed
+for thee, Peter, that thy faith fail not?' Therefore what
+follows is required of Peter's successor: 'And thou in thy
+turn one day confirm thy brethren.' And this is now
+necessary. It is time for you, most loving father, to recognise
+your chiefship, to approve your zeal, and so make
+your ministry honoured. In that you clearly fulfil the
+part of Peter, whose seat you occupy, if by your admonition
+you confirm hearts fluctuating in faith, if by your
+authority you crush those who corrupt it."</p>
+
+<p><span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span></p><p>III. All who have received the ministry of the word, and
+the charge of defending the faith and preserving unity, and
+are "ambassadors in Christ's name," have a claim to be
+listened to, but he above all who holds the chiefship
+of faith, and who received the charge, "Confirm thy
+brethren." He therefore must be the supreme standard of
+faith, which is just what S. Peter Chrysologus, in the fifth
+century, wrote to Eutyches: "We exhort you in all things,
+honourable brother, to pay obedience to what is written by
+the most blessed Pope of the Roman city; for S. Peter,
+who both lives and rules in his own see, grants to those
+who ask for it the truth of faith."<a name="FNanchor_52_129" id="FNanchor_52_129"></a><a href="#Footnote_52_129" class="fnanchor">[52]</a></p>
+
+<p>IV. And in this prerogative of Peter, to be heard above
+all others, we find the meaning of certain ancient expressions.
+Thus<a name="FNanchor_53_130" id="FNanchor_53_130"></a><a href="#Footnote_53_130" class="fnanchor">[53]</a>Prudentius calls him, "the first disciple of
+God;"<a name="FNanchor_54_131" id="FNanchor_54_131"></a><a href="#Footnote_54_131" class="fnanchor">[54]</a>S. Augustine, "the figure of the Church;"<a name="FNanchor_55_132" id="FNanchor_55_132"></a><a href="#Footnote_55_132" class="fnanchor">[55]</a>S.
+Chrysostome, "the mouthpiece of the disciples, and teacher
+of the world;"<a name="FNanchor_56_133" id="FNanchor_56_133"></a><a href="#Footnote_56_133" class="fnanchor">[56]</a>S. Ephrem Syrus, "the candle, the
+tongue of the disciples, and the voice of preachers;"<a name="FNanchor_57_134" id="FNanchor_57_134"></a><a href="#Footnote_57_134" class="fnanchor">[57]</a>S.
+Cyril of Jerusalem, "the prince of the Apostles, and the
+highest preacher of the truth." In these and such like
+continually recurring expressions we recognise his chiefship
+in the episcopate of faith, his being the standard of faith,
+and his representing the Catholic faith, as the branches
+are gathered up in the root, and the streamlets in the
+fountain.</p>
+
+<p>V. Our <a name="FNanchor_58_135" id="FNanchor_58_135"></a><a href="#Footnote_58_135" class="fnanchor">[58]</a>Lord has most solemnly declared, and S. Paul
+repeated, that no one shall be saved without maintaining
+the true and uncorrupt faith. Of this Peter's faith is the
+standard and exemplar. Accordingly by the law of Christ
+<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span>unity with the faith of Peter is necessary to salvation.
+This law our Lord set forth in the words, "Confirm thy
+brethren." And to this the Fathers in their expressions
+above quoted allude.</p>
+
+<p>VI. The true faith and the true Church are so indivisibly
+united, that they cannot even be conceived apart from
+each other, faith being to the Church as light to the
+sun. But the true faith neither is, nor can be, other than
+that which Peter, "the first disciple of God," "the teacher
+of the world," "the mouthpiece of the disciples," and "the
+confirmer of his brethren," holds and proposes to others.
+No communion, therefore, called after Christ, which yet
+differs from that faith, can claim either the name or dignity
+of the true Church.</p>
+
+<p>VII. If any knowledge have a special value, it is surely
+that by which we have a safe and ready test of the true
+faith and the true Church. It is of the utmost necessity
+to know and embrace both, and the means of reaching
+them are proportionably valuable. Now that test abides in
+Peter, by keeping which before us we can neither miss the
+true faith nor the true Church. For no other true faith
+can there be than that which he delivers, who received the
+charge of confirming his brethren, nor other true Church
+than what Christ built, and is building still. Hence the
+expression of S. Ambrose,<a name="FNanchor_59_136" id="FNanchor_59_136"></a><a href="#Footnote_59_136" class="fnanchor">[59]</a> "where Peter is, there is the
+Church;" and of Stephen<a name="FNanchor_60_137" id="FNanchor_60_137"></a><a href="#Footnote_60_137" class="fnanchor">[60]</a> of Larissa, to Pope Boniface II.
+(<span class="smcap">a.d.</span> 530.) "that all the churches of the world rest in the
+confession of Peter."</p>
+
+<p>VIII. With all these agrees that famous and most early
+testimony of S. Cyprian,<a name="FNanchor_61_138" id="FNanchor_61_138"></a><a href="#Footnote_61_138" class="fnanchor">[61]</a> that men "fall away from
+the Church into heresy and schism so long as there is
+<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span>no regard <i>to the source of truth, no looking to the head</i>,
+nor keeping to the doctrine of our heavenly Master. If
+any one consider and weigh this, he will not need length of
+comment or argument. It is easy to offer proofs to a faithful
+mind, because in that case the truth may be quickly
+stated." And then he quotes our Lord's words to Peter,
+Matt. xvi. 16, and John xxi. 17, adding, "upon him being
+one He builds His Church." Therefore that Church can
+neither be torn from the one on whom she is built, nor profess
+any other faith, save what that one, who is Peter,
+proposes.<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span></p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_78" id="Footnote_1_78"></a><a href="#FNanchor_1_78"><span class="label">[1]</span></a> Passaglia, p. 68.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_79" id="Footnote_2_79"></a><a href="#FNanchor_2_79"><span class="label">[2]</span></a> Eph. i. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_80" id="Footnote_3_80"></a><a href="#FNanchor_3_80"><span class="label">[3]</span></a> 2 Pet. i. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_81" id="Footnote_4_81"></a><a href="#FNanchor_4_81"><span class="label">[4]</span></a> Passaglia, p. 69.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_82" id="Footnote_5_82"></a><a href="#FNanchor_5_82"><span class="label">[5]</span></a> 1 John v. 6, 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_83" id="Footnote_6_83"></a><a href="#FNanchor_6_83"><span class="label">[6]</span></a> Luke ix. 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_84" id="Footnote_7_84"></a><a href="#FNanchor_7_84"><span class="label">[7]</span></a> Matt. xxviii. 36.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_85" id="Footnote_8_85"></a><a href="#FNanchor_8_85"><span class="label">[8]</span></a> Mark v. 35.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_86" id="Footnote_9_86"></a><a href="#FNanchor_9_86"><span class="label">[9]</span></a> Passaglia, p. 72.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_87" id="Footnote_10_87"></a><a href="#FNanchor_10_87"><span class="label">[10]</span></a> Matt. xvii. 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_88" id="Footnote_11_88"></a><a href="#FNanchor_11_88"><span class="label">[11]</span></a> On Matt. Hom. 58, n. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_89" id="Footnote_12_89"></a><a href="#FNanchor_12_89"><span class="label">[12]</span></a> Origen on the text, in Matt. Tom. xiii. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_90" id="Footnote_13_90"></a><a href="#FNanchor_13_90"><span class="label">[13]</span></a> S. Chrysostome on the text, Hom. 58, Tom. 7, p. 587.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_91" id="Footnote_14_91"></a><a href="#FNanchor_14_91"><span class="label">[14]</span></a> Passaglia, p. 77, note 38.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_92" id="Footnote_15_92"></a><a href="#FNanchor_15_92"><span class="label">[15]</span></a> Luke xviii. 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_93" id="Footnote_16_93"></a><a href="#FNanchor_16_93"><span class="label">[16]</span></a> Passaglia, p. 78.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_94" id="Footnote_17_94"></a><a href="#FNanchor_17_94"><span class="label">[17]</span></a> Matt. xviii. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_95" id="Footnote_18_95"></a><a href="#FNanchor_18_95"><span class="label">[18]</span></a> Luke xxii. 25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_96" id="Footnote_19_96"></a><a href="#FNanchor_19_96"><span class="label">[19]</span></a> Passaglia, p. 77.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_97" id="Footnote_20_97"></a><a href="#FNanchor_20_97"><span class="label">[20]</span></a> Matt, xx. 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_98" id="Footnote_21_98"></a><a href="#FNanchor_21_98"><span class="label">[21]</span></a> [Greek: Hêgoumenos.]</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_99" id="Footnote_22_99"></a><a href="#FNanchor_22_99"><span class="label">[22]</span></a> John xiii. 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_100" id="Footnote_23_100"></a><a href="#FNanchor_23_100"><span class="label">[23]</span></a> Passaglia, p. 82.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_101" id="Footnote_24_101"></a><a href="#FNanchor_24_101"><span class="label">[24]</span></a> Matt. xxiii. 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_102" id="Footnote_25_102"></a><a href="#FNanchor_25_102"><span class="label">[25]</span></a> John chps. x., xiii., xvii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_103" id="Footnote_26_103"></a><a href="#FNanchor_26_103"><span class="label">[26]</span></a> Dialog. cont. Lucif. n. 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_104" id="Footnote_27_104"></a><a href="#FNanchor_27_104"><span class="label">[27]</span></a> St. Cyprian, Ep. 46.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_105" id="Footnote_28_105"></a><a href="#FNanchor_28_105"><span class="label">[28]</span></a> Passaglia, p. 89.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_106" id="Footnote_29_106"></a><a href="#FNanchor_29_106"><span class="label">[29]</span></a> [Greek: exêtêsato]. The word in classic Greek has this force.</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_107" id="Footnote_30_107"></a><a href="#FNanchor_30_107"><span class="label">[30]</span></a> Serm. 4, c. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_108" id="Footnote_31_108"></a><a href="#FNanchor_31_108"><span class="label">[31]</span></a> Rom. xvi. 25; 2 Cor. i. 21; 1 Pet v. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_109" id="Footnote_32_109"></a><a href="#FNanchor_32_109"><span class="label">[32]</span></a> Col. ii. 6; 1 Cor. i. 7; 2 Thess. ii. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_33_110" id="Footnote_33_110"></a><a href="#FNanchor_33_110"><span class="label">[33]</span></a> John xvi. 13; xiv. 16, 26; Eph. iii. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_34_111" id="Footnote_34_111"></a><a href="#FNanchor_34_111"><span class="label">[34]</span></a> Passaglia, p. 563.</p></div>
+
+<div class="footnote"><p><a name="Footnote_35_112" id="Footnote_35_112"></a><a href="#FNanchor_35_112"><span class="label">[35]</span></a> 1 Pet. v. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_36_113" id="Footnote_36_113"></a><a href="#FNanchor_36_113"><span class="label">[36]</span></a> Apoc. iii. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_37_114" id="Footnote_37_114"></a><a href="#FNanchor_37_114"><span class="label">[37]</span></a> Rom. xvi. 25; 1 Thess. iii. 13; 2 Thess. ii. 17; 1 Pet. v. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_38_115" id="Footnote_38_115"></a><a href="#FNanchor_38_115"><span class="label">[38]</span></a> Rom. i. 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_39_116" id="Footnote_39_116"></a><a href="#FNanchor_39_116"><span class="label">[39]</span></a> Apoc. iii. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_40_117" id="Footnote_40_117"></a><a href="#FNanchor_40_117"><span class="label">[40]</span></a> S. Cyprian, Ep. 55.</p></div>
+
+<div class="footnote"><p><a name="Footnote_41_118" id="Footnote_41_118"></a><a href="#FNanchor_41_118"><span class="label">[41]</span></a> As far as the <i>words</i> by themselves go, it is the opinion of the best commentators that
+they may be equally well rendered, "And thou, when thou art converted," or, "And thou,
+in thy turn, one day," &amp;c. But as it is impossible to bring a discussion turning on a Hebrew
+idiom conveyed in a Greek word before the English reader, we must here restrict ourselves
+to the proof arising from the <i>sense</i> and <i>context</i>. And here one thing alone, among several
+which may be urged, is sufficient to prove that the sense preferred in the text, "And thou in
+thy turn one day confirm thy brethren," is the true one. For the other rendering supposes
+that the time of Peter's conversion would also be the time of his confirming his brethren;
+whereas this was far otherwise. He was converted by our Lord looking on him that same
+night shortly after his denial, and "immediately went out and wept bitterly." But he did not
+succeed to the charge of confirming his brethren till after our Lord's ascension. It must be
+added that the collocation of the original words [Greek: kai su pote epistrepsas stêrixon] is such as
+absolutely to require that the joint action indicated by them should belong to the same
+time, and that an <i>indefinite</i> time expressed by [Greek: pote]. Now this would be false according to
+the rendering, "And thou, when thou art converted, confirm thy brethren," for the conversion
+was immediate and definite, the confirmation distant and indefinite; whereas it
+exactly agrees with the rendering, "And thou in thy turn one day confirm thy brethren."
+</p><p>
+Those who wish to see the whole controversy admirably drawn out may find it in Passaglia,
+b. 2, ch. 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_42_119" id="Footnote_42_119"></a><a href="#FNanchor_42_119"><span class="label">[42]</span></a> Mansi. Concilia, x. 894.</p></div>
+
+<div class="footnote"><p><a name="Footnote_43_120" id="Footnote_43_120"></a><a href="#FNanchor_43_120"><span class="label">[43]</span></a> Baronius, Annal. <span class="smcap">a.d.</span>, 817, xxi.</p></div>
+
+<div class="footnote"><p><a name="Footnote_44_121" id="Footnote_44_121"></a><a href="#FNanchor_44_121"><span class="label">[44]</span></a> Passaglia, p. 545.</p></div>
+
+<div class="footnote"><p><a name="Footnote_45_122" id="Footnote_45_122"></a><a href="#FNanchor_45_122"><span class="label">[45]</span></a> Passaglia, p. 547.</p></div>
+
+<div class="footnote"><p><a name="Footnote_46_123" id="Footnote_46_123"></a><a href="#FNanchor_46_123"><span class="label">[46]</span></a> Passaglia, p. 571.</p></div>
+
+<div class="footnote"><p><a name="Footnote_47_124" id="Footnote_47_124"></a><a href="#FNanchor_47_124"><span class="label">[47]</span></a> For which see hereafter, ch. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_48_125" id="Footnote_48_125"></a><a href="#FNanchor_48_125"><span class="label">[48]</span></a> Eph. iv. 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_49_126" id="Footnote_49_126"></a><a href="#FNanchor_49_126"><span class="label">[49]</span></a> Petrus uti audivit, vos autem quid me dicitis? <i>Statim
+loci non immemor sui, primatum egit</i>; primatum confessionis utique,
+non honoris; primatum fidei, non ordinis. Ambros. de Incarn. c. 4,
+n. 32, Tom. 2, p. 710.</p></div>
+
+<div class="footnote"><p><a name="Footnote_50_127" id="Footnote_50_127"></a><a href="#FNanchor_50_127"><span class="label">[50]</span></a> Ep. 190, vol. 1, p. 649.</p></div>
+
+<div class="footnote"><p><a name="Footnote_51_128" id="Footnote_51_128"></a><a href="#FNanchor_51_128"><span class="label">[51]</span></a> Observe the exact identity with S. Cyprian's
+expression nine hundred years earlier, quoted p. 55.</p></div>
+
+<div class="footnote"><p><a name="Footnote_52_129" id="Footnote_52_129"></a><a href="#FNanchor_52_129"><span class="label">[52]</span></a> Twenty-fifth letter among those of St. Leo.</p></div>
+
+<div class="footnote"><p><a name="Footnote_53_130" id="Footnote_53_130"></a><a href="#FNanchor_53_130"><span class="label">[53]</span></a> Con. Symmachum, Lib. 2, v. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_54_131" id="Footnote_54_131"></a><a href="#FNanchor_54_131"><span class="label">[54]</span></a> Sermon 76.</p></div>
+
+<div class="footnote"><p><a name="Footnote_55_132" id="Footnote_55_132"></a><a href="#FNanchor_55_132"><span class="label">[55]</span></a> Hom. 88, on John.</p></div>
+
+<div class="footnote"><p><a name="Footnote_56_133" id="Footnote_56_133"></a><a href="#FNanchor_56_133"><span class="label">[56]</span></a> Encom. in Petrum et c&oelig;teros Apostolos.</p></div>
+
+<div class="footnote"><p><a name="Footnote_57_134" id="Footnote_57_134"></a><a href="#FNanchor_57_134"><span class="label">[57]</span></a> Cat. xi. n. 3. [Greek: ho prôtosthatês tôn Apostholôn kai tês ekklêshias koryphaios khêryx.]</p></div>
+
+<div class="footnote"><p><a name="Footnote_58_135" id="Footnote_58_135"></a><a href="#FNanchor_58_135"><span class="label">[58]</span></a> Mark xvi. 16; John iii. 18; Rom. iii. 3, &amp;c.</p></div>
+
+<div class="footnote"><p><a name="Footnote_59_136" id="Footnote_59_136"></a><a href="#FNanchor_59_136"><span class="label">[59]</span></a> Ambros. in Ps. 1. n. 30.</p></div>
+
+<div class="footnote"><p><a name="Footnote_60_137" id="Footnote_60_137"></a><a href="#FNanchor_60_137"><span class="label">[60]</span></a> Mansi, Tom. viii. 746.</p></div>
+
+<div class="footnote"><p><a name="Footnote_61_138" id="Footnote_61_138"></a><a href="#FNanchor_61_138"><span class="label">[61]</span></a> De unitate Ecclesiæ, 3.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_III" id="CHAPTER_III"></a>CHAPTER III.</h2>
+
+<h3>THE INVESTITURE OF PETER.</h3>
+
+
+<p>Our Lord has hitherto, while on earth,<a name="FNanchor_1_139" id="FNanchor_1_139"></a><a href="#Footnote_1_139" class="fnanchor">[1]</a> ruled as its
+visible head that body of disciples which He had chosen out
+of the world, and which His Father had given Him. And
+this body He for the first time called the Church in that
+famous prophecy<a name="FNanchor_2_140" id="FNanchor_2_140"></a><a href="#Footnote_2_140" class="fnanchor">[2]</a> wherein He named the person, who, by
+virtue of an intimate association with Himself, the Rock,
+should be its foundation, and the duration of which until
+the consummation of the world, He pronounced at the same
+time, in spite of all the rage of "spiritual wickedness in
+high places" against it, because it should be founded upon
+the rock which He should lay.</p>
+
+<p>Secondly, He had, at that period of His ministry when
+He thought it meet, the second year, selected out of the
+rest of His disciples, after ascending into a mountain and
+continuing the night long in prayer, twelve whom He
+named Apostles&mdash;as before and above all sent by Him&mdash;for
+"He called whom He would Himself, and they came to
+Him," to whom "He gave authority over unclean spirits,
+to cast them out, and to heal every disease and every weakness,"
+whom He chose also "to be with Him," His personal
+attendants, "and to send them to preach;" to whom, moreover,
+He subsequently made a promise that whatever they
+should bind on earth, should be bound in heaven, and
+whatever they should loose on earth should be loosed in
+heaven.<a name="FNanchor_3_141" id="FNanchor_3_141"></a><a href="#Footnote_3_141" class="fnanchor">[3]</a></p>
+
+<p>Thirdly, as at a certain time in His ministry, that is the
+<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span>second year, He had selected twelve to be nearer His person
+than the rest of His disciples, so at a yet later time, the
+third year of His ministry, He had set apart one out of the
+twelve, to whom from the very first, and before either he,
+or any one, had been called to be an Apostle, or even, as it
+would seem, a disciple, He had given a prophetic name;
+whom by word and deed, in correspondence with that name,
+He designated to be the future Rock of His Church, to be
+the Bearer of the keys, which opened or shut the entrance
+to His mystical Holy City, to be endued with power <i>singly</i>
+to bind and to loose; and whom at last, on the very eve of
+His being taken away from His disciples, He pointed out
+as the future "First one," "Greater one," or "Ruler," among
+them, having, as such, had given to him a <i>special</i> and <i>singular</i>
+charge, after the departure of the Head, to "confirm
+his brethren."</p>
+
+<p>It is manifest that this was all which, before His offering
+Himself up for the sin of the world, and the withdrawal of
+His visible presence thereupon ensuing, He could do for
+the government of His Church. For as long as He was
+there, the Son of Man among men, seen, felt, touched, and
+handled, the sacred voice in their ears, and the divine eyes
+gazing bodily upon them, He was not only the fountain of
+all headship and rule, but He exercised in His own person
+the highest functions of that headship and visible rule. He
+daily encouraged, warned, corrected, taught, united them;
+in short, to use His own words, "while He was with them,
+He kept them in His Father's name."<a name="FNanchor_4_142" id="FNanchor_4_142"></a><a href="#Footnote_4_142" class="fnanchor">[4]</a></p>
+
+<p>But now another time, and other dangers were approaching.
+The sword was drawn which should "strike the shepherd,"
+there was a fear that "the sheep would be scattered,"
+not only for a moment, but for ever. To meet this the care
+<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span>of the divine guardian was necessary in a further disposition
+of those powers which He received at His resurrection
+from the dead. For henceforth His visits, as of a risen
+King, were to be few and sudden, when He pleased, and at
+times they expected not, "for forty days appearing to them
+and speaking of the kingdom of God," and as soon as His
+final injunctions had been thus royally given, "the heavens
+were to receive Him till the time of the restoration of all
+things." The Apostles could no longer "be with Him," as
+before, nor He "keep them," as in the days of His flesh.</p>
+
+<p>How, then, does He complete the ministerial hierarchy
+which sprung from His own divine Person on earth, and
+which is to rule His Church and represent that Person from
+His first to His second coming?</p>
+
+<p>Now, first, we must remark, that while great care is taken
+to make known to all the Apostles the resurrection of the
+Lord, yet a special solicitude is shown with regard to that
+one who was to be "the Ruler." Thus the angels, announcing
+the fact to the holy women at the sepulchre, "He
+is risen, He is not here, behold the place where they laid
+Him," add, "but go, tell His disciples <i>and Peter</i>, that He
+goeth before you into Galilee."<a name="FNanchor_5_143" id="FNanchor_5_143"></a><a href="#Footnote_5_143" class="fnanchor">[5]</a> The expression indicates
+his superior place, as when Peter, himself delivered from
+prison, recounted to the disciples at the house of Mark his
+escape, and added, "Tell these things to James and to the
+brethren," where no one fails to see the pre-eminence given
+to James, by such a mention of him, that apostle being the
+Bishop of Jerusalem, and so put over the brethren, and, with
+himself, one of those who "seemed to be pillars." Again,
+to Peter our Lord appeared first among the Apostles.
+S. Paul exhibiting a sort of sum of Christian doctrine, as he
+says "the Gospel which I preached unto you," begins, "I
+<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span>delivered unto you first of all that which I also received,
+how that Christ died for our sins according to the Scriptures;
+and that He was buried, and that He rose again the
+third day, according to the Scriptures; and that He was
+seen by Cephas, and after that by the eleven." By him
+alone, first, then by them in conjunction with him. And
+further, St. Paul's words seem to express a sort of descending
+ratio, "Then was He seen by more than five hundred
+brethren at once, of whom many remain until this present,
+and some are fallen asleep. After that He was seen by
+James, then by all the Apostles. And last of all He was
+seen also by me, as by one born out of due time. For I am
+the least of the Apostles."<a name="FNanchor_6_144" id="FNanchor_6_144"></a><a href="#Footnote_6_144" class="fnanchor">[6]</a> And while they were yet in
+doubt, and for joy could not receive the marvellous tidings,
+when brought by the women, as soon as our Lord appeared
+to Peter, their hesitation was removed, and the two disciples
+returning from Emmaus&mdash;themselves full of His wonderful
+conversation with them&mdash;"found the eleven gathered
+together and those that were with them, saying, The Lord
+is risen indeed, and hath appeared to Simon," as the Church
+in her exultation repeats, where philologists tell us that the
+Greek <i>and</i> bears what is often the Hebrew meaning, and
+signifies "for," as if no doubt could remain any longer of
+their happiness, when Peter had become a witness of it.</p>
+
+<p>These are indications of superiority, slight perhaps in
+themselves, if they stood alone, but not slight as bearing
+tacit witness to a fact otherwise resting on its own explicit
+evidence. If one of the Apostles was destined to be the
+head of the rest, this is what we should have expected to
+happen to that one, and this did happen to Peter, who is
+elsewhere made the head of the Apostles.</p>
+
+<p>But now we come to those most important injunctions
+<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span>which our Lord gave to His Apostles after His resurrection,
+concerning the government of His Church. And here it
+becomes necessary to mark with the utmost accuracy what
+He said and what He gave to all the Apostles in common,
+and what to Peter in particular.</p>
+
+<p>First of all, then, we may remark our Lord's care to
+redeem the promises which He had made to the Twelve,
+and to convey to them their legislative, judicial, and executive
+powers. These are mentioned by each of the four
+Evangelists, in somewhat different terms, but alike involving
+the distinctive apostolic powers of immediate institution
+by Christ, and universal mission; as Apostles they are <i>sent</i>,
+and they are sent <i>by Christ</i>. The form recorded in S.
+Matthew is, "All power is given unto Me in heaven and in
+earth. Go ye, therefore, and make disciples all nations,
+baptizing them in the name of the Father, and of the Son,
+and of the Holy Ghost, teaching them to observe all things
+whatsoever I have commanded you; and behold I am with
+you all days, even to the consummation of the world."</p>
+
+<p>The form of S. Mark is, "Go ye into the whole world,
+and preach the gospel to every creature."</p>
+
+<p>S. Luke refers specially in two passages to the descent of
+the Holy Ghost, as being Himself as well the Divine "Gift,"
+and the immediate worker of all graces in man, as the
+principle of the ecclesiastical hierarchy. "And I send the
+promise of My Father upon you, but stay you in the city
+till you be endued with power from on high." And again,
+"Eating together with them, He commanded them that
+they should not depart from Jerusalem, but should wait for
+the promise of the Father, which you have heard," saith He,
+"by My mouth; for John, indeed, baptized with water, but
+you shall be baptized with the Holy Ghost not many days
+hence." "You shall receive the power of the Holy Ghost<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span>
+coming upon you, and you shall be witnesses unto Me in
+Jerusalem, and in all Judea, and Samaria, and even to the
+uttermost part of the earth."</p>
+
+<p>The form recorded by S. John is, "As the Father hath
+sent Me, I also send you. When He had said this, He
+breathed on them; and He said to them, Receive ye the
+Holy Ghost; whose sins you shall forgive, they are forgiven
+them; and whose sins you shall retain, they are
+retained."<a name="FNanchor_7_145" id="FNanchor_7_145"></a><a href="#Footnote_7_145" class="fnanchor">[7]</a></p>
+
+<p>Now, it may be remarked that these passages of the
+several evangelists are <i>identical</i> in their force; that is, they
+each convey all those powers which constitute the Apostolate.
+These are received by all the Apostles in common, and together;
+and in the joint possession of them consists that
+<i>equality</i> which is often attributed by the ancient writers to
+the Apostles, as notably by S. Cyprian, "He gives to all
+the Apostles an equal power, and says, 'as the Father sent
+Me, I also send you.'" And again, "Certainly the other
+Apostles also were what Peter was, endued with an equal
+fellowship, both of honour and power."<a name="FNanchor_8_146" id="FNanchor_8_146"></a><a href="#Footnote_8_146" class="fnanchor">[8]</a></p>
+
+<p>And these Apostolic powers, legislative, judicial, and
+executive, are afterwards referred to as exercised; as in
+Acts ch. xv., where the first council passes decrees which
+bind the Church, nay, which go forth in the joint name of
+the Holy Ghost, and the rulers of the Church, "It hath
+seemed good to the Holy Ghost and to us;"&mdash;which are delivered
+by S. Paul to the cities to be kept: Acts xvi. 4&mdash;as
+in Acts xx. 28, where bishops are charged to rule the
+Church, each over his flock, wherein the Holy Ghost has
+placed him&mdash;as in 1 Cor. v. 1-5, where S. Paul, "in the
+name of our Lord Jesus Christ," excommunicates&mdash;as in
+<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span>2 Cor. x. 6, where he sets forth his apostolic power&mdash;as in
+the Epistles to Titus and Timothy, where he sets them in
+authority, enjoins them to ordain priests in every city, and
+commands them to "reprove," or "rebuke."</p>
+
+<p>And all these powers S. Peter, of course, as one of the
+Twelve, had received in common with the rest. The limit
+to them would seem to lie in their being shared in common
+by twelve; as, for instance, universal mission dwelling in
+such a body must practically be determined and limited
+somehow to the different members of that body, or one
+would interfere with the other. But there is nothing in
+these powers which answers to the images of "the rock,"
+on which the Church is built, the single "bearer of the
+keys," and "confirmer" of his brethren, which Christ had
+appropriated to one Apostle.</p>
+
+<p>In like manner, then, as our Lord fulfilled His promises
+to the Twelve, so did He those to S. Peter, and we
+find written the committal of an authority to him exactly
+answering to these images; an authority, which expresses
+the full legislative, judicial and executive power of the head,
+which can be executed by one alone at a time, and is of its
+own nature supreme, and responsible to none save God.
+It remained for our Lord to find an image setting forth all
+this as decisively as that of the Rock, the Bearer of the
+keys, and the Confirmer of his brethren.</p>
+
+<p>Once, as He passed along the shores of the lake of
+Galilee, He had seen two fishermen casting their net into
+the sea, and had "said to them, Come after Me, and I will
+make you fishers of men, and immediately leaving their nets,
+they followed Him." Once again, too, He had gone into the
+ship of that same fisherman, and sitting, taught the multitudes
+out of it. And then He bade that fisherman, "who
+had laboured all the night and taken nothing, to launch<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span>
+out into the deep," and in faith, "let down his nets for a
+draught," whereupon "he enclosed so great a multitude of
+fishes that the net brake."<a name="FNanchor_9_147" id="FNanchor_9_147"></a><a href="#Footnote_9_147" class="fnanchor">[9]</a> And, again, in after times,
+when the fisherman had become an Apostle, that same ship
+waited on His convenience, and carried Him across the
+lake. It was there He was asleep when the storm raged,
+and His disciples in little faith awoke Him, saying, "Master,
+save us, we perish," not yet knowing that the ship which
+carried the Lord might be tost, but could not sink.<a name="FNanchor_10_148" id="FNanchor_10_148"></a><a href="#Footnote_10_148" class="fnanchor">[10]</a>
+From it they beheld Him walking on the sea, in the fourth
+watch of the night, when Peter, in his fervour, desired to
+join Him, and going to meet his Lord on the waves, his
+faith failed him, and he began to sink, till the Almighty
+hand supported him, and drew him with it to the ship,
+which "presently was at the land to which they were
+going."<a name="FNanchor_11_149" id="FNanchor_11_149"></a><a href="#Footnote_11_149" class="fnanchor">[11]</a> And now, Peter, and Thomas, and Nathaniel,
+and the sons of Zebedy, and two others, were once more on
+that same ship and sea, but no longer with Him who had
+commanded the winds, and walked on the waves. Once
+more, too, they<a name="FNanchor_12_150" id="FNanchor_12_150"></a><a href="#Footnote_12_150" class="fnanchor">[12]</a> toiled all the night, but "caught nothing:"
+when, lo, in the morning light, Jesus stood on the
+shore, but yet unknown to them, and bade them cast the
+net on the right side of the ship, "and now they were not
+able to draw it for the multitude of fishes." Thus He
+revealed Himself to them, and invited them to eat with
+Him of the fishes which they had caught. "Then Simon
+Peter went up, and drew the net to land, full of great
+fishes, one hundred fifty-three. And although there were
+so many, the net was not broken:" for, indeed, that
+draught of great fishes, gathered by Peter at Christ's command,
+betokened God's elect, whom the Church is to gather
+<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span>out of the sea of this world, who cannot break from the net,
+which net, therefore, Peter drew to land, even the everlasting
+shore whereon Christ welcomes His own. And after
+that marvellous banquet of the disciples with their Lord,
+betokening the never ending marriage feast, wherein "the
+roasted fish is Christ in His passion,"<a name="FNanchor_13_151" id="FNanchor_13_151"></a><a href="#Footnote_13_151" class="fnanchor">[13]</a> our Lord proceeds
+to crown all that series of distinctions, wherewith, since
+imposing the prophetic name, He had marked out Simon,
+the son of Jonas, to be the Leader of His disciples; and
+thus He fulfils by the side of the lake of Galilee what He
+foreshadowed when He first looked upon Peter, what He
+promised in the quarters of Cesarea Philippi, and what He
+repeated on the eve of His passion.</p>
+
+<p>It was His will to appoint one to take His place on
+earth. Now He had assumed to Himself specially a particular
+title, under which of old time His prophets had
+foretold His advent among men, and which above all others
+expressed His tender love for fallen man. It had been
+said of Him, "I will set up one shepherd over them, and
+He shall feed them, even my servant David: He shall feed
+them, and He shall be their shepherd." And again: "Say
+to the cities of Judah, behold your God.&mdash;He shall feed
+His flock like a shepherd: He shall gather together the
+lambs with His arm, and shall take them up in His bosom,
+and He Himself shall carry them that are with young."
+And, once more, in the very prophecy by which the chief
+priests and scribes declared to Herod that He must be born
+at Bethlehem, "For from thee shall go forth the ruler,
+who shall feed (or shepherd) My people Israel." Appropriating
+these predictions to Himself, the Lord had said:
+"I am the good shepherd.<a name="FNanchor_14_152" id="FNanchor_14_152"></a><a href="#Footnote_14_152" class="fnanchor">[14]</a> The good shepherd giveth
+<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span>His life for His sheep. And other sheep I have which are
+not of this fold; them also I must bring; and there shall
+be one fold and one shepherd." And now it was His
+pleasure to give this particular title, so specially His own,
+to Peter, and to Peter alone, and to Peter in most marked
+contrast even with the best beloved of His other disciples,
+and to Peter, thrice repeating the charge, and varying the
+expression of it so as to include the term in its utmost
+force. "When, therefore, they had dined, Jesus said to
+Simon Peter, Simon, son of John, lovest thou Me more
+than these? He saith to Him, Yea, Lord, Thou knowest
+that I love Thee. He saith to him, Feed My lambs. He
+saith to him again, Simon, son of John, lovest thou Me?
+He saith to Him, Yea, Lord, Thou knowest that I love
+Thee. He saith to him, Feed My lambs. He saith to him
+the third time, Simon, son of John, lovest thou Me? Peter
+was grieved because He had said to him the third time,
+lovest thou Me? And he said to Him, Lord, Thou knowest
+all things: Thou knowest that I love Thee. He said to
+him, Feed My sheep."</p>
+
+<p>Our Lord had before addressed the seven disciples present
+in common, "Children, have you any meat?" "Cast
+the net, and you shall find." "Bring hither of the fishes
+which you have now caught." "Come and dine." But
+now, turning to one in particular, He singles him out in the
+most special manner, by his name, by asking of him a love
+greater than that of any others towards Himself, by conferring
+on him a charge, which, as we shall see, from its
+extension excludes its being held in joint possession by any
+other, and by a prophecy concerning the manner of his
+death, which is wholly particular to Peter. If it is possible
+by any words to convey a power and a charge to a particular
+person, and to exclude the rest of the company from
+that special power and charge, it is done here.<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span></p>
+
+<p>But, secondly, it is a charge of a very high and distinguishing
+nature indeed, for our Lord before conferring it
+demands of Peter, as a condition, greater love towards His
+own person than that felt for Him by any of the Twelve&mdash;even
+by the sons of Zebedy, whom from their zeal He surnamed
+Boanerges, sons of thunder&mdash;even by the disciple
+whom He loved, and who lay on His breast at the last
+supper. What must that charge be, the preliminary condition
+for which is a greater love for Jesus than that of the
+beloved disciple? What shall be a fitting sequel to
+"Simon, son of John, lovest thou me <i>more</i> than these?"
+What, again, the importance of that office, in bestowing
+which our Lord thrice repeats the condition, and thrice inculcates
+the charge? The words of God are not spoken at
+random, nor His repetitions without effect. What, again,
+are the <i>subjects</i> of the charge? They are "My lambs,"
+and "My sheep," that is, the fold itself of the Great Shepherd.
+As He said, "If I wash thee not, thou shalt have
+no part with Me," so those who are not either His lambs or
+His sheep, form no part of His fold. Others, too, in Holy
+Writ, are addressed as shepherds, but with a limitation, as,
+"Take heed to the whole flock <i>wherein</i> the Holy Ghost
+hath placed you bishops," or "feed the flock of God <i>which
+is among you</i>." And, more largely far it was said, "Go
+ye, therefore, and make disciples all nations;" and "Go ye
+into the whole world and preach the Gospel to every creature."<a name="FNanchor_15_153" id="FNanchor_15_153"></a><a href="#Footnote_15_153" class="fnanchor">[15]</a>
+But they to whom this was said were yet themselves
+sheep of the Great Shepherd, and in committing the
+world to them, He did not commit <i>them</i> to each other.
+Whereas here, they too, as His sheep, are committed to
+one, even Peter; and very expressly, in the persons of
+James and John, and the rest present, "lovest thou Me
+<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span>more than these?" A particular flock is never termed absolutely
+and simply "the flock," or "the flock of God," but
+"the flock <i>which is among you</i>," "<i>in which the Holy Ghost
+hath made you bishops</i>." And, again, the Apostles are
+sent in common to the whole world, to preach to all nations,
+and to form one flock; but they are twelve, and "power
+given to several carries its restriction in its division, whilst
+power given to one alone and over all, and without exception,
+carries with it plenitude, and, not having to be divided
+with any other, it has no bounds save those which its terms
+convey."<a name="FNanchor_16_154" id="FNanchor_16_154"></a><a href="#Footnote_16_154" class="fnanchor">[16]</a> What are the terms here? "Feed," and "be
+shepherd over" or "rule" "My lambs and My sheep." The
+terms have no limit, save that of salvation itself. Such,
+then, are the <i>persons</i> indicated as subjects of this charge.
+But what is the nature of the charge? Two different words
+of unequal extent and force in the original, but both
+rendered "feed" in the translation, convey this. One
+means "to give food" simply, the other, of far higher
+and nobler reach, embraces every act of care and providence
+in the government of others, under an image the
+farthest removed from the spirit of pride and ambition.
+Such is even its heathen meaning, and the first of poets
+termed Agamemnon by this word, "Shepherd of the people."
+By this word, S. Paul, and S. Peter<a name="FNanchor_17_155" id="FNanchor_17_155"></a><a href="#Footnote_17_155" class="fnanchor">[17]</a> himself, express
+the power of the bishop over his own flock. And so our Lord,
+here instituting the Bishop of Bishops, the one Shepherd
+of the one fold, gives to Peter over all his flock, the very
+word given to <i>Him</i> in the famous prophecy, "Thou, Bethlehem,
+the land of Juda, art not the least among the
+princes of Juda: for out of thee shall come forth the
+captain that shall <i>rule</i> My people Israel:" the very word,
+which used of Himself in Psalm ii. to express all His power
+<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span>and dominion, in His revelation to S. John, is spoken of His
+own triumphant career, as the Word of God going forth to
+battle, "He shall <i>rule</i> them with a rod of iron;" and,
+again, in the same book is applied by Himself to set forth
+the honour which He will give "to him that shall overcome
+and keep My works unto the end."<a name="FNanchor_18_156" id="FNanchor_18_156"></a><a href="#Footnote_18_156" class="fnanchor">[18]</a> Thus, just as in the
+<i>persons</i> pointed out, the <i>subject</i> of this charge is <i>universal</i>,
+so in the <i>terms</i> by which it is expressed, the <i>nature</i> of the
+power is <i>supreme</i>. What the bishop is to his own flock,
+Peter is made to "the flock of God:" and this at once, in
+the most simple, as well as in the most absolute and
+emphatic manner, by institution from the chief Shepherd
+Himself, at the close of His ministry, and by associating
+Peter singly with Himself in His most distinctive title. If
+the fold of Christ is equivalent to "the Church of Christ,"
+and "the kingdom of heaven," so to feed and to rule the
+lambs and the sheep of that fold is equivalent to being "the
+Rock" of that Church, and "the Bearer of the keys," as
+well as <i>the First, the Greater one, and the Ruler</i> in that
+kingdom of heaven.</p>
+
+<p>Again, looking at the circumstances under which this
+charge is received by Peter, it either conveys that special
+and singular honour and power which we have here set
+forth, or <i>none at all</i>. For Peter had <i>already</i> received the
+full Apostolic authority: he had heard together with the
+rest of the Apostles those words of power, "As My Father
+sent Me, I also send you," and the charge following, to
+bind and to loose. It could not therefore be this power
+which was given him, for he had it already. All
+which James and John, the sons of thunder, ever had
+given them, he also had before these words were uttered.
+Besides a power which was to be shared by James and
+<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span>John, and the rest of the Apostles, could not be given in
+terms which distinguished him from them, "lovest thou Me
+<i>more than these</i>?" It could not be the mere forgiveness of
+his denial, for not only did the Apostolate, since conferred,
+carry that, but when our Lord appeared to him first of
+all the Apostles after His resurrection, it was a token of
+such forgiveness. There remained nothing else to give
+him, but presidency over the Apostles themselves, the
+reward of superior love, as was prophesied and promised to
+him in reward for superior faith. For these two oracles of
+our Lord exactly correspond to each other as promise and
+performance. Their conditions and their terms shed a
+reciprocal light on each other. In the one there is the
+great confession, "Thou art the Christ the Son of the
+living God;" in the other as singular a declaration,
+"Lovest thou Me more than these? Yea, Lord." In the
+one there follows the reward, "And I say to thee, that
+thou art Peter," &amp;c.: and in the other a like reward, "Feed
+My lambs, be shepherd over My sheep." The one is future,
+"I will build, I will give, thou shalt bind, thou shall loose:"
+the other present, "Feed and be shepherd." What concerns
+"the Church and the kingdom of heaven" in the one,
+concerns "the fold" in the other. And the promise and
+performance are singularly restricted to Peter&mdash;"I say
+unto thee, Thou art Peter"&mdash;"Simon, son of John, lovest
+thou Me more than these?"</p>
+
+<p>As then Peter received the promise of the supreme
+episcopate <i>before all</i> and <i>by himself</i>, under the terms that
+he should be the Rock, by being built on which the Church
+should never fall, that he should be the Bearer of the keys
+in the kingdom of heaven, and that <i>singly</i> he should bind
+and loose in heaven and in earth; so <i>after</i> his own Apostolate,
+and that of the rest had been completed, <i>by himself</i>,<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span>
+and as the crown of the divine work, he received the fulfilment
+of that supreme episcopate, under the terms, "Feed
+My lambs, be shepherd over My sheep." And as a part
+out of that magnificent promise made to him <i>singly</i>, was
+afterwards taken and made to the Apostles <i>jointly</i> with him,
+for so "it was the design of Jesus Christ to put first in one
+alone what afterwards He meant to put in several; but the
+sequel does not reverse the beginning, nor the first lose his
+place. That first word, 'Whatsoever thou shalt bind,' said
+to one alone, has already ranged under his power each one
+of those to whom shall be said, 'Whatsoever ye shall remit;'
+for the promises of Jesus Christ, as well as His gifts, are
+without repentance; and what is once given indefinitely
+and universally is irrevocable:"<a name="FNanchor_19_157" id="FNanchor_19_157"></a><a href="#Footnote_19_157" class="fnanchor">[19]</a> so when Peter and the
+rest already possessed the whole Apostolate, the commission
+to go and preach to the whole world, and to make
+disciples of all nations, a power was added to Peter to
+make up what was promised to him originally; the Apostles
+themselves, with the whole fold, were put under his
+charge; he represented the person of the Great Shepherd:
+and the divine work was complete.</p>
+
+<p>Thus the powers of the Apostolate and the Primacy are
+not antagonistic, but fit into, and harmonise with each
+other. In the college of the Twelve, as before inaugurated,
+and sent forth into the whole world, something had been
+wanting, save that, "by the appointment of a head, the
+occasion of schism was taken away:"<a name="FNanchor_20_158" id="FNanchor_20_158"></a><a href="#Footnote_20_158" class="fnanchor">[20]</a> and Satan would
+have shaken the whole fabric, but that there was one
+divinely set to "confirm the brethren." He who "kept
+them" once, when "with them," by His personal presence,
+now kept them for evermore by the word of His power,
+issued on the shore of the lake of Galilee, but resounding
+<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span>through every age, clear and decisive, amid the fall of
+empires, and the change of races, and heard by all His
+flock to the utmost of the isles of the sea, till the day of the
+Son of Man comes,&mdash;"Simon, son of John, lovest thou Me
+more than these? Feed My lambs: Feed My sheep."</p>
+
+<p>And that the universal and supreme authority over the
+Church of Christ, was in these words committed to Peter
+by the Lord, is the belief of antiquity. Thus, S. Ambrose,
+in the west: "It is not doubtful that Peter believed, and
+believed because he loved, and loved because he believed.
+Whence, too, he is grieved at being asked a third time,
+Lovest thou Me? For we ask those of whom we doubt.
+But the Lord does not doubt, but asks not to learn, but to
+teach him whom, on the point of ascending into heaven, He
+was leaving, <i>as it were, the successor and representative of
+His love</i>.<a name="FNanchor_21_159" id="FNanchor_21_159"></a><a href="#Footnote_21_159" class="fnanchor">[21]</a> It is because he alone out of all makes a profession,
+that <i>he is preferred to all</i>. Lastly, for the third
+time, the Lord asks him, no longer, <i>hast</i> thou <i>a regard</i>
+(diligis me) for Me, but <i>lovest</i> (amas) thou Me: and now he
+is ordered to feed, not the lambs, as at first, who need a
+milk diet, nor the little sheep, as secondly, but the more
+perfect sheep, <i>in order that he who was the more perfect
+might have the government</i>."<a name="FNanchor_22_160" id="FNanchor_22_160"></a><a href="#Footnote_22_160" class="fnanchor">[22]</a> In the East, S. Chrysostome,
+"Why, then, passing by the rest, does He converse with him
+on these things? <i>He was the chosen of the Apostles, and
+the mouthpiece of the disciples, and the head of the band.</i>
+Therefore, also Paul once went up to see him rather than
+the rest. It was, besides, to shew him, that for the future
+he must be bold, as his denial was done away with, that
+<i>He puts into his hands the presidency over the brethren.</i>
+And He does not mention the denial, nor reproach him with
+what had past; but He says, if thou lovest Me, <i>rule the
+<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span>brethren</i>, and show now that warm affection which on
+all occasions thou didst exhibit, and in which thou didst
+exult, and the life which thou didst offer to lay down for
+Me, now spend for My sheep." Again, "thrice He asks the
+question, and thrice lays on him the same command, showing
+at how high a price He sets <i>the charge of His own
+sheep</i>." Again, "he was put in charge with the direction of
+his brethren." "He made him great promises <i>and put the
+world into his hands</i>." Thus John and James, and the rest
+of the Apostles were committed to Peter, but never Peter
+to them: and he adds, "But if any one asks, How then did
+James receive the throne of Jerusalem? I would reply that
+He elected Peter <i>not to be the teacher of this throne, but of
+the whole world</i>." And in another place, "Why did He
+shed His blood to purchase those sheep <i>which He committed
+to Peter and his successors</i>? With reason then said
+Christ, 'who is the faithful and prudent servant whom his
+Lord hath set over His own<a name="FNanchor_23_161" id="FNanchor_23_161"></a><a href="#Footnote_23_161" class="fnanchor">[23]</a> house?'" Theophylact repeated,
+seven hundred years later, the perpetual tradition of
+the East. "He puts into Peter's hands the headship over
+the sheep of the whole world, and to no other but to him
+gives He this; first, because he was distinguished above all,
+and the mouth-piece of the whole band; and secondly, showing
+to him that he must be confident, as his denial was put
+out of account." And if S. Leo, a Pope, declares that
+"though there be among the people of God many priests
+and many shepherds, yet Peter rules all by immediate commission,
+whom Christ also rules by Sovereign power,"<a name="FNanchor_24_162" id="FNanchor_24_162"></a><a href="#Footnote_24_162" class="fnanchor">[24]</a> the
+great Eastern, Saint Basil, assigned an adequate reason for
+this near a century before, when he viewed all pastoral
+authority in the Church as included in this grant to Peter,
+<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span>declaring that the spiritual "ruler is none else but one who
+represents the person of the Saviour, and offers up to God
+the salvation of those who obey him, and this we learn from
+Christ Himself <i>in that He appointed Peter to be the shepherd
+of His Church after</i><a name="FNanchor_25_163" id="FNanchor_25_163"></a><a href="#Footnote_25_163" class="fnanchor">[25]</a> <i>Himself</i>."</p>
+
+<p>But especially must we quote S. Cyprian, because to that
+equality of the Apostles as such, before referred to by us,
+by considering which without regard to the proportion
+of faith some have been led astray, he adds the full recognition
+of the Primacy, and urges its extreme importance.
+Thus quoting the promise and the fulfilment, "Thou art
+Peter, &amp;c." and "Feed My sheep," he goes on, "Upon him
+being one He builds His Church; and <i>though</i> He gives to
+all the Apostles an equal power, and says, "As the Father
+sent Me, I also send you, &amp;c.," yet in order to manifest
+unity He has, by His own authority, so placed the source of
+the same unity as to begin from one. Certainly the other
+Apostles also were what Peter was, endued with an equal
+fellowship both of honour and power, but a commencement
+is made from unity, that the Church may be set before us
+as one."<a name="FNanchor_26_164" id="FNanchor_26_164"></a><a href="#Footnote_26_164" class="fnanchor">[26]</a> That is, the Apostles were equal as to the
+powers bestowed in John xx. 23-5, but as to those given in
+Matt. xvi. 18-19, Luke xxii. 31-3, and John xxi. 15-18,
+"the Church was built upon Peter alone," and he was made
+the source and ever-living spring of ecclesiastical unity.</p>
+
+<p>Yet clearly as our Lord in this charge associates Peter
+with Himself, puts him over his brethren, the other Apostles,
+and fulfils to him all that He ever promised, as to
+making him "the first," "the greater one" and "the ruler
+or leader," by that one title of "the Shepherd," in which
+is summed up all authority over His Church, and the very
+<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span>purpose of His own divine mission, "to seek and to save
+that which was lost," still a touch of tenderness is added by
+the Master's hand, which brings out all this more forcibly,
+and must have told personally on Peter's feelings and those
+of his fellow-disciples, as the highest and most solemn consecration
+to his singular office. For when the Lord spoke
+that parable, "I am the good shepherd," He added, as the
+token of the character, "the good shepherd giveth His life
+for His sheep." And so now, appointing Peter to take
+His place over the flock, He adds to him this token also:
+"Amen, amen, I say to thee, when thou wast younger, thou
+didst gird thyself, and didst walk where thou wouldst, but
+when thou shalt be old, thou shalt stretch forth thy hands,
+and another shall gird thee, and lead thee whither thou
+wouldst not." "When thou wast younger, thou didst gird
+thyself," alluding, perhaps, to that impulse of affection with
+which, just before, as soon as Peter heard from John that it
+was the Lord standing on the shore, "he girt his coat about
+him and cast himself into the sea," for his love waited not
+for the slowness of the boat. Thus He taught Peter that
+the chiefship to which He was appointing him, that "care
+of all the Churches," as it required a different spirit to fulfil
+it from that which prevailed among "the kings of the
+nations," so it led to a different end, the last crowning act
+of a lifelong self-sacrifice, which began by being the servant
+of all, ran through a thousand acts of humiliation and
+anxiety, and was to be completed in the martyrdom of
+crucifixion. And so in his death, as well as in his charge
+of visible head of the Church, he was to be made like his
+Lord, and after the manner of the Good Shepherd, whom
+he succeeded, should lay down his life for his sheep. For
+"this He said signifying by what death he should glorify
+God. And when He had said this, He saith to him, Follow<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span>
+Me." With far deeper meaning now than when those
+words of power were first uttered to him beside that lake.
+Then it was, "Follow Me, and I will make you fishers of
+men." Now it is, "Follow Me, and I will associate thee
+with My life and with My death, with My charge and with
+its reward. This shall be the proof of thy greater love, to
+be obedient even to death, and that the death of the cross."
+Such was the anointing which the first Primate of the
+Church received to the triple crown. "Follow thou Me."
+Like his divine Master, he was during the whole of his
+ministry to have the cross set before his eyes, and laid upon
+his heart, as the certain end of his course. And thus Peter
+"received power and sacerdotal authority over all, from the
+very God for our sakes incarnate:"<a name="FNanchor_27_165" id="FNanchor_27_165"></a><a href="#Footnote_27_165" class="fnanchor">[27]</a> thus he followed in
+the steps of the Good Shepherd, as he succeeded to His
+office. And, therefore, having accomplished his mission
+and triumphed on the Roman hill, from Rome he speaks
+through the undying line of his spiritual heirs, and feeds
+the flock of Christ.</p>
+<p><span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span></p>
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_139" id="Footnote_1_139"></a><a href="#FNanchor_1_139"><span class="label">[1]</span></a> Passaglia, p. 93.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_140" id="Footnote_2_140"></a><a href="#FNanchor_2_140"><span class="label">[2]</span></a> Matt. xvi. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_141" id="Footnote_3_141"></a><a href="#FNanchor_3_141"><span class="label">[3]</span></a> Matt. x. 1; Mark iii. 13-15; Luke vi. 12-13; Matt. xviii, 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_142" id="Footnote_4_142"></a><a href="#FNanchor_4_142"><span class="label">[4]</span></a> John xvii. 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_143" id="Footnote_5_143"></a><a href="#FNanchor_5_143"><span class="label">[5]</span></a> Mark xvi. 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_144" id="Footnote_6_144"></a><a href="#FNanchor_6_144"><span class="label">[6]</span></a> 1 Cor. xv. 1-9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_145" id="Footnote_7_145"></a><a href="#FNanchor_7_145"><span class="label">[7]</span></a> Matt. xxviii. 18; Mark xvi. 15; Luke xxiv. 49; Acts i. 4-8; John. xx. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_146" id="Footnote_8_146"></a><a href="#FNanchor_8_146"><span class="label">[8]</span></a> De unitate ecclesiæ, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_147" id="Footnote_9_147"></a><a href="#FNanchor_9_147"><span class="label">[9]</span></a> Mark i. 16; Luke v. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_148" id="Footnote_10_148"></a><a href="#FNanchor_10_148"><span class="label">[10]</span></a> Mark iv. 38; Luke viii. 24.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_149" id="Footnote_11_149"></a><a href="#FNanchor_11_149"><span class="label">[11]</span></a> John vi. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_150" id="Footnote_12_150"></a><a href="#FNanchor_12_150"><span class="label">[12]</span></a> John xxi. 1-14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_151" id="Footnote_13_151"></a><a href="#FNanchor_13_151"><span class="label">[13]</span></a> St. Augustine's 122nd discourse on St. John, who has thus set forth this chapter:
+"Piscis assus Christus est passus."</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_152" id="Footnote_14_152"></a><a href="#FNanchor_14_152"><span class="label">[14]</span></a> Ezech. xxiv. 33; Isai. xl. 9-11; Mich. v. 2; Matt. ii. 6; John x. 11, 14, 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_153" id="Footnote_15_153"></a><a href="#FNanchor_15_153"><span class="label">[15]</span></a> Acts xx. 28; 1 Pet. v. 10; Matt. xxviii. 19; Mark xvi. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_154" id="Footnote_16_154"></a><a href="#FNanchor_16_154"><span class="label">[16]</span></a> Bossuet, sermon on unity.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_155" id="Footnote_17_155"></a><a href="#FNanchor_17_155"><span class="label">[17]</span></a> Acts xx. 28; 1 Pet. v. 10; Ps. ii. 9; Apoc. xix. 15; ii. 27.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_156" id="Footnote_18_156"></a><a href="#FNanchor_18_156"><span class="label">[18]</span></a> [Greek: Poimahinein] used in the text of John, and in all these.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_157" id="Footnote_19_157"></a><a href="#FNanchor_19_157"><span class="label">[19]</span></a> Bossuet, sermon on unity.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_158" id="Footnote_20_158"></a><a href="#FNanchor_20_158"><span class="label">[20]</span></a> St. Jerome.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_159" id="Footnote_21_159"></a><a href="#FNanchor_21_159"><span class="label">[21]</span></a> Amoris sui veluti vicarium.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_160" id="Footnote_22_160"></a><a href="#FNanchor_22_160"><span class="label">[22]</span></a> In Lucam, Lib. 10, n. 175.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_161" id="Footnote_23_161"></a><a href="#FNanchor_23_161"><span class="label">[23]</span></a> St. Chrys. in Joan. Hom. 88, p. 525-7; and De Sacerdot. Lib. 2, Tom. 1. p. 372.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_162" id="Footnote_24_162"></a><a href="#FNanchor_24_162"><span class="label">[24]</span></a> St. Leo. Serm. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_163" id="Footnote_25_163"></a><a href="#FNanchor_25_163"><span class="label">[25]</span></a> St. Basil, Constit. Monas. xxii. Tom. 2, p. 573.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_164" id="Footnote_26_164"></a><a href="#FNanchor_26_164"><span class="label">[26]</span></a> St. Cyprian, de unit. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_165" id="Footnote_27_165"></a><a href="#FNanchor_27_165"><span class="label">[27]</span></a> Stephen of Dora, in the Lateran Synod, <span class="smcap">a.d.</span>, 649. Mansi, x. 893.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_IV" id="CHAPTER_IV"></a>CHAPTER IV.</h2>
+
+<h3>THE CORRESPONDENCE AND EQUIVALENCE OF THE GREAT TEXTS
+CONCERNING PETER.</h3>
+
+
+<p>Before we compare together more exactly what was said
+to the Apostles in common, and what to Peter in particular,
+it is desirable to consider briefly two other points, which
+will complete the evidence furnished by the Gospels.</p>
+
+<p>1. If, then, the<a name="FNanchor_1_166" id="FNanchor_1_166"></a><a href="#Footnote_1_166" class="fnanchor">[1]</a> question to be decided by documents
+is, whether several persons are to be accounted equal in
+rank, honour, and authority, or whether one of them is
+superior to the rest, it will be an unexceptionable rule to
+observe whether they are spoken of in the same manner.
+For words are signs of ideas, and set forth as in a mirror
+the mind's conceptions. A similarity of language, therefore,
+will indicate a similarity of rank; a distinction of language,
+especially if it be repeated and constant, will show a like
+distinction of rank. Let us apply this rule to the mode in
+which the Evangelists speak of Peter and of the other
+Apostles.</p>
+
+<p>Now to express one of rank and his attendants, the
+Evangelists often use the phrase, a person <i>and those with
+him</i>. Thus, Luke vi. 4, "David and <i>those that were with
+him</i>;" and Matt. xii. 3 with Mark ii. 25, "Have ye not
+read what David did, when himself was a hungered and
+<i>those that were with him</i>?" Of our Lord and the Apostles
+it is said, Mark iii. 11, "And He made twelve, <i>that they
+should be with Him</i>:" and xvi. 10, "She went and told <i>them
+<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span>that had been with Him</i>." And Acts iv. 13, the chief
+priests "knew them," Peter and John, "that <i>they had been
+with Jesus</i>." And Matthew xxvi. 69, Peter is reproached,
+"Thou also <i>wast with Jesus</i>." Now just so the Evangelists
+speak of Peter. Our Lord having on one occasion left
+the Apostles for solitary prayer, S. Mark writes, i. 36,
+"And Simon <i>and they that were with him</i> followed after
+Him." Again, the woman with the issue of blood having
+touched the Lord, when He asked, 'Who is it that touched
+Me?' S. Luke says, viii. 45, "all denying, Peter <i>and they
+that were with him</i> said," &amp;c. And on the occasion of the
+Transfiguration, "Peter and <i>they that were with him</i>,"
+being James and John. Just as after the resurrection Luke
+writes, Acts ii. 14, "Peter standing up with the eleven;"
+verse 37, "They said to Peter and to the rest of the Apostles;"
+v. 29, "Peter and the Apostles answering said."
+And the angels to the holy women, Mark xvi. 7, "Go tell
+His disciples and Peter."</p>
+
+<p>It is then to be remarked that Peter is the <i>only</i> Apostle
+who is put in this relation to the rest. <i>Never</i> is it said
+"James," or "John and the rest of the Apostles," or,
+"and those with him." Peter is named, and the rest are
+added in a mass, and this happens in his case continually,
+never in the case of any other Apostle.</p>
+
+<p>No adequate cause can be alleged for this but the Primacy
+and superior rank of Peter, which was ever in the
+mind of the Evangelists, and is sometimes indicated by the
+prophetic name; for as often as Simon is called Peter, he is
+marked as the foundation of the Church, according to the
+Lord's prophecy. And long before contentions about the
+prerogatives of Peter arose, the ancient Fathers attributed
+it to his Primacy, that he was thus named expressly and
+first, the others in a mass, or in the second place.<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span></p>
+
+<p>According, then, to the rule above-mentioned, Peter, by
+the mode in which the Evangelists speak of him, is distinguished
+from the other Apostles, and his position with
+regard to the rest is described in the very same phrase
+which is used to express the superiority of David over his
+men, and even of our Lord over the Twelve. And for this
+there seems no adequate cause, but that special association
+of Peter with Himself indicated in the name, and the promises
+accompanying it in Matt. xvi.</p>
+
+<p>2. Again, four<a name="FNanchor_2_167" id="FNanchor_2_167"></a><a href="#Footnote_2_167" class="fnanchor">[2]</a> catalogues of the Apostles exist,<a name="FNanchor_3_168" id="FNanchor_3_168"></a><a href="#Footnote_3_168" class="fnanchor">[3]</a> and
+in each of these Peter is placed first. And in the three
+which occur in the Gospels, (that of Luke in the Acts
+being a more brief repetition of his former one,) the prophetic
+name Peter is indicated as the reason for his being
+thus placed first. So Mark. "And to Simon He gave the
+name Peter. And James the son of Zebedy, and John the
+brother of James; and He named them Boanerges, which
+is, the sons of thunder:" for which reason, that the
+Lord had given them a name, though it was held in
+common, and not, like that of Peter, expressive of official
+rank, but personal qualities, Mark seems to set these
+two before Andrew, whom both in Matthew and in Luke
+they follow. Again, Luke says, "He chose twelve of
+them, whom also He named Apostles, Simon whom He
+surnamed Peter, and Andrew his brother," &amp;c. "<i>The
+first</i> of all, and the chief of them, he that was illiterate and
+uneducated," says S. Chrysostome;<a name="FNanchor_4_169" id="FNanchor_4_169"></a><a href="#Footnote_4_169" class="fnanchor">[4]</a> and Origen long before
+him, observing that Peter was always named first in the
+number of the twelve, asks, What should be thought the
+cause of this order? He replies, it was constantly observed
+<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span>because Peter was "more honoured than the rest," thus
+intimating that he no less excelled the rest on account of
+the gifts which he had received from heaven, than "Judas
+through his wretched disposition was truly the last of all,
+and worthy to be put at the end."<a name="FNanchor_5_170" id="FNanchor_5_170"></a><a href="#Footnote_5_170" class="fnanchor">[5]</a> But much more
+marked is Matthew in signifying the superior dignity of
+Peter, not only naming him at the head in his catalogue,
+but calling him simply and absolutely "the first." "And
+the names of the twelve Apostles are these, The first,
+Simon, who is called Peter, and Andrew his brother,
+James," &amp;c. Now that <i>second</i> and <i>third</i> do not follow,
+shows that "first" is not a numeral here, but designates
+rank and pre-eminence. Thus in heathen authors this
+word "first" by itself indicates the most excellent in its
+kind: thus in the Septuagint occur, "first friend of the
+king," "first of the singers," "the first priest,"<a name="FNanchor_6_171" id="FNanchor_6_171"></a><a href="#Footnote_6_171" class="fnanchor">[6]</a> i.e. the
+chief priest. So our Lord, "whichever among you will be
+first;" "Bring forth the first robe;" and S. Paul, "sinners, of
+whom I am first,"<a name="FNanchor_7_172" id="FNanchor_7_172"></a><a href="#Footnote_7_172" class="fnanchor">[7]</a> i.e. chief. Thus "the first of the island,"
+Acts, xxviii. 7, means the chief magistrate; and "first"
+generally in Latin phraseology, the superior, or prince.</p>
+
+<p>Such, then, is the rank which Matthew gives to Peter,
+when he writes, "the first, Simon, who is called Peter."</p>
+
+<p>It should also be remarked that, whenever the Evangelists
+have occasion to mention <i>some</i> of the Apostles, Peter
+being one, he is ever put first. Thus Matt., "He taketh
+unto Him Peter, and James, and John his brother;" and
+Mark, "He admitted not any man to follow Him, but
+Peter, and James, and John, the brother of James:" and
+"Peter, and James, and John, and Andrew asked Him
+apart:" and "He taketh Peter, and James, and John with
+<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span>Him:" and Luke, "He suffered not any man to go in
+with him, but Peter, and James, and John, and the father
+and mother of the maiden:" and "He sent Peter and
+John:" and John, "There were together Simon Peter,
+and Thomas, who is called Didymus, and Nathaniel,
+who was of Cana in Galilee, and the two sons of Zebedy,
+and two others of His disciples."<a name="FNanchor_8_173" id="FNanchor_8_173"></a><a href="#Footnote_8_173" class="fnanchor">[8]</a> This rule would seem
+to be invariable, though James and John are not always
+mentioned next after him.</p>
+
+<p>An attempt has been made to evade the force of these
+testimonies, by giving as a reason for Peter being always
+thus named first, that he was the most aged of all the
+Apostles, and the first called. Even were it so, such
+reasons would seem most inadequate, but unfortunately
+they are neither of them facts. For as to age, antiquity
+bears witness that Andrew was Peter's elder brother. And
+as to their calling, S. Augustine has observed, "In what
+order all the twelve Apostles were called, does not appear
+in the narrations of the Evangelists, since not only not the
+order of the calling, but not even the calling itself of all is
+mentioned, but only of Philip, and Peter, and Andrew, and
+of the sons of Zebedy, and of Matthew, the publican,
+termed also Levi. But Peter was both the first and the
+only one who separately received a name from Him."<a name="FNanchor_9_174" id="FNanchor_9_174"></a><a href="#Footnote_9_174" class="fnanchor">[9]</a> As
+it may be conjectured from the Gospels that Christ said to
+Philip first of all, "Follow Me," Joh. i. 44, he has the best
+right to be considered the first called.</p>
+
+<p>Now the two classes of facts just mentioned, as to the
+mode in which the Evangelists speak of Peter in combination
+with the other Apostles, prove directly and plainly his
+<i>Primacy</i>, while they do not <i>directly</i> prove, save Matthew's
+<span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span>title of <i>First</i>, nor are they here quoted to prove, the <i>nature</i>
+of that Primacy, which rests, as we have seen, on other and
+more decisive texts.</p>
+
+<p>At length, then, we have before us the whole evidence
+of the Gospels, and having considered it piece by piece,
+may now take a general view. It is time to gather up the
+several parts of this evidence, and, claiming for each its due
+force, to present the sum of all before the mind. For distinct
+and decisive as certain texts appear, and are, even by
+themselves, yet when they are seen to fit into a whole system,
+and perfectly to harmonise together, they have much
+greater power to convince the mind, which really seeks
+for truth. But moral evidences generally, and especially
+that which results from a study of the Holy Scripture, is
+not intended to move a mind in a lower condition than
+this; a mind, that is, which loves something else better than
+the truth.</p>
+
+<p>Thus, out of the body of His disciples, we see our Lord
+choosing Twelve, and again, out of those Twelve, distinguishing
+One by the most singular favours. This distinction
+even begins <i>before</i> the selection of the Twelve, and has
+its root in the very commencement of our Lord's ministry:
+for, as we have seen, it was when Andrew first led his
+brother Simon before Christ, that He "looked upon him,"
+and promised him the prophetic name which revealed his
+Primacy, and his perpetual relation to the Church of God.
+The name thus promised is in due time bestowed, and
+solemnly recorded by the three Evangelists, at the appointment
+of the Apostles, as the reason why he is invariably
+set at their head; Matthew, still more distinctly expressing
+in it his primacy, "<i>the first</i>, Simon, who is called Peter."
+And their whole mode of mentioning him, and exhibiting
+his relation to the other apostles, shews that this Primacy<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span>
+was, when they wrote, ever in their minds. It comes out
+in the most incidental way, as when Mark writes, "Simon,
+and they that were with him, followed after" Christ; or
+Luke, "Peter, and they that were with him, said;" as
+naturally as they write, "David, and those that were with
+him:" or of our Lord Himself, and the Apostles, "those
+that had been with Him."<a name="FNanchor_10_175" id="FNanchor_10_175"></a><a href="#Footnote_10_175" class="fnanchor">[10]</a> Again this preference of
+Peter is shewn by our Lord, both at the Transfiguration
+and the Agony: where, even when the two next favoured
+of the Apostles are associated with Him as witnesses, yet
+there is evidence of Peter's superiority in the mode
+with which the Evangelists mention him. Great as the
+dignity was of the two sons of thunder, they are yet ranged
+under Peter by Luke, with that same phrase which we
+have just been considering. "Peter, and they that were
+with him were heavy with sleep." And our Lord, at the
+agony, says to Peter, "could not <i>you</i>," that is, all the three,
+"watch with Me one hour?"<a name="FNanchor_11_176" id="FNanchor_11_176"></a><a href="#Footnote_11_176" class="fnanchor">[11]</a> Again, how incidentally, yet
+markedly, does Matthew shew that this superiority of Peter
+over others was apparent even to strangers, when he writes,
+that the officers who collected the tribute for the temple,
+came to <i>him</i>, and said, "does not <i>your</i> master" (the master
+of all the Apostles,) "pay the didrachma?"<a name="FNanchor_12_177" id="FNanchor_12_177"></a><a href="#Footnote_12_177" class="fnanchor">[12]</a> Much more
+significant is the incident immediately following, when our
+Lord orders him to go to the sea, to cast a hook, and to
+bring up a fish, which shall have a stater in his mouth,
+adding, "take that, and give it to them for Me, and for
+thee:" a token of preference so strong, and of association
+so singular, that it set the Apostles on the immediate
+enquiry, who should be the greater among them: the
+answer to which we will revert to presently.</p>
+
+<p><span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span></p><p>And this designation of Peter to his high and singular
+office becomes even more striking, if we contrast what our
+Lord did and said to him with what He did and said to
+another Apostle, who <i>in another way</i> is even in some respects
+preferred to Peter himself. For "the disciple whom
+Jesus loved," who lay on His breast at supper, to whom was
+committed at the most sorrowful of all moments the domestic
+care of the Virgin Mother, has in the affection of our
+Lord his own unapproachable sphere. But as Peter does
+not come into competition with him here, so neither in
+another view he with Peter. His distinction is private, and
+in the nature of personal affection: Peter's is public, and
+in the nature of Church government. To one is committed
+the Mother of the Lord, the living symbol of the Church,
+the most blessed of all creatures, and that, when her full
+dignity and blessedness stood at length revealed in the full
+Godhead of her Son, yet whose throne was intercessory,
+apart from rule on earth: to the other is committed the
+Church herself, her championship in the time of conflict,
+the rudder of the vessel on the lake, till with Christ it
+should reach the shore. Each of these, so eminent and
+unapproachable in his way, has that way apart; and when
+Peter, on receiving his final commission, turned about and
+saw his best-loved friend following, and ventured to ask,
+"Lord, and what shall this man do?" our Lord replied with
+something like a reproof, "what is that to thee? Follow
+thou Me." These distinct preferences of the two Apostles
+were indicated by Tertullian, when he wrote, "Was
+anything concealed from Peter, who was named the rock
+on which the Church should be built, who received the
+keys of the kingdom of heaven, and the power to bind
+and loose in heaven and on earth? Was anything, too,
+concealed from John, the most beloved of the Lord, who<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span>
+lay upon His breast, to whom alone the Lord foresignified
+the traitor Judas, whom He committed in His own
+place as Son to Mary?"<a name="FNanchor_13_178" id="FNanchor_13_178"></a><a href="#Footnote_13_178" class="fnanchor">[13]</a></p>
+
+<p>But to return. Our Lord, after encompassing Peter
+during His whole ministry with such tokens of preference,
+and a preference specially belonging to his office, and designating
+it, appears to him first of all the Apostles after
+His resurrection. And yet all the proofs which we have
+been here summing up of Peter's pre-eminence, are but
+collateral and subordinate: though by themselves ten-fold
+more than any other can claim, yet Peter's authority does
+not rest <i>mainly</i> on them. And this likewise is true of
+another class of facts concerning Peter, which yet carries
+with it much force, and when once remarked, never leaves
+the thoughtful mind. It is his great predominance in the
+sacred history over the rest of the Twelve. A single incident
+or expression distinguishing him, is perhaps all that
+falls to the lot of another Apostle, as when "Philip saith
+unto Him, Lord, show us the Father and it sufficeth us;"
+and the Lord replies, "Have I been so long time with
+you, and yet hast thou not known Me, Philip?" Or as
+Thomas, at a moment of danger, "said to his fellow disciples,
+Let us also go that we may die with Him."<a name="FNanchor_14_179" id="FNanchor_14_179"></a><a href="#Footnote_14_179" class="fnanchor">[14]</a> But
+Peter's name is wrought into the whole tissue of the Gospel
+history; he is perpetually approaching the Lord with
+questions: "Lord, how oft shall my brother sin against
+me, and I forgive him? until seven times?" The rest
+suffer the Lord in silence to wash their feet, but Peter is
+overcome at the sight. "Lord, dost Thou wash my feet?
+Thou shalt never wash my feet;" "Lord, not my feet
+only, but also my hands and my head."<a name="FNanchor_15_180" id="FNanchor_15_180"></a><a href="#Footnote_15_180" class="fnanchor">[15]</a> Thus in the
+<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span>whole New Testament, John, who is yet mentioned oftener
+than the rest, occurs only thirty-eight times; but in the
+Gospels alone, omitting the Acts and the Epistles, Peter
+is mentioned twenty-three times by Matthew, eighteen
+by Mark, twenty by Luke, and thirty by John.<a name="FNanchor_16_181" id="FNanchor_16_181"></a><a href="#Footnote_16_181" class="fnanchor">[16]</a> More
+especially it is the custom of the Evangelists, when they
+record anything which touches all the Apostles, almost
+invariably to exhibit Peter as singly speaking for all, and
+representing all. Thus when Christ asked them all
+equally, "But whom say ye that I am? Simon Peter
+answered and said." He told them all equally "That a
+rich man shall hardly enter into the kingdom of heaven,"<a name="FNanchor_17_182" id="FNanchor_17_182"></a><a href="#Footnote_17_182" class="fnanchor">[17]</a>
+whereupon "Peter answering said to Him, Behold, we have
+left all things, and followed Thee: what therefore shall we
+have?" And when "Jesus said to the twelve, Will you
+also go away?"<a name="FNanchor_18_183" id="FNanchor_18_183"></a><a href="#Footnote_18_183" class="fnanchor">[18]</a> at once we hear, "Simon Peter answered
+and said, Lord, to whom shall we go? Thou
+hast the words of eternal life." And a very remarkable
+occasion occurs where our Lord had been telling to His
+disciples the parable of the watchful servant, upon which
+Peter said to Him, "Lord, dost Thou speak this parable
+to us, or likewise to all?"<a name="FNanchor_19_184" id="FNanchor_19_184"></a><a href="#Footnote_19_184" class="fnanchor">[19]</a> And the reply seems by
+anticipation to express the very office which Peter was to
+hold. "Who, then, is the faithful and wise steward, whom
+his lord setteth over his family, to give them their
+measure of wheat in due season?" Now it looks not like
+an equal, but a superior, to anticipate the rest, to represent
+them, to speak and act for them. S. Chrysostome
+drew the conclusion long ago. "What then says Peter,
+the mouth-piece of the Apostles? Everywhere impetuous
+as he is, the leader of the band of the Apostles, when a
+<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span>question is asked of all, he replies."<a name="FNanchor_20_185" id="FNanchor_20_185"></a><a href="#Footnote_20_185" class="fnanchor">[20]</a> No other cause can be
+assigned for the care of the Evangelists in setting before us
+so continually his words and acts, in bringing him out, as
+the second object, after Christ. But though his future place
+in the Church is a reason for this, and this again, a token of
+that singular pre-eminence, its decisive proof rests on declarations
+from our Lord's own mouth, expressly circumscribed
+to him, of singular lucidity, and of force which nothing can
+evade; declarations which set forth, under different but
+coincident images, a power supreme and without equal, and
+of its own nature belonging to but one at a time. The
+proofs which we have hitherto mentioned take away all
+abruptness from these declarations, and show that they
+embody a great design which runs all through the Gospel;
+but the office itself rests upon these, and by these is most
+clearly and absolutely defined.</p>
+
+<p>Thus, when our Lord, in answer to a great confession of
+His Apostle, "Thou art the Christ, the Son of the living
+God," replies, "and I too, say unto thee, Thou art Peter,
+and upon this rock I will build My Church:" every one
+must feel how it adds to the cogency of the reply, that the
+name, which He is explaining, was not the person's natural
+name, but first promised, and then given, by that same
+Lord, who now attaches other promises and prophecies to
+it. This fact serves, among others, to fix the whole which
+follows to Peter individually, and to introduce what follows,
+as part of a design, which before had been intimated: for
+what follows no more belongs to the other Apostles, than
+the name, Peter, belongs to them: and a name, on the
+other hand, so promised, and so given, naturally looks, as
+it were, to such a result. To say solemnly of a man, when
+first seen, "Thou art called Simon, but thou shall be called
+<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span>The Rock," and to make nothing of him when so called,
+would be, if ascribed to any one, a dull and pointless thing;
+but what shall we say, when the speaker is God? It is a
+new thing for God the Word to speak with little meaning,
+or to speak, and not to do: and so now He does what He
+had long designed. And what is it that He does? He sets
+up a governor who is never to be put down. He inaugurates
+a Church against which Hell shall rage, but in vain:
+He establishes a government at which the nations shall
+rage, the kings of the earth set themselves, and the rulers
+take counsel together, for ever, but to their own confusion.
+He does what He alone could do, and so the answer is
+worthy of the confession, "Thou art the Christ, the Son of
+the living God."</p>
+
+<p>"Blessed <a name="FNanchor_21_186" id="FNanchor_21_186"></a><a href="#Footnote_21_186" class="fnanchor">[21]</a>art thou, Simon Bar-Jonas, for flesh and
+blood hath not revealed it unto thee, but My Father who
+is in heaven. <i>And I, too, say unto thee</i>, in return for
+what thou hast said to Me, and to shew, like My Father,
+My good will towards thee, and what I say, as the Almighty
+Word of the Father, by My power I fulfil, <i>that thou art
+Peter</i>, the Rock, and so partaker with Me of that honour
+whereby I am the chief Rock and Foundation; <i>and upon
+this Rock</i>, which I have called thee, <i>I will build My
+Church</i>, which, therefore, with Me for its architect, shall
+rest on thee, to thee adhere, and from thee derive its conspicuous
+unity: <i>and the gates of hell</i>, even all the powers
+of the enemy, <i>shall not prevail against it</i>, nor take that,
+which, by My Godhead, is established upon thee, but rather
+yield to it the victory. <i>And to thee</i>, whom, as Supreme
+Architect, I have marked out for the Rock and Foundation
+of My Church, as King and Lord <i>I will give the keys of
+the kingdom of heaven</i>, and the supreme authority over My
+<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span>Church, and will make thee sharer with Me in that dignity,
+by which I hold the keys of heaven and of earth, <i>and whatsoever</i>,
+in virtue of that authority and as associated in My
+dignity, <i>thou shalt bind upon earth, shall be bound in
+heaven</i>, and there shall be no matter relating to My
+Church, and the kingdom of heaven, but shall be subject
+to thy legislative and judicial power, which shall reach the
+heaven itself: for it is a power at once human, and divine;
+human, as entrusted to a man, and administered by a man;
+divine, as a participation of that right by which I am, in
+heaven and on earth, Supreme Lawgiver and Judge; <i>and
+whatsoever thou shalt loose upon earth, shall be loosed in
+heaven</i>."</p>
+
+<p>Thus it is that the most famous Fathers and Bishops, the
+most distinguished Councils, the most various nations, have
+understood our Lord's words, and this is their meaning,
+according to the fixed laws of grammar, of rhetoric, of
+philosophy, and of logic, as well as by the testimony of
+history, and in accordance with the principles of theology.
+Let us mention certain consequences which follow from
+them.</p>
+
+<p>These words<a name="FNanchor_22_187" id="FNanchor_22_187"></a><a href="#Footnote_22_187" class="fnanchor">[22]</a> of Christ are, in the most marked manner,
+addressed to Peter <i>only</i> among the Apostles, and are,
+therefore, with their meaning, <i>peculiar</i> to him. And they
+designate pre-eminence in the government of the Church.
+They have, therefore, the two qualities which render them
+a suitable testimony to establish his Primacy among the
+Apostles.</p>
+
+<p>Now, if persons differ in rank and pre-eminence, they
+must be considered not equals, but absolutely unequal.
+And such pre-eminence Peter had, deriving from Christ,
+the Founder, a superior rank in the Church's ministry.
+<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span>Therefore, the college of the Apostles must be termed
+absolutely unequal, and all the Apostles, compared with
+Peter, absolutely unequal.</p>
+
+<p>But as inequality may be manifold, as of age, calling,
+honour, order, jurisdiction and power, its nature and its
+degree must be sought in that property which belongs to
+one over the rest. So that we must determine, by the
+authority of the Scriptures, from those gifts which were
+promised to Peter alone, the nature and the degree of
+that inequality which subsisted between him and the other
+Apostles.</p>
+
+<p>The gifts promised to Peter alone, are contained in these
+words of Christ, recorded by Matthew: and therefore, from
+their nature and inherent qualities, we must judge of the
+sort, and the extent of inequality, put by Christ between
+Peter and the rest.</p>
+
+<p>These are summed up in the four following: I. That
+Peter is the rock, on which the Church was to be built by
+Christ, the Chief Architect. II. That the impregnable
+strength which the Church was to have against the gates
+of hell, depended on its union with Peter, as the divinely
+laid foundation. III. That by Christ, the King of kings,
+and Lord of lords, Peter is marked out as next to Him,
+and after Him, the Bearer of the keys in the Church's
+heavenly kingdom: IV. And that, accordingly, universal
+power of binding and loosing is promised to him, leaving
+him responsible to Christ alone, the supreme Lawgiver and
+Judge. Therefore the nature of the prerogatives expressed
+in these four terms must be our standard both of the
+character and degree of inequality between the Apostles
+and Peter, and of the power of the Primacy promised to
+Peter.</p>
+
+<p>But these terms mark authority, and plainly express<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span>
+jurisdiction and power; the inequality, therefore, is one
+relating to jurisdiction and power; and Peter's pre-eminence
+likewise such.</p>
+
+<p>That these terms, which contain Peter's prerogatives
+really do express jurisdiction and authority, may be thus
+very briefly shown. The first, "Thou art Peter, and upon
+this rock I will build My Church," is drawn from architecture,
+exhibiting between Peter and the Church, which
+includes also the Apostles, the relation which exists between
+the foundation and the superstructure. This is one
+of dependence, by which accordingly the Apostles must
+maintain an indivisible union with Peter. Which relation
+of dependence, again, cannot be understood without the
+notion of superior jurisdiction in Peter, for these are correlative.
+The second term corroborates this; for it is a
+plain duty, and undoubted moral obligation, to be united
+to him, if severed from whom, the words of Christ do not
+entitle you to expect stability or victory over the gates of
+hell. Now, "the gates of hell shall not prevail against it,"
+most plainly express that perseverance and victory are
+promised to no one by Christ, who does not remain joined
+with Peter. So much for the <i>duty</i> which binds all Christians,
+and the Apostles among them, to avoid separation
+from Peter as their destruction. But such duty involves
+the faculty and authority on Peter's part of enjoining on
+all without exception the maintenance of unity, and of
+keeping from the whole body the sin of schism, which,
+again, expresses his superior jurisdiction. Yet plainer and
+more striking is the <i>third</i>; for in the words, "And I will
+give to thee the keys of the kingdom of heaven," it is foretold
+that Peter, in regard to the kingdom of heaven, and
+therefore to all Christians, whether teachers or taught,
+subjects or prelates, shall discharge the office of the bearer<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span>
+of the keys; with which jurisdiction and authority are indivisibly
+united. But in the <i>fourth</i>, there is no matter
+relating to the heavenly kingdom, which is not subjected
+by this promise to Peter's authority. "Whatsoever thou
+shalt bind," "whatsoever thou shalt loose;" but this is in
+its own kind without limit, a full legislative and judicial
+power. Thus these four terms exactly agree with each
+other, and express, severally and collectively, prerogatives
+by which Peter is admitted to a singular and close association
+with Christ; and therefore is pre-eminent among
+the Apostles by his Primacy, and his superior authority
+over the whole Church.</p>
+
+<p>They also show, with no less clearness, that Christ in bestowing
+these prerogatives and primacy on Peter, designed
+to produce the visible unity of His kingdom and Church;
+and this in two ways, the first <i>typically prefiguring</i> the
+Church's own unity in Peter, the single Foundation, Bearer
+of the keys, and supreme Legislator and Judge; the
+second <i>efficiently</i>, as by a principle and cause, <i>forming</i>,
+<i>holding together</i>, and <i>protecting</i>, visible unity in that
+same Peter, as he discharged these functions. For just
+as the building is based on the foundation, and by virtue
+of it all the parts are held together, so a kingdom's unity
+and harmonious administration are first <i>moulded out</i>, and
+then <i>preserved</i>, in the unity of its supreme authority.</p>
+
+<p>And this Primacy may be regarded from three different
+points of view; as it <i>is in itself</i>, and as it regards its
+<i>efficient</i> and its <i>final</i> cause. As to the first, it consists in
+superior jurisdiction and authority; as to the second, it
+springs from Christ Himself, who said to Peter alone,
+"And I too say unto thee," &amp;c.; as to the third, it <i>prefigures</i>,
+<i>forms</i>, and <i>protects</i> the Church's visible unity.</p>
+
+<p>But to prefigure, to form, and to protect the Church's<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span>
+unity being distinct functions, care must be taken not to
+confuse them, the former concerning the Primacy as a
+type, the two latter as the origin and efficient cause; and
+also not to concede the former while the latter are denied,
+which latter make up the Primacy as jurisdictional, and
+the instrument effecting unity. Now Peter is both the
+type of unity, its origin, and its efficient cause.</p>
+
+<p>A long line<a name="FNanchor_23_188" id="FNanchor_23_188"></a><a href="#Footnote_23_188" class="fnanchor">[23]</a> of fathers, from the most ancient downwards,
+regards Peter as at once the type, and the origin, and
+efficient cause of unity; setting it forth as a prerogative
+of his headship that no one, whether Apostle, or Prophet,
+or Evangelist, or Doctor, or Teacher, might separate from
+him without the crime of schism. In this consists his
+Primacy, and in this the famous phrase of S. Cyprian
+finds its solution, that "the Episcopate is one, of which a
+part is held by each without division of the whole."</p>
+
+<p>And, what is like to the preceding, they hold that Peter
+is the <i>continuous</i> source of all power in the Church, and
+that while its plenitude dwells in his person, a portion of
+it is derived to the various prelates under him. No one
+has set this forth more fully than S. Leo, in the middle of
+the fifth century, as where he says, that "if Christ willed
+that other rulers should enjoy aught together with him,
+(that is, Peter,) yet never did He give, <i>save through him</i>,
+what He denied not to others."<a name="FNanchor_24_189" id="FNanchor_24_189"></a><a href="#Footnote_24_189" class="fnanchor">[24]</a></p>
+
+<p>There is no one of these consequences but seems to
+result from the words of our Lord here solemnly addressed
+to Peter.</p>
+
+<p>But, recurring to our general view, we find our Lord
+three several<a name="FNanchor_25_190" id="FNanchor_25_190"></a><a href="#Footnote_25_190" class="fnanchor">[25]</a> times appealed to by the Apostles to declare
+<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span>who should be the greatest in the kingdom of heaven; and
+while on neither of these occasions does He declare to them
+that there should be no "greater one" among them, though
+such a declaration would have terminated their rivalry, on
+the last and most urgent, at the very eve of His departure
+from them, He sets forth in vivid words what ought to be
+the character and deportment of the one so to be placed
+over them; and then turning His conversation from them
+in a body to Peter in particular, He charges him, at a
+future time, when He shall obtain for him the gift of a
+faith that could not fail, to "confirm his brethren." Having
+before dwelt on the full meaning of these words, we
+need only remark how marvellously they coincide in force
+with the prophecy which we have just been considering,
+while they differ from it in expression. They convey as
+absolutely a supreme authority as the former; and an
+authority independent of others, and exclusive of participation;
+and one which is given for the maintenance of the
+faith, and of visible unity in that faith. Nor can we
+imagine a more fitting termination to the whole of our
+Lord's dealing with His disciples before His passion, than
+that, when about to be taken from them, He should designate,
+in words so full of affection and provident care, one
+who was presently to take His own place among them.
+"Simon, Simon, I have prayed for thee, that thy faith fail
+not, and thou in thy turn one day confirm thy brethren."</p>
+
+<p>But if our Lord's preference of Peter, as to rank and
+dignity in the Church, was during his lifetime consistent
+and uniform; if, moreover, He made to him, twice, promises
+so large as to include and go far beyond all that He
+said to the Apostles in common; and if He took out, as it
+were, of what He had first promised to Peter a portion
+which He afterwards promised as their common inheritance<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span>
+to the rest; His dealing with Peter and the Apostles
+after His resurrection is the exact counterpart to this.
+The fulfilment is equivalent to the promise. In the fourfold
+prophecy to Peter, in Matt. xvi. the last member is,
+"And whatsoever thou shalt bind on earth, it shall be
+bound also in heaven; and whatsoever thou shalt loose on
+earth, it shall be loosed also in heaven." That this is a
+grant of full legislative and judicial power, given to one,
+we have seen. Now on a later occasion it is repeated to the
+twelve together, Matt. xviii. 18. <i>But the other three members
+of the prophecy made to Peter are never repeated to
+the twelve</i>. In the fulfilment the same distinction takes
+place. To the twelve in common our Lord communicates
+the power contained in the fourth member of His original
+promise, saying, John xx. 21, "As the Father hath sent
+Me, I also send you. Receive ye the Holy Ghost: whose
+sins ye shall forgive, they are forgiven them: and whose
+sins ye shall retain, they are retained:" to which the
+other forms contained in Matt. xxviii. 18, Mark xvi. 15,
+Luke xxiv. 49, Acts i. 4, 8, of preaching the Gospel to
+every creature, of waiting for the power of the Holy Ghost
+wherewith they should be endued, of teaching men to
+observe all things which He had commanded, are equivalent,
+though less definite. <i>But nowhere are the powers
+contained in the first three members of the prophecy to
+Peter communicated to the twelve</i>. As the promises were
+made to Peter alone originally, so to Peter alone are they,
+as we shall see, fulfilled. Indeed, it could not be otherwise,
+for the promises to be the rock of the Church, by coherence
+with which the Church should be impregnable, and
+the bearer of the keys, are in their own nature confined
+to one, and exclusive of participants, and once made by
+the very Truth Himself to one man, they ranged under<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span>
+his power all his brethren: "For the promises of Jesus
+Christ, as well as His gifts, are without repentance;
+and what is once given indefinitely and universally is
+irrevocable."<a name="FNanchor_26_191" id="FNanchor_26_191"></a><a href="#Footnote_26_191" class="fnanchor">[26]</a> Besides that, another indisputable principle
+must be taken into account, viz., "that power given
+to several carries its restriction in its division:" just as
+if a king before his death bequeaths the whole administration
+of his sovereignty to a board of twelve councillors,
+though the sum of authority so conveyed be sovereign,
+yet the share of each individual in the college will be
+restricted by the equal right of his colleagues. Whereas
+"power given to one alone, and over all, and without
+exception, carries with it plenitude, and, not having to
+be divided with any other, it has no bounds save those
+which its terms convey." Such was the power originally
+promised to Peter; and such, no less, that which was
+ultimately conveyed. He stands apart and alone no less
+in the fulfilment than in the promise. And under another
+image, but one equally expressive with the first, the Lord
+conveys an authority as absolute and as exclusive. The
+"bounds which its terms convey" are the whole fold of
+Christ: "the sheep" no less than "the lambs:" "to
+govern" no less than "to feed."<a name="FNanchor_27_192" id="FNanchor_27_192"></a><a href="#Footnote_27_192" class="fnanchor">[27]</a> As the great Architect
+of the heavenly city said to Peter, "Thou art the
+Rock;" as "the King of kings," who "hath the key of
+David," and "on whose shoulder is the government,"
+said to Peter, "To thee will I give the keys of the kingdom
+of heaven;" as He "who upholdeth all things by
+<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span>the word of His power," and "in whom all things consist,"
+said to Peter, "Confirm thy brethren:" so to the
+same Peter, the same "Great Shepherd of the sheep,"
+said, "Feed My lambs, be shepherd over My sheep,"
+thus committing to him the chief Apostles themselves who
+heard this charge, and causing there to be for ever "one
+fold and one shepherd," on earth as in heaven.</p>
+
+<p>It remains briefly to consider these three palmary texts
+in their reciprocal relations to each other, by which the
+fullest light is thrown upon the scriptural prerogatives of
+S. Peter.</p>
+
+<p>1. First, then, all these texts are in the most marked
+manner circumscribed to Peter <i>alone</i>. In all he is addressed
+by name; in all he is distinguished by other circumstances
+from his brethren at the time present with him; in
+all a special condition is attached belonging to him; in the
+first, superior faith&mdash;in the second, faith, which, by a particular
+gift, the fruit of Christ's own prayer, should never
+fail&mdash;in the third, superior love. So that, without an utter
+disregard of the meaning of words, and the force of the
+context, and every law of grammar and philology, no one
+of these texts can be extended from its application to Peter
+alone, and made common to the other Apostles.</p>
+
+<p>2. Secondly, the note of <i>priority in time</i> is secured to
+Peter by the first text, to which the other two correspond.
+Even if the promise in Matt. xviii. 18, made to all the
+Apostles, were of equal latitude with that previously made
+to Peter, which it is so very far from being that it contains
+one point only out of four, yet, the fact that they had been
+already ranged by the former under him, and that he had
+been promised <i>singly</i> what they afterwards were promised
+<i>in common</i>, would make a vast difference between them;
+indeed, the difference of the Primacy. But, as it is, the<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span>
+very first mention of the Church is connected with a promise
+made to Peter of the highest authority in that Church,
+and a perpetual relationship, entering into its inmost constitution,
+between it and his person. Before the Church is
+formed, it is foretold that Peter shall rule her: before she
+is set up against the gates of hell, that, by virtue of her
+coherence with Him, she should prevail over them. And
+the germ of her Episcopate, on which she is to grow, is
+sown in His person; just as, in the last act of our Lord,
+that Episcopate is delivered over to Him, universal and
+complete.</p>
+
+<p>3. Thirdly, those three texts are exactly <i>equivalent</i> to
+each other: they each involve and express the other. They
+could not have been said of different persons without contradiction
+and confusion. He who has one of them must
+have the rest. There is variation of image, but identity of
+meaning. Thus, the relation between Peter and the Church
+is in the first, that of Foundation and Superstructure;
+of the heaven-built city, and of him who holds its keys:
+in the second, it is that of the Architect, who, by skill and
+authority, won for him, and given to him, by the Supreme
+Builder, the Word and Wisdom of God, maintains every
+living stone of the structure in its due place: in the third
+it is that of the supreme and universal Pastor and his whole
+flock. In all of these there is the habit of dependence
+between the superior and that over which he is set: in all
+the need of close coherence with him. Observe in particular
+the identity of the second and third. The special
+office of the Shepherd of<a name="FNanchor_28_193" id="FNanchor_28_193"></a><a href="#Footnote_28_193" class="fnanchor">[28]</a> souls is to lead his flock into
+suitable pastures, that is, duly to instruct them in the
+Divine Word and Will: the pastoral office is identical
+with that of teaching: "He gave some Apostles, some
+<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span>Prophets, some Evangelists, some pastors and teachers,"
+the former are distinguished, the last united together:
+where the Apostle observes, that the whole ministry, from
+the highest to the lowest, is organised "to edify the body
+of Christ into the unity of faith," and to preserve men
+from being "carried about by every wind of doctrine."
+But if this was the design of Christ as to the whole
+ministry, and as to each individual teacher, most of all
+was it in instituting one supreme and universal Pastor: in
+him most of all would be seen the perfect <i>fitting in
+together</i><a name="FNanchor_29_194" id="FNanchor_29_194"></a><a href="#Footnote_29_194" class="fnanchor">[29]</a> of each individual member: he was set up
+especially for the compacting of each spiritual joint, the
+harmony and cohesion of the whole. Here, then, the
+office of the universal Pastor or Teacher is precisely
+equivalent to him, who, by another image confirms,
+strengthens, consolidates his brethren. Thus, in the
+second text Christ foretold the third. But the more
+we contemplate all the three in their mutual relations,
+the more a certain thought suggests itself to the mind.
+There is a special doctrine concerning the most Holy
+Trinity, the most distinctive of that great mystery, which
+expresses the reciprocal indwelling of the Three Persons.
+Now something analogous may be said of the way in
+which these three texts impermeate and include each
+other, of their exact equivalence, and distinct, but inseparable
+force: of whom one is said, of the same must all.</p>
+
+<p>4. Fourthly, they all indicate a <i>sovereign</i> authority, <i>independent</i>
+itself, but on which all others depend; symbolising
+power from above, but claiming obedience from below;
+immutable in itself, but by which all the rest are made proof
+against change; for it is not to the sheep that the shepherd
+is responsible, but to their owner. It has been said
+<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span>throughout that the one special mark of Peter's distinction
+was a peculiar association with Christ. It is not therefore
+by any infringement of equal rights that this authority
+is set up, but as the representative, the vicegerent, of
+Him in whom all power dwells: who bore this authority in
+His own body, and who committed to another what was first
+His own, both by creation and by purchase&mdash;"Feed <i>My</i>
+sheep." In all these texts the immediate transference of authority
+from the Person of the God-man is most striking; in
+Peter He inaugurates His great theandric dispensation, and
+forms the Body which He was to leave on earth. Thus these
+texts most clearly express that important doctrine of antiquity,
+the keystone of the Church's liberty from the world,
+which is the reason why the world so hates it, "The first See
+is judged by no man." So entirely have political ideas and
+jealousies infected our mode of judging of spiritual things&mdash;to
+such a degree is our peculiar civil liberty made the standard
+of Church government&mdash;that it is necessary to insist
+again and again on what to Christians ought to be a first
+principle, viz., that "all power and jurisdiction in the
+Church, like the Church herself, ought to rest not upon
+natural and human authority, but on the divine authority
+of Christ. This is the reason why we may pronounce no
+otherwise concerning such jurisdiction, than we know has
+been handed down from Christ, its proper author and
+founder. Now it is certain that at the same moment at
+which Christ instituted the community called the Church,
+such a power was introduced, and entrusted as well to
+Peter singly as the head, as to the Apostles under him.
+Nay, that power was fixed and constituted, and its ministers
+and bishops marked out, <i>before</i> the Church, that is,
+the whole body and commonwealth, had grown into coherence.
+And so ecclesiastical jurisdiction did not first dwell<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span>
+in the community itself, and was then translated by a sort
+of popular suffrage and consent to its magistrates; but from
+the very first origin Peter was destined to be single chief of
+the future body, and next to him the other Apostles."<a name="FNanchor_30_195" id="FNanchor_30_195"></a><a href="#Footnote_30_195" class="fnanchor">[30]</a></p>
+
+<p>5. Fifthly, it must be observed that there is a <i>definiteness</i>
+about these texts which belongs in a far less degree to
+those forms in which the co-ordinate and co-equal authority
+of the Apostles, as such, is expressed. This last is left to
+be harmonised and brought into operation by the superior
+power of the chief. They are indeed sent into all the
+world, they are immediately instituted by our Lord, they
+have the promise that His power shall be with them, and
+that their sentence shall stand good in heaven and on
+earth; but this promise, which is the most distinct made to
+them, has been already gathered up into the hands of one,
+and in its practical issue is limited by the necessity of cooperating
+with that one; that is, the authority of Peter
+includes and embraces theirs, but theirs is ranged under
+his. Theirs is modified not only by being shared, but by
+having his set over them. Now observe how distinct and
+clear, how definite in their meaning, while universal in
+their range, are the things said of him alone; 1. That he
+should be the rock on which Christ would build His
+Church; 2. That permanence and victory should belong to
+that Church for ever through Him: 3. That he should
+bear the keys in the kingdom of heaven: 4. That whatever
+<i>singly</i> he should bind and loose, should be bound and
+loosed in heaven as well as on earth: 5. That he should
+confirm his brethren, the Apostles themselves being the
+very first so called: 6. That he should be the Shepherd of
+the fold. What can constitute inequality between two parties,
+<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span>if such a series of promises given to one, and not to
+the other, does not?</p>
+
+<p>6. Sixthly, these promises cannot be contemplated without
+seeing that the ordinary and regular government of
+the Church springs from the person whom they designate,
+and in whom they are concentrated. To take the last, all
+spiritual care is summed up in the word Pastorship, the
+office of priest, bishop, metropolitan, patriarch, and pope,
+rising in degree, and extending in range, but in its nature
+the same. On the contrary Apostles, (with this one exception,
+in virtue of the Primacy,) Prophets, and Evangelists,
+are extraordinary officers, attending the opening of the
+dispensation, but afterwards dropping off. But the Church,
+as it was to endure for ever, and the orderly arrangement
+of the divine ministry, were summed up in the Primacy,
+and flowed forth from it as the full receptacle of the
+virtue of God the Word Incarnate. And so it is the head
+of the ministerial body. All which is set forth as in a
+picture to the mind, in that scene upon the shore of
+the lake of Galilee, when the Lord said to Peter, "Feed
+My sheep."</p>
+
+<p>7. And, again, Peter was thus made the beginning
+and principle of spiritual power, as it left the Person of
+God the Word, not for once, but for ever. Long as
+the structure should endure, its principle of cohesion
+must bind it. As the law of gravitation binds all worlds
+together in the natural kingdom, and is a <i>continuous</i>
+source of strength and harmony, so should be in the
+spiritual kingdom that force which the same Wisdom of
+God established; it goes on with power undiminished; it
+is the full fountain-head from which all streams emanate;
+it is the highest image of God's power as the centre and
+source of all things. This idea is dwelt upon by S.<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span>
+Cyprian and S. Augustine, as well as by Pope S. Innocent,<a name="FNanchor_31_196" id="FNanchor_31_196"></a><a href="#Footnote_31_196" class="fnanchor">[31]</a>
+the contemporary of the latter, and was afresh
+expressed in a synodical letter of the three provinces of
+Africa to Pope Theodore, in <span class="smcap">A. D.</span> 646, "No one can
+doubt that there is in the Apostolic See a great unfailing
+fountain, pouring forth waters for all Christians,
+whence rich streams proceed, bountifully irrigating the
+whole Christian world."<a name="FNanchor_32_197" id="FNanchor_32_197"></a><a href="#Footnote_32_197" class="fnanchor">[32]</a></p>
+
+<p>8. And, lastly, in these great promises Peter is specially
+set forth as the type and the efficient cause of visible
+unity in the Church. Such was the very purpose of
+Christ, that His disciples might be one, as He and the
+Father are one. For this end, in the words of S. Augustine,
+"He entrusted His sheep to Peter, as to another
+self, He willed to make him one with Himself;" and in
+the words of S. Leo, "He assumed him into the participation
+of His indivisible unity."<a name="FNanchor_33_198" id="FNanchor_33_198"></a><a href="#Footnote_33_198" class="fnanchor">[33]</a> But this is seen no
+less plainly in the words of Christ, than in the Fathers;
+for He made <i>one</i> Rock, <i>one</i> Bearer of the keys, <i>one</i>
+Confirmer of the brethren, and <i>one</i> Shepherd. The union
+of millions of naturally conflicting wills in the profession
+and belief of one doctrine is almost the very highest
+work of divine power; and as grace, that is, the Holy
+Spirit diffused in the heart, is the inward efficient of
+this, so the outward, both symbol and instrument, is the
+Primacy, that "other self" which the Lord left in the
+world. And as the Church of God through every succeeding
+age grows and expands, the need of this power
+becomes greater and not less, and reverence to that "single
+chair in which unity was to be observed by all,"<a name="FNanchor_34_199" id="FNanchor_34_199"></a><a href="#Footnote_34_199" class="fnanchor">[34]</a> a more
+<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span>imperative virtue, or rather an ever-deepening instinct, of
+the Christian mind.</p>
+
+<p>But antiquity itself drew no other conclusions from
+the concentration of these great privileges in the person
+of Peter. We have but to go back to a time before the
+present nationalities of Europe, those jealous foes of
+Peter's authority, had come into existence, and we find
+the chief men of France, and Spain, and Italy, interpreting
+the above texts as we have done. Take one
+whose testimony from the circumstances of his life ought
+to be above suspicion. John Cassian was by birth a
+Scythian, was educated in a monastery at Bethlehem,
+travelled through Egypt, and made himself acquainted
+with its most distinguished religious men, went to Constantinople,
+and was ordained deacon by S. Chrysostome,
+and afterwards at Rome priest by Pope Innocent I. On
+the capture of Rome by Alaric, he settled at Marseilles,
+about the year 410, and there founded two monasteries.
+In his work on the Incarnation he says,<a name="FNanchor_35_200" id="FNanchor_35_200"></a><a href="#Footnote_35_200" class="fnanchor">[35]</a> "Let us ask
+him, who is supreme, both as disciple among disciples, and
+as teacher among teachers, who, steering the course of
+the Roman Church, held the supremacy as well of the
+faith as of the priesthood. Tell us, therefore, tell us,
+we pray, O Peter, Prince of the Apostles, tell us how
+the Churches ought to believe. For just it is that thou,
+who wast taught of the Lord, shouldst teach us, and open
+to us the door whose key thou hast received. Shut out
+all who undermine the heavenly house, and turn away
+those who attempt to make an entry through treacherous
+caverns and illicit approaches; because it is certain that
+no one shall be able to enter the door of the kingdom,
+save he to whom the key placed by thee in the Church
+<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span>shall open it. Tell us, therefore, how we ought to believe
+that Jesus is the Christ, and to confess our common Lord."
+Again, fourteen hundred years ago, Maximus, Bishop of
+Turin in that day, confessed by his words, what his
+successor of the present day bears witness to by his sufferings:
+for he writes of Peter, "As<a name="FNanchor_36_201" id="FNanchor_36_201"></a><a href="#Footnote_36_201" class="fnanchor">[36]</a> the Good Shepherd
+he received the defence of the flock, so that he, who
+before had been weak in his own case, might become the
+confirmation to all: and he who had been shaken by the
+temptation of the question asked him, might be a foundation
+to the rest by the stability of his faith. In fine, for
+the firmness of his devotion he is called the Rock of the
+Churches, as the Lord says, 'Thou art Peter, and upon
+this Rock I will build My Church.' For he is called the
+Rock, because he was the first to lay the foundations of
+the faith among the nations, <i>and, because, as an immoveable
+stone, he holds together the framework and the mass
+of the whole Christian structure</i>. Peter, therefore, for
+his devotion is called the Rock, and the Lord is named the
+Rock by His inherent power, as the Apostle says, 'and
+they drank of the spiritual rock that followed them, and
+the rock was Christ.' <i>Rightly does he merit to share the
+name, who, likewise, merits to share the work.</i>" Again,
+far and wide has the lying story been spread by false-hearted
+men, who above all things, hate the spiritual
+kingdom which God has set up in the world, that Peter's
+power has been the growth of gradual encroachment on
+the secular authority. Now, long before Pelayo renewed
+the Spanish monarchy in the mountains of the Asturias,
+and while Augustine, sent by Pope Gregory, was laying
+the foundation of the English Church, S. Isidore, Bishop of
+Seville, from 598 to 636, the very highest of the ancient
+<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span>Spanish doctors, wrote thus explicitly to his colleague at
+Toledo:<a name="FNanchor_37_202" id="FNanchor_37_202"></a><a href="#Footnote_37_202" class="fnanchor">[37]</a> "But as to the question of the equality of the
+Apostles, Peter is pre-eminent over the rest, who merited
+to hear from the Lord, 'Thou shalt be called Cephas&mdash;Thou
+art Peter, and upon this rock I will build My
+Church.' And not from any one else, but from the very
+Son of God and the Virgin, he was the first to receive the
+honour of the pontificate in the Church of Christ, to whom
+also, after the resurrection of the Son of God, was said by
+the same, 'Feed My lambs,' noting by the name of lambs
+the prelates of the churches. And although the dignity of
+this power is derived to all Catholic bishops, yet in a more
+special manner it remains for ever in the Roman bishop,
+who is by a certain singular privilege set as the head over
+the other limbs. Whoso, therefore, renders not reverently
+to him due obedience, involves himself, as being severed
+from the head, in the schism of the Acephali."</p>
+
+<p>It would be easy to multiply such authorities of a period
+prior to the formation of all the existing European states.
+It was the will of God, providing for His Church, that before
+the old Roman society was utterly upheaved from its foundations
+by the deluge of the Northern tribes, reverence for S.
+Peter's throne should be fixed as an immovable rock, on
+which a new Christian civilization might be founded. Thus
+Pope Gregory II., writing to the Emperor Leo the Isaurian,
+about the year 717, only sums up the force and effect of all
+preceding tradition, when he says: "The whole West turns
+its eyes upon us, and, unworthy though we be, puts complete
+trust in us, and in that blessed Peter, whose image you
+threaten to overturn, but whom all the kingdoms of the
+West count for a God upon earth."<a name="FNanchor_38_203" id="FNanchor_38_203"></a><a href="#Footnote_38_203" class="fnanchor">[38]</a></p>
+
+<p><span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span></p><div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_166" id="Footnote_1_166"></a><a href="#FNanchor_1_166"><span class="label">[1]</span></a> Passaglia, p. 106.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_167" id="Footnote_2_167"></a><a href="#FNanchor_2_167"><span class="label">[2]</span></a> Passaglia, p. 109.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_168" id="Footnote_3_168"></a><a href="#FNanchor_3_168"><span class="label">[3]</span></a> Matt. x. 2-5; Mark iii. 16-19; Luke vi. 14-17; Acts i. 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_169" id="Footnote_4_169"></a><a href="#FNanchor_4_169"><span class="label">[4]</span></a> St. Chrysostome on Matt. Hom. 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_170" id="Footnote_5_170"></a><a href="#FNanchor_5_170"><span class="label">[5]</span></a> Origen on John, Tom. 32, n. 5, T. 4, p. 413.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_171" id="Footnote_6_171"></a><a href="#FNanchor_6_171"><span class="label">[6]</span></a> 1 Paral. xxvii. 33; Neh. xii. 45; 2 Paral. xxvi. 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_172" id="Footnote_7_172"></a><a href="#FNanchor_7_172"><span class="label">[7]</span></a> Matt. xx. 27; Luke xv. 22; 1 Tim. i. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_173" id="Footnote_8_173"></a><a href="#FNanchor_8_173"><span class="label">[8]</span></a> Matt. xvii. 1; Mark v. 37; xiii. 3; xiv. 33; Luke viii. 51; xxii. 8; John xxi. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_174" id="Footnote_9_174"></a><a href="#FNanchor_9_174"><span class="label">[9]</span></a> De Consensu. Evang. Lib. 2, c. xvii. n. 39.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_175" id="Footnote_10_175"></a><a href="#FNanchor_10_175"><span class="label">[10]</span></a> Mark i. 36; Luke viii. 45; Matt. xii. 3; Mark ii. 25; xvi. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_176" id="Footnote_11_176"></a><a href="#FNanchor_11_176"><span class="label">[11]</span></a> Luke ix. 32; Matt. xxvi. 40.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_177" id="Footnote_12_177"></a><a href="#FNanchor_12_177"><span class="label">[12]</span></a> Matt. xvii. 24.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_178" id="Footnote_13_178"></a><a href="#FNanchor_13_178"><span class="label">[13]</span></a> De Præsc. c. 22.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_179" id="Footnote_14_179"></a><a href="#FNanchor_14_179"><span class="label">[14]</span></a> John xiv. 8; xi. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_180" id="Footnote_15_180"></a><a href="#FNanchor_15_180"><span class="label">[15]</span></a> Matt. xviii. 21; John xiii. 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_181" id="Footnote_16_181"></a><a href="#FNanchor_16_181"><span class="label">[16]</span></a> Passaglia, p. 134.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_182" id="Footnote_17_182"></a><a href="#FNanchor_17_182"><span class="label">[17]</span></a> Matt. xix. 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_183" id="Footnote_18_183"></a><a href="#FNanchor_18_183"><span class="label">[18]</span></a> John vi. 67.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_184" id="Footnote_19_184"></a><a href="#FNanchor_19_184"><span class="label">[19]</span></a> Luke xii. 41.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_185" id="Footnote_20_185"></a><a href="#FNanchor_20_185"><span class="label">[20]</span></a> In Matt. Hom. 54.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_186" id="Footnote_21_186"></a><a href="#FNanchor_21_186"><span class="label">[21]</span></a> Passaglia, p. 510.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_187" id="Footnote_22_187"></a><a href="#FNanchor_22_187"><span class="label">[22]</span></a> Passaglia, p. 518.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_188" id="Footnote_23_188"></a><a href="#FNanchor_23_188"><span class="label">[23]</span></a> These testimonies have been set forth at length in another work, "The See of St.
+Peter, the Rock of the Church," &amp;c. Pp. 97-118.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_189" id="Footnote_24_189"></a><a href="#FNanchor_24_189"><span class="label">[24]</span></a> Serm. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_190" id="Footnote_25_190"></a><a href="#FNanchor_25_190"><span class="label">[25]</span></a> Matt. xviii. 1; xx. 20; Luke xxii. 24.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_191" id="Footnote_26_191"></a><a href="#FNanchor_26_191"><span class="label">[26]</span></a> Bossuet, Sermon on unity.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_192" id="Footnote_27_192"></a><a href="#FNanchor_27_192"><span class="label">[27]</span></a> [Greek: poimahinein], gubernare, to govern, the particular word which our Lord employs to
+convey His powers to Peter, is also the particular word which gives such offence to temporal
+governments, when acted on by Peter: [Greek: bhoskein], pascere, to feed, they find more endurable,
+and probably they would all be content, from the heathen Roman emperors to the
+present day, to allow <i>the Church</i> to <i>feed</i>, so long as <i>they</i> are allowed to <i>govern</i> the faithful.
+The objection on the part of the Church is, that our Lord gave <i>both</i> to Peter.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_193" id="Footnote_28_193"></a><a href="#FNanchor_28_193"><span class="label">[28]</span></a> Passaglia, p. 591.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_194" id="Footnote_29_194"></a><a href="#FNanchor_29_194"><span class="label">[29]</span></a> [Greek: ho katartismos tôn hagiôn]. Eph. iv. 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_195" id="Footnote_30_195"></a><a href="#FNanchor_30_195"><span class="label">[30]</span></a> Petavius, de Ecc. Hier. Lib. 3, c. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_196" id="Footnote_31_196"></a><a href="#FNanchor_31_196"><span class="label">[31]</span></a> St. Cyprian de unitate, c. 3. St. Aug. to Pope Innocent, Ep. 177, n. 19. Pope
+Innocent to the Councils of Carthage and Numidia.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_197" id="Footnote_32_197"></a><a href="#FNanchor_32_197"><span class="label">[32]</span></a> Mansi x. 919.</p></div>
+
+<div class="footnote"><p><a name="Footnote_33_198" id="Footnote_33_198"></a><a href="#FNanchor_33_198"><span class="label">[33]</span></a> St. Aug. Serm. 46. St. Leo, Epistle 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_34_199" id="Footnote_34_199"></a><a href="#FNanchor_34_199"><span class="label">[34]</span></a> St. Optatus, cont. Parm. Lib. 2, c. 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_35_200" id="Footnote_35_200"></a><a href="#FNanchor_35_200"><span class="label">[35]</span></a> Lib. 3, c. 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_36_201" id="Footnote_36_201"></a><a href="#FNanchor_36_201"><span class="label">[36]</span></a> De Petro Apostolo, Hom. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_37_202" id="Footnote_37_202"></a><a href="#FNanchor_37_202"><span class="label">[37]</span></a> Ad Eugenium Toletanum.</p></div>
+
+<div class="footnote"><p><a name="Footnote_38_203" id="Footnote_38_203"></a><a href="#FNanchor_38_203"><span class="label">[38]</span></a> Mausi, Concil. T. xii. 972.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_V" id="CHAPTER_V"></a>CHAPTER V.</h2>
+
+<h3>S. PETER'S PRIMACY AS EXHIBITED IN THE ACTS.</h3>
+
+
+<p>The <a name="FNanchor_1_204" id="FNanchor_1_204"></a><a href="#Footnote_1_204" class="fnanchor">[1]</a>purpose of S. Luke in writing the Acts seems to
+have been to set before us the labours and sufferings of the
+Apostles in planting and propagating the Church. But he
+has divided the book very distinctly into two portions; the
+latter, from the thirteenth chapter to the end, with one
+short exception, is wholly occupied with the labours of S.
+Paul, "the vessel of election," in spreading the faith among
+the Gentiles, and so contains the particular history of that
+Apostle, and the churches founded by him. The former,
+from the beginning to the end of the twelfth chapter, embraces
+the history of the Apostles in common, and of the
+whole Church, as it rose at Jerusalem, and was spread first
+in Judea, then in Samaria, and finally extended to the
+Gentiles. The former history, then, is universal; the
+latter, particular.</p>
+
+<p>Moreover, to use the words of <a name="FNanchor_2_205" id="FNanchor_2_205"></a><a href="#Footnote_2_205" class="fnanchor">[2]</a>S. Chrysostome, "we
+may here see the promises which Christ made in the Gospels
+carried into execution, and the bright light of truth
+shining in the very actions, and a great change in the disciples,
+arising from the Spirit that had entered into them.&mdash;You
+will see here Apostles speeding on the wing over land
+and sea, and men once timid and unskilled suddenly
+changed into despisers of wealth, and conquerors of glory
+and all other passions; you will see them united in the
+<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span>utmost harmony, without jealousy, which once they had,
+without contention for the higher place."</p>
+
+<p>We may say, then, in a word, that the Gospels are a
+history of the Head, and the Acts of the mystical Body.
+Hence both issue forth from one and the same fountain and
+source. The history of the Head begins with the descent
+of the Holy Ghost, whereby Christ was conceived, and <a name="FNanchor_3_206" id="FNanchor_3_206"></a><a href="#Footnote_3_206" class="fnanchor">[3]</a>"the
+race of God and of man became one. For just as
+the union of man with woman joins two families, so upon
+Christ assuming flesh, by that flesh the whole Church became
+of kin with Christ, Paul became Christ's kinsman, and
+Peter, each one of the faithful, all we, every holy person.
+Therefore, says Paul, <a name="FNanchor_4_207" id="FNanchor_4_207"></a><a href="#Footnote_4_207" class="fnanchor">[4]</a>'being the offspring of God,' and
+again, 'we are the body of Christ and members in particular,'
+that is, through the flesh, which He has assumed, we
+are His kinsmen." Now the history of the Body, proceeding
+from the same fountain-head, sets before us the Holy
+Spirit, who, by descending first on the teachers, and afterwards
+on the disciples, exalts and advances all, and by imparting
+Himself, imparts "the proportional deification of
+man," that is, "the utmost possible assimilation and union
+with God."<a name="FNanchor_5_208" id="FNanchor_5_208"></a><a href="#Footnote_5_208" class="fnanchor">[5]</a> For "the Spirit works in us by His proper
+power, truly sanctifying, and uniting us to Himself into one
+frame, and making us partakers of the divine nature:"<a name="FNanchor_6_209" id="FNanchor_6_209"></a><a href="#Footnote_6_209" class="fnanchor">[6]</a>
+"becoming as it were a quality of the Godhead in us, and
+dwelling in the saints, and abiding for ever."</p>
+
+<p>Now it is <a name="FNanchor_7_210" id="FNanchor_7_210"></a><a href="#Footnote_7_210" class="fnanchor">[7]</a>manifest that if the first twelve chapters of
+the Acts contain the history of the Church from its beginning,
+and what the Apostles did for its first formation, its
+<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span>growth, and its form of government, all this has the closest
+connection with the question as to Peter's prerogatives.
+For the historical accounts in the Acts, which exhibit the
+<i>execution</i> of Christ's promises and intentions, naturally tend
+to set in the fullest light, and to reveal distinctly, whatever
+as to the administration of the Church may be less clearly
+<i>foretold</i> in the Gospels. For in itself the <i>execution</i> is declaratory
+of the <i>enactment</i>, and supplies a safe rule for
+understanding and determining the words of institution.
+Now, if we apply this rule to the present question, it will
+be apparent that those expressions of the Gospel, which we
+assigned to the divine institution of the Primacy, cannot be
+otherwise received without making the <i>execution</i> in the Acts
+at variance with what the Gospels record.</p>
+
+<p>For, take it as a still doubtful hypothesis whether there
+exist evangelical testimonies of Peter's <i>institution</i> to be
+head and chief of the Apostles. What needs it to turn this
+hypothesis into certainty? What should we expect of Peter,
+if he really had received from Christ the charge of leading
+the other Apostles? What but that he should never follow,
+but always be at the head; should close dissensions,
+weigh and terminate controversies, punish emergent offences,
+maintain the general discipline, give the support of
+his counsel and authority in need, and leave undone none
+of those functions which accompany the office of head and
+supreme ruler? Hence it is plain that there are two
+ways, the one absolute, the other hypothetical, by which a
+decisive judgment may be drawn from the history of the
+Acts, as to whether Peter's Primacy was instituted in the
+Gospels. Critics and philosophers are perpetually using
+both these tests. Thus, the former, "if a certain work&mdash;say
+the epistles of the martyr Ignatius&mdash;be genuine, it ought
+to contain certain characteristics. But it does contain these,<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span>
+and so is genuine." Or absolutely, "a certain work, the
+Epistles of Ignatius, contains all which we should expect in
+a genuine work, therefore it is genuine." The latter infer,
+"If bodies be moved by the law of gravitation, they would
+pass through a certain space under such and such a condition.
+But this they do, and accordingly are moved by
+gravitation." Or absolutely, "Bodies left to themselves
+pass through space under such conditions as they would
+follow, if impelled by gravitation. Accordingly they are so
+impelled." Now in the parallel case, "If Christ in the
+Gospels pre-ordained a form of Church government, which
+gathered up the supreme power and visible headship into
+Peter's hands, the <i>exercise</i> of such <i>institution</i> ought to be
+found in the Acts. But it is so found. Therefore," &amp;c.&mdash;or
+again, "No one would expect certain acts from Peter,
+unless he were the head of all the Apostles; and all would
+fairly expect those acts of Peter, if they recognised him as
+so set over all by Christ. Now in the general history of
+the Apostles we find such acts recorded of Peter, and that
+not partially, here and there, but in a complete series. Accordingly
+the history of the rising Church, exhibited in the
+first part of the Acts, demands Peter's Primacy for its
+explanation; and if we deny that Primacy, and take in
+another sense the words recording its institution in the
+Gospel, the history becomes unintelligible."</p>
+
+<p>Now this reasoning is conclusive in either way, provided
+only that what we have asserted be really found in the
+Acts. The proof of this may be either general, or piecemeal
+and particular. We will take both in order, beginning
+with the former.</p>
+
+<p>1. First, <a name="FNanchor_8_211" id="FNanchor_8_211"></a><a href="#Footnote_8_211" class="fnanchor">[8]</a>then, we must repeat, as concerns that whole
+portion of the Acts containing the history of the universal
+<span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span>Church, and all the Apostles, viz. the first twelve chapters,
+a remark before made as to the Gospels, which is, that
+Peter simply is more often mentioned than all the rest put
+together. For Peter's name occurs more than fifty times,
+the others very seldom, and those who are found the oftenest,
+John and James, are recorded, the former seven or
+eight, the latter three or four times. Yet this is a history
+of them all: Luke is recording the common exertions of all
+the Apostles in building up the Church. This is the very
+distinction between the former and the latter portion of his
+book, which is confined to the labours of S. Paul, leaving
+aside the rest of the Church. What then is the reason
+that Peter, in a general history, is so often brought forward,
+and the rest, either singly or in conjunction, so seldom?
+Because after our Lord's glorious ascension Peter stood to
+the eleven in an analogous position to that held by our
+Lord, so long as He was visible, towards the whole college:
+because Peter was become the head, and the rest, as members,
+were ranged under him.</p>
+
+<p>2. Such subordination on their part, such pre-eminence
+on his,<a name="FNanchor_9_212" id="FNanchor_9_212"></a><a href="#Footnote_9_212" class="fnanchor">[9]</a> Luke shows yet more clearly, whenever he groups
+Peter with the rest, by assigning to him the leading place.
+It frequently happens to him to speak of Peter and the
+rest together, but on no one occasion does he give Peter
+any but the first place, and the leading part. Just as the
+evangelists do with regard to Christ, and the Apostles and
+disciples, so Luke prefers Peter to the rest, to mark a difference
+between the rank and office of Peter, and that of
+the others.</p>
+
+<p>3. Luke seems to confirm his readers in such a conclusion
+by the form which he follows of mentioning Peter <i>directly</i>,
+and the rest <i>obliquely</i> or <i>in a mass</i>. These are instances:
+<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span>"In those days Peter, <i>rising up in the midst of the brethren</i>,
+said"&mdash;"Peter, <i>standing up with the eleven</i>, lifted up
+his voice"&mdash;"They said <i>to Peter and to the rest of the
+Apostles</i>"&mdash;"Peter <i>with John</i> fastening his eyes upon him
+said, Look upon us."&mdash;"Peter <i>and the Apostles</i> answering,
+said."<a name="FNanchor_10_213" id="FNanchor_10_213"></a><a href="#Footnote_10_213" class="fnanchor">[10]</a> Now what form of writing could Luke choose to
+refute an opinion about the <i>universal</i> equality of the Apostles?
+Or to show Peter as set over the rest, and to satisfy
+in this even the most unreasonable? Either the form which
+he did choose is calculated to do this, or none such can be
+found.</p>
+
+<p>4. Add to this that Peter is represented as speaking and
+answering, when the occasion would suggest that all the
+Apostles, equally, should disclose their mind. The reproaches
+of the unbelieving Jews affected not Peter singly,
+but all alike; but he alone stands forth, he alone lifts up
+his voice, and in a long speech brings them to sound reflection.
+The multitude, struck with compunction, asked
+not Peter only, but the rest likewise, "What shall we
+do, men and brethren?" Yet it is forthwith added,
+"But <i>Peter</i> said to them." Upon the miracle by which
+one who had been lame from his mother's womb was
+healed, "all the people ran together to them," both
+Peter and John, but Peter alone speaks, and takes on
+himself the defence of the common cause: "Peter seeing,
+made answer to the people."<a name="FNanchor_11_214" id="FNanchor_11_214"></a><a href="#Footnote_11_214" class="fnanchor">[11]</a> Fresh instances may be
+found in chs. iv. 6-7, and v. 2-3. The result of the whole
+is that Peter is continually "the mouth-piece of the Apostles,"<a name="FNanchor_12_215" id="FNanchor_12_215"></a><a href="#Footnote_12_215" class="fnanchor">[12]</a>
+always takes the lead, and gives his own mind, as
+conveying that of the rest.</p>
+
+<p>On what ground does he do this? Was it from natural
+<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span>fervour of disposition? But it was the same after he was
+filled with the Holy Spirit as before. Was it the result of
+superior age, or first calling? but the facts refute this.
+What other cause can be suggested save that Primacy
+which the Gospels record, and the Acts confirm?</p>
+
+<p>5. To this we must likewise refer it that Luke, while he
+amply describes actions which belong to Peter, rather hints
+at than narrates what concerns the other Apostles. Thus
+he leaves it to be understood that the others spoke, while
+he gives Peter's discourses entire, and seems to have chosen
+them as the principal material of his history. He simply
+suggests that miracles were wrought by the rest, but records
+particularly what Peter did for the establishment of
+the faith. He relates but very little of those who became
+Christians by the exertion of others, but notes at large the
+abundant fruit of Peter's teaching. Take an ancient
+author's summary of the Acts, "this whole volume is about
+the ascension of Christ after the resurrection, and about the
+descent of the Holy Spirit on the holy Apostles, and how
+and where the disciples announced Christ's religion, and all
+the wondrous deeds which they did by prayer and faith in
+Him, and about Paul's divine calling from heaven, his apostleship,
+and fruitful preaching, and in a word about those
+many great dangers which the Apostles underwent for
+Christ:"<a name="FNanchor_13_216" id="FNanchor_13_216"></a><a href="#Footnote_13_216" class="fnanchor">[13]</a> follow, out of this, all which concerns the universal
+Church in the first twelve chapters, and Peter will be
+found not only the principal, but well nigh the only, figure
+in the foreground.</p>
+
+<p>6. Hence as the Gospels may be called the history of
+Christ, so this first part of the Acts may be called the history
+of Peter; for as Christ occupies each page of the Gospels,
+so Peter here. Nothing can be more emphatic or
+<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span>more just than S. Chrysostome's words: "Behold him
+making his rounds on every side, and the first to be found;
+when an Apostle was to be chosen, he was the first; when
+the Jews were to be told that they were not drunken;
+when the lame man was to be healed; when the multitude
+was to be addressed, he is before the rest; when they had
+to do with the rulers, it is he; when with Ananias, when
+healings took place from the shadow, still it is he. Where
+there was danger, it is he, and where there was dispensation;
+but when all is tranquil, they act in common. He
+sought not the greater honour. But again, when miracles
+are to be worked, he comes forth before the rest."<a name="FNanchor_14_217" id="FNanchor_14_217"></a><a href="#Footnote_14_217" class="fnanchor">[14]</a> What
+can prove Peter's pre-eminence if this does not? But his
+words on another occasion deserve mention. Alluding to
+the title "Acts of the Apostles," which seems to promise
+their common history, he observes, "Yet if you search
+accurately, the first part of the book exhibits Peter's miracles
+and teaching, but little on the part of the other Apostles;
+and after this the whole account is spent on Paul."
+But he adds, "How are they the acts of all the Apostles?
+Because, according to Paul, when one member is glorified,
+all the members are glorified with it, the historian did not
+entitle them, the Acts of Peter and of Paul, but the Acts
+of the Apostles; the promise of the writer includes them
+all."<a name="FNanchor_15_218" id="FNanchor_15_218"></a><a href="#Footnote_15_218" class="fnanchor">[15]</a> Now every one must feel the very high distinction
+given to Paul in the latter part of the book, when the historian
+turns away from the general history of the Church
+to record his particular labours, in which, no doubt, the
+object was to show the progress of the Church among the
+Gentiles; but with regard to the part which is common to
+the whole Church, another thought is suggested. The history
+<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span>of what Peter taught and did, to build up and extend
+the Church, is considered the common history of the Apostles,
+and so inscribed as their Acts. But can this be called
+an <i>accurate</i> expression, unless Peter had been the head of
+the Apostles? It is very plain that the acts of a head are
+imputed to the whole body; to a college of brethren, what
+its chief executes; to a city or kingdom, the deeds of its
+prince. But it is not plain how this can be, if the actor be
+one of a number, and do not exceed his brethren in honour
+or dignity. Therefore the Acts of Peter could be called,
+generally, the Acts of the Apostles, only because they were
+considered the Acts of their head.</p>
+
+<p>Now let us pass from the general view to that in detail.</p>
+
+<p>I. After <a name="FNanchor_16_219" id="FNanchor_16_219"></a><a href="#Footnote_16_219" class="fnanchor">[16]</a>the Lord's ascension a most important point
+immediately arose, whether, that is, the number of the
+Twelve was to be filled up by the election of a new Apostle
+to take the place of Judas. The will of Christ on this
+matter was to be learnt; a witness was to be chosen who
+should participate in the mission of Christ Himself, according
+to the words, "As the Father hath sent Me, I also send
+you," and carry the light of the Gospel to the ends of the
+world; and one was to be elected to the dignity of the
+Apostolate, the highest rank in the Church. It was, therefore,
+so important a matter, that no one could undertake it
+save he who had received the vicarious headship of our
+Lord Himself. Now the history in the Acts tells us that
+Peter alone spoke on the subject of substituting a fresh
+Apostle for Judas; Peter alone proved from Scripture the
+necessity of the election, defined the conditions of eligibility,
+and appointed the mode of election, and presided
+over and directed the whole transaction.</p>
+
+<p>For Luke begins thus: "In those days," the interval
+<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span>between the Ascension and Pentecost, "Peter rising up in
+the midst of the brethren, said." Here the important
+prerogative <i>of initiation</i> is shown to belong to Peter, and
+by the phrase, "in the midst of the brethren," or "disciples,"&mdash;which
+is often used of Christ in respect of the
+Apostles&mdash;his pre-eminence over the disciples is shown.
+"Brethren, it behoved that the Scripture should be fulfilled
+which the Holy Ghost spoke before by the mouth
+of David, concerning Judas, who was the leader of them
+that apprehended Jesus, who was numbered with us, and
+had obtained part of this ministry," that is, of the Apostolate.
+Then having mentioned the miserable end of the
+traitor, he applies to him the prophecy: "For it is written
+in the Book of Psalms, 'Let his habitation become desolate,
+and let there be none to dwell therein:' and, adding
+another prophecy from another Psalm, 'his bishopric let
+another take.'"<a name="FNanchor_17_220" id="FNanchor_17_220"></a><a href="#Footnote_17_220" class="fnanchor">[17]</a> Whence he concludes, "Wherefore of
+these men who have companied with us all the time
+that the Lord Jesus came in and went out among us,
+beginning from the baptism of John, until the day wherein
+He was taken up from us, one of these <i>must</i> be made a
+witness with us of His resurrection." In these words
+Peter plainly points out the <i>necessity</i> of the matter in
+question, confirms it by the Holy Scriptures, speaking in
+the character of their highest interpreter, and as the
+appointed teacher of all; and, while proposing it to their
+deliberation, yet requires their consent; for the phrase,
+"wherefore, one <i>must</i>," means, "I am not proposing what
+may be done or left undone, but declaring and prescribing
+what is to be done." So he determines the conditions of
+eligibility, and the form of election. Whereupon his
+hearers&mdash;"the number of persons together about an hundred
+<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span>and twenty"&mdash;instantly agree unanimously to Peter's
+proposition, follow its conditions, and complete the election.</p>
+
+<p>No one can reflect on the above without concluding,
+that if Peter presided over the rest by the authority of
+a divinely chosen headship, no course could be more
+becoming, both for Peter and for the disciples, than this;
+and if, on the contrary, Peter was only one out of many,
+not having yet even received the Pentecostal gifts of the
+Holy Spirit, and had been entrusted by Christ with no
+pre-eminent office in the ministry, nothing could be more
+unfitting for both. We have therefore to infer that Peter
+"stood in the midst of the disciples," as a superior among
+inferiors, not as an equal among equals, and conceived
+that the charge of supplying an Apostle, and filling up
+the Apostolic college, belonged in chief to himself, because
+he and they alike were conscious, that he was the steward
+set in chief over the Lord's family.</p>
+
+<p>But, clear as this is on the face of the narration itself,
+fresh light is shed on it by the fact that S. Chrysostome
+observed and recorded this very conclusion. For why did
+Peter alone arise? Why was he the first and the only
+one to speak? "Both<a name="FNanchor_18_221" id="FNanchor_18_221"></a><a href="#Footnote_18_221" class="fnanchor">[18]</a> as fervent, and <i>as one entrusted by
+Christ with the flock</i>, and <i>as the first of the choir</i>, he
+ever first begins to speak." Why does he allege prophecy?
