,libraries7          ,,st4 ,,peter1     
,,his ,,name ,,and ,,his ,,office1      
,,as ,,set ,,forth ,,in    ,,holy       
,,scripture4    ,,by    ,,thomas ,w4    
,,allies1 ,m4,a4    ,,author ,,of ,,the 
,,see ,,of ,,st4 ,,peter1 ,,the ,,rock  
,,of ,,the ,,church1   ,a ,,journal ,,in
 ,,france1 c4     ,,london3             
,,richardson ,,and ,,son1 #agb1 ,,fleet 
,,street2   #i1 ,,capel ,,street1       
,,dublin2 ,,and ,,derby4   ,,mdccclii4  
,,to ,,peter1    ,,prince ,,of ,,the    
,,apostles1    ,,the ,,rock ,,of ,,the  
,,church1    ,,against ,,which ,,the    
,,gates ,,of ,,hell ,,shall ,,not       
,,prevail1    ,,the ,,bearer ,,of ,,the 
,,keys1    ,,the ,,binder ,,and ,,looser
 ,,on ,,earth ,,and ,,in ,,heaven1      
,,the ,,confirmer ,,of ,,his ,,brethren1
    ,,the ,,shepherd ,,of ,,the ,,fold4 
,,preface4   ,the present work took its 
rise1 and is largely drawn1 from the    
very learned ,father ,passaglia's       
,commentary on the ,prerogatives of ,st4
 ,peter1 ,prince of the ,apostles1 as   

proved by the authority of ,holy ,writ1 
which was published in ,latin1 in #ahej4
 ,the eighth and ninth chapters are1    
indeed1 translations1 respectively1 of  
the twenty-seventh of his first book1   
and the first of his second book4 ,and  
as to the rest1 my obligations are more 
than ,i can specify4 ,i owe1 on the     
other hand1 many excuses to ,father     
,passaglia1 for while ,i have only      
partially observed his order in treating
 the subject1 ,i have considered his    
whole work as a treasure-house of       
learning1 whence ,i might draw at my    
pleasure things old and new1 adapting   
them1 as ,i thought good1 to the needs  
of the ,protestant mind1 as familiar to 
me in ,england4 ,thus ,i have not       
scrupled to translate1 to omit1 or to   
insert matter of my own1 according to my
 judgment4 ,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 ,st4 ,peter4 ,this chain

 of evidence is so strong1 that1 when ,i
 first saw it completely drawn out1 it  
struck my own mind1 brought up in the   
prejudices of ,protestantism1 with the  
force of a new revelation4 ,i put to    
myself the question2 is it possible that
 they who specially profess to draw     
their faith from the written ,word of   
,god1 would refuse to acknowledge a     
doctrine set forth in ,holy ,scripture  
with at least as strong evidence as the 
,godhead of our ,lord itself1 if they   
could see it not broken up into morsels1
 like bits of glass reflecting a        
distorted and imperfect image1 according
 to the fashion of citing separate texts
 without regard to the proportion of the
 faith1 but presented in a complete     
picture on the mirror of ,god's ,word8  
,this picture is thus complete and      
perfect in ,father ,passaglia's work4   
,yet the form of that work1 no less than
 its bulk1 the scrupulous minuteness    
with which every opposite interpretation
 of so many adversaries in modern times 

is answered1 as well as the fulness with
 which every part of the subject is     
treated1 made me feel that a simple     
translation would not be tolerated by   
the impatience of a population1 which   
has little time and less mind for       
studies of this character4 ,i have      
pursued1 therefore1 the humble task of  
popularising1 so far as ,i could1       
,father ,passaglia's work1 omitting1 as 
,i trust1 no essential part of the      
argument1 and grouping it under         
different combinations1 each of which   
might be in turn presented to the eye1  
and so more readily embraced4  ,the     
importance of the argument1 as it       
affects the ,papal ,supremacy1 which is 
but a summary of the whole cause at     
issue between ,protestantism in every   
shape1 and the ,church of ,christ1      
cannot be overrated4 ,if ,st4 ,peter be 
already set forth in ,scripture as the  
,head and ,bond of the ,apostolic       
,college1 if he be delineated as the    
supreme ,ruler who succeeds our ,lord   

,himself in the visible government of   
,his ,church on earth1 there becomes at 
once the strongest ground for expecting 
that such a ,ruler will be continued as 
long as the ,church herself lasts4 ,thus
 a guiding clue is given to us among all
 the following records of antiquity4    
,tradition and history become           
illuminated with a light which exhibits 
all objects in their due proportion and 
true grouping1 when they are shown to be
 but the realisation of what the        
,incarnate ,word1 ,his ,church's one    
only ,lawgiver1 decreed from the        
beginning1 set forth not only in        
prophetic image1 but distinct command1  
and stored up in words of such exceeding
 power1 that they bear the whole weight 
of the kingdom of ,god1 stretching      
through all ages and nations1 without   
effort or pressure4 ,and if ancient     
writers speak in no doubtful tone of    
,st4 ,peter's prerogatives1 yet clearer1
 more emphatic1 and soul-piercing1 as we
 should expect1 are the words of ,god   

,himself1 appealing in man's form to the
 mind and heart of man1 whom ,he had    
created1 and was come to redeem1 and to 
knit into one eternal monarchy4  ,a     
subsequent part of the argument1 namely1
 that the ,bishop of ,rome is successor 
of ,st4 ,peter1 has been treated by the 
author in another work1 ,the ,see of    
,st4 ,peter the ,rock of the ,church1   
the ,source of ,jurisdiction1 and the   
,centre of ,unity1 specially in the     
fifth section1 which ought1 logically1  
to be preceded by this treatise4 ,it is 
there proved that not only the          
,christian ,fathers1 as individual      
writers and witnesses1 but the ancient  
,church in her universal ,councils1 did1
 with one voice1 from age to age1 regard
 the ,pope as sitting in ,st4 ,peter's  
chair1 which is proof enough1 and all   
that can in reason be demanded1 that the
 prerogatives given to ,st ,peter as    
,head of the ,church were1 in the belief
 of the ,church1 and in full accordance 
with our ,lord's own promise1,a         

continued on to his successors1 and are 
as imperishable as the life of the      
,church herself4  #ba1 ,north ,bank1    
,regent's ,park1 ,september1 #aheb4     
,,footnotes3  ,a ,matt4 xvi4 #ah4--,thou
 art ,peter1 and upon this rock ,i will 
build my ,church1 and the gates of hell 
shall not prevail against it1 i4 e41 as 
founded on that rock4 ,the foundation   
and the superstructure coexist for ever4
     ,,table ,,of ,,contents4           
,,page4 ,,chapter ,i4  ,,the ,,name ,,of
 ,,peter ,,promised1 ,,conferred1 ,,and 
,,explained4    ,the ,church the        
finished work of the ,word ,incarnate   
#a    ,unity and visibility enter into  
the ,church's idea1 as set   forth in   
its several types                       
#b    ,visible headship also part of    
this idea                               
#e    ,christ on earth in two           
capacities1 as founder and              
ruler1--,double selection among the     
disciples1 first of   twelve1 then of   
one                                     

#f    ,statement of the question at     
issue in this treatise                  
#g    ,first mention of ,peter1 the name
 promised                            #h 
,meaning of the name1 stone             
#i    ,the name conferred               
#aa    ,name explained1 and promises    
attached                                
#ab    ,classes of names given in       
,scripture                              
#af    ,parallel between ,abraham and   
,peter                                  
#ag    ,source of pre-eminence in both1 
association with ,christ             #bc
    ,instances of such association      
#bf    ,interpretation of ,s4           
,chrysostome                            
#bg    ,summary                         
#bh   ,,chapter ,,ii4  ,,education ,,and
 ,,final ,,designation ,,of ,,peter ,,to
 ,,be ,,the ,,ruler ,,who ,,should      
,,confirm ,,his ,,brethren4             
,education of ,peter in the ,theology   
and ,economy                      #bi   
,preference shown to him in witnessing  

the ,transfiguration           #cj      
,also in the ,agony2 and the raising the
 daughter of ,jairus           #cb      
,the receivers of the didrachma come to 
,peter                        #cd       
,the answer of ,christ1 and what is     
involved in it                    #ce   
,interpretation of our ,lord's action by
 ,origen and ,s4 ,chrysostome    #cf    
,question of the ,apostles to which it  
leads                          #cg      
,answer of our ,lord1 designating a     
thief                             #ch   
,our ,lord in two capacities2   #a1 as  
,founder1 #b1 as ,ruler of the ,church  
#dc    ,the ,church unchangeable in her 
form                                 #dd
    ,she had one ruler from the         
beginning4--,immense and   continually  
growing importance of this our ruler    
#de    ,the ,primacy which ,he          
designated1 one of real power           
#dg    ,translation of the discourse to 
,peter                               #dh
    ,confirming used of the three       

,divine ,persons                        
#ea    ,nature of the charge1 ,confirm  
thy brethren                            
#eb    ,meaning of the term confirm     
#ec    ,scope and harmony of our ,lord's
 discourse in ,luke xxii                
#ef    ,corollaries from the charge to  
confirm the brethren                    
#ei-fc   ,,chapter ,,iii4  ,,the        
,,investiture ,,of ,,peter4    ,what our
 ,lord had done up to ,his resurrection 
#fd    ,further disposition of powers   
after ,his resurrection                 
#fe    ,special care to prove the       
resurrection to ,peter                  
#ff    ,fulfilment of the ,lord's       
promises to the ,twelve1 in the         
bestowal of their legislative1 judicial1
 and executive powers       #fh         
,subsequent exercise of these powers by 
the ,twelve                   #fi       
,fulfilment of the special promises to  
,peter in the bestowal of the           
legislative1 judicial1 and executive    
powers of the ,primacy          #gj     

,force of the ,lord's title1 the        
,shepherd                               
#gb    ,importance and extent of the    
charge conveyed by this title           
#gd    ,force of the circumstances under
 which it is conveyed               #gf 
,s4 ,ambrose1 ,s4 ,chrysostome1         
,theophylact1 ,s4 ,leo1 and ,s4 ,basil  
on the text                             
#gi    ,s4 ,cyprian adds the ,primacy to
 the ,apostolic equality                
#ha    ,force of ,follow thou ,me       
#hb   ,,chapter ,,iv4  ,,correspondence 
,,and ,,equivalence ,,of ,,the ,,great  
,,texts ,,concerning ,,peter4           
,difference in the mode of speaking of  
persons indicates a   difference of     
rank--,the phrase1 a person and they    
that were   with him4                   
#hd    ,s4 ,peter first in all the      
,apostolic catalogues                   
#hf    ,synthetical view of the whole   
evidence                                
#hi    ,distinct spheres of ,s4 ,peter  
and ,s4 ,john                           

#ia    ,peter wrought into the whole    
,gospel history                         
#ib    ,the ,primacy defined by the     
three great texts3 first1   ,matt4 xvi4 
#ah                                     
#id    ,paraphrase of ,matt4 xvi4 #ah   
#ie    ,corollaries from it             
#if    ,our ,lord's answer to the       
question1 who was the greatest8         
#ajj    ,the text1 confirm thy brethren 
#aja    ,our ,lord's conduct to ,peter1 
after ,his resurrection1 the   counter  
part to that before it4--,comparison of 
what is given to   the ,apostles1 and   
what to ,peter                          
#ajb    ,the joint force1 identity1 and 
reciprocal relations   of the three     
texts                                   
#ajd       #a4 ,they are appropriated to
 ,peter only4       #b4 ,priority of    
time is assigned to him4       #c4      
,their equivalence4       #d4 ,they     
indicate a sovereign and independent    
authority4       #e4 ,their             
definiteness4       #f4 ,the ordinary   

government of the ,church contained in  
them4       #g4 ,peter made in them the 
continuous principle of power4       #h4
 ,peter made the type and efficient     
cause of visible unity4    ,these       
conclusions borne out by ,cassian in    
,gaul                     #aaa    ,by   
,maximus of ,turin1 in ,italy           
#aab    ,by ,s4 ,isidore in ,spain1 and 
summed up by ,pope ,gregory ,,ii4       
#aac   ,,chapter ,v4  ,,peter',s        
,,primacy ,,as ,,exhibited ,,in ,,the   
,,acts4    ,division of the ,acts into  
history of the ,church universal1 and   
of ,s4 ,paul in particular              
#aad    ,gospels1 history of the ,head2 
,acts1 of the ,body                     
#aae    ,execution of ,christ's promises
 declaratory of their enactment         
#aaf    ,general proof of this as to the
 ,primacy in the ,acts                  
#aag       #a4 ,peter oftener mentioned 
than all the rest put together4         
#b4 ,the leading part assigned to him4  
#c4 ,peter mentioned directly2 the rest 

obliquely                #aah       #d4 
,peter answers for all the ,apostles    
#aai       #e4 ,luke records ,peter's   
actions and speeches in full4       #f4 
,the first part of the ,acts may be     
called the          history of ,peter   
#abj    ,i4 ,particular proof--,election
 of a new ,apostle                      
#abb    ,s4 ,chrysostome's comment on   
this                                    
#abd    ,peter's conduct in defending   
the rest on the day of ,pentecost       
#abe    ,third and fourth speech of     
,peter4--,summary of the first   four   
chapters                                
#abh    ,,ii4 ,proof from junction of   
authoritative teaching and miracles     
#abi    ,resemblance between ,peter's   
miracles and ,christ's                  
#aca    ,peter the chief figure among   
the ,apostles as ,christ before         
#acc    ,,iii4 ,peter presides over the 
different steps in propagating   the    
,church                                 
#acd    ,peter's part in the conversion 

of ,samaria                             
#ace    ,,iv4 ,peter receiving the      
,gentiles in the person of ,cornelius   
#acg    ,things to be noted in this     
reception concerning ,peter4--,peter    
murmured against by some of the         
circumcision                       #adb 
,s4 ,chrysostome and ,s4 ,gregory upon  
his conduct                     #adc    
,v4 ,s4 ,peter exercising supreme       
judicial power over ,ananias            
#add    ,,vi4 ,s4 ,peter exercising     
supreme visitatorial power              
#ade    ,,vii4 ,s4 ,peter's supreme     
legislative authority in council        
#adg    ,the consent and joint action of
 others do not impugn the   supremacy   
#adh    ,tertullian's testimony as to   
his authority here1 and that of   ,s4   
,jerome and ,theodoret                  
#aej    ,,viii4 ,contrast between the   
mode in which the imprisonment of       
,peter1 and that of ,james and ,paul is 
mentioned                     #aea      
,summary of the testimony to ,peter in  

the ,acts                      #aec     
,his ,primacy magisterial1 judicial1 and
 legislative4--,its   institution       
compared with its exercise              
#aed    ,no opposition offered to it    
#aee    ,the mystical headship          
contrasted with the visible             
#aeg   ,,chapter ,,vi4  ,,testimony ,,of
 ,s4 ,,paul ,,to ,s4 ,,peter',s         
,,primacy4    ,detailed mention of the  
,primacy not to be expected in ,s4      
,paul's   ,epistles3 but an incidental  
one occurs often                        
#aei    ,four notices of ,peter in #a   
,ep4 to ,cor4                           
#afj    ,paul's visit to ,peter ,gal4 i4
 #af                                    
#afb    ,theodoret1 ,chrysostome1       
,tertullian1 ,mar4 ,victorinus1         
,ambrosiaster1 ,s4 ,jerome1 ,s4 ,thomas 
,cant4 on this passage           #afc   
,paul's second visit4--,parallel between
 ,peter with ,james and ,john   on the  
one hand1 and ,paul with ,barnabas and  
,titus on the other     #afe    ,the    

censure of ,peter by ,paul1 ,gal4 ii4   
#afi    ,s4 ,chrysostome's and ,s4      
,jerome's remarks                       
#agj    ,misuse of this passage by      
ancient and modern heretics             
#aga    ,contrast of the three ancient  
interpretations with those of   modern  
heretics                                
#agb    ,fundamental opposition between 
the ,fathers and the ,reformers         
#agf   ,,chapter ,,vii4  ,,the ,,primacy
 ,,of ,,peter ,,involved ,,in ,,the     
,,fourfold ,,unity ,,of ,,christ',s     
,,kingdom4    ,the person of the        
,god-man the principle of headship   in 
the ,church                             
#agh    ,testimony of the ,fathers to   
this                                    
#agi    ,fourfold unity resulting from  
this headship                           
#aha    ,first unity of mystical influx 
#ahb    ,the second unity of charity1   
whose efficient principle is the   ,holy
 ,spirit4--,third unity of faith1 whose 
efficient principle   is the ,holy      

,spirit acting through the visible      
hierarchy            #ahc    ,set forth 
by ,s4 ,paul also                       
#ahe    ,headship of mystical influx    
does not obviate the creation of an     
external hierarchy                      
#ahh    ,fourth unity of visible        
headship4--,this the root and efficient 
principle of the visible hierarchy      
#aij    ,the one body is complete       
#aib    ,the unity of a college not     
sufficient to express our ,lord's       
personal unity                          
#aic    ,positive teaching corresponds  
to the inherent notion of   the ,church 
#aid    ,the ,father in the holy        
,trinity what ,peter's see is in the    
,church                                 
#aie    ,summary of this fourfold unity 
#aif    ,importance of ,s4 ,peter's     
office hence resulting                  
#aig   ,,chapter ,,viii4  ,,summary ,,of
 ,,the ,,proof ,,given ,,for ,s4        
,,peter',s ,,primacy4    ,points in     
question1 generally1 inequality in the  

,apostolic   ,college3 specially1 the   
appointment of one over the rest2       
resolution of these tried by four       
examinations3--#a4 ,into the words   and
 acts of ,christ2 which relate to the   
,apostles4--#b4 ,into those   which seem
 to mark the institution of a singular  
authority4--#c4 ,into   the mode of     
writing used by the evangelists4--#d4   
,into the   history of the rising       
,church4--,a concurrence of these four  
points would prove the two questions    
#bjj    ,the analysis of what has been  
written shows this concurrence          
#bja    ,twelve arguments from what has 
been written1 proving the   inequality  
of the ,apostolic college1 and ,peter's 
,primacy           #bjc    ,what is the 
force and nature of the ,primacy4--,six 
proofs   establishing this to consist in
 superior jurisdiction              #bji
    ,enquiry into the end and purpose of
 the ,primacy3 for the   knowledge of   
the intention and purpose equivalent at 
least to   a negative rule1 ascertaining

 what must be given to it         #bab  
,three classes of reasons1 typical1     
analogical1 and real1   ascertain for us
 this purpose4--#a4 ,typical4 ,parallel 
of ,peter   with ,abraham and its       
results                                 
#bac    ,parallel of ,peter with ,judah 
and its results                         
#bad    ii4 ,analogical4 ,analogy of    
body1 house1 kingdom1 city1 and fold1   
and its results4--,and of universal1 and
 each particular ,church on   one hand1 
and ,primate and bishops on the other   
#bag    iii4 ,real1 whether educed from 
texts containing the institution   of   
the ,primacy1 or from the inherent      
properties of the ,church4       #a4    
,educed from texts                      
#bai       #b4 ,educed from properties  
of the ,church2 first1 its              
identity2 secondly1 its unity2 thirdly1 
its       catholicity2 scriptural       
setting forth of unity                  
#bbj    ,further illustration from      
,protestant opinions of the ,church's   

unity4--    ,a4 ,first1 that of         
,anglicans1 of unity in particular      
,churches1   but not in the universal   
,church1 represented by ,dodwell        
#bbb    ,b4 ,second opinion1 set forth  
by ,vitringa1 of distinction between    
the necessity of internal and that of   
external unity               #bbe    ,c4
 ,third opinion1 of agreement in        
fundamentals                     #bcb   
,two causes of this being held1 one     
theoretical1 the other                  
practical4--,the former stated          
#bcc    ,the practical cause            
#bcd    ,reasons educed1 thirdly1 from  
the ,catholicity of the   ,church1 with 
which the ,primacy is bound             
up4--,catholicity has   two parts1 one  
material and one formal                 
#bcf    ,the material part1 amplitude   
and extension4--,the formal   part1 not 
only negative1 but                      
affirmative4--,negative1 as   expelling 
from the one true ,church all heretics  
and schismatics3   testimonies to it    

#bcg    ,affirmative1 at making a       
coherent body with members and          
articulations                           
#bch    ,testimonies to the mode of this
 coherence1 in ,irenaeus1   ,cyprian1   
and ,tertullian1 and the other ,fathers1
 summed up   in ,s4 ,leo                
#bci    ,hence answers to the question  
whether the doctrine of   ,s4 ,peter's  
,primacy is contained in the creed4--,it
 is involved   in one ,catholic ,church 
#bdc   ,,chapter ,,ix4  ,,the ,,nature1 
,,multiplicity1 ,,and ,,force ,,of      
,,proof ,,for ,s4 ,,peter',s ,,primacy4 
,different sorts of proof4--#a4 ,the    
principal here used1 and the            
subsidiary4--,their joint force         
#bdf    ,hence1 ,i4 ,the nature of the  
answer required to it4--#b4 ,the        
proof1 if unanswered1 demonstrates the  
,primacy to be revealed      #bdg    #c4
 ,enquiry into the certitude of the     
proof used                  #bdh    ,i4 
,force of the proof in itself and       
absolutely4--,two   conditions          

requisite1 and here found1 authenticity 
of the   documents1 and clearness of    
their evidence4--,number   and harmony  
of scriptural testimonies to the        
,primacy               #bdi    ,the     
parallel of ,julius ,caesar             
#bej    ,collateral proof1 supporting   
that of the holy ,scriptures1 so   that 
the whole consists in the harmony of    
these four3--#a4   ,scriptural          
documents4--#b4 ,ancient witnesses4--#c4
 ,analogy4--#d4   ,facts of ,christian  
history1 in fourteen distinct classes   
#bea    ,prodigious force of this       
compound proof                          
#bef    ,no counter religious system    
producible by ,greek1 ,anglican1   or   
pure ,protestant1 but mere negation and 
objection                #beg    ,,ii4  
,force of the proof comparatively with  
other doctrines3   comparison with the  
texts on which ,anglicans1 ,lutherans1  
and ,calvinists severally rely          
#bei    ,retort that all but ,catholics 
are opposed to our interpretation2      

answer1 that from ,catholics alone we   
are to gather the truth       #bfj      
,yet all protestants not agreed in      
opposing our interpretation   and       
reasons why their opposition is of      
little moment               #bfa        
,compare1 likewise1 opposition to the   
,church in the fourth1   fifth1 and     
sixth centuries                         
#bfd    ,and again the conduct of       
,lutherans and ,anglicans in maintaining
   their own distinctive texts4--,but   
what1 then1 are the true   criteria of  
documentary evidence8 ,they are four3-- 
,internal    and immediate     #d4      
,verbal4                                
#b4 ,real4               and remote     
#c4 ,analogical4   ,external            
#d4 ,agreement of witnesses             
#bfe    #a4 ,comparison carried through 
verbal criterion1 between the   texts   
alleged by us1 and those of ,lutherans1 
,anglicans1   and ,calvinists           
#bff    #b4 ,and through the real       
criterion1 or that of the subject       

matter1 greater in the proofs for       
,peter's prerogatives than in   those   
for the real presence1 or the ,divinity 
of ,christ1 on   account of the         
difficulty of grasping the object in the
   latter cases                         
#bfg    ,as to the superiority of       
bishops over presbyters1 the proof      
severed from that of the ,primacy sinks 
into nothing3 considered   with it1 it  
is of the same character1 but weaker    
#bfh    ,accordingly1 the criterion from
 the subject matter is   stronger for   
,peter's ,primacy1 than for the         
superiority of   bishops over           
presbyters1 for the real presence1 and  
for the   ,divinity of ,christ4--,sum of
 both these criteria1 verbal and   real1
 in favour of ,peter's ,primacy1 over   
these three doctrines     #bgj          
,appeal hence arising to ,lutherans1    
,anglicans1 and                         
,calvinists4--,comparison with the      
inferior evidence for other   received  
doctrines                               

#bga    #c4 ,the third criterion of     
analogy3 force of this in favour   of   
,peter's ,primacy from three heads3--#a4
 ,the divine institution   of           
bishops4--#b4 ,the unity of the         
,church4--#c4 ,the ,catholicity   of the
 ,church                                
#bgb    #d4 ,fourth criterion of        
witnesses4--,immense force of this      
criterion1 both as stated by the        
fathers1 and shewn by   ,protestants in 
their own conduct                       
#bgd    ,witnesses unanimous in favour  
of the ,primacy                         
#bgg      ,,st4 ,,peter1  ,,his ,,name  
,,and ,,his ,,office1  ,,as ,,set       
,,forth  ,in ,holy ,scripture4          
99       99       99       99       99  
,,chapter ,i4  ,,the ,,name ,,of ,,peter
 ,,promised1 ,,conferred1 ,,and         
,,explained4   ,our ,lord tells us that 
,he came upon earth to finish a work2   
and ,he likewise tells us what that work
 was1 the setting up a living society of
 men1 who should dwell in ,him and ,he  

in them2 on whom ,his ,spirit should    
rest1 with whom ,his presence should    
abide1 until the consummation of all    
things4 ,for1 the evening before ,his   
passion1 lifting up ,his eyes to heaven1
 ,he said3 ,father1 the hour is come4 99
 99 99 ,i have glorified ,thee on the   
earth3 ,i have finished the work which  
,thou gavest ,me to do4 99 99 ,i have   
manifested ,thy name to the men whom    
,thou hast given ,me out of the world4  
,thine they were1 and to ,me ,thou      
gavest them2 and they have kept ,thy    
word4 99 ,holy ,father1 keep them in    
,thy name1 whom ,thou has given ,me2    
that they may be one1 as ,we also are4  
,while ,i was with them ,i kept them in 
,thy name4--,and now ,i come to         
,thee4--,i pray not that ,thou shouldest
 take them out of the world1 but that   
,thou shouldest keep them from evil4 99 
99 ,as ,thou hast sent me into the      
world1 ,i also have sent them into the  
world4 ,and for them do ,i sanctify     
,myself1 that they also may be          

sanctified in truth4 ,and not for them  
only do ,i pray1 but for those also who 
through their word shall believe in ,me2
 that they all may be one1 as ,thou1    
,father1 in ,me1 and ,i in ,thee2 that  
they also may be one in ,us2 that the   
world may believe that ,thou hast sent  
,me4 ,and the glory which ,thou hast    
given to ,me1 ,i have given to them1    
that they may be one1 as ,we also are   
one4 ,i in them1 and ,thou in ,me2 that 
they may be made perfect in one2 and the
 world may know that ,thou hast sent    
,me1 and hast loved them as ,thou hast  
loved ,me4 99 99 ,and ,i have made known
 ,thy name to them1 and will make it    
known2 that the love wherewith ,thou    
hast loved ,me may be in them1 and ,i in
 them4#a  ,in these terms the ,eternal  
,word condescends to declare to us that 
the fruit of ,his ,incarnation1 the     
finished work which ,his ,father had    
given ,him to do1 was the establishment 
of a society whose unity in truth and   
love should be so perfect1 that ,he     

exemplifies it by the indwelling in each
 other of the ,divine ,persons2 which   
should be perpetual and visible for     
ever1 so that the world by it and in it 
should recognise ,his own mission1 and  
believe in the ,sender2 and that the    
dowry of this society1 thus perpetually 
visible1 should be the equally perpetual
 possession of truth--the revelation of 
,god's will--and of love1 which is      
conformity to it4 ,and ,he based these  
unexampled promises on no less a        
guarantee than the ,almighty ,power and 
ineffable ,goodness of ,his ,father1    
witnessed by ,his own dwelling amongst  
us in our flesh4  ,elsewhere ,he termed 
this society ,his ,church1 declared that
 ,he would #b;build it on a rock1 and   
that the gates of hell should not       
prevail against it4  ,he told those whom
 ,he had set over it to go forth in ,his
 name1 and to teach all nations         
whatsoever ,he had commanded them1      
adding the solemn engagement on ,his own
 part1 #c;,behold1 ,i am with you all   

days1 even to the consummation of the   
world4  ,his whole teaching is full of  
reference to it1 setting forth its      
nature with every variety of            
illustration1 enfolding it1 as it were1 
with an exuberance of divine charity4   
,but two conceptions run through every  
illustration1 and are involved in its   
primary idea1 nay1 as this was the      
finished work of ,his ,incarnation1 so  
are they found in ,his adorable ,person1
 from which ,his work springs4 ,these   
conceptions are ,unity and ,visibility4 
,as the mystery of the ,incarnation     
consists in the union of the divine and 
human natures1 in one ,person1 and in   
the assumption of a body1 that is1      
matter1 by the one uncreated1           
incomprehensible1 and invisible ,being1 
whereby ,he becomes visible1 so ,unity  
and ,visibility are the unfailing marks 
of ,his ,church1 and enter into every   
image of it1 in such a manner that      
without them the image loses its point  
and significancy4  ,accordingly ,he     

proclaims the ,church which ,he was     
founding to be the ,kingdom of ,god1 and
 the ,kingdom of ,heaven1 thus bringing 
before us the conceptions of order1     
government1 power1 headship on the one  
hand1 dependence on the other1 and a    
host of mutual relations between the    
,sovereign and the people1 significantly
 remarking that a kingdom which is      
divided against itself must fall4 ,now1 
a kingdom without unity is a            
contradiction in terms1 and a kingdom of
 ,god on earth1 which cannot be seen1   
would be for spirits and not for men4   
,so ,he calls it a #d;city seated on a  
mountain1 which cannot be hid1 answering
 to ,his prophet's words1 the city of   
the great ,king1 ,his rest1 and ,his    
habitation for ever4 ,here again are    
embodied the notions of order1          
government1 conspicuous majesty1        
impregnable strength4  ,thus ,he        
inspires ,his apostle to call it #ethe  
house of ,god1 the pillar and ground of 
the truth4 ,the house must have its     

head1 the family their father2 the      
knowledge of that father's will is the  
truth which rests upon the family as its
 support and pillar4 ,outside of the    
family that knowledge may be lost1      
together with the will to obey the      
father and to love him2 but within it is
 a living tradition1 familiar to the ear
 as household words4 ,as long as the    
,master and the ,father is there1 a     
perpetual light from ,his face is there 
too upon ,his children and ,his         
servants4 ,divide the house1 or corrupt 
its internal life1 and the idea of the  
house is destroyed2 while an invisible  
house is an absurdity4  ,again1 the     
,lord1 calling ,himself #fthe ,good     
,shepherd1 who giveth ,his life for the 
sheep1 terms ,his ,church the sheepfold1
 and declares that as there is one      
shepherd1 so there must be one fold4    
,but1 rising yet in nearness to the     
,divine ,person of the ,word ,incarnate1
 from whose side sleeping on the cross  
she is moulded1 the ,church is called   

,his ,spouse1 as united to ,him in      
eternal wedlock1 #g;a great ,sacrament1 
or mystery2 and even yet more1 ,his     
,body1 as supported by the continual    
influx of her ,head2 and all her members
 are called flesh of ,his flesh1 and    
bone of ,his bones4  ,it is evident1    
then1 that in these promises and        
illustrations are set forth1 as         
belonging to their object1 a visible    
unity1 a perpetual possession and       
maintenance of the truth1 and the       
closest union with ,god1 founded upon a 
most supernatural indwelling of the     
,godhead in a society of men on earth1  
the founding of which was the finished  
work of ,god the ,word ,incarnate4 ,were
 these promises to fail in any respect1 
which is utterly impossible1 for while  
heaven and earth shall pass away1 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 demolished4 ,the whole         
,christian revelation rests on the      

imperishable life of the ,church2       
because the corruption or division of   
the ,church would falsify the written   
records of our faith1 in which1 after   
the doctrine of the ,blessed ,trinity1  
and the ,godhead of our ,lord1 no truth 
is so deeply embedded as the perpetual  
existence and office of the ,church4    
,we have seen the idea of ,king1 ,lord1 
,master1 ,father1 ,shepherd1 ,husband1  
and ,head1 running through the          
delineation of the ,church4 ,and no     
society is complete without its ruler4  
,such was our ,lord1 while on earth--the
 visible ruler of a visible ,church4    
,while ,i was with them ,i kept them in 
,thy name4 ,he went forth from ,his     
baptism to win souls4 ,the water became 
wine in ,his presence4 ,he bade men     
follow ,him1 and they followed4 ,power  
went forth from ,him1 and healed        
diseases4 ,grace flowed from ,his lips  
and conquered hearts4 ,an innumerable   
multitude surrounded ,him1 of all ages  
and conditions4 #h;,and going up into a 

mountain ,he called unto ,him whom ,he  
would ,himself2 and they came to ,him4  
,and ,he made that twelve should be with
 ,him1 and that ,he might send them to  
preach4  ,here1 then1 the true ,israel  
chooses the future princes of ,his      
house1 who should sit with ,him on      
thrones1 judging the twelve tribes4     
,already1 while yet with ,his ,church1  
,he is preparing for her future         
government1 when ,his visible presence  
shall be taken from her4 ,in three years
 all should be accomplished1 but when   
#ithe covenant should have been         
confirmed with many in one week1 and in 
the half of the week the victim and the 
sacrifice should fail2 when ,his        
,apostles should see ,him no longer2 was
 any one ordained to take that          
all-important place of supreme ruler    
which ,he had filled8 ,for upon earth   
,he had been in two relations to ,his   
,church1 her ,founder1 and her ,ruler4  
,the former office belonged to ,his     
single ,person2 in its nature it could  

not pass to another2 the work was       
finished once and for ever4 ,but the    
latter office was1 in its nature        
likewise1 perpetual4 ,how1 then1 should 
the charge of visible ruler1 as man     
among men1 be executed1 when ,his       
,person was withdrawn1 when ,he ascended
 up on high1 when all power in heaven   
and earth was indeed given into ,his    
hands1 and so the headship of spiritual 
influence and providential care2 but    
when1 nevertheless1 that sacred ,body   
was withdrawn into the tabernacle of    
,god1 and the ,bridegroom was taken away
 for a time1 and the voice and visible  
presence #ajwhat they had seen1 and     
heard1 and handled1 of the word of life1
 was with them and kept them no longer4 
,should ,his ,church1 which had been    
under one visible ruler from the        
beginning1 now have her government      
changed8 ,or had ,he marked out any one 
among the ,twelve to succeed to ,his own
 office of visible headship1 and to be  
#aathe greater1 and the ruler among ,his

 brethren4 ,his own special             
representative and vicar8  ,to answer   
this question1 we must carefully observe
 and distinguish what is said and what  
is given to the ,apostles in common1 and
 what to any one of their number in     
particular2 the former will instruct us 
as to their equality1 the latter as to  
the pre-eminence which any one enjoyed  
over the rest1 and in what it consisted4
  ,just1 then1 as at a certain period of
 ,his ministry1 our ,lord1 out of the   
multitude who followed ,him1 selected   
twelve1 to be ,his special attendants   
upon earth1 and1 when ,he should be     
taken up1 to be the heralds of ,his     
,gospel among all nations1 so out of the
 twelve ,he from the beginning          
distinguished one1 marked him out for a 
peculiar and singular office1 connected 
him with ,himself in a special manner1  
and after having through the whole of   
,his ministry given him tokens and      
intimations of his future destination1  
at last expressly nominated him to take 

,his own place1 and preside among his   
brethren4 ,his dealing with this        
,apostle forms one connected whole1 in  
which there is nothing abrupt or        
inharmonious1 out of keeping1 or opposed
 to what ,he said to others4 ,what is at
 first obscurely intimated is afterwards
 expressly promised1 again in fresh     
terms corroborated1 and at last1 in yet 
other language1 but of the like force1  
most significantly #ab;conveyed1 while  
it is attested by a number of incidental
 notices scattered through the whole    
,gospel history4 ,thus #ac;it becomes   
necessary to consider each particular1  
as well as the whole sum of things said1
 proper and peculiar to this ,apostle2  
to weigh first their separate and then  
their joint force1 and only at last to  
form an united judgment upon all4  ,we  
are searching into the will of the      
,divine ,founder of our faith1 which ,he
 has not only communicated to ,his      
,church in a living tradition1 but in   
this case likewise ordered to be set    

forth in authentic written documents4   
,these alone we are here considering1   
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 ,father1 or whether while bestowing 
on them all very high and distinctive   
powers1 ,he yet appointed one1 namely   
,simon1 the son of ,jonas1 to preside   
over the rest in ,his own place4 ,we    
have1 then1 to consider all in these    
documents which is said peculiar to such
 apostle1 pointing out singular gifts   
and prerogatives1 and carrying with it  
special authority of government4 ,and we
 must remember that where proofs are    
numerous and complex1 some which in     
themselves are only probable and        
accessory1 yet have their force on the  
ultimate result4 ,but this result must  
be drawn from a general view of the     
whole1 and will collect in one the sum  
of proof both probable and certain4     
,again1 where many various causes       

concur1 some more and some less1 to     
produce a certain effect1 the force of  
such effect is the force of all these   
causes put together1 not of each by     
itself alone4 ,or where many witnesses  
are examined1 whose evidence differs in 
value1 although the testimony of some be
 in itself decisive1 yet the verdict    
must be given after a consideration and 
review of all4  ,now the first mention  
which we have of the ,apostle ,simon is 
full of signification4 ,our ,lord had   
only just begun ,his ministry2 he had   
been lately baptized1 and as yet had    
called no disciples4 ,but two of ,john  
the ,baptist's disciples hearing their  
master name ,jesus the ,lamb of ,god1   
follow ,him1 are kindly received by     
,him1 and one of them being ,andrew1    
,simon's brother1 finds ,simon1 and says
 to him1 #adwe have found the ,messias4 
,and he brought him to ,jesus4 ,and     
,jesus looking on him said1 ,thou art   
,simon the son of ,jonas2 thou shalt be 
called ,cephas1 which is interpreted    

,peter3 as if ,he would say1 by birth   
thou art ,simon1 son of ,john2 but      
another and a higher lot is in store for
 thee4 ,i will give thee another name   
which thou shalt bear1 a name in itself 
signifying the place which thou shalt   
hold in my ,church4 ,thou shalt be      
called1 and thou shalt be1 the ,rock4   
,for why1 when a vast multitude of our  
,lord's words and actions have been     
omitted1 was this recorded for us1 save 
that a deep meaning lay in it8 ,or what 
could that meaning be when our ,lord1   
for the first time looking on ,peter1   
promised to him and to him alone1 a new 
name1 and that a name given in prophecy 
to ,himself1 a name declaring by its    
very sound that he should be laid by the
 builder1 as a foundation of the        
structure about to be raised8 ,so in the
 fourth century ,s4 ,chrysostome        
comments on the text1 calling him the   
foundation of the ,church1 he that was  
really ,peter 7the ,rock7 both in name  
and in deed3#ae and a little after ,s4  

,cyril1 of ,alexandria1 with allusion to
 the rock ,he transferred ,his name to  
,peter1 for upon him ,he was about to   
found ,his ,church4 ,the ,creator of the
 world does not give a name for nothing4
 ,his word is with power1 and does what 
it expresses4 ,of old1 ,he spake and    
they were made2 ,he commanded and they  
were created4 ,now1 too1 ,he speaks1 at 
the first dawn of ,his great spiritual  
restoration4 ,when as yet nothing has   
been done1 and not a stone of the divine
 building reared1 ,he who determines the
 end from the beginning looks upon what 
seemed a simple fisherman1 and at first 
beholding him1 ,he takes ,simon1 the son
 of ,jonas1 out of the roll of common   
men2 ,he marks him for a future design2 
,he wraps him in a prophetic title2 ,he 
associates him with ,his own immovable  
power4 ,of ,himself it had been said1#af
 ,behold ,i will lay a stone in the     
foundation of ,sion1 a tried stone1 a   
corner stone1 a precious stone1 founded 
on the foundation4 ,he that believeth1  

let him not hasten4 ,and again1 the     
stone which the builders rejected1 the  
same is become the head of the corner3  
this is the ,lord's doing1 and it is    
wonderful in our eyes4 ,and again1 ,a   
stone was cut out of a mountain without 
hands2 and it struck the statue upon the
 feet thereof that were of iron and     
clay1 and broke them in pieces4 ,but the
 stone that struck the statue became a  
great mountain1 and filled the whole    
earth4 ,and again1 ,behold the stone    
that ,i have laid before ,jesus3 upon   
one stone there are seven eyes2 behold  
,i will grave the graving thereof1 saith
 the ,lord of ,hosts2 and ,i will take  
away the iniquity of that land in one   
day4 ,in reference to which ,s4 ,paul   
said of ,christians1 that they are built
 upon the foundation of the apostles and
 prophets1 ,jesus ,christ ,himself being
 the chief corner-stone2 in whom all the
 building1 being framed together1       
groweth up into a holy temple in the    
,lord4 ,it is plain1 then1 that our     

,lord both by the ,old and ,new         
,testament1#ag is called a stone4  ,but 
this which ,he had of ,himself1 and by  
virtue of ,his own divine power1 as the 
,word of ,god1 ,he would communicate in 
a degree1 and by dependence on ,himself1
 to another4 ,this is no modern         
interpretation1 but the very words of   
,st4 ,ambrose1 ,great is the grace of   
,christ1 who bestowed almost all ,his   
own names on ,his disciples4 ,i1 said   
,he1 am the light of the world1 and yet 
,he granted to ,his disciples the very  
name in which ,he exulted1 by the words1
 ,ye are the light of the world4 ,christ
 is the ,rock1 but yet ,he did not deny 
the grace of this name to ,his disciple1
 that he should be ,peter1 because he   
has from the ,rock firm constancy1      
immovable faith4#ah  ,in the third      
century1 ,origen1 on this very text1    
observes3 ,he said he should be called  
,peter1 by allusion to the ,rock1 which 
is ,christ1 that as a man from wisdom is
 termed wise1 and from holiness holy1 so

 too ,peter from the ,rock4 ,and in the 
fifth1 ,s4 ,leo paraphrases the name    
thus3 ,while ,i am the inviolable ,rock1
 the ,corner-stone1 who make both one1  
the foundation beside which no one can  
lay another2 yet thou also art the rock1
 because by ,my virtue thou art         
established1 so as to enjoy by          
participation the properties which are  
peculiar to ,me4#ai  ,here1 then1 we    
have three facts3 i4 ,that our ,lord    
having twelve ,apostles whom ,he chose1 
loved1 and honoured1 above all ,his     
other disciples1 yet promised to one#bj 
only a new name2 and1 ii41 this a name  
in the highest degree significative1 and
 most deeply prophetical of a particular
 office2 and1 iii41 a name peculiar to  
,himself1 as the immovable foundation of
 the ,church4 ,this happened in the     
first year of ,his ministry1 before1 as 
it would appear1 either ,peter or any   
other apostle was called4  ,the promise 
thus emphatically made to ,simon1 ,thou 
shalt be called the ,rock1 our ,lord    

fulfilled in the second year of ,his    
ministry1 when ,he distinguished the    
twelve ,apostles from the rest of ,his  
disciples1 giving them authority to     
teach1 and power to heal sicknesses and 
to cast out devils4 ,then1 says ,s4     
,mark to#ba ,simon ,he gave the name of 
,peter2 and ,s4 ,matthew1 the names of  
the ,twelve ,apostles are these2 the    
first1 ,simon1 who is called ,peter2 and
 ,s4 ,luke1 ,simon whom also ,he named  
,peter4 ,and by this name ,he marked    
,him out from amongst all his brethren1 
and united him to ,himself4 ,he changes1
 too1 says ,tertullian1 ,peter's name   
from ,simon1 because also as ,creator   
,he altered the names of ,abraham1      
,sara1 and ,oshua1 calling the last     
,jesus1 and adding syllables to the     
others1 but why did ,he call him ,peter8
 ,if for the strength of his faith1 many
 solid substances would lend him a name 
from themselves4 ,or was it because     
,christ is both the ,rock and the       
,stone8 ,since we read that ,he is set  

for a stone of stumbling and a rock of  
offence4 ,i omit the rest4 ,and so it   
was ,his pleasure to communicate to the 
dearest of ,his disciples1 in a peculiar
 manner1 a name drawn from the figures  
of ,himself1 ,i imagine1 as being nearer
 than one drawn from figures not of     
,himself4#bb  ,it is1 then1 setting a   
seal on ,his former acts1 drawing out   
and corroborating their meaning1 that   
,he once more1 and in the most emphatic 
way of all1 recurs to this name1        
attaching to it the most signal         
promises1 and establishing its prophetic
 power4 ,in the third year of ,his      
ministry our ,lord came into the        
quarters of ,cesarea ,philippi3 and ,he 
asked ,his disciples1 saying1 ,whom do  
men say that the ,son of ,man is8 ,but  
they said1 ,some ,john the ,baptist1 and
 others ,elias1 and others ,jeremias1 or
 one of the prophets4 ,jesus saith to   
them1 ,but whom say ye that ,i am8      
,simon ,peter answered and said1 ,thou  
art ,christ1 the ,son of the living     

,god4 ,and ,jesus answering1 said to    
him1 ,blessed art thou ,simon ,bar      
,jonas1 because flesh and blood hath not
 revealed it to thee1 but my ,father who
 is in heaven4 ,and ,i say to thee that 
thou art ,peter2 and upon this rock ,i  
will build my ,church1 and the gates of 
hell shall not prevail against it4 ,and 
,i will give to thee the keys of the    
kingdom of heaven4 ,and whatsoever thou 
shalt bind on earth shall be bound also 
in heaven2 and whatsoever thou shalt    
loose on earth1 it shall be loosed also 
in heaven4  ,when we reflect that the   
first act of our ,lord to ,peter was to 
look upon him1 and to promise him this  
name1 a token of ,his omnipotence to    
,simon yet knowing him not1 as that     
seeing him under the fig-tree was to    
,nathaniel of ,his omniscience2 and that
 when ,he chose ,his twelve apostles1 it
 is said markedly to ,simon ,he gave the
 name of ,peter1 the force of ,his reply
 cannot well be exceeded4 ,the promise  
of our ,lord answers part by part to the

 confession of ,his apostle4 ,the one   
says3 ,thou art the ,christ1 that is1   
the anointed one2 the other1 ,thou art  
,peter1 that is1 the ,rock1 the name    
which ,i gave thee myself3 my own title 
with which ,i invested thee4 ,the one   
adds1 the ,son of the living ,god2 the  
other1 ,and upon this rock ,i will build
 my ,church1 that is1 as it is true what
 thou confessest1 that ,i am the ,son of
 the living ,god1 so my power as such   
shall be shown in building my ,church   
upon thee whom ,i have long named the   
,rock1 and the gates of hell shall not  
prevail against it4 ,not only this1 but 
,i will unfold to thee the full meaning 
of thy name1 and declare the gifts which
 accompany it4 ,and#bc ,i will give to  
thee the keys of the kingdom of heaven4 
,that is1 ,the root and the offspring of
 ,david1 the holy one and the true one1 
,he that hath the key of ,david2 ,he    
that openeth and no man shutteth2       
shutteth and no man openeth2 as ,he gave
 to thee to share ,his name of the      

,rock1 so ,he shall give to thee to bear
 in ,his name ,his own symbol of supreme
 dominion1 the key which opens or shuts 
the true city of ,david2 all ages shall 
own thee1 all nations acknowledge thee1 
as ,the ,bearer of the ,keys2 as long as
 my ,church shall last1 against which   
the gates of hell shall not prevail1 thy
 office shall last too2 as long as there
 are souls to be saved1 they shall pass 
by thy ministry into the gate of the    
,church4 ,and further1 as long as there 
need in my spiritual kingdom laws to be 
promulgated1 precepts issued1 sins      
forgiven1 whatsoever thou shalt bind    
upon earth1 it shall be bound also in   
heaven2 and whatsoever thou shalt loose 
on earth1 it shall be loosed also in    
heaven4  ,who1 indeed1 can adequately   
express the gifts which the world's     
,creator and ,redeemer here promises to 
,his favoured servant8 ,thus in the     
fourth century ,s4 ,chrysostome labours 
to set them forth4 ,see how ,he raises  
,peter to a higher opinion of ,himself2 

and reveals and shews ,himself to be the
 ,son of ,god by these two promises4    
,for what belongs to ,god alone1 to     
loose sins1 and to render the ,church   
immovable in such an assault of waves1  
and to make a fisherman more solid than 
any rock1 when the whole world was at   
war with him1 these are what ,he        
promises to give him2 as the ,father    
addressing ,jeremias1 said3 ',i have    
made thee an iron pillar and a wall1'   
but him to one nation1 whereas the other
 to the whole world4 ,willingly would ,i
 ask those who wish to diminish the     
dignity of the ,son1 which are the      
greatest gifts1 those which the ,father 
gave to ,peter1 or those which the ,son4
 ,for the ,father bestowed on ,peter the
 revelation of the ,son2 but the ,son   
disseminated that of the ,father and of 
,himself through the whole world2 and   
put into the hands of a mortal man power
 over all things in heaven1 when ,he    
gave the keys to him who extended the   
,church through the whole world1 and    

showed it to be firmer than the         
heaven4#bd ,and not many years later ,s4
 ,leo says1 ,that which the ,truth      
ordered remains2 and blessed ,peter     
persisting in that strength of the rock 
which he received1 has not deserted the 
guidance1 once undertaken1 of the       
,church4 ,for thus was he set before the
 rest1 that while he is called the      
,rock1 while he is declared to be the   
foundation1 while he is appointed the   
door-keeper of the kingdom of heaven1   
while he is advanced to be the judge of 
what shall be bound and what loosed1    
with the condition that his sentence    
shall be ratified even in heaven1 we    
might learn through the very mysteries  
of the names given to him1 how he was   
associated with ,christ4#be ,this       
association passed1 indeed1 into the    
very mind of the ,church1 for among all 
the titles given by fathers and councils
 and liturgies to ,peter1 and expressing
 his prerogatives1 the one contained in 
this name is the most frequent4 ,thus he

 is termed1 #bfthe rock of the ,church1 
#bgthe rock of the ,church that was to  
be built1 #bhunderlying the building of 
the ,church1 #bireceiving on himself the
 building of the ,church1 #cjthe        
immovable rock1 #cathe rock which the   
proud gates of hell prevail not against1
 #cbthe most solid rock1 #cc;he to whom 
the ,lord granted the participation of  
,his own title1 the rock1 #cdthe        
foundation second from ,christ1 #cethe  
great foundation of the ,church1 #cfthe 
foundation and basis1 #cg;founding the  
,church by his firmness1 #chthe support 
of the ,church1 #cithe ,apostle in whom 
is the ,church's support1 #djthe support
 of the faith1 #dathe pillar of the     
,church1 and by an authority sufficient 
alone to terminate all controversy1 the 
great ,council of ,chalcedon1#db the    
rock and foundation of the ,catholic    
,church1 and the basis of the orthodox  
faith4#dc  ,thus1 then1 we have the name
 of ,peter first promised1 next         
conferred1 then explained4 ,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 individuals1 or their 
former names changed4  ,now#dd of names 
imposed in ,scripture there would seem  
to be three classes4 ,the first and most
 common are commemorative1 and are for  
the purpose of recording and handing    
down to posterity remarkable facts4     
,such are ,peleg1 because in his days   
the earth was divided2 ,isaac1 from the 
laughter of his father and mother2      
,issachar1 a reward2 ,manasseh1 ,god    
hath made me to forget my labours2      
,ephraim1 ,god hath made me to grow2#de 
and a multitude of others4  ,the second 
class may be termed significative1 being
 imposed to distinguish their bearers   
from others by some quality4 ,such are  
,jacob1 the supplanter2 ,esau2 ,edom1   
the red2 ,moses1 the taken or saved2    
,maccabaeus2 ,boanerges4#df  ,the third 
and highest class are prophetic1 and as 
such evidently can be imposed by ,god   

alone1 who foresees the future4 ,they   
are two-fold3 i4 ,those which           
foresignify events concerning not so    
much their bearers as others2 such are  
,shear-jashub1 the remnant shall return2
 ,jezrael ,i will visit2 ,lo-ruhamah1   
not pitied2 ,lo-ammi1 not my people4 ii4
 ,those which point out the office and  
destiny of their bearers2 such as ,noah1
 rest2 ,israel1 a prince before ,god2   
,joshua1 ,saviour2 ,sarah1 princess2    
,john1 in whom there is grace2 and1     
after the divine name of ,jesus1 who    
saves ,his people from their sins1#dg   
,abraham1 and ,cephas1 or ,peter1 which 
two neither commemorate a past event1   
nor signify a quality or ornament       
already possessed1 but are wholly       
prophetic1 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 name4     
,for it will perhaps bring out the      
pre-eminence and superior authority of  
,peter1 if we consider the very close   

resemblance and almost identity of the  
dispensation into which ,god entered    
with ,abraham1 and that which ,christ   
gave to ,peter4 ,but first we must      
observe how the more remarkable things  
occurring in the ,new ,testament were   
foretold by types1 images1 parallelisms1
 and distinct prophecies in the ,old4   
,how#dh both our ,lord1 the             
,evangelists1 and the ,apostles1 take   
pains to point out the close agreement  
between the two covenants2 how the      
ancient ecclesiastical writers do the   
like in their contests with early       
heretics1 or in recommending the truth  
of the ,christian faith either to ,jew  
or ,gentile4 ,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 covenant4 
,now1 among such truths1 what concerns  
,peter is surely of signal importance1  
as it affects the whole judgment on the 
form of government which our ,lord      

instituted for ,his ,church4  ,again1 it
 may be taken as an axiom that1 as a    
similitude of causes is inferred from a 
similitude of effects1 so a resemblance 
of the divine counsels may be inferred  
from a resemblance of exterior          
manifestations4 ,as effects are so many 
steps by which we rise to the knowledge 
and discernment of causes1 so divine    
manifestations are tokens which unfold  
,god's eternal decrees4 ,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 ,peter1 
we may conclude1 first1 that the two    
dispensations may be compared1 and1     
secondly1 that from their resemblance1 a
 resemblance in the divine purpose may  
be deduced4  ,first1#di then1 ,god at   
sundry times1 and in divers manners1    
speaking to the ,fathers of that        
covenant of grace1 into which ,he had   
already entered with our first parents1 

said to ,abram1 ,go forth out of thy    
country1 and from thy kindred1 and out  
of thy father's house1 and ,i will make 
of thee a great nation4 ,but when in the
 last days ,he began to fulfil that     
covenant1 and to declare ,his will by   
,his ,son1 ,jesus said to ,simon and    
,andrew1 ,follow me1 and ,i will make   
you to become fishers of men1 and to    
,simon specially1 ,fear not1 for        
henceforth thou shalt catch men4#ej     
,abram hearkened to ,god calling him3   
,so ,abram went out as the ,lord had    
commanded him2 and ,simon as readily    
obeyed ,christ's vocation3 ,and         
immediately leaving their nets they     
followed ,him4#ea  ,god rewarded        
,abraham's obedience by the promise of a
 new name3 ,neither shall thy name be   
called any more ,abram1 but thou shalt  
be called ,abraham4 ,so ,christ honoured
 ,simon1 saying1 ,thou art ,simon1 the  
son of ,jonas1 thou shalt be called     
,cephas4#eb  ,no sooner had ,god        
unfolded the dignity shadowed forth in  

the promised name1 and bestowed that    
dignity on ,abraham1 than ,he required  
of him a signal instance of faith and   
love3 ,god tempted ,abraham1 and said to
 him1 ,take thy son1 thine only         
begotten1 whom thou lovest1 and offer   
him for a holocaust4 ,so ,christ        
required of ,simon a proof of faith and 
of superior love before ,he either      
unfolded the excellence of the promised 
name1 or adorned him with that          
excellency3 ,he saith to them1 ,whom say
 ye that ,i am8 ,simon1 son of ,jonas1  
lovest thou me more than these8#ec  ,and
 both were no less ready to show the    
fortitude of their faith and love than  
they had been ready to follow the divine
 calling4 ,for1 ,abraham stretched forth
 his hand1 and took the sword to        
sacrifice his son2 and ,simon ,peter    
answering1 said1 ,thou art the ,christ1 
the ,son of the living ,god2 and again1 
,yea1 ,lord1 ,thou knowest that ,i love 
,thee4#ed  ,then1 as the bestowal of the
 new name was the reward of the         

obedience with which each had followed  
his vocation1 so ,god1 moved by their   
remarkable ensuing faith and charity1   
explained the dignity contained in that 
name1 and bestowed it when so explained4
 ,the following refers to the           
explanation2 ,by myself have ,i sworn1  
because thou hast done this thing1 and  
,because flesh and blood hath not       
revealed it to thee1 but my ,father who 
is in heaven4 ,and ,i say unto thee4    
,but as to the dignity bestowed1 it     
should be remarked that it is divine1   
and communicated to each with this      
resemblance3 ,first1 that ,abraham      
thereby becomes the source and parent of
 all the faithful1 and ,peter their base
 and foundation2 the one1 the author of 
a seed which should equal in number the 
stars of the heaven and the sand of the 
sea2 the other1 the ,rock of the        
,church1 which should embrace all       
nations1 tribes1 and languages4 ,god    
says to ,abraham1 ,and multiplying ,i   
will multiply thy seed as the stars of  

heaven and as the sand which is on the  
sea-shore4 ,but ,christ to ,peter1 and  
upon this rock ,i will build my ,church4
 ,secondly1 the blessing thus bestowed  
from above upon each was not one which  
should rest in their single persons1 but
 from them and through them should be   
extended to the universal posterity and 
society of the faithful2 so that all who
 should believe1 to the consummation of 
time1 should gain through them blessing1
 stability1 and victory over the assault
 of enemies and the gates of hell4 ,the 
promise to ,abraham is clear3 thy seed  
shall possess the gate of their enemies1
 and in thy seed shall all the nations  
of the earth be blessed3 nor less so to 
,peter1 ,and the gates of hell shall not
 prevail against it4  ,but the high     
excellence of this dignity1 embracing1  
as it does1 the whole company of the    
faithful1 was presignified in the very  
meaning of the name imposed4 ,for of    
,abraham's name we read1 ,and thy name  
shall be ,abraham1 for a father of many 

nations have ,i made thee4 ,exactly     
resembling is what is said of ,peter's  
appellation1 ,thou art ,peter1 the      
,rock1 and upon this rock ,i will build 
my ,church4  ,nay1 we may put in        
parallel columns the two promises1      
thus--      #a4 ,thy name shall be      
#a4 ,thou art ,peter1     ,abraham1     
#b4 ,for a father of many          #b4  
,and upon this rock ,i     nations have 
,i made thee3        will build my      
,church4  ,and just as in the former1   
the second clause contains the reason of
 the first1 so in the latter likewise   
the two clauses cohere1 as the name and 
its explanation4 ,again1 the dignity of 
the one is expressed as that of the     
,father2 of the other as that of the    
,rock4 ,further1 those alone can share  
the blessing of ,abraham1 who are born  
of his spirit3 and those alone the      
stability divinely granted to ,peter1   
who refuse by any violence1 or at any   
cost1 to be separated from him4  ,but   
,abraham was thus raised to be the      

friend of ,god1 associated in the divine
 ,fathership1 and made the teacher of   
posterity2 and therefore1 as being such1
 ,god would show him ,his counsels1 that
 through him they might descend to his  
children4 ,and the ,lord said1 ,can ,i  
hide from ,abraham what ,i am about to  
do8 for ,i know that he will command his
 children and his household after him to
 keep the way of the ,lord4 ,in a       
precisely similar way1 when ,god would  
call the ,gentiles to the light of the  
,gospel1 ,he shewed it by a special     
revelation to ,peter alone3 ,there came 
upon him an ecstasy of mind2 and he saw 
the heaven opened2 and this was done    
thrice4 ,and the reason of so preferring
 ,peter was ,god's decree1 that through 
him all other ,christians1 even the     
,apostles themselves1 might be informed1
 and convinced4 ,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 believe4 ,and   
thou1 when thou art converted1 confirm  

thy brethren4#ee  ,finally1 as ,god     
pronounces ,abraham blest1 so ,christ   
pronounces ,peter2 and as ,he made      
,abraham the source and fountain-head of
 blessing and strength to all others1 so
 no less did ,christ make ,peter4 ,of   
the first we read1 ,i will bless thee1  
and will make thy name great1 and thou  
shalt be a blessing2 of the second1     
,blessed art thou1 ,simon ,bar          
,jonah2--and upon this rock ,i will     
build ,my ,church4  ,in one word1 the   
parallel is as follows between ,abraham 
and ,peter4 ,both receive a remarkable  
call1 and follow it2 both are promised  
and receive a new1 and that a           
prophetical name2 of both signal        
instances of faith and love are         
required2 both furnish these1 and       
therefore do not lose the increase of   
their reward2 to ,abraham his           
prophetical name is explained1 and to   
,peter likewise2 ,abraham understands   
his destination to be the ,father of all
 nations1 and ,peter that he is made the

 ,rock of the universal ,church2        
,abraham is called blest1 and so ,peter2
 to ,abraham it is revealed that no one1
 save from him1 and through him1 shall  
share the heavenly blessing2 to ,peter  
that all1 from him1 and through him1    
shall gain strength and stability2 it is
 only through ,abraham that his         
posterity can promise itself victory    
over the enemy1 and only through being  
built on ,peter1 the ,rock1 that the    
,church will triumph over the gates of  
hell2 in fine1 if ,abraham1 as the      
teacher of the faithful1 is instructed  
in the divine counsels with singular    
care1 not less is shown to ,peter1 whom 
,christ has made the doctor and teacher 
of all believers4  ,the gifts thus      
bestowed on ,abraham and ,peter are     
peculiar1 for they are read of no one   
else in the ,holy ,scriptures2 they are 
not only gifts1 but a reward for        
singular merit2 and in their own nature 
they cannot be general4 ,as by them     
,abraham is put into a relation of      

,fathership1 so that all the faithful   
become his children1 so ,peter being    
called and made the ,rock and           
,foundation of the ,church1 all its     
members have a dependence on him4  ,and 
if these gifts are peculiar1 no less do 
they convey a singular dignity and      
pre-eminence4 ,for it follows that1 as  
,s4 ,paul says1#ef that all the faithful
 are children of ,abraham1 being heirs  
not of his flesh1 but of his spirit and 
faith2 so no one is1 or can be1 a part  
of the ,church's building1 who rests not
 on ,peter as the foundation4 ,for the  
same ,god who said to ,abraham1 ,thy    
name shall no longer be called ,abram1  
but ,abraham shall be thy name1 said    
also to ,simon1 ,thou shalt not be      
called ,simon1 but ,cephas2 the same    
,god who said to the former1 ,in thee   
shall all families of the earth be      
blessed1 said to the latter1 ,upon this 
,rock ,i will build my ,church4  ,what  
is the source of this pre-eminence in   
both8 ,to both the same objection may be

 made1 and for both the same defence4   
,how should blessing and adoption be    
propagated from ,abraham1 as a sort of  
head1 into the whole body of the        
faithful8 ,because ,abraham is          
considered as joined with that mighty   
,seed his offspring1 whence in chief and
 primarily the salvation of all depends2
 because ,abraham is made by            
participation partner of that dignity   
which naturally and substantially       
belongs to the ,seed that was to spring 
from him4 ,god ,himself has told us     
this1 and ,his ,apostle ,s4 ,paul       
explained it4 ,for as we read that it   
was said to ,abraham1 ,in thee shall all
 nations of the earth be blessed1 so    
,god ,himself has told us that in thee1 
by thee1 means in1 by thy seed4 ,hence  
,s4 ,paul3#eg ,to ,abraham were the     
promises made1 and to his seed4 ,he     
saith not1 seeds1 as of many1 but as of 
one1 and to thy seed1 which is ,christ4 
,so that the divine words1 ,in thee     
shall all nations of the earth be       

blessed1 give this meaning3 ,as thou    
shalt give flesh to my only begotten    
,son whom ,i cherish in my bosom1 whence
 ,he shall be called at once 'the ,son  
of ,god and the ,son of ,abraham1'#eh so
 ,he makes thee a partner of ,his       
dignity and excellence1 whence1 if not  
the source and origin1 yet thou shalt be
 a broad stream of blessing to be poured
 out on all nations4  ,now just in the  
same manner is ,peter the ,rock of the  
,church1 and the cause next to ,christ  
of that firmness with which the ,church 
shall remain impregnable to the end4    
,for therefore is he the ,rock and      
,foundation of the ,church1 because he  
has been called into a sort of unity    
with ,him of whom it is said1 ,behold ,i
 lay in ,sion a chief corner stone1     
elect1 precious1 and he that believeth  
on it shall not be ashamed3 and in whom1
 as ,paul explains1 the whole building  
fitly framed together increaseth unto a 
holy temple in the ,lord4#ei ,therefore 
is he the ,church's ,rock1 because as   

he1 by his own confession1 declared the 
,godhead of the ,foundation in chief1   
,thou art the ,christ1 the ,son of the  
living ,god1 so from ,him1 who is the   
chief and substantial ,foundation1 he   
received the gift of being made partner 
in one and the same property3 ,and ,i   
too say unto thee1 that thou art ,peter1
 and upon this rock ,i will build my    
,church2 one with ,me by communication  
of ,my office and charge1 ,my dignity   
and excellency4 ,hence the stability of 
,peter is that of ,christ1 as the       
splendour of the ray is that of the sun2
 ,peter's dignity that of ,christ1 as   
the river's abundance is the abundance  
of the fountain4 ,those who diminish    
,peter's dignity may well be charged    
with violating the majesty of ,christ2  
those who are hostile to ,peter1 and    
divorced from him1 stand in the like    
opposition to ,christ4  ,now this       
parallel is an answer#fj to those who   
object to ,peter's supereminence as the 
,foundation1 that this dignity is       

entirely divine1 surpassing by an almost
 infinite degree the capacity of man4   
,for is not that a divine dignity which 
consists in the paternity of all the    
faithful8 ,is not that prerogative      
beyond man's capacity by which one      
becomes the author of a blessing        
diffused through all nations8 ,yet no   
one denies that such a dignity and such 
a prerogative were granted to ,abraham4 
,in divine endowments1 therefore1 their 
full and natural possession must be     
carefully distinguished from their      
limited and analogous participation4    
,the one1 as inherent1 cannot fall to   
the creature's lot2 the other1 as       
transferable1 may be granted as ,god    
pleases4 ,for what further removed from 
man than the ,godhead8 ,yet it is       
written1 ,i have said1 ye are ,gods4#fa 
,not weightier is the other objection1  
that the office of being the ,foundation
 is too important to be entrusted to    
human care4 ,was there less difficulty  
in blessing being diffused from one man 

among all nations8 ,rather we must look 
on man not as he is by1 and of1 himself1
 apart from ,god1 and left to his own   
weakness1 but as upborne by divine      
power1 according to the promise1        
,behold1 ,i am with you all days1 until 
the consummation of the world4 ,who can 
doubt that man1 in union with ,god1 may 
serve for a foundation1 and discharge   
those offices in which the unity of a   
structure consists8 ,it is confidently  
and constantly objected1 that other     
foundation no man can lay beside that   
which is laid1 which is ,jesus          
,christ4#fb ,as if what has been laid by
 ,christ ,himself1 and consists in the  
virtue of ,christ alone1 can be thought 
other than ,christ2 or as if it were    
unusual1 or unscriptural1 for things    
proper to ,christ to be participated by 
men4 ,therefore the chief difficulties  
against ,peter's pre-eminence1 and      
character as the ,foundation1 seem to   
spring from the mind failing to realise 
the supernatural order instituted by    

