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 ma.s.s, 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 ma.s.s, 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 a.s.sociation 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 repet.i.tion 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 cla.s.ses 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 t.i.tle 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 G.o.d. 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 a.s.sociated 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 a.s.sociation 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 compet.i.tion 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 G.o.dhead 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 sh.o.r.e. 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 encompa.s.sing 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 cla.s.s 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 antic.i.p.ation 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 antic.i.p.ate 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 a.s.signed 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 circ.u.mscribed 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 G.o.d," 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 G.o.d? It is a new thing for G.o.d 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 h.e.l.l 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 G.o.d."

"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 h.e.l.l_, even all the powers of the enemy, _shall not prevail against it_, nor take that, which, by My G.o.dhead, 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 a.s.sociated 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 partic.i.p.ation 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 h.e.l.l, 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 ent.i.tle you to expect stability or victory over the gates of h.e.l.l. Now, "the gates of h.e.l.l 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 a.s.sociation 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 partic.i.p.ation; 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 pa.s.sion, 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 partic.i.p.ants, 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 circ.u.mscribed to Peter _alone_. In all he is addressed by name; in all he is distinguished by other circ.u.mstances 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 lat.i.tude 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 const.i.tution, 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 h.e.l.l, 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 ident.i.ty 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 G.o.d, 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 ident.i.ty 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 inst.i.tuting 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 a.n.a.logous 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 a.s.sociation 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 G.o.d-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 p.r.o.nounce 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 inst.i.tuted 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 const.i.tuted, 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 inst.i.tuted 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 const.i.tute 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 G.o.d 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 sh.o.r.e 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 G.o.d 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 G.o.d established; it goes on with power undiminished; it is the full fountain-head from which all streams emanate; it is the highest image of G.o.d'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.