+First, that he might not seem with human counsel "to
+attempt a great matter, and one fitted for Christ:" next
+to imitate his Master, "he always reasons from the Scriptures."
+"Why did he not singly ask of Christ to give
+him some one in the place of Judas?" Because "Peter
+had now improved," and overcome his natural disposition.
+But "<i>might not Peter by himself have elected?</i> Certainly:
+but he does not so, that he may not seem partial." "Why
+<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span>does he communicate this to them," the whole number of
+the names? "That the matter may not be contested,
+nor they fall into strife: for" (he alludes to the contention
+of the Apostles for the primacy,) "if this had happened to
+themselves, much more would it to the others," that is,
+the candidates to succeed Judas. Then he points out to
+our admiration "Peter doing this with common consent,
+nothing<a name="FNanchor_19_222" id="FNanchor_19_222"></a><a href="#Footnote_19_222" class="fnanchor">[19]</a> with authority, nothing with lordship," where we
+must note that the <i>abuse</i> of a power is only to be feared
+from one who really has that power. For again he
+says, "he first acts with<a name="FNanchor_20_223" id="FNanchor_20_223"></a><a href="#Footnote_20_223" class="fnanchor">[20]</a> authority in the matter, <i>as
+having himself all put into his hands</i>, for to him Christ
+said, 'And thou in thy turn one day confirm thy
+brethren.'"</p>
+
+<p>The college of the Apostles completed, it followed that the
+head, if such there were, would on every occasion of danger,
+be the first to protect it, and to defend its reputation.
+Now there ensues the miracle of the Holy Spirit's descent,
+and the gift of tongues, whereupon Luke describes the
+various opinions of the astonished multitude, some of whom
+"mocking,<a name="FNanchor_21_224" id="FNanchor_21_224"></a><a href="#Footnote_21_224" class="fnanchor">[21]</a> said, These men are full of new wine." That
+is, they blasphemed the working of the Spirit, and by the
+most monstrous calumny were destroying the good name
+of the Apostles. Whereupon, "Peter, standing up with
+the Eleven, lifted up his voice and spoke to them: Ye men
+of Judea, and all you that dwell in Jerusalem, be this
+known to you, and with your ears receive my words. For
+these are not drunk as you suppose, seeing it is but the
+third hour of the day: but this is that which was spoken of
+by the prophet Joel." Now here, both the <i>form of the
+words</i>, and the <i>matter</i>, establish Peter's primacy. For
+the phrase, "Peter standing up with the Eleven, lifted up
+<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span>his voice and spoke to them," portrays Peter as the leader
+of the band, the master of the family. So S. Chrysostome,<a name="FNanchor_22_225" id="FNanchor_22_225"></a><a href="#Footnote_22_225" class="fnanchor">[22]</a>
+"What means <i>with the Eleven</i>? They uttered a
+common voice, and he was the mouthpiece of all. And the
+Eleven stand beside him, bearing witness to his words."
+And as to the <i>matter</i>, Peter alone fulfils the part of teacher,
+by interpreting scripture, and declaring the agreement of
+both covenants: Peter alone maintains the common cause:
+Peter alone, representing all, addresses the multitude in the
+name of all. "Observe, too, the harmony of the Apostles:
+they give up to him the office of speaking:"<a name="FNanchor_23_226" id="FNanchor_23_226"></a><a href="#Footnote_23_226" class="fnanchor">[23]</a> that is,
+they yielded to him who was the Head, and who, as he
+says, showed here "the courage," as before "the providential
+care" of the Head.</p>
+
+<p>After refuting the calumny, Peter goes on in a noble
+discourse to explain prophecies, and then coming to the dispensation
+of Jesus, gives the strongest proofs of His resurrection
+and exaltation to the right hand of the Father,
+and finally sums up with great force and authority.
+"Therefore, let all the house of Israel know most certainly,
+that God hath made both Lord and Christ this same Jesus
+whom you have crucified."</p>
+
+<p>Now, what<a name="FNanchor_24_227" id="FNanchor_24_227"></a><a href="#Footnote_24_227" class="fnanchor">[24]</a> is here to our purpose? It is this, that
+Luke seems only to dwell on what concerns Peter: that
+Peter, first of all, and in the name of all, performs the
+office of a witness, laid both on himself and the rest, ("ye
+shall be witnesses to Me;" "and you shall give witness,")<a name="FNanchor_25_228" id="FNanchor_25_228"></a><a href="#Footnote_25_228" class="fnanchor">[25]</a>
+saying, "this Jesus hath God raised up, of which we all
+are witnesses:" that first of all, he publicly and solemnly
+discharges the duty of instruction with authority: that,
+first of all, he fulfils the charge set by Christ on all the
+<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span>Apostles, "make disciples&mdash;teach:" that, first of all, he promulgates
+the necessity of believing in Jesus as the divinely
+appointed Lord and Christ. Now these are things which,
+so far from allowing an equality between Peter and the
+rest of the Apostles, point out in him a headship over
+them.</p>
+
+<p>Thereupon, the hearers, struck with compunction for
+having crucified, not merely a just man, but the Anointed
+of the Lord, "said to Peter and the rest of the Apostles"&mdash;here
+again he alone is singly named&mdash;but of all alike they
+asked, "Men and brethren, what shall we do?" Whereupon,
+S. Chrysostome<a name="FNanchor_26_229" id="FNanchor_26_229"></a><a href="#Footnote_26_229" class="fnanchor">[26]</a> notes, "here again, where all are
+asked, he alone replies." For, as Luke goes on, "Peter
+said to them:" As the leader, he performs what belongs to
+all: he alone sets forth the law of Christ. "Do penance,
+and be baptized every one of you, in the name of Jesus
+Christ, for the remission of sins:" he alone encourages them
+with the promised gifts of the Holy Spirit, "and you shall
+receive the gift of the Holy Ghost:" he alone continues at
+length the instruction of the hearers, "and with very many
+other words did he testify and exhort them:" he alone
+declares the fruit of Christian profession, "save yourselves
+from this perverse generation," and he alone it is, of whose
+ministry Luke adds, "They, therefore, that gladly received
+his word were baptized, and there were added, in that
+day, about three thousand souls."</p>
+
+<p>And here we see how fitting it was that Peter, whom
+Christ had set as the foundation and rock of the Church,
+should labour with all his might, as the chief architect after
+Him, to build up the structure. But what, in the meantime,
+of the other Apostles? Were not they also architects?
+Yes, but <i>with</i> Peter, and <i>under</i> Peter, whom
+<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span>accordingly, they attend and support. The subsequent
+additions to the Church's structure, and the course consistently
+pursued by Peter, will bring this out yet more
+clearly. For, of fresh accretions, Luke writes, "Many of
+them who had heard the word, believed, and the number of
+the men was made five thousand."<a name="FNanchor_27_230" id="FNanchor_27_230"></a><a href="#Footnote_27_230" class="fnanchor">[27]</a> Now, whose word
+was this? Still the word of Peter, who speaks for the
+third<a name="FNanchor_28_231" id="FNanchor_28_231"></a><a href="#Footnote_28_231" class="fnanchor">[28]</a> and fourth time, as he had for the first and
+second.</p>
+
+<p>For, as to the third<a name="FNanchor_29_232" id="FNanchor_29_232"></a><a href="#Footnote_29_232" class="fnanchor">[29]</a> occasion, Luke, after mentioning
+Peter and John together, introduces Peter alone as urging
+the children of Abraham to embrace the faith of Christ,
+and persuading them that Jesus is the Prophet, promised
+by God through Moses in Deuteronomy. And as to the
+fourth,<a name="FNanchor_30_233" id="FNanchor_30_233"></a><a href="#Footnote_30_233" class="fnanchor">[30]</a> he writes, "Then Peter, filled with the Holy
+Ghost, said to them&mdash;" But was he alone present? not
+so, for the council "setting them," not him, but John as
+well as Peter, "in the midst, they asked," on which
+Chrysostome<a name="FNanchor_31_234" id="FNanchor_31_234"></a><a href="#Footnote_31_234" class="fnanchor">[31]</a> observes, "See how John is on every occasion
+silent, while Peter defends him likewise." That is,
+John was silent, as knowing that the lead belonged to
+Peter, and Peter spoke, because the Head defends not
+himself only, but the members committed to him.</p>
+
+<p>Now, reviewing these first four chapters of the Acts, let
+us ask these questions. Had Peter held the authority of
+head among the Apostles, what would he have done? He
+would have filled up the Apostolic college, carefully watched
+over it, protected its several members. But this is just
+what he did. Again, had Christ made him the supreme
+teacher and doctor, what would he have done? He
+would have disclosed, first to the Apostles themselves, and
+<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span>to the disciples, and then to the multitude, who were to be
+converted, the secrets of the divine will laid up in the
+Scriptures; he would have shown the agreement between
+the dispensation of Christ, and the oracles of the Old
+Testament, and so have proved that Jesus was the
+Messiah. But this he repeatedly did. Once more, had
+Christ made him the chief among the builders of the
+Church, what would have been his office? He would have
+been the very first to set his hand to the work, and to
+construct the building with living stones; he would have
+held the other workmen under his control, so that the
+edifice might rise worthy of Christ, and exactly answering
+to His promises. But does not the history give precisely
+this picture of him, and does not the Church which
+Peter raised answer exactly to the archetype prescribed
+by the Lord? "All they that believed were together, and
+had all things common:" "the multitude of believers had
+but one heart and one soul:" what is this but the counterpart
+of that divine prayer, "that they all may be one, as
+Thou, Father, art in Me, and I in Thee, that they also may
+be one in Us, that the world may believe that Thou hast
+sent<a name="FNanchor_32_235" id="FNanchor_32_235"></a><a href="#Footnote_32_235" class="fnanchor">[32]</a> Me."</p>
+
+<p>II. To take another point. The office of<a name="FNanchor_33_236" id="FNanchor_33_236"></a><a href="#Footnote_33_236" class="fnanchor">[33]</a> authoritative
+teaching is in the New Testament closely connected with
+the power of working miracles, so that Christ not only said
+of Himself, "If I had not come and spoken to them, they
+would not have sin; but now they have no excuse for
+their sin:" but likewise added, "If I had not done among
+them the works that no other man hath done, they would
+not have sin: but now they have both seen and hated both
+Me and My Father:"<a name="FNanchor_34_237" id="FNanchor_34_237"></a><a href="#Footnote_34_237" class="fnanchor">[34]</a> to shew that, while faith depended
+<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span>on preaching, and authoritative instruction, these also
+needed the power of <i>works</i> to conciliate conviction. In
+accordance with which, when He first sent out His Twelve
+to preach, He not only charged them what to say, "the
+kingdom of heaven is at hand,"<a name="FNanchor_35_238" id="FNanchor_35_238"></a><a href="#Footnote_35_238" class="fnanchor">[35]</a> but added the fullest
+miraculous power, "heal the sick, raise the dead, cleanse
+the lepers, cast out devils." And when more solemnly
+sending them, not to one people, but to all nations, "Go
+ye into the whole world, and preach the Gospel to every
+creature," He adds their warrant, "these signs shall follow
+them that believe. In My name they shall cast out devils,
+they shall speak with new tongues, they shall take up serpents:"
+and the Evangelist subjoins, "They going forth
+preached everywhere, the Lord working withal, and confirming
+the word with signs that followed."<a name="FNanchor_36_239" id="FNanchor_36_239"></a><a href="#Footnote_36_239" class="fnanchor">[36]</a></p>
+
+<p>Remembering, then, this very close connexion between
+the authority of Apostolic teaching and the power of working
+miracles, we may fix a criterion for recognising the
+exercise of the supreme office in teaching. Suppose any
+one of the Apostles to have been invested at the commencement
+of the Church with this office, how may he be ascertained?
+If any one is found invariably the first to announce
+the word of truth, and likewise to confirm it with
+miracles, you may suppose him to be that one. Suppose,
+again, that Luke intended to represent one of the Apostles
+as the supreme teacher. How may it be safely inferred?
+If, in the course of his narration, he continually exhibits
+one as eminent above all the rest in preaching the Gospel
+and guaranteeing it by signs. These are not tests arbitrarily
+chosen, but naturally suggested. And both exactly fit
+to Peter, and to Peter alone. For he, in this history of
+the universal Church, is the first, nay, well nigh the only
+<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span>one, both to preach and to support his preaching by miracles.
+And Luke takes pains to relate no less his miracles
+than his discourses, and scarcely describes with any detail
+either the one or the other, of any but Peter.</p>
+
+<p>Nay, his mode of writing suggests a parallel between
+himself and S. John in his Gospel, as if it were no less
+Luke's intention to show Peter invested with the supreme
+office, than John's to set forth Christ as the head and
+teacher of the Apostolic college; and no less Luke's purpose
+to accredit the Church by Peter's miracles, than<a name="FNanchor_37_240" id="FNanchor_37_240"></a><a href="#Footnote_37_240" class="fnanchor">[37]</a>
+John's by the miracles of Christ to establish faith in Him
+as the true Son of God. For the circumstances of each
+narration point to this similarity of design. As S. John
+subordinates the group of Apostles entirely to the figure of
+Christ, so Luke, very slightly sketching the rest, is profuse
+in detail of what concerns Peter, and marks him as set over
+all. As John in recording the miracles of Christ dwells
+on the points which prove His divine mission and origin
+from the Father, so Luke directs his narration to exhibit
+the beginning, the growth, and the authority of the
+Church, as due to Peter's miracles. We will mark two
+further resemblances. <i>First</i>, the miracles which Luke
+records of Peter seem cast in the same type as those of
+Christ. Compare the first one with that told by John,
+ch. v.</p>
+
+<blockquote><p>John v. 5-9. "There was
+a certain man there that had
+been eight and thirty years
+under his infirmity. Him
+when Jesus had seen lying,
+and knew that he had been
+now a long time, He saith
+to him, Wilt thou be made
+whole? The infirm man
+answered Him, Sir, I have
+no man, when the water is
+troubled, to put me into the
+pond. For whilst I am coming
+another goeth down before
+me. Jesus said to him,
+Arise, take up thy bed, and
+walk. And immediately the
+man was made whole, and he
+took up his bed and walked."</p></blockquote>
+
+<blockquote><p>Acts iii. 2-8. "And a certain
+man, who was lame from
+his mother's womb, was carried,
+whom they laid every
+day at the gate of the temple,
+which is called Beautiful.
+He, when he had seen
+Peter and John about to go
+into the temple, asked to receive
+an alms. But Peter,
+with John, fastening his eyes
+upon him, said, Look upon
+us. But he looked earnestly
+upon them, hoping that he
+should receive something of
+them. But Peter said, Silver
+and gold I have none,
+but what I have, I give thee.
+In the name of Jesus Christ
+of Nazareth, arise and walk.
+And taking him by the right
+hand, he lifted him up, and
+forthwith his feet and soles received
+strength, and he, leaping
+up, stood, and walked."</p></blockquote>
+<p><span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span></p>
+<p>How often had the hand of the Lord&mdash;as here that of
+Peter&mdash;healed the sick, given the blind sight, cured the
+leper, and raised the dead! But if Peter's miracle in healing
+&OElig;neas of the palsy carries<a name="FNanchor_38_241" id="FNanchor_38_241"></a><a href="#Footnote_38_241" class="fnanchor">[38]</a> one back immediately to
+the poor man let down through the roof before our Lord,
+there is a yet more exact identity between the great miracle
+of Christ raising Jairus' daughter, and Peter raising Dorcas.
+In the one case, the Lord "having put them all out, taketh
+the father and the mother of the damsel, and them that were
+with Him, and entereth in where the damsel was lying, and
+taking the damsel by the hand, He said to her, Talitha
+cumi, which is, Damsel, arise, and immediately the damsel
+rose up and walked." In the other case, Peter came into
+the upper chamber, "and all the widows stood about him
+weeping&mdash;and they being all put forth, Peter, kneeling
+down, prayed, and turning to the body, he said, Tabitha,
+arise. And she opened her eyes, and seeing Peter,
+she sat up,<a name="FNanchor_39_242" id="FNanchor_39_242"></a><a href="#Footnote_39_242" class="fnanchor">[39]</a> and giving her his hand he lifted her up."
+But how perfect the resemblance of the following.</p>
+<p><span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span></p>
+<blockquote><p>Luke iv. 40. "And when
+the sun was down, all they
+that had any sick with divers
+diseases brought them
+to Him. But He, laying His
+hands on every one of them,
+healed them. And devils
+went out from many."</p></blockquote>
+
+<blockquote><p>Acts v. 15. "Insomuch that
+they brought forth the sick
+into the streets, and laid
+them on beds and couches,
+that, when Peter came, his
+shadow, at the least, might
+overshadow any of them, and
+they might be delivered from
+their infirmities. And there
+came also together to Jerusalem
+a multitude out of the
+neighbouring cities, bringing
+sick persons, and such as
+were troubled with unclean
+spirits, who were all healed."</p></blockquote>
+
+<p>The <i>second</i> point of resemblance is, that the multitude
+regarded Peter among the Apostles as before they had
+regarded Christ: for, putting the rest of the Apostles in the
+second place, they flocked to him, and besought his aid.
+So that Luke, briefly saying of them, that "by the hands
+of the Apostles were many signs and wonders wrought
+among the people,"<a name="FNanchor_40_243" id="FNanchor_40_243"></a><a href="#Footnote_40_243" class="fnanchor">[40]</a> goes on to Peter, and of him relates
+the unheard-of wonders just described, assigning to the
+miracles wrought by him, "that the multitude of men and
+women who believed in the Lord was more increased." It
+is just as when "there came to Jesus great multitudes,
+having with them the dumb, the blind, the lame, the
+maimed, and many others; and they cast them down at
+His feet, and He healed them."<a name="FNanchor_41_244" id="FNanchor_41_244"></a><a href="#Footnote_41_244" class="fnanchor">[41]</a> And the fuller the
+resemblance these incidents shew between Peter and Christ,
+the more evident their proof that Peter's ministry must be
+considered a continuation of that which Christ begun.</p>
+
+<p>III. We proceed<a name="FNanchor_42_245" id="FNanchor_42_245"></a><a href="#Footnote_42_245" class="fnanchor">[42]</a> to the order predetermined by our
+Lord in the propagation of His Church.</p>
+
+<p><span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span></p><p>Of Himself He had said, though the Redeemer of all,
+that He was not sent, that is, as an Apostle, actually to
+preach, "save to the lost sheep of the house of Israel:" and
+on first sending His Apostles, He gave them this commission,
+"Go ye not into the way of the Gentiles, and into the
+city of the Samaritans enter ye not, but go ye rather to the
+lost sheep of the house of Israel." But when about to
+ascend to the Father, He tells them, "You shall receive the
+power of the Holy Ghost coming upon you, and you shall
+be witnesses unto me in Jerusalem, and in all Judea, and
+Samaria, and even to the uttermost part of the earth:"<a name="FNanchor_43_246" id="FNanchor_43_246"></a><a href="#Footnote_43_246" class="fnanchor">[43]</a>
+that is, that they should set up His kingdom through all
+the world, proceeding by gradual steps, from Jerusalem to
+Judea, thence to Samaria, and at length "to every creature"
+in the whole world.</p>
+
+<p>Now the history of the Acts shows the exact accomplishment
+of this order, and it likewise shows that Simon Peter
+was the one elected chief instrument for carrying out these
+successive propagations of the Church. What we have
+said already shows this as to the mother Church of Jerusalem,
+and, before proceeding to the Gentile Churches,
+we will trace the same instrumentality as used to bring
+the Samaritans into the universal kingdom.</p>
+
+<p>The persecution ensuing on the proto-martyr Stephen's
+death caused, by our Lord's providence, the dissemination
+of many believers through Judea and Samaria, while the
+Apostles alone remained at Jerusalem. Amongst those
+who thus "went about preaching the word of God,"
+Philip the deacon came to Samaria, and many of the
+people, hearing his words and seeing his miracles, were
+converted and baptized. But the Church thus commenced
+by the preaching of the deacon would have dried up
+<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span>without hope of progress, had it not received the assistance
+of those whom Christ had set in the place of
+fathers, and who could bestow the gifts of the Holy
+Ghost. For<a name="FNanchor_44_247" id="FNanchor_44_247"></a><a href="#Footnote_44_247" class="fnanchor">[44]</a> "the Church is in the bishop," and, as S.
+Jerome said of a faction which had a deacon for its
+author, "With the man the sect also perished, because
+a deacon could ordain no clerk after him. But it is not
+a Church which has no priest." Accordingly when<a name="FNanchor_45_248" id="FNanchor_45_248"></a><a href="#Footnote_45_248" class="fnanchor">[45]</a>
+"the Apostles, who were in Jerusalem, had heard that
+Samaria had received the word of God, they sent unto
+them Peter and John," who "laid their hands upon them,
+and they received the Holy Ghost." The providence of
+Christ, then, so ordered the propagation of His kingdom
+as to choose Peter and John to complete and perfect the
+Samaritan Church. But was this on equal terms, or is
+no superior dignity and authority apparent in Peter over
+John? A regard to the words of Luke, and the series
+of acts recorded, will prevent such a misconception. For
+he mentions Peter and John, but he sets Peter first, and
+in his record of what happened to Simon John acts the
+second part, and it is Peter alone who teaches, commands,
+judges, and condemns, with authority, as the head and
+supreme ruler. Simon Magus, tempted by beholding the
+gifts of the Holy Spirit visibly bestowed on imposition
+of the Apostles' hands, "offered them money," to both
+Peter and John. But Peter alone replies, and not only
+so, but condemns his profaneness, enlarges on his guilt,
+and solemnly declares that the gifts of God are not purchaseable
+with money. "Keep thy money to thyself to
+perish with thee, because thou hast thought that the gift
+of God may be purchased with money;" he discloses
+<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span>Simon's secret thoughts, "for thy heart is not right in
+the sight of God;" he inflicts on him excommunication,
+"thou hast no part nor lot in this matter;" he exhorts
+him to repent, "do penance therefore from this thy wickedness,
+and pray to God, if perhaps this thought of thy
+heart may be forgiven thee." Now here John, the next
+of the Apostles in rank, is with Peter, yet he does not
+speak, teach, or enjoin: Peter does all this singly. He
+answers Simon's question, lances and probes the most
+secret wound of his conscience, declares how divine gifts
+are given, proscribes the plague of simony, orders penance,
+and inflicts excommunication on a scandalous public offender.
+Thus the twenty-second of the Apostolic canons runs,
+"If any bishop, priest or deacon, hath obtained this dignity
+by money, let him and his ordainer be deposed, and
+altogether be deprived of communion, as Simon Magus
+was by Peter." Nothing but an inequality of rank between
+Peter and John will account for Luke's narration here.
+But if John was inferior to Peter, much more the rest.</p>
+
+<p>But there is another proof of his superiority here, in
+that God caused Simon Peter to engage Simon Magus.
+Thus, by His providence, "reaching from end to end
+mightily, and ordering all things sweetly," the first-born
+of Christ is brought to conflict with the "first-born of the
+devil," the chief of teachers with the earliest of heretics,
+and prime of that long brood of the evil one, who are to
+persecute "the seed of the woman." Thus ancient writers
+record that Peter afterwards went to Rome on purpose to
+expose the acts of this same Simon. Thus they mention
+his engaging with the famous Alexandrine Apion, the
+enemy of the Jewish and the Christian faith alike. And
+hence, too, probably the very ancient writer (whoever he
+was) of the Epistle of Clement to S. James, begins it by<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span>
+recording how "Simon, for his true faith and his firm
+grounding in doctrine, was appointed to be the foundation
+of the Church, and for this very reason by Jesus
+Himself with most true augury had his name changed to
+Peter, the first-fruits of our Lord, the first of the Apostles,
+to whom first the Father revealed the Son, whom
+Christ with reason blessed, the called and the elect, His
+guest and comrade, the good and the proved disciple,
+<i>he who, as the most able of all, was commanded to
+illuminate the West, the darker quarter of the world</i>,
+and who was enabled to succeed."</p>
+
+<p>But as to what is said that "the Apostles who were
+in Jerusalem <i>sent</i> to the Samaritans Peter and John," it
+must be remembered, that at the head of those thus <i>sending</i>
+was Peter himself, and that next to him John was the
+most distinguished of the Apostolic college. And since it is
+evident from all that we have hitherto seen, that in whatever
+concerned the Apostles equally, Peter took the leading
+part, and in their common deliberations exercised the
+initiative, it must be concluded that he was likewise the
+first author of this resolution, to send himself and John
+to the Samaritans. And this is confirmed by our seeing
+that in the fulfilment of this mission he discharges the
+offices, and acts with the authority, of head. To none
+else could the execution of a fresh advance in the propagation
+of the Church be committed; and so great, besides,
+were the jealousies between the Jews and Samaritans, that
+it needed no less than Peter's authority to induce the
+Jewish converts to receive them into the bond of the same
+society.</p>
+
+<p>IV. But now we<a name="FNanchor_46_249" id="FNanchor_46_249"></a><a href="#Footnote_46_249" class="fnanchor">[46]</a> draw nigh to the revelation of that
+great "mystery which in other generations was not known
+<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span>to the sons of men&mdash;that the Gentiles should be fellow
+heirs, and of the same body, and co-partners of His promise
+in Christ Jesus by the Gospel," whereby was brought
+to pass the prophecy, "from the rising of the sun even to
+the going down My Name is great among the Gentiles, and
+in every place there is sacrifice, and there is offered to My
+Name a clean oblation."<a name="FNanchor_47_250" id="FNanchor_47_250"></a><a href="#Footnote_47_250" class="fnanchor">[47]</a> The hour was come "when the
+true adorers were to adore the Father in spirit and in
+truth" throughout every region of the world purchased
+with the blood of the Son of God, and of this event, expected
+during four thousand years, God, by an unexampled
+honour, disclosed to Peter, and through Peter, the time and
+the manner. This greatest of purposes, after His own
+ascension, Christ left to be revealed through him to whom
+He had committed the feeding of His sheep.</p>
+
+<p>While Peter<a name="FNanchor_48_251" id="FNanchor_48_251"></a><a href="#Footnote_48_251" class="fnanchor">[48]</a> was "passing through all," that is, exercising
+his general supervision as primate of the Church,
+God sent His angel "in a vision manifestly" to "a certain
+man in Cesarea named Cornelius, a centurion of that which
+is called the Italian band, a religious man, and fearing God
+with all his house, giving much alms to the people, and
+always praying to God." And the angel says to him:
+"Thy prayers and thine alms are ascended for a memorial
+in the sight of God, and now send men to Joppa, and call
+hither one Simon, who is surnamed Peter; he will tell thee
+what thou must do." Though God, then, sends an angel,
+it is left to <i>Simon, who is surnamed Peter</i>, to declare His
+counsel, in what affected the salvation of innumerable souls.
+Other Apostles there were to whom had been said equally,
+"Go ye into the whole world and preach the Gospel to
+every creature," and "Ye shall be witnesses to Me both in
+Jerusalem and in all Judea, and Samaria, and to the uttermost
+<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span>part of the earth;" and "as the Father hath sent Me,
+I also send you." Yet putting aside all these, as on so
+many other occasions, Peter is preferred, and that because
+to him alone was said, "on this rock I will build My
+Church," and again, "Feed My lambs, be shepherd over
+My sheep." Fitting it was that, when the wall between
+the Jews and Gentiles should be taken away, by him specially,
+all should be collected into one, on whom, as the
+divinely-laid foundation, all were to rest. Fitting, again,
+that the Lord's prophecy, "Other sheep I have which are
+not of this fold; those also I must bring; and they shall
+hear My voice; and there shall be one fold and one shepherd,"
+should be fulfilled chiefly by his ministry to whom
+the Lord had committed His own office of universal visible
+pastor. For the Church, in her very birth, and in the
+whole process of her growth, bore this upon her forehead,
+that <i>universality</i> as well as <i>unity</i> belonged substantially to
+Peter, and that it was no less his function to gather up all
+nations into the mould of unity by his ministration as the
+one chief shepherd, than to embrace them all in the wide
+circuit of his love. Therefore it is a marvellous agreement
+in which the <i>institution</i> of the Primacy has a corresponding
+<i>execution</i>; and as the latter confirms the former, so from
+the former you might anticipate the latter before it was
+recorded in the sacred history.</p>
+
+<p>But in the meantime, while the messengers of Cornelius
+were approaching the house in which Peter was a guest,
+"there came upon him an ecstasy of mind, and he saw the
+heaven opened, and a certain vessel descending, as it were
+a great linen sheet let down by the four corners from heaven
+to the earth, wherein were all manner of four-footed
+beasts, and creeping things of the earth, and fowls of the
+air;" and while Peter is fixed in contemplation, "there<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span>
+came a voice to him, Arise Peter, kill and eat," that he
+might understand how "by<a name="FNanchor_49_252" id="FNanchor_49_252"></a><a href="#Footnote_49_252" class="fnanchor">[49]</a> his preaching he was to
+make a sacrifice to the Lord of those who were represented
+by these animals, bringing them into the divine service
+through the mysteries of the Lord's passion," which he
+not yet understanding, replies, "Far be it from me, for I
+never did eat anything that is common or unclean." Then
+the heavenly "voice spoke to him again the second time,
+That which God hath cleansed, do not thou call common.
+And this having been done thrice, presently the vessel was
+taken up into heaven."</p>
+
+<p>Here three things are set forth; first, that as the ark of
+Noah contained all sorts of animals, clean and unclean, so
+the fold of Christ was to gather from Jews and Greeks
+and barbarians "a<a name="FNanchor_50_253" id="FNanchor_50_253"></a><a href="#Footnote_50_253" class="fnanchor">[50]</a> great multitude, which no man could
+number, of all nations and tribes, and peoples, and
+tongues;" secondly, that the blessings of Christ concerned
+all who did not reject the proferred grace; thirdly, that
+the elaborate system of Mosaic ordinances concerning
+meats, rites, and ceremonies, had fallen to the ground.
+But to whom is disclosed, first and immediately, this whole
+dispensation of the first principles on which the Church
+was to be propagated? To none other but Peter, "to me
+hath God shown to call no man common or unclean." Now
+the undoubted knowledge of this dispensation must appear
+of the greatest moment, whether in itself, or as concerns
+the Jews, of whom the earliest church consisted, or the
+Apostles, by whose ministry it was to be extended. And
+yet, by that providence which is ever over His Church, the
+wisdom of God so ruled it, that through Peter alone the
+Apostles should be taught when they were first to approach
+the Gentiles, and discharge their office of witnesses before
+<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span>all nations without distinction. And that because He had
+made Peter "the greater one" and "the leader" of all,
+and put him in His own place, and constituted him supreme
+teacher in these words, "Confirm thy brethren." Thus<a name="FNanchor_51_254" id="FNanchor_51_254"></a><a href="#Footnote_51_254" class="fnanchor">[51]</a>
+Epiphanius, in the fourth century, says that the charge
+of bringing the Gentiles into the Church was laid upon
+all the Apostles, "but most of all on holy Peter." Why
+this <i>most of all</i>? Because, while He had heard with the
+rest, "make disciples of all nations," he had singly and
+peculiarly received the charge of the whole fold, and of the
+Apostles, as part of it.</p>
+
+<p>But Peter, still pondering on the vision, hears a fresh
+voice from the Spirit, "Behold three men seek thee.
+Arise, therefore, get thee down, and go with them, doubting
+nothing, for I have sent them." He accompanies the
+messengers and finds Cornelius, "his kinsman and his special
+friends;" he asks why they have sent for him, whereupon
+Cornelius informs him of what had past, and concludes,
+"now therefore all we are present in thy sight, to
+hear all things whatsoever are commanded thee by the
+Lord." Peter in reply sets forth to them the heads of
+Christian doctrine, and as he comes to the words "to Him
+all the prophets give testimony, that by His name all receive
+remission of sins, who believe in Him," "the Holy
+Ghost fell upon all them that heard the word" of life and
+truth from his lips. And the Jewish Christians who were
+with him, being astonished at this reception of Gentiles
+into the Church by the Holy Spirit's visible descent, Peter
+cries, "Can any man forbid water that these should not be
+baptised, who have received the Holy Ghost as well as we?"
+"Words," says <a name="FNanchor_52_255" id="FNanchor_52_255"></a><a href="#Footnote_52_255" class="fnanchor">[52]</a>S. Chrysostome, "of one almost assaulting
+any that would forbid, and say that should not be," and
+<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span>so "he commanded them to be baptized in the name of the
+Lord Jesus;" for Peter also, like his Lord,<a name="FNanchor_53_256" id="FNanchor_53_256"></a><a href="#Footnote_53_256" class="fnanchor">[53]</a> preached in
+person, but baptized by the hands of others.</p>
+
+<p>Are not then the prerogatives of Peter written legibly
+on this whole narration? First, among all the Apostles
+he alone is chosen to consecrate to God the first fruits of
+the Gentiles. Again, through him, as the teacher of all,
+God makes known to the Apostles themselves when the
+door was to be opened to the Gentiles. Thirdly, without
+advising with the rest, he enlarges the fold of Christ,
+which in Christ's place he ruled, with the accession of
+the Gentiles. Fourthly, the building of the Church is
+thus referred to him alone. Further, he gathers up to
+himself the Church which is made out of Jews, Samaritans,
+and Gentiles; as the foundation he sustains the
+whole; and when constructed, he binds it together. Lastly,
+Luke, without having recorded a single speech of any
+other Apostle, has given five of Peter, thus showing that
+Peter's words, as well as his actions, had a higher importance
+than theirs in the history of the Church's birth and
+growth; for, indeed, in the history of the head that of the
+body is included.</p>
+
+<p>On Peter's<a name="FNanchor_54_257" id="FNanchor_54_257"></a><a href="#Footnote_54_257" class="fnanchor">[54]</a> return to Jerusalem, "the Apostles and
+brethren who were in Judea, having heard that the Gentiles
+also had received the word of God,"<a name="FNanchor_55_258" id="FNanchor_55_258"></a><a href="#Footnote_55_258" class="fnanchor">[55]</a> "they that
+were of the circumcision contended with him," because he
+had "gone in to men uncircumcised, and ate with them."
+Hereupon Peter set forth to them the whole series of
+events, upon which "they held their peace and glorified
+God, saying, God then has also to the Gentiles given
+repentance unto life." Now some in late times have
+attempted to derogate from Peter's authority on the
+<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span>strength of this incident. On the other hand S. Chrysostome,
+not satisfied with setting forth Peter's rank, and
+assigning his whole apology to a most gracious condescension,
+continues, "See how he defends himself, and
+<i>will not use his dignity as the Teacher</i>, for he knew that
+the more gently he spoke with them, the surer he was
+to win them."<a name="FNanchor_56_259" id="FNanchor_56_259"></a><a href="#Footnote_56_259" class="fnanchor">[56]</a> And what expression can signify Peter's
+rank more markedly than <i>the</i> Teacher? And Gregory
+the Great sets forth Peter's distinctions, how he alone
+had received the keys, walked on the waters, healed with
+his shadow, killed with his word, and raised the dead
+by his prayer; then he goes on, "and because, warned
+by the Spirit, he had gone in to Cornelius, a Gentile, a
+question was raised against him by the faithful, as to
+wherefore he had gone in to the Gentiles, and eaten with
+them, and received them in baptism. And yet the same
+first of the Apostles, filled with so great a grace of gifts,
+supported by so great a power of miracles, answers the
+complaint of the faithful by an appeal not to authority
+but to reason.... For if, when blamed by the faithful,
+he had considered the authority which he held in
+holy Church, he might have answered, that the sheep
+entrusted to the shepherd should not venture to censure
+him. But if, in the complaint of the faithful, he had said
+anything of his own power, he would not have been the
+teacher of meekness. Therefore he quieted them with
+humble reason, and in the matter where he was blamed
+even cited witnesses. If, therefore, <i>the Pastor of the
+Church, the Prince of the Apostles</i>, having a <i>singular</i>
+power to do signs and miracles, did not disdain, when he
+was censured, humbly to render account, how much more
+<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span>ought we sinners, when blamed for anything, to disarm
+our censurers by a humble defence."<a name="FNanchor_57_260" id="FNanchor_57_260"></a><a href="#Footnote_57_260" class="fnanchor">[57]</a></p>
+
+<p>Here it occurs to observe with what different eyes Holy
+Scripture may be read, for just where persons determined
+to deny Peter's authority find an excuse for their foregone
+conclusion, the Fathers draw arguments to praise the
+moderation with which he exercised that same superior
+authority.</p>
+
+<p>V. But <a name="FNanchor_58_261" id="FNanchor_58_261"></a><a href="#Footnote_58_261" class="fnanchor">[58]</a>founded as we have seen the Church to have
+hitherto been, and at each step of its course advanced,
+mainly by the authority of Peter, it could not hope to
+remain in a vigorous and united state without the continual
+exercise of <i>judicial</i> and <i>legislative</i> power, and diligent
+<i>inspection</i>. Nor is there, in fact, one of these which
+Peter did not exercise, and that in a manner to indicate
+the ruler set over all. For as to the judicial power, do we
+not hear him saying, "Tell<a name="FNanchor_59_262" id="FNanchor_59_262"></a><a href="#Footnote_59_262" class="fnanchor">[59]</a> me whether you sold the land
+for so much;" and, "Ananias, why hath Satan tempted
+thy heart, that thou shouldst lie to the Holy Ghost, and
+by fraud keep part of the price of the land? Whilst it
+remained did it not remain to thee? And after it was
+sold, was it not in thy power? Why hast thou conceived
+this thing in thy heart? Thou hast not lied to men but
+to God." And presently the sentence comes forth from
+him who binds in heaven as well as on earth. "Behold
+the feet of them who have buried thy husband are at the
+door, and they shall carry thee out." Here then we have
+Peter, in the midst of the Apostles, yet acting singly as
+the supreme judge, and defender of ecclesiastical discipline,
+on which S. Chrysostome says, "For Peter was terrible,
+punishing, and convicting the thoughts, to whom
+they adhered the more both for the sign, and his first
+<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span>speech, and his second, and his third. For he it was who
+did the first sign, and the second, and the present, which
+seems to me double, one to convict the thoughts, and
+another to kill with his command." Then, asking why
+nobody had announced her husband's death to Sapphira,
+"This was fear of the Teacher; this respect of the disciples;
+this obedience:"<a name="FNanchor_60_263" id="FNanchor_60_263"></a><a href="#Footnote_60_263" class="fnanchor">[60]</a> where he is mentioned not as
+<i>a</i> teacher, but the supreme and chief one.</p>
+
+<p>Yet though the other Apostles were judges, with power
+to bind and to loose, though they were present, and concerned,
+for "Ananias bringing a certain part, laid it at
+the feet of the Apostles," not of Peter only, it was not
+they, but Peter, who entered on the cause of Ananias and
+Sapphira, passed sentence, and inflicted punishment. Why
+did he judge singly a cause which was brought before the
+common tribunal of the Apostles? Because Peter was to
+have the Primacy in all things; because from him the
+model of ecclesiastical judgments was to be taken; because
+the charge of maintaining ecclesiastical discipline belonged
+in chief to him as the head.</p>
+
+<p>VI. But no less <a name="FNanchor_61_264" id="FNanchor_61_264"></a><a href="#Footnote_61_264" class="fnanchor">[61]</a>markedly does Luke represent Peter
+as everywhere visiting the Churches, providing for them
+as universal pastor, and exercising herein the administrative
+Primacy. "The Churches," he says, "throughout
+all Judea, and Galilee, and Samaria, had peace, being
+edified and walking in the fear of the Lord, and were
+multiplied by the consolation of the Holy Ghost. And
+it came to pass <i>that Peter, as he passed through, visiting
+all</i>, came to the saints who dwelt at Lydda."<a name="FNanchor_62_265" id="FNanchor_62_265"></a><a href="#Footnote_62_265" class="fnanchor">[62]</a> In
+illustration of this we may remember Paul's charge to
+Titus:<a name="FNanchor_63_266" id="FNanchor_63_266"></a><a href="#Footnote_63_266" class="fnanchor">[63]</a> "for this cause I left thee in Crete, that thou
+<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span>shouldst set in order the things that are wanting, and
+shouldst ordain priests in every city, as I also appointed
+thee." And again, what Luke writes of Paul himself:
+"After some days Paul said to Barnabas, Let us return and
+visit our brethren in all the cities wherein we have preached
+the word of the Lord, to see how they do."<a name="FNanchor_64_267" id="FNanchor_64_267"></a><a href="#Footnote_64_267" class="fnanchor">[64]</a> And what<a name="FNanchor_65_268" id="FNanchor_65_268"></a><a href="#Footnote_65_268" class="fnanchor">[65]</a>
+Eusebius, from S. Clement, relates of S. John, that he
+visited with authority the Churches of Asia, which he had
+either founded, or specially attended to. By these passages
+we see the nature of Peter's visitation, that it was
+pastoral, and likewise the difference between his and these
+others, for they were <i>local</i>, but his <i>universal</i>. Titus acted
+in Crete, the special sphere of his labour, to which S. Paul
+the founder of that Church had appointed him. Paul and
+Barnabas propose to visit "our brethren <i>in every city in
+which we have preached the word of the Lord</i>;" S. John
+exerts visitatorial power over the churches of that province
+wherein he dwelt, and that too, apparently, when he was
+the sole survivor of the Apostolic college, yet did not go
+into other parts. But Peter's charge is &oelig;cumenical, and
+therefore his visitation universal. He inspects the labours
+of others, as well as his own. For he was not the only
+Apostle at Jerusalem, nor had he singly built up all the
+churches of Judea, Galileo, and Samaria, yet he alone
+makes a progress from Jerusalem to all these churches.
+Though not the Bishop of Jerusalem, over which the Apostle
+James presides, he goes everywhere, as "the Bishop of
+Bishops."<a name="FNanchor_66_269" id="FNanchor_66_269"></a><a href="#Footnote_66_269" class="fnanchor">[66]</a> No other reason coherent with Scripture can
+we find for this universal inspection of Peter; for all the
+Apostles were indeed pastors, but he alone set over the
+whole fold; he alone not limited, like Paul, "to the brethren
+<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span>in every city wherein he had preached." He differs
+from all others as the universal from the particular, and so
+S. Chrysostome says of him in this very passage, "like a
+general he went round surveying the ranks, seeing what
+portion was well massed together, what in order, what
+needed his presence. Behold him making his rounds in
+every direction."<a name="FNanchor_67_270" id="FNanchor_67_270"></a><a href="#Footnote_67_270" class="fnanchor">[67]</a></p>
+
+<p>VII. Further, <a name="FNanchor_68_271" id="FNanchor_68_271"></a><a href="#Footnote_68_271" class="fnanchor">[68]</a>we may see the deference paid to this
+supreme authority of Peter by the Apostles and ancients at
+Jerusalem, on occasion of that severest dissension which
+threatened the unity of the Church, and kindled the
+greatest agitation, the question whether Gentile converts
+should be bound to obey the Mosaic ritual law. For "the <a name="FNanchor_69_272" id="FNanchor_69_272"></a><a href="#Footnote_69_272" class="fnanchor">[69]</a>Apostles
+and Ancients having assembled to consider of this
+matter," after "there had been much disputing, Peter,
+rising up, said to them." But why does Peter first rise and
+decide the cause? Because he was first of the Apostles,
+and as such supreme arbiter in controversy. But consider
+what he says. "Men and brethren, you know that in former
+days God made choice among us, that by my mouth
+the Gentiles should hear the word of the Gospel, and
+believe." <i>By my mouth</i>, he appeals to their knowledge of
+his election by God to the singular privilege of receiving
+the Gentiles: in virtue of that election he claims and
+exercises authority. "And God, who knoweth the hearts,
+gave testimony, giving unto them the Holy Ghost, as well
+as unto us, and put no difference between us and them,
+purifying their hearts by faith." God, therefore, has
+already decided this controversy, by my ministry, whom He
+specially called thereunto, and by the effects which He
+caused to accompany it. Then, using words full of force,
+<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span>being, indeed, very like those in which he had answered
+Ananias and Sapphira, he continues, "now, therefore, why
+tempt you God, to put a yoke upon the necks of the disciples,
+which neither our fathers, nor we, have been able to
+bear? But by the grace of our Lord Jesus Christ we
+believe that we shall be saved, in like manner as they also."
+"How full of power are these words," is the comment of S.
+Chrysostome,<a name="FNanchor_70_273" id="FNanchor_70_273"></a><a href="#Footnote_70_273" class="fnanchor">[70]</a> "he says here what Paul has said at great
+length in the Epistle to the Romans." And then, speaking
+of the heads of Paul's doctrine, he adds, "the seeds of
+all this lie in Peter's discourse." This, then, is a <i>decision</i>,
+and given in no hesitating manner, but with severe censure
+of those who maintained the opposite, as "tempting God,"
+words suitable for him only to use who had authority over
+all. But how did the council receive them? Though "there
+had been much disputing before," though the keenest feelings
+had been excited, and the point involved the strongest
+prepossessions of the Jewish converts, "all the multitude
+held their peace." They acquiesced in Peter's judgment,
+and now readily "heard Barnabas and Paul telling what
+great signs and wonders God had wrought among the
+Gentiles by them." It follows, then, that on a capital
+point, and in the first council of the Church, Peter occupied
+a position which befits only the supreme judge of controversies,
+so that had we no other evidence but this place
+whereby to decide upon his rank and office, his pre-eminence
+would be evident. "See," says S. Chrysostome,
+"he first permits a discussion to arise in the Church, and
+then he speaks."<a name="FNanchor_71_274" id="FNanchor_71_274"></a><a href="#Footnote_71_274" class="fnanchor">[71]</a></p>
+
+<p>But is this affected by other persons likewise speaking
+and voting, as Paul and Barnabas? or by S. James likewise
+giving his sentence, as an Apostle? or by the whole
+<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span>matter being settled by common consent? As little as to
+be <i>head</i> involves being <i>all</i>; as to preside over the rest
+takes from them the power of deliberation, and resolution.
+Rather it is the office of the Head and the President to
+take the initiative, and point out the course which others
+are to follow.</p>
+
+<p>For those here present were teachers, and had the prerogative
+of hearing and judging, as well as Peter; they
+were bound to weigh the matter in controversy to the best
+of their power, and to decide on it according to the proportion
+of faith. They stood to Peter in a relation, not of
+simple obedience, as the ordinary members of the flock, but
+of judges, who, though responsible to his superintendence,
+yet are really judges, pass sentence, and decree by inherent
+authority. It is no part of the idea of a judge, that
+he should be supreme and irresponsible: this is the <i>special</i>
+privilege of the one supreme judge. Objections such as
+these, therefore, do not take from Peter his Primacy, and
+quality of Head, but claim for Paul, Barnabas, James, and
+the other Apostles, the judicial authority and office, which
+they undoubtedly possessed.</p>
+
+<p>Nor again, that, not Peter only, but all, passed the
+decree in common, as it is written: "It seemed good to
+the Holy Ghost, and to us;" and as Paul and Timothy
+"delivered to the cities the decrees to keep that were
+decreed by the Apostles and Ancients."<a name="FNanchor_72_275" id="FNanchor_72_275"></a><a href="#Footnote_72_275" class="fnanchor">[72]</a> For a decree
+made in common by many shews not an equality of power
+in each, but a competent authority to join in that decree.
+Such acts proceed, not only from equal, but from unequal
+assemblies. A question, therefore, terminated by common
+decision, and laws established by common consent, do
+indeed prove a power to deliberate and decree common to
+<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span>all participating, but do not prove that all, and every, of
+the judges were equal in their privileges, for who gives
+to the Ancients the same authority as to the Apostles?</p>
+
+<p>This inequality is elsewhere established, and rests on
+its own proof, but bearing it in mind, we shall see that
+Peter is the first and chief author of this common decree,
+and that laws passed by common consent depend on him
+primarily as Head. Most unsuspicious witnesses of this
+are the ancient writers, and this is the very conclusion
+which they drew from the account of this council. Thus,
+Tertullian, in the second century, speaking of Peter's
+singular prerogatives, says, "On him the Church was
+built, that is, through him: it was he who hanselled the
+key. This is it. 'Ye men of Israel, hear these words.
+Jesus of Nazareth, a man approved of God among you, &amp;c.'
+He, too, first by Christian baptism opened the approach of
+the heavenly kingdom, by which offences, heretofore bound,
+are loosed, and those not loosed are bound, according to
+true salvation. And Ananias he bound with the chain of
+death: and him that was weak in his feet he delivered from
+his disease. But likewise, in that discussion as to maintaining
+the law, Peter, first of all, instinct with the Spirit, and
+preluding with the vocation of the Gentiles, says, 'And
+now why tempt ye the Lord, by imposing a yoke on the
+brethren, which neither we, nor our fathers have been able
+to bear? But by the grace of Christ we believe that we
+shall be saved, as also they.' <i>This</i> <span class="smcap">sentence</span> <i>both loosed
+what was given up of the law, and kept binding what was
+reserved</i>."<a name="FNanchor_73_276" id="FNanchor_73_276"></a><a href="#Footnote_73_276" class="fnanchor">[73]</a> As clearly, S. Jerome, in the fourth century,
+writes, that Peter "used his wonted freedom, and that the
+Apostle James <i>followed his sentence</i>, and all the ancients at
+once <i>acceded to it, and that the decree was drawn upon
+<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span>his wording</i>."<a name="FNanchor_74_277" id="FNanchor_74_277"></a><a href="#Footnote_74_277" class="fnanchor">[74]</a> A little later Theodoret wrote to S. Leo,
+thus: "If Paul, the preacher of the truth, the trumpet of
+the Holy Spirit, hastened to the great Peter, to carry from
+him the solution to those at Antioch, at issue about living
+under the law; much more do we, poor and humble,
+run to your Apostolic throne, to receive from you healing
+for the wounds of the Churches."<a name="FNanchor_75_278" id="FNanchor_75_278"></a><a href="#Footnote_75_278" class="fnanchor">[75]</a> Why does he here
+call Peter, <i>the great</i>, or say that Paul hastened to him for
+solution of a grave contention? Did not Paul go to all the
+Apostles? But Peter was the head among them, and had
+a power in chief&mdash;a power above the rest, a "more special"
+power&mdash;of binding and loosing.</p>
+
+<p>VIII. One other <a name="FNanchor_76_279" id="FNanchor_76_279"></a><a href="#Footnote_76_279" class="fnanchor">[76]</a>instance there is of Peter's superior
+dignity, and therefore importance, in the Apostolic college,
+which if, perhaps, less direct than some of the foregoing,
+is even more persuasive. For there was an Apostle associated,
+as we have seen, by our Lord with Peter and John
+in several favours not granted to the rest; one who with
+John received from Him the name Boanerges; the elder
+brother of John, who with him had once asked to sit on
+the Lord's right hand and on His left in His kingdom.
+Now Luke is led in the course of his narrative to mention
+the martyrdom of this great and favoured Apostle; the
+first likewise of the Apostolic choir who drank, as he had
+promised, of His Lord's baptism, and sealed his labours
+and trials with his blood. The occasion was a great and
+striking one. It is thus recorded by Luke. "And at the
+same time Herod the king stretched forth his hands to
+afflict some of the Church. And he killed James, the
+brother of John, with the sword." This is the first and
+<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span>the last time that he is mentioned by himself in Luke's
+inspired history of the universal Church. Great as he
+was, so eminently favoured by his Lord, the elder brother
+of John, nothing is said of the Church's anxiety for his
+danger, her prayers for his release, her sorrow at his
+loss, or her exultation at his triumph by witnessing unto
+blood. He passed to his throne in heaven with this short
+record. The more emphatic is the contrast following.
+"And seeing that it pleased the Jews, he proceeded to take
+up Peter also. Now it was in the days of the azymes.
+And when he had apprehended him, he cast him into
+prison, delivering him to four files of soldiers to be kept,
+intending after the pasch to bring him forth to the people.
+Peter therefore was kept in prison. <i>But prayer was
+made without ceasing by the Church unto God for him.</i>"
+That is, by the instinct of self-preservation she prayed
+for her head. A few years later another Apostle, after
+glorious labours by land and sea, and missions of unrivalled
+success, was seized and imprisoned in this same
+city of Jerusalem, and in danger of his life. But we do
+not hear of prayers being offered up without ceasing even
+for Paul, the doctor of the nations. The Church's safety
+was not bound up with his, any more than with that
+of James, and therefore not even of the great preacher
+"in labours more abundant than all," are we told that
+in the hour of danger "prayer was made without
+ceasing by the Church unto God for him." James
+and Paul were most distinguished <i>members</i>, but Peter
+was more. This was an honour reserved for the Head
+alone, as the life of the Head was peculiarly precious
+to the whole body. Thus S. Chrysostome explains
+it. "The prayer is a proof of affection: they all<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span>
+sought for a Father, a kind Father."<a name="FNanchor_77_280" id="FNanchor_77_280"></a><a href="#Footnote_77_280" class="fnanchor">[77]</a> And then Luke
+proceeds to give at length Peter's delivery out of prison
+by the angel, and his departure in safety to another place.
+But there is no other solution of such a difference in recording
+what happened alike to James, to Peter, and to
+Paul, but that Peter held the place of father in the Lord's
+family, of commander in His army, of steward in His
+household, delivering to each of His servants their measure
+of wheat in due season.</p>
+
+<p>The result,<a name="FNanchor_78_281" id="FNanchor_78_281"></a><a href="#Footnote_78_281" class="fnanchor">[78]</a> then, of our particular enquiry in the Acts
+is to demonstrate two things, that Peter discharged the
+office of Father and Head in the Lord's family, and that
+the Church received and admitted him when so acting,
+with a consciousness that such was the will of Christ.</p>
+
+<p>Now this office did not consist in "lording it" over his
+brethren, in assuming high titles, and interfering with
+the ministry of others when exercised in its due course,
+in rejecting their assistance, or impeding the unanimous
+exercise of their counsel. On the contrary, the Lord had
+before prescribed that "the greater" among them should
+be as the younger, and "the leader" as he that ministers,
+proposing to them Himself as the great model, who had
+exercised the highest power with the utmost gentleness,
+and, being "the Lord," had become "the servant of all."
+What, then, did this office of Primate consist in? We
+may say that Peter was undoubtedly such, if he constantly
+exercised the power of a head in building up the
+Church, in maintaining discipline, in reconciling dissensions,
+and in general administration. Now it would be
+doing Peter wrong to suppose that he usurped as peculiar
+to himself what equally belonged to all the Apostles;
+or that, having received the special power of the Holy
+<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span>Ghost, he did not fulfil his own advice to others, "not
+to lord it over the clergy, but to be made a pattern of
+the flock."<a name="FNanchor_79_282" id="FNanchor_79_282"></a><a href="#Footnote_79_282" class="fnanchor">[79]</a> And the four points just mentioned may
+be reduced to a triple authority, a Primacy <i>magisterial</i>,
+<i>judicial</i>, and <i>legislative</i>. Let us take in at one glance
+what has been said of Peter in regard to each of these.</p>
+
+<p>As to the <i>magisterial</i>, or power of authoritative teaching,
+and general administration, Peter is constantly taking
+the lead, he is the mouthpiece of the Apostles: he alone,
+or he first, by teaching plants the Churches; he alone, or
+he in chief, completes them when planted; he it is who
+by divine revelation given to himself, discloses to the rest
+the dispensation of God; and he in words full of power
+sets forth to these assembled in council the course which
+they are to pursue.</p>
+
+<p>As to the <i>judicial</i>, none other judgments are found in
+that portion of the Acts which contains the history of the
+whole Church, save those of which he was either the <i>sole</i>
+or the <i>chief</i> author. Alone he took cognisance of Ananias
+and Sapphira, and alone he punished them. And Simon
+he censured in chief, and excommunicated.</p>
+
+<p>As to the <i>legislative</i>, Peter alone promulged the law
+as to receiving the Gentiles; alone he prescribed that for
+abrogating the Mosaic ceremonial ordinances; and he was
+the chief author of the decree which expressed in terms
+his own previous act, and was put forth in common by the
+Apostles and Ancients.<a name="FNanchor_80_283" id="FNanchor_80_283"></a><a href="#Footnote_80_283" class="fnanchor">[80]</a></p>
+
+<p>Again, compare the <i>institution</i> of the Primacy with its
+<i>exercise</i>. Its institution consisted in three things. 1. That
+Peter was named by Christ the foundation of the Church,
+with whom its whole fabric was most intimately to cohere,
+<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span>and from whom it should derive visible unity and impregnable
+strength: 2. That the authority of universal pastor, and
+the care of the whole fold, was committed to him: 3.
+That to him belonged the confirmation of his brethren,
+and a power of the keys to which all were subject. Now
+consider the execution.</p>
+
+<p>As foundation of the Church, he gathers up to himself
+congregations from the Jews, the Samaritans, and the
+Gentiles.</p>
+
+<p>As universal pastor, he collects from these three the
+flock, nourishes, defends, inspects it, and fills up one place
+of highest rank in the ministry forfeited by the traitor.</p>
+
+<p>As confirmer of the brethren, he disclosed to them the
+heavenly vision signifying the universal calling of the
+Gentiles, and the abrogation of the Mosaic law. He
+acts in the Lord's household as the bearer of the keys,
+going to all parts, defending and inspecting all. By himself
+he binds and looses, calling Ananias and Sapphira to
+his tribunal, and excommunicating the first heretic.</p>
+
+<p>So exactly, then, do the institution of the Primacy and
+the acts of Peter fit into each other, that from the former
+you may predict the latter, and from the latter prove the
+former. They are like cause and effect, or an à priori
+and an à posteriori argument. They are a reciprocal confirmation
+to each other; just as if by time you calculate
+the sun's rising, and see the diffusion of his light, from his
+having risen you infer his light, and from his light conclude
+that he has risen.</p>
+
+<p>Nor in the Apostolic Church does any one appear to
+resist or question this office of Peter. Rather upon him
+all eyes are fixed, for him all are anxious; no Abiram
+rises up against him with the words of rebellion; "Thou
+takest too much upon thee, seeing all the congregation<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span>
+are holy, every one of them, and the Lord is among
+them, wherefore then liftest thou up thyself above the
+congregation of the Lord?"<a name="FNanchor_81_284" id="FNanchor_81_284"></a><a href="#Footnote_81_284" class="fnanchor">[81]</a> No Aaron in a moment of
+delusion cries, "Did the Lord speak by Moses only? hath
+He not spoken also by us?"</p>
+
+<p>Yet Peter acts not like one out of a number, and occasions
+of contention are not wanting, strong prepossessions
+and keen feelings.<a name="FNanchor_82_285" id="FNanchor_82_285"></a><a href="#Footnote_82_285" class="fnanchor">[82]</a> He is everywhere; his pre-eminence
+and his control are universal: he can act with
+severity, and there are some impatient even of a just
+control. When Ananias and Sapphira fell dead at his
+feet, none murmured. When he exclaimed, in full council,
+"now, therefore, why tempt you God?" the whole multitude
+was silent. When he explained the reception of
+the Gentiles, those who had murmured "held their peace,
+and glorified God."<a name="FNanchor_83_286" id="FNanchor_83_286"></a><a href="#Footnote_83_286" class="fnanchor">[83]</a></p>
+
+<p>But had Peter not possessed, by divine commission, the
+authority which he exercised, it is clear, from the conduct
+of Paul, that he would have met with opposition from each
+in proportion to his advance in Christian perfection. Paul's
+censure of his indulgence to the prejudices of the circumcision,
+proceeding as it did from charity, shews this. But
+what would Paul, and what would the other Apostles
+have done, had they seen Peter perpetually taking the
+lead, and exercising the power of a head, without any
+special title thereto? Would they not have resisted him
+to the face, and before all, and declared that there was
+no difference of authority between them? Yet, not a trace
+of such resistance appears, while on numberless occasions
+the Apostles, and the whole assembly of the faithful, yield
+to him the Primacy, a sign truly that they recognized in
+<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span>him one who had received the place of Christ as visible
+Head among them.</p>
+
+<p>The place of Christ <i>as visible Head</i>, for infinite indeed
+is the distance between Christ and Peter, as to the headship
+of mystical influx and the source of grace. Neither he nor
+any creature has part with Christ as to this latter, of which
+Paul writes, "that God hath set all things under His feet,
+and given Him to be Head over all to the Church, which is
+His body, the fulness of Him who filleth all in all;" of
+which again, "from whom the whole body, being compacted
+and fitly joined together, by what every joint supplieth,
+according to the operation in the measure of every part
+maketh increase of the body, unto the edifying of itself in
+charity;" and "the husband is the head of the wife, as
+Christ is the head of the Church, and He is the Saviour of
+His body:" and all this "to present it to Himself a glorious
+Church, not having spot or wrinkle or any such
+thing."<a name="FNanchor_84_287" id="FNanchor_84_287"></a><a href="#Footnote_84_287" class="fnanchor">[84]</a> In <i>this</i> sense Headship belongs to Christ, not
+only first and chiefly, but absolutely and solely. But, as to
+the Headship of external government and visible unity,
+though here also the same Apostle calls Him, "the head of
+the body the Church, who is the beginning, the first-born
+from the dead; that in all things He may hold the primacy,"<a name="FNanchor_85_288" id="FNanchor_85_288"></a><a href="#Footnote_85_288" class="fnanchor">[85]</a>
+to this Christ Himself has in a measure associated
+Peter by saying to him specially, "Feed My sheep&mdash;follow
+thou Me."</p>
+
+<p>And observe how that divine injunction was fulfilled.
+For as following our Lord with loving gaze through the
+Gospels we see every object grouped about that heavenly
+figure of His; as our eyes rest ever upon Him in the synagogue,
+in the market-place, among the crowd, before the
+Pharisees, the elders, the chief priests, healing the sick,
+<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span>raising the dead, supporting and animating His disciples&mdash;so
+turning to the Acts we see a human copy indeed of that
+Divine portrait, but still one wrought by the Holy Spirit
+out of our redeemed flesh and blood. We see the fervent
+Apostle treading in his master's steps, the centre and the
+support of his brethren, the first before the Council, and
+before the people, ready with his words and his deeds,
+uttering to the dead, as the echo of his Lord, "Arise,"
+and healing the sick with his shadow. With reason, then,
+do the inspired writers use of Peter and of Christ similar
+forms of speech, and as they write, "Jesus, and His disciples,"
+"there went with Him His disciples," "there He
+abode with His disciples," so they write, "Peter standing up
+with the Eleven," "they said to Peter and to the rest of
+the Apostles," "Peter and the Apostles answering." What
+above all is remarkable is to observe the same <i>proportion</i>
+between the figure of Peter and the Apostles in the first
+twelve chapters of the Acts, as between the figure of our
+Lord and the Apostles in the Gospel. Such was the power
+and the will of the Divine Master when He said, "Feed My
+sheep; follow thou Me." Such the truth of the disciple,
+answering, "Lord, Thou knowest all things, Thou knowest
+that I love Thee."<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span></p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_204" id="Footnote_1_204"></a><a href="#FNanchor_1_204"><span class="label">[1]</span></a> Passaglia, p. 138.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_205" id="Footnote_2_205"></a><a href="#FNanchor_2_205"><span class="label">[2]</span></a> Passaglia, p. 140. St. Chrys. in Acta, Hom. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_206" id="Footnote_3_206"></a><a href="#FNanchor_3_206"><span class="label">[3]</span></a> St. Chrys. Hom. in Ascens., and on Acts, Tom. 3, p. 773.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_207" id="Footnote_4_207"></a><a href="#FNanchor_4_207"><span class="label">[4]</span></a> Acts xvii. 28-9, and compare 1 Cor. xii. 12-17 with Eph. iv. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_208" id="Footnote_5_208"></a><a href="#FNanchor_5_208"><span class="label">[5]</span></a> Dionys. de C&oelig;l. Hier. cap. 1, § 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_209" id="Footnote_6_209"></a><a href="#FNanchor_6_209"><span class="label">[6]</span></a> S. Cyril. Thes. lib. 34, p. 352, and lib. 9, on John, p. 810.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_210" id="Footnote_7_210"></a><a href="#FNanchor_7_210"><span class="label">[7]</span></a> Passaglia, p. 143.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_211" id="Footnote_8_211"></a><a href="#FNanchor_8_211"><span class="label">[8]</span></a> Passaglia, p. 144.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_212" id="Footnote_9_212"></a><a href="#FNanchor_9_212"><span class="label">[9]</span></a> Acts i. 13; ii. 14; iii. 1-3; iv. 19; viii. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_213" id="Footnote_10_213"></a><a href="#FNanchor_10_213"><span class="label">[10]</span></a> Acts i. 15; ii. 14, 37; iii. 4; v. 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_214" id="Footnote_11_214"></a><a href="#FNanchor_11_214"><span class="label">[11]</span></a> Acts ii. 13, 37, 38; iii. 11, 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_215" id="Footnote_12_215"></a><a href="#FNanchor_12_215"><span class="label">[12]</span></a> St. Chrysostome.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_216" id="Footnote_13_216"></a><a href="#FNanchor_13_216"><span class="label">[13]</span></a> Euthalius, apud Zaccagnium, p. 410.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_217" id="Footnote_14_217"></a><a href="#FNanchor_14_217"><span class="label">[14]</span></a> On Acts, Hom. 21, n. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_218" id="Footnote_15_218"></a><a href="#FNanchor_15_218"><span class="label">[15]</span></a> Hom. on beginning of Acts, n. 8. Tom. 3, 764.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_219" id="Footnote_16_219"></a><a href="#FNanchor_16_219"><span class="label">[16]</span></a> Passaglia, p. 148.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_220" id="Footnote_17_220"></a><a href="#FNanchor_17_220"><span class="label">[17]</span></a> Ps. lxix. 26; cviii. 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_221" id="Footnote_18_221"></a><a href="#FNanchor_18_221"><span class="label">[18]</span></a> Hom. 3, in Act. n. 1, 2, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_222" id="Footnote_19_222"></a><a href="#FNanchor_19_222"><span class="label">[19]</span></a> [Greek: authentikôs.]</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_223" id="Footnote_20_223"></a><a href="#FNanchor_20_223"><span class="label">[20]</span></a> [Greek: authentei.]</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_224" id="Footnote_21_224"></a><a href="#FNanchor_21_224"><span class="label">[21]</span></a> Acts 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_225" id="Footnote_22_225"></a><a href="#FNanchor_22_225"><span class="label">[22]</span></a> On the Acts, Hom. 4, n. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_226" id="Footnote_23_226"></a><a href="#FNanchor_23_226"><span class="label">[23]</span></a> St. Chrysostome, as before.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_227" id="Footnote_24_227"></a><a href="#FNanchor_24_227"><span class="label">[24]</span></a> Passaglia, p. 153.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_228" id="Footnote_25_228"></a><a href="#FNanchor_25_228"><span class="label">[25]</span></a> Acts i. 8; John xv. 27.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_229" id="Footnote_26_229"></a><a href="#FNanchor_26_229"><span class="label">[26]</span></a> On Acts, Hom. 7, n. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_230" id="Footnote_27_230"></a><a href="#FNanchor_27_230"><span class="label">[27]</span></a> Acts iv. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_231" id="Footnote_28_231"></a><a href="#FNanchor_28_231"><span class="label">[28]</span></a> Acts iii. 12-26; iv. 8-19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_232" id="Footnote_29_232"></a><a href="#FNanchor_29_232"><span class="label">[29]</span></a> Acts iii. 11, 12-26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_233" id="Footnote_30_233"></a><a href="#FNanchor_30_233"><span class="label">[30]</span></a> Acts iv. 7, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_234" id="Footnote_31_234"></a><a href="#FNanchor_31_234"><span class="label">[31]</span></a> On Acts, Hom. 8, n. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_235" id="Footnote_32_235"></a><a href="#FNanchor_32_235"><span class="label">[32]</span></a> Acts ii. 44; iv. 32; John xvii. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_33_236" id="Footnote_33_236"></a><a href="#FNanchor_33_236"><span class="label">[33]</span></a> Passaglia, p. 157.</p></div>
+
+<div class="footnote"><p><a name="Footnote_34_237" id="Footnote_34_237"></a><a href="#FNanchor_34_237"><span class="label">[34]</span></a> John xv. 22-4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_35_238" id="Footnote_35_238"></a><a href="#FNanchor_35_238"><span class="label">[35]</span></a> Matt. x. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_36_239" id="Footnote_36_239"></a><a href="#FNanchor_36_239"><span class="label">[36]</span></a> Mark xvi. 15-17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_37_240" id="Footnote_37_240"></a><a href="#FNanchor_37_240"><span class="label">[37]</span></a> John xx. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_38_241" id="Footnote_38_241"></a><a href="#FNanchor_38_241"><span class="label">[38]</span></a> Compare Acts ix. 33, with Mark ii. 3-11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_39_242" id="Footnote_39_242"></a><a href="#FNanchor_39_242"><span class="label">[39]</span></a> Mark v. 40; Acts ix. 39.</p></div>
+
+<div class="footnote"><p><a name="Footnote_40_243" id="Footnote_40_243"></a><a href="#FNanchor_40_243"><span class="label">[40]</span></a> Acts v. 12-14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_41_244" id="Footnote_41_244"></a><a href="#FNanchor_41_244"><span class="label">[41]</span></a> Matt. xv. 30.</p></div>
+
+<div class="footnote"><p><a name="Footnote_42_245" id="Footnote_42_245"></a><a href="#FNanchor_42_245"><span class="label">[42]</span></a> Passaglia, p. 163.</p></div>
+
+<div class="footnote"><p><a name="Footnote_43_246" id="Footnote_43_246"></a><a href="#FNanchor_43_246"><span class="label">[43]</span></a> Matt. xv. 24; x. 5; Acts i. 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_44_247" id="Footnote_44_247"></a><a href="#FNanchor_44_247"><span class="label">[44]</span></a> St. Cyprian, Ep. 69. St. Jerome, dialogue con. Luciferianos.</p></div>
+
+<div class="footnote"><p><a name="Footnote_45_248" id="Footnote_45_248"></a><a href="#FNanchor_45_248"><span class="label">[45]</span></a> Acts viii. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_46_249" id="Footnote_46_249"></a><a href="#FNanchor_46_249"><span class="label">[46]</span></a> Passaglia, p. 174.</p></div>
+
+<div class="footnote"><p><a name="Footnote_47_250" id="Footnote_47_250"></a><a href="#FNanchor_47_250"><span class="label">[47]</span></a> Eph. iii. 5; Mal. i. 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_48_251" id="Footnote_48_251"></a><a href="#FNanchor_48_251"><span class="label">[48]</span></a> Acts ix. 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_49_252" id="Footnote_49_252"></a><a href="#FNanchor_49_252"><span class="label">[49]</span></a> Bede on this text.</p></div>
+
+<div class="footnote"><p><a name="Footnote_50_253" id="Footnote_50_253"></a><a href="#FNanchor_50_253"><span class="label">[50]</span></a> Apoc. vii. 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_51_254" id="Footnote_51_254"></a><a href="#FNanchor_51_254"><span class="label">[51]</span></a> Hær. 28, s. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_52_255" id="Footnote_52_255"></a><a href="#FNanchor_52_255"><span class="label">[52]</span></a> Hom. 24 on the Acts, n. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_53_256" id="Footnote_53_256"></a><a href="#FNanchor_53_256"><span class="label">[53]</span></a> John iv. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_54_257" id="Footnote_54_257"></a><a href="#FNanchor_54_257"><span class="label">[54]</span></a> Passaglia, p. 181.</p></div>
+
+<div class="footnote"><p><a name="Footnote_55_258" id="Footnote_55_258"></a><a href="#FNanchor_55_258"><span class="label">[55]</span></a> Acts xi. 1-4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_56_259" id="Footnote_56_259"></a><a href="#FNanchor_56_259"><span class="label">[56]</span></a> On Acts, Hom. 24, n. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_57_260" id="Footnote_57_260"></a><a href="#FNanchor_57_260"><span class="label">[57]</span></a> Lib. 9. Ep. 39.</p></div>
+
+<div class="footnote"><p><a name="Footnote_58_261" id="Footnote_58_261"></a><a href="#FNanchor_58_261"><span class="label">[58]</span></a> Passaglia. p. 188.</p></div>
+
+<div class="footnote"><p><a name="Footnote_59_262" id="Footnote_59_262"></a><a href="#FNanchor_59_262"><span class="label">[59]</span></a> Acts v. 8. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_60_263" id="Footnote_60_263"></a><a href="#FNanchor_60_263"><span class="label">[60]</span></a> On Acts, Hom. 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_61_264" id="Footnote_61_264"></a><a href="#FNanchor_61_264"><span class="label">[61]</span></a> Passaglia, p. 190.</p></div>
+
+<div class="footnote"><p><a name="Footnote_62_265" id="Footnote_62_265"></a><a href="#FNanchor_62_265"><span class="label">[62]</span></a> Acts ix. 31.</p></div>
+
+<div class="footnote"><p><a name="Footnote_63_266" id="Footnote_63_266"></a><a href="#FNanchor_63_266"><span class="label">[63]</span></a> Titus i. 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_64_267" id="Footnote_64_267"></a><a href="#FNanchor_64_267"><span class="label">[64]</span></a> Acts xv. 36.</p></div>
+
+<div class="footnote"><p><a name="Footnote_65_268" id="Footnote_65_268"></a><a href="#FNanchor_65_268"><span class="label">[65]</span></a> Hist. Ecc. Lib. 3, ch. 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_66_269" id="Footnote_66_269"></a><a href="#FNanchor_66_269"><span class="label">[66]</span></a> So called by Arnobius, on psalm 138.</p></div>
+
+<div class="footnote"><p><a name="Footnote_67_270" id="Footnote_67_270"></a><a href="#FNanchor_67_270"><span class="label">[67]</span></a> On Acts, Hom. 21, n. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_68_271" id="Footnote_68_271"></a><a href="#FNanchor_68_271"><span class="label">[68]</span></a> Passaglia, p. 192.</p></div>
+
+<div class="footnote"><p><a name="Footnote_69_272" id="Footnote_69_272"></a><a href="#FNanchor_69_272"><span class="label">[69]</span></a> Acts xv. 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_70_273" id="Footnote_70_273"></a><a href="#FNanchor_70_273"><span class="label">[70]</span></a> Hom. 32, n. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_71_274" id="Footnote_71_274"></a><a href="#FNanchor_71_274"><span class="label">[71]</span></a> Hom. 32, Tom. 9, p. 250.</p></div>
+
+<div class="footnote"><p><a name="Footnote_72_275" id="Footnote_72_275"></a><a href="#FNanchor_72_275"><span class="label">[72]</span></a> Acts xv. 28; xvi. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_73_276" id="Footnote_73_276"></a><a href="#FNanchor_73_276"><span class="label">[73]</span></a> De Pudicitia, c. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_74_277" id="Footnote_74_277"></a><a href="#FNanchor_74_277"><span class="label">[74]</span></a> S. Jerome, Ep. 75, inter Augustinianas, Tom. 2, p. 171.</p></div>
+
+<div class="footnote"><p><a name="Footnote_75_278" id="Footnote_75_278"></a><a href="#FNanchor_75_278"><span class="label">[75]</span></a> Theodoret, Ep. 113, Tom. 3, 984.</p></div>
+
+<div class="footnote"><p><a name="Footnote_76_279" id="Footnote_76_279"></a><a href="#FNanchor_76_279"><span class="label">[76]</span></a> Passaglia, p. 197.</p></div>
+
+<div class="footnote"><p><a name="Footnote_77_280" id="Footnote_77_280"></a><a href="#FNanchor_77_280"><span class="label">[77]</span></a> On Acts, Hom. 26, n. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_78_281" id="Footnote_78_281"></a><a href="#FNanchor_78_281"><span class="label">[78]</span></a> Passaglia, p. 198.</p></div>
+
+<div class="footnote"><p><a name="Footnote_79_282" id="Footnote_79_282"></a><a href="#FNanchor_79_282"><span class="label">[79]</span></a> 1 Pet. v. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_80_283" id="Footnote_80_283"></a><a href="#FNanchor_80_283"><span class="label">[80]</span></a> Princeps hujus fuit decreti, says St. Jerome to St. Augustine, Ep. 75, n. 8. inter
+Augustinianas.</p></div>
+
+<div class="footnote"><p><a name="Footnote_81_284" id="Footnote_81_284"></a><a href="#FNanchor_81_284"><span class="label">[81]</span></a> Numbers xvi. 3; xii. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_82_285" id="Footnote_82_285"></a><a href="#FNanchor_82_285"><span class="label">[82]</span></a> Acts vi. 1; xv. 2; xi. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_83_286" id="Footnote_83_286"></a><a href="#FNanchor_83_286"><span class="label">[83]</span></a> Acts xi. 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_84_287" id="Footnote_84_287"></a><a href="#FNanchor_84_287"><span class="label">[84]</span></a> Eph. i. 22; iv. 15; v. 23, 27.</p></div>
+
+<div class="footnote"><p><a name="Footnote_85_288" id="Footnote_85_288"></a><a href="#FNanchor_85_288"><span class="label">[85]</span></a> Col. i. 18.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_VI" id="CHAPTER_VI"></a>CHAPTER VI.</h2>
+
+<h3>TESTIMONY OF S. PAUL TO S. PETER'S PRIMACY.</h3>
+
+
+<p>In leaving the Gospels and the Acts we quit those
+writings in which we should expect, beforehand, that divine
+government to be set forth, which it pleased our Lord to
+establish for His church. In exact accordance with such
+expectation we have seen the institution of the apostolic
+college, and of S. Peter's Primacy over it, described in the
+Gospels, and the history in the Acts of its execution and
+practical working. Both institution and execution have
+been complete in their parts, and wonderfully harmonise
+with each other. But in the other inspired writings of the
+New Testament, comprising the letters of various Apostles,
+and specially of S. Paul, we had no reason to anticipate
+any detailed mention of Church government. The fourteen
+Epistles of S. Paul were written incidentally on different
+subjects, no one of them leading him to set forth, with any
+exact specification, that divine hierarchy under which it was
+the pleasure of the Lord that His Church should grow up.
+Moreover, it so happened that the <a name="FNanchor_1_289" id="FNanchor_1_289"></a><a href="#Footnote_1_289" class="fnanchor">[1]</a>circumstances of S.
+Paul's calling to be an Apostle, and the opposition which he
+sometimes met with from those attached to Jewish usages,
+caused him to be a great defender of the Apostolic dignity,
+as bestowed upon himself, and continually to assert that he
+received it not of men, but of God. Had there, then, been
+no recognition at all of S. Peter's superior rank in the
+<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span>Apostolic College to be found in his writings, it would not
+have caused surprise to those who consider the above
+reasons. And proportionably strong and effective is the
+recognition of that rank, which, though incidental, does
+occur, and that several times. If, then, S. Paul, being
+so circumstanced, selected expressions which seem to indicate
+a distinction of dignity between the Apostles and
+S. Peter, they claim a special attention, and carry a
+double force. Now on putting these together we shall
+find that they show not merely a distinction of dignity,
+but a superior authority, in Peter.</p>
+
+<p>The first are four several passages in the first Epistle
+to the Corinthians, in all of which S. Peter holds the
+higher place, and in two is moreover mentioned singly,
+while the rest are mentioned only in mass. These are
+the following, "Now this I say, that every one of you
+saith: I indeed am of Paul; and I of Apollo; and I of
+Cephas; and I of Christ." Again: "All things are yours,
+whether it be Paul, or Apollo, or Cephas, or the world,
+or life, or death, or things present, or things to come, for
+all are yours, and you are Christ's, and Christ is God's."
+Again, "Have we not power to carry about a woman, a
+sister, as well as the rest of the Apostles, and the brethren
+of the Lord, and Cephas?" And once more: "That He
+was seen by Cephas, and after that by the eleven."<a name="FNanchor_2_290" id="FNanchor_2_290"></a><a href="#Footnote_2_290" class="fnanchor">[2]</a> First,
+we may remark that the place of dignity in a sentence
+varies<a name="FNanchor_3_291" id="FNanchor_3_291"></a><a href="#Footnote_3_291" class="fnanchor">[3]</a> according to its nature: if it <i>descends</i>, such place
+is the first; but if it <i>ascends</i>, it is the furthest point from
+the first. Now in the first instance the discourse ascends,
+for what can be plainer than that it terminates in Christ,
+as in the supreme point? "Every one of you saith, I
+indeed am of Paul, and I of Apollo, and I of Cephas, and
+<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span>I of Christ;" so S. Chrysostome observes, "It was not
+to prefer himself before Peter that he set him last,
+but to prefer Peter even greatly before himself. For
+he speaks in the ascending scale:" and Theodoret:
+"They called themselves from different teachers: now he
+mentioned his own name and that of Apollo: but
+he adds also the name of the chief of the Apostles."<a name="FNanchor_4_292" id="FNanchor_4_292"></a><a href="#Footnote_4_292" class="fnanchor">[4]</a>
+As plain is this in the second instance, where S. Paul,
+developing his thought, "all things are yours," adds,
+"whether Paul, or Apollo, or Cephas," or if that be not
+sufficient, "the world" itself, which, carried away in a
+sort of transport, he seems to divide into its parts, "or
+life, or death, or things present, or things to come, all,"
+I repeat, "are yours:" but only, you are not your own,
+"you are Christ's, and Christ is God's." In all which,
+from human instruments, who plant and water, he rises
+up to God, the ultimate source, the beginning and the
+end. Stronger yet is the third passage, for being in the
+very act of setting forth the dignity of his own Apostolate,
+"have we not power," he says, "to lead about a sister, a
+woman, as well as the rest of the Apostles, and the brethren
+of the Lord, and Cephas?" Now, whether "the rest of the
+Apostles" here means, those who, in the looser signification
+are so called, as "the Apostles of the Churches,"
+and "Andronicus, and Junias&mdash;who are of note among
+the Apostles,"<a name="FNanchor_5_293" id="FNanchor_5_293"></a><a href="#Footnote_5_293" class="fnanchor">[5]</a> or the original Twelve, the ascending
+scale is equally apparent. For why is Peter distinguished
+by name from all the rest? Why alone termed by his
+prophetical name? S. Chrysostome, again tells us why.
+"Look at Paul's wisdom. <i>He puts the chief the last.
+For there he puts that which was strongest among the
+<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span>principal. For it was not so remarkable to shew the
+rest doing this, as him that was chief, and had been
+entrusted with the keys of heaven.</i> But he puts not
+him alone, but all, as if he would say, whether you look
+for inferiors, or superiors, you have examples of all. For
+the brethren of the Lord, being delivered from their first
+unbelief,<a name="FNanchor_6_294" id="FNanchor_6_294"></a><a href="#Footnote_6_294" class="fnanchor">[6]</a> were among the principal, though they had not
+reached the height of Apostles, and, therefore, he put them
+in the middle, with the highest on the two sides:"<a name="FNanchor_7_295" id="FNanchor_7_295"></a><a href="#Footnote_7_295" class="fnanchor">[7]</a> words
+in which he seems to indicate that Peter was as excellent
+among the Apostles, as they among the rest of the disciples,
+and the Lord's brethren.</p>
+
+<p>Of the superiority contained in the fourth passage,
+we have spoken above, under another head: and, therefore,
+proceed to much more remarkable testimonies of S.
+Paul.</p>
+
+<p>In the epistle to the Galatians, S. Paul has occasion<a name="FNanchor_8_296" id="FNanchor_8_296"></a><a href="#Footnote_8_296" class="fnanchor">[8]</a> to
+defend his Apostolic authority, and the agreement of the
+Gospel which he had preached with that of the original
+Apostles. After referring to his marvellous conversion,
+he continues, "immediately I condescended not to flesh
+and blood; neither went I to Jerusalem to the Apostles,
+who were before me, but I went into Arabia, and again I
+returned to Damascus. Then, after three years, I went
+to Jerusalem, to visit Peter, and I tarried with him fifteen
+days. But other of the Apostles I saw none, saving James,
+the brother of the Lord." At length, then, S. Paul goes
+to Jerusalem, and that with a fixed purpose, "to visit
+Peter." But why Peter only, and not the rest of the
+Apostles, and the brethren of the Lord?<a name="FNanchor_9_297" id="FNanchor_9_297"></a><a href="#Footnote_9_297" class="fnanchor">[9]</a> Why speaks
+he of these, and of James himself, besides, as if he would
+<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span>intimate that he had little care of seeing them? No other
+answer can be given to such queries, than is shadowed
+out in the prophetic name of Peter, and contained in the
+explanation of it given by Christ Himself, "Upon this
+Rock I will build My Church."</p>
+
+<p>For, to prove this, let us go back once more to witnesses
+beyond suspicion, who wrote a thousand years before the
+denial of Peter's Primacy began. The Greek and Latin
+Fathers see here a recognition of his chief authority. Thus
+Theodoret, "Not needing doctrines from man, as having
+received it from the God of all, he gives the fitting honour
+to the chief." Theodoret follows S. Chrysostome, who
+had said, "After so many great deeds, needing nothing
+of Peter, nor of his instruction, but being his equal in
+rank, for I will say no more here, still he goes up to
+him as to the greater and elder:" his equal in the
+Apostolic dignity, and the immediate reception of his
+authority from Christ, but yet his inferior in the range
+of his jurisdiction, Peter being "greater and elder." And
+he goes on, "he went, but for this alone, to see him and
+honour him by his presence. He says, I went up to
+visit Peter. He said not to see Peter, but to visit Peter,
+as they say, in becoming acquainted with great and
+illustrious cities. So much pains he thought it worth
+only to see the man." And he concludes, "This I repeat,
+and would have you remember, lest you should suspect
+the Apostle, on hearing anything which seems said against
+Peter. For it was for this that he so speaks, correcting
+by anticipation, that when he shall say, I resisted Peter,
+no one may think these words of enmity and contention.
+For he honours the man, and loves him more than all.
+For he says that he came up for none of the Apostles,
+save him." Elsewhere, S. Chrysostome, commenting on<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span>
+the charge, Feed My sheep, asks, "Why, then, passing
+by the rest, does He converse with him (Peter) on these
+things?" And he replies, Peter "was the one preferred
+among the Apostles, and the mouth-piece of the disciples,
+and the head of the band: <i>therefore</i>, too, Paul then went
+up to visit him <i>rather than the rest</i>."<a name="FNanchor_10_298" id="FNanchor_10_298"></a><a href="#Footnote_10_298" class="fnanchor">[10]</a> Tertullian, the
+most ancient of the Latins, says, "then, as he relates
+himself, he went up to Jerusalem for the purpose of
+becoming acquainted with Peter, that is, according to
+duty, and the claim of their identical faith and preaching:"<a name="FNanchor_11_299" id="FNanchor_11_299"></a><a href="#Footnote_11_299" class="fnanchor">[11]</a>
+the <i>duty</i>, which Paul had to Peter; the <i>claim</i>
+which Peter had on Paul. In the fourth century, Marius
+Victorinus observes: "After three years, says he, I
+came to Jerusalem; then he adds the cause, to see Peter.
+For if the foundation of the Church was laid in Peter,
+as is said in the Gospel, Paul, to whom all things had
+been revealed, knew that he was <i>bound</i> to see Peter, as
+one to whom so great an authority had been given by
+Christ, not to learn anything from him."<a name="FNanchor_12_300" id="FNanchor_12_300"></a><a href="#Footnote_12_300" class="fnanchor">[12]</a> The writer
+called Ambrosiaster, as his works are attached to those
+of S. Ambrose, and contemporary with Pope Damasus,
+(<span class="smcap">A. D.</span> 366-384) remarks, "It was proper that he should
+desire to see Peter, because he was first among the
+Apostles, to whom the Saviour had committed the care
+of the Churches." S. Jerome, more largely, says, "not
+to behold his eyes, his cheeks, or his countenance, whether
+he were thin or stout, with nose straight or twisted, covered
+with hair, or as Clement, in the Periods, will have it, bald.
+It was not, I conceive, in the gravity of an Apostle, that
+after so long as three years' preparation, he could wish
+<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span>to see anything human in Peter. But he gazed on him
+with those eyes with which now he is seen in his own
+letters. Paul saw Cephas with eyes such as those with
+which all wise men now look on Paul. If any one thinks
+otherwise, let him join all this with the sense before indicated,
+that the Apostles contributed nothing to each other.
+For even in that he seemed to go to Jerusalem, in order
+that he might see the Apostle, it was not to learn, as
+having himself too the same author of his preaching, but
+<i>to shew honour to the first Apostle</i>."<a name="FNanchor_13_301" id="FNanchor_13_301"></a><a href="#Footnote_13_301" class="fnanchor">[13]</a> Our own S.
+Thomas sums up all these in saying, "the doctor of the
+Gentiles, who boasts that he had learnt the Gospel, not
+of man, nor through man, but instructed by Christ, went
+up to Jerusalem, conferred concerning the faith <i>with the
+head of the Churches</i>, lest perchance he might run, or
+had run, in vain."<a name="FNanchor_14_302" id="FNanchor_14_302"></a><a href="#Footnote_14_302" class="fnanchor">[14]</a></p>
+
+<p>These last words lead us attentively to consider the
+passage which follows in S. Paul. At a subsequent
+period the zealots of the law had raised against him
+a report that the Gospel which he preached differed from
+that of the Twelve. At once to meet and silence such a
+calumny, he tells us that "after fourteen years, I went
+up again to Jerusalem, with Barnabas, taking Titus also
+with me. And I went up according to revelation, and,"
+assigning the particular purpose, "conferred with them
+the Gospel which I preach among the Gentiles, but apart
+with them who seemed to be something; lest, perhaps, I
+should run, or had run, in vain." Then, having proved
+the identity of his doctrine with that of those who "seemed
+to be something," that is, Peter, James, and John, though
+to him they "added nothing," he specifies Peter among
+these, and proceeds to draw a singular parallel between, on
+<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span>the one hand, Peter, as accompanied by James and John,
+and himself, as working with Barnabas and Titus. If we
+set the clauses over against each other, this will be more
+apparent:&mdash;</p>
+
+
+
+<div class="center">
+<table border="0" cellpadding="0" cellspacing="0" summary="parallel">
+<tr><td align="left">When they had seen that</td><td align="left" colspan="2">As to Peter was that of</td></tr>
+<tr><td align="left">to me was committed the Gospel&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</td><td align="left" colspan="2">the circumcision,</td></tr>
+<tr><td align="left">of the uncircumcision,</td></tr>
+<tr><td align="left">&nbsp;</td></tr>
+<tr><td align="left">For He who wrought in</td><td align="left" colspan="2">Wrought in me also among</td></tr>
+<tr><td align="left">Peter, to the Apostleship of</td><td align="left" colspan="2">the Gentiles,</td></tr>
+<tr><td align="left">the circumcision,</td></tr>
+<tr><td align="left">&nbsp;</td></tr>
+<tr><td align="left"><a name="FNanchor_15_303" id="FNanchor_15_303"></a><a href="#Footnote_15_303" class="fnanchor">[15]</a>James, and Cephas, and</td><td align="left" colspan="2">Gave to me and Barnabas</td></tr>
+<tr><td align="left">John, who seemed to be</td><td align="left" colspan="2">the right hand of fellowship;</td></tr>
+<tr><td align="left">pillars,</td></tr>
+</table></div>
+
+
+<p>where it would appear that James and John stand in the
+like relation to Cephas, as Barnabas and Titus, just before
+mentioned, to Paul. And S. Chrysostome, who, it must
+be remarked, reads Cephas, and not James, first, as do
+some manuscripts and many Fathers, observes, "where it
+was requisite to compare himself, he mentions Peter only,
+but were to call a testimony, he names three together and
+with praise, saying, 'Cephas, and James, and John, who
+seemed to be pillars.'" And further, Paul "shows himself
+to be of the same rank with them, and matches himself
+not with the rest, but with the leader, showing that
+each of them enjoyed the same dignity,"<a name="FNanchor_16_304" id="FNanchor_16_304"></a><a href="#Footnote_16_304" class="fnanchor">[16]</a> that is, of the
+<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span>Apostolic commission, and the divine cooperation. And
+Ambrosiaster explains the parallel: "Paul names Peter only,
+and compares him to himself, as having received the Primacy
+<i>for the founding of the Church</i>, he being in like manner
+elected to hold a Primacy <i>in founding the Churches
+of the Gentiles</i>, yet so that Peter, if occasion might be,
+should preach to the Gentiles, and Paul to the Jews.
+For both are found to have done both." And presently,
+"by the Apostles who were the more illustrious among
+the rest, whom for their stability he names pillars, and
+who were ever in the Lord's secret council, being worthy
+to behold His glory on the mount," (where Ambrosiaster
+confuses James, the brother of the Lord, with James
+the brother of John,) "by these he declares to have been
+approved the gift which he received from God, that he should
+be worthy to hold the Primacy in the preaching of the
+Gentiles, as Peter held it in the preaching of the circumcision.
+<i>And as he assigns to Peter for companions
+distinguished men among the Apostles, so he joins Barnabas
+to himself; yet he claims to himself alone the
+grace of the Primacy as granted by God, like as to
+Peter alone it was granted among the Apostles</i>.<a name="FNanchor_17_305" id="FNanchor_17_305"></a><a href="#Footnote_17_305" class="fnanchor">[17]</a></p>
+
+<p>Now Baronius proves that the above words cannot be
+taken of a division of jurisdiction, and that the singular
+dignity of Peter is marked in them. "For as a mark
+of his excellence Christ Himself, who came to save all
+men, with whom there is no distinction of Jew and Greek,
+was yet called 'minister of the circumcision,' by Paul,
+(Rom. xv. 8,) a title of dignity, according to Paul's own
+words, for theirs was 'the adoption of children, and the
+glory, and the testament, and the giving of the law,
+and the service of God, and the promises,' while 'the
+<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span>Gentiles praise God for His mercy,' But just as Christ
+our Lord was so called minister of the circumcision, as
+yet to be the Pastor and Saviour of all, so Peter too
+was called the minister of the circumcision, in such
+sense as yet to be by the Lord constituted (Acts ix.
+32,) pastor and ruler of the whole flock. Whence S.
+Leo, 'out of the whole world Peter alone is chosen
+to preside over the calling of all the Gentiles, and over
+all the Apostles, and the collected Fathers of the Church,
+so that though there be among the people of God many
+priests and many shepherds, yet Peter rules all by immediate
+commission, whom Christ also rules by Sovereign
+power.'"<a name="FNanchor_18_306" id="FNanchor_18_306"></a><a href="#Footnote_18_306" class="fnanchor">[18]</a></p>
+
+<p>The parallel, then, drawn by Paul between himself and
+Peter, distinctly conveys that as he was superior to Barnabas
+and Titus, and used their cooperation, so was Peter
+among the Apostles, and specially the chief ones, James
+and John, as their leader and head. For what is the
+meaning of the words, "He who wrought in Peter to
+the Apostleship of the circumcision?" Was the Apostleship
+of the circumcision entrusted to Peter only? It
+needs no proof that it was also entrusted to James and
+John, nay, Paul himself immediately says so, "They gave
+to me and Barnabas the right hands of fellowship, that
+<i>we</i> should go unto the Gentiles, and <i>they</i> unto the circumcision."
+Why then does Paul so express himself as
+to intimate that the Gospel of the circumcision was given
+to Peter only? For the same reason that he said that
+to himself "was committed the Gospel of the uncircumcision,"
+and that God "wrought in me also among the
+Gentiles." Now Barnabas likewise had been<a name="FNanchor_19_307" id="FNanchor_19_307"></a><a href="#Footnote_19_307" class="fnanchor">[19]</a>separated
+by the Holy Ghost Himself for the Gentile mission; Barnabas,
+<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span>too, and Titus were discharging the office of ambassadors
+for Christ among the Gentiles: "that <i>we</i>," Paul
+says, not I, "should go to the Gentiles." The terms,
+therefore, used by Paul both of himself and Peter, do
+not <i>exclude</i> the rest, but express the <i>superiority</i> of the
+one named singly before the rest, as if he alone held the
+charge. Their fittest interpretation, then, will be, "The
+Apostles saw that the Gospel of the uncircumcision was
+no less given to me <i>above</i> the rest, than the Gospel of
+the circumcision to Peter <i>above</i> the rest; for He who
+wrought in Peter <i>above</i> the rest in the Gospel of the
+circumcision, wrought also in me <i>above</i> the rest in the
+Gospel of the uncircumcision." But what can set forth
+S. Peter's dignity more remarkably than to exhibit him
+in the same light of superiority among the original Apostles,
+as S. Paul was among S. Barnabas and his other
+fellow-workers?</p>
+
+<p>Further confirmation of this is given by the argument
+with which he refutes the calumny urged against him
+of disagreement with the Apostles. For while he appeals
+to them <i>in general</i>, and to his union with them, he likewise
+<i>specifies</i> the point which favoured that union. It
+was the parallel between himself and Peter, as we have
+seen; it was the exact resemblance between his mission
+and that of Peter, which was the cause of their joining
+hands: they approve Paul's Apostleship because they see
+that it follows the type of Peter's.</p>
+
+<p>And other words of Paul which follow, prove not only
+the point of his own cause, but the source of Peter's
+singular privileges. "But when Cephas was come to
+Antioch, I withstood him to the face, because he was
+to be blamed: for before that some came from James,
+he did eat with the Gentiles; but when they were come<span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span>
+he withdrew, and separated himself, fearing them who
+were of the circumcision. And to his dissimulation the
+rest of the Jews consented, so that Barnabas also was
+led by them into that dissimulation. But when I saw
+that they walked not uprightly unto the truth of the
+Gospel, I said to Cephas before them all, If thou being
+a Jew livest after the manner of the Gentiles, and not
+as the Jews do, how dost thou compel the Gentiles to
+live as the Jews?" For why did Paul here censure Peter
+<i>only</i>? By his own account not only Peter, but the rest,
+and Barnabas himself amongst them, set apart as he was
+by the Holy Ghost to preach to the Gentiles, did not
+defend Christian liberty, as they ought to have done.
+Why, then, does he single out Peter among all these,
+resist him to the face, and so firmly censure all, in his
+person? No answer can be given but one: that by this
+dissembling of Peter the zealots of the law gathered
+double courage to press against Paul their calumny of
+dissension from Peter, and to infer that he had run in
+vain, from the indulgence which Peter showed; that
+Peter's authority with all was so great that his example
+drew the pastors and their flocks alike to his side, and
+that it was requisite to correct the members in the head.
+From this S. Chrysostome proves that it was really the
+Apostle Peter, which some, as we shall soon see, denied:
+"For to say, that I resisted him to the face, and to put
+this as a great thing, was to show that he had not
+reverenced the dignity of his person. But had he said it
+of another, that I resisted him to the face, he would not
+have put it as a great thing. Again, if it had been
+another Peter, his change would have not had such force
+as to draw the rest of the Jews with him. For he used
+no exhortation, nor advice, but merely dissembled, and<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span>
+separated himself, and that dissembling and separation
+had power to draw after him all the disciples, <i>on account
+of the dignity of his person</i>."<a name="FNanchor_20_308" id="FNanchor_20_308"></a><a href="#Footnote_20_308" class="fnanchor">[20]</a> Again, another writer
+of the fourth century tells us this: "Therefore he inveighs
+against Peter alone, in order that the rest might learn
+in the person of him who is the first."<a name="FNanchor_21_309" id="FNanchor_21_309"></a><a href="#Footnote_21_309" class="fnanchor">[21]</a> It was, then,
+Peter's primacy, and the necessity of agreeing with him
+thence arising, which led Paul to resist him publicly,
+and, disregarding the conduct of the rest, to direct an
+admonition to him alone. "So great," S. Jerome tells
+us, on these two passages, "was Peter's authority, that
+Paul in his epistle wrote, 'Then after three years I went
+to Jerusalem to see Peter, and I tarried with him fifteen
+days.' And again in what follows, 'After fourteen years
+I went up again to Jerusalem with Barnabas, taking
+Titus also with me. And I went up according to revelation,
+and conferred with them the Gospel which I preach
+among the Gentiles,' <i>showing that he had no security in
+preaching the Gospel, unless it were confirmed by the
+sentence of Peter and those who were with him</i>."<a name="FNanchor_22_310" id="FNanchor_22_310"></a><a href="#Footnote_22_310" class="fnanchor">[22]</a></p>
+
+<p>But this passage,<a name="FNanchor_23_311" id="FNanchor_23_311"></a><a href="#Footnote_23_311" class="fnanchor">[23]</a> concerning the reprehension of S.
+Peter by S. Paul, has afforded so signal an instance
+"of the unlearned and unstable wresting Scripture to
+their own proper destruction,"<a name="FNanchor_24_312" id="FNanchor_24_312"></a><a href="#Footnote_24_312" class="fnanchor">[24]</a> that we must dwell a
+little longer upon it. First, the Gnostics and the Marcionites
+quoted it to accuse the Apostles of ignorance,
+and to favour their own claim to a progressive light. In
+Peter, they would have it, there was still a taint of
+Judaism. Next Porphyry, who "raged against Christ
+like a mad dog,"<a name="FNanchor_25_313" id="FNanchor_25_313"></a><a href="#Footnote_25_313" class="fnanchor">[25]</a> tried by this passage to weaken the
+<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span>authority of the Apostles, and to convict Paul of ambition
+and rashness, who censured the first of the Apostles
+and the leader of the band, not privately, but openly
+before all, as S. Chrysostome and S. Jerome tell us.
+Julian the apostate succeeded these, and tried, by means
+of Paul's contention with Peter, to bring discredit on
+the religion itself. For who, he asked, could value a
+religion whose chief teachers were guilty of hypocrisy,
+ignorance, and ambition? And in complete accordance
+with the spirit of these, all, who, since the sixteenth
+century, have attempted to impugn S. Peter's prerogatives,
+have rested their chief effort on the exaggeration
+and distortion of this reprehension. "This," says Baronius,
+"is the stone of stumbling, and rock of offence,
+on which a great number have dashed themselves. For
+those, who without any diligent consideration have superficially
+interpreted a difficult statement, have gone so far
+in their folly as either to accuse Paul of rashness for
+having inveighed against Peter not merely with freedom,
+but wantonness, or to calumniate Peter as a hypocrite,
+for acting with dissimulation; or to condemn both, for
+not agreeing in the same rule of faith."<a name="FNanchor_26_314" id="FNanchor_26_314"></a><a href="#Footnote_26_314" class="fnanchor">[26]</a></p>
+
+<p>In most remarkable contrast with these stand out three
+several interpretations, which prevailed in early times, all
+differing from each other in points, but all equally careful
+to maintain the dignity of Peter, and to clear up the conduct
+of Paul. First, from S. Clement of Alexandria in
+the second century up to S. Chrysostome in the fourth, we
+find a number of Greek writers asserting that it was not
+the Apostle Peter, who was here meant, but another; S.
+Jerome gives their reasons thus: "there are those who
+think that Cephas, whom Paul here writes that he resisted
+<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span>to the face, was not the Apostle Peter, but another of the
+seventy disciples so called, and they allege that Peter could
+not have withdrawn himself from eating with the Gentiles,
+for he had baptized Cornelius the centurion, and on his
+ascending to Jerusalem, being opposed by those of the circumcision
+who said, 'why hast thou entered in to men uncircumcised,
+and eaten with them?' after narrating the
+vision, he terminates his answer thus: 'If, then, God hath
+given to them the same grace as to us who believe in the
+Lord Jesus Christ, who was I that I should withstand God?'
+On hearing which they were silent, and glorified God,
+saying: 'Therefore to the Gentiles, also, God hath given
+repentance unto life.' Especially as Luke, the writer of
+the history, makes no mention of this dissension, nor even
+says that Peter was at Antioch with Paul; and occasion
+would be given to Porphyry's blasphemies, <i>if we could
+believe either that Peter had erred, or that Paul had
+impertinently censured the prince of the Apostles</i>."<a name="FNanchor_27_315" id="FNanchor_27_315"></a><a href="#Footnote_27_315" class="fnanchor">[27]</a></p>
+
+<p>But this interpretation, contrary both to internal evidence
+and to early tradition, and suggested only by the
+anxiety to defend S. Peter's dignity, did not prevail.
+Another succeeded, supported by S. Chrysostome, S. Cyril,
+and the greatest Greek commentators, and for a long time
+by S. Jerome, even more remarkably opposed to the apparent
+sense of the passage, and only, as it would seem,
+dictated by the same desire to defend the dignity of
+S. Peter, and the conduct of S. Paul. Admitting that it
+was really Peter who was here mentioned, they maintained
+that it was not a real dissension between the two
+Apostles, but apparent only, and arranged both by the
+one and the other, to terminate the question more decidedly.
+<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span>S. Chrysostome<a name="FNanchor_28_316" id="FNanchor_28_316"></a><a href="#Footnote_28_316" class="fnanchor">[28]</a> sets forth at great length this
+opinion: "Do you see," says he, "how S. Paul accounts
+himself the least of all saints, not of Apostles only?
+Now he who was so disposed with respect to all, both
+knew how great a prerogative Peter ought to enjoy,
+and reverenced him most of all men, and was disposed
+towards him as he deserved. And this is a proof. The
+whole earth was looking to Paul; there rested on his
+spirit the solicitude for the Churches of all the world.
+A thousand matters engaged him every day; he was
+besieged with appointments, commands, corrections, counsels,
+exhortations, teachings, the administration of endless
+business; yet giving up all these, he went to Jerusalem.
+And there was no other occasion for this journey save
+to see Peter, as he says himself: 'I went up to Jerusalem
+to visit Peter.' Thus he honoured him, and preferred
+him to all men." Suspecting, too, that an accusation
+against Peter's unwavering faith, might be brought from
+the words, "fearing those of the circumcision," he breaks
+out, 'What say you? Peter fearful and unmanly? Was
+he not for this called Peter, that his faith was immovable?
+What are you doing, friend? Reverence the name given
+by the Lord to the disciple. Peter fearful and unmanly!
+Who will endure you saying such things?'"</p>
+
+<p>Now compare<a name="FNanchor_29_317" id="FNanchor_29_317"></a><a href="#Footnote_29_317" class="fnanchor">[29]</a> together these two interpretations of the
+Greek Fathers with that of the reformers and their adherents
+since the sixteenth century. A more complete antagonism
+of feelings and principles cannot be conceived.
+I. There is not a Greek Father who does not infer the singular
+authority of Peter from the first and second chapter
+of the epistle to the Galatians. There is not an adherent
+<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span>of the reformers who does not trust that he can draw from
+those same chapters matter to impugn S. Peter's Primacy.
+II. The Greek Fathers anxiously search out every point
+which may conduce to Peter's praise. The adherent of the
+reformers suppresses all such, and seems not to see them.
+III. If anything in Paul's account seems at first sight to
+tell against Peter's special dignity, the Greek Fathers are
+studious carefully to remove it; the adherents of the reformers
+to exaggerate it. IV. The Greek Fathers prefer
+slightly to force the obvious meaning of the words, and to
+desert the original interpretation, rather than set Apostles
+at variance with each other, or admit that Peter, the chief
+of the Apostles, was not treated with due deference. The
+adherents of the reformers intensify everything, take it in
+the worst sense, and are the more at home, the more bitterly
+they inveigh against Peter.</p>
+
+<p>Now turn to the third interpretation, that of the Latin
+Fathers. They admit both that it was Peter and that
+it was a real dissension, but they are as anxious as
+the Greek to defend Peter's dignity. Thus Tertullian:<a name="FNanchor_30_318" id="FNanchor_30_318"></a><a href="#Footnote_30_318" class="fnanchor">[30]</a>
+"If Peter was blamed&mdash;certainly it was a fault of <i>conduct</i>,
+not of <i>preaching</i>." And Cyprian:<a name="FNanchor_31_319" id="FNanchor_31_319"></a><a href="#Footnote_31_319" class="fnanchor">[31]</a> "not even Peter,
+whom first the Lord chose, and upon whom He built
+His Church, when afterwards Paul disagreed with him
+respecting circumcision, claimed aught proudly, or assumed
+aught arrogantly to himself, saying that he held
+the Primacy, and that obedience rather was due to him by
+those younger and later." And Augustine: "Peter himself
+received with the piety of a holy and benignant humility
+what was with advantage done by Paul in the freedom of
+charity. And so he gave to posterity a rarer and a holier
+example, that they should not disdain, if perchance they
+left the right track, <i>to be corrected even by their youngers</i>,<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span>
+than Paul, that even <i>inferiors</i> might confidently venture to
+resist <i>superiors</i>, maintaining brotherly charity, in the defence
+of evangelical truth. For better as it is on no
+occasion to quit the proper path, yet much more wonderful
+and praiseworthy is it, willingly to accept correction,
+than boldly to correct deviation. Paul then has
+the praise of just liberty, and <i>Peter of holy humility</i>:
+which, so far as seems to me according to my small
+measure, had been a better defence against the calumnies
+of Porphyry, than the giving him greater occasion
+of finding fault: for it would be a much more stinging
+accusation that Christians should with deceit either write
+their epistles, or bear the mysteries of their God."<a name="FNanchor_32_320" id="FNanchor_32_320"></a><a href="#Footnote_32_320" class="fnanchor">[32]</a></p>
+
+<p>Now, to see the<a name="FNanchor_33_321" id="FNanchor_33_321"></a><a href="#Footnote_33_321" class="fnanchor">[33]</a> fundamental opposition between the
+Greek and Latin Fathers, and the reformers, let us observe
+that, though there are three ancient interpretations of this
+passage, differing from each other, the first denying that
+the Cephas so reprehended by Paul, was the chief of the
+Apostles, the second affirming this, but reducing the whole
+contention to an arrangement of prudence between the
+two Apostles, and the third maintaining the reality of the
+reprehension, yet all three have in common the reconciling
+Peter's chief dignity with the reprehension of him, and the
+two latter, besides, are much more careful to admire his
+modesty, than Paul's liberty, and make the most of every
+point in the narration setting forth Peter's Primacy. On
+the other hand the reformers use this reprehension as
+their sharpest weapon against his authority, praise Paul's
+liberty to the utmost in order to depress that authority,
+hunt out everything against Peter, and pass over everything
+for him. It is equally evident that their motive in this
+runs counter to the faith universal in the Church during
+the first four centuries; and that their inference cannot be
+<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span>accepted without rejecting all Christian antiquity, and the
+very sentiments expressed by Paul himself, as we have
+seen, towards Peter.</p>
+
+<p>But as to the reprehension itself, it would seem to have
+been not on a point of <i>doctrine</i> at all, but of <i>conduct</i>. S.
+Peter had long ago both admitted the Gentiles into the
+Church, and declared that they were not bound to the
+Jewish law. But out of regard to the feelings of the
+circumcised converts, he pursued a line of conduct at
+Antioch, which they mistook to mean an approval of their
+error, and which needed, therefore, to be publicly cleared
+up. Accordingly, Peter's fault, if any there were, amounted
+to this, that having, with the best intention, done what was
+not forbidden, he had not sufficiently foreseen what others
+would thence infer contrary to his own intention. Can this
+be esteemed either a dogmatic error, or a proof of his not
+holding supreme authority? But the <i>event</i> being injurious,
+and contrary to the truth of the Gospel, why should not
+Paul admonish Peter concerning it? But very remarkable
+it is, that he quotes S. Peter's own example and authority,
+opposes the antecedent to the consequent fact, and maintains
+Gospel liberty by Peter's own conduct. S. Chrysostome
+remarked this. "Observe his prudence. He said
+not to him, Thou dost wrong, in living as a Jew, but he
+alleges his former mode of living, that the admonition and
+the counsel may seem to come not from Paul's mind, but
+from the judgment of Peter already expressed. For had
+he said, Thou dost wrong to keep the law, Peter's disciples
+would have blamed him, but now, hearing that this admonition
+and correction came not from Paul's judgment, but
+that Peter himself so lived, and held in his mind this belief,
+whether they would, or would not, they were obliged to be
+quiet."<a name="FNanchor_34_322" id="FNanchor_34_322"></a><a href="#Footnote_34_322" class="fnanchor">[34]</a></p>
+<p><span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span></p>
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_289" id="Footnote_1_289"></a><a href="#FNanchor_1_289"><span class="label">[1]</span></a> Passaglia, p. 206.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_290" id="Footnote_2_290"></a><a href="#FNanchor_2_290"><span class="label">[2]</span></a> 1 Cor. i. 12; iii. 22; ix. 5: xv. 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_291" id="Footnote_3_291"></a><a href="#FNanchor_3_291"><span class="label">[3]</span></a> Passaglia, p. 124-6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_292" id="Footnote_4_292"></a><a href="#FNanchor_4_292"><span class="label">[4]</span></a> S. Chrys. in 1 Cor. Hom. 3, n. 2. Theodoret on text.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_293" id="Footnote_5_293"></a><a href="#FNanchor_5_293"><span class="label">[5]</span></a> 2 Cor. viii. 23; Rom. xvi. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_294" id="Footnote_6_294"></a><a href="#FNanchor_6_294"><span class="label">[6]</span></a> John vii. 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_295" id="Footnote_7_295"></a><a href="#FNanchor_7_295"><span class="label">[7]</span></a> In 1 Cor. Hom. 21. n. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_296" id="Footnote_8_296"></a><a href="#FNanchor_8_296"><span class="label">[8]</span></a> Passaglia, p. 208.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_297" id="Footnote_9_297"></a><a href="#FNanchor_9_297"><span class="label">[9]</span></a> Gal. i. 16-19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_298" id="Footnote_10_298"></a><a href="#FNanchor_10_298"><span class="label">[10]</span></a> Theodoret and Chrysostome on the text, and on John, Hom. 88.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_299" id="Footnote_11_299"></a><a href="#FNanchor_11_299"><span class="label">[11]</span></a> De Præsc. c. 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_300" id="Footnote_12_300"></a><a href="#FNanchor_12_300"><span class="label">[12]</span></a> Comm. in Gal. i. 18. Mai nova collectio. Tom. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_301" id="Footnote_13_301"></a><a href="#FNanchor_13_301"><span class="label">[13]</span></a> Ambrosiaster and S. Jerome on the text.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_302" id="Footnote_14_302"></a><a href="#FNanchor_14_302"><span class="label">[14]</span></a> S. Thomas Cant. Epist. Lib. i, 97.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_303" id="Footnote_15_303"></a><a href="#FNanchor_15_303"><span class="label">[15]</span></a> An argument has been drawn by some against S. Peter's primacy from S. Paul here
+placing S. James first. Now as to this we must remark that some most ancient manuscripts,
+and the original Latin version, read "Peter, and James, and John," and that this is
+followed by Tertullian, Chrysostome, Ambrose, Ambrosiaster, Augustine, Theodoret, Jerome,
+Irenæus, Gregory of Nyssa, and Cassiodorus, of whom Jerome is the more important, in
+that he had studied so many ancient commentaries before writing his own. But supposing
+that the vulgar reading is the true one, Peter's being once placed by S. Paul between S.
+James and S. John will not counterbalance the vast positive evidence for his primacy.
+Those who wish to see the probable reasons why S. James was here placed first, may consult
+Passaglia, b. 1, c. 14, who treats of the question at length. Perhaps S. Paul, narrating
+historically a past incident, recalled them to his recollection <i>in the order of time</i>, in which
+they received him: and S. James, residing constantly at Jerusalem, might very probably
+have seen him first.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_304" id="Footnote_16_304"></a><a href="#FNanchor_16_304"><span class="label">[16]</span></a> S. Chrys. in Gal. c. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_305" id="Footnote_17_305"></a><a href="#FNanchor_17_305"><span class="label">[17]</span></a> Comm. on Gal. ii. 7, 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_306" id="Footnote_18_306"></a><a href="#FNanchor_18_306"><span class="label">[18]</span></a> Baron. Ann. <span class="smcap">A. D.</span> 51. § 29. S. Leo. Serm. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_307" id="Footnote_19_307"></a><a href="#FNanchor_19_307"><span class="label">[19]</span></a> Acts xiii. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_308" id="Footnote_20_308"></a><a href="#FNanchor_20_308"><span class="label">[20]</span></a> Hom. on, I resisted Him to the face, n. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_309" id="Footnote_21_309"></a><a href="#FNanchor_21_309"><span class="label">[21]</span></a> Ambrosiaster on Gal. ii. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_310" id="Footnote_22_310"></a><a href="#FNanchor_22_310"><span class="label">[22]</span></a> Epist. inter. Augustin. 75, n. 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_311" id="Footnote_23_311"></a><a href="#FNanchor_23_311"><span class="label">[23]</span></a> Passaglia, p. 217.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_312" id="Footnote_24_312"></a><a href="#FNanchor_24_312"><span class="label">[24]</span></a> 2 Pet. iii. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_313" id="Footnote_25_313"></a><a href="#FNanchor_25_313"><span class="label">[25]</span></a> S. Jerome.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_314" id="Footnote_26_314"></a><a href="#FNanchor_26_314"><span class="label">[26]</span></a> Ad. Ann. 51, § 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_315" id="Footnote_27_315"></a><a href="#FNanchor_27_315"><span class="label">[27]</span></a> S. Jerome on Gal. ch. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_316" id="Footnote_28_316"></a><a href="#FNanchor_28_316"><span class="label">[28]</span></a> Homily on the text, I resisted him to the face, n. 8, Tom. 3, p. 368.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_317" id="Footnote_29_317"></a><a href="#FNanchor_29_317"><span class="label">[29]</span></a> Passaglia, p. 232.</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_318" id="Footnote_30_318"></a><a href="#FNanchor_30_318"><span class="label">[30]</span></a> De Præse. c. 24.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_319" id="Footnote_31_319"></a><a href="#FNanchor_31_319"><span class="label">[31]</span></a> Cyprian, Ep. 71.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_320" id="Footnote_32_320"></a><a href="#FNanchor_32_320"><span class="label">[32]</span></a> Ep. 82, n. 22.</p></div>
+
+<div class="footnote"><p><a name="Footnote_33_321" id="Footnote_33_321"></a><a href="#FNanchor_33_321"><span class="label">[33]</span></a> Passaglia, p. 240.</p></div>
+
+<div class="footnote"><p><a name="Footnote_34_322" id="Footnote_34_322"></a><a href="#FNanchor_34_322"><span class="label">[34]</span></a> Hom. on text, n. 17.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_VII" id="CHAPTER_VII"></a>CHAPTER VII.</h2>
+
+<h3>S. PETER'S PRIMACY INVOLVED IN THE FOURFOLD UNITY
+OF CHRIST'S KINGDOM.</h3>
+
+
+<p>The doctrine<a name="FNanchor_1_323" id="FNanchor_1_323"></a><a href="#Footnote_1_323" class="fnanchor">[1]</a> of S. Paul has brought us to a most
+interesting point of the subject, what, namely, is the
+principle of unity in the Church. A short consideration
+of this will shew us how the office of S. Peter enters into
+and forms part of the radical idea of the Church, so that
+the moment we profess our belief in one holy Catholic
+Church, the belief is likewise involved in that Primacy of
+teaching and authority which makes and keeps it one.</p>
+
+<p>The principle of unity, then, is no other than "the Word
+made flesh:" that divine Person who has for ever joined
+together the Godhead and the Manhood. Thus, S. Paul
+speaks to us of God "having made known to us the
+mystery of His will, according to His good pleasure,
+which He purposed in Himself, in the dispensation of
+the fulness of times, <i>to gather together under one head
+all things in Christ, both which are in heaven and which
+are on earth</i>:" at whose resurrection, "He set all things
+under His feet, and gave Him to be head over all to the
+Church, which is His body, the fulness of Him who
+filleth all in all." And again, "the head of every man
+is Christ;&mdash;and the head of Christ is God." "And we
+being many are one body in Christ, and every one members
+one of another:"<a name="FNanchor_2_324" id="FNanchor_2_324"></a><a href="#Footnote_2_324" class="fnanchor">[2]</a> as, again, he sets forth at length
+in the 12th chapter of the First Epistle to the Corinthians,
+<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span>calling that one body by the very name of
+Christ.</p>
+
+<p>With one voice the ancient Fathers<a name="FNanchor_3_325" id="FNanchor_3_325"></a><a href="#Footnote_3_325" class="fnanchor">[3]</a> exult in this as
+the great purpose of His Incarnation. "The work," says
+S. Hippolytus,<a name="FNanchor_4_326" id="FNanchor_4_326"></a><a href="#Footnote_4_326" class="fnanchor">[4]</a> "of His taking a body, is the gathering
+up into one head of all things unto Him." "The Word
+Man," says S. Irenæus,<a name="FNanchor_5_327" id="FNanchor_5_327"></a><a href="#Footnote_5_327" class="fnanchor">[5]</a> "gathering all things up into
+Himself, that as in super-celestial, and spiritual, and invisible
+things, the Word of God is the chief, so also in
+visible and corporeal things He may hold the chiefship,
+assuming the Primacy to Himself, and joining Himself
+as Head to the Church, may draw all things to Himself,
+at the fitting time." And again, "The Son of God
+was made Man among men, to join the end to the
+beginning, that is, man to God;" or, as Tertullian says,<a name="FNanchor_6_328" id="FNanchor_6_328"></a><a href="#Footnote_6_328" class="fnanchor">[6]</a>
+"that God might shew that in Himself was the evolution
+of the beginning to the end, and the return of the end
+to the beginning." And &OElig;cumenius, "Angels and men
+were rent asunder; God then joined them, and made
+them one through Christ." S. Gregory Thaumaturgus
+breaks out, "Thou art He that didst bridge over heaven
+and earth by Thy sacred body." And Augustine,<a name="FNanchor_7_329" id="FNanchor_7_329"></a><a href="#Footnote_7_329" class="fnanchor">[7]</a> "Far
+off He was from us, and very far. What, so far off as
+the creature and the Creator? What, so far off as God
+and man? What, so far off as justice and iniquity? What,
+so far off as eternity and mortality? See how far off was
+'the Word in the beginning, God with God, by whom all
+things were made.' How, then, was He made nigh, that
+He might be as we, and we in Him? 'The Word was
+<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span>made flesh.'" "Man, being assumed, was taken into the
+nature of the Godhead," says S. Hilary:<a name="FNanchor_8_330" id="FNanchor_8_330"></a><a href="#Footnote_8_330" class="fnanchor">[8]</a> and S. Chrysostome,<a name="FNanchor_9_331" id="FNanchor_9_331"></a><a href="#Footnote_9_331" class="fnanchor">[9]</a>
+"He puts on flesh, that He who cannot be
+held may be holden:" "dwelling with us," says Gregory<a name="FNanchor_10_332" id="FNanchor_10_332"></a><a href="#Footnote_10_332" class="fnanchor">[10]</a>
+of Nazianzum, "by interposing His flesh as a veil, that
+the incomprehensible may be comprehended." "For
+since," adds S. Cyril,<a name="FNanchor_11_333" id="FNanchor_11_333"></a><a href="#Footnote_11_333" class="fnanchor">[11]</a> "man's nature was not capable
+of approaching the pure and unmixed glory of the Godhead,
+because of its inherent weakness, for our use the
+only-begotten one put on our likeness." "In the assumption
+of our nature," says S. Leo,<a name="FNanchor_12_334" id="FNanchor_12_334"></a><a href="#Footnote_12_334" class="fnanchor">[12]</a> "He became to us the
+step, by which through Him we may be able to mount
+unto Him:" "the descent of the Creator to the creature
+is the advance of believers to things eternal:" and, "it
+is not doubtful that man's nature has been taken into
+such connection by the Son of God, that, not only in
+that Man who is the first-born of all creation, but even
+in all His saints, there is one and the same Christ: and
+as the Head cannot be divided from the limbs, so neither
+the limbs from the Head. For though it belong not to
+this life, but to that of eternity, that God be all in all, yet
+even now He is the undivided inhabitant of His temple,
+which is the Church." For all the above is contained in
+our Lord's own words, "that they all may be one, as Thou,
+Father, in Me, and I in Thee," on which S. Athanasius<a name="FNanchor_13_335" id="FNanchor_13_335"></a><a href="#Footnote_13_335" class="fnanchor">[13]</a>
+says, "that all, being carried by Me, may be all one body
+and one spirit, and reach the perfect man:"&mdash;"for, as the
+Lord having clothed Himself in a body, became man, so
+we men are deified by the Word, being assumed through
+<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span>His flesh." S. Gregory,<a name="FNanchor_14_336" id="FNanchor_14_336"></a><a href="#Footnote_14_336" class="fnanchor">[14]</a> of Nyssa, has unfolded this
+idea thus: "since from no other source but from our lump
+was the flesh which received God, which, by the resurrection,
+was together with the Godhead exalted; just as in
+our own body the action of one organ of sense communicates
+sympathy to all that which is united with the part,
+so, just as if the whole nature (of man) were one living creature,
+the resurrection of a part passes throughout the
+whole, being communicated from the part to the whole,
+according to the nature's continuity and union." And
+another,<a name="FNanchor_15_337" id="FNanchor_15_337"></a><a href="#Footnote_15_337" class="fnanchor">[15]</a> interpreting the words, "that they all may be
+one," "thus I will, that they being drawn into unity, may
+be blended with each other, and becoming as one body,
+may all be in Me, who carry all in that one temple which
+I have assumed; the temple, namely, of His Body." And
+lastly, S. Hilary<a name="FNanchor_16_338" id="FNanchor_16_338"></a><a href="#Footnote_16_338" class="fnanchor">[16]</a> deduces this not only from the Incarnation,
+but from the Blessed Eucharist. "For, if the Word
+be really made flesh, and we really receive the Word as
+flesh, in the food of the Lord, how is He not to be thought to
+remain in us naturally, since, both in being born a man, He
+assumed the nature of our flesh, never to be severed from
+Him, and has joined the nature of His flesh to the eternal
+nature under the sacrament of the flesh to be communicated
+to us."</p>
+
+<p>So deep in the junction of the divine and human natures
+in our Lord's adorable Person lies the root of unity for
+that humanity which He purchased with His blood. It
+is in virtue of this headship that the whole mystical body
+is one, and "we all members one of another." By this
+headship our Lord nourishes and cherishes the Church,
+<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span>and communicates to her incessantly that stream of grace
+by which she lives. And as this headship flows from the
+union of the Godhead and Manhood, so it is inseparable
+from His Person, and incommunicable. But He has Himself,
+in His parting discourse, recorded by S. John, dwelt
+upon the great sacrament of unity, the result of this
+headship, and set it forth as the sign and seal of His
+own divine mission, and the one convincing proof of His
+religion's superhuman origin. By following His words
+we shall see that this unity is not simple but fourfold,
+and we shall trace the mutual relation and subordination
+to the divine Headship of its several kinds.</p>
+
+<p>1. And first, "In<a name="FNanchor_17_339" id="FNanchor_17_339"></a><a href="#Footnote_17_339" class="fnanchor">[17]</a> that day," says He, that is, after His
+own resurrection, "ye shall know that I am in My Father,
+and you in Me, and I in you," whereby He declares that,
+in the completion of the dispensation, the union between
+Himself and the faithful shall be such as to image out
+the mutual indwelling of the Father and the Son. Which
+again is further expressed, "I<a name="FNanchor_18_340" id="FNanchor_18_340"></a><a href="#Footnote_18_340" class="fnanchor">[18]</a> am the true vine, and
+My Father is the husbandman. Every branch in Me
+that beareth not fruit He will take away: and every one
+that beareth fruit, He will purge it, that it may bring
+forth more fruit.... I am the vine; you the branches:
+he that abideth in Me, and I in him, the same beareth
+much fruit: for without Me you can do nothing. If
+any one abide not in Me, he shall be cast forth as a
+branch, and shall wither, and they shall gather him up
+and cast him into the fire, and he burneth. If you
+abide in Me, and My words abide in you, you shall
+ask whatever you will, and it shall be done unto you."
+In these words He sets forth that union of mystical
+<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span>influx, by cooperation with which His disciples keep
+His words and abide in His love, and of which He is
+Himself the immediate principle.</p>
+
+<p>2. But He does not stop at this interior and invisible
+union between His disciples and Himself: He speaks
+likewise of a new and special command, and of a special
+gift, by which their union with each other should be
+known. "A<a name="FNanchor_19_341" id="FNanchor_19_341"></a><a href="#Footnote_19_341" class="fnanchor">[19]</a> new command I give unto you, that you
+love one another: as I have loved you, that you also
+love one another. By this shall all men know that you
+are My disciples, if you have love one to another." And
+again, "This<a name="FNanchor_20_342" id="FNanchor_20_342"></a><a href="#Footnote_20_342" class="fnanchor">[20]</a> is My command, that you love one another,
+as I have loved you. Greater love than this hath no
+man, that any one lay down his life for his friends.&mdash;These
+things I command you, that you love one another."
+But the Holy Spirit, whom our Lord was about to send
+forth, is the efficient principle of the love here enjoined,
+by His substantial indwelling, as we are told, "The<a name="FNanchor_21_343" id="FNanchor_21_343"></a><a href="#Footnote_21_343" class="fnanchor">[21]</a>
+charity of God is poured forth in our hearts by the
+Holy Ghost who is given to us." From Him, therefore,
+bestowed by the Head of the Church, springs that unity
+of charity, which, being itself internal, is shown in outward
+signs, and constitutes that distinctive spirit of the
+Christian people, the spirit characterising it, and analogous
+to the national spirit in civil organization.</p>
+
+<p>3. But our Lord likewise speaks of a third unity,
+springing from the direction of one and the same divine
+Spirit. "And<a name="FNanchor_22_344" id="FNanchor_22_344"></a><a href="#Footnote_22_344" class="fnanchor">[22]</a> I will ask the Father, and He shall
+give you another Paraclete, that He may abide with
+you for ever: the Spirit of truth, whom the world cannot
+receive, because it seeth Him not, nor knoweth Him:
+<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span>but you shall know Him, because He shall abide with
+you, and shall be in you." "The Paraclete, the Holy
+Ghost, whom the Father will send in My name, He
+will teach you all things, and bring all things to your
+mind whatsoever I shall have said to you." "It<a name="FNanchor_23_345" id="FNanchor_23_345"></a><a href="#Footnote_23_345" class="fnanchor">[23]</a> is expedient
+to you that I go: for if I go not, the Paraclete
+will not come to you; but if I go, I will send Him to
+you." "But when He, the Spirit of truth, is come, He
+will teach you all truth. For He shall not speak of
+Himself, but what things soever He shall hear, He shall
+speak; and the things that are to come, He shall show
+you. He shall glorify Me, because He shall receive of
+Mine, and shall show it to you." Of the nature of this
+unity we may judge by the gifts and offices assigned
+to that Spirit and Paraclete from whom it springs. Now
+He is repeatedly termed "the Spirit of truth," and His
+office, to <i>suggest</i>, to <i>announce</i>, to <i>teach</i>, and <i>to lead
+into all truth</i>. This unity, therefore, is opposed to the
+division produced by ignorance and error, and so is the
+unity of faith, or Christian profession. Thus our Lord
+promises, besides the unity of charity, that of faith, the
+efficient principle of which, as well as of the former, is
+contained in the communication of the Holy Spirit. But
+it is no less true in the supernatural order of divine
+gifts, than in the order of nature, that the first cause
+produces its effects by means of second causes. And
+here, as often as the Lord promises the Spirit of truth,
+He promises Him <i>to the Apostles</i>, and assures His perpetual
+abidance with them and the successors in their
+charge, thus, "That He may abide with you for ever:"
+"He shall abide with you, and shall be in you:" "He
+shall teach you all things, and bring all things to your
+<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span>mind which I have said unto you:" "Whom I will send
+unto you from the Father:" "I will send Him unto you:"
+"He shall lead you into all truth:" "He shall show you
+the things that are to come." And so the unity of faith
+may be expected from its <i>supreme</i> cause, the Holy Spirit
+the Paraclete, <i>through the medium</i> of the Apostles and
+their legitimate successors: the Holy Spirit in its <i>ultimate</i>,
+but they its <i>subordinate</i> principle: He is the <i>source</i>, but
+they the <i>channel</i>. Thus to trust to the invisible action
+of the Spirit, but to despise the office and direction of the
+teachers ordained by Christ, in the very virtue of that
+Spirit, is to reject His divine institution, and to risk a
+shipwreck of the promised gift of faith and truth.</p>
+
+<p>For in exact accordance with our Lord's words here,
+S. Paul has set forth not only the institution, but the source,
+as well as the end and purpose, of the whole visible hierarchy.
+It is instituted by our Lord, as an act of His divine
+headship; its source is in "one and the same Spirit dividing
+to every one according as He will;" its end and purpose
+is, "the edifying the body of Christ, until we all meet into
+the unity of faith."<a name="FNanchor_24_346" id="FNanchor_24_346"></a><a href="#Footnote_24_346" class="fnanchor">[24]</a></p>
+
+<p>Each of these points is important. Our Lord's divine
+headship over the Church, all encompassing, as it is, and
+the spring of all blessing and unity, does not dispense with
+the establishment of a visible hierarchy, but rather is
+specially shown therein. And again, the Holy Spirit is the
+source and superior principle of all spiritual gifts to all, but
+yet He acts <i>through</i> this hierarchy. He is the spirit who
+maintains faith and truth, but it is by the instruments of
+His own appointing.</p>
+
+<p>Now these three points, the bestowal of all spiritual gifts
+and offices by Christ in virtue of His mystical headship, the
+<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span>Holy Spirit being the one superior principle of such gifts
+and offices, and His manifold operation therein through the
+visible hierarchy, are set forth most distinctly in two passages
+of S. Paul, the twelfth chapter of the First to the
+Corinthians, and the fourth chapter to the Ephesians.
+"To every one of us is given grace, according to the measure
+of the giving of Christ. Wherefore he saith, Ascending
+on high He led captivity captive; He gave gifts to men.