,god1 and the perpetual presence of     
,christ watching over ,his ,church4     
,thus it is no derogation to ,abraham's 
being the ,father of the faithful1 or to
 the hierarchy of the ,church instituted
 by ,christ ,himself1 that our ,lord    
says1#fc ,call none your father upon    
earth1 for one is your ,father who is in
 heaven2 inasmuch as ,scripture         
abundantly proves that divine gifts are 
richly conferred upon men4 ,what more   
divine than the ,holy ,spirit8 ,yet it  
is written1#fd ,and ,i will ask the     
,father1 and ,he shall give you another 
,paraclete1 that ,he may abide with you 
for ever4 ,what a higher privilege than 
filial adoption8 ,yet it is said1 #fe,ye
 have received the spirit of filial     
adoption1 by which we cry1 ,abba        
,father4 ,what a greater treasure than  
co-inheritance with ,christ8 ,yet we    
read1 #ff;but if children1 also heirs3  
heirs of ,god1 but joint heirs with     
,christ4 ,what higher than the vision of
 ,god8 ,yet ,s4 ,paul bears witness1    

#fg,we see now through a glass darkly1  
but then face to face4 ,what more       
wonderful than the power of remitting   
sins8 ,yet this very power is granted to
 the ,apostles1 #fh,whose sins you shall
 forgive1 they are forgiven them4 ,what 
further from human weakness than the    
power of working miracles8 ,yet ,christ 
establishes this1 #fi;,amen1 amen1 ,i   
say unto you1 he that believeth on ,me1 
the works which ,i do1 shall he do also1
 and greater works than these shall he  
do4 ,indeed1 the participation and      
communion of heavenly gifts have the    
closest coherence with that supernatural
 order1 which ,god in creating man      
chose1 and to which ,he called fallen   
man back through ,his only begotten     
,son2 with that dispensation of ,christ 
by which ,he loved the ,apostles as ,he 
,himself was loved by the ,father1 by   
which ,he called them1 #gjnot servants1 
but friends1 and gave them that glory   
which ,he had ,himself received from the
 ,father4 ,and the tone of mind which   

denies ,peter's prerogative as the      
,foundation of the ,church1 under       
pretence that it is an usurpation of    
divine power1 tends to deny some one or 
all of the privileges just cited1 and1  
as a fact1 does deny some of them4 ,it  
is #gawonderful to see how only common  
and vulgar things are discerned by      
modern eyes1 where the ,fathers saw     
celestial and divine gifts4 ,those      
without the ,church have fallen away as 
well from the several parts and         
privileges1 from what may be called the 
standing order1 of the ,incarnation1 as 
from its final purpose and scope2 and it
 is much if they would not charge with  
blasphemy that glorious saying put forth
 by the greatest of the ,eastern1 as by 
the greatest of the ,western ,fathers1  
that ,god became man1 in order that man 
might become ,god4#gb  ,was1 then1 ,s4  
,chrysostome wrong when he said that our
 ,lord1 in that passage of ,matthew1    
showed a power equal to ,god the ,father
 by the gifts which ,he bestowed on a   

poor fisherman8 ,he who gave to him the 
keys of the heavens1 and made him ,lord 
of such power1 and needed not prayer for
 this1 for ,he did not then say1 ,i     
prayed1 but1 with authority1 ,i will    
build my ,church1 and ,i will give to   
thee the keys of heaven4#gc ,was he     
wrong when he called him the chosen of  
the ,apostles1 the mouth-piece of the   
disciples1 the head of the band1 the    
ruler over the brethren8#gd ,or where he
 saw these prerogatives in the very name
 of ,peter1 observing1 ,when ,i say     
,peter1 ,i mean the impregnable rock1   
the immovable foundation1 the great     
apostle1 the first of the disciples8#ge 
,to sum up1 then1 what has been hitherto
 said1 we have advanced so far as this2 
first the promise1 and then the bestowal
 of a new name1 expressing a singular   
pre-eminence1 and in its proper sense   
befitting ,christ alone1 have           
distinguished ,simon from the rest of   
the apostles4 ,but much more the power  
signified by that name1 and explained by

 the ,lord ,himself1 carries far higher 
,peter's privilege1 and indicates him to
 be the possessor of authority over the 
,apostles4 ,for if ,simon is the ,rock  
of the ,church1 and if the property of  
,foundation1 on which the structure of  
the ,church rests1 belongs to him       
immediately after ,christ1 and          
analogously with ,christ1 there arises  
this relation between ,christ and       
,simon1 that as ,he is first1 and       
chiefly1 and by inherent power1 so      
,simon is secondarily1 by participation 
and analogy1 that which underlies1 holds
 together1 and supports the ,apostles   
and the whole fabric of the ,church4    
,now such a relation carries with it not
 merely precedency of honour1 but       
superior authority4 ,the strength of the
 ,apostles lay in their union with      
,christ1 and subordination to ,him4 ,the
 like necessity of adhering to ,peter is
 expressed in his new name4 ,take away  
that subordination1 and you destroy the 
very image by which the ,lord chose to  

express ,peter's dignity2 and you       
remove1 likewise1 ,peter's participation
 in that property which the ,lord       
communicated to him in the name of the  
,rock4 ,for if the ,apostles needed not 
to be joined with him1 he had no title  
to be called the ,foundation2 and if he 
had no coactive power over the          
,apostles1 he did not share the property
 by which ,christ is the ,rock and      
,foundation4 ,thus the name1 and the    
dignity expressed by the name1 show     
,peter to have been singly invested by  
the ,lord with both honour and power    
superior to all the ,apostles4#gf       
,,footnotes3  #a ,john xvii4  #b ,matt4 
xvi4 #ah4  #c ,matt4 xxviii4 #ai1 #bj4  
#d ,matt4 v4 #ad2 ,psalm xlvii4 #b2     
cxxxi4 #ac1 #ad4  #e #a ,tim4 iii4 #ae4 
#f ,john x4 #aa-af4  #g ,eph4 v4 #cb1   
#cj4  #h ,mark iii4 #ac4  #i ,dan4 ix4  
#bf4  #aj #a ,john i4 #a4  #aa ,luke    
xxii4 #bf4  #ab ,vid4 ,john i4 #db2     
,mark iii4 #af2 ,matt4 xvi4 #ah2 ,luke  
xxii4 #cb2 ,john xxi4 #ae4  #ac         

,passaglia1 p4 #ce-g4  #ad ,john i4     
#ce-db4  #ae ,s4 ,chrysostome on the    
text4 ,s4 ,cyril on ,john i4 #db4  #af  
,isai4 xxviii4 #af2 ,ps4 cxvii4 #bb2    
,dan4 ii4 #ce2 ,zach4 iii4 #i2 ,eph4 ii4
 #bj4  #ag ,theodoret on ,dan4 ii4 #cd4 
#ah ,ambrose on ,luke1 ,lib4 #f1 n4 #ig4
  #ai ,serm4 iv4 #b4  #bj ,for the name 
,boanerges1 which in one place is given 
to the two sons of ,zebedy1 is in the   
first place a joint name2 secondly1 it  
is nowhere else referred to1 and does   
not take the place of their birth-names2
 thirdly1 it indicates not an official  
dignity1 but an inward disposition4 ,we 
cannot doubt that such a name bestowed  
on the two brothers was a mark of great 
distinction1 but1 for the above reasons1
 it cannot come into competition with   
the name of ,peter4 ,see ,passaglia1 p4 
#dd1 n4 #ch4  #ba ,mark iii4 #ad2 ,matt4
 x4 #a2 ,luke vi4 #ad4  #bb ,cont4      
,marcion4 ,l4 #d1 c4 #ac4  #bc ,apoc4   
xxii4 #af2 iii4 #g4  #bd ,s4 ,chris4 on 
,matt4 #af1 ,hom4 #ed4  #be ,s4 ,leo1   

,serm4 #c on his anniversary4  #bf      
,hilary of ,poitiers on ,matt4 xv4 n4   
#f2 on ,ps4 cxxxi4 n4 #d2 on the        
,trinity1 ,l4 #f1 n4 #bj4 ,gregory ,naz4
 ,orat4 #bf1 p4 #dec4 ,ambrose in his   
first hymn1 referred to also by         
,augustine1 ,retract4 lib4 #a1 c4 #ba1  
and ,epiph4 in ancor4 n4 #i4  #bg       
,tertullian de monogam4 c4 #h4 ,origen  
on ,ps4 #a1 quoted by ,eusebius1 ,hist4 
,i4 #f1 c4 #be4 ,cyprian1 ,ep4 #ga1 and 
,firmilian1 among ,cyprian's letters1   
#ge4  #bh ,basil cont4 ,eunom4 lib4 #b1 
n4 #d4 ,zeno4 lib4 #b1 tract4 #ac1 n4   
#b4  #bi ,by the same4  #cj ,epiphan4   
haer4 #ei1 n4 #g4  #ca ,august4 in ,ps4 
cont4 par4 ,donati4 ,leo1 serm4 #ih4    
#cb ,theodoret1 ep4 #gg4  #cc ,maximus  
of ,turin1 serm4 pro natali ,petri et   
,pauli4  #cd ,greg4 ,nazian4 in hom4    
archieratico inserta4  #ce ,origen on   
,exod4 hom4 #e1 n4 #d4  #cf ,gallican   
sacramentary1 edited by ,mabillon1 ,t4  
,i4 ,mus4 ,ital4 p4 #cdc4 ,synod of     
,ephesus1 act4 #c4  #cg ,peter          

,chrysologus1 serm4 #aed4  #ch ,ambrose 
on ,virginity1 c4 #af4  #ci ,ambrose on 
,luke1 lib4 #d1 n4 #gj4  #dj            
,chrysostome1 hom4 on debtor of ten     
thousand talents1 ,tom4 #c1 p4 #d4  #da 
,philip1 legate of the ,apostolic ,see1 
in ,act4 #c of ,council of ,ephesus4    
#db ,council of ,chalcedon1 act4 #c4 in 
deposing ,dioscorus4  #dc ,for the above
 references see ,passaglia1 p4 #djj4    
#dd ,vid4 ,passaglia1 p4 #ed1 note #dg4 
#de ,gen4 x4 #be2 xvii4 #ai2 xxx4 #ah2  
xii4 #ea1 #eb4  #df ,gen4 xxv4 #bf2     
xxvii4 #cf2 xxv4 #be2 xxv4 #cj2 ,exod4  
ii4 #aj2 #a ,macc4 ii4 #d2 ,mark iii4   
#ag4  #dg ,isai4 vii4 #c2 ,os4 i4 #d1   
#f1 #i2 ,gen4 v4 #bi2 xxxii4 #bh2 ,numb4
 xiii4 #ag2 ,gen4 xvii4 #ae2 ,matt4 iii4
 #a4  #dh ,passaglia1 p4 #ea4  #di      
,passaglia1 p4 #eb4  #ej ,gen4 xii4 #a2 
,mark #a4 #af1 #ag2 ,luke v4 #aj4  #ea  
,gen4 xii4 #d2 ,mark i4 #ah4  #eb ,gen4 
xvii4 #e2 ,john i4 #db4  #ec ,gen4 xxii4
 #a2 ,matt4 xvi4 #ae2 ,john xxi4 #ae4   
#ed ,gen4 xxii4 #aj2 ,matt4 xvi4 #af2   

,john xxi4 #ae4  #ee ,gen4 xviii4 #ag2  
,acts x4 #aj2 xv4 #g2 ,luke xxii4 #cb4  
#ef ,gal4 iii4 #g4  #eg ,gal4 iii4 #af4 
#eh ,matt4 i4 #a4  #ei ,is4 xxviii4 #af2
 ,eph4 ii4 #ba4  #fj ,passaglia1 p4 #eh4
  #fa ,ps4 lxxxii4 #f1 with ,john x4    
#cd4  #fb #a ,cor4 iii4 #aa4  #fc ,matt4
 xxiii4 #i4  #fd ,john xiv4 #af4  #fe   
,rom4 viii4 #ae4  #ff ,rom4 viii4 #ag4  
#fg #a ,cor4 xiii4 #ab4  #fh ,john xx4  
#bc4  #fi ,john xiv4 #ab4  #gj ,john xv4
 #i1 #ae4  #ga ,passaglia1 p4 #ddb4 n4  
#ch4  #gb ,o tou ,theou ,logos          
enenthrhopesen hina hemeis              
theopoiethomen4 ,st4 ,athan4 de ,incarn4
 ,factus est ,deus homo1 ut homo fieret 
deus4 ,st4 ,aug4 ,serm4 #ac1 de ,temp4  
#gc ,s4 ,chrys4 ,tom4 vii4 #ghf4 ,hom4  
#hb1 in ,matt4  #gd ,tom4 viii4 #ebe4   
,hom4 #hh1 in ,joan4  #ge ,hom4 #c1 de  
,poenitentia4 ,tom4 ii4 #cjj4  #gf      
,passaglia1 p4 #dh1 #i4     ,,chapter   
,,ii4  ,,education ,,and ,,final        
,,designation ,,of ,,peter ,,to ,,be    
,,the ,,ruler ,,who ,,should ,,confirm  

,,his ,,brethren4   ,having promised#a  
and bestowed on ,simon a new name1      
prophetic of the peculiar position which
 he was to occupy in the ,church1 and   
having set forth the meaning contained  
in that name in terms so large and      
magnificent1 that1 as we have seen1 the 
greatest saints and fathers have felt it
 impossible to exhaust their force1 our 
,lord proceeded to educate ,peter1 so to
 say1 for his especial charge of supreme
 ruler4 ,he bestowed upon him1 in the   
course of ,his ministry1 tokens of      
preference which agree with the title   
thus solemnly conferred2 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       
,christians4 ,such instruction may be   
said to consist in two things1 a more   
complete knowledge of the ,christian    
revelation1 and a singular apprehension 
of its divine proofs4  ,now1 innumerable
 as are the particulars in which the    
,christian revelation consists1 they may

 yet be gathered up mainly into two     
points1 which meet in the ,person of our
 ,lord1 and are termed by the ancient   
fathers who have followed this division1
 the ,theology1 and the ,economy4 ,there
 is the ,divine ,nature1 that form of   
,god1 which our ,lord had from the      
beginning in the bosom of the ,father2  
and there is the human nature1 that form
 of a servant1 which in the economy or  
dispensation of the fulness of times ,he
 assumed1 in order that ,he might       
purchase the ,church with ,his blood1   
and#b re-establish all things in heaven 
and on earth4 ,all1 therefore1 in the   
,christian faith which concerns the form
 of ,god is termed the ,theology2 all   
which contemplates the form of a        
servant1 the ,economy4  ,but the        
heavenly origin and certain truth of    
both these parts of ,christian faith are
 proved partly by the fulfilment of     
prophecy1 and partly by the working of  
miracles4 ,to both our ,lord perpetually
 appealed1 and ,his apostles after ,him1

 and those who have followed them4 ,one1
 then1 who was to be the chief ruler and
 doctor of ,christians1 needed especial 
instruction in the ,theology1 and       
,economy1 especial assurance of the     
fulfilment of prophecy1 and the working 
of miraculous power4 ,now ,peter was    
specially selected for this instruction 
and that assurance4  ,the whole teaching
 of our ,lord1 indeed1 and the          
innumerable acts of power and words of  
grace with which it was fraught1 were   
calculated to convey these to all the   
,apostles4 ,but while they were         
witnesses in common of that teaching in 
general1 some parts of it were disclosed
 only to ,peter and the two sons of     
,zebedy4 ,perhaps there is no incident  
in the ,gospel history1 which set forth 
in so lively a manner1 and so           
convincingly proved1 the mysteries      
concerning the union of the form of ,god
 and the form of a servant1 as the      
,transfiguration4 ,the retreat to the   
high mountain apart1 and in the midst of

 that solitary prayer1 the face shining 
as the sun1 and the robes white as      
light1 the presence of ,moses and       
,elias1 conversing with ,him on the     
great sacrifice for sin1 the bright     
cloud which encompassed them1 and the   
voice from out of it1 proclaiming ,this 
is my beloved ,son1 in whom ,i am well  
pleased3 hear ,him2 so impressed        
themselves on the great ,apostle1 that  
after long years he appealed to them in 
proof that he and his brethren had not  
taught cunningly devised fables1 when   
they made known the power and presence  
of the ,lord ,jesus ,christ1 but had    
been eyewitnesses of ,his majesty1 when 
,he received from ,god the ,father      
honour and glory1 this voice coming down
 to ,him from the excellent glory1      
',this is my beloved ,son1 in whom ,i   
have pleased myself3 hear ye ,him4' ,and
 this voice we heard brought from       
heaven1 when we were with ,him in the   
holy mount4 ,among all the ,apostle's   
experience of the three years' ministry1

 by the shore and on the waves of the   
lake of ,galilee1 in the cornfields1 or 
on the mountain side1 in the noon-day   
heat1 or midnight storm1 even in the    
throng which cried ',hosannah6' and     
',crucify ,him6' this stood out1 until  
the laying aside of his fleshly         
tabernacle1 as the ,lord had signified  
to ,him4#c ,for#d what indeed was not   
there8 the plurality of persons in the  
,godhead1 the ,father and the ,son1 the 
true1 and not adopted1 ,sonship of the  
latter1 ,his divine mission unto men2   
the new order of things resulting from  
it1 and the summing up under one head of
 all things in heaven and in earth2 the 
sealing up and accomplishing of the law 
and the prophets1 by the presence of    
their representatives1 ,moses and       
,elias1 a most wonderful and            
transporting miracle2 and the command   
implicitly to obey ,him in whom the     
,father was well pleased4 ,thus the     
,transfiguration may be termed the      
summing up of the whole ,christian      

revelation4  ,but now of this we read   
that after six days ,jesus taketh unto  
,him ,peter1 and ,james1 and ,john his  
brother1 and bringeth them up into a    
high mountain apart4 ,these three alone 
of the twelve4 ,yet does ,he not        
associate the sons of ,zebedy with      
,peter in this privilege8 ,needful no   
doubt it was that so splendid an act    
should have a suitable number of        
witnesses1 and that as ,his future glory
 should have#e three witnesses from     
heaven1 and as many from earth1 so this1
 its rudimental beginning1 should be    
attested by three as from heaven1 ,god  
the ,father1 ,moses1 and ,elias1 and by 
three from earth1 ,peter1 ,james1 and   
,john4 ,dear to ,him likewise1 next to  
,peter1 and most privileged after       
,peter1 were the sons of ,zebedy2 yet a 
distinction is seen in the mode in which
 they are treated even when joined      
together in so great a privilege4 ,for  
in all the three accounts ,peter is     
named first2 ,he taketh to ,him ,peter1 

and ,james1 and ,john4 ,they likewise   
are called by their birth-name1 he by   
his prophetic appellation of the ,rock2 
they are silent1 but he speaks2 ,peter  
answering1 said2 nor only speaks1 but in
 the name of all2 ,it is good for us to 
be here1 as if their leader4 ,and1      
fifthly1 he is named specially1 they as 
his companions2 but ,peter1 and they    
that were with him1 were heavy with     
sleep4#f ,thus even when three are      
associated in a special privilege above 
the ,twelve1 ,peter is distinguished    
among the three4  ,but if there was one 
other occasion on which above all the   
form of the servant was to be set forth 
in the most awful1 and the most         
endearing light1 it was on that evening1
 the hour of evil men and the power of  
darkness1 when the righteous servant who
 should justify many was about to       
perform the great1 central1 crowning act
 of ,his mediation4 ,then we read that  
,he said to ,his disciples1 ,sit you    
here1 till ,i go yonder and pray4#g ,and

 then immediately taking with ,him      
,peter1 and the two sons of ,zebedy1 ,he
 began to grow sorrowful and to be sad4 
,yet here again1 even in the association
 with the sons of ,zebedy1 ,simon is    
distinguished1 for he is named first2   
and by the illustrious name of ,peter1  
the ,rock2 and as the leader of the     
others1 for1 says ,matthew1 ,christ     
after ,his first prayer1 comes to ,his  
disciples1 and finds them sleeping1 and 
says to ,peter1 ,what1 could ye not     
watch with me one hour8 ,why the change 
of number1 ,peter in the singular1 ye in
 the plural8 ,why the blame of ,peter1  
involving the blame of the rest8        
,because the members are censured in the
 head4  ,in these two signal instances  
our ,lord1 while preferring ,peter and  
the two sons of ,zebedy to the rest of  
the ,twelve1 yet marks a gradation      
likewise between them and ,peter4 ,and  
these two set forth the ,theology and   
,economy1 in the most emphatic manner4  
,and as the supreme preceptor must not  

only be acquainted with the truth which 
he has to deliver1 but with the evidence
 on which it rests1 so is ,peter        
specially made a witness of his ,lord's 
power and presence and the works which  
no other man did4 ,in that remarkable   
miracle of raising to life the ruler of 
the synagogue's daughter we read1 ,he   
admitted not any man to follow ,him1 but
 ,peter and ,james1 and ,john the       
brother of ,james2#h where1 as before1  
and always1 ,peter is mentioned first1  
and by the prophetic name of his        
,primacy4  ,from#i all which we gather  
four points2 #a4 ,several things are    
mentioned in the ,gospels which ,christ 
gave to ,peter1 and not to the rest of  
the ,apostles3 #b4 ,but nothing which   
,he gave to them together1 and not to   
,peter with them4 #c4 ,what ,he seemed  
to give to them in common1 yet accrue to
 ,peter in a special manner1 who appears
 among the ,apostles not as one out of  
the number1 but their destined head1 by 
the name1 that is1 of ,peter1 so        

markedly promised1 bestowed1 and        
wonderfully explained by our ,lord1 of  
which1 as we have seen1 ,s4             
,chrysostome1 an eastern ,patriarch1 as 
well as a great ,saint and ,father1     
observed1 ,when ,i say ,peter1 ,i mean  
the impregnable ,rock1 the immovable    
foundation1 the great ,apostle1 the     
first of the disciples4 #d4 ,either we  
are not to take ,christ's dealing as the
 standard of ,peter's dignity1 and      
destination1 or we must admit that he   
was preferred to the rest1 and made the 
supreme teacher of the faithful4  ,s4   
,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 
temple2 and his words show us a fresh   
instance of honour done to ,peter1 and a
 fresh note of his superiority4 ,when   
they were come to ,capharnaum1 they that
 received the didrachma came to ,peter  
and said to him1 ,doth not your master  
pay the didrachma8#aj ,but why should   

they come to him1 and ask1 not if his   
master1 but your master1 the master of  
all the ,apostles1 paid the census1 save
 that it was apparent1 even to          
strangers1 that ,peter was the first and
 most prominent of the company8 ,why use
 him rather than any of the others1 for 
the purpose of approaching ,christ8 ,as 
,peter seemed to be first of the        
disciples1 says ,s4 ,chrysostome1 on the
 text1 they go to him4 ,the context     
naturally suggests this reason1 and the 
ancient commentators remarked it4 ,but  
what follows is much more striking4     
,peter answered1 ,yes1 that is1 that his
 master observed all the laws of ,moses1
 and this among the number4 ,as he went 
home he purposed1 no doubt1 to ask our  
,lord about this payment1 but when he   
was come into the house ,jesus prevented
 him1 having in ,his omniscience seen   
and heard all that had passed1 and ,he  
proceeded to speak words involving ,his 
own high dignity1 followed by a singular
 trial of ,peter's faith1 and as marked 

a reward of it when tried4 ,what        
thinkest thou1 ,simon8 ,the kings of the
 earth1 of whom do they receive tribute 
or custom8 of their own children or of  
strangers8 ,and he said1 ,of strangers4 
,jesus said to him1 ,then the children  
are free4 ,slight words in seeming1 yet 
declaring in fact that most wonderful   
truth which had formed so shortly before
 ,peter's confession1 and drawn down    
upon him the yet unexhausted promise2   
for they expressed1 ,i am as truly the  
natural ,son of that ,god1 the          
,sovereign of the temple1 for whom this 
tribute is paid1 as the children of     
earthly sovereigns1 who take tribute1   
are their sons by nature4 ,therefore by 
right ,i am free4 ,but that we may not  
scandalize them1 go to the sea and cast 
in a hook2 and that fish which shall    
first come up1 take2 and when thou hast 
opened its mouth1 thou shalt find a     
stater2 take that and give it to them   
for ,me and thee4 ,declaring to ,his    
favoured disciple afresh that ,he is the

 true1 and not the adopted1 ,son of     
,god1 answering his thoughts by         
anticipation1 and expressing ,his       
knowledge of absent things by the power 
of the ,son of ,god1 ,he tries his faith
 by the promise of a fresh miracle1     
which involved a like exercise of divine
 power4 ,peter1 in proceeding to execute
 ,his command1 must make that confession
 afresh by deed1 which he had made      
before by word1 and which his ,lord had 
just repeated with ,his own mouth4 ,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 persons8 ,but what       
followed8 ,what but a most remarkable   
reward for the faith which he should    
show8 ,take that and give it to them for
 ,me and thee4 ,there are looks1 there  
are tones of the voice1 which convey to 
us more than language4 ,so1 too1 there  
are acts so exceedingly suggestive1 that
 without in any formal way proving1 they

 carry with them the force of the       
strongest proof4 ,and so1 perhaps1 never
 did our ,lord in a more marked manner  
associate ,peter with ,himself than     
here4 ,it was a singular distinction    
which could not fail to strike every one
 who heard it4 ,thus ,s4 ,chrysostome   
exclaims1#aa ,you see the exceeding     
greatness of the honour2 and he adds1   
wherefore1 too1 in reward for his faith 
,he connected him with ,himself in the  
payment of the tribute2 and he remarks  
on ,peter's modesty1 for ,mark1 the     
disciple of ,peter1 seems not to have   
recorded this incident1 because it      
pointed out the great honour bestowed on
 him2 but he did record his denial1     
while he was silent as to the points    
which made him conspicuous1 his ,master 
perhaps begging him not to say great    
things about him4 ,indeed1 how could one
 of the disciples be more signally      
pointed out than by this incident1 as   
the faithful and wise steward1 whom the 
,lord would set over ,his household1 to 

give them their portion of food in due  
time8  ,other fathers1 as well as ,s4   
,chrysostome1 did not fail to see such a
 meaning in this passage2 but let us    
take the words of ,origen as pointing   
out the connection of this incident with
 the important question following4 ,his 
words are3 ,it seems to me that 7the    
disciples7 considering this a very great
 honour which had been done to ,peter by
 ,jesus1 in having put him higher than  
the rest of ,his disciples1 they wished 
to make sure of what they suspected by  
asking ,jesus and hearing ,his answer1  
whether1 as they conceived1 ,he judged  
,peter to be greater than them2 and they
 also hoped to learn the cause for which
 ,peter was preferred to the rest of the
 disciples4 ,matthew1 then1 wishing to  
signify this by these words1 take that  
and give it to them for ,me and thee1   
added1 on that day the disciples came to
 ,jesus1 saying1 ,who1 thinkest thou1 is
 the greater in the kingdom of          
heaven8#ab  ,for1 indeed1 why should    

they immediately ask this question8 ,the
 preceding incident furnishes a natural 
and sufficient cause4 ,the ,apostles1 it
 seems1 were urged by the plainness of  
,christ's words and acts to inquire who 
among them should have the chief        
authority4 ,who will not agree with ,s4 
,chrysostome3 ,the ,apostles were       
touched with a human infirmity1 which   
the ,evangelist too signifies in the    
words1 'in that hour1' when ,he had     
honoured him 7,peter7 before them all4  
,for though of ,james and ,john one of  
the two was the first-born1 7alluding to
 an opinion that the tax was paid by the
 first-born17 ,he did nothing like it   
for them4 ,hence1 being ashamed1 they   
confessed their excitement of mind1 and 
do not say plainly1 ,why hast thou      
preferred ,peter to us8 ,is he greater  
than we are8 ,for this they did not     
dare2 but they ask indefinitely1 ,who is
 the greater8 ,for when they saw three  
preferred to the rest1 they felt nothing
 like this2 but when one received so    

great an honour1 they were pained4 ,nor 
were they kindled by this alone1 but by 
putting together many other things4 ,for
 ,he had said to him1 ',i will give to  
thee the keys1' and ',blessed art thou  
,simon ,bar-jona1' and here ',give it to
 them for ,me and for thee2' and also   
they were pricked at seeing his         
confidence and freedom of speech4#ac    
,thus their question1 if it did not     
express1 at least suggested this        
meaning1 ,speak more plainly and        
distinctly whether ,peter is to be the  
greater and the chief in the ,church1   
and accordingly among us1 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 ,peter1 nor even in the        
promises conveyed in explaining that    
name1 and were vexed at the preference  
shown to him4  ,and if #ad;any be       
inclined to conclude from hence that our
 ,lord's words and acts to ,peter had   
not been of any marked significancy1    

they should be reminded that the very   
clearest and plainest things were       
sometimes not understood by the         
,apostles1 before the descent of the    
,holy ,spirit on them4 ,this was        
specially the case with the things which
 they were disinclined to believe4 ,thus
 our ,lord again and again foretold to  
them ,his passion in express terms1 but 
we are told1 they understood none of    
these things4#ae ,he foretold1 too1 ,his
 resurrection1 yet they did not the     
least expect it1 and they became at     
length fully assured of the fact before 
they remembered the prediction4 ,strange
 as these things seem1 yet probably     
everyone's private experience will      
furnish him with similar instances of a 
veil being cast upon his eyes1 which    
prevented his discerning the most       
evident things1 towards which there was 
generally some secret disinclination4   
,but #af;how did our ,lord answer their 
question8 ,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 dignity1 but
 the condition of all be equal8 ,on the 
contrary1 ,he condemns ambition and     
enjoins humility1 but likewise gives    
such a turn to ,his discourse as to     
insinuate that there would be one       
pre-eminent over the rest4#ag ,jesus    
calling unto ,him a little child1 set   
him in the midst of them1 and said1     
,amen ,i say unto you1 unless you be    
converted and become as little children1
 you shall not enter into the kingdom of
 heaven4 ,then ,he adds1 whosoever      
therefore shall humble himself as this  
little child1 he is the greater in the  
kingdom of heaven4 ,thus ,he did not    
exclude the pre-eminence of that greater
 one1 about which they asked1 but       
pointed out what his character ought to 
be4 ,but this will be much clearer from 
a like enquiry1 and the answer to it1   
recorded by ,s4 ,luke4  ,for even at the
 last supper1 our ,lord having told them
 that ,he should be betrayed1 and was   

going to leave them in the way          
determined for ,him1 there was not only 
an enquiry among them which of them     
should do that thing1 but also1 so      
keenly were their minds as yet1 before  
the coming down of the ,holy ,spirit1   
alive to the desire of pre-eminence1 and
 so strongly were they persuaded that   
such a superior had not been excluded by
 ,christ1 but rather marked out and     
ordained1 there was a strife among them 
which of them should seem to be greater4
 ,now our ,lord meets their contention  
thus3 ,the #ahkings of the ,gentiles    
lord it over them1 and they that have   
power over them are called beneficent4  
,but you not so2 but he that is the     
greater among you1 let him become as the
 younger2 and he that is the leader1 as 
he that serveth4 ,for which is greater1 
he that sitteth at table1 or he that    
serveth8 ,is not he that sitteth at     
table8 ,but ,i am in the midst of you as
 he that serveth4 ,and you are they who 
have continued with ,me in my           

temptations2 and ,i dispose to you1 as  
,my ,father hath disposed to ,me1 a     
kingdom2 that you may eat and drink at  
,my table in ,my kingdom2 and may sit   
upon thrones judging the twelve tribes  
of ,israel4  ,now #ai;in this speech of 
our ,lord we may remark four points3--  
#a4 ,what is omitted1 though it would   
seem most apposite to be said2  #b4     
,what is affirmed1 if not expressly1 yet
 by plain consequence2  #c4 ,what       
comparison is used in illustration2  #d4
 ,what meets with censure and rejection4
  #a4 ,first1 then1 though the ,apostles
 had twice before contended about       
pre-eminence1 yet our ,lord neither     
there1 nor here1 said openly that ,he   
would not prefer any one over the rest1 
nor appoint any one to be their leader4 
,yet the importance of the subject1 ,his
 own wisdom1 and ,his love towards ,his 
disciples1 as well as ,his usual mode of
 acting1 seemed to demand1 that had it  
been ,his will for no one of them to be 
set over the rest1 ,he should plainly   

declare it1 and thus extinguish all     
strife4 ,no less a matter was at issue  
than the harmony of the ,apostles with  
each other1 the peace of the ,church1   
and the success of the divine counsel   
for its government4 ,moreover1 the      
,gospels represent ,him to us as        
continually removing doubts1 clearing up
 perplexities1 and correcting wrong     
judgments among ,his disciples4 ,let us 
recall to remind a very similar         
occasion1 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 left1 in thy kingdom4 ,he  
rejected their prayer at once1 saying1  
,to sit on ,my right or ,my left hand is
 not mine to give to you1 but to them   
for whom it is prepared by ,my          
,father4#bj ,the silence1 therefore1 of 
,christ here1 under such circumstances1 
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 rest4  #b4 ,but eloquent as this    
silence is1 we are not left to trust to 
it alone1 for our ,lord's words point   
out1 besides1 the institution of one    
superior4 ,the kings of the ,gentiles1  
,he says1 lord it over them2 and they   
that have power over them are called    
benefactors4 ,but you not so3 but he    
that is the greater among you1 let him  
become as the younger2 and he that is   
the leader1 as he that serveth4 ,a      
greater and a leader1 then1 there was to
 be4 ,our ,lord's words contain two     
parallel propositions repeated4 #a4     
,there is among you one who is the      
greater1 let him1 then1 be as the       
younger4 #b4 ,there is among you one who
 is the leader1 let him be as he that   
serveth4 ,thus our ,lord's meaning is   
most distinct that they should have a   
superior4  ,but in the very similar     
passage about the sons of ,zebedy1 lest 
any should conclude that no one of the  
,apostles was to be superior to the     

rest1 ,he called them to ,him and said1 
,you know that the princes of the       
,gentiles lord it over them1 and they   
that are the greater exercise power upon
 them4 ,it shall not be so among you1   
but whosoever will be the greater among 
you1 let him be your minister2 and he   
that will be the first among you shall  
be your servant4 ,even as the ,son of   
man is not come to be ministered unto1  
but to minister1 and to give ,his life a
 redemption for many4 ,where ,he tells  
them ,his will1 not that no one of the  
,apostles should be great and first1 but
 what the type and model should be which
 that great and first one should        
imitate1 even the ,son of man who came  
to minister4  #c4 ,for to make this     
quite certain1 there1 and here too1 ,he 
directs us to a particular comparison1  
by which ,he explains and concludes ,his
 discourse1 ,for who is greater1 he that
 sitteth at table1 or he that serveth8  
,is not he that sitteth at table8 ,but  
,i am among you as he that              

serveth4--,and ,i dispose unto you as   
,my ,father disposed unto ,me1 a        
kingdom4 ,here our ,lord sets ,himself  
before ,his ,apostles as the exemplar   
both of the rule which the superior was 
to exercise1 and of the temper and      
character which he was to shew4 ,as ,he 
had been speaking of the kingdoms of the
 ,gentiles1 so ,he now points out to    
them in contrast the true kingdom which 
,he was disposing unto them4 ,the       
,church as it had been from the         
beginning1 was to be the model of what  
it should be to the end4 ,now all       
confess that in that ,church ,christ had
 held the place of the ,first1 the      
,great one1 the ,ruler4 ,and now ,he    
explains that one of ,his ,apostles     
should occupy that place of ,his1 and   
occupying it should be of a like temper 
with ,himself1 who had been the minister
 and servant of all4 ,and it may be     
remarked that the same word is here     
applied to him who should rule among the
 disciples1 which expresses the dignity 

of ,christ ,himself in the prophecy of  
,micah1 quoted in ,matt4 ii4 #f1 ,out of
 thee shall go forth#ba the ruler1 who  
shall be shepherd over my people        
,israel4 ,for ,christ says1 ,he that is 
the greater among you let him be as the 
younger2 and he that ruleth as he that  
serveth4 ,for1 who is greater1 he that  
sitteth at meat1 or he who serveth8 ,but
 ,i am among you as he that serveth4 ,i 
dispose to you a kingdom3 as ,my ,father
 disposed to ,me3 let him who follows   
,me in place1 follow ,me in character4  
,but1 #d1 what does our ,lord censure   
and reject from ,his ,church8 ,it is    
plain that ,he compares kingdom with    
kingdom1 and the kingdom of heaven1     
which is the ,church1 with human        
kingdoms1 and1 moreover1 that the       
negative quality as to which1 in the    
clause1 ,but you not so1 the two are    
compared1 is1 not the fact that there is
 pre-eminence and rule in both1 but a   
certain mode of exercising them4 ,this  
is1 the pomp and ambition expressed in  

the words1 lording it1 exercising       
authority1 are called benificent4 ,as   
again is shewn in the repeated          
declaration that what had been most     
alien from the spirit of ,his own       
ministry1 should not appear in the      
ministry that ,he would establish after 
,him4 ,now ,he had shown no pomp and    
pride of dominion1 but yet ,he had shown
 the dominion itself in the fullest     
sense1 the power of passing laws1       
enjoining precepts1 defining rites1     
threatening punishments1 governing1 in  
fine1 ,his ,church1 so that ,he had been
 pre-eminently the ,lord4 ,lastly1 this 
is shown in the words recorded by ,s4   
,john1 as said shortly after on this    
same occasion4 ,you call ,me ,master and
 ,lord1 and you say well1 for so ,i am4 
,if ,i then1 your ,lord and ,master1    
have washed your feet1 you also ought to
 wash one another's feet3 for ,i have   
given you an example1 that as ,i have   
done unto you1 so you also may do4#bb   
,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 rest4 ,for here we have ,his        
intention disclosed that in ,his        
kingdom1 which is the ,church's1 some   
one there should be the ,great1 the     
,first1 and the ,ruler1 who should      
discharge1 in due proportion and        
analogy1 the office which ,he ,himself1 
before ,he returned to the ,father1 had 
held4 ,but before we consider further   
who this one was1 let us look at the    
subject from a somewhat different point 
of view4  ,and #bc;here we must lay down
 three points1 the first of which is1   
that our ,lord1 during ,his life on     
earth1 had acted in two capacities1 the 
one1 as the ,author and ,founder1 the   
other1 as the ,head and ,supreme ,ruler 
of ,his ,church4 ,his functions in the  
former capacity are too plain to need   
enlarging upon4 ,he disclosed the       
objects of our faith3 ,he instituted    
rites and sacraments3 ,he provided by   

the establishment of a ministry for the 
perpetual growth and duration of the    
,church4 ,it was in this sense that ,he 
spoke of ,himself to ,his apostles1 as  
the ,master1 who could share ,his       
prerogatives with no one3 ,but be not   
you called ,rabbi1 for one is your      
,master1 and all you are brethren4#bd   
,thus is ,he1 the ,teacher1 the ,master1
 throughout the ,gospel4  ,but ,he      
likewise acted as the ,head of ,his     
,church1 with the dignity and authority 
of the chief visible ,ruler4 ,he was the
 living bond of ,his disciples3 the     
person around whom they grouped3 whose  
presence wrought harmony3 whose voice   
terminated contention among them3 who   
was ever at hand to solve emergent      
difficulties4 ,thus it is that prophecy 
distinguished ,him as the ,lord1 the    
,king1 the ,shepherd2 on whose shoulders
 is the government1 who should rule ,his
 people1 ,israel4 ,and ,his ,church     
answers to ,him in this capacity1 as the
 family1 the house1 the city1 the fold1 

and the kingdom4  ,thus ,his relation to
 the ,church was twofold1 as ,founder1  
and as ,supreme ,pastor4  ,secondly1 the
 ,church shares her ,lord's prerogative 
of unchangeableness1 and as ,he is      
,jesus ,christ the same yesterday1      
to-day1 and for ever1 so ,she1 ,his     
mystical ,body1 in her proportion1      
remains like herself from the beginning 
to the end4 ,the ,church and            
,christianity are bound to each other in
 a mutual relation2 the ,church is      
,christianity embodied2 ,christianity is
 the ,church in conception3 the         
consistency and identity which belong to
 ,christianity belong likewise to her2  
neither can change their nature1 nor put
 on another form4  ,but1 thirdly1 the   
,church would be unlike herself1 if1    
having been from her very cradle visibly
 administered by the rule of ,one1 she  
fell subsequently1 either under no rule 
at all1 according to the doctrine of the
 ,independents1 or under the rule of the
 multitude1 according to the            

,calvinists1 or under the rule of an    
aristocracy1 as ,episcopalians imagine4 
,a change of government superinduces a  
change of that substantial form which   
constitutes a society4 ,but this holds  
in her case especially1 above all other 
societies1 as she came forth from the   
creative hand of her ,lord1 her whole   
organization instinct with inward life1 
her government directly instituted by   
,god ,himself1 in which lies her point  
of distinction from all temporal        
polities4  ,for imagine1 that upon our  
,lord's departure1 no one had been      
deputed to take the visible headship and
 rule over the ,church4 ,how1 without   
ever fresh revelations1 and an abiding  
miraculous power1 could that complex    
unity of faith1 of worship1 and of      
polity1 have been maintained1 which     
the#be ,lord has set forth as the very  
sign and token of ,his ,church8 ,a      
multitude scattered throughout the most 
distant regions1 and naturally differing
 in race1 in habits1 in temperament1 how

 could it possibly be joined in one1 and
 remain one1 without a powerful bond of 
unity8 ,hence1 in the fourth century1   
,s4 ,jerome#bf observed1 ,the safety of 
the ,church depends on the dignity of   
the supreme ,priest1 in whom1 if all do 
not recognise a peculiar and            
supereminent power1 there will arise as 
many schisms in the ,church as there are
 priests4 ,and the repentant confessors 
out of ,novatian's schism1 in the middle
 of the third century1 ,we know that    
,cornelius 7the ,pope7 has been elected 
,bishop of the most holy ,catholic      
,church1 by ,almighty ,god1 and ,christ 
our ,lord4--,we are not ignorant that   
there is one ,god1 one ,christ the      
,lord1 whom we confessed1 one ,holy     
,spirit1 and that there ought to be one 
bishop in the ,catholic ,church4#bg ,and
 these words1 both of ,s4 ,jerome1 and  
of the confessors1 if they primarily    
apply to the diocesan bishop among his  
priests and people1 so do they with far 
greater force apply to the chief bishop 

among his brethren in the whole ,church4
 ,now1 as our ,lord willed that ,his    
,church should do without fresh         
revelations1 and new miracles1 such as  
at first accredited it1 and that it     
should preserve unity2 and as1 when it  
was a little flock1 which could be      
assembled in a single room1 it had yet  
one visible ,ruler1 how can we doubt    
that ,he willed this form of government 
to remain1 and that there should be one 
perpetually to rule it in ,his name1 and
 preserve it in unity1 since it was to  
become co-extensive with the earth8     
,again1 we may ask1 was the condition of
 fold1 house1 family1 city1 and kingdom1
 so repeatedly set forth in ,holy       
,scripture1 to belong to the ,church    
only while ,christ was yet on earth1 or 
to be the visible evidence of its truth 
for ever8 ,do these terms exhibit a     
temporary1 or a perpetual state8 ,each  
one of these symbols by itself1 and all 
together1 involve one visible ,ruler3   
therefore1 so long as the ,church can be

 called with truth1 the one house1 the  
one family1 the one city1 the one fold1 
the one kingdom1 so long must it have   
one visible and supreme ,ruler4  ,but   
once grant that such a one there was    
after our ,lord's departure1 and no one 
can doubt that one to have been ,peter4 
,it is easier to deny the supreme ,ruler
 altogether1 than to make him any one   
but ,peter4 ,the whole course of the    
,gospels shows none other marked out by 
so many distinctions4 ,thus1 even those 
who wish to refuse a real power to his  
,primacy1 are compelled by the force of 
evidence to allow him a ,primacy of     
order and honour4  ,but nothing did our 
,lord more pointedly reject than the    
vain pomp of titles and honours4 ,in    
nothing is ,his own example more marked 
than in that ,he exercised real power   
and supreme authority without pomp or   
show4 ,nothing did ,he enjoin more      
emphatically on the disciple who should 
be the ,great one1 and the ,ruler1 among
 his brethren1 than that he must follow 

his ,master in being the servant of all4
 ,a ,primacy1 then1 consisting in titles
 and mere precedency1 is of all things  
most opposed to the spirit and the      
precepts of our ,lord4 ,and so the      
,primacy which ,he designated must be   
one of real power and pre-eminent       
authority4  ,and this brings us back to 
the passage of ,s4 ,luke which we were  
considering1 where four things prove    
that ,christ had such a headship in     
view4 ,first1 the occasion1 for the     
,apostles were contending for a place of
 real authority4 ,the sons of ,zebedy   
expressed it by sitting on ,his right   
hand and on ,his left1 that is1 holding 
the second and the third place of       
dignity in the kingdom4  ,secondly1 the 
double comparison which our ,lord used1 
the one negative1 the other affirmative3
 in the former1 contrasting the         
,church's ruler with the kings of the   
,gentiles1 ,he excluded pomp and        
splendour1 lordship and ambition2 in the
 latter1 referring him to ,his own      

example1 who had the most real and true 
power and superiority1 ,he taught him to
 unite these with a meekness and an     
attention to the wants of his brethren1 
of which ,his own life had been the     
model4  ,thirdly1 the words the ,first1 
the ,greater1 and the ,ruler1 indicate  
the pre-eminence of the future head1 for
 as they appear in the context1 and     
according to their ,scriptural force1   
they indicate not a vain and honorary1  
but a real authority1 one of them being 
even the very title given to our ,lord4 
,and1 fourthly1 this is proved by the   
object in view1 which is1 maintaining   
the identity of the ,church1 and the    
form which it had from the beginning1   
and preserving its manifold unity4 ,as  
to its identity1 and original form1 it  
is needless to observe that ,christ     
exercised in it not an honorary but a   
real supremacy1 so that under ,him its  
government was really in the hands of   
one1 the ,ruler4 ,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 authority4            
,contentions can neither be checked as  
they arise1 nor terminated when they    
come to a head1 without the interference
 of a power to which all yield          
obedience4 ,and the living example of   
those religious societies which have not
 this power is an argument whose force  
none can resist4 ,where ,peter is not1  
there is neither unity of faith1 nor of 
charity1 nor of external regimen4  ,no  
sooner #bhthen 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       
brethren1 expressing at the same time   
the toilsome nature of the trust1 and   
the duty of exercising it with the      
spirit which ,he1 the great model1 had  
shown1 than turning ,his discourse from 
the ,apostles1 whom hitherto ,he had    
addressed in common1 to ,peter singly1  

,he proceeded to designate ,peter as    
that one1 to assure him of a singular   
privilege1 and to enforce upon him a    
proportionate duty4  ,and first a break 
in the hitherto continuous discourse is 
ushered in by the words1 ,and the ,lord 
said1 and what follows is fixed to      
,peter specially1 by the reiteration of 
his name1 ,simon1 ,simon1 behold ,satan 
hath desired to have you that he may    
sift you as wheat3 to have you1 that is 
not ,peter alone1 but all the ,apostles1
 the same you1 whom in the preceding    
verses ,he had so often repeated1 you   
not so1 but ,i am in the midst of you1  
but you are they that have continued    
with ,me1 and ,i dispose to you a       
kingdom1 that you may eat and drink with
 ,me2 and what follows8 ,what was the   
resource provided by the ,lord against  
this attack of the great enemy on all   
,his fold8 ,but ,i have prayed for thee1
 that thy faith fail not3 and thou being
 once converted confirm thy brethren4   
,not ,i have prayed for you1 where all  

were assaulted1 that your faith fail    
not1 but ,i have prayed for thee1       
,peter1 that thy faith fail not6        
,nothing can be more emphatic than this 
change of number1 when our ,lord        
throughout all ,his previous discourse  
had used the plural1 and now continuing 
the plural to designate the persons     
attacked1 uses the singular to specify  
the person for whom ,he has prayed1 and 
to whom ,he assures a singular          
privilege1 the fruit of that prayer4    
,nothing could more strongly prove that 
this address was special to ,peter4     
,nor less evident is the singular       
dignity of what is here promised to him4
 ,first of all1 it is the fruit of the  
prayer of ,christ4 ,of what importance  
must that be which was solicited by our 
,lord of ,his ,father1 and at a moment  
when the redemption of the world was    
being accomplished1 and when ,his       
passion may be said to have begun8 ,of  
what importance that which was to be the
 defence of not ,peter only1 but all the

 disciples1 against the most formidable 
assault of the great enemy1 who had#bi  
demanded them as it were to deliver them
 over to punishment8 ,and this was that 
thy faith fail not4 ,how is it possible 
to draw any other conclusion here than  
what ,s4 ,leo in the fifth century      
expressed so clearly before all the     
bishops of ,italy8 ,the danger from the 
temptation of fear was common to all the
 ,apostles1 and all equally needed the  
help of the divine protection1 since the
 devil desired to dismay all1 to crush  
all2 and yet a special care of ,peter is
 undertaken by our ,lord1 and ,he prays 
peculiarly for the faith of ,peter1 as  
if the state of the rest would be more  
sure1 if the mind of their chief were   
not conquered4 ,in ,peter1 therefore1   
the fortitude of all is protected1 and  
the help of divine grace is so ordered1 
that the firmness which through ,christ 
is given to ,peter1 through ,peter is   
conferred on the ,apostles4#cj ,and if  
such is the importance of the help      

secured1 no less is the charge          
following3 ,and thou1 being once        
converted1 confirm thy brethren4 ,to    
confirm others1 is to be put in an      
office of dignity and authority over    
them4 ,and his brethren were those whom 
our ,lord till now had been addressing  
in common with him2 to whom ,he had just
 disclosed a ,greater and a ,ruler among
 them2 that is1 the ,apostles           
themselves4 ,among these1 then1 when our
 ,lord's visible presence was withdrawn1
 ,peter was to be the principle of      
stability1 binding and moulding them    
into one building4 ,for one cannot fail 
to see how this great promise and       
prophecy answer to those in ,matthew4   
,there our ,lord1 as ,architect1        
promised to lay ,peter as the foundation
 of the ,church1 against which the gates
 of hell should not prevail3 here1 being
 about to leave the world1 when ,his own
 work was finished1 to ascend unto ,his 
,father1 and to assume ,his great power 
and reign1 ,he makes ,peter as it were  

the ,architect to carry on the work     
which was to be completed by ,his grace 
and authority1 but by human             
co-operation4 ,so exact is the          
resemblance that we may put the two     
promises in parallel columns to         
illustrate each other3      ,thou art   
,peter1 and upon           ,but ,i have 
prayed for     this ,rock ,i will build 
,my          thee that thy faith fail   
not2     ,church2 and the gates of hell 
and thou1 being once converted1         
shall not prevail against it4           
confirm thy brethren4  ,but light is    
thrown on the greatness of this         
pre-eminence thus bestowed on ,peter of 
confirming his brethren1 if we consider 
that the term is applied to the ,father1
 the ,son1 and the ,holy ,spirit1 as    
bestowing by inherent power what is here
 granted by participation4 ,of the      
,father it is said1 ,to ,him that is    
able to establish you according to my   
,gospel--the only wise ,god1 through    
,jesus ,christ1 be honour and glory4    

,and again1 ,now ,he that confirmeth us 
with you in ,christ1 and that hath      
anointed us1 is ,god2 and again1 ,the   
,god of all grace1 who hath called us   
unto ,his eternal glory in ,christ      
,jesus1 after you have suffered a       
little1 will ,himself perfect you1      
confirm1 establish you4#ca ,of ,christ  
likewise3 ,as therefore you have        
received ,jesus ,christ the ,lord1 walk 
ye in ,him1 rooted and built up in ,him1
 and confirmed in the faith4 ,and       
waiting for the manifestation of our    
,lord ,jesus ,christ1 who also will     
confirm you unto the end without crime4 
,and again3 ,now our ,lord ,jesus       
,christ ,himself exhort your hearts1 and
 confirm you in every good word and     
work4#cb ,and the ,holy ,spirit is      
continually mentioned as the author of  
this gift1 when1 for instance1 to ,him  
is ascribed the teaching all truth1 the 
leading into all truth1 the bringing to 
mind all things which ,christ had said4 
,and ,s4 ,paul prays that ,he would     

grant you1 according to the riches of   
,his glory1 to be strengthened by ,his  
,spirit with might unto the inward      
man4#cc  ,what1 therefore1 is proper to 
the most ,holy ,trinity1 and given in   
the highest sense by the ,father1 the   
,son1 and the ,holy ,ghost1 it was the  
will of ,christ should be shared by     
,peter1 according as man is capable of  
it4 ,that is1 it was ,his pleasure that 
the same man1 whom ,he had intimately   
associated with ,himself by             
communicating to him ,his prerogative to
 be the ,rock1 should be closely joined 
with the ,blessed ,trinity by           
participating in that privilege1        
whereby1 together with the ,father and  
the ,holy ,spirit1 ,he is the           
confirmation and stability of the       
faithful4 ,but if any rule there can be 
whereby to measure pre-eminence and     
dignity1 it is surely that which is     
derived from participation of divine    
properties and offices4 ,and the closer 
that by these ,peter is shown to have   

approached to ,god1 the higher his      
exaltation above the rest of his        
brethren1 who1 as it has been observed1 
are the ,apostles4 ,to them he is the   
,rock1 and them he is to confirm4 ,thus 
,theophylact1 in the eleventh century1  
commenting on this text1 says3 ,the     
plain meaning of this is1 that1 since ,i
 hold thee as the ruler of ,my          
disciples1 after thou shalt have wept   
over thy denial and repented1 confirm   
the rest4 ,for this belongs to thee as  
being after ,me the rock and support    
7literally1 confirmation7 of the        
,church4 ,now one may see that this is  
said not only of the apostles1 that they
 are confirmed by ,peter1 but also      
concerning all the faithful until the   
consummation of the world4  ,but looking
 more closely into the nature of this   
dignity1 since ,christ1 by the bestowal 
of heavenly gifts1 caused ,peter to be  
conspicuous through the firmness of his 
own faith1 and through the charge of    
confirming the faith of his brethren1 we

 can call it by no fitter name than a   
,primacy of faith4 ,for it has these two
 qualities3 it cannot fail itself2 and  
it confirms others4 ,and for the        
authority which it carries1 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 faith4 ,in this 
office two things are involved2 first1  
the right to1 and therefore the         
possession of1 all things necessary for 
its fulfilment2 and secondly1 the duty  
by which all were bound to agree in the 
profession of one faith with ,peter4 ,so
 that ,peter's dignity1 rightly termed  
the ,primacy of faith1 mainly consists  
in the supreme right of demanding from  
all an agreement in faith with him4     
,it#cd remains to explain the proper    
force of the word confirm4 ,now this is 
a term of architecture1 and as such is  
joined with other terms relating to that
 art1 as by ,s4 ,peter1 the ,god of all 

grace--,himself fit you together 7as    
living spiritual stones17 confirm1      
strengthen1 ground you4#ce ,it means1 to
 make anything fit so firmly that it    
cannot be shaken4 ,thus in ,holy ,writ  
it frequently bears metaphorically a    
moral signification1 such as            
encouraging1 supporting1 as we say1     
confirming the resolution1 as in the    
passage just quoted2 and again1 ,be     
watchful1 and confirm the things that   
remain1 which are ready to die4#cf ,now 
it cannot be doubted that the phrase    
confirm thy brethren1 carries a moral   
sense very like that in which the word  
confirm1 when applied to the spiritual  
building of the ,church1 is used of ,god
 and of ,christ1#cg from whom the       
,church has both its being and its      
perseverance to the end1 and again of   
the ,apostles1 who strengthen the flock 
entrusted to them by the imparting      
spiritual gifts1 as ,s4 ,paul says1 ,i  
long to see you that ,i may impart unto 
you some spiritual grace to strengthen  

you2#ch or1 again1 of ,bishops1 who1 as 
sent by the ,apostles1 and charged by   
the ,holy ,spirit with the government of
 the ,church1 are bid to be watchful1   
and see that those who stand do not     
fall1 and those who are in danger do not
 perish4#ci ,accordingly1 when it is    
said to ,peter1 ,and thou in thy turn   
one day confirm thy brethren1 the charge
 and office are laid upon him1 as an    
architect divinely chosen1 of holding   
together1 strengthening1 and keeping in 
their place1 the several parts of the   
ecclesiastical structure4  ,but what are
 these parts to be confirmed1 and what  
is the nature of the confirmation8  ,as 
to the first question there can be no   
controversy1 it being determined by the 
words1 confirm thy brethren3 and it is  
plain from what is said above1 that1 by 
brethren1 are meant the ,apostles4 ,he  
had1 therefore1 the ,apostles committed 
to his charge immediately3 but likewise1
 the rest of all the faithful1          
mediately4 ,when a person has been named

 by ,christ to confirm the ,apostles    
expressly1 the nature of the case does  
not allow that the whole congregation of
 believers be not in their persons      
committed to him4 ,the care of the flock
 is manifestly involved in the care of  
the shepherds3 and no one in his senses 
can doubt that the man who is charged to
 support the pillars1 is charged to keep
 in their place the inferior stones4    
,and as to the nature of the            
confirmation1 it is for protection      
against the fraud of the great enemy4   
,and the danger lay in losing the faith4
 ,peter1 then1 is charged to confirm1 in
 such sense that neither the pillars of 
the ,church1 nor its inferior parts1    
may1 by the loss of faith1 be moved from
 their place1 and so severed from the   
,church's structure4 ,no charge can be  
higher than such an office of           
confirmation2 nor for any thing need we 
to be more thankful to our ,saviour2    
but1 particularly1 nothing can more     
distinctly shew the divinely-appointed  

relation between ,peter on the one hand1
 and on the other1 the rest of the      
,apostles1 and the whole company of the 
faithful2 nothing define more clearly   
the special authority of ,peter2 that   
is1 to protect and strengthen the unity 
of the faith1 and to possess all powers 
needed for such protection4  ,this      
charge was given after that by the      
prayer of ,christ the privilege had been
 gained for ,peter's faith1 that it     
should never fail4 ,hence1 that faith is
 become1 in virtue of such prayer1 the  
infallible standard of evangelical      
truth3 as ,s4 ,cyprian expressed it of  
old1 that faith of the ,romans1 which   
perfidy cannot approach4#dj ,it follows 
that all the faithful owe to it         
obedience4 ,and ,peter's authority rests
 on a double title1 external of mission1
 internal of spiritual gift3 the former 
contained in the words of ,christ the   
legislator1 ,and thou1#da in thy turn1  
one day confirm thy brethren3 the       
latter1 in the words of ,christ1 the    

bestower of all gifts1 ,but ,i have     
prayed for thee1 that thy faith fail    
not4  ,more than a thousand years ago   
two ,easterns seem to have expressed all
 this1 one the ,bishop ,stephen1        
suppliantly approaching ,pope ,martin   
,i41 in the ,lateran ,synod of ,a4,d4   
#fdi1 and speaking of the blessed       
,peter1 in a manner special and peculiar
 to himself1 having above all a firm and
 immutable faith in our ,lord ,god1 to  
consider with compassion1 and confirm   
his spiritual partners and brethren when
 tossed by doubt3 inasmuch as he has    
received power and sacerdotal authority1
 according to the dispensation1 over    
all1 from the very ,god for our sakes   
incarnate4#db ,and ,theodore1 ,abbot of 
the ,studium1 at ,constantinople1       
addressing ,pope ,paschal ,i41 ,a4,d4   
#hag1 in the midst of persecution from  
the state1 as if he were ,peter himself3
 ,hear1 ,o ,apostolic ,head1 ,o shepherd
 of the sheep of ,christ1 set over them 
by ,god1 ,o door-keeper of the kingdom  

of heaven1 ,o rock of the faith1 upon   
which the ,catholic ,church is built4   
,for ,peter art thou1 who adornest and  
governest the ,see of ,peter4 ,to thee1 
said ,christ our ,god1 'and thou1 in thy
 turn1 one day confirm thy brethren4'   
,behold the time1 behold the place1 help
 us1 thou who art ordained by ,god for  
this4 ,stretch forth thy hand as far as 
may be3 power thou hast from ,god1      
because thou art the chief of all4#dc   
,now let us#dd view in its connexion the
 whole scope of our ,lord's discourse4  
,we shall see how naturally the contest 
of the ,apostles arose out of what ,he  
had told them1 and how well the former  
and the latter part of ,his answer      
harmonize together1 and terminate that  
contest4 ,we learn from ,s4 ,john's     
record of this divine conversation1 that
 our ,lord besought ,his ,father1       
saying3 ,while ,i was with them in the  
world1 ,i kept them in ,thy name--but   
now ,i come to ,thee3 that is1 so long  
as ,i was with them visibly in the      

world1 7for invisibly ,i will always be 
with them1 and nurture them with the    
spiritual influx of the ,vine17 ,i kept 
them united in ,thy name3 but now ,i    
come to ,thee1 ,i leave the world1 ,i   
relinquish the office of visible head4  
,it remains1 that by the appointment of 
another visible head1 ,thou shouldst    
entrust him with ,my office1 provide for
 the conspicuous unity of all1 and      
preserve them joined to each other and  
to ,us4 ,so ,s4 ,luke tells us1 that no 
sooner had our ,lord declared to the    
,apostles1 the ,son of man indeed goeth 
according to that which is determined1  
than they began to have a strife among  
them1 which of them should seem to be   
the greater4 ,for they had heard that   
,christ would withdraw ,his visible     
presence1 and they had heard ,him also  
earnestly entreating of the ,father to  
provide for their visible unity4        
,accordingly1 the time seemed at hand   
when another was to take this office of 
visible head2 hence their questioning1  

who should be the greater among them4   
,now our ,lord does not reprove this    
inference of theirs1 but ,he does       
reprove the temper in which they were   
coveting pre-eminence4 ,for1 engaged as 
they were in this strife1 ,he warned    
them that the person who should be the  
,greater and the ,ruler among them1 must
 follow in the discharge of his office  
the rule and the standard which ,he had 
set up in ,his own conduct1 and not that
 which the kings of the ,gentiles       
follow4 ,thus1 setting these in sharp   
contrast1 ,he proceeds4 ,the kings1     
indeed1 of the nations1 lord it over    
their subjects1 and love high titles1   
and to be called benefactors3 but ,i1   
though ,lord and ,master amongst you1   
have dealt otherwise1 as you know4 ,for 
,i have exercised1 not a lordship1 but a
 servitude3 ,i have not sat at table1   
but waited3 ,i have not cared for       
titles1 but called you friends and      
brethren4 ,let this example then be     
before you all1 but specially before him

 who is to be the greater and the ruler 
among you4 ,for ,i appoint unto you1 and
 dispose of you1 as ,my ,father hath    
disposed of ,me2 of ,me ,he hath        
disposed that through humiliation1      
emptying of ,myself1 ignominy1 and      
manifold temptations1 ,i should gain the
 kingdom1 reach the joys of heaven1 and 
obtain all power in heaven and on earth4
 ,so likewise dispose ,i of you1 that1  
through humility1 sufferings1           
reproaches1 hunger1 thirst1 and all     
manner of temptations1 you may reach    
whither ,i have come1 being worthy1     
after your hunger and your thirst1 to   
eat and drink at ,my table in ,my       
kingdom2 after being despised and       
dishonoured1 to sit on thrones1 judging 
the twelve tribes of ,israel4 ,now1     
hitherto you have trodden with ,me this 
royal way full of sorrows1 and have     
continued with ,me in ,my temptations4  
,but little will it profit to begin1 if 
you persevere not to the end4 ,none     
shall be crowned1 save he who has       

contended lawfully2 none be saved1 but  
he who perseveres to the end4 ,will you 
remain with ,me still in your           
temptations to come1 and when ,i am no  
longer present with you visibly1 to     
protect and exhort1 will you preserve   
your steadfastness8 ,simon1 ,simon1     
behold6 ,i see ,satan exerting all his  
force to overcome your purpose1 and to  
destroy the fidelity which you have     
hitherto shewn ,me4 ,i see the danger to
 your faith and your salvation          
approaching4 ,but ,i1 who1 when visibly 
present with you1 left nothing undone to
 guard1 protect1 and strengthen you     
visibly1 so1 too1 when separated from   
your bodily sight1 will yet not leave   
you without a visible support4          
,wherefore1 ,peter1 ,i have prayed for  
thee1 that thou fail not1 and thou1 in  
thy turn1 one day confirm thy brethren4 
,remember that thou hast to discharge   
that part visibly towards thy brethren1 
which ,i1 while yet mortal1 and visible1
 discharged3 remember1 that ,i therefore

 had special care of thee1 because it   
was ,my will1 that thou1 confirmed by   
,my prayers1 shouldst confirm thy       
brethren1 ,my disciples1 and ,my        
friends4#de  ,now from#df what has been 
said1 it appears that ,peter in ,holy   
,scripture is set forth as the source   
and principle of ecclesiastical unity   
under a double but cognate image1 as    
,foundation1 and as ,confirmer4 ,of the 
former we will here say nothing further1
 but a few consequences of the latter it
 is desirable here to group together4   
,i4 ,the unity1 then1 which consists in 
the profession of one and the same      
faith1 is conspicuous among those#dg    
modes of unity by which ,christ has     
willed that ,his ,church should be      
distinguished4 ,now1 first1 ,s4 ,paul   
declares that the whole ministerial     
hierarchy1 from the ,apostolate         
downwards1 was instituted by our ,lord1 
for the sake of obtaining and preserving
 this unity4 ,he gave some ,apostles1   
and some ,prophets1 and other some      