+Now that He ascended, what is it but because He also descended
+first into the lower parts of the earth? He that
+descended is the same also that ascended above all the heavens,
+that He might fill all things. And He gave some
+Apostles, and some prophets, and other some evangelists,
+and other some pastors and doctors, for the perfecting of
+the saints, unto the work of the ministry, unto the edifying
+of the body of Christ, until we all meet into the
+unity of faith and of the knowledge of the Son of God,
+unto a perfect man, unto the measure of the age of the
+fulness of Christ; that henceforth we be no more children
+tossed to and fro, and carried about with every wind of
+doctrine by the wickedness of men, by cunning craftiness
+by which they lie in wait to deceive. But doing the
+truth in charity, we may in all things grow up in Him
+who is the Head, even Christ; from whom the whole
+body, being compacted and fitly joined together, by what
+every joint supplieth, according to the operation in the
+measure of every part, maketh increase of the body, unto
+the edifying of itself in charity." "And the manifestation
+of the Spirit is given to every man unto profit. To one
+indeed by the Spirit is given the word of wisdom; and to
+another the word of knowledge, according to the same
+Spirit; to another, faith, in the same Spirit; to another,
+the grace of healing, in one Spirit; to another, the working<span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span>
+of miracles; to another, prophecy; to another, the
+discerning of spirits; to another, divers kinds of tongues;
+to another interpretation of speeches. But all these things
+one and the same Spirit worketh, dividing to every one according
+as He will. For as the body is one, and hath many
+members; and all the members of the body, whereas they
+are many, yet are one body, so also is Christ. For in one
+Spirit were we all baptized into one body, whether Jews or
+Gentiles, whether bond or free, and in one Spirit we have
+all been made to drink."<a name="FNanchor_25_347" id="FNanchor_25_347"></a><a href="#Footnote_25_347" class="fnanchor">[25]</a></p>
+
+<p>Thus, then, we have been brought by the words both of
+our Lord and of S. Paul, through an inward invisible unity,
+that of mystical influx from the vine to its branches, and
+again, that of charity, and that of faith and truth, to an
+outward and visible unity, one of social organization, called
+forth by the great Head for the purpose of exhibiting, defending,
+maintaining, and conveying the former, since it is
+expressly said that He gave it "for the perfecting of the
+saints, unto the work of the ministry, unto the edifying of
+the body of Christ," and in order that "we may be no
+more children tossed to and fro, and carried about by every
+wind of doctrine." And the inward source and cause of
+this unity are indeed invisible, being the Holy Spirit of
+God, sent down by Christ, when He ascended up on high,
+to dwell permanently among men, but its effects are external
+and most visible, even the growth of a body "unto a
+perfect man, unto the measure of the age of the fulness of
+Christ," a body which has an orderly arrangement of all
+its parts, and a hierarchy of officers to continue till the end
+of all. And the function of this hierarchy is one never to
+be superseded, and which none but itself, the organ of the
+Holy Spirit, can perform, namely, to bring its members "to
+<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span>meet in the unity of the faith, and of the knowledge of the
+Son of God." As our Lord says, in the promise, before
+His passion, "I will ask the Father, and He shall give you
+(the Apostles) another Paraclete, that He may abide with
+you for ever, the Spirit of truth," so S. Paul of the accomplishment
+after His ascension, "He gave some Apostles and
+some prophets, and other some evangelists, and other some
+pastors and doctors," yet "all these things worketh one and
+the same Spirit." For as the divine Head took to Himself
+a body, bridging thereby the worlds of matter and of spirit,
+and as "in Him dwelt all the fulness of the Godhead <i>corporally</i>,"
+so in His Church, in perfect analogy with the
+Archetype, the visible is the channel of the invisible, and
+the outward organization is instinct with inward life, and
+the hierarchy is the gift of the mystical Head, and the instrument
+of the one sanctifying Spirit. To think otherwise,
+to disregard the external framework, under a pretence
+of exalting the inward spirit, is to undo so far the
+work of the Incarnation, and to renew the insanity of
+those early heretics who in one way or another would
+"dissolve" Christ; for there is no less "one Body," than
+there is "one Spirit."</p>
+
+<p>But if His headship of mystical influx is <i>alone</i> and
+<i>immediately</i> sufficient, as is so often objected, for the
+maintenance of external unity, to what end is the creation
+of this visible hierarchy? For the objection that
+the invisible headship of Christ renders a visible headship
+unnecessary, and indeed an infringement on His sole
+divine prerogative, whatever force it may have, tells not
+more against an &oelig;cumenical head of the Church, than
+against every order and officer of the hierarchy. These
+all, and with them the whole system of sacraments as
+well as symbols, become alike unnecessary and even injurious,<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span>
+if each member of the mystical body be knit to
+Christ <i>immediately</i> without any outward framework. And
+with what face especially can those maintain that the
+bishop is the visible head of each diocese, and in being
+such does not contradict, but illustrate, the headship of
+Christ, who yet deny that there is one in the whole
+Church put in the like place over bishops, and see in
+such an appointment an infringement on the office of
+Christ? Such an argument is so profoundly illogical and
+inconsistent, that one has difficulty in believing it to be
+seriously held, or is hopeless of bringing conviction to
+those who cannot see an absurdity.</p>
+
+<p>Let those, then, who confound together the supreme
+Headship of Christ over His Church, whereby He communicates
+to it life and grace, with the inferior and
+subordinate headship of external unity, see to what their
+objection tends. It stops at nothing short of destroying
+the whole visible hierarchy, and the sacramental grace
+of which it is the channel. Holy Scripture, on the contrary,
+tells us in these passages that the providence by
+which the Church is governed resembles that by which
+this outward universe is ruled, in the subordination of
+second causes to the supreme cause. Christ repeats as
+Redeemer His work as Creator, to give life and force
+to these second causes, and while He works in the members
+of His body both "to will and to do," bestows on
+them the privilege of cooperating with Him. Thus the
+dignity of supreme Head which belongs to Christ, and is
+incommunicable, no more takes away the ministry of the
+external head who is charged with the office of effecting
+and maintaining unity, than it impedes the ministry of
+"apostles, prophets, evangelists, pastors, and doctors," to<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span>
+whom Christ entrusted the Church, that by their means
+it might be brought to sanctity and perfection.</p>
+
+<p>4. And these words bring us to the fourth unity mentioned
+by our Lord. For not until "He ascended up on
+high" did "He give gifts to men." And this visible hierarchy,
+the sign and token of His mystical Headship, and
+fostering care, is by Him quickened and informed with
+the Holy Spirit, when He is Himself invisible at the right
+hand of the majesty of God. This absence, too, is what
+He foretold, saying, "And now I am not in the world,
+and these are in the world, and I come to thee; Holy
+Father, keep them in Thy name whom Thou hast given
+Me; that they may be one, as we also are. While I
+was with them, I kept them in Thy name.&mdash;And now I
+come to Thee."&mdash;These words of our Lord show that it
+was His will that His believers should be no less one
+among each other, by an outward and visible union,
+than they were one by the internal bond of charity, the
+guidance of one Spirit of truth, and the influx of the one
+Vine. And so far we have seen that, to guard and maintain
+that unity under the guidance of the Spirit of truth,
+He called forth the visible hierarchy, in all its degrees.
+But what, then, was the external root and efficient principle
+of this visible hierarchy, when He was gone to
+the Father? Did He not likewise provide for the loss
+occasioned by His own absence, which He had foretold?
+The argument of S. Paul proves that He did so provide,
+as well as His own words. For S. Paul declares the
+Church to be "one Body." Was it then a body without
+a head, or a body with a head invisible? Or did the Lord
+of all, having with complete wisdom framed His mystical
+body in all its parts and proportions, and having set <i>first</i>
+Apostles, and then in their various degree, doctors and<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span>
+pastors, in one single, and that the main point, reverse
+the analogy of all His doings? Did He appoint every
+officer in His household, except the one who should rule
+all? Did He construct the entire arch, save only the
+keystone? Did He make a bishop to represent His person,
+and be the centre of visible unity in every diocese,
+but none to represent that person in the highest degree
+and to be the centre of unity to the whole Church? Was
+it the end of His whole design "to gather together in one
+the children of God, that were dispersed," in order that
+there might be "One Fold," and did He fail to add, "One
+Shepherd?" Yet S. Paul declares that "there are many
+members, but one body." How can the distinct and
+diverse members be reduced to the unity of a body,
+but by the unity of the head, as the efficient principle?
+In accordance with which we may observe that never
+is the image of a body used in Scripture to represent
+the Church, but it is thereby shown to be visible; and
+never is it compared with a body as a type, but that
+body is shown complete with its head. Such are the
+well-known images of one House, Kingdom, City, Fold,
+and Temple, to which we have had so often to appeal.
+Even the unity of things in themselves dissimilar is
+derived in Scripture from the unity of the Head. Thus
+the man and the woman are said in marriage to be one,
+and that in a great mystery, representing Christ and the
+Church, but this, because "the husband is the head of
+the wife." And Christ is said to be one with the faithful,
+because "the head of every man is Christ:" and
+God one with Christ, because "the head of Christ is
+God." If, then,<a name="FNanchor_26_348" id="FNanchor_26_348"></a><a href="#Footnote_26_348" class="fnanchor">[26]</a> the Church is one body, it receives,
+<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span>according to the reasoning of Holy Scripture, that property
+from the unity of its head.</p>
+
+<p>But such a one body, while yet militant upon earth,
+S. Paul declares it to be, setting forth at the same time the
+various orders of its hierarchy. Is it then a body complete,
+or incomplete? With a head or without one? For
+it is no reply to say that it has indeed a head, but one invisible.
+That invisible headship did not obviate, as we
+have seen, the necessity of a visible hierarchy: why then
+does it obviate the like and even more striking necessity,
+that the hierarchy too must have its visible head? If it
+was, so to say, the very first act of our Lord's supreme
+headship over all to the Church&mdash;the very token that He
+had led captivity captive&mdash;to quicken the visible ministry
+which He had established by sending down the Holy Spirit
+to abide with it for ever, is the one place most necessary in
+that ministry to be the only one left vacant by Him? Is
+the one officer most fully representing Himself to be alone
+omitted? "The <i>perfecting</i> of the saints" (a metaphor
+taken as we have seen, from the exact fitting together of
+the stones in a building,) and "the edifying of the body of
+Christ," are described as the end to be reached by those to
+whom "the work of the ministry" is committed, but as this
+applies in a higher degree to the Bishop than to the priest,
+so it applies in the highest of all to the Bishop of bishops.</p>
+
+<p>Again, God's method of teaching by symbols, which runs
+through the whole Scripture, and the institution of Sacraments,
+proves to us His will to lead us on from the visible to
+the invisible, and to make the former a channel to the latter.
+For "we are all baptized into one body," and the
+outward act both images and conveys the inward privilege.
+And again in the highest conceivable instance, "because the
+head is one, we being many are one body, who all partake<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span>
+of that one bread."<a name="FNanchor_27_349" id="FNanchor_27_349"></a><a href="#Footnote_27_349" class="fnanchor">[27]</a> In like manner the outward
+unity of the Church must accurately represent, and answer
+to the inward, which, we know, is derived from the Person
+of Christ, who is its head. And so that Person must be
+specially represented in the outward unity.</p>
+
+<p>And this is one reason why no unity of a college, whether
+of Apostles, or of Bishops, will adequately express that
+visible headship of which our Lord's Person is the exemplar.
+For the root of all lies in a personal unity, that of
+the Godhead and Manhood, and therefore a merely collective
+or representative unity cannot express it. And if the
+Apostle wrote, "God hath set in the Church <i>first</i> Apostles,"
+yet he also wrote that the grand result, "the perfecting of
+the saints, and the edifying of the body of Christ," was
+due to the ministry, not only of Apostles, but of prophets,
+evangelists, pastors, and doctors, each in their degree; they
+all conspire to a joint action, which does not impede the
+existence of distinct orders in the hierarchy. And his
+expression that the Apostles are <i>first</i> in this hierarchy,
+without defining their mutual relations to each other, does
+not exclude those other passages of Scripture which <i>do</i>
+define those relations, and which make Peter among the
+Apostles "the first," "the ruler," "the greater," the Judah
+among his brethren, the foundation of the whole building,
+and the one shepherd in the universal fold. And the more
+so because S. Paul uses three expressions of the Church,
+two of which are <i>relative</i>, but one <i>absolute</i>. He calls it
+"the body of Christ," and "Christ," which are relative;
+but he also calls it "one body," which is absolute. Now,
+these expressions are not to be severed from each other,
+as if each by itself would convey the whole idea of the
+Church, which rather is to be drawn from them all together.
+<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span>In answer to what the Church is, we must not say
+that it is <i>either</i> "the body of Christ," <i>or</i> mystically called
+"Christ," <i>or</i> set before us as "one body," for it is <i>all</i> of
+these at once, relatively "Christ," and "the body of
+Christ," and absolutely "one body."</p>
+
+<p>As, then, the former expressions show that the Church
+is one <i>in reference to Christ</i>, so the latter shows that it is
+so <i>in itself</i>, and <i>simply</i>. For as the Church is called
+"Christ," and "the Body of Christ," because it is one
+with Christ by mystical union, drawing its supernatural
+life from Christ its head, so it is called "one body," because
+in the variety of members and parts, of which it consists,
+no one is wanting to its being one body in itself, and to its
+being seen to be such. But it would neither be so, nor
+seem to be so, if it were without a visible head, the origin
+and principle of its inherent visible unity. And so where
+the Church is called by S. Paul "one Body," he declares
+that it has a visible head.</p>
+
+<p>Thus it is that the inherent notion of the Church, as one
+visible body, and the whole dispensation by which visible
+things answer to invisible, as their archetypes, demand one
+visible head. Now to this <i>inherent</i> necessity let us add the
+force of <i>positive</i> teaching. When our Lord in almost His
+last words to His Church prays to His Father, "while I
+was with them in the world, I kept them in Thy name&mdash;but
+now I come to Thee," what does He but suggest the appointment
+of another visible head to take that place which He
+was leaving? and further, what does He but name one to
+that high dignity, when He calls him "the greater" and
+"the ruler" among his brethren, commits them to him to
+be confirmed by him, and makes him the shepherd of the
+whole flock? What else had He done but prepare them for
+such a nomination, when He promised <i>one</i> that he should<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span>
+be the foundation of His Church, and the bearer of the
+keys? What else did Christians from the beginning see
+in such an one, when they called him the <i>head</i>, the <i>centre</i>,
+the <i>fountain</i>, the <i>root</i>, the <i>principle</i> of ecclesiastical
+unity?</p>
+
+<p>Let us remark, once more, as a confirmation of the
+above, that the archetype of visible unity in the Church,
+which our Lord sets before us in His prayer to the Father,
+is no other than that most high and solemn of all things
+conceivable, the mutual indwelling of the Father and the
+Son. "Holy Father, keep them in Thy name whom Thou
+hast given Me, that they may be one, as We also are;" and
+again, for all successive generations of the faithful, "that
+they all may be one, as Thou, Father, art in Me, and
+I in Thee, that they also may be one in Us, that the world
+may believe that Thou hast sent Me." Now the relation
+established by our Lord between Peter and the rest of the
+Apostles, by appointing him the visible head of the Church,
+and between Peter's successor and all bishops, does represent,
+so far as earthly things may, and in a degree which
+nothing else on earth reaches to, the mutual relation of the
+three divine Persons to each other. For as these are distinct,
+but inseparable, so, too, are the Apostles. As the
+fulness of the Godhead is <i>first</i> in the Father and <i>then</i> in
+the Son and in the Holy Spirit, so the fulness of power
+<i>first</i> promised and given to Peter, is <i>then</i> propagated to the
+other Apostles united with him. As in the Father the
+economy of the divine Persons is summed up under one
+head, and gathered into a monarchy, so in Peter is
+gathered up the fulness of ecclesiastical power, which,
+through union with him, is one in all, as the Church is one,
+and the Episcopate one. Moreover, as it is the dignity of
+the Father to be the exemplar, principle, root, and fountain<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span>
+of unity in the Trinity, so is it the dignity of Peter to be the
+exemplar, principle, root, and fountain of visible unity in the
+kingdom of God, which is the Church. This is alluded to
+by Pope Symmachus, thirteen hundred and fifty years ago:
+"There is one single priesthood in the different prelates, (of
+the Apostolic See) after the example of the Trinity, whose
+power is one and indivisible."<a name="FNanchor_28_350" id="FNanchor_28_350"></a><a href="#Footnote_28_350" class="fnanchor">[28]</a> And long before him
+S. Cyprian: "The Lord says, 'I and the Father are one.'
+And again it is written of the Father and the Son and the
+Holy Spirit, 'And these three are one.' Is there a man
+who believes that this unity, coming from the divine
+solidity, cohering by heavenly sacraments, can possibly be
+broken in the Church, and torn asunder by the collision of
+adverse wills? This unity he who holds not, holds not the
+law of God, holds not the faith of the Father and the Son,
+holds not the truth unto salvation."<a name="FNanchor_29_351" id="FNanchor_29_351"></a><a href="#Footnote_29_351" class="fnanchor">[29]</a></p>
+
+<p>Whereas, then, all unity in the Body of Christ, the
+Church, is derived ultimately from the person of its Head,
+the Word Incarnate, that unity is yet four-fold in its
+operation, and the efficient principle of one sort is not
+to be confounded with that of another. There is the
+<i>mystical</i> unity, which consists in the perpetual divine
+influx from the great invisible Head to His members;
+there is the <i>moral</i> or <i>spiritual</i> unity of charity, consisting
+in the presence of the Holy Spirit in the hearts of
+believers, and these two are internal, and in closest correspondence.
+There are two likewise external, which may
+be called the <i>civil</i> or <i>political</i> unity, consisting in the
+public profession of the same faith, the same truth, for
+what the <i>law</i> is to temporal states, the <i>faith</i> is to the
+great spiritual kingdom of Christ; and this unity is
+indeed inspired by the Holy Spirit, but is maintained
+<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span>by Him through the visible hierarchy; and lastly, correspondent
+to the unity of faith, there is the <i>visible</i>
+unity of external organization, the immediate or efficient
+principle of which lies in the visible headship over the
+Church attached by the Lord to S. Peter's chair. The
+latter two, while they correspond to each other, are indeed
+subordinate to the former, the unity of faith to that of
+charity, as the unity of the visible headship to that of
+the invisible; yet the very truth of the Body which
+the Lord has assumed, and in which He reigns, and
+the whole analogy of His dealings with men, and the
+sacraments whereby He makes us "partakers of the
+divine nature," warn us that it is of the highest importance
+for us to see how external unity is the channel
+of internal, and the visible the road to the invisible.
+No words can be more emphatic to this effect than those
+with which the Apostle introduces the description of the
+visible hierarchy, and the divine headship which called
+it forth. "There is <i>one Body</i> and one Spirit, as you
+are called in one hope of your calling. One Lord, one
+faith, one baptism. One God and Father of all, who
+is above all, and through all, and in us all." From
+which he goes on to say, "Ascending up on high, He
+gave gifts to men&mdash;some Apostles, and some prophets,
+and some evangelists, and some pastors, and teachers."
+And lastly, "the Head over all things to the Church,"
+is "the Saviour <i>of the Body</i>."<a name="FNanchor_30_352" id="FNanchor_30_352"></a><a href="#Footnote_30_352" class="fnanchor">[30]</a></p>
+
+<p>But if this be so, we can say nothing more highly to
+exalt S. Peter's office in the Church, for he is the great
+bond and stay of this outward unity, as even<a name="FNanchor_31_353" id="FNanchor_31_353"></a><a href="#Footnote_31_353" class="fnanchor">[31]</a> enemies
+<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span>confess. As surely as in a real monarchy the person
+of the sovereign ties together every part of the political
+edifice, and is endued with majesty because he is at once
+the type of God, and concentrates in one the power
+and dignity of the whole community, so it is in that
+divine structure in which "the manifold wisdom of God"
+is disclosed to all creation. The point of strength is
+felt alike by friend and foe. On the Rock of Peter has
+fallen every storm which the enmity of the evil one
+has raised for eighteen hundred years; but yet the gates
+of hell have not prevailed against it. In the Rock of
+Peter, and the divine promise attached to it, every heart
+faithful to God and the Church trusts now, as it trusted
+from the beginning. Many temporal monarchs in their
+hour of pride have risen against S. Peter's See, but
+the greatest of them all<a name="FNanchor_32_354" id="FNanchor_32_354"></a><a href="#Footnote_32_354" class="fnanchor">[32]</a> declared that no one had ever
+gained honour or victory in that conflict, and he lived
+to be the most signal instance of his own observation.
+"God is patient, because He is eternal," and the Holy See
+prevails in its weakness over power, and in its justice over
+cupidity, because while temporal dominion passes from
+<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span>hand to hand, and stays not with any nation, following
+the gift of God which the poet calls fortune,</p>
+
+
+<div class="poem"><div class="stanza">
+<span class="i4">Perchè una gente impera, e l'altra langue,<br /></span>
+<span class="i4">Seguendo lo giudizio di costei<br /></span>
+<span class="i4">Che è occulta, come in l'erba l'angue,&mdash;(<span class="smcap">Dante</span>, <i>Inferno</i>.)<br /></span>
+</div></div>
+
+<p>the visible kingdom of Christ, which is His Church, lasts
+for ever, and is built upon the rock of Peter. The long
+line of descendants, from Constantine and from Charlemagne,
+have in their turn impugned and illustrated this
+glorious privilege of the Papal See. What is there so
+stable in an empire of commerce, or so solid in the
+nicely-balanced and delicate machinery of a constitutional
+monarchy, as to exempt them from the action of an universal
+law, or to ensure their victory in the doomed contest
+with the Vicar of Christ? Mightier things than they have
+done their worst, have oppressed, triumphed, and become
+extinct, and if it be allowed them in the crisis of their trial
+to crucify Christ afresh, He will yet reign from the cross,
+and "draw all men unto Him."<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span></p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_323" id="Footnote_1_323"></a><a href="#FNanchor_1_323"><span class="label">[1]</span></a> In this chapter I have availed myself of Passaglia, b. 1, c. 25,
+and b. 2, c. 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_324" id="Footnote_2_324"></a><a href="#FNanchor_2_324"><span class="label">[2]</span></a> Eph. i. 9, 22; 1 Cor. xi. 2; Rom. xii. 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_325" id="Footnote_3_325"></a><a href="#FNanchor_3_325"><span class="label">[3]</span></a> See Petavius, De Incarn. Lib. 2, c. 7 and 8, for the following quotations.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_326" id="Footnote_4_326"></a><a href="#FNanchor_4_326"><span class="label">[4]</span></a> Hippolytus, quoted by Anastasius, p. 216.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_327" id="Footnote_5_327"></a><a href="#FNanchor_5_327"><span class="label">[5]</span></a> Irenæus, Lib. iii. 18, and iv. 37.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_328" id="Footnote_6_328"></a><a href="#FNanchor_6_328"><span class="label">[6]</span></a> De Monogamia, c. 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_329" id="Footnote_7_329"></a><a href="#FNanchor_7_329"><span class="label">[7]</span></a> Augustine, 21 Tract. in Joannem.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_330" id="Footnote_8_330"></a><a href="#FNanchor_8_330"><span class="label">[8]</span></a> Hilary on Psalm 68.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_331" id="Footnote_9_331"></a><a href="#FNanchor_9_331"><span class="label">[9]</span></a> S. Chrys. Tom. 5, (Savile) Hom. 106.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_332" id="Footnote_10_332"></a><a href="#FNanchor_10_332"><span class="label">[10]</span></a> Greg. Naz. Orat. 36.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_333" id="Footnote_11_333"></a><a href="#FNanchor_11_333"><span class="label">[11]</span></a> S. Cyril, Dialog. 1, De Trin. p. 399.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_334" id="Footnote_12_334"></a><a href="#FNanchor_12_334"><span class="label">[12]</span></a> S. Leo. 5 Serm. on Nativity, c. 4 and 5, 12th Serm. on Passion, c. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_335" id="Footnote_13_335"></a><a href="#FNanchor_13_335"><span class="label">[13]</span></a> S. Athanasius, Orat. 3, Contr. Arian. Tom. 1, p. 572. Oxf. Trans. p. 403.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_336" id="Footnote_14_336"></a><a href="#FNanchor_14_336"><span class="label">[14]</span></a> Greg. Nyss. Tom. 2, p. 524. Catechet Oratio, c. 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_337" id="Footnote_15_337"></a><a href="#FNanchor_15_337"><span class="label">[15]</span></a> Ephrem, Patriarch of Antioch, quoted by Photius, cod. 229.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_338" id="Footnote_16_338"></a><a href="#FNanchor_16_338"><span class="label">[16]</span></a> S. Hilary, de Trin. Lib. 8. n. 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_339" id="Footnote_17_339"></a><a href="#FNanchor_17_339"><span class="label">[17]</span></a> John xiv. 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_340" id="Footnote_18_340"></a><a href="#FNanchor_18_340"><span class="label">[18]</span></a> John xv. 1-2, 5-7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_341" id="Footnote_19_341"></a><a href="#FNanchor_19_341"><span class="label">[19]</span></a> John xiii. 34-6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_342" id="Footnote_20_342"></a><a href="#FNanchor_20_342"><span class="label">[20]</span></a> John xv. 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_343" id="Footnote_21_343"></a><a href="#FNanchor_21_343"><span class="label">[21]</span></a> Rom. v. 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_344" id="Footnote_22_344"></a><a href="#FNanchor_22_344"><span class="label">[22]</span></a> John xiv. 16-18. 26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_345" id="Footnote_23_345"></a><a href="#FNanchor_23_345"><span class="label">[23]</span></a> John xvi. 7. 13-15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_346" id="Footnote_24_346"></a><a href="#FNanchor_24_346"><span class="label">[24]</span></a> 1 Cor. xii. 11; Eph. iv. 13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_347" id="Footnote_25_347"></a><a href="#FNanchor_25_347"><span class="label">[25]</span></a> Eph. iv. 7-16; 1 Cor. xii. 7-13.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_348" id="Footnote_26_348"></a><a href="#FNanchor_26_348"><span class="label">[26]</span></a> Passaglia, p. 254.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_349" id="Footnote_27_349"></a><a href="#FNanchor_27_349"><span class="label">[27]</span></a> 1 Cor. x. 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_350" id="Footnote_28_350"></a><a href="#FNanchor_28_350"><span class="label">[28]</span></a> Mansi, Concil. Tom. 8, 208.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_351" id="Footnote_29_351"></a><a href="#FNanchor_29_351"><span class="label">[29]</span></a> S. Cyprian, de Unitate.</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_352" id="Footnote_30_352"></a><a href="#FNanchor_30_352"><span class="label">[30]</span></a> Eph. iv. 4. 8. 11; i. 22; v. 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_353" id="Footnote_31_353"></a><a href="#FNanchor_31_353"><span class="label">[31]</span></a> That such was the belief of the most ancient fathers, Ignatius, Irenæus, Tertullian,
+Cyprian, and others, see a most curious admission of the Lutheran Mosheim, in his dissertation,
+De Gallorum appellationibus, &amp;c. s. 13. And his way of extricating himself is at
+least as curious as the admission. His words are, "Cyprian and the rest cannot have
+known the corollaries which follow from their precepts about the Church. For no one is
+so dull as not to see that between a certain unity of the universal Church, terminating in
+the Roman pontiff, and such a community as we have described out of Irenæus and
+Cyprian, there is scarcely so much room as between hall and chamber, or between hand
+and fingers. If the <i>innocence</i> of the first ages stood in the way of their anticipating the
+snares which ignorantly and unintentionally they were laying against sacred liberty, those
+succeeding at least were more sharp-sighted, and it was not long in becoming clear to the
+pontiffs what force in establishing their own power and authority such tenets possessed."
+So the ancient fathers were not intelligent enough to see that <i>the hand was joined to the
+fingers</i>. But the other alternative was still harder to Mosheim, that Lutheranism was
+fundamentally heretical and schismatical.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_354" id="Footnote_32_354"></a><a href="#FNanchor_32_354"><span class="label">[32]</span></a> Napoleon.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_VIII" id="CHAPTER_VIII"></a>CHAPTER VIII.</h2>
+
+<h3>SUMMARY OF PROOF GIVEN FOR S. PETER'S PRIMACY.</h3>
+
+
+<p>It would now seem to be made clear to all that the
+controversy on S. Peter's Primacy relates <i>generally</i> to
+the question of inequality in the Apostolic college, and
+<i>specially</i> to the question, whether Christ, the Founder
+of the Church, set any one of the Apostles, and whom
+of them in particular, over the rest. For as, on the one
+hand, there would have been no room for the superior
+dignity of the Primacy, had all the Apostles been completely
+equal, and undistinguished in honour and authority
+from each other; so, on the other hand, it is the
+nature of the Primacy to be incapable of even being
+contemplated, save as fixed on some certain definite subject.</p>
+
+<p>But to determine the two questions, whether the Apostles
+stood, or did not stand, on a complete equality, and
+whether one of them was superior to the rest in honour
+and dignity, it seemed requisite to examine chiefly four
+points.</p>
+
+<p>First, the words and the acts of Christ respecting the
+Apostles.</p>
+
+<p>Secondly, His expressions which seemed to mark the
+institution of a <i>singular</i> authority.</p>
+
+<p>Thirdly, the mode of writing and speaking usually<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span>
+and constantly employed by the Evangelists and other
+inspired writers.</p>
+
+<p>Lastly, the history of the Church, from its beginning,
+from which might be drawn conjectures, or even certain
+proofs, of the power which either all the Apostles had
+exercised equally, or one had held above the rest.</p>
+
+<p>For should it become plain, from the agreement of
+these four sources, that a certain one of the Apostles,
+and that one Simon Peter, had been distinguished from
+the rest by the acts and words of Christ, and set over
+the Apostles; had been invariably described by the inspired
+writers, as the Head and supreme authority; and
+in the history of the rising Church, been portrayed in
+a way which could only befit the universal ruler, no
+difficulty would remain, and there would be arguments
+abundant to prove that Christ was the author both of
+the inequality among the Apostles, and of Peter's Primacy.</p>
+
+<p>Now we seem to have proved <i>absolutely</i>, what we proposed
+<i>hypothetically</i>. For we have shewn that Christ
+declared by His whole method of acting, and by solemn
+words and deeds, that He did not account Peter as one
+of the rest, but as their Leader, Chief, and Head.</p>
+
+<p>We have shown it to have been the will of Christ to concentrate
+in Peter the distinctions which belong to Himself,
+as Supreme Ruler of the Church. For such must
+be deemed the properties of being the Foundation, the
+Bearer of the keys, the Holder of universal authority,
+the Supporter, and lastly, the Chief Shepherd. Of these
+there is no one which He did not promise to Peter singly,
+and confer on Peter singly: no one, with which He did not
+associate Peter, and Peter only, in making him the foundation
+of His Church, bestowing on him the keys, and universal<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span>
+power of binding and loosing, in setting him over
+his brethren to confirm them, and over His fold as universal
+Pastor.</p>
+
+<p>We have shown that the Evangelists place almost the
+same distinction between the Apostles and Peter, as
+between Peter and Christ, while still among us. For
+as they set forth Peter as second after Christ, so do
+they subject the Apostles to Peter; as the acts and
+words of Christ occupy the foreground in respect to
+those of Peter, so do his in respect to those of the Apostles;
+as Christ, in their histories, is pre-eminent above
+Peter, so is Peter more conspicuous than the Apostles; and
+as the Gospels cannot be read without seeing in them
+Christ as the prototype, so neither can they without seeing
+that Peter approaches the nearest to Christ.</p>
+
+<p>We have shown that S. Paul spoke of S. Peter in no
+other way than the Evangelists, and that his pre-eminence
+is evident in S. Paul's Epistles, as well as in the Gospels.</p>
+
+<p>Lastly, we have shown that Peter shines as the superior
+luminary in the history of the rising Church. The
+lustre of his deeds in the Acts recalls that of Christ in
+the Gospels. In the Gospels Christ is named by far
+most frequently; in the Acts no one occurs so often as
+Peter. The discourses, the acts, the miracles of Christ
+occupy every page of the Gospels; and in that portion
+of the Acts which embraces the history of the whole
+Church, a very large part has reference to the discourses,
+the acts, and the miracles of Peter. In the Gospels,
+Christ leads, the Apostles follow; in the Acts, Peter
+takes the precedence, the Apostles attend him. In the
+Gospels, Christ teaches, and the Apostles, in silence, consent;
+in the Acts Peter alone makes speeches, and explains<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span>
+the doctrine of salvation; the Apostles by their silence
+consent. In the Gospels, Christ provides for the Apostolic
+college, guards it from injury, defends it when
+attacked; in the Acts, Peter provides for filling up the
+place of Judas, determines the conditions of eligibility,
+enjoins the election, and defends the Apostles before
+people, rulers, and chief priests, in quality of their
+head.</p>
+
+<p>Moreover, he alone is pre-eminent in exercising the
+triple power of <i>authoritative Teacher, Judge, and Legislator</i>.
+<i>Of authoritative Teacher</i>, not only towards Jews
+and Gentiles, whom he is the first to join to Christ, so
+that the same person who was the Church's rock and
+foundation, also became its chief architect; but towards
+the Apostles likewise, who are taught by his ministry,
+that the time was come for the blessing of redemption
+to be extended no less to Gentiles than to Jews, and
+that the burden of legal rites could not be laid on the
+Gentile converts without tempting God. <i>Of Judge</i>,
+because, while the Apostles are silent, he is the first to
+hear the causes of the faithful, to erect a tribunal, to
+examine the accused, to issue sentence, and to support
+and confirm it by inflicting excommunication. Of <i>Head
+and Supreme Legislator</i>, both when he singly visits
+Christians in all parts, and provides for their needs, or
+when he uses the prerogative of first voting, and draws
+with authority the wording of the law to which the rest
+are to give an unanimous consent.</p>
+
+<p>From this compendious enumeration we draw a multifold
+proof, both of inequality in the Apostolic college,
+and of Peter's superiority at once in rank and in real
+government.</p>
+
+<p>I. For, <i>first</i>, a college cannot be considered equal, out<span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span>
+of which Christ chose one, Simon Peter, whom, by His
+words and His actions, He showed to be set over all.
+Now Christ's whole course of speaking and acting, of
+which the Gospels give us the picture, tends to exhibit
+Peter as chosen out from the rest, and set over them.
+Accordingly, neither is the college of the Apostles equal,
+nor can Peter be accounted as one of the rest.</p>
+
+<p>II. Again, one who has received all in common with the
+rest, but much besides peculiar to himself, special and distinguishing,
+must seem to be taken out of the common
+number. Now such must Peter have been among the
+Apostles, since Christ granted nothing to them which He
+denied to Peter, but did grant to Peter many most distinguishing
+gifts which He gave not to the rest.</p>
+
+<p>III. And, further, it is apparent that the Foundation and
+the Superstructure, the Bearer of the keys, and those who
+inhabit the house or city whose keys he bears, the Confirmer,
+and those whom he is to confirm, the universal
+Pastor and the sheep committed to his charge, cannot be
+comprehended under the same order and rank. Now the
+distinctions expressed by the terms Foundation, Bearer of
+the keys, Confirmer, and universal Pastor, are Peter's official
+insignia in reference to, and over, the Apostles themselves.
+His distinction from them, therefore, and the inequality
+of the apostolic college, are plain.</p>
+
+<p>Perhaps this may be put somewhat otherwise even more
+clearly. And so, IV. Let it first be considered, what is plain
+in itself, that a distinction carrying pre-eminence depends
+on distinction in perfection and gifts, and follows in a
+greater or less degree from the greater or less inequality
+of these, or in case of their parity exists not at all. Next,
+be what we hold both of reason and of faith remembered,
+that "every best gift and every perfect gift, is from above,<span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span>
+coming down from the Father of lights," that God is the
+fountain head of all good, and that all gifts whatsoever flow
+over from Him to His creatures. From both points it follows
+that the amount of the creature's dignity and perfection
+lies in the participation of divine goods, and is greater
+or less in proportion to the participation and association
+with divine goods. So, then, the controversy on Peter's
+Primacy and the inequality of the Apostolic college, comes
+ultimately to this: <i>whether Christ, the God-man, associated
+Peter singly, above all, with Himself, in the possession
+of those properties on account of which He stands
+Himself related to the Church as its supreme Ruler</i>. For
+let it be once evident that Christ did so, and it will of necessity
+be evident also, not only that Peter was preferred to
+all, but wherein his leadership and headship consisted.
+And since we have made the inquiry, there is abundant evidence
+to prove that Christ really did associate Peter singly
+in five properties, which, belonging to Himself <i>primarily</i>
+and <i>chiefly</i>, contain the special cause for which He is the
+Prince and Supreme Head of the Church.</p>
+
+<p>For, in truth, it is specially due to the properties and
+distinctions of <i>Foundation, Bearer of the keys, Establisher,
+Chief Shepherd</i>, and <i>Lord</i>, who has received all
+authority from the Father, that the Church has an entire
+dependence on Christ, is subject to Him, and that He
+enjoys over the Church the right and authority of Supreme
+Lord and Ruler. But which of these properties
+did He not choose to communicate to Peter, according to
+the degree in which they were communicable? He bestowed
+them all upon Peter, and upon Peter alone, so
+that Peter also is termed <i>the Foundation, the Bearer
+of the keys, the Confirmer, the universal Pastor</i>, and<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span>
+<i>the</i><a name="FNanchor_1_355" id="FNanchor_1_355"></a><a href="#Footnote_1_355" class="fnanchor">[1]</a> <i>Chief of the whole Church</i>. We see, therefore,
+a remarkable proof of Peter being distinguished from
+the rest of the Apostles, and set over them, in his singular
+and special association with these gifts.</p>
+
+<p>Again, V., to this tends that disposition of divine wisdom
+which provides that Peter holds in the Church, and
+among the Apostles, a rank of dignity greatly resembling
+that which Abraham among the Patriarchs, and
+Judah among his brethren, received from God. The
+former of these relations has been exhibited, and shown
+not to be arbitrarily conceived, but grounded on due
+proof. The latter will be presently farther touched
+upon. Now who shall deny Abraham that superiority
+whereby he was made the Father and Teacher of all
+the faithful, or strip Judah of the dignity in which he
+excelled his brethren, and was in many points preferred
+to them? As little may any one strip Peter of his
+authority as supreme teacher, and take from him those
+singular endowments, which make him "the greater one"
+among his brethren the Apostles.</p>
+
+<p>Especially as, VI., this authority of Peter is clearly
+confirmed by the mode of writing usual to the Evangelists.
+For it is monstrous and preposterous to confound
+with the rest one whom the Evangelists constantly distinguish
+and prefer to all. For what more could they
+do to show their purpose to distinguish Peter, select him
+from the rest, and place him at all times before all the
+Apostles? We may venture to say that they omitted
+nothing to this end. And so it is absurd to doubt of
+<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span>Peter's prerogatives, or set him on the same footing with
+the rest.</p>
+
+<p>For, indeed, VII., no one would endure it to be denied,
+from the usual mode of writing of the Evangelists, that
+Christ was pre-eminent among the Apostles as their
+Supreme Head, and was removed from them in dignity
+by an infinite interval. Now though the Evangelists do
+not give Peter all things, nor in the same degree, yet
+they do give him much, and in a degree not dissimilar,
+to distinguish him from the rest, showing him, as in a
+nearer relation to Christ, so proportionally exalted above
+the other Apostles.</p>
+
+<p>And this proof, VIII., is the more persuasive because
+S. Paul follows the very same mode of speaking as the
+Evangelists. For in repeatedly mentioning S. Peter in
+his epistles, he always gives him the place of honour,
+and joins him as near as may be with Christ. Who
+then can doubt that Peter held a certain pre-eminent
+rank?</p>
+
+<p>And the more, IX., because what is read in the Acts,
+and the view of primitive history therein contained, looks
+the same way, and seems set forth with the same purpose.
+For if you compare together the Acts and the Gospels,
+the mind at once suggests that the position of Prototype
+which Christ holds in the Gospels, belongs to Peter in
+the Acts, and that Peter seems distinguished above the
+rest of the Apostles in the Acts, as Christ is pre-eminent
+far above all in the Gospels. Now what is the
+result of so apparent a likeness? What is it fair to
+deduce from such a bearing in the Evangelical and Apostolical
+history? Those who are obedient to reasoning,
+and follow the bright torch of the Scriptures, must confess
+with us that in this parallelism of both histories,<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span>
+and so of Christ and Peter, is contained a mark and
+sign, proving that Peter follows next after Christ in
+dignity and authority.</p>
+
+<p>In authority, X., I repeat, and, therefore, that kind
+of superiority which very far surpasses the limits of precedence
+and order. For what are the grounds on which
+we see Peter's eminence in the Acts, or a resemblance
+between the Acts, when speaking of Peter, and the Gospels
+when speaking of Christ? Chiefly these, that Peter
+is set forth as remarkable, singly, above all, for the use
+and exercise of the triple power, of Judge, Legislator, and
+authoritative Teacher. Now, the superiority herein asserted,
+not merely distinguishes Peter from the rest, but
+attaches to him a greater authority over the rest.</p>
+
+<p>XI. And, indeed, propose an hypothesis which is necessary
+to solve a complex and undoubted series of facts:
+is such an hypothesis thereby made a certainty. At least
+these are the principles of philosophy, from which the
+laws of reasoning will not allow us to depart. Now,
+Peter's pre-eminence and supremacy are such an hypothesis,
+without which you can render no sufficient cause
+of the facts narrated in the first twelve chapters of the
+Acts. Accordingly, this supremacy of Peter may be
+considered as proved.</p>
+
+<p>XII. Or to put the argument somewhat differently,
+thus: As the existence of causes is deduced, <i>à posteriori</i>,
+from effects, so it is perfectly established, <i>à priori</i>, whenever
+the series and sum of effects, of which the senses are
+cognisant, are foretold from it with certainty. We deduce
+the force of gravity necessarily from its effects, à posteriori,
+but we likewise determine it to exist, with a judgment no
+less invariable, à priori, when it is such that we do not
+merely guess at, but certainly anticipate, its sensible effects.<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span>
+Now Peter's supremacy is not inaptly compared with this
+very force of gravity. For it is a characteristic of each to
+be, in its proper order of things, the source and principle
+in which effects are involved, which afterwards become
+apparent, whether in this physical universe, or in the
+supernatural region of the Church.</p>
+
+<p>Suppose, then, Peter to have held the dignity which we
+claim for him. What happens in the Acts which might
+not, nay, which should not, have been anticipated? Is it
+his being mentioned above all, his speaking in the name of
+all, his constantly taking the lead, and his eminence, as if
+he were the head? But it could not be otherwise if he
+alone received from Christ a higher dignity than all the
+rest. Is it his discharging the office of supreme Judge, Legislator,
+Teacher, and Doctor? Is not this just what was to
+be expected from the rank of Head and universal Pastor?
+The Primacy, then, the larger authority, and the unshared
+majesty of Peter, belong to that class of truths which are
+indubitably believed on the strength of deduction, and
+rational anticipation.</p>
+
+<p>Having noted, if not all, at least the greater number of
+those arguments which we have alleged hitherto in favour
+of our cause, we approach the question which was secondly
+to be cleared up, what, namely, is <i>the force and nature of
+that Primacy</i>, which the same arguments prove to belong
+to Peter. For I know that all Protestants are possessed
+with the notion that no other pre-eminence should be
+ascribed to Peter, on scriptural authority, than one limited
+to a certain precedency of honour and order. That <i>precedency</i>
+should be granted Peter they are not unwilling to
+admit, but <i>supremacy</i>, they stoutly maintain, must not and
+cannot be allowed him. As to which their opinion I consider,
+that it would be much the shorter way to strip Peter<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span>
+utterly of every prerogative, than to attenuate the distinctions
+applied to him in Scripture to a sort of shadowy
+precedency. I consider that nothing is so foreign to truth
+and the Scriptures, as on their testimony to allow that
+Peter was distinguished from the rest of the Apostles,
+but to confine that superiority within the very narrow
+bounds of honour and order.</p>
+
+<p>For, <i>first</i>, whence do we most evidently and chiefly draw
+the greater dignity which Peter clearly possessed above
+the others? We draw it from the endowments separately
+bestowed upon him, whereby he became the Foundation of
+the Church, the Supreme Bearer of the keys, the Confirmer
+of his brethren, and the universal Pastor. But
+are these names, images, signs, expressing a naked superiority
+of honour and order, or rather designating an
+authority of jurisdiction and power? I cannot hesitate to
+assert either that these forms are most fitted of all to
+express a singular authority, or that none such exist in
+language. For, <i>secondly</i>, their force is to ascribe to Peter
+the main sway, and to mark him as set for the head and
+leader of all. Who that hears them can, without perverting
+the natural force of words, or disregarding the laws
+of interpretation, imagine anything merely honorary, or
+figure to himself Peter with a mere grant of precedency?</p>
+
+<p>Especially as, <i>thirdly</i>, he is named in Scripture not only
+<i>the First</i>, but, comparatively, the <i>Greater</i>, and absolutely,
+the <i>Superior</i>.<a name="FNanchor_2_356" id="FNanchor_2_356"></a><a href="#Footnote_2_356" class="fnanchor">[2]</a> Now these terms do, of themselves, and
+far more if you consider the context of the discourse in
+which they occur, express a singular authority, and one
+without rival. An authority, <i>fourthly</i>, kindred to that
+with which Christ, while yet in His mortal life, presided
+over the Apostolic college, and administered as supreme
+<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span>Head, the company which He had formed. For we can
+never sufficiently urge a point which, being in itself most
+true, is of itself abundantly sufficient completely to set at
+rest the present controversy. It is this, that Peter's
+Primacy proceeds from a singular association with those
+distinctions, in virtue of which Christ is considered the
+Head and Chief, and Supreme Ruler of the Church. So
+that the more his Primacy is depressed, the more Christ's
+prerogatives and dignity are lowered; nor can he be confined
+to a precedency of honour and order, without Christ's
+superiority being shut within well nigh the same limits.</p>
+
+<p>Besides, <i>fifthly</i>, are tokens wanting in Scripture which
+disclose the nature of Peter's Primacy? Are there not
+effects which unfold the force and quality of the cause
+from which they spring? Such tokens there are in abundance,
+and such effects manifold. These are, the care
+with which Peter guarded the Apostolic college; the authority
+with which he visited Christians in every part; the
+singular exercise of judicial power, by which he established
+Church discipline, and provided for its maintenance; his
+acts of authoritative teaching; his drawing the form of
+laws which were to rule the universal Church; and, in
+short, the wonderful regard with which that Church followed
+Peter as its Head, and the Steward of all the Lord's
+family. What Primacy is it which these tokens set forth?
+What cause which these effects demonstrate? Is it one
+limited to a precedency of honour and order? or one
+pre-eminent by an inherent jurisdiction and authority? It
+is a point which needs no further words. For if any there
+be whose minds are not struck by a candid and sincere
+exposition of facts, you will in vain attempt to persuade
+them by arguments.</p>
+
+<p>Unless, indeed, <i>sixthly</i>, they allow themselves to be<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span>
+forced out of their prejudice by the Scriptures exhibiting
+such a Primacy of Peter as compels all others to profess
+one and the same faith with him, and to maintain one and
+the same society. For such an obligation could proceed
+neither from titles of honour, nor from precedency. It
+demanded a stronger cause&mdash;none other, in fact, but that
+supreme authority by which Peter is made head of all.</p>
+
+<p>But we shall feel much more at home in the truth of
+this deduction, if we enquire a little more deeply into the
+reasons for selecting one among the rest, namely Peter,
+and instituting the Primacy. For the purpose, and end
+proposed in a work, have the force of a <i>negative</i> rule by
+which we may judge with certainty what ought to be done,
+or could not be left undone. I know well that it does not
+follow, if anything has been instituted for a certain purpose,
+that it ought to be endowed <i>only</i> with those properties
+which appear necessary for the end to be gained;
+for it may be much more munificently established than the
+absolute need required. But at the same time I know that
+there would be a failure in prudence and wisdom in one
+who, desiring a certain work for a specific end, did not
+provide it with everything that could be deemed necessary.
+Thus the <i>knowledge of the intention and purpose</i> is equivalent,
+if not to a <i>positive</i> rule, determining all and singular
+the powers bestowed on any institution, at least to a <i>negative</i>,
+ascertaining what must be given to it, and what cannot
+be denied to it.</p>
+
+<p>Now is the purpose for which Christ instituted the
+Primacy, and honoured Peter with its dignity, unknown,
+or is it most truly ascertained? The end which moved
+Christ to make the college of Apostles unequal, and to
+set Peter as head over it, is it secret, or very conspicuous?
+There are in all three <i>classes of reasons</i> which<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span>
+enable us to form, not a mere guess, but an ascertained
+judgment, as to the purpose of Christ in instituting the
+Primacy. There are <i>typical</i> reasons, drawn from previous
+shadowings forth of it: there are <i>analogical</i>, derived
+from relations of resemblance; and there are <i>real</i>,
+inherent in the testimonies themselves, and the Church's
+endowments. Let us briefly exhibit these in order.</p>
+
+<p>I. By, then, that signal agreement wherewith the two
+dispensations, the old and the new, correspond to each
+other, the first in outline, and the last as filled up, this
+rudimental, and that complete, we are plainly instructed
+that it was Christ's purpose for Peter, in the new dispensation,
+to bear the character, whose lineaments had
+been traced before in Abraham, and to be eminent
+among the Apostles, for the prerogative which Abraham
+had possessed among the Patriarchs. Now Abraham's
+special prerogative, and pre-eminence, was this,
+that no one could share either promise, whether carnal
+or spiritual, which is expressed in Scripture, by "the
+Blessing," who was not joined with Abraham by a double,
+that is, a carnal and spiritual, a physical and moral,
+bond. For to him and to his seed were the promises made,
+with the condition, that only by conjunction with him,
+and with his seed, they could flow over to the rest.
+Since, then, in the new dispensation, Peter was to sustain
+the character of Abraham in the old, and since the
+only-begotten Son of the Father, having put on the form
+of a servant, granted to Peter the prerogative which,
+in prelude of His future order, He had given to Abraham,
+it is plain that Simon was chosen, honoured with the
+name of Cephas, and preferred above all, in order that
+from him as supreme minister of Christ, and by union
+with him as visible head, all the members of the Church's<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span>
+body might enjoy the blessings and fruits of the Christian
+institution.</p>
+
+<p>The deductions from this are easy to see. For two
+things chiefly follow, specially declarative of the nature
+of the Primacy, and shewing its intent, to be the cause
+and efficient principle of that unity by which the Church
+of Christ is one visible body. First, there follows the
+<i>duty</i> laid upon all the faithful, of being joined with
+Peter, if they would not fall from those promises with
+which Christ has most bountifully enriched His mystical
+Body, being no other than that which reverences
+Peter as its visible head. Secondly, there follows Peter's
+<i>jurisdiction</i>, in virtue of which he enjoins all to form
+one communion and society with him, as well as effects,
+defends, and maintains it. Now, nothing can be stronger
+than this ordinance of Christ, either to prove a Primacy
+of supreme jurisdiction, or to unfold its purpose of effecting
+and maintaining unity.</p>
+
+<p>The same is the bearing of another type no less remarkable,
+and no less adopted to explain the whole matter.
+For, as Israel, "according to the flesh," was the shadow
+of the "Israel of God," which was "according to promise:"<a name="FNanchor_3_357" id="FNanchor_3_357"></a><a href="#Footnote_3_357" class="fnanchor">[3]</a>
+and as the kingdom of Israel was a type and
+ensample of the kingdom of heaven, the approach of
+which Christ proclaimed in these words, "The time is
+fulfilled, and the kingdom of heaven is at hand:" so the
+twelve sons of Israel, the heads of the Israelitish race,
+represented and imaged out those Twelve whom Christ
+chose, made princes in His Church, and endowed with
+supreme authority to build up that Church's structure,
+and enrich it day by day with new accessions of
+spiritual children. Of this type our Lord's words are
+<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span>the strongest guarantee: "Amen, I say unto you, that
+you who have followed Me, in the regeneration, when
+the Son of Man shall sit on the throne of His Majesty,
+you also shall sit on twelve thrones, judging the twelve
+tribes of Israel." And, again, in the very discourse where
+He sets forth the future Superior, "I dispose to you, as
+My Father disposed to Me, a kingdom; that you may eat
+and drink at My table, in My kingdom; and may sit upon
+thrones, judging the twelve tribes of Israel."<a name="FNanchor_4_358" id="FNanchor_4_358"></a><a href="#Footnote_4_358" class="fnanchor">[4]</a></p>
+
+<p>But now, though all the sons of Israel in the former
+typical kingdom were chiefs, and heads of tribes, yet one
+of them, that is Judah, had a special prerogative, which the
+Scriptures set forth, and which was called the <i>right of the
+first-born</i>. In virtue of this, on the one hand, Judah was
+esteemed the Lord of his brethren, whom they were to
+reverence as the parent of the whole family, and on the
+other, it was only by union with him, and with the seed
+that was to spring from him, that the other chiefs could
+promise to themselves the divine blessing. And so the
+tribe of Judah had a great pre-eminence over the other
+eleven. It was its prerogative to take the<a name="FNanchor_5_359" id="FNanchor_5_359"></a><a href="#Footnote_5_359" class="fnanchor">[5]</a> lead: it had
+received from God the promise of an[6] authority which
+was not to terminate before the old covenant should be
+transformed into the new: from it was the seed<a name="FNanchor_6_360" id="FNanchor_6_360"></a><a href="#Footnote_6_360" class="fnanchor">[6]</a> to be
+expected, which should be the source of blessing to all
+nations, prefigured as they were by the twelve tribes;
+the other tribes were bound<a name="FNanchor_7_361" id="FNanchor_7_361"></a><a href="#Footnote_7_361" class="fnanchor">[7]</a> to union with it, and to
+the profession of its religion, on pain of falling into
+schism, and forfeiting the divine covenant. All this was
+<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span>expressed by Jacob in prophetic inspiration, when he
+addressed Judah as the head and root of his line: "Judah
+(praise) art thou, thy brethren shall praise thee: thy hand
+is on the neck of thine enemies: the sons of thy father
+shall bow down to thee." It remains, then, to ask, who
+was to represent Judah's person in the new kingdom, and
+on whom Christ bestowed the prerogative, the type and
+image of which had gone before in Judah. It is most
+plain that this was Simon Peter, for whom we have, therefore,
+to claim a double prerogative, the one of being the
+source and origin, from which no one may be separated
+without severance from the kingdom and promises of
+Christ: the other of being the first-born, as betokening
+excellence, by which he was pre-eminent in the possession
+of special rights among his brethren, the Apostles.</p>
+
+<p>The former prerogative was expressed by the Fathers
+of Aquileia, when, in the words of S. Ambrose, they
+stated their belief in S. Peter's chair, "For thence, as
+from a fountain head, the rights of venerable communion
+flow unto<a name="FNanchor_8_362" id="FNanchor_8_362"></a><a href="#Footnote_8_362" class="fnanchor">[8]</a> all." The latter is confirmed and illustrated
+by the solemn expressions so often recurring in Christian
+records, wherein Peter is called, "<a name="FNanchor_9_363" id="FNanchor_9_363"></a><a href="#Footnote_9_363" class="fnanchor">[9]</a>the Bishop of
+Bishops," "<a name="FNanchor_10_364" id="FNanchor_10_364"></a><a href="#Footnote_10_364" class="fnanchor">[10]</a>the Pastor of Pastors," "<a name="FNanchor_11_365" id="FNanchor_11_365"></a><a href="#Footnote_11_365" class="fnanchor">[11]</a>first prelate of
+the Apostles," "<a name="FNanchor_12_366" id="FNanchor_12_366"></a><a href="#Footnote_12_366" class="fnanchor">[12]</a>Patriarch of the whole world," "<a name="FNanchor_13_367" id="FNanchor_13_367"></a><a href="#Footnote_13_367" class="fnanchor">[13]</a>universal
+bishop," "[14]father of fathers," "[14]having the
+dignity of pastoral headship," "<a name="FNanchor_14_368" id="FNanchor_14_368"></a><a href="#Footnote_14_368" class="fnanchor">[14]</a>the most divine head
+of all heads, arch-pastor of the Church."</p>
+
+<p>II. To these reasons, which, as we think, may be called
+<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span><i>typical</i>, succeed the <i>analogical</i>, which prove with equal
+evidence the purpose of the Primacy as instituted, and
+its inherent powers. If we ask what are these reasons
+from analogy, and to what they point, one only answer
+can be given commended by any show of truth, that
+the Primacy was instituted in order that the Church of
+Christ might seem to be moulded after the analogy of
+one human body, one house, one kingdom, one city,
+and one fold. But whence the need that so very remarkable
+and clear an analogy should be obtained by
+the institution of the Primacy? Doubtless because the
+Primacy was created as a principle, by whose virtue and
+efficiency what was various and manifold should be gathered
+up into unity, because it was to be a head in which
+all the diverse members of the ecclesiastical body should
+be joined, the centre of the Church's circle.</p>
+
+<p>Therefore the reasons drawn from analogy show that
+the unity of the Church is to be considered the special
+end for which the Primacy was instituted, and the Primacy
+itself a principle abundantly provided with all
+those means by which so admirable a blessing as unity
+may be first produced and then maintained.</p>
+
+<p>And this is confirmed by another analogy, well worthy
+of close attention. This consists in the double and reciprocal
+relation in which the universal Church stands to
+particular Churches, and the institution of the Primacy
+to the institution of bishops, who, by Christ's appointment,
+govern those particular Churches: an agreement
+which ought to have especial force with those who believe
+in the divine institution of bishops. For as the whole
+society of true believers, and the particular congregations
+of which it is made up, are called in Holy Scripture
+and the Christian records by one and the same<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span>
+name of the Church, so is there the very closest analogy
+between the bond which connects the universal Church
+and that which connects its several parts.</p>
+
+<p>Exactly, then, as it is asserted with great truth of all
+these particular Churches that they are one house, one
+city, and one fold, so must this be repeated of the
+whole Church, since it is set forth in Scripture by no
+other images, and has no less right to claim the property
+of unity. Hence S.<a name="FNanchor_15_369" id="FNanchor_15_369"></a><a href="#Footnote_15_369" class="fnanchor">[15]</a> Chrysostome's golden saying,
+"If it is the Church of God, it is united and one, not
+at Corinth only, but in the whole world. For <i>the Church</i>
+is a name not of division, but of union and harmony;"
+and S.<a name="FNanchor_16_370" id="FNanchor_16_370"></a><a href="#Footnote_16_370" class="fnanchor">[16]</a> Gregory calls it, "The tunic without seam,
+woven from the top throughout."</p>
+
+<p>Now the same reason which existed for instituting
+particular bishops to govern and preserve in unity particular
+flocks, moved Christ to institute an universal
+Primate, and to set him over the whole fold. If in the
+former case the best description of a particular Church
+is that of S. Cyprian, "A people united to its priest,
+and a flock adhering to its pastor;"<a name="FNanchor_17_371" id="FNanchor_17_371"></a><a href="#Footnote_17_371" class="fnanchor">[17]</a> in the latter the
+<i>form of unity</i>, which Christ established in the universal
+Primate, no less imposes on all, both taught and teachers,
+the necessity of saying with S. Jerome, "I following none
+as the first save Christ, am joined in communion with
+your blessedness, that is, with the chair of Peter. Upon
+that rock the Church is built, I know. Whoever outside
+of this house eateth the lamb, is profane. If any
+one was not in the ark of Noah, he shall perish. I
+know not Vitalis; I reject Meletius; I am ignorant of
+<span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span>Paulinus. Whoever gathers not with thee, scatters:
+that is, he who is not of Christ is of Antichrist."<a name="FNanchor_18_372" id="FNanchor_18_372"></a><a href="#Footnote_18_372" class="fnanchor">[18]</a></p>
+
+<p>III. A great accession of evidence will accrue to what
+we have said if we attentively consider the reasons
+deduced from the texts containing the institution of the
+Primacy, and those proceeding from the inherent properties
+of the Church. To speak of the texts first:</p>
+
+<p>1. Either they carry no meaning with them, or they
+prove at least this, that Christ, in instituting the Primacy,
+intended,<a name="FNanchor_19_373" id="FNanchor_19_373"></a><a href="#Footnote_19_373" class="fnanchor">[19]</a> while exhibiting the whole Church under the
+usual image of a house and building, to give it a <i>foundation</i>,
+the bond at once of its strength and unity; and,
+again, while communicating to one the special gift of unwavering
+faith, to make him the channel for establishing
+and<a name="FNanchor_20_374" id="FNanchor_20_374"></a><a href="#Footnote_20_374" class="fnanchor">[20]</a> <i>confirming</i> all the faithful; to<a name="FNanchor_21_375" id="FNanchor_21_375"></a><a href="#Footnote_21_375" class="fnanchor">[21]</a> render the fold
+which he had gathered out of all nations one by the
+unity of a supreme visible <i>pastor</i>, and to<a name="FNanchor_22_376" id="FNanchor_22_376"></a><a href="#Footnote_22_376" class="fnanchor">[22]</a> constitute in
+the Lord's family, amid so manifold a distinction of officers,
+one of such eminence as to be <i>the Ruler</i> and <i>the Greater</i>
+among all.</p>
+
+<p>But can we, or ought we, to conclude from this as to
+the purpose of the Primacy, and as to its constituent
+force and principle? Assuredly these texts prove directly
+and categorically that the Primacy was set up as
+<i>the efficient principle</i>, whereby to mould the Church's
+visible unity, and was endowed with all that authority,
+without which unity could neither have been produced,
+nor maintained in existence.</p>
+
+<p>2. And in this judgment we shall be confirmed if we
+investigate the properties of which the Church cannot
+<span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span>be deprived, without taking a form and an appearance
+different from that which it received from Christ. The
+first which occurs is that <i>identity</i> by which the Church
+must always be like itself, and cannot be substantially
+different at its beginning and in its growth; one thing
+when it had Christ for its visible head, and another
+when His words had come to pass, "A little while, and
+now you shall not see Me&mdash;because I go to the Father."
+Now at its first commencement, in the time of our Lord's
+mortal life, the Church presented the form of a society
+governed by the supreme power of one, and deriving its
+visible unity from one supreme visible head. That it
+might not subsequently lose this identity, and put on
+another form, our Lord chose a Primate to be the principle
+of visible unity, and to have the power of a head
+over the whole body.</p>
+
+<p>And indeed this was necessary to maintain the double
+character and test of<a name="FNanchor_23_377" id="FNanchor_23_377"></a><a href="#Footnote_23_377" class="fnanchor">[23]</a> <i>unity</i> and<a name="FNanchor_24_378" id="FNanchor_24_378"></a><a href="#Footnote_24_378" class="fnanchor">[24]</a> <i>Catholicity</i>, by which
+the Church is distinguished in Holy Scripture and in
+the records of Christian antiquity. As to <i>unity</i>, not
+only are the expressions in the creeds, and the more
+ample explanation of them in the<a name="FNanchor_25_379" id="FNanchor_25_379"></a><a href="#Footnote_25_379" class="fnanchor">[25]</a> Fathers, most clear
+and emphatic, but likewise what is said in the Holy
+Scriptures of the <i>end</i> for which the Church was founded
+<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span>by Christ. For the<a name="FNanchor_26_380" id="FNanchor_26_380"></a><a href="#Footnote_26_380" class="fnanchor">[26]</a> grace of God our Saviour hath
+appeared to all men, instructing those who had<a name="FNanchor_27_381" id="FNanchor_27_381"></a><a href="#Footnote_27_381" class="fnanchor">[27]</a> changed
+the truth of God into a lie, and liked not to have God
+in their knowledge, that<a name="FNanchor_28_382" id="FNanchor_28_382"></a><a href="#Footnote_28_382" class="fnanchor">[28]</a> denying all these things they
+might become an acceptable people, and<a name="FNanchor_29_383" id="FNanchor_29_383"></a><a href="#Footnote_29_383" class="fnanchor">[29]</a> enlightened
+by Christ, and sanctified in the truth, might by the profession
+of one faith be<a name="FNanchor_30_384" id="FNanchor_30_384"></a><a href="#Footnote_30_384" class="fnanchor">[30]</a> one body and one spirit, in the
+same<a name="FNanchor_31_385" id="FNanchor_31_385"></a><a href="#Footnote_31_385" class="fnanchor">[31]</a> manner in which the Father and the Son are
+one, and might be<a name="FNanchor_32_386" id="FNanchor_32_386"></a><a href="#Footnote_32_386" class="fnanchor">[32]</a> divided by no sects and dissensions,
+which are manifestly the works of the flesh, not of God,
+who is not the<a name="FNanchor_33_387" id="FNanchor_33_387"></a><a href="#Footnote_33_387" class="fnanchor">[33]</a> God of dissension but of peace. For
+therefore<a name="FNanchor_34_388" id="FNanchor_34_388"></a><a href="#Footnote_34_388" class="fnanchor">[34]</a> Christ, the only-begotten of the Father, gave
+His blood for it, to present it to Himself, a glorious
+Church, not having spot, or wrinkle, or any such thing,
+which would break peace, and disturb the agreement of
+faith; but that it should be holy and without blemish,<a name="FNanchor_35_389" id="FNanchor_35_389"></a><a href="#Footnote_35_389" class="fnanchor">[35]</a>
+immovable through that rock on which it rests, and
+against which not even the gates of hell shall prevail;
+wisely ordered as the<a name="FNanchor_36_390" id="FNanchor_36_390"></a><a href="#Footnote_36_390" class="fnanchor">[36]</a> house of God, in which<a name="FNanchor_37_391" id="FNanchor_37_391"></a><a href="#Footnote_37_391" class="fnanchor">[37]</a> all
+hear his voice, who is set over as the<a name="FNanchor_38_392" id="FNanchor_38_392"></a><a href="#Footnote_38_392" class="fnanchor">[38]</a> ruler, and has
+received his brethren to be<a name="FNanchor_39_393" id="FNanchor_39_393"></a><a href="#Footnote_39_393" class="fnanchor">[39]</a> confirmed, and the<a name="FNanchor_40_394" id="FNanchor_40_394"></a><a href="#Footnote_40_394" class="fnanchor">[40]</a> care
+of the whole flock;<a name="FNanchor_41_395" id="FNanchor_41_395"></a><a href="#Footnote_41_395" class="fnanchor">[41]</a> endued with virtue from on high,
+and strengthened by the<a name="FNanchor_42_396" id="FNanchor_42_396"></a><a href="#Footnote_42_396" class="fnanchor">[42]</a> Spirit of truth who proceeds
+from the Father; possessing the power of<a name="FNanchor_43_397" id="FNanchor_43_397"></a><a href="#Footnote_43_397" class="fnanchor">[43]</a> authoritative
+teaching, which if any<a name="FNanchor_44_398" id="FNanchor_44_398"></a><a href="#Footnote_44_398" class="fnanchor">[44]</a> hear not, nor obey, they are to
+be accounted as heathens and publicans, by a judgment
+which binds both in heaven and on earth. Are there
+<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span>any who do not see that in this description, which sets
+forth the Church's pre-ordained end, its proper character
+and very lineaments, the Primacy itself is included, and
+exhibited as the principal cause which effects the unity
+of the whole body? I hardly think that any such can
+be, so apparent is the bond which ties these several parts
+together.</p>
+
+<p>Yet perhaps this may be more vividly brought out if
+we shortly mention the common opinions among Protestants
+on the Church's unity. For, omitting those who
+hold an<a name="FNanchor_45_399" id="FNanchor_45_399"></a><a href="#Footnote_45_399" class="fnanchor">[45]</a> invisible Church, and so expunge visible unity
+from its attributes, all the other opinions may be reduced
+to three.</p>
+
+<p>A. Anglicans, whose belief has been set forth, besides
+Pearson on the Creed, with more than usual care by
+Dodwell, (in his Treatise on the Bishop, as the Principle
+of Unity, and S. Peter's Primacy among the Apostles as
+the Exemplar of Unity,) begin by noting that the question
+of visible unity cannot be determined in the same way as
+it respects the universal Church, or each particular Church.
+But why? Because, they say, it was indeed the will of
+Christ, that each particular Church should have a double
+unity, inward and outward, but it was not His will that
+the whole Church, the sum of these particular Churches,
+should have the same mark and test. Because, it was
+His will that both unities should characterise the particular
+Churches, to use a school phrase, <i>separately</i> and <i>distributively</i>,
+but not the whole body, and the sum of these, taken
+<i>collectively</i>. Whence they conclude that Bishops were
+chosen and made, by the command of Christ, to preside</p>
+<p><span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span></p>
+<p>over particular Churches, and be in them the source and
+principle of external unity, but that a Primate was not
+chosen, to whom the whole Church should be subject, and
+on whom its external unity should depend.</p>
+
+<p>At this argument one is lost in astonishment, how it
+could have suggested itself to learned men, and gained
+their assent. For what had they to prove, or how could
+they assure themselves, or others, as to either of these two
+points, that external unity was necessary to particular
+Churches, but not to the whole Church, or that the institution
+of Bishops, presiding over particular Churches, came
+from Christ, but not that of the Primate, whose charge
+was to rule, administer, and maintain in unity the whole
+Church. Had they texts wherein to trust? But as often
+as the Bible speaks of the Church's unity, it means that
+Church, which is called "the kingdom of God," "the kingdom
+of Christ," and "the kingdom of heaven," which is
+termed "the inheritance of the Gentiles," and embraces
+with a mother's bosom, and a mother's love, the whole race
+of man, from one end of the earth to the other. Had they
+creeds to cite? But in these unity is attributed to that
+Church only, which is so termed absolutely, and very often
+has the epithet of Catholic.</p>
+
+<p>Moreover, is the word Church, in its unrestricted application,
+of doubtful meaning? On the contrary, it is
+specially defined as well in the Holy Scriptures,<a name="FNanchor_46_400" id="FNanchor_46_400"></a><a href="#Footnote_46_400" class="fnanchor">[46]</a> where
+it expresses of itself the whole society of believers, as in
+the Fathers, such as Irenæus,<a name="FNanchor_47_401" id="FNanchor_47_401"></a><a href="#Footnote_47_401" class="fnanchor">[47]</a> Tertullian,<a name="FNanchor_48_402" id="FNanchor_48_402"></a><a href="#Footnote_48_402" class="fnanchor">[48]</a> Clement<a name="FNanchor_49_403" id="FNanchor_49_403"></a><a href="#Footnote_49_403" class="fnanchor">[49]</a>
+of Alexandria, Origen,<a name="FNanchor_50_404" id="FNanchor_50_404"></a><a href="#Footnote_50_404" class="fnanchor">[50]</a> Hilary,<a name="FNanchor_51_405" id="FNanchor_51_405"></a><a href="#Footnote_51_405" class="fnanchor">[51]</a> Jerome,<a name="FNanchor_52_406" id="FNanchor_52_406"></a><a href="#Footnote_52_406" class="fnanchor">[52]</a> and all the
+<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span>rest without exception, who, in using it, express the whole
+Christian people joined in one sole communion. It is
+defined also by Councils, as in the Canons of Laodicea,<a name="FNanchor_53_407" id="FNanchor_53_407"></a><a href="#Footnote_53_407" class="fnanchor">[53]</a>
+Carthage,<a name="FNanchor_54_408" id="FNanchor_54_408"></a><a href="#Footnote_54_408" class="fnanchor">[54]</a> and Constantinople,<a name="FNanchor_55_409" id="FNanchor_55_409"></a><a href="#Footnote_55_409" class="fnanchor">[55]</a> where the Church means
+the whole assembly of orthodox believers, as distinct from
+heretics and schismatics. It is defined in the most ancient
+explanation of the creeds, the unanimous meaning of which
+Tertullian seems to have rendered in saying: "And, therefore,
+so many and so great Churches are that first one
+from the Apostles, whence all come. So all are first, and
+all Apostolical, while all set forth one unity, while they
+have interchange of peace, the appellation of brotherhood
+and the common rights of friendship, privileges regulated
+by no other principle than the tradition of the same sacrament."<a name="FNanchor_56_410" id="FNanchor_56_410"></a><a href="#Footnote_56_410" class="fnanchor">[56]</a>
+Lastly, the very heretics<a name="FNanchor_57_411" id="FNanchor_57_411"></a><a href="#Footnote_57_411" class="fnanchor">[57]</a> defined this term,
+who, in order to make themselves understood, could use
+the word Church in no other sense than to express the
+universal assembly of the faithful.</p>
+
+<p>After this it is not at all necessary to ask Anglicans
+afresh if they have ancient Fathers whose authority they
+can quote. What these thought and believed about the
+Church's unity is fully shown by those whom we have
+quoted, and by the words of Irenæus, "The Church, though
+dispersed throughout the whole world, yet as if it were
+contained in the same house, carefully preserves the rule of
+faith, and holds it as if she had one soul and one heart,
+nay, and teaches it with one consent, as if she spoke with
+one voice. For although different tongues occupy the
+world, yet the force of tradition is one and the same, nor
+<span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span>do the Churches of Germany, Spain, Gaul, the East,
+Egypt, Libya, and the middle of the world, embrace any
+other faith. But as there is one and the same sun shining
+over the whole world, so the preaching of the truth shines
+everywhere, and enlightens all men who desire its knowledge."<a name="FNanchor_58_412" id="FNanchor_58_412"></a><a href="#Footnote_58_412" class="fnanchor">[58]</a></p>
+
+<p>What, then, was the motive of Anglicans, in maintaining
+the unity of particular churches, and the institution
+of bishops cohering with it, to be necessary, while they
+denied the necessity of unity in the Church universal, or
+of a Primate's institution, to effect universal unity? What
+induced them to assert incompatibilities, and defend them
+as a matter of life and death? The evidence of the
+Scriptures, and the unquestionable belief of all Christian
+antiquity, extorted from them the acknowledgment that
+unity was a mark of the Church, and the ascription to
+Christ of the institution of bishops as necessary for the
+forming and maintaining unity. <i>But the fixed purpose
+of defending their schism, and their determination to
+reject the Primacy, urged them to deny that unity in
+the whole Church was ordered and provided for by
+Christ.</i> The result of these affirmatives and negatives
+was a doctrinal<a name="FNanchor_59_413" id="FNanchor_59_413"></a><a href="#Footnote_59_413" class="fnanchor">[59]</a> monster of incomparable ugliness, an
+outrage on the light both of nature and of revelation, as
+incapable of defence, as abhorrent from reason and from
+grace.</p>
+
+<p>B. The second Protestant opinion has been set forth
+at length by<a name="FNanchor_60_414" id="FNanchor_60_414"></a><a href="#Footnote_60_414" class="fnanchor">[60]</a> Vitringa, and supported with all his ingenuity.
+<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span>It is that of those who distinguish a two-fold
+unity of the Church, one interior, spiritual, proceeding
+from union with one and the same invisible Head, Jesus
+Christ, and completed and perfected by the inhabitation of
+the Holy Spirit, and the bestowal of heavenly gifts; the
+other exterior, visible, depending on profession of the
+same faith, participation of the same sacraments, obedience
+to the same superiors. Having made this distinction, they
+proceed to argue for the purpose of proving that while
+the former unity is universal, and absolutely necessary,
+the latter is neither universal nor necessary, save hypothetically,
+(of which hypothesis Vitringa nowhere explains
+the nature,) and so is capable both of extension and restriction.
+In a word, they attach simple and absolute necessity
+and universality to the spiritual and invisible unity, but by
+no means to the external and visible.</p>
+
+<p>But for this what are their authorities? Can they
+allege the most ancient Fathers in unbroken succession
+from the Apostles? Nay, they candidly confess that the
+Fathers thought external and visible unity simply and
+absolutely necessary, and not those only of the fourth and
+fifth century, but those of the second and third. Witness
+Vitringa,<a name="FNanchor_61_415" id="FNanchor_61_415"></a><a href="#Footnote_61_415" class="fnanchor">[61]</a> who says, "If we consult on this point the
+doctors of the ancient Christian Church, they seem on all
+hands to have embraced the view that the communion of
+believers in holy rites, in the supper of the Lord, and in
+reciprocal offices of brotherly love, was maintained absolutely,
+not hypothetically. They supposed, and seem to
+have persuaded themselves, that all who were joined to
+the Christian Church by the due rite of baptism after
+previous preparation, were really regenerated by the grace
+of the Holy Spirit, and so that the Christian Church was
+<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span>an assembly of men, who in far greater part, saving hypocrites,
+of whom a few might exist in secret, participated in
+the renewing and sanctifying grace of the Holy Spirit.
+Accordingly, to be joined to the Church was much the
+same as being joined to the heavenly city. To have one's
+name on the Church's books, much the same as to have
+it in God's book of life. On the other hand, to be severed
+from Church communion, or to use Tertullian's words, "to
+be deprived of the sacrament of the Body and Blood of
+the Lord, and to be debarred from all brotherly communion,"
+was to risk salvation, and incur the danger of eternal
+death. That is, they supposed that no one was saved
+out of the external communion of the Church, which
+they confounded with the mystical and spiritual communion
+of the Saints. And again, kindred points to
+these, and resting on the same principle, that bishops
+represent the office and person of Jesus Christ Himself
+in the Christian Church; that those who separated
+themselves from them when rightly and duly elected,
+separated themselves at the same time from the communion
+of Christ Himself. That those who were absolved by the
+bishops after penance publicly performed according to the
+canons of ecclesiastical discipline, restored to their rank,
+and honoured with the kiss of peace, were absolved in the
+heavenly court by God Himself, and Christ the Judge.
+Lastly, which was the most<a name="FNanchor_62_416" id="FNanchor_62_416"></a><a href="#Footnote_62_416" class="fnanchor">[62]</a> <i>audacious</i> of all such hypotheses,
+that it was all over with the salvation of all who
+separated themselves in schism from the external communion
+<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span>of the Church and its rites, although hitherto they
+had neither been tainted with heresy, nor involved in
+crimes destructive of the Christian<a name="FNanchor_63_417" id="FNanchor_63_417"></a><a href="#Footnote_63_417" class="fnanchor">[63]</a> profession. It would
+be easy for me to support at length each one of these particulars
+by the sentiments and the discipline of the doctors
+of the primitive Church, were they unknown to the more
+instructed, or did my purpose allow it. I now only appeal
+to Cyprian's letter to Magnus, in the whole of which He
+supposes and urges the very hypotheses which I have been
+enumerating; and amongst the rest, speaking of Novatian's
+schism, he writes thus distinctly: "But if there is one
+Church, which is beloved by Christ, and alone is cleansed
+in His laver, how can he who is not in the Church," (that
+is, in communion with that particular external assembly
+which makes a part of the external Catholic Church,)
+"be loved by Christ, or washed and cleansed in His laver?
+Wherefore as the Church alone possesses the water of life,
+and the power of baptizing and washing a man, let him
+who asserts that any one can be baptized and sanctified
+with Novatian, first show and teach that Novatian is in the
+Church, or <a name="FNanchor_64_418" id="FNanchor_64_418"></a><a href="#Footnote_64_418" class="fnanchor">[64]</a><i>presides over the Church</i>. For the Church
+is one, which, being one, cannot be at once within
+and without. For if it is with Novatian, it was not
+with Cornelius. But if it was with Cornelius, who succeeded
+the Bishop Fabian in regular order, and whom
+the Lord hath glorified with martyrdom over and above
+the rank of his high priesthood, Novatian is not in the
+<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span>Church."<a name="FNanchor_65_419" id="FNanchor_65_419"></a><a href="#Footnote_65_419" class="fnanchor">[65]</a> It is the precise thing which we have been
+stating."</p>
+
+<p>But where did Vitringa and the supporters of his doctrine
+get courage to contradict the whole line of Fathers
+and their unbroken tradition? You would surely expect
+from them decisive arguments, and expressions from Holy
+Writ distinctly laying down no other than a <i>hypothetical</i>
+necessity of visible and external unity. But you may
+search in vain all over the Gospels, the Epistles, and the
+Acts, for any such. Not only is there no mention in them
+of such a distinction as that invisible unity is absolutely
+necessary, while external and visible unity is but hypothetically
+so, but this latter is plainly enjoined and set forth
+as the note which the mystical body of Christ, the true
+Church, cannot be without; and its violation is reckoned
+among those works of the flesh which exclude from the
+kingdom of God.</p>
+
+<p>How, besides, can that be deemed necessary only under
+hypothesis, without holding and faithfully maintaining
+which you cut yourself off from the very fountain of
+blessing, and transgress and subvert the order appointed
+by God for attaining salvation? Such an assertion
+would be senseless. Yet in most of the Protestant confessions,&mdash;the
+Helvetic, art. xiv., the Galliean, art. xvi., the
+Scotch, art. xxvii., the Belgian, art. xxviii., the Saxon,
+art. xii., the Bohemian, art. viii., and that of the Remonstrants,
+art. xxii.,&mdash;it is laid down as an indisputable
+principle, "That the heirs of eternal life are only to be
+found in the assembly of those called." What then do
+those who violate outward and visible unity, and withdraw
+from the outward and visible body of the Church?
+<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span>They stop up the very way which Providence has opened
+for their obtaining "the inheritance of sons."</p>
+
+<p>For indeed Christ is the Saviour, but of His mystical
+body, which<a name="FNanchor_66_420" id="FNanchor_66_420"></a><a href="#Footnote_66_420" class="fnanchor">[66]</a> is the Church, which therefore He purchased
+with His own blood, joined to Himself by that
+closest bond of being His spouse, enriched with promises,<a name="FNanchor_67_421" id="FNanchor_67_421"></a><a href="#Footnote_67_421" class="fnanchor">[67]</a>
+provided with all manner of graces, and most nobly
+dowered with<a name="FNanchor_68_422" id="FNanchor_68_422"></a><a href="#Footnote_68_422" class="fnanchor">[68]</a> truth, charity, and the Holy Spirit, to
+give her at last salvation, and<a name="FNanchor_69_423" id="FNanchor_69_423"></a><a href="#Footnote_69_423" class="fnanchor">[69]</a>"the weight of eternal
+glory." But have these things reference to a visible or
+an invisible Church? To a Church one and coherent,
+or rent and torn by factions? It is the Church which
+Christ founded, which He made to be<a name="FNanchor_70_424" id="FNanchor_70_424"></a><a href="#Footnote_70_424" class="fnanchor">[70]</a> "the light of the
+world," bound together by<a name="FNanchor_71_425" id="FNanchor_71_425"></a><a href="#Footnote_71_425" class="fnanchor">[71]</a> manifold external links,
+ordered to be one with the unity of a house, a family,
+a city, a kingdom; with that unity wherewith the Father
+and the Son are one; in which He placed<a name="FNanchor_72_426" id="FNanchor_72_426"></a><a href="#Footnote_72_426" class="fnanchor">[72]</a> pastors and
+doctors to bind and to loose, and to watch over the
+agreement of all the parts; which He founded upon
+Peter, committed in chief to Peter to rule and to feed
+it. Such, then, as fall off from one single visible Church
+are of the condition of those whom the Apostles of the
+Lord foretold, that "in the last time there should come
+mockers, walking according to their own desires in ungodlinesses:
+these are they who separate themselves,
+<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span>sensual men, having not the<a name="FNanchor_73_427" id="FNanchor_73_427"></a><a href="#Footnote_73_427" class="fnanchor">[73]</a> Spirit:" these tear themselves
+from their Saviour, lose the fruit purchased by
+His blood, and fall from the inheritance which the Head
+obtained for His body and His members.</p>
+
+<p>Therefore the necessity of union with the one single
+visible Church is as great as the necessity of union with
+Christ the Head, as the necessity of the remission of
+sins, "for<a name="FNanchor_74_428" id="FNanchor_74_428"></a><a href="#Footnote_74_428" class="fnanchor">[74]</a> outside of it they are not remitted: for this
+Church has specially received the Holy Spirit in earnest,
+without whom no sins are remitted:" as the necessity of
+charity, "<a name="FNanchor_75_429" id="FNanchor_75_429"></a><a href="#Footnote_75_429" class="fnanchor">[75]</a>for it is this very charity which those who
+are cut off from the communion of the Catholic Church
+do not possess," whence "<a name="FNanchor_76_430" id="FNanchor_76_430"></a><a href="#Footnote_76_430" class="fnanchor">[76]</a>whatsoever thing heretics
+and schismatics receive, the charity which covers a multitude
+of sins is the gift of Catholic unity and peace:"
+as great, in fine, as the necessity not to involve oneself
+"in<a name="FNanchor_77_431" id="FNanchor_77_431"></a><a href="#Footnote_77_431" class="fnanchor">[77]</a> a horrible crime and sacrilege," "in<a name="FNanchor_78_432" id="FNanchor_78_432"></a><a href="#Footnote_78_432" class="fnanchor">[78]</a> the greatest
+of evils," one "by<a name="FNanchor_79_433" id="FNanchor_79_433"></a><a href="#Footnote_79_433" class="fnanchor">[79]</a> which Christ's passion is rendered
+of no effect, and His body is rent," by which<a name="FNanchor_80_434" id="FNanchor_80_434"></a><a href="#Footnote_80_434" class="fnanchor">[80]</a> the sin
+is committed of which Christ said, "It shall not be forgiven,
+neither in this world nor in the world to come:"
+by which one is estranged "from the sole Catholic Church,
+which retains the true worship, in which is the fountain
+of truth, the home of faith, the temple of God, into
+which if any one enter not, or from which if any one
+go out, he loses the hope of life and eternal salvation.
+Let no one flatter himself in the spirit of obstinate contention,
+<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span>for life is at issue, and salvation, which without
+care and caution will be forfeited."<a name="FNanchor_81_435" id="FNanchor_81_435"></a><a href="#Footnote_81_435" class="fnanchor">[81]</a> Can any necessity
+be greater, or less conditional than this? Or what can
+be more plain than this statement of the simple and
+absolute necessity of visible unity and outward communion?</p>
+
+<p>Where then are we to find the cause which induced
+so many learned and able Protestants first to imagine
+this distinction between the necessity of internal and external
+communion and unity, and then to deceive themselves
+and others with such a mockery? The real cause
+was, as I believe, that having denied the institution of
+the Primacy, and the authority lodged in it for the purpose
+of forming and maintaining unity, they were without
+a criterion or proof, in virtue of which, among so
+many Christian societies divided from and condemning
+each other, they could safely choose the one with which
+they were to be joined in communion, and the outward
+unity of duty and obedience. For they would readily conclude
+that the unity so often commended in Scripture, and
+so earnestly enjoined, could not be external, since God, who
+does not command impossibilities, had instituted no visible
+sign to mark that company of Christians, which alone
+among all the rest was the continuation and development
+of the Church founded by Christ, and built up by the
+Apostles.</p>
+
+<p>C. From the same source must the third Protestant
+doctrine on unity be derived. <a name="FNanchor_82_436" id="FNanchor_82_436"></a><a href="#Footnote_82_436" class="fnanchor">[82]</a>Jurien filled up the
+sketch of this, which <a name="FNanchor_83_437" id="FNanchor_83_437"></a><a href="#Footnote_83_437" class="fnanchor">[83]</a>Casaubon, <a name="FNanchor_84_438" id="FNanchor_84_438"></a><a href="#Footnote_84_438" class="fnanchor">[84]</a>Claude, and <a name="FNanchor_85_439" id="FNanchor_85_439"></a><a href="#Footnote_85_439" class="fnanchor">[85]</a>Mestrezat
+had drawn, and it became so popular as not only
+<span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span>to infect a large number of Protestants, but to exert a
+withering influence on certain unstable members of the
+Catholic body. It teaches that we must believe not only
+in an internal and spiritual, but in a visible and external
+unity, for the Scriptures plainly urge its necessity, and
+Christian tradition fully describes it, so that there is
+not a truth more patent or established on greater authority;
+but this unity is restricted within narrow bounds,
+and confined to the articles called fundamental, though
+as to how many these are no one defender of the system
+is agreed with another. For it is sufficient for Christians
+not to differ in the profession of such articles for them
+to be deemed members of one and the same Church.
+Whence they infer that one and the same true Church
+is made up out of almost all Christian societies, the
+Roman, the Greek, the Nestorian, the Eutychian, the
+Waldensian, the Lutheran, the Anglican, and the Calvinist,
+for their differences, important as they are, offer
+no hindrance to the unity which Christ enjoined, the
+Apostles preached, the creeds express, and universal tradition
+demands.</p>
+
+<p>As Bossuet,<a name="FNanchor_86_440" id="FNanchor_86_440"></a><a href="#Footnote_86_440" class="fnanchor">[86]</a> the brothers Walemburg,<a name="FNanchor_87_441" id="FNanchor_87_441"></a><a href="#Footnote_87_441" class="fnanchor">[87]</a> Nicole,<a name="FNanchor_88_442" id="FNanchor_88_442"></a><a href="#Footnote_88_442" class="fnanchor">[88]</a> and
+even some Protestants have most fully dealt with this
+portentous opinion, there is no need to urge much against
+it here. I prefer repeating the question, what <i>occasion</i>
+the Protestants had to get up so unheard-of a paradox,
+and a system so absurd? It was twofold: one theoretical,
+and the other practical.</p>
+
+<p>The theoretical was this. The crime of heresy, depicted
+in Scripture, and Christian antiquity, with colours so dark,
+<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span>had gradually lost its foulness and its magnitude in the
+minds of Protestants, who had, at length, come to the
+pass of reckoning religious, as well as civil, liberty, among
+the unquestionable rights of man. As if, all other human
+acts being subject to a law, those alone which proceed from
+the intellect are exempt: as if the difference between
+right and wrong, which embraces the whole range of man's
+life, did not relate to its noblest part, in the acts of the
+intellect and the reason: as if God had laid down a law
+of justice, charity, fortitude, and prudence, but entirely
+omitted a <i>law<a name="FNanchor_89_443" id="FNanchor_89_443"></a><a href="#Footnote_89_443" class="fnanchor">[89]</a> of faith</i>: as if the will submitted to a
+law of <i>good</i>, but the mind owned no law of <i>truth</i>: or as if
+God cared for the boughs and leaves, but took no thought
+of the root.<a name="FNanchor_90_444" id="FNanchor_90_444"></a><a href="#Footnote_90_444" class="fnanchor">[90]</a> But what could Protestants do? Having
+allowed to all full license of thought, and overthrown the
+authority which ruled the mind, they were forced, while
+they kept the <i>name</i> of heresy, to give up the <i>thing</i> meant
+by it, and the effects springing from that thing: they were
+forced to attenuate to the utmost the crime of heresy, and
+to reduce to the smallest possible number the articles
+necessary to be believed by all; they were forced to extend
+beyond all measure the Church's limits, while they
+contracted beyond all measure the range of necessary
+unity.</p>
+
+<p>Besides the theoretical, there was a practical occasion
+in those schisms which, not merely in later or in mediæval
+times, but in the first ages also, rent the Christian society.
+Jurien and Pfaff appeal to these, pretentiously enumerating
+<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span>those which arose under Popes Victor, Cornelius,
+Stephen, Urban VI., and Clement VII., and those named
+from Donatus, Meletius, and Acacius. Then they ask
+if the true Church of Christ can be thought to consist in
+one single society perfectly at union with itself. They
+allege many conjectures against this, but dwell on the
+argument, that <i>in defect of a visible external test</i>, such
+an assertion could not be maintained without <i>imposing
+upon all a most intolerable burden of searching out
+where is the true doctrine and the legitimate ministerial
+succession</i>: for it is not until those are found, that, at
+length, that one single society will be recognised, with
+which, as the only true Church, unity of Communion is
+to be kept.</p>
+
+<p>Now, I profess that I do not see how this argument
+can be met, if the institution of the Primacy, and its
+proper function to form and maintain unity, be rejected.
+For, without this, by what visible token among so many
+Christian societies, divided by intestine dissension, and
+condemning each other, can you distinguish the one which
+has the character of the true Church, and the right to
+exact communion with itself? There is none to be
+found; and so, either all hope of finding the true Church
+must be relinquished, or an enquiry must be undertaken
+into purity of doctrine, and legitimate ministerial succession,
+on the termination of which the only true Church
+will at last be found. But as this latter course is to by
+far the greater number of men impossible, dangerous<a name="FNanchor_91_445" id="FNanchor_91_445"></a><a href="#Footnote_91_445" class="fnanchor">[91]</a> to
+all without exception, and most foreign to the Christian
+<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span>temper, the only conclusion remaining, is, that the selection
+of a Primacy with the power of effecting unity impressed
+upon it, <i>is most intimately involved and bound up
+in the visibility and unity of the true Church</i>.</p>
+
+<p>And quite as closely is it bound up with that other
+test of the Church, its Catholicism. We are not to believe
+Voss and King,<a name="FNanchor_92_446" id="FNanchor_92_446"></a><a href="#Footnote_92_446" class="fnanchor">[92]</a> in their assertion that this test began to
+be applied first in the fourth century, for the purpose of
+distinguishing the genuine company of the orthodox, and
+the true body of Christ, from heretics and schismatics.
+For we find the Church distinguished by the epithet of
+Catholic, not merely in the records of the fourth<a name="FNanchor_93_447" id="FNanchor_93_447"></a><a href="#Footnote_93_447" class="fnanchor">[93]</a> and
+fifth<a name="FNanchor_94_448" id="FNanchor_94_448"></a><a href="#Footnote_94_448" class="fnanchor">[94]</a> century, but in those of the third,<a name="FNanchor_95_449" id="FNanchor_95_449"></a><a href="#Footnote_95_449" class="fnanchor">[95]</a> and the
+second,<a name="FNanchor_96_450" id="FNanchor_96_450"></a><a href="#Footnote_96_450" class="fnanchor">[96]</a> at the beginning of which S. Ignatius wrote,
+"Follow all of you the bishop, as Jesus Christ the Father;
+and the body of presbyters, as Apostles. But reverence
+deacons, as the command of Christ. Without the bishop
+let nothing of what concerns the Church be done by any
+one. Let that be deemed a proper Eucharist which is
+under the bishop, or with his sanction. Where the
+bishop is, there also let the multitude be; as, where Christ
+Jesus is, <i>there is the Catholic Church</i>."<a name="FNanchor_97_451" id="FNanchor_97_451"></a><a href="#Footnote_97_451" class="fnanchor">[97]</a> As, therefore,
+that cannot be the Church of Christ, which is not Catholic,
+we ought to investigate the meaning which is given to
+this word by the consent of all orthodox believers.</p>
+
+<p>Now, two points are signified in it, one of which is its
+<i>material</i>, the other its <i>formal</i>, or <i>essential</i>, part. Its
+<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span><i>material</i> part is, that the geographical extension of the
+true Church be such that its mass be <i>morally</i><a name="FNanchor_98_452" id="FNanchor_98_452"></a><a href="#Footnote_98_452" class="fnanchor">[98]</a> universal,
+<i>absolutely</i> great, and eminently visible, but <i>comparatively</i>
+with all heretical and schismatical sects, larger
+and more numerous. Of this <i>material</i> meaning attached
+to the epithet, Catholic, we find abundant witnesses in all<a name="FNanchor_99_453" id="FNanchor_99_453"></a><a href="#Footnote_99_453" class="fnanchor">[99]</a>
+the orthodox writers who defended the cause of the Church
+against the Donatists, and again, against the Luciferians,<a name="FNanchor_100_454" id="FNanchor_100_454"></a><a href="#Footnote_100_454" class="fnanchor">[100]</a>
+and Novatians; and likewise, in those who have explained
+the creeds,<a name="FNanchor_101_455" id="FNanchor_101_455"></a><a href="#Footnote_101_455" class="fnanchor">[101]</a> and, as occasion offered, have touched on
+the force of the term Catholic.<a name="FNanchor_102_456" id="FNanchor_102_456"></a><a href="#Footnote_102_456" class="fnanchor">[102]</a> But the same first cited
+witnesses tell us that universal diffusion is not sufficient,
+and that we require another element to infuse a soul into
+this universally extended body, and to bring it to unity.</p>
+
+<p>For two properties are continually recurring in Christian
+records, one of which may be called <i>negative</i>, the
+other <i>affirmative</i>. The force of the former is to <i>expel
+from the circle of the one true Catholic Church all sects
+of heretics and Schismatics</i>: of the latter, that this
+Church <i>consist in one single communion and society,
+whose members cohere together by hierarchical subordination</i>.</p>
+
+<p>But is it true that both these points are so plainly and
+constantly inculcated? To remove all doubt we will quote
+the authors who most distinctly assert the one and the
+other. As to the first, there are <a name="FNanchor_103_457" id="FNanchor_103_457"></a><a href="#Footnote_103_457" class="fnanchor">[103]</a>Clement of Alexandria,
+<a name="FNanchor_104_458" id="FNanchor_104_458"></a><a href="#Footnote_104_458" class="fnanchor">[104]</a>Tertullian, <a name="FNanchor_105_459" id="FNanchor_105_459"></a><a href="#Footnote_105_459" class="fnanchor">[105]</a><span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span>Alexander of Alexandria,
+<a name="FNanchor_106_460" id="FNanchor_106_460"></a><a href="#Footnote_106_460" class="fnanchor">[106]</a>Celestine, <a name="FNanchor_107_461" id="FNanchor_107_461"></a><a href="#Footnote_107_461" class="fnanchor">[107]</a>Leander,
+the Emperor Justinian;<a name="FNanchor_108_462" id="FNanchor_108_462"></a><a href="#Footnote_108_462" class="fnanchor">[108]</a>then again
+the Councils of Nice,<a name="FNanchor_109_463" id="FNanchor_109_463"></a><a href="#Footnote_109_463" class="fnanchor">[109]</a> Sardica,<a name="FNanchor_110_464" id="FNanchor_110_464"></a><a href="#Footnote_110_464" class="fnanchor">[110]</a> and the third of
+<a name="FNanchor_111_465" id="FNanchor_111_465"></a><a href="#Footnote_111_465" class="fnanchor">[111]</a>Carthage; nay, the heretics<a name="FNanchor_112_466" id="FNanchor_112_466"></a><a href="#Footnote_112_466" class="fnanchor">[112]</a> themselves; and all these
+agree in asserting that <i>there is one only ancient Catholic
+Church</i>, outside of which the divine patience endures and
+bears with heresies, which are as thorns. Thus in language
+ecclesiastical and Christian nothing can be considered as
+more certainly proved than that the epithet of Catholic is
+<i>distinctive</i>, and shows the communion which rejects from
+its bosom all heresies and all schisms. It was with great
+reason, therefore, that<a name="FNanchor_113_467" id="FNanchor_113_467"></a><a href="#Footnote_113_467" class="fnanchor">[113]</a>Pacian wrote what<a name="FNanchor_114_468" id="FNanchor_114_468"></a><a href="#Footnote_114_468" class="fnanchor">[114]</a>Cyril of
+Jerusalem, and<a name="FNanchor_115_469" id="FNanchor_115_469"></a><a href="#Footnote_115_469" class="fnanchor">[115]</a>Augustine very frequently repeated,
+"Our people is divided from the heretical name by this
+appellation, that it is called Catholic."</p>
+
+<p>Moreover this unity, which we have said may be called
+<i>negative</i>, is necessary indeed to the understanding of the
+Church as Catholic, but is by no means sufficient to complete
+the idea of Catholicity. To it therefore must be
+added the <i>affirmative</i> unity, by which Catholicism is not
+only divided from heretics and schismatics, but becomes in
+itself a coherent body with members and articulations. It
+is to the assertion and maintenance of this unity, which is
+the soul of Catholicity, and without which it cannot even
+be conceived, that has reference what we so often read in
+<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span>the monuments of antiquity about the <a name="FNanchor_116_470" id="FNanchor_116_470"></a><a href="#Footnote_116_470" class="fnanchor">[116]</a>necessity of communion
+among the members of the Church and the <a name="FNanchor_117_471" id="FNanchor_117_471"></a><a href="#Footnote_117_471" class="fnanchor">[117]</a>tokens
+and means of that communion. There are very
+distinct and innumerable testimonies about it in the ancient
+Fathers,<a name="FNanchor_118_472" id="FNanchor_118_472"></a><a href="#Footnote_118_472" class="fnanchor">[118]</a> declaring its <i>necessity</i>, and setting forth its
+<i>mode</i> of composition and coherence.</p>
+
+<p>For to set forth the <i>mode</i> of this is the plain drift of
+what <a name="FNanchor_119_473" id="FNanchor_119_473"></a><a href="#Footnote_119_473" class="fnanchor">[119]</a>Irenæus writes in confutation of heretics by the tradition
+of the Apostolical churches: "For since it would be
+very long in the compass of our present work to enumerate
+the successions of all the Churches, taking that Church
+which is the greatest, the most ancient, and well known to
+all, founded and established at Rome by the two most
+glorious Apostles, Peter and Paul, by indicating that tradition
+which it has from the Apostles, and the faith which
+it announces to men, which has reached even to us by the
+succession of bishops, we confound all those, who, in whatsoever
+manner, either through self-pleasing, or vain glory,
+or blindness and evil intention, <a name="FNanchor_120_474" id="FNanchor_120_474"></a><a href="#Footnote_120_474" class="fnanchor">[120]</a>gather otherwise than
+they ought. <i>For</i> to this church on account of its superior
+chiefship, it is necessary that every Church should come<a name="FNanchor_121_475" id="FNanchor_121_475"></a><a href="#Footnote_121_475" class="fnanchor">[121]</a>
+together, that is, the faithful who are everywhere; for
+in this Church the tradition which is from the Apostles
+<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span>has been ever preserved by those who are everywhere.
+...By this ordination and succession, the tradition and
+preaching of the truth, which is from the Apostles in the
+Church, has reached down to us. And this proof is most
+complete, that it is one and the same vivifying faith,
+which has been preserved, and handed down in truth, in
+the Church from the Apostles to the present day."</p>
+
+<p>The churches, therefore, which are everywhere diffused,
+derive that strength and harmony of parts, out of which
+the whole body of the Catholic Church is made up, from
+the fact of their agreeing in the unity of faith and preaching
+with that Church of Peter, which is the greatest, the
+chief, and the more powerful. It follows that the Primacy
+of Peter, and the authority inherent in it to effect unity, is
+that principle which Christ selected, that the Church which
+He had set up might be Catholic, and bear the note of
+Catholicity on its brow.</p>
+
+<p>And Cyprian would set forth the same <i>mode</i> of communion,
+when he speaks of the <i>coherence of bishops</i>, by
+which both the <i>Catholic episcopate</i> is made <i>one, and the
+Church one and Catholic</i>. For as the <i>several communities
+draw the unity of the body from the unity of the
+prelates</i> to whom they are subject; so all prelates, and the
+communities subject to them, constitute <i>one Catholic episcopate
+and one Catholic Church</i>, because they cohere with
+the <i>principal</i> church, <i>the root and matrix</i>, which is the
+Church of Peter, <i>upon whom</i> the Lord founded the whole
+building, and whom He instituted <i>to be the fountain and
+source of Catholic unity</i>.<a name="FNanchor_122_476" id="FNanchor_122_476"></a><a href="#Footnote_122_476" class="fnanchor">[122]</a></p>
+<p><span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span></p>
+<p>These words are a clue to understand <a name="FNanchor_123_477" id="FNanchor_123_477"></a><a href="#Footnote_123_477" class="fnanchor">[123]</a>Tertullian's
+meaning, when, already become a Montanist, he called
+the Catholic Church, whose discipline he was attacking,
+<i>the Church near to Peter</i>&mdash;"Concerning your opinion,
+I now enquire whence you claim this right to the Church.
+If because the Lord said to Peter, 'Upon this rock I will
+build My Church,' 'to thee will I give the keys of the
+kingdom of heaven,' or 'whatsoever thou shalt bind or loose
+on earth, shall be bound or loosed in heaven,' you, therefore,
+pretend that the power of binding and loosing is
+derived to you, that is, to all the Church near to Peter;
+how do you overthrow and change the manifest intention
+of the Lord in conferring this on Peter<a name="FNanchor_124_478" id="FNanchor_124_478"></a><a href="#Footnote_124_478" class="fnanchor">[124]</a> <i>personally</i>,
+'Upon thee I will build My Church,' and 'I will
+give to thee the keys,' not to the Church, and 'whatsoever
+thou bindest or loosest,' not what they bind or
+loose." Now he used this mode of speaking because it
+was customary with Catholics, who were wont to exhibit
+<i>nearness with Peter</i> as the characteristic of the Church,
+and the necessary condition for sharing that power, whose
+plenitude and native source Christ had lodged in Peter.</p>
+
+<p>This certain and undoubting judgment of Catholics,
+Tertullian himself, before his error, had clearly expressed
+in his book, De Scorpiace, c. x., where he says, "For
+if you yet think the heaven shut, remember that the
+Lord here (Matt. xvi. 19) left its keys to Peter, and
+<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span><i>through him to the Church</i>." Nearness, then, with
+Peter, and <a name="FNanchor_125_479" id="FNanchor_125_479"></a><a href="#Footnote_125_479" class="fnanchor">[125]</a><i>consanguinity of doctrine</i> thence proceeding,
+are no less necessary to the Church, that it may be
+the Catholic Church which Christ founded and built
+upon Peter, than that it be partaker in those gifts which,
+again, He Himself granted only to unity, as it is effected
+in Peter and by Peter.</p>
+
+<p>Now not only the most ancient Fathers, as Irenæus,
+Tertullian, and Cyprian, but the whole body of them,
+assign the origin of this to Peter. This they make the
+vivifying principle of agreement, society and unity, without
+which the Church can neither be intrinsically Catholic,
+nor the mind conceive it as such. It is so stated
+by <a name="FNanchor_126_480" id="FNanchor_126_480"></a><a href="#Footnote_126_480" class="fnanchor">[126]</a>Pacian, <a name="FNanchor_127_481" id="FNanchor_127_481"></a><a href="#Footnote_127_481" class="fnanchor">[127]</a>Ambrose, the <a name="FNanchor_128_482" id="FNanchor_128_482"></a><a href="#Footnote_128_482" class="fnanchor">[128]</a>Fathers of Aquileia, <a name="FNanchor_129_483" id="FNanchor_129_483"></a><a href="#Footnote_129_483" class="fnanchor">[129]</a>
+Optatus, <a name="FNanchor_130_484" id="FNanchor_130_484"></a><a href="#Footnote_130_484" class="fnanchor">[130]</a>Gregory Nazianzen, <a name="FNanchor_131_485" id="FNanchor_131_485"></a><a href="#Footnote_131_485" class="fnanchor">[131]</a>Jerome, <a name="FNanchor_132_486" id="FNanchor_132_486"></a><a href="#Footnote_132_486" class="fnanchor">[132]</a>Augustine, <a name="FNanchor_133_487" id="FNanchor_133_487"></a><a href="#Footnote_133_487" class="fnanchor">[133]</a>
+Gelasius, <a name="FNanchor_134_488" id="FNanchor_134_488"></a><a href="#Footnote_134_488" class="fnanchor">[134]</a>Hormisdas, <a name="FNanchor_135_489" id="FNanchor_135_489"></a><a href="#Footnote_135_489" class="fnanchor">[135]</a>Agatho, <a name="FNanchor_136_490" id="FNanchor_136_490"></a><a href="#Footnote_136_490" class="fnanchor">[136]</a>Maximus Martyr,
+and, to shorten the list, by Leo<a name="FNanchor_137_491" id="FNanchor_137_491"></a><a href="#Footnote_137_491" class="fnanchor">[137]</a> the Great. It is in
+setting forth the unity of the Catholic episcopate that he
+writes what ought never to be forgotten by Christian
+minds: "For the compactness of our unity cannot remain
+firm, unless the bond of charity weld us into an inseparable
+whole, because, as we have many members in one
+<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span>body, and all members have not the same office, so we,
+being many, are one body in Christ, and every one members
+one of another. For it is the connection of the
+whole body which makes one soundness and one beauty;
+and this connexion, as it requires unanimity in the whole
+body, so especially demands concord among bishops. For
+though these have a like dignity, yet have they not an
+equal jurisdiction; since even among the most blessed
+Apostles, as there was a likeness of honour, so was there
+a certain distinction of power, and the election of all
+being equal, pre-eminence over the rest was given to
+one, from which mould, or type, the distinction also between
+bishops has arisen, and it was provided by a
+great ordering, that all should not claim to themselves
+all things, but that in every province there should be
+one whose sentence should be considered the first among
+his brethren; and others again, seated in the greater
+cities, should undertake a larger care, through whom
+the direction of the universal Church should converge
+to the one See of Peter, and nothing anywhere disagree
+from its head."</p>
+
+<p>And, if I do not deceive myself, the direct drift of all
+this is to answer the question, whether the doctrine of
+Peter's Primacy, and its virtue, as the constituent of
+unity and Catholicity, is contained in the most solemn
+standard of faith, the creed. For although there are
+unimpeachable testimonies to prove that the creeds were
+not published and explained to Catechumens, in order
+to convey to them a full and complete Christian instruction;
+and though it be proved further to have been the
+purpose of the Church's ancient teachers to omit many
+points in the creeds which were to be set before the
+initiated at a more suitable season afterwards, it may<span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span>
+nevertheless be said that the most commonly received
+articles of the creed may be regarded as so many most
+fruitful germs, from which the remaining doctrines would
+spontaneously spring. And so, to keep within our present
+point, what is more plain than that the sum of
+doctrine concerning Peter's Primacy, contained in the
+Bible, illustrated by the Fathers, and defined by Councils,
+is involved in that article of the creed in which we
+profess that the Church is one and Catholic? No doubt
+there nowhere occurs in the creeds, <i>expressed in so many
+words</i>, mention of Peter, or of the Primacy bestowed on
+him, or of hierarchical subordination; yet it is most distinctly
+stated that the Church is one and Catholic. What
+meaning, then, were the faithful to give to those epithets?
+What were they to intend in the words, I believe one
+Catholic Church? What but the meaning of the words
+themselves, which they received from the Church's teachers
+together with the creeds? But they could not form the
+conception of one Church and that Catholic, without
+thinking likewise of one Catholic <i>principle</i> of the Church;
+nor could they assign the dignity of that one Catholic
+principle to any other but Peter, whom alone they had
+invariably been taught to have been set over all. For
+what S.<a name="FNanchor_138_492" id="FNanchor_138_492"></a><a href="#Footnote_138_492" class="fnanchor">[138]</a> Bernard wrote in mediæval times, "For this
+purpose the solicitude of all Churches rests on that
+one Apostolic See, that all may be united under it and
+in it, and it may be careful in behalf of all to preserve
+the unity of the Spirit in the bond of peace," must be
+considered nothing but a repetition of the faith which
+resounded through the whole world, from the very beginning
+of the Christian religion.</p>
+
+<p>Unless, therefore, any can be found who prefer asserting
+<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span><i>either</i> that true believers <i>never</i> understood what they
+believed, in professing the Church to be one and Catholic,
+<i>or</i> that they understood this <i>otherwise</i> than it had
+been universally and constantly explained by the Church's
+teachers; it must be admitted, that faith in Peter's Primacy,
+and in the power bestowed upon it for the purpose
+of making the visible kingdom of Christ one and Catholic,
+is coeval with that profession of the creeds which sets forth
+the Church as one and as Catholic.<a name="FNanchor_139_493" id="FNanchor_139_493"></a><a href="#Footnote_139_493" class="fnanchor">[139]</a></p>
+<p><span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span></p>
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_355" id="Footnote_1_355"></a><a href="#FNanchor_1_355"><span class="label">[1]</span></a> [Greek: hêgoumenos], Luke xxii. 26, the very term still given in the East to the head of a
+religious community; and also, as has been said, that which marks our Lord in the great
+prophecy of Micah, recorded in Matt. ii. 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_356" id="Footnote_2_356"></a><a href="#FNanchor_2_356"><span class="label">[2]</span></a> [Greek: Prôtos, meizôn, hêgoumenos]. See ch. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_357" id="Footnote_3_357"></a><a href="#FNanchor_3_357"><span class="label">[3]</span></a> 1 Cor. x. 18; Gal. vi. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_358" id="Footnote_4_358"></a><a href="#FNanchor_4_358"><span class="label">[4]</span></a> Matt. xix. 28; Luke xxii. 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_359" id="Footnote_5_359"></a><a href="#FNanchor_5_359"><span class="label">[5]</span></a> See Num. ii. 3-9; x. 14; Judges i. 1-3; xx. 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_360" id="Footnote_6_360"></a><a href="#FNanchor_6_360"><span class="label">[6]</span></a> Gen. xlix. 10; and see John iv. 22.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_361" id="Footnote_7_361"></a><a href="#FNanchor_7_361"><span class="label">[7]</span></a> 3 Kings, xii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_362" id="Footnote_8_362"></a><a href="#FNanchor_8_362"><span class="label">[8]</span></a> S. Ambrose, Ep. 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_363" id="Footnote_9_363"></a><a href="#FNanchor_9_363"><span class="label">[9]</span></a> Arnobius Junior in Ps. 138.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_364" id="Footnote_10_364"></a><a href="#FNanchor_10_364"><span class="label">[10]</span></a> Eucherius of Lyons, hom. in vig. S. Petri.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_365" id="Footnote_11_365"></a><a href="#FNanchor_11_365"><span class="label">[11]</span></a> Proclus, patriarch of Constantinople, on the Transfiguration.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_366" id="Footnote_12_366"></a><a href="#FNanchor_12_366"><span class="label">[12]</span></a> The Archimandrites of Syria to Pope Hormisdas, Mansi 8, 428.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_367" id="Footnote_13_367"></a><a href="#FNanchor_13_367"><span class="label">[13]</span></a> S. Bernard, de Cons. Lib. 2, c. 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_368" id="Footnote_14_368"></a><a href="#FNanchor_14_368"><span class="label">[14]</span></a> S. Theodore Studites to Pope Leo III., Lib. 1, Ep. 33.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_369" id="Footnote_15_369"></a><a href="#FNanchor_15_369"><span class="label">[15]</span></a> In 1 Cor. Hom. 1, n. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_370" id="Footnote_16_370"></a><a href="#FNanchor_16_370"><span class="label">[16]</span></a> S. Greg. Naz., Orat. 12, alluding to John xix. 23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_371" id="Footnote_17_371"></a><a href="#FNanchor_17_371"><span class="label">[17]</span></a> S. Cyprian, Ep. 79.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_372" id="Footnote_18_372"></a><a href="#FNanchor_18_372"><span class="label">[18]</span></a> S. Jerome, Ep. 57.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_373" id="Footnote_19_373"></a><a href="#FNanchor_19_373"><span class="label">[19]</span></a> Matt. xvi. 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_374" id="Footnote_20_374"></a><a href="#FNanchor_20_374"><span class="label">[20]</span></a> Luke xxii. 31-2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_375" id="Footnote_21_375"></a><a href="#FNanchor_21_375"><span class="label">[21]</span></a> John xxi. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_376" id="Footnote_22_376"></a><a href="#FNanchor_22_376"><span class="label">[22]</span></a> Luke xxii. 26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_377" id="Footnote_23_377"></a><a href="#FNanchor_23_377"><span class="label">[23]</span></a> Unity, John x. 16; xvii. 20-23; 1 Cor. xii. 12-31; Ephes. ii. 14-22; iv. 5; 1 Cor.
+i. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_378" id="Footnote_24_378"></a><a href="#FNanchor_24_378"><span class="label">[24]</span></a> Catholicity. Luke xxiv. 47; Mark xvi. 20; Acts i. 8; ix. 15; Rom. x. 18; Colos.
+i. 8-23.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_379" id="Footnote_25_379"></a><a href="#FNanchor_25_379"><span class="label">[25]</span></a> For all the fathers hold the doctrine thus expressed by St. Hilary of Poitiers on Ps.
+121, n. 5. "The Church is one body, not mixed up by a confusion of bodies, nor by each
+of these being united in an indiscriminate heap and shapeless bundle; but we are all one
+by the unity of faith, by the society of charity, by concord of works and will, by the one
+gift of the sacrament in all." No notion of the Church's unity in England, it may be
+remarked, outside of Catholicism, goes beyond "the indiscriminate heap and shapeless
+bundle."</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_380" id="Footnote_26_380"></a><a href="#FNanchor_26_380"><span class="label">[26]</span></a> Tit. ii. 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_381" id="Footnote_27_381"></a><a href="#FNanchor_27_381"><span class="label">[27]</span></a> Rom. i. 25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_382" id="Footnote_28_382"></a><a href="#FNanchor_28_382"><span class="label">[28]</span></a> Tit. ii. 14, with 1 Pet. ii. 25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_383" id="Footnote_29_383"></a><a href="#FNanchor_29_383"><span class="label">[29]</span></a> John xvii. 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_384" id="Footnote_30_384"></a><a href="#FNanchor_30_384"><span class="label">[30]</span></a> Eph. iv. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_385" id="Footnote_31_385"></a><a href="#FNanchor_31_385"><span class="label">[31]</span></a> John xvii. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_386" id="Footnote_32_386"></a><a href="#FNanchor_32_386"><span class="label">[32]</span></a> Gal. v. 20, 19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_33_387" id="Footnote_33_387"></a><a href="#FNanchor_33_387"><span class="label">[33]</span></a> 1 Cor. xiv. 33.</p></div>
+
+<div class="footnote"><p><a name="Footnote_34_388" id="Footnote_34_388"></a><a href="#FNanchor_34_388"><span class="label">[34]</span></a> Eph. v. 27.</p></div>
+
+<div class="footnote"><p><a name="Footnote_35_389" id="Footnote_35_389"></a><a href="#FNanchor_35_389"><span class="label">[35]</span></a> Matt. xvi. 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_36_390" id="Footnote_36_390"></a><a href="#FNanchor_36_390"><span class="label">[36]</span></a> 1 Tim. iii. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_37_391" id="Footnote_37_391"></a><a href="#FNanchor_37_391"><span class="label">[37]</span></a> Matt. xviii. 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_38_392" id="Footnote_38_392"></a><a href="#FNanchor_38_392"><span class="label">[38]</span></a> Luke xxii. 26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_39_393" id="Footnote_39_393"></a><a href="#FNanchor_39_393"><span class="label">[39]</span></a> Luke xxii. 31-2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_40_394" id="Footnote_40_394"></a><a href="#FNanchor_40_394"><span class="label">[40]</span></a> John xxi. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_41_395" id="Footnote_41_395"></a><a href="#FNanchor_41_395"><span class="label">[41]</span></a> Acts i. 4-8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_42_396" id="Footnote_42_396"></a><a href="#FNanchor_42_396"><span class="label">[42]</span></a> John xv. 26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_43_397" id="Footnote_43_397"></a><a href="#FNanchor_43_397"><span class="label">[43]</span></a> Matt. xxviii. 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_44_398" id="Footnote_44_398"></a><a href="#FNanchor_44_398"><span class="label">[44]</span></a> Matt. xviii. 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_45_399" id="Footnote_45_399"></a><a href="#FNanchor_45_399"><span class="label">[45]</span></a> The first Reformers fell into this grievous error because they had no other way to
+defend their schism. They may be passed over at present, as in most even of the Protestant
+confessions visibility is reckoned among the notes of the Church.</p></div>
+
+<div class="footnote"><p><a name="Footnote_46_400" id="Footnote_46_400"></a><a href="#FNanchor_46_400"><span class="label">[46]</span></a> 1 Cor. vi. 4; x. 32; xi. 22; xii. 28; Ephes. i. 22; iii. 10-21; v. 23, 24, 25, 27, 29,
+32; Colos. i. 18-24; 1 Tim. iii. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_47_401" id="Footnote_47_401"></a><a href="#FNanchor_47_401"><span class="label">[47]</span></a> Irenæus, Lib. 1, c. 3, Lib. 3, c. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_48_402" id="Footnote_48_402"></a><a href="#FNanchor_48_402"><span class="label">[48]</span></a> Tertullian, de Præsc. c. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_49_403" id="Footnote_49_403"></a><a href="#FNanchor_49_403"><span class="label">[49]</span></a> Clement. Stromat. Lib. 7, 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_50_404" id="Footnote_50_404"></a><a href="#FNanchor_50_404"><span class="label">[50]</span></a> Origen in Cantic, Hom. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_51_405" id="Footnote_51_405"></a><a href="#FNanchor_51_405"><span class="label">[51]</span></a> Hilary, De Trin. Lib. 7, c. 12.</p></div>
+
+<div class="footnote"><p><a name="Footnote_52_406" id="Footnote_52_406"></a><a href="#FNanchor_52_406"><span class="label">[52]</span></a> Jerome, adv. Lucifer.</p></div>
+
+<div class="footnote"><p><a name="Footnote_53_407" id="Footnote_53_407"></a><a href="#FNanchor_53_407"><span class="label">[53]</span></a> Concil. Laodic. Can. 9, 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_54_408" id="Footnote_54_408"></a><a href="#FNanchor_54_408"><span class="label">[54]</span></a> Concil. Carthag. 4, Can. 71.</p></div>
+
+<div class="footnote"><p><a name="Footnote_55_409" id="Footnote_55_409"></a><a href="#FNanchor_55_409"><span class="label">[55]</span></a> Concil. Constant. 2, act 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_56_410" id="Footnote_56_410"></a><a href="#FNanchor_56_410"><span class="label">[56]</span></a> De Præsc. c. 20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_57_411" id="Footnote_57_411"></a><a href="#FNanchor_57_411"><span class="label">[57]</span></a> See in the sixth act of the second Nicene Council the quotations from the iconoclast
+synod of Constantinople.</p></div>
+
+<div class="footnote"><p><a name="Footnote_58_412" id="Footnote_58_412"></a><a href="#FNanchor_58_412"><span class="label">[58]</span></a> Adv. hæreæs, Lib. 1, c. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_59_413" id="Footnote_59_413"></a><a href="#FNanchor_59_413"><span class="label">[59]</span></a> Even the Puritan Cartwright observed, "if it be necessary to the unity of the
+Church that an archbishop should preside over other bishops, why not on the same principle
+should one archbishop preside over the whole Church of God?" Defence of Whitgift.</p></div>
+
+<div class="footnote"><p><a name="Footnote_60_414" id="Footnote_60_414"></a><a href="#FNanchor_60_414"><span class="label">[60]</span></a> Sacred observations, Lib. 5, c. 7, on the hypothetical external communion of Christians.</p></div>
+
+<div class="footnote"><p><a name="Footnote_61_415" id="Footnote_61_415"></a><a href="#FNanchor_61_415"><span class="label">[61]</span></a> See also the testimony of Mosheim, quoted above p. 197, note.</p></div>
+
+<div class="footnote"><p><a name="Footnote_62_416" id="Footnote_62_416"></a><a href="#FNanchor_62_416"><span class="label">[62]</span></a> Thus the universal belief of the Fathers from the beginning is charged with <i>audacity</i>.
+It is difficult not to be struck with the utter antagonism of feeling which separates
+Protestants from the whole body of the Fathers. The statements here ascribed, and
+truly, by Vitringa to them, would be viewed in modern English society, as the very insanity
+of bigotry.</p></div>
+
+<div class="footnote"><p><a name="Footnote_63_417" id="Footnote_63_417"></a><a href="#FNanchor_63_417"><span class="label">[63]</span></a> Because to rend Christ's mystical body, and to subvert that unity for which He had
+prayed the Father, was regarded by them as a crime of the deepest dye. In modern England
+it would be consecrated by the glorious principle of "civil and religious liberty."</p></div>
+
+<div class="footnote"><p><a name="Footnote_64_418" id="Footnote_64_418"></a><a href="#FNanchor_64_418"><span class="label">[64]</span></a> The unrestricted expression, "to preside over the Church," used by Cyprian of
+Novatian, who claimed to be Peter's successor, contains a clear indication that the fold
+entrusted to Peter was as wide as the Church itself. It is the same Church in the two
+clauses, but in the former it <i>must</i> be understood universally.</p></div>
+
+<div class="footnote"><p><a name="Footnote_65_419" id="Footnote_65_419"></a><a href="#FNanchor_65_419"><span class="label">[65]</span></a> Ep. 69.</p></div>
+
+<div class="footnote"><p><a name="Footnote_66_420" id="Footnote_66_420"></a><a href="#FNanchor_66_420"><span class="label">[66]</span></a> Ephes. v. 23-25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_67_421" id="Footnote_67_421"></a><a href="#FNanchor_67_421"><span class="label">[67]</span></a> Ephes. iv. 15-17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_68_422" id="Footnote_68_422"></a><a href="#FNanchor_68_422"><span class="label">[68]</span></a> John xiv. 16-26; xv. 26; xvi. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_69_423" id="Footnote_69_423"></a><a href="#FNanchor_69_423"><span class="label">[69]</span></a> 2 Cor. iv. 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_70_424" id="Footnote_70_424"></a><a href="#FNanchor_70_424"><span class="label">[70]</span></a> Matt. v. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_71_425" id="Footnote_71_425"></a><a href="#FNanchor_71_425"><span class="label">[71]</span></a> Compare Luke xii. 8, 9, with Matt. x. 32; Mark viii. 38; Rom. x. 10; and again,
+Mark xvi. 15, with Matt. xxviii. 19; Acts ii. 41; viii. 36; xix. 5; 1 Cor. xii. 13; and Matt.
+xxvi. 28, with Luke xxii. 19; 1 Cor. x. 17; xi. 21; and Ephes. iv. 11, with Acts xx. 28;
+Tit. i. 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_72_426" id="Footnote_72_426"></a><a href="#FNanchor_72_426"><span class="label">[72]</span></a> Compare Ephes. iv. 11-16, with 1 Cor. xii. 13-31; and Matt. xviii. 18, with John
+xx. 21; Acts xv. 41; xvi. 4; 2 Cor. x. 6; 1 Tim. v. 20; Tit. i. 13; ii. 15.</p></div>
+
+<div class="footnote"><p><a name="Footnote_73_427" id="Footnote_73_427"></a><a href="#FNanchor_73_427"><span class="label">[73]</span></a> Jude 18; 2 Pet. iii. 2, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_74_428" id="Footnote_74_428"></a><a href="#FNanchor_74_428"><span class="label">[74]</span></a> Augustin. in Euchirid. c. 63.</p></div>
+
+<div class="footnote"><p><a name="Footnote_75_429" id="Footnote_75_429"></a><a href="#FNanchor_75_429"><span class="label">[75]</span></a> Aug. In Tract de Symb. c. 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_76_430" id="Footnote_76_430"></a><a href="#FNanchor_76_430"><span class="label">[76]</span></a> Aug. De Baptismo Cont. Donat. Lib. 3, c. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_77_431" id="Footnote_77_431"></a><a href="#FNanchor_77_431"><span class="label">[77]</span></a> Aug. Cont. Litt. Petiliani, Lib. 1, c. 21-2, Lib. 2, c. 13-23. Lib. 3, c. 52.</p></div>
+
+<div class="footnote"><p><a name="Footnote_78_432" id="Footnote_78_432"></a><a href="#FNanchor_78_432"><span class="label">[78]</span></a> Optat. Lib. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_79_433" id="Footnote_79_433"></a><a href="#FNanchor_79_433"><span class="label">[79]</span></a> Ambros. de Obitu Satyri fratris, Lib. 1, n. 47.</p></div>
+
+<div class="footnote"><p><a name="Footnote_80_434" id="Footnote_80_434"></a><a href="#FNanchor_80_434"><span class="label">[80]</span></a> Idem. de P&oelig;nit. Lib. 2, 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_81_435" id="Footnote_81_435"></a><a href="#FNanchor_81_435"><span class="label">[81]</span></a> Lactant. Div. Institut. Lib. 3, c. 30.</p></div>
+
+<div class="footnote"><p><a name="Footnote_82_436" id="Footnote_82_436"></a><a href="#FNanchor_82_436"><span class="label">[82]</span></a> Le vrai Systême de l'Eglise.</p></div>
+
+<div class="footnote"><p><a name="Footnote_83_437" id="Footnote_83_437"></a><a href="#FNanchor_83_437"><span class="label">[83]</span></a> Answer to Cardinal Perron.</p></div>
+
+<div class="footnote"><p><a name="Footnote_84_438" id="Footnote_84_438"></a><a href="#FNanchor_84_438"><span class="label">[84]</span></a> Defense de la Reforme, p. 200.</p></div>
+
+<div class="footnote"><p><a name="Footnote_85_439" id="Footnote_85_439"></a><a href="#FNanchor_85_439"><span class="label">[85]</span></a> Traité de l'Eglise, p. 286.</p></div>
+
+<div class="footnote"><p><a name="Footnote_86_440" id="Footnote_86_440"></a><a href="#FNanchor_86_440"><span class="label">[86]</span></a> Bossuet, writings against Jurien.</p></div>
+
+<div class="footnote"><p><a name="Footnote_87_441" id="Footnote_87_441"></a><a href="#FNanchor_87_441"><span class="label">[87]</span></a> The brothers Walemburg, Treatise on Necessary and Fundamental Articles.</p></div>
+
+<div class="footnote"><p><a name="Footnote_88_442" id="Footnote_88_442"></a><a href="#FNanchor_88_442"><span class="label">[88]</span></a> Nicole, de l'Unité de l'Eglise.</p></div>
+
+<div class="footnote"><p><a name="Footnote_89_443" id="Footnote_89_443"></a><a href="#FNanchor_89_443"><span class="label">[89]</span></a> See the recognition of this law, Mark xvi. 16; Matt xxviii. 18-20; Luke xii. 8, 9;
+Rom. x. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_90_444" id="Footnote_90_444"></a><a href="#FNanchor_90_444"><span class="label">[90]</span></a> Such the Fathers call Faith, terming it, "the beginning and foundation," "the
+greatest mother of virtues," "the principle of salvation," "the prelude of immortality,"
+"the clear eye of Divine knowledge," "the foundation of all wisdom." See Suicer, art.
+[Greek: pistis]</p></div>
+
+<div class="footnote"><p><a name="Footnote_91_445" id="Footnote_91_445"></a><a href="#FNanchor_91_445"><span class="label">[91]</span></a> After having gone through this search for ten long years, it may be allowed to express
+how great its danger, and how great too the blessedness of those who are not exposed
+to it. It is worth the experience of half a life to receive the truth, without personal enquiry,
+from a competent authority. Protestantism begins its existence by casting away
+one of the greatest blessings which man can have.</p></div>
+
+<div class="footnote"><p><a name="Footnote_92_446" id="Footnote_92_446"></a><a href="#FNanchor_92_446"><span class="label">[92]</span></a> De Symbolo, Diss. 1, 39, and Hist. Symb. Apostol. cap. 6. 16.</p></div>
+
+<div class="footnote"><p><a name="Footnote_93_447" id="Footnote_93_447"></a><a href="#FNanchor_93_447"><span class="label">[93]</span></a> Pacian, Ep. 1, n. 4. Cyril of Jerusalem, Catech. 18, n. 23. Eusebius on Isai. xxxii.
+18. Chrysostome on Colos. hom. 1, n. 2, on 1 Cor. hom. 32, n. 1, Jerome on Matt. xxiv. 26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_94_448" id="Footnote_94_448"></a><a href="#FNanchor_94_448"><span class="label">[94]</span></a> Augustine on Ps. 41, n. 7; Epist. 49, n. 3-52, n. 1, and elsewhere.</p></div>
+
+<div class="footnote"><p><a name="Footnote_95_449" id="Footnote_95_449"></a><a href="#FNanchor_95_449"><span class="label">[95]</span></a> Council of Antioch, quoted by Euseb. Hist. Lib. 7, c. 30. Origen on Romans, Lib.
+8, n. 1; Cyprian, Epist. 52; Acts of S. Fructuosus, n. 3, and of S. Pionius. n. 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_96_450" id="Footnote_96_450"></a><a href="#FNanchor_96_450"><span class="label">[96]</span></a> Irenæus, Lib. 3, c. 17, and Epistle on martyrdom of S. Polycarp, n. 19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_97_451" id="Footnote_97_451"></a><a href="#FNanchor_97_451"><span class="label">[97]</span></a> Epis. to Smyrneans, n. 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_98_452" id="Footnote_98_452"></a><a href="#FNanchor_98_452"><span class="label">[98]</span></a> Augustine, Ep. 52. n. 1, Serm. 238, n. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_99_453" id="Footnote_99_453"></a><a href="#FNanchor_99_453"><span class="label">[99]</span></a> As Optatus, Lib. 2, Aug. de Unitate Ecc. c. 2. &amp;c.; cont. Cresconium, L. 2, c. 63,
+Contr. Petilian. L. 2, c. 12-55-58-73; on Ps. 21, 47, 147, and on 1 Ep. John, Tract, 1, 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_100_454" id="Footnote_100_454"></a><a href="#FNanchor_100_454"><span class="label">[100]</span></a> Pacian, Ep. 3, Jerome cont. Luciferianos.</p></div>
+
+<div class="footnote"><p><a name="Footnote_101_455" id="Footnote_101_455"></a><a href="#FNanchor_101_455"><span class="label">[101]</span></a> Cyril of Jerusalem, Cat. 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_102_456" id="Footnote_102_456"></a><a href="#FNanchor_102_456"><span class="label">[102]</span></a> Irenæus, Lib. 1, c. 10; Lib. 4, c. 19, Tertullian adv. Judæos, c. 7, Bernard in Cantica,
+serm. 65.</p></div>
+
+<div class="footnote"><p><a name="Footnote_103_457" id="Footnote_103_457"></a><a href="#FNanchor_103_457"><span class="label">[103]</span></a> Clement, Stromat. L. 7, § 15-17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_104_458" id="Footnote_104_458"></a><a href="#FNanchor_104_458"><span class="label">[104]</span></a> Tertullian de præsc. c. 30.</p></div>
+
+<div class="footnote"><p><a name="Footnote_105_459" id="Footnote_105_459"></a><a href="#FNanchor_105_459"><span class="label">[105]</span></a> Alexander, apud Theodoret. H. E. Lib. 1, c. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_106_460" id="Footnote_106_460"></a><a href="#FNanchor_106_460"><span class="label">[106]</span></a> C&oelig;lestinus, homil. in laud. eccles.</p></div>
+
+<div class="footnote"><p><a name="Footnote_107_461" id="Footnote_107_461"></a><a href="#FNanchor_107_461"><span class="label">[107]</span></a> Leander, Cont. Origenistas in Actis Synodi V.</p></div>
+
+<div class="footnote"><p><a name="Footnote_108_462" id="Footnote_108_462"></a><a href="#FNanchor_108_462"><span class="label">[108]</span></a> Justinianus, epist. ad Mennam Constantinopolitanum.</p></div>
+
+<div class="footnote"><p><a name="Footnote_109_463" id="Footnote_109_463"></a><a href="#FNanchor_109_463"><span class="label">[109]</span></a> Council of Nice, in the Creed, and Canon 8.</p></div>
+
+<div class="footnote"><p><a name="Footnote_110_464" id="Footnote_110_464"></a><a href="#FNanchor_110_464"><span class="label">[110]</span></a> Sardica in letter to all bishops, quoted by Athanasius, Apol. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_111_465" id="Footnote_111_465"></a><a href="#FNanchor_111_465"><span class="label">[111]</span></a> 22nd Canon of Codex Africanus.</p></div>
+
+<div class="footnote"><p><a name="Footnote_112_466" id="Footnote_112_466"></a><a href="#FNanchor_112_466"><span class="label">[112]</span></a> The Nestorian profession of faith, in fifth act of Council of Ephesus.</p></div>
+
+<div class="footnote"><p><a name="Footnote_113_467" id="Footnote_113_467"></a><a href="#FNanchor_113_467"><span class="label">[113]</span></a> Pacian, Ep. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_114_468" id="Footnote_114_468"></a><a href="#FNanchor_114_468"><span class="label">[114]</span></a> Cyril, Catech. 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_115_469" id="Footnote_115_469"></a><a href="#FNanchor_115_469"><span class="label">[115]</span></a> Aug. de vera relig. c .6, de utilit. credendi, c. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_116_470" id="Footnote_116_470"></a><a href="#FNanchor_116_470"><span class="label">[116]</span></a> Pacian, Ep. 3, "The Church is a full and solid body, diffused already through the
+whole world. As a city, I say, whose parts are in unity. Not as you Novatians, an insolent
+particle, or a gathered wen, separated from the rest of the body."</p></div>
+
+<div class="footnote"><p><a name="Footnote_117_471" id="Footnote_117_471"></a><a href="#FNanchor_117_471"><span class="label">[117]</span></a> Such as are [Greek: grammata koinônika], Euseb. H. E. lib. 7, c. 30. [Greek: epistolai koinônikai],
+Basil. Ep. 190, or [Greek: kanônikai], Ep. 224, letters of peace commendatory, ecclesiastical, &amp;c.</p></div>
+
+<div class="footnote"><p><a name="Footnote_118_472" id="Footnote_118_472"></a><a href="#FNanchor_118_472"><span class="label">[118]</span></a> See especially Chrys. Hom. 30 on 1 Cor.</p></div>
+
+<div class="footnote"><p><a name="Footnote_119_473" id="Footnote_119_473"></a><a href="#FNanchor_119_473"><span class="label">[119]</span></a> Irenæus, Lib. 3, c. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_120_474" id="Footnote_120_474"></a><a href="#FNanchor_120_474"><span class="label">[120]</span></a> Compare Jerome's often-quoted passage, Ep. 15, to Pope Damasus, "Whoso
+gathereth not with thee, scattereth; that is, whoso is not of Christ is of antichrist."</p></div>
+
+<div class="footnote"><p><a name="Footnote_121_475" id="Footnote_121_475"></a><a href="#FNanchor_121_475"><span class="label">[121]</span></a> For the meaning of "come together," see farther on, c. 40. "God hath placed
+in the Church Apostles, Prophets, Doctors, and all the rest of the operation of the Spirit,
+of which all those are not partakers who do not <i>run together to the Church</i>, but defraud
+themselves of life by an evil intention and a very bad conduct. For where the Church is,
+there is the Spirit; and where is the Spirit of God, there is the Church and all grace."</p></div>
+
+<div class="footnote"><p><a name="Footnote_122_476" id="Footnote_122_476"></a><a href="#FNanchor_122_476"><span class="label">[122]</span></a> See S. Cyprian's letters, 69, 55, 45, 70, 73. 40. Consider the force of the words,
+"Peter, upon whom the Church had been built by the Lord, speaking one for all, and
+<i>answering with the voice of the Church</i>, says, Lord, to whom shall we go?" Ep. 55, on which
+Fenelon (de sum. Pontif. auct. c. 12) remarks, "What wonder, then, if Pope Hormisdas
+and other ancient fathers says, "the Roman, that is, the Catholic Church," since Peter was
+wont to answer <i>with the voice of the Church</i>? What wonder if the body of the Church
+speaks by mouth of its head?"</p></div>
+
+<div class="footnote"><p><a name="Footnote_123_477" id="Footnote_123_477"></a><a href="#FNanchor_123_477"><span class="label">[123]</span></a> De Pudicitia, c. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_124_478" id="Footnote_124_478"></a><a href="#FNanchor_124_478"><span class="label">[124]</span></a> This Montanist corruption (into which Ambrose on Ps. 38, n. 37, and Pacian in
+his three letters to Sempronian, state that the Novatians also fell,) induced some fathers,
+and especially Augustine, (Enarrat. on Ps. 108. n. 1, Tract 118 on John, n. 4, and last
+Tract n. 7) to teach that the keys were bestowed on Peter so far forth as he represented
+the person of the Church in right of his Primacy. By which mode of speaking they meant
+this one thing, that the power of the keys, as being necessary to the Church, and instituted
+for her good, began indeed in Peter, and was communicated to him in a peculiar manner
+but by no means dropt, or could possibly drop, with him.</p></div>
+
+<div class="footnote"><p><a name="Footnote_125_479" id="Footnote_125_479"></a><a href="#FNanchor_125_479"><span class="label">[125]</span></a> Tertull. De Præsc. c. 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_126_480" id="Footnote_126_480"></a><a href="#FNanchor_126_480"><span class="label">[126]</span></a> Pacian, ad Sempronium, Epis. 3, § 11.</p></div>
+
+<div class="footnote"><p><a name="Footnote_127_481" id="Footnote_127_481"></a><a href="#FNanchor_127_481"><span class="label">[127]</span></a> Ambrose, de P&oelig;nit. Lib. 1, c. 7, n. 33.</p></div>
+
+<div class="footnote"><p><a name="Footnote_128_482" id="Footnote_128_482"></a><a href="#FNanchor_128_482"><span class="label">[128]</span></a> Synodical Epistle, among the letters of Ambrose.</p></div>
+
+<div class="footnote"><p><a name="Footnote_129_483" id="Footnote_129_483"></a><a href="#FNanchor_129_483"><span class="label">[129]</span></a> Optatus, de Schism. Donat. Lib. 2, c. 2, and Lib. 7, c. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_130_484" id="Footnote_130_484"></a><a href="#FNanchor_130_484"><span class="label">[130]</span></a> Gregory, de vita sua, Tom. 2, p. 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_131_485" id="Footnote_131_485"></a><a href="#FNanchor_131_485"><span class="label">[131]</span></a> Jerome, adv. Jovin. Lib. 1, n. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_132_486" id="Footnote_132_486"></a><a href="#FNanchor_132_486"><span class="label">[132]</span></a> Augustine, in Ps. Cont. partem Donati, cont. Epist. Fundam. c. 4, de utilitate credendi,
+c. 17, and Epist. 43.</p></div>
+
+<div class="footnote"><p><a name="Footnote_133_487" id="Footnote_133_487"></a><a href="#FNanchor_133_487"><span class="label">[133]</span></a> Gelasius, Epis. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_134_488" id="Footnote_134_488"></a><a href="#FNanchor_134_488"><span class="label">[134]</span></a> Hormisdas, Mansi, Tom. 8, 451, in the conditions on which he readmitted the
+Patriarch of Constantinople and the Eastern bishops to communion.</p></div>
+
+<div class="footnote"><p><a name="Footnote_135_489" id="Footnote_135_489"></a><a href="#FNanchor_135_489"><span class="label">[135]</span></a> Agatho, in a letter to the sixth council, read and accepted at its fourth sitting.</p></div>
+
+<div class="footnote"><p><a name="Footnote_136_490" id="Footnote_136_490"></a><a href="#FNanchor_136_490"><span class="label">[136]</span></a> Maximus, Bibl. Patr. Tom. 11, p. 76.</p></div>
+
+<div class="footnote"><p><a name="Footnote_137_491" id="Footnote_137_491"></a><a href="#FNanchor_137_491"><span class="label">[137]</span></a> Leo, Epist. 10, c. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_138_492" id="Footnote_138_492"></a><a href="#FNanchor_138_492"><span class="label">[138]</span></a> Ep. 358, to Pope Celestine.</p></div>
+
+<div class="footnote"><p><a name="Footnote_139_493" id="Footnote_139_493"></a><a href="#FNanchor_139_493"><span class="label">[139]</span></a> The above chapter is translated from Passaglia, Pp. 298-336.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_IX" id="CHAPTER_IX"></a>CHAPTER IX.</h2>
+
+<h3>THE NATURE, MULTIPLICITY, AND FORCE OF PROOF FOR
+S. PETER'S PRIMACY.</h3>
+
+<p><a name="FNanchor_1_494" id="FNanchor_1_494"></a><a href="#Footnote_1_494" class="fnanchor">[1]</a>As the natural end of all proof is to give assurance,
+every kind of it must be considered a mean to persuade and
+determine the mind. Not but that there are different
+kinds, and that in great variety. If we refer these to
+their respective topics, some are <i>internal</i> and <i>artificial</i>,
+others <i>external</i> and <i>inartificial</i>; some belong to the philosopher,
+others to the theologian, the former having their
+source in nature, the latter in revelation; another sort,
+again, rests on <i>witnesses</i>, and another on <i>documents</i>. But if
+we consider their persuasive force, they may be conveniently
+ranged under the two classes of <i>probable</i>, and <i>certain</i>
+or <i>demonstrative</i>.</p>
+
+<p>But if it be asked what sort of proof we have hitherto
+used, and drawn out to the best of our ability, we must
+distinguish between the <i>principal</i> and prevailing proof,
+and this in form is inartificial, theological, and drawn from
+the inspired documents; and the proofs <i>occasionally inserted</i>
+and confirmatory of the principal: these, it will be
+evident, are sometimes artificial and internal, such as those
+drawn from analogy, and the harmonious coherence of
+doctrines, from the unity and Catholicity of the Church,
+and the institution of bishops to rule particular flocks;
+and sometimes derived from witnesses, for such we may
+<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span>deem the ancient Fathers, whose importance and force, as
+testimonies, no prudent mind will reject. To embrace,
+then, the full extent of our proof, it ranges over all forms
+and modes, is artificial and inartificial, and rests not only
+on documents, but on witnesses. Now two things follow
+from this mixed and manifold character of our proof, of
+too great importance to be passed over in silence.</p>
+
+<p>The first of these is, the standard and criterion of resistance
+which our proof presents to opponents. For consisting,
+as it does, of so many elements, confirmed, as it is,
+by the absolute harmony of so many various parts, that
+only can be a satisfactory answer, which meets at once
+every particular proof, and the whole sum of it. For it
+would be to small purpose to give another sense, with some
+speciousness, to one or two points, if the great mass of
+matter and argument remain untouched. The only valid
+answer would be <i>to reject and deny the Primacy of supreme
+authority, presenting at the same time a sufficient
+cause for all those results of which the proof consists</i>.
+For so long as the institution of the Primacy is necessary
+to supply a sufficient cause for these results, so long the
+force of our proof remains untouched, and the institution
+of the Primacy unquestionable. We can therefore demand
+of our opponents this alternative, either to acquiesce in our
+proof, or, rejecting the Primacy, to find, and when they
+have found to establish, an hypothesis equal to the explanation
+of all that is contained in our arguments artificial
+and inartificial, in our documents and our witnesses.</p>
+
+<p>The second point is one which all will admit. The proof
+we have given is such that <i>unless</i> it be deceptive, the institution
+of the Primacy is demonstrated to be not only
+<i>true</i>, but also <i>revealed</i>, not only <i>tenable</i>, but matter of
+<i>faith</i>. For although we have interwoven testimonies and<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span>
+artificial arguments, this was to confirm what was already
+demonstrated, and to shed fresh light on what was already
+clear; but the <i>proper</i> source from which we have drawn
+our proofs, was the documents of the Holy Scriptures
+themselves. Now what is thence drawn is <a name="FNanchor_2_495" id="FNanchor_2_495"></a><a href="#Footnote_2_495" class="fnanchor">[2]</a>revealed, and
+enters into the number of things which, being revealed, are
+matter of <i>faith</i>.</p>
+
+<p>These two points are clear, but a third may be
+somewhat less so. Many will ask, what <i>is</i> the force of
+the proof, its power to persuade, and whether it carry
+complete certitude, or be defective. Now to this we shall
+reply, that the proof which we have presented is not only
+probable, but altogether decisive. It wants nothing to produce
+the fullest assurance. This is a subject which I have
+judged fit for special and separate investigation, as due both
+to myself, my readers, and the cause which I am defending.
+For it is not a happiness of our nature to catch the
+whole and the pure truth at a single glance. This requires
+repeated acts of the mind; we have to make the effort
+again and again, and only terminate our examination
+when we have submitted our supposed discovery to reiterated
+reflection. Thus it is that truth comes out in full
+light, imposition is detected, the line drawn between doubt
+and certainty, and every point located in its due place.
+This enquiry, then, into the proof itself I consider due not
+only to myself and my readers, but to a cause, which requires
+the utmost attention as being of the highest importance,
+and the source of the deepest dissensions; for it is
+not too much to say that the origin of all those divisions
+which we see and lament in the Christian name, may be
+<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span>referred to the reception or the denial of this doctrine
+concerning the Primacy.</p>
+
+<p>Now we shall best reach the subject by first considering
+the inherent force of the proof <i>in itself</i>, and <i>absolutely</i>,
+and then <i>comparatively</i> with those arguments to which
+the most distinguished Protestant sects ascribe a full and
+complete demonstrative power.</p>
+
+<p>I. First, then, as to the force of proof <i>absolutely</i>. We
+must reflect that two conditions complete a proof derived
+from documents; <i>first</i>, the authenticity of the document;
+<i>secondly</i>, either the immediate and unquestionable evidence
+of the testimonies quoted from it, or their meaning being
+rendered certain by argument. If these two conspire, nothing
+is wanting to produce assurance. Now, as to the
+documents, whence our proof is derived, no Christian doubts
+their authenticity; and as to the testimonies drawn from
+them, part<a name="FNanchor_3_496" id="FNanchor_3_496"></a><a href="#Footnote_3_496" class="fnanchor">[3]</a> belong to a class of such evidence as to admit of
+no doubt; and part,<a name="FNanchor_4_497" id="FNanchor_4_497"></a><a href="#Footnote_4_497" class="fnanchor">[4]</a> being equally clear, and marked in
+themselves, have had to be defended from false interpretations.
+Accordingly, our proof is peremptory in both
+particulars.</p>
+
+<p>Moreover, our proof was not restricted to one or two
+passages of holy Scripture, but extended over a great
+series, all tending to support and consolidate the argument.
+We have set forth, not a naked institution of the
+Primacy, but multifold foreshadowings and promises of it,
+its daily operation and notoriety. From its first anticipation
+we went on to its progressively clearer expression,
+its promise, its institution, its exercise, and the everywhere
+<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span>diffused knowledge of it in the primitive Church.
+So far, then, as I see, nothing more can, with reason, be
+asked, to remove all doubt as to Peter's prerogative of
+Primacy; for, when the bestowal of certain privileges can
+be proved by documents, all question as to their existence
+is terminated. But here we find in documents, not their
+bestowal merely, but antecedents and consequences, a
+beginning, a progress, and a manifold explanation, which
+stand to the Primacy as signs to the thing signified.</p>
+
+<p>Accordingly, the demonstration which we have given of
+the Primacy, considered <i>in itself</i>, and <i>absolutely</i>, needs
+nothing to challenge assent.</p>
+
+<p>For, suppose it disputed whether Cæsar surpassed the
+other Roman Senators in honour and power. Could it
+be proved by undoubted records, that he so conducted
+himself as gradually to smooth his path to the supreme
+power; that he next gained from the senate and Roman
+people, the title of Emperor and Prince; that he exercised
+these powers at home and abroad, and received universal
+testimony to the dignity he had acquired; in such case the
+judgment would be unanimous that he was emperor, and
+head of the Roman Senators. Now, substitute Peter for
+Cæsar, the Apostles for the Senators; Christ, the Evangelists,
+Luke and Paul, for the senate and people; and you
+will see all the proofs enumerated for Cæsar, to square
+exactly with Peter. For we learn from Scripture <i>the steps</i>
+by which he rose to the Primacy, <i>the time</i> when he received
+it, <i>how</i> he exercised it, and the lucid testimonies
+to it which he received from Christ, the Evangelists,
+the Apostolic Church, and Paul. Accordingly, his Primacy
+and supreme authority among the Apostles rests
+on a proof which gives complete assurance, and challenges
+assent. It is a consequence deduced, not from a single, but<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span>
+from manifold inference; not merely drawn from results,
+but foreseen in its causes; declared not merely in the
+words of institution, but in the very acts of its exercise;
+supported not only by sundry texts, but by a cloud of
+conspiring witnesses; proved by an interpretation, not
+obscure, and far-fetched, but clear and obvious. A thing
+of such a nature it is folly to deny and temerity to
+doubt.</p>
+
+<p>But, further, reflect on the other arguments which
+come in collaterally to support that from the Holy Scriptures.
+Then it will be found that our proof consists in
+the harmonious concurrence of these four sources, 1. <i>the
+authentic scriptural documents</i> distinctly setting forth
+the promises, the bestowal, the exercise, and the everywhere
+diffused knowledge of the Primacy: 2. <i>witnesses</i>
+the most ancient, well nigh coeval with the Apostles, of
+great number, renowned for their holiness, or their martyrdom,
+excellent in learning, far removed from each
+other in situation, faithful maintainers of the Apostolic
+teaching, who, with one mouth, acknowledge the Primacy:
+3. <i>the analogy of doctrines</i>, for the Church, which
+we profess to be one, and Catholic, can neither exist,
+nor even be conceived as such, without the Primacy: 4. <i>the
+facts of Christian history</i>, which are so entwined with
+the institution of the Primacy, that they cannot be even
+contemplated without it. For there are no less than
+fourteen distinct classes of facts in Christian history, all
+of which bear witness to the Primacy, and which cannot
+be studied without coming across that power. Such are, 1.
+<i>the history of heresies</i>, where, in ancient times alone,
+consider the acts and statutes of Pope Dionysius, in
+the causes of Paul of Samosata, and Dionysius of Alexandria;
+of Popes Sylvester and Julius, in the cause of<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span>
+Arius; of Pope Damasus in that of Apollinarius; of
+Popes Innocent and Zosimus in that of Pelagius; of
+Pope Celestine in that of Nestorius; and of Pope Leo
+in that of Eutyches; so that Ferrandus<a name="FNanchor_5_498" id="FNanchor_5_498"></a><a href="#Footnote_5_498" class="fnanchor">[5]</a> of Carthage
+wrote in the sixth century, "If you desire to hear
+aught of truth, ask in the first place the prelate of the
+Apostolic See, whose sound doctrine is known by the
+judgment of truth, and grounded on the weight of authority."
+2. <i>The history of schisms</i>, which have arisen in
+the Church, when we consider the unquestionable facts
+about Novatian, Fortunatus and Felicissimus, the Donatists,
+and Acacius of Constantinople, so that Bede, in
+our own country, wrote in the seventh century, commenting
+on Matt. xvi. 10, "All believers in the world
+understand, that whosoever, in any way separate themselves
+from the unity of the faith, or from the society
+of Peter, such can neither be absolved from the bonds of
+their sins, nor enter the threshold of the heavenly kingdom."
+3. <i>The history of the liturgy</i>, as the contests
+about the paschal time, and what Eusebius, in the fifth
+book of his history, c. 22-5, says about Pope Victor.
+4. <i>The history</i> of the <i>summoning</i>, the <i>holding</i>, and
+the <i>confirming general councils</i>, wherein the Acts of
+Synods, the letters of the supreme Pontiffs, and the
+writings of the Fathers, show the entire truth of what
+is stated by the ancient Greek historians, Socrates and
+Sozomen,<a name="FNanchor_6_499" id="FNanchor_6_499"></a><a href="#Footnote_6_499" class="fnanchor">[6]</a> that an ecclesiastical Canon had always been
+in force, "that the Churches should not pass Canons
+contrary to the decision of the bishop of Rome," which
+Pope Pelagius,<a name="FNanchor_7_500" id="FNanchor_7_500"></a><a href="#Footnote_7_500" class="fnanchor">[7]</a> in the sixth century thus expressed,
+<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span>"the right of calling councils is entrusted by a special
+power to the Apostolic See, nor do we read that a general
+council has been valid, which was not assembled or
+supported by its authority. This is attested by the
+authority of canons, corroborated by ecclesiastical history,
+and confirmed by the holy Fathers." And Ferrandus
+says, "Universal councils, more especially those to
+which the authority of the Roman Church has been given,
+hold the place of second authority after the canonical
+books."<a name="FNanchor_8_501" id="FNanchor_8_501"></a><a href="#Footnote_8_501" class="fnanchor">[8]</a> 5. <i>The history of ecclesiastical laws</i>, for the
+regulation of discipline, a summary of which, enacted by
+the successors of Peter from Victor I. to Gregory II.,
+may be found in Zaccaria's Antifebronius, Tom. ii., p.
+425, and his Antifebronius Vindicatus, Diss. vi., c. 1.
+6. <i>The history of judgments</i>, specially the most remarkable
+in the Church, of which, if we are to believe history,
+we can only repeat what Pope Gelasius wrote at
+the end of the fifth century, to the Bishops of Dardania,
+"We must not omit that the Apostolic See has
+frequently, to use our Roman phrase, more majorum,
+even without any council preceding, had the power to
+absolve those whom a council had unjustly condemned,
+or to condemn, without any council, those who required
+condemnation:" and as he wrote to the Greek emperor,
+Anastasius, "that the authority of the Apostolic See
+has in all Christian ages been set over the Church universal,
+is established by the series of the canons of the
+Fathers, and by manifold tradition."<a name="FNanchor_9_502" id="FNanchor_9_502"></a><a href="#Footnote_9_502" class="fnanchor">[9]</a> 7. <i>The history
+of references</i>, which were wont to be made to the chair
+of Peter, in the greater causes of faith, and in those
+respecting Catholic unity. Thus, Avitus, bishop of Vienne,
+<span class="smcap">A. D.</span> 500, said, "It is a rule of synodical laws, that, in
+<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span>matters relating to the state of the Church, if any doubt
+arises, we, as obedient members, recur to the priest
+of the Roman Church, who is the greatest, as to our
+head."<a name="FNanchor_10_503" id="FNanchor_10_503"></a><a href="#Footnote_10_503" class="fnanchor">[10]</a> To the same effect is the letter of Pope Innocent
+I., to S. Victrice, of Rouen, at the beginning of
+the fifth century, and again, the African Fathers to Pope
+Theodore; or again, S. Bernard, writing to Pope Innocent
+II., against the errors of Abelard, "All dangers and
+scandals emerging in the kingdom of God, specially those
+which concern faith, must be referred to your Apostolate:
+for I esteem it fitting that the injuries done to faith
+should be repaired there in particular, where faith cannot
+fail. That is the prerogative of this See." 8. <i>The history
+of appeals</i>, of which a vast number of remarkable
+instances exist. Take, as the key, the words of Pope
+Gelasius once more: "It is the canons themselves
+which have ordered the appeals of the whole Church to
+be carried to the examination of this See. But from it
+they have allowed of no appeal in any case; and, therefore,
+they enjoin that it should judge of the whole Church,
+but go itself before the judgment of none: nor do they
+allow of appeal from its sentence, but rather require obedience
+to its decrees."<a name="FNanchor_11_504" id="FNanchor_11_504"></a><a href="#Footnote_11_504" class="fnanchor">[11]</a> And Pope Agatho, in the Roman
+Council, pronouncing on the appeal of our own S. Wilfrid,
+of York, the contemporary of Bede, <span class="smcap">A. D.</span> 688, declares
+that "Wilfrid the bishop, beloved of God, knowing
+himself unjustly deposed from his bishopric, did not <i>contumaciously
+resist by means of the secular power</i>, but
+with humility of mind sought the canonical aid of our
+founder, blessed Peter, prince of the Apostles, and declared
+in his supplication that he would accept what by
+our mouth, blessed Peter, our founder, whose office we
+<span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span>discharge, should determine."<a name="FNanchor_12_505" id="FNanchor_12_505"></a><a href="#Footnote_12_505" class="fnanchor">[12]</a> 9. <i>The history of the
+ecclesiastical hierarchy</i>,<a name="FNanchor_13_506" id="FNanchor_13_506"></a><a href="#Footnote_13_506" class="fnanchor">[13]</a> and of the <i>rights possessed by
+certain episcopal Sees over others</i>, of which we may
+take an instance in the grants of Pope Gregory the
+Great, and his successors, to the See of Canterbury,
+which alone made it a Primacy. For the bishops of
+Canterbury had no power whatever over the other
+bishops of this country, save what they derived from S.
+Peter's See. And the documents, and original letters
+conferring these powers still exist, giving the fullest
+proof that Pope Pius only did in 1850, what Pope
+Gregory did in 596. 10. <i>The history of the universal
+propagation of the Christian religion.</i><a name="FNanchor_14_507" id="FNanchor_14_507"></a><a href="#Footnote_14_507" class="fnanchor">[14]</a> 11. <i>The history
+of those tokens and pledges</i>,<a name="FNanchor_15_508" id="FNanchor_15_508"></a><a href="#Footnote_15_508" class="fnanchor">[15]</a> such as letters of
+communion, whereby Catholic unity was exhibited and
+maintained. 12. <i>The history of Christian archæology</i>,<a name="FNanchor_16_509" id="FNanchor_16_509"></a><a href="#Footnote_16_509" class="fnanchor">[16]</a>
+inscriptions, paintings, and other monuments of this kind.
+13. <i>The history of the emperors</i>, as, for instance, what
+Ammianus Marcellinus<a name="FNanchor_17_510" id="FNanchor_17_510"></a><a href="#Footnote_17_510" class="fnanchor">[17]</a> says of Constantius; the letter
+of the Emperor Marcian to Pope Leo, entreating him to
+confirm the council of Chalcedon; that of Galla Placidia,
+the 130th novel of Justinian, and the remarkable constitution
+of Valentinian III., <span class="smcap">A. D.</span> 445. "Since the merit
+of S. Peter, who is the chief of the episcopal coronet,
+and the dignity of the Roman city, moreover, the authority
+of a sacred synod" (that of Sardica, <span class="smcap">A. D.</span> 347) "have
+confirmed the Primacy of the Apostolic See, let presumption
+not endeavour to attempt anything unlawful, contrary
+to the authority of that See: for, then, at length, the
+<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span>peace of the Church will everywhere be preserved, if the
+whole (universitas) acknowledge its ruler." And, 14.
+lastly, <i>the history of codes</i>, in which is contained the
+legislation of Christian kingdoms, wherein we may refer
+to the capitulars of the Franks, and the laws of the Lombards.</p>
+
+<p>Now from these concordant proofs thus slightly sketched,
+it follows that the institution of the Primacy belongs to
+that class of facts which is most certain, and which is
+absolutely demonstrated. For would it be possible to
+find a concurrence of proofs so various in case it had
+never been instituted? Is it possible to imagine so many
+various results of a cause which never existed? So many
+various tokens of reality in a fiction? What are the chances
+for letters thrown at random forming themselves into an
+eloquent speech? Or a beautiful portrait coming out
+from a mere assemblage of colours? Or a whole discourse
+in an unknown tongue being elegantly rendered
+by a guess? If these be sheer absurdities, although a
+few letters have sometimes tumbled at random into a
+word, or a single clause been decyphered, though in
+ignorance of the alphabet, then we may be sure that
+the Primacy, attested by so vast a variety of convergent
+results, can no more be untrue, than effects can exist
+without a cause, splendour without light, or vocal harmony
+without sound. Accordingly an institution established
+by such a union of proof, carries prisoner the
+assent. It may indeed be disregarded by a resolution of
+the <i>will</i>, but can neither be passed by, nor refuted, by
+a judgment of the <i>reason</i>.</p>
+
+<p>And<a name="FNanchor_18_511" id="FNanchor_18_511"></a><a href="#Footnote_18_511" class="fnanchor">[18]</a> having on the one hand this vast amount of
+<span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span><i>positive</i> proof, from sources so various, in its behalf, so
+that without it the whole Christian history of eighteen
+centuries, in all its manifold blendings with secular history,
+becomes unintelligible, a snarl which it is impossible
+to arrange, when we come on the other hand to consider
+what its opponents allege of <i>positive</i> on their own side,
+we find nothing. They content themselves with objections
+to this or that detached point, with historical difficulties,
+and obscurations of the full proof, such, for
+instance, as the conduct of S. Cyprian in one controversy,
+the occasional resistance of a metropolitan, the
+secular instinct of an imperial government stirring up
+eastern bishops to revolt, and fostering an Erastian spirit
+in the Church, the ambition of thoroughly bad men,
+such as Acacius or Photius, and the like. But what
+we may fairly ask of opponents, and what we never
+find the most distant approach to in them is, if, as they
+say, S. Peter's Primacy be not legitimate, and instituted
+by Christ for the government of the Church, what <i>counter
+system</i> have they, which they can prove by ancient
+documents, and whereby they can solve the manifold facts
+of history? In all their arguments against the Primacy they
+are so absolutely <i>negative</i>, that the grand result, if they
+were successful, would be to reduce the Church to a heap
+of ruins, to show that she, who is entrusted with the authoritative
+teaching of the world, has no internal coherence
+either of government or doctrine, in fact, no message
+from God to deliver, and no power to enforce it when
+delivered. In the arguments of Greeks and Anglicans,
+Lutherans and Calvinists, and all the Protestant sects,
+the gates of hell have long ago prevailed against the
+Church, and the devil has built up at his ease a city of
+confusion on the rock which Christ chose for her foundation.<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span>
+If we listen to them, never has victory been
+more complete than that of the evil one over the Son
+of God: the promised unity he has scattered to the
+winds: the doctrine of truth he has utterly corrupted:
+the charity wherewith Christians loved one another he
+has turned into gall and wormwood. That is, the opponents
+of S. Peter's Primacy are one and all simply
+<i>destructives</i>; they inspire despair, and are the pioneers
+of infidelity, but are utterly powerless to build up. Ask
+the Anglican what is the source of spiritual jurisdiction,
+and the bond of the episcopate which he affects to defend?
+<i>He makes no reply.</i> All he can say is, it is <i>not</i>
+S. Peter. Ask the Greek, if bishops and patriarch disagree,
+and come to opposite judgments on the faith, or
+to schisms in communion, which party make the Church?
+<i>He has no solution to offer</i>, save that it is <i>not</i> the party
+which sides with S. Peter's successor. Ask the pure
+Protestant, who maintains the sole authority of the written
+word, if you disagree about the meaning of Scripture
+in points which you admit to touch salvation, who is to
+determine what is the true meaning of the word of
+God? <i>He has nothing to reply</i>, save that he is sure
+it is <i>not</i> the Pope. Contrast, then, on the one side, a
+complete coherent system, fully delineated and set forth
+in the Bible, attested by the Fathers, corroborated by
+analogy, and harmonising the history of eighteen hundred
+years in its infinitely numerous relations, with, on
+the other side, a mere heap of objections and denials,
+with shreds of truths held without cohesion, with analogy
+violated, history thrown into hopeless confusion, and to
+crown the whole, Holy Scripture incessantly appealed to,
+yet its plainest declarations recklessly disregarded, and<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span>
+its most consoling promises utterly evacuated. Choose,
+upon this, between <i>within</i> and <i>without</i>.</p>
+
+<p>II. But such being the argument for the Primacy <i>of
+itself</i> and <i>absolutely</i>, look at it now in a <i>comparative</i>
+point of view with other doctrines. Let us ask Anglicans,
+Lutherans, and Calvinists, respectively, to compare
+it in order with the proofs with which they, each in
+behalf of his own sect, defend either the authority of
+bishops, and their distinction from presbyters, as instituted
+by Christ, or the real presence of the Lord's body
+in the Eucharist, or the divine nature of Christ, and His
+consubstantiality with the Father. Can they state, upon
+a comparison of these, that there are <i>more</i> testimonies of
+Holy Scripture in behalf of these latter doctrines than for
+the Primacy of Peter? As for the articles of the real
+presence, and the superiority of bishops, this cannot be
+asserted with any show of truth, since in behalf of both
+there are undoubtedly fewer. Certainly there are a great
+number for the divinity of Christ, yet not much less are
+those which the same Scriptures contain in support of
+Peter's Primacy. So that if the force of proof is to be
+judged of by the <i>number of texts</i>, that in behalf of the
+Primacy will either be preferred to the rest, or at least
+yield to none.</p>
+
+<p>But I anticipate the answer that it is not the number
+of texts which will decide the question, but their perspicuity
+and evidence, which constitute their force. To
+meet which objection I shall merely set these several
+parties against each other. What, then, do Lutherans
+think of the perspicuity of those texts by which Anglicans
+maintain the superiority of bishops over presbyters?
+They are unanimous in thinking them not merely most
+obscure, but absolutely foreign to the purpose for which<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span>
+they are cited. Just the same is the Calvinist opinion
+of the Lutheran proofs for the real presence, and the
+Socinian view of the texts alleged by Calvinists in behalf
+of Christ's divinity. Both obstinately refuse to admit
+that their opponents urge anything decisive. It would
+be easy to quote instances of this, if it was not notorious.
+It is, then, no unfair inference that Protestants have no
+particular reason to boast triumphantly of the perspicuity
+and evidence of the texts on which they severally
+rely.</p>
+
+<p>But who, they retort, cannot see that the cause of
+the Primacy, which we defend, is far inferior? For our
+exposition is opposed not by one or two parties, but by
+them all in a mass, Anglicans, Lutherans, Calvinists, and
+<i>all who are not Catholics</i>. The addition is significant,
+<i>all who are not Catholics</i>, for indeed all these, and
+these alone, are our opponents. Yet their very name
+creates the gravest prejudice against them, and shows
+them to be unworthy of attention. As S. Augustine
+said, "The Catholic Church is one, to which different
+heresies give various names, they themselves each possessing
+their own name, which they dare not refuse.
+Whence judges unaffected by partiality can form an
+opinion to whom the name of Catholic, which all aim
+at, ought to be given."<a name="FNanchor_19_512" id="FNanchor_19_512"></a><a href="#Footnote_19_512" class="fnanchor">[19]</a> If, then, the name of Catholic
+is a note of truth, the negation of that name is a
+test of error and heresy. But no one will imagine that
+heretics, that is, the enemies of Christ and the Apostles,
+have a right to be followed in what concerns the doctrine
+of Christ, and the Apostolic institutions. Thus
+what Tertullian said is to the point, "Though we had
+to search still and for ever, yet <i>where</i> are we to search?
+<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span>Is it among heretics, where all is foreign and opposed
+to our own truth, whom we are not allowed to approach?<a name="FNanchor_20_513" id="FNanchor_20_513"></a><a href="#Footnote_20_513" class="fnanchor">[20]</a>
+What servant expects food from a stranger, not to say
+an enemy of his lord? What soldier takes donative or
+pay from confederate, not to say from hostile kings, except
+he be an open deserter and rebel? Even the woman
+in the Gospel searched for her piece of silver within
+her own house. Even he who knocked, struck the door
+of a friend.<a name="FNanchor_21_514" id="FNanchor_21_514"></a><a href="#Footnote_21_514" class="fnanchor">[21]</a> Even the widow solicited a judge, who
+was hard indeed, but not her enemy. No one can be
+built up by the person who destroys him. No one be
+enlightened by one who shuts him up in darkness. Let
+us search then in our own, and from our own, and about
+our own, and only that which can be questioned without
+harm to the rule of faith."<a name="FNanchor_22_515" id="FNanchor_22_515"></a><a href="#Footnote_22_515" class="fnanchor">[22]</a></p>
+
+<p>But if we look closer into the matter, we shall find that
+even in the interpretation of our texts Protestants are not
+so agreed with each other as uniformly to oppose us. Some
+of the greatest names amongst them, such as Camero,
+Grotius, Hammond, Leclerc, Dodwell, Michaelis, Rosenmüller,
+and Kuinoel, differ from the rest and agree with us
+in interpreting, "upon this rock I will build My Church,"
+words of great importance in the controversy about the
+Primacy. So that we were not wrong in stating that Protestants
+do not entirely agree among each other in their
+interpretation, nor disagree with ours.</p>
+
+<p>But grant that they were one and all opposed to it, it
+would not prove much. For, <i>first</i>, it could hardly happen
+otherwise, since the whole Protestant cause is so contained
+in this matter of the Primacy, that, were they to confess
+themselves wrong in it, they would pronounce themselves
+guilty of the most groundless schism. Therefore it is a
+<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span>matter of life and death with them to resist us. <i>Secondly</i>, as
+they dissent from us, so do they desert that doctrine which
+the whole Christian body solemnly professed and defined
+before the sixteenth century in ecumenical councils, that of
+Florence held in 1439, the second of Lyons in 1274, and
+the fourth Lateran in 1215. We, then, follow antiquity,
+and they take up novelty. And so it follows that while we
+have Protestants against us, we have the earlier Christians
+for us, whilst Protestants are opposed not only to the present
+race of Catholics, but to those whose children these
+are, and whose doctrines they have preserved. For as to
+the ancient interpretation of these texts take the following
+proof, contained in a letter of Pope Agatho to the Greek
+emperor Heraclius, read and approved in the sixth general
+council, <span class="smcap">a.d.</span> 680. "The true confession of Peter was
+revealed by the Father from heaven, for which Peter was
+pronounced to be blessed by the Lord of all, who likewise
+by a triple commendation was entrusted with the feeding of
+the spiritual sheep of the Church by the Redeemer of all
+Himself; in virtue of whose assistance this his apostolical
+church hath never turned aside from the path of truth to
+any error whatsoever; whose authority, as of the Prince
+of all the Apostles, the whole Catholic Church at all times
+and the universal councils faithfully embracing, have in all
+respects followed, and all the venerable Fathers have entertained
+its apostolic doctrine; through which there have
+shone the most approved lights of the Church; which
+while the holy orthodox Fathers have venerated and followed,
+<i>heretics have pursued with false accusations, and
+calumnies inspired by hatred. This is the living tradition
+of Christ's Apostles, which His Church everywhere
+holds.</i>"<a name="FNanchor_23_516" id="FNanchor_23_516"></a><a href="#Footnote_23_516" class="fnanchor">[23]</a> We might imagine that Sir Thomas More had
+<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span>these words before his eyes when he answered Luther,
+"not only all that learned and holy men have collected to
+the point moves me to give willing obedience to that See,
+but especially what we have so often witnessed, that not
+only there never was an enemy to the Christian faith who
+did not at the same time declare war against that See, but
+also that there never has been one who professed himself
+an enemy of that See without shortly after declaring himself
+signally a capital foe and traitor of Christ and our
+religion. Another thing, too, has great weight with me,
+that if, in this manner, the faults of individuals are laid to
+the charge of their office, all authority will collapse, and
+the people will be without ruler, law, or order. And if
+this ever happens, as it seems likely to happen in parts of
+Germany, at length they will learn to their cost how much
+more it is to the interest of society to have even bad rulers
+rather than none."<a name="FNanchor_24_517" id="FNanchor_24_517"></a><a href="#Footnote_24_517" class="fnanchor">[24]</a></p>
+
+<p>Protestants, then, have many more opponents than we;
+to which we may add, <i>thirdly</i>, that we assert and maintain
+a doctrine which for several ages had no opponents worth
+mentioning, and which received a general belief and assent.
+Protestants, on the contrary, no sooner brought their
+doctrine to light than they roused the whole Catholic
+Church against them; that very Church, <i>fourthly</i>, from
+which they had rebelled, in which they had been washed
+in the laver of regeneration, whose motherly care had
+enrolled them as Christians, from which they had received
+the Bible and all other Christian blessings, which, before
+that fatal schism, alone presented the appearance of the
+true Church, and was invested with attributes which inspired
+belief and fostered obedience. For such were antiquity,
+the hierarchy, unity, the agreement of its members,
+<span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span>universality; such, again, the splendour of sanctity
+and learning; zeal in the guardianship of primeval tradition,
+hatred of profane novelties; and, lastly, the renown
+of those heavenly gifts, which cannot fail the true Church
+of Christ, and were ascribed to no other body.</p>
+
+<p>But <i>fifthly</i>, it would be very apposite to compare the
+Catholic Church with herself, and contrast her state and
+condition in the nineteenth century with that same state
+and condition in the fourth, the fifth, and the sixth. Now
+who, in the fourth century, professed the consubstantiality
+of the Trinity? Well nigh Catholics alone, while innumerable
+sects of heretics opposed this doctrine. War to the
+knife was waged against it by Praxeans, Noetians, Sabellians,
+Paulianists, Arians, and their worst portion, the
+Anomæans, Macedonians, and those who then made their
+appearance, Tritheists. Again, in the fifth and the sixth
+centuries, who were they who retained the true faith in
+Christ the God-Man, and His dispensation in taking flesh?
+Once more the true faith was hardly found outside the
+Catholics, while the followers of Theodore of Mopsuestia,
+and Diodorus of Tarsus, Nestorius and the Nestorians,
+Eutyches, and the Eutychean sects at daggers drawn
+with each other, and in fine, the Monothelites and their
+sects, who hated one another and the Catholics with equal
+bitterness, clubbed all their forces together to oppose it.
+Now do any Protestants venture to infer that in the fourth
+and following centuries the cause of the Catholic Church
+was less certain, on account of this mob of hostile sects?
+I should consider such an insinuation an insult to them.
+They must accordingly allow my parallel inference, that it
+is fair to pass the same judgment on the cause of the
+Primacy now for some centuries defended by the Catholics
+against the Protestants.<span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span></p>
+
+<p><i>Lastly</i>, to address specially Lutherans and Anglicans.
+They are well aware that almost all sects are not more
+opposed to the supremacy of Peter than to the superiority
+of bishops, and the verity of the Lord's body in the
+Eucharist. But are they therefore deterred by the number
+of their enemies, or do they distrust the goodness of
+their cause, or doubt the perspicuity of those documents on
+which they rely for the victory? They can afford to
+disdain the tricks of their opponents, as well as repulse
+their attacks. They must, accordingly, agree with us that
+the assertions or denials of contesting parties ought not to
+be, and cannot be, the test of a cause's goodness, and of
+documentary evidence.</p>
+
+<p>But, then, by what standard are we to go? I reply, by
+those criteria which are not subject to just exception, and
+which must be approved by all who seek the truth, and
+obey the dictate of reason. Now four such criteria in
+chief I think may be assigned, the two former of which
+are <i>immediate</i> and <i>internal</i>, the third <i>internal</i>, but somewhat
+more remote; the fourth, <i>external</i>, but of great
+weight, and not to be overlooked. To speak of the former
+first; one of these is <i>verbal</i>, and belongs to the words
+and phrases of which the text consists; the other <i>real</i>,
+and regards the meaning of the sentence. Indeed, no
+other sources of obscurity or of clearness can be imagined
+than either the <i>words</i> which express the <i>matter</i>, or the
+<i>matter</i> intended by the <i>words</i>. If both words and matter
+are plain, and perspicuous, the discourse will be clear,
+and the language distinct; but if either the matter exceed
+the power of reason, or the words do not run clear, or both
+these conspire, the evidence of the meaning will be more
+or less impaired.</p>
+
+<p>I. Now, to begin with <i>words</i>, I shall not be severe, but<span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span>
+allow to Anglicans, Lutherans, and Calvinists, that the
+texts alleged by each of them in behalf of his own cause
+consist of words which are either immediately perspicuous,
+or become mediately clear upon definite principles. But
+in turn I should ask them repeatedly to consider whether
+such a perspicuity can be denied to the words of which the
+texts cited for the Primacy of Peter consist. These words
+are in general and vulgar use, continually repeated in the
+Bible, but so connected together that their certain meaning
+is either immediately evident, or fixed with very little
+trouble. But are not most of them metaphorical, such as
+<i>rock</i>, <i>building</i>, <i>keys</i>, <i>binding</i>, <i>loosing</i>, <i>lambs</i>, <i>sheep</i>, <i>feeding</i>?
+Undoubtedly some are such, yet not that words
+used in their <i>proper</i> sense are wanting, as when Peter is
+called <i>the first</i>, <i>the greater</i>, the <i>superior</i>; also when he is
+charged <i>to confirm his brethren</i>; and what we collect from
+the Acts of the Apostles, the Epistles of S. Paul, and the
+evangelists' mode of writing. Not, <i>secondly</i>, that it is not
+evident, from the connection of the discourse, what fixed
+and established meaning must be given to those metaphorical
+expressions. Not, thirdly, that the meaning of those
+formulas is not shown by the exercise of the powers conferred
+in them. Not, fourthly, that there is any inability,
+if you remove the metaphor, to express in <i>proper</i> words
+what the metaphor shadows out. Not, fifthly, as if the
+literal and immediate sense were therefore wanting; for it
+is very plain that the metaphorical<a name="FNanchor_25_518" id="FNanchor_25_518"></a><a href="#Footnote_25_518" class="fnanchor">[25]</a> sense likewise is
+literal and immediate. And sixthly, not that <i>metaphorical</i>
+can be considered equivalent to <i>obscure</i>, for obscurity is
+<span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span>most opposed to the very genius of metaphor, and such a
+canon would destroy the perspicuity of human language.
+For there is no language, ancient or modern, rude or
+polished, semitic, chamitic, or japhetic, whose <i>metaphorical</i>
+is not much more copious than its <i>proper</i> vocabulary.</p>
+
+<p>Metaphor, then, and obscurity are very far removed
+from each other, and there is nothing to prevent a metaphorical
+expression bearing the plainest sense. For such
+the sense will be, whenever what is called the <i>foundation</i>
+of the metaphor is clear, and the series of the discourse
+indicates <i>the point of likeness</i>, and usage of speech unfolds
+<i>the force</i> of the metaphor. Now all these conditions,
+which ensure perspicuity in the metaphor, are found in
+interpreting the metaphors which contain the singular prerogatives
+of Peter. For as it is perfectly plain whence the
+metaphors of <i>foundation</i>, <i>building</i>, <i>keys</i>, <i>binding</i>, <i>loosing</i>,
+<i>sheep</i>, <i>lambs</i>, <i>shepherd</i>, are drawn, so the context defines
+the point of similitude, and usage of speech does not allow
+ignorance of the force of such metaphors. And thus the
+texts on Peter's Primacy have a verbal perspicuity which
+will bear a favourable comparison with those texts, on
+which Anglicans, Lutherans, and Calvinists rely. For
+indeed all the difficulties, in the invention of which Protestants
+have shown their ingenuity, are introduced, put
+upon the words, not drawn from them. So on the contrary,
+the haters of the Primacy evidently wince at their clearness.</p>
+
+<p>2. <i>Verbal</i> perspicuity is followed by <i>real</i>, or that which
+concerns the <i>subject matter</i>. And this, I assert, is far
+inferior, far more slender, in the above named Protestant
+controversies, than in this of the Catholics. Indeed, both
+the controversies, on the real presence and on the divinity
+of Christ, have a super-intelligible object, so far exceeding<span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span>
+the natural power of reason, as to admit of the mind's
+conceiving it by analogy, but not by a <i>distinct</i> and <i>proper</i>
+knowledge. For this is the nature of mysteries, whence
+it follows in them that neither single words have distinct
+notions, nor a whole proposition distinct sense. Whereas
+in the controversy about the Primacy, there is nothing
+which is not commensurate with reason, and which
+has not the advantage of proper and distinct notions.
+For, of revealed truths, some being <i>rational</i>, some <i>beyond</i>
+reason, and some <i>above</i> reason, the proper character
+of those which are called <i>beyond</i> reason is, that, <i>if</i>
+revealed, they are cognizable by reason. Now to such
+an order of truths the institution of the Primacy belongs.
+Thus its <i>real</i> evidence, that namely which concerns
+its <i>subject matter</i>, is much superior to that which
+the others admit of. But should we grant as much to
+the controversy in which Anglicans defend the superiority
+of bishops over presbyters? Grant this, yet still
+it remains that in this species of <i>real</i> evidence the cause
+of the Primacy is far superior to that of the real presence,
+or that of the divinity of Christ. But, in truth, the Anglican
+doctrine on bishops may be considered from two points
+of view, either as severed from the Catholic dogma on
+Peter's Primacy, or as in connexion and coherence with
+it. From the latter point of view I should admit it to
+be so agreeable to reason, that this power calls for it,
+and rests in it, when once illuminated by faith, so as
+to know, that is, the purpose of Christ that each particular
+Church should present the aspect of an united
+family. But sever this superiority of bishops over presbyters
+from the dogma of the Primacy, and inveigh as
+keenly against Peter's supremacy as you defend their
+presidency, which is what Anglicans do, and then I could<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span>
+only conclude that this doctrine is plainly contrary to
+reason instead of agreeing with it.</p>
+
+<p>For whence do Anglicans deduce its agreement with
+reason? Hammond, Pearson, Beveridge, Bingham, and
+their other greater theologians, tell us that it follows
+very plainly, because we know that Christ carefully provided
+for the unity of particular Churches, which, they say,
+it seems impossible to obtain without the superior power
+of bishops. It is a good inference; but did Christ show
+less care for the unity of the whole Church than for
+that of particular Churches? Who can seriously maintain
+this? For what is the unity recommended by Christ and
+so earnestly urged by the Apostles, save that of the whole
+Church? And when we acknowledge in the creed <i>one</i>
+Church, do we mean a particular or the universal Church?
+We mean that which we also acknowledge to be Catholic,
+and therefore the unity is that of the Catholic Church.
+And therefore it was Christ's intention, and His certain
+will, that not only particular Churches, but the universal
+body of the Church, should possess the test and the dower
+of unity. And this Anglican notion, which denies of the
+universal Church, what it affirms of particular Churches,
+may suit very well an island, holding itself aloof from
+the rest of the world, but it is quite incompatible with
+the radical idea of the kingdom of Christ.</p>
+
+<p>Moreover, if it was necessary for the production and
+maintenance of unity in particular Churches to set bishops
+over them, with authority superior to that of presbyters;
+if reason demands that it being Christ's will for particular
+Churches to live in unity, He should likewise have instituted
+the power which distinguishes bishops from presbyters;
+can we suppose either that it was not necessary
+for the production and maintenance of unity in the Catholic<span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span>
+Church, to commit its government to an universal superior,
+or that reason does not <i>equally</i> require, that Christ,
+who enjoined the Catholic Church to maintain unity,
+should have instituted the universal Pastor? Nay, as
+the necessity is not equal on the two sides, but so much
+stronger on the side of unity in the <i>Catholic</i> Church, as
+it is more difficult to hold together in one an innumerable
+than a limited number, men scattered over the globe
+than men within a narrow region, nations differing in
+genius, habits, and laws, than those who resemble each
+other in these; so reason, which for particular Churches
+requires their respective bishops, <i>much more</i> requires the
+institution of a <i>universal</i> superior, lest the end should
+appear to have been devised without the means, and
+the divine work of Christ be deficient in wisdom. What,
+then, are Anglicans about in dividing these two doctrines,
+and contending for the institution of bishops, while they
+obstinately deny the institution of the Primacy? They
+strip of its authority the very truth which they defend,
+and by severing doctrines which derive their consistency
+from their cohesion, put weapons in the hands of
+presbyterians to assault and even overthrow the very
+dogma from which they take their name of episcopalians.
+Accordingly the evidence derived from the <i>subject matter</i>
+is much clearer in those texts which are alleged for Peter's
+Primacy, than in those by which the superiority of bishops
+over presbyters, the real presence, and the divine person of
+Christ, are proved.</p>
+
+<p>Now the force of demonstration derived from documents
+corresponds to the sum of <i>verbal</i> and <i>real</i> evidence in the
+texts, being greater or less as this is stronger or weaker.
+In other words, the force of demonstration belongs to that
+class of evidence which mathematicians call <i>direct</i>. But<span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span>
+both these sorts of evidence exist in the same, or even in
+a fuller degree, in those texts which concern the Primacy,
+and set forth its divine institution. Accordingly the force
+of demonstration for the Primacy is equal or superior to
+that belonging to the arguments which prove the superiority
+of bishops, the real presence, and Christ's divine
+person. Yet these arguments have such force, that the
+articles which they prove cannot, in the opinion of Anglicans,
+Lutherans, and Calvinists, be questioned without incurring
+the deepest guilt of heresy. We have, then, the same
+or even a stronger reason to affirm that the Primacy of
+Peter, resting on the same, or even a stronger, evidence,
+as <i>revealed</i>, cannot be denied without heresy.</p>
+
+<p>And this is a corollary which I would entreat Anglicans,
+Lutherans, and Calvinists, carefully to consider, and
+then say whether they are consistent; for then I feel
+assured they would become discontented with themselves,
+by reflecting that, in the choice of the articles which
+they hold, they are not following the clearness of revelation,
+but party spirit and factious prejudices. What
+satisfactory answer can they ever return to the Catholic
+who asks why they, who on equal or less evidence defend
+the superiority of bishops, deny the Primacy which
+rests on similar or greater proof? Or why they attack
+the Primacy, while they defend the real presence, or
+the divinity of Christ, which are supported by no more
+evident arguments? And how will they satisfy their
+own conscience, should this thought ever cross them,
+"Why do I at one time obey, at another time resist,
+the same evidence of revelation?" That same faith with
+which they severally believe the divine appointment of
+bishops, the real presence, and the consubstantiality of<span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span>
+Christ, compels them, if they would maintain consistency,
+and not repel conviction, to confess the Primacy of Peter.</p>
+
+<p>And this argument might be carried much further, if
+they would reflect how great is the brilliancy of evidence
+in behalf of the Primacy, compared with sundry other
+capital Christian doctrines, some or all of which they
+hold without question: such are the consubstantiality of
+the Trinity, the unity of Christ's Person, the propagation
+of original sin, the eternity of punishment, regeneration
+in baptism, and gratuitous justification. They
+will find, on reflection, that they hold these doctrines
+not because they are proved by stronger scriptural evidence
+than the Primacy, for quite the reverse is the
+truth, nor because they are encompassed with less obscurity
+in their own character, for the subject matter
+of the Primacy is clear and distinct in comparison with
+them all, but because the doctrines do not oppose the
+particular tradition which they have received, and so
+their minds are not set against them. Let them once
+come to compare the whole evidence for the Primacy,
+scriptural, traditional, analogical, and historical, which
+last alone comprehends the fourteen heads above enumerated,
+with the same evidence in behalf of any or all of
+those, and they cannot but admit its great superiority.</p>
+
+<p>3. But we must proceed to the <i>third</i> criterion, which
+increases not a little the evidence from revelation for
+the Primacy. For Catholics and Protestants are agreed
+in considering <i>analogy</i> as one of the best helps in interpretation,
+and in assigning to it the force of a real
+parallelism, a proceeding which rests on the necessity
+of the Scripture presenting one whole and harmonious
+body of doctrine in its several parts. And in order not<span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span>
+to deprive this help of its efficacy, both parties give two
+conditions for its exercise, the first, <i>that no sense be put
+upon passages of Scripture contrary to analogy</i>; the
+second, <i>that no violence be used to the language of
+Scripture to conform it with analogy, which would be
+imposing on holy writ the sense wanted from it</i>. These
+two faults carefully avoided, analogy is of great service,
+and throws much light upon interpretation.</p>
+
+<p>But, now, is there such a sum of doctrine, so remarkable,
+and so diffused through all the books of the New
+Testament, that the texts expressing the gifts and prerogatives
+of Peter, can be tried by the touchstone of this
+analogy? Such, indeed, there is, very remarkable, and
+threefold in character. The first point is found in the
+texts<a name="FNanchor_26_519" id="FNanchor_26_519"></a><a href="#Footnote_26_519" class="fnanchor">[26]</a> which regard the divine institution of bishops:
+the other two in those which show the unity,<a name="FNanchor_27_520" id="FNanchor_27_520"></a><a href="#Footnote_27_520" class="fnanchor">[27]</a> and the
+Catholicity<a name="FNanchor_28_521" id="FNanchor_28_521"></a><a href="#Footnote_28_521" class="fnanchor">[28]</a> of the Church. For what can stand in closer
+connection with these articles of doctrine, than the appointment
+of a supreme ruler to discharge over the universal
+Church the office which every bishop exercises over
+his own particular Church, and his own portion of the flock?
+What, again, can be more opposed to them, than the
+supposition that provision was made, by the institution of
+bishops, for <i>the parts</i>, but none, by the institution of
+a supreme pastor, for <i>the whole body</i>, which is to be one
+and Catholic? Therefore, that exposition of the texts
+concerning Peter, which exhibits him as ruler of the
+Church universal, and as made to be the visible cause of
+that same Catholic unity, so admirably agrees with
+analogy, that it must be considered unquestionable, unless</p>
+
+<p><span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span></p><p>texts contradictory to it can be produced. But so
+far is it from the case that texts <i>considered in themselves</i>
+contradict it, that, on the contrary, they <i>immediately</i>
+express it <i>of themselves</i>, and can be distorted from it
+only by violating all the laws of interpretation. Accordingly,
+that view of the texts about Peter, which establishes
+his Primacy, is wonderfully confirmed by analogy,
+and by its harmony with what the Scriptures tell us of
+the Church, as instituted by Christ.</p>
+
+<p>4. And nothing will be wanting to give full assurance
+to this confirmation, if we add the <i>fourth or external</i> criterion,
+that derived from consent of witnesses. I am not
+going to urge here the divine force and infallible authority
+of Christian tradition: I shall merely allege what no
+person of discretion can deny or question. The first
+point is, that in the actual controversy the testimony of
+the most ancient witnesses cannot be disregarded: and
+the second, that it carries the very strongest prejudice in
+favour of whichever interpretation it supports.</p>
+
+<p>Now here we have to do first, with the interpretation
+of a series of dogmatic texts; and, secondly, with a
+point of doctrine, which, being of the utmost moment,
+could not be unknown to any one. But are these matters
+on which ancient witnesses, such as the Christian Fathers,
+and ecclesiastical writers, can be safely past by unheard?
+If it were a matter of geography, chronology, or archæology,
+one might allow it, though with regret: but this
+is out of the question, in a matter of dogmatic texts,
+and those relating to a most important doctrine. For
+notorious is the zeal with which the ancient Fathers
+laboured to preserve and interpret the dogmatic texts
+of Scripture. We know their care to prevent the introduction
+of new and false interpretations, and new and<span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span>
+false doctrines thence arising. And we know that,
+together with the Scriptures, they received from the
+Apostolic teaching the kindred power of interpreting
+them. For, as Origen remarked, "Since there are
+many who think that they believe what is of Christ,
+and some of them believe what is different from those
+before them, yet, since the preaching of the Church is
+preserved, as handed down by the order of succession
+from the Apostles, and to the present day abiding in
+the Church, that verity alone is to be believed, which
+in nothing is discordant from the ecclesiastical and Apostolical
+tradition."<a name="FNanchor_29_522" id="FNanchor_29_522"></a><a href="#Footnote_29_522" class="fnanchor">[29]</a></p>
+
+<p>Moreover, can it seem safe to enter upon a track most
+divergent from that which the Apostles marked out, and
+the Christian people constantly followed? S. Paul<a name="FNanchor_30_523" id="FNanchor_30_523"></a><a href="#Footnote_30_523" class="fnanchor">[30]</a> taught
+us to listen to witnesses, and Christendom, whether assembled
+in council, or everywhere diffused, was content to
+depend on them. Most clear is what is said on this point
+about the Fathers at Nicea<a name="FNanchor_31_524" id="FNanchor_31_524"></a><a href="#Footnote_31_524" class="fnanchor">[31]</a> and Ephesus,<a name="FNanchor_32_525" id="FNanchor_32_525"></a><a href="#Footnote_32_525" class="fnanchor">[32]</a> and no less
+so the words of Leontius<a name="FNanchor_33_526" id="FNanchor_33_526"></a><a href="#Footnote_33_526" class="fnanchor">[33]</a> of Byzantium, John Cassian,<a name="FNanchor_34_527" id="FNanchor_34_527"></a><a href="#Footnote_34_527" class="fnanchor">[34]</a>
+Theodoret,<a name="FNanchor_35_528" id="FNanchor_35_528"></a><a href="#Footnote_35_528" class="fnanchor">[35]</a> Augustine,<a name="FNanchor_36_529" id="FNanchor_36_529"></a><a href="#Footnote_36_529" class="fnanchor">[36]</a> Jerome,<a name="FNanchor_37_530" id="FNanchor_37_530"></a><a href="#Footnote_37_530" class="fnanchor">[37]</a> Epiphanius,<a name="FNanchor_38_531" id="FNanchor_38_531"></a><a href="#Footnote_38_531" class="fnanchor">[38]</a> Basil,<a name="FNanchor_39_532" id="FNanchor_39_532"></a><a href="#Footnote_39_532" class="fnanchor">[39]</a>
+Origen,<a name="FNanchor_40_533" id="FNanchor_40_533"></a><a href="#Footnote_40_533" class="fnanchor">[40]</a> Tertullian,<a name="FNanchor_41_534" id="FNanchor_41_534"></a><a href="#Footnote_41_534" class="fnanchor">[41]</a> Clement<a name="FNanchor_42_535" id="FNanchor_42_535"></a><a href="#Footnote_42_535" class="fnanchor">[42]</a> of Alexandria, and the
+oldest of all, Irenæus,<a name="FNanchor_43_536" id="FNanchor_43_536"></a><a href="#Footnote_43_536" class="fnanchor">[43]</a> who says, "The true knowledge is</p>
+
+<p><span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span></p><p>the doctrine of the Apostles, and the ancient state of the
+Church in the whole world, and the character of the body
+of Christ, according to the succession of bishops, by which
+they handed down the Church, which is in every place,
+which hath reached even to us, being guarded without
+fiction, <i>with a most full interpretation of the Scriptures</i>,
+admitting neither addition nor subtraction, and the reading
+without falsification, and legitimate and diligent exposition
+according to the Scriptures, without danger, and
+without blasphemy, and the chief gift of charity, which is
+more precious than knowledge, more glorious than prophecy,
+more eminent than all graces." For, as he says
+elsewhere, "We ought to learn the truth, where the gifts
+of the Lord are placed; among whom is that succession of
+the Church, which is from the Apostles, sound and irreproachable
+conversation, and discourse unadulterated and
+incorrupt. For these maintain that faith of ours in one
+God, who made all things: these increase that love towards
+the Son of God, who has made for our sake so great dispositions:
+<i>these explain to us the Scriptures without
+peril</i>."</p>
+
+<p>And, besides, where is the Protestant who does not
+praise the Hebrew illustrations of Lightfoot, Schoettgen,
+and Meuschen? or who does not at least make much of the
+commentaries of Aben Ezra, Kimchi, Jarchi, and others,
+in the interpretation of the Hebrew Scriptures? They all
+see the advantage of approaching such sources of information,
+and using them for their own purpose. But are we
+to refuse to the Fathers, and ancient doctors of the Church
+the deference which we allow to Rabbins and Thalmudists?
+This is at least a reason for hearing the testimony of the
+Fathers.</p>
+
+<p>And if it be concordant, constant, and universal, it most<span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span>
+powerfully recommends that scriptural interpretation, which
+agrees with it. In this, all Catholics without exception,
+and the most judicious and learned Protestants, are agreed.
+In good truth, it would be incredible that an interpretation
+could be false, which was adopted unanimously by the
+Fathers of every age and country. And it ought to be
+as incredible to find any one so conceited, as not to be
+greatly moved by the witness and consent of Christian antiquity.</p>
+
+<p>One point of enquiry remains, whether the Fathers have
+given their opinion, and that unanimously, on Peter and
+the texts, which relate to him. But their words<a name="FNanchor_44_537" id="FNanchor_44_537"></a><a href="#Footnote_44_537" class="fnanchor">[44]</a> inserted
+in the foregoing pages entirely terminate this controversy,
+and show that they were all of the mind expressed by
+Gregory the Great, in these words, which, it is well to
+remember, were directed to the supreme civil authority
+of those days, for he tells the emperor:</p>
+
+<p>"To all who know the Gospel, it is manifest that the
+charge of the whole Church was entrusted by the voice
+of the Lord to the holy Apostle Peter, Prince of all the
+Apostles. For to him it is said, 'Peter, lovest thou Me?
+Feed My sheep.' To him is said, 'Behold, Satan hath
+desired to sift you as wheat, but I have prayed for thee,
+Peter, that thy faith fail not; and do thou, one day, in
+turn, confirm thy brethren.' To him is said, 'Thou art
+Peter, and upon this rock I will build My Church,' &amp;c.
+Lo, he hath received the keys of the kingdom of heaven,
+the power of binding and loosing is given to him, the care
+and the chiefship of the whole Church is committed to
+him."<a name="FNanchor_45_538" id="FNanchor_45_538"></a><a href="#Footnote_45_538" class="fnanchor">[45]</a></p>
+
+<p><span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span></p><p><span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span></p><div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_494" id="Footnote_1_494"></a><a href="#FNanchor_1_494"><span class="label">[1]</span></a> The following chapter is translated from Passaglia, Pp. 339-360.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_495" id="Footnote_2_495"></a><a href="#FNanchor_2_495"><span class="label">[2]</span></a> This is not said as <i>limiting</i> revelation to such points, but to exhibit the scope of the
+present work, which uses testimony merely as a human, though very important, support
+of the cause.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_496" id="Footnote_3_496"></a><a href="#FNanchor_3_496"><span class="label">[3]</span></a> The texts relating to the primacy, the Evangelists' mode of writing, that of S. Luke
+in the first twelve chapters of the Acts, and that of S. Paul.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_497" id="Footnote_4_497"></a><a href="#FNanchor_4_497"><span class="label">[4]</span></a> The Apostles' contest about "the greater," the distinction between the founder, and
+the visible head of the Church, and for false interpretations, the primacy of mere precedency,
+the perversion of John xxi. 15-20, the assertion of Apostolic equality, and Gal. i
+18-20.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_498" id="Footnote_5_498"></a><a href="#FNanchor_5_498"><span class="label">[5]</span></a> Interroga igitur, si quid veritatis cupis audire, principaliter sedis
+Apostolicæ antistitem, cujus sana doctrina constat judicio veritatis, et
+fulcitur munimine auctoritatis. Ferrandus in Epist. ad Severum.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_499" id="Footnote_6_499"></a><a href="#FNanchor_6_499"><span class="label">[6]</span></a> Socrates, Hist. L. 2, c. 8-17. Sozomen, hist. L. 3, c. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_500" id="Footnote_7_500"></a><a href="#FNanchor_7_500"><span class="label">[7]</span></a> In fragm. epist. apud Baluzium, Miscell. Lib. 5, p. 467.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_501" id="Footnote_8_501"></a><a href="#FNanchor_8_501"><span class="label">[8]</span></a> Ferrandus in litteris ad Pelagium.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_502" id="Footnote_9_502"></a><a href="#FNanchor_9_502"><span class="label">[9]</span></a> Mansi. Tom. 8, 54, 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_503" id="Footnote_10_503"></a><a href="#FNanchor_10_503"><span class="label">[10]</span></a> Avitus, Epist. 36.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_504" id="Footnote_11_504"></a><a href="#FNanchor_11_504"><span class="label">[11]</span></a> Gelasius, Epist. 4, ad Faustum. Mansi. 8, 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_505" id="Footnote_12_505"></a><a href="#FNanchor_12_505"><span class="label">[12]</span></a> Mansi. Tom. xi. 184.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_506" id="Footnote_13_506"></a><a href="#FNanchor_13_506"><span class="label">[13]</span></a> See Peter Ballerini, de potestate ecclesiastica, cap. 1, § 1-6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_507" id="Footnote_14_507"></a><a href="#FNanchor_14_507"><span class="label">[14]</span></a> See Mamachi, origines et antiquitates Christianæ, Tom 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_508" id="Footnote_15_508"></a><a href="#FNanchor_15_508"><span class="label">[15]</span></a> See Muzzarelli, de auctoritate Rom. Pontificis in Conciliis generalibus, c. v. § 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_509" id="Footnote_16_509"></a><a href="#FNanchor_16_509"><span class="label">[16]</span></a> See Mamachi, as above, Tom. v part. 1, c. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_510" id="Footnote_17_510"></a><a href="#FNanchor_17_510"><span class="label">[17]</span></a> Amm. Marcellinus, Lib. 15, c. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_511" id="Footnote_18_511"></a><a href="#FNanchor_18_511"><span class="label">[18]</span></a> The following paragraph, down to "within and without," I have introduced here.
+It is not in F. Passaglia.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_512" id="Footnote_19_512"></a><a href="#FNanchor_19_512"><span class="label">[19]</span></a> Aug. de utilitate credendi, c. 7, n. 19.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_513" id="Footnote_20_513"></a><a href="#FNanchor_20_513"><span class="label">[20]</span></a> Tit. iii. 10.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_514" id="Footnote_21_514"></a><a href="#FNanchor_21_514"><span class="label">[21]</span></a> Luke xv. 9; xi. 5; xviii. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_515" id="Footnote_22_515"></a><a href="#FNanchor_22_515"><span class="label">[22]</span></a> Tertullian, de Præsc. c. 21.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_516" id="Footnote_23_516"></a><a href="#FNanchor_23_516"><span class="label">[23]</span></a> Mansi, concilia, Tom. 11, 239.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_517" id="Footnote_24_517"></a><a href="#FNanchor_24_517"><span class="label">[24]</span></a> Responsis ad Lutheram, c. x.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_518" id="Footnote_25_518"></a><a href="#FNanchor_25_518"><span class="label">[25]</span></a> Sense, says John, is the connection or mutual relation of notions intended by the
+author in his words, or, according to others, which is the same thing, the conception of the
+mind which the author has expressed in words, and wishes to raise in his readers. This
+sense, whether it springs from the proper or whether from the improper and metaphorical
+meaning of words, or from allegorical language, is immediate, grammatical, and literal.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_519" id="Footnote_26_519"></a><a href="#FNanchor_26_519"><span class="label">[26]</span></a> Acts xiv. 22; xx. 28; 1 Tim. v. 19-22; 2 Tim. iv. 2-5; Tit. i. 5; 1 Pet. v. 2, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_520" id="Footnote_27_520"></a><a href="#FNanchor_27_520"><span class="label">[27]</span></a> Matt. xvi. 18; xviii. 18; John x. 16; Eph. v. 25; 1 Cor. xii; John xvii. 20-26.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_521" id="Footnote_28_521"></a><a href="#FNanchor_28_521"><span class="label">[28]</span></a> Luke xxiv. 47; Acts i. 8; ix. 15; Coloss. i. 8.; 1 Cor. i. 23; ix. 20; Rom. x. 18.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_522" id="Footnote_29_522"></a><a href="#FNanchor_29_522"><span class="label">[29]</span></a> Origen. preface [Greek: kezi azchôn], n. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_523" id="Footnote_30_523"></a><a href="#FNanchor_30_523"><span class="label">[30]</span></a> 2 Tim. ii. 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_524" id="Footnote_31_524"></a><a href="#FNanchor_31_524"><span class="label">[31]</span></a> See Athanas. de decritis Nic. Synodi, and also Hist. tripartit. Lib. 2, 2-3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_525" id="Footnote_32_525"></a><a href="#FNanchor_32_525"><span class="label">[32]</span></a> See Vincent of Lerins. Commonit. c. 32, 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_33_526" id="Footnote_33_526"></a><a href="#FNanchor_33_526"><span class="label">[33]</span></a> Leontius, Contr. Nestorium. Lib. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_34_527" id="Footnote_34_527"></a><a href="#FNanchor_34_527"><span class="label">[34]</span></a> Cassian, De Incarn. Lib. 1.</p></div>
+
+<div class="footnote"><p><a name="Footnote_35_528" id="Footnote_35_528"></a><a href="#FNanchor_35_528"><span class="label">[35]</span></a> Theodoret, in the three dialogues.</p></div>
+
+<div class="footnote"><p><a name="Footnote_36_529" id="Footnote_36_529"></a><a href="#FNanchor_36_529"><span class="label">[36]</span></a> Augustine, cont. Cresconium, 1, c. 32-3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_37_530" id="Footnote_37_530"></a><a href="#FNanchor_37_530"><span class="label">[37]</span></a> Jerome, Ep. 126, and dialog. adv. Luciferianos.</p></div>
+
+<div class="footnote"><p><a name="Footnote_38_531" id="Footnote_38_531"></a><a href="#FNanchor_38_531"><span class="label">[38]</span></a> Epiphanius. bæres. 61, 75, 78.</p></div>
+
+<div class="footnote"><p><a name="Footnote_39_532" id="Footnote_39_532"></a><a href="#FNanchor_39_532"><span class="label">[39]</span></a> Basil, cont. Eunomium, Lib. 1; de Spiritu S. c. 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_40_533" id="Footnote_40_533"></a><a href="#FNanchor_40_533"><span class="label">[40]</span></a> Origen in Matt. Tract. 29.</p></div>
+
+<div class="footnote"><p><a name="Footnote_41_534" id="Footnote_41_534"></a><a href="#FNanchor_41_534"><span class="label">[41]</span></a> Tertullian, throughout the book De Prescriptionibus.</p></div>
+
+<div class="footnote"><p><a name="Footnote_42_535" id="Footnote_42_535"></a><a href="#FNanchor_42_535"><span class="label">[42]</span></a> Clement, Stromatum, Lib. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_43_536" id="Footnote_43_536"></a><a href="#FNanchor_43_536"><span class="label">[43]</span></a> Irenæus, Lib. 4, c. 63 and 45.</p></div>
+
+<div class="footnote"><p><a name="Footnote_44_537" id="Footnote_44_537"></a><a href="#FNanchor_44_537"><span class="label">[44]</span></a> It may be allowable also to refer to the fifth section of the work mentioned in the
+preface, "The See of S. Peter," &amp;c.</p></div>
+
+<div class="footnote"><p><a name="Footnote_45_538" id="Footnote_45_538"></a><a href="#FNanchor_45_538"><span class="label">[45]</span></a> S. Greg. Ep. Lib. 5, 20.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="INDEX" id="INDEX"></a>INDEX.</h2>
+
+
+<p>
+A.<br />
+<br />
+<i>Abraham</i>, parallel between, and Peter, <a href="#Page_17">17</a>-<a href="#Page_25">25</a>, <a href="#Page_206">206</a>, <a href="#Page_213">213</a>-<a href="#Page_4">4</a><br />
+<br />
+<i>Acts</i>, division of, <a href="#Page_114">114</a><br />
+<span style="margin-left: 1em;">state the accomplishment of Christ's promises, <a href="#Page_114">114</a>, <a href="#Page_116">116</a></span><br />
+<span style="margin-left: 1em;">history of the mystical body, as the Gospels of the Head, <a href="#Page_115">115</a></span><br />
+<span style="margin-left: 1em;">elucidate the institution of the Primacy by showing its execution, <a href="#Page_116">116</a> and following.</span><br />
+<br />
+<i>Africa</i>, Church of, its terms addressing Pope Theodore, <a href="#Page_110">110</a>, <a href="#Page_254">254</a>.<br />
+<br />
+<i>Agatho</i>, Pope, <span class="smcap">a.d.</span>, 678-682, referred to, <a href="#Page_254">254</a><br />
+<span style="margin-left: 1em;">states his Primacy in the case of S. Wilfrid, <a href="#Page_254">254</a></span><br />
+<span style="margin-left: 1em;">to the Emperor Heraclius and the 6th Council <a href="#Page_262">262</a>.</span><br />
+<br />
+<i>Alexander</i>, of Alexandria, referred to, <a href="#Page_238">238</a>.<br />
+<br />
+<i>Ambrose</i>, St., interprets the name of Peter, <a href="#Page_10">10</a><br />
+<span style="margin-left: 1em;">terms Peter "the Rock of the Church," <a href="#Page_15">15</a></span><br />
+<span style="margin-left: 1em;">"the Apostle in whom is the Church's support," <a href="#Page_15">15</a></span><br />
+<span style="margin-left: 1em;">affirms and describes his Primacy, <a href="#Page_60">60</a></span><br />
+<span style="margin-left: 1em;">declares, "where Peter is, there is the Church," <a href="#Page_62">62</a></span><br />
+<span style="margin-left: 1em;">interprets John xxi. <a href="#Page_15">15</a>-<a href="#Page_17">17</a>, of Peter's Primacy, <a href="#Page_79">79</a></span><br />
+<span style="margin-left: 1em;">says, "the rights of venerable communion flow from St. Peter's chair as from a fountain head," <a href="#Page_216">216</a></span><br />
+<span style="margin-left: 1em;">describes schism as rendering Christ's passion of no effect, <a href="#Page_231">231</a></span><br />
+<span style="margin-left: 1em;">and as the unforgiven sin, <a href="#Page_231">231</a></span><br />
+<span style="margin-left: 1em;">mentions a Novatian error of restricting the keys to Peter personally, <a href="#Page_241">241</a>, n.</span><br />
+<span style="margin-left: 1em;">assigns the origin of unity to Peter, <a href="#Page_242">242</a>.</span><br />
+<br />
+<i>Ambrosiaster</i>, makes Paul's visit an acknowledgment of Peter's Primacy, <a href="#Page_164">164</a><br />
+<span style="margin-left: 1em;">ranges James and John under Peter, as Barnabas under Paul, <a href="#Page_167">167</a></span><br />
+<span style="margin-left: 1em;">sees in Paul's censure of Peter a proof of Peter's Primacy, <a href="#Page_171">171</a>.</span><br />
+<br />
+<i>Ammianus Marcellinus</i>, referred to, <a href="#Page_255">255</a>.<br />
+<br />
+<i>Analogy</i>, between universal and particular churches and the Primate and all bishops, <a href="#Page_217">217</a><br />
+<span style="margin-left: 1em;">of the body, house, kingdom, city, and fold, with the Church, <a href="#Page_2">2</a>-<a href="#Page_5">5</a>, <a href="#Page_217">217</a></span><br />
+<span style="margin-left: 1em;">its force as a proof for the Primacy. <a href="#Page_251">251</a></span><br />
+<span style="margin-left: 1em;">as a criterion of interpretation, <a href="#Page_272">272</a>.</span><br />
+<br />
+<i>Anglicanism</i>, the peculiar inconsistency of, <a href="#Page_222">222</a>-<a href="#Page_225">225</a>.<br />
+<br />
+<i>Anglicans</i>, <i>Lutherans</i>, and <i>Calvinists</i>, comparative proof for their doctrines and for the Primacy, <a href="#Page_259">259</a>, <a href="#Page_274">274</a>.<br />
+<br />
+<i>Apostles</i>, their relation to Peter, <a href="#Page_28">28</a>, <a href="#Page_70">70</a>, <a href="#Page_75">75</a>-<a href="#Page_77">77</a>, <a href="#Page_97">97</a>-<a href="#Page_99">99</a>, <a href="#Page_102">102</a>, <a href="#Page_104">104</a>, <a href="#Page_108">108</a><br />
+<span style="margin-left: 1em;">their commission as given in Matthew, Mark, Luke, and John, <a href="#Page_68">68</a></span><br />
+<span style="margin-left: 1em;">exercise of their powers, <a href="#Page_69">69</a>, <a href="#Page_149">149</a></span><br />
+<span style="margin-left: 1em;">how they <i>sent</i> Peter and John, <a href="#Page_137">137</a></span><br />
+<span style="margin-left: 1em;">are teachers and judges in controversy, <a href="#Page_149">149</a></span><br />
+<span style="margin-left: 1em;">the spirit of truth promised to them and to their successors, <a href="#Page_184">184</a>-<a href="#Page_189">189</a></span><br />
+<span style="margin-left: 1em;">inequality in the college of, <a href="#Page_200">200</a></span><br />
+<span style="margin-left: 1em;">twelve proofs of it, <a href="#Page_204">204</a>-<a href="#Page_209">209</a>.</span><br />
+<br />
+<i>Aquileia</i>, Fathers of, ascribe the origin of unity to Peter, <a href="#Page_242">242</a>.<br />
+<br />
+<i>Archimandrites of Syria</i>, call Pope Hormisdas das "Patriarch of the whole world," <a href="#Page_216">216</a>.<br />
+<br />
+<i>Arnobius</i>, calls Peter, the Bishop of Bishops, <a href="#Page_146">146</a>, <a href="#Page_216">216</a>.<br />
+<br />
+<i>Athanasius St.</i>, states the object of the Incarnation, <a href="#Page_27">27</a>, <a href="#Page_180">180</a><br />
+<span style="margin-left: 1em;">referred to, on behalf of the principle of tradition, <a href="#Page_275">275</a>.</span><br />
+<br />
+<i>Augustine St.</i>, terms Peter "the rock which the proud gates of hell prevail not against," <a href="#Page_15">15</a><br />
+<span style="margin-left: 1em;">"the figure of the Church," <a href="#Page_61">61</a></span><br />
+<span style="margin-left: 1em;">"made another self by Christ, and one with Himself," <a href="#Page_110">110</a></span><br />
+<span style="margin-left: 1em;">states the object of the Incarnation, <a href="#Page_27">27</a>, <a href="#Page_179">179</a></span><br />
+<span style="margin-left: 1em;">explains the banquet in John, ch. xxi, <a href="#Page_72">72</a></span><br />
+<span style="margin-left: 1em;">says the order in which the Apostles were called is uncertain, <a href="#Page_88">88</a></span><br />
+<span style="margin-left: 1em;">mentions Peter's holy humility in being censured by Paul, <a href="#Page_176">176</a></span><br />
+<span style="margin-left: 1em;">says there is no remission of sins outside the Church, <a href="#Page_231">231</a></span><br />
+<span style="margin-left: 1em;">that those who are out of the Church have not charity, <a href="#Page_231">231</a></span><br />
+<span style="margin-left: 1em;">terms schism a horrible crime and sacrilege, <a href="#Page_231">231</a></span><br />
+<span style="margin-left: 1em;">distinguishes the Church as Catholic, <a href="#Page_236">236</a></span><br />
+<span style="margin-left: 1em;">referred to as explaining the term Catholic, <a href="#Page_237">237</a>, <a href="#Page_238">238</a></span><br />
+<span style="margin-left: 1em;">and quoted, <a href="#Page_260">260</a></span><br />
+<span style="margin-left: 1em;">why he teaches that the keys were bestowed on Peter as representing the person of the Church, <a href="#Page_241">241</a>, n. 124</span><br />
+<span style="margin-left: 1em;">referred to, <a href="#Page_242">242</a></span><br />
+<span style="margin-left: 1em;">and on tradition, <a href="#Page_259">259</a>.</span><br />
+<br />
+<i>Avitus, St.</i>, attests the Popes Primacy, <a href="#Page_253">253</a>.<br />
+<br />
+<br />
+B.<br />
+<br />
+<i>Ballerini</i>, Peter, his works referred to, <a href="#Page_255">255</a>.<br />
+<br />
+<i>Baronius</i>, explains St. Peter being sent to the circumcision, <a href="#Page_167">167</a><br />
+<span style="margin-left: 1em;">remarks on the distortion of Paul's censure against Peter, <a href="#Page_172">172</a>.</span><br />
+<br />
+<i>Basil St.</i> calls Peter underlying the building of the Church, <a href="#Page_15">15</a><br />
+<span style="margin-left: 1em;">interprets John, xxi. <a href="#Page_15">15</a>-<a href="#Page_17">17</a>, as a grant of all pastoral authority to the Church in the person of Peter her shepherd, <a href="#Page_81">81</a></span><br />
+<span style="margin-left: 1em;">referred to, on principle of tradition, <a href="#Page_275">275</a>.</span><br />
+<br />
+<i>Bede St.</i>, interprets, "Arise, Peter, kill and eat," <a href="#Page_140">140</a><br />
+<span style="margin-left: 1em;">condemns all separation from the society of Peter, <a href="#Page_252">252</a>.</span><br />
+<br />
+<i>Bernard St.</i> appeals to Pope Innocent II, as holding the Primacy of faith, <a href="#Page_60">60</a>, <a href="#Page_254">254</a><br />
+<span style="margin-left: 1em;">calls the Pope universal Bishop, <a href="#Page_216">216</a></span><br />
+<span style="margin-left: 1em;">referred to, as explaining the term Catholic, <a href="#Page_237">237</a></span><br />
+<span style="margin-left: 1em;">speaks of the solicitude of all churches resting on the Apostolic See <a href="#Page_244">244</a>.</span><br />
+<br />
+[Greek: Bhoskein], its meaning, contrasted with [Greek: poimahinein], <a href="#Page_103">103</a> note.<br />
+<br />
+<span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span>
+<i>Bishops</i>, divine institution, of texts for, <a href="#Page_273">273</a>, n. 26<br />
+<span style="margin-left: 1em;">proof for, compared with that for the Primacy, <a href="#Page_268">268</a>, <a href="#Page_270">270</a>.</span><br />
+<br />
+<i>Bossuet</i>, explains the relation between Peter and the Apostles, <a href="#Page_75">75</a>, <a href="#Page_78">78</a>, <a href="#Page_103">103</a><br />
+<span style="margin-left: 1em;">his writings against Jurien referred to, <a href="#Page_233">233</a>.</span><br />
+<br />
+<br />
+C.<br />
+<br />
+<i>C&oelig;lestinus</i>, referred to, <a href="#Page_238">238</a>.<br />
+<br />
+<i>Calvinists</i>, their proofs for the divinity of Christ compared with those of Catholics for the Primacy, <a href="#Page_259">259</a>.<br />
+<br />
+<i>Canons</i>, the 22nd of the Apostolic, quoted, <a href="#Page_136">136</a>.<br />
+<br />
+<i>Cartwright</i>, the Puritan, observes the inconsistency of Anglicanism, <a href="#Page_225">225</a>, n. 59.<br />
+<br />
+<i>Casaubon</i>, referred to, <a href="#Page_232">232</a>.<br />
+<br />
+<i>Cassian John</i>, states the Primacy of St. Peter as continuing in the Church, <a href="#Page_111">111</a><br />
+<span style="margin-left: 1em;">referred to 275.</span><br />
+<br />
+<i>Catholicity</i>, texts on the Church's referred to, <a href="#Page_220">220</a>, <a href="#Page_273">273</a>, n. 28<br />
+<span style="margin-left: 1em;">in what it consists, material and formal parts, <a href="#Page_236">236</a></span><br />
+<span style="margin-left: 1em;">the formal part as negative and as affirmative, <a href="#Page_237">237</a>-<a href="#Page_241">241</a>.</span><br />
+<br />
+<i>Cesar</i>, Julius, parallel between proof for his having been emperor, and for Peter's Primacy, <a href="#Page_250">250</a>.<br />
+<br />
+<i>Christ</i>, at His passion commends the Church as His "finished work" to God the Father, <a href="#Page_1">1</a><br />
+<span style="margin-left: 1em;">stands in two relations to the Church while on earth, as Founder and as Ruler, <a href="#Page_6">6</a>, <a href="#Page_43">43</a></span><br />
+<span style="margin-left: 1em;">selects from His disciples first twelve and then one <a href="#Page_7">7</a>, <a href="#Page_89">89</a></span><br />
+<span style="margin-left: 1em;">explains the name of Peter, <a href="#Page_12">12</a></span><br />
+<span style="margin-left: 1em;">communicates to Peter the gift of being the Foundation, <a href="#Page_24">24</a></span><br />
+<span style="margin-left: 1em;">educates him for the office of chief ruler, <a href="#Page_29">29</a></span><br />
+<span style="margin-left: 1em;">associates him in a peculiar manner with Himself, <a href="#Page_35">35</a></span><br />
+<span style="margin-left: 1em;">designates a chief ruler in His Church, <a href="#Page_38">38</a>, <a href="#Page_43">43</a></span><br />
+<span style="margin-left: 1em;">and that one to be Peter, <a href="#Page_48">48</a></span><br />
+<span style="margin-left: 1em;">makes a further disposition of power after His resurrection, <a href="#Page_65">65</a></span><br />
+<span style="margin-left: 1em;">makes Peter the one Shepherd over his fold, <a href="#Page_72">72</a>, <a href="#Page_83">83</a></span><br />
+<span style="margin-left: 1em;">fulfils His promises to the Twelve, <a href="#Page_68">68</a></span><br />
+<span style="margin-left: 2em;">and to Peter, <a href="#Page_70">70</a></span><br />
+<span style="margin-left: 1em;">foretels Peter's crucifixion, <a href="#Page_82">82</a></span><br />
+<span style="margin-left: 1em;">paraphrase of His promises to Peter in Matt. xvi, <a href="#Page_17">17</a>-<a href="#Page_20">20</a>, <a href="#Page_95">95</a></span><br />
+<span style="margin-left: 1em;">the mystical Head of the Church, <a href="#Page_157">157</a></span><br />
+<span style="margin-left: 1em;">the incarnate Word the principle of Unity and Headship in the Church, <a href="#Page_178">178</a>-<a href="#Page_182">182</a></span><br />
+<span style="margin-left: 1em;">His headship does not dispense with a visible hierarchy, <a href="#Page_185">185</a></span><br />
+<span style="margin-left: 1em;">and cannot be expressed by the unity of a college, <a href="#Page_193">193</a></span><br />
+<span style="margin-left: 1em;">bestows all spiritual gift, <a href="#Page_186">186</a>, <a href="#Page_188">188</a>.</span><br />
+<br />
+<i>Chrysostome</i>, St., interprets the name Peter, <a href="#Page_9">9</a>, <a href="#Page_27">27</a><br />
+<span style="margin-left: 1em;">terms Peter "the support of the faith," <a href="#Page_15">15</a></span><br />
+<span style="margin-left: 1em;">"the mouth-piece of the Apostles and teacher of the world," <a href="#Page_61">61</a>, <a href="#Page_119">119</a></span><br />
+<span style="margin-left: 1em;">the Teacher, <a href="#Page_143">143</a>, <a href="#Page_145">145</a>&nbsp; the Father, <a href="#Page_152">152</a></span><br />
+<span style="margin-left: 1em;">the greater and elder, <a href="#Page_163">163</a></span><br />
+<span style="margin-left: 1em;">interprets "the keys" to mean power over all things in heaven, <a href="#Page_14">14</a></span><br />
+<span style="margin-left: 1em;">interprets, "give it to them for me and for thee," <a href="#Page_36">36</a>, <a href="#Page_37">37</a></span><br />
+<span style="margin-left: 1em;">interprets John xxi, <a href="#Page_15">15</a>-<a href="#Page_17">17</a>, as the charge of the whole Church given to Peter, <a href="#Page_79">79</a>, <a href="#Page_80">80</a></span><br />
+<span style="margin-left: 1em;">witnesses to St. Peter's Primacy, <a href="#Page_86">86</a>, <a href="#Page_93">93</a>, <a href="#Page_124">124</a>, <a href="#Page_126">126</a>, <a href="#Page_127">127</a></span><br />
+<span style="margin-left: 1em;">describes the subject of the Acts, <a href="#Page_114">114</a></span><br />
+<span style="margin-left: 1em;">says that in Christ the race God and man is become one, <a href="#Page_115">115</a></span><br />
+<span style="margin-left: 1em;">describes Peter as the first on every occasion, <a href="#Page_121">121</a></span><br />
+<span style="margin-left: 1em;">says the Acts are those of St. Peter and St. Paul, <a href="#Page_121">121</a></span><br />
+<span style="margin-left: 1em;">interprets "confirm thy brethren" of St. Peter's supreme authority. <a href="#Page_124">124</a></span><br />
+<span style="margin-left: 1em;">makes St. John subordinate to St. Peter, <a href="#Page_128">128</a></span><br />
+<span style="margin-left: 1em;">interprets Acts x, <a href="#Page_47">47</a>, <a href="#Page_141">141</a></span><br />
+<span style="margin-left: 1em;">likens Peter to the commander of an army, <a href="#Page_147">147</a></span><br />
+<span style="margin-left: 1em;">says that he anticipates St. Paul's doctrine to the Romans, <a href="#Page_148">148</a></span><br />
+<span style="margin-left: 1em;">makes St. Paul prefer Peter to himself, <a href="#Page_161">161</a></span><br />
+<span style="margin-left: 1em;">and to the other Apostles, <a href="#Page_162">162</a></span><br />
+<span style="margin-left: 1em;">considers St. Paul's visit to him a proof of his Primacy, <a href="#Page_164">164</a></span><br />
+<span style="margin-left: 1em;">explains Gal. ii. <a href="#Page_7">7</a>-<a href="#Page_9">9</a>, <a href="#Page_166">166</a></span><br />
+<span style="margin-left: 1em;">speaks of the dignity of St. Peter's person, <a href="#Page_171">171</a></span><br />
+<span style="margin-left: 1em;">denies it to have been St. Peter who censured by St. Paul, <a href="#Page_174">174</a></span><br />
+<span style="margin-left: 1em;">remarks on St. Paul's prudence in the manner of giving this</span><br />
+<span style="margin-left: 2em;">censure, <a href="#Page_177">177</a></span><br />
+<span style="margin-left: 1em;">his remark on the Incarnation, <a href="#Page_180">180</a></span><br />
+<span style="margin-left: 1em;">describes the unity of the Church all over the world, <a href="#Page_218">218</a></span><br />
+<span style="margin-left: 1em;">distinguishes the Church as Catholic, <a href="#Page_236">236</a></span><br />
+<span style="margin-left: 1em;">referred to on necessity of communion between the Church's</span><br />
+<span style="margin-left: 2em;">members, <a href="#Page_239">239</a>.</span><br />
+<br />
+<i>Church</i>, establishment of,<br />
+<span style="margin-left: 1em;">the "finished work" of God the Word incarnate, <a href="#Page_1">1</a>, <a href="#Page_4">4</a></span><br />
+<span style="margin-left: 1em;">unity and visibility part of its primary idea, <a href="#Page_3">3</a></span><br />
+<span style="margin-left: 1em;">and a visible headship, <a href="#Page_5">5</a></span><br />
+<span style="margin-left: 1em;">unchangeable, like her Lord, <a href="#Page_44">44</a></span><br />
+<span style="margin-left: 1em;">had one ruler from the beginning, <a href="#Page_45">45</a></span><br />
+<span style="margin-left: 1em;">unity or, fourfold, <a href="#Page_182">182</a></span><br />
+<span style="margin-left: 1em;">of mystical influx, <a href="#Page_182">182</a></span><br />
+<span style="margin-left: 1em;">of charity, <a href="#Page_183">183</a></span><br />
+<span style="margin-left: 1em;">of faith, <a href="#Page_183">183</a>-<a href="#Page_189">189</a></span><br />
+<span style="margin-left: 1em;">of visible headship, <a href="#Page_190">190</a>-<a href="#Page_196">196</a></span><br />
+<span style="margin-left: 1em;">its identity, <a href="#Page_220">220</a></span><br />
+<span style="margin-left: 1em;">its unity, and texts proving it, <a href="#Page_220">220</a></span><br />
+<span style="margin-left: 1em;">its Catholicity, <a href="#Page_236">236</a></span><br />
+<span style="margin-left: 2em;">these three viewed as reasons for the Primacy, <a href="#Page_236">236</a>-<a href="#Page_241">241</a></span><br />
+<span style="margin-left: 1em;">means the whole society of believers, <a href="#Page_223">223</a></span><br />
+<span style="margin-left: 1em;">texts which so define it, <a href="#Page_223">223</a>, n. 46</span><br />
+<span style="margin-left: 1em;">as set forth in Scripture, <a href="#Page_230">230</a>.</span><br />
+<br />
+<i>Claude</i>, the Calvinist, referred to, <a href="#Page_232">232</a>.<br />
+<br />
+<i>Clement</i> of Alexandria referred to<br />
+<span style="margin-left: 1em;">as defining the Church, <a href="#Page_223">223</a></span><br />
+<span style="margin-left: 1em;">on the term Catholic, <a href="#Page_237">237</a></span><br />
+<span style="margin-left: 1em;">on the principle of tradition, <a href="#Page_275">275</a>.</span><br />
+<br />
+<i>Clement</i>, the Pseudo, his epistle St. James quoted, <a href="#Page_137">137</a>.<br />
+<br />
+<i>Confirming</i>, meaning of the term in Luke xxii. 32, <a href="#Page_53">53</a>.<br />
+<br />
+<i>Cornelius</i>, conversion of, <a href="#Page_138">138</a>.<br />
+<br />
+<i>Council</i> of Nicea, referred to, <a href="#Page_238">238</a>, <a href="#Page_275">275</a>.<br />
+<br />
+---- of Sardica, referred to, <a href="#Page_238">238</a>.<br />
+<br />
+---- of Ephesus, referred to, <a href="#Page_238">238</a>.<br />
+<br />
+---- of Chalcedon, terms Peter, "the rock and foundation of the<br />
+<span style="margin-left: 1em;">Catholic Church, and the basis of the orthodox faith," <a href="#Page_16">16</a>.</span><br />
+<br />
+---- third of Carthage, referred to, <a href="#Page_224">224</a>, <a href="#Page_238">238</a>.<br />
+<br />
+---- second of Constantinople, referred to, <a href="#Page_224">224</a>.<br />
+<br />
+---- of Laodicea, referred to, <a href="#Page_224">224</a>.<br />
+<br />
+---- second Nicene, referred to, <a href="#Page_224">224</a>.<br />
+<br />
+<i>Creed</i>, how it contains St. Peter's Primacy, <a href="#Page_243">243</a>.<br />
+<br />
+<i>Criteria</i> of interpretation, four chief ones, <a href="#Page_265">265</a><br />
+<span style="margin-left: 1em;">verbal, <a href="#Page_266">266</a></span><br />
+<span style="margin-left: 1em;">real, <a href="#Page_267">267</a></span><br />
+<span style="margin-left: 1em;">analogical, <a href="#Page_271">271</a></span><br />
+<span style="margin-left: 1em;">consent of witnesses, <a href="#Page_274">274</a>.</span><br />
+<br />
+<i>Cyprian</i> St.,<br />
+<span style="margin-left: 1em;">terms Peter the Rock of the Church that was to be built, <a href="#Page_15">15</a></span><br />
+<span style="margin-left: 1em;">quotes the confessors out of Novatian's schism, <a href="#Page_45">45</a></span><br />
+<span style="margin-left: 1em;">says that perfidy cannot approach the Roman faith, <a href="#Page_55">55</a></span><br />
+<span style="margin-left: 1em;">says that the Church is built on Peter, <a href="#Page_62">62</a>, <a href="#Page_175">175</a></span><br />
+<span style="margin-left: 1em;">says that the Apostles, as such, are equal, <a href="#Page_69">69</a></span><br />
+<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span><span style="margin-left: 1em;">but adds the Primacy of St. Peter, <a href="#Page_81">81</a></span><br />
+<span style="margin-left: 1em;">solution of his phrase, "the episcopate is one, of which apart is</span><br />
+<span style="margin-left: 2em;">held by each without division of the whole," <a href="#Page_100">100</a></span><br />
+<span style="margin-left: 1em;">how his statements on the unity of the Catholic episcopate cohere with the Primacy, <a href="#Page_240">240</a></span><br />
+<span style="margin-left: 1em;">makes St. Peter's See the fountain in the Church, <a href="#Page_110">110</a></span><br />
+<span style="margin-left: 1em;">says the Church is in the bishop, <a href="#Page_135">135</a></span><br />
+<span style="margin-left: 1em;">compares the unity in the Church to that of the Holy Trinity, <a href="#Page_196">196</a></span><br />
+<span style="margin-left: 1em;">defines a particular church as a people united to its priest, and a flock adhering to its pastor, <a href="#Page_218">218</a></span><br />
+<span style="margin-left: 1em;">describes the one Church and its prerogatives, <a href="#Page_228">228</a></span><br />
+<span style="margin-left: 1em;">distinguishes it by the name Catholic, <a href="#Page_236">236</a>.</span><br />
+<br />
+<i>Cyril</i>, St., of Alexandria, says the Church is founded on Peter, <a href="#Page_9">9</a><br />
+<span style="margin-left: 1em;">describes the presence of the Holy Spirit in Christians, <a href="#Page_115">115</a></span><br />
+<span style="margin-left: 1em;">remarks on the Incarnation, <a href="#Page_180">180</a>.</span><br />
+<br />
+<i>Cyril</i>, St., of Jerusalem, affirms St. Peter's Primacy, <a href="#Page_61">61</a><br />
+<span style="margin-left: 1em;">calls the Church Catholic, <a href="#Page_236">236</a></span><br />
+<span style="margin-left: 1em;">explains the term, <a href="#Page_237">237</a>.</span><br />
+<br />
+<br />
+D.<br />
+<br />
+<i>Dante</i>, his words on fortune, <a href="#Page_199">199</a>.<br />
+<br />
+<i>Dionysius</i>, the so-called Areopagite, states that the office of the Holy Spirit is the deification of man, <a href="#Page_115">115</a>.<br />
+<br />
+<br />
+E.<br />
+<br />
+<i>Ephrem</i>, of Antioch, on the unity produced by the Incarnation, <a href="#Page_181">181</a>.<br />
+<br />
+<i>Ephrem</i>, St. Syrus, calls Peter the candle and tongue of the disciples and the voice of preachers, <a href="#Page_61">61</a>.<br />
+<br />
+<i>Epiphanius</i>, St. terms Peter the immovable rock of the Church, <a href="#Page_15">15</a><br />
+<span style="margin-left: 1em;">and says that the charge of bringing the Gentiles into the Church is laid on him, <a href="#Page_141">141</a></span><br />
+<span style="margin-left: 1em;">referred to, on tradition. <a href="#Page_275">275</a>.</span><br />
+<br />
+<i>Eucherius</i>, St., of Lyons, calls Peter the Pastor of pastors, <a href="#Page_216">216</a>.<br />
+<br />
+<i>Eusebius</i>, states that St. John visited the Churches of Asia, <a href="#Page_146">146</a><br />
+<span style="margin-left: 1em;">calls the Church by the name of Catholic, <a href="#Page_236">236</a></span><br />
+<span style="margin-left: 1em;">referred to, <a href="#Page_252">252</a>.</span><br />
+<br />
+<i>Euthalius</i>, his summary of the Acts, <a href="#Page_120">120</a>.<br />
+<br />
+<i>Evidence</i>, moral, how far intended to be convincing, <a href="#Page_89">89</a>.<br />
+<br />
+<br />
+F.<br />
+<br />
+<i>Faith</i>, how called by the Fathers, <a href="#Page_234">234</a> note.<br />
+<br />
+<i>Fathers</i>, the Greek, on Gal. ii. 11<br />
+<span style="margin-left: 1em;">unanimously set forth St. Peter's Primacy, <a href="#Page_174">174</a>-<a href="#Page_175">175</a>.</span><br />
+<br />
+<i>Ferrandus</i>, refers enquirers to the Apostolic See, <a href="#Page_252">252</a><br />
+<span style="margin-left: 1em;">states the authority of Councils confirmed by it, <a href="#Page_253">253</a>.</span><br />
+<br />
+<i>First</i>, force of the term, <a href="#Page_87">87</a>.<br />
+<br />
+<i>Fructuosus</i>, St., the church in his Acts called Catholic, <a href="#Page_236">236</a>.<br />
+<br />
+<br />
+G.<br />
+<br />
+<i>Gelasius</i>, Pope, <span class="smcap">a.d.</span>, 492-6, <br />
+<span style="margin-left: 1em;">referred to, <a href="#Page_242">242</a></span><br />
+<span style="margin-left: 1em;">states the power of the Apostolic See, <a href="#Page_253">253</a>, <a href="#Page_254">254</a>.</span><br />
+<br />
+<i>Gnostics</i> and Marcionites, distort Paul's censure of Peter, <a href="#Page_171">171</a>.<br />
+<br />
+<i>Gregory</i>, Thaumaturgus, St. his remark on the Incarnation, <a href="#Page_179">179</a>.<br />
+<br />
+<i>Gregory</i>, Nazianzene, St., terms Peter the rock of the Church, <a href="#Page_15">15</a><br />
+<span style="margin-left: 1em;">remarks on the Incarnation, <a href="#Page_180">180</a></span><br />
+<span style="margin-left: 1em;">calls the Church the tunic without seam, &amp;c., <a href="#Page_218">218</a>,</span><br />
+<span style="margin-left: 1em;">referred to, <a href="#Page_242">242</a>.</span><br />
+<br />
+<i>Gregory</i>, of Nyssa, St., his remark on the unity produced by the Incarnation, <a href="#Page_181">181</a>.<br />
+<br />
+<i>Gregory</i>, the Great, St. <span class="smcap">a.d.</span>, 590-603,<br />
+<span style="margin-left: 1em;">remarks Peter's humility in defending himself, <a href="#Page_143">143</a></span><br />
+<span style="margin-left: 1em;">founds the Primacy on the three great texts, <a href="#Page_277">277</a>.</span><br />
+<br />
+<i>Gregory</i> II, Pope, <span class="smcap">a.d.</span>, 715-731, describes the reverence felt to Peter in the eighth century, <a href="#Page_113">113</a>.<br />
+<br />
+<br />
+H.<br />
+<br />
+<i>Heresy</i>, why it has lost its foulness in the minds of Protestants, <a href="#Page_234">234</a>.<br />
+<br />
+<i>Hierarchy</i>, the visible, why constituted, <a href="#Page_185">185</a>-<a href="#Page_190">190</a><br />
+<span style="margin-left: 1em;">a head of it necessary, <a href="#Page_190">190</a>-<a href="#Page_196">196</a>.</span><br />
+<br />
+<i>Hilary</i>, of Poitiers, St. terms Peter the rock of the Church, <a href="#Page_15">15</a><br />
+<span style="margin-left: 1em;">his remarks on the effect of the Incarnation, <a href="#Page_180">180</a></span><br />
+<span style="margin-left: 1em;">speaks of the unity produced by the Incarnation and the Eucharist, <a href="#Page_181">181</a></span><br />
+<span style="margin-left: 1em;">sets forth the Church's unity, <a href="#Page_220">220</a> note</span><br />
+<span style="margin-left: 1em;">referred to as defining the Church, <a href="#Page_223">223</a>.</span><br />
+<br />
+<i>Hippolytus</i>, St., his remark on the fruit of the Incarnation, <a href="#Page_179">179</a>.<br />
+<br />
+<i>History</i>, Christian, fourteen distinct classes of facts in it attest the Primacy, <a href="#Page_251">251</a>-<a href="#Page_256">256</a>.<br />
+<br />
+<i>Hormisdas</i>, Pope, <span class="smcap">a.d.</span> 514-523<br />
+<span style="margin-left: 1em;">referred to, <a href="#Page_242">242</a>.</span><br />
+<br />
+<br />
+I.<br />
+<br />
+<i>Ignatius</i>, St., uses the word Catholic of the Church, <a href="#Page_236">236</a>.<br />
+<br />
+<i>Incarnation</i>, the order and gifts of, lost sight of by those without the Church, <a href="#Page_27">27</a><br />
+<span style="margin-left: 1em;">the object of, <a href="#Page_27">27</a>, <a href="#Page_178">178</a>-<a href="#Page_181">181</a>.</span><br />
+<br />
+<i>Innocent</i> I., Pope, <span class="smcap">a.d.</span>, 401-417<br />
+<span style="margin-left: 1em;">makes the Apostolic See the fountain in the Church, <a href="#Page_110">110</a></span><br />
+<span style="margin-left: 1em;">his letters to S. Victrice, <a href="#Page_254">254</a>.</span><br />
+<br />
+<i>Irenæus</i>, St., his remarks on the Incarnation, <a href="#Page_179">179</a><br />
+<span style="margin-left: 1em;">referred to as defining the Church, <a href="#Page_223">223</a></span><br />
+<span style="margin-left: 1em;">describes the Church's unity, <a href="#Page_224">224</a></span><br />
+<span style="margin-left: 1em;">and terms it Catholic, <a href="#Page_236">236</a></span><br />
+<span style="margin-left: 1em;">and explains the term, <a href="#Page_237">237</a></span><br />
+<span style="margin-left: 1em;">sets forth tradition and the chiefship of the Roman Church, <a href="#Page_239">239</a></span><br />
+<span style="margin-left: 1em;">states the principle of tradition as guarding the faith, <a href="#Page_276">276</a>.</span><br />
+<br />
+<i>Isidore</i>, St., declares that whoever does not obey Peter is a schismatic, <a href="#Page_113">113</a>.<br />
+<br />
+<br />
+J.<br />
+<br />
+<i>James</i>, St., the martyrdom of, how mentioned by S. Luke, <a href="#Page_151">151</a>.<br />
+<br />
+<i>Jerome</i>, St., puts the safety of the Church in the bishop, <a href="#Page_45">45</a><br />
+<span style="margin-left: 1em;">makes the Primacy to be instituted against schism, <a href="#Page_78">78</a></span><br />
+<span style="margin-left: 1em;">says, it is not a church which has no priest, <a href="#Page_135">135</a></span><br />
+<span style="margin-left: 1em;">ascribes the decision of the Council of Jerusalem to St. Peter, <a href="#Page_150">150</a></span><br />
+<span style="margin-left: 1em;">and makes St. Paul's visit to Peter a token of his Primacy, <a href="#Page_165">165</a>, <a href="#Page_171">171</a></span><br />
+<span class="pagenum"><a name="Page_282" id="Page_282">[Pg 282]</a></span>
+<span style="margin-left: 1em;">gives the reasons of those who denied it to be St. Peter who was censured, <a href="#Page_173">173</a></span><br />
+<span style="margin-left: 1em;">describes the necessity of adhering to Peter's See, <a href="#Page_218">218</a>, <a href="#Page_239">239</a>, note 120</span><br />
+<span style="margin-left: 1em;">referred to as defining the Church, <a href="#Page_223">223</a></span><br />
+<span style="margin-left: 1em;">distinguishes it as Catholic, <a href="#Page_236">236</a></span><br />
+<span style="margin-left: 1em;">referred to, <a href="#Page_242">242</a></span><br />
+<span style="margin-left: 1em;">referred to on principle of tradition, <a href="#Page_275">275</a>.</span><br />
+<br />
+<i>John</i>, St., his sphere distinguished from that of Peter, <a href="#Page_91">91</a><br />
+<span style="margin-left: 1em;">how often mentioned in the New Testament. <a href="#Page_93">93</a></span><br />
+<span style="margin-left: 1em;">with his brother called Boanerges, <a href="#Page_8">8</a>, note, 86</span><br />
+<span style="margin-left: 1em;">makes himself subordinate to Peter, <a href="#Page_128">128</a>, <a href="#Page_135">135</a>, <a href="#Page_137">137</a>.</span><br />
+<br />
+<i>Judah</i>, among his brethren, a type of Peter among the Apostles, <a href="#Page_206">206</a>, <a href="#Page_214">214</a>-<a href="#Page_215">215</a>.<br />
+<br />
+<i>Julian</i>, the apostate, distorts Paul's censure of Peter, <a href="#Page_172">172</a>.<br />
+<br />
+<i>Jurisdiction</i>, spiritual, derived from the person of Christ to St. Peter, <a href="#Page_99">99</a>, <a href="#Page_107">107</a>, <a href="#Page_109">109</a><br />
+<span style="margin-left: 1em;">creation of, precedes the formation of the Church, <a href="#Page_105">105</a>, <a href="#Page_107">107</a>.</span><br />
+<br />
+<i>Jurien</i>, referred to, <a href="#Page_232">232</a>.<br />
+<br />
+<i>Justinian</i>, the Emperor, referred to, <a href="#Page_238">238</a>.<br />
+<br />
+<br />
+K.<br />
+<br />
+<i>King</i>, on the Creed, referred to, <a href="#Page_236">236</a>.<br />
+<br />
+<br />
+L.<br />
+<br />
+<i>Lactantius</i>, describes necessity of belonging to the Church, <a href="#Page_231">231</a>.<br />
+<br />
+<i>Leander</i>, referred to, <a href="#Page_238">238</a>.<br />
+<br />
+<i>Leo St.</i>, Pope 440-461<br />
+<span style="margin-left: 1em;">paraphrases the name of Peter, <a href="#Page_11">11</a></span><br />
+<span style="margin-left: 1em;">states his Primacy and association with Christ, <a href="#Page_14">14</a></span><br />
+<span style="margin-left: 1em;">explains why our Lord prays specially for Peter, <a href="#Page_50">50</a></span><br />
+<span style="margin-left: 1em;">says that Peter, rules all by immediate commission, <a href="#Page_80">80</a>, <a href="#Page_168">168</a></span><br />
+<span style="margin-left: 1em;">that Christ gave to the rest through Peter, <a href="#Page_100">100</a></span><br />
+<span style="margin-left: 1em;">that he assumed Peter into the participation of His indivisible unity, <a href="#Page_110">110</a></span><br />
+<span style="margin-left: 1em;">remarks on the unity produced by the Incarnation, <a href="#Page_180">180</a></span><br />
+<span style="margin-left: 1em;">describes the unity of the Catholic Episcopate as knitted up in the See of St. Peter, <a href="#Page_242">242</a>.</span><br />
+<br />
+<i>Leontius</i>, referred to, <a href="#Page_275">275</a>.<br />
+<br />
+<i>Luke</i>, St., his purpose in writing the Acts, <a href="#Page_114">114</a><br />
+<span style="margin-left: 1em;">part which he assigns to Peter, in general, <a href="#Page_117">117</a>-<a href="#Page_122">122</a>&nbsp; in particulars, <a href="#Page_122">122</a>-<a href="#Page_153">153</a></span><br />
+<span style="margin-left: 1em;">slightly mentions the other Apostles, <a href="#Page_120">120</a></span><br />
+<span style="margin-left: 1em;">exhibits Peter's miracles as John does those of Christ, <a href="#Page_131">131</a></span><br />
+<span style="margin-left: 1em;">makes him the main figure in the Apostolic college, <a href="#Page_133">133</a>.</span><br />
+<br />
+<i>Lutherans</i>, their proofs for the real presence compared with those of Catholics for the Primacy, <a href="#Page_259">259</a>.<br />
+<br />
+<br />
+M.<br />
+<br />
+<i>Mamachi</i>, his works referred to, <a href="#Page_255">255</a>.<br />
+<br />
+<i>Maximus</i>, St., of Turin, says that Christ gave to Peter His own title, the Rock, <a href="#Page_15">15</a><br />
+<span style="margin-left: 1em;">sets forth Peter's Primacy, <a href="#Page_112">112</a>.</span><br />
+<br />
+<i>Maximus</i>, martyr, referred to, <a href="#Page_242">242</a>.<br />
+<br />
+<i>Marius Victorinus</i>, makes Paul's visit an acknowledgment of Peter's Primacy, <a href="#Page_164">164</a>.<br />
+<br />
+<i>Mastrezat</i>, referred to, <a href="#Page_232">232</a>.<br />
+<br />
+<i>Metaphor</i>, tests of clearness in, <a href="#Page_267">267</a>.<br />
+<br />
+<i>More</i>, Sir Thomas, his statement to Luther of reasons for maintaining the Primacy, <a href="#Page_263">263</a>.<br />
+<br />
+<i>Mosheim</i>, his admission that the early Fathers set forth a unity which terminates in the Papal See, as the hand does in the fingers, <a href="#Page_197">197</a>-<a href="#Page_198">198</a>, note.<br />
+<br />
+<i>Muzzarelli</i>, his works referred to, <a href="#Page_255">255</a>.<br />
+<br />
+<br />
+N.<br />
+<br />
+<i>Names</i>, classes of, given in Scripture, <a href="#Page_16">16</a>.<br />
+<br />
+<i>Nicole</i>, referred to, <a href="#Page_232">232</a>.<br />
+<br />
+<br />
+O.<br />
+<br />
+<i>&OElig;cumenius</i>, on the fruit of the Incarnation, <a href="#Page_179">179</a>.<br />
+<br />
+<i>Optatus</i>, St., calls St. Peter's the single chair in which unity was to be observed by all, <a href="#Page_110">110</a><br />
+<span style="margin-left: 1em;">calls schism the greatest of evils, <a href="#Page_231">231</a></span><br />
+<span style="margin-left: 1em;">referred to, as explaining the term Catholic, <a href="#Page_237">237</a></span><br />
+<span style="margin-left: 1em;">ascribes the origin and maintenance of unity to Peter, <a href="#Page_242">242</a>.</span><br />
+<br />
+<i>Origen</i>, says that Peter is so called from Christ the Rock, <a href="#Page_10">10</a><br />
+<span style="margin-left: 1em;">calls Peter the great foundation of the Church, <a href="#Page_15">15</a></span><br />
+<span style="margin-left: 1em;">describes the great honour given by Christ to Peter in the matter of the didrachmna, <a href="#Page_36">36</a></span><br />
+<span style="margin-left: 1em;">makes Peter the first, as Judas the last, of the Apostles, <a href="#Page_89">89</a></span><br />
+<span style="margin-left: 1em;">referred to, as defining the Church, <a href="#Page_223">223</a></span><br />
+<span style="margin-left: 1em;">distinguishes the Church as Catholic, <a href="#Page_236">236</a></span><br />
+<span style="margin-left: 1em;">states the principle of tradition, <a href="#Page_275">275</a></span><br />
+<span style="margin-left: 1em;">referred to, on same, <a href="#Page_275">275</a>.</span><br />
+<br />
+<br />
+P.<br />
+<br />
+<i>Pacian</i>, St., calls the Church Catholic, <a href="#Page_236">236</a><br />
+<span style="margin-left: 1em;">explains the term, <a href="#Page_237">237</a>, <a href="#Page_238">238</a></span><br />
+<span style="margin-left: 1em;">describes the Church's unity, <a href="#Page_239">239</a>, note</span><br />
+<span style="margin-left: 1em;">ascribes the origin of unity to Peter, <a href="#Page_242">242</a>.</span><br />
+<br />
+<i>Paul</i>, St., distinguishes St. Peter among the Apostles, <a href="#Page_67">67</a><br />
+<span style="margin-left: 1em;">why so much said of him in the Acts, <a href="#Page_121">121</a></span><br />
+<span style="margin-left: 1em;">his visitatorial power contrasted with St. Peter's, <a href="#Page_146">146</a></span><br />
+<span style="margin-left: 1em;">his epistles incidentally confirm St. Peter's Primacy, <a href="#Page_160">160</a></span><br />
+<span style="margin-left: 1em;">recognises St. Peter's Primacy, <a href="#Page_161">161</a></span><br />
+<span style="margin-left: 1em;">by going to visit him, <a href="#Page_162">162</a>-<a href="#Page_165">165</a></span><br />
+<span style="margin-left: 1em;">and in his second visit, <a href="#Page_166">166</a>-<a href="#Page_169">169</a></span><br />
+<span style="margin-left: 1em;">what is involved in his censure of St. Peter, <a href="#Page_169">169</a>-<a href="#Page_171">171</a></span><br />
+<span style="margin-left: 1em;">its real amount, <a href="#Page_177">177</a></span><br />
+<span style="margin-left: 1em;">force of his terming the Church "one body," <a href="#Page_193">193</a></span><br />
+<span style="margin-left: 1em;">how emphatic he is in setting forth visible unity, <a href="#Page_197">197</a>.</span><br />
+<br />
+<i>Pelagius</i> II., Pope, 578-590<br />
+<span style="margin-left: 1em;">states privileges of the Apostolic See, <a href="#Page_253">253</a>.</span><br />
+<br />
+<i>Petavius</i>, shows that spiritual jurisdiction springs from the direct gift of Christ, <a href="#Page_107">107</a>.<br />
+<br />
+<i>Peter</i>, St., first mention of him in the Gospel, <a href="#Page_8">8</a><br />
+<span style="margin-left: 1em;">meaning of his name, <a href="#Page_9">9</a></span><br />
+<span style="margin-left: 1em;">a special title of our Lord, <a href="#Page_9">9</a></span><br />
+<span style="margin-left: 1em;">name first promised, <a href="#Page_8">8</a>&nbsp; conferred, <a href="#Page_11">11</a></span><br />
+<span style="margin-left: 1em;">explained and promises attached, <a href="#Page_12">12</a>, <a href="#Page_97">97</a>-<a href="#Page_99">99</a></span><br />
+<span style="margin-left: 1em;">titles of, betokening his association with Christ, <a href="#Page_15">15</a></span><br />
+<span style="margin-left: 1em;">parallel between, and Abraham, <a href="#Page_17">17</a>-<a href="#Page_25">25</a>, <a href="#Page_206">206</a>, <a href="#Page_213">213</a>-<a href="#Page_214">214</a></span><br />
+<span style="margin-left: 1em;">his name explained by St. Chrysostome, <a href="#Page_27">27</a></span><br />
+<span style="margin-left: 1em;">his relation to the Apostles, <a href="#Page_28">28</a>, <a href="#Page_98">98</a>-<a href="#Page_9">9</a>, <a href="#Page_102">102</a>, <a href="#Page_104">104</a>, <a href="#Page_108">108</a></span><br />
+<span style="margin-left: 1em;">his instruction in the theology and economy, <a href="#Page_30">30</a></span><br />
+<span style="margin-left: 1em;">witness of the transfiguration, <a href="#Page_30">30</a></span><br />
+<span style="margin-left: 1em;">of the Lord's prayer in His agony, <a href="#Page_32">32</a></span><br />
+<span style="margin-left: 1em;">of raising the daughter of Jairus, <a href="#Page_33">33</a></span><br />
+<span class="pagenum"><a name="Page_283" id="Page_283">[Pg 283]</a></span>
+<span style="margin-left: 1em;">associated with Christ in paying of the didrachma, <a href="#Page_34">34</a></span><br />
+<span style="margin-left: 1em;">designated to be chief ruler of the Church, <a href="#Page_48">48</a></span><br />
+<span style="margin-left: 1em;">charged to confirm his brethren, <a href="#Page_49">49</a>-<a href="#Page_63">63</a></span><br />
+<span style="margin-left: 1em;">is distinguished in having the resurrection proved to him, <a href="#Page_66">66</a></span><br />
+<span style="margin-left: 1em;">all our Lord's promises fulfilled to him, <a href="#Page_70">70</a>, and following</span><br />
+<span style="margin-left: 1em;">mentioned by the Evangelists differently from the other Apostles., <a href="#Page_84">84</a></span><br />
+<span style="margin-left: 1em;">named first in every catalogue, <a href="#Page_86">86</a></span><br />
+<span style="margin-left: 1em;">his sphere distinguished from that of John, <a href="#Page_91">91</a></span><br />
+<span style="margin-left: 1em;">his predominance in the sacred history, <a href="#Page_92">92</a></span><br />
+<span style="margin-left: 1em;">how often mentioned in the Gospels, <a href="#Page_93">93</a></span><br />
+<span style="margin-left: 1em;">and in the Acts, <a href="#Page_118">118</a></span><br />
+<span style="margin-left: 1em;">the type, the origin, and the efficient cause of unity, <a href="#Page_100">100</a>, <a href="#Page_108">108</a></span><br />
+<span style="margin-left: 1em;">looked up to, as a God upon earth, by the West, <a href="#Page_113">113</a></span><br />
+<span style="margin-left: 1em;">prominence given to him in the Acts <a href="#Page_116">116</a>-<a href="#Page_122">122</a></span><br />
+<span style="margin-left: 1em;">directs the election of a new Apostle, <a href="#Page_122">122</a></span><br />
+<span style="margin-left: 1em;">defends the Apostles on the day of Pentecost, <a href="#Page_125">125</a></span><br />
+<span style="margin-left: 1em;">speaks for them the third and fourth time, <a href="#Page_128">128</a></span><br />
+<span style="margin-left: 1em;">proves his supreme authority by special miracles, <a href="#Page_129">129</a></span><br />
+<span style="margin-left: 1em;">cures &OElig;neas and raises Dorcas, <a href="#Page_132">132</a></span><br />
+<span style="margin-left: 1em;">heals with his shadow, <a href="#Page_133">133</a></span><br />
+<span style="margin-left: 1em;">receives the Samaritans into the Church, <a href="#Page_133">133</a>-<a href="#Page_137">137</a></span><br />
+<span style="margin-left: 1em;">and the Gentiles, <a href="#Page_138">138</a>-<a href="#Page_142">142</a></span><br />
+<span style="margin-left: 1em;">exercises supreme judicial power, <a href="#Page_144">144</a></span><br />
+<span style="margin-left: 1em;">visits all churches, <a href="#Page_145">145</a></span><br />
+<span style="margin-left: 1em;">is the first to pronounce decision in the council of Jerusalem, <a href="#Page_147">147</a>-<a href="#Page_151">151</a></span><br />
+<span style="margin-left: 1em;">his imprisonment and that of St. James and St. Paul, <a href="#Page_151">151</a></span><br />
+<span style="margin-left: 1em;">summary of his conduct in the Acts, <a href="#Page_153">153</a>-<a href="#Page_156">156</a></span><br />
+<span style="margin-left: 1em;">his visible headship quite other than the headship of mystical influx, <a href="#Page_157">157</a></span><br />
+<span style="margin-left: 1em;">set with James and John parallel to Paul with Barnabas and Titus, <a href="#Page_166">166</a></span><br />
+<span style="margin-left: 1em;">the head, centre, fountain, root, and principle of unity, <a href="#Page_195">195</a></span><br />
+<span style="margin-left: 1em;">is in the episcopate what God the Father is in the divine monarchy, <a href="#Page_195">195</a></span><br />
+<span style="margin-left: 1em;">his office in the Church acknowledged by friend and foe, <a href="#Page_198">198</a></span><br />
+<span style="margin-left: 1em;">typified in Judith, <a href="#Page_206">206</a>, <a href="#Page_214">214</a>-<a href="#Page_215">215</a>.</span><br />
+<br />
+<i>Peter</i>, St. Chrysologus, says of Peter that he founds the Church by his firmness, <a href="#Page_15">15</a><br />
+<span style="margin-left: 1em;">advises Eutyches to obey the Pope, <a href="#Page_61">61</a>.</span><br />
+<br />
+<i>Philip</i>, St., perhaps the first-called Apostle, <a href="#Page_88">88</a><br />
+<br />
+<i>Pionius</i>, St., his acts call the Church Catholic, <a href="#Page_236">236</a>.<br />
+<br />
+<i>Polycarp</i>, St., the epistle on his death calls the Church Catholic, <a href="#Page_236">236</a>.<br />
+<br />
+<i>Porphyry</i>, distorts Paul's censure of Peter, <a href="#Page_171">171</a>.<br />
+<br />
+<i>Primacy</i>, the nature of, defined in the three palmary texts, <a href="#Page_104">104</a>-<a href="#Page_110">110</a> shown to consist in superiority of jurisdiction, <a href="#Page_209">209</a>-<a href="#Page_212">212</a><br />
+<span style="margin-left: 1em;">compared to the law of gravitation, <a href="#Page_109">109</a>, <a href="#Page_209">209</a></span><br />
+<span style="margin-left: 1em;">institution and exercise of, compared, <a href="#Page_155">155</a></span><br />
+<span style="margin-left: 1em;">the controversy on, reduced to one point, <a href="#Page_205">205</a></span><br />
+<span style="margin-left: 1em;">summary of, as set forth in the Acts, <a href="#Page_153">153</a></span><br />
+<span style="margin-left: 1em;">and generally, <a href="#Page_200">200</a>-<a href="#Page_203">203</a></span><br />
+<span style="margin-left: 1em;">the end and purpose of, <a href="#Page_212">212</a></span><br />
+<span style="margin-left: 1em;">to which end three classes of reasons guide us,</span><br />
+<span style="margin-left: 2em;">i. the typical, <a href="#Page_213">213</a></span><br />
+<span style="margin-left: 2em;">ii. the analogical, <a href="#Page_217">217</a></span><br />
+<span style="margin-left: 2em;">iii. the real, <a href="#Page_219">219</a></span><br />
+<span style="margin-left: 1em;">bound up in the visibility and unity of the Church, <a href="#Page_235">235</a></span><br />
+<span style="margin-left: 1em;">what is required of those who deny it, <a href="#Page_247">247</a></span><br />
+<span style="margin-left: 1em;">its denial the origin of all actual divisions among Christians, <a href="#Page_248">248</a></span><br />
+<span style="margin-left: 1em;">its proof as considered <i>absolutely</i>, <a href="#Page_249">249</a></span><br />
+<span style="margin-left: 1em;"><i>comparatively</i> with that for the divine institution of bishops, the real presence, and the divinity of Christ, <a href="#Page_259">259</a>-<a href="#Page_274">274</a></span><br />
+<span style="margin-left: 1em;">multiplicity of proof for it, <a href="#Page_251">251</a>-<a href="#Page_256">256</a></span><br />
+<span style="margin-left: 1em;">the opposition of Greeks, Anglicans, and Protestants to it, merely negative, <a href="#Page_257">257</a></span><br />
+<span style="margin-left: 1em;">parallel between the opposition to it by sects now, and that to the doctrines of the Trinity and the Incarnation in the fourth, fifth, and sixth centuries, <a href="#Page_264">264</a>.</span><br />
+<br />
+<i>Primacy</i> and <i>Apostolate</i>, their relation to each other, <a href="#Page_78">78</a>, <a href="#Page_98">98</a>-<a href="#Page_99">99</a>, <a href="#Page_102">102</a>, <a href="#Page_104">104</a>.<br />
+<br />
+<i>Proclus</i>, Patriarch of Constantinople, calls Peter first prelate of the Apostles, <a href="#Page_216">216</a>.<br />
+<br />
+<i>Proofs</i>, the different sort of, and their whole sum, to be considered, <a href="#Page_8">8</a><br />
+<span style="margin-left: 1em;">different sorts of, and the principal here used, <a href="#Page_246">246</a></span><br />
+<span style="margin-left: 1em;">multiplicity of, for the Primacy, <a href="#Page_247">247</a></span><br />
+<span style="margin-left: 1em;">as considered <i>absolutely</i>, <a href="#Page_249">249</a></span><br />
+<span style="margin-left: 1em;"><i>comparatively</i>, <a href="#Page_259">259</a></span><br />
+<span style="margin-left: 1em;">concurrence of four great proofs for the Primacy, <a href="#Page_250">250</a>.</span><br />
+<br />
+<i>Prudentius</i>, calls Peter the first disciple of God, <a href="#Page_61">61</a>.<br />
+<br />
+<br />
+R.<br />
+<br />
+<i>Reformers</i>, distort Paul's censure of Peter, <a href="#Page_172">172</a><br />
+<span style="margin-left: 1em;">opposition between them and the Fathers as to Peter's Primacy, <a href="#Page_176">176</a></span><br />
+<span style="margin-left: 1em;">as to Church principles <a href="#Page_227">227</a>, note</span><br />
+<span style="margin-left: 1em;">denied the visibility of the Church, <a href="#Page_222">222</a>, note.</span><br />
+<br />
+<br />
+S.<br />
+<br />
+<i>Sacraments</i> and <i>Symbols</i> lead from the visible to the invisible, <a href="#Page_192">192</a>.<br />
+<br />
+<i>Sense</i>, in writing, definition of, <a href="#Page_266">266</a>, note.<br />
+<br />
+<i>Socrates</i> and <i>Sozomen</i>, their canon respecting the bishop of Rome, <a href="#Page_252">252</a>.<br />
+<br />
+<i>Stephen</i>, bishop of Dora, describes Peter's Primacy, <a href="#Page_56">56</a>, <a href="#Page_83">83</a>.<br />
+<br />
+<i>Stephen</i>, bishop of Larissa, makes all the Churches of the world to rest in Peter's confession, <a href="#Page_62">62</a>.<br />
+<br />
+<i>Symmachus</i>, Pope <span class="smcap">a.d.</span> 498-514<br />
+<span style="margin-left: 1em;">likens the unity of the Apostolic See to that of the Trinity, <a href="#Page_196">196</a>.</span><br />
+<br />
+<br />
+T.<br />
+<br />
+<i>Tertullian</i>, why our Lord gave Peter a name drawn from figures of Himself, <a href="#Page_11">11</a><br />
+<span style="margin-left: 1em;">says the Church is built on Peter, <a href="#Page_15">15</a></span><br />
+<span style="margin-left: 1em;">expresses Peter's supreme power, and distinguishes his sphere from that of John, <a href="#Page_91">91</a></span><br />
+<span style="margin-left: 1em;">ascribes the decision in the council of Jerusalem to St. Peter, <a href="#Page_150">150</a>, <a href="#Page_164">164</a></span><br />
+<span style="margin-left: 1em;">referred to, as defining the Church, <a href="#Page_223">223</a></span><br />
+<span style="margin-left: 1em;">and as explaining the term Catholic, <a href="#Page_237">237</a>, <a href="#Page_238">238</a></span><br />
+<span style="margin-left: 1em;">sets forth Church unity, <a href="#Page_224">224</a></span><br />
+<span style="margin-left: 1em;">denies that Peter's doctrine was censured, <a href="#Page_175">175</a></span><br />
+<span style="margin-left: 1em;">calls the Catholic Church <i>near to Peter</i>, <a href="#Page_241">241</a></span><br />
+<span style="margin-left: 1em;">says the Lord left the keys to Peter, and through him to the Church, <a href="#Page_241">241</a></span><br />
+<span style="margin-left: 1em;">his rule not to search for the truth among heretics, <a href="#Page_261">261</a></span><br />
+<span style="margin-left: 1em;">referred to, on the principle of tradition, <a href="#Page_275">275</a>.</span><br />
+<br />
+<i>Theodore</i>, Abbot of the Stadium at Constantinople, addresses Pope Pascal I. as Peter, and beseeches him to exert his Primacy, <a href="#Page_56">56</a><br />
+<span style="margin-left: 1em;">calls Pope Leo III. father of fathers, &amp;c., <a href="#Page_216">216</a>.</span><br />
+<br />
+<i>Theodoret</i>, says <i>stone</i> a title of our Lord, <a href="#Page_10">10</a><br />
+<span style="margin-left: 1em;">terms Peter the most solid rock, <a href="#Page_15">15</a></span><br />
+<span class="pagenum"><a name="Page_284" id="Page_284">[Pg 284]</a></span>
+<span style="margin-left: 1em;">ascribes the decision in the Council of Jerusalem to St. Peter, <a href="#Page_151">151</a></span><br />
+<span style="margin-left: 1em;">recognises Peter's Primacy, <a href="#Page_161">161</a> and <a href="#Page_163">163</a>.</span><br />
+<br />
+<i>Theophylact</i>, says that Peter confirms not only the Apostles, but all the faithful to the end of the world, <a href="#Page_52">52</a><br />
+<span style="margin-left: 1em;">interprets John xxi. <a href="#Page_15">15</a>-<a href="#Page_17">17</a>, of supreme power over the Church given to Peter, <a href="#Page_80">80</a>.</span><br />
+<br />
+<i>Thomas</i>, St., of Canterbury, sees in Paul's visit to Peter a proof of his Primacy, <a href="#Page_165">165</a>.<br />
+<br />
+<br />
+U.<br />
+<br />
+<i>Unity</i>, that of the Father and the Son the archetype of the Church's unity, <a href="#Page_195">195</a><br />
+<span style="margin-left: 1em;">fourfold in the Church, of mystical influx, charity, faith, visible headship, <a href="#Page_181">181</a>-<a href="#Page_196">196</a></span><br />
+<span style="margin-left: 1em;">texts on the Church's unity, referred to <a href="#Page_220">220</a>, <a href="#Page_273">273</a>, n. 27</span><br />
+<span style="margin-left: 1em;">Protestant notions of the Church's unity, <a href="#Page_222">222</a></span><br />
+<span style="margin-left: 1em;">that of Anglicans, <a href="#Page_222">222</a></span><br />
+<span style="margin-left: 1em;">that of distinguishing between internal and external unity, <a href="#Page_225">225</a></span><br />
+<span style="margin-left: 1em;">that of agreement in fundamentals, <a href="#Page_232">232</a>.</span><br />
+<br />
+<br />
+V.<br />
+<br />
+<i>Valentinian</i> III., his constitution on the Primacy quoted, <a href="#Page_255">255</a>.<br />
+<br />
+<i>Vincent</i> of Lerins, referred to, on principle of tradition, <a href="#Page_275">275</a>.<br />
+<br />
+<i>Vitringa</i>, sets forth a Protestant notion of unity, <a href="#Page_225">225</a>-<a href="#Page_8">8</a>.<br />
+<br />
+<i>Voss</i>, on the Creed, referred to, <a href="#Page_236">236</a>.<br />
+<br />
+<br />
+W.<br />
+<br />
+<i>Walemburg</i>, the brothers, referred to, <a href="#Page_233">233</a>.<br />
+<br />
+<br />
+Z.<br />
+<br />
+<i>Zaccharia</i>, his works, referred to, <a href="#Page_253">253</a>.<br />
+<br />
+<i>Zeno</i>, St., quoted, <a href="#Page_15">15</a>.<br />
+</p>
+<p><span class="pagenum"><a name="Page_285" id="Page_285">[Pg 285]</a></span></p>
+
+
+
+<hr style="width: 65%;" />
+<h2><a name="INDEX_OF_TEXTS" id="INDEX_OF_TEXTS"></a>INDEX OF TEXTS.</h2>
+
+<p>THE NUMBER INDICATES THE PAGE.</p>
+
+
+<p>
+<span class="smcap">Genesis.</span><br />
+
+v. 29 <a href="#Page_17">17</a><br />
+x. 25 <a href="#Page_16">16</a><br />
+xii. 1 <a href="#Page_18">18</a><br />
+&mdash; 4 <a href="#Page_18">18</a><br />
+xvii. 5 <a href="#Page_18">18</a><br />
+&mdash; 15 <a href="#Page_17">17</a><br />
+&mdash; 19 <a href="#Page_16">16</a><br />
+xviii. 17 <a href="#Page_21">21</a><br />
+xxii. 1 <a href="#Page_19">19</a><br />
+&mdash; 10 <a href="#Page_19">19</a><br />
+xxv. 25 <a href="#Page_16">16</a><br />
+&mdash; 26 <a href="#Page_16">16</a><br />
+&mdash; 30 <a href="#Page_16">16</a><br />
+xxvii. 36 <a href="#Page_16">16</a><br />
+xxx. 18 <a href="#Page_16">16</a><br />
+xxxii. 28 <a href="#Page_17">17</a><br />
+xl. 51-2 <a href="#Page_16">16</a><br />
+xlix. 10 <a href="#Page_215">215</a><br />
+<br />
+<br />
+<span class="smcap">Exodus.</span><br />
+<br />
+ii. 10 <a href="#Page_16">16</a><br />
+<br />
+<br />
+<span class="smcap">Numbers.</span><br />
+<br />
+ii. 3-9 <a href="#Page_215">215</a><br />
+x. 14 <a href="#Page_215">215</a><br />
+xii. 2 <a href="#Page_156">156</a><br />
+xiii. 17 <a href="#Page_17">17</a><br />
+xvi. 3 <a href="#Page_155">155</a><br />
+<br />
+<br />
+<span class="smcap">Judges.</span><br />
+<br />
+i. 1-3 <a href="#Page_215">215</a><br />
+xx. 18 <a href="#Page_215">215</a><br />
+<br />
+<br />
+<span class="smcap">1 Paralip.</span><br />
+<br />
+xxvii. 33 <a href="#Page_87">87</a><br />
+<br />
+<br />
+<span class="smcap">2 Paralip.</span><br />
+<br />
+xxvi. 20 <a href="#Page_87">87</a><br />
+<br />
+<br />
+<span class="smcap">Nehemiah.</span><br />
+<br />
+xii. 45 <a href="#Page_87">87</a><br />
+<br />
+<br />
+<span class="smcap">Psalms.</span><br />
+<br />
+ii. 9 <a href="#Page_75">75</a><br />
+xlvii. 2 <a href="#Page_3">3</a><br />
+lxix. 26 <a href="#Page_123">123</a><br />
+lxxxii. 6 <a href="#Page_25">25</a><br />
+cviii. 8 <a href="#Page_123">123</a><br />
+cxvii. 22 <a href="#Page_9">9</a><br />
+cxxxi. 13, 14 <a href="#Page_4">4</a><br />
+<br />
+<br />
+<span class="smcap">Wisdom.</span><br />
+<br />
+viii. 1 <a href="#Page_136">136</a><br />
+<br />
+<br />
+<span class="smcap">Isaiah.</span><br />
+<br />
+vii. 3 <a href="#Page_16">16</a><br />
+ix. 6 <a href="#Page_103">103</a><br />
+xxviii. 16 <a href="#Page_9">9</a>, <a href="#Page_24">24</a><br />
+xl. 9-11 <a href="#Page_72">72</a><br />
+<br />
+<br />
+<span class="smcap">Ezechiel.</span><br />
+<br />
+xxiv. 33 <a href="#Page_72">72</a><br />
+<br />
+<br />
+<span class="smcap">Daniel.</span><br />
+<br />
+ii. 35 <a href="#Page_9">9</a><br />
+ix. 26 <a href="#Page_5">5</a><br />
+<br />
+<br />
+<span class="smcap">Osea.</span><br />
+<br />
+i. 4-6-9 <a href="#Page_16">16</a><br />
+<br />
+<br />
+<span class="smcap">Micah.</span><br />
+<br />
+v. 2 <a href="#Page_42">42</a>, <a href="#Page_72">72</a><br />
+<br />
+<br />
+<span class="smcap">Zachariah.</span><br />
+<br />
+iii. 9 <a href="#Page_9">9</a><br />
+<br />
+<br />
+<span class="smcap">Malachi.</span><br />
+<br />
+l. 11 <a href="#Page_138">138</a><br />
+<br />
+<br />
+<span class="smcap">1. Macc.</span><br />
+<br />
+ii. 2-4 <a href="#Page_16">16</a><br />
+<br />
+<br />
+<span class="smcap">Matthew.</span><br />
+<br />
+i. 1 <a href="#Page_23">23</a><br />
+ii. 6 <a href="#Page_42">42</a><br />
+iii. 1 <a href="#Page_17">17</a><br />
+v. 14 <a href="#Page_3">3</a>, <a href="#Page_230">230</a><br />
+x. 1 <a href="#Page_11">11</a>, <a href="#Page_65">65</a><br />
+&mdash; 2 <a href="#Page_87">87</a>, <a href="#Page_89">89</a><br />
+&mdash; 5 <a href="#Page_134">134</a><br />
+&mdash; 7 <a href="#Page_130">130</a><br />
+xii. 3 <a href="#Page_84">84</a>, <a href="#Page_90">90</a><br />
+xv. 24 <a href="#Page_134">134</a><br />
+&mdash; 30 <a href="#Page_133">133</a><br />
+xvi. 13-19 <a href="#Page_12">12</a><br />
+&mdash; 15 <a href="#Page_19">19</a>, <a href="#Page_93">93</a><br />
+&mdash; 16 <a href="#Page_19">19</a>, <a href="#Page_64">64</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_112">112</a><br />
+&mdash; 17-20 <a href="#Page_95">95</a><br />
+&mdash; 18 <a href="#Page_2">2</a>, <a href="#Page_94">94</a>, <a href="#Page_98">98</a>, <a href="#Page_103">103</a>, <a href="#Page_139">139</a>, <a href="#Page_163">163</a>, <a href="#Page_219">219</a>, <a href="#Page_221">221</a><br />
+&mdash; 19 <a href="#Page_102">102</a>, <a href="#Page_103">103</a><br />
+xvii. 1 <a href="#Page_87">87</a><br />
+&mdash; 23 <a href="#Page_34">34</a><br />
+&mdash; 24 <a href="#Page_34">34</a>, <a href="#Page_90">90</a><br />
+&mdash; 27 <a href="#Page_35">35</a>, <a href="#Page_90">90</a><br />
+xviii. 1 <a href="#Page_100">100</a><br />
+&mdash; 2 <a href="#Page_38">38</a><br />
+&mdash; 17 <a href="#Page_221">221</a><br />
+&mdash; 18 <a href="#Page_65">65</a>, <a href="#Page_102">102</a>, <a href="#Page_221">221</a><br />
+&mdash; 21 <a href="#Page_92">92</a><br />
+xix. 23 <a href="#Page_93">93</a><br />
+&mdash; 27 <a href="#Page_93">93</a><br />
+&mdash; 28 <a href="#Page_215">215</a><br />
+xx. 20 <a href="#Page_100">100</a><br />
+&mdash; 27 <a href="#Page_87">87</a><br />
+xxiii. 8 <a href="#Page_44">44</a><br />
+&mdash; 9 <a href="#Page_26">26</a><br />
+xxvi. 36 <a href="#Page_34">34</a><br />
+&mdash;] 40 <a href="#Page_90">90</a><br />
+&mdash; 69 <a href="#Page_85">85</a><br />
+xxviii. 18 <a href="#Page_68">68</a>, <a href="#Page_102">102</a><br />
+&mdash; 19 <a href="#Page_74">74</a><br />
+&mdash; 19, 20 <a href="#Page_3">3</a>, <a href="#Page_221">221</a><br />
+<br />
+<br />
+<span class="smcap">Mark.</span><br />
+<br />
+i. 16 <a href="#Page_70">70</a><br />
+&mdash; 16, 17 <a href="#Page_18">18</a>, <a href="#Page_28">28</a><br />
+&mdash; 18 <a href="#Page_18">18</a><br />
+&mdash; 36 <a href="#Page_85">85</a>, <a href="#Page_90">90</a><br />
+ii. 25 <a href="#Page_84">84</a>, <a href="#Page_90">90</a><br />
+iii. 11 <a href="#Page_84">84</a><br />
+&mdash; 13 <a href="#Page_5">5</a>, <a href="#Page_65">65</a><br />
+&mdash; 14 <a href="#Page_11">11</a><br />
+&mdash; 17 <a href="#Page_16">16</a><br />
+&mdash; 16-19 <a href="#Page_86">86</a><br />
+iv. 38 <a href="#Page_71">71</a><br />
+v. 35 <a href="#Page_33">33</a><br />
+&mdash; 37 <a href="#Page_87">87</a><br />
+xiii. 3 <a href="#Page_87">87</a><br />
+xiv. 33 <a href="#Page_87">87</a><br />
+xvi. 6 <a href="#Page_66">66</a><br />
+&mdash; 7 <a href="#Page_85">85</a><br />
+&mdash; 10 <a href="#Page_84">84</a>, <a href="#Page_90">90</a><br />
+&mdash; 15 <a href="#Page_68">68</a>, <a href="#Page_74">74</a>, <a href="#Page_102">102</a>, <a href="#Page_138">138</a><br />
+&mdash; 15-17 <a href="#Page_130">130</a><br />
+<br />
+<br />
+<span class="smcap">Luke.</span><br />
+<br />
+iv. 40, 41 <a href="#Page_133">133</a><br />
+v. 3 <a href="#Page_71">71</a><br />
+&mdash; 10 <a href="#Page_18">18</a><br />
+vi. 4 <a href="#Page_84">84</a><br />
+&mdash; 12, 13 <a href="#Page_65">65</a><br />
+&mdash; 14 <a href="#Page_11">11</a><br />
+&mdash; 14-17 <a href="#Page_86">86</a><br />
+viii. 24 <a href="#Page_71">71</a><br />
+&mdash; 45 <a href="#Page_85">85</a>, <a href="#Page_90">90</a><br />
+&mdash; 51 <a href="#Page_88">88</a><br />
+ix. 32 <a href="#Page_85">85</a>, <a href="#Page_90">90</a><br />
+xi. 5 <a href="#Page_261">261</a><br />
+xii. 41, 42 <a href="#Page_93">93</a><br />
+xv. 9 <a href="#Page_261">261</a><br />
+&mdash; 22 <a href="#Page_87">87</a><br />
+xviii. 2 <a href="#Page_261">261</a><br />
+&mdash; 34 <a href="#Page_38">38</a><br />
+xx. 20-23 <a href="#Page_40">40</a><br />
+xxii. 8 <a href="#Page_88">88</a><br />
+&mdash; 22 <a href="#Page_57">57</a><br />
+&mdash; 24 <a href="#Page_100">100</a><br />
+&mdash; 24-30 <a href="#Page_39">39</a>, <a href="#Page_41">41</a>, <a href="#Page_57">57</a>, <a href="#Page_58">58</a>, <a href="#Page_59">59</a><br />
+&mdash; 26 <a href="#Page_6">6</a>, <a href="#Page_141">141</a>, <a href="#Page_193">193</a>, <a href="#Page_194">194</a>, <a href="#Page_206">206</a>, <a href="#Page_210">210</a>, <a href="#Page_219">219</a>, <a href="#Page_221">221</a><br />
+&mdash; 29 <a href="#Page_215">215</a><br />
+&mdash; 32 <a href="#Page_21">21</a>, <a href="#Page_49">49</a>, <a href="#Page_51">51</a>, <a href="#Page_54">54</a>, <a href="#Page_55">55</a>, <a href="#Page_101">101</a>, <a href="#Page_104">104</a>, <a href="#Page_141">141</a>, <a href="#Page_219">219</a>, <a href="#Page_221">221</a><br />
+xxiv. 29 <a href="#Page_68">68</a>, <a href="#Page_102">102</a><br />
+<br />
+<br />
+<span class="smcap">John.</span><br />
+<br />
+i. 14 <a href="#Page_178">178</a><br />
+&mdash; 35-42 <a href="#Page_8">8</a><br />
+&mdash; 42 <a href="#Page_18">18</a><br />
+&mdash; 43 <a href="#Page_89">89</a>, <a href="#Page_94">94</a><br />
+&mdash; 44 <a href="#Page_88">88</a><br />
+iv. 23 <a href="#Page_138">138</a><br />
+v. 5-9 <a href="#Page_131">131</a><br />
+vi. 21 <a href="#Page_71">71</a><br />
+&mdash; 67, 68 <a href="#Page_93">93</a><br />
+<span class="pagenum"><a name="Page_286" id="Page_286">[Pg 286]</a></span>
+x. 11-14-16 <a href="#Page_72">72</a><br />
+&mdash; 11-16 <a href="#Page_4">4</a><br />
+&mdash; 16 <a href="#Page_104">104</a>, <a href="#Page_139">139</a><br />
+&mdash; 34 <a href="#Page_25">25</a><br />
+xi. 16 <a href="#Page_92">92</a><br />
+&mdash; 52 <a href="#Page_191">191</a><br />
+xiii. 6 <a href="#Page_92">92</a><br />
+&mdash; 13 <a href="#Page_43">43</a><br />
+&mdash; 34-36 <a href="#Page_183">183</a><br />
+xiv. 8 <a href="#Page_92">92</a><br />
+&mdash; 12 <a href="#Page_26">26</a><br />
+&mdash; 16 <a href="#Page_26">26</a>, <a href="#Page_188">188</a><br />
+&mdash; 16-18 <a href="#Page_183">183</a><br />
+&mdash; 16, 26 <a href="#Page_184">184</a>, <a href="#Page_230">230</a><br />
+&mdash; 20 <a href="#Page_182">182</a><br />
+&mdash; 26 <a href="#Page_184">184</a><br />
+xv. 1-2, 5-7 <a href="#Page_182">182</a><br />
+&mdash; 9, 15 <a href="#Page_26">26</a><br />
+&mdash; 12, 13, 17 <a href="#Page_183">183</a><br />
+&mdash; 22-24 <a href="#Page_129">129</a><br />
+&mdash; 26 <a href="#Page_221">221</a><br />
+&mdash; 27 <a href="#Page_126">126</a><br />
+xvi. 7, 13-15 <a href="#Page_184">184</a><br />
+&mdash; 13 <a href="#Page_43">43</a><br />
+xvii. <a href="#Page_1">1</a><br />
+&mdash; 11, 21 <a href="#Page_195">195</a><br />
+&mdash; 12, 13 <a href="#Page_57">57</a>, <a href="#Page_65">65</a>, <a href="#Page_190">190</a>, <a href="#Page_194">194</a><br />
+&mdash; 17 <a href="#Page_221">221</a><br />
+&mdash; 21 <a href="#Page_129">129</a>, <a href="#Page_180">180</a>, <a href="#Page_221">221</a><br />
+xx. 21 <a href="#Page_122">122</a>, <a href="#Page_139">139</a><br />
+&mdash; 21-23 <a href="#Page_102">102</a><br />
+&mdash; 23 <a href="#Page_26">26</a><br />
+xxi. 1-14 <a href="#Page_71">71</a><br />
+&mdash; 2 <a href="#Page_88">88</a><br />
+&mdash; 15 <a href="#Page_19">19</a>, <a href="#Page_73">73</a>, <a href="#Page_104">104</a>, <a href="#Page_139">139</a>, <a href="#Page_219">219</a>, <a href="#Page_221">221</a><br />
+&mdash; 16, 22 <a href="#Page_157">157</a>, <a href="#Page_158">158</a><br />
+&mdash; 18 <a href="#Page_82">82</a><br />
+&mdash; 21-22 <a href="#Page_91">91</a><br />
+<br />
+<br />
+<span class="smcap">Acts.</span><br />
+<br />
+i. 4-8 <a href="#Page_69">69</a>, <a href="#Page_102">102</a>, <a href="#Page_221">221</a><br />
+&mdash; 8 <a href="#Page_126">126</a><br />
+&mdash; 15 <a href="#Page_119">119</a><br />
+&mdash; 15, 16, 20, 21, 22 <a href="#Page_123">123</a><br />
+ii. 13 <a href="#Page_119">119</a><br />
+&mdash; 14 <a href="#Page_85">85</a><br />
+&mdash; 13-16 <a href="#Page_125">125</a><br />
+&mdash; 14, 27 <a href="#Page_119">119</a><br />
+&mdash; 32 <a href="#Page_126">126</a><br />
+&mdash; 36 <a href="#Page_126">126</a><br />
+&mdash; 37 <a href="#Page_85">85</a><br />
+&mdash; 37, 38 <a href="#Page_119">119</a><br />
+&mdash; 37, 38, 40, 41 <a href="#Page_127">127</a><br />
+&mdash; 44 <a href="#Page_129">129</a><br />
+iii. 2-8 <a href="#Page_131">131</a><br />
+&mdash; 4 <a href="#Page_119">119</a><br />
+&mdash; 11, 12 <a href="#Page_119">119</a><br />
+iv. 3 <a href="#Page_85">85</a><br />
+&mdash; 4 <a href="#Page_128">128</a><br />
+&mdash; 7, 8 <a href="#Page_128">128</a><br />
+&mdash; 32 <a href="#Page_129">129</a><br />
+v. 2 <a href="#Page_145">145</a><br />
+&mdash; 8, 3, 9 <a href="#Page_144">144</a><br />
+&mdash; 12-14 <a href="#Page_133">133</a><br />
+&mdash; 15-16 <a href="#Page_133">133</a><br />
+&mdash; 29 <a href="#Page_85">85</a>, <a href="#Page_119">119</a><br />
+viii. 14 <a href="#Page_137">137</a><br />
+&mdash; 14-22 <a href="#Page_135">135</a><br />
+ix. 32 <a href="#Page_138">138</a>, <a href="#Page_168">168</a><br />
+&mdash; 31-32 <a href="#Page_145">145</a><br />
+&mdash; 39-41 <a href="#Page_132">132</a><br />
+x. 1-6 <a href="#Page_138">138</a><br />
+x. 10 <a href="#Page_21">21</a><br />
+&mdash; 10-16 <a href="#Page_139">139</a><br />
+&mdash; 19 <a href="#Page_141">141</a><br />
+&mdash; 28 <a href="#Page_140">140</a><br />
+&mdash; 33, 43-47 <a href="#Page_141">141</a><br />
+xi. 1-4 <a href="#Page_142">142</a><br />
+&mdash; 3, 17, 18 <a href="#Page_173">173</a><br />
+&mdash; 18 <a href="#Page_156">156</a><br />
+xii. 1-5 <a href="#Page_152">152</a><br />
+xv. 6-11 <a href="#Page_69">69</a>, <a href="#Page_147">147</a><br />
+&mdash; 7 <a href="#Page_21">21</a><br />
+&mdash; 12 <a href="#Page_148">148</a><br />
+&mdash; 28 <a href="#Page_149">149</a><br />
+&mdash; 36 <a href="#Page_146">146</a><br />
+xvi. 4 <a href="#Page_69">69</a>, <a href="#Page_149">149</a><br />
+xvii. 28 <a href="#Page_115">115</a><br />
+xx. 28 <a href="#Page_69">69</a>, <a href="#Page_74">74</a>, <a href="#Page_75">75</a><br />
+<br />
+<br />
+<span class="smcap">Romans.</span><br />
+<br />
+i. 11 <a href="#Page_54">54</a><br />
+&mdash; 25 <a href="#Page_221">221</a><br />
+v. 5 <a href="#Page_183">183</a><br />
+viii. 15 <a href="#Page_26">26</a><br />
+&mdash; 17 <a href="#Page_26">26</a><br />
+ix. 4-5 <a href="#Page_167">167</a><br />
+xii. 5 <a href="#Page_178">178</a><br />
+xv. 8 <a href="#Page_167">167</a><br />
+&mdash; 9 <a href="#Page_168">168</a><br />
+xvi. 7 <a href="#Page_161">161</a><br />
+&mdash; 25 <a href="#Page_51">51</a><br />
+<br />
+<br />
+<span class="smcap">1 Corinthians.</span><br />
+<br />
+i. 7 <a href="#Page_51">51</a><br />
+&mdash; 12 <a href="#Page_160">160</a>, <a href="#Page_161">161</a><br />
+iii. 11 <a href="#Page_25">25</a><br />
+&mdash; 22 <a href="#Page_160">160</a>, <a href="#Page_161">161</a><br />
+v. 1-5 <a href="#Page_69">69</a><br />
+ix. 5 <a href="#Page_160">160</a>, <a href="#Page_161">161</a><br />
+x. 4 <a href="#Page_112">112</a><br />
+&mdash; 17 <a href="#Page_192">192</a><br />
+&mdash; 18 <a href="#Page_214">214</a><br />
+xii. 7-13 <a href="#Page_186">186</a><br />
+&mdash; 11 <a href="#Page_185">185</a>, <a href="#Page_188">188</a><br />
+&mdash; 12 <a href="#Page_191">191</a>, <a href="#Page_194">194</a><br />
+&mdash; 13 <a href="#Page_192">192</a><br />
+&mdash; 27 <a href="#Page_115">115</a><br />
+xiii. 12 <a href="#Page_26">26</a><br />
+xiv. 33 <a href="#Page_221">221</a><br />
+xv. 1-9 <a href="#Page_67">67</a><br />
+&mdash; 5 <a href="#Page_160">160</a><br />
+<br />
+<br />
+<span class="smcap">2 Corinthians.</span><br />
+<br />
+i. 21 <a href="#Page_51">51</a><br />
+iv. 17 <a href="#Page_230">230</a><br />
+viii. 23 <a href="#Page_161">161</a><br />
+x. 6 <a href="#Page_70">70</a><br />
+<br />
+<br />
+<span class="smcap">Galatians.</span><br />
+<br />
+i. 16-19 <a href="#Page_162">162</a><br />
+&mdash; 18 <a href="#Page_171">171</a>, <a href="#Page_174">174</a><br />
+ii. 1-2 <a href="#Page_165">165</a>, <a href="#Page_171">171</a><br />
+&mdash; 7-9 <a href="#Page_166">166</a>, <a href="#Page_168">168</a><br />
+&mdash; 8-9 <a href="#Page_168">168</a><br />
+&mdash; 11-14 <a href="#Page_169">169</a><br />
+iii. 7 <a href="#Page_22">22</a><br />
+&mdash; 16 <a href="#Page_23">23</a><br />
+v. 19, 20 <a href="#Page_221">221</a><br />
+vi. 16 <a href="#Page_214">214</a><br />
+<br />
+<br />
+<span class="smcap">Ephesians.</span><br />
+<br />
+i. 9, 22 <a href="#Page_178">178</a><br />
+&mdash; 10 <a href="#Page_29">29</a><br />
+&mdash; 22 <a href="#Page_157">157</a>, <a href="#Page_197">197</a><br />
+ii. 20 <a href="#Page_9">9</a><br />
+&mdash; 21 <a href="#Page_24">24</a><br />
+iii. 5 <a href="#Page_137">137</a><br />
+&mdash; 6 <a href="#Page_51">51</a><br />
+&mdash; 10 <a href="#Page_198">198</a><br />
+iv. 4 <a href="#Page_194">194</a>, <a href="#Page_197">197</a>, <a href="#Page_221">221</a><br />
+&mdash; 7-16 <a href="#Page_186">186</a><br />
+&mdash; 8, 11 <a href="#Page_197">197</a><br />
+&mdash; 11 <a href="#Page_59">59</a>, <a href="#Page_105">105</a>, <a href="#Page_188">188</a>, <a href="#Page_193">193</a><br />
+&mdash; 12 <a href="#Page_187">187</a>, <a href="#Page_193">193</a><br />
+&mdash; 12-13 <a href="#Page_106">106</a><br />
+&mdash; 13 <a href="#Page_185">185</a>, <a href="#Page_187">187</a><br />
+&mdash; 14 <a href="#Page_187">187</a><br />
+&mdash; 15 <a href="#Page_157">157</a>, <a href="#Page_230">230</a><br />
+&mdash; 25 <a href="#Page_181">181</a><br />
+v. 23 <a href="#Page_191">191</a>, <a href="#Page_197">197</a>, <a href="#Page_230">230</a><br />
+&mdash; 23, 27 <a href="#Page_157">157</a><br />
+&mdash; 27 <a href="#Page_221">221</a><br />
+&mdash; 30, 32 <a href="#Page_4">4</a><br />
+<br />
+<span class="smcap">Colossians.</span><br />
+<br />
+i. 17 <a href="#Page_104">104</a><br />
+&mdash; 18 <a href="#Page_157">157</a>, <a href="#Page_194">194</a><br />
+ii. 6 <a href="#Page_51">51</a><br />
+&mdash; 9 <a href="#Page_188">188</a><br />
+<br />
+<br />
+<span class="smcap">2 Thessalonians.</span><br />
+<br />
+ii. 16 <a href="#Page_51">51</a><br />
+<br />
+<br />
+<span class="smcap">1 Timothy.</span><br />
+<br />
+i. 15 <a href="#Page_87">87</a><br />
+iii. 15 <a href="#Page_4">4</a>, <a href="#Page_221">221</a><br />
+<br />
+<br />
+<span class="smcap">2 Timothy.</span><br />
+<br />
+ii. 2 <a href="#Page_275">275</a><br />
+<br />
+<br />
+<span class="smcap">Titus.</span><br />
+<br />
+i. 5 <a href="#Page_146">146</a><br />
+ii. 11 <a href="#Page_221">221</a><br />
+&mdash; 14 <a href="#Page_221">221</a><br />
+iii. 10 <a href="#Page_261">261</a><br />
+<br />
+<br />
+<span class="smcap">Hebrews.</span><br />
+<br />
+i. 3 <a href="#Page_104">104</a><br />
+xiii. 8 <a href="#Page_44">44</a><br />
+&mdash; 20 <a href="#Page_104">104</a><br />
+<br />
+<br />
+<span class="smcap">1 Peter.</span><br />
+<br />
+ii. 25 <a href="#Page_221">221</a><br />
+v. 3 <a href="#Page_153">153</a><br />
+&mdash; 10 <a href="#Page_51">51</a>, <a href="#Page_53">53</a>, <a href="#Page_74">74</a>, <a href="#Page_75">75</a><br />
+<br />
+<br />
+<span class="smcap">2 Peter.</span><br />
+<br />
+i. 4 <a href="#Page_197">197</a><br />
+&mdash; 14 <a href="#Page_31">31</a><br />
+iii. 2, 3 <a href="#Page_230">230</a><br />
+&mdash; 16 <a href="#Page_171">171</a><br />
+<br />
+<br />
+<span class="smcap">James.</span><br />
+<br />
+i. 17 <a href="#Page_204">204</a><br />
+<br />
+<br />
+<span class="smcap">1 John.</span><br />
+<br />
+i. 1 <a href="#Page_6">6</a><br />
+v. 6, 7 <a href="#Page_32">32</a><br />
+<br />
+<br />
+<span class="smcap">Jude.</span><br />
+<br />
+18 <a href="#Page_230">230</a><br />
+<br />
+<br />
+<span class="smcap">Apocalypse.</span><br />
+<br />
+ii. 27 <a href="#Page_76">76</a><br />
+iii. 2 <a href="#Page_53">53</a>, <a href="#Page_54">54</a><br />
+&mdash; 7 <a href="#Page_13">13</a>, <a href="#Page_103">103</a><br />
+vii. 9 <a href="#Page_140">140</a><br />
+xvii. 14 <a href="#Page_103">103</a><br />
+xix. 15 <a href="#Page_76">76</a><br />
+xxii. 16 <a href="#Page_13">13</a><br />
+</p>
+
+<p>
+LONDON:<br />
+RICHARDSON AND SON, 172, FLEET STREET;<br />
+9, CAPEL ST., DUBLIN; AND DERBY.<br />
+</p>
+
+<hr style="width: 65%;" />
+
+<div class='tnote'><h3>Transcriber's Notes:</h3><p>Archaic spelling has been retained.<br />
+Punctuation errors corrected without comment.<br />
+Footnote markers in original book are inconsistent. Some come before
+ the reference cited, some after, some in the middle.<br />
+Apparent typesetting errors corrected as noted below:<br />
+Pg 18 begun changed to began (in the last days He began)<br />
+Pg 43 ensample changed to example (given you an example)<br /></p>
+</div>
+
+
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of St. Peter, His Name and His Office, by
+Thomas W. Allies
+
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+Project Gutenberg's St. Peter, His Name and His Office, by Thomas W. Allies
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever. You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: St. Peter, His Name and His Office
+ As set forth in holy scripture
+
+Author: Thomas W. Allies
+
+Release Date: November 27, 2011 [EBook #38147]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK ST. PETER, HIS NAME AND HIS OFFICE ***
+
+
+
+
+Produced by Steven Giacomelli, Dianne Nolan, Jeannie Howse
+and the Online Distributed Proofreading Team at
+https://www.pgdp.net (This file was produced from images
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+
+
+
+
+
+ ST. PETER,
+
+ HIS NAME AND HIS OFFICE,
+
+ AS SET FORTH IN
+
+ HOLY SCRIPTURE.