,evangelists1 and other some pastors and
 doctors1 for the perfecting 7literally1
 the fitting in together1 the same word 
which ,s4 ,peter had used in his prayer1
 ch4 v4 #aj17 of the saints1 for the    
work of the ministry1 for the edifying  
of the body of ,christ2 until we all    
meet into the unity of faith1 and of the
 knowledge of the ,son of ,god1 unto a  
perfect man1 unto the measure of the age
 of the fulness of ,christ4#dh ,to this 
living hierarchy he expressly attributes
 preservation from doctrinal error1     
proceeding thus3 ,that henceforth we be 
no more children tossed to and fro1 and 
carried about with every wind of        
doctrine by the wickedness of men1 by   
cunning craftiness by which they lie in 
wait to deceive4 ,and1 secondly1 this   
hierarchy itself was knitted and        
gathered up into a monarchy1 and its    
whole force and solidity made to depend 
on association with ,peter1 to whom     
alone was said1 ,but ,i have prayed for 
thee1 that thy faith fail not2 to whom  

alone was enjoined1 ,and thou1 in thy   
turn1 one day confirm thy brethren4     
,,ii4 ,accordingly the pre-eminence of  
,peter is well expressed by the         
words1#di ,primacy of faith1 chiefship  
of faith1 chiefship in the episcopate of
 faith1 meaning thereby a peculiar      
authority to prescribe the faith1 and   
determine its profession1 and so protect
 its unity and purity4 ,this is conveyed
 in the words of ,christ1 confirm thy   
brethren4 ,thus#ej ,s4 ,bernard         
addressed ,innocent ,,ii41 ,all emergent
 dangers and scandals in the kingdom of 
,god1 specially those which concern the 
faith1 are to be referred to your       
,apostolate4 ,for ,i conceive that we   
should look especially for reparation of
 the faith to the spot where faith      
cannot#ea fail4 ,that indeed is the     
prerogative of this see4 ,for to whom   
else was it once said1 ',i have prayed  
for thee1 ,peter1 that thy faith fail   
not8' ,therefore what follows is        
required of ,peter's successor3 ',and   

thou in thy turn one day confirm thy    
brethren4' ,and this is now necessary4  
,it is time for you1 most loving father1
 to recognise your chiefship1 to approve
 your zeal1 and so make your ministry   
honoured4 ,in that you clearly fulfil   
the part of ,peter1 whose seat you      
occupy1 if by your admonition you       
confirm hearts fluctuating in faith1 if 
by your authority you crush those who   
corrupt it4  ,,iii4 ,all who have       
received the ministry of the word1 and  
the charge of defending the faith and   
preserving unity1 and are ambassadors in
 ,christ's name1 have a claim to be     
listened to1 but he above all who holds 
the chiefship of faith1 and who received
 the charge1 ,confirm thy brethren4 ,he 
therefore must be the supreme standard  
of faith1 which is just what ,s4 ,peter 
,chrysologus1 in the fifth century1     
wrote to ,eutyches3 ,we exhort you in   
all things1 honourable brother1 to pay  
obedience to what is written by the most
 blessed ,pope of the ,roman city2 for  

,s4 ,peter1 who both lives and rules in 
his own see1 grants to those who ask for
 it the truth of faith4#eb  ,,iv4 ,and  
in this prerogative of ,peter1 to be    
heard above all others1 we find the     
meaning of certain ancient expressions4 
,thus #ec,prudentius calls him1 the     
first disciple of ,god2 #ed,s4          
,augustine1 the figure of the ,church2  
#ee,s4 ,chrysostome1 the mouthpiece of  
the disciples1 and teacher of the world2
 #ef,s4 ,ephrem ,syrus1 the candle1 the 
tongue of the disciples1 and the voice  
of preachers2 #eg,s4 ,cyril of          
,jerusalem1 the prince of the ,apostles1
 and the highest preacher of the truth4 
,in these and such like continually     
recurring expressions we recognise his  
chiefship in the episcopate of faith1   
his being the standard of faith1 and his
 representing the ,catholic faith1 as   
the branches are gathered up in the     
root1 and the streamlets in the         
fountain4  ,v4 ,our #eh,lord has most   
solemnly declared1 and ,s4 ,paul        

repeated1 that no one shall be saved    
without maintaining the true and        
uncorrupt faith4 ,of this ,peter's faith
 is the standard and exemplar4          
,accordingly by the law of ,christ unity
 with the faith of ,peter is necessary  
to salvation4 ,this law our ,lord set   
forth in the words1 ,confirm thy        
brethren4 ,and to this the ,fathers in  
their expressions above quoted allude4  
,,vi4 ,the true faith and the true      
,church are so indivisibly united1 that 
they cannot even be conceived apart from
 each other1 faith being to the ,church 
as light to the sun4 ,but the true faith
 neither is1 nor can be1 other than that
 which ,peter1 the first disciple of    
,god1 the teacher of the world1 the     
mouthpiece of the disciples1 and the    
confirmer of his brethren1 holds and    
proposes to others4 ,no communion1      
therefore1 called after ,christ1 which  
yet differs from that faith1 can claim  
either the name or dignity of the true  
,church4  ,,vii4 ,if any knowledge have 

a special value1 it is surely that by   
which we have a safe and ready test of  
the true faith and the true ,church4 ,it
 is of the utmost necessity to know and 
embrace both1 and the means of reaching 
them are proportionably valuable4 ,now  
that test abides in ,peter1 by keeping  
which before us we can neither miss the 
true faith nor the true ,church4 ,for no
 other true faith can there be than that
 which he delivers1 who received the    
charge of confirming his brethren1 nor  
other true ,church than what ,christ    
built1 and is building still4 ,hence the
 expression of ,s4 ,ambrose1#ei where   
,peter is1 there is the ,church2 and of 
,stephen#fj of ,larissa1 to ,pope       
,boniface ,,ii4 7,a4,d4 #ecj47 that all 
the churches of the world rest in the   
confession of ,peter4  ,,viii4 ,with all
 these agrees that famous and most early
 testimony of ,s4 ,cyprian1#fa that men 
fall away from the ,church into heresy  
and schism so long as there is no regard
 to the source of truth1 no looking to  

the head1 nor keeping to the doctrine of
 our heavenly ,master4 ,if any one      
consider and weigh this1 he will not    
need length of comment or argument4 ,it 
is easy to offer proofs to a faithful   
mind1 because in that case the truth may
 be quickly stated4 ,and then he quotes 
our ,lord's words to ,peter1 ,matt4 xvi4
 #af1 and ,john xxi4 #ag1 adding1 upon  
him being one ,he builds ,his ,church4  
,therefore that ,church can neither be  
torn from the one on whom she is built1 
nor profess any other faith1 save what  
that one1 who is ,peter1 proposes4      
,,footnotes3  #a ,passaglia1 p4 #fh4  #b
 ,eph4 i4 #aj4  #c #b ,pet4 i4 #ad4  #d 
,passaglia1 p4 #fi4  #e #a ,john v4 #f1 
#g4  #f ,luke ix4 #cb4  #g ,matt4       
xxviii4 #cf4  #h ,mark v4 #ce4  #i      
,passaglia1 p4 #gb4  #aj ,matt4 xvii4   
#bc4  #aa ,on ,matt4 ,hom4 #eh1 n4 #b4  
#ab ,origen on the text1 in ,matt4 ,tom4
 xiii4 #ad4  #ac ,s4 ,chrysostome on the
 text1 ,hom4 #eh1 ,tom4 #g1 p4 #ehg4    
#ad ,passaglia1 p4 #gg1 note #ch4  #ae  

,luke xviii4 #cd4  #af ,passaglia1 p4   
#gh4  #ag ,matt4 xviii4 #b4  #ah ,luke  
xxii4 #be4  #ai ,passaglia1 p4 #gg4  #bj
 ,matt1 xx4 #bj4  #ba ,hegoumenos4  #bb 
,john xiii4 #ac4  #bc ,passaglia1 p4    
#hb4  #bd ,matt4 xxiii4 #h4  #be ,john  
chps4 x41 xiii41 xvii4  #bf ,dialog4    
cont4 ,lucif4 n4 #i4  #bg ,st4 ,cyprian1
 ,ep4 #df4  #bh ,passaglia1 p4 #hi4  #bi
 ,exetesato4 ,the word in classic ,greek
 has this force4  #cj ,serm4 #d1 c4 #c4 
#ca ,rom4 xvi4 #be2 #b ,cor4 i4 #ba2 #a 
,pet v4 #aj4  #cb ,col4 ii4 #f2 #a ,cor4
 i4 #g2 #b ,thess4 ii4 #af4  #cc ,john  
xvi4 #ac2 xiv4 #af1 #bf2 ,eph4 iii4 #af4
  #cd ,passaglia1 p4 #efc4  #ce #a ,pet4
 v4 #aj4  #cf ,apoc4 iii4 #b4  #cg ,rom4
 xvi4 #be2 #a ,thess4 iii4 #ac2 #b      
,thess4 ii4 #ag2 #a ,pet4 v4 #aj4  #ch  
,rom4 i4 #aa4  #ci ,apoc4 iii4 #b4  #dj 
,s4 ,cyprian1 ,ep4 #ee4  #da ,as far as 
the words by themselves go1 it is the   
opinion of the best commentators that   
they may be equally well rendered1 ,and 
thou1 when thou art converted1 or1 ,and 

thou1 in thy turn1 one day1 c4 ,but as  
it is impossible to bring a discussion  
turning on a ,hebrew idiom conveyed in a
 ,greek word before the ,english reader1
 we must here restrict ourselves to the 
proof arising from the sense and        
context4 ,and here one thing alone1     
among several which may be urged1 is    
sufficient to prove that the sense      
preferred in the text1 ,and thou in thy 
turn one day confirm thy brethren1 is   
the true one4 ,for the other rendering  
supposes that the time of ,peter's      
conversion would also be the time of his
 confirming his brethren2 whereas this  
was far otherwise4 ,he was converted by 
our ,lord looking on him that same night
 shortly after his denial1 and          
immediately went out and wept bitterly4 
,but he did not succeed to the charge of
 confirming his brethren till after our 
,lord's ascension4 ,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 time1 and that
 an indefinite time expressed by pote4  
,now this would be false according to   
the rendering1 ,and thou1 when thou art 
converted1 confirm thy brethren1 for the
 conversion was immediate and definite1 
the confirmation distant and indefinite2
 whereas it exactly agrees with the     
rendering1 ,and thou in thy turn one day
 confirm thy brethren4  ,those who wish 
to see the whole controversy admirably  
drawn out may find it in ,passaglia1 b4 
#b1 ch4 #ac4  #db ,mansi4 ,concilia1 x4 
#hid4  #dc ,baronius1 ,annal4 ,a4,d41   
#hag1 xxi4  #dd ,passaglia1 p4 #ede4    
#de ,passaglia1 p4 #edg4  #df           
,passaglia1 p4 #ega4  #dg ,for which see
 hereafter1 ch4 #g4  #dh ,eph4 iv4 #aa4 
#di ,petrus uti audivit1 vos autem quid 
me dicitis8 ,statim loci non immemor    
sui1 primatum egit2 primatum            
confessionis utique1 non honoris2       
primatum fidei1 non ordinis4 ,ambros4 de
 ,incarn4 c4 #d1 n4 #cb1 ,tom4 #b1 p4   

#gaj4  #ej ,ep4 #aij1 vol4 #a1 p4 #fdi4 
#ea ,observe the exact identity with ,s4
 ,cyprian's expression nine hundred     
years earlier1 quoted p4 #ee4  #eb      
,twenty-fifth letter among those of ,st4
 ,leo4  #ec ,con4 ,symmachum1 ,lib4 #b1 
v4 #a4  #ed ,sermon #gf4  #ee ,hom4 #hh1
 on ,john4  #ef ,encom4 in ,petrum et   
coeteros ,apostolos4  #eg ,cat4 xi4 n4  
#c4 ho protosthates ton ,apostholon kai 
tes ekkleshias koryphaios kheryx4  #eh  
,mark xvi4 #af2 ,john iii4 #ah2 ,rom4   
iii4 #c1 c4  #ei ,ambros4 in ,ps4 #a4 n4
 #cj4  #fj ,mansi1 ,tom4 viii4 #gdf4    
#fa ,de unitate ,ecclesiae1 #c4         
,,chapter ,,iii4  ,,the ,,investiture   
,,of ,,peter4   ,our ,lord has hitherto1
 while on earth1#a ruled as its visible 
head that body of disciples which ,he   
had chosen out of the world1 and which  
,his ,father had given ,him4 ,and this  
body ,he for the first time called the  
,church in that famous prophecy#b       
wherein ,he named the person1 who1 by   
virtue of an intimate association with  

,himself1 the ,rock1 should be its      
foundation1 and the duration of which   
until the consummation of the world1 ,he
 pronounced at the same time1 in spite  
of all the rage of spiritual wickedness 
in high places against it1 because it   
should be founded upon the rock which   
,he should lay4  ,secondly1 ,he had1 at 
that period of ,his ministry when ,he   
thought it meet1 the second year1       
selected out of the rest of ,his        
disciples1 after ascending into a       
mountain and continuing the night long  
in prayer1 twelve whom ,he named        
,apostles--as before and above all sent 
by ,him--for ,he called whom ,he would  
,himself1 and they came to ,him1 to whom
 ,he gave authority over unclean        
spirits1 to cast them out1 and to heal  
every disease and every weakness1 whom  
,he chose also to be with ,him1 ,his    
personal attendants1 and to send them to
 preach2 to whom1 moreover1 ,he         
subsequently made a promise that        
whatever they should bind on earth1     

should be bound in heaven1 and whatever 
they should loose on earth should be    
loosed in heaven4#c  ,thirdly1 as at a  
certain time in ,his ministry1 that is  
the second year1 ,he had selected twelve
 to be nearer ,his person than the rest 
of ,his disciples1 so at a yet later    
time1 the third year of ,his ministry1  
,he had set apart one out of the twelve1
 to whom from the very first1 and before
 either he1 or any one1 had been called 
to be an ,apostle1 or even1 as it would 
seem1 a disciple1 ,he had given a       
prophetic name2 whom by word and deed1  
in correspondence with that name1 ,he   
designated to be the future ,rock of    
,his ,church1 to be the ,bearer of the  
keys1 which opened or shut the entrance 
to ,his mystical ,holy ,city1 to be     
endued with power singly to bind and to 
loose2 and whom at last1 on the very eve
 of ,his being taken away from ,his     
disciples1 ,he pointed out as the future
 ,first one1 ,greater one1 or ,ruler1   
among them1 having1 as such1 had given  

to him a special and singular charge1   
after the departure of the ,head1 to    
confirm his brethren4  ,it is manifest  
that this was all which1 before ,his    
offering ,himself up for the sin of the 
world1 and the withdrawal of ,his       
visible presence thereupon ensuing1 ,he 
could do for the government of ,his     
,church4 ,for as long as ,he was there1 
the ,son of ,man among men1 seen1 felt1 
touched1 and handled1 the sacred voice  
in their ears1 and the divine eyes      
gazing bodily upon them1 ,he was not    
only the fountain of all headship and   
rule1 but ,he exercised in ,his own     
person the highest functions of that    
headship and visible rule4 ,he daily    
encouraged1 warned1 corrected1 taught1  
united them2 in short1 to use ,his own  
words1 while ,he was with them1 ,he kept
 them in ,his ,father's name4#d  ,but   
now another time1 and other dangers were
 approaching4 ,the sword was drawn which
 should strike the shepherd1 there was a
 fear that the sheep would be scattered1

 not only for a moment1 but for ever4   
,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  
dead4 ,for henceforth ,his visits1 as of
 a risen ,king1 were to be few and      
sudden1 when ,he pleased1 and at times  
they expected not1 for forty days       
appearing to them and speaking of the   
kingdom of ,god1 and as soon as ,his    
final injunctions had been thus royally 
given1 the heavens were to receive ,him 
till the time of the restoration of all 
things4 ,the ,apostles could no longer  
be with ,him1 as before1 nor ,he keep   
them1 as in the days of ,his flesh4     
,how1 then1 does ,he complete the       
ministerial hierarchy which sprung from 
,his own divine ,person on earth1 and   
which is to rule ,his ,church and       
represent that ,person from ,his first  
to ,his second coming8  ,now1 first1 we 
must remark1 that while great care is   
taken to make known to all the ,apostles

 the resurrection of the ,lord1 yet a   
special solicitude is shown with regard 
to that one who was to be the ,ruler4   
,thus the angels1 announcing the fact to
 the holy women at the sepulchre1 ,he is
 risen1 ,he is not here1 behold the     
place where they laid ,him1 add1 but go1
 tell ,his disciples and ,peter1 that   
,he goeth before you into ,galilee4#e   
,the expression indicates his superior  
place1 as when ,peter1 himself delivered
 from prison1 recounted to the disciples
 at the house of ,mark his escape1 and  
added1 ,tell these things to ,james and 
to the brethren1 where no one fails to  
see the pre-eminence given to ,james1 by
 such a mention of him1 that apostle    
being the ,bishop of ,jerusalem1 and so 
put over the brethren1 and1 with        
himself1 one of those who seemed to be  
pillars4 ,again1 to ,peter our ,lord    
appeared first among the ,apostles4 ,s4 
,paul exhibiting a sort of sum of       
,christian doctrine1 as he says the     
,gospel which ,i preached unto you1     

begins1 ,i delivered unto you first of  
all that which ,i also received1 how    
that ,christ died for our sins according
 to the ,scriptures2 and that ,he was   
buried1 and that ,he rose again the     
third day1 according to the ,scriptures2
 and that ,he was seen by ,cephas1 and  
after that by the eleven4 ,by him alone1
 first1 then by them in conjunction with
 him4 ,and further1 ,st4 ,paul's words  
seem to express a sort of descending    
ratio1 ,then was ,he seen by more than  
five hundred brethren at once1 of whom  
many remain until this present1 and some
 are fallen asleep4 ,after that ,he was 
seen by ,james1 then by all the         
,apostles4 ,and last of all ,he was seen
 also by me1 as by one born out of due  
time4 ,for ,i am the least of the       
,apostles4#f ,and while they were yet in
 doubt1 and for joy could not receive   
the marvellous tidings1 when brought by 
the women1 as soon as our ,lord appeared
 to ,peter1 their hesitation was        
removed1 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 them1 saying1 ,the ,lord 
is risen indeed1 and hath appeared to   
,simon1 as the ,church in her exultation
 repeats1 where philologists tell us    
that the ,greek and bears what is often 
the ,hebrew meaning1 and signifies for1 
as if no doubt could remain any longer  
of their happiness1 when ,peter had     
become a witness of it4  ,these are     
indications of superiority1 slight      
perhaps in themselves1 if they stood    
alone1 but not slight as bearing tacit  
witness to a fact otherwise resting on  
its own explicit evidence4 ,if one of   
the ,apostles was destined to be the    
head of the rest1 this is what we should
 have expected to happen to that one1   
and this did happen to ,peter1 who is   
elsewhere made the head of the          
,apostles4  ,but now we come to those   
most important injunctions which our    
,lord gave to ,his ,apostles after ,his 

resurrection1 concerning the government 
of ,his ,church4 ,and here it becomes   
necessary to mark with the utmost       
accuracy what ,he said and what ,he gave
 to all the ,apostles in common1 and    
what to ,peter in particular4  ,first of
 all1 then1 we may remark our ,lord's   
care to redeem the promises which ,he   
had made to the ,twelve1 and to convey  
to them their legislative1 judicial1 and
 executive powers4 ,these are mentioned 
by each of the four ,evangelists1 in    
somewhat different terms1 but alike     
involving the distinctive apostolic     
powers of immediate institution by      
,christ1 and universal mission2 as      
,apostles they are sent1 and they are   
sent by ,christ4 ,the form recorded in  
,s4 ,matthew is1 ,all power is given    
unto ,me in heaven and in earth4 ,go ye1
 therefore1 and make disciples all      
nations1 baptizing them in the name of  
the ,father1 and of the ,son1 and of the
 ,holy ,ghost1 teaching them to observe 
all things whatsoever ,i have commanded 

you2 and behold ,i am with you all days1
 even to the consummation of the world4 
,the form of ,s4 ,mark is1 ,go ye into  
the whole world1 and preach the gospel  
to every creature4  ,s4 ,luke refers    
specially in two passages to the descent
 of the ,holy ,ghost1 as being ,himself 
as well the ,divine ,gift1 and the      
immediate worker of all graces in man1  
as the principle of the ecclesiastical  
hierarchy4 ,and ,i send the promise of  
,my ,father upon you1 but stay you in   
the city till you be endued with power  
from on high4 ,and again1 ,eating       
together with them1 ,he commanded them  
that they should not depart from        
,jerusalem1 but should wait for the     
promise of the ,father1 which you have  
heard1 saith ,he1 by ,my mouth2 for     
,john1 indeed1 baptized with water1 but 
you shall be baptized with the ,holy    
,ghost not many days hence4 ,you shall  
receive the power of the ,holy ,ghost   
coming upon you1 and you shall be       
witnesses unto ,me in ,jerusalem1 and in

 all ,judea1 and ,samaria1 and even to  
the uttermost part of the earth4  ,the  
form recorded by ,s4 ,john is1 ,as the  
,father hath sent ,me1 ,i also send you4
 ,when ,he had said this1 ,he breathed  
on them2 and ,he said to them1 ,receive 
ye the ,holy ,ghost2 whose sins you     
shall forgive1 they are forgiven them2  
and whose sins you shall retain1 they   
are retained4#g  ,now1 it may be        
remarked that these passages of the     
several evangelists are identical in    
their force2 that is1 they each convey  
all those powers which constitute the   
,apostolate4 ,these are received by all 
the ,apostles in common1 and together2  
and in the joint possession of them     
consists that equality which is often   
attributed by the ancient writers to the
 ,apostles1 as notably by ,s4 ,cyprian1 
,he gives to all the ,apostles an equal 
power1 and says1 'as the ,father sent   
,me1 ,i also send you4' ,and again1     
,certainly the other ,apostles also were
 what ,peter was1 endued with an equal  

fellowship1 both of honour and power4#h 
,and these ,apostolic powers1           
legislative1 judicial1 and executive1   
are afterwards referred to as exercised2
 as in ,acts ch4 xv41 where the first   
council passes decrees which bind the   
,church1 nay1 which go forth in the     
joint name of the ,holy ,ghost1 and the 
rulers of the ,church1 ,it hath seemed  
good to the ,holy ,ghost and to         
us2--which are delivered by ,s4 ,paul to
 the cities to be kept3 ,acts xvi4      
#d--;as in ,acts xx4 #bh1 where bishops 
are charged to rule the ,church1 each   
over his flock1 wherein the ,holy ,ghost
 has placed him--as in #a ,cor4 v4 #a-e1
 where ,s4 ,paul1 in the name of our    
,lord ,jesus ,christ1 excommunicates--as
 in #b ,cor4 x4 #f1 where he sets forth 
his apostolic power--as in the ,epistles
 to ,titus and ,timothy1 where he sets  
them in authority1 enjoins them to      
ordain priests in every city1 and       
commands them to reprove1 or rebuke4    
,and all these powers ,s4 ,peter1 of    

course1 as one of the ,twelve1 had      
received in common with the rest4 ,the  
limit to them would seem to lie in their
 being shared in common by twelve2 as1  
for instance1 universal mission dwelling
 in such a body must practically be     
determined and limited somehow to the   
different members of that body1 or one  
would interfere with the other4 ,but    
there is nothing in these powers which  
answers to the images of the rock1 on   
which the ,church is built1 the single  
bearer of the keys1 and confirmer of his
 brethren1 which ,christ had            
appropriated to one ,apostle4  ,in like 
manner1 then1 as our ,lord fulfilled    
,his promises to the ,twelve1 so did ,he
 those to ,s4 ,peter1 and we find       
written the committal of an authority to
 him exactly answering to these images2 
an authority1 which expresses the full  
legislative1 judicial and executive     
power of the head1 which can be executed
 by one alone at a time1 and is of its  
own nature supreme1 and responsible to  

none save ,god4 ,it remained for our    
,lord to find an image setting forth all
 this as decisively as that of the      
,rock1 the ,bearer of the keys1 and the 
,confirmer of his brethren4  ,once1 as  
,he passed along the shores of the lake 
of ,galilee1 ,he had seen two fishermen 
casting their net into the sea1 and had 
said to them1 ,come after ,me1 and ,i   
will make you fishers of men1 and       
immediately leaving their nets1 they    
followed ,him4 ,once again1 too1 ,he had
 gone into the ship of that same        
fisherman1 and sitting1 taught the      
multitudes out of it4 ,and then ,he bade
 that fisherman1 who had laboured all   
the night and taken nothing1 to launch  
out into the deep1 and in faith1 let    
down his nets for a draught1 whereupon  
he enclosed so great a multitude of     
fishes that the net brake4#i ,and1      
again1 in after times1 when the         
fisherman had become an ,apostle1 that  
same ship waited on ,his convenience1   
and carried ,him across the lake4 ,it   

was there ,he was asleep when the storm 
raged1 and ,his disciples in little     
faith awoke ,him1 saying1 ,master1 save 
us1 we perish1 not yet knowing that the 
ship which carried the ,lord might be   
tost1 but could not sink4#aj ,from it   
they beheld ,him walking on the sea1 in 
the fourth watch of the night1 when     
,peter1 in his fervour1 desired to join 
,him1 and going to meet his ,lord on the
 waves1 his faith failed him1 and he    
began to sink1 till the ,almighty hand  
supported him1 and drew him with it to  
the ship1 which presently was at the    
land to which they were going4#aa ,and  
now1 ,peter1 and ,thomas1 and           
,nathaniel1 and the sons of ,zebedy1 and
 two others1 were once more on that same
 ship and sea1 but no longer with ,him  
who had commanded the winds1 and walked 
on the waves4 ,once more1 too1 they#ab  
toiled all the night1 but caught        
nothing3 when1 lo1 in the morning light1
 ,jesus stood on the shore1 but yet     
unknown to them1 and bade them cast the 

net on the right side of the ship1 and  
now they were not able to draw it for   
the multitude of fishes4 ,thus ,he      
revealed ,himself to them1 and invited  
them to eat with ,him of the fishes     
which they had caught4 ,then ,simon     
,peter went up1 and drew the net to     
land1 full of great fishes1 one hundred 
fifty-three4 ,and although there were so
 many1 the net was not broken3 for1     
indeed1 that draught of great fishes1   
gathered by ,peter at ,christ's command1
 betokened ,god's elect1 whom the       
,church is to gather out of the sea of  
this world1 who cannot break from the   
net1 which net1 therefore1 ,peter drew  
to land1 even the everlasting shore     
whereon ,christ welcomes ,his own4 ,and 
after that marvellous banquet of the    
disciples with their ,lord1 betokening  
the never ending marriage feast1 wherein
 the roasted fish is ,christ in ,his    
passion1#ac our ,lord proceeds to crown 
all that series of distinctions1        
wherewith1 since imposing the prophetic 

name1 ,he had marked out ,simon1 the son
 of ,jonas1 to be the ,leader of ,his   
disciples2 and thus ,he fulfils by the  
side of the lake of ,galilee what ,he   
foreshadowed when ,he first looked upon 
,peter1 what ,he promised in the        
quarters of ,cesarea ,philippi1 and what
 ,he repeated on the eve of ,his        
passion4  ,it was ,his will to appoint  
one to take ,his place on earth4 ,now   
,he had assumed to ,himself specially a 
particular title1 under which of old    
time ,his prophets had foretold ,his    
advent among men1 and which above all   
others expressed ,his tender love for   
fallen man4 ,it had been said of ,him1  
,i will set up one shepherd over them1  
and ,he shall feed them1 even my servant
 ,david3 ,he shall feed them1 and ,he   
shall be their shepherd4 ,and again3    
,say to the cities of ,judah1 behold    
your ,god4--,he shall feed ,his flock   
like a shepherd3 ,he shall gather       
together the lambs with ,his arm1 and   
shall take them up in ,his bosom1 and   

,he ,himself shall carry them that are  
with young4 ,and1 once more1 in the very
 prophecy by which the chief priests and
 scribes declared to ,herod that ,he    
must be born at ,bethlehem1 ,for from   
thee shall go forth the ruler1 who shall
 feed 7or shepherd7 ,my people ,israel4 
,appropriating these predictions to     
,himself1 the ,lord had said3 ,i am the 
good shepherd4#ad ,the good shepherd    
giveth ,his life for ,his sheep4 ,and   
other sheep ,i have which are not of    
this fold2 them also ,i must bring2 and 
there shall be one fold and one         
shepherd4 ,and now it was ,his pleasure 
to give this particular title1 so       
specially ,his own1 to ,peter1 and to   
,peter alone1 and to ,peter in most     
marked contrast even with the best      
beloved of ,his other disciples1 and to 
,peter1 thrice repeating the charge1 and
 varying the expression of it so as to  
include the term in its utmost force4   
,when1 therefore1 they had dined1 ,jesus
 said to ,simon ,peter1 ,simon1 son of  

,john1 lovest thou ,me more than these8 
,he saith to ,him1 ,yea1 ,lord1 ,thou   
knowest that ,i love ,thee4 ,he saith to
 him1 ,feed ,my lambs4 ,he saith to him 
again1 ,simon1 son of ,john1 lovest thou
 ,me8 ,he saith to ,him1 ,yea1 ,lord1   
,thou knowest that ,i love ,thee4 ,he   
saith to him1 ,feed ,my lambs4 ,he saith
 to him the third time1 ,simon1 son of  
,john1 lovest thou ,me8 ,peter was      
grieved because ,he had said to him the 
third time1 lovest thou ,me8 ,and he    
said to ,him1 ,lord1 ,thou knowest all  
things3 ,thou knowest that ,i love      
,thee4 ,he said to him1 ,feed ,my sheep4
  ,our ,lord had before addressed the   
seven disciples present in common1      
,children1 have you any meat8 ,cast the 
net1 and you shall find4 ,bring hither  
of the fishes which you have now caught4
 ,come and dine4 ,but now1 turning to   
one in particular1 ,he singles him out  
in the most special manner1 by his name1
 by asking of him a love greater than   
that of any others towards ,himself1 by 

conferring on him a charge1 which1 as we
 shall see1 from its extension excludes 
its being held in joint possession by   
any other1 and by a prophecy concerning 
the manner of his death1 which is wholly
 particular to ,peter4 ,if it is        
possible by any words to convey a power 
and a charge to a particular person1 and
 to exclude the rest of the company from
 that special power and charge1 it is   
done here4  ,but1 secondly1 it is a     
charge of a very high and distinguishing
 nature indeed1 for our ,lord before    
conferring it demands of ,peter1 as a   
condition1 greater love towards ,his own
 person than that felt for ,him by any  
of the ,twelve--even by the sons of     
,zebedy1 whom from their zeal ,he       
surnamed ,boanerges1 sons of            
thunder--even by the disciple whom ,he  
loved1 and who lay on ,his breast at the
 last supper4 ,what must that charge be1
 the preliminary condition for which is 
a greater love for ,jesus than that of  
the beloved disciple8 ,what shall be a  

fitting sequel to ,simon1 son of ,john1 
lovest thou me more than these8 ,what1  
again1 the importance of that office1 in
 bestowing which our ,lord thrice       
repeats the condition1 and thrice       
inculcates the charge8 ,the words of    
,god are not spoken at random1 nor ,his 
repetitions without effect4 ,what1      
again1 are the subjects of the charge8  
,they are ,my lambs1 and ,my sheep1 that
 is1 the fold itself of the ,great      
,shepherd4 ,as ,he said1 ,if ,i wash    
thee not1 thou shalt have no part with  
,me1 so those who are not either ,his   
lambs or ,his sheep1 form no part of    
,his fold4 ,others1 too1 in ,holy ,writ1
 are addressed as shepherds1 but with a 
limitation1 as1 ,take heed to the whole 
flock wherein the ,holy ,ghost hath     
placed you bishops1 or feed the flock of
 ,god which is among you4 ,and1 more    
largely far it was said1 ,go ye1        
therefore1 and make disciples all       
nations2 and ,go ye into the whole world
 and preach the ,gospel to every        

creature4#ae ,but they to whom this was 
said were yet themselves sheep of the   
,great ,shepherd1 and in committing the 
world to them1 ,he did not commit them  
to each other4 ,whereas here1 they too1 
as ,his sheep1 are committed to one1    
even ,peter2 and very expressly1 in the 
persons of ,james and ,john1 and the    
rest present1 lovest thou ,me more than 
these8 ,a particular flock is never     
termed absolutely and simply the flock1 
or the flock of ,god1 but the flock     
which is among you1 in which the ,holy  
,ghost hath made you bishops4 ,and1     
again1 the ,apostles are sent in common 
to the whole world1 to preach to all    
nations1 and to form one flock2 but they
 are twelve1 and power given to several 
carries its restriction in its division1
 whilst power given to one alone and    
over all1 and without exception1 carries
 with it plenitude1 and1 not having to  
be divided with any other1 it has no    
bounds save those which its terms       
convey4#af ,what are the terms here8    

,feed1 and be shepherd over or rule ,my 
lambs and ,my sheep4 ,the terms have no 
limit1 save that of salvation itself4   
,such1 then1 are the persons indicated  
as subjects of this charge4 ,but what is
 the nature of the charge8 ,two         
different words of unequal extent and   
force in the original1 but both rendered
 feed in the translation1 convey this4  
,one means to give food simply1 the     
other1 of far higher and nobler reach1  
embraces every act of care and          
providence in the government of others1 
under an image the farthest removed from
 the spirit of pride and ambition4 ,such
 is even its heathen meaning1 and the   
first of poets termed ,agamemnon by this
 word1 ,shepherd of the people4 ,by this
 word1 ,s4 ,paul1 and ,s4 ,peter#ag     
himself1 express the power of the bishop
 over his own flock4 ,and so our ,lord1 
here instituting the ,bishop of         
,bishops1 the one ,shepherd of the one  
fold1 gives to ,peter over all his      
flock1 the very word given to ,him in   

the famous prophecy1 ,thou1 ,bethlehem1 
the land of ,juda1 art not the least    
among the princes of ,juda3 for out of  
thee shall come forth the captain that  
shall rule ,my people ,israel3 the very 
word1 which used of ,himself in ,psalm  
ii4 to express all ,his power and       
dominion1 in ,his revelation to ,s4     
,john1 is spoken of ,his own triumphant 
career1 as the ,word of ,god going forth
 to battle1 ,he shall rule them with a  
rod of iron2 and1 again1 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 end4#ah ,thus1 just as in the  
persons pointed out1 the subject of this
 charge is universal1 so in the terms by
 which it is expressed1 the nature of   
the power is supreme4 ,what the bishop  
is to his own flock1 ,peter is made to  
the flock of ,god3 and this at once1 in 
the most simple1 as well as in the most 
absolute and emphatic manner1 by        
institution from the chief ,shepherd    

,himself1 at the close of ,his ministry1
 and by associating ,peter singly with  
,himself in ,his most distinctive title4
 ,if the fold of ,christ is equivalent  
to the ,church of ,christ1 and the      
kingdom of heaven1 so to feed and to    
rule the lambs and the sheep of that    
fold is equivalent to being the ,rock of
 that ,church1 and the ,bearer of the   
keys1 as well as the ,first1 the        
,greater one1 and the ,ruler in that    
kingdom of heaven4  ,again1 looking at  
the circumstances under which this      
charge is received by ,peter1 it either 
conveys that special and singular honour
 and power which we have here set forth1
 or none at all4 ,for ,peter had already
 received the full ,apostolic authority3
 he had heard together with the rest of 
the ,apostles those words of power1 ,as 
,my ,father sent ,me1 ,i also send you1 
and the charge following1 to bind and to
 loose4 ,it could not therefore be this 
power which was given him1 for he had it
 already4 ,all which ,james and ,john1  

the sons of thunder1 ever had given     
them1 he also had before these words    
were uttered4 ,besides a power which was
 to be shared by ,james and ,john1 and  
the rest of the ,apostles1 could not be 
given in terms which distinguished him  
from them1 lovest thou ,me more than    
these8 ,it could not be the mere        
forgiveness of his denial1 for not only 
did the ,apostolate1 since conferred1   
carry that1 but when our ,lord appeared 
to him first of all the ,apostles after 
,his resurrection1 it was a token of    
such forgiveness4 ,there remained       
nothing else to give him1 but presidency
 over the ,apostles themselves1 the     
reward of superior love1 as was         
prophesied and promised to him in reward
 for superior faith4 ,for these two     
oracles of our ,lord exactly correspond 
to each other as promise and            
performance4 ,their conditions and their
 terms shed a reciprocal light on each  
other4 ,in the one there is the great   
confession1 ,thou art the ,christ the   

,son of the living ,god2 in the other as
 singular a declaration1 ,lovest thou   
,me more than these8 ,yea1 ,lord4 ,in   
the one there follows the reward1 ,and  
,i say to thee1 that thou art ,peter1   
c43 and in the other a like reward1     
,feed ,my lambs1 be shepherd over ,my   
sheep4 ,the one is future1 ,i will      
build1 ,i will give1 thou shalt bind1   
thou shall loose3 the other present1    
,feed and be shepherd4 ,what concerns   
the ,church and the kingdom of heaven in
 the one1 concerns the fold in the      
other4 ,and the promise and performance 
are singularly restricted to ,peter--,i 
say unto thee1 ,thou art ,peter--,simon1
 son of ,john1 lovest thou ,me more than
 these8  ,as then ,peter received the   
promise of the supreme episcopate before
 all and by himself1 under the terms    
that he should be the ,rock1 by being   
built on which the ,church should never 
fall1 that he should be the ,bearer of  
the keys in the kingdom of heaven1 and  
that singly he should bind and loose in 

heaven and in earth2 so after his own   
,apostolate1 and that of the rest had   
been completed1 by himself1 and as the  
crown of the divine work1 he received   
the fulfilment of that supreme          
episcopate1 under the terms1 ,feed ,my  
lambs1 be shepherd over ,my sheep4 ,and 
as a part out of that magnificent       
promise made to him singly1 was         
afterwards taken and made to the        
,apostles jointly with him1 for so it   
was the design of ,jesus ,christ to put 
first in one alone what afterwards ,he  
meant to put in several2 but the sequel 
does not reverse the beginning1 nor the 
first lose his place4 ,that first word1 
',whatsoever thou shalt bind1' said to  
one alone1 has already ranged under his 
power each one of those to whom shall be
 said1 ',whatsoever ye shall remit2' for
 the promises of ,jesus ,christ1 as well
 as ,his gifts1 are without repentance2 
and what is once given indefinitely and 
universally is irrevocable3#ai so when  
,peter and the rest already possessed   

the whole ,apostolate1 the commission to
 go and preach to the whole world1 and  
to make disciples of all nations1 a     
power was added to ,peter to make up    
what was promised to him originally2 the
 ,apostles themselves1 with the whole   
fold1 were put under his charge2 he     
represented the person of the ,great    
,shepherd3 and the divine work was      
complete4  ,thus the powers of the      
,apostolate and the ,primacy are not    
antagonistic1 but fit into1 and         
harmonise with each other4 ,in the      
college of the ,twelve1 as before       
inaugurated1 and sent forth into the    
whole world1 something had been wanting1
 save that1 by the appointment of a     
head1 the occasion of schism was taken  
away3#bj and ,satan would have shaken   
the whole fabric1 but that there was one
 divinely set to confirm the brethren4  
,he who kept them once1 when with them1 
by ,his personal presence1 now kept them
 for evermore by the word of ,his power1
 issued on the shore of the lake of     

,galilee1 but resounding through every  
age1 clear and decisive1 amid the fall  
of empires1 and the change of races1 and
 heard by all ,his flock to the utmost  
of the isles of the sea1 till the day of
 the ,son of ,man comes1--,simon1 son of
 ,john1 lovest thou ,me more than these8
 ,feed ,my lambs3 ,feed ,my sheep4  ,and
 that the universal and supreme         
authority over the ,church of ,christ1  
was in these words committed to ,peter  
by the ,lord1 is the belief of          
antiquity4 ,thus1 ,s4 ,ambrose1 in the  
west3 ,it is not doubtful that ,peter   
believed1 and believed because he loved1
 and loved because he believed4 ,whence1
 too1 he is grieved at being asked a    
third time1 ,lovest thou ,me8 ,for we   
ask those of whom we doubt4 ,but the    
,lord does not doubt1 but asks not to   
learn1 but to teach him whom1 on the    
point of ascending into heaven1 ,he was 
leaving1 as it were1 the successor and  
representative of ,his love4#ba ,it is  
because he alone out of all makes a     

profession1 that he is preferred to all4
 ,lastly1 for the third time1 the ,lord 
asks him1 no longer1 hast thou a regard 
7diligis me7 for ,me1 but lovest 7amas7 
thou ,me3 and now he is ordered to feed1
 not the lambs1 as at first1 who need a 
milk diet1 nor the little sheep1 as     
secondly1 but the more perfect sheep1 in
 order that he who was the more perfect 
might have the government4#bb ,in the   
,east1 ,s4 ,chrysostome1 ,why1 then1    
passing by the rest1 does ,he converse  
with him on these things8 ,he was the   
chosen of the ,apostles1 and the        
mouthpiece of the disciples1 and the    
head of the band4 ,therefore1 also ,paul
 once went up to see him rather than the
 rest4 ,it was1 besides1 to shew him1   
that for the future he must be bold1 as 
his denial was done away with1 that ,he 
puts into his hands the presidency over 
the brethren4 ,and ,he does not mention 
the denial1 nor reproach him with what  
had past2 but ,he says1 if thou lovest  
,me1 rule the brethren1 and show now    

that warm affection which on all        
occasions thou didst exhibit1 and in    
which thou didst exult1 and the life    
which thou didst offer to lay down for  
,me1 now spend for ,my sheep4 ,again1   
thrice ,he asks the question1 and thrice
 lays on him the same command1 showing  
at how high a price ,he sets the charge 
of ,his own sheep4 ,again1 he was put in
 charge with the direction of his       
brethren4 ,he made him great promises   
and put the world into his hands4 ,thus 
,john and ,james1 and the rest of the   
,apostles were committed to ,peter1 but 
never ,peter to them3 and he adds1 ,but 
if any one asks1 ,how then did ,james   
receive the throne of ,jerusalem8 ,i    
would reply that ,he elected ,peter not 
to be the teacher of this throne1 but of
 the whole world4 ,and in another place1
 ,why did ,he shed ,his blood to        
purchase those sheep which ,he committed
 to ,peter and his successors8 ,with    
reason then said ,christ1 'who is the   
faithful and prudent servant whom his   

,lord hath set over ,his own#bc house8' 
,theophylact repeated1 seven hundred    
years later1 the perpetual tradition of 
the ,east4 ,he puts into ,peter's hands 
the headship over the sheep of the whole
 world1 and to no other but to him gives
 ,he this2 first1 because he was        
distinguished above all1 and the        
mouth-piece of the whole band2 and      
secondly1 showing to him that he must be
 confident1 as his denial was put out of
 account4 ,and if ,s4 ,leo1 a ,pope1    
declares that though there be among the 
people of ,god many priests and many    
shepherds1 yet ,peter rules all by      
immediate commission1 whom ,christ also 
rules by ,sovereign power1#bd the great 
,eastern1 ,saint ,basil1 assigned an    
adequate reason for this near a century 
before1 when he viewed all pastoral     
authority in the ,church as included in 
this grant to ,peter1 declaring that the
 spiritual ruler is none else but one   
who represents the person of the        
,saviour1 and offers up to ,god the     

salvation of those who obey him1 and    
this we learn from ,christ ,himself in  
that ,he appointed ,peter to be the     
shepherd of ,his ,church after#be       
,himself4  ,but especially must we quote
 ,s4 ,cyprian1 because to that equality 
of the ,apostles as such1 before        
referred to by us1 by considering which 
without regard to the proportion of     
faith some have been led astray1 he adds
 the full recognition of the ,primacy1  
and urges its extreme importance4 ,thus 
quoting the promise and the fulfilment1 
,thou art ,peter1 c4 and ,feed ,my      
sheep1 he goes on1 ,upon him being one  
,he builds ,his ,church2 and though ,he 
gives to all the ,apostles an equal     
power1 and says1 ,as the ,father sent   
,me1 ,i also send you1 c41 yet in order 
to manifest unity ,he has1 by ,his own  
authority1 so placed the source of the  
same unity as to begin from one4        
,certainly the other ,apostles also were
 what ,peter was1 endued with an equal  
fellowship both of honour and power1 but

 a commencement is made from unity1 that
 the ,church may be set before us as    
one4#bf ,that is1 the ,apostles were    
equal as to the powers bestowed in ,john
 xx4 #bc-e1 but as to those given in    
,matt4 xvi4 #ah-ai1 ,luke xxii4 #ca-c1  
and ,john xxi4 #ae-ah1 the ,church was  
built upon ,peter alone1 and he was made
 the source and ever-living spring of   
ecclesiastical unity4  ,yet clearly as  
our ,lord in this charge associates     
,peter with ,himself1 puts him over his 
brethren1 the other ,apostles1 and      
fulfils to him all that ,he ever        
promised1 as to making him the first1   
the greater one and the ruler or leader1
 by that one title of the ,shepherd1 in 
which is summed up all authority over   
,his ,church1 and the very purpose of   
,his own divine mission1 to seek and to 
save that which was lost1 still a touch 
of tenderness is added by the ,master's 
hand1 which brings out all this more    
forcibly1 and must have told personally 
on ,peter's feelings and those of his   

fellow-disciples1 as the highest and    
most solemn consecration to his singular
 office4 ,for when the ,lord spoke that 
parable1 ,i am the good shepherd1 ,he   
added1 as the token of the character1   
the good shepherd giveth ,his life for  
,his sheep4 ,and so now1 appointing     
,peter to take ,his place over the      
flock1 ,he adds to him this token also3 
,amen1 amen1 ,i say to thee1 when thou  
wast younger1 thou didst gird thyself1  
and didst walk where thou wouldst1 but  
when thou shalt be old1 thou shalt      
stretch forth thy hands1 and another    
shall gird thee1 and lead thee whither  
thou wouldst not4 ,when thou wast       
younger1 thou didst gird thyself1       
alluding1 perhaps1 to that impulse of   
affection with which1 just before1 as   
soon as ,peter heard from ,john that it 
was the ,lord standing on the shore1 he 
girt his coat about him and cast himself
 into the sea1 for his love waited not  
for the slowness of the boat4 ,thus ,he 
taught ,peter that the chiefship to     

which ,he was appointing him1 that care 
of all the ,churches1 as it required a  
different spirit to fulfil it from that 
which prevailed among the kings of the  
nations1 so it led to a different end1  
the last crowning act of a lifelong     
self-sacrifice1 which began by being the
 servant of all1 ran through a thousand 
acts of humiliation and anxiety1 and was
 to be completed in the martyrdom of    
crucifixion4 ,and so in his death1 as   
well as in his charge of visible head of
 the ,church1 he was to be made like his
 ,lord1 and after the manner of the     
,good ,shepherd1 whom he succeeded1     
should lay down his life for his sheep4 
,for this ,he said signifying by what   
death he should glorify ,god4 ,and when 
,he had said this1 ,he saith to him1    
,follow ,me4 ,with far deeper meaning   
now than when those words of power were 
first uttered to him beside that lake4  
,then it was1 ,follow ,me1 and ,i will  
make you fishers of men4 ,now it is1    
,follow ,me1 and ,i will associate thee 

with ,my life and with ,my death1 with  
,my charge and with its reward4 ,this   
shall be the proof of thy greater love1 
to be obedient even to death1 and that  
the death of the cross4 ,such was the   
anointing which the first ,primate of   
the ,church received to the triple      
crown4 ,follow thou ,me4 ,like his      
divine ,master1 he was during the whole 
of his ministry to have the cross set   
before his eyes1 and laid upon his      
heart1 as the certain end of his course4
 ,and thus ,peter received power and    
sacerdotal authority over all1 from the 
very ,god for our sakes incarnate3#bg   
thus he followed in the steps of the    
,good ,shepherd1 as he succeeded to ,his
 office4 ,and1 therefore1 having        
accomplished his mission and triumphed  
on the ,roman hill1 from ,rome he speaks
 through the undying line of his        
spiritual heirs1 and feeds the flock of 
,christ4  ,,footnotes3  #a ,passaglia1  
p4 #ic4  #b ,matt4 xvi4 #af4  #c ,matt4 
x4 #a2 ,mark iii4 #ac-ae2 ,luke vi4     

#ab-ac2 ,matt4 xviii1 #ah4  #d ,john    
xvii4 #ab4  #e ,mark xvi4 #f4  #f #a    
,cor4 xv4 #a-i4  #g ,matt4 xxviii4 #ah2 
,mark xvi4 #ae2 ,luke xxiv4 #di2 ,acts  
i4 #d-h2 ,john4 xx4 #ba4  #h ,de unitate
 ecclesiae1 #c4  #i ,mark i4 #af2 ,luke 
v4 #c4  #aj ,mark iv4 #ch2 ,luke viii4  
#bd4  #aa ,john vi4 #ba4  #ab ,john xxi4
 #a-ad4  #ac ,st4 ,augustine's #abbnd   
discourse on ,st4 ,john1 who has thus   
set forth this chapter3 ,piscis assus   
,christus est passus4  #ad ,ezech4 xxiv4
 #cc2 ,isai4 xl4 #i-aa2 ,mich4 v4 #b2   
,matt4 ii4 #f2 ,john x4 #aa1 #ad1 #af4  
#ae ,acts xx4 #bh2 #a ,pet4 v4 #aj2     
,matt4 xxviii4 #ai2 ,mark xvi4 #ae4  #af
 ,bossuet1 sermon on unity4  #ag ,acts  
xx4 #bh2 #a ,pet4 v4 #aj2 ,ps4 ii4 #i2  
,apoc4 xix4 #ae2 ii4 #bg4  #ah          
,poimahinein used in the text of ,john1 
and in all these4  #ai ,bossuet1 sermon 
on unity4  #bj ,st4 ,jerome4  #ba       
,amoris sui veluti vicarium4  #bb ,in   
,lucam1 ,lib4 #aj1 n4 #age4  #bc ,st4   
,chrys4 in ,joan4 ,hom4 #hh1 p4 #ebe-g2 

and ,de ,sacerdot4 ,lib4 #b1 ,tom4 #a4  
p4 #cgb4  #bd ,st4 ,leo4 ,serm4 #d4  #be
 ,st4 ,basil1 ,constit4 ,monas4 xxii4   
,tom4 #b1 p4 #egc4  #bf ,st4 ,cyprian1  
de unit4 #c4  #bg ,stephen of ,dora1 in 
the ,lateran ,synod1 ,a4,d41 #fdi4      
,mansi1 x4 #hic4     ,,chapter ,,iv4    
,,the ,,correspondence ,,and            
,,equivalence ,,of ,,the ,,great ,,texts
 ,,concerning ,,peter4   ,before we     
compare together more exactly what was  
said to the ,apostles in common1 and    
what to ,peter in particular1 it is     
desirable to consider briefly two other 
points1 which will complete the evidence
 furnished by the ,gospels4  #a4 ,if1   
then1 the#a question to be decided by   
documents is1 whether several persons   
are to be accounted equal in rank1      
honour1 and authority1 or whether one of
 them is superior to the rest1 it will  
be an unexceptionable rule to observe   
whether they are spoken of in the same  
manner4 ,for words are signs of ideas1  
and set forth as in a mirror the mind's 

conceptions4 ,a similarity of language1 
therefore1 will indicate a similarity of
 rank2 a distinction of language1       
especially if it be repeated and        
constant1 will show a like distinction  
of rank4 ,let us apply this rule to the 
mode in which the ,evangelists speak of 
,peter and of the other ,apostles4  ,now
 to express one of rank and his         
attendants1 the ,evangelists often use  
the phrase1 a person and those with him4
 ,thus1 ,luke vi4 #d1 ,david and those  
that were with him2 and ,matt4 xii4 #c  
with ,mark ii4 #be1 ,have ye not read   
what ,david did1 when himself was a     
hungered and those that were with him8  
,of our ,lord and the ,apostles it is   
said1 ,mark iii4 #aa1 ,and ,he made     
twelve1 that they should be with ,him3  
and xvi4 #aj1 ,she went and told them   
that had been with ,him4 ,and ,acts iv4 
#ac1 the chief priests knew them1 ,peter
 and ,john1 that they had been with     
,jesus4 ,and ,matthew xxvi4 #fi1 ,peter 
is reproached1 ,thou also wast with     

,jesus4 ,now just so the ,evangelists   
speak of ,peter4 ,our ,lord having on   
one occasion left the ,apostles for     
solitary prayer1 ,s4 ,mark writes1 i4   
#cf1 ,and ,simon and they that were with
 him followed after ,him4 ,again1 the   
woman with the issue of blood having    
touched the ,lord1 when ,he asked1 ',who
 is it that touched ,me8' ,s4 ,luke     
says1 viii4 #de1 all denying1 ,peter and
 they that were with him said1 c4 ,and  
on the occasion of the ,transfiguration1
 ,peter and they that were with him1    
being ,james and ,john4 ,just as after  
the resurrection ,luke writes1 ,acts ii4
 #ad1 ,peter standing up with the       
eleven2 verse #cg1 ,they said to ,peter 
and to the rest of the ,apostles2 v4    
#bi1 ,peter and the ,apostles answering 
said4 ,and the angels to the holy women1
 ,mark xvi4 #g1 ,go tell ,his disciples 
and ,peter4  ,it is then to be remarked 
that ,peter is the only ,apostle who is 
put in this relation to the rest4 ,never
 is it said ,james1 or ,john and the    

rest of the ,apostles1 or1 and those    
with him4 ,peter is named1 and the rest 
are added in a mass1 and this happens in
 his case continually1 never in the case
 of any other ,apostle4  ,no adequate   
cause can be alleged for this but the   
,primacy and superior rank of ,peter1   
which was ever in the mind of the       
,evangelists1 and is sometimes indicated
 by the prophetic name2 for as often as 
,simon is called ,peter1 he is marked as
 the foundation of the ,church1         
according to the ,lord's prophecy4 ,and 
long before contentions about the       
prerogatives of ,peter arose1 the       
ancient ,fathers attributed it to his   
,primacy1 that he was thus named        
expressly and first1 the others in a    
mass1 or in the second place4           
,according1 then1 to the rule           
above-mentioned1 ,peter1 by the mode in 
which the ,evangelists speak of him1 is 
distinguished from the other ,apostles1 
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 men1 and even of our
 ,lord over the ,twelve4 ,and for this  
there seems no adequate cause1 but that 
special association of ,peter with      
,himself indicated in the name1 and the 
promises accompanying it in ,matt4 xvi4 
#b4 ,again1 four#b catalogues of the    
,apostles exist1#c and in each of these 
,peter is placed first4 ,and in the     
three which occur in the ,gospels1 7that
 of ,luke in the ,acts being a more     
brief repetition of his former one17 the
 prophetic name ,peter is indicated as  
the reason for his being thus placed    
first4 ,so ,mark4 ,and to ,simon ,he    
gave the name ,peter4 ,and ,james the   
son of ,zebedy1 and ,john the brother of
 ,james2 and ,he named them ,boanerges1 
which is1 the sons of thunder3 for which
 reason1 that the ,lord had given them a
 name1 though it was held in common1 and
 not1 like that of ,peter1 expressive of
 official rank1 but personal qualities1 
,mark seems to set these two before     

,andrew1 whom both in ,matthew and in   
,luke they follow4 ,again1 ,luke says1  
,he chose twelve of them1 whom also ,he 
named ,apostles1 ,simon whom ,he        
surnamed ,peter1 and ,andrew his        
brother1 c4 ,the first of all1 and the  
chief of them1 he that was illiterate   
and uneducated1 says ,s4 ,chrysostome2#d
 and ,origen long before him1 observing 
that ,peter was always named first in   
the number of the twelve1 asks1 ,what   
should be thought the cause of this     
order8 ,he replies1 it was constantly   
observed because ,peter was more        
honoured than the rest1 thus intimating 
that he no less excelled the rest on    
account of the gifts which he had       
received from heaven1 than ,judas       
through his wretched disposition was    
truly the last of all1 and worthy to be 
put at the end4#e ,but much more marked 
is ,matthew in signifying the superior  
dignity of ,peter1 not only naming him  
at the head in his catalogue1 but       
calling him simply and absolutely the   

first4 ,and the names of the twelve     
,apostles are these1 ,the first1 ,simon1
 who is called ,peter1 and ,andrew his  
brother1 ,james1 c4 ,now that second and
 third do not follow1 shows that first  
is not a numeral here1 but designates   
rank and pre-eminence4 ,thus in heathen 
authors this word first by itself       
indicates the most excellent in its     
kind3 thus in the ,septuagint occur1    
first friend of the king1 first of the  
singers1 the first priest1#f i4e4 the   
chief priest4 ,so our ,lord1 whichever  
among you will be first2 ,bring forth   
the first robe2 and ,s4 ,paul1 sinners1 
of whom ,i am first1#g i4e4 chief4 ,thus
 the first of the island1 ,acts1 xxviii4
 #g1 means the chief magistrate2 and    
first generally in ,latin phraseology1  
the superior1 or prince4  ,such1 then1  
is the rank which ,matthew gives to     
,peter1 when he writes1 the first1      
,simon1 who is called ,peter4  ,it      
should also be remarked that1 whenever  
the ,evangelists have occasion to       

mention some of the ,apostles1 ,peter   
being one1 he is ever put first4 ,thus  
,matt41 ,he taketh unto ,him ,peter1 and
 ,james1 and ,john his brother2 and     
,mark1 ,he admitted not any man to      
follow ,him1 but ,peter1 and ,james1 and
 ,john1 the brother of ,james3 and      
,peter1 and ,james1 and ,john1 and      
,andrew asked ,him apart3 and ,he taketh
 ,peter1 and ,james1 and ,john with     
,him3 and ,luke1 ,he suffered not any   
man to go in with him1 but ,peter1 and  
,james1 and ,john1 and the father and   
mother of the maiden3 and ,he sent      
,peter and ,john3 and ,john1 ,there were
 together ,simon ,peter1 and ,thomas1   
who is called ,didymus1 and ,nathaniel1 
who was of ,cana in ,galilee1 and the   
two sons of ,zebedy1 and two others of  
,his disciples4#h ,this rule would seem 
to be invariable1 though ,james and     
,john are not always mentioned next     
after him4  ,an attempt has been made to
 evade the force of these testimonies1  
by giving as a reason for ,peter being  

always thus named first1 that he was the
 most aged of all the ,apostles1 and the
 first called4 ,even were it so1 such   
reasons would seem most inadequate1 but 
unfortunately they are neither of them  
facts4 ,for as to age1 antiquity bears  
witness that ,andrew was ,peter's elder 
brother4 ,and as to their calling1 ,s4  
,augustine has observed1 ,in what order 
all the twelve ,apostles were called1   
does not appear in the narrations of the
 ,evangelists1 since not only not the   
order of the calling1 but not even the  
calling itself of all is mentioned1 but 
only of ,philip1 and ,peter1 and        
,andrew1 and of the sons of ,zebedy1 and
 of ,matthew1 the publican1 termed also 
,levi4 ,but ,peter was both the first   
and the only one who separately received
 a name from ,him4#i ,as it may be      
conjectured from the ,gospels that      
,christ said to ,philip first of all1   
,follow ,me1 ,joh4 i4 #dd1 he has the   
best right to be considered the first   
called4  ,now the two classes of facts  

just mentioned1 as to the mode in which 
the ,evangelists speak of ,peter in     
combination with the other ,apostles1   
prove directly and plainly his ,primacy1
 while they do not directly prove1 save 
,matthew's title of ,first1 nor are they
 here quoted to prove1 the nature of    
that ,primacy1 which rests1 as we have  
seen1 on other and more decisive texts4 
,at length1 then1 we have before us the 
whole evidence of the ,gospels1 and     
having considered it piece by piece1 may
 now take a general view4 ,it is time to
 gather up the several parts of this    
evidence1 and1 claiming for each its due
 force1 to present the sum of all before
 the mind4 ,for distinct and decisive as
 certain texts appear1 and are1 even by 
themselves1 yet when they are seen to   
fit into a whole system1 and perfectly  
to harmonise together1 they have much   
greater power to convince the mind1     
which really seeks for truth4 ,but moral
 evidences generally1 and especially    
that which results from a study of the  

,holy ,scripture1 is not intended to    
move a mind in a lower condition than   
this2 a mind1 that is1 which loves      
something else better than the truth4   
,thus1 out of the body of ,his          
disciples1 we see our ,lord choosing    
,twelve1 and again1 out of those        
,twelve1 distinguishing ,one by the most
 singular favours4 ,this distinction    
even begins before the selection of the 
,twelve1 and has its root in the very   
commencement of our ,lord's ministry3   
for1 as we have seen1 it was when       
,andrew first led his brother ,simon    
before ,christ1 that ,he looked upon    
him1 and promised him the prophetic name
 which revealed his ,primacy1 and his   
perpetual relation to the ,church of    
,god4 ,the name thus promised is in due 
time bestowed1 and solemnly recorded by 
the three ,evangelists1 at the          
appointment of the ,apostles1 as the    
reason why he is invariably set at their
 head2 ,matthew1 still more distinctly  
expressing in it his primacy1 the first1