+
+ BY
+
+ THOMAS W. ALLIES, M.A.
+
+ AUTHOR OF "THE SEE OF ST. PETER, THE ROCK OF THE CHURCH,"
+ "A JOURNAL IN FRANCE," &c.
+
+
+ LONDON:
+ RICHARDSON AND SON, 172, FLEET STREET;
+ 9, CAPEL STREET, DUBLIN; AND DERBY.
+ MDCCCLII.
+
+ TO PETER,
+
+ PRINCE OF THE APOSTLES,
+
+ THE ROCK OF THE CHURCH,
+
+ AGAINST WHICH THE GATES OF HELL SHALL NOT PREVAIL,
+
+ THE BEARER OF THE KEYS,
+
+ THE BINDER AND LOOSER ON EARTH AND IN HEAVEN,
+
+ THE CONFIRMER OF HIS BRETHREN,
+
+ THE SHEPHERD OF THE FOLD.
+
+
+
+
+PREFACE.
+
+
+The present work took its rise, and is largely drawn, from the very
+learned Father Passaglia's "Commentary on the Prerogatives of St.
+Peter, Prince of the Apostles, as proved by the authority of Holy
+Writ," which was published in Latin, in 1850. The eighth and ninth
+chapters are, indeed, translations, respectively, of the
+twenty-seventh of his first book, and the first of his second book.
+And as to the rest, my obligations are more than I can specify. I
+owe, on the other hand, many excuses to Father Passaglia, for while
+I have only partially observed his order in treating the subject, I
+have considered his whole work as a treasure-house of learning,
+whence I might draw at my pleasure "things old and new," adapting
+them, as I thought good, to the needs of the Protestant mind, as
+familiar to me in England. Thus I have not scrupled to translate, to
+omit, or to insert matter of my own, according to my judgment. It
+seemed to me of paramount importance to present to the English
+reader the whole chain of scriptural evidence for the Primacy and
+prerogatives of St. Peter. This chain of evidence is so strong,
+that, when I first saw it completely drawn out, it struck my own
+mind, brought up in the prejudices of Protestantism, with the force
+of a new revelation. I put to myself the question; is it possible
+that they who specially profess to draw their faith from the written
+Word of God, would refuse to acknowledge a doctrine set forth in
+Holy Scripture with at least as strong evidence as the Godhead of
+our Lord itself, if they could see it not broken up into morsels,
+like bits of glass reflecting a distorted and imperfect image,
+according to the fashion of citing separate texts without regard to
+the proportion of the faith, but presented in a complete picture on
+the mirror of God's Word? This picture is thus complete and perfect
+in Father Passaglia's work. Yet the form of that work, no less than
+its bulk, the scrupulous minuteness with which every opposite
+interpretation of so many adversaries in modern times is answered,
+as well as the fulness with which every part of the subject is
+treated, made me feel that a simple translation would not be
+tolerated by the impatience of a population, which has little time
+and less mind for studies of this character. I have pursued,
+therefore, the humble task of _popularising_, so far as I could,
+Father Passaglia's work, omitting, as I trust, no essential part of
+the argument, and grouping it under different combinations, each of
+which might be in turn presented to the eye, and so more readily
+embraced.
+
+The importance of the argument, as it affects the Papal Supremacy,
+which is but a summary of the whole cause at issue between
+Protestantism in every shape, and the Church of Christ, cannot be
+overrated. If St. Peter be already set forth in Scripture as the
+Head and Bond of the Apostolic College, if he be delineated as the
+supreme Ruler who succeeds our Lord Himself in the visible
+government of His Church on earth, there becomes at once the
+strongest ground for expecting that such a Ruler will be continued
+as long as the Church herself lasts. Thus a guiding clue is given to
+us among all the following records of antiquity. Tradition and
+history become illuminated with a light which exhibits all objects
+in their due proportion and true grouping, when they are shown to be
+but the realisation of what the Incarnate Word, His Church's one
+only Lawgiver, decreed from the beginning, set forth not only in
+prophetic image, but distinct command, and stored up in words of
+such exceeding power, that they bear the whole weight of the kingdom
+of God, stretching through all ages and nations, without effort or
+pressure. And if ancient writers speak in no doubtful tone of St.
+Peter's prerogatives, yet clearer, more emphatic, and soul-piercing,
+as we should expect, are the words of God Himself, appealing in
+man's form to the mind and heart of man, whom He had created, and
+was come to redeem, and to knit into one eternal monarchy.
+
+A subsequent part of the argument, namely, that the Bishop of Rome
+_is_ successor of St. Peter, has been treated by the author in
+another work, "The See of St. Peter the Rock of the Church, the
+Source of Jurisdiction, and the Centre of Unity," specially in the
+fifth section, which ought, logically, to be preceded by this
+treatise. It is there proved that not only the Christian Fathers, as
+individual writers and witnesses, but the ancient Church in her
+universal Councils, did, with one voice, from age to age, regard the
+Pope as sitting in St. Peter's chair, which is proof enough, and all
+that can in reason be demanded, that the prerogatives given to St
+Peter as Head of the Church were, in the belief of the Church, and
+in full accordance with our Lord's own promise,[A] continued on to
+his successors, and are as imperishable as the life of the Church
+herself.
+
+21, North Bank, Regent's Park,
+September, 1852.
+
+FOOTNOTES:
+
+[A] Matt. xvi. 18.--"Thou art Peter, and upon this rock I will build
+my Church, and the gates of hell shall not prevail against it," _i.
+e._, as founded on that rock. The foundation and the superstructure
+coexist for ever.
+
+
+
+
+TABLE OF CONTENTS.
+
+ PAGE.
+CHAPTER I.
+
+THE NAME OF PETER PROMISED, CONFERRED, AND EXPLAINED.
+
+ The Church the finished work of the Word Incarnate 1
+
+ Unity and visibility enter into the Church's idea, as set
+ forth in its several types 2
+
+ Visible headship also part of this idea 5
+
+ Christ on earth in two capacities, as founder and
+ ruler,--Double selection among the disciples, first of
+ twelve, then of one 6
+
+ Statement of the question at issue in this treatise 7
+
+ First mention of Peter, the name promised 8
+
+ Meaning of the name, stone 9
+
+ The name conferred 11
+
+ Name explained, and promises attached 12
+
+ Classes of names given in Scripture 16
+
+ Parallel between Abraham and Peter 17
+
+ Source of pre-eminence in both, association with Christ 23
+
+ Instances of such association 26
+
+ Interpretation of S. Chrysostome 27
+
+ Summary 28
+
+
+CHAPTER II.
+
+EDUCATION AND FINAL DESIGNATION OF PETER TO BE THE RULER
+WHO SHOULD CONFIRM HIS BRETHREN.
+
+ Education of Peter in the Theology and Economy 29
+
+ Preference shown to him in witnessing the Transfiguration 30
+
+ Also in the Agony; and the raising the daughter of Jairus 32
+
+ The receivers of the didrachma come to Peter 34
+
+ The answer of Christ, and what is involved in it 35
+
+ Interpretation of our Lord's action by Origen and S. Chrysostome 36
+
+ Question of the Apostles to which it leads 37
+
+ Answer of our Lord, designating a thief 38
+
+ Our Lord in two capacities;
+ 1, as Founder, 2, as Ruler of the Church 43
+
+ The Church unchangeable in her form 44
+
+ She had one ruler from the beginning.--Immense and
+ continually growing importance of this our ruler 45
+
+ The Primacy which He designated, one of real power 47
+
+ Translation of the discourse to Peter 48
+
+ Confirming used of the three Divine Persons 51
+
+ Nature of the charge, Confirm thy brethren 52
+
+ Meaning of the term confirm 53
+
+ Scope and harmony of our Lord's discourse in Luke xxii 56
+
+ Corollaries from the charge to confirm the brethren 59-63
+
+
+CHAPTER III.
+
+THE INVESTITURE OF PETER.
+
+ What our Lord had done up to His resurrection 64
+
+ Further disposition of powers after His resurrection 65
+
+ Special care to prove the resurrection to Peter 66
+
+ Fulfilment of the Lord's promises to the Twelve, in the
+ bestowal of their legislative, judicial, and executive powers 68
+
+ Subsequent exercise of these powers by the Twelve 69
+
+ Fulfilment of the special promises to Peter in the bestowal of the
+ legislative, judicial, and executive powers of the Primacy 70
+
+ Force of the Lord's title, the Shepherd 72
+
+ Importance and extent of the charge conveyed by this title 74
+
+ Force of the circumstances under which it is conveyed 76
+
+ S. Ambrose, S. Chrysostome, Theophylact, S. Leo, and S. Basil
+ on the text 79
+
+ S. Cyprian adds the Primacy to the Apostolic equality 81
+
+ Force of Follow thou Me 82
+
+
+CHAPTER IV.
+
+CORRESPONDENCE AND EQUIVALENCE OF THE GREAT TEXTS CONCERNING PETER.
+
+ Difference in the mode of speaking of persons indicates a
+ difference of rank--The phrase, a person "and they that were
+ with him." 84
+
+ S. Peter first in all the Apostolic catalogues 86
+
+ Synthetical view of the whole evidence 89
+
+ Distinct spheres of S. Peter and S. John 91
+
+ Peter wrought into the whole Gospel history 92
+
+ The Primacy defined by the three great texts: first,
+ Matt. xvi. 18 94
+
+ Paraphrase of Matt. xvi. 18 95
+
+ Corollaries from it 96
+
+ Our Lord's answer to the question, who was the greatest? 100
+
+ The text, confirm thy brethren 101
+
+ Our Lord's conduct to Peter, after His resurrection, the
+ counter part to that before it.--Comparison of what is given to
+ the Apostles, and what to Peter 102
+
+ The joint force, identity, and reciprocal relations
+ of the three texts 104
+ 1. They are appropriated to Peter only.
+ 2. Priority of time is assigned to him.
+ 3. Their equivalence.
+ 4. They indicate a sovereign and independent authority.
+ 5. Their definiteness.
+ 6. The ordinary government of the Church contained in them.
+ 7. Peter made in them the _continuous_ principle of power.
+ 8. Peter made the type and efficient cause of visible unity.
+
+ These conclusions borne out by Cassian in Gaul 111
+
+ By Maximus of Turin, in Italy 112
+
+ By S. Isidore in Spain, and summed up by Pope Gregory II. 113
+
+
+CHAPTER V.
+
+PETER'S PRIMACY AS EXHIBITED IN THE ACTS.
+
+ Division of the Acts into history of the Church universal, and
+ of S. Paul in particular 114
+
+ Gospels, history of the Head; Acts, of the Body 115
+
+ Execution of Christ's promises declaratory of their enactment 116
+
+ General proof of this as to the Primacy in the Acts 117
+ 1. Peter oftener mentioned than all the rest put together.
+ 2. The leading part assigned to him.
+ 3. Peter mentioned directly; the rest obliquely 118
+ 4. Peter answers for all the Apostles 119
+ 5. Luke records Peter's actions and speeches in full.
+ 6. The first part of the Acts may be called the
+ history of Peter 120
+
+ I. Particular proof--Election of a new Apostle 122
+
+ S. Chrysostome's comment on this 124
+
+ Peter's conduct in defending the rest on the day of Pentecost 125
+
+ Third and fourth speech of Peter.--Summary of the first
+ four chapters 128
+
+ II. Proof from junction of authoritative teaching and miracles 129
+
+ Resemblance between Peter's miracles and Christ's 131
+
+ Peter the chief figure among the Apostles as Christ before 133
+
+ III. Peter presides over the different steps in propagating
+ the Church 134
+
+ Peter's part in the conversion of Samaria 135
+
+ IV. Peter receiving the Gentiles in the person of Cornelius 137
+
+ Things to be noted in this reception concerning Peter.--Peter
+ murmured against by some of the circumcision 142
+
+ S. Chrysostome and S. Gregory upon his conduct 143
+
+ V. S. Peter exercising supreme judicial power over Ananias 144
+
+ VI. S. Peter exercising supreme visitatorial power 145
+
+ VII. S. Peter's supreme legislative authority in council 147
+
+ The consent and joint action of others do not impugn the
+ supremacy 148
+
+ Tertullian's testimony as to his authority here, and that of
+ S. Jerome and Theodoret 150
+
+ VIII. Contrast between the mode in which the imprisonment of
+ Peter, and that of James and Paul is mentioned 151
+
+ Summary of the testimony to Peter in the Acts 153
+
+ His Primacy magisterial, judicial, and legislative.--Its
+ institution compared with its exercise 154
+
+ No opposition offered to it 155
+
+ The mystical headship contrasted with the visible 157
+
+
+CHAPTER VI.
+
+TESTIMONY OF S. PAUL TO S. PETER'S PRIMACY.
+
+ Detailed mention of the Primacy not to be expected in S. Paul's
+ Epistles: but an incidental one occurs often 159
+
+ Four notices of Peter in 1 Ep. to Cor. 160
+
+ Paul's visit to Peter Gal. i. 16 162
+
+ Theodoret, Chrysostome, Tertullian, Mar. Victorinus,
+ Ambrosiaster, S. Jerome, S. Thomas Cant. on this passage 163
+
+ Paul's second visit.--Parallel between Peter with James and John
+ on the one hand, and Paul with Barnabas and Titus on the other 165
+
+ The censure of Peter by Paul, Gal. ii. 169
+
+ S. Chrysostome's and S. Jerome's remarks 170
+
+ Misuse of this passage by ancient and modern heretics 171
+
+ Contrast of the three ancient interpretations with those of
+ modern heretics 172
+
+ Fundamental opposition between the Fathers and the Reformers 176
+
+
+CHAPTER VII.
+
+THE PRIMACY OF PETER INVOLVED IN THE FOURFOLD UNITY OF CHRIST'S KINGDOM.
+
+ The person of the God-man the principle of headship
+ in the Church 178
+
+ Testimony of the Fathers to this 179
+
+ Fourfold unity resulting from this headship 181
+
+ First unity of mystical influx 182
+
+ The second unity of charity, whose efficient principle is the
+ Holy Spirit.--Third unity of faith, whose efficient principle
+ is the Holy Spirit acting through the visible hierarchy 183
+
+ Set forth by S. Paul also 185
+
+ Headship of mystical influx does not obviate the creation of an
+ external hierarchy 188
+
+ Fourth unity of visible headship.--This the root and efficient
+ principle of the visible hierarchy 190
+
+ The one body is complete 192
+
+ The unity of a college not sufficient to express our Lord's
+ personal unity 193
+
+ Positive teaching corresponds to the inherent notion of
+ the Church 194
+
+ The Father in the holy Trinity what Peter's see is in the
+ Church 195
+
+ Summary of this fourfold unity 196
+
+ Importance of S. Peter's office hence resulting 197
+
+
+CHAPTER VIII.
+
+SUMMARY OF THE PROOF GIVEN FOR S. PETER'S PRIMACY.
+
+ Points in question, _generally_, inequality in the Apostolic
+ College: _specially_, the appointment of one over the rest;
+ resolution of these tried by four examinations:--1. Into the words
+ and acts of Christ; which relate to the Apostles.--2. Into those
+ which seem to mark the institution of a singular authority.--3. Into
+ the mode of writing used by the evangelists.--4. Into the
+ history of the rising Church.--A concurrence of these four
+ points would prove the two questions 200
+
+ The analysis of what has been written shows this concurrence 201
+
+ Twelve arguments from what has been written, proving the
+ inequality of the Apostolic college, and Peter's Primacy 203
+
+ What is the force and nature of the Primacy.--Six proofs
+ establishing this to consist in superior jurisdiction 209
+
+ Enquiry into the end and purpose of the Primacy: for the
+ knowledge of the intention and purpose equivalent at least to
+ a _negative_ rule, ascertaining what _must_ be given to it 212
+
+ Three classes of reasons, typical, analogical, and real,
+ ascertain for us this purpose.--1. Typical. Parallel of Peter
+ with Abraham and its results 213
+
+ Parallel of Peter with Judah and its results 214
+
+ ii. Analogical. Analogy of body, house, kingdom, city, and fold,
+ and its results.--And of universal, and each particular Church on
+ one hand, and Primate and bishops on the other 217
+
+ iii. Real, whether educed from texts containing the institution
+ of the Primacy, or from the inherent properties of the Church.
+ 1. Educed from texts 219
+ 2. Educed from properties of the Church; _first_, its
+ _identity_; _secondly_, its _unity_; _thirdly_, its
+ _catholicity_; scriptural setting forth of unity 220
+
+ Further illustration from Protestant opinions of the Church's
+ unity.--
+
+ A. First, that of Anglicans, of unity in particular Churches,
+ but not in the universal Church, represented by Dodwell 222
+
+ B. Second opinion, set forth by Vitringa, of distinction between
+ the necessity of internal and that of external unity 225
+
+ C. Third opinion, of agreement in fundamentals 232
+
+ Two causes of this being held, one theoretical, the other
+ practical.--The former stated 233
+
+ The practical cause 234
+
+ Reasons educed, _thirdly_, from the _Catholicity_ of the
+ Church, with which the Primacy is bound up.--Catholicity has
+ two parts, one _material_ and one _formal_ 236
+
+ The _material_ part, amplitude and extension.--The _formal_
+ part, not only negative, but affirmative.--_Negative_, as
+ expelling from the one true Church all heretics and schismatics:
+ testimonies to it 237
+
+ _Affirmative_, at making a coherent body with members and
+ articulations 238
+
+ Testimonies to the _mode_ of this coherence, in Irenaeus,
+ Cyprian, and Tertullian, and the other Fathers, summed up
+ in S. Leo 239
+
+ Hence answers to the question whether the doctrine of
+ S. Peter's Primacy is contained in the creed.--It is involved
+ in one Catholic Church 243
+
+
+CHAPTER IX.
+
+THE NATURE, MULTIPLICITY, AND FORCE OF PROOF FOR S. PETER'S PRIMACY.
+
+ Different sorts of proof.--1. The principal here used, and the
+ subsidiary.--Their joint force 246
+
+ Hence, I. The nature of the answer required to it.--2. The
+ proof, if unanswered, demonstrates the Primacy to be revealed 247
+
+ 3. Enquiry into the _certitude_ of the proof used 248
+
+ I. Force of the proof _in itself_ and _absolutely_.--Two
+ conditions requisite, and here found, authenticity of the
+ documents, and clearness of their evidence.--Number
+ and harmony of scriptural testimonies to the Primacy 249
+
+ The parallel of Julius Caesar 250
+
+ Collateral proof, supporting that of the holy Scriptures, so
+ that the whole consists in the harmony of these four:--1.
+ Scriptural documents.--2. Ancient witnesses.--3. Analogy.--4.
+ Facts of Christian history, in fourteen distinct classes 251
+
+ Prodigious force of this compound proof 256
+
+ No counter religious system producible by Greek, Anglican,
+ or pure Protestant, but mere negation and objection 257
+
+ II. Force of the proof _comparatively_ with other doctrines:
+ comparison with the texts on which Anglicans, Lutherans,
+ and Calvinists severally rely 259
+
+ Retort that all but Catholics are opposed to our interpretation;
+ answer, that from Catholics alone we are to gather the truth 260
+
+ Yet all protestants not agreed in opposing our interpretation
+ and reasons why their opposition is of little moment 261
+
+ Compare, likewise, opposition to the Church in the fourth,
+ fifth, and sixth centuries 264
+
+ And again the conduct of Lutherans and Anglicans in maintaining
+ their own distinctive texts.--But what, then, are the true
+ criteria of documentary evidence? They are four:--
+
+ Internal {and immediate {4. Verbal.
+ { {2. Real.
+ {and remote 3. Analogical.
+ External 4. Agreement of witnesses 265
+
+ 1. Comparison carried through _verbal_ criterion, between the
+ texts alleged by us, and those of Lutherans, Anglicans,
+ and Calvinists 266
+
+ 2. And through the _real_ criterion, or that of the subject
+ matter, greater in the proofs for Peter's prerogatives than in
+ those for the real presence, or the Divinity of Christ, on
+ account of the difficulty of grasping the object in the
+ latter cases 267
+
+ As to the superiority of bishops over presbyters, the proof
+ severed from that of the Primacy sinks into nothing: considered
+ with it, it is of the same character, but weaker 268
+
+ Accordingly, the criterion from the subject matter is
+ stronger for Peter's Primacy, than for the superiority of
+ bishops over presbyters, for the real presence, and for the
+ Divinity of Christ.--Sum of both these criteria, verbal and
+ real, in favour of Peter's Primacy, over these three doctrines 270
+
+ Appeal hence arising to Lutherans, Anglicans, and
+ Calvinists.--Comparison with the inferior evidence for other
+ received doctrines 271
+
+ 3. The third _criterion_ of analogy: force of this in favour
+ of Peter's Primacy from three heads:--1. The divine institution
+ of bishops.--2. The unity of the Church.--3. The Catholicity
+ of the Church 272
+
+ 4. Fourth criterion of witnesses.--Immense force of this
+ criterion, both as stated by the fathers, and shewn by
+ Protestants in their own conduct 274
+
+ Witnesses unanimous in favour of the Primacy 277
+
+
+
+
+
+ST. PETER,
+
+HIS NAME AND HIS OFFICE,
+
+AS SET FORTH
+
+In Holy Scripture.
+
+ * * * * *
+
+
+
+
+CHAPTER I.
+
+THE NAME OF PETER PROMISED, CONFERRED, AND EXPLAINED.
+
+
+Our Lord tells us that He came upon earth to "finish a work;" and He
+likewise tells us what that work was, the setting up a living
+society of men, who should dwell in Him and He in them; on whom His
+Spirit should rest, with whom His presence should abide, until the
+consummation of all things. For, the evening before His passion,
+"lifting up His eyes to heaven, He said: Father, the hour is come. *
+* * I have glorified Thee on the earth: I have finished the work
+which Thou gavest Me to do. * * I have manifested Thy name to the
+men whom Thou hast given Me out of the world. Thine they were, and
+to Me Thou gavest them; and they have kept Thy word. * Holy Father,
+keep them in Thy name, whom Thou has given Me; that they may be one,
+as We also are. While I was with them I kept them in Thy name.--And
+now I come to Thee.--I pray not that Thou shouldest take them out of
+the world, but that Thou shouldest keep them from evil. * * As Thou
+hast sent me into the world, I also have sent them into the world.
+And for them do I sanctify Myself, that they also may be sanctified
+in truth. And not for them only do I pray, but for those also who
+through their word shall believe in Me; that they all may be one, as
+Thou, Father, in Me, and I in Thee; that they also may be one in Us;
+that the world may believe that Thou hast sent Me. And the glory
+which Thou hast given to Me, I have given to them, that they may be
+one, as We also are one. I in them, and Thou in Me; that they may be
+made perfect in one; and the world may know that Thou hast sent Me,
+and hast loved them as Thou hast loved Me. * * And I have made known
+Thy name to them, and will make it known; that the love wherewith
+Thou hast loved Me may be in them, and I in them."[1]
+
+In these terms the Eternal Word condescends to declare to us that
+the fruit of His Incarnation, the "finished work" which His Father
+had given Him to do, was the establishment of a society whose unity
+in "truth" and "love" should be so perfect, that He exemplifies it
+by the indwelling in each other of the Divine Persons; which should
+be perpetual and visible for ever, so that the world by it and in it
+should recognise His own mission, and believe in the Sender; and
+that the dowry of this society, thus perpetually visible, should be
+the equally perpetual possession of truth--the revelation of God's
+will--and of love, which is conformity to it. And He based these
+unexampled promises on no less a guarantee than the Almighty Power
+and ineffable Goodness of His Father, witnessed by His own dwelling
+amongst us in our flesh.
+
+Elsewhere He termed this society His Church, declared that He
+would [2]"build it on a rock, and that the gates of hell should not
+prevail against it."
+
+He told those whom He had set over it to go forth in His name, and
+to teach all nations whatsoever He had commanded them, adding the
+solemn engagement on His own part, [3]"Behold, I am with you all
+days, even to the consummation of the world."
+
+His whole teaching is full of reference to it, setting forth its
+nature with every variety of illustration, enfolding it, as it were,
+with an exuberance of divine charity.
+
+But two conceptions run through every illustration, and are involved
+in its primary idea, nay, as this was the finished work of His
+Incarnation, so are they found in His adorable Person, from which
+His work springs. These conceptions are Unity and Visibility.
+
+As the mystery of the Incarnation consists in the union of the
+divine and human natures, in one Person, and in the assumption of a
+body, that is, matter, by the one uncreated, incomprehensible, and
+invisible Being, whereby He becomes visible, so Unity and Visibility
+are the unfailing marks of His Church, and enter into every image of
+it, in such a manner that without them the image loses its point and
+significancy.
+
+Accordingly He proclaims the Church which He was founding to be "the
+Kingdom of God," and "the Kingdom of Heaven," thus bringing before
+us the conceptions of order, government, power, headship on the one
+hand, dependence on the other, and a host of mutual relations
+between the Sovereign and the people, significantly remarking that
+"a kingdom which is divided against itself must fall." Now, a
+kingdom without unity is a contradiction in terms, and a kingdom of
+God on earth, which cannot be seen, would be for spirits and not for
+men.
+
+So He calls it a [4]"city seated on a mountain," which "cannot be
+hid," answering to His prophet's words, "the city of the great
+King," "His rest, and His habitation for ever." Here again are
+embodied the notions of order, government, conspicuous majesty,
+impregnable strength.
+
+Thus He inspires His apostle to call it[ 5]"the house of God, the
+pillar and ground of the truth." The house must have its head, the
+family their father; the knowledge of that father's will is the
+truth which rests upon the family as its support and pillar. Outside
+of the family that knowledge may be lost, together with the will to
+obey the father and to love him; but within it is a living
+tradition, "familiar to the ear as household words." As long as the
+Master and the Father is there, a perpetual light from His face is
+there too upon His children and His servants. Divide the house, or
+corrupt its internal life, and the idea of the house is destroyed;
+while an invisible house is an absurdity.
+
+Again, the Lord, calling Himself [6]"the Good Shepherd, who giveth
+His life for the sheep," terms His Church the sheepfold, and
+declares that as there is one shepherd, so there must be one fold.
+
+But, rising yet in nearness to the Divine Person of the Word
+Incarnate, from whose side sleeping on the cross she is moulded, the
+Church is called His Spouse, as united to Him in eternal wedlock,
+[7]"a great Sacrament," or mystery; and even yet more, His Body, as
+supported by the continual influx of her Head; and all her members
+are called "flesh of His flesh, and bone of His bones."
+
+It is evident, then, that in these promises and illustrations are
+set forth, as belonging to their object, a visible unity, a
+perpetual possession and maintenance of the truth, and the closest
+union with God, founded upon a most supernatural indwelling of the
+Godhead in a society of men on earth, the founding of which was the
+"finished work" of God the Word Incarnate. _Were these promises to
+fail in any respect_, which is utterly impossible, for while heaven
+and earth shall pass away, no word of their Maker can pass away--_it
+is plain that our ground for trusting in any promises of Holy Writ
+whatsoever would be demolished_. The whole Christian revelation
+rests on the imperishable life of the Church; because the corruption
+or division of the Church would falsify the written records of our
+faith, in which, after the doctrine of the Blessed Trinity, and the
+Godhead of our Lord, no truth is so deeply embedded as the perpetual
+existence and office of the Church.
+
+We have seen the idea of King, Lord, Master, Father, Shepherd,
+Husband, and Head, running through the delineation of the Church.
+And no society is complete without its ruler. Such was our Lord,
+while on earth--the _visible_ ruler of a _visible_ Church. "While I
+was with them I kept them in Thy name." He went forth from His
+baptism to win souls. The water became wine in His presence. He bade
+men follow Him, and they followed. Power went forth from Him, and
+healed diseases. Grace flowed from His lips and conquered hearts. An
+innumerable multitude surrounded Him, of all ages and conditions.
+[8]"And going up into a mountain He called unto Him whom He would
+Himself; and they came to Him. And He made that twelve should be
+with Him, and that He might send them to preach."
+
+Here, then, the true Israel chooses the future princes of His house,
+who should sit with Him on thrones, judging the twelve tribes.
+Already, while yet with His Church, He is preparing for her future
+government, when His visible presence shall be taken from her. In
+three years all should be accomplished, but when [9]"the covenant
+should have been confirmed with many in one week, and in the half
+of the week the victim and the sacrifice should fail;" when His
+Apostles should see Him no longer; was any one ordained to take that
+all-important place of supreme ruler which He had filled? For upon
+earth He had been in two relations to His Church, her Founder, and
+her Ruler. The former office belonged to His single Person; in its
+nature it could not pass to another; the work was finished once and
+for ever. But the latter office was, in its nature likewise,
+perpetual. How, then, should the charge of visible ruler, as man
+among men, be executed, when His Person was withdrawn, when He
+ascended up on high, when all power in heaven and earth was indeed
+given into His hands, and so the headship of spiritual influence and
+providential care; but when, nevertheless, that sacred Body was
+withdrawn into the tabernacle of God, and the Bridegroom was taken
+away for a time, and the voice and visible presence [10]"what they
+had seen, and heard, and handled, of the word of life," "was with
+them and kept them" no longer. Should His Church, which had been
+under one visible ruler from the beginning, now have her government
+changed? Or had He marked out any one among the Twelve to succeed to
+His own office of visible headship, and to be [11]"the greater," and
+"the ruler" among His brethren. His own special representative and
+vicar?
+
+To answer this question, we must carefully observe and distinguish
+what is said and what is given to the Apostles _in common_, and what
+to any one of their number _in particular_; the former will instruct
+us as to their equality, the latter as to the pre-eminence which any
+one enjoyed over the rest, and in what it consisted.
+
+Just, then, as at a certain period of His ministry, our Lord, out
+of the multitude who followed Him, selected twelve, to be His
+special attendants upon earth, and, when He should be taken up, to
+be the heralds of His Gospel among all nations, so out of the twelve
+He from the beginning distinguished one, marked him out for a
+peculiar and singular office, connected him with Himself in a
+special manner, and after having through the whole of His ministry
+given him tokens and intimations of his future destination, at last
+expressly nominated him to take His own place, and preside among his
+brethren. His dealing with this Apostle forms one connected whole,
+in which there is nothing abrupt or inharmonious, out of keeping, or
+opposed to what He said to others. What is at first obscurely
+intimated is afterwards expressly promised, again in fresh terms
+corroborated, and at last, in yet other language, but of the like
+force, most significantly [12]conveyed, while it is attested by a
+number of incidental notices scattered through the whole Gospel
+history. Thus [13]it becomes necessary to consider each particular,
+as well as the whole sum of things said, _proper_ and _peculiar_ to
+this Apostle; to weigh first their _separate_ and then their _joint_
+force, and only at last to form an united judgment upon all.
+
+We are searching into the will of the Divine Founder of our faith,
+which He has not only communicated to His Church in a living
+tradition, but in this case likewise ordered to be set forth in
+authentic written documents. These alone we are here considering,
+and the point in question is whether He decreed that all the Twelve
+should share equally in that divine mission and authority which He
+had received from the Father, or whether while bestowing on them all
+very high and distinctive powers, He yet appointed one, namely
+Simon, the son of Jonas, to preside over the rest in His own place.
+We have, then, to consider all in these documents which is said
+peculiar to such apostle, pointing out singular gifts and
+prerogatives, and carrying with it special authority of government.
+And we must remember that where proofs are numerous and complex,
+some which in themselves are only probable and accessory, yet have
+their force on the ultimate result. But this result must be drawn
+from a general view of the whole, and will collect in one the sum of
+proof both probable and certain.
+
+Again, where many various causes concur, some more and some less, to
+produce a certain effect, the force of such effect is the force of
+all these causes put together, not of each by itself alone. Or where
+many witnesses are examined, whose evidence differs in value,
+although the testimony of some be in itself decisive, yet the
+verdict must be given after a consideration and review of all.
+
+Now the first mention which we have of the Apostle Simon is full of
+signification. Our Lord had only just begun His ministry; he had
+been lately baptized, and as yet had called no disciples. But two of
+John the Baptist's disciples hearing their master name Jesus "the
+Lamb of God," follow Him, are kindly received by Him, and one of
+them being Andrew, Simon's brother, finds Simon, and says to
+him, [14]"we have found the Messias. And he brought him to Jesus.
+And Jesus looking on him said, Thou art Simon the son of Jonas; thou
+shalt be called Cephas, which is interpreted Peter:" as if He would
+say, by birth thou art Simon, son of John; but another and a higher
+lot is in store for thee. I will give thee another name which thou
+shalt bear, a name in itself signifying the place which thou shalt
+hold in my Church. Thou shalt be called, and thou shalt be, the
+Rock.
+
+For why, when a vast multitude of our Lord's words and actions have
+been omitted, was this recorded for us, save that a deep meaning lay
+in it? Or what could that meaning be when our Lord, for the first
+time looking on Peter, promised to him and to him alone, a new name,
+and that a name given in prophecy to Himself, a name declaring by
+its very sound that he should be laid by the builder, as a
+foundation of the structure about to be raised? So in the fourth
+century S. Chrysostome comments on the text, calling him "the
+foundation of the Church, he that was really Peter" (the Rock) "both
+in name and in deed:"[15] and a little after S. Cyril, of
+Alexandria, "with allusion to the rock He transferred His name to
+Peter, for upon him He was about to found His Church." The Creator
+of the world does not give a name for nothing. His word is with
+power, and does what it expresses. Of old, "He spake and they were
+made; He commanded and they were created." Now, too, He speaks, at
+the first dawn of His great spiritual restoration. When as yet
+nothing has been done, and not a stone of the divine building
+reared, He who determines the end from the beginning looks upon what
+seemed a simple fisherman, and at first beholding him, He takes
+Simon, the son of Jonas, out of the roll of common men; He marks him
+for a future design; He wraps him in a prophetic title; He
+associates him with His own immovable power. Of Himself it had been
+said,[16] "Behold I will lay a stone in the foundation of Sion, a
+tried stone, a corner stone, a precious stone, founded on the
+foundation. He that believeth, let him not hasten." And again, "the
+stone which the builders rejected, the same is become the head of
+the corner: this is the Lord's doing, and it is wonderful in our
+eyes." And again, "A stone was cut out of a mountain without hands;
+and it struck the statue upon the feet thereof that were of iron and
+clay, and broke them in pieces. But the stone that struck the statue
+became a great mountain, and filled the whole earth." And again,
+"Behold the stone that I have laid before Jesus: upon one stone
+there are seven eyes; behold I will grave the graving thereof, saith
+the Lord of Hosts; and I will take away the iniquity of that land in
+one day." In reference to which S. Paul said of Christians, that
+they are "built upon the foundation of the apostles and prophets,
+Jesus Christ Himself being the chief corner-stone; in whom all the
+building, being framed together, groweth up into a holy temple in
+the Lord." It is plain, then, that our Lord "both by the Old and New
+Testament,[17] is called a stone."
+
+But this which He had of Himself, and by virtue of His own divine
+power, as the Word of God, He would communicate in a degree, and by
+dependence on Himself, to another. This is no modern interpretation,
+but the very words of St. Ambrose, "Great is the grace of Christ,
+who bestowed almost all His own names on His disciples. I, said He,
+am the light of the world, and yet He granted to His disciples the
+very name in which He exulted, by the words, Ye are the light of the
+world. Christ is the Rock, but yet He did not deny the grace of this
+name to His disciple, that he should be Peter, because he has from
+the Rock firm constancy, immovable faith."[18]
+
+In the third century, Origen, on this very text, observes: "He said
+he should be called Peter, by allusion to the Rock, which is Christ,
+that as a man from wisdom is termed wise, and from holiness holy, so
+too Peter from the Rock." And in the fifth, S. Leo paraphrases the
+name thus: "While I am the inviolable Rock, the Corner-stone, who
+make both one, the foundation beside which no one can lay another;
+yet thou also art the rock, because by My virtue thou art
+established, so as to enjoy by participation the properties which
+are peculiar to Me."[19]
+
+Here, then, we have three facts: i. That our Lord having twelve
+Apostles whom He chose, loved, and honoured, above all His other
+disciples, yet promised to one[20] only a new name; and, ii., this a
+name in the highest degree significative, and most deeply
+prophetical of a particular office; and, iii., a name peculiar to
+Himself, as the immovable foundation of the Church. This happened in
+the first year of His ministry, before, as it would appear, either
+Peter or any other apostle was called.
+
+The promise thus emphatically made to Simon, "Thou shalt be called
+the Rock," our Lord fulfilled in the second year of His ministry,
+when He distinguished the twelve Apostles from the rest of His
+disciples, giving them authority to teach, and power to heal
+sicknesses and to cast out devils. Then, says S. Mark "to[21] Simon
+He gave the name of Peter;" and S. Matthew, "the names of the Twelve
+Apostles are these; the first, Simon, who is called Peter;" and S.
+Luke, "Simon whom also He named Peter." And by this name He marked
+Him out from amongst all his brethren, and united him to Himself.
+"He changes, too," says Tertullian, "Peter's name from Simon,
+because also as Creator He altered the names of Abraham, Sara, and
+Oshua, calling the last Jesus, and adding syllables to the others,
+but why did He call him Peter? If for the strength of his faith,
+many solid substances would lend him a name from themselves. Or was
+it because Christ is both the Rock and the Stone? Since we read that
+He is set for a stone of stumbling and a rock of offence. I omit the
+rest. And so it was His pleasure to communicate to the dearest of
+His disciples, in a peculiar manner, a name drawn from the figures
+of Himself, I imagine, as being nearer than one drawn from figures
+not of Himself."[22]
+
+It is, then, setting a seal on His former acts, drawing out and
+corroborating their meaning, that He once more, and in the most
+emphatic way of all, recurs to this name, attaching to it the most
+signal promises, and establishing its prophetic power. In the third
+year of His ministry our Lord "came into the quarters of Cesarea
+Philippi: and He asked His disciples, saying, Whom do men say that
+the Son of Man is? But they said, Some John the Baptist, and others
+Elias, and others Jeremias, or one of the prophets. Jesus saith to
+them, But whom say ye that I am? Simon Peter answered and said, Thou
+art Christ, the Son of the living God. And Jesus answering, said to
+him, Blessed art thou Simon Bar Jonas, because flesh and blood hath
+not revealed it to thee, but my Father who is in heaven. And I say
+to thee that thou art Peter; and upon this rock I will build my
+Church, and the gates of hell shall not prevail against it. And I
+will give to thee the keys of the kingdom of heaven. And whatsoever
+thou shalt bind on earth shall be bound also in heaven; and
+whatsoever thou shalt loose on earth, it shall be loosed also in
+heaven."
+
+When we reflect that the first act of our Lord to Peter was to look
+upon him, and to promise him this name, a token of His omnipotence
+to Simon yet knowing him not, as that seeing him under the fig-tree
+was to Nathaniel of His omniscience; and that when He chose His
+twelve apostles, it is said markedly "to Simon He gave the name of
+Peter," the force of His reply cannot well be exceeded. The promise
+of our Lord answers part by part to the confession of His apostle.
+The one says: "Thou art the Christ," that is, the anointed one; the
+other, "Thou art Peter," that is, the Rock, the name which I gave
+thee myself: my own title with which I invested thee. The one adds,
+"the Son of the living God;" the other, "And upon this rock I will
+build my Church," that is, as it is true what thou confessest, that
+I am "the Son of the living God," so my power as such shall be shown
+in building my Church upon thee whom I have long named the Rock,
+"and the gates of hell shall not prevail against it." Not only this,
+but I will unfold to thee the full meaning of thy name, and declare
+the gifts which accompany it. "And[23] I will give to thee the keys
+of the kingdom of heaven." That is, "The root and the offspring of
+David," "the holy one and the true one, He that hath the key of
+David; He that openeth and no man shutteth; shutteth and no man
+openeth;" as He gave to thee to share His name of the Rock, so He
+shall give to thee to bear in His name His own symbol of supreme
+dominion, the key which opens or shuts the true city of David; all
+ages shall own thee, all nations acknowledge thee, as _The Bearer of
+the Keys_; as long as my Church shall last, against which the gates
+of hell shall not prevail, thy office shall last too; as long as
+there are souls to be saved, they shall pass by thy ministry into
+the gate of the Church. And further, as long as there need in my
+spiritual kingdom laws to be promulgated, precepts issued, sins
+forgiven, "whatsoever thou shalt bind upon earth, it shall be bound
+also in heaven; and whatsoever thou shalt loose on earth, it shall
+be loosed also in heaven."
+
+Who, indeed, can adequately express the gifts which the world's
+Creator and Redeemer here promises to His favoured servant? Thus in
+the fourth century S. Chrysostome labours to set them forth. "See
+how He raises Peter to a higher opinion of Himself; and reveals and
+shews Himself to be the Son of God by these two promises. For what
+belongs to God alone, to loose sins, and to render the Church
+immovable in such an assault of waves, and to make a fisherman more
+solid than any rock, when the whole world was at war with him, these
+are what He promises to give him; as the Father addressing Jeremias,
+said: 'I have made thee an iron pillar and a wall,' but him to one
+nation, whereas the other to the whole world. Willingly would I ask
+those who wish to diminish the dignity of the Son, which are the
+greatest gifts, those which the Father gave to Peter, or those which
+the Son. For the Father bestowed on Peter the revelation of the Son;
+but the Son disseminated that of the Father and of Himself through
+the whole world; and _put into the hands of a mortal man power over
+all things in heaven, when He gave the keys to him_ who extended the
+Church through the whole world, and showed it to be firmer than the
+heaven."[24] And not many years later S. Leo says, "That which the
+Truth ordered remains; and blessed Peter persisting in that strength
+of the rock which he received, has not deserted the guidance, once
+undertaken, of the Church. For thus was he set before the rest, that
+while he is called the Rock, while he is declared to be the
+foundation, while he is appointed the door-keeper of the kingdom of
+heaven, while he is advanced to be the judge of what shall be bound
+and what loosed, with the condition that his sentence shall be
+ratified even in heaven, _we might learn through the very mysteries
+of the names given to him, how he was associated with Christ_."[25]
+This association passed, indeed, into the very mind of the Church,
+for among all the titles given by fathers and councils and liturgies
+to Peter, and expressing his prerogatives, the one contained in this
+name is the most frequent. Thus he is termed, [26]"the rock of the
+Church," [27]"the rock of the Church that was to be built,"
+[28]"underlying the building of the Church," [29]"receiving on
+himself the building of the Church," [30]"the immovable rock,"
+[31]"the rock which the proud gates of hell prevail not against,"
+[32]"the most solid rock," [33]"he to whom the Lord granted the
+participation of His own title, the rock," [34]"the foundation
+second from Christ," [35]"the great foundation of the Church,"
+[36]"the foundation and basis," [37]"founding the Church by his
+firmness," [38]"the support of the Church," [39]"the Apostle in whom
+is the Church's support," [40]"the support of the faith," [41]"the
+pillar of the Church," and by an authority sufficient alone to
+terminate all controversy, the great Council of Chalcedon,[42] "the
+rock and foundation of the Catholic Church, and the basis of the
+orthodox faith."[43]
+
+Thus, then, we have the name of Peter first promised, next
+conferred, then explained. And further light will be shed on this by
+the consideration of the purpose for which names in Holy Writ were
+bestowed by divine command on individuals, or their former names
+changed.
+
+Now[44] of names imposed in Scripture there would seem to be three
+classes. The first and most common are _commemorative_, and are for
+the purpose of recording and handing down to posterity remarkable
+facts. Such are Peleg, "because in his days the earth was
+_divided_;" Isaac, from the _laughter_ of his father and mother;
+Issachar, a _reward_; Manasseh, "God hath made me to _forget_ my
+labours;" Ephraim, "God hath made me to _grow_;"[45] and a multitude
+of others.
+
+The second class may be termed _significative_, being imposed to
+distinguish their bearers from others by some quality. Such are
+Jacob, the supplanter; Esau; Edom, the red; Moses, the taken or
+saved; Maccabaeus; Boanerges.[46]
+
+The third and highest class are _prophetic_, and as such evidently
+can be imposed by God alone, who foresees the future. They are
+two-fold: i. Those which foresignify events concerning not so much
+their bearers as others; such are Shear-jashub, "the remnant shall
+return;" Jezrael "I will visit;" Lo-ruhamah, "not pitied;" Lo-ammi,
+"not my people." ii. Those which point out the office and destiny
+of their bearers; such as Noah, rest; Israel, a prince before God;
+Joshua, Saviour; Sarah, princess; John, in whom there is grace; and,
+after the divine name of Jesus, "who saves His people from their
+sins,"[47] Abraham, and Cephas, or Peter, which two neither
+commemorate a past event, nor signify a quality or ornament already
+possessed, but are wholly prophetic, inasmuch as they shadow out the
+dignity to which the leaders of the two covenants are divinely
+marked out by the very imposition of their name.
+
+For it will perhaps bring out the pre-eminence and superior
+authority of Peter, if we consider the very close resemblance and
+almost identity of the dispensation into which God entered with
+Abraham, and that which Christ gave to Peter. But first we must
+observe how the more remarkable things occurring in the New
+Testament were foretold by types, images, parallelisms, and distinct
+prophecies in the Old. How[48] both our Lord, the Evangelists, and
+the Apostles, take pains to point out the close agreement between
+the two covenants; how the ancient ecclesiastical writers do the
+like in their contests with early heretics, or in recommending the
+truth of the Christian faith either to Jew or Gentile. They
+considered scarcely any proof of the Gospel superior to that which
+might be drawn by grave and solid inference from the anticipation of
+Christian truths in the old covenant. Now, among such truths, what
+concerns Peter is surely of signal importance, as it affects the
+whole judgment on the form of government which our Lord instituted
+for His Church.
+
+Again, it may be taken as an axiom that, as a similitude of causes
+is inferred from a similitude of effects, so a resemblance of the
+divine counsels may be inferred from a resemblance of exterior
+manifestations. As effects are so many steps by which we rise to the
+knowledge and discernment of causes, so divine manifestations are
+tokens which unfold God's eternal decrees. Thus if the series of
+dealings which constitute God's dispensation to Abraham be very much
+like that other series in which the Scriptures of the New Testament
+set forth the dispensation given to Peter, we may conclude, first,
+that the two dispensations may be compared, and, secondly, that from
+their resemblance, a resemblance in the divine purpose may be
+deduced.
+
+First,[49] then, "God at sundry times, and in divers manners,
+speaking to the Fathers" of that covenant of grace, into which He
+had already entered with our first parents, said to Abram, "Go forth
+out of thy country, and from thy kindred, and out of thy father's
+house, and I will make of thee a great nation." But when in the last
+days He began to fulfil that covenant, and to declare His will by
+His Son, Jesus said to Simon and Andrew, "Follow me, and I will make
+you to become fishers of men," and to Simon specially, "Fear not,
+for henceforth thou shalt catch men."[50]
+
+Abram hearkened to God calling him: "So Abram went out as the Lord
+had commanded him;" and Simon as readily obeyed Christ's vocation:
+"And immediately leaving their nets they followed Him."[51]
+
+God rewarded Abraham's obedience by the promise of a new name:
+"Neither shall thy name be called any more Abram, but thou shalt be
+called Abraham." So Christ honoured Simon, saying, "Thou art Simon,
+the son of Jonas, thou shalt be called Cephas."[52]
+
+No sooner had God unfolded the dignity shadowed forth in the
+promised name, and bestowed that dignity on Abraham, than He
+required of him a signal instance of faith and love: "God tempted
+Abraham, and said to him, Take thy son, thine only begotten, whom
+thou lovest, and offer him for a holocaust." So Christ required of
+Simon a proof of faith and of superior love before He either
+unfolded the excellence of the promised name, or adorned him with
+that excellency: "He saith to them, Whom say ye that I am?" "Simon,
+son of Jonas, lovest thou me more than these?"[53]
+
+And both were no less ready to show the fortitude of their faith and
+love than they had been ready to follow the divine calling. For,
+"Abraham stretched forth his hand, and took the sword to sacrifice
+his son;" and "Simon Peter answering, said, Thou art the Christ, the
+Son of the living God;" and again, "Yea, Lord, Thou knowest that I
+love Thee."[54]
+
+Then, as the bestowal of the new name was the reward of the
+obedience with which each had followed his vocation, so God, moved
+by their remarkable ensuing faith and charity, explained the dignity
+contained in that name, and bestowed it when so explained. The
+following refers to the explanation; "By myself have I sworn,
+because thou hast done this thing," and "Because flesh and blood
+hath not revealed it to thee, but my Father who is in heaven. And I
+say unto thee."
+
+But as to the dignity bestowed, it should be remarked that it is
+divine, and communicated to each with this resemblance: _First_,
+that Abraham thereby becomes the source and parent of all the
+faithful, and Peter their base and foundation; the one, the author
+of a seed which should equal in number the stars of the heaven and
+the sand of the sea; the other, the Rock of the Church, which should
+embrace all nations, tribes, and languages. God says to Abraham,
+"And multiplying I will multiply thy seed as the stars of heaven and
+as the sand which is on the sea-shore." But Christ to Peter, "and
+upon this rock I will build my Church." _Secondly_, the blessing
+thus bestowed from above upon each was not one which should rest in
+their single persons, but from them and through them should be
+extended to the universal posterity and society of the faithful; so
+that all who should believe, to the consummation of time, should
+gain through them blessing, stability, and victory over the assault
+of enemies and the gates of hell. The promise to Abraham is clear:
+"thy seed shall possess the gate of their enemies, and in thy seed
+shall all the nations of the earth be blessed:" nor less so to
+Peter, "And the gates of hell shall not prevail against it."
+
+But the high excellence of this dignity, embracing, as it does, the
+whole company of the faithful, was presignified in the very meaning
+of the name imposed. For of Abraham's name we read, "And thy name
+shall be Abraham, for a father of many nations have I made thee."
+Exactly resembling is what is said of Peter's appellation, "Thou art
+Peter, the Rock, and upon this rock I will build my Church."
+
+Nay, we may put in parallel columns the two promises, thus--
+
+ 1. Thy name shall be 1. Thou art Peter,
+ Abraham,
+
+ 2. For a father of many 2. And upon this rock I
+ nations have I made thee: will build my Church.
+
+And just as in the former, the second clause contains the reason of
+the first, so in the latter likewise the two clauses cohere, as the
+name and its explanation. Again, the dignity of the one is expressed
+as that of the Father; of the other as that of the Rock. Further,
+those alone can share the blessing of Abraham, who are born of his
+spirit: and those alone the stability divinely granted to Peter, who
+refuse by any violence, or at any cost, to be separated from him.
+
+But Abraham was thus raised to be the friend of God, associated in
+the divine Fathership, and made the teacher of posterity; and
+therefore, as being such, God would show him His counsels, that
+through him they might descend to his children. "And the Lord said,
+Can I hide from Abraham what I am about to do? for I know that he
+will command his children and his household after him to keep the
+way of the Lord." In a precisely similar way, when God would call
+the Gentiles to the light of the Gospel, He shewed it by a special
+revelation to Peter alone: "There came upon him an ecstasy of mind;
+and he saw the heaven opened; and this was done thrice." And the
+reason of so preferring Peter was God's decree, that through him all
+other Christians, even the Apostles themselves, might be informed,
+and convinced. "You know that in former days God made choice among
+us that by my mouth the Gentiles should hear the word of the Gospel
+and believe." "And thou, when thou art converted, confirm thy
+brethren."[55]
+
+Finally, as God pronounces Abraham blest, so Christ pronounces
+Peter; and as He made Abraham the source and fountain-head of
+blessing and strength to all others, so no less did Christ make
+Peter. Of the first we read, "I will bless thee, and will make thy
+name great, and thou shalt be a blessing;" of the second, "Blessed
+art thou, Simon Bar Jonah;--and upon this rock I will build My
+Church."
+
+In one word, the parallel is as follows between Abraham and Peter.
+Both receive a remarkable call, and follow it; both are promised and
+receive a new, and that a prophetical name; of both signal instances
+of faith and love are required; both furnish these, and therefore do
+not lose the increase of their reward; to Abraham his prophetical
+name is explained, and to Peter likewise; Abraham understands his
+destination to be the Father of all nations, and Peter that he is
+made the Rock of the universal Church; Abraham is called blest, and
+so Peter; to Abraham it is revealed that no one, save from him, and
+through him, shall share the heavenly blessing; to Peter that all,
+from him, and through him, shall gain strength and stability; it is
+only through Abraham that his posterity can promise itself victory
+over the enemy, and only through being built on Peter, the Rock,
+that the Church will triumph over the gates of hell; in fine, if
+Abraham, as the teacher of the faithful, is instructed in the divine
+counsels with singular care, not less is shown to Peter, whom Christ
+has made the doctor and teacher of all believers.
+
+The gifts thus bestowed on Abraham and Peter are _peculiar_, for
+they are read of no one else in the Holy Scriptures; they are not
+only _gifts_, but a _reward_ for singular merit; and in their own
+nature they cannot be _general_. As by them Abraham is put into a
+relation of _Fathership_, so that all the faithful become his
+children, so Peter being called and made the Rock and _Foundation_
+of the Church, all its members have a dependence on him.
+
+And if these gifts are _peculiar_, no less do they convey a singular
+_dignity_ and _pre-eminence_. For it follows that, as S. Paul
+says,[56] that all the faithful are children of Abraham, being heirs
+not of his flesh, but of his spirit and faith; so no one is, or can
+be, a part of the Church's building, who rests not on Peter as the
+foundation. For the same God who said to Abraham, "Thy name shall no
+longer be called Abram, but Abraham shall be thy name," said also to
+Simon, "Thou shalt not be called Simon, but Cephas;" the same God
+who said to the former, "In thee shall all families of the earth be
+blessed," said to the latter, "Upon this Rock I will build my
+Church."
+
+What is the source of this pre-eminence in both? To both the same
+objection may be made, and for both the same defence.
+
+How should blessing and adoption be propagated from Abraham, as a
+sort of head, into the whole body of the faithful? Because Abraham
+is considered as joined with that mighty Seed his offspring, whence
+_in chief_ and _primarily_ the salvation of all depends; because
+Abraham is made by _participation_ partner of that dignity which
+_naturally_ and _substantially_ belongs to the Seed that was to
+spring from him. God Himself has told us this, and His Apostle S.
+Paul explained it. For as we read that it was said to Abraham, "In
+thee shall all nations of the earth be blessed," so God Himself has
+told us that _in thee, by thee_, means _in, by thy seed_. Hence S.
+Paul:[57] "To Abraham were the promises made, and to his seed. He
+saith not, seeds, as of many, but as of one, and to thy seed, which
+is Christ." So that the divine words, "In thee shall all nations of
+the earth be blessed," give this meaning: "As thou shalt give flesh
+to my only begotten Son whom I cherish in my bosom, whence He shall
+be called at once 'the Son of God and the Son of Abraham,'[58] so He
+makes thee a partner of His dignity and excellence, whence, if not
+the source and origin, yet thou shalt be a broad stream of blessing
+to be poured out on all nations."
+
+Now just in the same manner is Peter the Rock of the Church, and the
+cause next to Christ of that firmness with which the Church shall
+remain impregnable to the end. For therefore is he the Rock and
+Foundation of the Church, because he has been called into a sort of
+unity with Him of whom it is said, "Behold I lay in Sion a chief
+corner stone, elect, precious, and he that believeth on it shall not
+be ashamed:" and in whom, as Paul explains, "the whole building
+fitly framed together increaseth unto a holy temple in the
+Lord."[59] Therefore is he the Church's Rock, because as he, by his
+own confession, declared the Godhead of the Foundation in chief,
+"Thou art the Christ, the Son of the living God," so from Him, who
+is the chief and substantial Foundation, he received the gift of
+being made partner in one and the same property: "And I too say unto
+thee, that thou art Peter, and upon this rock I will build my
+Church;" one with Me by communication of My office and charge, My
+dignity and excellency. Hence the stability of Peter is that of
+Christ, as the splendour of the ray is that of the sun; Peter's
+dignity that of Christ, as the river's abundance is the abundance of
+the fountain. Those who diminish Peter's dignity may well be charged
+with violating the majesty of Christ; those who are hostile to
+Peter, and divorced from him, stand in the like opposition to
+Christ.
+
+Now this parallel is an answer[60] to those who object to Peter's
+supereminence as the Foundation, that this dignity is entirely
+divine, surpassing by an almost infinite degree the capacity of man.
+For is not that a divine dignity which consists in the paternity of
+all the faithful? Is not that prerogative beyond man's capacity by
+which one becomes the author of a blessing diffused through all
+nations? Yet no one denies that such a dignity and such a
+prerogative were granted to Abraham. In divine endowments,
+therefore, their _full_ and _natural possession_ must be carefully
+distinguished from their _limited_ and _analogous participation_.
+The one, as inherent, cannot fall to the creature's lot; the other,
+as transferable, may be granted as God pleases. For what further
+removed from man than the Godhead? Yet it is written, "I have said,
+ye are Gods."[61]
+
+Not weightier is the other objection, that the office of being the
+Foundation is too important to be entrusted to human care. Was there
+less difficulty in blessing being diffused from one man among all
+nations? Rather we must look on man not as he is by, and of,
+himself, apart from God, and left to his own weakness, but as
+upborne by divine power, according to the promise, "Behold, I am
+with you all days, until the consummation of the world." Who can
+doubt that man, in union with God, may serve for a foundation, and
+discharge those offices in which the unity of a structure consists?
+It is confidently and constantly objected, that "other foundation no
+man can lay beside that which is laid, which is Jesus Christ."[62]
+As if what has been laid by Christ Himself, and consists in the
+virtue of Christ alone, can be thought other than Christ; or as if
+it were unusual, or unscriptural, for things proper to Christ to be
+participated by men. Therefore the chief difficulties against
+Peter's pre-eminence, and character as the Foundation, seem to
+spring from the mind failing to realise the supernatural order
+instituted by God, and the perpetual presence of Christ watching
+over His Church.
+
+Thus it is no derogation to Abraham's being the Father of the
+faithful, or to the hierarchy of the Church instituted by Christ
+Himself, that our Lord says,[63] "Call none your father upon earth,
+for one is your Father who is in heaven;" inasmuch as Scripture
+abundantly proves that divine gifts are richly conferred upon men.
+What more divine than the Holy Spirit? Yet it is written,[64] "And I
+will ask the Father, and He shall give you another Paraclete, that
+He may abide with you for ever." What a higher privilege than filial
+adoption? Yet it is said, [65]"Ye have received the spirit of filial
+adoption, by which we cry, Abba Father." What a greater treasure
+than co-inheritance with Christ? Yet we read, [66]"but if children,
+also heirs: heirs of God, but joint heirs with Christ." What higher
+than the vision of God? Yet S. Paul bears witness, [67]"We see now
+through a glass darkly, but then face to face." What more wonderful
+than the power of remitting sins? Yet this very power is granted to
+the Apostles, [68]"Whose sins you shall forgive, they are forgiven
+them." What further from human weakness than the power of working
+miracles? Yet Christ establishes this, [69]"Amen, amen, I say unto
+you, he that believeth on Me, the works which I do, shall he do
+also, and greater works than these shall he do." Indeed, the
+participation and communion of heavenly gifts have the closest
+coherence with that supernatural order, which God in creating man
+chose, and to which He called fallen man back through His only
+begotten Son; with that dispensation of Christ by which He loved the
+Apostles as He Himself was loved by the Father, by which He called
+them, [70]"not servants, but friends," and gave them that glory
+which He had Himself received from the Father. And the tone of mind
+which denies Peter's prerogative as the Foundation of the Church,
+under pretence that it is an usurpation of divine power, tends to
+deny some one or all of the privileges just cited, and, as a fact,
+does deny some of them. It is [71]wonderful to see how only common
+and vulgar things are discerned by modern eyes, where the Fathers
+saw celestial and divine gifts. Those without the Church have fallen
+away as well from the several parts and privileges, from what may be
+called the standing order, of the Incarnation, as from its final
+purpose and scope; and it is much if they would not charge with
+blasphemy that glorious saying put forth by the greatest of the
+Eastern, as by the greatest of the Western Fathers, "that God became
+man, in order that man might become God."[72]
+
+Was, then, S. Chrysostome wrong when he said that our Lord, in that
+passage of Matthew, showed a power equal to God the Father by the
+gifts which He bestowed on a poor fisherman? "He who gave to him the
+keys of the heavens, and made him Lord of such power, and needed not
+prayer for this, for He did not then say, I prayed, but, with
+authority, I will build my Church, and I will give to thee the keys
+of heaven."[73] Was he wrong when he called him "the chosen of the
+Apostles, the mouth-piece of the disciples, the head of the band,
+the ruler over the brethren?"[74] Or where he saw these prerogatives
+in the very name of Peter, observing, "When I say Peter, I mean the
+impregnable rock, the immovable foundation, the great apostle, the
+first of the disciples?"[75]
+
+To sum up, then, what has been hitherto said, we have advanced so
+far as this; first the promise, and then the bestowal of a new name,
+expressing a singular pre-eminence, and in its _proper_ sense
+befitting Christ alone, have distinguished Simon from the rest of
+the apostles. But much more the power signified by that name, and
+explained by the Lord Himself, carries far higher Peter's privilege,
+and indicates him to be the possessor of authority over the
+Apostles. For if Simon is the Rock of the Church, and if the
+property of Foundation, on which the structure of the Church rests,
+belongs to him immediately after Christ, and analogously with
+Christ, there arises this relation between Christ and Simon, that as
+He is first, and chiefly, and by inherent power, so Simon is
+secondarily, by participation and analogy, that which underlies,
+holds together, and supports the Apostles and the whole fabric of
+the Church.
+
+Now such a relation carries with it not merely precedency of honour,
+but superior authority. The strength of the Apostles lay in their
+union with Christ, and subordination to Him. The like necessity of
+adhering to Peter is expressed in his new name. Take away that
+subordination, and you destroy the very image by which the Lord
+chose to express Peter's dignity; and you remove, likewise, Peter's
+participation in that property which the Lord communicated to him in
+the name of the Rock. For if the Apostles needed not to be joined
+with him, he had no title to be called the Foundation; and if he had
+no coactive power over the Apostles, he did not share the property
+by which Christ is the Rock and Foundation. Thus the name, and the
+dignity expressed by the name, show Peter to have been singly
+invested by the Lord with both honour and power superior to all the
+Apostles.[76]
+
+FOOTNOTES:
+
+[1] John xvii.
+
+[2] Matt. xvi. 18.
+
+[3] Matt. xxviii. 19, 20.
+
+[4] Matt. v. 14; Psalm xlvii. 2; cxxxi. 13, 14.
+
+[5] 1 Tim. iii. 15.
+
+[6] John x. 11-16.
+
+[7] Eph. v. 32, 30.
+
+[8] Mark iii. 13.
+
+[9] Dan. ix. 26.
+
+[10] 1 John i. 1.
+
+[11] Luke xxii. 26.
+
+[12] Vid. John i. 42; Mark iii. 16; Matt. xvi. 18; Luke xxii. 32;
+John xxi. 15.
+
+[13] Passaglia, p. 35-7.
+
+[14] John i. 35-42.
+
+[15] S. Chrysostome on the text. S. Cyril on John i. 42.
+
+[16] Isai. xxviii. 16; Ps. cxvii. 22; Dan. ii. 35; Zach. iii. 9;
+Eph. ii. 20.
+
+[17] Theodoret on Dan. ii. 34.
+
+[18] Ambrose on Luke, Lib. 6, n. 97.
+
+[19] Serm. iv. 2.
+
+[20] For the name Boanerges, which in one place is given to the two
+sons of Zebedy, is in the first place a joint name; secondly, it is
+nowhere else referred to, and does not take the place of their
+birth-names; thirdly, it indicates not an official dignity, but an
+inward disposition. We cannot doubt that such a name bestowed on the
+two brothers was a mark of great distinction, but, for the above
+reasons, it cannot come into competition with the name of Peter. See
+Passaglia, p. 44, n. 38.
+
+[21] Mark iii. 14; Matt. x. 1; Luke vi. 14.
+
+[22] Cont. Marcion. L. 4, c. 13.
+
+[23] Apoc. xxii. 16; iii. 7.
+
+[24] S. Chris. on Matt. 16, Hom. 54.
+
+[25] S. Leo, Serm. 3 on his anniversary.
+
+[26] Hilary of Poitiers on Matt. xv. n. 6; on Ps. cxxxi. n. 4; on
+the Trinity, L. 6, n. 20. Gregory Naz. Orat. 26, p. 453. Ambrose in
+his first hymn, referred to also by Augustine, Retract. lib. 1, c.
+21, and Epiph. in ancor. n. 9.
+
+[27] Tertullian de monogam. c. 8. Origen on Ps. 1, quoted by
+Eusebius, Hist. I. 6, c. 25. Cyprian, Ep. 71, and Firmilian, among
+Cyprian's letters, 75.
+
+[28] Basil cont. Eunom. lib. 2, n. 4. Zeno. lib. 2, tract. 13, n. 2.
+
+[29] By the same.
+
+[30] Epiphan. haer. 59, n. 7.
+
+[31] August. in Ps. cont. par. Donati. Leo, serm. 98.
+
+[32] Theodoret, ep. 77.
+
+[33] Maximus of Turin, serm. pro natali Petri et Pauli.
+
+[34] Greg. Nazian. in hom. archieratico inserta.
+
+[35] Origen on Exod. hom. 5, n. 4.
+
+[36] Gallican sacramentary, edited by Mabillon, T. I. Mus. Ital. p.
+343. Synod of Ephesus, act. 3.
+
+[37] Peter Chrysologus, serm. 154.
+
+[38] Ambrose on Virginity, c. 16.
+
+[39] Ambrose on Luke, lib. 4, n. 70.
+
+[40] Chrysostome, hom. on debtor of ten thousand talents, Tom. 3, p.
+4.
+
+[41] Philip, legate of the Apostolic See, in Act. 3 of Council of
+Ephesus.
+
+[42] Council of Chalcedon, act. 3. in deposing Dioscorus.
+
+[43] For the above references see Passaglia, p. 400.
+
+[44] Vid. Passaglia, p. 54, note 47.
+
+[45] Gen. x. 25; xvii. 19; xxx. 18; xii. 51, 52.
+
+[46] Gen. xxv. 26; xxvii. 36; xxv. 25; xxv. 30; Exod. ii. 10; 1
+Macc. ii. 4; Mark iii. 17.
+
+[47] Isai. vii. 3; Os. i. 4, 6, 9; Gen. v. 29; xxxii. 28; Numb.
+xiii. 17; Gen. xvii. 15; Matt. iii. 1.
+
+[48] Passaglia, p. 51.
+
+[49] Passaglia, p. 52.
+
+[50] Gen. xii. 1; Mark 1. 16, 17; Luke v. 10.
+
+[51] Gen. xii. 4; Mark i. 18.
+
+[52] Gen. xvii. 5; John i. 42.
+
+[53] Gen. xxii. 1; Matt. xvi. 15; John xxi. 15.
+
+[54] Gen. xxii. 10; Matt. xvi. 16; John xxi. 15.
+
+[55] Gen. xviii. 17; Acts x. 10; xv. 7; Luke xxii. 32.
+
+[56] Gal. iii. 7.
+
+[57] Gal. iii. 16.
+
+[58] Matt. i. 1.
+
+[59] Is. xxviii. 16; Eph. ii. 21.
+
+[60] Passaglia, p. 58.
+
+[61] Ps. lxxxii. 6, with John x. 34.
+
+[62] 1 Cor. iii. 11.
+
+[63] Matt. xxiii. 9.
+
+[64] John xiv. 16.
+
+[65] Rom. viii. 15.
+
+[66] Rom. viii. 17.
+
+[67] 1 Cor. xiii. 12.
+
+[68] John xx. 23.
+
+[69] John xiv. 12.
+
+[70] John xv. 9, 15.
+
+[71] Passaglia, p. 442. n. 38.
+
+[72] O tou Theou Logos enenthrhopesen hina hemeis
+theopoiethomen. St. Athan. de Incarn. Factus est Deus homo, ut homo
+fieret deus. St. Aug. Serm. 13, de Temp.
+
+[73] S. Chrys. Tom. vii. 786. Hom. 82, in Matt.
+
+[74] Tom. viii. 525. Hom. 88, in Joan.
+
+[75] Hom. 3, de Poenitentia. Tom. ii. 300.
+
+[76] Passaglia, p. 48, 9.
+
+
+
+
+CHAPTER II.
+
+EDUCATION AND FINAL DESIGNATION OF PETER TO BE THE RULER WHO SHOULD
+CONFIRM HIS BRETHREN.
+
+
+Having promised[1] and bestowed on Simon a new name, prophetic of
+the peculiar position which he was to occupy in the Church, and
+having set forth the meaning contained in that name in terms so
+large and magnificent, that, as we have seen, the greatest saints
+and fathers have felt it impossible to exhaust their force, our Lord
+proceeded to _educate_ Peter, so to say, for his especial charge of
+supreme ruler. He bestowed upon him, in the course of His ministry,
+tokens of preference which agree with the title thus solemnly
+conferred; and He instructed him with all the care which we should
+expect to be given to one who was to become the chief doctor of
+Christians. Such instruction may be said to consist in two things, a
+more complete knowledge of the Christian revelation, and a singular
+apprehension of its divine proofs.
+
+Now, innumerable as are the particulars in which the Christian
+revelation consists, they may yet be gathered up mainly into two
+points, which meet in the Person of our Lord, and are termed by the
+ancient fathers who have followed this division, the _Theology_, and
+the _Economy_. There is the Divine Nature, that "_form of God_,"
+which our Lord had from the beginning in the bosom of the Father;
+and there is the human nature, that "_form of a servant_," which "in
+the economy or dispensation of the fulness of times" He assumed, in
+order that He might purchase the Church with His blood, and[2]
+"re-establish all things in heaven and on earth." All, therefore,
+in the Christian faith which concerns "the form of God" is termed
+the Theology; all which contemplates "_the form of a servant_," the
+Economy.
+
+But the heavenly origin and certain truth of both these parts of
+Christian faith are proved partly by the fulfilment of prophecy, and
+partly by the working of miracles. To both our Lord perpetually
+appealed, and His apostles after Him, and those who have followed
+them. One, then, who was to be the chief ruler and doctor of
+Christians, needed especial instruction in the Theology, and
+Economy, especial assurance of the fulfilment of prophecy, and the
+working of miraculous power. Now Peter was specially selected for
+this instruction and that assurance.
+
+The whole teaching of our Lord, indeed, and the innumerable acts of
+power and words of grace with which it was fraught, were calculated
+to convey these to all the Apostles. But while they were witnesses
+in common of that teaching in general, some parts of it were
+disclosed only to Peter and the two sons of Zebedy. Perhaps there is
+no incident in the Gospel history, which set forth in so lively a
+manner, and so convincingly proved, the mysteries concerning the
+union of "the form of God" and "the form of a servant," as the
+Transfiguration. The retreat to the "high mountain apart," and in
+the midst of that solitary prayer, "the face shining as the sun,"
+and "the robes white as light," the presence of Moses and Elias,
+conversing with Him on the great sacrifice for sin, "the bright
+cloud which encompassed them," and the voice from out of it,
+proclaiming "This is my beloved Son, in whom I am well pleased: hear
+Him;" so impressed themselves on the great Apostle, that after long
+years he appealed to them in proof that he and his brethren had not
+taught "cunningly devised fables, when they made known the power
+and presence of the Lord Jesus Christ, but had been eyewitnesses of
+His majesty, when He received from God the Father honour and glory,
+this voice coming down to Him from the excellent glory, 'This is my
+beloved Son, in whom I have pleased myself: hear ye Him.' And this
+voice we heard brought from heaven, when we were with Him in the
+holy mount." Among all the Apostle's experience of the three years'
+ministry, by the shore and on the waves of the lake of Galilee, in
+the cornfields, or on the mountain side, in the noon-day heat, or
+midnight storm, even in the throng which cried 'Hosannah!' and
+'Crucify Him!' this stood out, until "the laying aside of his
+fleshly tabernacle," as "the Lord had signified to Him."[3] For[4]
+what indeed was not there? the plurality of persons in the Godhead,
+the Father and the Son, the true, and not adopted, Sonship of the
+latter, His divine mission unto men; the new order of things
+resulting from it, and the summing up under one head of all things
+in heaven and in earth; the sealing up and accomplishing of the law
+and the prophets, by the presence of their representatives, Moses
+and Elias, a most wonderful and transporting miracle; and the
+command implicitly to obey Him in whom the Father was well pleased.
+Thus the Transfiguration may be termed the summing up of the whole
+Christian revelation.
+
+But now of this we read that "after six days Jesus taketh unto Him
+_Peter_, and James, and John his brother, and bringeth them up into
+a high mountain apart." These three alone of the twelve. Yet does He
+not associate the sons of Zebedy with Peter in this privilege?
+Needful no doubt it was that so splendid an act should have a
+suitable number of witnesses, and that as His future glory should
+have[5] three witnesses from heaven, and as many from earth, so
+this, its rudimental beginning, should be attested by three as from
+heaven, God the Father, Moses, and Elias, and by three from earth,
+Peter, James, and John. Dear to Him likewise, next to Peter, and
+most privileged after Peter, were the sons of Zebedy; yet a
+distinction is seen in the mode in which they are treated even when
+joined together in so great a privilege. For in all the three
+accounts Peter is named first; "He taketh to Him Peter, and James,
+and John." They likewise are called by their birth-name, he by his
+prophetic appellation of the Rock; they are silent, but he speaks;
+"Peter answering, said;" nor only speaks, but in the name of all;
+"It is good _for us_ to be here," as if their leader. And, fifthly,
+he is named specially, they as his companions; "but Peter, _and they
+that were with him_, were heavy with sleep."[6] Thus even when three
+are associated in a special privilege above the Twelve, Peter is
+distinguished among the three.
+
+But if there was one other occasion on which above all "the form of
+the servant" was to be set forth in the most awful, and the most
+endearing light, it was on that evening, "the hour" of evil men and
+"the power of darkness," when "the righteous servant who should
+justify many" was about to perform the great, central, crowning act
+of His mediation. Then we read that "He said to His disciples, Sit
+you here, till I go yonder and pray."[7] And then immediately
+"taking with Him Peter, and the two sons of Zebedy, He began to grow
+sorrowful and to be sad." Yet here again, even in the association
+with the sons of Zebedy, Simon is distinguished, for he is named
+first; and by the illustrious name of Peter, the Rock; and as the
+leader of the others, for, says Matthew, Christ after His first
+prayer, "comes to His disciples, and finds them sleeping, and _says
+to Peter_, What, could _ye_ not watch with me one hour?" Why the
+change of number, Peter in the singular, _ye_ in the plural? Why the
+blame of Peter, involving the blame of the rest? Because the members
+are censured in the head.
+
+In these two signal instances our Lord, while preferring Peter and
+the two sons of Zebedy to the rest of the Twelve, yet marks a
+gradation likewise between them and Peter. And these two set forth
+the Theology and Economy, in the most emphatic manner.
+
+And as the supreme preceptor must not only be acquainted with the
+truth which he has to deliver, but with the evidence on which it
+rests, so is Peter specially made a witness of his Lord's "power and
+presence" and "the works which no other man did." In that remarkable
+miracle of raising to life the ruler of the synagogue's daughter we
+read, "He admitted not any man to follow Him, but Peter and James,
+and John the brother of James;"[8] where, as before, and always,
+Peter is mentioned first, and by the prophetic name of his Primacy.
+
+From[9] all which we gather four points; 1. Several things are
+mentioned in the Gospels which Christ gave to Peter, and not to the
+rest of the Apostles: 2. But nothing which He gave to them together,
+and not to Peter with them. 3. What He seemed to give to them in
+common, yet accrue to Peter in a special manner, who appears among
+the Apostles not as one out of the number, but their destined head,
+by the name, that is, of Peter, so markedly promised, bestowed, and
+wonderfully explained by our Lord, of which, as we have seen, S.
+Chrysostome, an eastern Patriarch, as well as a great Saint and
+Father, observed, "When I say Peter, I mean the impregnable Rock,
+the immovable foundation, the great Apostle, the first of the
+disciples." 4. Either we are not to take Christ's dealing as the
+standard of Peter's dignity, and destination, or we must admit that
+he was preferred to the rest, and made the supreme teacher of the
+faithful.
+
+S. Matthew records the incidents of the officers asking for the
+payment of the didrachma which all the children of Israel were bound
+to contribute to the temple; and his words show us a fresh instance
+of honour done to Peter, and a fresh note of his superiority. "When
+they were come to Capharnaum, they that received the didrachma came
+to Peter and said to him, Doth not your master pay the didrachma?"[10]
+But why should they come to _him_, and ask, not if _his_ master, but
+"your" master, the master of all the Apostles, paid the census, save
+that it was apparent, even to strangers, that Peter was the first and
+most prominent of the company? Why use him rather than any of the
+others, for the purpose of approaching Christ? "As Peter seemed to be
+first of the disciples," says S. Chrysostome, on the text, "they go to
+him." The context naturally suggests this reason, and the ancient
+commentators remarked it. But what follows is much more striking.
+Peter answered, Yes, that is, that his master observed all the laws of
+Moses, and this among the number. As he went home he purposed, no
+doubt, to ask our Lord about this payment, but "when he was come
+into the house Jesus prevented him," having in His omniscience seen
+and heard all that had passed, and He proceeded to speak words
+involving His own high dignity, followed by a singular trial of Peter's
+faith, and as marked a reward of it when tried. "What thinkest thou,
+Simon? The kings of the earth, of whom do they receive tribute or
+custom? of their own children or of strangers? And he said, Of
+strangers. Jesus said to him, Then the children are free." Slight
+words in seeming, yet declaring in fact that most wonderful truth
+which had formed so shortly before Peter's confession, and drawn
+down upon him the yet unexhausted promise; for they expressed, I am
+as truly the natural Son of that God, the Sovereign of the temple, for
+whom this tribute is paid, as the children of earthly sovereigns, who
+take tribute, are their sons by nature. Therefore by right I am free.
+"But that we may not scandalize them, go to the sea and cast in a hook;
+and that fish which shall first come up, take; and when thou hast opened
+its mouth, thou shalt find a stater; take that and give it to them for
+Me and thee." Declaring to His favoured disciple afresh that He is
+the true, and not the adopted, Son of God, answering his thoughts by
+anticipation, and expressing His knowledge of absent things by the
+power of the Son of God, He tries his faith by the promise of a
+fresh miracle, which involved a like exercise of divine power.
+Peter, in proceeding to execute His command, must make that
+confession afresh by deed, which he had made before by word, and
+which his Lord had just repeated with His own mouth. How else could
+he go to the lake expecting to draw at the first cast a fish in
+whose mouth he should find a coin containing the exact amount due to
+the temple for two persons? But what followed? What but a most
+remarkable reward for the faith which he should show? "Take that and
+give it to them for Me and thee." There are looks, there are tones
+of the voice, which convey to us more than language. So, too, there
+are acts so exceedingly suggestive, that without in any _formal_ way
+proving, they carry with them the force of the strongest proof. And
+so, perhaps, never did our Lord in a more marked manner _associate_
+Peter with Himself than here. It was a singular distinction which
+could not fail to strike every one who heard it. Thus S. Chrysostome
+exclaims,[11] "You see the exceeding greatness of the honour;" and
+he adds, "wherefore, too, in reward for his faith He connected him
+with Himself in the payment of the tribute;" and he remarks on
+Peter's modesty, "for Mark, the disciple of Peter, seems not to have
+recorded this incident, because it pointed out the great honour
+bestowed on him; but he did record his denial, while he was silent
+as to the points which made him conspicuous, his Master perhaps
+begging him not to say great things about him." Indeed, _how_ could
+one of the disciples be more signally pointed out than by this
+incident, as "the faithful and wise steward, whom the Lord would set
+over His household, to give them their portion of food in due time?"
+
+Other fathers, as well as S. Chrysostome, did not fail to see such a
+meaning in this passage; but let us take the words of Origen as
+pointing out the connection of this incident with the important
+question following. His words are: "It seems to me that (the
+disciples) considering this a very great honour which had been done
+to Peter by Jesus, in having put him higher than the rest of His
+disciples, they wished to make sure of what they suspected by asking
+Jesus and hearing His answer, whether, as they conceived, He judged
+Peter to be greater than them; and they also hoped to learn the
+cause for which Peter was preferred to the rest of the disciples.
+Matthew, then, wishing to signify this by these words, "take that
+and give it to them for Me and thee," added, "on that day the
+disciples came to Jesus, saying, Who, thinkest thou, is the greater
+in the kingdom of heaven?"[12]
+
+For, indeed, why should they immediately ask this question? The
+preceding incident furnishes a natural and sufficient cause. The
+Apostles, it seems, were urged by the plainness of Christ's words
+and acts to inquire who among them should have the chief authority.
+Who will not agree with S. Chrysostome: "The Apostles were touched
+with a human infirmity, which the Evangelist too signifies in the
+words, 'in that hour,' when He had honoured him (Peter) before them
+all. For though of James and John one of the two was the
+first-born," (alluding to an opinion that the tax was paid by the
+first-born,) "He did nothing like it for them. Hence, being ashamed,
+they confessed their excitement of mind, and do not say plainly, Why
+hast thou preferred Peter to us? Is he greater than we are? For this
+they did not dare; but they ask indefinitely, Who is the greater?
+For when they saw three preferred to the rest, they felt nothing
+like this; but when one received so great an honour, they were
+pained. Nor were they kindled by this alone, but by putting together
+many other things. For He had said to him, 'I will give to thee the
+keys,' and 'Blessed art thou Simon Bar-jona,' and here 'Give it to
+them for Me and for thee;' and also they were pricked at seeing his
+confidence and freedom of speech."[13]
+
+Thus their question, if it did not express, at least suggested this
+meaning, "Speak more plainly and distinctly whether Peter is to be
+the greater and the chief in the Church, and accordingly among us,"
+and so they seem to have drawn from our Lord's act a conclusion
+which they did not see in the promising or bestowing the prophetic
+name of Peter, nor even in the promises conveyed in explaining that
+name, and were vexed at the preference shown to him.
+
+And if [14]any be inclined to conclude from hence that our Lord's
+words and acts to Peter had not been of any marked significancy,
+they should be reminded that the very clearest and plainest things
+were sometimes not understood by the Apostles, before the descent of
+the Holy Spirit on them. This was specially the case with the things
+which they were disinclined to believe. Thus our Lord again and
+again foretold to them His passion in express terms, but we are
+told, "they understood none of these things."[15] He foretold, too,
+His resurrection, yet they did not the least expect it, and they
+became at length fully assured of the fact before they remembered
+the prediction. Strange as these things seem, yet probably
+everyone's private experience will furnish him with similar
+instances of a veil being cast upon his eyes, which prevented his
+discerning the most evident things, towards which there was
+generally some secret disinclination.
+
+But [16]how did our Lord answer their question? Did He remove at
+once the ground of their jealousy by declaring that in the kingdom
+of heaven no one should have pre-eminence of dignity, but the
+condition of all be equal? On the contrary, He condemns ambition and
+enjoins humility, but likewise gives such a turn to His discourse as
+to insinuate that there would be one pre-eminent over the
+rest.[17] "Jesus calling unto Him a little child, set him in the
+midst of them, and said, Amen I say unto you, unless you be
+converted and become as little children, you shall not enter into
+the kingdom of heaven." Then He adds, "whosoever therefore shall
+humble himself as this little child, he is the greater in the
+kingdom of heaven." Thus He did not exclude the pre-eminence of that
+"greater one," about which they asked, but pointed out what his
+character ought to be. But this will be much clearer from a like
+enquiry, and the answer to it, recorded by S. Luke.
+
+For even at the last supper, our Lord having told them that He
+should be betrayed, and was going to leave them in the way
+determined for Him, there was not only an enquiry among them which
+of them should do that thing, but also, so keenly were their minds
+as yet, before the coming down of the Holy Spirit, alive to the
+desire of pre-eminence, and so strongly were they persuaded that
+such a superior had not been excluded by Christ, but rather marked
+out and ordained, "there was a strife among them which of them
+should seem to be greater." Now our Lord meets their contention
+thus: "The [18]kings of the Gentiles lord it over them, and they
+that have power over them are called beneficent. But you not so; but
+he that is the greater among you, let him become as the younger; and
+he that is the leader, as he that serveth. For which is greater, he
+that sitteth at table, or he that serveth? Is not he that sitteth at
+table? But I am in the midst of you as he that serveth. And you are
+they who have continued with Me in my temptations; and I dispose to
+you, as My Father hath disposed to Me, a kingdom; that you may eat
+and drink at My table in My kingdom; and may sit upon thrones
+judging the twelve tribes of Israel."
+
+Now [19]in this speech of our Lord we may remark four points:--
+
+1. What is omitted, though it would seem most apposite to be said;
+
+2. What is affirmed, if not expressly, yet by plain consequence;
+
+3. What comparison is used in illustration;
+
+4. What meets with censure and rejection.
+
+1. First, then, though the Apostles had twice before contended about
+pre-eminence, yet our Lord neither there, nor here, said openly that
+He would not prefer any one over the rest, nor appoint any one to be
+their leader. Yet the importance of the subject, His own wisdom, and
+His love towards His disciples, as well as His usual mode of acting,
+seemed to demand, that had it been His will for no one of them to be
+set over the rest, He should plainly declare it, and thus extinguish
+all strife. No less a matter was at issue than the harmony of the
+Apostles with each other, the peace of the Church, and the success
+of the divine counsel for its government. Moreover, the Gospels
+represent Him to us as continually removing doubts, clearing up
+perplexities, and correcting wrong judgments among His disciples.
+Let us recall to remind a very similar occasion, when the mother of
+the sons of Zebedy with her children came before Him asking "that
+these my two sons may sit the one on thy right hand and the other on
+thy left, in thy kingdom." He rejected their prayer at once, saying,
+"To sit on My right or My left hand is not mine to give to you, but
+to them for whom it is prepared by My Father."[20] The silence,
+therefore, of Christ here, under such circumstances, is a proof that
+it was not the divine will that all the Apostles should be in such a
+sense equal that no one of them should hold a superior authority
+over the rest.
+
+2. But eloquent as this silence is, we are not left to trust to it
+alone, for our Lord's words point out, besides, the institution of
+one superior. "The kings of the Gentiles," He says, "lord it over
+them; and they that have power over them are called benefactors. But
+you not so: but he that is the greater among you, let him become as
+the younger; and he that is the leader, as he that serveth." _A
+greater_ and _a leader_, then, _there was to be_. Our Lord's words
+contain two parallel propositions repeated. 1. There is among you
+one who is the greater, let him, then, be as the younger. 2. There
+is among you one who is the leader, let him be as he that serveth.
+Thus our Lord's meaning is most distinct that they should have a
+superior.
+
+But in the very similar passage about the sons of Zebedy, lest any
+should conclude that no one of the Apostles was to be superior to
+the rest, He called them to Him and said, "You know that the princes
+of the Gentiles lord it over them, and they that are the greater
+exercise power upon them. It shall not be so among you, but
+whosoever will be the greater among you, let him be your minister;
+and he that will be the first among you shall be your servant. Even
+as the Son of man is not come to be ministered unto, but to
+minister, and to give His life a redemption for many." Where He
+tells them His will, not that no one of the Apostles should be
+"great" and "first," but what the type and model should be which
+that "great" and "first" one should imitate, even the Son of man who
+came to minister.
+
+3. For to make this quite certain, there, and here too, He directs
+us to a particular comparison, by which He explains and concludes
+His discourse, "For who is greater, he that sitteth at table, or he
+that serveth? Is not he that sitteth at table? But I am among you as
+he that serveth.--And I dispose unto you as My Father disposed unto
+Me, a kingdom." Here our Lord sets Himself before His Apostles as
+the exemplar both of the rule which the superior was to exercise,
+and of the temper and character which he was to shew. As He had been
+speaking of the kingdoms of the Gentiles, so He now points out to
+them in contrast the true kingdom which He was disposing unto them.
+The Church as it had been from the beginning, was to be the model of
+what it should be to the end. Now all confess that in that Church
+Christ had held the place of "the First," "the Great one," "the
+Ruler." And now He explains that one of His Apostles should occupy
+that place of His, and occupying it should be of a like temper with
+Himself, who had been the minister and servant of all. And it may be
+remarked that the same word is here applied to him who should _rule_
+among the disciples, which expresses the dignity of Christ Himself
+in the prophecy of Micah, quoted in Matt. ii. 6, "Out of thee shall
+go forth[21] _the ruler_, who shall be shepherd over my people
+Israel." For Christ says, "He that is the greater among you let him
+be as the younger; and _he that ruleth_ as he that serveth. _For_,
+who is greater, he that sitteth at meat, or he who serveth? But I am
+among you as he that serveth." "I dispose to you a kingdom: as My
+Father disposed to Me:" let him who follows Me in place, follow Me
+in character.
+
+But, 4, what does our Lord censure and reject from His Church? It is
+plain that He compares kingdom with kingdom, and the kingdom of
+heaven, which is the Church, with human kingdoms, and, moreover,
+that the negative quality as to which, in the clause, "But you not
+so," the two are compared, is, _not_ the fact that there is
+pre-eminence and rule in both, but a certain _mode_ of exercising
+them. This is, the pomp and ambition expressed in the words,
+"lording it," "exercising authority," "are called benificent." As
+again is shewn in the repeated declaration that what had been most
+alien from the spirit of His own ministry, should not appear in the
+ministry that He would establish after Him. Now He had shown no pomp
+and pride of dominion, but yet He had shown the dominion itself in
+the fullest sense, the power of passing laws, enjoining precepts,
+defining rites, threatening punishments, governing, in fine, His
+Church, so that He had been pre-eminently "the Lord." Lastly, this
+is shown in the words recorded by S. John, as said shortly after on
+this same occasion. "You call Me Master and Lord, and you say well,
+for so I am. If I then, your Lord and Master, have washed your feet,
+you also ought to wash one another's feet: _for I have given you an
+example_, that as I have done unto you, so you also may do."[22]
+
+Now nothing can show more strongly than this discourse the
+pre-eminence and authority which our Lord was going to establish in
+one of His Apostles over the rest. For here we have His intention
+disclosed that in His kingdom, which is the Church's, some one there
+should be "the Great," "the First," and "the Ruler," who should
+discharge, in due proportion and analogy, the office which He
+Himself, before He returned to the Father, had held. But before we
+consider further who this one was, let us look at the subject from a
+somewhat different point of view.
+
+And [23]here we must lay down three points, the _first_ of which is,
+that our Lord, during His life on earth, had acted in two
+capacities, the one, as the Author and Founder, the other, as the
+Head and Supreme Ruler of His Church. His functions in the former
+capacity are too plain to need enlarging upon. He disclosed the
+objects of our faith: He instituted rites and sacraments: He
+provided by the establishment of a ministry for the perpetual growth
+and duration of the Church. It was in this sense that He spoke of
+Himself to His apostles, as "the Master," who could share His
+prerogatives with no one: "But be not you called Rabbi, for one is
+your Master, and all you are brethren."[24] Thus is He, "the
+Teacher," "the Master," throughout the Gospel.
+
+But He likewise acted as the Head of His Church, with the dignity
+and authority of the chief visible Ruler. He was the living bond of
+His disciples: the person around whom they grouped: whose presence
+wrought harmony: whose voice terminated contention among them: who
+was ever at hand to solve emergent difficulties. Thus it is that
+prophecy distinguished Him as "the Lord," "the King," "the
+Shepherd;" "on whose shoulders is the government," "who should
+_rule_ His people, Israel." And His Church answers to Him in this
+capacity, as the family, the house, the city, the fold, and the
+kingdom.
+
+Thus His relation to the Church was twofold, as Founder, and as
+Supreme Pastor.
+
+_Secondly_, the Church shares her Lord's prerogative of
+unchangeableness, and as He is "Jesus Christ the same yesterday,
+to-day, and for ever," so She, His mystical Body, in her proportion,
+remains like herself from the beginning to the end. The Church and
+Christianity are bound to each other in a mutual relation; the
+Church is Christianity embodied; Christianity is the Church in
+conception: the consistency and identity which belong to
+Christianity belong likewise to her; neither can change their
+nature, nor put on another form.
+
+But, _thirdly_, the Church would be unlike herself, if, having been
+from her very cradle visibly administered by the rule of One, she
+fell subsequently, either under no rule at all, according to the
+doctrine of the Independents, or under the rule of the multitude,
+according to the Calvinists, or under the rule of an aristocracy, as
+Episcopalians imagine. A change of government superinduces a change
+of that substantial form which constitutes a society. But this holds
+in her case especially, above all other societies, as she came forth
+from the creative hand of her Lord, her whole organization instinct
+with inward life, her government _directly_ instituted by God
+Himself, in which lies her point of distinction from all temporal
+polities.
+
+For imagine, that upon our Lord's departure, no one had been deputed
+to take the visible headship and rule over the Church. How, without
+ever fresh revelations, and an abiding miraculous power, could that
+complex unity of faith, of worship, and of polity, have been
+maintained, which the[25] Lord has set forth as the very sign and
+token of His Church? A multitude scattered throughout the most
+distant regions, and naturally differing in race, in habits, in
+temperament, how could it possibly be joined in one, and remain one,
+without a powerful bond of unity? Hence, in the fourth century, S.
+Jerome[26] observed, "The safety of the Church depends on the
+dignity of the supreme Priest, in whom, if all do not recognise a
+peculiar and supereminent power, there will arise as many schisms in
+the Church as there are priests." And the repentant confessors out
+of Novatian's schism, in the middle of the third century, "We know
+that Cornelius (the Pope) has been elected Bishop of the most holy
+Catholic Church, by Almighty God, and Christ our Lord.--We are not
+ignorant that there is one God, one Christ the Lord, whom we
+confessed, one Holy Spirit, and that there ought to be one bishop
+in the Catholic Church."[27] And these words, both of S. Jerome, and
+of the confessors, if they primarily apply to the diocesan bishop
+among his priests and people, so do they with far greater force
+apply to the chief bishop among his brethren in the whole Church.
+Now, as our Lord willed that His Church should do without fresh
+revelations, and new miracles, such as at first accredited it, and
+that it should preserve unity; and as, when it was a little flock,
+which could be assembled in a single room, it had yet one visible
+Ruler, how can we doubt that He willed this form of government to
+remain, and that there should be one perpetually to rule it in His
+name, and preserve it in unity, since it was to become co-extensive
+with the earth?
+
+Again, we may ask, was the condition of fold, house, family, city,
+and kingdom, so repeatedly set forth in Holy Scripture, to belong to
+the Church only while Christ was yet on earth, or to be the visible
+evidence of its truth for ever? Do these terms exhibit a temporary,
+or a perpetual state? Each one of these symbols by itself, and all
+together, involve one visible Ruler: therefore, so long as the
+Church can be called with truth, the one house, the one family, the
+one city, the one fold, the one kingdom, so long must it have one
+visible and supreme Ruler.
+
+But once grant that such a one there was after our Lord's departure,
+and no one can doubt that one to have been Peter. It is easier to
+deny the supreme Ruler altogether, than to make him any one but
+Peter. The whole course of the Gospels shows none other marked out
+by so many distinctions. Thus, even those who wish to refuse a real
+power to his Primacy, are compelled by the force of evidence to
+allow him a Primacy of order and honour.
+
+But nothing did our Lord more pointedly reject than the vain pomp of
+titles and honours. In nothing is His own example more marked than
+in that He exercised real power and supreme authority without pomp
+or show. Nothing did He enjoin more emphatically on the disciple who
+should be the "Great one," and "the Ruler," among his brethren, than
+that he must follow his Master in being the servant of all. A
+Primacy, then, consisting in titles and mere precedency, is of all
+things most opposed to the spirit and the precepts of our Lord. And
+so the Primacy which He designated must be one of real power and
+pre-eminent authority.
+
+And this brings us back to the passage of S. Luke which we were
+considering, where four things prove that Christ had such a headship
+in view. First, the occasion, for the Apostles were contending for a
+place of real authority. The sons of Zebedy expressed it by sitting
+on His right hand and on His left, that is, holding the second and
+the third place of dignity in the kingdom.
+
+Secondly, the double comparison which our Lord used, the one
+negative, the other affirmative: in the former, contrasting the
+Church's ruler with the kings of the Gentiles, He excluded pomp and
+splendour, lordship and ambition; in the latter, referring him to
+His own example, who had the most real and true power and
+superiority, He taught him to unite these with a meekness and an
+attention to the wants of his brethren, of which His own life had
+been the model.
+
+Thirdly, the words "the First," "the Greater," and "the Ruler,"
+indicate the pre-eminence of the future head, for as they appear in
+the context, and according to their Scriptural force, they indicate
+not a vain and honorary, but a real authority, one of them being
+even the very title given to our Lord.
+
+And, fourthly, this is proved by the object in view, which is,
+maintaining the identity of the Church, and the form which it had
+from the beginning, and preserving its manifold unity. As to its
+identity, and original form, it is needless to observe that Christ
+exercised in it not an honorary but a real supremacy, so that under
+Him its government was really in the hands of one, the Ruler. As to
+the preservation of its unity--and especially a unity so
+complex--the very analogy of human society will sufficiently teach
+us that it is impossible to be preserved without a strong central
+authority. Contentions can neither be checked as they arise, nor
+terminated when they come to a head, without the interference of a
+power to which all yield obedience. And the living example of those
+religious societies which have not this power is an argument whose
+force none can resist. Where Peter is not, there is neither unity of
+faith, nor of charity, nor of external regimen.
+
+No sooner [28]then had our Lord in this manner pointed out that
+there should be one hereafter to take His place on earth and to be
+the Ruler of his brethren, expressing at the same time the toilsome
+nature of the trust, and the duty of exercising it with the spirit
+which He, the great model, had shown, than turning His discourse
+from the Apostles, whom hitherto He had addressed in common, to
+Peter singly, He proceeded to designate Peter as that one, to assure
+him of a singular privilege, and to enforce upon him a proportionate
+duty.
+
+And first a break in the hitherto continuous discourse is ushered in
+by the words, "And the Lord said," and what follows is fixed to
+Peter specially, by the reiteration of his name, "Simon, Simon,
+behold Satan hath desired to have you that he may sift you as
+wheat:" to have _you_, that is not Peter alone, but all the
+Apostles, the same you, whom in the preceding verses He had so often
+repeated, "you not so," "but I am in the midst of you," "but you are
+they that have continued with Me," "and I dispose to you a kingdom,"
+"that you may eat and drink with Me;" and what follows? What was the
+resource provided by the Lord against this attack of the great enemy
+on all His fold? "But I have prayed for _thee_, that _thy_ faith
+fail not: and thou being once converted confirm thy brethren." Not
+"I have prayed for _you_," where all were assaulted, "that _your_
+faith fail not," but I have prayed for _thee_, Peter, that _thy_
+faith fail not! Nothing can be more emphatic than this change of
+number, when our Lord throughout all His previous discourse had used
+the plural, and now continuing the plural to designate the persons
+attacked, uses the singular to specify the person for whom He has
+prayed, and to whom He assures a singular privilege, the fruit of
+that prayer. Nothing could more strongly prove that this address was
+special to Peter.
+
+Nor less evident is the singular dignity of what is here promised to
+him. First of all, it is the fruit of the prayer of Christ. Of what
+importance must that be which was solicited by our Lord of His
+Father, and at a moment when the redemption of the world was being
+accomplished, and when His passion may be said to have begun? Of
+what importance that which was to be the defence of not Peter only,
+but all the disciples, against the most formidable assault of the
+great enemy, who had[29] demanded them as it were to deliver them
+over to punishment? And this was "that thy faith fail not." How is
+it possible to draw any other conclusion here than what S. Leo in
+the fifth century expressed so clearly before all the bishops of
+Italy? "The danger from the temptation of fear was common to all the
+Apostles, and all equally needed the help of the divine protection,
+since the devil desired to dismay all, to crush all; and yet a
+special care of Peter is undertaken by our Lord, and He prays
+peculiarly for the faith of Peter, as if the state of the rest would
+be more sure, if the mind of their chief were not conquered. In
+Peter, therefore, the fortitude of all is protected, and the help of
+divine grace is so ordered, that the firmness which through Christ
+is given to Peter, through Peter is conferred on the Apostles."[30]
+And if such is the importance of the help secured, no less is the
+charge following: "And thou, being once converted, confirm thy
+brethren." To confirm others, is to be put in an office of dignity
+and authority over them. And his brethren were those whom our Lord
+till now had been addressing in common with him; to whom He had just
+disclosed "a Greater" and "a Ruler" "among" them; that is, the
+Apostles themselves. Among these, then, when our Lord's visible
+presence was withdrawn, Peter was to be the principle of stability,
+binding and moulding them into one building. For one cannot fail to
+see how this great promise and prophecy answer to those in Matthew.
+There our Lord, as Architect, promised to lay Peter as the
+foundation of the Church, against which the gates of hell should not
+prevail: here, being about to leave the world, when His own work was
+finished, to ascend unto His Father, and to assume His great power
+and reign, He makes Peter as it were the Architect to carry on the
+work which was to be completed by _His_ grace and authority, but by
+human co-operation. So exact is the resemblance that we may put the
+two promises in parallel columns to illustrate each other:
+
+ Thou art Peter, and upon But I have prayed for
+ this Rock I will build My thee that thy faith fail not;
+ Church; and the gates of hell and thou, being once converted,
+ shall not prevail against it. confirm thy brethren.
+
+But light is thrown on the greatness of this pre-eminence thus
+bestowed on Peter of confirming his brethren, if we consider that
+the term is applied to the Father, the Son, and the Holy Spirit, as
+bestowing by inherent power what is here granted by participation.
+Of the Father it is said, "To Him that is able to _establish_ you
+according to my Gospel--the only wise God, through Jesus Christ, be
+honour and glory." And again, "Now He that _confirmeth us_ with you
+in Christ, and that hath anointed us, is God;" and again, "The God
+of all grace, who hath called us unto His eternal glory in Christ
+Jesus, after you have suffered a little, will Himself perfect you,
+_confirm_, establish you."[31] Of Christ likewise: "As therefore you
+have received Jesus Christ the Lord, walk ye in Him, rooted and
+built up in Him, and _confirmed_ in the faith." And "waiting for the
+manifestation of our Lord Jesus Christ, who also will _confirm_ you
+unto the end without crime." And again: "Now our Lord Jesus Christ
+Himself exhort your hearts, and _confirm_ you in every good word and
+work."[32] And the Holy Spirit is continually mentioned as the
+author of this gift, when, for instance, to Him is ascribed "the
+teaching all truth," "the leading into all truth," "the bringing to
+mind" all things which Christ had said. And S. Paul prays "that He
+would grant you, according to the riches of His glory, to be
+_strengthened_ by His Spirit with might unto the inward man."[33]
+
+What, therefore, is proper to the most Holy Trinity, and given in
+the highest sense by the Father, the Son, and the Holy Ghost, it was
+the will of Christ should be shared by Peter, according as man is
+capable of it. That is, it was His pleasure that the same man, whom
+He had intimately associated with Himself by communicating to him
+His prerogative to be the Rock, should be closely joined with the
+Blessed Trinity by participating in that privilege, whereby,
+together with the Father and the Holy Spirit, He is the confirmation
+and stability of the faithful. But if any rule there can be whereby
+to measure pre-eminence and dignity, it is surely that which is
+derived from participation of divine properties and offices. And the
+closer that by these Peter is shown to have approached to God, the
+higher his exaltation above the rest of his brethren, who, as it has
+been observed, are the Apostles. To them he is the Rock, and them he
+is to confirm. Thus Theophylact, in the eleventh century, commenting
+on this text, says: "The plain meaning of this is, that, since I
+hold thee as the ruler of My disciples, after thou shalt have wept
+over thy denial and repented, confirm the rest. For this belongs to
+thee as being after Me the rock and support" (literally,
+confirmation) "of the Church. Now one may see that this is said not
+only of the apostles, that they are confirmed by Peter, but also
+concerning all the faithful until the consummation of the world."
+
+But looking more closely into the nature of this dignity, since
+Christ, by the bestowal of heavenly gifts, caused Peter to be
+conspicuous through the firmness of his own faith, and through the
+charge of confirming the faith of his brethren, we can call it by no
+fitter name than a Primacy of faith. For it has these two
+qualities: it cannot fail itself; and it confirms others. And for
+the authority which it carries, such a Primacy of faith cannot even
+be imagined without at the same time imagining the office by which
+Peter was bound to watch over the firmness and integrity of the
+common faith. In this office two things are involved; first, the
+right to, and therefore the possession of, all things necessary for
+its fulfilment; and secondly, the duty by which all were bound to
+agree in the profession of one faith with Peter. So that Peter's
+dignity, rightly termed the Primacy of faith, mainly consists in the
+supreme right of demanding from all an agreement in faith with him.
+
+It[34] remains to explain the proper force of the word _confirm_.
+Now this is a term of architecture, and as such is joined with other
+terms relating to that art, as by S. Peter, "the God of all
+grace--Himself fit you together" (as living spiritual stones,)
+"confirm, strengthen, ground you."[35] It means, to make anything
+fit so firmly that it cannot be shaken. Thus in Holy Writ it
+frequently bears metaphorically a moral signification, such as
+encouraging, supporting, as we say, confirming the resolution, as in
+the passage just quoted; and again, "Be watchful, and _confirm_ the
+things that remain, which are ready to die."[36] Now it cannot be
+doubted that the phrase "confirm thy brethren," carries a moral
+sense very like that in which the word _confirm_, when applied to
+the spiritual building of the Church, is used of God and of
+Christ,[37] from whom the Church has both its being and its
+perseverance to the end, and again of the Apostles, who strengthen
+the flock entrusted to them by the imparting spiritual gifts, as S.