 ,simon1 who is called ,peter4 ,and     
their whole mode of mentioning him1 and 
exhibiting his relation to the other    
apostles1 shews that this ,primacy was1 
when they wrote1 ever in their minds4   
,it comes out in the most incidental    
way1 as when ,mark writes1 ,simon1 and  
they that were with him1 followed after 
,christ2 or ,luke1 ,peter1 and they that
 were with him1 said2 as naturally as   
they write1 ,david1 and those that were 
with him3 or of our ,lord ,himself1 and 
the ,apostles1 those that had been with 
,him4#aj ,again this preference of      
,peter is shewn by our ,lord1 both at   
the ,transfiguration and the ,agony3    
where1 even when the two next favoured  
of the ,apostles are associated with    
,him as witnesses1 yet there is evidence
 of ,peter's superiority in the mode    
with which the ,evangelists mention him4
 ,great as the dignity was of the two   
sons of thunder1 they are yet ranged    
under ,peter by ,luke1 with that same   
phrase which we have just been          

considering4 ,peter1 and they that were 
with him were heavy with sleep4 ,and our
 ,lord1 at the agony1 says to ,peter1   
could not you1 that is1 all the three1  
watch with ,me one hour8#aa ,again1 how 
incidentally1 yet markedly1 does        
,matthew shew that this superiority of  
,peter over others was apparent even to 
strangers1 when he writes1 that the     
officers who collected the tribute for  
the temple1 came to him1 and said1 does 
not your master 7the master of all the  
,apostles17 pay the didrachma8#ab ,much 
more significant is the incident        
immediately following1 when our ,lord   
orders him to go to the sea1 to cast a  
hook1 and to bring up a fish1 which     
shall have a stater in his mouth1       
adding1 take that1 and give it to them  
for ,me1 and for thee3 a token of       
preference so strong1 and of association
 so singular1 that it set the ,apostles 
on the immediate enquiry1 who should be 
the greater among them3 the answer to   
which we will revert to presently4  ,and

 this designation of ,peter to his high 
and singular office becomes even more   
striking1 if we contrast what our ,lord 
did and said to him with what ,he did   
and said to another ,apostle1 who in    
another way is even in some respects    
preferred to ,peter himself4 ,for the   
disciple whom ,jesus loved1 who lay on  
,his breast at supper1 to whom was      
committed at the most sorrowful of all  
moments the domestic care of the ,virgin
 ,mother1 has in the affection of our   
,lord his own unapproachable sphere4    
,but as ,peter does not come into       
competition with him here1 so neither in
 another view he with ,peter4 ,his      
distinction is private1 and in the      
nature of personal affection3 ,peter's  
is public1 and in the nature of ,church 
government4 ,to one is committed the    
,mother of the ,lord1 the living symbol 
of the ,church1 the most blessed of all 
creatures1 and that1 when her full      
dignity and blessedness stood at length 
revealed in the full ,godhead of her    

,son1 yet whose throne was intercessory1
 apart from rule on earth3 to the other 
is committed the ,church herself1 her   
championship in the time of conflict1   
the rudder of the vessel on the lake1   
till with ,christ it should reach the   
shore4 ,each of these1 so eminent and   
unapproachable in his way1 has that way 
apart2 and when ,peter1 on receiving his
 final commission1 turned about and saw 
his best-loved friend following1 and    
ventured to ask1 ,lord1 and what shall  
this man do8 our ,lord replied with     
something like a reproof1 what is that  
to thee8 ,follow thou ,me4 ,these       
distinct preferences of the two         
,apostles were indicated by ,tertullian1
 when he wrote1 ,was anything concealed 
from ,peter1 who was named the rock on  
which the ,church should be built1 who  
received the keys of the kingdom of     
heaven1 and the power to bind and loose 
in heaven and on earth8 ,was anything1  
too1 concealed from ,john1 the most     
beloved of the ,lord1 who lay upon ,his 

breast1 to whom alone the ,lord         
foresignified the traitor ,judas1 whom  
,he committed in ,his own place as ,son 
to ,mary8#ac  ,but to return4 ,our      
,lord1 after encompassing ,peter during 
,his whole ministry with such tokens of 
preference1 and a preference specially  
belonging to his office1 and designating
 it1 appears to him first of all the    
,apostles after ,his resurrection4 ,and 
yet all the proofs which we have been   
here summing up of ,peter's             
pre-eminence1 are but collateral and    
subordinate3 though by themselves       
ten-fold more than any other can claim1 
yet ,peter's authority does not rest    
mainly on them4 ,and this likewise is   
true of another class of facts          
concerning ,peter1 which yet carries    
with it much force1 and when once       
remarked1 never leaves the thoughtful   
mind4 ,it is his great predominance in  
the sacred history over the rest of the 
,twelve4 ,a single incident or          
expression distinguishing him1 is       

perhaps all that falls to the lot of    
another ,apostle1 as when ,philip saith 
unto ,him1 ,lord1 show us the ,father   
and it sufficeth us2 and the ,lord      
replies1 ,have ,i been so long time with
 you1 and yet hast thou not known ,me1  
,philip8 ,or as ,thomas1 at a moment of 
danger1 said to his fellow disciples1   
,let us also go that we may die with    
,him4#ad ,but ,peter's name is wrought  
into the whole tissue of the ,gospel    
history2 he is perpetually approaching  
the ,lord with questions3 ,lord1 how oft
 shall my brother sin against me1 and ,i
 forgive him8 until seven times8 ,the   
rest suffer the ,lord in silence to wash
 their feet1 but ,peter is overcome at  
the sight4 ,lord1 dost ,thou wash my    
feet8 ,thou shalt never wash my feet2   
,lord1 not my feet only1 but also my    
hands and my head4#ae ,thus in the whole
 ,new ,testament1 ,john1 who is yet     
mentioned oftener than the rest1 occurs 
only thirty-eight times2 but in the     
,gospels alone1 omitting the ,acts and  

the ,epistles1 ,peter is mentioned      
twenty-three times by ,matthew1 eighteen
 by ,mark1 twenty by ,luke1 and thirty  
by ,john4#af ,more especially it is the 
custom of the ,evangelists1 when they   
record anything which touches all the   
,apostles1 almost invariably to exhibit 
,peter as singly speaking for all1 and  
representing all4 ,thus when ,christ    
asked them all equally1 ,but whom say ye
 that ,i am8 ,simon ,peter answered and 
said4 ,he told them all equally ,that a 
rich man shall hardly enter into the    
kingdom of heaven1#ag whereupon ,peter  
answering said to ,him1 ,behold1 we have
 left all things1 and followed ,thee3   
what therefore shall we have8 ,and when 
,jesus said to the twelve1 ,will you    
also go away8#ah at once we hear1 ,simon
 ,peter answered and said1 ,lord1 to    
whom shall we go8 ,thou hast the words  
of eternal life4 ,and a very remarkable 
occasion occurs where our ,lord had been
 telling to ,his disciples the parable  
of the watchful servant1 upon which     

,peter said to ,him1 ,lord1 dost ,thou  
speak this parable to us1 or likewise to
 all8#ai ,and the reply seems by        
anticipation to express the very office 
which ,peter was to hold4 ,who1 then1 is
 the faithful and wise steward1 whom his
 lord setteth over his family1 to give  
them their measure of wheat in due      
season8 ,now it looks not like an equal1
 but a superior1 to anticipate the rest1
 to represent them1 to speak and act for
 them4 ,s4 ,chrysostome drew the        
conclusion long ago4 ,what then says    
,peter1 the mouth-piece of the          
,apostles8 ,everywhere impetuous as he  
is1 the leader of the band of the       
,apostles1 when a question is asked of  
all1 he replies4#bj ,no other cause can 
be assigned for the care of the         
,evangelists in setting before us so    
continually his words and acts1 in      
bringing him out1 as the second object1 
after ,christ4 ,but though his future   
place in the ,church is a reason for    
this1 and this again1 a token of that   

singular pre-eminence1 its decisive     
proof rests on declarations from our    
,lord's own mouth1 expressly            
circumscribed to him1 of singular       
lucidity1 and of force which nothing can
 evade2 declarations which set forth1   
under different but coincident images1 a
 power supreme and without equal1 and of
 its own nature belonging to but one at 
a time4 ,the proofs which we have       
hitherto mentioned take away all        
abruptness from these declarations1 and 
show that they embody a great design    
which runs all through the ,gospel2 but 
the office itself rests upon these1 and 
by these is most clearly and absolutely 
defined4  ,thus1 when our ,lord1 in     
answer to a great confession of ,his    
,apostle1 ,thou art the ,christ1 the    
,son of the living ,god1 replies1 and ,i
 too1 say unto thee1 ,thou art ,peter1  
and upon this rock ,i will build ,my    
,church3 every one must feel how it adds
 to the cogency of the reply1 that the  
name1 which ,he is explaining1 was not  

the person's natural name1 but first    
promised1 and then given1 by that same  
,lord1 who now attaches other promises  
and prophecies to it4 ,this fact serves1
 among others1 to fix the whole which   
follows to ,peter individually1 and to  
introduce what follows1 as part of a    
design1 which before had been intimated3
 for what follows no more belongs to the
 other ,apostles1 than the name1 ,peter1
 belongs to them3 and a name1 on the    
other hand1 so promised1 and so given1  
naturally looks1 as it were1 to such a  
result4 ,to say solemnly of a man1 when 
first seen1 ,thou art called ,simon1 but
 thou shall be called ,the ,rock1 and to
 make nothing of him when so called1    
would be1 if ascribed to any one1 a dull
 and pointless thing2 but what shall we 
say1 when the speaker is ,god8 ,it is a 
new thing for ,god the ,word to speak   
with little meaning1 or to speak1 and   
not to do3 and so now ,he does what ,he 
had long designed4 ,and what is it that 
,he does8 ,he sets up a governor who is 

never to be put down4 ,he inaugurates a 
,church against which ,hell shall rage1 
but in vain3 ,he establishes a          
government at which the nations shall   
rage1 the kings of the earth set        
themselves1 and the rulers take counsel 
together1 for ever1 but to their own    
confusion4 ,he does what ,he alone could
 do1 and so the answer is worthy of the 
confession1 ,thou art the ,christ1 the  
,son of the living ,god4  ,blessed      
#ba;art thou1 ,simon ,bar-,jonas1 for   
flesh and blood hath not revealed it    
unto thee1 but ,my ,father who is in    
heaven4 ,and ,i1 too1 say unto thee1 in 
return for what thou hast said to ,me1  
and to shew1 like ,my ,father1 ,my good 
will towards thee1 and what ,i say1 as  
the ,almighty ,word of the ,father1 by  
,my power ,i fulfil1 that thou art      
,peter1 the ,rock1 and so partaker with 
,me of that honour whereby ,i am the    
chief ,rock and ,foundation2 and upon   
this ,rock1 which ,i have called thee1  
,i will build ,my ,church1 which1       

therefore1 with ,me for its architect1  
shall rest on thee1 to thee adhere1 and 
from thee derive its conspicuous unity3 
and the gates of hell1 even all the     
powers of the enemy1 shall not prevail  
against it1 nor take that1 which1 by ,my
 ,godhead1 is established upon thee1 but
 rather yield to it the victory4 ,and to
 thee1 whom1 as ,supreme ,architect1 ,i 
have marked out for the ,rock and       
,foundation of ,my ,church1 as ,king and
 ,lord ,i will give the keys of the     
kingdom of heaven1 and the supreme      
authority over ,my ,church1 and will    
make thee sharer with ,me in that       
dignity1 by which ,i hold the keys of   
heaven and of earth1 and whatsoever1 in 
virtue of that authority and as         
associated in ,my dignity1 thou shalt   
bind upon earth1 shall be bound in      
heaven1 and there shall be no matter    
relating to ,my ,church1 and the kingdom
 of heaven1 but shall be subject to thy 
legislative and judicial power1 which   
shall reach the heaven itself3 for it is

 a power at once human1 and divine2     
human1 as entrusted to a man1 and       
administered by a man2 divine1 as a     
participation of that right by which ,i 
am1 in heaven and on earth1 ,supreme    
,lawgiver and ,judge2 and whatsoever    
thou shalt loose upon earth1 shall be   
loosed in heaven4  ,thus it is that the 
most famous ,fathers and ,bishops1 the  
most distinguished ,councils1 the most  
various nations1 have understood our    
,lord's words1 and this is their        
meaning1 according to the fixed laws of 
grammar1 of rhetoric1 of philosophy1 and
 of logic1 as well as by the testimony  
of history1 and in accordance with the  
principles of theology4 ,let us mention 
certain consequences which follow from  
them4  ,these words#bb of ,christ are1  
in the most marked manner1 addressed to 
,peter only among the ,apostles1 and    
are1 therefore1 with their meaning1     
peculiar to him4 ,and they designate    
pre-eminence in the government of the   
,church4 ,they have1 therefore1 the two 

qualities which render them a suitable  
testimony to establish his ,primacy     
among the ,apostles4  ,now1 if persons  
differ in rank and pre-eminence1 they   
must be considered not equals1 but      
absolutely unequal4 ,and such           
pre-eminence ,peter had1 deriving from  
,christ1 the ,founder1 a superior rank  
in the ,church's ministry4 ,therefore1  
the college of the ,apostles must be    
termed absolutely unequal1 and all the  
,apostles1 compared with ,peter1        
absolutely unequal4  ,but as inequality 
may be manifold1 as of age1 calling1    
honour1 order1 jurisdiction and power1  
its nature and its degree must be sought
 in that property which belongs to one  
over the rest4 ,so that we must         
determine1 by the authority of the      
,scriptures1 from those gifts which were
 promised to ,peter alone1 the nature   
and the degree of that inequality which 
subsisted between him and the other     
,apostles4  ,the gifts promised to      
,peter alone1 are contained in these    

words of ,christ1 recorded by ,matthew3 
and therefore1 from their nature and    
inherent qualities1 we must judge of the
 sort1 and the extent of inequality1 put
 by ,christ between ,peter and the rest4
  ,these are summed up in the four      
following3 ,i4 ,that ,peter is the rock1
 on which the ,church was to be built by
 ,christ1 the ,chief ,architect4 ,,ii4  
,that the impregnable strength which the
 ,church was to have against the gates  
of hell1 depended on its union with     
,peter1 as the divinely laid foundation4
 ,,iii4 ,that by ,christ1 the ,king of  
kings1 and ,lord of lords1 ,peter is    
marked out as next to ,him1 and after   
,him1 the ,bearer of the keys in the    
,church's heavenly kingdom3 ,,iv4 ,and  
that1 accordingly1 universal power of   
binding and loosing is promised to him1 
leaving him responsible to ,christ      
alone1 the supreme ,lawgiver and ,judge4
 ,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 ,peter1 and of
 the power of the ,primacy promised to  
,peter4  ,but these terms mark          
authority1 and plainly express          
jurisdiction and power2 the inequality1 
therefore1 is one relating to           
jurisdiction and power2 and ,peter's    
pre-eminence likewise such4  ,that these
 terms1 which contain ,peter's          
prerogatives really do express          
jurisdiction and authority1 may be thus 
very briefly shown4 ,the first1 ,thou   
art ,peter1 and upon this rock ,i will  
build ,my ,church1 is drawn from        
architecture1 exhibiting between ,peter 
and the ,church1 which includes also the
 ,apostles1 the relation which exists   
between the foundation and the          
superstructure4 ,this is one of         
dependence1 by which accordingly the    
,apostles must maintain an indivisible  
union with ,peter4 ,which relation of   
dependence1 again1 cannot be understood 
without the notion of superior          

jurisdiction in ,peter1 for these are   
correlative4 ,the second term           
corroborates this2 for it is a plain    
duty1 and undoubted moral obligation1 to
 be united to him1 if severed from whom1
 the words of ,christ do not entitle you
 to expect stability or victory over the
 gates of hell4 ,now1 the gates of hell 
shall not prevail against it1 most      
plainly express that perseverance and   
victory are promised to no one by       
,christ1 who does not remain joined with
 ,peter4 ,so much for the duty which    
binds all ,christians1 and the ,apostles
 among them1 to avoid separation from   
,peter as their destruction4 ,but such  
duty involves the faculty and authority 
on ,peter's part of enjoining on all    
without exception the maintenance of    
unity1 and of keeping from the whole    
body the sin of schism1 which1 again1   
expresses his superior jurisdiction4    
,yet plainer and more striking is the   
third2 for in the words1 ,and ,i will   
give to thee the keys of the kingdom of 

heaven1 it is foretold that ,peter1 in  
regard to the kingdom of heaven1 and    
therefore to all ,christians1 whether   
teachers or taught1 subjects or         
prelates1 shall discharge the office of 
the bearer of the keys2 with which      
jurisdiction and authority are          
indivisibly united4 ,but in the fourth1 
there is no matter relating to the      
heavenly kingdom1 which is not subjected
 by this promise to ,peter's authority4 
,whatsoever thou shalt bind1 whatsoever 
thou shalt loose2 but this is in its own
 kind without limit1 a full legislative 
and judicial power4 ,thus these four    
terms exactly agree with each other1 and
 express1 severally and collectively1   
prerogatives by which ,peter is admitted
 to a singular and close association    
with ,christ2 and therefore is          
pre-eminent among the ,apostles by his  
,primacy1 and his superior authority    
over the whole ,church4  ,they also     
show1 with no less clearness1 that      
,christ in bestowing these prerogatives 

and primacy on ,peter1 designed to      
produce the visible unity of ,his       
kingdom and ,church2 and this in two    
ways1 the first typically prefiguring   
the ,church's own unity in ,peter1 the  
single ,foundation1 ,bearer of the keys1
 and supreme ,legislator and ,judge2 the
 second efficiently1 as by a principle  
and cause1 forming1 holding together1   
and protecting1 visible unity in that   
same ,peter1 as he discharged these     
functions4 ,for just as the building is 
based on the foundation1 and by virtue  
of it all the parts are held together1  
so a kingdom's unity and harmonious     
administration are first moulded out1   
and then preserved1 in the unity of its 
supreme authority4  ,and this ,primacy  
may be regarded from three different    
points of view2 as it is in itself1 and 
as it regards its efficient and its     
final cause4 ,as to the first1 it       
consists in superior jurisdiction and   
authority2 as to the second1 it springs 
from ,christ ,himself1 who said to      

,peter alone1 ,and ,i too say unto thee1
 c42 as to the third1 it prefigures1    
forms1 and protects the ,church's       
visible unity4  ,but to prefigure1 to   
form1 and to protect the ,church's unity
 being distinct functions1 care must be 
taken not to confuse them1 the former   
concerning the ,primacy as a type1 the  
two latter as the origin and efficient  
cause2 and also not to concede the      
former while the latter are denied1     
which latter make up the ,primacy as    
jurisdictional1 and the instrument      
effecting unity4 ,now ,peter is both the
 type of unity1 its origin1 and its     
efficient cause4  ,a long line#bc of    
fathers1 from the most ancient          
downwards1 regards ,peter as at once the
 type1 and the origin1 and efficient    
cause of unity2 setting it forth as a   
prerogative of his headship that no one1
 whether ,apostle1 or ,prophet1 or      
,evangelist1 or ,doctor1 or ,teacher1   
might separate from him without the     
crime of schism4 ,in this consists his  

,primacy1 and in this the famous phrase 
of ,s4 ,cyprian finds its solution1 that
 the ,episcopate is one1 of which a part
 is held by each without division of the
 whole4  ,and1 what is like to the      
preceding1 they hold that ,peter is the 
continuous source of all power in the   
,church1 and that while its plenitude   
dwells in his person1 a portion of it is
 derived to the various prelates under  
him4 ,no one has set this forth more    
fully than ,s4 ,leo1 in the middle of   
the fifth century1 as where he says1    
that if ,christ willed that other rulers
 should enjoy aught together with him1  
7that is1 ,peter17 yet never did ,he    
give1 save through him1 what ,he denied 
not to others4#bd  ,there is no one of  
these consequences but seems to result  
from the words of our ,lord here        
solemnly addressed to ,peter4  ,but1    
recurring to our general view1 we find  
our ,lord three several#be times        
appealed to by the ,apostles to declare 
who should be the greatest in the       

kingdom of heaven2 and while on neither 
of these occasions does ,he declare to  
them that there should be no greater one
 among them1 though such a declaration  
would have terminated their rivalry1 on 
the last and most urgent1 at the very   
eve of ,his departure from them1 ,he    
sets forth in vivid words what ought to 
be the character and deportment of the  
one so to be placed over them2 and then 
turning ,his conversation from them in a
 body to ,peter in particular1 ,he      
charges him1 at a future time1 when ,he 
shall obtain for him the gift of a faith
 that could not fail1 to confirm his    
brethren4 ,having before dwelt on the   
full meaning of these words1 we need    
only remark how marvellously they       
coincide in force with the prophecy     
which we have just been considering1    
while they differ from it in expression4
 ,they convey as absolutely a supreme   
authority as the former2 and an         
authority independent of others1 and    
exclusive of participation2 and one     

which is given for the maintenance of   
the faith1 and of visible unity in that 
faith4 ,nor can we imagine a more       
fitting termination to the whole of our 
,lord's dealing with ,his disciples     
before ,his passion1 than that1 when    
about to be taken from them1 ,he should 
designate1 in words so full of affection
 and provident care1 one who was        
presently to take ,his own place among  
them4 ,simon1 ,simon1 ,i have prayed for
 thee1 that thy faith fail not1 and thou
 in thy turn one day confirm thy        
brethren4  ,but if our ,lord's          
preference of ,peter1 as to rank and    
dignity in the ,church1 was during his  
lifetime consistent and uniform2 if1    
moreover1 ,he made to him1 twice1       
promises so large as to include and go  
far beyond all that ,he said to the     
,apostles in common2 and if ,he took    
out1 as it were1 of what ,he had first  
promised to ,peter a portion which ,he  
afterwards promised as their common     
inheritance to the rest2 ,his dealing   

with ,peter and the ,apostles after ,his
 resurrection is the exact counterpart  
to this4 ,the fulfilment is equivalent  
to the promise4 ,in the fourfold        
prophecy to ,peter1 in ,matt4 xvi4 the  
last member is1 ,and whatsoever thou    
shalt bind on earth1 it shall be bound  
also in heaven2 and whatsoever thou     
shalt loose on earth1 it shall be loosed
 also in heaven4 ,that this is a grant  
of full legislative and judicial power1 
given to one1 we have seen4 ,now on a   
later occasion it is repeated to the    
twelve together1 ,matt4 xviii4 #ah4 ,but
 the other three members of the prophecy
 made to ,peter are never repeated to   
the twelve4 ,in the fulfilment the same 
distinction takes place4 ,to the twelve 
in common our ,lord communicates the    
power contained in the fourth member of 
,his original promise1 saying1 ,john xx4
 #ba1 ,as the ,father hath sent ,me1 ,i 
also send you4 ,receive ye the ,holy    
,ghost3 whose sins ye shall forgive1    
they are forgiven them3 and whose sins  

ye shall retain1 they are retained3 to  
which the other forms contained in      
,matt4 xxviii4 #ah1 ,mark xvi4 #ae1     
,luke xxiv4 #di1 ,acts i4 #d1 #h1 of    
preaching the ,gospel to every creature1
 of waiting for the power of the ,holy  
,ghost wherewith they should be endued1 
of teaching men to observe all things   
which ,he had commanded1 are equivalent1
 though less definite4 ,but nowhere are 
the powers contained in the first three 
members of the prophecy to ,peter       
communicated to the twelve4 ,as the     
promises were made to ,peter alone      
originally1 so to ,peter alone are they1
 as we shall see1 fulfilled4 ,indeed1 it
 could not be otherwise1 for the        
promises to be the rock of the ,church1 
by coherence with which the ,church     
should be impregnable1 and the bearer of
 the keys1 are in their own nature      
confined to one1 and exclusive of       
participants1 and once made by the very 
,truth ,himself to one man1 they ranged 
under his power all his brethren3 ,for  

the promises of ,jesus ,christ1 as well 
as ,his gifts1 are without repentance2  
and what is once given indefinitely and 
universally is irrevocable4#bf ,besides 
that1 another indisputable principle    
must be taken into account1 viz41 that  
power given to several carries its      
restriction in its division3 just as if 
a king before his death bequeaths the   
whole administration of his sovereignty 
to a board of twelve councillors1 though
 the sum of authority so conveyed be    
sovereign1 yet the share of each        
individual in the college will be       
restricted by the equal right of his    
colleagues4 ,whereas power given to one 
alone1 and over all1 and without        
exception1 carries with it plenitude1   
and1 not having to be divided with any  
other1 it has no bounds save those which
 its terms convey4 ,such was the power  
originally promised to ,peter2 and such1
 no less1 that which was ultimately     
conveyed4 ,he stands apart and alone no 
less in the fulfilment than in the      

promise4 ,and under another image1 but  
one equally expressive with the first1  
the ,lord conveys an authority as       
absolute and as exclusive4 ,the bounds  
which its terms convey are the whole    
fold of ,christ3 the sheep no less than 
the lambs3 to govern no less than to    
feed4#bg ,as the great ,architect of the
 heavenly city said to ,peter1 ,thou art
 the ,rock2 as the ,king of kings1 who  
hath the key of ,david1 and on whose    
shoulder is the government1 said to     
,peter1 ,to thee will ,i give the keys  
of the kingdom of heaven2 as ,he who    
upholdeth all things by the word of ,his
 power1 and in whom all things consist1 
said to ,peter1 ,confirm thy brethren3  
so to the same ,peter1 the same ,great  
,shepherd of the sheep1 said1 ,feed ,my 
lambs1 be shepherd over ,my sheep1 thus 
committing to him the chief ,apostles   
themselves who heard this charge1 and   
causing there to be for ever one fold   
and one shepherd1 on earth as in heaven4
  ,it remains briefly to consider these 

three palmary texts in their reciprocal 
relations to each other1 by which the   
fullest light is thrown upon the        
scriptural prerogatives of ,s4 ,peter4  
#a4 ,first1 then1 all these texts are in
 the most marked manner circumscribed to
 ,peter alone4 ,in all he is addressed  
by name2 in all he is distinguished by  
other circumstances from his brethren at
 the time present with him2 in all a    
special condition is attached belonging 
to him2 in the first1 superior faith--in
 the second1 faith1 which1 by a         
particular gift1 the fruit of ,christ's 
own prayer1 should never fail--in the   
third1 superior love4 ,so that1 without 
an utter disregard of the meaning of    
words1 and the force of the context1 and
 every law of grammar and philology1 no 
one of these texts can be extended from 
its application to ,peter alone1 and    
made common to the other ,apostles4  #b4
 ,secondly1 the note of priority in time
 is secured to ,peter by the first text1
 to which the other two correspond4     

,even if the promise in ,matt4 xviii4   
#ah1 made to all the ,apostles1 were of 
equal latitude with that previously made
 to ,peter1 which it is so very far from
 being that it contains one point only  
out of four1 yet1 the fact that they had
 been already ranged by the former under
 him1 and that he had been promised     
singly what they afterwards were        
promised in common1 would make a vast   
difference between them2 indeed1 the    
difference of the ,primacy4 ,but1 as it 
is1 the very first mention of the       
,church is connected with a promise made
 to ,peter of the highest authority in  
that ,church1 and a perpetual           
relationship1 entering into its inmost  
constitution1 between it and his person4
 ,before the ,church is formed1 it is   
foretold that ,peter shall rule her3    
before she is set up against the gates  
of hell1 that1 by virtue of her         
coherence with ,him1 she should prevail 
over them4 ,and the germ of her         
,episcopate1 on which she is to grow1 is

 sown in ,his person2 just as1 in the   
last act of our ,lord1 that ,episcopate 
is delivered over to ,him1 universal and
 complete4  #c4 ,thirdly1 those three   
texts are exactly equivalent to each    
other3 they each involve and express the
 other4 ,they could not have been said  
of different persons without            
contradiction and confusion4 ,he who has
 one of them must have the rest4 ,there 
is variation of image1 but identity of  
meaning4 ,thus1 the relation between    
,peter and the ,church is in the first1 
that of ,foundation and ,superstructure2
 of the heaven-built city1 and of him   
who holds its keys3 in the second1 it is
 that of the ,architect1 who1 by skill  
and authority1 won for him1 and given to
 him1 by the ,supreme ,builder1 the     
,word and ,wisdom of ,god1 maintains    
every living stone of the structure in  
its due place3 in the third it is that  
of the supreme and universal ,pastor and
 his whole flock4 ,in all of these there
 is the habit of dependence between the 

superior and that over which he is set3 
in all the need of close coherence with 
him4 ,observe in particular the identity
 of the second and third4 ,the special  
office of the ,shepherd of#bh souls is  
to lead his flock into suitable         
pastures1 that is1 duly to instruct them
 in the ,divine ,word and ,will3 the    
pastoral office is identical with that  
of teaching3 ,he gave some ,apostles1   
some ,prophets1 some ,evangelists1 some 
pastors and teachers1 the former are    
distinguished1 the last united together3
 where the ,apostle observes1 that the  
whole ministry1 from the highest to the 
lowest1 is organised to edify the body  
of ,christ into the unity of faith1 and 
to preserve men from being carried about
 by every wind of doctrine4 ,but if this
 was the design of ,christ as to the    
whole ministry1 and as to each          
individual teacher1 most of all was it  
in instituting one supreme and universal
 ,pastor3 in him most of all would be   
seen the perfect fitting in together#bi 

of each individual member3 he was set up
 especially for the compacting of each  
spiritual joint1 the harmony and        
cohesion of the whole4 ,here1 then1 the 
office of the universal ,pastor or      
,teacher is precisely equivalent to him1
 who1 by another image confirms1        
strengthens1 consolidates his brethren4 
,thus1 in the second text ,christ       
foretold the third4 ,but the more we    
contemplate all the three in their      
mutual relations1 the more a certain    
thought suggests itself to the mind4    
,there is a special doctrine concerning 
the most ,holy ,trinity1 the most       
distinctive of that great mystery1 which
 expresses the reciprocal indwelling of 
the ,three ,persons4 ,now something     
analogous may be said of the way in     
which these three texts impermeate and  
include each other1 of their exact      
equivalence1 and distinct1 but          
inseparable force3 of whom one is said1 
of the same must all4  #d4 ,fourthly1   
they all indicate a sovereign authority1

 independent itself1 but on which all   
others depend2 symbolising power from   
above1 but claiming obedience from      
below2 immutable in itself1 but by which
 all the rest are made proof against    
change2 for it is not to the sheep that 
the shepherd is responsible1 but to     
their owner4 ,it has been said          
throughout that the one special mark of 
,peter's distinction was a peculiar     
association with ,christ4 ,it is not    
therefore by any infringement of equal  
rights that this authority is set up1   
but as the representative1 the          
vicegerent1 of ,him in whom all power   
dwells3 who bore this authority in ,his 
own body1 and who committed to another  
what was first ,his own1 both by        
creation and by purchase--,feed ,my     
sheep4 ,in all these texts the immediate
 transference of authority from the     
,person of the ,god-man is most         
striking2 in ,peter ,he inaugurates ,his
 great theandric dispensation1 and forms
 the ,body which ,he was to leave on    

earth4 ,thus these texts most clearly   
express that important doctrine of      
antiquity1 the keystone of the ,church's
 liberty from the world1 which is the   
reason why the world so hates it1 ,the  
first ,see is judged by no man4 ,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 principle1 viz41 that all power   
and jurisdiction in the ,church1 like   
the ,church herself1 ought to rest not  
upon natural and human authority1 but on
 the divine authority of ,christ4 ,this 
is the reason why we may pronounce no   
otherwise concerning such jurisdiction1 
than we know has been handed down from  
,christ1 its proper author and founder4 
,now it is certain that at the same     
moment at which ,christ instituted the  
community called the ,church1 such a    

power was introduced1 and entrusted as  
well to ,peter singly as the head1 as to
 the ,apostles under him4 ,nay1 that    
power was fixed and constituted1 and its
 ministers and bishops marked out1      
before the ,church1 that is1 the whole  
body and commonwealth1 had grown into   
coherence4 ,and so ecclesiastical       
jurisdiction did not first dwell in the 
community itself1 and was then          
translated by a sort of popular suffrage
 and consent to its magistrates2 but    
from the very first origin ,peter was   
destined to be single chief of the      
future body1 and next to him the other  
,apostles4#cj  #e4 ,fifthly1 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 ,apostles1 as such1 is expressed4   
,this last is left to be harmonised and 
brought into operation by the superior  
power of the chief4 ,they are indeed    
sent into all the world1 they are       

immediately instituted by our ,lord1    
they have the promise that ,his power   
shall be with them1 and that their      
sentence shall stand good in heaven and 
on earth2 but this promise1 which is the
 most distinct made to them1 has been   
already gathered up into the hands of   
one1 and in its practical issue is      
limited by the necessity of cooperating 
with that one2 that is1 the authority of
 ,peter includes and embraces theirs1   
but theirs is ranged under his4 ,theirs 
is modified not only by being shared1   
but by having his set over them4 ,now   
observe how distinct and clear1 how     
definite in their meaning1 while        
universal in their range1 are the things
 said of him alone2 #a4 ,that he should 
be the rock on which ,christ would build
 ,his ,church2 #b4 ,that permanence and 
victory should belong to that ,church   
for ever through ,him3 #c4 ,that he     
should bear the keys in the kingdom of  
heaven3 #d4 ,that whatever singly he    
should bind and loose1 should be bound  

and loosed in heaven as well as on      
earth3 #e4 ,that he should confirm his  
brethren1 the ,apostles themselves being
 the very first so called3 #f4 ,that he 
should be the ,shepherd of the fold4    
,what can constitute inequality between 
two parties1 if such a series of        
promises given to one1 and not to the   
other1 does not8  #f4 ,sixthly1 these   
promises cannot be contemplated without 
seeing that the ordinary and regular    
government of the ,church springs from  
the person whom they designate1 and in  
whom they are concentrated4 ,to take the
 last1 all spiritual care is summed up  
in the word ,pastorship1 the office of  
priest1 bishop1 metropolitan1 patriarch1
 and pope1 rising in degree1 and        
extending in range1 but in its nature   
the same4 ,on the contrary ,apostles1   
7with this one exception1 in virtue of  
the ,primacy17 ,prophets1 and           
,evangelists1 are extraordinary         
officers1 attending the opening of the  
dispensation1 but afterwards dropping   

off4 ,but the ,church1 as it was to     
endure for ever1 and the orderly        
arrangement of the divine ministry1 were
 summed up in the ,primacy1 and flowed  
forth from it as the full receptacle of 
the virtue of ,god the ,word ,incarnate4
 ,and so it is the head of the          
ministerial body4 ,all which is set     
forth as in a picture to the mind1 in   
that scene upon the shore of the lake of
 ,galilee1 when the ,lord said to       
,peter1 ,feed ,my sheep4  #g4 ,and1     
again1 ,peter was thus made the         
beginning and principle of spiritual    
power1 as it left the ,person of ,god   
the ,word1 not for once1 but for ever4  
,long as the structure should endure1   
its principle of cohesion must bind it4 
,as the law of gravitation binds all    
worlds together in the natural kingdom1 
and is a continuous source of strength  
and harmony1 so should be in the        
spiritual kingdom that force which the  
same ,wisdom of ,god established2 it    
goes on with power undiminished2 it is  

the full fountain-head from which all   
streams emanate2 it is the highest image
 of ,god's power as the centre and      
source of all things4 ,this idea is     
dwelt upon by ,s4 ,cyprian and ,s4      
,augustine1 as well as by ,pope ,s4     
,innocent1#ca the contemporary of the   
latter1 and was afresh expressed in a   
synodical letter of the three provinces 
of ,africa to ,pope ,theodore1 in ,a4,d4
 #fdf1 ,no one can doubt that there is  
in the ,apostolic ,see a great unfailing
 fountain1 pouring forth waters for all 
,christians1 whence rich streams        
proceed1 bountifully irrigating the     
whole ,christian world4#cb  #h4 ,and1   
lastly1 in these great promises ,peter  
is specially set forth as the type and  
the efficient cause of visible unity in 
the ,church4 ,such was the very purpose 
of ,christ1 that ,his disciples might be
 one1 as ,he and the ,father are one4   
,for this end1 in the words of ,s4      
,augustine1 ,he entrusted ,his sheep to 
,peter1 as to another self1 ,he willed  

to make him one with ,himself2 and in   
the words of ,s4 ,leo1 ,he assumed him  
into the participation of ,his          
indivisible unity4#cc ,but this is seen 
no less plainly in the words of ,christ1
 than in the ,fathers2 for ,he made one 
,rock1 one ,bearer of the keys1 one     
,confirmer of the brethren1 and one     
,shepherd4 ,the union of millions of    
naturally conflicting wills in the      
profession and belief of one doctrine is
 almost the very highest work of divine 
power2 and as grace1 that is1 the ,holy 
,spirit diffused in the heart1 is the   
inward efficient of this1 so the        
outward1 both symbol and instrument1 is 
the ,primacy1 that other self which the 
,lord left in the world4 ,and as the    
,church of ,god through every succeeding
 age grows and expands1 the need of this
 power becomes greater and not less1 and
 reverence to that single chair in which
 unity was to be observed by all1#cd a  
more imperative virtue1 or rather an    
ever-deepening instinct1 of the         

,christian mind4  ,but antiquity itself 
drew no other conclusions from the      
concentration of these great privileges 
in the person of ,peter4 ,we have but to
 go back to a time before the present   
nationalities of ,europe1 those jealous 
foes of ,peter's authority1 had come    
into existence1 and we find the chief   
men of ,france1 and ,spain1 and ,italy1 
interpreting the above texts as we have 
done4 ,take one whose testimony from the
 circumstances of his life ought to be  
above suspicion4 ,john ,cassian was by  
birth a ,scythian1 was educated in a    
monastery at ,bethlehem1 travelled      
through ,egypt1 and made himself        
acquainted with its most distinguished  
religious men1 went to ,constantinople1 
and was ordained deacon by ,s4          
,chrysostome1 and afterwards at ,rome   
priest by ,pope ,innocent ,i4 ,on the   
capture of ,rome by ,alaric1 he settled 
at ,marseilles1 about the year #daj1 and
 there founded two monasteries4 ,in his 
work on the ,incarnation he says1#ce    

,let us ask him1 who is supreme1 both as
 disciple among disciples1 and as       
teacher among teachers1 who1 steering   
the course of the ,roman ,church1 held  
the supremacy as well of the faith as of
 the priesthood4 ,tell us1 therefore1   
tell us1 we pray1 ,o ,peter1 ,prince of 
the ,apostles1 tell us how the ,churches
 ought to believe4 ,for just it is that 
thou1 who wast taught of the ,lord1     
shouldst teach us1 and open to us the   
door whose key thou hast received4 ,shut
 out all who undermine the heavenly     
house1 and turn away those who attempt  
to make an entry through treacherous    
caverns and illicit approaches2 because 
it is certain that no one shall be able 
to enter the door of the kingdom1 save  
he to whom the key placed by thee in the
 ,church shall open it4 ,tell us1       
therefore1 how we ought to believe that 
,jesus is the ,christ1 and to confess   
our common ,lord4 ,again1 fourteen      
hundred years ago1 ,maximus1 ,bishop of 
,turin in that day1 confessed by his    

words1 what his successor of the present
 day bears witness to by his sufferings3
 for he writes of ,peter1 ,as#cf the    
,good ,shepherd he received the defence 
of the flock1 so that he1 who before had
 been weak in his own case1 might become
 the confirmation to all3 and he who had
 been shaken by the temptation of the   
question asked him1 might be a          
foundation to the rest by the stability 
of his faith4 ,in fine1 for the firmness
 of his devotion he is called the ,rock 
of the ,churches1 as the ,lord says1    
',thou art ,peter1 and upon this ,rock  
,i will build ,my ,church4' ,for he is  
called the ,rock1 because he was the    
first to lay the foundations of the     
faith among the nations1 and1 because1  
as an immoveable stone1 he holds        
together the framework and the mass of  
the whole ,christian structure4 ,peter1 
therefore1 for his devotion is called   
the ,rock1 and the ,lord is named the   
,rock by ,his inherent power1 as the    
,apostle says1 'and they drank of the   

spiritual rock that followed them1 and  
the rock was ,christ4' ,rightly does he 
merit to share the name1 who1 likewise1 
merits to share the work4 ,again1 far   
and wide has the lying story been spread
 by false-hearted men1 who above all    
things1 hate the spiritual kingdom which
 ,god has set up in the world1 that     
,peter's power has been the growth of   
gradual encroachment on the secular     
authority4 ,now1 long before ,pelayo    
renewed the ,spanish monarchy in the    
mountains of the ,asturias1 and while   
,augustine1 sent by ,pope ,gregory1 was 
laying the foundation of the ,english   
,church1 ,s4 ,isidore1 ,bishop of       
,seville1 from #eih to #fcf1 the very   
highest of the ancient ,spanish doctors1
 wrote thus explicitly to his colleague 
at ,toledo3#cg ,but as to the question  
of the equality of the ,apostles1 ,peter
 is pre-eminent over the rest1 who      
merited to hear from the ,lord1 ',thou  
shalt be called ,cephas--,thou art      
,peter1 and upon this rock ,i will build

 ,my ,church4' ,and not from any one    
else1 but from the very ,son of ,god and
 the ,virgin1 he was the first to       
receive the honour of the pontificate in
 the ,church of ,christ1 to whom also1  
after the resurrection of the ,son of   
,god1 was said by the same1 ',feed ,my  
lambs1' noting by the name of lambs the 
prelates of the churches4 ,and although 
the dignity of this power is derived to 
all ,catholic bishops1 yet in a more    
special manner it remains for ever in   
the ,roman bishop1 who is by a certain  
singular privilege set as the head over 
the other limbs4 ,whoso1 therefore1     
renders not reverently to him due       
obedience1 involves himself1 as being   
severed from the head1 in the schism of 
the ,acephali4  ,it would be easy to    
multiply such authorities of a period   
prior to the formation of all the       
existing ,european states4 ,it was the  
will of ,god1 providing for ,his        
,church1 that before the old ,roman     
society was utterly upheaved from its   

foundations by the deluge of the        
,northern tribes1 reverence for ,s4     
,peter's throne should be fixed as an   
immovable rock1 on which a new          
,christian civilization might be        
founded4 ,thus ,pope ,gregory ,,ii41    
writing to the ,emperor ,leo the        
,isaurian1 about the year #gag1 only    
sums up the force and effect of all     
preceding tradition1 when he says3 ,the 
whole ,west turns its eyes upon us1 and1
 unworthy though we be1 puts complete   
trust in us1 and in that blessed ,peter1
 whose image you threaten to overturn1  
but whom all the kingdoms of the ,west  
count for a ,god upon earth4#ch         
,,footnotes3  #a ,passaglia1 p4 #ajf4   
#b ,passaglia1 p4 #aji4  #c ,matt4 x4   
#b-e2 ,mark iii4 #af-ai2 ,luke vi4      
#ad-ag2 ,acts i4 #ac4  #d ,st4          
,chrysostome on ,matt4 ,hom4 #cb4  #e   
,origen on ,john1 ,tom4 #cb1 n4 #e1 ,t4 
#d1 p4 #dac4  #f #a ,paral4 xxvii4 #cc2 
,neh4 xii4 #de2 #b ,paral4 xxvi4 #bj4   
#g ,matt4 xx4 #bg2 ,luke xv4 #bb2 #a    

,tim4 i4 #ae4  #h ,matt4 xvii4 #a2 ,mark
 v4 #cg2 xiii4 #c2 xiv4 #cc2 ,luke viii4
 #ea2 xxii4 #h2 ,john xxi4 #b4  #i ,de  
,consensu4 ,evang4 ,lib4 #b1 c4 xvii4 n4
 #ci4  #aj ,mark i4 #cf2 ,luke viii4    
#de2 ,matt4 xii4 #c2 ,mark ii4 #be2 xvi4
 #aj4  #aa ,luke ix4 #cb2 ,matt4 xxvi4  
#dj4  #ab ,matt4 xvii4 #bd4  #ac ,de    
,praesc4 c4 #bb4  #ad ,john xiv4 #h2 xi4
 #af4  #ae ,matt4 xviii4 #ba2 ,john     
xiii4 #f4  #af ,passaglia1 p4 #acd4  #ag
 ,matt4 xix4 #bc4  #ah ,john vi4 #fg4   
#ai ,luke xii4 #da4  #bj ,in ,matt4     
,hom4 #ed4  #ba ,passaglia1 p4 #eaj4    
#bb ,passaglia1 p4 #eah4  #bc ,these    
testimonies have been set forth at      
length in another work1 ,the ,see of    
,st4 ,peter1 the ,rock of the ,church1  
c4 ,pp4 #ig-aah4  #bd ,serm4 #d4  #be   
,matt4 xviii4 #a2 xx4 #bj2 ,luke xxii4  
#bd4  #bf ,bossuet1 ,sermon on unity4   
#bg ,poimahinein1 gubernare1 to govern1 
the particular word which our ,lord     
employs to convey ,his powers to ,peter1
 is also the particular word which gives

 such offence to temporal governments1  
when acted on by ,peter3 bhoskein1      
pascere1 to feed1 they find more        
endurable1 and probably they would all  
be content1 from the heathen ,roman     
emperors to the present day1 to allow   
the ,church to feed1 so long as they are
 allowed to govern the faithful4 ,the   
objection on the part of the ,church is1
 that our ,lord gave both to ,peter4    
#bh ,passaglia1 p4 #eia4  #bi ,ho       
katartismos ton hagion4 ,eph4 iv4 #ab4  
#cj ,petavius1 de ,ecc4 ,hier4 ,lib4 #c1
 c4 #ad4  #ca ,st4 ,cyprian de unitate1 
c4 #c4 ,st4 ,aug4 to ,pope ,innocent1   
,ep4 #agg1 n4 #ai4 ,pope ,innocent to   
the ,councils of ,carthage and ,numidia4
  #cb ,mansi x4 #iai4  #cc ,st4 ,aug4   
,serm4 #df4 ,st4 ,leo1 ,epistle #aj4    
#cd ,st4 ,optatus1 cont4 ,parm4 ,lib4   
#b1 c4 #f4  #ce ,lib4 #c1 c4 #ab4  #cf  
,de ,petro ,apostolo1 ,hom4 #d4  #cg ,ad
 ,eugenium ,toletanum4  #ch ,mausi1     
,concil4 ,t4 xii4 #igb4     ,,chapter   
,v4  ,s4 ,,peter',s ,,primacy ,,as      

,,exhibited ,,in ,,the ,,acts4   ,the   
#apurpose of ,s4 ,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 ,church4 ,but he has divided the    
book very distinctly into two portions2 
the latter1 from the thirteenth chapter 
to the end1 with one short exception1 is
 wholly occupied with the labours of ,s4
 ,paul1 the vessel of election1 in      
spreading the faith among the ,gentiles1
 and so contains the particular history 
of that ,apostle1 and the churches      
founded by him4 ,the former1 from the   
beginning to the end of the twelfth     
chapter1 embraces the history of the    
,apostles in common1 and of the whole   
,church1 as it rose at ,jerusalem1 and  
was spread first in ,judea1 then in     
,samaria1 and finally extended to the   
,gentiles4 ,the former history1 then1 is
 universal2 the latter1 particular4     
,moreover1 to use the words of #b,s4    
,chrysostome1 we may here see the       

promises which ,christ made in the      
,gospels carried into execution1 and the
 bright light of truth shining in the   
very actions1 and a great change in the 
disciples1 arising from the ,spirit that
 had entered into them4--,you will see  
here ,apostles speeding on the wing over
 land and sea1 and men once timid and   
unskilled suddenly changed into         
despisers of wealth1 and conquerors of  
glory and all other passions2 you will  
see them united in the utmost harmony1  
without jealousy1 which once they had1  
without contention for the higher place4
  ,we may say1 then1 in a word1 that the
 ,gospels are a history of the ,head1   
and the ,acts of the mystical ,body4    
,hence both issue forth from one and the
 same fountain and source4 ,the history 
of the ,head begins with the descent of 
the ,holy ,ghost1 whereby ,christ was   
conceived1 and #cthe race of ,god and of
 man became one4 ,for just as the union 
of man with woman joins two families1 so
 upon ,christ assuming flesh1 by that   

flesh the whole ,church became of kin   
with ,christ1 ,paul became ,christ's    
kinsman1 and ,peter1 each one of the    
faithful1 all we1 every holy person4    
,therefore1 says ,paul1 #d';being the   
offspring of ,god1' and again1 'we are  
the body of ,christ and members in      
particular1' that is1 through the flesh1
 which ,he has assumed1 we are ,his     
kinsmen4 ,now the history of the ,body1 
proceeding from the same fountain-head1 
sets before us the ,holy ,spirit1 who1  
by descending first on the teachers1 and
 afterwards on the disciples1 exalts and
 advances all1 and by imparting         
,himself1 imparts the proportional      
deification of man1 that is1 the utmost 
possible assimilation and union with    
,god4#e ,for the ,spirit works in us by 
,his proper power1 truly sanctifying1   
and uniting us to ,himself into one     
frame1 and making us partakers of the   
divine nature3#f becoming as it were a  
quality of the ,godhead in us1 and      
dwelling in the saints1 and abiding for 

ever4  ,now it is #gmanifest that if the
 first twelve chapters of the ,acts     
contain the history of the ,church from 
its beginning1 and what the ,apostles   
did for its first formation1 its growth1
 and its form of government1 all this   
has the closest connection with the     
question as to ,peter's prerogatives4   
,for the historical accounts in the     
,acts1 which exhibit the execution of   
,christ's promises and intentions1      
naturally tend to set in the fullest    
light1 and to reveal distinctly1        
whatever as to the administration of the
 ,church may be less clearly foretold in
 the ,gospels4 ,for in itself the       
execution is declaratory of the         
enactment1 and supplies a safe rule for 
understanding and determining the words 
of institution4 ,now1 if we apply this  
rule to the present question1 it will be
 apparent that those expressions of the 
,gospel1 which we assigned to the divine
 institution of the ,primacy1 cannot be 
otherwise received without making the   

execution in the ,acts at variance with 
what the ,gospels record4  ,for1 take it
 as a still doubtful hypothesis whether 
there exist evangelical testimonies of  
,peter's institution to be head and     
chief of the ,apostles4 ,what needs it  
to turn this hypothesis into certainty8 
,what should we expect of ,peter1 if he 
really had received from ,christ the    
charge of leading the other ,apostles8  
,what but that he should never follow1  
but always be at the head2 should close 
dissensions1 weigh and terminate        
controversies1 punish emergent offences1
 maintain the general discipline1 give  
the support of his counsel and authority
 in need1 and leave undone none of those
 functions which accompany the office of
 head and supreme ruler8 ,hence it is   
plain that there are two ways1 the one  
absolute1 the other hypothetical1 by    
which a decisive judgment may be drawn  
from the history of the ,acts1 as to    
whether ,peter's ,primacy was instituted
 in the ,gospels4 ,critics and          

philosophers are perpetually using both 
these tests4 ,thus1 the former1 if a    
certain work--say the epistles of the   
martyr ,ignatius--be genuine1 it ought  
to contain certain characteristics4 ,but
 it does contain these1 and so is       
genuine4 ,or absolutely1 a certain work1
 the ,epistles of ,ignatius1 contains   
all which we should expect in a genuine 
work1 therefore it is genuine4 ,the     
latter infer1 ,if bodies be moved by the
 law of gravitation1 they would pass    
through a certain space under such and  
such a condition4 ,but this they do1 and
 accordingly are moved by gravitation4  
,or absolutely1 ,bodies left to         
themselves pass through space under such
 conditions as they would follow1 if    
impelled by gravitation4 ,accordingly   
they are so impelled4 ,now in the       
parallel case1 ,if ,christ in the       
,gospels pre-ordained a form of ,church 
government1 which gathered up the       
supreme power and visible headship into 
,peter's hands1 the exercise of such    

institution ought to be found in the    
,acts4 ,but it is so found4 ,therefore1 
c4--or again1 ,no one would expect      
certain acts from ,peter1 unless he were
 the head of all the ,apostles2 and all 
would fairly expect those acts of       
,peter1 if they recognised him as so set
 over all by ,christ4 ,now in the       
general history of the ,apostles we find
 such acts recorded of ,peter1 and that 
not partially1 here and there1 but in a 
complete series4 ,accordingly the       
history of the rising ,church1 exhibited
 in the first part of the ,acts1 demands
 ,peter's ,primacy for its explanation2 
and if we deny that ,primacy1 and take  
in another sense the words recording its
 institution in the ,gospel1 the history
 becomes unintelligible4  ,now this     
reasoning is conclusive in either way1  
provided only that what we have asserted
 be really found in the ,acts4 ,the     
proof of this may be either general1 or 
piecemeal and particular4 ,we will take 
both in order1 beginning with the       

former4  #a4 ,first1 #hthen1 we must    
repeat1 as concerns that whole portion  
of the ,acts containing the history of  
the universal ,church1 and all the      
,apostles1 viz4 the first twelve        
chapters1 a remark before made as to the
 ,gospels1 which is1 that ,peter simply 
is more often mentioned than all the    
rest put together4 ,for ,peter's name   
occurs more than fifty times1 the others
 very seldom1 and those who are found   
the oftenest1 ,john and ,james1 are     
recorded1 the former seven or eight1 the
 latter three or four times4 ,yet this  
is a history of them all3 ,luke is      
recording the common exertions of all   
the ,apostles in building up the        
,church4 ,this is the very distinction  
between the former and the latter       
portion of his book1 which is confined  
to the labours of ,s4 ,paul1 leaving    
aside the rest of the ,church4 ,what    
then is the reason that ,peter1 in a    
general history1 is so often brought    
forward1 and the rest1 either singly or 

in conjunction1 so seldom8 ,because     
after our ,lord's glorious ascension    
,peter stood to the eleven in an        
analogous position to that held by our  
,lord1 so long as ,he was visible1      
towards the whole college3 because      
,peter was become the head1 and the     
rest1 as members1 were ranged under him4
  #b4 ,such subordination on their part1
 such pre-eminence on his1#i ,luke shows
 yet more clearly1 whenever he groups   
,peter with the rest1 by assigning to   
him the leading place4 ,it frequently   
happens to him to speak of ,peter and   
the rest together1 but on no one        
occasion does he give ,peter any but the
 first place1 and the leading part4     
,just as the evangelists do with regard 
to ,christ1 and the ,apostles and       
disciples1 so ,luke prefers ,peter to   
the rest1 to mark a difference between  
the rank and office of ,peter1 and that 
of the others4  #c4 ,luke seems to      
confirm his readers in such a conclusion
 by the form which he follows of        

mentioning ,peter directly1 and the rest
 obliquely or in a mass4 ,these are     
instances3 ,in those days ,peter1 rising
 up in the midst of the brethren1       
said--,peter1 standing up with the      
eleven1 lifted up his voice--,they said 
to ,peter and to the rest of the        
,apostles--,peter with ,john fastening  
his eyes upon him said1 ,look upon      
us4--,peter and the ,apostles answering1
 said4#aj ,now what form of writing     
could ,luke choose to refute an opinion 
about the universal equality of the     
,apostles8 ,or to show ,peter as set    
over the rest1 and to satisfy in this   
even the most unreasonable8 ,either the 
form which he did choose is calculated  
to do this1 or none such can be found4  
#d4 ,add to this that ,peter is         
represented as speaking and answering1  
when the occasion would suggest that all
 the ,apostles1 equally1 should disclose
 their mind4 ,the reproaches of the     
unbelieving ,jews affected not ,peter   
singly1 but all alike2 but he alone     

stands forth1 he alone lifts up his     
voice1 and in a long speech brings them 
to sound reflection4 ,the multitude1    
struck with compunction1 asked not      
,peter only1 but the rest likewise1     
,what shall we do1 men and brethren8    
,yet it is forthwith added1 ,but ,peter 
said to them4 ,upon the miracle by which
 one who had been lame from his mother's
 womb was healed1 all the people ran    
together to them1 both ,peter and ,john1
 but ,peter alone speaks1 and takes on  
himself the defence of the common cause3
 ,peter seeing1 made answer to the      
people4#aa ,fresh instances may be found
 in chs4 iv4 #f-g1 and v4 #b-c4 ,the    
result of the whole is that ,peter is   
continually the mouth-piece of the      
,apostles1#ab always takes the lead1 and
 gives his own mind1 as conveying that  
of the rest4  ,on what ground does he do
 this8 ,was it from natural fervour of  
disposition8 ,but it was the same after 
he was filled with the ,holy ,spirit as 
before4 ,was it the result of superior  

age1 or first calling8 but the facts    
refute this4 ,what other cause can be   
suggested save that ,primacy which the  
,gospels record1 and the ,acts confirm8 
#e4 ,to this we must likewise refer it  
that ,luke1 while he amply describes    
actions which belong to ,peter1 rather  
hints at than narrates what concerns the
 other ,apostles4 ,thus he leaves it to 
be understood that the others spoke1    
while he gives ,peter's discourses      
entire1 and seems to have chosen them as
 the principal material of his history4 
,he simply suggests that miracles were  
wrought by the rest1 but records        
particularly what ,peter did for the    
establishment of the faith4 ,he relates 
but very little of those who became     
,christians by the exertion of others1  
but notes at large the abundant fruit of
 ,peter's teaching4 ,take an ancient    
author's summary of the ,acts1 this     
whole volume is about the ascension of  
,christ after the resurrection1 and     
about the descent of the ,holy ,spirit  

on the holy ,apostles1 and how and where
 the disciples announced ,christ's      
religion1 and all the wondrous deeds    
which they did by prayer and faith in   
,him1 and about ,paul's divine calling  
from heaven1 his apostleship1 and       
fruitful preaching1 and in a word about 
those many great dangers which the      
,apostles underwent for ,christ3#ac     
follow1 out of this1 all which concerns 
the universal ,church in the first      
twelve chapters1 and ,peter will be     
found not only the principal1 but well  
nigh the only1 figure in the foreground4
  #f4 ,hence as the ,gospels may be     
called the history of ,christ1 so this  
first part of the ,acts may be called   
the history of ,peter2 for as ,christ   
occupies each page of the ,gospels1 so  
,peter here4 ,nothing can be more       
emphatic or more just than ,s4          
,chrysostome's words3 ,behold him making
 his rounds on every side1 and the first
 to be found2 when an ,apostle was to be
 chosen1 he was the first2 when the     

,jews were to be told that they were not
 drunken2 when the lame man was to be   
healed2 when the multitude was to be    
addressed1 he is before the rest2 when  
they had to do with the rulers1 it is   
he2 when with ,ananias1 when healings   
took place from the shadow1 still it is 
he4 ,where there was danger1 it is he1  
and where there was dispensation2 but   
when all is tranquil1 they act in       
common4 ,he sought not the greater      
honour4 ,but again1 when miracles are to
 be worked1 he comes forth before the   
rest4#ad ,what can prove ,peter's       
pre-eminence if this does not8 ,but his 
words on another occasion deserve       
mention4 ,alluding to the title ,acts of
 the ,apostles1 which seems to promise  
their common history1 he observes1 ,yet 
if you search accurately1 the first part
 of the book exhibits ,peter's miracles 
and teaching1 but little on the part of 
the other ,apostles2 and after this the 
whole account is spent on ,paul4 ,but he
 adds1 ,how are they the acts of all the

 ,apostles8 ,because1 according to      
,paul1 when one member is glorified1 all
 the members are glorified with it1 the 
historian did not entitle them1 the     
,acts of ,peter and of ,paul1 but the   
,acts of the ,apostles2 the promise of  
the writer includes them all4#ae ,now   
every one must feel the very high       
distinction given to ,paul in the latter
 part of the book1 when the historian   
turns away from the general history of  
the ,church to record his particular    
labours1 in which1 no doubt1 the object 
was to show the progress of the ,church 
among the ,gentiles2 but with regard to 
the part which is common to the whole   
,church1 another thought is suggested4  
,the history of what ,peter taught and  
did1 to build up and extend the ,church1
 is considered the common history of the
 ,apostles1 and so inscribed as their   
,acts4 ,but can this be called an       
accurate expression1 unless ,peter had  
been the head of the ,apostles8 ,it is  
very plain that the acts of a head are  

imputed to the whole body2 to a college 
of brethren1 what its chief executes2 to
 a city or kingdom1 the deeds of its    
prince4 ,but it is not plain how this   
can be1 if the actor be one of a number1
 and do not exceed his brethren in      
honour or dignity4 ,therefore the ,acts 
of ,peter could be called1 generally1   
the ,acts of the ,apostles1 only because
 they were considered the ,acts of their
 head4  ,now let us pass from the       
general view to that in detail4  ,i4    
,after #afthe ,lord's ascension a most  
important point immediately arose1      
whether1 that is1 the number of the     
,twelve was to be filled up by the      
election of a new ,apostle to take the  
place of ,judas4 ,the will of ,christ on
 this matter was to be learnt2 a witness
 was to be chosen who should participate
 in the mission of ,christ ,himself1    
according to the words1 ,as the ,father 
hath sent ,me1 ,i also send you1 and    
carry the light of the ,gospel to the   
ends of the world2 and one was to be    

elected to the dignity of the           
,apostolate1 the highest rank in the    
,church4 ,it was1 therefore1 so         
important a matter1 that no one could   
undertake it save he who had received   
the vicarious headship of our ,lord     
,himself4 ,now the history in the ,acts 
tells us that ,peter alone spoke on the 
subject of substituting a fresh ,apostle
 for ,judas2 ,peter alone proved from   
,scripture the necessity of the         
election1 defined the conditions of     
eligibility1 and appointed the mode of  
election1 and presided over and directed
 the whole transaction4  ,for ,luke     
begins thus3 ,in those days1 the        
interval between the ,ascension and     
,pentecost1 ,peter rising up in the     
midst of the brethren1 said4 ,here the  
important prerogative of initiation is  
shown to belong to ,peter1 and by the   
phrase1 in the midst of the brethren1 or
 disciples1--which is often used of     
,christ in respect of the ,apostles--his
 pre-eminence over the disciples is     

shown4 ,brethren1 it behoved that the   
,scripture should be fulfilled which the
 ,holy ,ghost spoke before by the mouth 
of ,david1 concerning ,judas1 who was   
the leader of them that apprehended     
,jesus1 who was numbered with us1 and   
had obtained part of this ministry1 that
 is1 of the ,apostolate4 ,then having   
mentioned the miserable end of the      
traitor1 he applies to him the prophecy3
 ,for it is written in the ,book of     
,psalms1 ',let his habitation become    
desolate1 and let there be none to dwell
 therein3' and1 adding another prophecy 
from another ,psalm1 'his bishopric let 
another take4'#ag ,whence he concludes1 
,wherefore of these men who have        
companied with us all the time that the 
,lord ,jesus came in and went out among 
us1 beginning from the baptism of ,john1
 until the day wherein ,he was taken up 
from us1 one of these must be made a    
witness with us of ,his resurrection4   
,in these words ,peter plainly points   
out the necessity of the matter in      

question1 confirms it by the ,holy      
,scriptures1 speaking in the character  
of their highest interpreter1 and as the
 appointed teacher of all2 and1 while   
proposing it to their deliberation1 yet 
requires their consent2 for the phrase1 
wherefore1 one must1 means1 ,i am not   
proposing what may be done or left      
undone1 but declaring and prescribing   
what is to be done4 ,so he determines   
the conditions of eligibility1 and the  
form of election4 ,whereupon his        
hearers--the number of persons together 
about an hundred and twenty--instantly  
agree unanimously to ,peter's           
proposition1 follow its conditions1 and 
complete the election4  ,no one can     
reflect on the above without concluding1
 that if ,peter presided over the rest  
by the authority of a divinely chosen   
headship1 no course could be more       
becoming1 both for ,peter and for the   
disciples1 than this2 and if1 on the    
contrary1 ,peter was only one out of    
many1 not having yet even received the  