+Paul says, "I long to see you that I may impart unto you some
+spiritual grace to strengthen you;"[38] or, again, of Bishops, who,
+as sent by the Apostles, and charged by the Holy Spirit with the
+government of the Church, are bid to be watchful, and see that those
+who stand do not fall, and those who are in danger do not
+perish.[39] Accordingly, when it is said to Peter, "And thou in thy
+turn one day confirm thy brethren," _the charge and office are laid
+upon him, as an architect divinely chosen, of holding together,
+strengthening, and keeping in their place, the several parts of the
+ecclesiastical structure_.
+
+But what are these _parts_ to be confirmed, and what is the _nature_
+of the confirmation?
+
+As to the first question there can be no controversy, it being
+determined by the words, "confirm _thy brethren_:" and it is plain
+from what is said above, that, by brethren, are meant the Apostles.
+He had, therefore, the Apostles committed to his charge
+_immediately_: but likewise, the rest of all the faithful,
+_mediately_. When a person has been named by Christ to confirm the
+Apostles expressly, the nature of the case does not allow that the
+whole congregation of believers be not in their persons committed to
+him. The care of the flock is manifestly involved in the care of the
+shepherds: and no one in his senses can doubt that the man who is
+charged to support the pillars, is charged to keep in their place
+the inferior stones.
+
+And as to the _nature_ of the confirmation, it is for protection
+against the fraud of the great enemy. And the danger lay in losing
+the faith. Peter, then, is charged to confirm, in such sense that
+neither the pillars of the Church, nor its inferior parts, may, by
+the loss of faith, be moved from their place, and so severed from
+the Church's structure. No charge can be higher than such an office
+of confirmation; nor for any thing need we to be more thankful to
+our Saviour; but, particularly, nothing can more distinctly shew the
+divinely-appointed relation between Peter on the one hand, and on
+the other, the rest of the Apostles, and the whole company of the
+faithful; nothing define more clearly the special authority of
+Peter; that is, to protect and strengthen the unity of the faith,
+and to possess all powers needed for such protection.
+
+This charge was given after that by the prayer of Christ the
+privilege had been gained for Peter's faith, _that it should never
+fail_. Hence, that faith is become, in virtue of such prayer, the
+infallible standard of evangelical truth: as S. Cyprian expressed it
+of old, "that faith of the Romans, which perfidy _cannot_
+approach."[40] It follows that all the faithful owe to it obedience.
+And Peter's authority rests on a double title, _external_ of
+mission, _internal_ of spiritual gift: the former contained in the
+words of Christ the legislator, "And thou,[41] in thy turn, one day
+confirm thy brethren:" the latter, in the words of Christ, the
+bestower of all gifts, "But I have prayed for thee, that thy faith
+fail not."
+
+More than a thousand years ago two Easterns seem to have expressed
+all this, one the Bishop Stephen, suppliantly approaching Pope
+Martin I., in the Lateran Synod of A.D. 649, and speaking of "the
+blessed Peter, in a manner special and peculiar to himself, having
+above all a firm and immutable faith in our Lord God, to consider
+with compassion, and confirm his spiritual partners and brethren
+when tossed by doubt: inasmuch as he has received power and
+sacerdotal authority, according to the dispensation, over all, from
+the very God for our sakes incarnate."[42] And Theodore, Abbot of
+the Studium, at Constantinople, addressing Pope Paschal I., A.D.
+817, in the midst of persecution from the state, as if he were Peter
+himself: "Hear, O Apostolic Head, O shepherd of the sheep of Christ,
+set over them by God, O door-keeper of the kingdom of heaven, O rock
+of the faith, upon which the Catholic Church is built. For Peter art
+thou, who adornest and governest the See of Peter. To thee, said
+Christ our God, 'and thou, in thy turn, one day confirm thy
+brethren.' Behold the time, behold the place, help us, thou who art
+ordained by God for this. Stretch forth thy hand as far as may be:
+power thou hast from God, because thou art the chief of all."[43]
+
+Now let us[44] view in its connexion the whole scope of our Lord's
+discourse. We shall see how naturally the contest of the Apostles
+arose out of what He had told them, and how well the former and the
+latter part of His answer harmonize together, and terminate that
+contest. We learn from S. John's record of this divine conversation,
+that our Lord besought His Father, saying: "While I was with them in
+the world, I kept them in Thy name--but now I come to Thee:" that
+is, so long as I was with them visibly in the world, (for invisibly
+I will always be with them, and nurture them with the spiritual
+influx of the Vine,) I kept them united in Thy name: "but now I come
+to Thee," I leave the world, I relinquish the office of visible
+head. It remains, that by the appointment of another visible head,
+Thou shouldst entrust him with My office, provide for the
+conspicuous unity of all, and preserve them joined to each other and
+to Us. So S. Luke tells us, that no sooner had our Lord declared to
+the Apostles, "the Son of man indeed goeth according to that which
+is determined," than they began to have a strife among them, "which
+of them should seem to be the greater." For they had heard that
+Christ would withdraw His visible presence, and they had heard Him
+also earnestly entreating of the Father to provide for their visible
+unity. Accordingly, the time seemed at hand when another was to take
+this office of visible head; hence their questioning, who should be
+the greater among them. Now our Lord does not reprove this inference
+of theirs, but He does reprove the temper in which they were
+coveting pre-eminence. For, engaged as they were in this strife, He
+warned them that the person who should be "the Greater and the
+Ruler" among them, must follow in the discharge of his office the
+rule and the standard which _He_ had set up in His own conduct, and
+not that which the kings of the Gentiles follow. Thus, setting these
+in sharp contrast, He proceeds. "The kings, indeed, of the nations,
+lord it over their subjects, and love high titles, and to be called
+benefactors: but I, though Lord and Master amongst you, have dealt
+otherwise, as you know. For I have exercised, not a lordship, but a
+servitude: I have not sat at table, but waited: I have not cared for
+titles, but called you friends and brethren. Let this example then
+be before you all, but specially before him who is to be the greater
+and the ruler among you. For I appoint unto you, and dispose of you,
+as My Father hath disposed of Me; of Me He hath disposed that
+through humiliation, emptying of Myself, ignominy, and manifold
+temptations, I should gain the kingdom, reach the joys of heaven,
+and obtain all power in heaven and on earth. So likewise dispose I
+of you, that, through humility, sufferings, reproaches, hunger,
+thirst, and all manner of temptations, you may reach whither I have
+come, being worthy, after your hunger and your thirst, to eat and
+drink at My table in My kingdom; after being despised and
+dishonoured, to sit on thrones, judging the twelve tribes of Israel.
+Now, hitherto you have trodden with Me this royal way full of
+sorrows, and have continued with Me in My temptations. But little
+will it profit to begin, if you persevere not to the end. None shall
+be crowned, save he who has contended lawfully; none be saved, but
+he who perseveres to the end. Will you remain with Me still in your
+temptations to come, and when I am no longer present with you visibly,
+to protect and exhort, will you preserve your steadfastness? Simon,
+Simon, behold! I see Satan exerting all his force to overcome your
+purpose, and to destroy the fidelity which you have hitherto shewn Me.
+I see the danger to your faith and your salvation approaching. But I,
+who, when visibly present with you, left nothing undone to guard,
+protect, and strengthen you visibly, so, too, when separated from
+your bodily sight, will yet not leave you without a visible support.
+Wherefore, Peter, I have prayed for thee, that thou fail not, and
+thou, in thy turn, one day confirm thy brethren. Remember that thou
+hast to discharge that part visibly towards thy brethren, which I,
+while yet mortal, and visible, discharged: remember, that I
+therefore had special care of thee, because it was My will, that
+thou, confirmed by My prayers, shouldst confirm thy brethren, My
+disciples, and My friends."[45]
+
+Now from[46] what has been said, it appears that Peter in Holy
+Scripture is set forth as the source and principle of ecclesiastical
+unity under a double but cognate image, as Foundation, and as
+Confirmer. Of the former we will here say nothing further, but a few
+consequences of the latter it is desirable here to group together.
+I. The unity, then, which consists in the profession of one and the
+same faith, is conspicuous among those[47] modes of unity by which
+Christ has willed that His Church should be distinguished. Now,
+first, S. Paul declares that the whole ministerial hierarchy, from
+the Apostolate downwards, was instituted by our Lord, for the sake
+of obtaining and preserving this unity. "He gave some Apostles, and
+some Prophets, and other some Evangelists, and other some pastors
+and doctors, for the perfecting" (literally, the fitting in
+together, the same word which S. Peter had used in his prayer, ch.
+v. 10,) "of the saints, for the work of the ministry, for the
+edifying of the body of Christ; until we all meet into the unity of
+faith, and of the knowledge of the Son of God, unto a perfect man,
+unto the measure of the age of the fulness of Christ."[48] To this
+living hierarchy he expressly attributes preservation from doctrinal
+error, proceeding thus: "That henceforth we be no more children
+tossed to and fro, and carried about with every wind of doctrine by
+the wickedness of men, by cunning craftiness by which they lie in
+wait to deceive." And, secondly, this hierarchy itself was knitted
+and gathered up into a monarchy, and its whole force and solidity
+made to depend on association with Peter, to whom _alone_ was said,
+"But I have prayed for thee, that thy faith fail not;" to whom alone
+was enjoined, "And thou, in thy turn, one day confirm thy brethren."
+
+II. Accordingly the pre-eminence of Peter is well expressed by the
+words,[49] "Primacy of faith," "chiefship of faith," "chiefship in
+the episcopate of faith," meaning thereby a peculiar authority to
+prescribe the faith, and determine its profession, and so protect
+its unity and purity. This is conveyed in the words of Christ,
+confirm thy brethren. Thus[50] S. Bernard addressed Innocent II.,
+"All emergent dangers and scandals in the kingdom of God, specially
+those which concern the faith, are to be referred to your
+Apostolate. For I conceive that we should look especially for
+reparation of the faith to the spot where faith _cannot_[51] fail.
+That indeed is the prerogative of this see. For to whom else was it
+once said, 'I have prayed for thee, Peter, that thy faith fail not?'
+Therefore what follows is required of Peter's successor: 'And thou
+in thy turn one day confirm thy brethren.' And this is now
+necessary. It is time for you, most loving father, to recognise your
+chiefship, to approve your zeal, and so make your ministry honoured.
+In that you clearly fulfil the part of Peter, whose seat you occupy,
+if by your admonition you confirm hearts fluctuating in faith, if by
+your authority you crush those who corrupt it."
+
+III. All who have received the ministry of the word, and the charge
+of defending the faith and preserving unity, and are "ambassadors in
+Christ's name," have a claim to be listened to, but he above all who
+holds the chiefship of faith, and who received the charge, "Confirm
+thy brethren." He therefore must be the supreme standard of faith,
+which is just what S. Peter Chrysologus, in the fifth century, wrote
+to Eutyches: "We exhort you in all things, honourable brother, to
+pay obedience to what is written by the most blessed Pope of the
+Roman city; for S. Peter, who both lives and rules in his own see,
+grants to those who ask for it the truth of faith."[52]
+
+IV. And in this prerogative of Peter, to be heard above all others,
+we find the meaning of certain ancient expressions. Thus
+[53]Prudentius calls him, "the first disciple of God;" [54]S.
+Augustine, "the figure of the Church;" [55]S. Chrysostome, "the
+mouthpiece of the disciples, and teacher of the world;" [56]S.
+Ephrem Syrus, "the candle, the tongue of the disciples, and the
+voice of preachers;" [57]S. Cyril of Jerusalem, "the prince of the
+Apostles, and the highest preacher of the truth." In these and such
+like continually recurring expressions we recognise his chiefship in
+the episcopate of faith, his being the standard of faith, and his
+representing the Catholic faith, as the branches are gathered up in
+the root, and the streamlets in the fountain.
+
+V. Our [58]Lord has most solemnly declared, and S. Paul repeated,
+that no one shall be saved without maintaining the true and
+uncorrupt faith. Of this Peter's faith is the standard and exemplar.
+Accordingly by the law of Christ unity with the faith of Peter is
+necessary to salvation. This law our Lord set forth in the words,
+"Confirm thy brethren." And to this the Fathers in their expressions
+above quoted allude.
+
+VI. The true faith and the true Church are so indivisibly united,
+that they cannot even be conceived apart from each other, faith
+being to the Church as light to the sun. But the true faith neither
+is, nor can be, other than that which Peter, "the first disciple of
+God," "the teacher of the world," "the mouthpiece of the disciples,"
+and "the confirmer of his brethren," holds and proposes to others.
+No communion, therefore, called after Christ, which yet differs from
+that faith, can claim either the name or dignity of the true Church.
+
+VII. If any knowledge have a special value, it is surely that by
+which we have a safe and ready test of the true faith and the true
+Church. It is of the utmost necessity to know and embrace both, and
+the means of reaching them are proportionably valuable. Now that
+test abides in Peter, by keeping which before us we can neither miss
+the true faith nor the true Church. For no other true faith can
+there be than that which he delivers, who received the charge of
+confirming his brethren, nor other true Church than what Christ
+built, and is building still. Hence the expression of S.
+Ambrose,[59] "where Peter is, there is the Church;" and of
+Stephen[60] of Larissa, to Pope Boniface II. (A.D. 530.) "that all
+the churches of the world rest in the confession of Peter."
+
+VIII. With all these agrees that famous and most early testimony of
+S. Cyprian,[61] that men "fall away from the Church into heresy and
+schism so long as there is no regard _to the source of truth, no
+looking to the head_, nor keeping to the doctrine of our heavenly
+Master. If any one consider and weigh this, he will not need length
+of comment or argument. It is easy to offer proofs to a faithful
+mind, because in that case the truth may be quickly stated." And
+then he quotes our Lord's words to Peter, Matt. xvi. 16, and John
+xxi. 17, adding, "upon him being one He builds His Church."
+Therefore that Church can neither be torn from the one on whom she
+is built, nor profess any other faith, save what that one, who is
+Peter, proposes.
+
+FOOTNOTES:
+
+[1] Passaglia, p. 68.
+
+[2] Eph. i. 10.
+
+[3] 2 Pet. i. 14.
+
+[4] Passaglia, p. 69.
+
+[5] 1 John v. 6, 7.
+
+[6] Luke ix. 32.
+
+[7] Matt. xxviii. 36.
+
+[8] Mark v. 35.
+
+[9] Passaglia, p. 72.
+
+[10] Matt. xvii. 23.
+
+[11] On Matt. Hom. 58, n. 2.
+
+[12] Origen on the text, in Matt. Tom. xiii. 14.
+
+[13] S. Chrysostome on the text, Hom. 58, Tom. 7, p. 587.
+
+[14] Passaglia, p. 77, note 38.
+
+[15] Luke xviii. 34.
+
+[16] Passaglia, p. 78.
+
+[17] Matt. xviii. 2.
+
+[18] Luke xxii. 25.
+
+[19] Passaglia, p. 77.
+
+[20] Matt, xx. 20.
+
+[21] Hegoumenos.
+
+[22] John xiii. 13.
+
+[23] Passaglia, p. 82.
+
+[24] Matt. xxiii. 8.
+
+[25] John chps. x., xiii., xvii.
+
+[26] Dialog. cont. Lucif. n. 9.
+
+[27] St. Cyprian, Ep. 46.
+
+[28] Passaglia, p. 89.
+
+[29] Exetesato. The word in classic Greek has this force.
+
+[30] Serm. 4, c. 3.
+
+[31] Rom. xvi. 25; 2 Cor. i. 21; 1 Pet v. 10.
+
+[32] Col. ii. 6; 1 Cor. i. 7; 2 Thess. ii. 16.
+
+[33] John xvi. 13; xiv. 16, 26; Eph. iii. 16.
+
+[34] Passaglia, p. 563.
+
+[35] 1 Pet. v. 10.
+
+[36] Apoc. iii. 2.
+
+[37] Rom. xvi. 25; 1 Thess. iii. 13; 2 Thess. ii. 17; 1 Pet. v. 10.
+
+[38] Rom. i. 11.
+
+[39] Apoc. iii. 2.
+
+[40] S. Cyprian, Ep. 55.
+
+[41] As far as the _words_ by themselves go, it is the opinion of
+the best commentators that they may be equally well rendered, "And
+thou, when thou art converted," or, "And thou, in thy turn, one
+day," &c. But as it is impossible to bring a discussion turning on a
+Hebrew idiom conveyed in a Greek word before the English reader, we
+must here restrict ourselves to the proof arising from the _sense_
+and _context_. And here one thing alone, among several which may be
+urged, is sufficient to prove that the sense preferred in the text,
+"And thou in thy turn one day confirm thy brethren," is the true
+one. For the other rendering supposes that the time of Peter's
+conversion would also be the time of his confirming his brethren;
+whereas this was far otherwise. He was converted by our Lord looking
+on him that same night shortly after his denial, and "immediately
+went out and wept bitterly." But he did not succeed to the charge of
+confirming his brethren till after our Lord's ascension. It must be
+added that the collocation of the original words kai su pote
+epistrepsas sterixon is such as absolutely to require that the
+joint action indicated by them should belong to the same time, and
+that an _indefinite_ time expressed by pote. Now this would
+be false according to the rendering, "And thou, when thou art
+converted, confirm thy brethren," for the conversion was immediate
+and definite, the confirmation distant and indefinite; whereas it
+exactly agrees with the rendering, "And thou in thy turn one day
+confirm thy brethren."
+
+Those who wish to see the whole controversy admirably drawn out may
+find it in Passaglia, b. 2, ch. 13.
+
+[42] Mansi. Concilia, x. 894.
+
+[43] Baronius, Annal. A.D., 817, xxi.
+
+[44] Passaglia, p. 545.
+
+[45] Passaglia, p. 547.
+
+[46] Passaglia, p. 571.
+
+[47] For which see hereafter, ch. 7.
+
+[48] Eph. iv. 11.
+
+[49] Petrus uti audivit, vos autem quid me dicitis? _Statim loci non
+immemor sui, primatum egit_; primatum confessionis utique, non
+honoris; primatum fidei, non ordinis. Ambros. de Incarn. c. 4, n.
+32, Tom. 2, p. 710.
+
+[50] Ep. 190, vol. 1, p. 649.
+
+[51] Observe the exact identity with S. Cyprian's expression nine
+hundred years earlier, quoted p. 55.
+
+[52] Twenty-fifth letter among those of St. Leo.
+
+[53] Con. Symmachum, Lib. 2, v. 1.
+
+[54] Sermon 76.
+
+[55] Hom. 88, on John.
+
+[56] Encom. in Petrum et coeteros Apostolos.
+
+[57] Cat. xi. n. 3. ho protosthates ton Apostholon kai tes
+ekkleshias koryphaios kheryx.
+
+[58] Mark xvi. 16; John iii. 18; Rom. iii. 3, &c.
+
+[59] Ambros. in Ps. 1. n. 30.
+
+[60] Mansi, Tom. viii. 746.
+
+[61] De unitate Ecclesiae, 3.
+
+
+
+
+CHAPTER III.
+
+THE INVESTITURE OF PETER.
+
+
+Our Lord has hitherto, while on earth,[1] ruled as its visible head
+that body of disciples which He had chosen out of the world, and
+which His Father had given Him. And this body He for the first time
+called the Church in that famous prophecy[2] wherein He named the
+person, who, by virtue of an intimate association with Himself, the
+Rock, should be its foundation, and the duration of which until the
+consummation of the world, He pronounced at the same time, in spite
+of all the rage of "spiritual wickedness in high places" against it,
+because it should be founded upon the rock which He should lay.
+
+Secondly, He had, at that period of His ministry when He thought it
+meet, the second year, selected out of the rest of His disciples,
+after ascending into a mountain and continuing the night long in
+prayer, twelve whom He named Apostles--as before and above all sent
+by Him--for "He called whom He would Himself, and they came to Him,"
+to whom "He gave authority over unclean spirits, to cast them out,
+and to heal every disease and every weakness," whom He chose also
+"to be with Him," His personal attendants, "and to send them to
+preach;" to whom, moreover, He subsequently made a promise that
+whatever they should bind on earth, should be bound in heaven, and
+whatever they should loose on earth should be loosed in heaven.[3]
+
+Thirdly, as at a certain time in His ministry, that is the second
+year, He had selected twelve to be nearer His person than the rest
+of His disciples, so at a yet later time, the third year of His
+ministry, He had set apart one out of the twelve, to whom from the
+very first, and before either he, or any one, had been called to be
+an Apostle, or even, as it would seem, a disciple, He had given a
+prophetic name; whom by word and deed, in correspondence with that
+name, He designated to be the future Rock of His Church, to be the
+Bearer of the keys, which opened or shut the entrance to His
+mystical Holy City, to be endued with power _singly_ to bind and to
+loose; and whom at last, on the very eve of His being taken away
+from His disciples, He pointed out as the future "First one,"
+"Greater one," or "Ruler," among them, having, as such, had given to
+him a _special_ and _singular_ charge, after the departure of the
+Head, to "confirm his brethren."
+
+It is manifest that this was all which, before His offering Himself
+up for the sin of the world, and the withdrawal of His visible
+presence thereupon ensuing, He could do for the government of His
+Church. For as long as He was there, the Son of Man among men, seen,
+felt, touched, and handled, the sacred voice in their ears, and the
+divine eyes gazing bodily upon them, He was not only the fountain of
+all headship and rule, but He exercised in His own person the
+highest functions of that headship and visible rule. He daily
+encouraged, warned, corrected, taught, united them; in short, to use
+His own words, "while He was with them, He kept them in His Father's
+name."[4]
+
+But now another time, and other dangers were approaching. The sword
+was drawn which should "strike the shepherd," there was a fear that
+"the sheep would be scattered," not only for a moment, but for ever.
+To meet this the care of the divine guardian was necessary in a
+further disposition of those powers which He received at His
+resurrection from the dead. For henceforth His visits, as of a risen
+King, were to be few and sudden, when He pleased, and at times they
+expected not, "for forty days appearing to them and speaking of the
+kingdom of God," and as soon as His final injunctions had been thus
+royally given, "the heavens were to receive Him till the time of the
+restoration of all things." The Apostles could no longer "be with
+Him," as before, nor He "keep them," as in the days of His flesh.
+
+How, then, does He complete the ministerial hierarchy which sprung
+from His own divine Person on earth, and which is to rule His Church
+and represent that Person from His first to His second coming?
+
+Now, first, we must remark, that while great care is taken to make
+known to all the Apostles the resurrection of the Lord, yet a
+special solicitude is shown with regard to that one who was to be
+"the Ruler." Thus the angels, announcing the fact to the holy women
+at the sepulchre, "He is risen, He is not here, behold the place
+where they laid Him," add, "but go, tell His disciples _and Peter_,
+that He goeth before you into Galilee."[5] The expression indicates
+his superior place, as when Peter, himself delivered from prison,
+recounted to the disciples at the house of Mark his escape, and
+added, "Tell these things to James and to the brethren," where no
+one fails to see the pre-eminence given to James, by such a mention
+of him, that apostle being the Bishop of Jerusalem, and so put over
+the brethren, and, with himself, one of those who "seemed to be
+pillars." Again, to Peter our Lord appeared first among the
+Apostles. S. Paul exhibiting a sort of sum of Christian doctrine, as
+he says "the Gospel which I preached unto you," begins, "I
+delivered unto you first of all that which I also received, how
+that Christ died for our sins according to the Scriptures; and that
+He was buried, and that He rose again the third day, according to
+the Scriptures; and that He was seen by Cephas, and after that by
+the eleven." By him alone, first, then by them in conjunction with
+him. And further, St. Paul's words seem to express a sort of
+descending ratio, "Then was He seen by more than five hundred
+brethren at once, of whom many remain until this present, and some
+are fallen asleep. After that He was seen by James, then by all the
+Apostles. And last of all He was seen also by me, as by one born out
+of due time. For I am the least of the Apostles."[6] And while they
+were yet in doubt, and for joy could not receive the marvellous
+tidings, when brought by the women, as soon as our Lord appeared to
+Peter, their hesitation was removed, and the two disciples returning
+from Emmaus--themselves full of His wonderful conversation with
+them--"found the eleven gathered together and those that were with
+them, saying, The Lord is risen indeed, and hath appeared to Simon,"
+as the Church in her exultation repeats, where philologists tell us
+that the Greek _and_ bears what is often the Hebrew meaning, and
+signifies "for," as if no doubt could remain any longer of their
+happiness, when Peter had become a witness of it.
+
+These are indications of superiority, slight perhaps in themselves,
+if they stood alone, but not slight as bearing tacit witness to a
+fact otherwise resting on its own explicit evidence. If one of the
+Apostles was destined to be the head of the rest, this is what we
+should have expected to happen to that one, and this did happen to
+Peter, who is elsewhere made the head of the Apostles.
+
+But now we come to those most important injunctions which our Lord
+gave to His Apostles after His resurrection, concerning the
+government of His Church. And here it becomes necessary to mark with
+the utmost accuracy what He said and what He gave to all the
+Apostles in common, and what to Peter in particular.
+
+First of all, then, we may remark our Lord's care to redeem the
+promises which He had made to the Twelve, and to convey to them
+their legislative, judicial, and executive powers. These are
+mentioned by each of the four Evangelists, in somewhat different
+terms, but alike involving the distinctive apostolic powers of
+immediate institution by Christ, and universal mission; as Apostles
+they are _sent_, and they are sent _by Christ_. The form recorded in
+S. Matthew is, "All power is given unto Me in heaven and in earth.
+Go ye, therefore, and make disciples all nations, baptizing them in
+the name of the Father, and of the Son, and of the Holy Ghost,
+teaching them to observe all things whatsoever I have commanded you;
+and behold I am with you all days, even to the consummation of the
+world."
+
+The form of S. Mark is, "Go ye into the whole world, and preach the
+gospel to every creature."
+
+S. Luke refers specially in two passages to the descent of the Holy
+Ghost, as being Himself as well the Divine "Gift," and the immediate
+worker of all graces in man, as the principle of the ecclesiastical
+hierarchy. "And I send the promise of My Father upon you, but stay
+you in the city till you be endued with power from on high." And
+again, "Eating together with them, He commanded them that they
+should not depart from Jerusalem, but should wait for the promise of
+the Father, which you have heard," saith He, "by My mouth; for John,
+indeed, baptized with water, but you shall be baptized with the Holy
+Ghost not many days hence." "You shall receive the power of the Holy
+Ghost coming upon you, and you shall be witnesses unto Me in
+Jerusalem, and in all Judea, and Samaria, and even to the uttermost
+part of the earth."
+
+The form recorded by S. John is, "As the Father hath sent Me, I also
+send you. When He had said this, He breathed on them; and He said to
+them, Receive ye the Holy Ghost; whose sins you shall forgive, they
+are forgiven them; and whose sins you shall retain, they are
+retained."[7]
+
+Now, it may be remarked that these passages of the several
+evangelists are _identical_ in their force; that is, they each
+convey all those powers which constitute the Apostolate. These are
+received by all the Apostles in common, and together; and in the
+joint possession of them consists that _equality_ which is often
+attributed by the ancient writers to the Apostles, as notably by S.
+Cyprian, "He gives to all the Apostles an equal power, and says, 'as
+the Father sent Me, I also send you.'" And again, "Certainly the
+other Apostles also were what Peter was, endued with an equal
+fellowship, both of honour and power."[8]
+
+And these Apostolic powers, legislative, judicial, and executive,
+are afterwards referred to as exercised; as in Acts ch. xv., where
+the first council passes decrees which bind the Church, nay, which
+go forth in the joint name of the Holy Ghost, and the rulers of the
+Church, "It hath seemed good to the Holy Ghost and to us;"--which
+are delivered by S. Paul to the cities to be kept: Acts xvi. 4--as
+in Acts xx. 28, where bishops are charged to rule the Church, each
+over his flock, wherein the Holy Ghost has placed him--as in 1 Cor.
+v. 1-5, where S. Paul, "in the name of our Lord Jesus Christ,"
+excommunicates--as in 2 Cor. x. 6, where he sets forth his
+apostolic power--as in the Epistles to Titus and Timothy, where he
+sets them in authority, enjoins them to ordain priests in every
+city, and commands them to "reprove," or "rebuke."
+
+And all these powers S. Peter, of course, as one of the Twelve, had
+received in common with the rest. The limit to them would seem to
+lie in their being shared in common by twelve; as, for instance,
+universal mission dwelling in such a body must practically be
+determined and limited somehow to the different members of that
+body, or one would interfere with the other. But there is nothing in
+these powers which answers to the images of "the rock," on which the
+Church is built, the single "bearer of the keys," and "confirmer" of
+his brethren, which Christ had appropriated to one Apostle.
+
+In like manner, then, as our Lord fulfilled His promises to the
+Twelve, so did He those to S. Peter, and we find written the
+committal of an authority to him exactly answering to these images;
+an authority, which expresses the full legislative, judicial and
+executive power of the head, which can be executed by one alone at a
+time, and is of its own nature supreme, and responsible to none save
+God. It remained for our Lord to find an image setting forth all
+this as decisively as that of the Rock, the Bearer of the keys, and
+the Confirmer of his brethren.
+
+Once, as He passed along the shores of the lake of Galilee, He had
+seen two fishermen casting their net into the sea, and had "said to
+them, Come after Me, and I will make you fishers of men, and
+immediately leaving their nets, they followed Him." Once again, too,
+He had gone into the ship of that same fisherman, and sitting,
+taught the multitudes out of it. And then He bade that fisherman,
+"who had laboured all the night and taken nothing, to launch out
+into the deep," and in faith, "let down his nets for a draught,"
+whereupon "he enclosed so great a multitude of fishes that the net
+brake."[9] And, again, in after times, when the fisherman had become
+an Apostle, that same ship waited on His convenience, and carried
+Him across the lake. It was there He was asleep when the storm
+raged, and His disciples in little faith awoke Him, saying, "Master,
+save us, we perish," not yet knowing that the ship which carried the
+Lord might be tost, but could not sink.[10] From it they beheld Him
+walking on the sea, in the fourth watch of the night, when Peter, in
+his fervour, desired to join Him, and going to meet his Lord on the
+waves, his faith failed him, and he began to sink, till the Almighty
+hand supported him, and drew him with it to the ship, which
+"presently was at the land to which they were going."[11] And now,
+Peter, and Thomas, and Nathaniel, and the sons of Zebedy, and two
+others, were once more on that same ship and sea, but no longer with
+Him who had commanded the winds, and walked on the waves. Once more,
+too, they[12] toiled all the night, but "caught nothing:" when, lo,
+in the morning light, Jesus stood on the shore, but yet unknown to
+them, and bade them cast the net on the right side of the ship, "and
+now they were not able to draw it for the multitude of fishes." Thus
+He revealed Himself to them, and invited them to eat with Him of the
+fishes which they had caught. "Then Simon Peter went up, and drew
+the net to land, full of great fishes, one hundred fifty-three. And
+although there were so many, the net was not broken:" for, indeed,
+that draught of great fishes, gathered by Peter at Christ's command,
+betokened God's elect, whom the Church is to gather out of the sea
+of this world, who cannot break from the net, which net, therefore,
+Peter drew to land, even the everlasting shore whereon Christ
+welcomes His own. And after that marvellous banquet of the disciples
+with their Lord, betokening the never ending marriage feast, wherein
+"the roasted fish is Christ in His passion,"[13] our Lord proceeds
+to crown all that series of distinctions, wherewith, since imposing
+the prophetic name, He had marked out Simon, the son of Jonas, to be
+the Leader of His disciples; and thus He fulfils by the side of the
+lake of Galilee what He foreshadowed when He first looked upon
+Peter, what He promised in the quarters of Cesarea Philippi, and
+what He repeated on the eve of His passion.
+
+It was His will to appoint one to take His place on earth. Now He
+had assumed to Himself specially a particular title, under which of
+old time His prophets had foretold His advent among men, and which
+above all others expressed His tender love for fallen man. It had
+been said of Him, "I will set up one shepherd over them, and He
+shall feed them, even my servant David: He shall feed them, and He
+shall be their shepherd." And again: "Say to the cities of Judah,
+behold your God.--He shall feed His flock like a shepherd: He shall
+gather together the lambs with His arm, and shall take them up in
+His bosom, and He Himself shall carry them that are with young."
+And, once more, in the very prophecy by which the chief priests and
+scribes declared to Herod that He must be born at Bethlehem, "For
+from thee shall go forth the ruler, who shall feed (or shepherd) My
+people Israel." Appropriating these predictions to Himself, the Lord
+had said: "I am the good shepherd.[14] The good shepherd giveth His
+life for His sheep. And other sheep I have which are not of this
+fold; them also I must bring; and there shall be one fold and one
+shepherd." And now it was His pleasure to give this particular
+title, so specially His own, to Peter, and to Peter alone, and to
+Peter in most marked contrast even with the best beloved of His
+other disciples, and to Peter, thrice repeating the charge, and
+varying the expression of it so as to include the term in its utmost
+force. "When, therefore, they had dined, Jesus said to Simon Peter,
+Simon, son of John, lovest thou Me more than these? He saith to Him,
+Yea, Lord, Thou knowest that I love Thee. He saith to him, Feed My
+lambs. He saith to him again, Simon, son of John, lovest thou Me? He
+saith to Him, Yea, Lord, Thou knowest that I love Thee. He saith to
+him, Feed My lambs. He saith to him the third time, Simon, son of
+John, lovest thou Me? Peter was grieved because He had said to him
+the third time, lovest thou Me? And he said to Him, Lord, Thou
+knowest all things: Thou knowest that I love Thee. He said to him,
+Feed My sheep."
+
+Our Lord had before addressed the seven disciples present in common,
+"Children, have you any meat?" "Cast the net, and you shall find."
+"Bring hither of the fishes which you have now caught." "Come and
+dine." But now, turning to one in particular, He singles him out in
+the most special manner, by his name, by asking of him a love
+greater than that of any others towards Himself, by conferring on
+him a charge, which, as we shall see, from its extension excludes
+its being held in joint possession by any other, and by a prophecy
+concerning the manner of his death, which is wholly particular to
+Peter. If it is possible by any words to convey a power and a charge
+to a particular person, and to exclude the rest of the company from
+that special power and charge, it is done here.
+
+But, secondly, it is a charge of a very high and distinguishing
+nature indeed, for our Lord before conferring it demands of Peter,
+as a condition, greater love towards His own person than that felt
+for Him by any of the Twelve--even by the sons of Zebedy, whom from
+their zeal He surnamed Boanerges, sons of thunder--even by the
+disciple whom He loved, and who lay on His breast at the last
+supper. What must that charge be, the preliminary condition for
+which is a greater love for Jesus than that of the beloved disciple?
+What shall be a fitting sequel to "Simon, son of John, lovest thou
+me _more_ than these?" What, again, the importance of that office,
+in bestowing which our Lord thrice repeats the condition, and thrice
+inculcates the charge? The words of God are not spoken at random,
+nor His repetitions without effect. What, again, are the _subjects_
+of the charge? They are "My lambs," and "My sheep," that is, the
+fold itself of the Great Shepherd. As He said, "If I wash thee not,
+thou shalt have no part with Me," so those who are not either His
+lambs or His sheep, form no part of His fold. Others, too, in Holy
+Writ, are addressed as shepherds, but with a limitation, as, "Take
+heed to the whole flock _wherein_ the Holy Ghost hath placed you
+bishops," or "feed the flock of God _which is among you_." And, more
+largely far it was said, "Go ye, therefore, and make disciples all
+nations;" and "Go ye into the whole world and preach the Gospel to
+every creature."[15] But they to whom this was said were yet
+themselves sheep of the Great Shepherd, and in committing the world
+to them, He did not commit _them_ to each other. Whereas here, they
+too, as His sheep, are committed to one, even Peter; and very
+expressly, in the persons of James and John, and the rest present,
+"lovest thou Me more than these?" A particular flock is never
+termed absolutely and simply "the flock," or "the flock of God," but
+"the flock _which is among you_," "_in which the Holy Ghost hath
+made you bishops_." And, again, the Apostles are sent in common to
+the whole world, to preach to all nations, and to form one flock;
+but they are twelve, and "power given to several carries its
+restriction in its division, whilst power given to one alone and
+over all, and without exception, carries with it plenitude, and, not
+having to be divided with any other, it has no bounds save those
+which its terms convey."[16] What are the terms here? "Feed," and
+"be shepherd over" or "rule" "My lambs and My sheep." The terms have
+no limit, save that of salvation itself. Such, then, are the
+_persons_ indicated as subjects of this charge. But what is the
+nature of the charge? Two different words of unequal extent and
+force in the original, but both rendered "feed" in the translation,
+convey this. One means "to give food" simply, the other, of far
+higher and nobler reach, embraces every act of care and providence
+in the government of others, under an image the farthest removed
+from the spirit of pride and ambition. Such is even its heathen
+meaning, and the first of poets termed Agamemnon by this word,
+"Shepherd of the people." By this word, S. Paul, and S. Peter[17]
+himself, express the power of the bishop over his own flock. And so
+our Lord, here instituting the Bishop of Bishops, the one Shepherd
+of the one fold, gives to Peter over all his flock, the very word
+given to _Him_ in the famous prophecy, "Thou, Bethlehem, the land of
+Juda, art not the least among the princes of Juda: for out of thee
+shall come forth the captain that shall _rule_ My people Israel:"
+the very word, which used of Himself in Psalm ii. to express all His
+power and dominion, in His revelation to S. John, is spoken of His
+own triumphant career, as the Word of God going forth to battle, "He
+shall _rule_ them with a rod of iron;" and, again, in the same book
+is applied by Himself to set forth the honour which He will give "to
+him that shall overcome and keep My works unto the end."[18] Thus,
+just as in the _persons_ pointed out, the _subject_ of this charge
+is _universal_, so in the _terms_ by which it is expressed, the
+_nature_ of the power is _supreme_. What the bishop is to his own
+flock, Peter is made to "the flock of God:" and this at once, in the
+most simple, as well as in the most absolute and emphatic manner, by
+institution from the chief Shepherd Himself, at the close of His
+ministry, and by associating Peter singly with Himself in His most
+distinctive title. If the fold of Christ is equivalent to "the
+Church of Christ," and "the kingdom of heaven," so to feed and to
+rule the lambs and the sheep of that fold is equivalent to being
+"the Rock" of that Church, and "the Bearer of the keys," as well as
+_the First, the Greater one, and the Ruler_ in that kingdom of
+heaven.
+
+Again, looking at the circumstances under which this charge is
+received by Peter, it either conveys that special and singular
+honour and power which we have here set forth, or _none at all_. For
+Peter had _already_ received the full Apostolic authority: he had
+heard together with the rest of the Apostles those words of power,
+"As My Father sent Me, I also send you," and the charge following,
+to bind and to loose. It could not therefore be this power which was
+given him, for he had it already. All which James and John, the sons
+of thunder, ever had given them, he also had before these words were
+uttered. Besides a power which was to be shared by James and John,
+and the rest of the Apostles, could not be given in terms which
+distinguished him from them, "lovest thou Me _more than these_?" It
+could not be the mere forgiveness of his denial, for not only did
+the Apostolate, since conferred, carry that, but when our Lord
+appeared to him first of all the Apostles after His resurrection, it
+was a token of such forgiveness. There remained nothing else to give
+him, but presidency over the Apostles themselves, the reward of
+superior love, as was prophesied and promised to him in reward for
+superior faith. For these two oracles of our Lord exactly correspond
+to each other as promise and performance. Their conditions and their
+terms shed a reciprocal light on each other. In the one there is the
+great confession, "Thou art the Christ the Son of the living God;"
+in the other as singular a declaration, "Lovest thou Me more than
+these? Yea, Lord." In the one there follows the reward, "And I say
+to thee, that thou art Peter," &c.: and in the other a like reward,
+"Feed My lambs, be shepherd over My sheep." The one is future, "I
+will build, I will give, thou shalt bind, thou shall loose:" the
+other present, "Feed and be shepherd." What concerns "the Church and
+the kingdom of heaven" in the one, concerns "the fold" in the other.
+And the promise and performance are singularly restricted to
+Peter--"I say unto thee, Thou art Peter"--"Simon, son of John,
+lovest thou Me more than these?"
+
+As then Peter received the promise of the supreme episcopate _before
+all_ and _by himself_, under the terms that he should be the Rock,
+by being built on which the Church should never fall, that he should
+be the Bearer of the keys in the kingdom of heaven, and that
+_singly_ he should bind and loose in heaven and in earth; so _after_
+his own Apostolate, and that of the rest had been completed, _by
+himself_, and as the crown of the divine work, he received the
+fulfilment of that supreme episcopate, under the terms, "Feed My
+lambs, be shepherd over My sheep." And as a part out of that
+magnificent promise made to him _singly_, was afterwards taken and
+made to the Apostles _jointly_ with him, for so "it was the design
+of Jesus Christ to put first in one alone what afterwards He meant
+to put in several; but the sequel does not reverse the beginning,
+nor the first lose his place. That first word, 'Whatsoever thou
+shalt bind,' said to one alone, has already ranged under his power
+each one of those to whom shall be said, 'Whatsoever ye shall
+remit;' for the promises of Jesus Christ, as well as His gifts, are
+without repentance; and what is once given indefinitely and
+universally is irrevocable:"[19] so when Peter and the rest already
+possessed the whole Apostolate, the commission to go and preach to
+the whole world, and to make disciples of all nations, a power was
+added to Peter to make up what was promised to him originally; the
+Apostles themselves, with the whole fold, were put under his charge;
+he represented the person of the Great Shepherd: and the divine work
+was complete.
+
+Thus the powers of the Apostolate and the Primacy are not
+antagonistic, but fit into, and harmonise with each other. In the
+college of the Twelve, as before inaugurated, and sent forth into
+the whole world, something had been wanting, save that, "by the
+appointment of a head, the occasion of schism was taken away:"[20]
+and Satan would have shaken the whole fabric, but that there was one
+divinely set to "confirm the brethren." He who "kept them" once,
+when "with them," by His personal presence, now kept them for
+evermore by the word of His power, issued on the shore of the lake
+of Galilee, but resounding through every age, clear and decisive,
+amid the fall of empires, and the change of races, and heard by all
+His flock to the utmost of the isles of the sea, till the day of the
+Son of Man comes,--"Simon, son of John, lovest thou Me more than
+these? Feed My lambs: Feed My sheep."
+
+And that the universal and supreme authority over the Church of
+Christ, was in these words committed to Peter by the Lord, is the
+belief of antiquity. Thus, S. Ambrose, in the west: "It is not
+doubtful that Peter believed, and believed because he loved, and
+loved because he believed. Whence, too, he is grieved at being asked
+a third time, Lovest thou Me? For we ask those of whom we doubt. But
+the Lord does not doubt, but asks not to learn, but to teach him
+whom, on the point of ascending into heaven, He was leaving, _as it
+were, the successor and representative of His love_.[21] It is
+because he alone out of all makes a profession, that _he is
+preferred to all_. Lastly, for the third time, the Lord asks him, no
+longer, _hast_ thou _a regard_ (diligis me) for Me, but _lovest_
+(amas) thou Me: and now he is ordered to feed, not the lambs, as at
+first, who need a milk diet, nor the little sheep, as secondly, but
+the more perfect sheep, _in order that he who was the more perfect
+might have the government_."[22] In the East, S. Chrysostome, "Why,
+then, passing by the rest, does He converse with him on these
+things? _He was the chosen of the Apostles, and the mouthpiece of
+the disciples, and the head of the band._ Therefore, also Paul once
+went up to see him rather than the rest. It was, besides, to shew
+him, that for the future he must be bold, as his denial was done
+away with, that _He puts into his hands the presidency over the
+brethren._ And He does not mention the denial, nor reproach him with
+what had past; but He says, if thou lovest Me, _rule the brethren_,
+and show now that warm affection which on all occasions thou didst
+exhibit, and in which thou didst exult, and the life which thou
+didst offer to lay down for Me, now spend for My sheep." Again,
+"thrice He asks the question, and thrice lays on him the same
+command, showing at how high a price He sets _the charge of His own
+sheep_." Again, "he was put in charge with the direction of his
+brethren." "He made him great promises _and put the world into his
+hands_." Thus John and James, and the rest of the Apostles were
+committed to Peter, but never Peter to them: and he adds, "But if
+any one asks, How then did James receive the throne of Jerusalem? I
+would reply that He elected Peter _not to be the teacher of this
+throne, but of the whole world_." And in another place, "Why did He
+shed His blood to purchase those sheep _which He committed to Peter
+and his successors_? With reason then said Christ, 'who is the
+faithful and prudent servant whom his Lord hath set over His own[23]
+house?'" Theophylact repeated, seven hundred years later, the
+perpetual tradition of the East. "He puts into Peter's hands the
+headship over the sheep of the whole world, and to no other but to
+him gives He this; first, because he was distinguished above all,
+and the mouth-piece of the whole band; and secondly, showing to him
+that he must be confident, as his denial was put out of account."
+And if S. Leo, a Pope, declares that "though there be among the
+people of God many priests and many shepherds, yet Peter rules all
+by immediate commission, whom Christ also rules by Sovereign
+power,"[24] the great Eastern, Saint Basil, assigned an adequate
+reason for this near a century before, when he viewed all pastoral
+authority in the Church as included in this grant to Peter,
+declaring that the spiritual "ruler is none else but one who
+represents the person of the Saviour, and offers up to God the
+salvation of those who obey him, and this we learn from Christ
+Himself _in that He appointed Peter to be the shepherd of His Church
+after_[25] _Himself_."
+
+But especially must we quote S. Cyprian, because to that equality of
+the Apostles as such, before referred to by us, by considering which
+without regard to the proportion of faith some have been led astray,
+he adds the full recognition of the Primacy, and urges its extreme
+importance. Thus quoting the promise and the fulfilment, "Thou art
+Peter, &c." and "Feed My sheep," he goes on, "Upon him being one He
+builds His Church; and _though_ He gives to all the Apostles an
+equal power, and says, "As the Father sent Me, I also send you,
+&c.," yet in order to manifest unity He has, by His own authority,
+so placed the source of the same unity as to begin from one.
+Certainly the other Apostles also were what Peter was, endued with
+an equal fellowship both of honour and power, but a commencement is
+made from unity, that the Church may be set before us as one."[26]
+That is, the Apostles were equal as to the powers bestowed in John
+xx. 23-5, but as to those given in Matt. xvi. 18-19, Luke xxii.
+31-3, and John xxi. 15-18, "the Church was built upon Peter alone,"
+and he was made the source and ever-living spring of ecclesiastical
+unity.
+
+Yet clearly as our Lord in this charge associates Peter with
+Himself, puts him over his brethren, the other Apostles, and fulfils
+to him all that He ever promised, as to making him "the first," "the
+greater one" and "the ruler or leader," by that one title of "the
+Shepherd," in which is summed up all authority over His Church, and
+the very purpose of His own divine mission, "to seek and to save
+that which was lost," still a touch of tenderness is added by the
+Master's hand, which brings out all this more forcibly, and must
+have told personally on Peter's feelings and those of his
+fellow-disciples, as the highest and most solemn consecration to his
+singular office. For when the Lord spoke that parable, "I am the
+good shepherd," He added, as the token of the character, "the good
+shepherd giveth His life for His sheep." And so now, appointing
+Peter to take His place over the flock, He adds to him this token
+also: "Amen, amen, I say to thee, when thou wast younger, thou didst
+gird thyself, and didst walk where thou wouldst, but when thou shalt
+be old, thou shalt stretch forth thy hands, and another shall gird
+thee, and lead thee whither thou wouldst not." "When thou wast
+younger, thou didst gird thyself," alluding, perhaps, to that
+impulse of affection with which, just before, as soon as Peter heard
+from John that it was the Lord standing on the shore, "he girt his
+coat about him and cast himself into the sea," for his love waited
+not for the slowness of the boat. Thus He taught Peter that the
+chiefship to which He was appointing him, that "care of all the
+Churches," as it required a different spirit to fulfil it from that
+which prevailed among "the kings of the nations," so it led to a
+different end, the last crowning act of a lifelong self-sacrifice,
+which began by being the servant of all, ran through a thousand acts
+of humiliation and anxiety, and was to be completed in the martyrdom
+of crucifixion. And so in his death, as well as in his charge of
+visible head of the Church, he was to be made like his Lord, and
+after the manner of the Good Shepherd, whom he succeeded, should lay
+down his life for his sheep. For "this He said signifying by what
+death he should glorify God. And when He had said this, He saith to
+him, Follow Me." With far deeper meaning now than when those words
+of power were first uttered to him beside that lake. Then it was,
+"Follow Me, and I will make you fishers of men." Now it is, "Follow
+Me, and I will associate thee with My life and with My death, with
+My charge and with its reward. This shall be the proof of thy
+greater love, to be obedient even to death, and that the death of
+the cross." Such was the anointing which the first Primate of the
+Church received to the triple crown. "Follow thou Me." Like his
+divine Master, he was during the whole of his ministry to have the
+cross set before his eyes, and laid upon his heart, as the certain
+end of his course. And thus Peter "received power and sacerdotal
+authority over all, from the very God for our sakes incarnate:"[27]
+thus he followed in the steps of the Good Shepherd, as he succeeded
+to His office. And, therefore, having accomplished his mission and
+triumphed on the Roman hill, from Rome he speaks through the undying
+line of his spiritual heirs, and feeds the flock of Christ.
+
+FOOTNOTES:
+
+[1] Passaglia, p. 93.
+
+[2] Matt. xvi. 16.
+
+[3] Matt. x. 1; Mark iii. 13-15; Luke vi. 12-13; Matt. xviii, 18.
+
+[4] John xvii. 12.
+
+[5] Mark xvi. 6.
+
+[6] 1 Cor. xv. 1-9.
+
+[7] Matt. xxviii. 18; Mark xvi. 15; Luke xxiv. 49; Acts i. 4-8;
+John. xx. 21.
+
+[8] De unitate ecclesiae, 3.
+
+[9] Mark i. 16; Luke v. 3.
+
+[10] Mark iv. 38; Luke viii. 24.
+
+[11] John vi. 21.
+
+[12] John xxi. 1-14.
+
+[13] St. Augustine's 122nd discourse on St. John, who has thus set
+forth this chapter: "Piscis assus Christus est passus."
+
+[14] Ezech. xxiv. 33; Isai. xl. 9-11; Mich. v. 2; Matt. ii. 6; John
+x. 11, 14, 16.
+
+[15] Acts xx. 28; 1 Pet. v. 10; Matt. xxviii. 19; Mark xvi. 15.
+
+[16] Bossuet, sermon on unity.
+
+[17] Acts xx. 28; 1 Pet. v. 10; Ps. ii. 9; Apoc. xix. 15; ii. 27.
+
+[18] Poimahinein used in the text of John, and in all
+these.
+
+[19] Bossuet, sermon on unity.
+
+[20] St. Jerome.
+
+[21] Amoris sui veluti vicarium.
+
+[22] In Lucam, Lib. 10, n. 175.
+
+[23] St. Chrys. in Joan. Hom. 88, p. 525-7; and De Sacerdot. Lib. 2,
+Tom. 1. p. 372.
+
+[24] St. Leo. Serm. 4.
+
+[25] St. Basil, Constit. Monas. xxii. Tom. 2, p. 573.
+
+[26] St. Cyprian, de unit. 3.
+
+[27] Stephen of Dora, in the Lateran Synod, A.D., 649. Mansi, x.
+893.
+
+
+
+
+CHAPTER IV.
+
+THE CORRESPONDENCE AND EQUIVALENCE OF THE GREAT TEXTS CONCERNING
+PETER.
+
+
+Before we compare together more exactly what was said to the
+Apostles in common, and what to Peter in particular, it is desirable
+to consider briefly two other points, which will complete the
+evidence furnished by the Gospels.
+
+1. If, then, the[1] question to be decided by documents is, whether
+several persons are to be accounted equal in rank, honour, and
+authority, or whether one of them is superior to the rest, it will
+be an unexceptionable rule to observe whether they are spoken of in
+the same manner. For words are signs of ideas, and set forth as in a
+mirror the mind's conceptions. A similarity of language, therefore,
+will indicate a similarity of rank; a distinction of language,
+especially if it be repeated and constant, will show a like
+distinction of rank. Let us apply this rule to the mode in which the
+Evangelists speak of Peter and of the other Apostles.
+
+Now to express one of rank and his attendants, the Evangelists often
+use the phrase, a person _and those with him_. Thus, Luke vi. 4,
+"David and _those that were with him_;" and Matt. xii. 3 with Mark
+ii. 25, "Have ye not read what David did, when himself was a
+hungered and _those that were with him_?" Of our Lord and the
+Apostles it is said, Mark iii. 11, "And He made twelve, _that they
+should be with Him_:" and xvi. 10, "She went and told _them that
+had been with Him_." And Acts iv. 13, the chief priests "knew them,"
+Peter and John, "that _they had been with Jesus_." And Matthew xxvi.
+69, Peter is reproached, "Thou also _wast with Jesus_." Now just so
+the Evangelists speak of Peter. Our Lord having on one occasion left
+the Apostles for solitary prayer, S. Mark writes, i. 36, "And Simon
+_and they that were with him_ followed after Him." Again, the woman
+with the issue of blood having touched the Lord, when He asked, 'Who
+is it that touched Me?' S. Luke says, viii. 45, "all denying, Peter
+_and they that were with him_ said," &c. And on the occasion of the
+Transfiguration, "Peter and _they that were with him_," being James
+and John. Just as after the resurrection Luke writes, Acts ii. 14,
+"Peter standing up with the eleven;" verse 37, "They said to Peter
+and to the rest of the Apostles;" v. 29, "Peter and the Apostles
+answering said." And the angels to the holy women, Mark xvi. 7, "Go
+tell His disciples and Peter."
+
+It is then to be remarked that Peter is the _only_ Apostle who is
+put in this relation to the rest. _Never_ is it said "James," or
+"John and the rest of the Apostles," or, "and those with him." Peter
+is named, and the rest are added in a mass, and this happens in his
+case continually, never in the case of any other Apostle.
+
+No adequate cause can be alleged for this but the Primacy and
+superior rank of Peter, which was ever in the mind of the
+Evangelists, and is sometimes indicated by the prophetic name; for
+as often as Simon is called Peter, he is marked as the foundation of
+the Church, according to the Lord's prophecy. And long before
+contentions about the prerogatives of Peter arose, the ancient
+Fathers attributed it to his Primacy, that he was thus named
+expressly and first, the others in a mass, or in the second place.
+
+According, then, to the rule above-mentioned, Peter, by the mode in
+which the Evangelists speak of him, is distinguished from the other
+Apostles, and his position with regard to the rest is described in
+the very same phrase which is used to express the superiority of
+David over his men, and even of our Lord over the Twelve. And for
+this there seems no adequate cause, but that special association of
+Peter with Himself indicated in the name, and the promises
+accompanying it in Matt. xvi.
+
+2. Again, four[2] catalogues of the Apostles exist,[3] and in each
+of these Peter is placed first. And in the three which occur in the
+Gospels, (that of Luke in the Acts being a more brief repetition of
+his former one,) the prophetic name Peter is indicated as the reason
+for his being thus placed first. So Mark. "And to Simon He gave the
+name Peter. And James the son of Zebedy, and John the brother of
+James; and He named them Boanerges, which is, the sons of thunder:"
+for which reason, that the Lord had given them a name, though it was
+held in common, and not, like that of Peter, expressive of official
+rank, but personal qualities, Mark seems to set these two before
+Andrew, whom both in Matthew and in Luke they follow. Again, Luke
+says, "He chose twelve of them, whom also He named Apostles, Simon
+whom He surnamed Peter, and Andrew his brother," &c. "_The first_ of
+all, and the chief of them, he that was illiterate and uneducated,"
+says S. Chrysostome;[4] and Origen long before him, observing that
+Peter was always named first in the number of the twelve, asks, What
+should be thought the cause of this order? He replies, it was
+constantly observed because Peter was "more honoured than the
+rest," thus intimating that he no less excelled the rest on account
+of the gifts which he had received from heaven, than "Judas through
+his wretched disposition was truly the last of all, and worthy to be
+put at the end."[5] But much more marked is Matthew in signifying
+the superior dignity of Peter, not only naming him at the head in
+his catalogue, but calling him simply and absolutely "the first."
+"And the names of the twelve Apostles are these, The first, Simon,
+who is called Peter, and Andrew his brother, James," &c. Now that
+_second_ and _third_ do not follow, shows that "first" is not a
+numeral here, but designates rank and pre-eminence. Thus in heathen
+authors this word "first" by itself indicates the most excellent in
+its kind: thus in the Septuagint occur, "first friend of the king,"
+"first of the singers," "the first priest,"[6] i.e. the chief
+priest. So our Lord, "whichever among you will be first;" "Bring
+forth the first robe;" and S. Paul, "sinners, of whom I am
+first,"[7] i.e. chief. Thus "the first of the island," Acts, xxviii.
+7, means the chief magistrate; and "first" generally in Latin
+phraseology, the superior, or prince.
+
+Such, then, is the rank which Matthew gives to Peter, when he
+writes, "the first, Simon, who is called Peter."
+
+It should also be remarked that, whenever the Evangelists have
+occasion to mention _some_ of the Apostles, Peter being one, he is
+ever put first. Thus Matt., "He taketh unto Him Peter, and James,
+and John his brother;" and Mark, "He admitted not any man to follow
+Him, but Peter, and James, and John, the brother of James:" and
+"Peter, and James, and John, and Andrew asked Him apart:" and "He
+taketh Peter, and James, and John with Him:" and Luke, "He suffered
+not any man to go in with him, but Peter, and James, and John, and
+the father and mother of the maiden:" and "He sent Peter and John:"
+and John, "There were together Simon Peter, and Thomas, who is
+called Didymus, and Nathaniel, who was of Cana in Galilee, and the
+two sons of Zebedy, and two others of His disciples."[8] This rule
+would seem to be invariable, though James and John are not always
+mentioned next after him.
+
+An attempt has been made to evade the force of these testimonies, by
+giving as a reason for Peter being always thus named first, that he
+was the most aged of all the Apostles, and the first called. Even
+were it so, such reasons would seem most inadequate, but
+unfortunately they are neither of them facts. For as to age,
+antiquity bears witness that Andrew was Peter's elder brother. And
+as to their calling, S. Augustine has observed, "In what order all
+the twelve Apostles were called, does not appear in the narrations
+of the Evangelists, since not only not the order of the calling, but
+not even the calling itself of all is mentioned, but only of Philip,
+and Peter, and Andrew, and of the sons of Zebedy, and of Matthew,
+the publican, termed also Levi. But Peter was both the first and the
+only one who separately received a name from Him."[9] As it may be
+conjectured from the Gospels that Christ said to Philip first of
+all, "Follow Me," Joh. i. 44, he has the best right to be considered
+the first called.
+
+Now the two classes of facts just mentioned, as to the mode in which
+the Evangelists speak of Peter in combination with the other
+Apostles, prove directly and plainly his _Primacy_, while they do
+not _directly_ prove, save Matthew's title of _First_, nor are they
+here quoted to prove, the _nature_ of that Primacy, which rests, as
+we have seen, on other and more decisive texts.
+
+At length, then, we have before us the whole evidence of the
+Gospels, and having considered it piece by piece, may now take a
+general view. It is time to gather up the several parts of this
+evidence, and, claiming for each its due force, to present the sum
+of all before the mind. For distinct and decisive as certain texts
+appear, and are, even by themselves, yet when they are seen to fit
+into a whole system, and perfectly to harmonise together, they have
+much greater power to convince the mind, which really seeks for
+truth. But moral evidences generally, and especially that which
+results from a study of the Holy Scripture, is not intended to move
+a mind in a lower condition than this; a mind, that is, which loves
+something else better than the truth.
+
+Thus, out of the body of His disciples, we see our Lord choosing
+Twelve, and again, out of those Twelve, distinguishing One by the
+most singular favours. This distinction even begins _before_ the
+selection of the Twelve, and has its root in the very commencement
+of our Lord's ministry: for, as we have seen, it was when Andrew
+first led his brother Simon before Christ, that He "looked upon
+him," and promised him the prophetic name which revealed his
+Primacy, and his perpetual relation to the Church of God. The name
+thus promised is in due time bestowed, and solemnly recorded by the
+three Evangelists, at the appointment of the Apostles, as the reason
+why he is invariably set at their head; Matthew, still more
+distinctly expressing in it his primacy, "_the first_, Simon, who is
+called Peter." And their whole mode of mentioning him, and
+exhibiting his relation to the other apostles, shews that this
+Primacy was, when they wrote, ever in their minds. It comes out in
+the most incidental way, as when Mark writes, "Simon, and they that
+were with him, followed after" Christ; or Luke, "Peter, and they
+that were with him, said;" as naturally as they write, "David, and
+those that were with him:" or of our Lord Himself, and the Apostles,
+"those that had been with Him."[10] Again this preference of Peter
+is shewn by our Lord, both at the Transfiguration and the Agony:
+where, even when the two next favoured of the Apostles are
+associated with Him as witnesses, yet there is evidence of Peter's
+superiority in the mode with which the Evangelists mention him.
+Great as the dignity was of the two sons of thunder, they are yet
+ranged under Peter by Luke, with that same phrase which we have just
+been considering. "Peter, and they that were with him were heavy
+with sleep." And our Lord, at the agony, says to Peter, "could not
+_you_," that is, all the three, "watch with Me one hour?"[11] Again,
+how incidentally, yet markedly, does Matthew shew that this
+superiority of Peter over others was apparent even to strangers,
+when he writes, that the officers who collected the tribute for the
+temple, came to _him_, and said, "does not _your_ master" (the
+master of all the Apostles,) "pay the didrachma?"[12] Much more
+significant is the incident immediately following, when our Lord
+orders him to go to the sea, to cast a hook, and to bring up a fish,
+which shall have a stater in his mouth, adding, "take that, and give
+it to them for Me, and for thee:" a token of preference so strong,
+and of association so singular, that it set the Apostles on the
+immediate enquiry, who should be the greater among them: the answer
+to which we will revert to presently.
+
+And this designation of Peter to his high and singular office
+becomes even more striking, if we contrast what our Lord did and
+said to him with what He did and said to another Apostle, who _in
+another way_ is even in some respects preferred to Peter himself.
+For "the disciple whom Jesus loved," who lay on His breast at
+supper, to whom was committed at the most sorrowful of all moments
+the domestic care of the Virgin Mother, has in the affection of our
+Lord his own unapproachable sphere. But as Peter does not come into
+competition with him here, so neither in another view he with Peter.
+His distinction is private, and in the nature of personal affection:
+Peter's is public, and in the nature of Church government. To one is
+committed the Mother of the Lord, the living symbol of the Church,
+the most blessed of all creatures, and that, when her full dignity
+and blessedness stood at length revealed in the full Godhead of her
+Son, yet whose throne was intercessory, apart from rule on earth: to
+the other is committed the Church herself, her championship in the
+time of conflict, the rudder of the vessel on the lake, till with
+Christ it should reach the shore. Each of these, so eminent and
+unapproachable in his way, has that way apart; and when Peter, on
+receiving his final commission, turned about and saw his best-loved
+friend following, and ventured to ask, "Lord, and what shall this
+man do?" our Lord replied with something like a reproof, "what is
+that to thee? Follow thou Me." These distinct preferences of the two
+Apostles were indicated by Tertullian, when he wrote, "Was anything
+concealed from Peter, who was named the rock on which the Church
+should be built, who received the keys of the kingdom of heaven, and
+the power to bind and loose in heaven and on earth? Was anything,
+too, concealed from John, the most beloved of the Lord, who lay
+upon His breast, to whom alone the Lord foresignified the traitor
+Judas, whom He committed in His own place as Son to Mary?"[13]
+
+But to return. Our Lord, after encompassing Peter during His whole
+ministry with such tokens of preference, and a preference specially
+belonging to his office, and designating it, appears to him first of
+all the Apostles after His resurrection. And yet all the proofs
+which we have been here summing up of Peter's pre-eminence, are but
+collateral and subordinate: though by themselves ten-fold more than
+any other can claim, yet Peter's authority does not rest _mainly_ on
+them. And this likewise is true of another class of facts concerning
+Peter, which yet carries with it much force, and when once remarked,
+never leaves the thoughtful mind. It is his great predominance in
+the sacred history over the rest of the Twelve. A single incident or
+expression distinguishing him, is perhaps all that falls to the lot
+of another Apostle, as when "Philip saith unto Him, Lord, show us
+the Father and it sufficeth us;" and the Lord replies, "Have I been
+so long time with you, and yet hast thou not known Me, Philip?" Or
+as Thomas, at a moment of danger, "said to his fellow disciples, Let
+us also go that we may die with Him."[14] But Peter's name is
+wrought into the whole tissue of the Gospel history; he is
+perpetually approaching the Lord with questions: "Lord, how oft
+shall my brother sin against me, and I forgive him? until seven
+times?" The rest suffer the Lord in silence to wash their feet, but
+Peter is overcome at the sight. "Lord, dost Thou wash my feet? Thou
+shalt never wash my feet;" "Lord, not my feet only, but also my
+hands and my head."[15] Thus in the whole New Testament, John, who
+is yet mentioned oftener than the rest, occurs only thirty-eight
+times; but in the Gospels alone, omitting the Acts and the Epistles,
+Peter is mentioned twenty-three times by Matthew, eighteen by Mark,
+twenty by Luke, and thirty by John.[16] More especially it is the
+custom of the Evangelists, when they record anything which touches
+all the Apostles, almost invariably to exhibit Peter as singly
+speaking for all, and representing all. Thus when Christ asked them
+all equally, "But whom say ye that I am? Simon Peter answered and
+said." He told them all equally "That a rich man shall hardly enter
+into the kingdom of heaven,"[17] whereupon "Peter answering said to
+Him, Behold, we have left all things, and followed Thee: what
+therefore shall we have?" And when "Jesus said to the twelve, Will
+you also go away?"[18] at once we hear, "Simon Peter answered and
+said, Lord, to whom shall we go? Thou hast the words of eternal
+life." And a very remarkable occasion occurs where our Lord had been
+telling to His disciples the parable of the watchful servant, upon
+which Peter said to Him, "Lord, dost Thou speak this parable to us,
+or likewise to all?"[19] And the reply seems by anticipation to
+express the very office which Peter was to hold. "Who, then, is the
+faithful and wise steward, whom his lord setteth over his family, to
+give them their measure of wheat in due season?" Now it looks not
+like an equal, but a superior, to anticipate the rest, to represent
+them, to speak and act for them. S. Chrysostome drew the conclusion
+long ago. "What then says Peter, the mouth-piece of the Apostles?
+Everywhere impetuous as he is, the leader of the band of the
+Apostles, when a question is asked of all, he replies."[20] No
+other cause can be assigned for the care of the Evangelists in
+setting before us so continually his words and acts, in bringing him
+out, as the second object, after Christ. But though his future place
+in the Church is a reason for this, and this again, a token of that
+singular pre-eminence, its decisive proof rests on declarations from
+our Lord's own mouth, expressly circumscribed to him, of singular
+lucidity, and of force which nothing can evade; declarations which
+set forth, under different but coincident images, a power supreme
+and without equal, and of its own nature belonging to but one at a
+time. The proofs which we have hitherto mentioned take away all
+abruptness from these declarations, and show that they embody a
+great design which runs all through the Gospel; but the office
+itself rests upon these, and by these is most clearly and absolutely
+defined.
+
+Thus, when our Lord, in answer to a great confession of His Apostle,
+"Thou art the Christ, the Son of the living God," replies, "and I
+too, say unto thee, Thou art Peter, and upon this rock I will build
+My Church:" every one must feel how it adds to the cogency of the
+reply, that the name, which He is explaining, was not the person's
+natural name, but first promised, and then given, by that same Lord,
+who now attaches other promises and prophecies to it. This fact
+serves, among others, to fix the whole which follows to Peter
+individually, and to introduce what follows, as part of a design,
+which before had been intimated: for what follows no more belongs to
+the other Apostles, than the name, Peter, belongs to them: and a
+name, on the other hand, so promised, and so given, naturally looks,
+as it were, to such a result. To say solemnly of a man, when first
+seen, "Thou art called Simon, but thou shall be called The Rock,"
+and to make nothing of him when so called, would be, if ascribed to
+any one, a dull and pointless thing; but what shall we say, when the
+speaker is God? It is a new thing for God the Word to speak with
+little meaning, or to speak, and not to do: and so now He does what
+He had long designed. And what is it that He does? He sets up a
+governor who is never to be put down. He inaugurates a Church
+against which Hell shall rage, but in vain: He establishes a
+government at which the nations shall rage, the kings of the earth
+set themselves, and the rulers take counsel together, for ever, but
+to their own confusion. He does what He alone could do, and so the
+answer is worthy of the confession, "Thou art the Christ, the Son of
+the living God."
+
+"Blessed [21]art thou, Simon Bar-Jonas, for flesh and blood hath not
+revealed it unto thee, but My Father who is in heaven. _And I, too,
+say unto thee_, in return for what thou hast said to Me, and to
+shew, like My Father, My good will towards thee, and what I say, as
+the Almighty Word of the Father, by My power I fulfil, _that thou
+art Peter_, the Rock, and so partaker with Me of that honour whereby
+I am the chief Rock and Foundation; _and upon this Rock_, which I
+have called thee, _I will build My Church_, which, therefore, with
+Me for its architect, shall rest on thee, to thee adhere, and from
+thee derive its conspicuous unity: _and the gates of hell_, even all
+the powers of the enemy, _shall not prevail against it_, nor take
+that, which, by My Godhead, is established upon thee, but rather
+yield to it the victory. _And to thee_, whom, as Supreme Architect,
+I have marked out for the Rock and Foundation of My Church, as King
+and Lord _I will give the keys of the kingdom of heaven_, and the
+supreme authority over My Church, and will make thee sharer with Me
+in that dignity, by which I hold the keys of heaven and of earth,
+_and whatsoever_, in virtue of that authority and as associated in
+My dignity, _thou shalt bind upon earth, shall be bound in heaven_,
+and there shall be no matter relating to My Church, and the kingdom
+of heaven, but shall be subject to thy legislative and judicial
+power, which shall reach the heaven itself: for it is a power at
+once human, and divine; human, as entrusted to a man, and
+administered by a man; divine, as a participation of that right by
+which I am, in heaven and on earth, Supreme Lawgiver and Judge; _and
+whatsoever thou shalt loose upon earth, shall be loosed in heaven_."
+
+Thus it is that the most famous Fathers and Bishops, the most
+distinguished Councils, the most various nations, have understood
+our Lord's words, and this is their meaning, according to the fixed
+laws of grammar, of rhetoric, of philosophy, and of logic, as well
+as by the testimony of history, and in accordance with the
+principles of theology. Let us mention certain consequences which
+follow from them.
+
+These words[22] of Christ are, in the most marked manner, addressed
+to Peter _only_ among the Apostles, and are, therefore, with their
+meaning, _peculiar_ to him. And they designate pre-eminence in the
+government of the Church. They have, therefore, the two qualities
+which render them a suitable testimony to establish his Primacy
+among the Apostles.
+
+Now, if persons differ in rank and pre-eminence, they must be
+considered not equals, but absolutely unequal. And such pre-eminence
+Peter had, deriving from Christ, the Founder, a superior rank in the
+Church's ministry. Therefore, the college of the Apostles must be
+termed absolutely unequal, and all the Apostles, compared with
+Peter, absolutely unequal.
+
+But as inequality may be manifold, as of age, calling, honour,
+order, jurisdiction and power, its nature and its degree must be
+sought in that property which belongs to one over the rest. So that
+we must determine, by the authority of the Scriptures, from those
+gifts which were promised to Peter alone, the nature and the degree
+of that inequality which subsisted between him and the other
+Apostles.
+
+The gifts promised to Peter alone, are contained in these words of
+Christ, recorded by Matthew: and therefore, from their nature and
+inherent qualities, we must judge of the sort, and the extent of
+inequality, put by Christ between Peter and the rest.
+
+These are summed up in the four following: I. That Peter is the
+rock, on which the Church was to be built by Christ, the Chief
+Architect. II. That the impregnable strength which the Church was to
+have against the gates of hell, depended on its union with Peter, as
+the divinely laid foundation. III. That by Christ, the King of
+kings, and Lord of lords, Peter is marked out as next to Him, and
+after Him, the Bearer of the keys in the Church's heavenly kingdom:
+IV. And that, accordingly, universal power of binding and loosing is
+promised to him, leaving him responsible to Christ alone, the
+supreme Lawgiver and Judge. Therefore the nature of the prerogatives
+expressed in these four terms must be our standard both of the
+character and degree of inequality between the Apostles and Peter,
+and of the power of the Primacy promised to Peter.
+
+But these terms mark authority, and plainly express jurisdiction
+and power; the inequality, therefore, is one relating to
+jurisdiction and power; and Peter's pre-eminence likewise such.
+
+That these terms, which contain Peter's prerogatives really do
+express jurisdiction and authority, may be thus very briefly shown.
+The first, "Thou art Peter, and upon this rock I will build My
+Church," is drawn from architecture, exhibiting between Peter and
+the Church, which includes also the Apostles, the relation which
+exists between the foundation and the superstructure. This is one of
+dependence, by which accordingly the Apostles must maintain an
+indivisible union with Peter. Which relation of dependence, again,
+cannot be understood without the notion of superior jurisdiction in
+Peter, for these are correlative. The second term corroborates this;
+for it is a plain duty, and undoubted moral obligation, to be united
+to him, if severed from whom, the words of Christ do not entitle you
+to expect stability or victory over the gates of hell. Now, "the
+gates of hell shall not prevail against it," most plainly express
+that perseverance and victory are promised to no one by Christ, who
+does not remain joined with Peter. So much for the _duty_ which
+binds all Christians, and the Apostles among them, to avoid
+separation from Peter as their destruction. But such duty involves
+the faculty and authority on Peter's part of enjoining on all
+without exception the maintenance of unity, and of keeping from the
+whole body the sin of schism, which, again, expresses his superior
+jurisdiction. Yet plainer and more striking is the _third_; for in
+the words, "And I will give to thee the keys of the kingdom of
+heaven," it is foretold that Peter, in regard to the kingdom of
+heaven, and therefore to all Christians, whether teachers or taught,
+subjects or prelates, shall discharge the office of the bearer of
+the keys; with which jurisdiction and authority are indivisibly
+united. But in the _fourth_, there is no matter relating to the
+heavenly kingdom, which is not subjected by this promise to Peter's
+authority. "Whatsoever thou shalt bind," "whatsoever thou shalt
+loose;" but this is in its own kind without limit, a full
+legislative and judicial power. Thus these four terms exactly agree
+with each other, and express, severally and collectively,
+prerogatives by which Peter is admitted to a singular and close
+association with Christ; and therefore is pre-eminent among the
+Apostles by his Primacy, and his superior authority over the whole
+Church.
+
+They also show, with no less clearness, that Christ in bestowing
+these prerogatives and primacy on Peter, designed to produce the
+visible unity of His kingdom and Church; and this in two ways, the
+first _typically prefiguring_ the Church's own unity in Peter, the
+single Foundation, Bearer of the keys, and supreme Legislator and
+Judge; the second _efficiently_, as by a principle and cause,
+_forming_, _holding together_, and _protecting_, visible unity in
+that same Peter, as he discharged these functions. For just as the
+building is based on the foundation, and by virtue of it all the
+parts are held together, so a kingdom's unity and harmonious
+administration are first _moulded out_, and then _preserved_, in the
+unity of its supreme authority.
+
+And this Primacy may be regarded from three different points of
+view; as it _is in itself_, and as it regards its _efficient_ and
+its _final_ cause. As to the first, it consists in superior
+jurisdiction and authority; as to the second, it springs from Christ
+Himself, who said to Peter alone, "And I too say unto thee," &c.; as
+to the third, it _prefigures_, _forms_, and _protects_ the Church's
+visible unity.
+
+But to prefigure, to form, and to protect the Church's unity being
+distinct functions, care must be taken not to confuse them, the
+former concerning the Primacy as a type, the two latter as the
+origin and efficient cause; and also not to concede the former while
+the latter are denied, which latter make up the Primacy as
+jurisdictional, and the instrument effecting unity. Now Peter is
+both the type of unity, its origin, and its efficient cause.
+
+A long line[23] of fathers, from the most ancient downwards, regards
+Peter as at once the type, and the origin, and efficient cause of
+unity; setting it forth as a prerogative of his headship that no
+one, whether Apostle, or Prophet, or Evangelist, or Doctor, or
+Teacher, might separate from him without the crime of schism. In
+this consists his Primacy, and in this the famous phrase of S.
+Cyprian finds its solution, that "the Episcopate is one, of which a
+part is held by each without division of the whole."
+
+And, what is like to the preceding, they hold that Peter is the
+_continuous_ source of all power in the Church, and that while its
+plenitude dwells in his person, a portion of it is derived to the
+various prelates under him. No one has set this forth more fully
+than S. Leo, in the middle of the fifth century, as where he says,
+that "if Christ willed that other rulers should enjoy aught together
+with him, (that is, Peter,) yet never did He give, _save through
+him_, what He denied not to others."[24]
+
+There is no one of these consequences but seems to result from the
+words of our Lord here solemnly addressed to Peter.
+
+But, recurring to our general view, we find our Lord three
+several[25] times appealed to by the Apostles to declare who should
+be the greatest in the kingdom of heaven; and while on neither of
+these occasions does He declare to them that there should be no
+"greater one" among them, though such a declaration would have
+terminated their rivalry, on the last and most urgent, at the very
+eve of His departure from them, He sets forth in vivid words what
+ought to be the character and deportment of the one so to be placed
+over them; and then turning His conversation from them in a body to
+Peter in particular, He charges him, at a future time, when He shall
+obtain for him the gift of a faith that could not fail, to "confirm
+his brethren." Having before dwelt on the full meaning of these
+words, we need only remark how marvellously they coincide in force
+with the prophecy which we have just been considering, while they
+differ from it in expression. They convey as absolutely a supreme
+authority as the former; and an authority independent of others, and
+exclusive of participation; and one which is given for the
+maintenance of the faith, and of visible unity in that faith. Nor
+can we imagine a more fitting termination to the whole of our Lord's
+dealing with His disciples before His passion, than that, when about
+to be taken from them, He should designate, in words so full of
+affection and provident care, one who was presently to take His own
+place among them. "Simon, Simon, I have prayed for thee, that thy
+faith fail not, and thou in thy turn one day confirm thy brethren."
+
+But if our Lord's preference of Peter, as to rank and dignity in the
+Church, was during his lifetime consistent and uniform; if,
+moreover, He made to him, twice, promises so large as to include and
+go far beyond all that He said to the Apostles in common; and if He
+took out, as it were, of what He had first promised to Peter a
+portion which He afterwards promised as their common inheritance to
+the rest; His dealing with Peter and the Apostles after His
+resurrection is the exact counterpart to this. The fulfilment is
+equivalent to the promise. In the fourfold prophecy to Peter, in
+Matt. xvi. the last member is, "And whatsoever thou shalt bind on
+earth, it shall be bound also in heaven; and whatsoever thou shalt
+loose on earth, it shall be loosed also in heaven." That this is a
+grant of full legislative and judicial power, given to one, we have
+seen. Now on a later occasion it is repeated to the twelve together,
+Matt. xviii. 18. _But the other three members of the prophecy made
+to Peter are never repeated to the twelve_. In the fulfilment the
+same distinction takes place. To the twelve in common our Lord
+communicates the power contained in the fourth member of His
+original promise, saying, John xx. 21, "As the Father hath sent Me,
+I also send you. Receive ye the Holy Ghost: whose sins ye shall
+forgive, they are forgiven them: and whose sins ye shall retain,
+they are retained:" to which the other forms contained in Matt.
+xxviii. 18, Mark xvi. 15, Luke xxiv. 49, Acts i. 4, 8, of preaching
+the Gospel to every creature, of waiting for the power of the Holy
+Ghost wherewith they should be endued, of teaching men to observe
+all things which He had commanded, are equivalent, though less
+definite. _But nowhere are the powers contained in the first three
+members of the prophecy to Peter communicated to the twelve_. As the
+promises were made to Peter alone originally, so to Peter alone are
+they, as we shall see, fulfilled. Indeed, it could not be otherwise,
+for the promises to be the rock of the Church, by coherence with
+which the Church should be impregnable, and the bearer of the keys,
+are in their own nature confined to one, and exclusive of
+participants, and once made by the very Truth Himself to one man,
+they ranged under his power all his brethren: "For the promises of
+Jesus Christ, as well as His gifts, are without repentance; and what
+is once given indefinitely and universally is irrevocable."[26]
+Besides that, another indisputable principle must be taken into
+account, viz., "that power given to several carries its restriction
+in its division:" just as if a king before his death bequeaths the
+whole administration of his sovereignty to a board of twelve
+councillors, though the sum of authority so conveyed be sovereign,
+yet the share of each individual in the college will be restricted
+by the equal right of his colleagues. Whereas "power given to one
+alone, and over all, and without exception, carries with it
+plenitude, and, not having to be divided with any other, it has no
+bounds save those which its terms convey." Such was the power
+originally promised to Peter; and such, no less, that which was
+ultimately conveyed. He stands apart and alone no less in the
+fulfilment than in the promise. And under another image, but one
+equally expressive with the first, the Lord conveys an authority as
+absolute and as exclusive. The "bounds which its terms convey" are
+the whole fold of Christ: "the sheep" no less than "the lambs:" "to
+govern" no less than "to feed."[27] As the great Architect of the
+heavenly city said to Peter, "Thou art the Rock;" as "the King of
+kings," who "hath the key of David," and "on whose shoulder is the
+government," said to Peter, "To thee will I give the keys of the
+kingdom of heaven;" as He "who upholdeth all things by the word of
+His power," and "in whom all things consist," said to Peter,
+"Confirm thy brethren:" so to the same Peter, the same "Great
+Shepherd of the sheep," said, "Feed My lambs, be shepherd over My
+sheep," thus committing to him the chief Apostles themselves who
+heard this charge, and causing there to be for ever "one fold and
+one shepherd," on earth as in heaven.
+
+It remains briefly to consider these three palmary texts in their
+reciprocal relations to each other, by which the fullest light is
+thrown upon the scriptural prerogatives of S. Peter.
+
+1. First, then, all these texts are in the most marked manner
+circumscribed to Peter _alone_. In all he is addressed by name; in
+all he is distinguished by other circumstances from his brethren at
+the time present with him; in all a special condition is attached
+belonging to him; in the first, superior faith--in the second,
+faith, which, by a particular gift, the fruit of Christ's own
+prayer, should never fail--in the third, superior love. So that,
+without an utter disregard of the meaning of words, and the force of
+the context, and every law of grammar and philology, no one of these
+texts can be extended from its application to Peter alone, and made
+common to the other Apostles.
+
+2. Secondly, the note of _priority in time_ is secured to Peter by
+the first text, to which the other two correspond. Even if the
+promise in Matt. xviii. 18, made to all the Apostles, were of equal
+latitude with that previously made to Peter, which it is so very far
+from being that it contains one point only out of four, yet, the
+fact that they had been already ranged by the former under him, and
+that he had been promised _singly_ what they afterwards were
+promised _in common_, would make a vast difference between them;
+indeed, the difference of the Primacy. But, as it is, the very
+first mention of the Church is connected with a promise made to
+Peter of the highest authority in that Church, and a perpetual
+relationship, entering into its inmost constitution, between it and
+his person. Before the Church is formed, it is foretold that Peter
+shall rule her: before she is set up against the gates of hell,
+that, by virtue of her coherence with Him, she should prevail over
+them. And the germ of her Episcopate, on which she is to grow, is
+sown in His person; just as, in the last act of our Lord, that
+Episcopate is delivered over to Him, universal and complete.
+
+3. Thirdly, those three texts are exactly _equivalent_ to each
+other: they each involve and express the other. They could not have
+been said of different persons without contradiction and confusion.
+He who has one of them must have the rest. There is variation of
+image, but identity of meaning. Thus, the relation between Peter and
+the Church is in the first, that of Foundation and Superstructure;
+of the heaven-built city, and of him who holds its keys: in the
+second, it is that of the Architect, who, by skill and authority,
+won for him, and given to him, by the Supreme Builder, the Word and
+Wisdom of God, maintains every living stone of the structure in its
+due place: in the third it is that of the supreme and universal
+Pastor and his whole flock. In all of these there is the habit of
+dependence between the superior and that over which he is set: in
+all the need of close coherence with him. Observe in particular the
+identity of the second and third. The special office of the Shepherd
+of[28] souls is to lead his flock into suitable pastures, that is,
+duly to instruct them in the Divine Word and Will: the pastoral
+office is identical with that of teaching: "He gave some Apostles,
+some Prophets, some Evangelists, some pastors and teachers," the
+former are distinguished, the last united together: where the
+Apostle observes, that the whole ministry, from the highest to the
+lowest, is organised "to edify the body of Christ into the unity of
+faith," and to preserve men from being "carried about by every wind
+of doctrine." But if this was the design of Christ as to the whole
+ministry, and as to each individual teacher, most of all was it in
+instituting one supreme and universal Pastor: in him most of all
+would be seen the perfect _fitting in together_[29] of each
+individual member: he was set up especially for the compacting of
+each spiritual joint, the harmony and cohesion of the whole. Here,
+then, the office of the universal Pastor or Teacher is precisely
+equivalent to him, who, by another image confirms, strengthens,
+consolidates his brethren. Thus, in the second text Christ foretold
+the third. But the more we contemplate all the three in their mutual
+relations, the more a certain thought suggests itself to the mind.
+There is a special doctrine concerning the most Holy Trinity, the
+most distinctive of that great mystery, which expresses the
+reciprocal indwelling of the Three Persons. Now something analogous
+may be said of the way in which these three texts impermeate and
+include each other, of their exact equivalence, and distinct, but
+inseparable force: of whom one is said, of the same must all.
+
+4. Fourthly, they all indicate a _sovereign_ authority,
+_independent_ itself, but on which all others depend; symbolising
+power from above, but claiming obedience from below; immutable in
+itself, but by which all the rest are made proof against change; for
+it is not to the sheep that the shepherd is responsible, but to
+their owner. It has been said throughout that the one special mark
+of Peter's distinction was a peculiar association with Christ. It is
+not therefore by any infringement of equal rights that this
+authority is set up, but as the representative, the vicegerent, of
+Him in whom all power dwells: who bore this authority in His own
+body, and who committed to another what was first His own, both by
+creation and by purchase--"Feed _My_ sheep." In all these texts the
+immediate transference of authority from the Person of the God-man
+is most striking; in Peter He inaugurates His great theandric
+dispensation, and forms the Body which He was to leave on earth.
+Thus these texts most clearly express that important doctrine of
+antiquity, the keystone of the Church's liberty from the world,
+which is the reason why the world so hates it, "The first See is
+judged by no man." So entirely have political ideas and jealousies
+infected our mode of judging of spiritual things--to such a degree
+is our peculiar civil liberty made the standard of Church
+government--that it is necessary to insist again and again on what
+to Christians ought to be a first principle, viz., that "all power
+and jurisdiction in the Church, like the Church herself, ought to
+rest not upon natural and human authority, but on the divine
+authority of Christ. This is the reason why we may pronounce no
+otherwise concerning such jurisdiction, than we know has been handed
+down from Christ, its proper author and founder. Now it is certain
+that at the same moment at which Christ instituted the community
+called the Church, such a power was introduced, and entrusted as
+well to Peter singly as the head, as to the Apostles under him. Nay,
+that power was fixed and constituted, and its ministers and bishops
+marked out, _before_ the Church, that is, the whole body and
+commonwealth, had grown into coherence. And so ecclesiastical
+jurisdiction did not first dwell in the community itself, and was
+then translated by a sort of popular suffrage and consent to its
+magistrates; but from the very first origin Peter was destined to be
+single chief of the future body, and next to him the other
+Apostles."[30]
+
+5. Fifthly, it must be observed that there is a _definiteness_ about
+these texts which belongs in a far less degree to those forms in
+which the co-ordinate and co-equal authority of the Apostles, as
+such, is expressed. This last is left to be harmonised and brought
+into operation by the superior power of the chief. They are indeed
+sent into all the world, they are immediately instituted by our
+Lord, they have the promise that His power shall be with them, and
+that their sentence shall stand good in heaven and on earth; but
+this promise, which is the most distinct made to them, has been
+already gathered up into the hands of one, and in its practical
+issue is limited by the necessity of cooperating with that one; that
+is, the authority of Peter includes and embraces theirs, but theirs
+is ranged under his. Theirs is modified not only by being shared,
+but by having his set over them. Now observe how distinct and clear,
+how definite in their meaning, while universal in their range, are
+the things said of him alone; 1. That he should be the rock on which
+Christ would build His Church; 2. That permanence and victory should
+belong to that Church for ever through Him: 3. That he should bear
+the keys in the kingdom of heaven: 4. That whatever _singly_ he
+should bind and loose, should be bound and loosed in heaven as well
+as on earth: 5. That he should confirm his brethren, the Apostles
+themselves being the very first so called: 6. That he should be the
+Shepherd of the fold. What can constitute inequality between two
+parties, if such a series of promises given to one, and not to the
+other, does not?
+
+6. Sixthly, these promises cannot be contemplated without seeing
+that the ordinary and regular government of the Church springs from
+the person whom they designate, and in whom they are concentrated.
+To take the last, all spiritual care is summed up in the word
+Pastorship, the office of priest, bishop, metropolitan, patriarch,
+and pope, rising in degree, and extending in range, but in its
+nature the same. On the contrary Apostles, (with this one exception,
+in virtue of the Primacy,) Prophets, and Evangelists, are
+extraordinary officers, attending the opening of the dispensation,
+but afterwards dropping off. But the Church, as it was to endure for
+ever, and the orderly arrangement of the divine ministry, were
+summed up in the Primacy, and flowed forth from it as the full
+receptacle of the virtue of God the Word Incarnate. And so it is the
+head of the ministerial body. All which is set forth as in a picture
+to the mind, in that scene upon the shore of the lake of Galilee,
+when the Lord said to Peter, "Feed My sheep."
+
+7. And, again, Peter was thus made the beginning and principle of
+spiritual power, as it left the Person of God the Word, not for
+once, but for ever. Long as the structure should endure, its
+principle of cohesion must bind it. As the law of gravitation binds
+all worlds together in the natural kingdom, and is a _continuous_
+source of strength and harmony, so should be in the spiritual
+kingdom that force which the same Wisdom of God established; it goes
+on with power undiminished; it is the full fountain-head from which
+all streams emanate; it is the highest image of God's power as the
+centre and source of all things. This idea is dwelt upon by S.
+Cyprian and S. Augustine, as well as by Pope S. Innocent,[31] the
+contemporary of the latter, and was afresh expressed in a synodical
+letter of the three provinces of Africa to Pope Theodore, in A.D.
+646, "No one can doubt that there is in the Apostolic See a great
+unfailing fountain, pouring forth waters for all Christians, whence
+rich streams proceed, bountifully irrigating the whole Christian
+world."[32]
+
+8. And, lastly, in these great promises Peter is specially set forth
+as the type and the efficient cause of visible unity in the Church.
+Such was the very purpose of Christ, that His disciples might be
+one, as He and the Father are one. For this end, in the words of S.
+Augustine, "He entrusted His sheep to Peter, as to another self, He
+willed to make him one with Himself;" and in the words of S. Leo,
+"He assumed him into the participation of His indivisible
+unity."[33] But this is seen no less plainly in the words of Christ,
+than in the Fathers; for He made _one_ Rock, _one_ Bearer of the
+keys, _one_ Confirmer of the brethren, and _one_ Shepherd. The union
+of millions of naturally conflicting wills in the profession and
+belief of one doctrine is almost the very highest work of divine
+power; and as grace, that is, the Holy Spirit diffused in the heart,
+is the inward efficient of this, so the outward, both symbol and
+instrument, is the Primacy, that "other self" which the Lord left in
+the world. And as the Church of God through every succeeding age
+grows and expands, the need of this power becomes greater and not
+less, and reverence to that "single chair in which unity was to be
+observed by all,"[34] a more imperative virtue, or rather an
+ever-deepening instinct, of the Christian mind.
+
+But antiquity itself drew no other conclusions from the
+concentration of these great privileges in the person of Peter. We
+have but to go back to a time before the present nationalities of
+Europe, those jealous foes of Peter's authority, had come into
+existence, and we find the chief men of France, and Spain, and
+Italy, interpreting the above texts as we have done. Take one whose
+testimony from the circumstances of his life ought to be above
+suspicion. John Cassian was by birth a Scythian, was educated in a
+monastery at Bethlehem, travelled through Egypt, and made himself
+acquainted with its most distinguished religious men, went to
+Constantinople, and was ordained deacon by S. Chrysostome, and
+afterwards at Rome priest by Pope Innocent I. On the capture of Rome
+by Alaric, he settled at Marseilles, about the year 410, and there
+founded two monasteries. In his work on the Incarnation he says,[35]
+"Let us ask him, who is supreme, both as disciple among disciples,
+and as teacher among teachers, who, steering the course of the Roman
+Church, held the supremacy as well of the faith as of the
+priesthood. Tell us, therefore, tell us, we pray, O Peter, Prince of
+the Apostles, tell us how the Churches ought to believe. For just it
+is that thou, who wast taught of the Lord, shouldst teach us, and
+open to us the door whose key thou hast received. Shut out all who
+undermine the heavenly house, and turn away those who attempt to
+make an entry through treacherous caverns and illicit approaches;
+because it is certain that no one shall be able to enter the door of
+the kingdom, save he to whom the key placed by thee in the Church
+shall open it. Tell us, therefore, how we ought to believe that
+Jesus is the Christ, and to confess our common Lord." Again,
+fourteen hundred years ago, Maximus, Bishop of Turin in that day,
+confessed by his words, what his successor of the present day bears
+witness to by his sufferings: for he writes of Peter, "As[36] the
+Good Shepherd he received the defence of the flock, so that he, who
+before had been weak in his own case, might become the confirmation
+to all: and he who had been shaken by the temptation of the question
+asked him, might be a foundation to the rest by the stability of his
+faith. In fine, for the firmness of his devotion he is called the
+Rock of the Churches, as the Lord says, 'Thou art Peter, and upon
+this Rock I will build My Church.' For he is called the Rock,
+because he was the first to lay the foundations of the faith among
+the nations, _and, because, as an immoveable stone, he holds
+together the framework and the mass of the whole Christian
+structure_. Peter, therefore, for his devotion is called the Rock,
+and the Lord is named the Rock by His inherent power, as the Apostle
+says, 'and they drank of the spiritual rock that followed them, and
+the rock was Christ.' _Rightly does he merit to share the name, who,
+likewise, merits to share the work._" Again, far and wide has the
+lying story been spread by false-hearted men, who above all things,
+hate the spiritual kingdom which God has set up in the world, that
+Peter's power has been the growth of gradual encroachment on the
+secular authority. Now, long before Pelayo renewed the Spanish
+monarchy in the mountains of the Asturias, and while Augustine, sent
+by Pope Gregory, was laying the foundation of the English Church, S.
+Isidore, Bishop of Seville, from 598 to 636, the very highest of the
+ancient Spanish doctors, wrote thus explicitly to his colleague at
+Toledo:[37] "But as to the question of the equality of the Apostles,
+Peter is pre-eminent over the rest, who merited to hear from the
+Lord, 'Thou shalt be called Cephas--Thou art Peter, and upon this
+rock I will build My Church.' And not from any one else, but from
+the very Son of God and the Virgin, he was the first to receive the
+honour of the pontificate in the Church of Christ, to whom also,
+after the resurrection of the Son of God, was said by the same,
+'Feed My lambs,' noting by the name of lambs the prelates of the
+churches. And although the dignity of this power is derived to all
+Catholic bishops, yet in a more special manner it remains for ever
+in the Roman bishop, who is by a certain singular privilege set as
+the head over the other limbs. Whoso, therefore, renders not
+reverently to him due obedience, involves himself, as being severed
+from the head, in the schism of the Acephali."
+
+It would be easy to multiply such authorities of a period prior to
+the formation of all the existing European states. It was the will
+of God, providing for His Church, that before the old Roman society
+was utterly upheaved from its foundations by the deluge of the
+Northern tribes, reverence for S. Peter's throne should be fixed as
+an immovable rock, on which a new Christian civilization might be
+founded. Thus Pope Gregory II., writing to the Emperor Leo the
+Isaurian, about the year 717, only sums up the force and effect of
+all preceding tradition, when he says: "The whole West turns its
+eyes upon us, and, unworthy though we be, puts complete trust in us,
+and in that blessed Peter, whose image you threaten to overturn, but
+whom all the kingdoms of the West count for a God upon earth."[38]
+
+FOOTNOTES:
+
+[1] Passaglia, p. 106.
+
+[2] Passaglia, p. 109.
+
+[3] Matt. x. 2-5; Mark iii. 16-19; Luke vi. 14-17; Acts i. 13.
+
+[4] St. Chrysostome on Matt. Hom. 32.
+
+[5] Origen on John, Tom. 32, n. 5, T. 4, p. 413.
+
+[6] 1 Paral. xxvii. 33; Neh. xii. 45; 2 Paral. xxvi. 20.
+
+[7] Matt. xx. 27; Luke xv. 22; 1 Tim. i. 15.
+
+[8] Matt. xvii. 1; Mark v. 37; xiii. 3; xiv. 33; Luke viii. 51;
+xxii. 8; John xxi. 2.
+
+[9] De Consensu. Evang. Lib. 2, c. xvii. n. 39.
+
+[10] Mark i. 36; Luke viii. 45; Matt. xii. 3; Mark ii. 25; xvi. 10.
+
+[11] Luke ix. 32; Matt. xxvi. 40.
+
+[12] Matt. xvii. 24.
+
+[13] De Praesc. c. 22.
+
+[14] John xiv. 8; xi. 16.
+
+[15] Matt. xviii. 21; John xiii. 6.
+
+[16] Passaglia, p. 134.
+
+[17] Matt. xix. 23.
+
+[18] John vi. 67.
+
+[19] Luke xii. 41.
+
+[20] In Matt. Hom. 54.
+
+[21] Passaglia, p. 510.
+
+[22] Passaglia, p. 518.
+
+[23] These testimonies have been set forth at length in another
+work, "The See of St. Peter, the Rock of the Church," &c. Pp.
+97-118.
+
+[24] Serm. 4.
+
+[25] Matt. xviii. 1; xx. 20; Luke xxii. 24.
+
+[26] Bossuet, Sermon on unity.
+
+[27] Poimahinein, gubernare, to govern, the particular word
+which our Lord employs to convey His powers to Peter, is also the
+particular word which gives such offence to temporal governments,
+when acted on by Peter: bhoskein, pascere, to feed, they
+find more endurable, and probably they would all be content, from
+the heathen Roman emperors to the present day, to allow _the Church_
+to _feed_, so long as _they_ are allowed to _govern_ the faithful.
+The objection on the part of the Church is, that our Lord gave
+_both_ to Peter.
+
+[28] Passaglia, p. 591.
+
+[29] Ho katartismos ton hagion. Eph. iv. 12.
+
+[30] Petavius, de Ecc. Hier. Lib. 3, c. 14.
+
+[31] St. Cyprian de unitate, c. 3. St. Aug. to Pope Innocent, Ep.
+177, n. 19. Pope Innocent to the Councils of Carthage and Numidia.
+
+[32] Mansi x. 919.
+
+[33] St. Aug. Serm. 46. St. Leo, Epistle 10.
+
+[34] St. Optatus, cont. Parm. Lib. 2, c. 6.
+
+[35] Lib. 3, c. 12.
+
+[36] De Petro Apostolo, Hom. 4.
+
+[37] Ad Eugenium Toletanum.
+
+[38] Mausi, Concil. T. xii. 972.
+
+
+
+
+CHAPTER V.
+
+S. PETER'S PRIMACY AS EXHIBITED IN THE ACTS.
+
+
+The [1]purpose of S. Luke in writing the Acts seems to have been to
+set before us the labours and sufferings of the Apostles in planting
+and propagating the Church. But he has divided the book very
+distinctly into two portions; the latter, from the thirteenth
+chapter to the end, with one short exception, is wholly occupied
+with the labours of S. Paul, "the vessel of election," in spreading
+the faith among the Gentiles, and so contains the particular history
+of that Apostle, and the churches founded by him. The former, from
+the beginning to the end of the twelfth chapter, embraces the
+history of the Apostles in common, and of the whole Church, as it
+rose at Jerusalem, and was spread first in Judea, then in Samaria,
+and finally extended to the Gentiles. The former history, then, is
+universal; the latter, particular.
+
+Moreover, to use the words of [2]S. Chrysostome, "we may here see
+the promises which Christ made in the Gospels carried into
+execution, and the bright light of truth shining in the very
+actions, and a great change in the disciples, arising from the
+Spirit that had entered into them.--You will see here Apostles
+speeding on the wing over land and sea, and men once timid and
+unskilled suddenly changed into despisers of wealth, and conquerors
+of glory and all other passions; you will see them united in the
+utmost harmony, without jealousy, which once they had, without
+contention for the higher place."
+
+We may say, then, in a word, that the Gospels are a history of the
+Head, and the Acts of the mystical Body. Hence both issue forth from
+one and the same fountain and source. The history of the Head begins
+with the descent of the Holy Ghost, whereby Christ was conceived,
+and [3]"the race of God and of man became one. For just as the union
+of man with woman joins two families, so upon Christ assuming flesh,
+by that flesh the whole Church became of kin with Christ, Paul
+became Christ's kinsman, and Peter, each one of the faithful, all
+we, every holy person. Therefore, says Paul, [4]'being the offspring
+of God,' and again, 'we are the body of Christ and members in
+particular,' that is, through the flesh, which He has assumed, we
+are His kinsmen." Now the history of the Body, proceeding from the
+same fountain-head, sets before us the Holy Spirit, who, by
+descending first on the teachers, and afterwards on the disciples,
+exalts and advances all, and by imparting Himself, imparts "the
+proportional deification of man," that is, "the utmost possible
+assimilation and union with God."[5] For "the Spirit works in us by
+His proper power, truly sanctifying, and uniting us to Himself into
+one frame, and making us partakers of the divine nature:"[6]
+"becoming as it were a quality of the Godhead in us, and dwelling in
+the saints, and abiding for ever."
+
+Now it is [7]manifest that if the first twelve chapters of the Acts
+contain the history of the Church from its beginning, and what the
+Apostles did for its first formation, its growth, and its form of
+government, all this has the closest connection with the question as
+to Peter's prerogatives. For the historical accounts in the Acts,
+which exhibit the _execution_ of Christ's promises and intentions,
+naturally tend to set in the fullest light, and to reveal
+distinctly, whatever as to the administration of the Church may be
+less clearly _foretold_ in the Gospels. For in itself the
+_execution_ is declaratory of the _enactment_, and supplies a safe
+rule for understanding and determining the words of institution.
+Now, if we apply this rule to the present question, it will be
+apparent that those expressions of the Gospel, which we assigned to
+the divine institution of the Primacy, cannot be otherwise received
+without making the _execution_ in the Acts at variance with what the
+Gospels record.
+
+For, take it as a still doubtful hypothesis whether there exist
+evangelical testimonies of Peter's _institution_ to be head and
+chief of the Apostles. What needs it to turn this hypothesis into
+certainty? What should we expect of Peter, if he really had received
+from Christ the charge of leading the other Apostles? What but that
+he should never follow, but always be at the head; should close
+dissensions, weigh and terminate controversies, punish emergent
+offences, maintain the general discipline, give the support of his
+counsel and authority in need, and leave undone none of those
+functions which accompany the office of head and supreme ruler?
+Hence it is plain that there are two ways, the one absolute, the
+other hypothetical, by which a decisive judgment may be drawn from
+the history of the Acts, as to whether Peter's Primacy was
+instituted in the Gospels. Critics and philosophers are perpetually
+using both these tests. Thus, the former, "if a certain work--say
+the epistles of the martyr Ignatius--be genuine, it ought to contain
+certain characteristics. But it does contain these, and so is
+genuine." Or absolutely, "a certain work, the Epistles of Ignatius,
+contains all which we should expect in a genuine work, therefore it
+is genuine." The latter infer, "If bodies be moved by the law of
+gravitation, they would pass through a certain space under such and
+such a condition. But this they do, and accordingly are moved by
+gravitation." Or absolutely, "Bodies left to themselves pass through
+space under such conditions as they would follow, if impelled by
+gravitation. Accordingly they are so impelled." Now in the parallel
+case, "If Christ in the Gospels pre-ordained a form of Church
+government, which gathered up the supreme power and visible headship
+into Peter's hands, the _exercise_ of such _institution_ ought to be
+found in the Acts. But it is so found. Therefore," &c.--or again,
+"No one would expect certain acts from Peter, unless he were the
+head of all the Apostles; and all would fairly expect those acts of
+Peter, if they recognised him as so set over all by Christ. Now in
+the general history of the Apostles we find such acts recorded of
+Peter, and that not partially, here and there, but in a complete
+series. Accordingly the history of the rising Church, exhibited in
+the first part of the Acts, demands Peter's Primacy for its
+explanation; and if we deny that Primacy, and take in another sense
+the words recording its institution in the Gospel, the history
+becomes unintelligible."
+
+Now this reasoning is conclusive in either way, provided only that
+what we have asserted be really found in the Acts. The proof of this
+may be either general, or piecemeal and particular. We will take
+both in order, beginning with the former.
+
+1. First, [8]then, we must repeat, as concerns that whole portion of
+the Acts containing the history of the universal Church, and all
+the Apostles, viz. the first twelve chapters, a remark before made
+as to the Gospels, which is, that Peter simply is more often
+mentioned than all the rest put together. For Peter's name occurs
+more than fifty times, the others very seldom, and those who are
+found the oftenest, John and James, are recorded, the former seven
+or eight, the latter three or four times. Yet this is a history of
+them all: Luke is recording the common exertions of all the Apostles
+in building up the Church. This is the very distinction between the
+former and the latter portion of his book, which is confined to the
+labours of S. Paul, leaving aside the rest of the Church. What then
+is the reason that Peter, in a general history, is so often brought
+forward, and the rest, either singly or in conjunction, so seldom?
+Because after our Lord's glorious ascension Peter stood to the
+eleven in an analogous position to that held by our Lord, so long as
+He was visible, towards the whole college: because Peter was become
+the head, and the rest, as members, were ranged under him.
+
+2. Such subordination on their part, such pre-eminence on his,[9]
+Luke shows yet more clearly, whenever he groups Peter with the rest,
+by assigning to him the leading place. It frequently happens to him
+to speak of Peter and the rest together, but on no one occasion does
+he give Peter any but the first place, and the leading part. Just as
+the evangelists do with regard to Christ, and the Apostles and
+disciples, so Luke prefers Peter to the rest, to mark a difference
+between the rank and office of Peter, and that of the others.
+
+3. Luke seems to confirm his readers in such a conclusion by the
+form which he follows of mentioning Peter _directly_, and the rest
+_obliquely_ or _in a mass_. These are instances: "In those days
+Peter, _rising up in the midst of the brethren_, said"--"Peter,
+_standing up with the eleven_, lifted up his voice"--"They said _to
+Peter and to the rest of the Apostles_"--"Peter _with John_
+fastening his eyes upon him said, Look upon us."--"Peter _and the
+Apostles_ answering, said."[10] Now what form of writing could Luke
+choose to refute an opinion about the _universal_ equality of the
+Apostles? Or to show Peter as set over the rest, and to satisfy in
+this even the most unreasonable? Either the form which he did choose
+is calculated to do this, or none such can be found.
+
+4. Add to this that Peter is represented as speaking and answering,
+when the occasion would suggest that all the Apostles, equally,
+should disclose their mind. The reproaches of the unbelieving Jews
+affected not Peter singly, but all alike; but he alone stands forth,
+he alone lifts up his voice, and in a long speech brings them to
+sound reflection. The multitude, struck with compunction, asked not
+Peter only, but the rest likewise, "What shall we do, men and
+brethren?" Yet it is forthwith added, "But _Peter_ said to them."
+Upon the miracle by which one who had been lame from his mother's
+womb was healed, "all the people ran together to them," both Peter
+and John, but Peter alone speaks, and takes on himself the defence
+of the common cause: "Peter seeing, made answer to the people."[11]
+Fresh instances may be found in chs. iv. 6-7, and v. 2-3. The result
+of the whole is that Peter is continually "the mouth-piece of the
+Apostles,"[12] always takes the lead, and gives his own mind, as
+conveying that of the rest.
+
+On what ground does he do this? Was it from natural fervour of
+disposition? But it was the same after he was filled with the Holy
+Spirit as before. Was it the result of superior age, or first
+calling? but the facts refute this. What other cause can be
+suggested save that Primacy which the Gospels record, and the Acts
+confirm?
+
+5. To this we must likewise refer it that Luke, while he amply
+describes actions which belong to Peter, rather hints at than
+narrates what concerns the other Apostles. Thus he leaves it to be
+understood that the others spoke, while he gives Peter's discourses
+entire, and seems to have chosen them as the principal material of
+his history. He simply suggests that miracles were wrought by the
+rest, but records particularly what Peter did for the establishment
+of the faith. He relates but very little of those who became
+Christians by the exertion of others, but notes at large the
+abundant fruit of Peter's teaching. Take an ancient author's summary
+of the Acts, "this whole volume is about the ascension of Christ
+after the resurrection, and about the descent of the Holy Spirit on
+the holy Apostles, and how and where the disciples announced
+Christ's religion, and all the wondrous deeds which they did by
+prayer and faith in Him, and about Paul's divine calling from
+heaven, his apostleship, and fruitful preaching, and in a word about
+those many great dangers which the Apostles underwent for
+Christ:"[13] follow, out of this, all which concerns the universal
+Church in the first twelve chapters, and Peter will be found not
+only the principal, but well nigh the only, figure in the
+foreground.
+
+6. Hence as the Gospels may be called the history of Christ, so this
+first part of the Acts may be called the history of Peter; for as
+Christ occupies each page of the Gospels, so Peter here. Nothing can
+be more emphatic or more just than S. Chrysostome's words: "Behold
+him making his rounds on every side, and the first to be found; when
+an Apostle was to be chosen, he was the first; when the Jews were to
+be told that they were not drunken; when the lame man was to be
+healed; when the multitude was to be addressed, he is before the
+rest; when they had to do with the rulers, it is he; when with
+Ananias, when healings took place from the shadow, still it is he.
+Where there was danger, it is he, and where there was dispensation;
+but when all is tranquil, they act in common. He sought not the
+greater honour. But again, when miracles are to be worked, he comes
+forth before the rest."[14] What can prove Peter's pre-eminence if
+this does not? But his words on another occasion deserve mention.
+Alluding to the title "Acts of the Apostles," which seems to promise
+their common history, he observes, "Yet if you search accurately,
+the first part of the book exhibits Peter's miracles and teaching,
+but little on the part of the other Apostles; and after this the
+whole account is spent on Paul." But he adds, "How are they the acts
+of all the Apostles? Because, according to Paul, when one member is
+glorified, all the members are glorified with it, the historian did
+not entitle them, the Acts of Peter and of Paul, but the Acts of the
+Apostles; the promise of the writer includes them all."[15] Now
+every one must feel the very high distinction given to Paul in the
+latter part of the book, when the historian turns away from the
+general history of the Church to record his particular labours, in
+which, no doubt, the object was to show the progress of the Church
+among the Gentiles; but with regard to the part which is common to
+the whole Church, another thought is suggested. The history of what
+Peter taught and did, to build up and extend the Church, is
+considered the common history of the Apostles, and so inscribed as
+their Acts. But can this be called an _accurate_ expression, unless
+Peter had been the head of the Apostles? It is very plain that the
+acts of a head are imputed to the whole body; to a college of
+brethren, what its chief executes; to a city or kingdom, the deeds
+of its prince. But it is not plain how this can be, if the actor be
+one of a number, and do not exceed his brethren in honour or
+dignity. Therefore the Acts of Peter could be called, generally, the
+Acts of the Apostles, only because they were considered the Acts of
+their head.
+
+Now let us pass from the general view to that in detail.
+
+I. After [16]the Lord's ascension a most important point immediately
+arose, whether, that is, the number of the Twelve was to be filled
+up by the election of a new Apostle to take the place of Judas. The
+will of Christ on this matter was to be learnt; a witness was to be
+chosen who should participate in the mission of Christ Himself,
+according to the words, "As the Father hath sent Me, I also send
+you," and carry the light of the Gospel to the ends of the world;
+and one was to be elected to the dignity of the Apostolate, the
+highest rank in the Church. It was, therefore, so important a
+matter, that no one could undertake it save he who had received the
+vicarious headship of our Lord Himself. Now the history in the Acts
+tells us that Peter alone spoke on the subject of substituting a
+fresh Apostle for Judas; Peter alone proved from Scripture the
+necessity of the election, defined the conditions of eligibility,
+and appointed the mode of election, and presided over and directed
+the whole transaction.
+
+For Luke begins thus: "In those days," the interval between the
+Ascension and Pentecost, "Peter rising up in the midst of the
+brethren, said." Here the important prerogative _of initiation_ is
+shown to belong to Peter, and by the phrase, "in the midst of the
+brethren," or "disciples,"--which is often used of Christ in respect
+of the Apostles--his pre-eminence over the disciples is shown.
+"Brethren, it behoved that the Scripture should be fulfilled which
+the Holy Ghost spoke before by the mouth of David, concerning Judas,
+who was the leader of them that apprehended Jesus, who was numbered
+with us, and had obtained part of this ministry," that is, of the
+Apostolate. Then having mentioned the miserable end of the traitor,
+he applies to him the prophecy: "For it is written in the Book of
+Psalms, 'Let his habitation become desolate, and let there be none
+to dwell therein:' and, adding another prophecy from another Psalm,
+'his bishopric let another take.'"[17] Whence he concludes,
+"Wherefore of these men who have companied with us all the time that
+the Lord Jesus came in and went out among us, beginning from the
+baptism of John, until the day wherein He was taken up from us, one
+of these _must_ be made a witness with us of His resurrection." In
+these words Peter plainly points out the _necessity_ of the matter
+in question, confirms it by the Holy Scriptures, speaking in the
+character of their highest interpreter, and as the appointed teacher
+of all; and, while proposing it to their deliberation, yet requires
+their consent; for the phrase, "wherefore, one _must_," means, "I am
+not proposing what may be done or left undone, but declaring and
+prescribing what is to be done." So he determines the conditions of
+eligibility, and the form of election. Whereupon his hearers--"the
+number of persons together about an hundred and twenty"--instantly
+agree unanimously to Peter's proposition, follow its conditions, and
+complete the election.
+
+No one can reflect on the above without concluding, that if Peter
+presided over the rest by the authority of a divinely chosen
+headship, no course could be more becoming, both for Peter and for
+the disciples, than this; and if, on the contrary, Peter was only
+one out of many, not having yet even received the Pentecostal gifts
+of the Holy Spirit, and had been entrusted by Christ with no
+pre-eminent office in the ministry, nothing could be more unfitting
+for both. We have therefore to infer that Peter "stood in the midst
+of the disciples," as a superior among inferiors, not as an equal
+among equals, and conceived that the charge of supplying an Apostle,
+and filling up the Apostolic college, belonged in chief to himself,
+because he and they alike were conscious, that he was the steward
+set in chief over the Lord's family.
+
+But, clear as this is on the face of the narration itself, fresh
+light is shed on it by the fact that S. Chrysostome observed and
+recorded this very conclusion. For why did Peter alone arise? Why
+was he the first and the only one to speak? "Both[18] as fervent,
+and _as one entrusted by Christ with the flock_, and _as the first
+of the choir_, he ever first begins to speak." Why does he allege
+prophecy? First, that he might not seem with human counsel "to
+attempt a great matter, and one fitted for Christ:" next to imitate
+his Master, "he always reasons from the Scriptures." "Why did he not
+singly ask of Christ to give him some one in the place of Judas?"
+Because "Peter had now improved," and overcome his natural
+disposition. But "_might not Peter by himself have elected?_
+Certainly: but he does not so, that he may not seem partial." "Why
+does he communicate this to them," the whole number of the
+names? "That the matter may not be contested, nor they fall into
+strife: for" (he alludes to the contention of the Apostles for the
+primacy,) "if this had happened to themselves, much more would it to
+the others," that is, the candidates to succeed Judas. Then he
+points out to our admiration "Peter doing this with common consent,
+nothing[19] with authority, nothing with lordship," where we must
+note that the _abuse_ of a power is only to be feared from one who
+really has that power. For again he says, "he first acts with[20]
+authority in the matter, _as having himself all put into his hands_,
+for to him Christ said, 'And thou in thy turn one day confirm thy
+brethren.'"
+
+The college of the Apostles completed, it followed that the head, if
+such there were, would on every occasion of danger, be the first to
+protect it, and to defend its reputation. Now there ensues the
+miracle of the Holy Spirit's descent, and the gift of tongues,
+whereupon Luke describes the various opinions of the astonished
+multitude, some of whom "mocking,[21] said, These men are full of
+new wine." That is, they blasphemed the working of the Spirit, and
+by the most monstrous calumny were destroying the good name of the
+Apostles. Whereupon, "Peter, standing up with the Eleven, lifted up
+his voice and spoke to them: Ye men of Judea, and all you that dwell
+in Jerusalem, be this known to you, and with your ears receive my
+words. For these are not drunk as you suppose, seeing it is but the
+third hour of the day: but this is that which was spoken of by the
+prophet Joel." Now here, both the _form of the words_, and the
+_matter_, establish Peter's primacy. For the phrase, "Peter standing
+up with the Eleven, lifted up his voice and spoke to them,"
+portrays Peter as the leader of the band, the master of the family.
+So S. Chrysostome,[22] "What means _with the Eleven_? They uttered a
+common voice, and he was the mouthpiece of all. And the Eleven stand
+beside him, bearing witness to his words." And as to the _matter_,
+Peter alone fulfils the part of teacher, by interpreting scripture,
+and declaring the agreement of both covenants: Peter alone maintains
+the common cause: Peter alone, representing all, addresses the
+multitude in the name of all. "Observe, too, the harmony of the
+Apostles: they give up to him the office of speaking:"[23] that is,
+they yielded to him who was the Head, and who, as he says, showed
+here "the courage," as before "the providential care" of the Head.
+
+After refuting the calumny, Peter goes on in a noble discourse to
+explain prophecies, and then coming to the dispensation of Jesus,
+gives the strongest proofs of His resurrection and exaltation to the
+right hand of the Father, and finally sums up with great force and
+authority. "Therefore, let all the house of Israel know most
+certainly, that God hath made both Lord and Christ this same Jesus
+whom you have crucified."
+
+Now, what[24] is here to our purpose? It is this, that Luke seems
+only to dwell on what concerns Peter: that Peter, first of all, and
+in the name of all, performs the office of a witness, laid both on
+himself and the rest, ("ye shall be witnesses to Me;" "and you shall
+give witness,")[25] saying, "this Jesus hath God raised up, of which
+we all are witnesses:" that first of all, he publicly and solemnly
+discharges the duty of instruction with authority: that, first of
+all, he fulfils the charge set by Christ on all the Apostles, "make
+disciples--teach:" that, first of all, he promulgates the necessity
+of believing in Jesus as the divinely appointed Lord and Christ. Now
+these are things which, so far from allowing an equality between
+Peter and the rest of the Apostles, point out in him a headship over
+them.
+
+Thereupon, the hearers, struck with compunction for having
+crucified, not merely a just man, but the Anointed of the Lord,
+"said to Peter and the rest of the Apostles"--here again he alone is
+singly named--but of all alike they asked, "Men and brethren, what
+shall we do?" Whereupon, S. Chrysostome[26] notes, "here again,
+where all are asked, he alone replies." For, as Luke goes on, "Peter
+said to them:" As the leader, he performs what belongs to all: he
+alone sets forth the law of Christ. "Do penance, and be baptized
+every one of you, in the name of Jesus Christ, for the remission of
+sins:" he alone encourages them with the promised gifts of the Holy
+Spirit, "and you shall receive the gift of the Holy Ghost:" he alone
+continues at length the instruction of the hearers, "and with very
+many other words did he testify and exhort them:" he alone declares
+the fruit of Christian profession, "save yourselves from this
+perverse generation," and he alone it is, of whose ministry Luke
+adds, "They, therefore, that gladly received his word were baptized,
+and there were added, in that day, about three thousand souls."
+
+And here we see how fitting it was that Peter, whom Christ had set
+as the foundation and rock of the Church, should labour with all his
+might, as the chief architect after Him, to build up the structure.
+But what, in the meantime, of the other Apostles? Were not they also
+architects? Yes, but _with_ Peter, and _under_ Peter, whom
+accordingly, they attend and support. The subsequent additions to
+the Church's structure, and the course consistently pursued by
+Peter, will bring this out yet more clearly. For, of fresh
+accretions, Luke writes, "Many of them who had heard the word,
+believed, and the number of the men was made five thousand."[27]
+Now, whose word was this? Still the word of Peter, who speaks for
+the third[28] and fourth time, as he had for the first and second.
+
+For, as to the third[29] occasion, Luke, after mentioning Peter and
+John together, introduces Peter alone as urging the children of
+Abraham to embrace the faith of Christ, and persuading them that
+Jesus is the Prophet, promised by God through Moses in Deuteronomy.
+And as to the fourth,[30] he writes, "Then Peter, filled with the
+Holy Ghost, said to them--" But was he alone present? not so, for
+the council "setting them," not him, but John as well as Peter, "in
+the midst, they asked," on which Chrysostome[31] observes, "See how
+John is on every occasion silent, while Peter defends him likewise."
+That is, John was silent, as knowing that the lead belonged to
+Peter, and Peter spoke, because the Head defends not himself only,
+but the members committed to him.
+
+Now, reviewing these first four chapters of the Acts, let us ask
+these questions. Had Peter held the authority of head among the
+Apostles, what would he have done? He would have filled up the
+Apostolic college, carefully watched over it, protected its several
+members. But this is just what he did. Again, had Christ made him
+the supreme teacher and doctor, what would he have done? He would
+have disclosed, first to the Apostles themselves, and to the
+disciples, and then to the multitude, who were to be converted, the
+secrets of the divine will laid up in the Scriptures; he would have
+shown the agreement between the dispensation of Christ, and the
+oracles of the Old Testament, and so have proved that Jesus was the
+Messiah. But this he repeatedly did. Once more, had Christ made him
+the chief among the builders of the Church, what would have been his
+office? He would have been the very first to set his hand to the
+work, and to construct the building with living stones; he would
+have held the other workmen under his control, so that the edifice
+might rise worthy of Christ, and exactly answering to His promises.
+But does not the history give precisely this picture of him, and
+does not the Church which Peter raised answer exactly to the
+archetype prescribed by the Lord? "All they that believed were
+together, and had all things common:" "the multitude of believers
+had but one heart and one soul:" what is this but the counterpart of
+that divine prayer, "that they all may be one, as Thou, Father, art
+in Me, and I in Thee, that they also may be one in Us, that the
+world may believe that Thou hast sent[32] Me."
+
+II. To take another point. The office of[33] authoritative teaching
+is in the New Testament closely connected with the power of working
+miracles, so that Christ not only said of Himself, "If I had not
+come and spoken to them, they would not have sin; but now they have
+no excuse for their sin:" but likewise added, "If I had not done
+among them the works that no other man hath done, they would not
+have sin: but now they have both seen and hated both Me and My
+Father:"[34] to shew that, while faith depended on preaching, and
+authoritative instruction, these also needed the power of _works_ to
+conciliate conviction. In accordance with which, when He first sent
+out His Twelve to preach, He not only charged them what to say, "the
+kingdom of heaven is at hand,"[35] but added the fullest miraculous
+power, "heal the sick, raise the dead, cleanse the lepers, cast out
+devils." And when more solemnly sending them, not to one people, but
+to all nations, "Go ye into the whole world, and preach the Gospel
+to every creature," He adds their warrant, "these signs shall follow
+them that believe. In My name they shall cast out devils, they shall
+speak with new tongues, they shall take up serpents:" and the
+Evangelist subjoins, "They going forth preached everywhere, the Lord
+working withal, and confirming the word with signs that
+followed."[36]
+
+Remembering, then, this very close connexion between the authority
+of Apostolic teaching and the power of working miracles, we may fix
+a criterion for recognising the exercise of the supreme office in
+teaching. Suppose any one of the Apostles to have been invested at
+the commencement of the Church with this office, how may he be
+ascertained? If any one is found invariably the first to announce
+the word of truth, and likewise to confirm it with miracles, you may
+suppose him to be that one. Suppose, again, that Luke intended to
+represent one of the Apostles as the supreme teacher. How may it be
+safely inferred? If, in the course of his narration, he continually
+exhibits one as eminent above all the rest in preaching the Gospel
+and guaranteeing it by signs. These are not tests arbitrarily
+chosen, but naturally suggested. And both exactly fit to Peter, and
+to Peter alone. For he, in this history of the universal Church, is
+the first, nay, well nigh the only one, both to preach and to
+support his preaching by miracles. And Luke takes pains to relate no
+less his miracles than his discourses, and scarcely describes with
+any detail either the one or the other, of any but Peter.
+
+Nay, his mode of writing suggests a parallel between himself and S.
+John in his Gospel, as if it were no less Luke's intention to show
+Peter invested with the supreme office, than John's to set forth
+Christ as the head and teacher of the Apostolic college; and no less
+Luke's purpose to accredit the Church by Peter's miracles, than[37]
+John's by the miracles of Christ to establish faith in Him as the
+true Son of God. For the circumstances of each narration point to
+this similarity of design. As S. John subordinates the group of
+Apostles entirely to the figure of Christ, so Luke, very slightly
+sketching the rest, is profuse in detail of what concerns Peter, and
+marks him as set over all. As John in recording the miracles of
+Christ dwells on the points which prove His divine mission and
+origin from the Father, so Luke directs his narration to exhibit the
+beginning, the growth, and the authority of the Church, as due to
+Peter's miracles. We will mark two further resemblances. _First_,
+the miracles which Luke records of Peter seem cast in the same type
+as those of Christ. Compare the first one with that told by John,
+ch. v.
+
+ John v. 5-9. "There was a certain man there that had been eight
+ and thirty years under his infirmity. Him when Jesus had seen
+ lying, and knew that he had been now a long time, He saith to
+ him, Wilt thou be made whole? The infirm man answered Him, Sir,
+ I have no man, when the water is troubled, to put me into the
+ pond. For whilst I am coming another goeth down before me.
+ Jesus said to him, Arise, take up thy bed, and walk. And
+ immediately the man was made whole, and he took up his bed and
+ walked."
+
+ Acts iii. 2-8. "And a certain man, who was lame from his
+ mother's womb, was carried, whom they laid every day at the
+ gate of the temple, which is called Beautiful. He, when he had
+ seen Peter and John about to go into the temple, asked to
+ receive an alms. But Peter, with John, fastening his eyes upon
+ him, said, Look upon us. But he looked earnestly upon them,
+ hoping that he should receive something of them. But Peter
+ said, Silver and gold I have none, but what I have, I give
+ thee. In the name of Jesus Christ of Nazareth, arise and walk.
+ And taking him by the right hand, he lifted him up, and
+ forthwith his feet and soles received strength, and he, leaping
+ up, stood, and walked."
+
+
+How often had the hand of the Lord--as here that of Peter--healed
+the sick, given the blind sight, cured the leper, and raised the
+dead! But if Peter's miracle in healing Oeneas of the palsy
+carries[38] one back immediately to the poor man let down through
+the roof before our Lord, there is a yet more exact identity between
+the great miracle of Christ raising Jairus' daughter, and Peter
+raising Dorcas. In the one case, the Lord "having put them all out,
+taketh the father and the mother of the damsel, and them that were
+with Him, and entereth in where the damsel was lying, and taking the
+damsel by the hand, He said to her, Talitha cumi, which is, Damsel,
+arise, and immediately the damsel rose up and walked." In the other
+case, Peter came into the upper chamber, "and all the widows stood
+about him weeping--and they being all put forth, Peter, kneeling
+down, prayed, and turning to the body, he said, Tabitha, arise. And
+she opened her eyes, and seeing Peter, she sat up,[39] and giving
+her his hand he lifted her up." But how perfect the resemblance of
+the following.
+
+ Luke iv. 40. "And when the sun was down, all they that had any
+ sick with divers diseases brought them to Him. But He, laying
+ His hands on every one of them, healed them. And devils went
+ out from many."
+
+ Acts v. 15. "Insomuch that they brought forth the sick into the
+ streets, and laid them on beds and couches, that, when Peter
+ came, his shadow, at the least, might overshadow any of them,
+ and they might be delivered from their infirmities. And there
+ came also together to Jerusalem a multitude out of the
+ neighbouring cities, bringing sick persons, and such as were
+ troubled with unclean spirits, who were all healed."
+
+The _second_ point of resemblance is, that the multitude regarded
+Peter among the Apostles as before they had regarded Christ: for,
+putting the rest of the Apostles in the second place, they flocked
+to him, and besought his aid. So that Luke, briefly saying of them,
+that "by the hands of the Apostles were many signs and wonders
+wrought among the people,"[40] goes on to Peter, and of him relates
+the unheard-of wonders just described, assigning to the miracles
+wrought by him, "that the multitude of men and women who believed in
+the Lord was more increased." It is just as when "there came to
+Jesus great multitudes, having with them the dumb, the blind, the
+lame, the maimed, and many others; and they cast them down at His
+feet, and He healed them."[41] And the fuller the resemblance these
+incidents shew between Peter and Christ, the more evident their
+proof that Peter's ministry must be considered a continuation of
+that which Christ begun.
+
+III. We proceed[42] to the order predetermined by our Lord in the
+propagation of His Church.
+
+Of Himself He had said, though the Redeemer of all, that He was not
+sent, that is, as an Apostle, actually to preach, "save to the lost
+sheep of the house of Israel:" and on first sending His Apostles, He
+gave them this commission, "Go ye not into the way of the Gentiles,
+and into the city of the Samaritans enter ye not, but go ye rather
+to the lost sheep of the house of Israel." But when about to ascend
+to the Father, He tells them, "You shall receive the power of the
+Holy Ghost coming upon you, and you shall be witnesses unto me in
+Jerusalem, and in all Judea, and Samaria, and even to the uttermost
+part of the earth:"[43] that is, that they should set up His kingdom
+through all the world, proceeding by gradual steps, from Jerusalem
+to Judea, thence to Samaria, and at length "to every creature" in
+the whole world.
+
+Now the history of the Acts shows the exact accomplishment of this
+order, and it likewise shows that Simon Peter was the one elected
+chief instrument for carrying out these successive propagations of
+the Church. What we have said already shows this as to the mother
+Church of Jerusalem, and, before proceeding to the Gentile Churches,
+we will trace the same instrumentality as used to bring the
+Samaritans into the universal kingdom.
+
+The persecution ensuing on the proto-martyr Stephen's death caused,
+by our Lord's providence, the dissemination of many believers
+through Judea and Samaria, while the Apostles alone remained at
+Jerusalem. Amongst those who thus "went about preaching the word of
+God," Philip the deacon came to Samaria, and many of the people,
+hearing his words and seeing his miracles, were converted and
+baptized. But the Church thus commenced by the preaching of the
+deacon would have dried up without hope of progress, had it not
+received the assistance of those whom Christ had set in the place of
+fathers, and who could bestow the gifts of the Holy Ghost. For[44]
+"the Church is in the bishop," and, as S. Jerome said of a faction
+which had a deacon for its author, "With the man the sect also
+perished, because a deacon could ordain no clerk after him. But it
+is not a Church which has no priest." Accordingly when[45] "the
+Apostles, who were in Jerusalem, had heard that Samaria had received
+the word of God, they sent unto them Peter and John," who "laid
+their hands upon them, and they received the Holy Ghost." The
+providence of Christ, then, so ordered the propagation of His
+kingdom as to choose Peter and John to complete and perfect the
+Samaritan Church. But was this on equal terms, or is no superior
+dignity and authority apparent in Peter over John? A regard to the
+words of Luke, and the series of acts recorded, will prevent such a
+misconception. For he mentions Peter and John, but he sets Peter
+first, and in his record of what happened to Simon John acts the
+second part, and it is Peter alone who teaches, commands, judges,
+and condemns, with authority, as the head and supreme ruler. Simon
+Magus, tempted by beholding the gifts of the Holy Spirit visibly
+bestowed on imposition of the Apostles' hands, "offered them money,"
+to both Peter and John. But Peter alone replies, and not only so,
+but condemns his profaneness, enlarges on his guilt, and solemnly
+declares that the gifts of God are not purchaseable with money.
+"Keep thy money to thyself to perish with thee, because thou hast
+thought that the gift of God may be purchased with money;" he
+discloses Simon's secret thoughts, "for thy heart is not right in
+the sight of God;" he inflicts on him excommunication, "thou hast no
+part nor lot in this matter;" he exhorts him to repent, "do penance
+therefore from this thy wickedness, and pray to God, if perhaps this
+thought of thy heart may be forgiven thee." Now here John, the next
+of the Apostles in rank, is with Peter, yet he does not speak,
+teach, or enjoin: Peter does all this singly. He answers Simon's
+question, lances and probes the most secret wound of his conscience,
+declares how divine gifts are given, proscribes the plague of
+simony, orders penance, and inflicts excommunication on a scandalous
+public offender. Thus the twenty-second of the Apostolic canons
+runs, "If any bishop, priest or deacon, hath obtained this dignity
+by money, let him and his ordainer be deposed, and altogether be
+deprived of communion, as Simon Magus was by Peter." Nothing but an
+inequality of rank between Peter and John will account for Luke's
+narration here. But if John was inferior to Peter, much more the
+rest.
+
+But there is another proof of his superiority here, in that God
+caused Simon Peter to engage Simon Magus. Thus, by His providence,
+"reaching from end to end mightily, and ordering all things
+sweetly," the first-born of Christ is brought to conflict with the
+"first-born of the devil," the chief of teachers with the earliest
+of heretics, and prime of that long brood of the evil one, who are
+to persecute "the seed of the woman." Thus ancient writers record
+that Peter afterwards went to Rome on purpose to expose the acts of
+this same Simon. Thus they mention his engaging with the famous
+Alexandrine Apion, the enemy of the Jewish and the Christian faith
+alike. And hence, too, probably the very ancient writer (whoever he
+was) of the Epistle of Clement to S. James, begins it by recording
+how "Simon, for his true faith and his firm grounding in doctrine,
+was appointed to be the foundation of the Church, and for this very
+reason by Jesus Himself with most true augury had his name changed
+to Peter, the first-fruits of our Lord, the first of the Apostles,
+to whom first the Father revealed the Son, whom Christ with reason
+blessed, the called and the elect, His guest and comrade, the good
+and the proved disciple, _he who, as the most able of all, was
+commanded to illuminate the West, the darker quarter of the world_,
+and who was enabled to succeed."
+
+But as to what is said that "the Apostles who were in Jerusalem
+_sent_ to the Samaritans Peter and John," it must be remembered,
+that at the head of those thus _sending_ was Peter himself, and that
+next to him John was the most distinguished of the Apostolic
+college. And since it is evident from all that we have hitherto
+seen, that in whatever concerned the Apostles equally, Peter took
+the leading part, and in their common deliberations exercised the
+initiative, it must be concluded that he was likewise the first
+author of this resolution, to send himself and John to the
+Samaritans. And this is confirmed by our seeing that in the
+fulfilment of this mission he discharges the offices, and acts with
+the authority, of head. To none else could the execution of a fresh
+advance in the propagation of the Church be committed; and so great,
+besides, were the jealousies between the Jews and Samaritans, that
+it needed no less than Peter's authority to induce the Jewish
+converts to receive them into the bond of the same society.
+
+IV. But now we[46] draw nigh to the revelation of that great
+"mystery which in other generations was not known to the sons of
+men--that the Gentiles should be fellow heirs, and of the same body,
+and co-partners of His promise in Christ Jesus by the Gospel,"
+whereby was brought to pass the prophecy, "from the rising of the
+sun even to the going down My Name is great among the Gentiles, and
+in every place there is sacrifice, and there is offered to My Name a
+clean oblation."[47] The hour was come "when the true adorers were
+to adore the Father in spirit and in truth" throughout every region
+of the world purchased with the blood of the Son of God, and of this
+event, expected during four thousand years, God, by an unexampled
+honour, disclosed to Peter, and through Peter, the time and the
+manner. This greatest of purposes, after His own ascension, Christ
+left to be revealed through him to whom He had committed the feeding
+of His sheep.
+
+While Peter[48] was "passing through all," that is, exercising his
+general supervision as primate of the Church, God sent His angel "in
+a vision manifestly" to "a certain man in Cesarea named Cornelius, a
+centurion of that which is called the Italian band, a religious man,
+and fearing God with all his house, giving much alms to the people,
+and always praying to God." And the angel says to him: "Thy prayers
+and thine alms are ascended for a memorial in the sight of God, and
+now send men to Joppa, and call hither one Simon, who is surnamed
+Peter; he will tell thee what thou must do." Though God, then, sends
+an angel, it is left to _Simon, who is surnamed Peter_, to declare
+His counsel, in what affected the salvation of innumerable souls.
+Other Apostles there were to whom had been said equally, "Go ye into
+the whole world and preach the Gospel to every creature," and "Ye
+shall be witnesses to Me both in Jerusalem and in all Judea, and
+Samaria, and to the uttermost part of the earth;" and "as the
+Father hath sent Me, I also send you." Yet putting aside all these,
+as on so many other occasions, Peter is preferred, and that because
+to him alone was said, "on this rock I will build My Church," and
+again, "Feed My lambs, be shepherd over My sheep." Fitting it was
+that, when the wall between the Jews and Gentiles should be taken
+away, by him specially, all should be collected into one, on whom,
+as the divinely-laid foundation, all were to rest. Fitting, again,
+that the Lord's prophecy, "Other sheep I have which are not of this
+fold; those also I must bring; and they shall hear My voice; and
+there shall be one fold and one shepherd," should be fulfilled
+chiefly by his ministry to whom the Lord had committed His own
+office of universal visible pastor. For the Church, in her very
+birth, and in the whole process of her growth, bore this upon her
+forehead, that _universality_ as well as _unity_ belonged
+substantially to Peter, and that it was no less his function to
+gather up all nations into the mould of unity by his ministration as
+the one chief shepherd, than to embrace them all in the wide circuit
+of his love. Therefore it is a marvellous agreement in which the
+_institution_ of the Primacy has a corresponding _execution_; and as
+the latter confirms the former, so from the former you might
+anticipate the latter before it was recorded in the sacred history.
+
+But in the meantime, while the messengers of Cornelius were
+approaching the house in which Peter was a guest, "there came upon
+him an ecstasy of mind, and he saw the heaven opened, and a certain
+vessel descending, as it were a great linen sheet let down by the
+four corners from heaven to the earth, wherein were all manner of
+four-footed beasts, and creeping things of the earth, and fowls of
+the air;" and while Peter is fixed in contemplation, "there came a
+voice to him, Arise Peter, kill and eat," that he might understand
+how "by[49] his preaching he was to make a sacrifice to the Lord of
+those who were represented by these animals, bringing them into the
+divine service through the mysteries of the Lord's passion," which
+he not yet understanding, replies, "Far be it from me, for I never
+did eat anything that is common or unclean." Then the heavenly
+"voice spoke to him again the second time, That which God hath
+cleansed, do not thou call common. And this having been done thrice,
+presently the vessel was taken up into heaven."
+
+Here three things are set forth; first, that as the ark of Noah
+contained all sorts of animals, clean and unclean, so the fold of
+Christ was to gather from Jews and Greeks and barbarians "a[50]
+great multitude, which no man could number, of all nations and
+tribes, and peoples, and tongues;" secondly, that the blessings of
+Christ concerned all who did not reject the proferred grace;
+thirdly, that the elaborate system of Mosaic ordinances concerning
+meats, rites, and ceremonies, had fallen to the ground. But to whom
+is disclosed, first and immediately, this whole dispensation of the
+first principles on which the Church was to be propagated? To none
+other but Peter, "to me hath God shown to call no man common or
+unclean." Now the undoubted knowledge of this dispensation must
+appear of the greatest moment, whether in itself, or as concerns the
+Jews, of whom the earliest church consisted, or the Apostles, by
+whose ministry it was to be extended. And yet, by that providence
+which is ever over His Church, the wisdom of God so ruled it, that
+through Peter alone the Apostles should be taught when they were
+first to approach the Gentiles, and discharge their office of
+witnesses before all nations without distinction. And that because
+He had made Peter "the greater one" and "the leader" of all, and put
+him in His own place, and constituted him supreme teacher in these
+words, "Confirm thy brethren." Thus[51] Epiphanius, in the fourth
+century, says that the charge of bringing the Gentiles into the
+Church was laid upon all the Apostles, "but most of all on holy
+Peter." Why this _most of all_? Because, while He had heard with the
+rest, "make disciples of all nations," he had singly and peculiarly
+received the charge of the whole fold, and of the Apostles, as part
+of it.
+
+But Peter, still pondering on the vision, hears a fresh voice from
+the Spirit, "Behold three men seek thee. Arise, therefore, get thee
+down, and go with them, doubting nothing, for I have sent them." He
+accompanies the messengers and finds Cornelius, "his kinsman and his
+special friends;" he asks why they have sent for him, whereupon
+Cornelius informs him of what had past, and concludes, "now
+therefore all we are present in thy sight, to hear all things
+whatsoever are commanded thee by the Lord." Peter in reply sets
+forth to them the heads of Christian doctrine, and as he comes to
+the words "to Him all the prophets give testimony, that by His name
+all receive remission of sins, who believe in Him," "the Holy Ghost
+fell upon all them that heard the word" of life and truth from his
+lips. And the Jewish Christians who were with him, being astonished
+at this reception of Gentiles into the Church by the Holy Spirit's
+visible descent, Peter cries, "Can any man forbid water that these
+should not be baptised, who have received the Holy Ghost as well as
+we?" "Words," says [52]S. Chrysostome, "of one almost assaulting any
+that would forbid, and say that should not be," and so "he
+commanded them to be baptized in the name of the Lord Jesus;" for
+Peter also, like his Lord,[53] preached in person, but baptized by
+the hands of others.
+
+Are not then the prerogatives of Peter written legibly on this whole
+narration? First, among all the Apostles he alone is chosen to
+consecrate to God the first fruits of the Gentiles. Again, through
+him, as the teacher of all, God makes known to the Apostles
+themselves when the door was to be opened to the Gentiles. Thirdly,
+without advising with the rest, he enlarges the fold of Christ,
+which in Christ's place he ruled, with the accession of the
+Gentiles. Fourthly, the building of the Church is thus referred to
+him alone. Further, he gathers up to himself the Church which is
+made out of Jews, Samaritans, and Gentiles; as the foundation he
+sustains the whole; and when constructed, he binds it together.
+Lastly, Luke, without having recorded a single speech of any other
+Apostle, has given five of Peter, thus showing that Peter's words,
+as well as his actions, had a higher importance than theirs in the
+history of the Church's birth and growth; for, indeed, in the
+history of the head that of the body is included.
+
+On Peter's[54] return to Jerusalem, "the Apostles and brethren who
+were in Judea, having heard that the Gentiles also had received the
+word of God,"[55] "they that were of the circumcision contended with
+him," because he had "gone in to men uncircumcised, and ate with
+them." Hereupon Peter set forth to them the whole series of events,
+upon which "they held their peace and glorified God, saying, God
+then has also to the Gentiles given repentance unto life." Now some
+in late times have attempted to derogate from Peter's authority on
+the strength of this incident. On the other hand S. Chrysostome,
+not satisfied with setting forth Peter's rank, and assigning his
+whole apology to a most gracious condescension, continues, "See how
+he defends himself, and _will not use his dignity as the Teacher_,
+for he knew that the more gently he spoke with them, the surer he
+was to win them."[56] And what expression can signify Peter's rank
+more markedly than _the_ Teacher? And Gregory the Great sets forth
+Peter's distinctions, how he alone had received the keys, walked on
+the waters, healed with his shadow, killed with his word, and raised
+the dead by his prayer; then he goes on, "and because, warned by the
+Spirit, he had gone in to Cornelius, a Gentile, a question was
+raised against him by the faithful, as to wherefore he had gone in
+to the Gentiles, and eaten with them, and received them in baptism.
+And yet the same first of the Apostles, filled with so great a grace
+of gifts, supported by so great a power of miracles, answers the
+complaint of the faithful by an appeal not to authority but to
+reason.... For if, when blamed by the faithful, he had considered
+the authority which he held in holy Church, he might have answered,
+that the sheep entrusted to the shepherd should not venture to
+censure him. But if, in the complaint of the faithful, he had said
+anything of his own power, he would not have been the teacher of
+meekness. Therefore he quieted them with humble reason, and in the
+matter where he was blamed even cited witnesses. If, therefore, _the
+Pastor of the Church, the Prince of the Apostles_, having a
+_singular_ power to do signs and miracles, did not disdain, when he
+was censured, humbly to render account, how much more ought we
+sinners, when blamed for anything, to disarm our censurers by a
+humble defence."[57]
+
+Here it occurs to observe with what different eyes Holy Scripture
+may be read, for just where persons determined to deny Peter's
+authority find an excuse for their foregone conclusion, the Fathers
+draw arguments to praise the moderation with which he exercised that
+same superior authority.
+
+V. But [58]founded as we have seen the Church to have hitherto been,
+and at each step of its course advanced, mainly by the authority of
+Peter, it could not hope to remain in a vigorous and united state
+without the continual exercise of _judicial_ and _legislative_
+power, and diligent _inspection_. Nor is there, in fact, one of
+these which Peter did not exercise, and that in a manner to indicate
+the ruler set over all. For as to the judicial power, do we not hear
+him saying, "Tell[59] me whether you sold the land for so much;"
+and, "Ananias, why hath Satan tempted thy heart, that thou shouldst
+lie to the Holy Ghost, and by fraud keep part of the price of the
+land? Whilst it remained did it not remain to thee? And after it was
+sold, was it not in thy power? Why hast thou conceived this thing in
+thy heart? Thou hast not lied to men but to God." And presently the
+sentence comes forth from him who binds in heaven as well as on
+earth. "Behold the feet of them who have buried thy husband are at
+the door, and they shall carry thee out." Here then we have Peter,
+in the midst of the Apostles, yet acting singly as the supreme
+judge, and defender of ecclesiastical discipline, on which S.
+Chrysostome says, "For Peter was terrible, punishing, and convicting
+the thoughts, to whom they adhered the more both for the sign, and
+his first speech, and his second, and his third. For he it was who
+did the first sign, and the second, and the present, which seems to
+me double, one to convict the thoughts, and another to kill with his
+command." Then, asking why nobody had announced her husband's death
+to Sapphira, "This was fear of the Teacher; this respect of the
+disciples; this obedience:"[60] where he is mentioned not as _a_
+teacher, but the supreme and chief one.
+
+Yet though the other Apostles were judges, with power to bind and to
+loose, though they were present, and concerned, for "Ananias
+bringing a certain part, laid it at the feet of the Apostles," not
+of Peter only, it was not they, but Peter, who entered on the cause
+of Ananias and Sapphira, passed sentence, and inflicted punishment.
+Why did he judge singly a cause which was brought before the common
+tribunal of the Apostles? Because Peter was to have the Primacy in
+all things; because from him the model of ecclesiastical judgments
+was to be taken; because the charge of maintaining ecclesiastical
+discipline belonged in chief to him as the head.
+
+VI. But no less [61]markedly does Luke represent Peter as everywhere
+visiting the Churches, providing for them as universal pastor, and
+exercising herein the administrative Primacy. "The Churches," he
+says, "throughout all Judea, and Galilee, and Samaria, had peace,
+being edified and walking in the fear of the Lord, and were
+multiplied by the consolation of the Holy Ghost. And it came to pass
+_that Peter, as he passed through, visiting all_, came to the saints
+who dwelt at Lydda."[62] In illustration of this we may remember
+Paul's charge to Titus:[63] "for this cause I left thee in Crete,
+that thou shouldst set in order the things that are wanting, and
+shouldst ordain priests in every city, as I also appointed thee."
+And again, what Luke writes of Paul himself: "After some days Paul
+said to Barnabas, Let us return and visit our brethren in all the
+cities wherein we have preached the word of the Lord, to see how
+they do."[64] And what[65] Eusebius, from S. Clement, relates of S.
+John, that he visited with authority the Churches of Asia, which he
+had either founded, or specially attended to. By these passages we
+see the nature of Peter's visitation, that it was pastoral, and
+likewise the difference between his and these others, for they were
+_local_, but his _universal_. Titus acted in Crete, the special
+sphere of his labour, to which S. Paul the founder of that Church
+had appointed him. Paul and Barnabas propose to visit "our brethren
+_in every city in which we have preached the word of the Lord_;" S.
+John exerts visitatorial power over the churches of that province
+wherein he dwelt, and that too, apparently, when he was the sole
+survivor of the Apostolic college, yet did not go into other parts.
+But Peter's charge is oecumenical, and therefore his visitation
+universal. He inspects the labours of others, as well as his own.
+For he was not the only Apostle at Jerusalem, nor had he singly
+built up all the churches of Judea, Galileo, and Samaria, yet he
+alone makes a progress from Jerusalem to all these churches. Though
+not the Bishop of Jerusalem, over which the Apostle James presides,
+he goes everywhere, as "the Bishop of Bishops."[66] No other reason
+coherent with Scripture can we find for this universal inspection of
+Peter; for all the Apostles were indeed pastors, but he alone set
+over the whole fold; he alone not limited, like Paul, "to the
+brethren in every city wherein he had preached." He differs from
+all others as the universal from the particular, and so S.
+Chrysostome says of him in this very passage, "like a general he
+went round surveying the ranks, seeing what portion was well massed
+together, what in order, what needed his presence. Behold him making
+his rounds in every direction."[67]
+
+VII. Further, [68]we may see the deference paid to this supreme
+authority of Peter by the Apostles and ancients at Jerusalem, on
+occasion of that severest dissension which threatened the unity of
+the Church, and kindled the greatest agitation, the question whether
+Gentile converts should be bound to obey the Mosaic ritual law. For
+"the [69]Apostles and Ancients having assembled to consider of this
+matter," after "there had been much disputing, Peter, rising up,
+said to them." But why does Peter first rise and decide the cause?
+Because he was first of the Apostles, and as such supreme arbiter in
+controversy. But consider what he says. "Men and brethren, you know
+that in former days God made choice among us, that by my mouth the
+Gentiles should hear the word of the Gospel, and believe." _By my
+mouth_, he appeals to their knowledge of his election by God to the
+singular privilege of receiving the Gentiles: in virtue of that
+election he claims and exercises authority. "And God, who knoweth
+the hearts, gave testimony, giving unto them the Holy Ghost, as well
+as unto us, and put no difference between us and them, purifying
+their hearts by faith." God, therefore, has already decided this
+controversy, by my ministry, whom He specially called thereunto, and
+by the effects which He caused to accompany it. Then, using words
+full of force, being, indeed, very like those in which he had
+answered Ananias and Sapphira, he continues, "now, therefore, why
+tempt you God, to put a yoke upon the necks of the disciples, which
+neither our fathers, nor we, have been able to bear? But by the
+grace of our Lord Jesus Christ we believe that we shall be saved, in
+like manner as they also." "How full of power are these words," is
+the comment of S. Chrysostome,[70] "he says here what Paul has said
+at great length in the Epistle to the Romans." And then, speaking of
+the heads of Paul's doctrine, he adds, "the seeds of all this lie in
+Peter's discourse." This, then, is a _decision_, and given in no
+hesitating manner, but with severe censure of those who maintained
+the opposite, as "tempting God," words suitable for him only to use
+who had authority over all. But how did the council receive them?
+Though "there had been much disputing before," though the keenest
+feelings had been excited, and the point involved the strongest
+prepossessions of the Jewish converts, "all the multitude held their
+peace." They acquiesced in Peter's judgment, and now readily "heard
+Barnabas and Paul telling what great signs and wonders God had
+wrought among the Gentiles by them." It follows, then, that on a
+capital point, and in the first council of the Church, Peter
+occupied a position which befits only the supreme judge of
+controversies, so that had we no other evidence but this place
+whereby to decide upon his rank and office, his pre-eminence would
+be evident. "See," says S. Chrysostome, "he first permits a
+discussion to arise in the Church, and then he speaks."[71]
+
+But is this affected by other persons likewise speaking and voting,
+as Paul and Barnabas? or by S. James likewise giving his sentence,
+as an Apostle? or by the whole matter being settled by common
+consent? As little as to be _head_ involves being _all_; as to
+preside over the rest takes from them the power of deliberation, and
+resolution. Rather it is the office of the Head and the President to
+take the initiative, and point out the course which others are to
+follow.
+
+For those here present were teachers, and had the prerogative of
+hearing and judging, as well as Peter; they were bound to weigh the
+matter in controversy to the best of their power, and to decide on it
+according to the proportion of faith. They stood to Peter in a relation,
+not of simple obedience, as the ordinary members of the flock, but of
+judges, who, though responsible to his superintendence, yet are really
+judges, pass sentence, and decree by inherent authority. It is no part
+of the idea of a judge, that he should be supreme and irresponsible:
+this is the _special_ privilege of the one supreme judge. Objections
+such as these, therefore, do not take from Peter his Primacy, and
+quality of Head, but claim for Paul, Barnabas, James, and the other
+Apostles, the judicial authority and office, which they undoubtedly
+possessed.
+
+Nor again, that, not Peter only, but all, passed the decree in
+common, as it is written: "It seemed good to the Holy Ghost, and to
+us;" and as Paul and Timothy "delivered to the cities the decrees to
+keep that were decreed by the Apostles and Ancients."[72] For a
+decree made in common by many shews not an equality of power in
+each, but a competent authority to join in that decree. Such acts
+proceed, not only from equal, but from unequal assemblies. A
+question, therefore, terminated by common decision, and laws
+established by common consent, do indeed prove a power to deliberate
+and decree common to all participating, but do not prove that all,
+and every, of the judges were equal in their privileges, for who
+gives to the Ancients the same authority as to the Apostles?
+
+This inequality is elsewhere established, and rests on its own
+proof, but bearing it in mind, we shall see that Peter is the first
+and chief author of this common decree, and that laws passed by
+common consent depend on him primarily as Head. Most unsuspicious
+witnesses of this are the ancient writers, and this is the very
+conclusion which they drew from the account of this council. Thus,
+Tertullian, in the second century, speaking of Peter's singular
+prerogatives, says, "On him the Church was built, that is, through
+him: it was he who hanselled the key. This is it. 'Ye men of Israel,
+hear these words. Jesus of Nazareth, a man approved of God among
+you, &c.' He, too, first by Christian baptism opened the approach of
+the heavenly kingdom, by which offences, heretofore bound, are
+loosed, and those not loosed are bound, according to true salvation.
+And Ananias he bound with the chain of death: and him that was weak
+in his feet he delivered from his disease. But likewise, in that
+discussion as to maintaining the law, Peter, first of all, instinct
+with the Spirit, and preluding with the vocation of the Gentiles,
+says, 'And now why tempt ye the Lord, by imposing a yoke on the
+brethren, which neither we, nor our fathers have been able to bear?
+But by the grace of Christ we believe that we shall be saved, as
+also they.' _This_ SENTENCE _both loosed what was given up of the
+law, and kept binding what was reserved_."[73] As clearly, S.
+Jerome, in the fourth century, writes, that Peter "used his wonted
+freedom, and that the Apostle James _followed his sentence_, and all
+the ancients at once _acceded to it, and that the decree was drawn
+upon his wording_."[74] A little later Theodoret wrote to S. Leo,
+thus: "If Paul, the preacher of the truth, the trumpet of the Holy
+Spirit, hastened to the great Peter, to carry from him the solution
+to those at Antioch, at issue about living under the law; much more
+do we, poor and humble, run to your Apostolic throne, to receive
+from you healing for the wounds of the Churches."[75] Why does he
+here call Peter, _the great_, or say that Paul hastened to him for
+solution of a grave contention? Did not Paul go to all the Apostles?
+But Peter was the head among them, and had a power in chief--a power
+above the rest, a "more special" power--of binding and loosing.
+
+VIII. One other [76]instance there is of Peter's superior dignity,
+and therefore importance, in the Apostolic college, which if,
+perhaps, less direct than some of the foregoing, is even more
+persuasive. For there was an Apostle associated, as we have seen, by
+our Lord with Peter and John in several favours not granted to the
+rest; one who with John received from Him the name Boanerges; the
+elder brother of John, who with him had once asked to sit on the
+Lord's right hand and on His left in His kingdom. Now Luke is led in
+the course of his narrative to mention the martyrdom of this great
+and favoured Apostle; the first likewise of the Apostolic choir who
+drank, as he had promised, of His Lord's baptism, and sealed his
+labours and trials with his blood. The occasion was a great and
+striking one. It is thus recorded by Luke. "And at the same time
+Herod the king stretched forth his hands to afflict some of the
+Church. And he killed James, the brother of John, with the sword."
+This is the first and the last time that he is mentioned by himself
+in Luke's inspired history of the universal Church. Great as he was,
+so eminently favoured by his Lord, the elder brother of John,
+nothing is said of the Church's anxiety for his danger, her prayers
+for his release, her sorrow at his loss, or her exultation at his
+triumph by witnessing unto blood. He passed to his throne in heaven
+with this short record. The more emphatic is the contrast following.
+"And seeing that it pleased the Jews, he proceeded to take up Peter
+also. Now it was in the days of the azymes. And when he had
+apprehended him, he cast him into prison, delivering him to four
+files of soldiers to be kept, intending after the pasch to bring him
+forth to the people. Peter therefore was kept in prison. _But prayer
+was made without ceasing by the Church unto God for him._" That is,
+by the instinct of self-preservation she prayed for her head. A few
+years later another Apostle, after glorious labours by land and sea,
+and missions of unrivalled success, was seized and imprisoned in
+this same city of Jerusalem, and in danger of his life. But we do
+not hear of prayers being offered up without ceasing even for Paul,
+the doctor of the nations. The Church's safety was not bound up with
+his, any more than with that of James, and therefore not even of the
+great preacher "in labours more abundant than all," are we told that
+in the hour of danger "prayer was made without ceasing by the Church
+unto God for him." James and Paul were most distinguished _members_,
+but Peter was more. This was an honour reserved for the Head alone,
+as the life of the Head was peculiarly precious to the whole body.
+Thus S. Chrysostome explains it. "The prayer is a proof of
+affection: they all sought for a Father, a kind Father."[77] And
+then Luke proceeds to give at length Peter's delivery out of prison
+by the angel, and his departure in safety to another place. But
+there is no other solution of such a difference in recording what
+happened alike to James, to Peter, and to Paul, but that Peter held
+the place of father in the Lord's family, of commander in His army,
+of steward in His household, delivering to each of His servants
+their measure of wheat in due season.
+
+The result,[78] then, of our particular enquiry in the Acts is to
+demonstrate two things, that Peter discharged the office of Father
+and Head in the Lord's family, and that the Church received and
+admitted him when so acting, with a consciousness that such was the
+will of Christ.
+
+Now this office did not consist in "lording it" over his brethren,
+in assuming high titles, and interfering with the ministry of others
+when exercised in its due course, in rejecting their assistance, or
+impeding the unanimous exercise of their counsel. On the contrary,
+the Lord had before prescribed that "the greater" among them should
+be as the younger, and "the leader" as he that ministers, proposing
+to them Himself as the great model, who had exercised the highest
+power with the utmost gentleness, and, being "the Lord," had become
+"the servant of all." What, then, did this office of Primate consist
+in? We may say that Peter was undoubtedly such, if he constantly
+exercised the power of a head in building up the Church, in
+maintaining discipline, in reconciling dissensions, and in general
+administration. Now it would be doing Peter wrong to suppose that he
+usurped as peculiar to himself what equally belonged to all the
+Apostles; or that, having received the special power of the Holy
+Ghost, he did not fulfil his own advice to others, "not to lord it
+over the clergy, but to be made a pattern of the flock."[79] And the
+four points just mentioned may be reduced to a triple authority, a
+Primacy _magisterial_, _judicial_, and _legislative_. Let us take in
+at one glance what has been said of Peter in regard to each of
+these.
+
+As to the _magisterial_, or power of authoritative teaching, and
+general administration, Peter is constantly taking the lead, he is
+the mouthpiece of the Apostles: he alone, or he first, by teaching
+plants the Churches; he alone, or he in chief, completes them when
+planted; he it is who by divine revelation given to himself,
+discloses to the rest the dispensation of God; and he in words full
+of power sets forth to these assembled in council the course which
+they are to pursue.
+
+As to the _judicial_, none other judgments are found in that portion
+of the Acts which contains the history of the whole Church, save
+those of which he was either the _sole_ or the _chief_ author. Alone
+he took cognisance of Ananias and Sapphira, and alone he punished
+them. And Simon he censured in chief, and excommunicated.
+
+As to the _legislative_, Peter alone promulged the law as to
+receiving the Gentiles; alone he prescribed that for abrogating the
+Mosaic ceremonial ordinances; and he was the chief author of the
+decree which expressed in terms his own previous act, and was put
+forth in common by the Apostles and Ancients.[80]
+
+Again, compare the _institution_ of the Primacy with its _exercise_.
+Its institution consisted in three things. 1. That Peter was named
+by Christ the foundation of the Church, with whom its whole fabric
+was most intimately to cohere, and from whom it should derive
+visible unity and impregnable strength: 2. That the authority of
+universal pastor, and the care of the whole fold, was committed to
+him: 3. That to him belonged the confirmation of his brethren, and a
+power of the keys to which all were subject. Now consider the
+execution.
+
+As foundation of the Church, he gathers up to himself congregations
+from the Jews, the Samaritans, and the Gentiles.
+
+As universal pastor, he collects from these three the flock,
+nourishes, defends, inspects it, and fills up one place of highest
+rank in the ministry forfeited by the traitor.
+
+As confirmer of the brethren, he disclosed to them the heavenly
+vision signifying the universal calling of the Gentiles, and the
+abrogation of the Mosaic law. He acts in the Lord's household as the
+bearer of the keys, going to all parts, defending and inspecting
+all. By himself he binds and looses, calling Ananias and Sapphira to
+his tribunal, and excommunicating the first heretic.
+
+So exactly, then, do the institution of the Primacy and the acts of
+Peter fit into each other, that from the former you may predict the
+latter, and from the latter prove the former. They are like cause
+and effect, or an a priori and an a posteriori argument. They are a
+reciprocal confirmation to each other; just as if by time you
+calculate the sun's rising, and see the diffusion of his light, from
+his having risen you infer his light, and from his light conclude
+that he has risen.
+
+Nor in the Apostolic Church does any one appear to resist or
+question this office of Peter. Rather upon him all eyes are fixed,
+for him all are anxious; no Abiram rises up against him with the
+words of rebellion; "Thou takest too much upon thee, seeing all the
+congregation are holy, every one of them, and the Lord is among
+them, wherefore then liftest thou up thyself above the congregation
+of the Lord?"[81] No Aaron in a moment of delusion cries, "Did the
+Lord speak by Moses only? hath He not spoken also by us?"
+
+Yet Peter acts not like one out of a number, and occasions of
+contention are not wanting, strong prepossessions and keen
+feelings.[82] He is everywhere; his pre-eminence and his control are
+universal: he can act with severity, and there are some impatient
+even of a just control. When Ananias and Sapphira fell dead at his
+feet, none murmured. When he exclaimed, in full council, "now,
+therefore, why tempt you God?" the whole multitude was silent. When
+he explained the reception of the Gentiles, those who had murmured
+"held their peace, and glorified God."[83]
+
+But had Peter not possessed, by divine commission, the authority
+which he exercised, it is clear, from the conduct of Paul, that he
+would have met with opposition from each in proportion to his
+advance in Christian perfection. Paul's censure of his indulgence to
+the prejudices of the circumcision, proceeding as it did from
+charity, shews this. But what would Paul, and what would the other
+Apostles have done, had they seen Peter perpetually taking the lead,
+and exercising the power of a head, without any special title
+thereto? Would they not have resisted him to the face, and before
+all, and declared that there was no difference of authority between
+them? Yet, not a trace of such resistance appears, while on
+numberless occasions the Apostles, and the whole assembly of the
+faithful, yield to him the Primacy, a sign truly that they
+recognized in him one who had received the place of Christ as
+visible Head among them.
+
+The place of Christ _as visible Head_, for infinite indeed is the
+distance between Christ and Peter, as to the headship of mystical
+influx and the source of grace. Neither he nor any creature has part
+with Christ as to this latter, of which Paul writes, "that God hath
+set all things under His feet, and given Him to be Head over all to
+the Church, which is His body, the fulness of Him who filleth all in
+all;" of which again, "from whom the whole body, being compacted and
+fitly joined together, by what every joint supplieth, according to
+the operation in the measure of every part maketh increase of the
+body, unto the edifying of itself in charity;" and "the husband is
+the head of the wife, as Christ is the head of the Church, and He is
+the Saviour of His body:" and all this "to present it to Himself a
+glorious Church, not having spot or wrinkle or any such thing."[84]
+In _this_ sense Headship belongs to Christ, not only first and
+chiefly, but absolutely and solely. But, as to the Headship of
+external government and visible unity, though here also the same
+Apostle calls Him, "the head of the body the Church, who is the
+beginning, the first-born from the dead; that in all things He may
+hold the primacy,"[85] to this Christ Himself has in a measure
+associated Peter by saying to him specially, "Feed My sheep--follow
+thou Me."
+
+And observe how that divine injunction was fulfilled. For as
+following our Lord with loving gaze through the Gospels we see every
+object grouped about that heavenly figure of His; as our eyes rest
+ever upon Him in the synagogue, in the market-place, among the
+crowd, before the Pharisees, the elders, the chief priests, healing
+the sick, raising the dead, supporting and animating His
+disciples--so turning to the Acts we see a human copy indeed of that
+Divine portrait, but still one wrought by the Holy Spirit out of our
+redeemed flesh and blood. We see the fervent Apostle treading in his
+master's steps, the centre and the support of his brethren, the
+first before the Council, and before the people, ready with his
+words and his deeds, uttering to the dead, as the echo of his Lord,
+"Arise," and healing the sick with his shadow. With reason, then, do
+the inspired writers use of Peter and of Christ similar forms of
+speech, and as they write, "Jesus, and His disciples," "there went
+with Him His disciples," "there He abode with His disciples," so
+they write, "Peter standing up with the Eleven," "they said to Peter
+and to the rest of the Apostles," "Peter and the Apostles
+answering." What above all is remarkable is to observe the same
+_proportion_ between the figure of Peter and the Apostles in the
+first twelve chapters of the Acts, as between the figure of our Lord
+and the Apostles in the Gospel. Such was the power and the will of
+the Divine Master when He said, "Feed My sheep; follow thou Me."
+Such the truth of the disciple, answering, "Lord, Thou knowest all
+things, Thou knowest that I love Thee."
+
+FOOTNOTES:
+
+[1] Passaglia, p. 138.
+
+[2] Passaglia, p. 140. St. Chrys. in Acta, Hom. 1.
+
+[3] St. Chrys. Hom. in Ascens., and on Acts, Tom. 3, p. 773.
+
+[4] Acts xvii. 28-9, and compare 1 Cor. xii. 12-17 with Eph. iv. 16.
+
+[5] Dionys. de Coel. Hier. cap. 1, Sec. 3.
+
+[6] S. Cyril. Thes. lib. 34, p. 352, and lib. 9, on John, p. 810.
+
+[7] Passaglia, p. 143.
+
+[8] Passaglia, p. 144.
+
+[9] Acts i. 13; ii. 14; iii. 1-3; iv. 19; viii. 14.
+
+[10] Acts i. 15; ii. 14, 37; iii. 4; v. 29.
+
+[11] Acts ii. 13, 37, 38; iii. 11, 12.
+
+[12] St. Chrysostome.
+
+[13] Euthalius, apud Zaccagnium, p. 410.
+
+[14] On Acts, Hom. 21, n. 2.
+
+[15] Hom. on beginning of Acts, n. 8. Tom. 3, 764.
+
+[16] Passaglia, p. 148.
+
+[17] Ps. lxix. 26; cviii. 8.
+
+[18] Hom. 3, in Act. n. 1, 2, 3.
+
+[19] Authentikos.
+
+[20] Authentei.
+
+[21] Acts 2.
+
+[22] On the Acts, Hom. 4, n. 3.
+
+[23] St. Chrysostome, as before.
+
+[24] Passaglia, p. 153.
+
+[25] Acts i. 8; John xv. 27.
+
+[26] On Acts, Hom. 7, n. 1.
+
+[27] Acts iv. 4.
+
+[28] Acts iii. 12-26; iv. 8-19.
+
+[29] Acts iii. 11, 12-26.
+
+[30] Acts iv. 7, 8.
+
+[31] On Acts, Hom. 8, n. 2.
+
+[32] Acts ii. 44; iv. 32; John xvii. 21.
+
+[33] Passaglia, p. 157.
+
+[34] John xv. 22-4.
+
+[35] Matt. x. 7.
+
+[36] Mark xvi. 15-17.
+
+[37] John xx. 21.
+
+[38] Compare Acts ix. 33, with Mark ii. 3-11.
+
+[39] Mark v. 40; Acts ix. 39.
+
+[40] Acts v. 12-14.
+
+[41] Matt. xv. 30.
+
+[42] Passaglia, p. 163.
+
+[43] Matt. xv. 24; x. 5; Acts i. 8.
+
+[44] St. Cyprian, Ep. 69. St. Jerome, dialogue con. Luciferianos.
+
+[45] Acts viii. 14.
+
+[46] Passaglia, p. 174.
+
+[47] Eph. iii. 5; Mal. i. 11.
+
+[48] Acts ix. 32.
+
+[49] Bede on this text.
+
+[50] Apoc. vii. 9.
+
+[51] Haer. 28, s. 3.
+
+[52] Hom. 24 on the Acts, n. 1.
+
+[53] John iv. 2.
+
+[54] Passaglia, p. 181.
+
+[55] Acts xi. 1-4.
+
+[56] On Acts, Hom. 24, n. 2.
+
+[57] Lib. 9. Ep. 39.
+
+[58] Passaglia. p. 188.
+
+[59] Acts v. 8. 3.
+
+[60] On Acts, Hom. 12.
+
+[61] Passaglia, p. 190.
+
+[62] Acts ix. 31.
+
+[63] Titus i. 5.
+
+[64] Acts xv. 36.
+
+[65] Hist. Ecc. Lib. 3, ch. 23.
+
+[66] So called by Arnobius, on psalm 138.
+
+[67] On Acts, Hom. 21, n. 2.
+
+[68] Passaglia, p. 192.
+
+[69] Acts xv. 6.
+
+[70] Hom. 32, n. 1.
+
+[71] Hom. 32, Tom. 9, p. 250.
+
+[72] Acts xv. 28; xvi. 4.
+
+[73] De Pudicitia, c. 21.
+
+[74] S. Jerome, Ep. 75, inter Augustinianas, Tom. 2, p. 171.
+
+[75] Theodoret, Ep. 113, Tom. 3, 984.
+
+[76] Passaglia, p. 197.
+
+[77] On Acts, Hom. 26, n. 2.
+
+[78] Passaglia, p. 198.
+
+[79] 1 Pet. v. 3.
+
+[80] Princeps hujus fuit decreti, says St. Jerome to St. Augustine,
+Ep. 75, n. 8. inter Augustinianas.
+
+[81] Numbers xvi. 3; xii. 2.
+
+[82] Acts vi. 1; xv. 2; xi. 2.
+
+[83] Acts xi. 18.
+
+[84] Eph. i. 22; iv. 15; v. 23, 27.
+
+[85] Col. i. 18.
+
+
+
+
+CHAPTER VI.
+
+TESTIMONY OF S. PAUL TO S. PETER'S PRIMACY.
+
+
+In leaving the Gospels and the Acts we quit those writings in which
+we should expect, beforehand, that divine government to be set
+forth, which it pleased our Lord to establish for His church. In
+exact accordance with such expectation we have seen the institution
+of the apostolic college, and of S. Peter's Primacy over it,
+described in the Gospels, and the history in the Acts of its
+execution and practical working. Both institution and execution have
+been complete in their parts, and wonderfully harmonise with each
+other. But in the other inspired writings of the New Testament,
+comprising the letters of various Apostles, and specially of S.
+Paul, we had no reason to anticipate any detailed mention of Church
+government. The fourteen Epistles of S. Paul were written
+incidentally on different subjects, no one of them leading him to
+set forth, with any exact specification, that divine hierarchy under
+which it was the pleasure of the Lord that His Church should grow
+up. Moreover, it so happened that the [1]circumstances of S. Paul's
+calling to be an Apostle, and the opposition which he sometimes met
+with from those attached to Jewish usages, caused him to be a great
+defender of the Apostolic dignity, as bestowed upon himself, and
+continually to assert that he received it not of men, but of God.
+Had there, then, been no recognition at all of S. Peter's superior
+rank in the Apostolic College to be found in his writings, it would
+not have caused surprise to those who consider the above reasons.
+And proportionably strong and effective is the recognition of that
+rank, which, though incidental, does occur, and that several times.
+If, then, S. Paul, being so circumstanced, selected expressions
+which seem to indicate a distinction of dignity between the Apostles
+and S. Peter, they claim a special attention, and carry a double
+force. Now on putting these together we shall find that they show
+not merely a distinction of dignity, but a superior authority, in
+Peter.
+
+The first are four several passages in the first Epistle to the
+Corinthians, in all of which S. Peter holds the higher place, and in
+two is moreover mentioned singly, while the rest are mentioned only
+in mass. These are the following, "Now this I say, that every one of
+you saith: I indeed am of Paul; and I of Apollo; and I of Cephas;
+and I of Christ." Again: "All things are yours, whether it be Paul,
+or Apollo, or Cephas, or the world, or life, or death, or things
+present, or things to come, for all are yours, and you are Christ's,
+and Christ is God's." Again, "Have we not power to carry about a
+woman, a sister, as well as the rest of the Apostles, and the
+brethren of the Lord, and Cephas?" And once more: "That He was seen
+by Cephas, and after that by the eleven."[2] First, we may remark
+that the place of dignity in a sentence varies[3] according to its
+nature: if it _descends_, such place is the first; but if it
+_ascends_, it is the furthest point from the first. Now in the first
+instance the discourse ascends, for what can be plainer than that it
+terminates in Christ, as in the supreme point? "Every one of you
+saith, I indeed am of Paul, and I of Apollo, and I of Cephas, and I
+of Christ;" so S. Chrysostome observes, "It was not to prefer
+himself before Peter that he set him last, but to prefer Peter even
+greatly before himself. For he speaks in the ascending scale:" and
+Theodoret: "They called themselves from different teachers: now he
+mentioned his own name and that of Apollo: but he adds also the name
+of the chief of the Apostles."[4] As plain is this in the second
+instance, where S. Paul, developing his thought, "all things are
+yours," adds, "whether Paul, or Apollo, or Cephas," or if that be
+not sufficient, "the world" itself, which, carried away in a sort of
+transport, he seems to divide into its parts, "or life, or death, or
+things present, or things to come, all," I repeat, "are yours:" but
+only, you are not your own, "you are Christ's, and Christ is God's."
+In all which, from human instruments, who plant and water, he rises
+up to God, the ultimate source, the beginning and the end. Stronger
+yet is the third passage, for being in the very act of setting forth
+the dignity of his own Apostolate, "have we not power," he says, "to
+lead about a sister, a woman, as well as the rest of the Apostles,
+and the brethren of the Lord, and Cephas?" Now, whether "the rest of
+the Apostles" here means, those who, in the looser signification are
+so called, as "the Apostles of the Churches," and "Andronicus, and
+Junias--who are of note among the Apostles,"[5] or the original
+Twelve, the ascending scale is equally apparent. For why is Peter
+distinguished by name from all the rest? Why alone termed by his
+prophetical name? S. Chrysostome, again tells us why. "Look at
+Paul's wisdom. _He puts the chief the last. For there he puts that
+which was strongest among the principal. For it was not so
+remarkable to shew the rest doing this, as him that was chief, and
+had been entrusted with the keys of heaven._ But he puts not him
+alone, but all, as if he would say, whether you look for inferiors,
+or superiors, you have examples of all. For the brethren of the
+Lord, being delivered from their first unbelief,[6] were among the
+principal, though they had not reached the height of Apostles, and,
+therefore, he put them in the middle, with the highest on the two
+sides:"[7] words in which he seems to indicate that Peter was as
+excellent among the Apostles, as they among the rest of the
+disciples, and the Lord's brethren.
+
+Of the superiority contained in the fourth passage, we have spoken
+above, under another head: and, therefore, proceed to much more
+remarkable testimonies of S. Paul.
+
+In the epistle to the Galatians, S. Paul has occasion[8] to defend
+his Apostolic authority, and the agreement of the Gospel which he
+had preached with that of the original Apostles. After referring to
+his marvellous conversion, he continues, "immediately I condescended
+not to flesh and blood; neither went I to Jerusalem to the Apostles,
+who were before me, but I went into Arabia, and again I returned to
+Damascus. Then, after three years, I went to Jerusalem, to visit
+Peter, and I tarried with him fifteen days. But other of the
+Apostles I saw none, saving James, the brother of the Lord." At
+length, then, S. Paul goes to Jerusalem, and that with a fixed
+purpose, "to visit Peter." But why Peter only, and not the rest of
+the Apostles, and the brethren of the Lord?[9] Why speaks he of
+these, and of James himself, besides, as if he would intimate that
+he had little care of seeing them? No other answer can be given to
+such queries, than is shadowed out in the prophetic name of Peter,
+and contained in the explanation of it given by Christ Himself,
+"Upon this Rock I will build My Church."
+
+For, to prove this, let us go back once more to witnesses beyond
+suspicion, who wrote a thousand years before the denial of Peter's
+Primacy began. The Greek and Latin Fathers see here a recognition of
+his chief authority. Thus Theodoret, "Not needing doctrines from
+man, as having received it from the God of all, he gives the fitting
+honour to the chief." Theodoret follows S. Chrysostome, who had
+said, "After so many great deeds, needing nothing of Peter, nor of
+his instruction, but being his equal in rank, for I will say no more
+here, still he goes up to him as to the greater and elder:" his
+equal in the Apostolic dignity, and the immediate reception of his
+authority from Christ, but yet his inferior in the range of his
+jurisdiction, Peter being "greater and elder." And he goes on, "he
+went, but for this alone, to see him and honour him by his presence.
+He says, I went up to visit Peter. He said not to see Peter, but to
+visit Peter, as they say, in becoming acquainted with great and
+illustrious cities. So much pains he thought it worth only to see
+the man." And he concludes, "This I repeat, and would have you
+remember, lest you should suspect the Apostle, on hearing anything
+which seems said against Peter. For it was for this that he so
+speaks, correcting by anticipation, that when he shall say, I
+resisted Peter, no one may think these words of enmity and
+contention. For he honours the man, and loves him more than all. For
+he says that he came up for none of the Apostles, save him."
+Elsewhere, S. Chrysostome, commenting on the charge, Feed My sheep,
+asks, "Why, then, passing by the rest, does He converse with him
+(Peter) on these things?" And he replies, Peter "was the one
+preferred among the Apostles, and the mouth-piece of the disciples,
+and the head of the band: _therefore_, too, Paul then went up to
+visit him _rather than the rest_."[10] Tertullian, the most ancient
+of the Latins, says, "then, as he relates himself, he went up to
+Jerusalem for the purpose of becoming acquainted with Peter, that
+is, according to duty, and the claim of their identical faith and
+preaching:"[11] the _duty_, which Paul had to Peter; the _claim_
+which Peter had on Paul. In the fourth century, Marius Victorinus
+observes: "After three years, says he, I came to Jerusalem; then he
+adds the cause, to see Peter. For if the foundation of the Church
+was laid in Peter, as is said in the Gospel, Paul, to whom all
+things had been revealed, knew that he was _bound_ to see Peter, as
+one to whom so great an authority had been given by Christ, not to
+learn anything from him."[12] The writer called Ambrosiaster, as his
+works are attached to those of S. Ambrose, and contemporary with
+Pope Damasus, (A.D. 366-384) remarks, "It was proper that he should
+desire to see Peter, because he was first among the Apostles, to
+whom the Saviour had committed the care of the Churches." S. Jerome,
+more largely, says, "not to behold his eyes, his cheeks, or his
+countenance, whether he were thin or stout, with nose straight or
+twisted, covered with hair, or as Clement, in the Periods, will have
+it, bald. It was not, I conceive, in the gravity of an Apostle, that
+after so long as three years' preparation, he could wish to see
+anything human in Peter. But he gazed on him with those eyes with
+which now he is seen in his own letters. Paul saw Cephas with eyes
+such as those with which all wise men now look on Paul. If any one
+thinks otherwise, let him join all this with the sense before
+indicated, that the Apostles contributed nothing to each other. For
+even in that he seemed to go to Jerusalem, in order that he might
+see the Apostle, it was not to learn, as having himself too the same
+author of his preaching, but _to shew honour to the first
+Apostle_."[13] Our own S. Thomas sums up all these in saying, "the
+doctor of the Gentiles, who boasts that he had learnt the Gospel,
+not of man, nor through man, but instructed by Christ, went up to
+Jerusalem, conferred concerning the faith _with the head of the
+Churches_, lest perchance he might run, or had run, in vain."[14]
+
+These last words lead us attentively to consider the passage which
+follows in S. Paul. At a subsequent period the zealots of the law
+had raised against him a report that the Gospel which he preached
+differed from that of the Twelve. At once to meet and silence such a
+calumny, he tells us that "after fourteen years, I went up again to
+Jerusalem, with Barnabas, taking Titus also with me. And I went up
+according to revelation, and," assigning the particular purpose,
+"conferred with them the Gospel which I preach among the Gentiles,
+but apart with them who seemed to be something; lest, perhaps, I
+should run, or had run, in vain." Then, having proved the identity
+of his doctrine with that of those who "seemed to be something,"
+that is, Peter, James, and John, though to him they "added nothing,"
+he specifies Peter among these, and proceeds to draw a singular
+parallel between, on the one hand, Peter, as accompanied by James
+and John, and himself, as working with Barnabas and Titus. If we set
+the clauses over against each other, this will be more apparent:--
+
+ When they had seen that As to Peter was that of
+ to me was committed the Gospel the circumcision,
+ of the uncircumcision,
+
+ For He who wrought in Wrought in me also among
+ Peter, to the Apostleship of the Gentiles,
+ the circumcision,
+
+ [15]James, and Cephas, and Gave to me and Barnabas
+ John, who seemed to be the right hand of fellowship;
+ pillars,
+
+where it would appear that James and John stand in the like relation
+to Cephas, as Barnabas and Titus, just before mentioned, to Paul.
+And S. Chrysostome, who, it must be remarked, reads Cephas, and not
+James, first, as do some manuscripts and many Fathers, observes,
+"where it was requisite to compare himself, he mentions Peter only,
+but were to call a testimony, he names three together and with
+praise, saying, 'Cephas, and James, and John, who seemed to be
+pillars.'" And further, Paul "shows himself to be of the same rank
+with them, and matches himself not with the rest, but with the
+leader, showing that each of them enjoyed the same dignity,"[16]
+that is, of the Apostolic commission, and the divine cooperation.
+And Ambrosiaster explains the parallel: "Paul names Peter only, and
+compares him to himself, as having received the Primacy _for the
+founding of the Church_, he being in like manner elected to hold a
+Primacy _in founding the Churches of the Gentiles_, yet so that
+Peter, if occasion might be, should preach to the Gentiles, and Paul
+to the Jews. For both are found to have done both." And presently,
+"by the Apostles who were the more illustrious among the rest, whom
+for their stability he names pillars, and who were ever in the
+Lord's secret council, being worthy to behold His glory on the
+mount," (where Ambrosiaster confuses James, the brother of the Lord,
+with James the brother of John,) "by these he declares to have been
+approved the gift which he received from God, that he should be
+worthy to hold the Primacy in the preaching of the Gentiles, as
+Peter held it in the preaching of the circumcision. _And as he
+assigns to Peter for companions distinguished men among the
+Apostles, so he joins Barnabas to himself; yet he claims to himself
+alone the grace of the Primacy as granted by God, like as to Peter
+alone it was granted among the Apostles_.[17]
+
+Now Baronius proves that the above words cannot be taken of a
+division of jurisdiction, and that the singular dignity of Peter is
+marked in them. "For as a mark of his excellence Christ Himself, who
+came to save all men, with whom there is no distinction of Jew and
+Greek, was yet called 'minister of the circumcision,' by Paul, (Rom.
+xv. 8,) a title of dignity, according to Paul's own words, for
+theirs was 'the adoption of children, and the glory, and the
+testament, and the giving of the law, and the service of God, and
+the promises,' while 'the Gentiles praise God for His mercy,' But
+just as Christ our Lord was so called minister of the circumcision,
+as yet to be the Pastor and Saviour of all, so Peter too was called
+the minister of the circumcision, in such sense as yet to be by the
+Lord constituted (Acts ix. 32,) pastor and ruler of the whole flock.
+Whence S. Leo, 'out of the whole world Peter alone is chosen to
+preside over the calling of all the Gentiles, and over all the
+Apostles, and the collected Fathers of the Church, so that though
+there be among the people of God many priests and many shepherds,
+yet Peter rules all by immediate commission, whom Christ also rules
+by Sovereign power.'"[18]
+
+The parallel, then, drawn by Paul between himself and Peter,
+distinctly conveys that as he was superior to Barnabas and Titus,
+and used their cooperation, so was Peter among the Apostles, and
+specially the chief ones, James and John, as their leader and head.
+For what is the meaning of the words, "He who wrought in Peter to
+the Apostleship of the circumcision?" Was the Apostleship of the
+circumcision entrusted to Peter only? It needs no proof that it was
+also entrusted to James and John, nay, Paul himself immediately says
+so, "They gave to me and Barnabas the right hands of fellowship,
+that _we_ should go unto the Gentiles, and _they_ unto the
+circumcision." Why then does Paul so express himself as to intimate
+that the Gospel of the circumcision was given to Peter only? For the
+same reason that he said that to himself "was committed the Gospel
+of the uncircumcision," and that God "wrought in me also among the
+Gentiles." Now Barnabas likewise had been[19]separated by the Holy
+Ghost Himself for the Gentile mission; Barnabas, too, and Titus
+were discharging the office of ambassadors for Christ among the
+Gentiles: "that _we_," Paul says, not I, "should go to the
+Gentiles." The terms, therefore, used by Paul both of himself and
+Peter, do not _exclude_ the rest, but express the _superiority_ of
+the one named singly before the rest, as if he alone held the
+charge. Their fittest interpretation, then, will be, "The Apostles
+saw that the Gospel of the uncircumcision was no less given to me
+_above_ the rest, than the Gospel of the circumcision to Peter
+_above_ the rest; for He who wrought in Peter _above_ the rest in
+the Gospel of the circumcision, wrought also in me _above_ the rest
+in the Gospel of the uncircumcision." But what can set forth S.
+Peter's dignity more remarkably than to exhibit him in the same
+light of superiority among the original Apostles, as S. Paul was
+among S. Barnabas and his other fellow-workers?
+
+Further confirmation of this is given by the argument with which he
+refutes the calumny urged against him of disagreement with the
+Apostles. For while he appeals to them _in general_, and to his
+union with them, he likewise _specifies_ the point which favoured
+that union. It was the parallel between himself and Peter, as we
+have seen; it was the exact resemblance between his mission and that
+of Peter, which was the cause of their joining hands: they approve
+Paul's Apostleship because they see that it follows the type of
+Peter's.
+
+And other words of Paul which follow, prove not only the point of
+his own cause, but the source of Peter's singular privileges. "But
+when Cephas was come to Antioch, I withstood him to the face,
+because he was to be blamed: for before that some came from James,
+he did eat with the Gentiles; but when they were come he withdrew,
+and separated himself, fearing them who were of the circumcision.
+And to his dissimulation the rest of the Jews consented, so that
+Barnabas also was led by them into that dissimulation. But when I
+saw that they walked not uprightly unto the truth of the Gospel, I
+said to Cephas before them all, If thou being a Jew livest after the
+manner of the Gentiles, and not as the Jews do, how dost thou compel
+the Gentiles to live as the Jews?" For why did Paul here censure
+Peter _only_? By his own account not only Peter, but the rest, and
+Barnabas himself amongst them, set apart as he was by the Holy Ghost
+to preach to the Gentiles, did not defend Christian liberty, as they
+ought to have done. Why, then, does he single out Peter among all
+these, resist him to the face, and so firmly censure all, in his
+person? No answer can be given but one: that by this dissembling of
+Peter the zealots of the law gathered double courage to press
+against Paul their calumny of dissension from Peter, and to infer
+that he had run in vain, from the indulgence which Peter showed;
+that Peter's authority with all was so great that his example drew
+the pastors and their flocks alike to his side, and that it was
+requisite to correct the members in the head. From this S.
+Chrysostome proves that it was really the Apostle Peter, which some,
+as we shall soon see, denied: "For to say, that I resisted him to
+the face, and to put this as a great thing, was to show that he had
+not reverenced the dignity of his person. But had he said it of
+another, that I resisted him to the face, he would not have put it
+as a great thing. Again, if it had been another Peter, his change
+would have not had such force as to draw the rest of the Jews with
+him. For he used no exhortation, nor advice, but merely dissembled,
+and separated himself, and that dissembling and separation had
+power to draw after him all the disciples, _on account of the
+dignity of his person_."[20] Again, another writer of the fourth
+century tells us this: "Therefore he inveighs against Peter alone,
+in order that the rest might learn in the person of him who is the
+first."[21] It was, then, Peter's primacy, and the necessity of
+agreeing with him thence arising, which led Paul to resist him
+publicly, and, disregarding the conduct of the rest, to direct an
+admonition to him alone. "So great," S. Jerome tells us, on these
+two passages, "was Peter's authority, that Paul in his epistle
+wrote, 'Then after three years I went to Jerusalem to see Peter, and
+I tarried with him fifteen days.' And again in what follows, 'After
+fourteen years I went up again to Jerusalem with Barnabas, taking
+Titus also with me. And I went up according to revelation, and
+conferred with them the Gospel which I preach among the Gentiles,'
+_showing that he had no security in preaching the Gospel, unless it
+were confirmed by the sentence of Peter and those who were with
+him_."[22]
+
+But this passage,[23] concerning the reprehension of S. Peter by S.
+Paul, has afforded so signal an instance "of the unlearned and
+unstable wresting Scripture to their own proper destruction,"[24]
+that we must dwell a little longer upon it. First, the Gnostics and
+the Marcionites quoted it to accuse the Apostles of ignorance, and
+to favour their own claim to a progressive light. In Peter, they
+would have it, there was still a taint of Judaism. Next Porphyry,
+who "raged against Christ like a mad dog,"[25] tried by this passage
+to weaken the authority of the Apostles, and to convict Paul of
+ambition and rashness, who censured the first of the Apostles and
+the leader of the band, not privately, but openly before all, as S.
+Chrysostome and S. Jerome tell us. Julian the apostate succeeded
+these, and tried, by means of Paul's contention with Peter, to bring
+discredit on the religion itself. For who, he asked, could value a
+religion whose chief teachers were guilty of hypocrisy, ignorance,
+and ambition? And in complete accordance with the spirit of these,
+all, who, since the sixteenth century, have attempted to impugn S.
+Peter's prerogatives, have rested their chief effort on the
+exaggeration and distortion of this reprehension. "This," says
+Baronius, "is the stone of stumbling, and rock of offence, on which
+a great number have dashed themselves. For those, who without any
+diligent consideration have superficially interpreted a difficult
+statement, have gone so far in their folly as either to accuse Paul
+of rashness for having inveighed against Peter not merely with
+freedom, but wantonness, or to calumniate Peter as a hypocrite, for
+acting with dissimulation; or to condemn both, for not agreeing in
+the same rule of faith."[26]
+
+In most remarkable contrast with these stand out three several
+interpretations, which prevailed in early times, all differing from
+each other in points, but all equally careful to maintain the
+dignity of Peter, and to clear up the conduct of Paul. First, from
+S. Clement of Alexandria in the second century up to S. Chrysostome
+in the fourth, we find a number of Greek writers asserting that it
+was not the Apostle Peter, who was here meant, but another; S.
+Jerome gives their reasons thus: "there are those who think that
+Cephas, whom Paul here writes that he resisted to the face, was not
+the Apostle Peter, but another of the seventy disciples so called,
+and they allege that Peter could not have withdrawn himself from
+eating with the Gentiles, for he had baptized Cornelius the
+centurion, and on his ascending to Jerusalem, being opposed by those
+of the circumcision who said, 'why hast thou entered in to men
+uncircumcised, and eaten with them?' after narrating the vision, he
+terminates his answer thus: 'If, then, God hath given to them the
+same grace as to us who believe in the Lord Jesus Christ, who was I
+that I should withstand God?' On hearing which they were silent, and
+glorified God, saying: 'Therefore to the Gentiles, also, God hath
+given repentance unto life.' Especially as Luke, the writer of the
+history, makes no mention of this dissension, nor even says that
+Peter was at Antioch with Paul; and occasion would be given to
+Porphyry's blasphemies, _if we could believe either that Peter had
+erred, or that Paul had impertinently censured the prince of the
+Apostles_."[27]
+
+But this interpretation, contrary both to internal evidence and to
+early tradition, and suggested only by the anxiety to defend S.
+Peter's dignity, did not prevail. Another succeeded, supported by S.
+Chrysostome, S. Cyril, and the greatest Greek commentators, and for
+a long time by S. Jerome, even more remarkably opposed to the
+apparent sense of the passage, and only, as it would seem, dictated
+by the same desire to defend the dignity of S. Peter, and the
+conduct of S. Paul. Admitting that it was really Peter who was here
+mentioned, they maintained that it was not a real dissension between
+the two Apostles, but apparent only, and arranged both by the one
+and the other, to terminate the question more decidedly. S.
+Chrysostome[28] sets forth at great length this opinion: "Do you
+see," says he, "how S. Paul accounts himself the least of all
+saints, not of Apostles only? Now he who was so disposed with
+respect to all, both knew how great a prerogative Peter ought to
+enjoy, and reverenced him most of all men, and was disposed towards
+him as he deserved. And this is a proof. The whole earth was looking
+to Paul; there rested on his spirit the solicitude for the Churches
+of all the world. A thousand matters engaged him every day; he was
+besieged with appointments, commands, corrections, counsels,
+exhortations, teachings, the administration of endless business; yet
+giving up all these, he went to Jerusalem. And there was no other
+occasion for this journey save to see Peter, as he says himself: 'I
+went up to Jerusalem to visit Peter.' Thus he honoured him, and
+preferred him to all men." Suspecting, too, that an accusation
+against Peter's unwavering faith, might be brought from the words,
+"fearing those of the circumcision," he breaks out, 'What say you?
+Peter fearful and unmanly? Was he not for this called Peter, that
+his faith was immovable? What are you doing, friend? Reverence the
+name given by the Lord to the disciple. Peter fearful and unmanly!
+Who will endure you saying such things?'"
+
+Now compare[29] together these two interpretations of the Greek
+Fathers with that of the reformers and their adherents since the
+sixteenth century. A more complete antagonism of feelings and
+principles cannot be conceived. I. There is not a Greek Father who
+does not infer the singular authority of Peter from the first and
+second chapter of the epistle to the Galatians. There is not an
+adherent of the reformers who does not trust that he can draw from
+those same chapters matter to impugn S. Peter's Primacy. II. The
+Greek Fathers anxiously search out every point which may conduce to
+Peter's praise. The adherent of the reformers suppresses all such,
+and seems not to see them. III. If anything in Paul's account seems
+at first sight to tell against Peter's special dignity, the Greek
+Fathers are studious carefully to remove it; the adherents of the
+reformers to exaggerate it. IV. The Greek Fathers prefer slightly to
+force the obvious meaning of the words, and to desert the original
+interpretation, rather than set Apostles at variance with each
+other, or admit that Peter, the chief of the Apostles, was not
+treated with due deference. The adherents of the reformers intensify
+everything, take it in the worst sense, and are the more at home,
+the more bitterly they inveigh against Peter.
+
+Now turn to the third interpretation, that of the Latin Fathers.
+They admit both that it was Peter and that it was a real dissension,
+but they are as anxious as the Greek to defend Peter's dignity. Thus
+Tertullian:[30] "If Peter was blamed--certainly it was a fault of
+_conduct_, not of _preaching_." And Cyprian:[31] "not even Peter,
+whom first the Lord chose, and upon whom He built His Church, when
+afterwards Paul disagreed with him respecting circumcision, claimed
+aught proudly, or assumed aught arrogantly to himself, saying that
+he held the Primacy, and that obedience rather was due to him by
+those younger and later." And Augustine: "Peter himself received
+with the piety of a holy and benignant humility what was with
+advantage done by Paul in the freedom of charity. And so he gave to
+posterity a rarer and a holier example, that they should not
+disdain, if perchance they left the right track, _to be corrected
+even by their youngers_, than Paul, that even _inferiors_ might
+confidently venture to resist _superiors_, maintaining brotherly
+charity, in the defence of evangelical truth. For better as it is on
+no occasion to quit the proper path, yet much more wonderful and
+praiseworthy is it, willingly to accept correction, than boldly to
+correct deviation. Paul then has the praise of just liberty, and
+_Peter of holy humility_: which, so far as seems to me according to
+my small measure, had been a better defence against the calumnies of
+Porphyry, than the giving him greater occasion of finding fault: for
+it would be a much more stinging accusation that Christians should
+with deceit either write their epistles, or bear the mysteries of
+their God."[32]
+
+Now, to see the[33] fundamental opposition between the Greek and
+Latin Fathers, and the reformers, let us observe that, though there
+are three ancient interpretations of this passage, differing from
+each other, the first denying that the Cephas so reprehended by
+Paul, was the chief of the Apostles, the second affirming this, but
+reducing the whole contention to an arrangement of prudence between
+the two Apostles, and the third maintaining the reality of the
+reprehension, yet all three have in common the reconciling Peter's
+chief dignity with the reprehension of him, and the two latter,
+besides, are much more careful to admire his modesty, than Paul's
+liberty, and make the most of every point in the narration setting
+forth Peter's Primacy. On the other hand the reformers use this
+reprehension as their sharpest weapon against his authority, praise
+Paul's liberty to the utmost in order to depress that authority,
+hunt out everything against Peter, and pass over everything for him.
+It is equally evident that their motive in this runs counter to the
+faith universal in the Church during the first four centuries; and
+that their inference cannot be accepted without rejecting all
+Christian antiquity, and the very sentiments expressed by Paul
+himself, as we have seen, towards Peter.
+
+But as to the reprehension itself, it would seem to have been not on
+a point of _doctrine_ at all, but of _conduct_. S. Peter had long
+ago both admitted the Gentiles into the Church, and declared that
+they were not bound to the Jewish law. But out of regard to the
+feelings of the circumcised converts, he pursued a line of conduct
+at Antioch, which they mistook to mean an approval of their error,
+and which needed, therefore, to be publicly cleared up. Accordingly,
+Peter's fault, if any there were, amounted to this, that having,
+with the best intention, done what was not forbidden, he had not
+sufficiently foreseen what others would thence infer contrary to his
+own intention. Can this be esteemed either a dogmatic error, or a
+proof of his not holding supreme authority? But the _event_ being
+injurious, and contrary to the truth of the Gospel, why should not
+Paul admonish Peter concerning it? But very remarkable it is, that
+he quotes S. Peter's own example and authority, opposes the
+antecedent to the consequent fact, and maintains Gospel liberty by
+Peter's own conduct. S. Chrysostome remarked this. "Observe his
+prudence. He said not to him, Thou dost wrong, in living as a Jew,
+but he alleges his former mode of living, that the admonition and
+the counsel may seem to come not from Paul's mind, but from the
+judgment of Peter already expressed. For had he said, Thou dost
+wrong to keep the law, Peter's disciples would have blamed him, but
+now, hearing that this admonition and correction came not from
+Paul's judgment, but that Peter himself so lived, and held in his
+mind this belief, whether they would, or would not, they were
+obliged to be quiet."[34]
+
+FOOTNOTES:
+
+[1] Passaglia, p. 206.
+
+[2] 1 Cor. i. 12; iii. 22; ix. 5: xv. 5.
+
+[3] Passaglia, p. 124-6.
+
+[4] S. Chrys. in 1 Cor. Hom. 3, n. 2. Theodoret on text.
+
+[5] 2 Cor. viii. 23; Rom. xvi. 7.
+
+[6] John vii. 5.
+
+[7] In 1 Cor. Hom. 21. n. 2.
+
+[8] Passaglia, p. 208.
+
+[9] Gal. i. 16-19.
+
+[10] Theodoret and Chrysostome on the text, and on John, Hom. 88.
+
+[11] De Praesc. c. 23.
+
+[12] Comm. in Gal. i. 18. Mai nova collectio. Tom. 3.
+
+[13] Ambrosiaster and S. Jerome on the text.
+
+[14] S. Thomas Cant. Epist. Lib. i, 97.
+
+[15] An argument has been drawn by some against S. Peter's primacy
+from S. Paul here placing S. James first. Now as to this we must
+remark that some most ancient manuscripts, and the original Latin
+version, read "Peter, and James, and John," and that this is
+followed by Tertullian, Chrysostome, Ambrose, Ambrosiaster,
+Augustine, Theodoret, Jerome, Irenaeus, Gregory of Nyssa, and
+Cassiodorus, of whom Jerome is the more important, in that he had
+studied so many ancient commentaries before writing his own. But
+supposing that the vulgar reading is the true one, Peter's being
+once placed by S. Paul between S. James and S. John will not
+counterbalance the vast positive evidence for his primacy. Those who
+wish to see the probable reasons why S. James was here placed first,
+may consult Passaglia, b. 1, c. 14, who treats of the question at
+length. Perhaps S. Paul, narrating historically a past incident,
+recalled them to his recollection _in the order of time_, in which
+they received him: and S. James, residing constantly at Jerusalem,
+might very probably have seen him first.
+
+[16] S. Chrys. in Gal. c. 2.
+
+[17] Comm. on Gal. ii. 7, 8.
+
+[18] Baron. Ann. A.D. 51. Sec. 29. S. Leo. Serm. 4.
+
+[19] Acts xiii. 2.
+
+[20] Hom. on, I resisted Him to the face, n. 15.
+
+[21] Ambrosiaster on Gal. ii. 14.
+
+[22] Epist. inter. Augustin. 75, n. 8.
+
+[23] Passaglia, p. 217.
+
+[24] 2 Pet. iii. 16.
+
+[25] S. Jerome.
+
+[26] Ad. Ann. 51, Sec. 32.
+
+[27] S. Jerome on Gal. ch. 2.
+
+[28] Homily on the text, I resisted him to the face, n. 8, Tom. 3,
+p. 368.
+
+[29] Passaglia, p. 232.
+
+[30] De Praese. c. 24.
+
+[31] Cyprian, Ep. 71.
+
+[32] Ep. 82, n. 22.
+
+[33] Passaglia, p. 240.
+
+[34] Hom. on text, n. 17.
+
+
+
+
+CHAPTER VII.
+
+S. PETER'S PRIMACY INVOLVED IN THE FOURFOLD UNITY OF CHRIST'S
+KINGDOM.
+
+
+The doctrine[1] of S. Paul has brought us to a most interesting
+point of the subject, what, namely, is the principle of unity in the
+Church. A short consideration of this will shew us how the office of
+S. Peter enters into and forms part of the radical idea of the
+Church, so that the moment we profess our belief in one holy
+Catholic Church, the belief is likewise involved in that Primacy of
+teaching and authority which makes and keeps it one.
+
+The principle of unity, then, is no other than "the Word made
+flesh:" that divine Person who has for ever joined together the
+Godhead and the Manhood. Thus, S. Paul speaks to us of God "having
+made known to us the mystery of His will, according to His good
+pleasure, which He purposed in Himself, in the dispensation of the
+fulness of times, _to gather together under one head all things in
+Christ, both which are in heaven and which are on earth_:" at whose
+resurrection, "He set all things under His feet, and gave Him to be
+head over all to the Church, which is His body, the fulness of Him
+who filleth all in all." And again, "the head of every man is
+Christ;--and the head of Christ is God." "And we being many are one
+body in Christ, and every one members one of another:"[2] as, again,
+he sets forth at length in the 12th chapter of the First Epistle to
+the Corinthians, calling that one body by the very name of Christ.
+
+With one voice the ancient Fathers[3] exult in this as the great
+purpose of His Incarnation. "The work," says S. Hippolytus,[4] "of
+His taking a body, is the gathering up into one head of all things
+unto Him." "The Word Man," says S. Irenaeus,[5] "gathering all things
+up into Himself, that as in super-celestial, and spiritual, and
+invisible things, the Word of God is the chief, so also in visible
+and corporeal things He may hold the chiefship, assuming the Primacy
+to Himself, and joining Himself as Head to the Church, may draw all
+things to Himself, at the fitting time." And again, "The Son of God
+was made Man among men, to join the end to the beginning, that is,
+man to God;" or, as Tertullian says,[6] "that God might shew that in
+Himself was the evolution of the beginning to the end, and the
+return of the end to the beginning." And Oecumenius, "Angels and
+men were rent asunder; God then joined them, and made them one
+through Christ." S. Gregory Thaumaturgus breaks out, "Thou art He
+that didst bridge over heaven and earth by Thy sacred body." And
+Augustine,[7] "Far off He was from us, and very far. What, so far
+off as the creature and the Creator? What, so far off as God and
+man? What, so far off as justice and iniquity? What, so far off as
+eternity and mortality? See how far off was 'the Word in the
+beginning, God with God, by whom all things were made.' How, then,
+was He made nigh, that He might be as we, and we in Him? 'The Word
+was made flesh.'" "Man, being assumed, was taken into the nature of
+the Godhead," says S. Hilary:[8] and S. Chrysostome,[9] "He puts on
+flesh, that He who cannot be held may be holden:" "dwelling with
+us," says Gregory[10] of Nazianzum, "by interposing His flesh as a
+veil, that the incomprehensible may be comprehended." "For since,"
+adds S. Cyril,[11] "man's nature was not capable of approaching the
+pure and unmixed glory of the Godhead, because of its inherent
+weakness, for our use the only-begotten one put on our likeness."
+"In the assumption of our nature," says S. Leo,[12] "He became to us
+the step, by which through Him we may be able to mount unto Him:"
+"the descent of the Creator to the creature is the advance of
+believers to things eternal:" and, "it is not doubtful that man's
+nature has been taken into such connection by the Son of God, that,
+not only in that Man who is the first-born of all creation, but even
+in all His saints, there is one and the same Christ: and as the Head
+cannot be divided from the limbs, so neither the limbs from the
+Head. For though it belong not to this life, but to that of
+eternity, that God be all in all, yet even now He is the undivided
+inhabitant of His temple, which is the Church." For all the above is
+contained in our Lord's own words, "that they all may be one, as
+Thou, Father, in Me, and I in Thee," on which S. Athanasius[13]
+says, "that all, being carried by Me, may be all one body and one
+spirit, and reach the perfect man:"--"for, as the Lord having
+clothed Himself in a body, became man, so we men are deified by the
+Word, being assumed through His flesh." S. Gregory,[14] of Nyssa,
+has unfolded this idea thus: "since from no other source but from
+our lump was the flesh which received God, which, by the
+resurrection, was together with the Godhead exalted; just as in our
+own body the action of one organ of sense communicates sympathy to
+all that which is united with the part, so, just as if the whole
+nature (of man) were one living creature, the resurrection of a part
+passes throughout the whole, being communicated from the part to the
+whole, according to the nature's continuity and union." And
+another,[15] interpreting the words, "that they all may be one,"
+"thus I will, that they being drawn into unity, may be blended with
+each other, and becoming as one body, may all be in Me, who carry
+all in that one temple which I have assumed; the temple, namely, of
+His Body." And lastly, S. Hilary[16] deduces this not only from the
+Incarnation, but from the Blessed Eucharist. "For, if the Word be
+really made flesh, and we really receive the Word as flesh, in the
+food of the Lord, how is He not to be thought to remain in us
+naturally, since, both in being born a man, He assumed the nature of
+our flesh, never to be severed from Him, and has joined the nature
+of His flesh to the eternal nature under the sacrament of the flesh
+to be communicated to us."
+
+So deep in the junction of the divine and human natures in our
+Lord's adorable Person lies the root of unity for that humanity
+which He purchased with His blood. It is in virtue of this headship
+that the whole mystical body is one, and "we all members one of
+another." By this headship our Lord nourishes and cherishes the
+Church, and communicates to her incessantly that stream of grace by
+which she lives. And as this headship flows from the union of the
+Godhead and Manhood, so it is inseparable from His Person, and
+incommunicable. But He has Himself, in His parting discourse,
+recorded by S. John, dwelt upon the great sacrament of unity, the
+result of this headship, and set it forth as the sign and seal of
+His own divine mission, and the one convincing proof of His
+religion's superhuman origin. By following His words we shall see
+that this unity is not simple but fourfold, and we shall trace the
+mutual relation and subordination to the divine Headship of its
+several kinds.
+
+1. And first, "In[17] that day," says He, that is, after His own
+resurrection, "ye shall know that I am in My Father, and you in Me,
+and I in you," whereby He declares that, in the completion of the
+dispensation, the union between Himself and the faithful shall be
+such as to image out the mutual indwelling of the Father and the
+Son. Which again is further expressed, "I[18] am the true vine, and
+My Father is the husbandman. Every branch in Me that beareth not
+fruit He will take away: and every one that beareth fruit, He will
+purge it, that it may bring forth more fruit.... I am the vine; you
+the branches: he that abideth in Me, and I in him, the same beareth
+much fruit: for without Me you can do nothing. If any one abide not
+in Me, he shall be cast forth as a branch, and shall wither, and
+they shall gather him up and cast him into the fire, and he burneth.
+If you abide in Me, and My words abide in you, you shall ask
+whatever you will, and it shall be done unto you." In these words He
+sets forth that union of mystical influx, by cooperation with which
+His disciples keep His words and abide in His love, and of which He
+is Himself the immediate principle.
+
+2. But He does not stop at this interior and invisible union between
+His disciples and Himself: He speaks likewise of a new and special
+command, and of a special gift, by which their union with each other
+should be known. "A[19] new command I give unto you, that you love
+one another: as I have loved you, that you also love one another. By
+this shall all men know that you are My disciples, if you have love
+one to another." And again, "This[20] is My command, that you love
+one another, as I have loved you. Greater love than this hath no
+man, that any one lay down his life for his friends.--These things I
+command you, that you love one another." But the Holy Spirit, whom
+our Lord was about to send forth, is the efficient principle of the
+love here enjoined, by His substantial indwelling, as we are told,
+"The[21] charity of God is poured forth in our hearts by the Holy
+Ghost who is given to us." From Him, therefore, bestowed by the Head
+of the Church, springs that unity of charity, which, being itself
+internal, is shown in outward signs, and constitutes that
+distinctive spirit of the Christian people, the spirit characterising
+it, and analogous to the national spirit in civil organization.
+
+3. But our Lord likewise speaks of a third unity, springing from the
+direction of one and the same divine Spirit. "And[22] I will ask the
+Father, and He shall give you another Paraclete, that He may abide
+with you for ever: the Spirit of truth, whom the world cannot
+receive, because it seeth Him not, nor knoweth Him: but you shall
+know Him, because He shall abide with you, and shall be in you."
+"The Paraclete, the Holy Ghost, whom the Father will send in My
+name, He will teach you all things, and bring all things to your
+mind whatsoever I shall have said to you." "It[23] is expedient to
+you that I go: for if I go not, the Paraclete will not come to you;
+but if I go, I will send Him to you." "But when He, the Spirit of
+truth, is come, He will teach you all truth. For He shall not speak
+of Himself, but what things soever He shall hear, He shall speak;
+and the things that are to come, He shall show you. He shall glorify
+Me, because He shall receive of Mine, and shall show it to you." Of
+the nature of this unity we may judge by the gifts and offices
+assigned to that Spirit and Paraclete from whom it springs. Now He
+is repeatedly termed "the Spirit of truth," and His office, to
+_suggest_, to _announce_, to _teach_, and _to lead into all truth_.
+This unity, therefore, is opposed to the division produced by
+ignorance and error, and so is the unity of faith, or Christian
+profession. Thus our Lord promises, besides the unity of charity,
+that of faith, the efficient principle of which, as well as of the
+former, is contained in the communication of the Holy Spirit. But it
+is no less true in the supernatural order of divine gifts, than in
+the order of nature, that the first cause produces its effects by
+means of second causes. And here, as often as the Lord promises the
+Spirit of truth, He promises Him _to the Apostles_, and assures His
+perpetual abidance with them and the successors in their charge,
+thus, "That He may abide with you for ever:" "He shall abide with
+you, and shall be in you:" "He shall teach you all things, and bring
+all things to your mind which I have said unto you:" "Whom I will
+send unto you from the Father:" "I will send Him unto you:" "He
+shall lead you into all truth:" "He shall show you the things that
+are to come." And so the unity of faith may be expected from its
+_supreme_ cause, the Holy Spirit the Paraclete, _through the medium_
+of the Apostles and their legitimate successors: the Holy Spirit in
+its _ultimate_, but they its _subordinate_ principle: He is the
+_source_, but they the _channel_. Thus to trust to the invisible
+action of the Spirit, but to despise the office and direction of the
+teachers ordained by Christ, in the very virtue of that Spirit, is
+to reject His divine institution, and to risk a shipwreck of the
+promised gift of faith and truth.
+
+For in exact accordance with our Lord's words here, S. Paul has set
+forth not only the institution, but the source, as well as the end
+and purpose, of the whole visible hierarchy. It is instituted by our
+Lord, as an act of His divine headship; its source is in "one and
+the same Spirit dividing to every one according as He will;" its end
+and purpose is, "the edifying the body of Christ, until we all meet
+into the unity of faith."[24]
+
+Each of these points is important. Our Lord's divine headship over
+the Church, all encompassing, as it is, and the spring of all
+blessing and unity, does not dispense with the establishment of a
+visible hierarchy, but rather is specially shown therein. And again,
+the Holy Spirit is the source and superior principle of all
+spiritual gifts to all, but yet He acts _through_ this hierarchy. He
+is the spirit who maintains faith and truth, but it is by the
+instruments of His own appointing.
+
+Now these three points, the bestowal of all spiritual gifts and
+offices by Christ in virtue of His mystical headship, the Holy
+Spirit being the one superior principle of such gifts and offices,
+and His manifold operation therein through the visible hierarchy,
+are set forth most distinctly in two passages of S. Paul, the
+twelfth chapter of the First to the Corinthians, and the fourth
+chapter to the Ephesians. "To every one of us is given grace,
+according to the measure of the giving of Christ. Wherefore he
+saith, Ascending on high He led captivity captive; He gave gifts to
+men. Now that He ascended, what is it but because He also descended
+first into the lower parts of the earth? He that descended is the
+same also that ascended above all the heavens, that He might fill
+all things. And He gave some Apostles, and some prophets, and other
+some evangelists, and other some pastors and doctors, for the
+perfecting of the saints, unto the work of the ministry, unto the
+edifying of the body of Christ, until we all meet into the unity of
+faith and of the knowledge of the Son of God, unto a perfect man,
+unto the measure of the age of the fulness of Christ; that
+henceforth we be no more children tossed to and fro, and carried
+about with every wind of doctrine by the wickedness of men, by
+cunning craftiness by which they lie in wait to deceive. But doing
+the truth in charity, we may in all things grow up in Him who is the
+Head, even Christ; from whom the whole body, being compacted and
+fitly joined together, by what every joint supplieth, according to
+the operation in the measure of every part, maketh increase of the
+body, unto the edifying of itself in charity." "And the
+manifestation of the Spirit is given to every man unto profit. To
+one indeed by the Spirit is given the word of wisdom; and to another
+the word of knowledge, according to the same Spirit; to another,
+faith, in the same Spirit; to another, the grace of healing, in one
+Spirit; to another, the working of miracles; to another, prophecy;
+to another, the discerning of spirits; to another, divers kinds of
+tongues; to another interpretation of speeches. But all these things
+one and the same Spirit worketh, dividing to every one according as
+He will. For as the body is one, and hath many members; and all the
+members of the body, whereas they are many, yet are one body, so
+also is Christ. For in one Spirit were we all baptized into one
+body, whether Jews or Gentiles, whether bond or free, and in one
+Spirit we have all been made to drink."[25]
+
+Thus, then, we have been brought by the words both of our Lord and
+of S. Paul, through an inward invisible unity, that of mystical
+influx from the vine to its branches, and again, that of charity,
+and that of faith and truth, to an outward and visible unity, one of
+social organization, called forth by the great Head for the purpose
+of exhibiting, defending, maintaining, and conveying the former,
+since it is expressly said that He gave it "for the perfecting of
+the saints, unto the work of the ministry, unto the edifying of the
+body of Christ," and in order that "we may be no more children
+tossed to and fro, and carried about by every wind of doctrine." And
+the inward source and cause of this unity are indeed invisible,
+being the Holy Spirit of God, sent down by Christ, when He ascended
+up on high, to dwell permanently among men, but its effects are
+external and most visible, even the growth of a body "unto a perfect
+man, unto the measure of the age of the fulness of Christ," a body
+which has an orderly arrangement of all its parts, and a hierarchy
+of officers to continue till the end of all. And the function of
+this hierarchy is one never to be superseded, and which none but
+itself, the organ of the Holy Spirit, can perform, namely, to bring
+its members "to meet in the unity of the faith, and of the
+knowledge of the Son of God." As our Lord says, in the promise,
+before His passion, "I will ask the Father, and He shall give you
+(the Apostles) another Paraclete, that He may abide with you for
+ever, the Spirit of truth," so S. Paul of the accomplishment after
+His ascension, "He gave some Apostles and some prophets, and other
+some evangelists, and other some pastors and doctors," yet "all
+these things worketh one and the same Spirit." For as the divine
+Head took to Himself a body, bridging thereby the worlds of matter
+and of spirit, and as "in Him dwelt all the fulness of the Godhead
+_corporally_," so in His Church, in perfect analogy with the
+Archetype, the visible is the channel of the invisible, and the
+outward organization is instinct with inward life, and the hierarchy
+is the gift of the mystical Head, and the instrument of the one
+sanctifying Spirit. To think otherwise, to disregard the external
+framework, under a pretence of exalting the inward spirit, is to
+undo so far the work of the Incarnation, and to renew the insanity
+of those early heretics who in one way or another would "dissolve"
+Christ; for there is no less "one Body," than there is "one Spirit."
+
+But if His headship of mystical influx is _alone_ and _immediately_
+sufficient, as is so often objected, for the maintenance of external
+unity, to what end is the creation of this visible hierarchy? For
+the objection that the invisible headship of Christ renders a
+visible headship unnecessary, and indeed an infringement on His sole
+divine prerogative, whatever force it may have, tells not more
+against an oecumenical head of the Church, than against every order
+and officer of the hierarchy. These all, and with them the whole
+system of sacraments as well as symbols, become alike unnecessary
+and even injurious, if each member of the mystical body be knit to
+Christ _immediately_ without any outward framework. And with what
+face especially can those maintain that the bishop is the visible
+head of each diocese, and in being such does not contradict, but
+illustrate, the headship of Christ, who yet deny that there is one
+in the whole Church put in the like place over bishops, and see in
+such an appointment an infringement on the office of Christ? Such an
+argument is so profoundly illogical and inconsistent, that one has
+difficulty in believing it to be seriously held, or is hopeless of
+bringing conviction to those who cannot see an absurdity.
+
+Let those, then, who confound together the supreme Headship of
+Christ over His Church, whereby He communicates to it life and
+grace, with the inferior and subordinate headship of external unity,
+see to what their objection tends. It stops at nothing short of
+destroying the whole visible hierarchy, and the sacramental grace of
+which it is the channel. Holy Scripture, on the contrary, tells us
+in these passages that the providence by which the Church is
+governed resembles that by which this outward universe is ruled, in
+the subordination of second causes to the supreme cause. Christ
+repeats as Redeemer His work as Creator, to give life and force to
+these second causes, and while He works in the members of His body
+both "to will and to do," bestows on them the privilege of
+cooperating with Him. Thus the dignity of supreme Head which belongs
+to Christ, and is incommunicable, no more takes away the ministry of
+the external head who is charged with the office of effecting and
+maintaining unity, than it impedes the ministry of "apostles,
+prophets, evangelists, pastors, and doctors," to whom Christ
+entrusted the Church, that by their means it might be brought to
+sanctity and perfection.
+
+4. And these words bring us to the fourth unity mentioned by our
+Lord. For not until "He ascended up on high" did "He give gifts to
+men." And this visible hierarchy, the sign and token of His mystical
+Headship, and fostering care, is by Him quickened and informed with
+the Holy Spirit, when He is Himself invisible at the right hand of
+the majesty of God. This absence, too, is what He foretold, saying,
+"And now I am not in the world, and these are in the world, and I
+come to thee; Holy Father, keep them in Thy name whom Thou hast
+given Me; that they may be one, as we also are. While I was with
+them, I kept them in Thy name.--And now I come to Thee."--These
+words of our Lord show that it was His will that His believers
+should be no less one among each other, by an outward and visible
+union, than they were one by the internal bond of charity, the
+guidance of one Spirit of truth, and the influx of the one Vine. And
+so far we have seen that, to guard and maintain that unity under the
+guidance of the Spirit of truth, He called forth the visible
+hierarchy, in all its degrees. But what, then, was the external root
+and efficient principle of this visible hierarchy, when He was gone
+to the Father? Did He not likewise provide for the loss occasioned
+by His own absence, which He had foretold? The argument of S. Paul
+proves that He did so provide, as well as His own words. For S. Paul
+declares the Church to be "one Body." Was it then a body without a
+head, or a body with a head invisible? Or did the Lord of all,
+having with complete wisdom framed His mystical body in all its
+parts and proportions, and having set _first_ Apostles, and then in
+their various degree, doctors and pastors, in one single, and that
+the main point, reverse the analogy of all His doings? Did He
+appoint every officer in His household, except the one who should
+rule all? Did He construct the entire arch, save only the keystone?
+Did He make a bishop to represent His person, and be the centre of
+visible unity in every diocese, but none to represent that person in
+the highest degree and to be the centre of unity to the whole
+Church? Was it the end of His whole design "to gather together in
+one the children of God, that were dispersed," in order that there
+might be "One Fold," and did He fail to add, "One Shepherd?" Yet S.
+Paul declares that "there are many members, but one body." How can
+the distinct and diverse members be reduced to the unity of a body,
+but by the unity of the head, as the efficient principle? In
+accordance with which we may observe that never is the image of a
+body used in Scripture to represent the Church, but it is thereby
+shown to be visible; and never is it compared with a body as a type,
+but that body is shown complete with its head. Such are the
+well-known images of one House, Kingdom, City, Fold, and Temple, to
+which we have had so often to appeal. Even the unity of things in
+themselves dissimilar is derived in Scripture from the unity of the
+Head. Thus the man and the woman are said in marriage to be one, and
+that in a great mystery, representing Christ and the Church, but
+this, because "the husband is the head of the wife." And Christ is
+said to be one with the faithful, because "the head of every man is
+Christ:" and God one with Christ, because "the head of Christ is
+God." If, then,[26] the Church is one body, it receives, according
+to the reasoning of Holy Scripture, that property from the unity of
+its head.
+
+But such a one body, while yet militant upon earth, S. Paul declares
+it to be, setting forth at the same time the various orders of its
+hierarchy. Is it then a body complete, or incomplete? With a head or
+without one? For it is no reply to say that it has indeed a head,
+but one invisible. That invisible headship did not obviate, as we
+have seen, the necessity of a visible hierarchy: why then does it
+obviate the like and even more striking necessity, that the
+hierarchy too must have its visible head? If it was, so to say, the
+very first act of our Lord's supreme headship over all to the
+Church--the very token that He had led captivity captive--to quicken
+the visible ministry which He had established by sending down the
+Holy Spirit to abide with it for ever, is the one place most
+necessary in that ministry to be the only one left vacant by Him? Is
+the one officer most fully representing Himself to be alone omitted?
+"The _perfecting_ of the saints" (a metaphor taken as we have seen,
+from the exact fitting together of the stones in a building,) and
+"the edifying of the body of Christ," are described as the end to be
+reached by those to whom "the work of the ministry" is committed,
+but as this applies in a higher degree to the Bishop than to the
+priest, so it applies in the highest of all to the Bishop of
+bishops.
+
+Again, God's method of teaching by symbols, which runs through the
+whole Scripture, and the institution of Sacraments, proves to us His
+will to lead us on from the visible to the invisible, and to make
+the former a channel to the latter. For "we are all baptized into
+one body," and the outward act both images and conveys the inward
+privilege. And again in the highest conceivable instance, "because
+the head is one, we being many are one body, who all partake of
+that one bread."[27] In like manner the outward unity of the Church
+must accurately represent, and answer to the inward, which, we know,
+is derived from the Person of Christ, who is its head. And so that
+Person must be specially represented in the outward unity.
+
+And this is one reason why no unity of a college, whether of
+Apostles, or of Bishops, will adequately express that visible
+headship of which our Lord's Person is the exemplar. For the root of
+all lies in a personal unity, that of the Godhead and Manhood, and
+therefore a merely collective or representative unity cannot express
+it. And if the Apostle wrote, "God hath set in the Church _first_
+Apostles," yet he also wrote that the grand result, "the perfecting
+of the saints, and the edifying of the body of Christ," was due to
+the ministry, not only of Apostles, but of prophets, evangelists,
+pastors, and doctors, each in their degree; they all conspire to a
+joint action, which does not impede the existence of distinct orders
+in the hierarchy. And his expression that the Apostles are _first_
+in this hierarchy, without defining their mutual relations to each
+other, does not exclude those other passages of Scripture which _do_
+define those relations, and which make Peter among the Apostles "the
+first," "the ruler," "the greater," the Judah among his brethren,
+the foundation of the whole building, and the one shepherd in the
+universal fold. And the more so because S. Paul uses three
+expressions of the Church, two of which are _relative_, but one
+_absolute_. He calls it "the body of Christ," and "Christ," which
+are relative; but he also calls it "one body," which is absolute.
+Now, these expressions are not to be severed from each other, as if
+each by itself would convey the whole idea of the Church, which
+rather is to be drawn from them all together. In answer to what the
+Church is, we must not say that it is _either_ "the body of Christ,"
+_or_ mystically called "Christ," _or_ set before us as "one body,"
+for it is _all_ of these at once, relatively "Christ," and "the body
+of Christ," and absolutely "one body."
+
+As, then, the former expressions show that the Church is one _in
+reference to Christ_, so the latter shows that it is so _in itself_,
+and _simply_. For as the Church is called "Christ," and "the Body of
+Christ," because it is one with Christ by mystical union, drawing
+its supernatural life from Christ its head, so it is called "one
+body," because in the variety of members and parts, of which it
+consists, no one is wanting to its being one body in itself, and to
+its being seen to be such. But it would neither be so, nor seem to
+be so, if it were without a visible head, the origin and principle
+of its inherent visible unity. And so where the Church is called by
+S. Paul "one Body," he declares that it has a visible head.
+
+Thus it is that the inherent notion of the Church, as one visible
+body, and the whole dispensation by which visible things answer to
+invisible, as their archetypes, demand one visible head. Now to this
+_inherent_ necessity let us add the force of _positive_ teaching.
+When our Lord in almost His last words to His Church prays to His
+Father, "while I was with them in the world, I kept them in Thy
+name--but now I come to Thee," what does He but suggest the
+appointment of another visible head to take that place which He was
+leaving? and further, what does He but name one to that high
+dignity, when He calls him "the greater" and "the ruler" among his
+brethren, commits them to him to be confirmed by him, and makes him
+the shepherd of the whole flock? What else had He done but prepare
+them for such a nomination, when He promised _one_ that he should
+be the foundation of His Church, and the bearer of the keys? What
+else did Christians from the beginning see in such an one, when they
+called him the _head_, the _centre_, the _fountain_, the _root_, the
+_principle_ of ecclesiastical unity?
+
+Let us remark, once more, as a confirmation of the above, that the
+archetype of visible unity in the Church, which our Lord sets before
+us in His prayer to the Father, is no other than that most high and
+solemn of all things conceivable, the mutual indwelling of the
+Father and the Son. "Holy Father, keep them in Thy name whom Thou
+hast given Me, that they may be one, as We also are;" and again, for
+all successive generations of the faithful, "that they all may be
+one, as Thou, Father, art in Me, and I in Thee, that they also may
+be one in Us, that the world may believe that Thou hast sent Me."
+Now the relation established by our Lord between Peter and the rest
+of the Apostles, by appointing him the visible head of the Church,
+and between Peter's successor and all bishops, does represent, so
+far as earthly things may, and in a degree which nothing else on
+earth reaches to, the mutual relation of the three divine Persons to
+each other. For as these are distinct, but inseparable, so, too, are
+the Apostles. As the fulness of the Godhead is _first_ in the Father
+and _then_ in the Son and in the Holy Spirit, so the fulness of
+power _first_ promised and given to Peter, is _then_ propagated to
+the other Apostles united with him. As in the Father the economy of
+the divine Persons is summed up under one head, and gathered into a
+monarchy, so in Peter is gathered up the fulness of ecclesiastical
+power, which, through union with him, is one in all, as the Church
+is one, and the Episcopate one. Moreover, as it is the dignity of
+the Father to be the exemplar, principle, root, and fountain of
+unity in the Trinity, so is it the dignity of Peter to be the
+exemplar, principle, root, and fountain of visible unity in the
+kingdom of God, which is the Church. This is alluded to by Pope
+Symmachus, thirteen hundred and fifty years ago: "There is one
+single priesthood in the different prelates, (of the Apostolic See)
+after the example of the Trinity, whose power is one and
+indivisible."[28] And long before him S. Cyprian: "The Lord says, 'I
+and the Father are one.' And again it is written of the Father and
+the Son and the Holy Spirit, 'And these three are one.' Is there a
+man who believes that this unity, coming from the divine solidity,
+cohering by heavenly sacraments, can possibly be broken in the
+Church, and torn asunder by the collision of adverse wills? This
+unity he who holds not, holds not the law of God, holds not the
+faith of the Father and the Son, holds not the truth unto
+salvation."[29]
+
+Whereas, then, all unity in the Body of Christ, the Church, is
+derived ultimately from the person of its Head, the Word Incarnate,
+that unity is yet four-fold in its operation, and the efficient
+principle of one sort is not to be confounded with that of another.
+There is the _mystical_ unity, which consists in the perpetual
+divine influx from the great invisible Head to His members; there is
+the _moral_ or _spiritual_ unity of charity, consisting in the
+presence of the Holy Spirit in the hearts of believers, and these
+two are internal, and in closest correspondence. There are two
+likewise external, which may be called the _civil_ or _political_
+unity, consisting in the public profession of the same faith, the
+same truth, for what the _law_ is to temporal states, the _faith_ is
+to the great spiritual kingdom of Christ; and this unity is indeed
+inspired by the Holy Spirit, but is maintained by Him through the
+visible hierarchy; and lastly, correspondent to the unity of faith,
+there is the _visible_ unity of external organization, the immediate
+or efficient principle of which lies in the visible headship over
+the Church attached by the Lord to S. Peter's chair. The latter two,
+while they correspond to each other, are indeed subordinate to the
+former, the unity of faith to that of charity, as the unity of the
+visible headship to that of the invisible; yet the very truth of the
+Body which the Lord has assumed, and in which He reigns, and the
+whole analogy of His dealings with men, and the sacraments whereby
+He makes us "partakers of the divine nature," warn us that it is of
+the highest importance for us to see how external unity is the
+channel of internal, and the visible the road to the invisible. No
+words can be more emphatic to this effect than those with which the
+Apostle introduces the description of the visible hierarchy, and the
+divine headship which called it forth. "There is _one Body_ and one
+Spirit, as you are called in one hope of your calling. One Lord, one
+faith, one baptism. One God and Father of all, who is above all, and
+through all, and in us all." From which he goes on to say,
+"Ascending up on high, He gave gifts to men--some Apostles, and some
+prophets, and some evangelists, and some pastors, and teachers." And
+lastly, "the Head over all things to the Church," is "the Saviour
+_of the Body_."[30]
+
+But if this be so, we can say nothing more highly to exalt S.
+Peter's office in the Church, for he is the great bond and stay of
+this outward unity, as even[31] enemies confess. As surely as in a
+real monarchy the person of the sovereign ties together every part
+of the political edifice, and is endued with majesty because he is
+at once the type of God, and concentrates in one the power and
+dignity of the whole community, so it is in that divine structure in
+which "the manifold wisdom of God" is disclosed to all creation. The
+point of strength is felt alike by friend and foe. On the Rock of
+Peter has fallen every storm which the enmity of the evil one has
+raised for eighteen hundred years; but yet the gates of hell have
+not prevailed against it. In the Rock of Peter, and the divine
+promise attached to it, every heart faithful to God and the Church
+trusts now, as it trusted from the beginning. Many temporal monarchs
+in their hour of pride have risen against S. Peter's See, but the
+greatest of them all[32] declared that no one had ever gained honour
+or victory in that conflict, and he lived to be the most signal
+instance of his own observation. "God is patient, because He is
+eternal," and the Holy See prevails in its weakness over power, and
+in its justice over cupidity, because while temporal dominion passes
+from hand to hand, and stays not with any nation, following the
+gift of God which the poet calls fortune,
+
+ Perche una gente impera, e l'altra langue,
+ Seguendo lo giudizio di costei
+ Che e occulta, come in l'erba l'angue,--(DANTE, _Inferno_.)
+
+the visible kingdom of Christ, which is His Church, lasts for ever,
+and is built upon the rock of Peter. The long line of descendants,
+from Constantine and from Charlemagne, have in their turn impugned
+and illustrated this glorious privilege of the Papal See. What is
+there so stable in an empire of commerce, or so solid in the
+nicely-balanced and delicate machinery of a constitutional monarchy,
+as to exempt them from the action of an universal law, or to ensure
+their victory in the doomed contest with the Vicar of Christ?
+Mightier things than they have done their worst, have oppressed,
+triumphed, and become extinct, and if it be allowed them in the
+crisis of their trial to crucify Christ afresh, He will yet reign
+from the cross, and "draw all men unto Him."
+
+FOOTNOTES:
+
+[1] In this chapter I have availed myself of Passaglia, b. 1, c. 25,
+and b. 2, c. 11.
+
+[2] Eph. i. 9, 22; 1 Cor. xi. 2; Rom. xii. 5.
+
+[3] See Petavius, De Incarn. Lib. 2, c. 7 and 8, for the following
+quotations.
+
+[4] Hippolytus, quoted by Anastasius, p. 216.
+
+[5] Irenaeus, Lib. iii. 18, and iv. 37.
+
+[6] De Monogamia, c. 5.
+
+[7] Augustine, 21 Tract. in Joannem.
+
+[8] Hilary on Psalm 68.
+
+[9] S. Chrys. Tom. 5, (Savile) Hom. 106.
+
+[10] Greg. Naz. Orat. 36.
+
+[11] S. Cyril, Dialog. 1, De Trin. p. 399.
+
+[12] S. Leo. 5 Serm. on Nativity, c. 4 and 5, 12th Serm. on Passion,
+c. 3.
+
+[13] S. Athanasius, Orat. 3, Contr. Arian. Tom. 1, p. 572. Oxf.
+Trans. p. 403.
+
+[14] Greg. Nyss. Tom. 2, p. 524. Catechet Oratio, c. 32.
+
+[15] Ephrem, Patriarch of Antioch, quoted by Photius, cod. 229.
+
+[16] S. Hilary, de Trin. Lib. 8. n. 13.
+
+[17] John xiv. 20.
+
+[18] John xv. 1-2, 5-7.
+
+[19] John xiii. 34-6.
+
+[20] John xv. 12.
+
+[21] Rom. v. 5.
+
+[22] John xiv. 16-18. 26.
+
+[23] John xvi. 7. 13-15.
+
+[24] 1 Cor. xii. 11; Eph. iv. 13.
+
+[25] Eph. iv. 7-16; 1 Cor. xii. 7-13.
+
+[26] Passaglia, p. 254.
+
+[27] 1 Cor. x. 17.
+
+[28] Mansi, Concil. Tom. 8, 208.
+
+[29] S. Cyprian, de Unitate.
+
+[30] Eph. iv. 4. 8. 11; i. 22; v. 23.
+
+[31] That such was the belief of the most ancient fathers, Ignatius,
+Irenaeus, Tertullian, Cyprian, and others, see a most curious
+admission of the Lutheran Mosheim, in his dissertation, De Gallorum
+appellationibus, &c. s. 13. And his way of extricating himself is at
+least as curious as the admission. His words are, "Cyprian and the
+rest cannot have known the corollaries which follow from their
+precepts about the Church. For no one is so dull as not to see that
+between a certain unity of the universal Church, terminating in the
+Roman pontiff, and such a community as we have described out of
+Irenaeus and Cyprian, there is scarcely so much room as between hall
+and chamber, or between hand and fingers. If the _innocence_ of the
+first ages stood in the way of their anticipating the snares which
+ignorantly and unintentionally they were laying against sacred
+liberty, those succeeding at least were more sharp-sighted, and it
+was not long in becoming clear to the pontiffs what force in
+establishing their own power and authority such tenets possessed."
+So the ancient fathers were not intelligent enough to see that _the
+hand was joined to the fingers_. But the other alternative was still
+harder to Mosheim, that Lutheranism was fundamentally heretical and
+schismatical.
+
+[32] Napoleon.
+
+
+
+
+CHAPTER VIII.
+
+SUMMARY OF PROOF GIVEN FOR S. PETER'S PRIMACY.
+
+
+It would now seem to be made clear to all that the controversy on S.
+Peter's Primacy relates _generally_ to the question of inequality in
+the Apostolic college, and _specially_ to the question, whether
+Christ, the Founder of the Church, set any one of the Apostles, and
+whom of them in particular, over the rest. For as, on the one hand,
+there would have been no room for the superior dignity of the
+Primacy, had all the Apostles been completely equal, and
+undistinguished in honour and authority from each other; so, on the
+other hand, it is the nature of the Primacy to be incapable of even
+being contemplated, save as fixed on some certain definite subject.
+
+But to determine the two questions, whether the Apostles stood, or
+did not stand, on a complete equality, and whether one of them was
+superior to the rest in honour and dignity, it seemed requisite to
+examine chiefly four points.
+
+First, the words and the acts of Christ respecting the Apostles.
+
+Secondly, His expressions which seemed to mark the institution of a
+_singular_ authority.
+
+Thirdly, the mode of writing and speaking usually and constantly
+employed by the Evangelists and other inspired writers.
+
+Lastly, the history of the Church, from its beginning, from which
+might be drawn conjectures, or even certain proofs, of the power
+which either all the Apostles had exercised equally, or one had held
+above the rest.
+
+For should it become plain, from the agreement of these four
+sources, that a certain one of the Apostles, and that one Simon
+Peter, had been distinguished from the rest by the acts and words of
+Christ, and set over the Apostles; had been invariably described by
+the inspired writers, as the Head and supreme authority; and in the
+history of the rising Church, been portrayed in a way which could
+only befit the universal ruler, no difficulty would remain, and
+there would be arguments abundant to prove that Christ was the
+author both of the inequality among the Apostles, and of Peter's
+Primacy.
+
+Now we seem to have proved _absolutely_, what we proposed
+_hypothetically_. For we have shewn that Christ declared by His
+whole method of acting, and by solemn words and deeds, that He did
+not account Peter as one of the rest, but as their Leader, Chief,
+and Head.
+
+We have shown it to have been the will of Christ to concentrate in
+Peter the distinctions which belong to Himself, as Supreme Ruler of
+the Church. For such must be deemed the properties of being the
+Foundation, the Bearer of the keys, the Holder of universal
+authority, the Supporter, and lastly, the Chief Shepherd. Of these
+there is no one which He did not promise to Peter singly, and confer
+on Peter singly: no one, with which He did not associate Peter, and
+Peter only, in making him the foundation of His Church, bestowing on
+him the keys, and universal power of binding and loosing, in
+setting him over his brethren to confirm them, and over His fold as
+universal Pastor.
+
+We have shown that the Evangelists place almost the same distinction
+between the Apostles and Peter, as between Peter and Christ, while
+still among us. For as they set forth Peter as second after Christ,
+so do they subject the Apostles to Peter; as the acts and words of
+Christ occupy the foreground in respect to those of Peter, so do his
+in respect to those of the Apostles; as Christ, in their histories,
+is pre-eminent above Peter, so is Peter more conspicuous than the
+Apostles; and as the Gospels cannot be read without seeing in them
+Christ as the prototype, so neither can they without seeing that
+Peter approaches the nearest to Christ.
+
+We have shown that S. Paul spoke of S. Peter in no other way than
+the Evangelists, and that his pre-eminence is evident in S. Paul's
+Epistles, as well as in the Gospels.
+
+Lastly, we have shown that Peter shines as the superior luminary in
+the history of the rising Church. The lustre of his deeds in the
+Acts recalls that of Christ in the Gospels. In the Gospels Christ is
+named by far most frequently; in the Acts no one occurs so often as
+Peter. The discourses, the acts, the miracles of Christ occupy every
+page of the Gospels; and in that portion of the Acts which embraces
+the history of the whole Church, a very large part has reference to
+the discourses, the acts, and the miracles of Peter. In the Gospels,
+Christ leads, the Apostles follow; in the Acts, Peter takes the
+precedence, the Apostles attend him. In the Gospels, Christ teaches,
+and the Apostles, in silence, consent; in the Acts Peter alone makes
+speeches, and explains the doctrine of salvation; the Apostles by
+their silence consent. In the Gospels, Christ provides for the
+Apostolic college, guards it from injury, defends it when attacked;
+in the Acts, Peter provides for filling up the place of Judas,
+determines the conditions of eligibility, enjoins the election, and
+defends the Apostles before people, rulers, and chief priests, in
+quality of their head.
+
+Moreover, he alone is pre-eminent in exercising the triple power of
+_authoritative Teacher, Judge, and Legislator_. _Of authoritative
+Teacher_, not only towards Jews and Gentiles, whom he is the first
+to join to Christ, so that the same person who was the Church's rock
+and foundation, also became its chief architect; but towards the
+Apostles likewise, who are taught by his ministry, that the time was
+come for the blessing of redemption to be extended no less to
+Gentiles than to Jews, and that the burden of legal rites could not
+be laid on the Gentile converts without tempting God. _Of Judge_,
+because, while the Apostles are silent, he is the first to hear the
+causes of the faithful, to erect a tribunal, to examine the accused,
+to issue sentence, and to support and confirm it by inflicting
+excommunication. Of _Head and Supreme Legislator_, both when he
+singly visits Christians in all parts, and provides for their needs,
+or when he uses the prerogative of first voting, and draws with
+authority the wording of the law to which the rest are to give an
+unanimous consent.
+
+From this compendious enumeration we draw a multifold proof, both of
+inequality in the Apostolic college, and of Peter's superiority at
+once in rank and in real government.
+
+I. For, _first_, a college cannot be considered equal, out of which
+Christ chose one, Simon Peter, whom, by His words and His actions,
+He showed to be set over all. Now Christ's whole course of speaking
+and acting, of which the Gospels give us the picture, tends to
+exhibit Peter as chosen out from the rest, and set over them.
+Accordingly, neither is the college of the Apostles equal, nor can
+Peter be accounted as one of the rest.
+
+II. Again, one who has received all in common with the rest, but
+much besides peculiar to himself, special and distinguishing, must
+seem to be taken out of the common number. Now such must Peter have
+been among the Apostles, since Christ granted nothing to them which
+He denied to Peter, but did grant to Peter many most distinguishing
+gifts which He gave not to the rest.
+
+III. And, further, it is apparent that the Foundation and the
+Superstructure, the Bearer of the keys, and those who inhabit the
+house or city whose keys he bears, the Confirmer, and those whom he
+is to confirm, the universal Pastor and the sheep committed to his
+charge, cannot be comprehended under the same order and rank. Now
+the distinctions expressed by the terms Foundation, Bearer of the
+keys, Confirmer, and universal Pastor, are Peter's official insignia
+in reference to, and over, the Apostles themselves. His distinction
+from them, therefore, and the inequality of the apostolic college,
+are plain.
+
+Perhaps this may be put somewhat otherwise even more clearly. And
+so, IV. Let it first be considered, what is plain in itself, that a
+distinction carrying pre-eminence depends on distinction in
+perfection and gifts, and follows in a greater or less degree from
+the greater or less inequality of these, or in case of their parity
+exists not at all. Next, be what we hold both of reason and of faith
+remembered, that "every best gift and every perfect gift, is from
+above, coming down from the Father of lights," that God is the
+fountain head of all good, and that all gifts whatsoever flow over
+from Him to His creatures. From both points it follows that the
+amount of the creature's dignity and perfection lies in the
+participation of divine goods, and is greater or less in proportion
+to the participation and association with divine goods. So, then,
+the controversy on Peter's Primacy and the inequality of the
+Apostolic college, comes ultimately to this: _whether Christ, the
+God-man, associated Peter singly, above all, with Himself, in the
+possession of those properties on account of which He stands Himself
+related to the Church as its supreme Ruler_. For let it be once
+evident that Christ did so, and it will of necessity be evident
+also, not only that Peter was preferred to all, but wherein his
+leadership and headship consisted. And since we have made the
+inquiry, there is abundant evidence to prove that Christ really did
+associate Peter singly in five properties, which, belonging to
+Himself _primarily_ and _chiefly_, contain the special cause for
+which He is the Prince and Supreme Head of the Church.
+
+For, in truth, it is specially due to the properties and
+distinctions of _Foundation, Bearer of the keys, Establisher, Chief
+Shepherd_, and _Lord_, who has received all authority from the
+Father, that the Church has an entire dependence on Christ, is
+subject to Him, and that He enjoys over the Church the right and
+authority of Supreme Lord and Ruler. But which of these properties
+did He not choose to communicate to Peter, according to the degree
+in which they were communicable? He bestowed them all upon Peter,
+and upon Peter alone, so that Peter also is termed _the Foundation,
+the Bearer of the keys, the Confirmer, the universal Pastor_, and
+_the_[1] _Chief of the whole Church_. We see, therefore, a
+remarkable proof of Peter being distinguished from the rest of the
+Apostles, and set over them, in his singular and special association
+with these gifts.
+
+Again, V., to this tends that disposition of divine wisdom which
+provides that Peter holds in the Church, and among the Apostles, a
+rank of dignity greatly resembling that which Abraham among the
+Patriarchs, and Judah among his brethren, received from God. The
+former of these relations has been exhibited, and shown not to be
+arbitrarily conceived, but grounded on due proof. The latter will be
+presently farther touched upon. Now who shall deny Abraham that
+superiority whereby he was made the Father and Teacher of all the
+faithful, or strip Judah of the dignity in which he excelled his
+brethren, and was in many points preferred to them? As little may
+any one strip Peter of his authority as supreme teacher, and take
+from him those singular endowments, which make him "the greater one"
+among his brethren the Apostles.
+
+Especially as, VI., this authority of Peter is clearly confirmed by
+the mode of writing usual to the Evangelists. For it is monstrous
+and preposterous to confound with the rest one whom the Evangelists
+constantly distinguish and prefer to all. For what more could they
+do to show their purpose to distinguish Peter, select him from the
+rest, and place him at all times before all the Apostles? We may
+venture to say that they omitted nothing to this end. And so it is
+absurd to doubt of Peter's prerogatives, or set him on the same
+footing with the rest.
+
+For, indeed, VII., no one would endure it to be denied, from the
+usual mode of writing of the Evangelists, that Christ was
+pre-eminent among the Apostles as their Supreme Head, and was
+removed from them in dignity by an infinite interval. Now though the
+Evangelists do not give Peter all things, nor in the same degree,
+yet they do give him much, and in a degree not dissimilar, to
+distinguish him from the rest, showing him, as in a nearer relation
+to Christ, so proportionally exalted above the other Apostles.
+
+And this proof, VIII., is the more persuasive because S. Paul
+follows the very same mode of speaking as the Evangelists. For in
+repeatedly mentioning S. Peter in his epistles, he always gives him
+the place of honour, and joins him as near as may be with Christ.
+Who then can doubt that Peter held a certain pre-eminent rank?
+
+And the more, IX., because what is read in the Acts, and the view of
+primitive history therein contained, looks the same way, and seems
+set forth with the same purpose. For if you compare together the
+Acts and the Gospels, the mind at once suggests that the position of
+Prototype which Christ holds in the Gospels, belongs to Peter in the
+Acts, and that Peter seems distinguished above the rest of the
+Apostles in the Acts, as Christ is pre-eminent far above all in the
+Gospels. Now what is the result of so apparent a likeness? What is
+it fair to deduce from such a bearing in the Evangelical and
+Apostolical history? Those who are obedient to reasoning, and follow
+the bright torch of the Scriptures, must confess with us that in
+this parallelism of both histories, and so of Christ and Peter, is
+contained a mark and sign, proving that Peter follows next after
+Christ in dignity and authority.
+
+In authority, X., I repeat, and, therefore, that kind of superiority
+which very far surpasses the limits of precedence and order. For
+what are the grounds on which we see Peter's eminence in the Acts,
+or a resemblance between the Acts, when speaking of Peter, and the
+Gospels when speaking of Christ? Chiefly these, that Peter is set
+forth as remarkable, singly, above all, for the use and exercise of
+the triple power, of Judge, Legislator, and authoritative Teacher.
+Now, the superiority herein asserted, not merely distinguishes Peter
+from the rest, but attaches to him a greater authority over the
+rest.
+
+XI. And, indeed, propose an hypothesis which is necessary to solve a
+complex and undoubted series of facts: is such an hypothesis thereby
+made a certainty. At least these are the principles of philosophy,
+from which the laws of reasoning will not allow us to depart. Now,
+Peter's pre-eminence and supremacy are such an hypothesis, without
+which you can render no sufficient cause of the facts narrated in
+the first twelve chapters of the Acts. Accordingly, this supremacy
+of Peter may be considered as proved.
+
+XII. Or to put the argument somewhat differently, thus: As the
+existence of causes is deduced, _a posteriori_, from effects, so it
+is perfectly established, _a priori_, whenever the series and sum of
+effects, of which the senses are cognisant, are foretold from it
+with certainty. We deduce the force of gravity necessarily from its
+effects, a posteriori, but we likewise determine it to exist, with a
+judgment no less invariable, a priori, when it is such that we do
+not merely guess at, but certainly anticipate, its sensible
+effects. Now Peter's supremacy is not inaptly compared with this
+very force of gravity. For it is a characteristic of each to be, in
+its proper order of things, the source and principle in which
+effects are involved, which afterwards become apparent, whether in
+this physical universe, or in the supernatural region of the Church.
+
+Suppose, then, Peter to have held the dignity which we claim for
+him. What happens in the Acts which might not, nay, which should
+not, have been anticipated? Is it his being mentioned above all, his
+speaking in the name of all, his constantly taking the lead, and his
+eminence, as if he were the head? But it could not be otherwise if
+he alone received from Christ a higher dignity than all the rest. Is
+it his discharging the office of supreme Judge, Legislator, Teacher,
+and Doctor? Is not this just what was to be expected from the rank
+of Head and universal Pastor? The Primacy, then, the larger
+authority, and the unshared majesty of Peter, belong to that class
+of truths which are indubitably believed on the strength of
+deduction, and rational anticipation.
+
+Having noted, if not all, at least the greater number of those
+arguments which we have alleged hitherto in favour of our cause, we
+approach the question which was secondly to be cleared up, what,
+namely, is _the force and nature of that Primacy_, which the same
+arguments prove to belong to Peter. For I know that all Protestants
+are possessed with the notion that no other pre-eminence should be
+ascribed to Peter, on scriptural authority, than one limited to a
+certain precedency of honour and order. That _precedency_ should be
+granted Peter they are not unwilling to admit, but _supremacy_, they
+stoutly maintain, must not and cannot be allowed him. As to which
+their opinion I consider, that it would be much the shorter way to
+strip Peter utterly of every prerogative, than to attenuate the
+distinctions applied to him in Scripture to a sort of shadowy
+precedency. I consider that nothing is so foreign to truth and the
+Scriptures, as on their testimony to allow that Peter was
+distinguished from the rest of the Apostles, but to confine that
+superiority within the very narrow bounds of honour and order.
+
+For, _first_, whence do we most evidently and chiefly draw the
+greater dignity which Peter clearly possessed above the others? We
+draw it from the endowments separately bestowed upon him, whereby he
+became the Foundation of the Church, the Supreme Bearer of the keys,
+the Confirmer of his brethren, and the universal Pastor. But are
+these names, images, signs, expressing a naked superiority of honour
+and order, or rather designating an authority of jurisdiction and
+power? I cannot hesitate to assert either that these forms are most
+fitted of all to express a singular authority, or that none such
+exist in language. For, _secondly_, their force is to ascribe to
+Peter the main sway, and to mark him as set for the head and leader
+of all. Who that hears them can, without perverting the natural
+force of words, or disregarding the laws of interpretation, imagine
+anything merely honorary, or figure to himself Peter with a mere
+grant of precedency?
+
+Especially as, _thirdly_, he is named in Scripture not only _the
+First_, but, comparatively, the _Greater_, and absolutely, the
+_Superior_.[2] Now these terms do, of themselves, and far more if
+you consider the context of the discourse in which they occur,
+express a singular authority, and one without rival. An authority,
+_fourthly_, kindred to that with which Christ, while yet in His
+mortal life, presided over the Apostolic college, and administered
+as supreme Head, the company which He had formed. For we can never
+sufficiently urge a point which, being in itself most true, is of
+itself abundantly sufficient completely to set at rest the present
+controversy. It is this, that Peter's Primacy proceeds from a
+singular association with those distinctions, in virtue of which
+Christ is considered the Head and Chief, and Supreme Ruler of the
+Church. So that the more his Primacy is depressed, the more Christ's
+prerogatives and dignity are lowered; nor can he be confined to a
+precedency of honour and order, without Christ's superiority being
+shut within well nigh the same limits.
+
+Besides, _fifthly_, are tokens wanting in Scripture which disclose
+the nature of Peter's Primacy? Are there not effects which unfold
+the force and quality of the cause from which they spring? Such
+tokens there are in abundance, and such effects manifold. These are,
+the care with which Peter guarded the Apostolic college; the
+authority with which he visited Christians in every part; the
+singular exercise of judicial power, by which he established Church
+discipline, and provided for its maintenance; his acts of
+authoritative teaching; his drawing the form of laws which were to
+rule the universal Church; and, in short, the wonderful regard with
+which that Church followed Peter as its Head, and the Steward of all
+the Lord's family. What Primacy is it which these tokens set forth?
+What cause which these effects demonstrate? Is it one limited to a
+precedency of honour and order? or one pre-eminent by an inherent
+jurisdiction and authority? It is a point which needs no further
+words. For if any there be whose minds are not struck by a candid
+and sincere exposition of facts, you will in vain attempt to
+persuade them by arguments.
+
+Unless, indeed, _sixthly_, they allow themselves to be forced out
+of their prejudice by the Scriptures exhibiting such a Primacy of
+Peter as compels all others to profess one and the same faith with
+him, and to maintain one and the same society. For such an
+obligation could proceed neither from titles of honour, nor from
+precedency. It demanded a stronger cause--none other, in fact, but
+that supreme authority by which Peter is made head of all.
+
+But we shall feel much more at home in the truth of this deduction,
+if we enquire a little more deeply into the reasons for selecting
+one among the rest, namely Peter, and instituting the Primacy. For
+the purpose, and end proposed in a work, have the force of a
+_negative_ rule by which we may judge with certainty what ought to
+be done, or could not be left undone. I know well that it does not
+follow, if anything has been instituted for a certain purpose, that
+it ought to be endowed _only_ with those properties which appear
+necessary for the end to be gained; for it may be much more
+munificently established than the absolute need required. But at the
+same time I know that there would be a failure in prudence and
+wisdom in one who, desiring a certain work for a specific end, did
+not provide it with everything that could be deemed necessary. Thus
+the _knowledge of the intention and purpose_ is equivalent, if not
+to a _positive_ rule, determining all and singular the powers
+bestowed on any institution, at least to a _negative_, ascertaining
+what must be given to it, and what cannot be denied to it.
+
+Now is the purpose for which Christ instituted the Primacy, and
+honoured Peter with its dignity, unknown, or is it most truly
+ascertained? The end which moved Christ to make the college of
+Apostles unequal, and to set Peter as head over it, is it secret, or
+very conspicuous? There are in all three _classes of reasons_ which
+enable us to form, not a mere guess, but an ascertained judgment, as
+to the purpose of Christ in instituting the Primacy. There are
+_typical_ reasons, drawn from previous shadowings forth of it: there
+are _analogical_, derived from relations of resemblance; and there
+are _real_, inherent in the testimonies themselves, and the Church's
+endowments. Let us briefly exhibit these in order.
+
+I. By, then, that signal agreement wherewith the two dispensations,
+the old and the new, correspond to each other, the first in outline,
+and the last as filled up, this rudimental, and that complete, we
+are plainly instructed that it was Christ's purpose for Peter, in
+the new dispensation, to bear the character, whose lineaments had
+been traced before in Abraham, and to be eminent among the Apostles,
+for the prerogative which Abraham had possessed among the
+Patriarchs. Now Abraham's special prerogative, and pre-eminence, was
+this, that no one could share either promise, whether carnal or
+spiritual, which is expressed in Scripture, by "the Blessing," who
+was not joined with Abraham by a double, that is, a carnal and
+spiritual, a physical and moral, bond. For to him and to his seed
+were the promises made, with the condition, that only by conjunction
+with him, and with his seed, they could flow over to the rest.
+Since, then, in the new dispensation, Peter was to sustain the
+character of Abraham in the old, and since the only-begotten Son of
+the Father, having put on the form of a servant, granted to Peter
+the prerogative which, in prelude of His future order, He had given
+to Abraham, it is plain that Simon was chosen, honoured with the
+name of Cephas, and preferred above all, in order that from him as
+supreme minister of Christ, and by union with him as visible head,
+all the members of the Church's body might enjoy the blessings and
+fruits of the Christian institution.
+
+The deductions from this are easy to see. For two things chiefly
+follow, specially declarative of the nature of the Primacy, and
+shewing its intent, to be the cause and efficient principle of that
+unity by which the Church of Christ is one visible body. First,
+there follows the _duty_ laid upon all the faithful, of being joined
+with Peter, if they would not fall from those promises with which
+Christ has most bountifully enriched His mystical Body, being no
+other than that which reverences Peter as its visible head.
+Secondly, there follows Peter's _jurisdiction_, in virtue of which
+he enjoins all to form one communion and society with him, as well
+as effects, defends, and maintains it. Now, nothing can be stronger
+than this ordinance of Christ, either to prove a Primacy of supreme
+jurisdiction, or to unfold its purpose of effecting and maintaining
+unity.
+
+The same is the bearing of another type no less remarkable, and no
+less adopted to explain the whole matter. For, as Israel, "according
+to the flesh," was the shadow of the "Israel of God," which was
+"according to promise:"[3] and as the kingdom of Israel was a type
+and ensample of the kingdom of heaven, the approach of which Christ
+proclaimed in these words, "The time is fulfilled, and the kingdom
+of heaven is at hand:" so the twelve sons of Israel, the heads of
+the Israelitish race, represented and imaged out those Twelve whom
+Christ chose, made princes in His Church, and endowed with supreme
+authority to build up that Church's structure, and enrich it day by
+day with new accessions of spiritual children. Of this type our
+Lord's words are the strongest guarantee: "Amen, I say unto you,
+that you who have followed Me, in the regeneration, when the Son of
+Man shall sit on the throne of His Majesty, you also shall sit on
+twelve thrones, judging the twelve tribes of Israel." And, again, in
+the very discourse where He sets forth the future Superior, "I
+dispose to you, as My Father disposed to Me, a kingdom; that you may
+eat and drink at My table, in My kingdom; and may sit upon thrones,
+judging the twelve tribes of Israel."[4]
+
+But now, though all the sons of Israel in the former typical kingdom
+were chiefs, and heads of tribes, yet one of them, that is Judah,
+had a special prerogative, which the Scriptures set forth, and which
+was called the _right of the first-born_. In virtue of this, on the
+one hand, Judah was esteemed the Lord of his brethren, whom they
+were to reverence as the parent of the whole family, and on the
+other, it was only by union with him, and with the seed that was to
+spring from him, that the other chiefs could promise to themselves
+the divine blessing. And so the tribe of Judah had a great
+pre-eminence over the other eleven. It was its prerogative to take
+the[5] lead: it had received from God the promise of an[6] authority
+which was not to terminate before the old covenant should be
+transformed into the new: from it was the seed[6] to be expected,
+which should be the source of blessing to all nations, prefigured as
+they were by the twelve tribes; the other tribes were bound[7] to
+union with it, and to the profession of its religion, on pain of
+falling into schism, and forfeiting the divine covenant. All this
+was expressed by Jacob in prophetic inspiration, when he addressed
+Judah as the head and root of his line: "Judah (praise) art thou,
+thy brethren shall praise thee: thy hand is on the neck of thine
+enemies: the sons of thy father shall bow down to thee." It remains,
+then, to ask, who was to represent Judah's person in the new
+kingdom, and on whom Christ bestowed the prerogative, the type and
+image of which had gone before in Judah. It is most plain that this
+was Simon Peter, for whom we have, therefore, to claim a double
+prerogative, the one of being the source and origin, from which no
+one may be separated without severance from the kingdom and promises
+of Christ: the other of being the first-born, as betokening
+excellence, by which he was pre-eminent in the possession of special
+rights among his brethren, the Apostles.
+
+The former prerogative was expressed by the Fathers of Aquileia,
+when, in the words of S. Ambrose, they stated their belief in S.
+Peter's chair, "For thence, as from a fountain head, the rights of
+venerable communion flow unto[8] all." The latter is confirmed and
+illustrated by the solemn expressions so often recurring in
+Christian records, wherein Peter is called, "[9]the Bishop of
+Bishops," "[10]the Pastor of Pastors," "[11]first prelate of the
+Apostles," "[12]Patriarch of the whole world," "[13]universal
+bishop," "[14]father of fathers," "[14]having the dignity of
+pastoral headship," "[14]the most divine head of all heads,
+arch-pastor of the Church."
+
+II. To these reasons, which, as we think, may be called _typical_,
+succeed the _analogical_, which prove with equal evidence the
+purpose of the Primacy as instituted, and its inherent powers. If we
+ask what are these reasons from analogy, and to what they point, one
+only answer can be given commended by any show of truth, that the
+Primacy was instituted in order that the Church of Christ might seem
+to be moulded after the analogy of one human body, one house, one
+kingdom, one city, and one fold. But whence the need that so very
+remarkable and clear an analogy should be obtained by the
+institution of the Primacy? Doubtless because the Primacy was
+created as a principle, by whose virtue and efficiency what was
+various and manifold should be gathered up into unity, because it
+was to be a head in which all the diverse members of the
+ecclesiastical body should be joined, the centre of the Church's
+circle.
+
+Therefore the reasons drawn from analogy show that the unity of the
+Church is to be considered the special end for which the Primacy was
+instituted, and the Primacy itself a principle abundantly provided
+with all those means by which so admirable a blessing as unity may
+be first produced and then maintained.
+
+And this is confirmed by another analogy, well worthy of close
+attention. This consists in the double and reciprocal relation in
+which the universal Church stands to particular Churches, and the
+institution of the Primacy to the institution of bishops, who, by
+Christ's appointment, govern those particular Churches: an agreement
+which ought to have especial force with those who believe in the
+divine institution of bishops. For as the whole society of true
+believers, and the particular congregations of which it is made up,
+are called in Holy Scripture and the Christian records by one and
+the same name of the Church, so is there the very closest analogy
+between the bond which connects the universal Church and that which
+connects its several parts.
+
+Exactly, then, as it is asserted with great truth of all these
+particular Churches that they are one house, one city, and one fold,
+so must this be repeated of the whole Church, since it is set forth
+in Scripture by no other images, and has no less right to claim the
+property of unity. Hence S.[15] Chrysostome's golden saying, "If it
+is the Church of God, it is united and one, not at Corinth only, but
+in the whole world. For _the Church_ is a name not of division, but
+of union and harmony;" and S.[16] Gregory calls it, "The tunic
+without seam, woven from the top throughout."
+
+Now the same reason which existed for instituting particular bishops
+to govern and preserve in unity particular flocks, moved Christ to
+institute an universal Primate, and to set him over the whole fold.
+If in the former case the best description of a particular Church is
+that of S. Cyprian, "A people united to its priest, and a flock
+adhering to its pastor;"[17] in the latter the _form of unity_,
+which Christ established in the universal Primate, no less imposes
+on all, both taught and teachers, the necessity of saying with S.
+Jerome, "I following none as the first save Christ, am joined in
+communion with your blessedness, that is, with the chair of Peter.
+Upon that rock the Church is built, I know. Whoever outside of this
+house eateth the lamb, is profane. If any one was not in the ark of
+Noah, he shall perish. I know not Vitalis; I reject Meletius; I am
+ignorant of Paulinus. Whoever gathers not with thee, scatters: that
+is, he who is not of Christ is of Antichrist."[18]
+
+III. A great accession of evidence will accrue to what we have said
+if we attentively consider the reasons deduced from the texts
+containing the institution of the Primacy, and those proceeding from
+the inherent properties of the Church. To speak of the texts first:
+
+1. Either they carry no meaning with them, or they prove at least
+this, that Christ, in instituting the Primacy, intended,[19] while
+exhibiting the whole Church under the usual image of a house and
+building, to give it a _foundation_, the bond at once of its
+strength and unity; and, again, while communicating to one the
+special gift of unwavering faith, to make him the channel for
+establishing and[20] _confirming_ all the faithful; to[21] render
+the fold which he had gathered out of all nations one by the unity
+of a supreme visible _pastor_, and to[22] constitute in the Lord's
+family, amid so manifold a distinction of officers, one of such
+eminence as to be _the Ruler_ and _the Greater_ among all.
+
+But can we, or ought we, to conclude from this as to the purpose of
+the Primacy, and as to its constituent force and principle?
+Assuredly these texts prove directly and categorically that the
+Primacy was set up as _the efficient principle_, whereby to mould
+the Church's visible unity, and was endowed with all that authority,
+without which unity could neither have been produced, nor maintained
+in existence.
+
+2. And in this judgment we shall be confirmed if we investigate the
+properties of which the Church cannot be deprived, without taking a
+form and an appearance different from that which it received from
+Christ. The first which occurs is that _identity_ by which the
+Church must always be like itself, and cannot be substantially
+different at its beginning and in its growth; one thing when it had
+Christ for its visible head, and another when His words had come to
+pass, "A little while, and now you shall not see Me--because I go to
+the Father." Now at its first commencement, in the time of our
+Lord's mortal life, the Church presented the form of a society
+governed by the supreme power of one, and deriving its visible unity
+from one supreme visible head. That it might not subsequently lose
+this identity, and put on another form, our Lord chose a Primate to
+be the principle of visible unity, and to have the power of a head
+over the whole body.
+
+And indeed this was necessary to maintain the double character and
+test of[23] _unity_ and[24] _Catholicity_, by which the Church is
+distinguished in Holy Scripture and in the records of Christian
+antiquity. As to _unity_, not only are the expressions in the
+creeds, and the more ample explanation of them in the[25] Fathers,
+most clear and emphatic, but likewise what is said in the Holy
+Scriptures of the _end_ for which the Church was founded by Christ.
+For the[26] grace of God our Saviour hath appeared to all men,
+instructing those who had[27] changed the truth of God into a lie,
+and liked not to have God in their knowledge, that[28] denying all
+these things they might become an acceptable people, and[29]
+enlightened by Christ, and sanctified in the truth, might by the
+profession of one faith be[30] one body and one spirit, in the
+same[31] manner in which the Father and the Son are one, and might
+be[32] divided by no sects and dissensions, which are manifestly the
+works of the flesh, not of God, who is not the[33] God of dissension
+but of peace. For therefore[34] Christ, the only-begotten of the
+Father, gave His blood for it, to present it to Himself, a glorious
+Church, not having spot, or wrinkle, or any such thing, which would
+break peace, and disturb the agreement of faith; but that it should
+be holy and without blemish,[35] immovable through that rock on
+which it rests, and against which not even the gates of hell shall
+prevail; wisely ordered as the[36] house of God, in which[37] all
+hear his voice, who is set over as the[38] ruler, and has received
+his brethren to be[39] confirmed, and the[40] care of the whole
+flock;[41] endued with virtue from on high, and strengthened by
+the[42] Spirit of truth who proceeds from the Father; possessing the
+power of[43] authoritative teaching, which if any[44] hear not, nor
+obey, they are to be accounted as heathens and publicans, by a
+judgment which binds both in heaven and on earth. Are there any who
+do not see that in this description, which sets forth the Church's
+pre-ordained end, its proper character and very lineaments, the
+Primacy itself is included, and exhibited as the principal cause
+which effects the unity of the whole body? I hardly think that any
+such can be, so apparent is the bond which ties these several parts
+together.
+
+Yet perhaps this may be more vividly brought out if we shortly
+mention the common opinions among Protestants on the Church's unity.
+For, omitting those who hold an[45] invisible Church, and so expunge
+visible unity from its attributes, all the other opinions may be
+reduced to three.
+
+A. Anglicans, whose belief has been set forth, besides Pearson on
+the Creed, with more than usual care by Dodwell, (in his Treatise on
+the Bishop, as the Principle of Unity, and S. Peter's Primacy among
+the Apostles as the Exemplar of Unity,) begin by noting that the
+question of visible unity cannot be determined in the same way as it
+respects the universal Church, or each particular Church. But why?
+Because, they say, it was indeed the will of Christ, that each
+particular Church should have a double unity, inward and outward,
+but it was not His will that the whole Church, the sum of these
+particular Churches, should have the same mark and test. Because, it
+was His will that both unities should characterise the particular
+Churches, to use a school phrase, _separately_ and _distributively_,
+but not the whole body, and the sum of these, taken _collectively_.