,pentecostal gifts of the ,holy ,spirit1
 and had been entrusted by ,christ with 
no pre-eminent office in the ministry1  
nothing could be more unfitting for     
both4 ,we have therefore to infer that  
,peter stood in the midst of the        
disciples1 as a superior among          
inferiors1 not as an equal among equals1
 and conceived that the charge of       
supplying an ,apostle1 and filling up   
the ,apostolic college1 belonged in     
chief to himself1 because he and they   
alike were conscious1 that he was the   
steward set in chief over the ,lord's   
family4  ,but1 clear as this is on the  
face of the narration itself1 fresh     
light is shed on it by the fact that ,s4
 ,chrysostome observed and recorded this
 very conclusion4 ,for why did ,peter   
alone arise8 ,why was he the first and  
the only one to speak8 ,both#ah as      
fervent1 and as one entrusted by ,christ
 with the flock1 and as the first of the
 choir1 he ever first begins to speak4  
,why does he allege prophecy8 ,first1   

that he might not seem with human       
counsel to attempt a great matter1 and  
one fitted for ,christ3 next to imitate 
his ,master1 he always reasons from the 
,scriptures4 ,why did he not singly ask 
of ,christ to give him some one in the  
place of ,judas8 ,because ,peter had now
 improved1 and overcome his natural     
disposition4 ,but might not ,peter by   
himself have elected8 ,certainly3 but he
 does not so1 that he may not seem      
partial4 ,why does he communicate this  
to them1 the whole number of the names8 
,that the matter may not be contested1  
nor they fall into strife3 for 7he      
alludes to the contention of the        
,apostles for the primacy17 if this had 
happened to themselves1 much more would 
it to the others1 that is1 the          
candidates to succeed ,judas4 ,then he  
points out to our admiration ,peter     
doing this with common consent1         
nothing#ai with authority1 nothing with 
lordship1 where we must note that the   
abuse of a power is only to be feared   

from one who really has that power4 ,for
 again he says1 he first acts with#bj   
authority in the matter1 as having      
himself all put into his hands1 for to  
him ,christ said1 ',and thou in thy turn
 one day confirm thy brethren4'  ,the   
college of the ,apostles completed1 it  
followed that the head1 if such there   
were1 would on every occasion of danger1
 be the first to protect it1 and to     
defend its reputation4 ,now there ensues
 the miracle of the ,holy ,spirit's     
descent1 and the gift of tongues1       
whereupon ,luke describes the various   
opinions of the astonished multitude1   
some of whom mocking1#ba said1 ,these   
men are full of new wine4 ,that is1 they
 blasphemed the working of the ,spirit1 
and by the most monstrous calumny were  
destroying the good name of the         
,apostles4 ,whereupon1 ,peter1 standing 
up with the ,eleven1 lifted up his voice
 and spoke to them3 ,ye men of ,judea1  
and all you that dwell in ,jerusalem1 be
 this known to you1 and with your ears  

receive my words4 ,for these are not    
drunk as you suppose1 seeing it is but  
the third hour of the day3 but this is  
that which was spoken of by the prophet 
,joel4 ,now here1 both the form of the  
words1 and the matter1 establish        
,peter's primacy4 ,for the phrase1      
,peter standing up with the ,eleven1    
lifted up his voice and spoke to them1  
portrays ,peter as the leader of the    
band1 the master of the family4 ,so ,s4 
,chrysostome1#bb ,what means with the   
,eleven8 ,they uttered a common voice1  
and he was the mouthpiece of all4 ,and  
the ,eleven stand beside him1 bearing   
witness to his words4 ,and as to the    
matter1 ,peter alone fulfils the part of
 teacher1 by interpreting scripture1 and
 declaring the agreement of both        
covenants3 ,peter alone maintains the   
common cause3 ,peter alone1 representing
 all1 addresses the multitude in the    
name of all4 ,observe1 too1 the harmony 
of the ,apostles3 they give up to him   
the office of speaking3#bc that is1 they

 yielded to him who was the ,head1 and  
who1 as he says1 showed here the        
courage1 as before the providential care
 of the ,head4  ,after refuting the     
calumny1 ,peter goes on in a noble      
discourse to explain prophecies1 and    
then coming to the dispensation of      
,jesus1 gives the strongest proofs of   
,his resurrection and exaltation to the 
right hand of the ,father1 and finally  
sums up with great force and authority4 
,therefore1 let all the house of ,israel
 know most certainly1 that ,god hath    
made both ,lord and ,christ this same   
,jesus whom you have crucified4  ,now1  
what#bd is here to our purpose8 ,it is  
this1 that ,luke seems only to dwell on 
what concerns ,peter3 that ,peter1 first
 of all1 and in the name of all1        
performs the office of a witness1 laid  
both on himself and the rest1 7ye shall 
be witnesses to ,me2 and you shall give 
witness17#be saying1 this ,jesus hath   
,god raised up1 of which we all are     
witnesses3 that first of all1 he        

publicly and solemnly discharges the    
duty of instruction with authority3     
that1 first of all1 he fulfils the      
charge set by ,christ on all the        
,apostles1 make disciples--teach3 that1 
first of all1 he promulgates the        
necessity of believing in ,jesus as the 
divinely appointed ,lord and ,christ4   
,now these are things which1 so far from
 allowing an equality between ,peter and
 the rest of the ,apostles1 point out in
 him a headship over them4  ,thereupon1 
the hearers1 struck with compunction for
 having crucified1 not merely a just    
man1 but the ,anointed of the ,lord1    
said to ,peter and the rest of the      
,apostles--here again he alone is singly
 named--but of all alike they asked1    
,men and brethren1 what shall we do8    
,whereupon1 ,s4 ,chrysostome#bf notes1  
here again1 where all are asked1 he     
alone replies4 ,for1 as ,luke goes on1  
,peter said to them3 ,as the leader1 he 
performs what belongs to all3 he alone  
sets forth the law of ,christ4 ,do      

penance1 and be baptized every one of   
you1 in the name of ,jesus ,christ1 for 
the remission of sins3 he alone         
encourages them with the promised gifts 
of the ,holy ,spirit1 and you shall     
receive the gift of the ,holy ,ghost3 he
 alone continues at length the          
instruction of the hearers1 and with    
very many other words did he testify and
 exhort them3 he alone declares the     
fruit of ,christian profession1 save    
yourselves from this perverse           
generation1 and he alone it is1 of whose
 ministry ,luke adds1 ,they1 therefore1 
that gladly received his word were      
baptized1 and there were added1 in that 
day1 about three thousand souls4  ,and  
here we see how fitting it was that     
,peter1 whom ,christ had set as the     
foundation and rock of the ,church1     
should labour with all his might1 as the
 chief architect after ,him1 to build up
 the structure4 ,but what1 in the       
meantime1 of the other ,apostles8 ,were 
not they also architects8 ,yes1 but with

 ,peter1 and under ,peter1 whom         
accordingly1 they attend and support4   
,the subsequent additions to the        
,church's structure1 and the course     
consistently pursued by ,peter1 will    
bring this out yet more clearly4 ,for1  
of fresh accretions1 ,luke writes1 ,many
 of them who had heard the word1        
believed1 and the number of the men was 
made five thousand4#bg ,now1 whose word 
was this8 ,still the word of ,peter1 who
 speaks for the third#bh and fourth     
time1 as he had for the first and       
second4  ,for1 as to the third#bi       
occasion1 ,luke1 after mentioning ,peter
 and ,john together1 introduces ,peter  
alone as urging the children of ,abraham
 to embrace the faith of ,christ1 and   
persuading them that ,jesus is the      
,prophet1 promised by ,god through      
,moses in ,deuteronomy4 ,and as to the  
fourth1#cj he writes1 ,then ,peter1     
filled with the ,holy ,ghost1 said to   
them-- ,but was he alone present8 not   
so1 for the council setting them1 not   

him1 but ,john as well as ,peter1 in the
 midst1 they asked1 on which            
,chrysostome#ca observes1 ,see how ,john
 is on every occasion silent1 while     
,peter defends him likewise4 ,that is1  
,john was silent1 as knowing that the   
lead belonged to ,peter1 and ,peter     
spoke1 because the ,head defends not    
himself only1 but the members committed 
to him4  ,now1 reviewing these first    
four chapters of the ,acts1 let us ask  
these questions4 ,had ,peter held the   
authority of head among the ,apostles1  
what would he have done8 ,he would have 
filled up the ,apostolic college1       
carefully watched over it1 protected its
 several members4 ,but this is just what
 he did4 ,again1 had ,christ made him   
the supreme teacher and doctor1 what    
would he have done8 ,he would have      
disclosed1 first to the ,apostles       
themselves1 and to the disciples1 and   
then to the multitude1 who were to be   
converted1 the secrets of the divine    
will laid up in the ,scriptures2 he     

would have shown the agreement between  
the dispensation of ,christ1 and the    
oracles of the ,old ,testament1 and so  
have proved that ,jesus was the         
,messiah4 ,but this he repeatedly did4  
,once more1 had ,christ made him the    
chief among the builders of the ,church1
 what would have been his office8 ,he   
would have been the very first to set   
his hand to the work1 and to construct  
the building with living stones2 he     
would have held the other workmen under 
his control1 so that the edifice might  
rise worthy of ,christ1 and exactly     
answering to ,his promises4 ,but does   
not the history give precisely this     
picture of him1 and does not the ,church
 which ,peter raised answer exactly to  
the archetype prescribed by the ,lord8  
,all they that believed were together1  
and had all things common3 the multitude
 of believers had but one heart and one 
soul3 what is this but the counterpart  
of that divine prayer1 that they all may
 be one1 as ,thou1 ,father1 art in ,me1 

and ,i in ,thee1 that they also may be  
one in ,us1 that the world may believe  
that ,thou hast sent#cb ,me4  ,,ii4 ,to 
take another point4 ,the office of#cc   
authoritative teaching is in the ,new   
,testament closely connected with the   
power of working miracles1 so that      
,christ not only said of ,himself1 ,if  
,i had not come and spoken to them1 they
 would not have sin2 but now they have  
no excuse for their sin3 but likewise   
added1 ,if ,i had not done among them   
the works that no other man hath done1  
they would not have sin3 but now they   
have both seen and hated both ,me and   
,my ,father3#cd to shew that1 while     
faith depended on preaching1 and        
authoritative instruction1 these also   
needed the power of works to conciliate 
conviction4 ,in accordance with which1  
when ,he first sent out ,his ,twelve to 
preach1 ,he not only charged them what  
to say1 the kingdom of heaven is at     
hand1#ce but added the fullest          
miraculous power1 heal the sick1 raise  

the dead1 cleanse the lepers1 cast out  
devils4 ,and when more solemnly sending 
them1 not to one people1 but to all     
nations1 ,go ye into the whole world1   
and preach the ,gospel to every         
creature1 ,he adds their warrant1 these 
signs shall follow them that believe4   
,in ,my name they shall cast out devils1
 they shall speak with new tongues1 they
 shall take up serpents3 and the        
,evangelist subjoins1 ,they going forth 
preached everywhere1 the ,lord working  
withal1 and confirming the word with    
signs that followed4#cf  ,remembering1  
then1 this very close connexion between 
the authority of ,apostolic teaching and
 the power of working miracles1 we may  
fix a criterion for recognising the     
exercise of the supreme office in       
teaching4 ,suppose any one of the       
,apostles to have been invested at the  
commencement of the ,church with this   
office1 how may he be ascertained8 ,if  
any one is found invariably the first to
 announce the word of truth1 and        

likewise to confirm it with miracles1   
you may suppose him to be that one4     
,suppose1 again1 that ,luke intended to 
represent one of the ,apostles as the   
supreme teacher4 ,how may it be safely  
inferred8 ,if1 in the course of his     
narration1 he continually exhibits one  
as eminent above all the rest in        
preaching the ,gospel and guaranteeing  
it by signs4 ,these are not tests       
arbitrarily chosen1 but naturally       
suggested4 ,and both exactly fit to     
,peter1 and to ,peter alone4 ,for he1 in
 this history of the universal ,church1 
is the first1 nay1 well nigh the only   
one1 both to preach and to support his  
preaching by miracles4 ,and ,luke takes 
pains to relate no less his miracles    
than his discourses1 and scarcely       
describes with any detail either the one
 or the other1 of any but ,peter4  ,nay1
 his mode of writing suggests a parallel
 between himself and ,s4 ,john in his   
,gospel1 as if it were no less ,luke's  
intention to show ,peter invested with  

the supreme office1 than ,john's to set 
forth ,christ as the head and teacher of
 the ,apostolic college2 and no less    
,luke's purpose to accredit the ,church 
by ,peter's miracles1 than#cg ,john's by
 the miracles of ,christ to establish   
faith in ,him as the true ,son of ,god4 
,for the circumstances of each narration
 point to this similarity of design4 ,as
 ,s4 ,john subordinates the group of    
,apostles entirely to the figure of     
,christ1 so ,luke1 very slightly        
sketching the rest1 is profuse in detail
 of what concerns ,peter1 and marks him 
as set over all4 ,as ,john in recording 
the miracles of ,christ dwells on the   
points which prove ,his divine mission  
and origin from the ,father1 so ,luke   
directs his narration to exhibit the    
beginning1 the growth1 and the authority
 of the ,church1 as due to ,peter's     
miracles4 ,we will mark two further     
resemblances4 ,first1 the miracles which
 ,luke records of ,peter seem cast in   
the same type as those of ,christ4      

,compare the first one with that told by
 ,john1 ch4 v4       ,john v4 #e-i4     
,there was a certain man there that had 
been eight      and thirty years under  
his infirmity4 ,him when ,jesus had seen
      lying1 and knew that he had been  
now a long time1 ,he saith to      him1 
,wilt thou be made whole8 ,the infirm   
man answered ,him1 ,sir1      ,i have no
 man1 when the water is troubled1 to put
 me into the      pond4 ,for whilst ,i  
am coming another goeth down before me4 
,jesus said to him1 ,arise1 take up thy 
bed1 and walk4 ,and      immediately the
 man was made whole1 and he took up his 
bed and      walked4       ,acts iii4   
#b-h4 ,and a certain man1 who was lame  
from his      mother's womb1 was        
carried1 whom they laid every day at the
      gate of the temple1 which is      
called ,beautiful4 ,he1 when he had     
seen ,peter and ,john about to go into  
the temple1 asked to      receive an    
alms4 ,but ,peter1 with ,john1 fastening
 his eyes upon      him1 said1 ,look    

upon us4 ,but he looked earnestly upon  
them1      hoping that he should receive
 something of them4 ,but ,peter         
said1 ,silver and gold ,i have none1 but
 what ,i have1 ,i give      thee4 ,in   
the name of ,jesus ,christ of ,nazareth1
 arise and walk4      ,and taking him by
 the right hand1 he lifted him up1 and  
forthwith his feet and soles received   
strength1 and he1 leaping      up1      
stood1 and walked4   ,how often had the 
hand of the ,lord--as here that of      
,peter--healed the sick1 given the blind
 sight1 cured the leper1 and raised the 
dead6 ,but if ,peter's miracle in       
healing ,oeneas of the palsy carries#ch 
one back immediately to the poor man let
 down through the roof before our ,lord1
 there is a yet more exact identity     
between the great miracle of ,christ    
raising ,jairus' daughter1 and ,peter   
raising ,dorcas4 ,in the one case1 the  
,lord having put them all out1 taketh   
the father and the mother of the damsel1
 and them that were with ,him1 and      

entereth in where the damsel was lying1 
and taking the damsel by the hand1 ,he  
said to her1 ,talitha cumi1 which is1   
,damsel1 arise1 and immediately the     
damsel rose up and walked4 ,in the other
 case1 ,peter came into the upper       
chamber1 and all the widows stood about 
him weeping--and they being all put     
forth1 ,peter1 kneeling down1 prayed1   
and turning to the body1 he said1       
,tabitha1 arise4 ,and she opened her    
eyes1 and seeing ,peter1 she sat up1#ci 
and giving her his hand he lifted her   
up4 ,but how perfect the resemblance of 
the following4       ,luke iv4 #dj4 ,and
 when the sun was down1 all they that   
had any      sick with divers diseases  
brought them to ,him4 ,but ,he1 laying  
,his hands on every one of them1 healed 
them4 ,and devils went      out from    
many4       ,acts v4 #ae4 ,insomuch that
 they brought forth the sick into the   
streets1 and laid them on beds and      
couches1 that1 when ,peter      came1   
his shadow1 at the least1 might         

overshadow any of them1      and they   
might be delivered from their           
infirmities4 ,and there      came also  
together to ,jerusalem a multitude out  
of the      neighbouring cities1        
bringing sick persons1 and such as were 
troubled with unclean spirits1 who were 
all healed4  ,the second point of       
resemblance is1 that the multitude      
regarded ,peter among the ,apostles as  
before they had regarded ,christ3 for1  
putting the rest of the ,apostles in the
 second place1 they flocked to him1 and 
besought his aid4 ,so that ,luke1       
briefly saying of them1 that by the     
hands of the ,apostles were many signs  
and wonders wrought among the people1#dj
 goes on to ,peter1 and of him relates  
the unheard-of wonders just described1  
assigning to the miracles wrought by    
him1 that the multitude of men and women
 who believed in the ,lord was more     
increased4 ,it is just as when there    
came to ,jesus great multitudes1 having 
with them the dumb1 the blind1 the lame1

 the maimed1 and many others2 and they  
cast them down at ,his feet1 and ,he    
healed them4#da ,and the fuller the     
resemblance these incidents shew between
 ,peter and ,christ1 the more evident   
their proof that ,peter's ministry must 
be considered a continuation of that    
which ,christ begun4  ,,iii4 ,we        
proceed#db to the order predetermined by
 our ,lord in the propagation of ,his   
,church4  ,of ,himself ,he had said1    
though the ,redeemer of all1 that ,he   
was not sent1 that is1 as an ,apostle1  
actually to preach1 save to the lost    
sheep of the house of ,israel3 and on   
first sending ,his ,apostles1 ,he gave  
them this commission1 ,go ye not into   
the way of the ,gentiles1 and into the  
city of the ,samaritans enter ye not1   
but go ye rather to the lost sheep of   
the house of ,israel4 ,but when about to
 ascend to the ,father1 ,he tells them1 
,you shall receive the power of the     
,holy ,ghost coming upon you1 and you   
shall be witnesses unto me in           

,jerusalem1 and in all ,judea1 and      
,samaria1 and even to the uttermost part
 of the earth3#dc that is1 that they    
should set up ,his kingdom through all  
the world1 proceeding by gradual steps1 
from ,jerusalem to ,judea1 thence to    
,samaria1 and at length to every        
creature in the whole world4  ,now the  
history of the ,acts shows the exact    
accomplishment of this order1 and it    
likewise shows that ,simon ,peter was   
the one elected chief instrument for    
carrying out these successive           
propagations of the ,church4 ,what we   
have said already shows this as to the  
mother ,church of ,jerusalem1 and1      
before proceeding to the ,gentile       
,churches1 we will trace the same       
instrumentality as used to bring the    
,samaritans into the universal kingdom4 
,the persecution ensuing on the         
proto-martyr ,stephen's death caused1 by
 our ,lord's providence1 the            
dissemination of many believers through 
,judea and ,samaria1 while the ,apostles

 alone remained at ,jerusalem4 ,amongst 
those who thus went about preaching the 
word of ,god1 ,philip the deacon came to
 ,samaria1 and many of the people1      
hearing his words and seeing his        
miracles1 were converted and baptized4  
,but the ,church thus commenced by the  
preaching of the deacon would have dried
 up without hope of progress1 had it not
 received the assistance of those whom  
,christ had set in the place of fathers1
 and who could bestow the gifts of the  
,holy ,ghost4 ,for#dd the ,church is in 
the bishop1 and1 as ,s4 ,jerome said of 
a faction which had a deacon for its    
author1 ,with the man the sect also     
perished1 because a deacon could ordain 
no clerk after him4 ,but it is not a    
,church which has no priest4            
,accordingly when#de the ,apostles1 who 
were in ,jerusalem1 had heard that      
,samaria had received the word of ,god1 
they sent unto them ,peter and ,john1   
who laid their hands upon them1 and they
 received the ,holy ,ghost4 ,the        

providence of ,christ1 then1 so ordered 
the propagation of ,his kingdom as to   
choose ,peter and ,john to complete and 
perfect the ,samaritan ,church4 ,but was
 this on equal terms1 or is no superior 
dignity and authority apparent in ,peter
 over ,john8 ,a regard to the words of  
,luke1 and the series of acts recorded1 
will prevent such a misconception4 ,for 
he mentions ,peter and ,john1 but he    
sets ,peter first1 and in his record of 
what happened to ,simon ,john acts the  
second part1 and it is ,peter alone who 
teaches1 commands1 judges1 and condemns1
 with authority1 as the head and supreme
 ruler4 ,simon ,magus1 tempted by       
beholding the gifts of the ,holy ,spirit
 visibly bestowed on imposition of the  
,apostles' hands1 offered them money1 to
 both ,peter and ,john4 ,but ,peter     
alone replies1 and not only so1 but     
condemns his profaneness1 enlarges on   
his guilt1 and solemnly declares that   
the gifts of ,god are not purchaseable  
with money4 ,keep thy money to thyself  

to perish with thee1 because thou hast  
thought that the gift of ,god may be    
purchased with money2 he discloses      
,simon's secret thoughts1 for thy heart 
is not right in the sight of ,god2 he   
inflicts on him excommunication1 thou   
hast no part nor lot in this matter2 he 
exhorts him to repent1 do penance       
therefore from this thy wickedness1 and 
pray to ,god1 if perhaps this thought of
 thy heart may be forgiven thee4 ,now   
here ,john1 the next of the ,apostles in
 rank1 is with ,peter1 yet he does not  
speak1 teach1 or enjoin3 ,peter does all
 this singly4 ,he answers ,simon's      
question1 lances and probes the most    
secret wound of his conscience1 declares
 how divine gifts are given1 proscribes 
the plague of simony1 orders penance1   
and inflicts excommunication on a       
scandalous public offender4 ,thus the   
twenty-second of the ,apostolic canons  
runs1 ,if any bishop1 priest or deacon1 
hath obtained this dignity by money1 let
 him and his ordainer be deposed1 and   

altogether be deprived of communion1 as 
,simon ,magus was by ,peter4 ,nothing   
but an inequality of rank between ,peter
 and ,john will account for ,luke's     
narration here4 ,but if ,john was       
inferior to ,peter1 much more the rest4 
,but there is another proof of his      
superiority here1 in that ,god caused   
,simon ,peter to engage ,simon ,magus4  
,thus1 by ,his providence1 reaching from
 end to end mightily1 and ordering all  
things sweetly1 the first-born of       
,christ is brought to conflict with the 
first-born of the devil1 the chief of   
teachers with the earliest of heretics1 
and prime of that long brood of the evil
 one1 who are to persecute the seed of  
the woman4 ,thus ancient writers record 
that ,peter afterwards went to ,rome on 
purpose to expose the acts of this same 
,simon4 ,thus they mention his engaging 
with the famous ,alexandrine ,apion1 the
 enemy of the ,jewish and the ,christian
 faith alike4 ,and hence1 too1 probably 
the very ancient writer 7whoever he was7

 of the ,epistle of ,clement to ,s4     
,james1 begins it by recording how      
,simon1 for his true faith and his firm 
grounding in doctrine1 was appointed to 
be the foundation of the ,church1 and   
for this very reason by ,jesus ,himself 
with most true augury had his name      
changed to ,peter1 the first-fruits of  
our ,lord1 the first of the ,apostles1  
to whom first the ,father revealed the  
,son1 whom ,christ with reason blessed1 
the called and the elect1 ,his guest and
 comrade1 the good and the proved       
disciple1 he who1 as the most able of   
all1 was commanded to illuminate the    
,west1 the darker quarter of the world1 
and who was enabled to succeed4  ,but as
 to what is said that the ,apostles who 
were in ,jerusalem sent to the          
,samaritans ,peter and ,john1 it must be
 remembered1 that at the head of those  
thus sending was ,peter himself1 and    
that next to him ,john was the most     
distinguished of the ,apostolic college4
 ,and since it is evident from all that 

we have hitherto seen1 that in whatever 
concerned the ,apostles equally1 ,peter 
took the leading part1 and in their     
common deliberations exercised the      
initiative1 it must be concluded that he
 was likewise the first author of this  
resolution1 to send himself and ,john to
 the ,samaritans4 ,and this is confirmed
 by our seeing that in the fulfilment of
 this mission he discharges the offices1
 and acts with the authority1 of head4  
,to none else could the execution of a  
fresh advance in the propagation of the 
,church be committed2 and so great1     
besides1 were the jealousies between the
 ,jews and ,samaritans1 that it needed  
no less than ,peter's authority to      
induce the ,jewish converts to receive  
them into the bond of the same society4 
,,iv4 ,but now we#df 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 heirs1 and of the same 
body1 and co-partners of ,his promise in

 ,christ ,jesus by the ,gospel1 whereby 
was brought to pass the prophecy1 from  
the rising of the sun even to the going 
down ,my ,name is great among the       
,gentiles1 and in every place there is  
sacrifice1 and there is offered to ,my  
,name a clean oblation4#dg ,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 
,god1 and of this event1 expected during
 four thousand years1 ,god1 by an       
unexampled honour1 disclosed to ,peter1 
and through ,peter1 the time and the    
manner4 ,this greatest of purposes1     
after ,his own ascension1 ,christ left  
to be revealed through him to whom ,he  
had committed the feeding of ,his sheep4
  ,while ,peter#dh was passing through  
all1 that is1 exercising his general    
supervision as primate of the ,church1  
,god sent ,his angel in a vision        
manifestly to a certain man in ,cesarea 
named ,cornelius1 a centurion of that   

which is called the ,italian band1 a    
religious man1 and fearing ,god with all
 his house1 giving much alms to the     
people1 and always praying to ,god4 ,and
 the angel says to him3 ,thy prayers and
 thine alms are ascended for a memorial 
in the sight of ,god1 and now send men  
to ,joppa1 and call hither one ,simon1  
who is surnamed ,peter2 he will tell    
thee what thou must do4 ,though ,god1   
then1 sends an angel1 it is left to     
,simon1 who is surnamed ,peter1 to      
declare ,his counsel1 in what affected  
the salvation of innumerable souls4     
,other ,apostles there were to whom had 
been said equally1 ,go ye into the whole
 world and preach the ,gospel to every  
creature1 and ,ye shall be witnesses to 
,me both in ,jerusalem and in all       
,judea1 and ,samaria1 and to the        
uttermost part of the earth2 and as the 
,father hath sent ,me1 ,i also send you4
 ,yet putting aside all these1 as on so 
many other occasions1 ,peter is         
preferred1 and that because to him alone

 was said1 on this rock ,i will build   
,my ,church1 and again1 ,feed ,my lambs1
 be shepherd over ,my sheep4 ,fitting it
 was that1 when the wall between the    
,jews and ,gentiles should be taken     
away1 by him specially1 all should be   
collected into one1 on whom1 as the     
divinely-laid foundation1 all were to   
rest4 ,fitting1 again1 that the ,lord's 
prophecy1 ,other sheep ,i have which are
 not of this fold2 those also ,i must   
bring2 and they shall hear ,my voice2   
and there shall be one fold and one     
shepherd1 should be fulfilled chiefly by
 his ministry to whom the ,lord had     
committed ,his own office of universal  
visible pastor4 ,for the ,church1 in her
 very birth1 and in the whole process of
 her growth1 bore this upon her         
forehead1 that universality as well as  
unity belonged substantially to ,peter1 
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 shepherd1 than to embrace them all

 in the wide circuit of his love4       
,therefore it is a marvellous agreement 
in which the institution of the ,primacy
 has a corresponding execution2 and as  
the latter confirms the former1 so from 
the former you might anticipate the     
latter before it was recorded in the    
sacred history4  ,but in the meantime1  
while the messengers of ,cornelius were 
approaching the house in which ,peter   
was a guest1 there came upon him an     
ecstasy of mind1 and he saw the heaven  
opened1 and a certain vessel descending1
 as it were a great linen sheet let down
 by the four corners from heaven to the 
earth1 wherein were all manner of       
four-footed beasts1 and creeping things 
of the earth1 and fowls of the air2 and 
while ,peter is fixed in contemplation1 
there came a voice to him1 ,arise       
,peter1 kill and eat1 that he might     
understand how by#di his preaching he   
was to make a sacrifice to the ,lord of 
those who were represented by these     
animals1 bringing them into the divine  

service through the mysteries of the    
,lord's passion1 which he not yet       
understanding1 replies1 ,far be it from 
me1 for ,i never did eat anything that  
is common or unclean4 ,then the heavenly
 voice spoke to him again the second    
time1 ,that which ,god hath cleansed1 do
 not thou call common4 ,and this having 
been done thrice1 presently the vessel  
was taken up into heaven4  ,here three  
things are set forth2 first1 that as the
 ark of ,noah contained all sorts of    
animals1 clean and unclean1 so the fold 
of ,christ was to gather from ,jews and 
,greeks and barbarians a#ej great       
multitude1 which no man could number1 of
 all nations and tribes1 and peoples1   
and tongues2 secondly1 that the         
blessings of ,christ concerned all who  
did not reject the proferred grace2     
thirdly1 that the elaborate system of   
,mosaic ordinances concerning meats1    
rites1 and ceremonies1 had fallen to the
 ground4 ,but to whom is disclosed1     
first and immediately1 this whole       

dispensation of the first principles on 
which the ,church was to be propagated8 
,to none other but ,peter1 to me hath   
,god shown to call no man common or     
unclean4 ,now the undoubted knowledge of
 this dispensation must appear of the   
greatest moment1 whether in itself1 or  
as concerns the ,jews1 of whom the      
earliest church consisted1 or the       
,apostles1 by whose ministry it was to  
be extended4 ,and yet1 by that          
providence which is ever over ,his      
,church1 the wisdom of ,god so ruled it1
 that through ,peter alone the ,apostles
 should be taught when they were first  
to approach the ,gentiles1 and discharge
 their office of witnesses before all   
nations without distinction4 ,and that  
because ,he had made ,peter the greater 
one and the leader of all1 and put him  
in ,his own place1 and constituted him  
supreme teacher in these words1 ,confirm
 thy brethren4 ,thus#ea ,epiphanius1 in 
the fourth century1 says that the charge
 of bringing the ,gentiles into the     

,church was laid upon all the ,apostles1
 but most of all on holy ,peter4 ,why   
this most of all8 ,because1 while ,he   
had heard with the rest1 make disciples 
of all nations1 he had singly and       
peculiarly received the charge of the   
whole fold1 and of the ,apostles1 as    
part of it4  ,but ,peter1 still         
pondering on the vision1 hears a fresh  
voice from the ,spirit1 ,behold three   
men seek thee4 ,arise1 therefore1 get   
thee down1 and go with them1 doubting   
nothing1 for ,i have sent them4 ,he     
accompanies the messengers and finds    
,cornelius1 his kinsman and his special 
friends2 he asks why they have sent for 
him1 whereupon ,cornelius informs him of
 what had past1 and concludes1 now      
therefore all we are present in thy     
sight1 to hear all things whatsoever are
 commanded thee by the ,lord4 ,peter in 
reply sets forth to them the heads of   
,christian doctrine1 and as he comes to 
the words to ,him all the prophets give 
testimony1 that by ,his name all receive

 remission of sins1 who believe in ,him1
 the ,holy ,ghost fell upon all them    
that heard the word of life and truth   
from his lips4 ,and the ,jewish         
,christians who were with him1 being    
astonished at this reception of         
,gentiles into the ,church by the ,holy 
,spirit's visible descent1 ,peter cries1
 ,can any man forbid water that these   
should not be baptised1 who have        
received the ,holy ,ghost as well as we8
 ,words1 says #eb,s4 ,chrysostome1 of   
one almost assaulting any that would    
forbid1 and say that should not be1 and 
so he commanded them to be baptized in  
the name of the ,lord ,jesus2 for ,peter
 also1 like his ,lord1#ec preached in   
person1 but baptized by the hands of    
others4  ,are not then the prerogatives 
of ,peter written legibly on this whole 
narration8 ,first1 among all the        
,apostles he alone is chosen to         
consecrate to ,god the first fruits of  
the ,gentiles4 ,again1 through him1 as  
the teacher of all1 ,god makes known to 

the ,apostles themselves when the door  
was to be opened to the ,gentiles4      
,thirdly1 without advising with the     
rest1 he enlarges the fold of ,christ1  
which in ,christ's place he ruled1 with 
the accession of the ,gentiles4         
,fourthly1 the building of the ,church  
is thus referred to him alone4 ,further1
 he gathers up to himself the ,church   
which is made out of ,jews1 ,samaritans1
 and ,gentiles2 as the foundation he    
sustains the whole2 and when            
constructed1 he binds it together4      
,lastly1 ,luke1 without having recorded 
a single speech of any other ,apostle1  
has given five of ,peter1 thus showing  
that ,peter's words1 as well as his     
actions1 had a higher importance than   
theirs in the history of the ,church's  
birth and growth2 for1 indeed1 in the   
history of the head that of the body is 
included4  ,on ,peter's#ed return to    
,jerusalem1 the ,apostles and brethren  
who were in ,judea1 having heard that   
the ,gentiles also had received the word

 of ,god1#ee they that were of the      
circumcision contended with him1 because
 he had gone in to men uncircumcised1   
and ate with them4 ,hereupon ,peter set 
forth to them the whole series of       
events1 upon which they held their peace
 and glorified ,god1 saying1 ,god then  
has also to the ,gentiles given         
repentance unto life4 ,now some in late 
times have attempted to derogate from   
,peter's authority on the strength of   
this incident4 ,on the other hand ,s4   
,chrysostome1 not satisfied with setting
 forth ,peter's rank1 and assigning his 
whole apology to a most gracious        
condescension1 continues1 ,see how he   
defends himself1 and will not use his   
dignity as the ,teacher1 for he knew    
that the more gently he spoke with them1
 the surer he was to win them4#ef ,and  
what expression can signify ,peter's    
rank more markedly than the ,teacher8   
,and ,gregory the ,great sets forth     
,peter's distinctions1 how he alone had 
received the keys1 walked on the waters1

 healed with his shadow1 killed with his
 word1 and raised the dead by his       
prayer2 then he goes on1 and because1   
warned by the ,spirit1 he had gone in to
 ,cornelius1 a ,gentile1 a question was 
raised against him by the faithful1 as  
to wherefore he had gone in to the      
,gentiles1 and eaten with them1 and     
received them in baptism4 ,and yet the  
same first of the ,apostles1 filled with
 so great a grace of gifts1 supported by
 so great a power of miracles1 answers  
the complaint of the faithful by an     
appeal not to authority but to          
reason4444 ,for if1 when blamed by the  
faithful1 he had considered the         
authority which he held in holy ,church1
 he might have answered1 that the sheep 
entrusted to the shepherd should not    
venture to censure him4 ,but if1 in the 
complaint of the faithful1 he had said  
anything of his own power1 he would not 
have been the teacher of meekness4      
,therefore he quieted them with humble  
reason1 and in the matter where he was  

blamed even cited witnesses4 ,if1       
therefore1 the ,pastor of the ,church1  
the ,prince of the ,apostles1 having a  
singular power to do signs and miracles1
 did not disdain1 when he was censured1 
humbly to render account1 how much more 
ought we sinners1 when blamed for       
anything1 to disarm our censurers by a  
humble defence4#eg  ,here it occurs to  
observe with what different eyes ,holy  
,scripture may be read1 for just where  
persons determined to deny ,peter's     
authority find an excuse for their      
foregone conclusion1 the ,fathers draw  
arguments to praise the moderation with 
which he exercised that same superior   
authority4  ,v4 ,but #eh;founded as we  
have seen the ,church to have hitherto  
been1 and at each step of its course    
advanced1 mainly by the authority of    
,peter1 it could not hope to remain in a
 vigorous and united state without the  
continual exercise of judicial and      
legislative power1 and diligent         
inspection4 ,nor is there1 in fact1 one 

of these which ,peter did not exercise1 
and that in a manner to indicate the    
ruler set over all4 ,for as to the      
judicial power1 do we not hear him      
saying1 ,tell#ei me whether you sold the
 land for so much2 and1 ,ananias1 why   
hath ,satan tempted thy heart1 that thou
 shouldst lie to the ,holy ,ghost1 and  
by fraud keep part of the price of the  
land8 ,whilst it remained did it not    
remain to thee8 ,and after it was sold1 
was it not in thy power8 ,why hast thou 
conceived this thing in thy heart8 ,thou
 hast not lied to men but to ,god4 ,and 
presently the sentence comes forth from 
him who binds in heaven as well as on   
earth4 ,behold the feet of them who have
 buried thy husband are at the door1 and
 they shall carry thee out4 ,here then  
we have ,peter1 in the midst of the     
,apostles1 yet acting singly as the     
supreme judge1 and defender of          
ecclesiastical discipline1 on which ,s4 
,chrysostome says1 ,for ,peter was      
terrible1 punishing1 and convicting the 

thoughts1 to whom they adhered the more 
both for the sign1 and his first speech1
 and his second1 and his third4 ,for he 
it was who did the first sign1 and the  
second1 and the present1 which seems to 
me double1 one to convict the thoughts1 
and another to kill with his command4   
,then1 asking why nobody had announced  
her husband's death to ,sapphira1 ,this 
was fear of the ,teacher2 this respect  
of the disciples2 this obedience3#fj    
where he is mentioned not as a teacher1 
but the supreme and chief one4  ,yet    
though the other ,apostles were judges1 
with power to bind and to loose1 though 
they were present1 and concerned1 for   
,ananias bringing a certain part1 laid  
it at the feet of the ,apostles1 not of 
,peter only1 it was not they1 but       
,peter1 who entered on the cause of     
,ananias and ,sapphira1 passed sentence1
 and inflicted punishment4 ,why did he  
judge singly a cause which was brought  
before the common tribunal of the       
,apostles8 ,because ,peter was to have  

the ,primacy in all things2 because from
 him the model of ecclesiastical        
judgments was to be taken2 because the  
charge of maintaining ecclesiastical    
discipline belonged in chief to him as  
the head4  ,,vi4 ,but no less           
#famarkedly does ,luke represent ,peter 
as everywhere visiting the ,churches1   
providing for them as universal pastor1 
and exercising herein the administrative
 ,primacy4 ,the ,churches1 he says1     
throughout all ,judea1 and ,galilee1 and
 ,samaria1 had peace1 being edified and 
walking in the fear of the ,lord1 and   
were multiplied by the consolation of   
the ,holy ,ghost4 ,and it came to pass  
that ,peter1 as he passed through1      
visiting all1 came to the saints who    
dwelt at ,lydda4#fb ,in illustration of 
this we may remember ,paul's charge to  
,titus3#fc for this cause ,i left thee  
in ,crete1 that thou shouldst set in    
order the things that are wanting1 and  
shouldst ordain priests in every city1  
as ,i also appointed thee4 ,and again1  

what ,luke writes of ,paul himself3     
,after some days ,paul said to          
,barnabas1 ,let us return and visit our 
brethren in all the cities wherein we   
have preached the word of the ,lord1 to 
see how they do4#fd ,and what#fe        
,eusebius1 from ,s4 ,clement1 relates of
 ,s4 ,john1 that he visited with        
authority the ,churches of ,asia1 which 
he had either founded1 or specially     
attended to4 ,by these passages we see  
the nature of ,peter's visitation1 that 
it was pastoral1 and likewise the       
difference between his and these others1
 for they were local1 but his universal4
 ,titus acted in ,crete1 the special    
sphere of his labour1 to which ,s4 ,paul
 the founder of that ,church had        
appointed him4 ,paul and ,barnabas      
propose to visit our brethren in every  
city in which we have preached the word 
of the ,lord2 ,s4 ,john exerts          
visitatorial power over the churches of 
that province wherein he dwelt1 and that
 too1 apparently1 when he was the sole  

survivor of the ,apostolic college1 yet 
did not go into other parts4 ,but       
,peter's charge is oecumenical1 and     
therefore his visitation universal4 ,he 
inspects the labours of others1 as well 
as his own4 ,for he was not the only    
,apostle at ,jerusalem1 nor had he      
singly built up all the churches of     
,judea1 ,galileo1 and ,samaria1 yet he  
alone makes a progress from ,jerusalem  
to all these churches4 ,though not the  
,bishop of ,jerusalem1 over which the   
,apostle ,james presides1 he goes       
everywhere1 as the ,bishop of           
,bishops4#ff ,no other reason coherent  
with ,scripture can we find for this    
universal inspection of ,peter2 for all 
the ,apostles were indeed pastors1 but  
he alone set over the whole fold2 he    
alone not limited1 like ,paul1 to the   
brethren in every city wherein he had   
preached4 ,he differs from all others as
 the universal from the particular1 and 
so ,s4 ,chrysostome says of him in this 
very passage1 like a general he went    

round surveying the ranks1 seeing what  
portion was well massed together1 what  
in order1 what needed his presence4     
,behold him making his rounds in every  
direction4#fg  ,,vii4 ,further1 #fhwe   
may see the deference paid to this      
supreme authority of ,peter by the      
,apostles and ancients at ,jerusalem1 on
 occasion of that severest dissension   
which threatened the unity of the       
,church1 and kindled the greatest       
agitation1 the question whether ,gentile
 converts should be bound to obey the   
,mosaic ritual law4 ,for the            
#fi;,apostles and ,ancients having      
assembled to consider of this matter1   
after there had been much disputing1    
,peter1 rising up1 said to them4 ,but   
why does ,peter first rise and decide   
the cause8 ,because he was first of the 
,apostles1 and as such supreme arbiter  
in controversy4 ,but consider what he   
says4 ,men and brethren1 you know that  
in former days ,god made choice among   
us1 that by my mouth the ,gentiles      

should hear the word of the ,gospel1 and
 believe4 ,by my mouth1 he appeals to   
their knowledge of his election by ,god 
to the singular privilege of receiving  
the ,gentiles3 in virtue of that        
election he claims and exercises        
authority4 ,and ,god1 who knoweth the   
hearts1 gave testimony1 giving unto them
 the ,holy ,ghost1 as well as unto us1  
and put no difference between us and    
them1 purifying their hearts by faith4  
,god1 therefore1 has already decided    
this controversy1 by my ministry1 whom  
,he specially called thereunto1 and by  
the effects which ,he caused to         
accompany it4 ,then1 using words full of
 force1 being1 indeed1 very like those  
in which he had answered ,ananias and   
,sapphira1 he continues1 now1 therefore1
 why tempt you ,god1 to put a yoke upon 
the necks of the disciples1 which       
neither our fathers1 nor we1 have been  
able to bear8 ,but by the grace of our  
,lord ,jesus ,christ we believe that we 
shall be saved1 in like manner as they  

also4 ,how full of power are these      
words1 is the comment of ,s4            
,chrysostome1#gj he says here what ,paul
 has said at great length in the        
,epistle to the ,romans4 ,and then1     
speaking of the heads of ,paul's        
doctrine1 he adds1 the seeds of all this
 lie in ,peter's discourse4 ,this1 then1
 is a decision1 and given in no         
hesitating manner1 but with severe      
censure of those who maintained the     
opposite1 as tempting ,god1 words       
suitable for him only to use who had    
authority over all4 ,but how did the    
council receive them8 ,though there had 
been much disputing before1 though the  
keenest feelings had been excited1 and  
the point involved the strongest        
prepossessions of the ,jewish converts1 
all the multitude held their peace4     
,they acquiesced in ,peter's judgment1  
and now readily heard ,barnabas and     
,paul telling what great signs and      
wonders ,god had wrought among the      
,gentiles by them4 ,it follows1 then1   

that on a capital point1 and in the     
first council of the ,church1 ,peter    
occupied a position which befits only   
the supreme judge of controversies1 so  
that had we no other evidence but this  
place whereby to decide upon his rank   
and office1 his pre-eminence would be   
evident4 ,see1 says ,s4 ,chrysostome1 he
 first permits a discussion to arise in 
the ,church1 and then he speaks4#ga     
,but is this affected by other persons  
likewise speaking and voting1 as ,paul  
and ,barnabas8 or by ,s4 ,james likewise
 giving his sentence1 as an ,apostle8 or
 by the whole matter being settled by   
common consent8 ,as little as to be head
 involves being all2 as to preside over 
the rest takes from them the power of   
deliberation1 and resolution4 ,rather it
 is the office of the ,head and the     
,president to take the initiative1 and  
point out the course which others are to
 follow4  ,for those here present were  
teachers1 and had the prerogative of    
hearing and judging1 as well as ,peter2 

they were bound to weigh the matter in  
controversy to the best of their power1 
and to decide on it according to the    
proportion of faith4 ,they stood to     
,peter in a relation1 not of simple     
obedience1 as the ordinary members of   
the flock1 but of judges1 who1 though   
responsible to his superintendence1 yet 
are really judges1 pass sentence1 and   
decree by inherent authority4 ,it is no 
part of the idea of a judge1 that he    
should be supreme and irresponsible3    
this is the special privilege of the one
 supreme judge4 ,objections such as     
these1 therefore1 do not take from      
,peter his ,primacy1 and quality of     
,head1 but claim for ,paul1 ,barnabas1  
,james1 and the other ,apostles1 the    
judicial authority and office1 which    
they undoubtedly possessed4  ,nor again1
 that1 not ,peter only1 but all1 passed 
the decree in common1 as it is written3 
,it seemed good to the ,holy ,ghost1 and
 to us2 and as ,paul and ,timothy       
delivered to the cities the decrees to  

keep that were decreed by the ,apostles 
and ,ancients4#gb ,for a decree made in 
common by many shews not an equality of 
power in each1 but a competent authority
 to join in that decree4 ,such acts     
proceed1 not only from equal1 but from  
unequal assemblies4 ,a question1        
therefore1 terminated by common         
decision1 and laws established by common
 consent1 do indeed prove a power to    
deliberate and decree common to all     
participating1 but do not prove that    
all1 and every1 of the judges were equal
 in their privileges1 for who gives to  
the ,ancients the same authority as to  
the ,apostles8  ,this inequality is     
elsewhere established1 and rests on its 
own proof1 but bearing it in mind1 we   
shall see that ,peter is the first and  
chief author of this common decree1 and 
that laws passed by common consent      
depend on him primarily as ,head4 ,most 
unsuspicious witnesses of this are the  
ancient writers1 and this is the very   
conclusion which they drew from the     

account of this council4 ,thus1         
,tertullian1 in the second century1     
speaking of ,peter's singular           
prerogatives1 says1 ,on him the ,church 
was built1 that is1 through him3 it was 
he who hanselled the key4 ,this is it4  
',ye men of ,israel1 hear these words4  
,jesus of ,nazareth1 a man approved of  
,god among you1 c4' ,he1 too1 first by  
,christian baptism opened the approach  
of the heavenly kingdom1 by which       
offences1 heretofore bound1 are loosed1 
and those not loosed are bound1         
according to true salvation4 ,and       
,ananias he bound with the chain of     
death3 and him that was weak in his feet
 he delivered from his disease4 ,but    
likewise1 in that discussion as to      
maintaining the law1 ,peter1 first of   
all1 instinct with the ,spirit1 and     
preluding with the vocation of the      
,gentiles1 says1 ',and now why tempt ye 
the ,lord1 by imposing a yoke on the    
brethren1 which neither we1 nor our     
fathers have been able to bear8 ,but by 

the grace of ,christ we believe that we 
shall be saved1 as also they4' ,this    
,,sentence both loosed what was given up
 of the law1 and kept binding what was  
reserved4#gc ,as clearly1 ,s4 ,jerome1  
in the fourth century1 writes1 that     
,peter used his wonted freedom1 and that
 the ,apostle ,james followed his       
sentence1 and all the ancients at once  
acceded to it1 and that the decree was  
drawn upon his wording4#gd ,a little    
later ,theodoret wrote to ,s4 ,leo1     
thus3 ,if ,paul1 the preacher of the    
truth1 the trumpet of the ,holy ,spirit1
 hastened to the great ,peter1 to carry 
from him the solution to those at       
,antioch1 at issue about living under   
the law2 much more do we1 poor and      
humble1 run to your ,apostolic throne1  
to receive from you healing for the     
wounds of the ,churches4#ge ,why does he
 here call ,peter1 the great1 or say    
that ,paul hastened to him for solution 
of a grave contention8 ,did not ,paul go
 to all the ,apostles8 ,but ,peter was  

the head among them1 and had a power in 
chief--a power above the rest1 a more   
special power--of binding and loosing4  
,,viii4 ,one other #gf;instance there is
 of ,peter's superior dignity1 and      
therefore importance1 in the ,apostolic 
college1 which if1 perhaps1 less direct 
than some of the foregoing1 is even more
 persuasive4 ,for there was an ,apostle 
associated1 as we have seen1 by our     
,lord with ,peter and ,john in several  
favours not granted to the rest2 one who
 with ,john received from ,him the name 
,boanerges2 the elder brother of ,john1 
who with him had once asked to sit on   
the ,lord's right hand and on ,his left 
in ,his kingdom4 ,now ,luke is led in   
the course of his narrative to mention  
the martyrdom of this great and favoured
 ,apostle2 the first likewise of the    
,apostolic choir who drank1 as he had   
promised1 of ,his ,lord's baptism1 and  
sealed his labours and trials with his  
blood4 ,the occasion was a great and    
striking one4 ,it is thus recorded by   

,luke4 ,and at the same time ,herod the 
king stretched forth his hands to       
afflict some of the ,church4 ,and he    
killed ,james1 the brother of ,john1    
with the sword4 ,this is the first and  
the last time that he is mentioned by   
himself in ,luke's inspired history of  
the universal ,church4 ,great as he was1
 so eminently favoured by his ,lord1 the
 elder brother of ,john1 nothing is said
 of the ,church's anxiety for his       
danger1 her prayers for his release1 her
 sorrow at his loss1 or her exultation  
at his triumph by witnessing unto blood4
 ,he passed to his throne in heaven with
 this short record4 ,the more emphatic  
is the contrast following4 ,and seeing  
that it pleased the ,jews1 he proceeded 
to take up ,peter also4 ,now it was in  
the days of the azymes4 ,and when he had
 apprehended him1 he cast him into      
prison1 delivering him to four files of 
soldiers to be kept1 intending after the
 pasch to bring him forth to the people4
 ,peter therefore was kept in prison4   

,but prayer was made without ceasing by 
the ,church unto ,god for him4 ,that is1
 by the instinct of self-preservation   
she prayed for her head4 ,a few years   
later another ,apostle1 after glorious  
labours by land and sea1 and missions of
 unrivalled success1 was seized and     
imprisoned in this same city of         
,jerusalem1 and in danger of his life4  
,but we do not hear of prayers being    
offered up without ceasing even for     
,paul1 the doctor of the nations4 ,the  
,church's safety was not bound up with  
his1 any more than with that of ,james1 
and therefore not even of the great     
preacher in labours more abundant than  
all1 are we told that in the hour of    
danger prayer was made without ceasing  
by the ,church unto ,god for him4 ,james
 and ,paul were most distinguished      
members1 but ,peter was more4 ,this was 
an honour reserved for the ,head alone1 
as the life of the ,head was peculiarly 
precious to the whole body4 ,thus ,s4   
,chrysostome explains it4 ,the prayer is

 a proof of affection3 they all sought  
for a ,father1 a kind ,father4#gg ,and  
then ,luke proceeds to give at length   
,peter's delivery out of prison by the  
angel1 and his departure in safety to   
another place4 ,but there is no other   
solution of such a difference in        
recording what happened alike to ,james1
 to ,peter1 and to ,paul1 but that      
,peter held the place of father in the  
,lord's family1 of commander in ,his    
army1 of steward in ,his household1     
delivering to each of ,his servants     
their measure of wheat in due season4   
,the result1#gh then1 of our particular 
enquiry in the ,acts is to demonstrate  
two things1 that ,peter discharged the  
office of ,father and ,head in the      
,lord's family1 and that the ,church    
received and admitted him when so       
acting1 with a consciousness that such  
was the will of ,christ4  ,now this     
office did not consist in lording it    
over his brethren1 in assuming high     
titles1 and interfering with the        

ministry of others when exercised in its
 due course1 in rejecting their         
assistance1 or impeding the unanimous   
exercise of their counsel4 ,on the      
contrary1 the ,lord had before          
prescribed that the greater among them  
should be as the younger1 and the leader
 as he that ministers1 proposing to them
 ,himself as the great model1 who had   
exercised the highest power with the    
utmost gentleness1 and1 being the ,lord1
 had become the servant of all4 ,what1  
then1 did this office of ,primate       
consist in8 ,we may say that ,peter was 
undoubtedly such1 if he constantly      
exercised the power of a head in        
building up the ,church1 in maintaining 
discipline1 in reconciling dissensions1 
and in general administration4 ,now it  
would be doing ,peter wrong to suppose  
that he usurped as peculiar to himself  
what equally belonged to all the        
,apostles2 or that1 having received the 
special power of the ,holy ,ghost1 he   
did not fulfil his own advice to others1

 not to lord it over the clergy1 but to 
be made a pattern of the flock4#gi ,and 
the four points just mentioned may be   
reduced to a triple authority1 a        
,primacy magisterial1 judicial1 and     
legislative4 ,let us take in at one     
glance what has been said of ,peter in  
regard to each of these4  ,as to the    
magisterial1 or power of authoritative  
teaching1 and general administration1   
,peter is constantly taking the lead1 he
 is the mouthpiece of the ,apostles3 he 
alone1 or he first1 by teaching plants  
the ,churches2 he alone1 or he in chief1
 completes them when planted2 he it is  
who by divine revelation given to       
himself1 discloses to the rest the      
dispensation of ,god2 and he in words   
full of power sets forth to these       
assembled in council the course which   
they are to pursue4  ,as to the         
judicial1 none other judgments are found
 in that portion of the ,acts which     
contains the history of the whole       
,church1 save those of which he was     

either the sole or the chief author4    
,alone he took cognisance of ,ananias   
and ,sapphira1 and alone he punished    
them4 ,and ,simon he censured in chief1 
and excommunicated4  ,as to the         
legislative1 ,peter alone promulged the 
law as to receiving the ,gentiles2 alone
 he prescribed that for abrogating the  
,mosaic ceremonial ordinances2 and he   
was the chief author of the decree which
 expressed in terms his own previous    
act1 and was put forth in common by the 
,apostles and ,ancients4#hj  ,again1    
compare the institution of the ,primacy 
with its exercise4 ,its institution     
consisted in three things4 #a4 ,that    
,peter was named by ,christ the         
foundation of the ,church1 with whom its
 whole fabric was most intimately to    
cohere1 and from whom it should derive  
visible unity and impregnable strength3 
#b4 ,that the authority of universal    
pastor1 and the care of the whole fold1 
was committed to him3 #c4 ,that to him  
belonged the confirmation of his        

brethren1 and a power of the keys to    
which all were subject4 ,now consider   
the execution4  ,as foundation of the   
,church1 he gathers up to himself       
congregations from the ,jews1 the       
,samaritans1 and the ,gentiles4  ,as    
universal pastor1 he collects from these
 three the flock1 nourishes1 defends1   
inspects it1 and fills up one place of  
highest rank in the ministry forfeited  
by the traitor4  ,as confirmer of the   
brethren1 he disclosed to them the      
heavenly vision signifying the universal
 calling of the ,gentiles1 and the      
abrogation of the ,mosaic law4 ,he acts 
in the ,lord's household as the bearer  
of the keys1 going to all parts1        
defending and inspecting all4 ,by       
himself he binds and looses1 calling    
,ananias and ,sapphira to his tribunal1 
and excommunicating the first heretic4  
,so exactly1 then1 do the institution of
 the ,primacy and the acts of ,peter fit
 into each other1 that from the former  
you may predict the latter1 and from the

 latter prove the former4 ,they are like
 cause and effect1 or an a priori and an
 a posteriori argument4 ,they are a     
reciprocal confirmation to each other2  
just as if by time you calculate the    
sun's rising1 and see the diffusion of  
his light1 from his having risen you    
infer his light1 and from his light     
conclude that he has risen4  ,nor in the
 ,apostolic ,church does any one appear 
to resist or question this office of    
,peter4 ,rather upon him all eyes are   
fixed1 for him all are anxious2 no      
,abiram rises up against him with the   
words of rebellion2 ,thou takest too    
much upon thee1 seeing all the          
congregation are holy1 every one of     
them1 and the ,lord is among them1      
wherefore then liftest thou up thyself  
above the congregation of the ,lord8#ha 
,no ,aaron in a moment of delusion      
cries1 ,did the ,lord speak by ,moses   
only8 hath ,he not spoken also by us8   
,yet ,peter acts not like one out of a  
number1 and occasions of contention are 

not wanting1 strong prepossessions and  
keen feelings4#hb ,he is everywhere2 his
 pre-eminence and his control are       
universal3 he can act with severity1 and
 there are some impatient even of a just
 control4 ,when ,ananias and ,sapphira  
fell dead at his feet1 none murmured4   
,when he exclaimed1 in full council1    
now1 therefore1 why tempt you ,god8 the 
whole multitude was silent4 ,when he    
explained the reception of the          
,gentiles1 those who had murmured held  
their peace1 and glorified ,god4#hc     
,but had ,peter not possessed1 by divine
 commission1 the authority which he     
exercised1 it is clear1 from the conduct
 of ,paul1 that he would have met with  
opposition from each in proportion to   
his advance in ,christian perfection4   
,paul's censure of his indulgence to the
 prejudices of the circumcision1        
proceeding as it did from charity1 shews
 this4 ,but what would ,paul1 and what  
would the other ,apostles have done1 had
 they seen ,peter perpetually taking the

 lead1 and exercising the power of a    
head1 without any special title thereto8
 ,would they not have resisted him to   
the face1 and before all1 and declared  
that there was no difference of         
authority between them8 ,yet1 not a     
trace of such resistance appears1 while 
on numberless occasions the ,apostles1  
and the whole assembly of the faithful1 
yield to him the ,primacy1 a sign truly 
that they recognized in him one who had 
received the place of ,christ as visible
 ,head among them4  ,the place of       
,christ as visible ,head1 for infinite  
indeed is the distance between ,christ  
and ,peter1 as to the headship of       
mystical influx and the source of grace4
 ,neither he nor any creature has part  
with ,christ as to this latter1 of which
 ,paul writes1 that ,god hath set all   
things under ,his feet1 and given ,him  
to be ,head over all to the ,church1    
which is ,his body1 the fulness of ,him 
who filleth all in all2 of which again1 
from whom the whole body1 being         

compacted and fitly joined together1 by 
what every joint supplieth1 according to
 the operation in the measure of every  
part maketh increase of the body1 unto  
the edifying of itself in charity2 and  
the husband is the head of the wife1 as 
,christ is the head of the ,church1 and 
,he is the ,saviour of ,his body3 and   
all this to present it to ,himself a    
glorious ,church1 not having spot or    
wrinkle or any such thing4#hd ,in this  
sense ,headship belongs to ,christ1 not 
only first and chiefly1 but absolutely  
and solely4 ,but1 as to the ,headship of
 external government and visible unity1 
though here also the same ,apostle calls
 ,him1 the head of the body the ,church1
 who is the beginning1 the first-born   
from the dead2 that in all things ,he   
may hold the primacy1#he to this ,christ
 ,himself has in a measure associated   
,peter by saying to him specially1 ,feed
 ,my sheep--follow thou ,me4  ,and      
observe how that divine injunction was  
fulfilled4 ,for as following our ,lord  

with loving gaze through the ,gospels we
 see every object grouped about that    
heavenly figure of ,his2 as our eyes    
rest ever upon ,him in the synagogue1 in
 the market-place1 among the crowd1     
before the ,pharisees1 the elders1 the  
chief priests1 healing the sick1 raising
 the dead1 supporting and animating ,his
 disciples--so turning to the ,acts we  
see a human copy indeed of that ,divine 
portrait1 but still one wrought by the  
,holy ,spirit out of our redeemed flesh 
and blood4 ,we see the fervent ,apostle 
treading in his master's steps1 the     
centre and the support of his brethren1 
the first before the ,council1 and      
before the people1 ready with his words 
and his deeds1 uttering to the dead1 as 
the echo of his ,lord1 ,arise1 and      
healing the sick with his shadow4 ,with 
reason1 then1 do the inspired writers   
use of ,peter and of ,christ similar    
forms of speech1 and as they write1     
,jesus1 and ,his disciples1 there went  
with ,him ,his disciples1 there ,he     

abode with ,his disciples1 so they      
write1 ,peter standing up with the      
,eleven1 they said to ,peter and to the 
rest of the ,apostles1 ,peter and the   
,apostles answering4 ,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 ,acts1 as between the   
figure of our ,lord and the ,apostles in
 the ,gospel4 ,such was the power and   
the will of the ,divine ,master when ,he
 said1 ,feed ,my sheep2 follow thou ,me4
 ,such the truth of the disciple1       
answering1 ,lord1 ,thou knowest all     
things1 ,thou knowest that ,i love      
,thee4  ,,footnotes3  #a ,passaglia1 p4 
#ach4  #b ,passaglia1 p4 #adj4 ,st4     
,chrys4 in ,acta1 ,hom4 #a4  #c ,st4    
,chrys4 ,hom4 in ,ascens41 and on ,acts1
 ,tom4 #c1 p4 #ggc4  #d ,acts xvii4     
#bh-i1 and compare #a ,cor4 xii4 #ab-ag 
with ,eph4 iv4 #af4  #e ,dionys4 de     
,coel4 ,hier4 cap4 #a1 ,sec4 #c4  #f ,s4
 ,cyril4 ,thes4 lib4 #cd1 p4 #ceb1 and  

lib4 #i1 on ,john1 p4 #haj4  #g         
,passaglia1 p4 #adc4  #h ,passaglia1 p4 
#add4  #i ,acts i4 #ac2 ii4 #ad2 iii4   
#a-c2 iv4 #ai2 viii4 #ad4  #aj ,acts i4 
#ae2 ii4 #ad1 #cg2 iii4 #d2 v4 #bi4  #aa
 ,acts ii4 #ac1 #cg1 #ch2 iii4 #aa1 #ab4
  #ab ,st4 ,chrysostome4  #ac           
,euthalius1 apud ,zaccagnium1 p4 #daj4  
#ad ,on ,acts1 ,hom4 #ba1 n4 #b4  #ae   
,hom4 on beginning of ,acts1 n4 #h4     
,tom4 #c1 #gfd4  #af ,passaglia1 p4     
#adh4  #ag ,ps4 lxix4 #bf2 cviii4 #h4   
#ah ,hom4 #c1 in ,act4 n4 #a1 #b1 #c4   
#ai ,authentikos4  #bj ,authentei4  #ba 
,acts #b4  #bb ,on the ,acts1 ,hom4 #d1 
n4 #c4  #bc ,st4 ,chrysostome1 as       
before4  #bd ,passaglia1 p4 #aec4  #be  
,acts i4 #h2 ,john xv4 #bg4  #bf ,on    
,acts1 ,hom4 #g1 n4 #a4  #bg ,acts iv4  
#d4  #bh ,acts iii4 #ab-bf2 iv4 #h-ai4  
#bi ,acts iii4 #aa1 #ab-bf4  #cj ,acts  
iv4 #g1 #h4  #ca ,on ,acts1 ,hom4 #h1 n4
 #b4  #cb ,acts ii4 #dd2 iv4 #cb2 ,john 
xvii4 #ba4  #cc ,passaglia1 p4 #aeg4    
#cd ,john xv4 #bb-d4  #ce ,matt4 x4 #g4 

#cf ,mark xvi4 #ae-ag4  #cg ,john xx4   
#ba4  #ch ,compare ,acts ix4 #cc1 with  
,mark ii4 #c-aa4  #ci ,mark v4 #dj2     
,acts ix4 #ci4  #dj ,acts v4 #ab-ad4    
#da ,matt4 xv4 #cj4  #db ,passaglia1 p4 
#afc4  #dc ,matt4 xv4 #bd2 x4 #e2 ,acts 
i4 #h4  #dd ,st4 ,cyprian1 ,ep4 #fi4    
,st4 ,jerome1 dialogue con4             
,luciferianos4  #de ,acts viii4 #ad4    
#df ,passaglia1 p4 #agd4  #dg ,eph4 iii4
 #e2 ,mal4 i4 #aa4  #dh ,acts ix4 #cb4  
#di ,bede on this text4  #ej ,apoc4 vii4
 #i4  #ea ,haer4 #bh1 s4 #c4  #eb ,hom4 
#bd on the ,acts1 n4 #a4  #ec ,john iv4 
#b4  #ed ,passaglia1 p4 #aha4  #ee ,acts
 xi4 #a-d4  #ef ,on ,acts1 ,hom4 #bd1 n4
 #b4  #eg ,lib4 #i4 ,ep4 #ci4  #eh      
,passaglia4 p4 #ahh4  #ei ,acts v4 #h4  
#c4  #fj ,on ,acts1 ,hom4 #ab4  #fa     
,passaglia1 p4 #aij4  #fb ,acts ix4 #ca4
  #fc ,titus i4 #e4  #fd ,acts xv4 #cf4 
#fe ,hist4 ,ecc4 ,lib4 #c1 ch4 #bc4  #ff
 ,so called by ,arnobius1 on psalm #ach4
  #fg ,on ,acts1 ,hom4 #ba1 n4 #b4  #fh 
,passaglia1 p4 #aib4  #fi ,acts xv4 #f4 

#gj ,hom4 #cb1 n4 #a4  #ga ,hom4 #cb1   
,tom4 #i1 p4 #bej4  #gb ,acts xv4 #bh2  
xvi4 #d4  #gc ,de ,pudicitia1 c4 #ba4   
#gd ,s4 ,jerome1 ,ep4 #ge1 inter        
,augustinianas1 ,tom4 #b1 p4 #aga4  #ge 
,theodoret1 ,ep4 #aac1 ,tom4 #c1 #ihd4  
#gf ,passaglia1 p4 #aig4  #gg ,on ,acts1
 ,hom4 #bf1 n4 #b4  #gh ,passaglia1 p4  
#aih4  #gi #a ,pet4 v4 #c4  #hj         
,princeps hujus fuit decreti1 says ,st4 
,jerome to ,st4 ,augustine1 ,ep4 #ge1 n4
 #h4 inter ,augustinianas4  #ha ,numbers
 xvi4 #c2 xii4 #b4  #hb ,acts vi4 #a2   
xv4 #b2 xi4 #b4  #hc ,acts xi4 #ah4  #hd
 ,eph4 i4 #bb2 iv4 #ae2 v4 #bc1 #bg4    
#he ,col4 i4 #ah4     ,,chapter ,,vi4   
,,testimony ,,of ,s4 ,,paul ,,to ,s4    
,,peter',s ,,primacy4   ,in leaving the 
,gospels and the ,acts we quit those    
writings in which we should expect1     
beforehand1 that divine government to be
 set forth1 which it pleased our ,lord  
to establish for ,his church4 ,in exact 
accordance with such expectation we have
 seen the institution of the apostolic  

college1 and of ,s4 ,peter's ,primacy   
over it1 described in the ,gospels1 and 
the history in the ,acts of its         
execution and practical working4 ,both  
institution and execution have been     
complete in their parts1 and wonderfully
 harmonise with each other4 ,but in the 
other inspired writings of the ,new     
,testament1 comprising the letters of   
various ,apostles1 and specially of ,s4 
,paul1 we had no reason to anticipate   
any detailed mention of ,church         
government4 ,the fourteen ,epistles of  
,s4 ,paul were written incidentally on  
different subjects1 no one of them      
leading him to set forth1 with any exact
 specification1 that divine hierarchy   
under which it was the pleasure of the  
,lord that ,his ,church should grow up4 
,moreover1 it so happened that the      
#a;circumstances of ,s4 ,paul's calling 
to be an ,apostle1 and the opposition   
which he sometimes met with from those  
attached to ,jewish usages1 caused him  
to be a great defender of the ,apostolic

 dignity1 as bestowed upon himself1 and 
continually to assert that he received  
it not of men1 but of ,god4 ,had there1 
then1 been no recognition at all of ,s4 
,peter's superior rank in the ,apostolic
 ,college to be found in his writings1  
it would not have caused surprise to    
those who consider the above reasons4   
,and proportionably strong and effective
 is the recognition of that rank1 which1
 though incidental1 does occur1 and that
 several times4 ,if1 then1 ,s4 ,paul1   
being so circumstanced1 selected        
expressions which seem to indicate a    
distinction of dignity between the      
,apostles and ,s4 ,peter1 they claim a  
special attention1 and carry a double   
force4 ,now on putting these together we
 shall find that they show not merely a 
distinction of dignity1 but a superior  
authority1 in ,peter4  ,the first are   
four several passages in the first      
,epistle to the ,corinthians1 in all of 
which ,s4 ,peter holds the higher place1
 and in two is moreover mentioned       

singly1 while the rest are mentioned    
only in mass4 ,these are the following1 
,now this ,i say1 that every one of you 
saith3 ,i indeed am of ,paul2 and ,i of 
,apollo2 and ,i of ,cephas2 and ,i of   
,christ4 ,again3 ,all things are yours1 
whether it be ,paul1 or ,apollo1 or     
,cephas1 or the world1 or life1 or      
death1 or things present1 or things to  
come1 for all are yours1 and you are    
,christ's1 and ,christ is ,god's4       
,again1 ,have we not power to carry     
about a woman1 a sister1 as well as the 
rest of the ,apostles1 and the brethren 
of the ,lord1 and ,cephas8 ,and once    
more3 ,that ,he was seen by ,cephas1 and
 after that by the eleven4#b ,first1 we 
may remark that the place of dignity in 
a sentence varies#c according to its    
nature3 if it descends1 such place is   
the first2 but if it ascends1 it is the 
furthest point from the first4 ,now in  
the first instance the discourse        
ascends1 for what can be plainer than   
that it terminates in ,christ1 as in the

 supreme point8 ,every one of you saith1
 ,i indeed am of ,paul1 and ,i of       
,apollo1 and ,i of ,cephas1 and ,i of   
,christ2 so ,s4 ,chrysostome observes1  
,it was not to prefer himself before    
,peter that he set him last1 but to     
prefer ,peter even greatly before       
himself4 ,for he speaks in the ascending
 scale3 and ,theodoret3 ,they called    
themselves from different teachers3 now 
he mentioned his own name and that of   
,apollo3 but he adds also the name of   
the chief of the ,apostles4#d ,as plain 
is this in the second instance1 where   
,s4 ,paul1 developing his thought1 all  
things are yours1 adds1 whether ,paul1  
or ,apollo1 or ,cephas1 or if that be   
not sufficient1 the world itself1 which1
 carried away in a sort of transport1 he
 seems to divide into its parts1 or     
life1 or death1 or things present1 or   
things to come1 all1 ,i repeat1 are     
yours3 but only1 you are not your own1  
you are ,christ's1 and ,christ is       
,god's4 ,in all which1 from human       

instruments1 who plant and water1 he    
rises up to ,god1 the ultimate source1  
the beginning and the end4 ,stronger yet
 is the third passage1 for being in the 
very act of setting forth the dignity of
 his own ,apostolate1 have we not power1
 he says1 to lead about a sister1 a     
woman1 as well as the rest of the       
,apostles1 and the brethren of the      
,lord1 and ,cephas8 ,now1 whether the   
rest of the ,apostles here means1 those 
who1 in the looser signification are so 
called1 as the ,apostles of the         
,churches1 and ,andronicus1 and         
,junias--who are of note among the      
,apostles1#e or the original ,twelve1   
the ascending scale is equally apparent4
 ,for why is ,peter distinguished by    
name from all the rest8 ,why alone      
termed by his prophetical name8 ,s4     
,chrysostome1 again tells us why4 ,look 
at ,paul's wisdom4 ,he puts the chief   
the last4 ,for there he puts that which 
was strongest among the principal4 ,for 
it was not so remarkable to shew the    

rest doing this1 as him that was chief1 
and had been entrusted with the keys of 
heaven4 ,but he puts not him alone1 but 
all1 as if he would say1 whether you    
look for inferiors1 or superiors1 you   
have examples of all4 ,for the brethren 
of the ,lord1 being delivered from their
 first unbelief1#f were among the       
principal1 though they had not reached  
the height of ,apostles1 and1 therefore1
 he put them in the middle1 with the    
highest on the two sides3#g words in    
which he seems to indicate that ,peter  
was as excellent among the ,apostles1 as
 they among the rest of the disciples1  
and the ,lord's brethren4  ,of the      
superiority contained in the fourth     
passage1 we have spoken above1 under    
another head3 and1 therefore1 proceed to
 much more remarkable testimonies of ,s4
 ,paul4  ,in the epistle to the         
,galatians1 ,s4 ,paul has occasion#h to 
defend his ,apostolic authority1 and the
 agreement of the ,gospel which he had  
preached with that of the original      

,apostles4 ,after referring to his      
marvellous conversion1 he continues1    
immediately ,i condescended not to flesh
 and blood2 neither went ,i to          
,jerusalem to the ,apostles1 who were   
before me1 but ,i went into ,arabia1 and
 again ,i returned to ,damascus4 ,then1 
after three years1 ,i went to           
,jerusalem1 to visit ,peter1 and ,i     
tarried with him fifteen days4 ,but     
other of the ,apostles ,i saw none1     
saving ,james1 the brother of the ,lord4
 ,at length1 then1 ,s4 ,paul goes to    
,jerusalem1 and that with a fixed       
purpose1 to visit ,peter4 ,but why      
,peter only1 and not the rest of the    
,apostles1 and the brethren of the      
,lord8#i ,why speaks he of these1 and of
 ,james himself1 besides1 as if he would
 intimate that he had little care of    
seeing them8 ,no other answer can be    
given to such queries1 than is shadowed 
out in the prophetic name of ,peter1 and
 contained in the explanation of it     
given by ,christ ,himself1 ,upon this   

,rock ,i will build ,my ,church4  ,for1 
to prove this1 let us go back once more 
to witnesses beyond suspicion1 who wrote
 a thousand years before the denial of  
,peter's ,primacy began4 ,the ,greek and
 ,latin ,fathers see here a recognition 
of his chief authority4 ,thus           
,theodoret1 ,not needing doctrines from 
man1 as having received it from the ,god
 of all1 he gives the fitting honour to 
the chief4 ,theodoret follows ,s4       
,chrysostome1 who had said1 ,after so   
many great deeds1 needing nothing of    
,peter1 nor of his instruction1 but     
being his equal in rank1 for ,i will say
 no more here1 still he goes up to him  
as to the greater and elder3 his equal  
in the ,apostolic dignity1 and the      
immediate reception of his authority    
from ,christ1 but yet his inferior in   
the range of his jurisdiction1 ,peter   
being greater and elder4 ,and he goes   
on1 he went1 but for this alone1 to see 
him and honour him by his presence4 ,he 
says1 ,i went up to visit ,peter4 ,he   

said not to see ,peter1 but to visit    
,peter1 as they say1 in becoming        
acquainted with great and illustrious   
cities4 ,so much pains he thought it    
worth only to see the man4 ,and he      
concludes1 ,this ,i repeat1 and would   
have you remember1 lest you should      
suspect the ,apostle1 on hearing        
anything which seems said against       
,peter4 ,for it was for this that he so 
speaks1 correcting by anticipation1 that
 when he shall say1 ,i resisted ,peter1 
no one may think these words of enmity  
and contention4 ,for he honours the man1
 and loves him more than all4 ,for he   
says that he came up for none of the    
,apostles1 save him4 ,elsewhere1 ,s4    
,chrysostome1 commenting on the charge1 
,feed ,my sheep1 asks1 ,why1 then1      
passing by the rest1 does ,he converse  
with him 7,peter7 on these things8 ,and 
he replies1 ,peter was the one preferred
 among the ,apostles1 and the           
mouth-piece of the disciples1 and the   
head of the band3 therefore1 too1 ,paul 

then went up to visit him rather than   
the rest4#aj ,tertullian1 the most      
ancient of the ,latins1 says1 then1 as  
he relates himself1 he went up to       
,jerusalem for the purpose of becoming  
acquainted with ,peter1 that is1        
according to duty1 and the claim of     
their identical faith and preaching3#aa 
the duty1 which ,paul had to ,peter2 the
 claim which ,peter had on ,paul4 ,in   
the fourth century1 ,marius ,victorinus 
observes3 ,after three years1 says he1  
,i came to ,jerusalem2 then he adds the 
cause1 to see ,peter4 ,for if the       
foundation of the ,church was laid in   
,peter1 as is said in the ,gospel1      
,paul1 to whom all things had been      
revealed1 knew that he was bound to see 
,peter1 as one to whom so great an      
authority had been given by ,christ1 not
 to learn anything from him4#ab ,the    
writer called ,ambrosiaster1 as his     
works are attached to those of ,s4      
,ambrose1 and contemporary with ,pope   
,damasus1 7,a4,d4 #cff-chd7 remarks1 ,it

 was proper that he should desire to see
 ,peter1 because he was first among the 
,apostles1 to whom the ,saviour had     
committed the care of the ,churches4 ,s4
 ,jerome1 more largely1 says1 not to    
behold his eyes1 his cheeks1 or his     
countenance1 whether he were thin or    
stout1 with nose straight or twisted1   
covered with hair1 or as ,clement1 in   
the ,periods1 will have it1 bald4 ,it   
was not1 ,i conceive1 in the gravity of 
an ,apostle1 that after so long as three
 years' preparation1 he could wish to   
see anything human in ,peter4 ,but he   
gazed on him with those eyes with which 
now he is seen in his own letters4 ,paul
 saw ,cephas with eyes such as those    
with which all wise men now look on     
,paul4 ,if any one thinks otherwise1 let
 him join all this with the sense before
 indicated1 that the ,apostles          
contributed nothing to each other4 ,for 
even in that he seemed to go to         
,jerusalem1 in order that he might see  
the ,apostle1 it was not to learn1 as   

having himself too the same author of   
his preaching1 but to shew honour to the
 first ,apostle4#ac ,our own ,s4 ,thomas
 sums up all these in saying1 the doctor
 of the ,gentiles1 who boasts that he   
had learnt the ,gospel1 not of man1 nor 
through man1 but instructed by ,christ1 
went up to ,jerusalem1 conferred        
concerning the faith with the head of   
the ,churches1 lest perchance he might  
run1 or had run1 in vain4#ad  ,these    
last words lead us attentively to       
consider the passage which follows in   
,s4 ,paul4 ,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      
,twelve4 ,at once to meet and silence   
such a calumny1 he tells us that after  
fourteen years1 ,i went up again to     
,jerusalem1 with ,barnabas1 taking      
,titus also with me4 ,and ,i went up    
according to revelation1 and1 assigning 
the particular purpose1 conferred with  
them the ,gospel which ,i preach among  

the ,gentiles1 but apart with them who  
seemed to be something2 lest1 perhaps1  
,i should run1 or had run1 in vain4     
,then1 having proved the identity of his
 doctrine with that of those who seemed 
to be something1 that is1 ,peter1       
,james1 and ,john1 though to him they   
added nothing1 he specifies ,peter among
 these1 and proceeds to draw a singular 
parallel between1 on the one hand1      
,peter1 as accompanied by ,james and    
,john1 and himself1 as working with     
,barnabas and ,titus4 ,if we set the    
clauses over against each other1 this   
will be more apparent3--      ,when they
 had seen that              ,as to      
,peter was that of     to me was        
committed the ,gospel       the         
circumcision1     of the uncircumcision1
      ,for ,he who wrought in           
,wrought in me also among     ,peter1 to
 the ,apostleship of         the        
,gentiles1     the circumcision1        
#ae;,james1 and ,cephas1 and            
,gave to me and ,barnabas     ,john1 who

 seemed to be               the right   
hand of fellowship2     pillars1  where 
it would appear that ,james and ,john   
stand in the like relation to ,cephas1  
as ,barnabas and ,titus1 just before    
mentioned1 to ,paul4 ,and ,s4           
,chrysostome1 who1 it must be remarked1 
reads ,cephas1 and not ,james1 first1 as
 do some manuscripts and many ,fathers1 
observes1 where it was requisite to     
compare himself1 he mentions ,peter     
only1 but were to call a testimony1 he  
names three together and with praise1   
saying1 ',cephas1 and ,james1 and ,john1
 who seemed to be pillars4' ,and        
further1 ,paul shows himself to be of   
the same rank with them1 and matches    
himself not with the rest1 but with the 
leader1 showing that each of them       
enjoyed the same dignity1#af that is1 of
 the ,apostolic commission1 and the     
divine cooperation4 ,and ,ambrosiaster  
explains the parallel3 ,paul names      
,peter only1 and compares him to        
himself1 as having received the ,primacy

 for the founding of the ,church1 he    
being in like manner elected to hold a  
,primacy in founding the ,churches of   
the ,gentiles1 yet so that ,peter1 if   
occasion might be1 should preach to the 
,gentiles1 and ,paul to the ,jews4 ,for 
both are found to have done both4 ,and  
presently1 by the ,apostles who were the
 more illustrious among the rest1 whom  
for their stability he names pillars1   
and who were ever in the ,lord's secret 
council1 being worthy to behold ,his    
glory on the mount1 7where ,ambrosiaster
 confuses ,james1 the brother of the    
,lord1 with ,james the brother of       
,john17 by these he declares to have    
been approved the gift which he received
 from ,god1 that he should be worthy to 
hold the ,primacy in the preaching of   
the ,gentiles1 as ,peter held it in the 
preaching of the circumcision4 ,and as  
he assigns to ,peter for companions     
distinguished men among the ,apostles1  
so he joins ,barnabas to himself2 yet he
 claims to himself alone the grace of   

the ,primacy as granted by ,god1 like as
 to ,peter alone it was granted among   
the ,apostles4#ag  ,now ,baronius proves
 that the above words cannot be taken of
 a division of jurisdiction1 and that   
the singular dignity of ,peter is marked
 in them4 ,for as a mark of his         
excellence ,christ ,himself1 who came to
 save all men1 with whom there is no    
distinction of ,jew and ,greek1 was yet 
called 'minister of the circumcision1'  
by ,paul1 7,rom4 xv4 #h17 a title of    
dignity1 according to ,paul's own words1
 for theirs was 'the adoption of        
children1 and the glory1 and the        
testament1 and the giving of the law1   
and the service of ,god1 and the        
promises1' while 'the ,gentiles praise  
,god for ,his mercy1' ,but just as      
,christ our ,lord was so called minister
 of the circumcision1 as yet to be the  
,pastor and ,saviour of all1 so ,peter  
too was called the minister of the      
circumcision1 in such sense as yet to be
 by the ,lord constituted 7,acts ix4    

#cb17 pastor and ruler of the whole     
flock4 ,whence ,s4 ,leo1 'out of the    
whole world ,peter alone is chosen to   
preside over the calling of all the     
,gentiles1 and over all the ,apostles1  
and the collected ,fathers of the       
,church1 so that though there be among  
the people of ,god many priests and many
 shepherds1 yet ,peter rules all by     
immediate commission1 whom ,christ also 
rules by ,sovereign power4'#ah  ,the    
parallel1 then1 drawn by ,paul between  
himself and ,peter1 distinctly conveys  
that as he was superior to ,barnabas and
 ,titus1 and used their cooperation1 so 
was ,peter among the ,apostles1 and     
specially the chief ones1 ,james and    
,john1 as their leader and head4 ,for   
what is the meaning of the words1 ,he   
who wrought in ,peter to the            
,apostleship of the circumcision8 ,was  
the ,apostleship of the circumcision    
entrusted to ,peter only8 ,it needs no  
proof that it was also entrusted to     
,james and ,john1 nay1 ,paul himself    

immediately says so1 ,they gave to me   
and ,barnabas the right hands of        
fellowship1 that we should go unto the  
,gentiles1 and they unto the            
circumcision4 ,why then does ,paul so   
express himself as to intimate that the 
,gospel of the circumcision was given to
 ,peter only8 ,for the same reason that 
he said that to himself was committed   
the ,gospel of the uncircumcision1 and  
that ,god wrought in me also among the  
,gentiles4 ,now ,barnabas likewise had  
been#aiseparated by the ,holy ,ghost    
,himself for the ,gentile mission2      
,barnabas1 too1 and ,titus were         
discharging the office of ambassadors   
for ,christ among the ,gentiles3 that   
we1 ,paul says1 not ,i1 should go to the
 ,gentiles4 ,the terms1 therefore1 used 
by ,paul both of himself and ,peter1 do 
not exclude the rest1 but express the   
superiority of the one named singly     
before the rest1 as if he alone held the
 charge4 ,their fittest interpretation1 
then1 will be1 ,the ,apostles saw that  

the ,gospel of the uncircumcision was no
 less given to me above the rest1 than  
the ,gospel of the circumcision to      
,peter above the rest2 for ,he who      
wrought in ,peter above the rest in the 
,gospel of the circumcision1 wrought    
also in me above the rest in the ,gospel
 of the uncircumcision4 ,but what can   
set forth ,s4 ,peter's dignity more     
remarkably than to exhibit him in the   
same light of superiority among the     
original ,apostles1 as ,s4 ,paul was    
among ,s4 ,barnabas and his other       
fellow-workers8  ,further confirmation  
of this is given by the argument with   
which he refutes the calumny urged      
against him of disagreement with the    
,apostles4 ,for while he appeals to them
 in general1 and to his union with them1
 he likewise specifies the point which  
favoured that union4 ,it was the        
parallel between himself and ,peter1 as 
we have seen2 it was the exact          
resemblance between his mission and that
 of ,peter1 which was the cause of their

 joining hands3 they approve ,paul's    
,apostleship because they see that it   
follows the type of ,peter's4  ,and     
other words of ,paul which follow1 prove
 not only the point of his own cause1   
but the source of ,peter's singular     
privileges4 ,but when ,cephas was come  
to ,antioch1 ,i withstood him to the    
face1 because he was to be blamed3 for  
before that some came from ,james1 he   
did eat with the ,gentiles2 but when    
they were come he withdrew1 and         
separated himself1 fearing them who were
 of the circumcision4 ,and to his       
dissimulation the rest of the ,jews     
consented1 so that ,barnabas also was   
led by them into that dissimulation4    
,but when ,i saw that they walked not   
uprightly unto the truth of the ,gospel1
 ,i said to ,cephas before them all1 ,if
 thou being a ,jew livest after the     
manner of the ,gentiles1 and not as the 
,jews do1 how dost thou compel the      
,gentiles to live as the ,jews8 ,for why
 did ,paul here censure ,peter only8 ,by

 his own account not only ,peter1 but   
the rest1 and ,barnabas himself amongst 
them1 set apart as he was by the ,holy  
,ghost to preach to the ,gentiles1 did  
not defend ,christian liberty1 as they  
ought to have done4 ,why1 then1 does he 
single out ,peter among all these1      
resist him to the face1 and so firmly   
censure all1 in his person8 ,no answer  
can be given but one3 that by this      
dissembling of ,peter the zealots of the
 law gathered double courage to press   
against ,paul their calumny of          
dissension from ,peter1 and to infer    
that he had run in vain1 from the       
indulgence which ,peter showed2 that    
,peter's authority with all was so great
 that his example drew the pastors and  
their flocks alike to his side1 and that
 it was requisite to correct the members
 in the head4 ,from this ,s4            
,chrysostome proves that it was really  
the ,apostle ,peter1 which some1 as we  
shall soon see1 denied3 ,for to say1    
that ,i resisted him to the face1 and to

 put this as a great thing1 was to show 
that he had not reverenced the dignity  
of his person4 ,but had he said it of   
another1 that ,i resisted him to the    
face1 he would not have put it as a     
great thing4 ,again1 if it had been     
another ,peter1 his change would have   
not had such force as to draw the rest  
of the ,jews with him4 ,for he used no  
exhortation1 nor advice1 but merely     
dissembled1 and separated himself1 and  
that dissembling and separation had     
power to draw after him all the         
disciples1 on account of the dignity of 
his person4#bj ,again1 another writer of
 the fourth century tells us this3      
,therefore he inveighs against ,peter   
alone1 in order that the rest might     
learn in the person of him who is the   
first4#ba ,it was1 then1 ,peter's       
primacy1 and the necessity of agreeing  
with him thence arising1 which led ,paul
 to resist him publicly1 and1           
disregarding the conduct of the rest1 to
 direct an admonition to him alone4 ,so 

great1 ,s4 ,jerome tells us1 on these   
two passages1 was ,peter's authority1   
that ,paul in his epistle wrote1 ',then 
after three years ,i went to ,jerusalem 
to see ,peter1 and ,i tarried with him  
fifteen days4' ,and again in what       
follows1 ',after fourteen years ,i went 
up again to ,jerusalem with ,barnabas1  
taking ,titus also with me4 ,and ,i went
 up according to revelation1 and        
conferred with them the ,gospel which ,i
 preach among the ,gentiles1' showing   
that he had no security in preaching the
 ,gospel1 unless it were confirmed by   
the sentence of ,peter and those who    
were with him4#bb  ,but this passage1#bc
 concerning the reprehension of ,s4     
,peter by ,s4 ,paul1 has afforded so    
signal an instance of the unlearned and 
unstable wresting ,scripture to their   
own proper destruction1#bd that we must 
dwell a little longer upon it4 ,first1  
the ,gnostics and the ,marcionites      
quoted it to accuse the ,apostles of    
ignorance1 and to favour their own claim

 to a progressive light4 ,in ,peter1    
they would have it1 there was still a   
taint of ,judaism4 ,next ,porphyry1 who 
raged against ,christ like a mad dog1#be
 tried by this passage to weaken the    
authority of the ,apostles1 and to      
convict ,paul of ambition and rashness1 
who censured the first of the ,apostles 
and the leader of the band1 not         
privately1 but openly before all1 as ,s4
 ,chrysostome and ,s4 ,jerome tell us4  
,julian the apostate succeeded these1   
and tried1 by means of ,paul's          
contention with ,peter1 to bring        
discredit on the religion itself4 ,for  
who1 he asked1 could value a religion   
whose chief teachers were guilty of     
hypocrisy1 ignorance1 and ambition8 ,and
 in complete accordance with the spirit 
of these1 all1 who1 since the sixteenth 
century1 have attempted to impugn ,s4   
,peter's prerogatives1 have rested their
 chief effort on the exaggeration and   
distortion of this reprehension4 ,this1 
says ,baronius1 is the stone of         

stumbling1 and rock of offence1 on which
 a great number have dashed themselves4 
,for those1 who without any diligent    
consideration have superficially        
interpreted a difficult statement1 have 
gone so far in their folly as either to 
accuse ,paul of rashness for having     
inveighed against ,peter not merely with
 freedom1 but wantonness1 or to         
calumniate ,peter as a hypocrite1 for   
acting with dissimulation2 or to condemn
 both1 for not agreeing in the same rule
 of faith4#bf  ,in most remarkable      
contrast with these stand out three     
several interpretations1 which prevailed
 in early times1 all differing from each
 other in points1 but all equally       
careful to maintain the dignity of      
,peter1 and to clear up the conduct of  
,paul4 ,first1 from ,s4 ,clement of     
,alexandria in the second century up to 
,s4 ,chrysostome in the fourth1 we find 
a number of ,greek writers asserting    
that it was not the ,apostle ,peter1 who
 was here meant1 but another2 ,s4       

,jerome gives their reasons thus3 there 
are those who think that ,cephas1 whom  
,paul here writes that he resisted to   
the face1 was not the ,apostle ,peter1  
but another of the seventy disciples so 
called1 and they allege that ,peter     
could not have withdrawn himself from   
eating with the ,gentiles1 for he had   
baptized ,cornelius the centurion1 and  
on his ascending to ,jerusalem1 being   
opposed by those of the circumcision who
 said1 'why hast thou entered in to men 
uncircumcised1 and eaten with them8'    
after narrating the vision1 he          
terminates his answer thus3 ',if1 then1 
,god hath given to them the same grace  
as to us who believe in the ,lord ,jesus
 ,christ1 who was ,i that ,i should     
withstand ,god8' ,on hearing which they 
were silent1 and glorified ,god1 saying3
 ',therefore to the ,gentiles1 also1    
,god hath given repentance unto life4'  
,especially as ,luke1 the writer of the 
history1 makes no mention of this       
dissension1 nor even says that ,peter   

was at ,antioch with ,paul2 and occasion
 would be given to ,porphyry's          
blasphemies1 if we could believe either 
that ,peter had erred1 or that ,paul had
 impertinently censured the prince of   
the ,apostles4#bg  ,but this            
interpretation1 contrary both to        
internal evidence and to early          
tradition1 and suggested only by the    
anxiety to defend ,s4 ,peter's dignity1 
did not prevail4 ,another succeeded1    
supported by ,s4 ,chrysostome1 ,s4      
,cyril1 and the greatest ,greek         
commentators1 and for a long time by ,s4
 ,jerome1 even more remarkably opposed  
to the apparent sense of the passage1   
and only1 as it would seem1 dictated by 
the same desire to defend the dignity of
 ,s4 ,peter1 and the conduct of ,s4     
,paul4 ,admitting that it was really    
,peter who was here mentioned1 they     
maintained that it was not a real       
dissension between the two ,apostles1   
but apparent only1 and arranged both by 
the one and the other1 to terminate the 

question more decidedly4 ,s4            
,chrysostome#bh sets forth at great     
length this opinion3 ,do you see1 says  
he1 how ,s4 ,paul accounts himself the  
least of all saints1 not of ,apostles   
only8 ,now he who was so disposed with  
respect to all1 both knew how great a   
prerogative ,peter ought to enjoy1 and  
reverenced him most of all men1 and was 
disposed towards him as he deserved4    
,and this is a proof4 ,the whole earth  
was looking to ,paul2 there rested on   
his spirit the solicitude for the       
,churches of all the world4 ,a thousand 
matters engaged him every day2 he was   
besieged with appointments1 commands1   
corrections1 counsels1 exhortations1    
teachings1 the administration of endless
 business2 yet giving up all these1 he  
went to ,jerusalem4 ,and there was no   
other occasion for this journey save to 
see ,peter1 as he says himself3 ',i went
 up to ,jerusalem to visit ,peter4'     
,thus he honoured him1 and preferred him
 to all men4 ,suspecting1 too1 that an  

accusation against ,peter's unwavering  
faith1 might be brought from the words1 
fearing those of the circumcision1 he   
breaks out1 ',what say you8 ,peter      
fearful and unmanly8 ,was he not for    
this called ,peter1 that his faith was  
immovable8 ,what are you doing1 friend8 
,reverence the name given by the ,lord  
to the disciple4 ,peter fearful and     
unmanly6 ,who will endure you saying    
such things8'  ,now compare#bi together 
these two interpretations of the ,greek 
,fathers with that of the reformers and 
their adherents since the sixteenth     
century4 ,a more complete antagonism of 
feelings and principles cannot be       
conceived4 ,i4 ,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    
,galatians4 ,there is not an adherent of
 the reformers who does not trust that  
he can draw from those same chapters    
matter to impugn ,s4 ,peter's ,primacy4 
,,ii4 ,the ,greek ,fathers anxiously    

search out every point which may conduce
 to ,peter's praise4 ,the adherent of   
the reformers suppresses all such1 and  
seems not to see them4 ,,iii4 ,if       
anything in ,paul's account seems at    
first sight to tell against ,peter's    
special dignity1 the ,greek ,fathers are
 studious carefully to remove it2 the   
adherents of the reformers to exaggerate
 it4 ,,iv4 ,the ,greek ,fathers prefer  
slightly to force the obvious meaning of
 the words1 and to desert the original  
interpretation1 rather than set         
,apostles at variance with each other1  
or admit that ,peter1 the chief of the  
,apostles1 was not treated with due     
deference4 ,the adherents of the        
reformers intensify everything1 take it 
in the worst sense1 and are the more at 
home1 the more bitterly they inveigh    
against ,peter4  ,now turn to the third 
interpretation1 that of the ,latin      
,fathers4 ,they admit both that it was  
,peter and that it was a real           
dissension1 but they are as anxious as  

the ,greek to defend ,peter's dignity4  
,thus ,tertullian3#cj ,if ,peter was    
blamed--certainly it was a fault of     
conduct1 not of preaching4 ,and         
,cyprian3#ca not even ,peter1 whom first
 the ,lord chose1 and upon whom ,he     
built ,his ,church1 when afterwards     
,paul disagreed with him respecting     
circumcision1 claimed aught proudly1 or 
assumed aught arrogantly to himself1    
saying that he held the ,primacy1 and   
that obedience rather was due to him by 
those younger and later4 ,and           
,augustine3 ,peter himself received with
 the piety of a holy and benignant      
humility what was with advantage done by
 ,paul in the freedom of charity4 ,and  
so he gave to posterity a rarer and a   
holier example1 that they should not    
disdain1 if perchance they left the     
right track1 to be corrected even by    
their youngers1 than ,paul1 that even   
inferiors might confidently venture to  
resist superiors1 maintaining brotherly 
charity1 in the defence of evangelical  

truth4 ,for better as it is on no       
occasion to quit the proper path1 yet   
much more wonderful and praiseworthy is 
it1 willingly to accept correction1 than
 boldly to correct deviation4 ,paul then
 has the praise of just liberty1 and    
,peter of holy humility3 which1 so far  
as seems to me according to my small    
measure1 had been a better defence      
against the calumnies of ,porphyry1 than
 the giving him greater occasion of     
finding fault3 for it would be a much   
more stinging accusation that           
,christians should with deceit either   
write their epistles1 or bear the       
mysteries of their ,god4#cb  ,now1 to   
see the#cc fundamental opposition       
between the ,greek and ,latin ,fathers1 
and the reformers1 let us observe that1 
though there are three ancient          
interpretations of this passage1        
differing from each other1 the first    
denying that the ,cephas so reprehended 
by ,paul1 was the chief of the          
,apostles1 the second affirming this1   

but reducing the whole contention to an 
arrangement of prudence between the two 
,apostles1 and the third maintaining the
 reality of the reprehension1 yet all   
three have in common the reconciling    
,peter's chief dignity with the         
reprehension of him1 and the two latter1
 besides1 are much more careful to      
admire his modesty1 than ,paul's        
liberty1 and make the most of every     
point in the narration setting forth    
,peter's ,primacy4 ,on the other hand   
the reformers use this reprehension as  
their sharpest weapon against his       
authority1 praise ,paul's liberty to the
 utmost in order to depress that        
authority1 hunt out everything against  
,peter1 and pass over everything for    
him4 ,it is equally evident that their  
motive in this runs counter to the faith
 universal in the ,church during the    
first four centuries2 and that their    
inference cannot be accepted without    
rejecting all ,christian antiquity1 and 
the very sentiments expressed by ,paul  

himself1 as we have seen1 towards       
,peter4  ,but as to the reprehension    
itself1 it would seem to have been not  
on a point of doctrine at all1 but of   
conduct4 ,s4 ,peter had long ago both   
admitted the ,gentiles into the ,church1
 and declared that they were not bound  
to the ,jewish law4 ,but out of regard  
to the feelings of the circumcised      
converts1 he pursued a line of conduct  
at ,antioch1 which they mistook to mean 
an approval of their error1 and which   
needed1 therefore1 to be publicly       
cleared up4 ,accordingly1 ,peter's      
fault1 if any there were1 amounted to   
this1 that having1 with the best        
intention1 done what was not forbidden1 
he had not sufficiently foreseen what   
others would thence infer contrary to   
his own intention4 ,can this be esteemed
 either a dogmatic error1 or a proof of 
his not holding supreme authority8 ,but 
the event being injurious1 and contrary 
to the truth of the ,gospel1 why should 
not ,paul admonish ,peter concerning it8

 ,but very remarkable it is1 that he    
quotes ,s4 ,peter's own example and     
authority1 opposes the antecedent to the
 consequent fact1 and maintains ,gospel 
liberty by ,peter's own conduct4 ,s4    
,chrysostome remarked this4 ,observe his
 prudence4 ,he said not to him1 ,thou   
dost wrong1 in living as a ,jew1 but he 
alleges his former mode of living1 that 
the admonition and the counsel may seem 
to come not from ,paul's mind1 but from 
the judgment of ,peter already          
expressed4 ,for had he said1 ,thou dost 
wrong to keep the law1 ,peter's         
disciples would have blamed him1 but    
now1 hearing that this admonition and   
correction came not from ,paul's        
judgment1 but that ,peter himself so    
lived1 and held in his mind this belief1
 whether they would1 or would not1 they 
were obliged to be quiet4#cd            
,,footnotes3  #a ,passaglia1 p4 #bjf4   
#b #a ,cor4 i4 #ab2 iii4 #bb2 ix4 #e3   
xv4 #e4  #c ,passaglia1 p4 #abd-f4  #d  
,s4 ,chrys4 in #a ,cor4 ,hom4 #c1 n4 #b4

 ,theodoret on text4  #e #b ,cor4 viii4 
#bc2 ,rom4 xvi4 #g4  #f ,john vii4 #e4  
#g ,in #a ,cor4 ,hom4 #ba4 n4 #b4  #h   
,passaglia1 p4 #bjh4  #i ,gal4 i4       
#af-ai4  #aj ,theodoret and ,chrysostome
 on the text1 and on ,john1 ,hom4 #hh4  
#aa ,de ,praesc4 c4 #bc4  #ab ,comm4 in 
,gal4 i4 #ah4 ,mai nova collectio4 ,tom4
 #c4  #ac ,ambrosiaster and ,s4 ,jerome 
on the text4  #ad ,s4 ,thomas ,cant4    
,epist4 ,lib4 i1 #ig4  #ae ,an argument 
has been drawn by some against ,s4      
,peter's primacy from ,s4 ,paul here    
placing ,s4 ,james first4 ,now as to    
this we must remark that some most      
ancient manuscripts1 and the original   
,latin version1 read ,peter1 and ,james1
 and ,john1 and that this is followed by
 ,tertullian1 ,chrysostome1 ,ambrose1   
,ambrosiaster1 ,augustine1 ,theodoret1  
,jerome1 ,irenaeus1 ,gregory of ,nyssa1 
and ,cassiodorus1 of whom ,jerome is the
 more important1 in that he had studied 
so many ancient commentaries before     
writing his own4 ,but supposing that the

 vulgar reading is the true one1        
,peter's being once placed by ,s4 ,paul 
between ,s4 ,james and ,s4 ,john will   
not counterbalance the vast positive    
evidence for his primacy4 ,those who    
wish to see the probable reasons why ,s4
 ,james was here placed first1 may      
consult ,passaglia1 b4 #a1 c4 #ad1 who  
treats of the question at length4       
,perhaps ,s4 ,paul1 narrating           
historically a past incident1 recalled  
them to his recollection in the order of
 time1 in which they received him3 and  
,s4 ,james1 residing constantly at      
,jerusalem1 might very probably have    
seen him first4  #af ,s4 ,chrys4 in     
,gal4 c4 #b4  #ag ,comm4 on ,gal4 ii4   
#g1 #h4  #ah ,baron4 ,ann4 ,a4,d4 #ea4  
,sec4 #bi4 ,s4 ,leo4 ,serm4 #d4  #ai    
,acts xiii4 #b4  #bj ,hom4 on1 ,i       
resisted ,him to the face1 n4 #ae4  #ba 
,ambrosiaster on ,gal4 ii4 #ad4  #bb    
,epist4 inter4 ,augustin4 #ge1 n4 #h4   
#bc ,passaglia1 p4 #bag4  #bd #b ,pet4  
iii4 #af4  #be ,s4 ,jerome4  #bf ,ad4   

,ann4 #ea1 ,sec4 #cb4  #bg ,s4 ,jerome  
on ,gal4 ch4 #b4  #bh ,homily on the    
text1 ,i resisted him to the face1 n4   
#h1 ,tom4 #c1 p4 #cfh4  #bi ,passaglia1 
p4 #bcb4  #cj ,de ,praese4 c4 #bd4  #ca 
,cyprian1 ,ep4 #ga4  #cb ,ep4 #hb1 n4   
#bb4  #cc ,passaglia1 p4 #bdj4  #cd     
,hom4 on text1 n4 #ag4     ,,chapter    
,,vii4  ,s4 ,,peter',s ,,primacy        
,,involved ,,in ,,the ,,fourfold ,,unity
 ,,of ,,christ',s ,,kingdom4   ,the     
doctrine#a of ,s4 ,paul has brought us  
to a most interesting point of the      
subject1 what1 namely1 is the principle 
of unity in the ,church4 ,a short       
consideration of this will shew us how  
the office of ,s4 ,peter enters into and
 forms part of the radical idea of the  
,church1 so that the moment we profess  
our belief in one holy ,catholic        
,church1 the belief is likewise involved
 in that ,primacy of teaching and       
authority which makes and keeps it one4 
,the principle of unity1 then1 is no    
other than the ,word made flesh3 that   

divine ,person who has for ever joined  
together the ,godhead and the ,manhood4 
,thus1 ,s4 ,paul speaks to us of ,god   
having made known to us the mystery of  
,his will1 according to ,his good       
pleasure1 which ,he purposed in         
,himself1 in the dispensation of the    
fulness of times1 to gather together    
under one head all things in ,christ1   
both which are in heaven and which are  
on earth3 at whose resurrection1 ,he set
 all things under ,his feet1 and gave   
,him to be head over all to the ,church1
 which is ,his body1 the fulness of ,him
 who filleth all in all4 ,and again1 the
 head of every man is ,christ2--and the 
head of ,christ is ,god4 ,and we being  
many are one body in ,christ1 and every 
one members one of another3#b as1 again1
 he sets forth at length in the #abth   
chapter of the ,first ,epistle to the   
,corinthians1 calling that one body by  
the very name of ,christ4  ,with one    
voice the ancient ,fathers#c exult in   
this as the great purpose of ,his       

,incarnation4 ,the work1 says ,s4       
,hippolytus1#d of ,his taking a body1 is
 the gathering up into one head of all  
things unto ,him4 ,the ,word ,man1 says 
,s4 ,irenaeus1#e gathering all things up
 into ,himself1 that as in              
super-celestial1 and spiritual1 and     
invisible things1 the ,word of ,god is  
the chief1 so also in visible and       
corporeal things ,he may hold the       
chiefship1 assuming the ,primacy to     
,himself1 and joining ,himself as ,head 
to the ,church1 may draw all things to  
,himself1 at the fitting time4 ,and     
again1 ,the ,son of ,god was made ,man  
among men1 to join the end to the       
beginning1 that is1 man to ,god2 or1 as 
,tertullian says1#f that ,god might shew
 that in ,himself was the evolution of  
the beginning to the end1 and the return
 of the end to the beginning4 ,and      
,oecumenius1 ,angels and men were rent  
asunder2 ,god then joined them1 and made
 them one through ,christ4 ,s4 ,gregory 
,thaumaturgus breaks out1 ,thou art ,he 

that didst bridge over heaven and earth 
by ,thy sacred body4 ,and ,augustine1#g 
,far off ,he was from us1 and very far4 
,what1 so far off as the creature and   
the ,creator8 ,what1 so far off as ,god 
and man8 ,what1 so far off as justice   
and iniquity8 ,what1 so far off as      
eternity and mortality8 ,see how far off
 was 'the ,word in the beginning1 ,god  
with ,god1 by whom all things were      
made4' ,how1 then1 was ,he made nigh1   
that ,he might be as we1 and we in ,him8
 ',the ,word was made flesh4' ,man1     
being assumed1 was taken into the nature
 of the ,godhead1 says ,s4 ,hilary3#h   
and ,s4 ,chrysostome1#i ,he puts on     
flesh1 that ,he who cannot be held may  
be holden3 dwelling with us1 says       
,gregory#aj of ,nazianzum1 by           
interposing ,his flesh as a veil1 that  
the incomprehensible may be             
comprehended4 ,for since1 adds ,s4      
,cyril1#aa man's nature was not capable 
of approaching the pure and unmixed     
glory of the ,godhead1 because of its   

inherent weakness1 for our use the      
only-begotten one put on our likeness4  
,in the assumption of our nature1 says  
,s4 ,leo1#ab ,he became to us the step1 
by which through ,him we may be able to 
mount unto ,him3 the descent of the     
,creator to the creature is the advance 
of believers to things eternal3 and1 it 
is not doubtful that man's nature has   
been taken into such connection by the  
,son of ,god1 that1 not only in that    
,man who is the first-born of all       
creation1 but even in all ,his saints1  
there is one and the same ,christ3 and  
as the ,head cannot be divided from the 
limbs1 so neither the limbs from the    
,head4 ,for though it belong not to this
 life1 but to that of eternity1 that    
,god be all in all1 yet even now ,he is 
the undivided inhabitant of ,his temple1
 which is the ,church4 ,for all the     
above is contained in our ,lord's own   
words1 that they all may be one1 as     
,thou1 ,father1 in ,me1 and ,i in ,thee1
 on which ,s4 ,athanasius#ac says1 that 

all1 being carried by ,me1 may be all   
one body and one spirit1 and reach the  
perfect man3--for1 as the ,lord having  
clothed ,himself in a body1 became man1 
so we men are deified by the ,word1     
being assumed through ,his flesh4 ,s4   
,gregory1#ad of ,nyssa1 has unfolded    
this idea thus3 since from no other     
source but from our lump was the flesh  
which received ,god1 which1 by the      
resurrection1 was together with the     
,godhead exalted2 just as in our own    
body the action of one organ of sense   
communicates sympathy to all that which 
is united with the part1 so1 just as if 
the whole nature 7of man7 were one      
living creature1 the resurrection of a  
part passes throughout the whole1 being 
communicated from the part to the whole1
 according to the nature's continuity   
and union4 ,and another1#ae interpreting
 the words1 that they all may be one1   
thus ,i will1 that they being drawn into
 unity1 may be blended with each other1 
and becoming as one body1 may all be in 

,me1 who carry all in that one temple   
which ,i have assumed2 the temple1      
namely1 of ,his ,body4 ,and lastly1 ,s4 
,hilary#af deduces this not only from   
the ,incarnation1 but from the ,blessed 
,eucharist4 ,for1 if the ,word be really
 made flesh1 and we really receive the  
,word as flesh1 in the food of the      
,lord1 how is ,he not to be thought to  
remain in us naturally1 since1 both in  
being born a man1 ,he assumed the nature
 of our flesh1 never to be severed from 
,him1 and has joined the nature of ,his 
flesh to the eternal nature under the   
sacrament of the flesh to be            
communicated to us4  ,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 blood4 ,it
 is in virtue of this headship that the 
whole mystical body is one1 and we all  
members one of another4 ,by this        
headship our ,lord nourishes and        
cherishes the ,church1 and communicates 

to her incessantly that stream of grace 
by which she lives4 ,and as this        
headship flows from the union of the    
,godhead and ,manhood1 so it is         
inseparable from ,his ,person1 and      
incommunicable4 ,but ,he has ,himself1  
in ,his parting discourse1 recorded by  
,s4 ,john1 dwelt upon the great         
sacrament of unity1 the result of this  
headship1 and set it forth as the sign  
and seal of ,his own divine mission1 and
 the one convincing proof of ,his       
religion's superhuman origin4 ,by       
following ,his words we shall see that  
this unity is not simple but fourfold1  
and we shall trace the mutual relation  
and subordination to the divine         
,headship of its several kinds4  #a4    
,and first1 ,in#ag that day1 says ,he1  
that is1 after ,his own resurrection1 ye
 shall know that ,i am in ,my ,father1  
and you in ,me1 and ,i in you1 whereby  
,he declares that1 in the completion of 
the dispensation1 the union between     
,himself and the faithful shall be such 

as to image out the mutual indwelling of
 the ,father and the ,son4 ,which again 
is further expressed1 ,i#ah am the true 
vine1 and ,my ,father is the husbandman4
 ,every branch in ,me that beareth not  
fruit ,he will take away3 and every one 
that beareth fruit1 ,he will purge it1  
that it may bring forth more fruit4444  
,i am the vine2 you the branches3 he    
that abideth in ,me1 and ,i in him1 the 
same beareth much fruit3 for without ,me
 you can do nothing4 ,if any one abide  
not in ,me1 he shall be cast forth as a 
branch1 and shall wither1 and they shall
 gather him up and cast him into the    
fire1 and he burneth4 ,if you abide in  
,me1 and ,my words abide in you1 you    
shall ask whatever you will1 and it     
shall be done unto you4 ,in these words 
,he sets forth that union of mystical   
influx1 by cooperation with which ,his  
disciples keep ,his words and abide in  
,his love1 and of which ,he is ,himself 
the immediate principle4  #b4 ,but ,he  
does not stop at this interior and      

invisible union between ,his disciples  
and ,himself3 ,he speaks likewise of a  
new and special command1 and of a       
special gift1 by which their union with 
each other should be known4 ,a#ai new   
command ,i give unto you1 that you love 
one another3 as ,i have loved you1 that 
you also love one another4 ,by this     
shall all men know that you are ,my     
disciples1 if you have love one to      
another4 ,and again1 ,this#bj is ,my    
command1 that you love one another1 as  
,i have loved you4 ,greater love than   
this hath no man1 that any one lay down 
his life for his friends4--,these things
 ,i command you1 that you love one      
another4 ,but the ,holy ,spirit1 whom   
our ,lord was about to send forth1 is   
the efficient principle of the love here
 enjoined1 by ,his substantial          
indwelling1 as we are told1 ,the#ba     
charity of ,god is poured forth in our  
hearts by the ,holy ,ghost who is given 
to us4 ,from ,him1 therefore1 bestowed  
by the ,head of the ,church1 springs    

that unity of charity1 which1 being     
itself internal1 is shown in outward    
signs1 and constitutes that distinctive 
spirit of the ,christian people1 the    
spirit characterising it1 and analogous 
to the national spirit in civil         
organization4  #c4 ,but our ,lord       
likewise speaks of a third unity1       
springing from the direction of one and 
the same divine ,spirit4 ,and#bb ,i will
 ask the ,father1 and ,he shall give you
 another ,paraclete1 that ,he may abide 
with you for ever3 the ,spirit of truth1
 whom the world cannot receive1 because 
it seeth ,him not1 nor knoweth ,him3 but
 you shall know ,him1 because ,he shall 
abide with you1 and shall be in you4    
,the ,paraclete1 the ,holy ,ghost1 whom 
the ,father will send in ,my name1 ,he  
will teach you all things1 and bring all
 things to your mind whatsoever ,i shall
 have said to you4 ,it#bc is expedient  
to you that ,i go3 for if ,i go not1 the
 ,paraclete will not come to you2 but if
 ,i go1 ,i will send ,him to you4 ,but  

when ,he1 the ,spirit of truth1 is come1
 ,he will teach you all truth4 ,for ,he 
shall not speak of ,himself1 but what   
things soever ,he shall hear1 ,he shall 
speak2 and the things that are to come1 
,he shall show you4 ,he shall glorify   
,me1 because ,he shall receive of ,mine1
 and shall show it to you4 ,of the      
nature of this unity we may judge by the
 gifts and offices assigned to that     
,spirit and ,paraclete from whom it     
springs4 ,now ,he is repeatedly termed  
the ,spirit of truth1 and ,his office1  
to suggest1 to announce1 to teach1 and  
to lead into all truth4 ,this unity1    
therefore1 is opposed to the division   
produced by ignorance and error1 and so 
is the unity of faith1 or ,christian    
profession4 ,thus our ,lord promises1   
besides the unity of charity1 that of   
faith1 the efficient principle of which1
 as well as of the former1 is contained 
in the communication of the ,holy       
,spirit4 ,but it is no less true in the 
supernatural order of divine gifts1 than

 in the order of nature1 that the first 
cause produces its effects by means of  
second causes4 ,and here1 as often as   
the ,lord promises the ,spirit of truth1
 ,he promises ,him to the ,apostles1 and
 assures ,his perpetual abidance with   
them and the successors in their charge1
 thus1 ,that ,he may abide with you for 
ever3 ,he shall abide with you1 and     
shall be in you3 ,he shall teach you all
 things1 and bring all things to your   
mind which ,i have said unto you3 ,whom 
,i will send unto you from the ,father3 
,i will send ,him unto you3 ,he shall   
lead you into all truth3 ,he shall show 
you the things that are to come4 ,and so
 the unity of faith may be expected from
 its supreme cause1 the ,holy ,spirit   
the ,paraclete1 through the medium of   
the ,apostles and their legitimate      
successors3 the ,holy ,spirit in its    
ultimate1 but they its subordinate      
principle3 ,he is the source1 but they  
the channel4 ,thus to trust to the      
invisible action of the ,spirit1 but to 

despise the office and direction of the 
teachers ordained by ,christ1 in the    
very virtue of that ,spirit1 is to      
reject ,his divine institution1 and to  
risk a shipwreck of the promised gift of
 faith and truth4  ,for in exact        
accordance with our ,lord's words here1 
,s4 ,paul has set forth not only the    
institution1 but the source1 as well as 
the end and purpose1 of the whole       
visible hierarchy4 ,it is instituted by 
our ,lord1 as an act of ,his divine     
headship2 its source is in one and the  
same ,spirit dividing to every one      
according as ,he will2 its end and      
purpose is1 the edifying the body of    
,christ1 until we all meet into the     
unity of faith4#bd  ,each of these      
points is important4 ,our ,lord's divine
 headship over the ,church1 all         
encompassing1 as it is1 and the spring  
of all blessing and unity1 does not     
dispense with the establishment of a    
visible hierarchy1 but rather is        
specially shown therein4 ,and again1 the

 ,holy ,spirit is the source and        
superior principle of all spiritual     
gifts to all1 but yet ,he acts through  
this hierarchy4 ,he is the spirit who   
maintains faith and truth1 but it is by 
the instruments of ,his own appointing4 
,now these three points1 the bestowal of
 all spiritual gifts and offices by     
,christ in virtue of ,his mystical      
headship1 the ,holy ,spirit being the   
one superior principle of such gifts and
 offices1 and ,his manifold operation   
therein through the visible hierarchy1  
are set forth most distinctly in two    
passages of ,s4 ,paul1 the twelfth      
chapter of the ,first to the            
,corinthians1 and the fourth chapter to 
the ,ephesians4 ,to every one of us is  
given grace1 according to the measure of
 the giving of ,christ4 ,wherefore he   
saith1 ,ascending on high ,he led       
captivity captive2 ,he gave gifts to    
men4 ,now that ,he ascended1 what is it 
but because ,he also descended first    
into the lower parts of the earth8 ,he  

that descended is the same also that    
ascended above all the heavens1 that ,he
 might fill all things4 ,and ,he gave   
some ,apostles1 and some prophets1 and  
other some evangelists1 and other some  
pastors and doctors1 for the perfecting 
of the saints1 unto the work of the     
ministry1 unto the edifying of the body 
of ,christ1 until we all meet into the  
unity of faith and of the knowledge of  
the ,son of ,god1 unto a perfect man1   
unto the measure of the age of the      
fulness of ,christ2 that henceforth we  
be no more children tossed to and fro1  
and carried about with every wind of    
doctrine by the wickedness of men1 by   
cunning craftiness by which they lie in 
wait to deceive4 ,but doing the truth in
 charity1 we may in all things grow up  
in ,him who is the ,head1 even ,christ2 
from whom the whole body1 being         
compacted and fitly joined together1 by 
what every joint supplieth1 according to
 the operation in the measure of every  
part1 maketh increase of the body1 unto 

the edifying of itself in charity4 ,and 
the manifestation of the ,spirit is     
given to every man unto profit4 ,to one 
indeed by the ,spirit is given the word 
of wisdom2 and to another the word of   
knowledge1 according to the same        
,spirit2 to another1 faith1 in the same 
,spirit2 to another1 the grace of       
healing1 in one ,spirit2 to another1 the
 working of miracles2 to another1       
prophecy2 to another1 the discerning of 
spirits2 to another1 divers kinds of    
tongues2 to another interpretation of   
speeches4 ,but all these things one and 
the same ,spirit worketh1 dividing to   
every one according as ,he will4 ,for as
 the body is one1 and hath many members2
 and all the members of the body1       
whereas they are many1 yet are one body1
 so also is ,christ4 ,for in one ,spirit
 were we all baptized into one body1    
whether ,jews or ,gentiles1 whether bond
 or free1 and in one ,spirit we have all
 been made to drink4#be  ,thus1 then1 we
 have been brought by the words both of 

our ,lord and of ,s4 ,paul1 through an  
inward invisible unity1 that of mystical
 influx from the vine to its branches1  
and again1 that of charity1 and that of 
faith and truth1 to an outward and      
visible unity1 one of social            
organization1 called forth by the great 
,head for the purpose of exhibiting1    
defending1 maintaining1 and conveying   
the former1 since it is expressly said  
that ,he gave it for the perfecting of  
the saints1 unto the work of the        
ministry1 unto the edifying of the body 
of ,christ1 and in order that we may be 
no more children tossed to and fro1 and 
carried about by every wind of doctrine4
 ,and the inward source and cause of    
this unity are indeed invisible1 being  
the ,holy ,spirit of ,god1 sent down by 
,christ1 when ,he ascended up on high1  
to dwell permanently among men1 but its 
effects are external and most visible1  
even the growth of a body unto a perfect
 man1 unto the measure of the age of the
 fulness of ,christ1 a body which has an

 orderly arrangement of all its parts1  
and a hierarchy of officers to continue 
till the end of all4 ,and the function  
of this hierarchy is one never to be    
superseded1 and which none but itself1  
the organ of the ,holy ,spirit1 can     
perform1 namely1 to bring its members to
 meet in the unity of the faith1 and of 
the knowledge of the ,son of ,god4 ,as  
our ,lord says1 in the promise1 before  
,his passion1 ,i will ask the ,father1  
and ,he shall give you 7the ,apostles7  
another ,paraclete1 that ,he may abide  
with you for ever1 the ,spirit of truth1
 so ,s4 ,paul of the accomplishment     
after ,his ascension1 ,he gave some     
,apostles and some prophets1 and other  
some evangelists1 and other some pastors
 and doctors1 yet all these things      
worketh one and the same ,spirit4 ,for  
as the divine ,head took to ,himself a  
body1 bridging thereby the worlds of    
matter and of spirit1 and as in ,him    
dwelt all the fulness of the ,godhead   
corporally1 so in ,his ,church1 in      

perfect analogy with the ,archetype1 the
 visible is the channel of the          
invisible1 and the outward organization 
is instinct with inward life1 and the   
hierarchy is the gift of the mystical   
,head1 and the instrument of the one    
sanctifying ,spirit4 ,to think          
otherwise1 to disregard the external    
framework1 under a pretence of exalting 
the inward spirit1 is to undo so far the
 work of the ,incarnation1 and to renew 
the insanity of those early heretics who
 in one way or another would dissolve   
,christ2 for there is no less one ,body1
 than there is one ,spirit4  ,but if    
,his headship of mystical influx is     
alone and immediately sufficient1 as is 
so often objected1 for the maintenance  
of external unity1 to what end is the   
creation of this visible hierarchy8 ,for
 the objection that the invisible       
headship of ,christ renders a visible   
headship unnecessary1 and indeed an     
infringement on ,his sole divine        
prerogative1 whatever force it may have1

 tells not more against an oecumenical  
head of the ,church1 than against every 
order and officer of the hierarchy4     
,these all1 and with them the whole     
system of sacraments as well as symbols1
 become alike unnecessary and even      
injurious1 if each member of the        
mystical body be knit to ,christ        
immediately without any outward         
framework4 ,and with what face          
especially can those maintain that the  
bishop is the visible head of each      
diocese1 and in being such does not     
contradict1 but illustrate1 the headship
 of ,christ1 who yet deny that there is 
one in the whole ,church put in the like
 place over bishops1 and see in such an 
appointment an infringement on the      
office of ,christ8 ,such an argument is 
so profoundly illogical and             
inconsistent1 that one has difficulty in
 believing it to be seriously held1 or  
is hopeless of bringing conviction to   
those who cannot see an absurdity4  ,let
 those1 then1 who confound together the 

supreme ,headship of ,christ over ,his  
,church1 whereby ,he communicates to it 
life and grace1 with the inferior and   
subordinate headship of external unity1 
see to what their objection tends4 ,it  
stops at nothing short of destroying the
 whole visible hierarchy1 and the       
sacramental grace of which it is the    
channel4 ,holy ,scripture1 on the       
contrary1 tells us in these passages    
that the providence by which the ,church
 is governed resembles that by which    
this outward universe is ruled1 in the  
subordination of second causes to the   
supreme cause4 ,christ repeats as       
,redeemer ,his work as ,creator1 to give
 life and force to these second causes1 
and while ,he works in the members of   
,his body both to will and to do1       
bestows on them the privilege of        
cooperating with ,him4 ,thus the dignity
 of supreme ,head which belongs to      
,christ1 and is incommunicable1 no more 
takes away the ministry of the external 
head who is charged with the office of  

effecting and maintaining unity1 than it
 impedes the ministry of apostles1      
prophets1 evangelists1 pastors1 and     
doctors1 to whom ,christ entrusted the  
,church1 that by their means it might be
 brought to sanctity and perfection4    
#d4 ,and these words bring us to the    
fourth unity mentioned by our ,lord4    
,for not until ,he ascended up on high  
did ,he give gifts to men4 ,and this    
visible hierarchy1 the sign and token of
 ,his mystical ,headship1 and fostering 
care1 is by ,him quickened and informed 
with the ,holy ,spirit1 when ,he is     
,himself invisible at the right hand of 
the majesty of ,god4 ,this absence1 too1
 is what ,he foretold1 saying1 ,and now 
,i am not in the world1 and these are in
 the world1 and ,i come to thee2 ,holy  
,father1 keep them in ,thy name whom    
,thou hast given ,me2 that they may be  
one1 as we also are4 ,while ,i was with 
them1 ,i kept them in ,thy name4--,and  
now ,i come to ,thee4--,these words of  
our ,lord show that it was ,his will    

that ,his believers should be no less   
one among each other1 by an outward and 
visible union1 than they were one by the
 internal bond of charity1 the guidance 
of one ,spirit of truth1 and the influx 
of the one ,vine4 ,and so far we have   
seen that1 to guard and maintain that   
unity under the guidance of the ,spirit 
of truth1 ,he called forth the visible  
hierarchy1 in all its degrees4 ,but     
what1 then1 was the external root and   
efficient principle of this visible     
hierarchy1 when ,he was gone to the     
,father8 ,did ,he not likewise provide  
for the loss occasioned by ,his own     
absence1 which ,he had foretold8 ,the   
argument of ,s4 ,paul proves that ,he   
did so provide1 as well as ,his own     
words4 ,for ,s4 ,paul declares the      
,church to be one ,body4 ,was it then a 
body without a head1 or a body with a   
head invisible8 ,or did the ,lord of    
all1 having with complete wisdom framed 
,his mystical body in all its parts and 
proportions1 and having set first       