+Whence they conclude that Bishops were chosen and made, by the
+command of Christ, to preside over particular Churches, and be in
+them the source and principle of external unity, but that a Primate
+was not chosen, to whom the whole Church should be subject, and on
+whom its external unity should depend.
+
+At this argument one is lost in astonishment, how it could have
+suggested itself to learned men, and gained their assent. For what
+had they to prove, or how could they assure themselves, or others,
+as to either of these two points, that external unity was necessary
+to particular Churches, but not to the whole Church, or that the
+institution of Bishops, presiding over particular Churches, came
+from Christ, but not that of the Primate, whose charge was to rule,
+administer, and maintain in unity the whole Church. Had they texts
+wherein to trust? But as often as the Bible speaks of the Church's
+unity, it means that Church, which is called "the kingdom of God,"
+"the kingdom of Christ," and "the kingdom of heaven," which is
+termed "the inheritance of the Gentiles," and embraces with a
+mother's bosom, and a mother's love, the whole race of man, from one
+end of the earth to the other. Had they creeds to cite? But in these
+unity is attributed to that Church only, which is so termed
+absolutely, and very often has the epithet of Catholic.
+
+Moreover, is the word Church, in its unrestricted application, of
+doubtful meaning? On the contrary, it is specially defined as well
+in the Holy Scriptures,[46] where it expresses of itself the whole
+society of believers, as in the Fathers, such as Irenaeus,[47]
+Tertullian,[48] Clement[49] of Alexandria, Origen,[50] Hilary,[51]
+Jerome,[52] and all the rest without exception, who, in using it,
+express the whole Christian people joined in one sole communion. It
+is defined also by Councils, as in the Canons of Laodicea,[53]
+Carthage,[54] and Constantinople,[55] where the Church means the
+whole assembly of orthodox believers, as distinct from heretics and
+schismatics. It is defined in the most ancient explanation of the
+creeds, the unanimous meaning of which Tertullian seems to have
+rendered in saying: "And, therefore, so many and so great Churches
+are that first one from the Apostles, whence all come. So all are
+first, and all Apostolical, while all set forth one unity, while
+they have interchange of peace, the appellation of brotherhood and
+the common rights of friendship, privileges regulated by no other
+principle than the tradition of the same sacrament."[56] Lastly, the
+very heretics[57] defined this term, who, in order to make
+themselves understood, could use the word Church in no other sense
+than to express the universal assembly of the faithful.
+
+After this it is not at all necessary to ask Anglicans afresh if
+they have ancient Fathers whose authority they can quote. What these
+thought and believed about the Church's unity is fully shown by
+those whom we have quoted, and by the words of Irenaeus, "The Church,
+though dispersed throughout the whole world, yet as if it were
+contained in the same house, carefully preserves the rule of faith,
+and holds it as if she had one soul and one heart, nay, and teaches
+it with one consent, as if she spoke with one voice. For although
+different tongues occupy the world, yet the force of tradition is
+one and the same, nor do the Churches of Germany, Spain, Gaul, the
+East, Egypt, Libya, and the middle of the world, embrace any other
+faith. But as there is one and the same sun shining over the whole
+world, so the preaching of the truth shines everywhere, and
+enlightens all men who desire its knowledge."[58]
+
+What, then, was the motive of Anglicans, in maintaining the unity of
+particular churches, and the institution of bishops cohering with
+it, to be necessary, while they denied the necessity of unity in the
+Church universal, or of a Primate's institution, to effect universal
+unity? What induced them to assert incompatibilities, and defend
+them as a matter of life and death? The evidence of the Scriptures,
+and the unquestionable belief of all Christian antiquity, extorted
+from them the acknowledgment that unity was a mark of the Church,
+and the ascription to Christ of the institution of bishops as
+necessary for the forming and maintaining unity. _But the fixed
+purpose of defending their schism, and their determination to reject
+the Primacy, urged them to deny that unity in the whole Church was
+ordered and provided for by Christ._ The result of these
+affirmatives and negatives was a doctrinal[59] monster of
+incomparable ugliness, an outrage on the light both of nature and of
+revelation, as incapable of defence, as abhorrent from reason and
+from grace.
+
+B. The second Protestant opinion has been set forth at length by[60]
+Vitringa, and supported with all his ingenuity. It is that of those
+who distinguish a two-fold unity of the Church, one interior,
+spiritual, proceeding from union with one and the same invisible
+Head, Jesus Christ, and completed and perfected by the inhabitation
+of the Holy Spirit, and the bestowal of heavenly gifts; the other
+exterior, visible, depending on profession of the same faith,
+participation of the same sacraments, obedience to the same
+superiors. Having made this distinction, they proceed to argue for
+the purpose of proving that while the former unity is universal, and
+absolutely necessary, the latter is neither universal nor necessary,
+save hypothetically, (of which hypothesis Vitringa nowhere explains
+the nature,) and so is capable both of extension and restriction. In
+a word, they attach simple and absolute necessity and universality
+to the spiritual and invisible unity, but by no means to the
+external and visible.
+
+But for this what are their authorities? Can they allege the most
+ancient Fathers in unbroken succession from the Apostles? Nay, they
+candidly confess that the Fathers thought external and visible unity
+simply and absolutely necessary, and not those only of the fourth
+and fifth century, but those of the second and third. Witness
+Vitringa,[61] who says, "If we consult on this point the doctors of
+the ancient Christian Church, they seem on all hands to have
+embraced the view that the communion of believers in holy rites, in
+the supper of the Lord, and in reciprocal offices of brotherly love,
+was maintained absolutely, not hypothetically. They supposed, and
+seem to have persuaded themselves, that all who were joined to the
+Christian Church by the due rite of baptism after previous
+preparation, were really regenerated by the grace of the Holy
+Spirit, and so that the Christian Church was an assembly of men,
+who in far greater part, saving hypocrites, of whom a few might
+exist in secret, participated in the renewing and sanctifying grace
+of the Holy Spirit. Accordingly, to be joined to the Church was much
+the same as being joined to the heavenly city. To have one's name on
+the Church's books, much the same as to have it in God's book of
+life. On the other hand, to be severed from Church communion, or to
+use Tertullian's words, "to be deprived of the sacrament of the Body
+and Blood of the Lord, and to be debarred from all brotherly
+communion," was to risk salvation, and incur the danger of eternal
+death. That is, they supposed that no one was saved out of the
+external communion of the Church, which they confounded with the
+mystical and spiritual communion of the Saints. And again, kindred
+points to these, and resting on the same principle, that bishops
+represent the office and person of Jesus Christ Himself in the
+Christian Church; that those who separated themselves from them when
+rightly and duly elected, separated themselves at the same time from
+the communion of Christ Himself. That those who were absolved by the
+bishops after penance publicly performed according to the canons of
+ecclesiastical discipline, restored to their rank, and honoured with
+the kiss of peace, were absolved in the heavenly court by God
+Himself, and Christ the Judge. Lastly, which was the most[62]
+_audacious_ of all such hypotheses, that it was all over with the
+salvation of all who separated themselves in schism from the
+external communion of the Church and its rites, although hitherto
+they had neither been tainted with heresy, nor involved in crimes
+destructive of the Christian[63] profession. It would be easy for me
+to support at length each one of these particulars by the sentiments
+and the discipline of the doctors of the primitive Church, were they
+unknown to the more instructed, or did my purpose allow it. I now
+only appeal to Cyprian's letter to Magnus, in the whole of which He
+supposes and urges the very hypotheses which I have been
+enumerating; and amongst the rest, speaking of Novatian's schism, he
+writes thus distinctly: "But if there is one Church, which is
+beloved by Christ, and alone is cleansed in His laver, how can he
+who is not in the Church," (that is, in communion with that
+particular external assembly which makes a part of the external
+Catholic Church,) "be loved by Christ, or washed and cleansed in His
+laver? Wherefore as the Church alone possesses the water of life,
+and the power of baptizing and washing a man, let him who asserts
+that any one can be baptized and sanctified with Novatian, first
+show and teach that Novatian is in the Church, or [64]_presides over
+the Church_. For the Church is one, which, being one, cannot be at
+once within and without. For if it is with Novatian, it was not with
+Cornelius. But if it was with Cornelius, who succeeded the Bishop
+Fabian in regular order, and whom the Lord hath glorified with
+martyrdom over and above the rank of his high priesthood, Novatian
+is not in the Church."[65] It is the precise thing which we have
+been stating."
+
+But where did Vitringa and the supporters of his doctrine get
+courage to contradict the whole line of Fathers and their unbroken
+tradition? You would surely expect from them decisive arguments, and
+expressions from Holy Writ distinctly laying down no other than a
+_hypothetical_ necessity of visible and external unity. But you may
+search in vain all over the Gospels, the Epistles, and the Acts, for
+any such. Not only is there no mention in them of such a distinction
+as that invisible unity is absolutely necessary, while external and
+visible unity is but hypothetically so, but this latter is plainly
+enjoined and set forth as the note which the mystical body of
+Christ, the true Church, cannot be without; and its violation is
+reckoned among those works of the flesh which exclude from the
+kingdom of God.
+
+How, besides, can that be deemed necessary only under hypothesis,
+without holding and faithfully maintaining which you cut yourself
+off from the very fountain of blessing, and transgress and subvert
+the order appointed by God for attaining salvation? Such an
+assertion would be senseless. Yet in most of the Protestant
+confessions,--the Helvetic, art. xiv., the Galliean, art. xvi., the
+Scotch, art. xxvii., the Belgian, art. xxviii., the Saxon, art.
+xii., the Bohemian, art. viii., and that of the Remonstrants, art.
+xxii.,--it is laid down as an indisputable principle, "That the
+heirs of eternal life are only to be found in the assembly of those
+called." What then do those who violate outward and visible unity,
+and withdraw from the outward and visible body of the Church? They
+stop up the very way which Providence has opened for their obtaining
+"the inheritance of sons."
+
+For indeed Christ is the Saviour, but of His mystical body,
+which[66] is the Church, which therefore He purchased with His own
+blood, joined to Himself by that closest bond of being His spouse,
+enriched with promises,[67] provided with all manner of graces, and
+most nobly dowered with[68] truth, charity, and the Holy Spirit, to
+give her at last salvation, and[69] "the weight of eternal glory."
+But have these things reference to a visible or an invisible Church?
+To a Church one and coherent, or rent and torn by factions? It is
+the Church which Christ founded, which He made to be[70] "the light
+of the world," bound together by[71] manifold external links,
+ordered to be one with the unity of a house, a family, a city, a
+kingdom; with that unity wherewith the Father and the Son are one;
+in which He placed[72] pastors and doctors to bind and to loose, and
+to watch over the agreement of all the parts; which He founded upon
+Peter, committed in chief to Peter to rule and to feed it. Such,
+then, as fall off from one single visible Church are of the
+condition of those whom the Apostles of the Lord foretold, that "in
+the last time there should come mockers, walking according to their
+own desires in ungodlinesses: these are they who separate
+themselves, sensual men, having not the[73] Spirit:" these tear
+themselves from their Saviour, lose the fruit purchased by His
+blood, and fall from the inheritance which the Head obtained for His
+body and His members.
+
+Therefore the necessity of union with the one single visible Church
+is as great as the necessity of union with Christ the Head, as the
+necessity of the remission of sins, "for[74] outside of it they are
+not remitted: for this Church has specially received the Holy Spirit
+in earnest, without whom no sins are remitted:" as the necessity of
+charity, "[75]for it is this very charity which those who are cut
+off from the communion of the Catholic Church do not possess,"
+whence "[76]whatsoever thing heretics and schismatics receive, the
+charity which covers a multitude of sins is the gift of Catholic
+unity and peace:" as great, in fine, as the necessity not to involve
+oneself "in[77] a horrible crime and sacrilege," "in[78] the
+greatest of evils," one "by[79] which Christ's passion is rendered
+of no effect, and His body is rent," by which[80] the sin is
+committed of which Christ said, "It shall not be forgiven, neither
+in this world nor in the world to come:" by which one is estranged
+"from the sole Catholic Church, which retains the true worship, in
+which is the fountain of truth, the home of faith, the temple of
+God, into which if any one enter not, or from which if any one go
+out, he loses the hope of life and eternal salvation. Let no one
+flatter himself in the spirit of obstinate contention, for life is
+at issue, and salvation, which without care and caution will be
+forfeited."[81] Can any necessity be greater, or less conditional
+than this? Or what can be more plain than this statement of the
+simple and absolute necessity of visible unity and outward
+communion?
+
+Where then are we to find the cause which induced so many learned
+and able Protestants first to imagine this distinction between the
+necessity of internal and external communion and unity, and then to
+deceive themselves and others with such a mockery? The real cause
+was, as I believe, that having denied the institution of the
+Primacy, and the authority lodged in it for the purpose of forming
+and maintaining unity, they were without a criterion or proof, in
+virtue of which, among so many Christian societies divided from and
+condemning each other, they could safely choose the one with which
+they were to be joined in communion, and the outward unity of duty
+and obedience. For they would readily conclude that the unity so
+often commended in Scripture, and so earnestly enjoined, could not
+be external, since God, who does not command impossibilities, had
+instituted no visible sign to mark that company of Christians, which
+alone among all the rest was the continuation and development of the
+Church founded by Christ, and built up by the Apostles.
+
+C. From the same source must the third Protestant doctrine on unity
+be derived. [82]Jurien filled up the sketch of this, which
+[83]Casaubon, [84]Claude, and [85]Mestrezat had drawn, and it became
+so popular as not only to infect a large number of Protestants, but
+to exert a withering influence on certain unstable members of the
+Catholic body. It teaches that we must believe not only in an
+internal and spiritual, but in a visible and external unity, for the
+Scriptures plainly urge its necessity, and Christian tradition fully
+describes it, so that there is not a truth more patent or
+established on greater authority; but this unity is restricted
+within narrow bounds, and confined to the articles called
+fundamental, though as to how many these are no one defender of the
+system is agreed with another. For it is sufficient for Christians
+not to differ in the profession of such articles for them to be
+deemed members of one and the same Church. Whence they infer that
+one and the same true Church is made up out of almost all Christian
+societies, the Roman, the Greek, the Nestorian, the Eutychian, the
+Waldensian, the Lutheran, the Anglican, and the Calvinist, for their
+differences, important as they are, offer no hindrance to the unity
+which Christ enjoined, the Apostles preached, the creeds express,
+and universal tradition demands.
+
+As Bossuet,[86] the brothers Walemburg,[87] Nicole,[88] and even
+some Protestants have most fully dealt with this portentous opinion,
+there is no need to urge much against it here. I prefer repeating
+the question, what _occasion_ the Protestants had to get up so
+unheard-of a paradox, and a system so absurd? It was twofold: one
+theoretical, and the other practical.
+
+The theoretical was this. The crime of heresy, depicted in
+Scripture, and Christian antiquity, with colours so dark, had
+gradually lost its foulness and its magnitude in the minds of
+Protestants, who had, at length, come to the pass of reckoning
+religious, as well as civil, liberty, among the unquestionable
+rights of man. As if, all other human acts being subject to a law,
+those alone which proceed from the intellect are exempt: as if the
+difference between right and wrong, which embraces the whole range
+of man's life, did not relate to its noblest part, in the acts of
+the intellect and the reason: as if God had laid down a law of
+justice, charity, fortitude, and prudence, but entirely omitted a
+_law[89] of faith_: as if the will submitted to a law of _good_, but
+the mind owned no law of _truth_: or as if God cared for the boughs
+and leaves, but took no thought of the root.[90] But what could
+Protestants do? Having allowed to all full license of thought, and
+overthrown the authority which ruled the mind, they were forced,
+while they kept the _name_ of heresy, to give up the _thing_ meant
+by it, and the effects springing from that thing: they were forced
+to attenuate to the utmost the crime of heresy, and to reduce to the
+smallest possible number the articles necessary to be believed by
+all; they were forced to extend beyond all measure the Church's
+limits, while they contracted beyond all measure the range of
+necessary unity.
+
+Besides the theoretical, there was a practical occasion in those
+schisms which, not merely in later or in mediaeval times, but in the
+first ages also, rent the Christian society. Jurien and Pfaff appeal
+to these, pretentiously enumerating those which arose under Popes
+Victor, Cornelius, Stephen, Urban VI., and Clement VII., and those
+named from Donatus, Meletius, and Acacius. Then they ask if the true
+Church of Christ can be thought to consist in one single society
+perfectly at union with itself. They allege many conjectures against
+this, but dwell on the argument, that _in defect of a visible
+external test_, such an assertion could not be maintained without
+_imposing upon all a most intolerable burden of searching out where
+is the true doctrine and the legitimate ministerial succession_: for
+it is not until those are found, that, at length, that one single
+society will be recognised, with which, as the only true Church,
+unity of Communion is to be kept.
+
+Now, I profess that I do not see how this argument can be met, if
+the institution of the Primacy, and its proper function to form and
+maintain unity, be rejected. For, without this, by what visible
+token among so many Christian societies, divided by intestine
+dissension, and condemning each other, can you distinguish the one
+which has the character of the true Church, and the right to exact
+communion with itself? There is none to be found; and so, either all
+hope of finding the true Church must be relinquished, or an enquiry
+must be undertaken into purity of doctrine, and legitimate
+ministerial succession, on the termination of which the only true
+Church will at last be found. But as this latter course is to by far
+the greater number of men impossible, dangerous[91] to all without
+exception, and most foreign to the Christian temper, the only
+conclusion remaining, is, that the selection of a Primacy with the
+power of effecting unity impressed upon it, _is most intimately
+involved and bound up in the visibility and unity of the true
+Church_.
+
+And quite as closely is it bound up with that other test of the
+Church, its Catholicism. We are not to believe Voss and King,[92] in
+their assertion that this test began to be applied first in the
+fourth century, for the purpose of distinguishing the genuine
+company of the orthodox, and the true body of Christ, from heretics
+and schismatics. For we find the Church distinguished by the epithet
+of Catholic, not merely in the records of the fourth[93] and
+fifth[94] century, but in those of the third,[95] and the
+second,[96] at the beginning of which S. Ignatius wrote, "Follow all
+of you the bishop, as Jesus Christ the Father; and the body of
+presbyters, as Apostles. But reverence deacons, as the command of
+Christ. Without the bishop let nothing of what concerns the Church
+be done by any one. Let that be deemed a proper Eucharist which is
+under the bishop, or with his sanction. Where the bishop is, there
+also let the multitude be; as, where Christ Jesus is, _there is the
+Catholic Church_."[97] As, therefore, that cannot be the Church of
+Christ, which is not Catholic, we ought to investigate the meaning
+which is given to this word by the consent of all orthodox
+believers.
+
+Now, two points are signified in it, one of which is its _material_,
+the other its _formal_, or _essential_, part. Its _material_ part
+is, that the geographical extension of the true Church be such that
+its mass be _morally_[98] universal, _absolutely_ great, and
+eminently visible, but _comparatively_ with all heretical and
+schismatical sects, larger and more numerous. Of this _material_
+meaning attached to the epithet, Catholic, we find abundant
+witnesses in all[99] the orthodox writers who defended the cause of
+the Church against the Donatists, and again, against the
+Luciferians,[100] and Novatians; and likewise, in those who have
+explained the creeds,[101] and, as occasion offered, have touched on
+the force of the term Catholic.[102] But the same first cited
+witnesses tell us that universal diffusion is not sufficient, and
+that we require another element to infuse a soul into this
+universally extended body, and to bring it to unity.
+
+For two properties are continually recurring in Christian records, one
+of which may be called _negative_, the other _affirmative_. The force
+of the former is to _expel from the circle of the one true Catholic
+Church all sects of heretics and Schismatics_: of the latter, that
+this Church _consist in one single communion and society, whose
+members cohere together by hierarchical subordination_.
+
+But is it true that both these points are so plainly and constantly
+inculcated? To remove all doubt we will quote the authors who most
+distinctly assert the one and the other. As to the first, there are
+[103]Clement of Alexandria, [104]Tertullian, [105]Alexander of
+Alexandria, [106]Celestine, [107]Leander, the Emperor Justinian;[108]
+then again the Councils of Nice,[109] Sardica,[110] and the
+third of [111]Carthage; nay, the heretics[112] themselves; and all
+these agree in asserting that _there is one only ancient Catholic
+Church_, outside of which the divine patience endures and bears with
+heresies, which are as thorns. Thus in language ecclesiastical and
+Christian nothing can be considered as more certainly proved than
+that the epithet of Catholic is _distinctive_, and shows the
+communion which rejects from its bosom all heresies and all schisms.
+It was with great reason, therefore, that [113]Pacian wrote what
+[114]Cyril of Jerusalem, and [115]Augustine very frequently
+repeated, "Our people is divided from the heretical name by this
+appellation, that it is called Catholic."
+
+Moreover this unity, which we have said may be called _negative_, is
+necessary indeed to the understanding of the Church as Catholic, but
+is by no means sufficient to complete the idea of Catholicity. To it
+therefore must be added the _affirmative_ unity, by which
+Catholicism is not only divided from heretics and schismatics, but
+becomes in itself a coherent body with members and articulations. It
+is to the assertion and maintenance of this unity, which is the soul
+of Catholicity, and without which it cannot even be conceived, that
+has reference what we so often read in the monuments of antiquity
+about the [116]necessity of communion among the members of the
+Church and the [117]tokens and means of that communion. There are
+very distinct and innumerable testimonies about it in the ancient
+Fathers,[118] declaring its _necessity_, and setting forth its
+_mode_ of composition and coherence.
+
+For to set forth the _mode_ of this is the plain drift of what
+[119]Irenaeus writes in confutation of heretics by the tradition of
+the Apostolical churches: "For since it would be very long in the
+compass of our present work to enumerate the successions of all the
+Churches, taking that Church which is the greatest, the most
+ancient, and well known to all, founded and established at Rome by
+the two most glorious Apostles, Peter and Paul, by indicating that
+tradition which it has from the Apostles, and the faith which it
+announces to men, which has reached even to us by the succession of
+bishops, we confound all those, who, in whatsoever manner, either
+through self-pleasing, or vain glory, or blindness and evil
+intention, [120]gather otherwise than they ought. _For_ to this
+church on account of its superior chiefship, it is necessary that
+every Church should come[121] together, that is, the faithful who
+are everywhere; for in this Church the tradition which is from the
+Apostles has been ever preserved by those who are everywhere.
+...By this ordination and succession, the tradition and preaching of the
+truth, which is from the Apostles in the Church, has reached down to
+us. And this proof is most complete, that it is one and the same
+vivifying faith, which has been preserved, and handed down in truth,
+in the Church from the Apostles to the present day."
+
+The churches, therefore, which are everywhere diffused, derive that
+strength and harmony of parts, out of which the whole body of the
+Catholic Church is made up, from the fact of their agreeing in the
+unity of faith and preaching with that Church of Peter, which is the
+greatest, the chief, and the more powerful. It follows that the
+Primacy of Peter, and the authority inherent in it to effect unity,
+is that principle which Christ selected, that the Church which He
+had set up might be Catholic, and bear the note of Catholicity on
+its brow.
+
+And Cyprian would set forth the same _mode_ of communion, when he
+speaks of the _coherence of bishops_, by which both the _Catholic
+episcopate_ is made _one, and the Church one and Catholic_. For as
+the _several communities draw the unity of the body from the unity
+of the prelates_ to whom they are subject; so all prelates, and the
+communities subject to them, constitute _one Catholic episcopate and
+one Catholic Church_, because they cohere with the _principal_
+church, _the root and matrix_, which is the Church of Peter, _upon
+whom_ the Lord founded the whole building, and whom He instituted
+_to be the fountain and source of Catholic unity_.[122]
+
+These words are a clue to understand [123]Tertullian's meaning, when,
+already become a Montanist, he called the Catholic Church, whose
+discipline he was attacking, _the Church near to Peter_--"Concerning
+your opinion, I now enquire whence you claim this right to the
+Church. If because the Lord said to Peter, 'Upon this rock I will
+build My Church,' 'to thee will I give the keys of the kingdom of
+heaven,' or 'whatsoever thou shalt bind or loose on earth, shall be
+bound or loosed in heaven,' you, therefore, pretend that the power
+of binding and loosing is derived to you, that is, to all the Church
+near to Peter; how do you overthrow and change the manifest
+intention of the Lord in conferring this on Peter[124] _personally_,
+'Upon thee I will build My Church,' and 'I will give to thee the
+keys,' not to the Church, and 'whatsoever thou bindest or loosest,'
+not what they bind or loose." Now he used this mode of speaking
+because it was customary with Catholics, who were wont to exhibit
+_nearness with Peter_ as the characteristic of the Church, and the
+necessary condition for sharing that power, whose plenitude and
+native source Christ had lodged in Peter.
+
+This certain and undoubting judgment of Catholics, Tertullian
+himself, before his error, had clearly expressed in his book, De
+Scorpiace, c. x., where he says, "For if you yet think the heaven
+shut, remember that the Lord here (Matt. xvi. 19) left its keys to
+Peter, and _through him to the Church_." Nearness, then, with
+Peter, and [125]_consanguinity of doctrine_ thence proceeding, are no
+less necessary to the Church, that it may be the Catholic Church
+which Christ founded and built upon Peter, than that it be partaker
+in those gifts which, again, He Himself granted only to unity, as it
+is effected in Peter and by Peter.
+
+Now not only the most ancient Fathers, as Irenaeus, Tertullian, and
+Cyprian, but the whole body of them, assign the origin of this to
+Peter. This they make the vivifying principle of agreement, society
+and unity, without which the Church can neither be intrinsically
+Catholic, nor the mind conceive it as such. It is so stated by
+[126]Pacian, [127]Ambrose, the [128]Fathers of Aquileia, [129]
+Optatus, [130]Gregory Nazianzen, [131]Jerome, [132]Augustine, [133]
+Gelasius, [134]Hormisdas, [135]Agatho, [136]Maximus Martyr, and, to
+shorten the list, by Leo[137] the Great. It is in setting forth the
+unity of the Catholic episcopate that he writes what ought never to
+be forgotten by Christian minds: "For the compactness of our unity
+cannot remain firm, unless the bond of charity weld us into an
+inseparable whole, because, as we have many members in one body,
+and all members have not the same office, so we, being many, are one
+body in Christ, and every one members one of another. For it is the
+connection of the whole body which makes one soundness and one
+beauty; and this connexion, as it requires unanimity in the whole
+body, so especially demands concord among bishops. For though these
+have a like dignity, yet have they not an equal jurisdiction; since
+even among the most blessed Apostles, as there was a likeness of
+honour, so was there a certain distinction of power, and the
+election of all being equal, pre-eminence over the rest was given to
+one, from which mould, or type, the distinction also between bishops
+has arisen, and it was provided by a great ordering, that all should
+not claim to themselves all things, but that in every province there
+should be one whose sentence should be considered the first among
+his brethren; and others again, seated in the greater cities, should
+undertake a larger care, through whom the direction of the universal
+Church should converge to the one See of Peter, and nothing anywhere
+disagree from its head."
+
+And, if I do not deceive myself, the direct drift of all this is to
+answer the question, whether the doctrine of Peter's Primacy, and
+its virtue, as the constituent of unity and Catholicity, is
+contained in the most solemn standard of faith, the creed. For
+although there are unimpeachable testimonies to prove that the
+creeds were not published and explained to Catechumens, in order to
+convey to them a full and complete Christian instruction; and though
+it be proved further to have been the purpose of the Church's
+ancient teachers to omit many points in the creeds which were to be
+set before the initiated at a more suitable season afterwards, it
+may nevertheless be said that the most commonly received articles
+of the creed may be regarded as so many most fruitful germs, from
+which the remaining doctrines would spontaneously spring. And so, to
+keep within our present point, what is more plain than that the sum
+of doctrine concerning Peter's Primacy, contained in the Bible,
+illustrated by the Fathers, and defined by Councils, is involved in
+that article of the creed in which we profess that the Church is one
+and Catholic? No doubt there nowhere occurs in the creeds,
+_expressed in so many words_, mention of Peter, or of the Primacy
+bestowed on him, or of hierarchical subordination; yet it is most
+distinctly stated that the Church is one and Catholic. What meaning,
+then, were the faithful to give to those epithets? What were they to
+intend in the words, I believe one Catholic Church? What but the
+meaning of the words themselves, which they received from the
+Church's teachers together with the creeds? But they could not form
+the conception of one Church and that Catholic, without thinking
+likewise of one Catholic _principle_ of the Church; nor could they
+assign the dignity of that one Catholic principle to any other but
+Peter, whom alone they had invariably been taught to have been set
+over all. For what S.[138] Bernard wrote in mediaeval times, "For
+this purpose the solicitude of all Churches rests on that one
+Apostolic See, that all may be united under it and in it, and it may
+be careful in behalf of all to preserve the unity of the Spirit in
+the bond of peace," must be considered nothing but a repetition of
+the faith which resounded through the whole world, from the very
+beginning of the Christian religion.
+
+Unless, therefore, any can be found who prefer asserting _either_
+that true believers _never_ understood what they believed, in
+professing the Church to be one and Catholic, _or_ that they
+understood this _otherwise_ than it had been universally and
+constantly explained by the Church's teachers; it must be admitted,
+that faith in Peter's Primacy, and in the power bestowed upon it for
+the purpose of making the visible kingdom of Christ one and
+Catholic, is coeval with that profession of the creeds which sets
+forth the Church as one and as Catholic.[139]
+
+FOOTNOTES:
+
+[1] Hegoumenos, Luke xxii. 26, the very term still given in
+the East to the head of a religious community; and also, as has been
+said, that which marks our Lord in the great prophecy of Micah,
+recorded in Matt. ii. 6.
+
+[2] Protos, meizon, hegoumenos. See ch. 2.
+
+[3] 1 Cor. x. 18; Gal. vi. 16.
+
+[4] Matt. xix. 28; Luke xxii. 29.
+
+[5] See Num. ii. 3-9; x. 14; Judges i. 1-3; xx. 18.
+
+[6] Gen. xlix. 10; and see John iv. 22.
+
+[7] 3 Kings, xii.
+
+[8] S. Ambrose, Ep. 11.
+
+[9] Arnobius Junior in Ps. 138.
+
+[10] Eucherius of Lyons, hom. in vig. S. Petri.
+
+[11] Proclus, patriarch of Constantinople, on the Transfiguration.
+
+[12] The Archimandrites of Syria to Pope Hormisdas, Mansi 8, 428.
+
+[13] S. Bernard, de Cons. Lib. 2, c. 8.
+
+[14] S. Theodore Studites to Pope Leo III., Lib. 1, Ep. 33.
+
+[15] In 1 Cor. Hom. 1, n. 1.
+
+[16] S. Greg. Naz., Orat. 12, alluding to John xix. 23.
+
+[17] S. Cyprian, Ep. 79.
+
+[18] S. Jerome, Ep. 57.
+
+[19] Matt. xvi. 18.
+
+[20] Luke xxii. 31-2.
+
+[21] John xxi. 15.
+
+[22] Luke xxii. 26.
+
+[23] Unity, John x. 16; xvii. 20-23; 1 Cor. xii. 12-31; Ephes. ii.
+14-22; iv. 5; 1 Cor. i. 10.
+
+[24] Catholicity. Luke xxiv. 47; Mark xvi. 20; Acts i. 8; ix. 15;
+Rom. x. 18; Colos. i. 8-23.
+
+[25] For all the fathers hold the doctrine thus expressed by St.
+Hilary of Poitiers on Ps. 121, n. 5. "The Church is one body, not
+mixed up by a confusion of bodies, nor by each of these being united
+in an indiscriminate heap and shapeless bundle; but we are all one
+by the unity of faith, by the society of charity, by concord of
+works and will, by the one gift of the sacrament in all." No notion
+of the Church's unity in England, it may be remarked, outside of
+Catholicism, goes beyond "the indiscriminate heap and shapeless
+bundle."
+
+[26] Tit. ii. 11.
+
+[27] Rom. i. 25.
+
+[28] Tit. ii. 14, with 1 Pet. ii. 25.
+
+[29] John xvii. 17.
+
+[30] Eph. iv. 4.
+
+[31] John xvii. 21.
+
+[32] Gal. v. 20, 19.
+
+[33] 1 Cor. xiv. 33.
+
+[34] Eph. v. 27.
+
+[35] Matt. xvi. 18.
+
+[36] 1 Tim. iii. 15.
+
+[37] Matt. xviii. 17.
+
+[38] Luke xxii. 26.
+
+[39] Luke xxii. 31-2.
+
+[40] John xxi. 15.
+
+[41] Acts i. 4-8.
+
+[42] John xv. 26.
+
+[43] Matt. xxviii. 20.
+
+[44] Matt. xviii. 18.
+
+[45] The first Reformers fell into this grievous error because they
+had no other way to defend their schism. They may be passed over at
+present, as in most even of the Protestant confessions visibility is
+reckoned among the notes of the Church.
+
+[46] 1 Cor. vi. 4; x. 32; xi. 22; xii. 28; Ephes. i. 22; iii. 10-21;
+v. 23, 24, 25, 27, 29, 32; Colos. i. 18-24; 1 Tim. iii. 15.
+
+[47] Irenaeus, Lib. 1, c. 3, Lib. 3, c. 4.
+
+[48] Tertullian, de Praesc. c. 4.
+
+[49] Clement. Stromat. Lib. 7, 17.
+
+[50] Origen in Cantic, Hom. 3.
+
+[51] Hilary, De Trin. Lib. 7, c. 12.
+
+[52] Jerome, adv. Lucifer.
+
+[53] Concil. Laodic. Can. 9, 10.
+
+[54] Concil. Carthag. 4, Can. 71.
+
+[55] Concil. Constant. 2, act 3.
+
+[56] De Praesc. c. 20.
+
+[57] See in the sixth act of the second Nicene Council the
+quotations from the iconoclast synod of Constantinople.
+
+[58] Adv. haereaes, Lib. 1, c. 3.
+
+[59] Even the Puritan Cartwright observed, "if it be necessary to
+the unity of the Church that an archbishop should preside over other
+bishops, why not on the same principle should one archbishop preside
+over the whole Church of God?" Defence of Whitgift.
+
+[60] Sacred observations, Lib. 5, c. 7, on the hypothetical external
+communion of Christians.
+
+[61] See also the testimony of Mosheim, quoted above p. 197, note.
+
+[62] Thus the universal belief of the Fathers from the beginning is
+charged with _audacity_. It is difficult not to be struck with the
+utter antagonism of feeling which separates Protestants from the
+whole body of the Fathers. The statements here ascribed, and truly,
+by Vitringa to them, would be viewed in modern English society, as
+the very insanity of bigotry.
+
+[63] Because to rend Christ's mystical body, and to subvert that
+unity for which He had prayed the Father, was regarded by them as a
+crime of the deepest dye. In modern England it would be consecrated
+by the glorious principle of "civil and religious liberty."
+
+[64] The unrestricted expression, "to preside over the Church," used
+by Cyprian of Novatian, who claimed to be Peter's successor,
+contains a clear indication that the fold entrusted to Peter was as
+wide as the Church itself. It is the same Church in the two clauses,
+but in the former it _must_ be understood universally.
+
+[65] Ep. 69.
+
+[66] Ephes. v. 23-25.
+
+[67] Ephes. iv. 15-17.
+
+[68] John xiv. 16-26; xv. 26; xvi. 7.
+
+[69] 2 Cor. iv. 17.
+
+[70] Matt. v. 14.
+
+[71] Compare Luke xii. 8, 9, with Matt. x. 32; Mark viii. 38; Rom.
+x. 10; and again, Mark xvi. 15, with Matt. xxviii. 19; Acts ii. 41;
+viii. 36; xix. 5; 1 Cor. xii. 13; and Matt. xxvi. 28, with Luke
+xxii. 19; 1 Cor. x. 17; xi. 21; and Ephes. iv. 11, with Acts xx. 28;
+Tit. i. 5.
+
+[72] Compare Ephes. iv. 11-16, with 1 Cor. xii. 13-31; and Matt.
+xviii. 18, with John xx. 21; Acts xv. 41; xvi. 4; 2 Cor. x. 6; 1
+Tim. v. 20; Tit. i. 13; ii. 15.
+
+[73] Jude 18; 2 Pet. iii. 2, 3.
+
+[74] Augustin. in Euchirid. c. 63.
+
+[75] Aug. In Tract de Symb. c. 11.
+
+[76] Aug. De Baptismo Cont. Donat. Lib. 3, c. 16.
+
+[77] Aug. Cont. Litt. Petiliani, Lib. 1, c. 21-2, Lib. 2, c. 13-23.
+Lib. 3, c. 52.
+
+[78] Optat. Lib. 1.
+
+[79] Ambros. de Obitu Satyri fratris, Lib. 1, n. 47.
+
+[80] Idem. de Poenit. Lib. 2, 4.
+
+[81] Lactant. Div. Institut. Lib. 3, c. 30.
+
+[82] Le vrai Systeme de l'Eglise.
+
+[83] Answer to Cardinal Perron.
+
+[84] Defense de la Reforme, p. 200.
+
+[85] Traite de l'Eglise, p. 286.
+
+[86] Bossuet, writings against Jurien.
+
+[87] The brothers Walemburg, Treatise on Necessary and Fundamental
+Articles.
+
+[88] Nicole, de l'Unite de l'Eglise.
+
+[89] See the recognition of this law, Mark xvi. 16; Matt xxviii.
+18-20; Luke xii. 8, 9; Rom. x. 10.
+
+[90] Such the Fathers call Faith, terming it, "the beginning and
+foundation," "the greatest mother of virtues," "the principle of
+salvation," "the prelude of immortality," "the clear eye of Divine
+knowledge," "the foundation of all wisdom." See Suicer, art.
+pistis.
+
+[91] After having gone through this search for ten long years, it
+may be allowed to express how great its danger, and how great too
+the blessedness of those who are not exposed to it. It is worth the
+experience of half a life to receive the truth, without personal
+enquiry, from a competent authority. Protestantism begins its
+existence by casting away one of the greatest blessings which man
+can have.
+
+[92] De Symbolo, Diss. 1, 39, and Hist. Symb. Apostol. cap. 6. 16.
+
+[93] Pacian, Ep. 1, n. 4. Cyril of Jerusalem, Catech. 18, n. 23.
+Eusebius on Isai. xxxii. 18. Chrysostome on Colos. hom. 1, n. 2, on
+1 Cor. hom. 32, n. 1, Jerome on Matt. xxiv. 26.
+
+[94] Augustine on Ps. 41, n. 7; Epist. 49, n. 3-52, n. 1, and
+elsewhere.
+
+[95] Council of Antioch, quoted by Euseb. Hist. Lib. 7, c. 30.
+Origen on Romans, Lib. 8, n. 1; Cyprian, Epist. 52; Acts of S.
+Fructuosus, n. 3, and of S. Pionius. n. 9.
+
+[96] Irenaeus, Lib. 3, c. 17, and Epistle on martyrdom of S.
+Polycarp, n. 19.
+
+[97] Epis. to Smyrneans, n. 8.
+
+[98] Augustine, Ep. 52. n. 1, Serm. 238, n. 3.
+
+[99] As Optatus, Lib. 2, Aug. de Unitate Ecc. c. 2. &c.; cont.
+Cresconium, L. 2, c. 63, Contr. Petilian. L. 2, c. 12-55-58-73; on
+Ps. 21, 47, 147, and on 1 Ep. John, Tract, 1, 2.
+
+[100] Pacian, Ep. 3, Jerome cont. Luciferianos.
+
+[101] Cyril of Jerusalem, Cat. 18.
+
+[102] Irenaeus, Lib. 1, c. 10; Lib. 4, c. 19, Tertullian adv. Judaeos,
+c. 7, Bernard in Cantica, serm. 65.
+
+[103] Clement, Stromat. L. 7, Sec. 15-17.
+
+[104] Tertullian de praesc. c. 30.
+
+[105] Alexander, apud Theodoret. H. E. Lib. 1, c. 4.
+
+[106] Coelestinus, homil. in laud. eccles.
+
+[107] Leander, Cont. Origenistas in Actis Synodi V.
+
+[108] Justinianus, epist. ad Mennam Constantinopolitanum.
+
+[109] Council of Nice, in the Creed, and Canon 8.
+
+[110] Sardica in letter to all bishops, quoted by Athanasius, Apol.
+2.
+
+[111] 22nd Canon of Codex Africanus.
+
+[112] The Nestorian profession of faith, in fifth act of Council of
+Ephesus.
+
+[113] Pacian, Ep. 1.
+
+[114] Cyril, Catech. 18.
+
+[115] Aug. de vera relig. c .6, de utilit. credendi, c. 7.
+
+[116] Pacian, Ep. 3, "The Church is a full and solid body, diffused
+already through the whole world. As a city, I say, whose parts are
+in unity. Not as you Novatians, an insolent particle, or a gathered
+wen, separated from the rest of the body."
+
+[117] Such as are grammata koinonika, Euseb. H. E. lib. 7, c. 30.
+epistolai koinonikai, Basil. Ep. 190, or kanonikai, Ep. 224,
+letters of peace commendatory, ecclesiastical, &c.
+
+[118] See especially Chrys. Hom. 30 on 1 Cor.
+
+[119] Irenaeus, Lib. 3, c. 3.
+
+[120] Compare Jerome's often-quoted passage, Ep. 15, to Pope
+Damasus, "Whoso gathereth not with thee, scattereth; that is, whoso
+is not of Christ is of antichrist."
+
+[121] For the meaning of "come together," see farther on, c. 40.
+"God hath placed in the Church Apostles, Prophets, Doctors, and all
+the rest of the operation of the Spirit, of which all those are not
+partakers who do not _run together to the Church_, but defraud
+themselves of life by an evil intention and a very bad conduct. For
+where the Church is, there is the Spirit; and where is the Spirit of
+God, there is the Church and all grace."
+
+[122] See S. Cyprian's letters, 69, 55, 45, 70, 73. 40. Consider the
+force of the words, "Peter, upon whom the Church had been built by
+the Lord, speaking one for all, and _answering with the voice of the
+Church_, says, Lord, to whom shall we go?" Ep. 55, on which Fenelon
+(de sum. Pontif. auct. c. 12) remarks, "What wonder, then, if Pope
+Hormisdas and other ancient fathers says, "the Roman, that is, the
+Catholic Church," since Peter was wont to answer _with the voice of
+the Church_? What wonder if the body of the Church speaks by mouth
+of its head?"
+
+[123] De Pudicitia, c. 21.
+
+[124] This Montanist corruption (into which Ambrose on Ps. 38, n.
+37, and Pacian in his three letters to Sempronian, state that the
+Novatians also fell,) induced some fathers, and especially
+Augustine, (Enarrat. on Ps. 108. n. 1, Tract 118 on John, n. 4, and
+last Tract n. 7) to teach that the keys were bestowed on Peter so
+far forth as he represented the person of the Church in right of his
+Primacy. By which mode of speaking they meant this one thing, that
+the power of the keys, as being necessary to the Church, and
+instituted for her good, began indeed in Peter, and was communicated
+to him in a peculiar manner but by no means dropt, or could possibly
+drop, with him.
+
+[125] Tertull. De Praesc. c. 32.
+
+[126] Pacian, ad Sempronium, Epis. 3, Sec. 11.
+
+[127] Ambrose, de Poenit. Lib. 1, c. 7, n. 33.
+
+[128] Synodical Epistle, among the letters of Ambrose.
+
+[129] Optatus, de Schism. Donat. Lib. 2, c. 2, and Lib. 7, c. 3.
+
+[130] Gregory, de vita sua, Tom. 2, p. 9.
+
+[131] Jerome, adv. Jovin. Lib. 1, n. 14.
+
+[132] Augustine, in Ps. Cont. partem Donati, cont. Epist. Fundam. c.
+4, de utilitate credendi, c. 17, and Epist. 43.
+
+[133] Gelasius, Epis. 14.
+
+[134] Hormisdas, Mansi, Tom. 8, 451, in the conditions on which he
+readmitted the Patriarch of Constantinople and the Eastern bishops
+to communion.
+
+[135] Agatho, in a letter to the sixth council, read and accepted at
+its fourth sitting.
+
+[136] Maximus, Bibl. Patr. Tom. 11, p. 76.
+
+[137] Leo, Epist. 10, c. 1.
+
+[138] Ep. 358, to Pope Celestine.
+
+[139] The above chapter is translated from Passaglia, Pp. 298-336.
+
+
+
+
+CHAPTER IX.
+
+ THE NATURE, MULTIPLICITY, AND FORCE OF PROOF FOR S. PETER'S
+ PRIMACY.
+
+[1]As the natural end of all proof is to give assurance, every kind
+of it must be considered a mean to persuade and determine the mind.
+Not but that there are different kinds, and that in great variety. If
+we refer these to their respective topics, some are _internal_ and
+_artificial_, others _external_ and _inartificial_; some belong to
+the philosopher, others to the theologian, the former having their
+source in nature, the latter in revelation; another sort, again, rests
+on _witnesses_, and another on _documents_. But if we consider
+their persuasive force, they may be conveniently ranged under the
+two classes of _probable_, and _certain_ or _demonstrative_.
+
+But if it be asked what sort of proof we have hitherto used, and
+drawn out to the best of our ability, we must distinguish between
+the _principal_ and prevailing proof, and this in form is
+inartificial, theological, and drawn from the inspired documents;
+and the proofs _occasionally inserted_ and confirmatory of the
+principal: these, it will be evident, are sometimes artificial and
+internal, such as those drawn from analogy, and the harmonious
+coherence of doctrines, from the unity and Catholicity of the
+Church, and the institution of bishops to rule particular flocks;
+and sometimes derived from witnesses, for such we may deem the
+ancient Fathers, whose importance and force, as testimonies, no
+prudent mind will reject. To embrace, then, the full extent of our
+proof, it ranges over all forms and modes, is artificial and
+inartificial, and rests not only on documents, but on witnesses. Now
+two things follow from this mixed and manifold character of our
+proof, of too great importance to be passed over in silence.
+
+The first of these is, the standard and criterion of resistance
+which our proof presents to opponents. For consisting, as it does,
+of so many elements, confirmed, as it is, by the absolute harmony of
+so many various parts, that only can be a satisfactory answer, which
+meets at once every particular proof, and the whole sum of it. For
+it would be to small purpose to give another sense, with some
+speciousness, to one or two points, if the great mass of matter and
+argument remain untouched. The only valid answer would be _to reject
+and deny the Primacy of supreme authority, presenting at the same
+time a sufficient cause for all those results of which the proof
+consists_. For so long as the institution of the Primacy is
+necessary to supply a sufficient cause for these results, so long
+the force of our proof remains untouched, and the institution of the
+Primacy unquestionable. We can therefore demand of our opponents
+this alternative, either to acquiesce in our proof, or, rejecting
+the Primacy, to find, and when they have found to establish, an
+hypothesis equal to the explanation of all that is contained in our
+arguments artificial and inartificial, in our documents and our
+witnesses.
+
+The second point is one which all will admit. The proof we have
+given is such that _unless_ it be deceptive, the institution of the
+Primacy is demonstrated to be not only _true_, but also _revealed_,
+not only _tenable_, but matter of _faith_. For although we have
+interwoven testimonies and artificial arguments, this was to
+confirm what was already demonstrated, and to shed fresh light on
+what was already clear; but the _proper_ source from which we have
+drawn our proofs, was the documents of the Holy Scriptures
+themselves. Now what is thence drawn is [2]revealed, and enters into
+the number of things which, being revealed, are matter of _faith_.
+
+These two points are clear, but a third may be somewhat less so.
+Many will ask, what _is_ the force of the proof, its power to
+persuade, and whether it carry complete certitude, or be defective.
+Now to this we shall reply, that the proof which we have presented
+is not only probable, but altogether decisive. It wants nothing to
+produce the fullest assurance. This is a subject which I have judged
+fit for special and separate investigation, as due both to myself,
+my readers, and the cause which I am defending. For it is not a
+happiness of our nature to catch the whole and the pure truth at a
+single glance. This requires repeated acts of the mind; we have to
+make the effort again and again, and only terminate our examination
+when we have submitted our supposed discovery to reiterated
+reflection. Thus it is that truth comes out in full light,
+imposition is detected, the line drawn between doubt and certainty,
+and every point located in its due place. This enquiry, then, into
+the proof itself I consider due not only to myself and my readers,
+but to a cause, which requires the utmost attention as being of the
+highest importance, and the source of the deepest dissensions; for
+it is not too much to say that the origin of all those divisions
+which we see and lament in the Christian name, may be referred to
+the reception or the denial of this doctrine concerning the Primacy.
+
+Now we shall best reach the subject by first considering the
+inherent force of the proof _in itself_, and _absolutely_, and then
+_comparatively_ with those arguments to which the most distinguished
+Protestant sects ascribe a full and complete demonstrative power.
+
+I. First, then, as to the force of proof _absolutely_. We must
+reflect that two conditions complete a proof derived from documents;
+_first_, the authenticity of the document; _secondly_, either the
+immediate and unquestionable evidence of the testimonies quoted from
+it, or their meaning being rendered certain by argument. If these
+two conspire, nothing is wanting to produce assurance. Now, as to
+the documents, whence our proof is derived, no Christian doubts
+their authenticity; and as to the testimonies drawn from them,
+part[3] belong to a class of such evidence as to admit of no doubt;
+and part,[4] being equally clear, and marked in themselves, have had
+to be defended from false interpretations. Accordingly, our proof is
+peremptory in both particulars.
+
+Moreover, our proof was not restricted to one or two passages of
+holy Scripture, but extended over a great series, all tending to
+support and consolidate the argument. We have set forth, not a naked
+institution of the Primacy, but multifold foreshadowings and
+promises of it, its daily operation and notoriety. From its first
+anticipation we went on to its progressively clearer expression, its
+promise, its institution, its exercise, and the everywhere diffused
+knowledge of it in the primitive Church. So far, then, as I see,
+nothing more can, with reason, be asked, to remove all doubt as to
+Peter's prerogative of Primacy; for, when the bestowal of certain
+privileges can be proved by documents, all question as to their
+existence is terminated. But here we find in documents, not their
+bestowal merely, but antecedents and consequences, a beginning, a
+progress, and a manifold explanation, which stand to the Primacy as
+signs to the thing signified.
+
+Accordingly, the demonstration which we have given of the Primacy,
+considered _in itself_, and _absolutely_, needs nothing to challenge
+assent.
+
+For, suppose it disputed whether Caesar surpassed the other Roman
+Senators in honour and power. Could it be proved by undoubted
+records, that he so conducted himself as gradually to smooth his
+path to the supreme power; that he next gained from the senate and
+Roman people, the title of Emperor and Prince; that he exercised
+these powers at home and abroad, and received universal testimony to
+the dignity he had acquired; in such case the judgment would be
+unanimous that he was emperor, and head of the Roman Senators. Now,
+substitute Peter for Caesar, the Apostles for the Senators; Christ,
+the Evangelists, Luke and Paul, for the senate and people; and you
+will see all the proofs enumerated for Caesar, to square exactly with
+Peter. For we learn from Scripture _the steps_ by which he rose to
+the Primacy, _the time_ when he received it, _how_ he exercised it,
+and the lucid testimonies to it which he received from Christ, the
+Evangelists, the Apostolic Church, and Paul. Accordingly, his
+Primacy and supreme authority among the Apostles rests on a proof
+which gives complete assurance, and challenges assent. It is a
+consequence deduced, not from a single, but from manifold
+inference; not merely drawn from results, but foreseen in its
+causes; declared not merely in the words of institution, but in the
+very acts of its exercise; supported not only by sundry texts, but
+by a cloud of conspiring witnesses; proved by an interpretation, not
+obscure, and far-fetched, but clear and obvious. A thing of such a
+nature it is folly to deny and temerity to doubt.
+
+But, further, reflect on the other arguments which come in
+collaterally to support that from the Holy Scriptures. Then it will
+be found that our proof consists in the harmonious concurrence of
+these four sources, 1. _the authentic scriptural documents_
+distinctly setting forth the promises, the bestowal, the exercise,
+and the everywhere diffused knowledge of the Primacy: 2. _witnesses_
+the most ancient, well nigh coeval with the Apostles, of great
+number, renowned for their holiness, or their martyrdom, excellent
+in learning, far removed from each other in situation, faithful
+maintainers of the Apostolic teaching, who, with one mouth,
+acknowledge the Primacy: 3. _the analogy of doctrines_, for the
+Church, which we profess to be one, and Catholic, can neither exist,
+nor even be conceived as such, without the Primacy: 4. _the facts of
+Christian history_, which are so entwined with the institution of
+the Primacy, that they cannot be even contemplated without it. For
+there are no less than fourteen distinct classes of facts in
+Christian history, all of which bear witness to the Primacy, and
+which cannot be studied without coming across that power. Such are,
+1. _the history of heresies_, where, in ancient times alone,
+consider the acts and statutes of Pope Dionysius, in the causes of
+Paul of Samosata, and Dionysius of Alexandria; of Popes Sylvester
+and Julius, in the cause of Arius; of Pope Damasus in that of
+Apollinarius; of Popes Innocent and Zosimus in that of Pelagius; of
+Pope Celestine in that of Nestorius; and of Pope Leo in that of
+Eutyches; so that Ferrandus[5] of Carthage wrote in the sixth
+century, "If you desire to hear aught of truth, ask in the first
+place the prelate of the Apostolic See, whose sound doctrine is
+known by the judgment of truth, and grounded on the weight of
+authority." 2. _The history of schisms_, which have arisen in the
+Church, when we consider the unquestionable facts about Novatian,
+Fortunatus and Felicissimus, the Donatists, and Acacius of
+Constantinople, so that Bede, in our own country, wrote in the
+seventh century, commenting on Matt. xvi. 10, "All believers in the
+world understand, that whosoever, in any way separate themselves
+from the unity of the faith, or from the society of Peter, such can
+neither be absolved from the bonds of their sins, nor enter the
+threshold of the heavenly kingdom." 3. _The history of the liturgy_,
+as the contests about the paschal time, and what Eusebius, in the
+fifth book of his history, c. 22-5, says about Pope Victor. 4. _The
+history_ of the _summoning_, the _holding_, and the _confirming
+general councils_, wherein the Acts of Synods, the letters of the
+supreme Pontiffs, and the writings of the Fathers, show the entire
+truth of what is stated by the ancient Greek historians, Socrates
+and Sozomen,[6] that an ecclesiastical Canon had always been in
+force, "that the Churches should not pass Canons contrary to the
+decision of the bishop of Rome," which Pope Pelagius,[7] in the
+sixth century thus expressed, "the right of calling councils is
+entrusted by a special power to the Apostolic See, nor do we read
+that a general council has been valid, which was not assembled or
+supported by its authority. This is attested by the authority of
+canons, corroborated by ecclesiastical history, and confirmed by the
+holy Fathers." And Ferrandus says, "Universal councils, more
+especially those to which the authority of the Roman Church has been
+given, hold the place of second authority after the canonical
+books."[8] 5. _The history of ecclesiastical laws_, for the
+regulation of discipline, a summary of which, enacted by the
+successors of Peter from Victor I. to Gregory II., may be found in
+Zaccaria's Antifebronius, Tom. ii., p. 425, and his Antifebronius
+Vindicatus, Diss. vi., c. 1. 6. _The history of judgments_,
+specially the most remarkable in the Church, of which, if we are to
+believe history, we can only repeat what Pope Gelasius wrote at the
+end of the fifth century, to the Bishops of Dardania, "We must not
+omit that the Apostolic See has frequently, to use our Roman phrase,
+more majorum, even without any council preceding, had the power to
+absolve those whom a council had unjustly condemned, or to condemn,
+without any council, those who required condemnation:" and as he
+wrote to the Greek emperor, Anastasius, "that the authority of the
+Apostolic See has in all Christian ages been set over the Church
+universal, is established by the series of the canons of the
+Fathers, and by manifold tradition."[9] 7. _The history of
+references_, which were wont to be made to the chair of Peter, in
+the greater causes of faith, and in those respecting Catholic unity.
+Thus, Avitus, bishop of Vienne, A.D. 500, said, "It is a rule of
+synodical laws, that, in matters relating to the state of the
+Church, if any doubt arises, we, as obedient members, recur to the
+priest of the Roman Church, who is the greatest, as to our
+head."[10] To the same effect is the letter of Pope Innocent I., to
+S. Victrice, of Rouen, at the beginning of the fifth century, and
+again, the African Fathers to Pope Theodore; or again, S. Bernard,
+writing to Pope Innocent II., against the errors of Abelard, "All
+dangers and scandals emerging in the kingdom of God, specially those
+which concern faith, must be referred to your Apostolate: for I
+esteem it fitting that the injuries done to faith should be repaired
+there in particular, where faith cannot fail. That is the
+prerogative of this See." 8. _The history of appeals_, of which a
+vast number of remarkable instances exist. Take, as the key, the
+words of Pope Gelasius once more: "It is the canons themselves which
+have ordered the appeals of the whole Church to be carried to the
+examination of this See. But from it they have allowed of no appeal
+in any case; and, therefore, they enjoin that it should judge of the
+whole Church, but go itself before the judgment of none: nor do they
+allow of appeal from its sentence, but rather require obedience to
+its decrees."[11] And Pope Agatho, in the Roman Council, pronouncing
+on the appeal of our own S. Wilfrid, of York, the contemporary of
+Bede, A.D. 688, declares that "Wilfrid the bishop, beloved of God,
+knowing himself unjustly deposed from his bishopric, did not
+_contumaciously resist by means of the secular power_, but with
+humility of mind sought the canonical aid of our founder, blessed
+Peter, prince of the Apostles, and declared in his supplication that
+he would accept what by our mouth, blessed Peter, our founder, whose
+office we discharge, should determine."[12] 9. _The history of the
+ecclesiastical hierarchy_,[13] and of the _rights possessed by
+certain episcopal Sees over others_, of which we may take an
+instance in the grants of Pope Gregory the Great, and his
+successors, to the See of Canterbury, which alone made it a Primacy.
+For the bishops of Canterbury had no power whatever over the other
+bishops of this country, save what they derived from S. Peter's See.
+And the documents, and original letters conferring these powers
+still exist, giving the fullest proof that Pope Pius only did in
+1850, what Pope Gregory did in 596. 10. _The history of the
+universal propagation of the Christian religion._[14] 11. _The
+history of those tokens and pledges_,[15] such as letters of
+communion, whereby Catholic unity was exhibited and maintained. 12.
+_The history of Christian archaeology_,[16] inscriptions, paintings,
+and other monuments of this kind. 13. _The history of the emperors_,
+as, for instance, what Ammianus Marcellinus[17] says of Constantius;
+the letter of the Emperor Marcian to Pope Leo, entreating him to
+confirm the council of Chalcedon; that of Galla Placidia, the 130th
+novel of Justinian, and the remarkable constitution of Valentinian
+III., A.D. 445. "Since the merit of S. Peter, who is the chief of
+the episcopal coronet, and the dignity of the Roman city, moreover,
+the authority of a sacred synod" (that of Sardica, A.D. 347) "have
+confirmed the Primacy of the Apostolic See, let presumption not
+endeavour to attempt anything unlawful, contrary to the authority of
+that See: for, then, at length, the peace of the Church will
+everywhere be preserved, if the whole (universitas) acknowledge its
+ruler." And, 14. lastly, _the history of codes_, in which is
+contained the legislation of Christian kingdoms, wherein we may
+refer to the capitulars of the Franks, and the laws of the Lombards.
+
+Now from these concordant proofs thus slightly sketched, it follows
+that the institution of the Primacy belongs to that class of facts
+which is most certain, and which is absolutely demonstrated. For
+would it be possible to find a concurrence of proofs so various in
+case it had never been instituted? Is it possible to imagine so many
+various results of a cause which never existed? So many various
+tokens of reality in a fiction? What are the chances for letters
+thrown at random forming themselves into an eloquent speech? Or a
+beautiful portrait coming out from a mere assemblage of colours? Or
+a whole discourse in an unknown tongue being elegantly rendered by a
+guess? If these be sheer absurdities, although a few letters have
+sometimes tumbled at random into a word, or a single clause been
+decyphered, though in ignorance of the alphabet, then we may be sure
+that the Primacy, attested by so vast a variety of convergent
+results, can no more be untrue, than effects can exist without a
+cause, splendour without light, or vocal harmony without sound.
+Accordingly an institution established by such a union of proof,
+carries prisoner the assent. It may indeed be disregarded by a
+resolution of the _will_, but can neither be passed by, nor refuted,
+by a judgment of the _reason_.
+
+And[18] having on the one hand this vast amount of _positive_
+proof, from sources so various, in its behalf, so that without it
+the whole Christian history of eighteen centuries, in all its
+manifold blendings with secular history, becomes unintelligible, a
+snarl which it is impossible to arrange, when we come on the other
+hand to consider what its opponents allege of _positive_ on their
+own side, we find nothing. They content themselves with objections
+to this or that detached point, with historical difficulties, and
+obscurations of the full proof, such, for instance, as the conduct
+of S. Cyprian in one controversy, the occasional resistance of a
+metropolitan, the secular instinct of an imperial government
+stirring up eastern bishops to revolt, and fostering an Erastian
+spirit in the Church, the ambition of thoroughly bad men, such as
+Acacius or Photius, and the like. But what we may fairly ask of
+opponents, and what we never find the most distant approach to in
+them is, if, as they say, S. Peter's Primacy be not legitimate, and
+instituted by Christ for the government of the Church, what _counter
+system_ have they, which they can prove by ancient documents, and
+whereby they can solve the manifold facts of history? In all their
+arguments against the Primacy they are so absolutely _negative_,
+that the grand result, if they were successful, would be to reduce
+the Church to a heap of ruins, to show that she, who is entrusted
+with the authoritative teaching of the world, has no internal
+coherence either of government or doctrine, in fact, no message from
+God to deliver, and no power to enforce it when delivered. In the
+arguments of Greeks and Anglicans, Lutherans and Calvinists, and all
+the Protestant sects, the gates of hell have long ago prevailed
+against the Church, and the devil has built up at his ease a city of
+confusion on the rock which Christ chose for her foundation. If we
+listen to them, never has victory been more complete than that of
+the evil one over the Son of God: the promised unity he has
+scattered to the winds: the doctrine of truth he has utterly
+corrupted: the charity wherewith Christians loved one another he has
+turned into gall and wormwood. That is, the opponents of S. Peter's
+Primacy are one and all simply _destructives_; they inspire despair,
+and are the pioneers of infidelity, but are utterly powerless to
+build up. Ask the Anglican what is the source of spiritual
+jurisdiction, and the bond of the episcopate which he affects to
+defend? _He makes no reply._ All he can say is, it is _not_ S.
+Peter. Ask the Greek, if bishops and patriarch disagree, and come to
+opposite judgments on the faith, or to schisms in communion, which
+party make the Church? _He has no solution to offer_, save that it
+is _not_ the party which sides with S. Peter's successor. Ask the
+pure Protestant, who maintains the sole authority of the written
+word, if you disagree about the meaning of Scripture in points which
+you admit to touch salvation, who is to determine what is the true
+meaning of the word of God? _He has nothing to reply_, save that he
+is sure it is _not_ the Pope. Contrast, then, on the one side, a
+complete coherent system, fully delineated and set forth in the
+Bible, attested by the Fathers, corroborated by analogy, and
+harmonising the history of eighteen hundred years in its infinitely
+numerous relations, with, on the other side, a mere heap of
+objections and denials, with shreds of truths held without cohesion,
+with analogy violated, history thrown into hopeless confusion, and
+to crown the whole, Holy Scripture incessantly appealed to, yet its
+plainest declarations recklessly disregarded, and its most
+consoling promises utterly evacuated. Choose, upon this, between
+_within_ and _without_.
+
+II. But such being the argument for the Primacy _of itself_ and
+_absolutely_, look at it now in a _comparative_ point of view with
+other doctrines. Let us ask Anglicans, Lutherans, and Calvinists,
+respectively, to compare it in order with the proofs with which
+they, each in behalf of his own sect, defend either the authority of
+bishops, and their distinction from presbyters, as instituted by
+Christ, or the real presence of the Lord's body in the Eucharist, or
+the divine nature of Christ, and His consubstantiality with the
+Father. Can they state, upon a comparison of these, that there are
+_more_ testimonies of Holy Scripture in behalf of these latter
+doctrines than for the Primacy of Peter? As for the articles of the
+real presence, and the superiority of bishops, this cannot be
+asserted with any show of truth, since in behalf of both there are
+undoubtedly fewer. Certainly there are a great number for the
+divinity of Christ, yet not much less are those which the same
+Scriptures contain in support of Peter's Primacy. So that if the
+force of proof is to be judged of by the _number of texts_, that in
+behalf of the Primacy will either be preferred to the rest, or at
+least yield to none.
+
+But I anticipate the answer that it is not the number of texts which
+will decide the question, but their perspicuity and evidence, which
+constitute their force. To meet which objection I shall merely set
+these several parties against each other. What, then, do Lutherans
+think of the perspicuity of those texts by which Anglicans maintain
+the superiority of bishops over presbyters? They are unanimous in
+thinking them not merely most obscure, but absolutely foreign to the
+purpose for which they are cited. Just the same is the Calvinist
+opinion of the Lutheran proofs for the real presence, and the
+Socinian view of the texts alleged by Calvinists in behalf of
+Christ's divinity. Both obstinately refuse to admit that their
+opponents urge anything decisive. It would be easy to quote
+instances of this, if it was not notorious. It is, then, no unfair
+inference that Protestants have no particular reason to boast
+triumphantly of the perspicuity and evidence of the texts on which
+they severally rely.
+
+But who, they retort, cannot see that the cause of the Primacy,
+which we defend, is far inferior? For our exposition is opposed not
+by one or two parties, but by them all in a mass, Anglicans,
+Lutherans, Calvinists, and _all who are not Catholics_. The addition
+is significant, _all who are not Catholics_, for indeed all these,
+and these alone, are our opponents. Yet their very name creates the
+gravest prejudice against them, and shows them to be unworthy of
+attention. As S. Augustine said, "The Catholic Church is one, to
+which different heresies give various names, they themselves each
+possessing their own name, which they dare not refuse. Whence judges
+unaffected by partiality can form an opinion to whom the name of
+Catholic, which all aim at, ought to be given."[19] If, then, the
+name of Catholic is a note of truth, the negation of that name is a
+test of error and heresy. But no one will imagine that heretics,
+that is, the enemies of Christ and the Apostles, have a right to be
+followed in what concerns the doctrine of Christ, and the Apostolic
+institutions. Thus what Tertullian said is to the point, "Though we
+had to search still and for ever, yet _where_ are we to search? Is
+it among heretics, where all is foreign and opposed to our own
+truth, whom we are not allowed to approach?[20] What servant expects
+food from a stranger, not to say an enemy of his lord? What soldier
+takes donative or pay from confederate, not to say from hostile
+kings, except he be an open deserter and rebel? Even the woman in
+the Gospel searched for her piece of silver within her own house.
+Even he who knocked, struck the door of a friend.[21] Even the widow
+solicited a judge, who was hard indeed, but not her enemy. No one
+can be built up by the person who destroys him. No one be
+enlightened by one who shuts him up in darkness. Let us search then
+in our own, and from our own, and about our own, and only that which
+can be questioned without harm to the rule of faith."[22]
+
+But if we look closer into the matter, we shall find that even in
+the interpretation of our texts Protestants are not so agreed with
+each other as uniformly to oppose us. Some of the greatest names
+amongst them, such as Camero, Grotius, Hammond, Leclerc, Dodwell,
+Michaelis, Rosenmueller, and Kuinoel, differ from the rest and agree
+with us in interpreting, "upon this rock I will build My Church,"
+words of great importance in the controversy about the Primacy. So
+that we were not wrong in stating that Protestants do not entirely
+agree among each other in their interpretation, nor disagree with
+ours.
+
+But grant that they were one and all opposed to it, it would not
+prove much. For, _first_, it could hardly happen otherwise, since
+the whole Protestant cause is so contained in this matter of the
+Primacy, that, were they to confess themselves wrong in it, they
+would pronounce themselves guilty of the most groundless schism.
+Therefore it is a matter of life and death with them to resist us.
+_Secondly_, as they dissent from us, so do they desert that doctrine
+which the whole Christian body solemnly professed and defined before
+the sixteenth century in ecumenical councils, that of Florence held
+in 1439, the second of Lyons in 1274, and the fourth Lateran in
+1215. We, then, follow antiquity, and they take up novelty. And so
+it follows that while we have Protestants against us, we have the
+earlier Christians for us, whilst Protestants are opposed not only
+to the present race of Catholics, but to those whose children these
+are, and whose doctrines they have preserved. For as to the ancient
+interpretation of these texts take the following proof, contained in
+a letter of Pope Agatho to the Greek emperor Heraclius, read and
+approved in the sixth general council, A.D. 680. "The true
+confession of Peter was revealed by the Father from heaven, for
+which Peter was pronounced to be blessed by the Lord of all, who
+likewise by a triple commendation was entrusted with the feeding of
+the spiritual sheep of the Church by the Redeemer of all Himself; in
+virtue of whose assistance this his apostolical church hath never
+turned aside from the path of truth to any error whatsoever; whose
+authority, as of the Prince of all the Apostles, the whole Catholic
+Church at all times and the universal councils faithfully embracing,
+have in all respects followed, and all the venerable Fathers have
+entertained its apostolic doctrine; through which there have shone
+the most approved lights of the Church; which while the holy
+orthodox Fathers have venerated and followed, _heretics have pursued
+with false accusations, and calumnies inspired by hatred. This is
+the living tradition of Christ's Apostles, which His Church
+everywhere holds._"[23] We might imagine that Sir Thomas More had
+these words before his eyes when he answered Luther, "not only all
+that learned and holy men have collected to the point moves me to
+give willing obedience to that See, but especially what we have so
+often witnessed, that not only there never was an enemy to the
+Christian faith who did not at the same time declare war against
+that See, but also that there never has been one who professed
+himself an enemy of that See without shortly after declaring himself
+signally a capital foe and traitor of Christ and our religion.
+Another thing, too, has great weight with me, that if, in this
+manner, the faults of individuals are laid to the charge of their
+office, all authority will collapse, and the people will be without
+ruler, law, or order. And if this ever happens, as it seems likely
+to happen in parts of Germany, at length they will learn to their
+cost how much more it is to the interest of society to have even bad
+rulers rather than none."[24]
+
+Protestants, then, have many more opponents than we; to which we may
+add, _thirdly_, that we assert and maintain a doctrine which for
+several ages had no opponents worth mentioning, and which received a
+general belief and assent. Protestants, on the contrary, no sooner
+brought their doctrine to light than they roused the whole Catholic
+Church against them; that very Church, _fourthly_, from which they
+had rebelled, in which they had been washed in the laver of
+regeneration, whose motherly care had enrolled them as Christians,
+from which they had received the Bible and all other Christian
+blessings, which, before that fatal schism, alone presented the
+appearance of the true Church, and was invested with attributes
+which inspired belief and fostered obedience. For such were
+antiquity, the hierarchy, unity, the agreement of its members,
+universality; such, again, the splendour of sanctity and learning;
+zeal in the guardianship of primeval tradition, hatred of profane
+novelties; and, lastly, the renown of those heavenly gifts, which
+cannot fail the true Church of Christ, and were ascribed to no other
+body.
+
+But _fifthly_, it would be very apposite to compare the Catholic
+Church with herself, and contrast her state and condition in the
+nineteenth century with that same state and condition in the fourth,
+the fifth, and the sixth. Now who, in the fourth century, professed
+the consubstantiality of the Trinity? Well nigh Catholics alone,
+while innumerable sects of heretics opposed this doctrine. War to
+the knife was waged against it by Praxeans, Noetians, Sabellians,
+Paulianists, Arians, and their worst portion, the Anomaeans,
+Macedonians, and those who then made their appearance, Tritheists.
+Again, in the fifth and the sixth centuries, who were they who
+retained the true faith in Christ the God-Man, and His dispensation
+in taking flesh? Once more the true faith was hardly found outside
+the Catholics, while the followers of Theodore of Mopsuestia, and
+Diodorus of Tarsus, Nestorius and the Nestorians, Eutyches, and the
+Eutychean sects at daggers drawn with each other, and in fine, the
+Monothelites and their sects, who hated one another and the
+Catholics with equal bitterness, clubbed all their forces together
+to oppose it. Now do any Protestants venture to infer that in the
+fourth and following centuries the cause of the Catholic Church was
+less certain, on account of this mob of hostile sects? I should
+consider such an insinuation an insult to them. They must
+accordingly allow my parallel inference, that it is fair to pass the
+same judgment on the cause of the Primacy now for some centuries
+defended by the Catholics against the Protestants.
+
+_Lastly_, to address specially Lutherans and Anglicans. They are
+well aware that almost all sects are not more opposed to the
+supremacy of Peter than to the superiority of bishops, and the
+verity of the Lord's body in the Eucharist. But are they therefore
+deterred by the number of their enemies, or do they distrust the
+goodness of their cause, or doubt the perspicuity of those documents
+on which they rely for the victory? They can afford to disdain the
+tricks of their opponents, as well as repulse their attacks. They
+must, accordingly, agree with us that the assertions or denials of
+contesting parties ought not to be, and cannot be, the test of a
+cause's goodness, and of documentary evidence.
+
+But, then, by what standard are we to go? I reply, by those criteria
+which are not subject to just exception, and which must be approved
+by all who seek the truth, and obey the dictate of reason. Now four
+such criteria in chief I think may be assigned, the two former of
+which are _immediate_ and _internal_, the third _internal_, but
+somewhat more remote; the fourth, _external_, but of great weight,
+and not to be overlooked. To speak of the former first; one of these
+is _verbal_, and belongs to the words and phrases of which the text
+consists; the other _real_, and regards the meaning of the sentence.
+Indeed, no other sources of obscurity or of clearness can be
+imagined than either the _words_ which express the _matter_, or the
+_matter_ intended by the _words_. If both words and matter are
+plain, and perspicuous, the discourse will be clear, and the
+language distinct; but if either the matter exceed the power of
+reason, or the words do not run clear, or both these conspire, the
+evidence of the meaning will be more or less impaired.
+
+I. Now, to begin with _words_, I shall not be severe, but allow to
+Anglicans, Lutherans, and Calvinists, that the texts alleged by each
+of them in behalf of his own cause consist of words which are either
+immediately perspicuous, or become mediately clear upon definite
+principles. But in turn I should ask them repeatedly to consider
+whether such a perspicuity can be denied to the words of which the
+texts cited for the Primacy of Peter consist. These words are in
+general and vulgar use, continually repeated in the Bible, but so
+connected together that their certain meaning is either immediately
+evident, or fixed with very little trouble. But are not most of them
+metaphorical, such as _rock_, _building_, _keys_, _binding_,
+_loosing_, _lambs_, _sheep_, _feeding_? Undoubtedly some are such,
+yet not that words used in their _proper_ sense are wanting, as when
+Peter is called _the first_, _the greater_, the _superior_; also
+when he is charged _to confirm his brethren_; and what we collect
+from the Acts of the Apostles, the Epistles of S. Paul, and the
+evangelists' mode of writing. Not, _secondly_, that it is not
+evident, from the connection of the discourse, what fixed and
+established meaning must be given to those metaphorical expressions.
+Not, thirdly, that the meaning of those formulas is not shown by the
+exercise of the powers conferred in them. Not, fourthly, that there
+is any inability, if you remove the metaphor, to express in _proper_
+words what the metaphor shadows out. Not, fifthly, as if the literal
+and immediate sense were therefore wanting; for it is very plain
+that the metaphorical[25] sense likewise is literal and immediate.
+And sixthly, not that _metaphorical_ can be considered equivalent to
+_obscure_, for obscurity is most opposed to the very genius of
+metaphor, and such a canon would destroy the perspicuity of human
+language. For there is no language, ancient or modern, rude or
+polished, semitic, chamitic, or japhetic, whose _metaphorical_ is
+not much more copious than its _proper_ vocabulary.
+
+Metaphor, then, and obscurity are very far removed from each other,
+and there is nothing to prevent a metaphorical expression bearing
+the plainest sense. For such the sense will be, whenever what is
+called the _foundation_ of the metaphor is clear, and the series of
+the discourse indicates _the point of likeness_, and usage of speech
+unfolds _the force_ of the metaphor. Now all these conditions, which
+ensure perspicuity in the metaphor, are found in interpreting the
+metaphors which contain the singular prerogatives of Peter. For as
+it is perfectly plain whence the metaphors of _foundation_,
+_building_, _keys_, _binding_, _loosing_, _sheep_, _lambs_,
+_shepherd_, are drawn, so the context defines the point of
+similitude, and usage of speech does not allow ignorance of the
+force of such metaphors. And thus the texts on Peter's Primacy have
+a verbal perspicuity which will bear a favourable comparison with
+those texts, on which Anglicans, Lutherans, and Calvinists rely. For
+indeed all the difficulties, in the invention of which Protestants
+have shown their ingenuity, are introduced, put upon the words, not
+drawn from them. So on the contrary, the haters of the Primacy
+evidently wince at their clearness.
+
+2. _Verbal_ perspicuity is followed by _real_, or that which concerns
+the _subject matter_. And this, I assert, is far inferior, far more
+slender, in the above named Protestant controversies, than in this
+of the Catholics. Indeed, both the controversies, on the real
+presence and on the divinity of Christ, have a super-intelligible
+object, so far exceeding the natural power of reason, as to admit
+of the mind's conceiving it by analogy, but not by a _distinct_ and
+ _proper_ knowledge. For this is the nature of mysteries, whence it
+follows in them that neither single words have distinct notions,
+nor a whole proposition distinct sense. Whereas in the controversy
+about the Primacy, there is nothing which is not commensurate with
+reason, and which has not the advantage of proper and distinct
+notions. For, of revealed truths, some being _rational_, some
+_beyond_ reason, and some _above_ reason, the proper character of
+those which are called _beyond_ reason is, that, _if_ revealed, they
+are cognizable by reason. Now to such an order of truths the
+institution of the Primacy belongs. Thus its _real_ evidence, that
+namely which concerns its _subject matter_, is much superior to that
+which the others admit of. But should we grant as much to the
+controversy in which Anglicans defend the superiority of bishops
+over presbyters? Grant this, yet still it remains that in this
+species of _real_ evidence the cause of the Primacy is far superior
+to that of the real presence, or that of the divinity of Christ.
+But, in truth, the Anglican doctrine on bishops may be considered
+from two points of view, either as severed from the Catholic dogma
+on Peter's Primacy, or as in connexion and coherence with it. From
+the latter point of view I should admit it to be so agreeable to
+reason, that this power calls for it, and rests in it, when once
+illuminated by faith, so as to know, that is, the purpose of Christ
+that each particular Church should present the aspect of an united
+family. But sever this superiority of bishops over presbyters from
+the dogma of the Primacy, and inveigh as keenly against Peter's
+supremacy as you defend their presidency, which is what Anglicans
+do, and then I could only conclude that this doctrine is plainly
+contrary to reason instead of agreeing with it.
+
+For whence do Anglicans deduce its agreement with reason? Hammond,
+Pearson, Beveridge, Bingham, and their other greater theologians,
+tell us that it follows very plainly, because we know that Christ
+carefully provided for the unity of particular Churches, which, they
+say, it seems impossible to obtain without the superior power of
+bishops. It is a good inference; but did Christ show less care for
+the unity of the whole Church than for that of particular Churches?
+Who can seriously maintain this? For what is the unity recommended
+by Christ and so earnestly urged by the Apostles, save that of the
+whole Church? And when we acknowledge in the creed _one_ Church, do
+we mean a particular or the universal Church? We mean that which we
+also acknowledge to be Catholic, and therefore the unity is that of
+the Catholic Church. And therefore it was Christ's intention, and
+His certain will, that not only particular Churches, but the
+universal body of the Church, should possess the test and the dower
+of unity. And this Anglican notion, which denies of the universal
+Church, what it affirms of particular Churches, may suit very well
+an island, holding itself aloof from the rest of the world, but it
+is quite incompatible with the radical idea of the kingdom of
+Christ.
+
+Moreover, if it was necessary for the production and maintenance of
+unity in particular Churches to set bishops over them, with
+authority superior to that of presbyters; if reason demands that it
+being Christ's will for particular Churches to live in unity, He
+should likewise have instituted the power which distinguishes
+bishops from presbyters; can we suppose either that it was not
+necessary for the production and maintenance of unity in the
+Catholic Church, to commit its government to an universal superior,
+or that reason does not _equally_ require, that Christ, who enjoined
+the Catholic Church to maintain unity, should have instituted the
+universal Pastor? Nay, as the necessity is not equal on the two
+sides, but so much stronger on the side of unity in the _Catholic_
+Church, as it is more difficult to hold together in one an
+innumerable than a limited number, men scattered over the globe than
+men within a narrow region, nations differing in genius, habits, and
+laws, than those who resemble each other in these; so reason, which
+for particular Churches requires their respective bishops, _much
+more_ requires the institution of a _universal_ superior, lest the
+end should appear to have been devised without the means, and the
+divine work of Christ be deficient in wisdom. What, then, are
+Anglicans about in dividing these two doctrines, and contending for
+the institution of bishops, while they obstinately deny the
+institution of the Primacy? They strip of its authority the very
+truth which they defend, and by severing doctrines which derive
+their consistency from their cohesion, put weapons in the hands of
+presbyterians to assault and even overthrow the very dogma from
+which they take their name of episcopalians. Accordingly the
+evidence derived from the _subject matter_ is much clearer in those
+texts which are alleged for Peter's Primacy, than in those by which
+the superiority of bishops over presbyters, the real presence, and
+the divine person of Christ, are proved.
+
+Now the force of demonstration derived from documents corresponds to
+the sum of _verbal_ and _real_ evidence in the texts, being greater
+or less as this is stronger or weaker. In other words, the force of
+demonstration belongs to that class of evidence which mathematicians
+call _direct_. But both these sorts of evidence exist in the same,
+or even in a fuller degree, in those texts which concern the
+Primacy, and set forth its divine institution. Accordingly the force
+of demonstration for the Primacy is equal or superior to that
+belonging to the arguments which prove the superiority of bishops,
+the real presence, and Christ's divine person. Yet these arguments
+have such force, that the articles which they prove cannot, in the
+opinion of Anglicans, Lutherans, and Calvinists, be questioned
+without incurring the deepest guilt of heresy. We have, then, the
+same or even a stronger reason to affirm that the Primacy of Peter,
+resting on the same, or even a stronger, evidence, as _revealed_,
+cannot be denied without heresy.
+
+And this is a corollary which I would entreat Anglicans, Lutherans,
+and Calvinists, carefully to consider, and then say whether they are
+consistent; for then I feel assured they would become discontented
+with themselves, by reflecting that, in the choice of the articles
+which they hold, they are not following the clearness of revelation,
+but party spirit and factious prejudices. What satisfactory answer
+can they ever return to the Catholic who asks why they, who on equal
+or less evidence defend the superiority of bishops, deny the Primacy
+which rests on similar or greater proof? Or why they attack the
+Primacy, while they defend the real presence, or the divinity of
+Christ, which are supported by no more evident arguments? And how
+will they satisfy their own conscience, should this thought ever
+cross them, "Why do I at one time obey, at another time resist, the
+same evidence of revelation?" That same faith with which they
+severally believe the divine appointment of bishops, the real
+presence, and the consubstantiality of Christ, compels them, if
+they would maintain consistency, and not repel conviction, to
+confess the Primacy of Peter.
+
+And this argument might be carried much further, if they would
+reflect how great is the brilliancy of evidence in behalf of the
+Primacy, compared with sundry other capital Christian doctrines,
+some or all of which they hold without question: such are the
+consubstantiality of the Trinity, the unity of Christ's Person, the
+propagation of original sin, the eternity of punishment,
+regeneration in baptism, and gratuitous justification. They will
+find, on reflection, that they hold these doctrines not because they
+are proved by stronger scriptural evidence than the Primacy, for
+quite the reverse is the truth, nor because they are encompassed
+with less obscurity in their own character, for the subject matter
+of the Primacy is clear and distinct in comparison with them all,
+but because the doctrines do not oppose the particular tradition
+which they have received, and so their minds are not set against
+them. Let them once come to compare the whole evidence for the
+Primacy, scriptural, traditional, analogical, and historical, which
+last alone comprehends the fourteen heads above enumerated, with the
+same evidence in behalf of any or all of those, and they cannot but
+admit its great superiority.
+
+3. But we must proceed to the _third_ criterion, which increases not
+a little the evidence from revelation for the Primacy. For Catholics
+and Protestants are agreed in considering _analogy_ as one of the
+best helps in interpretation, and in assigning to it the force of a
+real parallelism, a proceeding which rests on the necessity of the
+Scripture presenting one whole and harmonious body of doctrine in
+its several parts. And in order not to deprive this help of its
+efficacy, both parties give two conditions for its exercise, the
+first, _that no sense be put upon passages of Scripture contrary to
+analogy_; the second, _that no violence be used to the language of
+Scripture to conform it with analogy, which would be imposing on
+holy writ the sense wanted from it_. These two faults carefully
+avoided, analogy is of great service, and throws much light upon
+interpretation.
+
+But, now, is there such a sum of doctrine, so remarkable, and so
+diffused through all the books of the New Testament, that the texts
+expressing the gifts and prerogatives of Peter, can be tried by the
+touchstone of this analogy? Such, indeed, there is, very remarkable,
+and threefold in character. The first point is found in the
+texts[26] which regard the divine institution of bishops: the other
+two in those which show the unity,[27] and the Catholicity[28] of
+the Church. For what can stand in closer connection with these
+articles of doctrine, than the appointment of a supreme ruler to
+discharge over the universal Church the office which every bishop
+exercises over his own particular Church, and his own portion of the
+flock? What, again, can be more opposed to them, than the
+supposition that provision was made, by the institution of bishops,
+for _the parts_, but none, by the institution of a supreme pastor,
+for _the whole body_, which is to be one and Catholic? Therefore,
+that exposition of the texts concerning Peter, which exhibits him as
+ruler of the Church universal, and as made to be the visible cause
+of that same Catholic unity, so admirably agrees with analogy, that
+it must be considered unquestionable, unless texts contradictory to
+it can be produced. But so far is it from the case that texts
+_considered in themselves_ contradict it, that, on the contrary,
+they _immediately_ express it _of themselves_, and can be distorted
+from it only by violating all the laws of interpretation. Accordingly,
+that view of the texts about Peter, which establishes his Primacy,
+is wonderfully confirmed by analogy, and by its harmony with what
+the Scriptures tell us of the Church, as instituted by Christ.
+
+4. And nothing will be wanting to give full assurance to this
+confirmation, if we add the _fourth or external_ criterion, that
+derived from consent of witnesses. I am not going to urge here the
+divine force and infallible authority of Christian tradition: I
+shall merely allege what no person of discretion can deny or
+question. The first point is, that in the actual controversy the
+testimony of the most ancient witnesses cannot be disregarded: and
+the second, that it carries the very strongest prejudice in favour
+of whichever interpretation it supports.
+
+Now here we have to do first, with the interpretation of a series of
+dogmatic texts; and, secondly, with a point of doctrine, which,
+being of the utmost moment, could not be unknown to any one. But are
+these matters on which ancient witnesses, such as the Christian
+Fathers, and ecclesiastical writers, can be safely past by unheard?
+If it were a matter of geography, chronology, or archaeology, one
+might allow it, though with regret: but this is out of the question,
+in a matter of dogmatic texts, and those relating to a most
+important doctrine. For notorious is the zeal with which the ancient
+Fathers laboured to preserve and interpret the dogmatic texts of
+Scripture. We know their care to prevent the introduction of new and
+false interpretations, and new and false doctrines thence arising.
+And we know that, together with the Scriptures, they received from
+the Apostolic teaching the kindred power of interpreting them. For,
+as Origen remarked, "Since there are many who think that they
+believe what is of Christ, and some of them believe what is
+different from those before them, yet, since the preaching of the
+Church is preserved, as handed down by the order of succession from
+the Apostles, and to the present day abiding in the Church, that
+verity alone is to be believed, which in nothing is discordant from
+the ecclesiastical and Apostolical tradition."[29]
+
+Moreover, can it seem safe to enter upon a track most divergent from
+that which the Apostles marked out, and the Christian people
+constantly followed? S. Paul[30] taught us to listen to witnesses,
+and Christendom, whether assembled in council, or everywhere
+diffused, was content to depend on them. Most clear is what is said
+on this point about the Fathers at Nicea[31] and Ephesus,[32] and no
+less so the words of Leontius[33] of Byzantium, John Cassian,[34]
+Theodoret,[35] Augustine,[36] Jerome,[37] Epiphanius,[38] Basil,[39]
+Origen,[40] Tertullian,[41] Clement[42] of Alexandria, and the
+oldest of all, Irenaeus,[43] who says, "The true knowledge is
+the doctrine of the Apostles, and the ancient state of the Church
+in the whole world, and the character of the body of Christ,
+according to the succession of bishops, by which they handed down
+the Church, which is in every place, which hath reached even to us,
+being guarded without fiction, _with a most full interpretation of
+the Scriptures_, admitting neither addition nor subtraction, and the
+reading without falsification, and legitimate and diligent
+exposition according to the Scriptures, without danger, and without
+blasphemy, and the chief gift of charity, which is more precious
+than knowledge, more glorious than prophecy, more eminent than all
+graces." For, as he says elsewhere, "We ought to learn the truth,
+where the gifts of the Lord are placed; among whom is that
+succession of the Church, which is from the Apostles, sound and
+irreproachable conversation, and discourse unadulterated and
+incorrupt. For these maintain that faith of ours in one God, who
+made all things: these increase that love towards the Son of God,
+who has made for our sake so great dispositions: _these explain to
+us the Scriptures without peril_."
+
+And, besides, where is the Protestant who does not praise the Hebrew
+illustrations of Lightfoot, Schoettgen, and Meuschen? or who does
+not at least make much of the commentaries of Aben Ezra, Kimchi,
+Jarchi, and others, in the interpretation of the Hebrew Scriptures?
+They all see the advantage of approaching such sources of
+information, and using them for their own purpose. But are we to
+refuse to the Fathers, and ancient doctors of the Church the
+deference which we allow to Rabbins and Thalmudists? This is at
+least a reason for hearing the testimony of the Fathers.
+
+And if it be concordant, constant, and universal, it most
+powerfully recommends that scriptural interpretation, which agrees
+with it. In this, all Catholics without exception, and the most
+judicious and learned Protestants, are agreed. In good truth, it
+would be incredible that an interpretation could be false, which was
+adopted unanimously by the Fathers of every age and country. And it
+ought to be as incredible to find any one so conceited, as not to be
+greatly moved by the witness and consent of Christian antiquity.
+
+One point of enquiry remains, whether the Fathers have given their
+opinion, and that unanimously, on Peter and the texts, which relate
+to him. But their words[44] inserted in the foregoing pages entirely
+terminate this controversy, and show that they were all of the mind
+expressed by Gregory the Great, in these words, which, it is well to
+remember, were directed to the supreme civil authority of those
+days, for he tells the emperor:
+
+"To all who know the Gospel, it is manifest that the charge of the
+whole Church was entrusted by the voice of the Lord to the holy
+Apostle Peter, Prince of all the Apostles. For to him it is said,
+'Peter, lovest thou Me? Feed My sheep.' To him is said, 'Behold,
+Satan hath desired to sift you as wheat, but I have prayed for thee,
+Peter, that thy faith fail not; and do thou, one day, in turn,
+confirm thy brethren.' To him is said, 'Thou art Peter, and upon
+this rock I will build My Church,' &c. Lo, he hath received the keys
+of the kingdom of heaven, the power of binding and loosing is given
+to him, the care and the chiefship of the whole Church is committed
+to him."[45]
+
+FOOTNOTES:
+
+[1] The following chapter is translated from Passaglia, Pp. 339-360.
+
+[2] This is not said as _limiting_ revelation to such points, but to
+exhibit the scope of the present work, which uses testimony merely
+as a human, though very important, support of the cause.
+
+[3] The texts relating to the primacy, the Evangelists' mode of
+writing, that of S. Luke in the first twelve chapters of the Acts,
+and that of S. Paul.
+
+[4] The Apostles' contest about "the greater," the distinction
+between the founder, and the visible head of the Church, and for
+false interpretations, the primacy of mere precedency, the
+perversion of John xxi. 15-20, the assertion of Apostolic equality,
+and Gal. i 18-20.
+
+[5] Interroga igitur, si quid veritatis cupis audire, principaliter
+sedis Apostolicae antistitem, cujus sana doctrina constat judicio
+veritatis, et fulcitur munimine auctoritatis. Ferrandus in Epist. ad
+Severum.
+
+[6] Socrates, Hist. L. 2, c. 8-17. Sozomen, hist. L. 3, c. 10.
+
+[7] In fragm. epist. apud Baluzium, Miscell. Lib. 5, p. 467.
+
+[8] Ferrandus in litteris ad Pelagium.
+
+[9] Mansi. Tom. 8, 54, 34.
+
+[10] Avitus, Epist. 36.
+
+[11] Gelasius, Epist. 4, ad Faustum. Mansi. 8, 17.
+
+[12] Mansi. Tom. xi. 184.
+
+[13] See Peter Ballerini, de potestate ecclesiastica, cap. 1, Sec. 1-6.
+
+[14] See Mamachi, origines et antiquitates Christianae, Tom 2.
+
+[15] See Muzzarelli, de auctoritate Rom. Pontificis in Conciliis
+generalibus, c. v. Sec. 9.
+
+[16] See Mamachi, as above, Tom. v part. 1, c. 2.
+
+[17] Amm. Marcellinus, Lib. 15, c. 7.
+
+[18] The following paragraph, down to "within and without," I have
+introduced here. It is not in F. Passaglia.
+
+[19] Aug. de utilitate credendi, c. 7, n. 19.
+
+[20] Tit. iii. 10.
+
+[21] Luke xv. 9; xi. 5; xviii. 2.
+
+[22] Tertullian, de Praesc. c. 21.
+
+[23] Mansi, concilia, Tom. 11, 239.
+
+[24] Responsis ad Lutheram, c. x.
+
+[25] Sense, says John, is the connection or mutual relation of
+notions intended by the author in his words, or, according to
+others, which is the same thing, the conception of the mind which
+the author has expressed in words, and wishes to raise in his
+readers. This sense, whether it springs from the proper or whether
+from the improper and metaphorical meaning of words, or from
+allegorical language, is immediate, grammatical, and literal.
+
+[26] Acts xiv. 22; xx. 28; 1 Tim. v. 19-22; 2 Tim. iv. 2-5; Tit. i.
+5; 1 Pet. v. 2, 3.
+
+[27] Matt. xvi. 18; xviii. 18; John x. 16; Eph. v. 25; 1 Cor. xii;
+John xvii. 20-26.
+
+[28] Luke xxiv. 47; Acts i. 8; ix. 15; Coloss. i. 8.; 1 Cor. i. 23;
+ix. 20; Rom. x. 18.
+
+[29] Origen. preface kezi azchon, n. 2.
+
+[30] 2 Tim. ii. 2.
+
+[31] See Athanas. de decritis Nic. Synodi, and also Hist. tripartit.
+Lib. 2, 2-3.
+
+[32] See Vincent of Lerins. Commonit. c. 32, 3.
+
+[33] Leontius, Contr. Nestorium. Lib. 1.
+
+[34] Cassian, De Incarn. Lib. 1.
+
+[35] Theodoret, in the three dialogues.
+
+[36] Augustine, cont. Cresconium, 1, c. 32-3.
+
+[37] Jerome, Ep. 126, and dialog. adv. Luciferianos.
+
+[38] Epiphanius. baeres. 61, 75, 78.
+
+[39] Basil, cont. Eunomium, Lib. 1; de Spiritu S. c. 29.
+
+[40] Origen in Matt. Tract. 29.
+
+[41] Tertullian, throughout the book De Prescriptionibus.
+
+[42] Clement, Stromatum, Lib. 7.
+
+[43] Irenaeus, Lib. 4, c. 63 and 45.
+
+[44] It may be allowable also to refer to the fifth section of the
+work mentioned in the preface, "The See of S. Peter," &c.
+
+[45] S. Greg. Ep. Lib. 5, 20.
+
+
+
+
+INDEX.
+
+
+A.
+
+_Abraham_, parallel between, and Peter, 17-25, 206, 213-4
+
+_Acts_, division of, 114
+ state the accomplishment of Christ's promises, 114, 116
+ history of the mystical body, as the Gospels of the Head, 115
+ elucidate the institution of the Primacy by showing its
+ execution, 116 and following.
+
+_Africa_, Church of, its terms addressing Pope Theodore, 110, 254.
+
+_Agatho_, Pope, A.D., 678-682, referred to, 254
+ states his Primacy in the case of S. Wilfrid, 254
+ to the Emperor Heraclius and the 6th Council 262.
+
+_Alexander_, of Alexandria, referred to, 238.
+
+_Ambrose_, St., interprets the name of Peter, 10
+ terms Peter "the Rock of the Church," 15
+ "the Apostle in whom is the Church's support," 15
+ affirms and describes his Primacy, 60
+ declares, "where Peter is, there is the Church," 62
+ interprets John xxi. 15-17, of Peter's Primacy, 79
+ says, "the rights of venerable communion flow from St. Peter's chair
+ as from a fountain head," 216
+ describes schism as rendering Christ's passion of no effect, 231
+ and as the unforgiven sin, 231
+ mentions a Novatian error of restricting the keys to Peter
+ personally, 241, n.
+ assigns the origin of unity to Peter, 242.
+
+_Ambrosiaster_,
+ makes Paul's visit an acknowledgment of Peter's Primacy, 164
+ ranges James and John under Peter, as Barnabas under Paul, 167
+ sees in Paul's censure of Peter a proof of Peter's Primacy, 171.
+
+_Ammianus Marcellinus_, referred to, 255.
+
+_Analogy_, between universal and particular churches and the
+ Primate and all bishops, 217
+ of the body, house, kingdom, city, and fold, with the Church, 2-5, 217
+ its force as a proof for the Primacy. 251
+ as a criterion of interpretation, 272.
+
+_Anglicanism_, the peculiar inconsistency of, 222-5.
+
+_Anglicans_, _Lutherans_, and _Calvinists_,
+ comparative proof for their doctrines and for the Primacy, 259, 274.
+
+_Apostles_, their relation to Peter, 28, 70, 75-7, 97-9, 102, 104, 108
+ their commission as given in Matthew, Mark, Luke, and John, 68
+ exercise of their powers, 69, 149
+ how they _sent_ Peter and John, 137
+ are teachers and judges in controversy, 149
+ the spirit of truth promised to them and to their successors, 184-189
+ inequality in the college of, 200
+ twelve proofs of it, 204-9.
+
+_Aquileia_, Fathers of, ascribe the origin of unity to Peter, 242.
+
+_Archimandrites of Syria_,
+ call Pope Hormisdas das "Patriarch of the whole world," 216.
+
+_Arnobius_, calls Peter, the Bishop of Bishops, 146, 216.
+
+_Athanasius St._, states the object of the Incarnation, 27, 180
+ referred to, on behalf of the principle of tradition, 275.
+
+_Augustine St._, terms Peter
+ "the rock which the proud gates of hell prevail not against," 15
+ "the figure of the Church," 61
+ "made another self by Christ, and one with Himself," 110
+ states the object of the Incarnation, 27, 179
+ explains the banquet in John, ch. xxi, 72
+ says the order in which the Apostles were called is uncertain, 88
+ mentions Peter's holy humility in being censured by Paul, 176
+ says there is no remission of sins outside the Church, 231
+ that those who are out of the Church have not charity, 231
+ terms schism a horrible crime and sacrilege, 231
+ distinguishes the Church as Catholic, 236
+ referred to as explaining the term Catholic, 237, 238
+ and quoted, 260
+ why he teaches that the keys were bestowed on Peter
+ as representing the person of the Church, 241, n. 124
+ referred to, 242
+ and on tradition, 295.
+
+_Avitus, St._, attests the Popes Primacy, 253.
+
+
+B.
+
+_Ballerini_, Peter, his works referred to, 255.
+
+_Baronius_, explains St. Peter being sent to the circumcision, 167
+ remarks on the distortion of Paul's censure against Peter, 172.
+
+_Basil St._ calls Peter underlying the building of the Church, 15
+ interprets John, xxi. 15-17, as a grant of all pastoral authority to
+ the Church in the person of Peter her shepherd, 81
+ referred to, on principle of tradition, 275.
+
+_Bede St._, interprets, "Arise, Peter, kill and eat," 140
+ condemns all separation from the society of Peter, 252.
+
+_Bernard St._
+ appeals to Pope Innocent II, as holding the Primacy of faith, 60, 254
+ calls the Pope universal Bishop, 216
+ referred to, as explaining the term Catholic, 237
+ speaks of the solicitude of all churches resting on the
+ Apostolic See 244.
+
+_Bhoskein_, its meaning, contrasted with _poimahinein_, 103 note.
+
+_Bishops_, divine institution, of texts for, 273, n. 26
+ proof for, compared with that for the Primacy, 268, 270.
+
+_Bossuet_,
+ explains the relation between Peter and the Apostles, 75, 78, 103
+ his writings against Jurien referred to, 233.
+
+
+C.
+
+_Coelestinus_, referred to, 238.
+
+_Calvinists_, their proofs for the divinity of Christ compared with
+ those of Catholics for the Primacy, 259.
+
+_Canons_, the 22nd of the Apostolic, quoted, 136.
+
+_Cartwright_, the Puritan, observes the inconsistency of
+ Anglicanism, 225, n. 59.
+
+_Casaubon_, referred to, 232.
+
+_Cassian John_,
+ states the Primacy of St. Peter as continuing in the Church, 111
+ referred to 275.
+
+_Catholicity_, texts on the Church's referred to, 220, 273, n. 28
+ in what it consists, material and formal parts, 236
+ the formal part as negative and as affirmative, 237-241.
+
+_Cesar_, Julius, parallel between proof for his having been emperor,
+ and for Peter's Primacy, 250.
+
+_Christ_, at His passion commends the Church as His "finished work"
+ to God the Father, 1
+ stands in two relations to the Church while on earth, as Founder
+ and as Ruler, 6, 43
+ selects from His disciples first twelve and then one 7, 89
+ explains the name of Peter, 12
+ communicates to Peter the gift of being the Foundation, 24
+ educates him for the office of chief ruler, 29
+ associates him in a peculiar manner with Himself, 35
+ designates a chief ruler in His Church, 38, 43
+ and that one to be Peter, 48
+ makes a further disposition of power after His resurrection, 65
+ makes Peter the one Shepherd over his fold, 72, 83
+ fulfils His promises to the Twelve, 68
+ and to Peter, 70
+ foretels Peter's crucifixion, 82
+ paraphrase of His promises to Peter in Matt. xvi, 17-20, 95
+ the mystical Head of the Church, 157
+ the incarnate Word the principle of Unity and Headship in
+ the Church, 178-182
+ His headship does not dispense with a visible hierarchy, 185
+ and cannot be expressed by the unity of a college, 193
+ bestows all spiritual gift, 186, 188.
+
+_Chrysostome_, St., interprets the name Peter, 9, 27
+ terms Peter "the support of the faith," 15
+ "the mouth-piece of the Apostles and teacher of the world," 61, 119
+ the Teacher, 143, 145
+ the Father, 152
+ the greater and elder, 163
+ interprets "the keys" to mean power over all things in heaven, 14
+ interprets, "give it to them for me and for thee," 36, 37
+ interprets John xxi, 15-17, as the charge of the whole
+ Church given to Peter, 79, 80
+ witnesses to St. Peter's Primacy, 86, 93, 124, 126, 127
+ describes the subject of the Acts, 114
+ says that in Christ the race God and man is become one, 115
+ describes Peter as the first on every occasion, 121
+ says the Acts are those of St. Peter and St. Paul, 121
+ interprets "confirm thy brethren" of St. Peter's supreme authority. 124
+ makes St. John subordinate to St. Peter, 128
+ interprets Acts x, 47, 141
+ likens Peter to the commander of an army, 147
+ says that he anticipates St. Paul's doctrine to the Romans, 148
+ makes St. Paul prefer Peter to himself, 161
+ and to the other Apostles, 162
+ considers St. Paul's visit to him a proof of his Primacy, 164
+ explains Gal. ii. 7-9, 166
+ speaks of the dignity of St. Peter's person, 171
+ denies it to have been St. Peter who censured by St. Paul, 174
+ remarks on St. Paul's prudence in the manner of giving this
+ censure, 177
+ his remark on the Incarnation, 180
+ describes the unity of the Church all over the world, 218
+ distinguishes the Church as Catholic, 236
+ referred to on necessity of communion between the Church's
+ members, 239.
+
+_Church_, establishment of,
+ the "finished work" of God the Word incarnate, 1, 4
+ unity and visibility part of its primary idea, 3
+ and a visible headship, 5
+ unchangeable, like her Lord, 44
+ had one ruler from the beginning, 45
+ unity or, fourfold, 182
+ of mystical influx, 182
+ of charity, 183
+ of faith, 183-189
+ of visible headship, 190-196
+ its identity, 220
+ its unity, and texts proving it, 220
+ its Catholicity, 236
+ these three viewed as reasons for the Primacy, 236-241
+ means the whole society of believers, 223
+ texts which so define it, 223, n. 46
+ as set forth in Scripture, 230.
+
+_Claude_, the Calvinist, referred to, 232.
+
+_Clement_ of Alexandria referred to
+ as defining the Church, 223
+ on the term Catholic, 237
+ on the principle of tradition, 275.
+
+_Clement_, the Pseudo, his epistle St. James quoted, 137.
+
+_Confirming_, meaning of the term in Luke xxii. 32, 53.
+
+_Cornelius_, conversion of, 138.
+
+_Council_ of Nicea, referred to, 238, 275.
+
+ ---- of Sardica, referred to, 238.
+
+ ---- of Ephesus, referred to, 238.
+
+ ---- of Chalcedon, terms Peter, "the rock and foundation of the
+ Catholic Church, and the basis of the orthodox faith," 16.
+
+ ---- third of Carthage, referred to, 224, 238.
+
+ ---- second of Constantinople, referred to, 224.
+
+ ---- of Laodicea, referred to, 224.
+
+ ---- second Nicene, referred to, 224.
+
+_Creed_, how it contains St. Peter's Primacy, 243.
+
+_Criteria_ of interpretation, four chief ones, 265
+ verbal, 266
+ real, 267
+ analogical, 271
+ consent of witnesses, 274.
+
+_Cyprian_ St.,
+ terms Peter the Rock of the Church that was to be built, 15
+ quotes the confessors out of Novatian's schism, 45
+ says that perfidy cannot approach the Roman faith, 55
+ says that the Church is built on Peter, 62, 175
+ says that the Apostles, as such, are equal, 69
+ but adds the Primacy of St. Peter, 81
+ solution of his phrase, "the episcopate is one, of which apart is
+ held by each without division of the whole," 100
+ how his statements on the unity of the Catholic episcopate cohere
+ with the Primacy, 240
+ makes St. Peter's See the fountain in the Church, 110
+ says the Church is in the bishop, 135
+ compares the unity in the Church to that of the Holy Trinity, 196
+ defines a particular church as a people united to its priest,
+ and a flock adhering to its pastor, 218
+ describes the one Church and its prerogatives, 228
+ distinguishes it by the name Catholic, 236.
+
+_Cyril_, St., of Alexandria, says the Church is founded on Peter, 9
+ describes the presence of the Holy Spirit in Christians, 115
+ remarks on the Incarnation, 180.
+
+_Cyril_, St., of Jerusalem, affirms St. Peter's Primacy, 61
+ calls the Church Catholic, 236
+ explains the term, 237.
+
+
+D.
+
+_Dante_, his words on fortune, 199.
+
+_Dionysius_, the so-called Areopagite, states that the office of the
+ Holy Spirit is the deification of man, 115.
+
+
+E.
+
+_Ephrem_, of Antioch, on the unity produced by the Incarnation, 181.
+
+_Ephrem_, St. Syrus, calls Peter the candle and tongue of the
+ disciples and the voice of preachers, 61.
+
+_Epiphanius_, St. terms Peter the immovable rock of the Church, 15
+ and says that the charge of bringing the Gentiles into the Church
+ is laid on him, 141
+ referred to, on tradition. 275.
+
+_Eucherius_, St., of Lyons, calls Peter the Pastor of pastors, 216.
+
+_Eusebius_, states that St. John visited the Churches of Asia, 146
+ calls the Church by the name of Catholic, 236
+ referred to, 252.
+
+_Euthalius_, his summary of the Acts, 120.
+
+_Evidence_, moral, how far intended to be convincing, 89.
+
+
+F.
+
+_Faith_, how called by the Fathers, 234 note.
+
+_Fathers_, the Greek, on Gal. ii. 11
+ unanimously set forth St. Peter's Primacy, 174-5.
+
+_Ferrandus_, refers enquirers to the Apostolic See, 252
+ states the authority of Councils confirmed by it, 253.
+
+_First_, force of the term, 87.
+
+_Fructuosus_, St., the church in his Acts called Catholic, 236.
+
+
+G.
+
+_Gelasius_, Pope, A.D., 492-6, referred to, 242
+ states the power of the Apostolic See, 253, 254.
+
+_Gnostics_ and Marcionites, distort Paul's censure of Peter, 171.
+
+_Gregory_, Thaumaturgus, St. his remark on the Incarnation, 179.
+
+_Gregory_, Nazianzene, St., terms Peter the rock of the Church, 15
+ remarks on the Incarnation, 180
+ calls the Church the tunic without seam, &c., 218,
+ referred to, 242.
+
+_Gregory_, of Nyssa, St., his remark on the unity produced by
+ the Incarnation, 181.
+
+_Gregory_, the Great, St. A.D., 590-603,
+ remarks Peter's humility in defending himself, 143
+ founds the Primacy on the three great texts, 277.
+
+_Gregory_ II, Pope, A.D., 715-731, describes the reverence felt to
+ Peter in the eighth century, 113.
+
+
+H.
+
+_Heresy_, why it has lost its foulness in the minds of Protestants, 234.
+
+_Hierarchy_, the visible, why constituted, 185-190
+ a head of it necessary, 190-6.
+
+_Hilary_, of Poitiers, St. terms Peter the rock of the Church, 15
+ his remarks on the effect of the Incarnation, 180
+ speaks of the unity produced by the Incarnation and the Eucharist, 181
+ sets forth the Church's unity, 220 note
+ referred to as defining the Church, 223.
+
+_Hippolytus_, St., his remark on the fruit of the Incarnation, 179.
+
+_History_, Christian, fourteen distinct classes of facts in it
+ attest the Primacy, 251-6.
+
+_Hormisdas_, Pope, A.D. 514-523
+ referred to, 242.
+
+
+I.
+
+_Ignatius_, St., uses the word Catholic of the Church, 236.
+
+_Incarnation_, the order and gifts of,
+ lost sight of by those without the Church, 27
+ the object of, 27, 178-181.
+
+_Innocent_ I., Pope, A.D., 401-417
+ makes the Apostolic See the fountain in the Church, 110
+ his letters to S. Victrice, 254.
+
+_Irenaeus_, St., his remarks on the Incarnation, 179
+ referred to as defining the Church, 223
+ describes the Church's unity, 224
+ and terms it Catholic, 236
+ and explains the term, 237
+ sets forth tradition and the chiefship of the Roman Church, 239
+ states the principle of tradition as guarding the faith, 276.
+
+_Isidore_, St., declares that whoever does not obey Peter is a
+ schismatic, 113.
+
+
+J.
+
+_James_, St., the martyrdom of, how mentioned by S. Luke, 151.
+
+_Jerome_, St., puts the safety of the Church in the bishop, 45
+ makes the Primacy to be instituted against schism, 78
+ says, it is not a church which has no priest, 135
+ ascribes the decision of the Council of Jerusalem to St. Peter, 150
+ and makes St. Paul's visit to Peter a token of his
+ Primacy, 165, 171
+ gives the reasons of those who denied it to be St. Peter who was
+ censured, 173
+ describes the necessity of adhering to Peter's See, 218, 239, note 120
+ referred to as defining the Church, 223
+ distinguishes it as Catholic, 236
+ referred to, 242
+ referred to on principle of tradition, 275.
+
+_John_, St., his sphere distinguished from that of Peter, 91
+ how often mentioned in the New Testament. 93
+ with his brother called Boanerges, 8, note, 86
+ makes himself subordinate to Peter, 128, 135, 137.
+
+_Judah_, among his brethren,
+ a type of Peter among the Apostles, 206, 214-5.
+
+_Julian_, the apostate, distorts Paul's censure of Peter, 172.
+
+_Jurisdiction_, spiritual, derived from the person of Christ to
+ St. Peter, 99, 107, 109
+ creation of, precedes the formation of the Church, 105, 107.
+
+_Jurien_, referred to, 232.
+
+_Justinian_, the Emperor, referred to, 238.
+
+
+K.
+
+_King_, on the Creed, referred to, 236.
+
+
+L.
+
+_Lactantius_, describes necessity of belonging to the Church, 231.
+
+_Leander_, referred to, 238.
+
+_Leo St._, Pope 440-461
+ paraphrases the name of Peter, 11
+ states his Primacy and association with Christ, 14
+ explains why our Lord prays specially for Peter, 50
+ says that Peter, rules all by immediate commission, 80, 168
+ that Christ gave to the rest through Peter, 100
+ that he assumed Peter into the participation of His indivisible
+ unity, 110
+ remarks on the unity produced by the Incarnation, 180
+ describes the unity of the Catholic Episcopate as knitted up
+ in the See of St. Peter, 242.
+
+_Leontius_, referred to, 275.
+
+_Luke_, St., his purpose in writing the Acts, 114
+ part which he assigns to Peter, in general, 117-122
+ in particulars, 122-153
+ slightly mentions the other Apostles, 120
+ exhibits Peter's miracles as John does those of Christ, 131
+ makes him the main figure in the Apostolic college, 133.
+
+_Lutherans_, their proofs for the real presence compared with those
+ of Catholics for the Primacy, 259.
+
+
+M.
+
+_Mamachi_, his works referred to, 255.
+
+_Maximus_, St., of Turin,
+ says that Christ gave to Peter His own title, the Rock, 15
+ sets forth Peter's Primacy, 112.
+
+_Maximus_, martyr, referred to, 242.
+
+_Marius Victorinus_, makes Paul's visit an acknowledgment of
+ Peter's Primacy, 164.
+
+_Mastrezat_, referred to, 232.
+
+_Metaphor_, tests of clearness in, 267.
+
+_More_, Sir Thomas, his statement to Luther of reasons for maintaining
+ the Primacy, 263.
+
+_Mosheim_, his admission that the early Fathers set forth a unity which
+ terminates in the Papal See, as the hand does in the fingers, 197-8, note.
+
+_Muzzarelli_, his works referred to, 255.
+
+
+N.
+
+_Names_, classes of, given in Scripture, 16.
+
+_Nicole_, referred to, 232.
+
+
+O.
+
+_Oecumenius_, on the fruit of the Incarnation, 179.
+
+_Optatus_, St., calls St. Peter's the single chair in which unity
+ was to be observed by all, 110
+ calls schism the greatest of evils, 231
+ referred to, as explaining the term Catholic, 237
+ ascribes the origin and maintenance of unity to Peter, 242.
+
+_Origen_, says that Peter is so called from Christ the Rock, 10
+ calls Peter the great foundation of the Church, 15
+ describes the great honour given by Christ to Peter in the matter
+ of the didrachmna, 36
+ makes Peter the first, as Judas the last, of the Apostles, 89
+ referred to, as defining the Church, 223
+ distinguishes the Church as Catholic, 236
+ states the principle of tradition, 275
+ referred to, on same, 275.
+
+
+P.
+
+_Pacian_, St., calls the Church Catholic, 236
+ explains the term, 237, 238
+ describes the Church's unity, 239, note
+ ascribes the origin of unity to Peter, 242.
+
+_Paul_, St., distinguishes St. Peter among the Apostles, 67
+ why so much said of him in the Acts, 121
+ his visitatorial power contrasted with St. Peter's, 146
+ his epistles incidentally confirm St. Peter's Primacy, 160
+ recognises St. Peter's Primacy, 161
+ by going to visit him, 162-165
+ and in his second visit, 166-169
+ what is involved in his censure of St. Peter, 169-171
+ its real amount, 177
+ force of his terming the Church "one body," 193
+ how emphatic he is in setting forth visible unity, 197.
+
+_Pelagius_ II., Pope, 578-590
+ states privileges of the Apostolic See, 253.
+
+_Petavius_, shows that spiritual jurisdiction springs from the direct
+ gift of Christ, 107.
+
+_Peter_, St., first mention of him in the Gospel, 8
+ meaning of his name, 9
+ a special title of our Lord, 9
+ name first promised, 8
+ conferred, 11
+ explained and promises attached, 12, 97-99
+ titles of, betokening his association with Christ, 15
+ parallel between, and Abraham, 17-25, 206, 213-4
+ his name explained by St. Chrysostome, 27
+ his relation to the Apostles, 28, 98-9, 102, 104, 108
+ his instruction in the theology and economy, 30
+ witness of the transfiguration, 30
+ of the Lord's prayer in His agony, 32
+ of raising the daughter of Jairus, 33
+ associated with Christ in paying of the didrachma, 34
+ designated to be chief ruler of the Church, 48
+ charged to confirm his brethren, 49-63
+ is distinguished in having the resurrection proved to him, 66
+ all our Lord's promises fulfilled to him, 70, and following
+ mentioned by the Evangelists differently from the other Apostles., 84
+ named first in every catalogue, 86
+ his sphere distinguished from that of John, 91
+ his predominance in the sacred history, 92
+ how often mentioned in the Gospels, 93
+ and in the Acts, 118
+ the type, the origin, and the efficient cause of unity, 100, 108
+ looked up to, as a God upon earth, by the West, 113
+ prominence given to him in the Acts 116-122
+ directs the election of a new Apostle, 122
+ defends the Apostles on the day of Pentecost, 125
+ speaks for them the third and fourth time, 128
+ proves his supreme authority by special miracles, 129
+ cures Oeneas and raises Dorcas, 132
+ heals with his shadow, 133
+ receives the Samaritans into the Church, 133-7
+ and the Gentiles, 138-42
+ exercises supreme judicial power, 144
+ visits all churches, 145
+ is the first to pronounce decision in the council of Jerusalem, 147-151
+ his imprisonment and that of St. James and St. Paul, 151
+ summary of his conduct in the Acts, 153-6
+ his visible headship quite other than the headship of mystical
+ influx, 157
+ set with James and John parallel to Paul with Barnabas and Titus, 166
+ the head, centre, fountain, root, and principle of unity, 195
+ is in the episcopate what God the Father is in the divine monarchy, 195
+ his office in the Church acknowledged by friend and foe, 198
+ typified in Judith, 206, 214-5.
+
+_Peter_, St. Chrysologus,
+ says of Peter that he founds the Church by his firmness, 15
+ advises Eutyches to obey the Pope, 61.
+
+_Philip_, St., perhaps the first-called Apostle, 88
+
+_Pionius_, St., his acts call the Church Catholic, 236.
+
+_Polycarp_, St., the epistle on his death calls the Church Catholic, 236.
+
+_Porphyry_, distorts Paul's censure of Peter, 171.
+
+_Primacy_, the nature of, defined in the three palmary texts, 104-110
+ shown to consist in superiority of jurisdiction, 209-212
+ compared to the law of gravitation, 109, 209
+ institution and exercise of, compared, 155
+ the controversy on, reduced to one point, 205
+ summary of, as set forth in the Acts, 153
+ and generally, 200-203
+ the end and purpose of, 212
+ to which end three classes of reasons guide us,
+ i. the typical, 213
+ ii. the analogical, 217
+ iii. the real, 219
+ bound up in the visibility and unity of the Church, 235
+ what is required of those who deny it, 247
+ its denial the origin of all actual divisions among Christians, 248
+ its proof as considered _absolutely_, 249
+ _comparatively_ with that for the divine institution of bishops, the
+ real presence, and the divinity of Christ, 259-274
+ multiplicity of proof for it, 251-6
+ the opposition of Greeks, Anglicans, and Protestants to it, merely
+ negative, 257
+ parallel between the opposition to it by sects now, and that to the
+ doctrines of the Trinity and the Incarnation in the fourth, fifth,
+ and sixth centuries, 264.
+
+_Primacy_ and _Apostolate_,
+ their relation to each other, 78, 98-9, 102, 104.
+
+_Proclus_, Patriarch of Constantinople,
+ calls Peter first prelate of the Apostles, 216.
+
+_Proofs_, the different sort of, and their whole sum, to be considered, 8
+ different sorts of, and the principal here used, 246
+ multiplicity of, for the Primacy, 247
+ as considered _absolutely_, 249
+ _comparatively_, 259
+ concurrence of four great proofs for the Primacy, 250.
+
+_Prudentius_, calls Peter the first disciple of God, 61.
+
+
+R.
+
+_Reformers_, distort Paul's censure of Peter, 172
+ opposition between them and the Fathers as to Peter's Primacy, 176
+ as to Church principles 227, note
+ denied the visibility of the Church, 222, note.
+
+
+S.
+
+_Sacraments_ and _Symbols_ lead from the visible to the invisible, 192.
+
+_Sense_, in writing, definition of, 266, note.
+
+_Socrates_ and _Sozomen_, their canon respecting the bishop of Rome, 252.
+
+_Stephen_, bishop of Dora, describes Peter's Primacy, 56, 83.
+
+_Stephen_, bishop of Larissa,
+ makes all the Churches of the world to rest in Peter's confession, 62.
+
+_Symmachus_, Pope A.D. 498-514
+ likens the unity of the Apostolic See to that of the Trinity, 196.
+
+
+T.
+
+_Tertullian_,
+ why our Lord gave Peter a name drawn from figures of Himself, 11
+ says the Church is built on Peter, 15
+ expresses Peter's supreme power, and distinguishes his sphere from
+ that of John, 91
+ ascribes the decision in the council of Jerusalem to St. Peter, 150, 164
+ referred to, as defining the Church, 223
+ and as explaining the term Catholic, 237, 238
+ sets forth Church unity, 224
+ denies that Peter's doctrine was censured, 175
+ calls the Catholic Church _near to Peter_, 241
+ says the Lord left the keys to Peter, and through him to the Church, 241
+ his rule not to search for the truth among heretics, 261
+ referred to, on the principle of tradition, 275.
+
+_Theodore_, Abbot of the Stadium at Constantinople, addresses Pope
+ Pascal I. as Peter, and beseeches him to exert his Primacy, 56
+ calls Pope Leo III. father of fathers, &c., 216.
+
+_Theodoret_, says _stone_ a title of our Lord, 10
+ terms Peter the most solid rock, 15
+ ascribes the decision in the Council of
+ Jerusalem to St. Peter, 151
+ recognises Peter's Primacy, 161 and 163.
+
+_Theophylact_, says that Peter confirms not only the Apostles, but
+ all the faithful to the end of the world, 52
+ interprets John xxi. 15-17, of supreme power over the Church given
+ to Peter, 80.
+
+_Thomas_, St., of Canterbury, sees in Paul's visit to Peter a proof
+ of his Primacy, 165.
+
+
+U.
+
+_Unity_,
+ that of the Father and the Son the archetype of the Church's unity, 195
+ fourfold in the Church, of mystical influx, charity, faith,
+ visible headship, 181-196
+ texts on the Church's unity, referred to 220, 273, n. 27
+ Protestant notions of the Church's unity, 222
+ that of Anglicans, 222
+ that of distinguishing between internal and external unity, 225
+ that of agreement in fundamentals, 232.
+
+
+V.
+
+_Valentinian_ III., his constitution on the Primacy quoted, 255.
+
+_Vincent_ of Lerins, referred to, on principle of tradition, 275.
+
+_Vitringa_, sets forth a Protestant notion of unity, 225-8.
+
+_Voss_, on the Creed, referred to, 236.
+
+
+W.
+
+_Walemburg_, the brothers, referred to, 233.
+
+
+Z.
+
+_Zaccharia_, his works, referred to, 253.
+
+_Zeno_, St., quoted, 15.
+
+
+
+
+INDEX OF TEXTS.
+
+THE NUMBER INDICATES THE PAGE.
+
+
+GENESIS.
+ PAGE
+ v. 29 17
+ x. 25 16
+ xii. 1 18
+ -- 4 18
+ xvii. 5 18
+ -- 15 17
+ -- 19 16
+ xviii. 17 21
+ xxii. 1 19
+ -- 10 19
+ xxv. 25 16
+ -- 26 16
+ -- 30 16
+ xxvii. 36 16
+ xxx. 18 16
+ xxxii. 28 17
+ xl. 51-2 16
+ xlix. 10 215
+
+
+EXODUS.
+
+ ii. 10 16
+
+
+NUMBERS.
+
+ ii. 3-9 215
+ x. 14 215
+ xii. 2 156
+ xiii. 17 17
+ xvi. 3 155
+
+
+JUDGES.
+
+ i. 1-3 215
+ xx. 18 215
+
+
+1 PARALIP.
+
+ xxvii. 33 87
+
+
+2 PARALIP.
+
+ xxvi. 20 87
+
+
+NEHEMIAH.
+
+ xii. 45 87
+
+
+PSALMS.
+
+ ii. 9 75
+ xlvii. 2 3
+ lxix. 26 123
+ lxxxii. 6 25
+ cviii. 8 123
+ cxvii. 22 9
+ cxxxi. 13, 14 4
+
+
+WISDOM.
+
+ viii. 1 136
+
+
+ISAIAH.
+
+ vii. 3 16
+ ix. 6 103
+ xxviii. 16 9, 24
+ xl. 9-11 72
+
+
+EZECHIEL.
+
+ xxiv. 33 72
+
+
+DANIEL.
+
+ ii. 35 9
+ ix. 26 5
+
+
+OSEA.
+
+ i. 4-6-9 16
+
+
+MICAH.
+
+ v. 2 42, 72
+
+
+ZACHARIAH.
+
+ iii. 9 9
+
+
+MALACHI.
+
+ l. 11 138
+
+
+1. MACC.
+
+ ii. 2-4 16
+
+
+MATTHEW.
+
+ i. 1 23
+ ii. 6 42
+ iii. 1 17
+ v. 14 3, 230
+ x. 1 11, 65
+ -- 2 87, 89
+ -- 5 134
+ -- 7 130
+ xii. 3 84, 90
+ xv. 24 134
+ -- 30 133
+ xvi. 13-19 12
+ -- 15 19, 93
+ -- 16 19, 64, 93, 94, 112
+ -- 17-20 95
+ -- 18 2, 94, 98, 103, 139, 163, 219, 221
+ -- 19 102, 103
+ xvii. 1 87
+ -- 23 34
+ -- 24 34, 90
+ -- 27 35, 90
+ xviii. 1 100
+ -- 2 38
+ -- 17 221
+ -- 18 65, 102, 221
+ -- 21 92
+ xix. 23 93
+ -- 27 93
+ -- 28 215
+ xx. 20 100
+ -- 27 87
+ xxiii. 8 44
+ -- 9 26
+ xxvi. 36 34
+ -- 40 90
+ -- 69 85
+ xxviii. 18 68, 102
+ -- 19 74
+ -- 19, 20 3, 221
+
+
+MARK.
+
+ i. 16 70
+ -- 16, 17 18, 28
+ -- 18 18
+ -- 36 85, 90
+ ii. 25 84, 90
+ iii. 11 84
+ -- 13 5, 65
+ -- 14 11
+ -- 17 16
+ -- 16-19 86
+ iv. 38 71
+ v. 35 33
+ -- 37 87
+ xiii. 3 87
+ xiv. 33 87
+ xvi. 6 66
+ -- 7 85
+ -- 10 84, 90
+ -- 15 68, 74, 102, 138
+ -- 15-17 130
+
+
+LUKE.
+
+ iv. 40, 41 133
+ v. 3 71
+ -- 10 18
+ vi. 4 84
+ -- 12, 13 65
+ -- 14 11
+ -- 14-17 86
+ viii. 24 71
+ -- 45 85, 90
+ -- 51 88
+ ix. 32 85, 90
+ xi. 5 261
+ xii. 41, 42 93
+ xv. 9 261
+ -- 22 87
+ xviii. 2 261
+ -- 34 38
+ xx. 20-23 40
+ xxii. 8 88
+ -- 22 57
+ -- 24 100
+ -- 24-30 39, 41, 57, 58, 59
+ -- 26 6, 141, 193, 194, 206, 210, 219, 221
+ -- 29 215
+ -- 32 21, 49, 51, 54, 55, 101, 104, 141, 219, 221
+ xxiv. 29 68, 102
+
+
+JOHN.
+
+ i. 14 178
+ -- 35-42 8
+ -- 42 18
+ -- 43 89, 94
+ -- 44 88
+ iv. 23 138
+ v. 5-9 131
+ vi. 21 71
+ -- 67, 68 93
+ x. 11-14-16 72
+ -- 11-16 4
+ -- 16 104, 139
+ -- 34 25
+ xi. 16 92
+ -- 52 191
+ xiii. 6 92
+ -- 13 43
+ -- 34-36 183
+ xiv. 8 92
+ -- 12 26
+ -- 16 26, 188
+ -- 16-18 183
+ -- 16, 26 184, 230
+ -- 20 182
+ -- 26 184
+ xv. 1-2, 5-7 182
+ -- 9, 15 26
+ -- 12, 13, 17 183
+ -- 22-24 129
+ -- 26 221
+ -- 27 126
+ xvi. 7, 13-15 184
+ -- 13 43
+ xvii. 1
+ -- 11, 21 195
+ -- 12, 13 57, 65, 190, 194
+ -- 17 221
+ -- 21 129, 180, 221
+ xx. 21 122, 139
+ -- 21-23 102
+ -- 23 26
+ xxi. 1-14 71
+ -- 2 88
+ -- 15 19, 73, 104, 139, 219, 221
+ -- 16, 22 157, 158
+ -- 18 82
+ -- 21-22 91
+
+
+ACTS.
+
+ i. 4-8 69, 102, 221
+ -- 8 126
+ -- 15 119
+ -- 15, 16, 20, 21, 22 123
+ ii. 13 119
+ -- 14 85
+ -- 13-16 125
+ -- 14, 27 119
+ -- 32 126
+ -- 36 126
+ -- 37 85
+ -- 37, 38 119
+ -- 37, 38, 40, 41 127
+ -- 44 129
+ iii. 2-8 131
+ -- 4 119
+ -- 11, 12 119
+ iv. 3 85
+ -- 4 128
+ -- 7, 8 128
+ -- 32 129
+ v. 2 145
+ -- 8, 3, 9 144
+ -- 12-14 133
+ -- 15-16 133
+ -- 29 85, 119
+ viii. 14 137
+ -- 14-22 135
+ ix. 32 138, 168
+ -- 31-32 145
+ -- 39-41 132
+ x. 1-6 138
+ x. 10 21
+ -- 10-16 139
+ -- 19 141
+ -- 28 140
+ -- 33, 43-47 141
+ xi. 1-4 142
+ -- 3, 17, 18 173
+ -- 18 156
+ xii. 1-5 152
+ xv. 6-11 69, 147
+ -- 7 21
+ -- 12 148
+ -- 28 149
+ -- 36 146
+ xvi. 4 69, 149
+ xvii. 28 115
+ xx. 28 69, 74, 75
+
+
+ROMANS.
+
+ i. 11 54
+ -- 25 221
+ v. 5 183
+ viii. 15 26
+ -- 17 26
+ ix. 4-5 167
+ xii. 5 178
+ xv. 8 167
+ -- 9 168
+ xvi. 7 161
+ -- 25 51
+
+
+1 CORINTHIANS.
+
+ i. 7 51
+ -- 12 160, 161
+ iii. 11 25
+ -- 22 160, 161
+ v. 1-5 69
+ ix. 5 160, 161
+ x. 4 112
+ -- 17 192
+ -- 18 214
+ xii. 7-13 186
+ -- 11 185, 188
+ -- 12 191, 194
+ -- 13 192
+ -- 27 115
+ xiii. 12 26
+ xiv. 33 221
+ xv. 1-9 67
+ -- 5 160
+
+
+2 CORINTHIANS.
+
+ i. 21 51
+ iv. 17 230
+ viii. 23 161
+ x. 6 70
+
+
+GALATIANS.
+
+ i. 16-19 162
+ -- 18 171, 174
+ ii. 1-2 165, 171
+ -- 7-9 166, 168
+ -- 8-9 168
+ -- 11-14 169
+ iii. 7 22
+ -- 16 23
+ v. 19, 20 221
+ vi. 16 214
+
+
+EPHESIANS.
+
+ i. 9, 22 178
+ -- 10 29
+ -- 22 157, 197
+ ii. 20 9
+ -- 21 24
+ iii. 5 137
+ -- 6 51
+ -- 10 198
+ iv. 4 194, 197, 221
+ -- 7-16 186
+ -- 8, 11 197
+ -- 11 59, 105, 188, 193
+ -- 12 187, 193
+ -- 12-13 106
+ -- 13 185, 187
+ -- 14 187
+ -- 15 157, 230
+ -- 25 181
+ v. 23 191, 197, 230
+ -- 23, 27 157
+ -- 27 221
+ -- 30, 32 4
+
+COLOSSIANS.
+
+ i. 17 104
+ -- 18 157, 194
+ ii. 6 51
+ -- 9 188
+
+
+2 THESSALONIANS.
+
+ ii. 16 51
+
+
+1 TIMOTHY.
+
+ i. 15 87
+ iii. 15 4, 221
+
+
+2 TIMOTHY.
+
+ ii. 2 275
+
+
+TITUS.
+
+ i. 5 146
+ ii. 11 221
+ -- 14 221
+ iii. 10 261
+
+
+HEBREWS.
+
+ i. 3 104
+ xiii. 8 44
+ -- 20 104
+
+
+1 PETER.
+
+ ii. 25 221
+ v. 3 153
+ -- 10 51, 53, 74, 75
+
+
+2 PETER.
+
+ i. 4 197
+ -- 14 31
+ iii. 2, 3 230
+ -- 16 171
+
+
+JAMES.
+
+ i. 17 204
+
+
+1 JOHN.
+
+ i. 1 6
+ v. 6, 7 32
+
+
+JUDE.
+
+ 18 230
+
+
+APOCALYPSE.
+
+ ii. 27 76
+ iii. 2 53, 54
+ -- 7 13, 103
+ vii. 9 140
+ xvii. 14 103
+ xix. 15 76
+ xxii. 16 13
+
+LONDON:
+RICHARDSON AND SON, 172, FLEET STREET;
+9, CAPEL ST., DUBLIN; AND DERBY.
+
+ * * * * *
+TRANSCRIBER'S NOTES:
+
+Archaic spelling has been retained.
+Punctuation errors corrected without comment.
+Footnote markers in original book are inconsistent. Some come before
+ the reference cited, some after, some in the middle.
+oe ligature not in latin-1 character set, replaced with oe
+Apparent typesetting errors corrected as noted below:
+Pg 18 begun changed to began (in the last days He began)
+Pg 43 ensample changed to example (given you an example)
+
+
+
+
+
+
+End of the Project Gutenberg EBook of St. Peter, His Name and His Office, by
+Thomas W. Allies
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