,apostles1 and then in their various    
degree1 doctors and pastors1 in one     
single1 and that the main point1 reverse
 the analogy of all ,his doings8 ,did   
,he appoint every officer in ,his       
household1 except the one who should    
rule all8 ,did ,he construct the entire 
arch1 save only the keystone8 ,did ,he  
make a bishop to represent ,his person1 
and be the centre of visible unity in   
every diocese1 but none to represent    
that person in the highest degree and to
 be the centre of unity to the whole    
,church8 ,was it the end of ,his whole  
design to gather together in one the    
children of ,god1 that were dispersed1  
in order that there might be ,one ,fold1
 and did ,he fail to add1 ,one          
,shepherd8 ,yet ,s4 ,paul declares that 
there are many members1 but one body4   
,how can the distinct and diverse       
members be reduced to the unity of a    
body1 but by the unity of the head1 as  
the efficient principle8 ,in accordance 
with which we may observe that never is 

the image of a body used in ,scripture  
to represent the ,church1 but it is     
thereby shown to be visible2 and never  
is it compared with a body as a type1   
but that body is shown complete with its
 head4 ,such are the well-known images  
of one ,house1 ,kingdom1 ,city1 ,fold1  
and ,temple1 to which we have had so    
often to appeal4 ,even the unity of     
things in themselves dissimilar is      
derived in ,scripture from the unity of 
the ,head4 ,thus the man and the woman  
are said in marriage to be one1 and that
 in a great mystery1 representing       
,christ and the ,church1 but this1      
because the husband is the head of the  
wife4 ,and ,christ is said to be one    
with the faithful1 because the head of  
every man is ,christ3 and ,god one with 
,christ1 because the head of ,christ is 
,god4 ,if1 then1#bf the ,church is one  
body1 it receives1 according to the     
reasoning of ,holy ,scripture1 that     
property from the unity of its head4    
,but such a one body1 while yet militant

 upon earth1 ,s4 ,paul declares it to   
be1 setting forth at the same time the  
various orders of its hierarchy4 ,is it 
then a body complete1 or incomplete8    
,with a head or without one8 ,for it is 
no reply to say that it has indeed a    
head1 but one invisible4 ,that invisible
 headship did not obviate1 as we have   
seen1 the necessity of a visible        
hierarchy3 why then does it obviate the 
like and even more striking necessity1  
that the hierarchy too must have its    
visible head8 ,if it was1 so to say1 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 ever1 is the one place most         
necessary in that ministry to be the    
only one left vacant by ,him8 ,is the   
one officer most fully representing     
,himself to be alone omitted8 ,the      
perfecting of the saints 7a metaphor    

taken as we have seen1 from the exact   
fitting together of the stones in a     
building17 and the edifying of the body 
of ,christ1 are described as the end to 
be reached by those to whom the work of 
the ministry is committed1 but as this  
applies in a higher degree to the       
,bishop than to the priest1 so it       
applies in the highest of all to the    
,bishop of bishops4  ,again1 ,god's     
method of teaching by symbols1 which    
runs through the whole ,scripture1 and  
the institution of ,sacraments1 proves  
to us ,his will to lead us on from the  
visible to the invisible1 and to make   
the former a channel to the latter4 ,for
 we are all baptized into one body1 and 
the outward act both images and conveys 
the inward privilege4 ,and again in the 
highest conceivable instance1 because   
the head is one1 we being many are one  
body1 who all partake of that one       
bread4#bg ,in like manner the outward   
unity of the ,church must accurately    
represent1 and answer to the inward1    

which1 we know1 is derived from the     
,person of ,christ1 who is its head4    
,and so that ,person must be specially  
represented in the outward unity4  ,and 
this is one reason why no unity of a    
college1 whether of ,apostles1 or of    
,bishops1 will adequately express that  
visible headship of which our ,lord's   
,person is the exemplar4 ,for the root  
of all lies in a personal unity1 that of
 the ,godhead and ,manhood1 and         
therefore a merely collective or        
representative unity cannot express it4 
,and if the ,apostle wrote1 ,god hath   
set in the ,church first ,apostles1 yet 
he also wrote that the grand result1 the
 perfecting of the saints1 and the      
edifying of the body of ,christ1 was due
 to the ministry1 not only of ,apostles1
 but of prophets1 evangelists1 pastors1 
and doctors1 each in their degree2 they 
all conspire to a joint action1 which   
does not impede the existence of        
distinct orders in the hierarchy4 ,and  
his expression that the ,apostles are   

first in this hierarchy1 without        
defining their mutual relations to each 
other1 does not exclude those other     
passages of ,scripture which do define  
those relations1 and which make ,peter  
among the ,apostles the first1 the      
ruler1 the greater1 the ,judah among his
 brethren1 the foundation of the whole  
building1 and the one shepherd in the   
universal fold4 ,and the more so because
 ,s4 ,paul uses three expressions of the
 ,church1 two of which are relative1 but
 one absolute4 ,he calls it the body of 
,christ1 and ,christ1 which are         
relative2 but he also calls it one body1
 which is absolute4 ,now1 these         
expressions are not to be severed from  
each other1 as if each by itself would  
convey the whole idea of the ,church1   
which rather is to be drawn from them   
all together4 ,in answer to what the    
,church is1 we must not say that it is  
either the body of ,christ1 or          
mystically called ,christ1 or set before
 us as one body1 for it is all of these 

at once1 relatively ,christ1 and the    
body of ,christ1 and absolutely one     
body4  ,as1 then1 the former expressions
 show that the ,church is one in        
reference to ,christ1 so the latter     
shows that it is so in itself1 and      
simply4 ,for as the ,church is called   
,christ1 and the ,body of ,christ1      
because it is one with ,christ by       
mystical union1 drawing its supernatural
 life from ,christ its head1 so it is   
called one body1 because in the variety 
of members and parts1 of which it       
consists1 no one is wanting to its being
 one body in itself1 and to its being   
seen to be such4 ,but it would neither  
be so1 nor seem to be so1 if it were    
without a visible head1 the origin and  
principle of its inherent visible unity4
 ,and so where the ,church is called by 
,s4 ,paul one ,body1 he declares that it
 has a visible head4  ,thus it is that  
the inherent notion of the ,church1 as  
one visible body1 and the whole         
dispensation by which visible things    

answer to invisible1 as their           
archetypes1 demand one visible head4    
,now to this inherent necessity let us  
add the force of positive teaching4     
,when our ,lord in almost ,his last     
words to ,his ,church prays to ,his     
,father1 while ,i was with them in the  
world1 ,i kept them in ,thy name--but   
now ,i come to ,thee1 what does ,he but 
suggest the appointment of another      
visible head to take that place which   
,he was leaving8 and further1 what does 
,he but name one to that high dignity1  
when ,he calls him the greater and the  
ruler among his brethren1 commits them  
to him to be confirmed by him1 and makes
 him the shepherd of the whole flock8   
,what else had ,he done but prepare them
 for such a nomination1 when ,he        
promised one that he should be the      
foundation of ,his ,church1 and the     
bearer of the keys8 ,what else did      
,christians from the beginning see in   
such an one1 when they called him the   
head1 the centre1 the fountain1 the     

root1 the principle of ecclesiastical   
unity8  ,let us remark1 once more1 as a 
confirmation of the above1 that the     
archetype of visible unity in the       
,church1 which our ,lord sets before us 
in ,his prayer to the ,father1 is no    
other than that most high and solemn of 
all things conceivable1 the mutual      
indwelling of the ,father and the ,son4 
,holy ,father1 keep them in ,thy name   
whom ,thou hast given ,me1 that they may
 be one1 as ,we also are2 and again1 for
 all successive generations of the      
faithful1 that they all may be one1 as  
,thou1 ,father1 art in ,me1 and ,i in   
,thee1 that they also may be one in ,us1
 that the world may believe that ,thou  
hast sent ,me4 ,now the relation        
established by our ,lord between ,peter 
and the rest of the ,apostles1 by       
appointing him the visible head of the  
,church1 and between ,peter's successor 
and all bishops1 does represent1 so far 
as earthly things may1 and in a degree  
which nothing else on earth reaches to1 

the mutual relation of the three divine 
,persons to each other4 ,for as these   
are distinct1 but inseparable1 so1 too1 
are the ,apostles4 ,as the fulness of   
the ,godhead is first in the ,father and
 then in the ,son and in the ,holy      
,spirit1 so the fulness of power first  
promised and given to ,peter1 is then   
propagated to the other ,apostles united
 with him4 ,as in the ,father the       
economy of the divine ,persons is summed
 up under one head1 and gathered into a 
monarchy1 so in ,peter is gathered up   
the fulness of ecclesiastical power1    
which1 through union with him1 is one in
 all1 as the ,church is one1 and the    
,episcopate one4 ,moreover1 as it is the
 dignity of the ,father to be the       
exemplar1 principle1 root1 and fountain 
of unity in the ,trinity1 so is it the  
dignity of ,peter to be the exemplar1   
principle1 root1 and fountain of visible
 unity in the kingdom of ,god1 which is 
the ,church4 ,this is alluded to by     
,pope ,symmachus1 thirteen hundred and  

fifty years ago3 ,there is one single   
priesthood in the different prelates1   
7of the ,apostolic ,see7 after the      
example of the ,trinity1 whose power is 
one and indivisible4#bh ,and long before
 him ,s4 ,cyprian3 ,the ,lord says1 ',i 
and the ,father are one4' ,and again it 
is written of the ,father and the ,son  
and the ,holy ,spirit1 ',and these three
 are one4' ,is there a man who believes 
that this unity1 coming from the divine 
solidity1 cohering by heavenly          
sacraments1 can possibly be broken in   
the ,church1 and torn asunder by the    
collision of adverse wills8 ,this unity 
he who holds not1 holds not the law of  
,god1 holds not the faith of the ,father
 and the ,son1 holds not the truth unto 
salvation4#bi  ,whereas1 then1 all unity
 in the ,body of ,christ1 the ,church1  
is derived ultimately from the person of
 its ,head1 the ,word ,incarnate1 that  
unity is yet four-fold in its operation1
 and the efficient principle of one sort
 is not to be confounded with that of   

another4 ,there is the mystical unity1  
which consists in the perpetual divine  
influx from the great invisible ,head to
 ,his members2 there is the moral or    
spiritual unity of charity1 consisting  
in the presence of the ,holy ,spirit in 
the hearts of believers1 and these two  
are internal1 and in closest            
correspondence4 ,there are two likewise 
external1 which may be called the civil 
or political unity1 consisting in the   
public profession of the same faith1 the
 same truth1 for what the law is to     
temporal states1 the faith is to the    
great spiritual kingdom of ,christ2 and 
this unity is indeed inspired by the    
,holy ,spirit1 but is maintained by ,him
 through the visible hierarchy2 and     
lastly1 correspondent to the unity of   
faith1 there is the visible unity of    
external organization1 the immediate or 
efficient principle of which lies in the
 visible headship over the ,church      
attached by the ,lord to ,s4 ,peter's   
chair4 ,the latter two1 while they      

correspond to each other1 are indeed    
subordinate to the former1 the unity of 
faith to that of charity1 as the unity  
of the visible headship to that of the  
invisible2 yet the very truth of the    
,body which the ,lord has assumed1 and  
in which ,he reigns1 and the whole      
analogy of ,his dealings with men1 and  
the sacraments whereby ,he makes us     
partakers of the divine nature1 warn us 
that it is of the highest importance for
 us to see how external unity is the    
channel of internal1 and the visible the
 road to the invisible4 ,no words can be
 more emphatic to this effect than those
 with which the ,apostle introduces the 
description of the visible hierarchy1   
and the divine headship which called it 
forth4 ,there is one ,body and one      
,spirit1 as you are called in one hope  
of your calling4 ,one ,lord1 one faith1 
one baptism4 ,one ,god and ,father of   
all1 who is above all1 and through all1 
and in us all4 ,from which he goes on to
 say1 ,ascending up on high1 ,he gave   

gifts to men--some ,apostles1 and some  
prophets1 and some evangelists1 and some
 pastors1 and teachers4 ,and lastly1 the
 ,head over all things to the ,church1  
is the ,saviour of the ,body4#cj  ,but  
if this be so1 we can say nothing more  
highly to exalt ,s4 ,peter's office in  
the ,church1 for he is the great bond   
and stay of this outward unity1 as      
even#ca enemies confess4 ,as surely as  
in a real monarchy the person of the    
sovereign ties together every part of   
the political edifice1 and is endued    
with majesty because he is at once the  
type of ,god1 and concentrates in one   
the power and dignity of the whole      
community1 so it is in that divine      
structure in which the manifold wisdom  
of ,god is disclosed to all creation4   
,the point of strength is felt alike by 
friend and foe4 ,on the ,rock of ,peter 
has fallen every storm which the enmity 
of the evil one has raised for eighteen 
hundred years2 but yet the gates of hell
 have not prevailed against it4 ,in the 

,rock of ,peter1 and the divine promise 
attached to it1 every heart faithful to 
,god and the ,church trusts now1 as it  
trusted from the beginning4 ,many       
temporal monarchs in their hour of pride
 have risen against ,s4 ,peter's ,see1  
but the greatest of them all#cb declared
 that no one had ever gained honour or  
victory in that conflict1 and he lived  
to be the most signal instance of his   
own observation4 ,god is patient1       
because ,he is eternal1 and the ,holy   
,see prevails in its weakness over      
power1 and in its justice over cupidity1
 because while temporal dominion passes 
from hand to hand1 and stays not with   
any nation1 following the gift of ,god  
which the poet calls fortune1           
,perche una gente impera1 e l'altra     
langue1     ,seguendo lo giudizio di    
costei     ,che e occulta1 come in      
l'erba l'angue1--7,,dante1 ,inferno47   
the visible kingdom of ,christ1 which is
 ,his ,church1 lasts for ever1 and is   
built upon the rock of ,peter4 ,the long

 line of descendants1 from ,constantine 
and from ,charlemagne1 have in their    
turn impugned and illustrated this      
glorious privilege of the ,papal ,see4  
,what is there so stable in an empire of
 commerce1 or so solid in the           
nicely-balanced and delicate machinery  
of a constitutional monarchy1 as to     
exempt them from the action of an       
universal law1 or to ensure their       
victory in the doomed contest with the  
,vicar of ,christ8 ,mightier things than
 they have done their worst1 have       
oppressed1 triumphed1 and become        
extinct1 and if it be allowed them in   
the crisis of their trial to crucify    
,christ afresh1 ,he will yet reign from 
the cross1 and draw all men unto ,him4  
,,footnotes3  #a ,in this chapter ,i    
have availed myself of ,passaglia1 b4   
#a1 c4 #be1 and b4 #b1 c4 #aa4  #b ,eph4
 i4 #i1 #bb2 #a ,cor4 xi4 #b2 ,rom4 xii4
 #e4  #c ,see ,petavius1 ,de ,incarn4   
,lib4 #b1 c4 #g and #h1 for the         
following quotations4  #d ,hippolytus1  

quoted by ,anastasius1 p4 #baf4  #e     
,irenaeus1 ,lib4 iii4 #ah1 and iv4 #cg4 
#f ,de ,monogamia1 c4 #e4  #g           
,augustine1 #ba ,tract4 in ,joannem4  #h
 ,hilary on ,psalm #fh4  #i ,s4 ,chrys4 
,tom4 #e1 7,savile7 ,hom4 #ajf4  #aj    
,greg4 ,naz4 ,orat4 #cf4  #aa ,s4       
,cyril1 ,dialog4 #a1 ,de ,trin4 p4 #cii4
  #ab ,s4 ,leo4 #e ,serm4 on ,nativity1 
c4 #d and #e1 #abth ,serm4 on ,passion1 
c4 #c4  #ac ,s4 ,athanasius1 ,orat4 #c1 
,contr4 ,arian4 ,tom4 #a1 p4 #egb4 ,oxf4
 ,trans4 p4 #djc4  #ad ,greg4 ,nyss4    
,tom4 #b1 p4 #ebd4 ,catechet ,oratio1 c4
 #cb4  #ae ,ephrem1 ,patriarch of       
,antioch1 quoted by ,photius1 cod4 #bbi4
  #af ,s4 ,hilary1 de ,trin4 ,lib4 #h4  
n4 #ac4  #ag ,john xiv4 #bj4  #ah ,john 
xv4 #a-b1 #e-g4  #ai ,john xiii4 #cd-f4 
#bj ,john xv4 #ab4  #ba ,rom4 v4 #e4    
#bb ,john xiv4 #af-ah4 #bf4  #bc ,john  
xvi4 #g4 #ac-ae4  #bd #a ,cor4 xii4 #aa2
 ,eph4 iv4 #ac4  #be ,eph4 iv4 #g-af2 #a
 ,cor4 xii4 #g-ac4  #bf ,passaglia1 p4  
#bed4  #bg #a ,cor4 x4 #ag4  #bh ,mansi1

 ,concil4 ,tom4 #h1 #bjh4  #bi ,s4      
,cyprian1 de ,unitate4  #cj ,eph4 iv4   
#d4 #h4 #aa2 i4 #bb2 v4 #bc4  #ca ,that 
such was the belief of the most ancient 
fathers1 ,ignatius1 ,irenaeus1          
,tertullian1 ,cyprian1 and others1 see a
 most curious admission of the ,lutheran
 ,mosheim1 in his dissertation1 ,de     
,gallorum appellationibus1 c4 s4 #ac4   
,and his way of extricating himself is  
at least as curious as the admission4   
,his words are1 ,cyprian and the rest   
cannot have known the corollaries which 
follow from their precepts about the    
,church4 ,for no one is so dull as not  
to see that between a certain unity of  
the universal ,church1 terminating in   
the ,roman pontiff1 and such a community
 as we have described out of ,irenaeus  
and ,cyprian1 there is scarcely so much 
room as between hall and chamber1 or    
between hand and fingers4 ,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 liberty1
 those succeeding at least were more    
sharp-sighted1 and it was not long in   
becoming clear to the pontiffs what     
force in establishing their own power   
and authority such tenets possessed4 ,so
 the ancient fathers were not           
intelligent enough to see that the hand 
was joined to the fingers4 ,but the     
other alternative was still harder to   
,mosheim1 that ,lutheranism was         
fundamentally heretical and             
schismatical4  #cb ,napoleon4           
,,chapter ,,viii4  ,,summary ,,of       
,,proof ,,given ,,for ,s4 ,,peter',s    
,,primacy4   ,it would now seem to be   
made clear to all that the controversy  
on ,s4 ,peter's ,primacy relates        
generally to the question of inequality 
in the ,apostolic college1 and specially
 to the question1 whether ,christ1 the  
,founder of the ,church1 set any one of 
the ,apostles1 and whom of them in      
particular1 over the rest4 ,for as1 on  
the one hand1 there would have been no  

room for the superior dignity of the    
,primacy1 had all the ,apostles been    
completely equal1 and undistinguished in
 honour and authority from each other2  
so1 on the other hand1 it is the nature 
of the ,primacy to be incapable of even 
being contemplated1 save as fixed on    
some certain definite subject4  ,but to 
determine the two questions1 whether the
 ,apostles stood1 or did not stand1 on a
 complete equality1 and whether one of  
them was superior to the rest in honour 
and dignity1 it seemed requisite to     
examine chiefly four points4  ,first1   
the words and the acts of ,christ       
respecting the ,apostles4  ,secondly1   
,his expressions which seemed to mark   
the institution of a singular authority4
  ,thirdly1 the mode of writing and     
speaking usually and constantly employed
 by the ,evangelists and other inspired 
writers4  ,lastly1 the history of the   
,church1 from its beginning1 from which 
might be drawn conjectures1 or even     
certain proofs1 of the power which      

either all the ,apostles had exercised  
equally1 or one had held above the rest4
  ,for should it become plain1 from the 
agreement of these four sources1 that a 
certain one of the ,apostles1 and that  
one ,simon ,peter1 had been             
distinguished from the rest by the acts 
and words of ,christ1 and set over the  
,apostles2 had been invariably described
 by the inspired writers1 as the ,head  
and supreme authority2 and in the       
history of the rising ,church1 been     
portrayed in a way which could only     
befit the universal ruler1 no difficulty
 would remain1 and there would be       
arguments abundant to prove that ,christ
 was the author both of the inequality  
among the ,apostles1 and of ,peter's    
,primacy4  ,now we seem to have proved  
absolutely1 what we proposed            
hypothetically4 ,for we have shewn that 
,christ declared by ,his whole method of
 acting1 and by solemn words and deeds1 
that ,he did not account ,peter as one  
of the rest1 but as their ,leader1      

,chief1 and ,head4  ,we have shown it to
 have been the will of ,christ to       
concentrate in ,peter the distinctions  
which belong to ,himself1 as ,supreme   
,ruler of the ,church4 ,for such must be
 deemed the properties of being the     
,foundation1 the ,bearer of the keys1   
the ,holder of universal authority1 the 
,supporter1 and lastly1 the ,chief      
,shepherd4 ,of these there is no one    
which ,he did not promise to ,peter     
singly1 and confer on ,peter singly3 no 
one1 with which ,he did not associate   
,peter1 and ,peter only1 in making him  
the foundation of ,his ,church1         
bestowing on him the keys1 and universal
 power of binding and loosing1 in       
setting him over his brethren to confirm
 them1 and over ,his fold as universal  
,pastor4  ,we have shown that the       
,evangelists place almost the same      
distinction between the ,apostles and   
,peter1 as between ,peter and ,christ1  
while still among us4 ,for as they set  
forth ,peter as second after ,christ1 so

 do they subject the ,apostles to       
,peter2 as the acts and words of ,christ
 occupy the foreground in respect to    
those of ,peter1 so do his in respect to
 those of the ,apostles2 as ,christ1 in 
their histories1 is pre-eminent above   
,peter1 so is ,peter more conspicuous   
than the ,apostles2 and as the ,gospels 
cannot be read without seeing in them   
,christ as the prototype1 so neither can
 they without seeing that ,peter        
approaches the nearest to ,christ4  ,we 
have shown that ,s4 ,paul spoke of ,s4  
,peter in no other way than the         
,evangelists1 and that his pre-eminence 
is evident in ,s4 ,paul's ,epistles1 as 
well as in the ,gospels4  ,lastly1 we   
have shown that ,peter shines as the    
superior luminary in the history of the 
rising ,church4 ,the lustre of his deeds
 in the ,acts recalls that of ,christ in
 the ,gospels4 ,in the ,gospels ,christ 
is named by far most frequently2 in the 
,acts no one occurs so often as ,peter4 
,the discourses1 the acts1 the miracles 

of ,christ occupy every page of the     
,gospels2 and in that portion of the    
,acts which embraces the history of the 
whole ,church1 a very large part has    
reference to the discourses1 the acts1  
and the miracles of ,peter4 ,in the     
,gospels1 ,christ leads1 the ,apostles  
follow2 in the ,acts1 ,peter takes the  
precedence1 the ,apostles attend him4   
,in the ,gospels1 ,christ teaches1 and  
the ,apostles1 in silence1 consent2 in  
the ,acts ,peter alone makes speeches1  
and explains the doctrine of salvation2 
the ,apostles by their silence consent4 
,in the ,gospels1 ,christ provides for  
the ,apostolic college1 guards it from  
injury1 defends it when attacked2 in the
 ,acts1 ,peter provides for filling up  
the place of ,judas1 determines the     
conditions of eligibility1 enjoins the  
election1 and defends the ,apostles     
before people1 rulers1 and chief        
priests1 in quality of their head4      
,moreover1 he alone is pre-eminent in   
exercising the triple power of          

authoritative ,teacher1 ,judge1 and     
,legislator4 ,of authoritative ,teacher1
 not only towards ,jews and ,gentiles1  
whom he is the first to join to ,christ1
 so that the same person who was the    
,church's rock and foundation1 also     
became its chief architect2 but towards 
the ,apostles likewise1 who are taught  
by his ministry1 that the time was come 
for the blessing of redemption to be    
extended no less to ,gentiles than to   
,jews1 and that the burden of legal     
rites could not be laid on the ,gentile 
converts without tempting ,god4 ,of     
,judge1 because1 while the ,apostles are
 silent1 he is the first to hear the    
causes of the faithful1 to erect a      
tribunal1 to examine the accused1 to    
issue sentence1 and to support and      
confirm it by inflicting                
excommunication4 ,of ,head and ,supreme 
,legislator1 both when he singly visits 
,christians in all parts1 and provides  
for their needs1 or when he uses the    
prerogative of first voting1 and draws  

with authority the wording of the law to
 which the rest are to give an unanimous
 consent4  ,from this compendious       
enumeration we draw a multifold proof1  
both of inequality in the ,apostolic    
college1 and of ,peter's superiority at 
once in rank and in real government4    
,i4 ,for1 first1 a college cannot be    
considered equal1 out of which ,christ  
chose one1 ,simon ,peter1 whom1 by ,his 
words and ,his actions1 ,he showed to be
 set over all4 ,now ,christ's whole     
course of speaking and acting1 of which 
the ,gospels give us the picture1 tends 
to exhibit ,peter as chosen out from the
 rest1 and set over them4 ,accordingly1 
neither is the college of the ,apostles 
equal1 nor can ,peter be accounted as   
one of the rest4  ,,ii4 ,again1 one who 
has received all in common with the     
rest1 but much besides peculiar to      
himself1 special and distinguishing1    
must seem to be taken out of the common 
number4 ,now such must ,peter have been 
among the ,apostles1 since ,christ      

granted nothing to them which ,he denied
 to ,peter1 but did grant to ,peter many
 most distinguishing gifts which ,he    
gave not to the rest4  ,,iii4 ,and1     
further1 it is apparent that the        
,foundation and the ,superstructure1 the
 ,bearer of the keys1 and those who     
inhabit the house or city whose keys he 
bears1 the ,confirmer1 and those whom he
 is to confirm1 the universal ,pastor   
and the sheep committed to his charge1  
cannot be comprehended under the same   
order and rank4 ,now the distinctions   
expressed by the terms ,foundation1     
,bearer of the keys1 ,confirmer1 and    
universal ,pastor1 are ,peter's official
 insignia in reference to1 and over1 the
 ,apostles themselves4 ,his distinction 
from them1 therefore1 and the inequality
 of the apostolic college1 are plain4   
,perhaps this may be put somewhat       
otherwise even more clearly4 ,and so1   
,,iv4 ,let it first be considered1 what 
is plain in itself1 that a distinction  
carrying pre-eminence depends on        

distinction in perfection and gifts1 and
 follows in a greater or less degree    
from the greater or less inequality of  
these1 or in case of their parity exists
 not at all4 ,next1 be what we hold both
 of reason and of faith remembered1 that
 every best gift and every perfect gift1
 is from above1 coming down from the    
,father of lights1 that ,god is the     
fountain head of all good1 and that all 
gifts whatsoever flow over from ,him to 
,his creatures4 ,from both points it    
follows that the amount of the          
creature's dignity and perfection lies  
in the participation of divine goods1   
and is greater or less in proportion to 
the participation and association with  
divine goods4 ,so1 then1 the controversy
 on ,peter's ,primacy and the inequality
 of the ,apostolic college1 comes       
ultimately to this3 whether ,christ1 the
 ,god-man1 associated ,peter singly1    
above all1 with ,himself1 in the        
possession of those properties on       
account of which ,he stands ,himself    

related to the ,church as its supreme   
,ruler4 ,for let it be once evident that
 ,christ did so1 and it will of         
necessity be evident also1 not only that
 ,peter was preferred to all1 but       
wherein his leadership and headship     
consisted4 ,and since we have made the  
inquiry1 there is abundant evidence to  
prove that ,christ really did associate 
,peter singly in five properties1 which1
 belonging to ,himself primarily and    
chiefly1 contain the special cause for  
which ,he is the ,prince and ,supreme   
,head of the ,church4  ,for1 in truth1  
it is specially due to the properties   
and distinctions of ,foundation1 ,bearer
 of the keys1 ,establisher1 ,chief      
,shepherd1 and ,lord1 who has received  
all authority from the ,father1 that the
 ,church has an entire dependence on    
,christ1 is subject to ,him1 and that   
,he enjoys over the ,church the right   
and authority of ,supreme ,lord and     
,ruler4 ,but which of these properties  
did ,he not choose to communicate to    

,peter1 according to the degree in which
 they were communicable8 ,he bestowed   
them all upon ,peter1 and upon ,peter   
alone1 so that ,peter also is termed the
 ,foundation1 the ,bearer of the keys1  
the ,confirmer1 the universal ,pastor1  
and the#a ,chief of the whole ,church4  
,we see1 therefore1 a remarkable proof  
of ,peter being distinguished from the  
rest of the ,apostles1 and set over     
them1 in his singular and special       
association with these gifts4  ,again1  
,v41 to this tends that disposition of  
divine wisdom which provides that ,peter
 holds in the ,church1 and among the    
,apostles1 a rank of dignity greatly    
resembling that which ,abraham among the
 ,patriarchs1 and ,judah among his      
brethren1 received from ,god4 ,the      
former of these relations has been      
exhibited1 and shown not to be          
arbitrarily conceived1 but grounded on  
due proof4 ,the latter will be presently
 farther touched upon4 ,now who shall   
deny ,abraham that superiority whereby  

he was made the ,father and ,teacher of 
all the faithful1 or strip ,judah of the
 dignity in which he excelled his       
brethren1 and was in many points        
preferred to them8 ,as little may any   
one strip ,peter of his authority as    
supreme teacher1 and take from him those
 singular endowments1 which make him the
 greater one among his brethren the     
,apostles4  ,especially as1 ,,vi41 this 
authority of ,peter is clearly confirmed
 by the mode of writing usual to the    
,evangelists4 ,for it is monstrous and  
preposterous to confound with the rest  
one whom the ,evangelists constantly    
distinguish and prefer to all4 ,for what
 more could they do to show their       
purpose to distinguish ,peter1 select   
him from the rest1 and place him at all 
times before all the ,apostles8 ,we may 
venture to say that they omitted nothing
 to this end4 ,and so it is absurd to   
doubt of ,peter's prerogatives1 or set  
him on the same footing with the rest4  
,for1 indeed1 ,,vii41 no one would      

endure it to be denied1 from the usual  
mode of writing of the ,evangelists1    
that ,christ was pre-eminent among the  
,apostles as their ,supreme ,head1 and  
was removed from them in dignity by an  
infinite interval4 ,now though the      
,evangelists do not give ,peter all     
things1 nor in the same degree1 yet they
 do give him much1 and in a degree not  
dissimilar1 to distinguish him from the 
rest1 showing him1 as in a nearer       
relation to ,christ1 so proportionally  
exalted above the other ,apostles4  ,and
 this proof1 ,,viii41 is the more       
persuasive because ,s4 ,paul follows the
 very same mode of speaking as the      
,evangelists4 ,for in repeatedly        
mentioning ,s4 ,peter in his epistles1  
he always gives him the place of honour1
 and joins him as near as may be with   
,christ4 ,who then can doubt that ,peter
 held a certain pre-eminent rank8  ,and 
the more1 ,,ix41 because what is read in
 the ,acts1 and the view of primitive   
history therein contained1 looks the    

same way1 and seems set forth with the  
same purpose4 ,for if you compare       
together the ,acts and the ,gospels1 the
 mind at once suggests that the position
 of ,prototype which ,christ holds in   
the ,gospels1 belongs to ,peter in the  
,acts1 and that ,peter seems            
distinguished above the rest of the     
,apostles in the ,acts1 as ,christ is   
pre-eminent far above all in the        
,gospels4 ,now what is the result of so 
apparent a likeness8 ,what is it fair to
 deduce from such a bearing in the      
,evangelical and ,apostolical history8  
,those who are obedient to reasoning1   
and follow the bright torch of the      
,scriptures1 must confess with us that  
in this parallelism of both histories1  
and so of ,christ and ,peter1 is        
contained a mark and sign1 proving that 
,peter follows next after ,christ in    
dignity and authority4  ,in authority1  
,x41 ,i repeat1 and1 therefore1 that    
kind of superiority which very far      
surpasses the limits of precedence and  

order4 ,for what are the grounds on     
which we see ,peter's eminence in the   
,acts1 or a resemblance between the     
,acts1 when speaking of ,peter1 and the 
,gospels when speaking of ,christ8      
,chiefly these1 that ,peter is set forth
 as remarkable1 singly1 above all1 for  
the use and exercise of the triple      
power1 of ,judge1 ,legislator1 and      
authoritative ,teacher4 ,now1 the       
superiority herein asserted1 not merely 
distinguishes ,peter from the rest1 but 
attaches to him a greater authority over
 the rest4  ,,xi4 ,and1 indeed1 propose 
an hypothesis which is necessary to     
solve a complex and undoubted series of 
facts3 is such an hypothesis thereby    
made a certainty4 ,at least these are   
the principles of philosophy1 from which
 the laws of reasoning will not allow us
 to depart4 ,now1 ,peter's pre-eminence 
and supremacy are such an hypothesis1   
without which you can render no         
sufficient cause of the facts narrated  
in the first twelve chapters of the     

,acts4 ,accordingly1 this supremacy of  
,peter may be considered as proved4     
,,xii4 ,or to put the argument somewhat 
differently1 thus3 ,as the existence of 
causes is deduced1 a posteriori1 from   
effects1 so it is perfectly established1
 a priori1 whenever the series and sum  
of effects1 of which the senses are     
cognisant1 are foretold from it with    
certainty4 ,we deduce the force of      
gravity necessarily from its effects1 a 
posteriori1 but we likewise determine it
 to exist1 with a judgment no less      
invariable1 a priori1 when it is such   
that we do not merely guess at1 but     
certainly anticipate1 its sensible      
effects4 ,now ,peter's supremacy is not 
inaptly compared with this very force of
 gravity4 ,for it is a characteristic of
 each to be1 in its proper order of     
things1 the source and principle in     
which effects are involved1 which       
afterwards become apparent1 whether in  
this physical universe1 or in the       
supernatural region of the ,church4     

,suppose1 then1 ,peter to have held the 
dignity which we claim for him4 ,what   
happens in the ,acts which might not1   
nay1 which should not1 have been        
anticipated8 ,is it his being mentioned 
above all1 his speaking in the name of  
all1 his constantly taking the lead1 and
 his eminence1 as if he were the head8  
,but it could not be otherwise if he    
alone received from ,christ a higher    
dignity than all the rest4 ,is it his   
discharging the office of supreme       
,judge1 ,legislator1 ,teacher1 and      
,doctor8 ,is not this just what was to  
be expected from the rank of ,head and  
universal ,pastor8 ,the ,primacy1 then1 
the larger authority1 and the unshared  
majesty of ,peter1 belong to that class 
of truths which are indubitably believed
 on the strength of deduction1 and      
rational anticipation4  ,having noted1  
if not all1 at least the greater number 
of those arguments which we have alleged
 hitherto in favour of our cause1 we    
approach the question which was secondly

 to be cleared up1 what1 namely1 is the 
force and nature of that ,primacy1 which
 the same arguments prove to belong to  
,peter4 ,for ,i know that all           
,protestants are possessed with the     
notion that no other pre-eminence should
 be ascribed to ,peter1 on scriptural   
authority1 than one limited to a certain
 precedency of honour and order4 ,that  
precedency should be granted ,peter they
 are not unwilling to admit1 but        
supremacy1 they stoutly maintain1 must  
not and cannot be allowed him4 ,as to   
which their opinion ,i consider1 that it
 would be much the shorter way to strip 
,peter utterly of every prerogative1    
than to attenuate the distinctions      
applied to him in ,scripture to a sort  
of shadowy precedency4 ,i consider that 
nothing is so foreign to truth and the  
,scriptures1 as on their testimony to   
allow that ,peter was distinguished from
 the rest of the ,apostles1 but to      
confine that superiority within the very
 narrow bounds of honour and order4     

,for1 first1 whence do we most evidently
 and chiefly draw the greater dignity   
which ,peter clearly possessed above the
 others8 ,we draw it from the endowments
 separately bestowed upon him1 whereby  
he became the ,foundation of the        
,church1 the ,supreme ,bearer of the    
keys1 the ,confirmer of his brethren1   
and the universal ,pastor4 ,but are     
these names1 images1 signs1 expressing a
 naked superiority of honour and order1 
or rather designating an authority of   
jurisdiction and power8 ,i cannot       
hesitate to assert either that these    
forms are most fitted of all to express 
a singular authority1 or that none such 
exist in language4 ,for1 secondly1 their
 force is to ascribe to ,peter the main 
sway1 and to mark him as set for the    
head and leader of all4 ,who that hears 
them can1 without perverting the natural
 force of words1 or disregarding the    
laws of interpretation1 imagine anything
 merely honorary1 or figure to himself  
,peter with a mere grant of precedency8 

,especially as1 thirdly1 he is named in 
,scripture not only the ,first1 but1    
comparatively1 the ,greater1 and        
absolutely1 the ,superior4#b ,now these 
terms do1 of themselves1 and far more if
 you consider the context of the        
discourse in which they occur1 express a
 singular authority1 and one without    
rival4 ,an authority1 fourthly1 kindred 
to that with which ,christ1 while yet in
 ,his mortal life1 presided over the    
,apostolic college1 and administered as 
supreme ,head1 the company which ,he had
 formed4 ,for we can never sufficiently 
urge a point which1 being in itself most
 true1 is of itself abundantly          
sufficient completely to set at rest the
 present controversy4 ,it is this1 that 
,peter's ,primacy proceeds from a       
singular association with those         
distinctions1 in virtue of which ,christ
 is considered the ,head and ,chief1 and
 ,supreme ,ruler of the ,church4 ,so    
that the more his ,primacy is depressed1
 the more ,christ's prerogatives and    

dignity are lowered2 nor can he be      
confined to a precedency of honour and  
order1 without ,christ's superiority    
being shut within well nigh the same    
limits4  ,besides1 fifthly1 are tokens  
wanting in ,scripture which disclose the
 nature of ,peter's ,primacy8 ,are there
 not effects which unfold the force and 
quality of the cause from which they    
spring8 ,such tokens there are in       
abundance1 and such effects manifold4   
,these are1 the care with which ,peter  
guarded the ,apostolic college2 the     
authority with which he visited         
,christians in every part2 the singular 
exercise of judicial power1 by which he 
established ,church discipline1 and     
provided for its maintenance2 his acts  
of authoritative teaching2 his drawing  
the form of laws which were to rule the 
universal ,church2 and1 in short1 the   
wonderful regard with which that ,church
 followed ,peter as its ,head1 and the  
,steward of all the ,lord's family4     
,what ,primacy is it which these tokens 

set forth8 ,what cause which these      
effects demonstrate8 ,is it one limited 
to a precedency of honour and order8 or 
one pre-eminent by an inherent          
jurisdiction and authority8 ,it is a    
point which needs no further words4 ,for
 if any there be whose minds are not    
struck by a candid and sincere          
exposition of facts1 you will in vain   
attempt to persuade them by arguments4  
,unless1 indeed1 sixthly1 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 him1 and to maintain one and 
the same society4 ,for such an          
obligation could proceed neither from   
titles of honour1 nor from precedency4  
,it demanded a stronger cause--none     
other1 in fact1 but that supreme        
authority by which ,peter is made head  
of all4  ,but we shall feel much more at
 home in the truth of this deduction1 if
 we enquire a little more deeply into   

the reasons for selecting one among the 
rest1 namely ,peter1 and instituting the
 ,primacy4 ,for the purpose1 and end    
proposed in a work1 have the force of a 
negative rule by which we may judge with
 certainty what ought to be done1 or    
could not be left undone4 ,i know well  
that it does not follow1 if anything has
 been instituted for a certain purpose1 
that it ought to be endowed only with   
those properties which appear necessary 
for the end to be gained2 for it may be 
much more munificently established than 
the absolute need required4 ,but at the 
same time ,i know that there would be a 
failure in prudence and wisdom in one   
who1 desiring a certain work for a      
specific end1 did not provide it with   
everything that could be deemed         
necessary4 ,thus the knowledge of the   
intention and purpose is equivalent1 if 
not to a positive rule1 determining all 
and singular the powers bestowed on any 
institution1 at least to a negative1    
ascertaining what must be given to it1  

and what cannot be denied to it4  ,now  
is the purpose for which ,christ        
instituted the ,primacy1 and honoured   
,peter with its dignity1 unknown1 or is 
it most truly ascertained8 ,the end     
which moved ,christ to make the college 
of ,apostles unequal1 and to set ,peter 
as head over it1 is it secret1 or very  
conspicuous8 ,there are in all three    
classes of reasons which enable us to   
form1 not a mere guess1 but an          
ascertained judgment1 as to the purpose 
of ,christ in instituting the ,primacy4 
,there are typical reasons1 drawn from  
previous shadowings forth of it3 there  
are analogical1 derived from relations  
of resemblance2 and there are real1     
inherent in the testimonies themselves1 
and the ,church's endowments4 ,let us   
briefly exhibit these in order4  ,i4    
,by1 then1 that signal agreement        
wherewith the two dispensations1 the old
 and the new1 correspond to each other1 
the first in outline1 and the last as   
filled up1 this rudimental1 and that    

complete1 we are plainly instructed that
 it was ,christ's purpose for ,peter1 in
 the new dispensation1 to bear the      
character1 whose lineaments had been    
traced before in ,abraham1 and to be    
eminent among the ,apostles1 for the    
prerogative which ,abraham had possessed
 among the ,patriarchs4 ,now ,abraham's 
special prerogative1 and pre-eminence1  
was this1 that no one could share either
 promise1 whether carnal or spiritual1  
which is expressed in ,scripture1 by the
 ,blessing1 who was not joined with     
,abraham by a double1 that is1 a carnal 
and spiritual1 a physical and moral1    
bond4 ,for to him and to his seed were  
the promises made1 with the condition1  
that only by conjunction with him1 and  
with his seed1 they could flow over to  
the rest4 ,since1 then1 in the new      
dispensation1 ,peter was to sustain the 
character of ,abraham in the old1 and   
since the only-begotten ,son of the     
,father1 having put on the form of a    
servant1 granted to ,peter the          

prerogative which1 in prelude of ,his   
future order1 ,he had given to ,abraham1
 it is plain that ,simon was chosen1    
honoured with the name of ,cephas1 and  
preferred above all1 in order that from 
him as supreme minister of ,christ1 and 
by union with him as visible head1 all  
the members of the ,church's body might 
enjoy the blessings and fruits of the   
,christian institution4  ,the deductions
 from this are easy to see4 ,for two    
things chiefly follow1 specially        
declarative of the nature of the        
,primacy1 and shewing its intent1 to be 
the cause and efficient principle of    
that unity by which the ,church of      
,christ is one visible body4 ,first1    
there follows the duty laid upon all the
 faithful1 of being joined with ,peter1 
if they would not fall from those       
promises with which ,christ has most    
bountifully enriched ,his mystical      
,body1 being no other than that which   
reverences ,peter as its visible head4  
,secondly1 there follows ,peter's       

jurisdiction1 in virtue of which he     
enjoins all to form one communion and   
society with him1 as well as effects1   
defends1 and maintains it4 ,now1 nothing
 can be stronger than this ordinance of 
,christ1 either to prove a ,primacy of  
supreme jurisdiction1 or to unfold its  
purpose of effecting and maintaining    
unity4  ,the same is the bearing of     
another type no less remarkable1 and no 
less adopted to explain the whole       
matter4 ,for1 as ,israel1 according to  
the flesh1 was the shadow of the ,israel
 of ,god1 which was according to        
promise3#c and as the kingdom of ,israel
 was a type and ensample of the kingdom 
of heaven1 the approach of which ,christ
 proclaimed in these words1 ,the time is
 fulfilled1 and the kingdom of heaven is
 at hand3 so the twelve sons of ,israel1
 the heads of the ,israelitish race1    
represented and imaged out those ,twelve
 whom ,christ chose1 made princes in    
,his ,church1 and endowed with supreme  
authority to build up that ,church's    

structure1 and enrich it day by day with
 new accessions of spiritual children4  
,of this type our ,lord's words are the 
strongest guarantee3 ,amen1 ,i say unto 
you1 that you who have followed ,me1 in 
the regeneration1 when the ,son of ,man 
shall sit on the throne of ,his         
,majesty1 you also shall sit on twelve  
thrones1 judging the twelve tribes of   
,israel4 ,and1 again1 in the very       
discourse where ,he sets forth the      
future ,superior1 ,i dispose to you1 as 
,my ,father disposed to ,me1 a kingdom2 
that you may eat and drink at ,my table1
 in ,my kingdom2 and may sit upon       
thrones1 judging the twelve tribes of   
,israel4#d  ,but now1 though all the    
sons of ,israel in the former typical   
kingdom were chiefs1 and heads of       
tribes1 yet one of them1 that is ,judah1
 had a special prerogative1 which the   
,scriptures set forth1 and which was    
called the right of the first-born4 ,in 
virtue of this1 on the one hand1 ,judah 
was esteemed the ,lord of his brethren1 

whom they were to reverence as the      
parent of the whole family1 and on the  
other1 it was only by union with him1   
and with the seed that was to spring    
from him1 that the other chiefs could   
promise to themselves the divine        
blessing4 ,and so the tribe of ,judah   
had a great pre-eminence over the other 
eleven4 ,it was its prerogative to take 
the#e lead3 it had received from ,god   
the promise of an#f authority which was 
not to terminate before the old covenant
 should be transformed into the new3    
from it was the seed#f to be expected1  
which should be the source of blessing  
to all nations1 prefigured as they were 
by the twelve tribes2 the other tribes  
were bound#g to union with it1 and to   
the profession of its religion1 on pain 
of falling into schism1 and forfeiting  
the divine covenant4 ,all this was      
expressed by ,jacob in prophetic        
inspiration1 when he addressed ,judah as
 the head and root of his line3 ,judah  
7praise7 art thou1 thy brethren shall   

praise thee3 thy hand is on the neck of 
thine enemies3 the sons of thy father   
shall bow down to thee4 ,it remains1    
then1 to ask1 who was to represent      
,judah's person in the new kingdom1 and 
on whom ,christ bestowed the            
prerogative1 the type and image of which
 had gone before in ,judah4 ,it is most 
plain that this was ,simon ,peter1 for  
whom we have1 therefore1 to claim a     
double prerogative1 the one of being the
 source and origin1 from which no one   
may be separated without severance from 
the kingdom and promises of ,christ3 the
 other of being the first-born1 as      
betokening excellence1 by which he was  
pre-eminent in the possession of special
 rights among his brethren1 the         
,apostles4  ,the former prerogative was 
expressed by the ,fathers of ,aquileia1 
when1 in the words of ,s4 ,ambrose1 they
 stated their belief in ,s4 ,peter's    
chair1 ,for thence1 as from a fountain  
head1 the rights of venerable communion 
flow unto#h all4 ,the latter is         

confirmed and illustrated by the solemn 
expressions so often recurring in       
,christian records1 wherein ,peter is   
called1 #ithe ,bishop of ,bishops1      
#ajthe ,pastor of ,pastors1 #aa;first   
prelate of the ,apostles1 #ab,patriarch 
of the whole world1 #acuniversal bishop1
 #ad;father of fathers1 #ad;having the  
dignity of pastoral headship1 #adthe    
most divine head of all heads1          
arch-pastor of the ,church4  ,,ii4 ,to  
these reasons1 which1 as we think1 may  
be called typical1 succeed the          
analogical1 which prove with equal      
evidence the purpose of the ,primacy as 
instituted1 and its inherent powers4 ,if
 we ask what are these reasons from     
analogy1 and to what they point1 one    
only answer can be given commended by   
any show of truth1 that the ,primacy was
 instituted in order that the ,church of
 ,christ might seem to be moulded after 
the analogy of one human body1 one      
house1 one kingdom1 one city1 and one   
fold4 ,but whence the need that so very 

remarkable and clear an analogy should  
be obtained by the institution of the   
,primacy8 ,doubtless because the        
,primacy was created as a principle1 by 
whose virtue and efficiency what was    
various and manifold should be gathered 
up into unity1 because it was to be a   
head in which all the diverse members of
 the ecclesiastical body should be      
joined1 the centre of the ,church's     
circle4  ,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          
instituted1 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 maintained4  ,and this is      
confirmed by another analogy1 well      
worthy of close attention4 ,this        
consists in the double and reciprocal   
relation in which the universal ,church 
stands to particular ,churches1 and the 
institution of the ,primacy to the      

institution of bishops1 who1 by         
,christ's appointment1 govern those     
particular ,churches3 an agreement which
 ought to have especial force with those
 who believe in the divine institution  
of bishops4 ,for as the whole society of
 true believers1 and the particular     
congregations of which it is made up1   
are called in ,holy ,scripture and the  
,christian records by one and the same  
name of the ,church1 so is there the    
very closest analogy between the bond   
which connects the universal ,church and
 that which connects its several parts4 
,exactly1 then1 as it is asserted with  
great truth of all these particular     
,churches that they are one house1 one  
city1 and one fold1 so must this be     
repeated of the whole ,church1 since it 
is set forth in ,scripture by no other  
images1 and has no less right to claim  
the property of unity4 ,hence ,s4#ae    
,chrysostome's golden saying1 ,if it is 
the ,church of ,god1 it is united and   
one1 not at ,corinth only1 but in the   

whole world4 ,for the ,church is a name 
not of division1 but of union and       
harmony2 and ,s4#af ,gregory calls it1  
,the tunic without seam1 woven from the 
top throughout4  ,now the same reason   
which existed for instituting particular
 bishops to govern and preserve in unity
 particular flocks1 moved ,christ to    
institute an universal ,primate1 and to 
set him over the whole fold4 ,if in the 
former case the best description of a   
particular ,church is that of ,s4       
,cyprian1 ,a people united to its       
priest1 and a flock adhering to its     
pastor2#ag in the latter the form of    
unity1 which ,christ established in the 
universal ,primate1 no less imposes on  
all1 both taught and teachers1 the      
necessity of saying with ,s4 ,jerome1 ,i
 following none as the first save       
,christ1 am joined in communion with    
your blessedness1 that is1 with the     
chair of ,peter4 ,upon that rock the    
,church is built1 ,i know4 ,whoever     
outside of this house eateth the lamb1  

is profane4 ,if any one was not in the  
ark of ,noah1 he shall perish4 ,i know  
not ,vitalis2 ,i reject ,meletius2 ,i am
 ignorant of ,paulinus4 ,whoever gathers
 not with thee1 scatters3 that is1 he   
who is not of ,christ is of             
,antichrist4#ah  ,,iii4 ,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 
,primacy1 and those proceeding from the 
inherent properties of the ,church4 ,to 
speak of the texts first3  #a4 ,either  
they carry no meaning with them1 or they
 prove at least this1 that ,christ1 in  
instituting the ,primacy1 intended1#ai  
while exhibiting the whole ,church under
 the usual image of a house and         
building1 to give it a foundation1 the  
bond at once of its strength and unity2 
and1 again1 while communicating to one  
the special gift of unwavering faith1 to
 make him the channel for establishing  
and#bj confirming all the faithful2     

to#ba render the fold which he had      
gathered out of all nations one by the  
unity of a supreme visible pastor1 and  
to#bb constitute in the ,lord's family1 
amid so manifold a distinction of       
officers1 one of such eminence as to be 
the ,ruler and the ,greater among all4  
,but can we1 or ought we1 to conclude   
from this as to the purpose of the      
,primacy1 and as to its constituent     
force and principle8 ,assuredly these   
texts prove directly and categorically  
that the ,primacy was set up as the     
efficient principle1 whereby to mould   
the ,church's visible unity1 and was    
endowed with all that authority1 without
 which unity could neither have been    
produced1 nor maintained in existence4  
#b4 ,and in this judgment we shall be   
confirmed if we investigate the         
properties of which the ,church cannot  
be deprived1 without taking a form and  
an appearance different from that which 
it received from ,christ4 ,the first    
which occurs is that identity by which  

the ,church must always be like itself1 
and cannot be substantially different at
 its beginning and in its growth2 one   
thing when it had ,christ for its       
visible head1 and another when ,his     
words had come to pass1 ,a little while1
 and now you shall not see ,me--because 
,i go to the ,father4 ,now at its first 
commencement1 in the time of our ,lord's
 mortal life1 the ,church presented the 
form of a society governed by the       
supreme power of one1 and deriving its  
visible unity from one supreme visible  
head4 ,that it might not subsequently   
lose this identity1 and put on another  
form1 our ,lord chose a ,primate to be  
the principle of visible unity1 and to  
have the power of a head over the whole 
body4  ,and indeed this was necessary to
 maintain the double character and test 
of#bc unity and#bd ,catholicity1 by     
which the ,church is distinguished in   
,holy ,scripture and in the records of  
,christian antiquity4 ,as to unity1 not 
only are the expressions in the creeds1 

and the more ample explanation of them  
in the#be ,fathers1 most clear and      
emphatic1 but likewise what is said in  
the ,holy ,scriptures of the end for    
which the ,church was founded by        
,christ4 ,for the#bf grace of ,god our  
,saviour hath appeared to all men1      
instructing those who had#bg changed the
 truth of ,god into a lie1 and liked not
 to have ,god in their knowledge1       
that#bh denying all these things they   
might become an acceptable people1      
and#bi enlightened by ,christ1 and      
sanctified in the truth1 might by the   
profession of one faith be#cj one body  
and one spirit1 in the same#ca manner in
 which the ,father and the ,son are one1
 and might be#cb divided by no sects and
 dissensions1 which are manifestly the  
works of the flesh1 not of ,god1 who is 
not the#cc ,god of dissension but of    
peace4 ,for therefore#cd ,christ1 the   
only-begotten of the ,father1 gave ,his 
blood for it1 to present it to ,himself1
 a glorious ,church1 not having spot1 or

 wrinkle1 or any such thing1 which would
 break peace1 and disturb the agreement 
of faith2 but that it should be holy and
 without blemish1#ce immovable through  
that rock on which it rests1 and against
 which not even the gates of hell shall 
prevail2 wisely ordered as the#cf house 
of ,god1 in which#cg all hear his voice1
 who is set over as the#ch ruler1 and   
has received his brethren to be#ci      
confirmed1 and the#dj care of the whole 
flock2#da endued with virtue from on    
high1 and strengthened by the#db ,spirit
 of truth who proceeds from the ,father2
 possessing the power of#dc             
authoritative teaching1 which if any#dd 
hear not1 nor obey1 they are to be      
accounted as heathens and publicans1 by 
a judgment which binds both in heaven   
and on earth4 ,are there any who do not 
see that in this description1 which sets
 forth the ,church's pre-ordained end1  
its proper character and very           
lineaments1 the ,primacy itself is      
included1 and exhibited as the principal

 cause which effects the unity of the   
whole body8 ,i hardly think that any    
such can be1 so apparent is the bond    
which ties these several parts together4
  ,yet perhaps this may be more vividly 
brought out if we shortly mention the   
common opinions among ,protestants on   
the ,church's unity4 ,for1 omitting     
those who hold an#de invisible ,church1 
and so expunge visible unity from its   
attributes1 all the other opinions may  
be reduced to three4  ,a4 ,anglicans1   
whose belief has been set forth1 besides
 ,pearson on the ,creed1 with more than 
usual care by ,dodwell1 7in his         
,treatise on the ,bishop1 as the        
,principle of ,unity1 and ,s4 ,peter's  
,primacy among the ,apostles as the     
,exemplar of ,unity17 begin by noting   
that the question of visible unity      
cannot be determined in the same way as 
it respects the universal ,church1 or   
each particular ,church4 ,but why8      
,because1 they say1 it was indeed the   
will of ,christ1 that each particular   

,church should have a double unity1     
inward and outward1 but it was not ,his 
will that the whole ,church1 the sum of 
these particular ,churches1 should have 
the same mark and test4 ,because1 it was
 ,his will that both unities should     
characterise the particular ,churches1  
to use a school phrase1 separately and  
distributively1 but not the whole body1 
and the sum of these1 taken             
collectively4 ,whence they conclude that
 ,bishops were chosen and made1 by the  
command of ,christ1 to preside over     
particular ,churches1 and be in them the
 source and principle of external unity1
 but that a ,primate was not chosen1 to 
whom the whole ,church should be        
subject1 and on whom its external unity 
should depend4  ,at this argument one is
 lost in astonishment1 how it could have
 suggested itself to learned men1 and   
gained their assent4 ,for what had they 
to prove1 or how could they assure      
themselves1 or others1 as to either of  
these two points1 that external unity   

was necessary to particular ,churches1  
but not to the whole ,church1 or that   
the institution of ,bishops1 presiding  
over particular ,churches1 came from    
,christ1 but not that of the ,primate1  
whose charge was to rule1 administer1   
and maintain in unity the whole ,church4
 ,had they texts wherein to trust8 ,but 
as often as the ,bible speaks of the    
,church's unity1 it means that ,church1 
which is called the kingdom of ,god1 the
 kingdom of ,christ1 and the kingdom of 
heaven1 which is termed the inheritance 
of the ,gentiles1 and embraces with a   
mother's bosom1 and a mother's love1 the
 whole race of man1 from one end of the 
earth to the other4 ,had they creeds to 
cite8 ,but in these unity is attributed 
to that ,church only1 which is so termed
 absolutely1 and very often has the     
epithet of ,catholic4  ,moreover1 is the
 word ,church1 in its unrestricted      
application1 of doubtful meaning8 ,on   
the contrary1 it is specially defined as
 well in the ,holy ,scriptures1#df where

 it expresses of itself the whole       
society of believers1 as in the         
,fathers1 such as ,irenaeus1#dg         
,tertullian1#dh ,clement#di of          
,alexandria1 ,origen1#ej ,hilary1#ea    
,jerome1#eb and all the rest without    
exception1 who1 in using it1 express the
 whole ,christian people joined in one  
sole communion4 ,it is defined also by  
,councils1 as in the ,canons of         
,laodicea1#ec ,carthage1#ed and         
,constantinople1#ee where the ,church   
means the whole assembly of orthodox    
believers1 as distinct from heretics and
 schismatics4 ,it is defined in the most
 ancient explanation of the creeds1 the 
unanimous meaning of which ,tertullian  
seems to have rendered in saying3 ,and1 
therefore1 so many and so great         
,churches are that first one from the   
,apostles1 whence all come4 ,so all are 
first1 and all ,apostolical1 while all  
set forth one unity1 while they have    
interchange of peace1 the appellation of
 brotherhood and the common rights of   

friendship1 privileges regulated by no  
other principle than the tradition of   
the same sacrament4#ef ,lastly1 the very
 heretics#eg defined this term1 who1 in 
order to make themselves understood1    
could use the word ,church in no other  
sense than to express the universal     
assembly of the faithful4  ,after this  
it is not at all necessary to ask       
,anglicans afresh if they have ancient  
,fathers whose authority they can quote4
 ,what these thought and believed about 
the ,church's unity is fully shown by   
those whom we have quoted1 and by the   
words of ,irenaeus1 ,the ,church1 though
 dispersed throughout the whole world1  
yet as if it were contained in the same 
house1 carefully preserves the rule of  
faith1 and holds it as if she had one   
soul and one heart1 nay1 and teaches it 
with one consent1 as if she spoke with  
one voice4 ,for although different      
tongues occupy the world1 yet the force 
of tradition is one and the same1 nor do
 the ,churches of ,germany1 ,spain1     

,gaul1 the ,east1 ,egypt1 ,libya1 and   
the middle of the world1 embrace any    
other faith4 ,but as there is one and   
the same sun shining over the whole     
world1 so the preaching of the truth    
shines everywhere1 and enlightens all   
men who desire its knowledge4#eh  ,what1
 then1 was the motive of ,anglicans1 in 
maintaining the unity of particular     
churches1 and the institution of bishops
 cohering with it1 to be necessary1     
while they denied the necessity of unity
 in the ,church universal1 or of a      
,primate's institution1 to effect       
universal unity8 ,what induced them to  
assert incompatibilities1 and defend    
them as a matter of life and death8 ,the
 evidence of the ,scriptures1 and the   
unquestionable belief of all ,christian 
antiquity1 extorted from them the       
acknowledgment that unity was a mark of 
the ,church1 and the ascription to      
,christ of the institution of bishops as
 necessary for the forming and          
maintaining unity4 ,but the fixed       

purpose of defending their schism1 and  
their determination to reject the       
,primacy1 urged them to deny that unity 
in the whole ,church was ordered and    
provided for by ,christ4 ,the result of 
these affirmatives and negatives was a  
doctrinal#ei monster of incomparable    
ugliness1 an outrage on the light both  
of nature and of revelation1 as         
incapable of defence1 as abhorrent from 
reason and from grace4  ,b4 ,the second 
,protestant opinion has been set forth  
at length by#fj ,vitringa1 and supported
 with all his ingenuity4 ,it is that of 
those who distinguish a two-fold unity  
of the ,church1 one interior1 spiritual1
 proceeding from union with one and the 
same invisible ,head1 ,jesus ,christ1   
and completed and perfected by the      
inhabitation of the ,holy ,spirit1 and  
the bestowal of heavenly gifts2 the     
other exterior1 visible1 depending on   
profession of the same faith1           
participation of the same sacraments1   
obedience to the same superiors4 ,having

 made this distinction1 they proceed to 
argue for the purpose of proving that   
while the former unity is universal1 and
 absolutely necessary1 the latter is    
neither universal nor necessary1 save   
hypothetically1 7of which hypothesis    
,vitringa nowhere explains the nature17 
and so is capable both of extension and 
restriction4 ,in a word1 they attach    
simple and absolute necessity and       
universality to the spiritual and       
invisible unity1 but by no means to the 
external and visible4  ,but for this    
what are their authorities8 ,can they   
allege the most ancient ,fathers in     
unbroken succession from the ,apostles8 
,nay1 they candidly confess that the    
,fathers thought external and visible   
unity simply and absolutely necessary1  
and not those only of the fourth and    
fifth century1 but those of the second  
and third4 ,witness ,vitringa1#fa who   
says1 ,if we consult on this point the  
doctors of the ancient ,christian       
,church1 they seem on all hands to have 

embraced the view that the communion of 
believers in holy rites1 in the supper  
of the ,lord1 and in reciprocal offices 
of brotherly love1 was maintained       
absolutely1 not hypothetically4 ,they   
supposed1 and seem to have persuaded    
themselves1 that all who were joined to 
the ,christian ,church by the due rite  
of baptism after previous preparation1  
were really regenerated by the grace of 
the ,holy ,spirit1 and so that the      
,christian ,church was an assembly of   
men1 who in far greater part1 saving    
hypocrites1 of whom a few might exist in
 secret1 participated in the renewing   
and sanctifying grace of the ,holy      
,spirit4 ,accordingly1 to be joined to  
the ,church was much the same as being  
joined to the heavenly city4 ,to have   
one's name on the ,church's books1 much 
the same as to have it in ,god's book of
 life4 ,on the other hand1 to be severed
 from ,church communion1 or to use      
,tertullian's words1 to be deprived of  
the sacrament of the ,body and ,blood of

 the ,lord1 and to be debarred from all 
brotherly communion1 was to risk        
salvation1 and incur the danger of      
eternal death4 ,that is1 they supposed  
that no one was saved out of the        
external communion of the ,church1 which
 they confounded with the mystical and  
spiritual communion of the ,saints4 ,and
 again1 kindred points to these1 and    
resting on the same principle1 that     
bishops represent the office and person 
of ,jesus ,christ ,himself in the       
,christian ,church2 that those who      
separated themselves from them when     
rightly and duly elected1 separated     
themselves at the same time from the    
communion of ,christ ,himself4 ,that    
those who were absolved by the bishops  
after penance publicly performed        
according to the canons of              
ecclesiastical discipline1 restored to  
their rank1 and honoured with the kiss  
of peace1 were absolved in the heavenly 
court by ,god ,himself1 and ,christ the 
,judge4 ,lastly1 which was the most#fb  

audacious of all such hypotheses1 that  
it was all over with the salvation of   
all who separated themselves in schism  
from the external communion of the      
,church and its rites1 although hitherto
 they had neither been tainted with     
heresy1 nor involved in crimes          
destructive of the ,christian#fc        
profession4 ,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 ,church1 were they unknown to 
the more instructed1 or did my purpose  
allow it4 ,i now only appeal to         
,cyprian's letter to ,magnus1 in the    
whole of which ,he supposes and urges   
the very hypotheses which ,i have been  
enumerating2 and amongst the rest1      
speaking of ,novatian's schism1 he      
writes thus distinctly3 ,but if there is
 one ,church1 which is beloved by       
,christ1 and alone is cleansed in ,his  
laver1 how can he who is not in the     
,church1 7that is1 in communion with    

that particular external assembly which 
makes a part of the external ,catholic  
,church17 be loved by ,christ1 or washed
 and cleansed in ,his laver8 ,wherefore 
as the ,church alone possesses the water
 of life1 and the power of baptizing and
 washing a man1 let him who asserts that
 any one can be baptized and sanctified 
with ,novatian1 first show and teach    
that ,novatian is in the ,church1 or    
#fdpresides over the ,church4 ,for the  
,church is one1 which1 being one1 cannot
 be at once within and without4 ,for if 
it is with ,novatian1 it was not with   
,cornelius4 ,but if it was with         
,cornelius1 who succeeded the ,bishop   
,fabian in regular order1 and whom the  
,lord hath glorified with martyrdom over
 and above the rank of his high         
priesthood1 ,novatian is not in the     
,church4#fe ,it is the precise thing    
which we have been stating4  ,but where 
did ,vitringa and the supporters of his 
doctrine get courage to contradict the  
whole line of ,fathers and their        

unbroken tradition8 ,you would surely   
expect from them decisive arguments1 and
 expressions from ,holy ,writ distinctly
 laying down no other than a            
hypothetical necessity of visible and   
external unity4 ,but you may search in  
vain all over the ,gospels1 the         
,epistles1 and the ,acts1 for any such4 
,not only is there no mention in them of
 such a distinction as that invisible   
unity is absolutely necessary1 while    
external and visible unity is but       
hypothetically so1 but this latter is   
plainly enjoined and set forth as the   
note which the mystical body of ,christ1
 the true ,church1 cannot be without2   
and its violation is reckoned among     
those works of the flesh which exclude  
from the kingdom of ,god4  ,how1        
besides1 can that be deemed necessary   
only under hypothesis1 without holding  
and faithfully maintaining which you cut
 yourself off from the very fountain of 
blessing1 and transgress and subvert the
 order appointed by ,god for attaining  

salvation8 ,such an assertion would be  
senseless4 ,yet in most of the          
,protestant confessions1--the ,helvetic1
 art4 xiv41 the ,galliean1 art4 xvi41   
the ,scotch1 art4 xxvii41 the ,belgian1 
art4 xxviii41 the ,saxon1 art4 xii41 the
 ,bohemian1 art4 viii41 and that of the 
,remonstrants1 art4 xxii41--it is laid  
down as an indisputable principle1 ,that
 the heirs of eternal life are only to  
be found in the assembly of those       
called4 ,what then do those who violate 
outward and visible unity1 and withdraw 
from the outward and visible body of the
 ,church8 ,they stop up the very way    
which ,providence has opened for their  
obtaining the inheritance of sons4  ,for
 indeed ,christ is the ,saviour1 but of 
,his mystical body1 which#ff is the     
,church1 which therefore ,he purchased  
with ,his own blood1 joined to ,himself 
by that closest bond of being ,his      
spouse1 enriched with promises1#fg      
provided with all manner of graces1 and 
most nobly dowered with#fh truth1       

charity1 and the ,holy ,spirit1 to give 
her at last salvation1 and#fi the weight
 of eternal glory4 ,but have these      
things reference to a visible or an     
invisible ,church8 ,to a ,church one and
 coherent1 or rent and torn by factions8
 ,it is the ,church which ,christ       
founded1 which ,he made to be#gj the    
light of the world1 bound together by#ga
 manifold external links1 ordered to be 
one with the unity of a house1 a family1
 a city1 a kingdom2 with that unity     
wherewith the ,father and the ,son are  
one2 in which ,he placed#gb pastors and 
doctors to bind and to loose1 and to    
watch over the agreement of all the     
parts2 which ,he founded upon ,peter1   
committed in chief to ,peter to rule and
 to feed it4 ,such1 then1 as fall off   
from one single visible ,church are of  
the condition of those whom the         
,apostles of the ,lord foretold1 that in
 the last time there should come        
mockers1 walking according to their own 
desires in ungodlinesses3 these are they

 who separate themselves1 sensual men1  
having not the#gc ,spirit3 these tear   
themselves from their ,saviour1 lose the
 fruit purchased by ,his blood1 and fall
 from the inheritance which the ,head   
obtained for ,his body and ,his members4
  ,therefore the necessity of union with
 the one single visible ,church is as   
great as the necessity of union with    
,christ the ,head1 as the necessity of  
the remission of sins1 for#gd outside of
 it they are not remitted3 for this     
,church has specially received the ,holy
 ,spirit in earnest1 without whom no    
sins are remitted3 as the necessity of  
charity1 #ge;for it is this very charity
 which those who are cut off from the   
communion of the ,catholic ,church do   
not possess1 whence #gfwhatsoever thing 
heretics and schismatics receive1 the   
charity which covers a multitude of sins
 is the gift of ,catholic unity and     
peace3 as great1 in fine1 as the        
necessity not to involve oneself in#gg a
 horrible crime and sacrilege1 in#gh the

 greatest of evils1 one by#gi which     
,christ's passion is rendered of no     
effect1 and ,his body is rent1 by       
which#hj the sin is committed of which  
,christ said1 ,it shall not be forgiven1
 neither in this world nor in the world 
to come3 by which one is estranged from 
the sole ,catholic ,church1 which       
retains the true worship1 in which is   
the fountain of truth1 the home of      
faith1 the temple of ,god1 into which if
 any one enter not1 or from which if any
 one go out1 he loses the hope of life  
and eternal salvation4 ,let no one      
flatter himself in the spirit of        
obstinate contention1 for life is at    
issue1 and salvation1 which without care
 and caution will be forfeited4#ha ,can 
any necessity be greater1 or less       
conditional than this8 ,or what can be  
more plain than this statement of the   
simple and absolute necessity of visible
 unity and outward communion8  ,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     
unity1 and then to deceive themselves   
and others with such a mockery8 ,the    
real cause was1 as ,i believe1 that     
having denied the institution of the    
,primacy1 and the authority lodged in it
 for the purpose of forming and         
maintaining unity1 they were without a  
criterion or proof1 in virtue of which1 
among so many ,christian societies      
divided from and condemning each other1 
they could safely choose the one with   
which they were to be joined in         
communion1 and the outward unity of duty
 and obedience4 ,for they would readily 
conclude that the unity so often        
commended in ,scripture1 and so         
earnestly enjoined1 could not be        
external1 since ,god1 who does not      
command impossibilities1 had instituted 
no visible sign to mark that company of 
,christians1 which alone among all the  
rest was the continuation and           

development of the ,church founded by   
,christ1 and built up by the ,apostles4 
,c4 ,from the same source must the third
 ,protestant doctrine on unity be       
derived4 #hb;,jurien filled up the      
sketch of this1 which #hc;,casaubon1    
#hd;,claude1 and #he,mestrezat had      
drawn1 and it became so popular as not  
only to infect a large number of        
,protestants1 but to exert a withering  
influence on certain unstable members of
 the ,catholic body4 ,it teaches that we
 must believe not only in an internal   
and spiritual1 but in a visible and     
external unity1 for the ,scriptures     
plainly urge its necessity1 and         
,christian tradition fully describes it1
 so that there is not a truth more      
patent or established on greater        
authority2 but this unity is restricted 
within narrow bounds1 and confined to   
the articles called fundamental1 though 
as to how many these are no one defender
 of the system is agreed with another4  
,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 ,church4 ,whence    
they infer that one and the same true   
,church is made up out of almost all    
,christian societies1 the ,roman1 the   
,greek1 the ,nestorian1 the ,eutychian1 
the ,waldensian1 the ,lutheran1 the     
,anglican1 and the ,calvinist1 for their
 differences1 important as they are1    
offer no hindrance to the unity which   
,christ enjoined1 the ,apostles         
preached1 the creeds express1 and       
universal tradition demands4  ,as       
,bossuet1#hf the brothers ,walemburg1#hg
 ,nicole1#hh and even some ,protestants 
have most fully dealt with this         
portentous opinion1 there is no need to 
urge much against it here4 ,i prefer    
repeating the question1 what occasion   
the ,protestants had to get up so       
unheard-of a paradox1 and a system so   
absurd8 ,it was twofold3 one            
theoretical1 and the other practical4   
,the theoretical was this4 ,the crime of

 heresy1 depicted in ,scripture1 and    
,christian antiquity1 with colours so   
dark1 had gradually lost its foulness   
and its magnitude in the minds of       
,protestants1 who had1 at length1 come  
to the pass of reckoning religious1 as  
well as civil1 liberty1 among the       
unquestionable rights of man4 ,as if1   
all other human acts being subject to a 
law1 those alone which proceed from the 
intellect are exempt3 as if the         
difference between right and wrong1     
which embraces the whole range of man's 
life1 did not relate to its noblest     
part1 in the acts of the intellect and  
the reason3 as if ,god had laid down a  
law of justice1 charity1 fortitude1 and 
prudence1 but entirely omitted a law#hi 
of faith3 as if the will submitted to a 
law of good1 but the mind owned no law  
of truth3 or as if ,god cared for the   
boughs and leaves1 but took no thought  
of the root4#ij ,but what could         
,protestants do8 ,having allowed to all 
full license of thought1 and overthrown 

the authority which ruled the mind1 they
 were forced1 while they kept the name  
of heresy1 to give up the thing meant by
 it1 and the effects springing from that
 thing3 they were forced to attenuate to
 the utmost the crime of heresy1 and to 
reduce to the smallest possible number  
the articles necessary to be believed by
 all2 they were forced to extend beyond 
all measure the ,church's limits1 while 
they contracted beyond all measure the  
range of necessary unity4  ,besides the 
theoretical1 there was a practical      
occasion in those schisms which1 not    
merely in later or in mediaeval times1  
but in the first ages also1 rent the    
,christian society4 ,jurien and ,pfaff  
appeal to these1 pretentiously          
enumerating those which arose under     
,popes ,victor1 ,cornelius1 ,stephen1   
,urban ,,vi41 and ,clement ,,vii41 and  
those named from ,donatus1 ,meletius1   
and ,acacius4 ,then they ask if the true
 ,church of ,christ can be thought to   
consist in one single society perfectly 

at union with itself4 ,they allege many 
conjectures against this1 but dwell on  
the argument1 that in defect of a       
visible external test1 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 succession3 for it is not   
until those are found1 that1 at length1 
that one single society will be         
recognised1 with which1 as the only true
 ,church1 unity of ,communion is to be  
kept4  ,now1 ,i profess that ,i do not  
see how this argument can be met1 if the
 institution of the ,primacy1 and its   
proper function to form and maintain    
unity1 be rejected4 ,for1 without this1 
by what visible token among so many     
,christian societies1 divided by        
intestine dissension1 and condemning    
each other1 can you distinguish the one 
which has the character of the true     
,church1 and the right to exact         
communion with itself8 ,there is none to

 be found2 and so1 either all hope of   
finding the true ,church must be        
relinquished1 or an enquiry must be     
undertaken into purity of doctrine1 and 
legitimate ministerial succession1 on   
the termination of which the only true  
,church will at last be found4 ,but as  
this latter course is to by far the     
greater number of men impossible1       
dangerous#ia to all without exception1  
and most foreign to the ,christian      
temper1 the only conclusion remaining1  
is1 that the selection of a ,primacy    
with the power of effecting unity       
impressed upon it1 is most intimately   
involved and bound up in the visibility 
and unity of the true ,church4  ,and    
quite as closely is it bound up with    
that other test of the ,church1 its     
,catholicism4 ,we are not to believe    
,voss and ,king1#ib in their assertion  
that this test began to be applied first
 in the fourth century1 for the purpose 
of distinguishing the genuine company of
 the orthodox1 and the true body of     

,christ1 from heretics and schismatics4 
,for we find the ,church distinguished  
by the epithet of ,catholic1 not merely 
in the records of the fourth#ic and     
fifth#id century1 but in those of the   
third1#ie and the second1#if at the     
beginning of which ,s4 ,ignatius wrote1 
,follow all of you the bishop1 as ,jesus
 ,christ the ,father2 and the body of   
presbyters1 as ,apostles4 ,but reverence
 deacons1 as the command of ,christ4    
,without the bishop let nothing of what 
concerns the ,church be done by any one4
 ,let that be deemed a proper ,eucharist
 which is under the bishop1 or with his 
sanction4 ,where the bishop is1 there   
also let the multitude be2 as1 where    
,christ ,jesus is1 there is the         
,catholic ,church4#ig ,as1 therefore1   
that cannot be the ,church of ,christ1  
which is not ,catholic1 we ought to     
investigate the meaning which is given  
to this word by the consent of all      
orthodox believers4  ,now1 two points   
are signified in it1 one of which is its

 material1 the other its formal1 or     
essential1 part4 ,its material part is1 
that the geographical extension of the  
true ,church be such that its mass be   
morally#ih universal1 absolutely great1 
and eminently visible1 but comparatively
 with all heretical and schismatical    
sects1 larger and more numerous4 ,of    
this material meaning attached to the   
epithet1 ,catholic1 we find abundant    
witnesses in all#ii the orthodox writers
 who defended the cause of the ,church  
against the ,donatists1 and again1      
against the ,luciferians1#ajj and       
,novatians2 and likewise1 in those who  
have explained the creeds1#aja and1 as  
occasion offered1 have touched on the   
force of the term ,catholic4#ajb ,but   
the same first cited witnesses tell us  
that universal diffusion is not         
sufficient1 and that we require another 
element to infuse a soul into this      
universally extended body1 and to bring 
it to unity4  ,for two properties are   
continually recurring in ,christian     

records1 one of which may be called     
negative1 the other affirmative4 ,the   
force of the former is to expel from the
 circle of the one true ,catholic       
,church all sects of heretics and       
,schismatics3 of the latter1 that this  
,church consist in one single communion 
and society1 whose members cohere       
together by hierarchical subordination4 
,but is it true that both these points  
are so plainly and constantly           
inculcated8 ,to remove all doubt we will
 quote the authors who most distinctly  
assert the one and the other4 ,as to the
 first1 there are #ajc;,clement of      
,alexandria1 #ajd,tertullian1           
#aje;,alexander of ,alexandria1         
#ajf;,celestine1 #ajg,leander1 the      
,emperor ,justinian2#ajh then again the 
,councils of ,nice1#aji ,sardica1#aaj   
and the third of #aaa;,carthage2 nay1   
the heretics#aab themselves2 and all    
these agree in asserting that there is  
one only ancient ,catholic ,church1     
outside of which the divine patience    

endures and bears with heresies1 which  
are as thorns4 ,thus in language        
ecclesiastical and ,christian nothing   
can be considered as more certainly     
proved than that the epithet of         
,catholic is distinctive1 and shows the 
communion which rejects from its bosom  
all heresies and all schisms4 ,it was   
with great reason1 therefore1 that      
#aac,pacian wrote what #aad;,cyril of   
,jerusalem1 and #aae;,augustine very    
frequently repeated1 ,our people is     
divided from the heretical name by this 
appellation1 that it is called          
,catholic4  ,moreover this unity1 which 
we have said may be called negative1 is 
necessary indeed to the understanding of
 the ,church as ,catholic1 but is by no 
means sufficient to complete the idea of
 ,catholicity4 ,to it therefore must be 
added the affirmative unity1 by which   
,catholicism is not only divided from   
heretics and schismatics1 but becomes in
 itself a coherent body with members and
 articulations4 ,it is to the assertion 

and maintenance of this unity1 which is 
the soul of ,catholicity1 and without   
which it cannot even be conceived1 that 
has reference what we so often read in  
the monuments of antiquity about the    
#aafnecessity of communion among the    
members of the ,church and the          
#aagtokens and means of that communion4 
,there are very distinct and innumerable
 testimonies about it in the ancient    
,fathers1#aah declaring its necessity1  
and setting forth its mode of           
composition and coherence4  ,for to set 
forth the mode of this is the plain     
drift of what #aai;,irenaeus writes in  
confutation of heretics by the tradition
 of the ,apostolical churches3 ,for     
since it would be very long in the      
compass of our present work to enumerate
 the successions of all the ,churches1  
taking that ,church which is the        
greatest1 the most ancient1 and well    
known to all1 founded and established at
 ,rome by the two most glorious         
,apostles1 ,peter and ,paul1 by         

indicating that tradition which it has  
from the ,apostles1 and the faith which 
it announces to men1 which has reached  
even to us by the succession of bishops1
 we confound all those1 who1 in         
whatsoever manner1 either through       
self-pleasing1 or vain glory1 or        
blindness and evil intention1           
#abj;gather otherwise than they ought4  
,for to this church on account of its   
superior chiefship1 it is necessary that
 every ,church should come#aba together1
 that is1 the faithful who are          
everywhere2 for in this ,church the     
tradition which is from the ,apostles   
has been ever preserved by those who are
 everywhere4 444,by this ordination and 
succession1 the tradition and preaching 
of the truth1 which is from the         
,apostles in the ,church1 has reached   
down to us4 ,and this proof is most     
complete1 that it is one and the same   
vivifying faith1 which has been         
preserved1 and handed down in truth1 in 
the ,church from the ,apostles to the   

present day4  ,the churches1 therefore1 
which are everywhere diffused1 derive   
that strength and harmony of parts1 out 
of which the whole body of the ,catholic
 ,church is made up1 from the fact of   
their agreeing in the unity of faith and
 preaching with that ,church of ,peter1 
which is the greatest1 the chief1 and   
the more powerful4 ,it follows that the 
,primacy of ,peter1 and the authority   
inherent in it to effect unity1 is that 
principle which ,christ selected1 that  
the ,church which ,he had set up might  
be ,catholic1 and bear the note of      
,catholicity on its brow4  ,and ,cyprian
 would set forth the same mode of       
communion1 when he speaks of the        
coherence of bishops1 by which both the 
,catholic episcopate is made one1 and   
the ,church one and ,catholic4 ,for as  
the several communities draw the unity  
of the body from the unity of the       
prelates to whom they are subject2 so   
all prelates1 and the communities       
subject to them1 constitute one         

,catholic episcopate and one ,catholic  
,church1 because they cohere with the   
principal church1 the root and matrix1  
which is the ,church of ,peter1 upon    
whom the ,lord founded the whole        
building1 and whom ,he instituted to be 
the fountain and source of ,catholic    
unity4#abb  ,these words are a clue to  
understand #abc,tertullian's meaning1   
when1 already become a ,montanist1 he   
called the ,catholic ,church1 whose     
discipline he was attacking1 the ,church
 near to ,peter--,concerning your       
opinion1 ,i now enquire whence you claim
 this right to the ,church4 ,if because 
the ,lord said to ,peter1 ',upon this   
rock ,i will build ,my ,church1' 'to    
thee will ,i give the keys of the       
kingdom of heaven1' or 'whatsoever thou 
shalt bind or loose on earth1 shall be  
bound or loosed in heaven1' you1        
therefore1 pretend that the power of    
binding and loosing is derived to you1  
that is1 to all the ,church near to     
,peter2 how do you overthrow and change 

the manifest intention of the ,lord in  
conferring this on ,peter#abd           
personally1 ',upon thee ,i will build   
,my ,church1' and ',i will give to thee 
the keys1' not to the ,church1 and      
'whatsoever thou bindest or loosest1'   
not what they bind or loose4 ,now he    
used this mode of speaking because it   
was customary with ,catholics1 who were 
wont to exhibit nearness with ,peter as 
the characteristic of the ,church1 and  
the necessary condition for sharing that
 power1 whose plenitude and native      
source ,christ had lodged in ,peter4    
,this certain and undoubting judgment of
 ,catholics1 ,tertullian himself1 before
 his error1 had clearly expressed in his
 book1 ,de ,scorpiace1 c4 x41 where he  
says1 ,for if you yet think the heaven  
shut1 remember that the ,lord here      
7,matt4 xvi4 #ai7 left its keys to      
,peter1 and through him to the ,church4 
,nearness1 then1 with ,peter1 and       
#abe;consanguinity of doctrine thence   
proceeding1 are no less necessary to the

 ,church1 that it may be the ,catholic  
,church which ,christ founded and built 
upon ,peter1 than that it be partaker in
 those gifts which1 again1 ,he ,himself 
granted only to unity1 as it is effected
 in ,peter and by ,peter4  ,now not only
 the most ancient ,fathers1 as          
,irenaeus1 ,tertullian1 and ,cyprian1   
but the whole body of them1 assign the  
origin of this to ,peter4 ,this they    
make the vivifying principle of         
agreement1 society and unity1 without   
which the ,church can neither be        
intrinsically ,catholic1 nor the mind   
conceive it as such4 ,it is so stated by
 #abf,pacian1 #abg;,ambrose1 the        
#abh;,fathers of ,aquileia1 #abi        
,optatus1 #acj;,gregory ,nazianzen1     
#aca;,jerome1 #acb;,augustine1 #acc     
,gelasius1 #acd;,hormisdas1             
#ace;,agatho1 #acf,maximus ,martyr1 and1
 to shorten the list1 by ,leo#acg the   
,great4 ,it is in setting forth the     
unity of the ,catholic episcopate that  
he writes what ought never to be        

forgotten by ,christian minds3 ,for the 
compactness of our unity cannot remain  
firm1 unless the bond of charity weld us
 into an inseparable whole1 because1 as 
we have many members in one body1 and   
all members have not the same office1 so
 we1 being many1 are one body in        
,christ1 and every one members one of   
another4 ,for it is the connection of   
the whole body which makes one soundness
 and one beauty2 and this connexion1 as 
it requires unanimity in the whole body1
 so especially demands concord among    
bishops4 ,for though these have a like  
dignity1 yet have they not an equal     
jurisdiction2 since even among the most 
blessed ,apostles1 as there was a       
likeness of honour1 so was there a      
certain distinction of power1 and the   
election of all being equal1            
pre-eminence over the rest was given to 
one1 from which mould1 or type1 the     
distinction also between bishops has    
arisen1 and it was provided by a great  
ordering1 that all should not claim to  

themselves all things1 but that in every
 province there should be one whose     
sentence should be considered the first 
among his brethren2 and others again1   
seated in the greater cities1 should    
undertake a larger care1 through whom   
the direction of the universal ,church  
should converge to the one ,see of      
,peter1 and nothing anywhere disagree   
from its head4  ,and1 if ,i do not      
deceive myself1 the direct drift of all 
this is to answer the question1 whether 
the doctrine of ,peter's ,primacy1 and  
its virtue1 as the constituent of unity 
and ,catholicity1 is contained in the   
most solemn standard of faith1 the      
creed4 ,for although there are          
unimpeachable testimonies to prove that 
the creeds were not published and       
explained to ,catechumens1 in order to  
convey to them a full and complete      
,christian instruction2 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 afterwards1 it may
 nevertheless be said that the most     
commonly received articles of the creed 
may be regarded as so many most fruitful
 germs1 from which the remaining        
doctrines would spontaneously spring4   
,and so1 to keep within our present     
point1 what is more plain than that the 
sum of doctrine concerning ,peter's     
,primacy1 contained in the ,bible1      
illustrated by the ,fathers1 and defined
 by ,councils1 is involved in that      
article of the creed in which we profess
 that the ,church is one and ,catholic8 
,no doubt there nowhere occurs in the   
creeds1 expressed in so many words1     
mention of ,peter1 or of the ,primacy   
bestowed on him1 or of hierarchical     
subordination2 yet it is most distinctly
 stated that the ,church is one and     
,catholic4 ,what meaning1 then1 were the
 faithful to give to those epithets8    
,what were they to intend in the words1 
,i believe one ,catholic ,church8 ,what 

but the meaning of the words themselves1
 which they received from the ,church's 
teachers together with the creeds8 ,but 
they could not form the conception of   
one ,church and that ,catholic1 without 
thinking likewise of one ,catholic      
principle of the ,church2 nor could they
 assign the dignity of that one         
,catholic principle to any other but    
,peter1 whom alone they had invariably  
been taught to have been set over all4  
,for what ,s4#ach ,bernard wrote in     
mediaeval times1 ,for this purpose the  
solicitude of all ,churches rests on    
that one ,apostolic ,see1 that all may  
be united under it and in it1 and it may
 be careful in behalf of all to preserve
 the unity of the ,spirit in the bond of
 peace1 must be considered nothing but a
 repetition of the faith which resounded
 through the whole world1 from the very 
beginning of the ,christian religion4   
,unless1 therefore1 any can be found who
 prefer asserting either that true      
believers never understood what they    

believed1 in professing the ,church to  
be one and ,catholic1 or that they      
understood this otherwise than it had   
been universally and constantly         
explained by the ,church's teachers2 it 
must be admitted1 that faith in ,peter's
 ,primacy1 and in the power bestowed    
upon it for the purpose of making the   
visible kingdom of ,christ one and      
,catholic1 is coeval with that          
profession of the creeds which sets     
forth the ,church as one and as         
,catholic4#aci  ,,footnotes3  #a        
,hegoumenos1 ,luke xxii4 #bf1 the very  
term still given in the ,east to the    
head of a religious community2 and also1
 as has been said1 that which marks our 
,lord in the great prophecy of ,micah1  
recorded in ,matt4 ii4 #f4  #b ,protos1 
meizon1 hegoumenos4 ,see ch4 #b4  #c #a 
,cor4 x4 #ah2 ,gal4 vi4 #af4  #d ,matt4 
xix4 #bh2 ,luke xxii4 #bi4  #e ,see     
,num4 ii4 #c-i2 x4 #ad2 ,judges i4 #a-c2
 xx4 #ah4  #f ,gen4 xlix4 #aj2 and see  
,john iv4 #bb4  #g #c ,kings1 xii4  #h  

,s4 ,ambrose1 ,ep4 #aa4  #i ,arnobius   
,junior in ,ps4 #ach4  #aj ,eucherius of
 ,lyons1 hom4 in vig4 ,s4 ,petri4  #aa  
,proclus1 patriarch of ,constantinople1 
on the ,transfiguration4  #ab ,the      
,archimandrites of ,syria to ,pope      
,hormisdas1 ,mansi #h1 #dbh4  #ac ,s4   
,bernard1 de ,cons4 ,lib4 #b1 c4 #h4    
#ad ,s4 ,theodore ,studites to ,pope    
,leo ,,iii41 ,lib4 #a1 ,ep4 #cc4  #ae   
,in #a ,cor4 ,hom4 #a1 n4 #a4  #af ,s4  
,greg4 ,naz41 ,orat4 #ab1 alluding to   
,john xix4 #bc4  #ag ,s4 ,cyprian1 ,ep4 
#gi4  #ah ,s4 ,jerome1 ,ep4 #eg4  #ai   
,matt4 xvi4 #ah4  #bj ,luke xxii4 #ca-b4
  #ba ,john xxi4 #ae4  #bb ,luke xxii4  
#bf4  #bc ,unity1 ,john x4 #af2 xvii4   
#bj-bc2 #a ,cor4 xii4 #ab-ca2 ,ephes4   
ii4 #ad-bb2 iv4 #e2 #a ,cor4 i4 #aj4    
#bd ,catholicity4 ,luke xxiv4 #dg2 ,mark
 xvi4 #bj2 ,acts i4 #h2 ix4 #ae2 ,rom4  
x4 #ah2 ,colos4 i4 #h-bc4  #be ,for all 
the fathers hold the doctrine thus      
expressed by ,st4 ,hilary of ,poitiers  
on ,ps4 #aba1 n4 #e4 ,the ,church is one

 body1 not mixed up by a confusion of   
bodies1 nor by each of these being      
united in an indiscriminate heap and    
shapeless bundle2 but we are all one by 
the unity of faith1 by the society of   
charity1 by concord of works and will1  
by the one gift of the sacrament in all4
 ,no notion of the ,church's unity in   
,england1 it may be remarked1 outside of
 ,catholicism1 goes beyond the          
indiscriminate heap and shapeless       
bundle4  #bf ,tit4 ii4 #aa4  #bg ,rom4  
i4 #be4  #bh ,tit4 ii4 #ad1 with #a     
,pet4 ii4 #be4  #bi ,john xvii4 #ag4    
#cj ,eph4 iv4 #d4  #ca ,john xvii4 #ba4 
#cb ,gal4 v4 #bj1 #ai4  #cc #a ,cor4    
xiv4 #cc4  #cd ,eph4 v4 #bg4  #ce ,matt4
 xvi4 #ah4  #cf #a ,tim4 iii4 #ae4  #cg 
,matt4 xviii4 #ag4  #ch ,luke xxii4 #bf4
  #ci ,luke xxii4 #ca-b4  #dj ,john xxi4
 #ae4  #da ,acts i4 #d-h4  #db ,john xv4
 #bf4  #dc ,matt4 xxviii4 #bj4  #dd     
,matt4 xviii4 #ah4  #de ,the first      
,reformers fell into this grievous error
 because they had no other way to defend

 their schism4 ,they may be passed over 
at present1 as in most even of the      
,protestant confessions visibility is   
reckoned among the notes of the ,church4
  #df #a ,cor4 vi4 #d2 x4 #cb2 xi4 #bb2 
xii4 #bh2 ,ephes4 i4 #bb2 iii4 #aj-ba2  
v4 #bc1 #bd1 #be1 #bg1 #bi1 #cb2 ,colos4
 i4 #ah-bd2 #a ,tim4 iii4 #ae4  #dg     
,irenaeus1 ,lib4 #a1 c4 #c1 ,lib4 #c1 c4
 #d4  #dh ,tertullian1 de ,praesc4 c4   
#d4  #di ,clement4 ,stromat4 ,lib4 #g1  
#ag4  #ej ,origen in ,cantic1 ,hom4 #c4 
#ea ,hilary1 ,de ,trin4 ,lib4 #g1 c4    
#ab4  #eb ,jerome1 adv4 ,lucifer4  #ec  
,concil4 ,laodic4 ,can4 #i1 #aj4  #ed   
,concil4 ,carthag4 #d1 ,can4 #ga4  #ee  
,concil4 ,constant4 #b1 act #c4  #ef ,de
 ,praesc4 c4 #bj4  #eg ,see in the sixth
 act of the second ,nicene ,council the 
quotations from the iconoclast synod of 
,constantinople4  #eh ,adv4 haereaes1   
,lib4 #a1 c4 #c4  #ei ,even the ,puritan
 ,cartwright observed1 if it be         
necessary to the unity of the ,church   
that an archbishop should preside over  

other bishops1 why not on the same      
principle should one archbishop preside 
over the whole ,church of ,god8 ,defence
 of ,whitgift4  #fj ,sacred             
observations1 ,lib4 #e1 c4 #g1 on the   
hypothetical external communion of      
,christians4  #fa ,see also the         
testimony of ,mosheim1 quoted above p4  
#aig1 note4  #fb ,thus the universal    
belief of the ,fathers from the         
beginning is charged with audacity4 ,it 
is difficult not to be struck with the  
utter antagonism of feeling which       
separates ,protestants from the whole   
body of the ,fathers4 ,the statements   
here ascribed1 and truly1 by ,vitringa  
to them1 would be viewed in modern      
,english society1 as the very insanity  
of bigotry4  #fc ,because to rend       
,christ's mystical body1 and to subvert 
that unity for which ,he had prayed the 
,father1 was regarded by them as a crime
 of the deepest dye4 ,in modern ,england
 it would be consecrated by the glorious
 principle of civil and religious       

liberty4  #fd ,the unrestricted         
expression1 to preside over the ,church1
 used by ,cyprian of ,novatian1 who     
claimed to be ,peter's successor1       
contains a clear indication that the    
fold entrusted to ,peter was as wide as 
the ,church itself4 ,it is the same     
,church in the two clauses1 but in the  
former it must be understood            
universally4  #fe ,ep4 #fi4  #ff ,ephes4
 v4 #bc-be4  #fg ,ephes4 iv4 #ae-ag4    
#fh ,john xiv4 #af-bf2 xv4 #bf2 xvi4 #g4
  #fi #b ,cor4 iv4 #ag4  #gj ,matt4 v4  
#ad4  #ga ,compare ,luke xii4 #h1 #i1   
with ,matt4 x4 #cb2 ,mark viii4 #ch2    
,rom4 x4 #aj2 and again1 ,mark xvi4 #ae1
 with ,matt4 xxviii4 #ai2 ,acts ii4 #da2
 viii4 #cf2 xix4 #e2 #a ,cor4 xii4 #ac2 
and ,matt4 xxvi4 #bh1 with ,luke xxii4  
#ai2 #a ,cor4 x4 #ag2 xi4 #ba2 and      
,ephes4 iv4 #aa1 with ,acts xx4 #bh2    
,tit4 i4 #e4  #gb ,compare ,ephes4 iv4  
#aa-af1 with #a ,cor4 xii4 #ac-ca2 and  
,matt4 xviii4 #ah1 with ,john xx4 #ba2  
,acts xv4 #da2 xvi4 #d2 #b ,cor4 x4 #f2 

#a ,tim4 v4 #bj2 ,tit4 i4 #ac2 ii4 #ae4 
#gc ,jude #ah2 #b ,pet4 iii4 #b1 #c4    
#gd ,augustin4 in ,euchirid4 c4 #fc4    
#ge ,aug4 ,in ,tract de ,symb4 c4 #aa4  
#gf ,aug4 ,de ,baptismo ,cont4 ,donat4  
,lib4 #c1 c4 #af4  #gg ,aug4 ,cont4     
,litt4 ,petiliani1 ,lib4 #a1 c4 #ba-b1  
,lib4 #b1 c4 #ac-bc4 ,lib4 #c1 c4 #eb4  
#gh ,optat4 ,lib4 #a4  #gi ,ambros4 de  
,obitu ,satyri fratris1 ,lib4 #a1 n4    
#dg4  #hj ,idem4 de ,poenit4 ,lib4 #b1  
#d4  #ha ,lactant4 ,div4 ,institut4     
,lib4 #c1 c4 #cj4  #hb ,le vrai ,systeme
 de l',eglise4  #hc ,answer to ,cardinal
 ,perron4  #hd ,defense de la ,reforme1 
p4 #bjj4  #he ,traite de l',eglise1 p4  
#bhf4  #hf ,bossuet1 writings against   
,jurien4  #hg ,the brothers ,walemburg1 
,treatise on ,necessary and ,fundamental
 ,articles4  #hh ,nicole1 de l',unite de
 l',eglise4  #hi ,see the recognition of
 this law1 ,mark xvi4 #af2 ,matt xxviii4
 #ah-bj2 ,luke xii4 #h1 #i2 ,rom4 x4    
#aj4  #ij ,such the ,fathers call       
,faith1 terming it1 the beginning and   

foundation1 the greatest mother of      
virtues1 the principle of salvation1 the
 prelude of immortality1 the clear eye  
of ,divine knowledge1 the foundation of 
all wisdom4 ,see ,suicer1 art4 pistis4  
#ia ,after having gone through this     
search for ten long years1 it may be    
allowed to express how great its danger1
 and how great too the blessedness of   
those who are not exposed to it4 ,it is 
worth the experience of half a life to  
receive the truth1 without personal     
enquiry1 from a competent authority4    
,protestantism begins its existence by  
casting away one of the greatest        
blessings which man can have4  #ib ,de  
,symbolo1 ,diss4 #a1 #ci1 and ,hist4    
,symb4 ,apostol4 cap4 #f4 #af4  #ic     
,pacian1 ,ep4 #a1 n4 #d4 ,cyril of      
,jerusalem1 ,catech4 #ah1 n4 #bc4       
,eusebius on ,isai4 xxxii4 #ah4         
,chrysostome on ,colos4 hom4 #a1 n4 #b1 
on #a ,cor4 hom4 #cb1 n4 #a1 ,jerome on 
,matt4 xxiv4 #bf4  #id ,augustine on    
,ps4 #da1 n4 #g2 ,epist4 #di1 n4 #c-eb1 

n4 #a1 and elsewhere4  #ie ,council of  
,antioch1 quoted by ,euseb4 ,hist4 ,lib4
 #g1 c4 #cj4 ,origen on ,romans1 ,lib4  
#h1 n4 #a2 ,cyprian1 ,epist4 #eb2 ,acts 
of ,s4 ,fructuosus1 n4 #c1 and of ,s4   
,pionius4 n4 #i4  #if ,irenaeus1 ,lib4  
#c1 c4 #ag1 and ,epistle on martyrdom of
 ,s4 ,polycarp1 n4 #ai4  #ig ,epis4 to  
,smyrneans1 n4 #h4  #ih ,augustine1 ,ep4
 #eb4 n4 #a1 ,serm4 #bch1 n4 #c4  #ii   
,as ,optatus1 ,lib4 #b1 ,aug4 de        
,unitate ,ecc4 c4 #b4 c42 cont4         
,cresconium1 ,l4 #b1 c4 #fc1 ,contr4    
,petilian4 ,l4 #b1 c4 #ab-ee-eh-gc2 on  
,ps4 #ba1 #dg1 #adg1 and on #a ,ep4     
,john1 ,tract1 #a1 #b4  #ajj ,pacian1   
,ep4 #c1 ,jerome cont4 ,luciferianos4   
#aja ,cyril of ,jerusalem1 ,cat4 #ah4   
#ajb ,irenaeus1 ,lib4 #a1 c4 #aj2 ,lib4 
#d1 c4 #ai1 ,tertullian adv4 ,judaeos1  
c4 #g1 ,bernard in ,cantica1 serm4 #fe4 
#ajc ,clement1 ,stromat4 ,l4 #g1 ,sec4  
#ae-ag4  #ajd ,tertullian de praesc4 c4 
#cj4  #aje ,alexander1 apud ,theodoret4 
,h4 ,e4 ,lib4 #a1 c4 #d4  #ajf          

,coelestinus1 homil4 in laud4 eccles4   
#ajg ,leander1 ,cont4 ,origenistas in   
,actis ,synodi ,v4  #ajh ,justinianus1  
epist4 ad ,mennam ,constantinopolitanum4
  #aji ,council of ,nice1 in the ,creed1
 and ,canon #h4  #aaj ,sardica in letter
 to all bishops1 quoted by ,athanasius1 
,apol4 #b4  #aaa #bbnd ,canon of ,codex 
,africanus4  #aab ,the ,nestorian       
profession of faith1 in fifth act of    
,council of ,ephesus4  #aac ,pacian1    
,ep4 #a4  #aad ,cyril1 ,catech4 #ah4    
#aae ,aug4 de vera relig4 c 4#f1 de     
utilit4 credendi1 c4 #g4  #aaf ,pacian1 
,ep4 #c1 ,the ,church is a full and     
solid body1 diffused already through the
 whole world4 ,as a city1 ,i say1 whose 
parts are in unity4 ,not as you         
,novatians1 an insolent particle1 or a  
gathered wen1 separated from the rest of
 the body4  #aag ,such as are grammata  
koinonika1 ,euseb4 ,h4 ,e4 lib4 #g1 c4  
#cj4 epistolai koinonikai1 ,basil4 ,ep4 
#aij1 or kanonikai1 ,ep4 #bbd1 letters  
of peace commendatory1 ecclesiastical1  

c4  #aah ,see especially ,chrys4 ,hom4  
#cj on #a ,cor4  #aai ,irenaeus1 ,lib4  
#c1 c4 #c4  #abj ,compare ,jerome's     
often-quoted passage1 ,ep4 #ae1 to ,pope
 ,damasus1 ,whoso gathereth not with    
thee1 scattereth2 that is1 whoso is not 
of ,christ is of antichrist4  #aba ,for 
the meaning of come together1 see       
farther on1 c4 #dj4 ,god hath placed in 
the ,church ,apostles1 ,prophets1       
,doctors1 and all the rest of the       
operation of the ,spirit1 of which all  
those are not partakers who do not run  
together to the ,church1 but defraud    
themselves of life by an evil intention 
and a very bad conduct4 ,for where the  
,church is1 there is the ,spirit2 and   
where is the ,spirit of ,god1 there is  
the ,church and all grace4  #abb ,see   
,s4 ,cyprian's letters1 #fi1 #ee1 #de1  
#gj1 #gc4 #dj4 ,consider the force of   
the words1 ,peter1 upon whom the ,church
 had been built by the ,lord1 speaking  
one for all1 and answering with the     
voice of the ,church1 says1 ,lord1 to   

whom shall we go8 ,ep4 #ee1 on which    
,fenelon 7de sum4 ,pontif4 auct4 c4 #ab7
 remarks1 ,what wonder1 then1 if ,pope  
,hormisdas and other ancient fathers    
says1 the ,roman1 that is1 the ,catholic
 ,church1 since ,peter was wont to      
answer with the voice of the ,church8   
,what wonder if the body of the ,church 
speaks by mouth of its head8  #abc ,de  
,pudicitia1 c4 #ba4  #abd ,this         
,montanist corruption 7into which       
,ambrose on ,ps4 #ch1 n4 #cg1 and       
,pacian in his three letters to         
,sempronian1 state that the ,novatians  
also fell17 induced some fathers1 and   
especially ,augustine1 7,enarrat4 on    
,ps4 #ajh4 n4 #a1 ,tract #aah on ,john1 
n4 #d1 and last ,tract n4 #g7 to teach  
that the keys were bestowed on ,peter so
 far forth as he represented the person 
of the ,church in right of his ,primacy4
 ,by which mode of speaking they meant  
this one thing1 that the power of the   
keys1 as being necessary to the ,church1
 and instituted for her good1 began     

indeed in ,peter1 and was communicated  
to him in a peculiar manner but by no   
means dropt1 or could possibly drop1    
with him4  #abe ,tertull4 ,de ,praesc4  
c4 #cb4  #abf ,pacian1 ad ,sempronium1  
,epis4 #c1 ,sec4 #aa4  #abg ,ambrose1 de
 ,poenit4 ,lib4 #a1 c4 #g1 n4 #cc4  #abh
 ,synodical ,epistle1 among the letters 
of ,ambrose4  #abi ,optatus1 de ,schism4
 ,donat4 ,lib4 #b1 c4 #b1 and ,lib4 #g1 
c4 #c4  #acj ,gregory1 de vita sua1     
,tom4 #b1 p4 #i4  #aca ,jerome1 adv4    
,jovin4 ,lib4 #a1 n4 #ad4  #acb         
,augustine1 in ,ps4 ,cont4 partem       
,donati1 cont4 ,epist4 ,fundam4 c4 #d1  
de utilitate credendi1 c4 #ag1 and      
,epist4 #dc4  #acc ,gelasius1 ,epis4    
#ad4  #acd ,hormisdas1 ,mansi1 ,tom4 #h1
 #dea1 in the conditions on which he    
readmitted the ,patriarch of            
,constantinople and the ,eastern bishops
 to communion4  #ace ,agatho1 in a      
letter to the sixth council1 read and   
accepted at its fourth sitting4  #acf   
,maximus1 ,bibl4 ,patr4 ,tom4 #aa1 p4   

#gf4  #acg ,leo1 ,epist4 #aj1 c4 #a4    
#ach ,ep4 #ceh1 to ,pope ,celestine4    
#aci ,the above chapter is translated   
from ,passaglia1 ,pp4 #bih-ccf4         
,,chapter ,,ix4       ,,the ,,nature1   
,,multiplicity1 ,,and ,,force ,,of      
,,proof ,,for ,s4 ,,peter',s            
,,primacy4  #a;,as the natural end of   
all proof is to give assurance1 every   
kind of it must be considered a mean to 
persuade and determine the mind4 ,not   
but that there are different kinds1 and 
that in great variety4 ,if we refer     
these to their respective topics1 some  
are internal and artificial1 others     
external and inartificial2 some belong  
to the philosopher1 others to the       
theologian1 the former having their     
source in nature1 the latter in         
revelation2 another sort1 again1 rests  
on witnesses1 and another on documents4 
,but if we consider their persuasive    
force1 they may be conveniently ranged  
under the two classes of probable1 and  
certain or demonstrative4  ,but if it be

 asked what sort of proof we have       
hitherto used1 and drawn out to the best
 of our ability1 we must distinguish    
between the principal and prevailing    
proof1 and this in form is inartificial1
 theological1 and drawn from the        
inspired documents2 and the proofs      
occasionally inserted and confirmatory  
of the principal3 these1 it will be     
evident1 are sometimes artificial and   
internal1 such as those drawn from      
analogy1 and the harmonious coherence of
 doctrines1 from the unity and          
,catholicity of the ,church1 and the    
institution of bishops to rule          
particular flocks2 and sometimes derived
 from witnesses1 for such we may deem   
the ancient ,fathers1 whose importance  
and force1 as testimonies1 no prudent   
mind will reject4 ,to embrace1 then1 the
 full extent of our proof1 it ranges    
over all forms and modes1 is artificial 
and inartificial1 and rests not only on 
documents1 but on witnesses4 ,now two   
things follow from this mixed and       

manifold character of our proof1 of too 
great importance to be passed over in   
silence4  ,the first of these is1 the   
standard and criterion of resistance    
which our proof presents to opponents4  
,for consisting1 as it does1 of so many 
elements1 confirmed1 as it is1 by the   
absolute harmony of so many various     
parts1 that only can be a satisfactory  
answer1 which meets at once every       
particular proof1 and the whole sum of  
it4 ,for it would be to small purpose to
 give another sense1 with some          
speciousness1 to one or two points1 if  
the great mass of matter and argument   
remain untouched4 ,the only valid answer
 would be to reject and deny the        
,primacy of supreme authority1          
presenting at the same time a sufficient
 cause for all those results of which   
the proof consists4 ,for so long as the 
institution of the ,primacy is necessary
 to supply a sufficient cause for these 
results1 so long the force of our proof 
remains untouched1 and the institution  

of the ,primacy unquestionable4 ,we can 
therefore demand of our opponents this  
alternative1 either to acquiesce in our 
proof1 or1 rejecting the ,primacy1 to   
find1 and when they have found to       
establish1 an hypothesis equal to the   
explanation of all that is contained in 
our arguments artificial and            
inartificial1 in our documents and our  
witnesses4  ,the second point is one    
which all will admit4 ,the proof we have
 given is such that unless it be        
deceptive1 the institution of the       
,primacy is demonstrated to be not only 
true1 but also revealed1 not only       
tenable1 but matter of faith4 ,for      
although we have interwoven testimonies 
and artificial arguments1 this was to   
confirm what was already demonstrated1  
and to shed fresh light on what was     
already clear2 but the proper source    
from which we have drawn our proofs1 was
 the documents of the ,holy ,scriptures 
themselves4 ,now what is thence drawn is
 #brevealed1 and enters into the number 

of things which1 being revealed1 are    
matter of faith4  ,these two points are 
clear1 but a third may be somewhat less 
so4 ,many will ask1 what is the force of
 the proof1 its power to persuade1 and  
whether it carry complete certitude1 or 
be defective4 ,now to this we shall     
reply1 that the proof which we have     
presented is not only probable1 but     
altogether decisive4 ,it wants nothing  
to produce the fullest assurance4 ,this 
is a subject which ,i have judged fit   
for special and separate investigation1 
as due both to myself1 my readers1 and  
the cause which ,i am defending4 ,for it
 is not a happiness of our nature to    
catch the whole and the pure truth at a 
single glance4 ,this requires repeated  
acts of the mind2 we have to make the   
effort again and again1 and only        
terminate our examination when we have  
submitted our supposed discovery to     
reiterated reflection4 ,thus it is that 
truth comes out in full light1          
imposition is detected1 the line drawn  

between doubt and certainty1 and every  
point located in its due place4 ,this   
enquiry1 then1 into the proof itself ,i 
consider due not only to myself and my  
readers1 but to a cause1 which requires 
the utmost attention as being of the    
highest importance1 and the source of   
the deepest dissensions2 for it is not  
too much to say that the origin of all  
those divisions which we see and lament 
in the ,christian name1 may be referred 
to the reception or the denial of this  
doctrine concerning the ,primacy4  ,now 
we shall best reach the subject by first
 considering the inherent force of the  
proof in itself1 and absolutely1 and    
then comparatively with those arguments 
to which the most distinguished         
,protestant sects ascribe a full and    
complete demonstrative power4  ,i4      
,first1 then1 as to the force of proof  
absolutely4 ,we must reflect that two   
conditions complete a proof derived from
 documents2 first1 the authenticity of  
the document2 secondly1 either the      

immediate and unquestionable evidence of
 the testimonies quoted from it1 or     
their meaning being rendered certain by 
argument4 ,if these two conspire1       
nothing is wanting to produce assurance4
 ,now1 as to the documents1 whence our  
proof is derived1 no ,christian doubts  
their authenticity2 and as to the       
testimonies drawn from them1 part#c     
belong to a class of such evidence as to
 admit of no doubt2 and part1#d being   
equally clear1 and marked in themselves1
 have had to be defended from false     
interpretations4 ,accordingly1 our proof
 is peremptory in both particulars4     
,moreover1 our proof was not restricted 
to one or two passages of holy          
,scripture1 but extended over a great   
series1 all tending to support and      
consolidate the argument4 ,we have set  
forth1 not a naked institution of the   
,primacy1 but multifold foreshadowings  
and promises of it1 its daily operation 
and notoriety4 ,from its first          
anticipation we went on to its          

progressively clearer expression1 its   
promise1 its institution1 its exercise1 
and the everywhere diffused knowledge of
 it in the primitive ,church4 ,so far1  
then1 as ,i see1 nothing more can1 with 
reason1 be asked1 to remove all doubt as
 to ,peter's prerogative of ,primacy2   
for1 when the bestowal of certain       
privileges can be proved by documents1  
all question as to their existence is   
terminated4 ,but here we find in        
documents1 not their bestowal merely1   
but antecedents and consequences1 a     
beginning1 a progress1 and a manifold   
explanation1 which stand to the ,primacy
 as signs to the thing signified4       
,accordingly1 the demonstration which we
 have given of the ,primacy1 considered 
in itself1 and absolutely1 needs nothing
 to challenge assent4  ,for1 suppose it 
disputed whether ,caesar surpassed the  
other ,roman ,senators in honour and    
power4 ,could it be proved by undoubted 
records1 that he so conducted himself as
 gradually to smooth his path to the    

supreme power2 that he next gained from 
the senate and ,roman people1 the title 
of ,emperor and ,prince2 that he        
exercised these powers at home and      
abroad1 and received universal testimony
 to the dignity he had acquired2 in such
 case the judgment would be unanimous   
that he was emperor1 and head of the    
,roman ,senators4 ,now1 substitute      
,peter for ,caesar1 the ,apostles for   
the ,senators2 ,christ1 the             
,evangelists1 ,luke and ,paul1 for the  
senate and people2 and you will see all 
the proofs enumerated for ,caesar1 to   
square exactly with ,peter4 ,for we     
learn from ,scripture the steps by which
 he rose to the ,primacy1 the time when 
he received it1 how he exercised it1 and
 the lucid testimonies to it which he   
received from ,christ1 the ,evangelists1
 the ,apostolic ,church1 and ,paul4     
,accordingly1 his ,primacy and supreme  
authority among the ,apostles rests on a
 proof which gives complete assurance1  
and challenges assent4 ,it is a         

consequence deduced1 not from a single1 
but from manifold inference2 not merely 
drawn from results1 but foreseen in its 
causes2 declared not merely in the words
 of institution1 but in the very acts of
 its exercise2 supported not only by    
sundry texts1 but by a cloud of         
conspiring witnesses2 proved by an      
interpretation1 not obscure1 and        
far-fetched1 but clear and obvious4 ,a  
thing of such a nature it is folly to   
deny and temerity to doubt4  ,but1      
further1 reflect on the other arguments 
which come in collaterally to support   
that from the ,holy ,scriptures4 ,then  
it will be found that our proof consists
 in the harmonious concurrence of these 
four sources1 #a4 the authentic         
scriptural documents distinctly setting 
forth the promises1 the bestowal1 the   
exercise1 and the everywhere diffused   
knowledge of the ,primacy3 #b4 witnesses
 the most ancient1 well nigh coeval with
 the ,apostles1 of great number1        
renowned for their holiness1 or their   

martyrdom1 excellent in learning1 far   
removed from each other in situation1   
faithful maintainers of the ,apostolic  
teaching1 who1 with one mouth1          
acknowledge the ,primacy3 #c4 the       
analogy of doctrines1 for the ,church1  
which we profess to be one1 and         
,catholic1 can neither exist1 nor even  
be conceived as such1 without the       
,primacy3 #d4 the facts of ,christian   
history1 which are so entwined with the 
institution of the ,primacy1 that they  
cannot be even contemplated without it4 
,for there are no less than fourteen    
distinct classes of facts in ,christian 
history1 all of which bear witness to   
the ,primacy1 and which cannot be       
studied without coming across that      
power4 ,such are1 #a4 the history of    
heresies1 where1 in ancient times alone1
 consider the acts and statutes of ,pope
 ,dionysius1 in the causes of ,paul of  
,samosata1 and ,dionysius of            
,alexandria2 of ,popes ,sylvester and   
,julius1 in the cause of ,arius2 of     

,pope ,damasus in that of ,apollinarius2
 of ,popes ,innocent and ,zosimus in    
that of ,pelagius2 of ,pope ,celestine  
in that of ,nestorius2 and of ,pope ,leo
 in that of ,eutyches2 so that          
,ferrandus#e of ,carthage wrote in the  
sixth century1 ,if you desire to hear   
aught of truth1 ask in the first place  
the prelate of the ,apostolic ,see1     
whose sound doctrine is known by the    
judgment of truth1 and grounded on the  
weight of authority4 #b4 ,the history of
 schisms1 which have arisen in the      
,church1 when we consider the           
unquestionable facts about ,novatian1   
,fortunatus and ,felicissimus1 the      
,donatists1 and ,acacius of             
,constantinople1 so that ,bede1 in our  
own country1 wrote in the seventh       
century1 commenting on ,matt4 xvi4 #aj1 
,all believers in the world understand1 
that whosoever1 in any way separate     
themselves from the unity of the faith1 
or from the society of ,peter1 such can 
neither be absolved from the bonds of   

their sins1 nor enter the threshold of  
the heavenly kingdom4 #c4 ,the history  
of the liturgy1 as the contests about   
the paschal time1 and what ,eusebius1 in
 the fifth book of his history1 c4      
#bb-e1 says about ,pope ,victor4 #d4    
,the history of the summoning1 the      
holding1 and the confirming general     
councils1 wherein the ,acts of ,synods1 
the letters of the supreme ,pontiffs1   
and the writings of the ,fathers1 show  
the entire truth of what is stated by   
the ancient ,greek historians1 ,socrates
 and ,sozomen1#f that an ecclesiastical 
,canon had always been in force1 that   
the ,churches should not pass ,canons   
contrary to the decision of the bishop  
of ,rome1 which ,pope ,pelagius1#g in   
the sixth century thus expressed1 the   
right of calling councils is entrusted  
by a special power to the ,apostolic    
,see1 nor do we read that a general     
council has been valid1 which was not   
assembled or supported by its authority4
 ,this is attested by the authority of  

canons1 corroborated by ecclesiastical  
history1 and confirmed by the holy      
,fathers4 ,and ,ferrandus says1         
,universal councils1 more especially    
those to which the authority of the     
,roman ,church has been given1 hold the 
place of second authority after the     
canonical books4#h #e4 ,the history of  
ecclesiastical laws1 for the regulation 
of discipline1 a summary of which1      
enacted by the successors of ,peter from
 ,victor ,i4 to ,gregory ,,ii41 may be  
found in ,zaccaria's ,antifebronius1    
,tom4 ii41 p4 #dbe1 and his             
,antifebronius ,vindicatus1 ,diss4 vi41 
c4 #a4 #f4 ,the history of judgments1   
specially the most remarkable in the    
,church1 of which1 if we are to believe 
history1 we can only repeat what ,pope  
,gelasius wrote at the end of the fifth 
century1 to the ,bishops of ,dardania1  
,we must not omit that the ,apostolic   
,see has frequently1 to use our ,roman  
phrase1 more majorum1 even without any  
council preceding1 had the power to     

absolve those whom a council had        
unjustly condemned1 or to condemn1      
without any council1 those who required 
condemnation3 and as he wrote to the    
,greek emperor1 ,anastasius1 that the   
authority of the ,apostolic ,see has in 
all ,christian ages been set over the   
,church universal1 is established by the
 series of the canons of the ,fathers1  
and by manifold tradition4#i #g4 ,the   
history of references1 which were wont  
to be made to the chair of ,peter1 in   
the greater causes of faith1 and in     
those respecting ,catholic unity4 ,thus1
 ,avitus1 bishop of ,vienne1 ,a4,d4     
#ejj1 said1 ,it is a rule of synodical  
laws1 that1 in matters relating to the  
state of the ,church1 if any doubt      
arises1 we1 as obedient members1 recur  
to the priest of the ,roman ,church1 who
 is the greatest1 as to our head4#aj ,to
 the same effect is the letter of ,pope 
,innocent ,i41 to ,s4 ,victrice1 of     
,rouen1 at the beginning of the fifth   
century1 and again1 the ,african        

,fathers to ,pope ,theodore2 or again1  
,s4 ,bernard1 writing to ,pope ,innocent
 ,,ii41 against the errors of ,abelard1 
,all dangers and scandals emerging in   
the kingdom of ,god1 specially those    
which concern faith1 must be referred to
 your ,apostolate3 for ,i esteem it     
fitting that the injuries done to faith 
should be repaired there in particular1 
where faith cannot fail4 ,that is the   
prerogative of this ,see4 #h4 ,the      
history of appeals1 of which a vast     
number of remarkable instances exist4   
,take1 as the key1 the words of ,pope   
,gelasius once more3 ,it is the canons  
themselves which have ordered the       
appeals of the whole ,church to be      
carried to the examination of this ,see4
 ,but from it they have allowed of no   
appeal in any case2 and1 therefore1 they
 enjoin that it should judge of the     
whole ,church1 but go itself before the 
judgment of none3 nor do they allow of  
appeal from its sentence1 but rather    
require obedience to its decrees4#aa    

,and ,pope ,agatho1 in the ,roman       
,council1 pronouncing on the appeal of  
our own ,s4 ,wilfrid1 of ,york1 the     
contemporary of ,bede1 ,a4,d4 #fhh1     
declares that ,wilfrid the bishop1      
beloved of ,god1 knowing himself        
unjustly deposed from his bishopric1 did
 not contumaciously resist by means of  
the secular power1 but with humility of 
mind sought the canonical aid of our    
founder1 blessed ,peter1 prince of the  
,apostles1 and declared in his          
supplication that he would accept what  
by our mouth1 blessed ,peter1 our       
founder1 whose office we discharge1     
should determine4#ab #i4 ,the history of
 the ecclesiastical hierarchy1#ac and of
 the rights possessed by certain        
episcopal ,sees over others1 of which we
 may take an instance in the grants of  
,pope ,gregory the ,great1 and his      
successors1 to the ,see of ,canterbury1 
which alone made it a ,primacy4 ,for the
 bishops of ,canterbury had no power    
whatever over the other bishops of this 

country1 save what they derived from ,s4
 ,peter's ,see4 ,and the documents1 and 
original letters conferring these powers
 still exist1 giving the fullest proof  
that ,pope ,pius only did in #ahej1 what
 ,pope ,gregory did in #eif4 #aj4 ,the  
history of the universal propagation of 
the ,christian religion4#ad #aa4 ,the   
history of those tokens and pledges1#ae 
such as letters of communion1 whereby   
,catholic unity was exhibited and       
maintained4 #ab4 ,the history of        
,christian archaeology1#af inscriptions1
 paintings1 and other monuments of this 
kind4 #ac4 ,the history of the emperors1
 as1 for instance1 what ,ammianus       
,marcellinus#ag says of ,constantius2   
the letter of the ,emperor ,marcian to  
,pope ,leo1 entreating him to confirm   
the council of ,chalcedon2 that of      
,galla ,placidia1 the #acjth novel of   
,justinian1 and the remarkable          
constitution of ,valentinian ,,iii41    
,a4,d4 #dde4 ,since the merit of ,s4    
,peter1 who is the chief of the         

episcopal coronet1 and the dignity of   
the ,roman city1 moreover1 the authority
 of a sacred synod 7that of ,sardica1   
,a4,d4 #cdg7 have confirmed the ,primacy
 of the ,apostolic ,see1 let presumption
 not endeavour to attempt anything      
unlawful1 contrary to the authority of  
that ,see3 for1 then1 at length1 the    
peace of the ,church will everywhere be 
preserved1 if the whole 7universitas7   
acknowledge its ruler4 ,and1 #ad4       
lastly1 the history of codes1 in which  
is contained the legislation of         
,christian kingdoms1 wherein we may     
refer to the capitulars of the ,franks1 
and the laws of the ,lombards4  ,now    
from these concordant proofs thus       
slightly sketched1 it follows that the  
institution of the ,primacy belongs to  
that class of facts which is most       
certain1 and which is absolutely        
demonstrated4 ,for would it be possible 
to find a concurrence of proofs so      
various in case it had never been       
instituted8 ,is it possible to imagine  

so many various results of a cause which
 never existed8 ,so many various tokens 
of reality in a fiction8 ,what are the  
chances for letters thrown at random    
forming themselves into an eloquent     
speech8 ,or a beautiful portrait coming 
out from a mere assemblage of colours8  
,or a whole discourse in an unknown     
tongue being elegantly rendered by a    
guess8 ,if these be sheer absurdities1  
although a few letters have sometimes   
tumbled at random into a word1 or a     
single clause been decyphered1 though in
 ignorance of the alphabet1 then we may 
be sure that the ,primacy1 attested by  
so vast a variety of convergent results1
 can no more be untrue1 than effects can
 exist without a cause1 splendour       
without light1 or vocal harmony without 
sound4 ,accordingly an institution      
established by such a union of proof1   
carries prisoner the assent4 ,it may    
indeed be disregarded by a resolution of
 the will1 but can neither be passed by1
 nor refuted1 by a judgment of the      

reason4  ,and#ah having on the one hand 
this vast amount of positive proof1 from
 sources so various1 in its behalf1 so  
that without it the whole ,christian    
history of eighteen centuries1 in all   
its manifold blendings with secular     
history1 becomes unintelligible1 a snarl
 which it is impossible to arrange1 when
 we come on the other hand to consider  
what its opponents allege of positive on
 their own side1 we find nothing4 ,they 
content themselves with objections to   
this or that detached point1 with       
historical difficulties1 and            
obscurations of the full proof1 such1   
for instance1 as the conduct of ,s4     
,cyprian in one controversy1 the        
occasional resistance of a metropolitan1
 the secular instinct of an imperial    
government stirring up eastern bishops  
to revolt1 and fostering an ,erastian   
spirit in the ,church1 the ambition of  
thoroughly bad men1 such as ,acacius or 
,photius1 and the like4 ,but what we may
 fairly ask of opponents1 and what we   

never find the most distant approach to 
in them is1 if1 as they say1 ,s4        
,peter's ,primacy be not legitimate1 and
 instituted by ,christ for the          
government of the ,church1 what counter 
system have they1 which they can prove  
by ancient documents1 and whereby they  
can solve the manifold facts of history8
 ,in all their arguments against the    
,primacy they are so absolutely         
negative1 that the grand result1 if they
 were successful1 would be to reduce the
 ,church to a heap of ruins1 to show    
that she1 who is entrusted with the     
authoritative teaching of the world1 has
 no internal coherence either of        
government or doctrine1 in fact1 no     
message from ,god to deliver1 and no    
power to enforce it when delivered4 ,in 
the arguments of ,greeks and ,anglicans1
 ,lutherans and ,calvinists1 and all the
 ,protestant sects1 the gates of hell   
have long ago prevailed against the     
,church1 and the devil has built up at  
his ease a city of confusion on the rock

 which ,christ chose for her foundation4
 ,if we listen to them1 never has       
victory been more complete than that of 
the evil one over the ,son of ,god3 the 
promised unity he has scattered to the  
winds3 the doctrine of truth he has     
utterly corrupted3 the charity wherewith
 ,christians loved one another he has   
turned into gall and wormwood4 ,that is1
 the opponents of ,s4 ,peter's ,primacy 
are one and all simply destructives2    
they inspire despair1 and are the       
pioneers of infidelity1 but are utterly 
powerless to build up4 ,ask the         
,anglican what is the source of         
spiritual jurisdiction1 and the bond of 
the episcopate which he affects to      
defend8 ,he makes no reply4 ,all he can 
say is1 it is not ,s4 ,peter4 ,ask the  
,greek1 if bishops and patriarch        
disagree1 and come to opposite judgments
 on the faith1 or to schisms in         
communion1 which party make the ,church8
 ,he has no solution to offer1 save that
 it is not the party which sides with   

,s4 ,peter's successor4 ,ask the pure   
,protestant1 who maintains the sole     
authority of the written word1 if you   
disagree about the meaning of ,scripture
 in points which you admit to touch     
salvation1 who is to determine what is  
the true meaning of the word of ,god8   
,he has nothing to reply1 save that he  
is sure it is not the ,pope4 ,contrast1 
then1 on the one side1 a complete       
coherent system1 fully delineated and   
set forth in the ,bible1 attested by the
 ,fathers1 corroborated by analogy1 and 
harmonising the history of eighteen     
hundred years in its infinitely numerous
 relations1 with1 on the other side1 a  
mere heap of objections and denials1    
with shreds of truths held without      
cohesion1 with analogy violated1 history
 thrown into hopeless confusion1 and to 
crown the whole1 ,holy ,scripture       
incessantly appealed to1 yet its        
plainest declarations recklessly        
disregarded1 and its most consoling     
promises utterly evacuated4 ,choose1    

upon this1 between within and without4  
,,ii4 ,but such being the argument for  
the ,primacy of itself and absolutely1  
look at it now in a comparative point of
 view with other doctrines4 ,let us ask 
,anglicans1 ,lutherans1 and ,calvinists1
 respectively1 to compare it in order   
with the proofs with which they1 each in
 behalf of his own sect1 defend either  
the authority of bishops1 and their     
distinction from presbyters1 as         
instituted by ,christ1 or the real      
presence of the ,lord's body in the     
,eucharist1 or the divine nature of     
,christ1 and ,his consubstantiality with
 the ,father4 ,can they state1 upon a   
comparison of these1 that there are more
 testimonies of ,holy ,scripture in     
behalf of these latter doctrines than   
for the ,primacy of ,peter8 ,as for the 
articles of the real presence1 and the  
superiority of bishops1 this cannot be  
asserted with any show of truth1 since  
in behalf of both there are undoubtedly 
fewer4 ,certainly there are a great     

number for the divinity of ,christ1 yet 
not much less are those which the same  
,scriptures contain in support of       
,peter's ,primacy4 ,so that if the force
 of proof is to be judged of by the     
number of texts1 that in behalf of the  
,primacy will either be preferred to the
 rest1 or at least yield to none4  ,but 
,i anticipate the answer that it is not 
the number of texts which will decide   
the question1 but their perspicuity and 
evidence1 which constitute their force4 
,to meet which objection ,i shall merely
 set these several parties against each 
other4 ,what1 then1 do ,lutherans think 
of the perspicuity of those texts by    
which ,anglicans maintain the           
superiority of bishops over presbyters8 
,they are unanimous in thinking them not
 merely most obscure1 but absolutely    
foreign to the purpose for which they   
are cited4 ,just the same is the        
,calvinist opinion of the ,lutheran     
proofs for the real presence1 and the   
,socinian view of the texts alleged by  

,calvinists in behalf of ,christ's      
divinity4 ,both obstinately refuse to   
admit that their opponents urge anything
 decisive4 ,it would be easy to quote   
instances of this1 if it was not        
notorious4 ,it is1 then1 no unfair      
inference that ,protestants have no     
particular reason to boast triumphantly 
of the perspicuity and evidence of the  
texts on which they severally rely4     
,but who1 they retort1 cannot see that  
the cause of the ,primacy1 which we     
defend1 is far inferior8 ,for our       
exposition is opposed not by one or two 
parties1 but by them all in a mass1     
,anglicans1 ,lutherans1 ,calvinists1 and
 all who are not ,catholics4 ,the       
addition is significant1 all who are not
 ,catholics1 for indeed all these1 and  
these alone1 are our opponents4 ,yet    
their very name creates the gravest     
prejudice against them1 and shows them  
to be unworthy of attention4 ,as ,s4    
,augustine said1 ,the ,catholic ,church 
is one1 to which different heresies give

 various names1 they themselves each    
possessing their own name1 which they   
dare not refuse4 ,whence judges         
unaffected by partiality can form an    
opinion to whom the name of ,catholic1  
which all aim at1 ought to be given4#ai 
,if1 then1 the name of ,catholic is a   
note of truth1 the negation of that name
 is a test of error and heresy4 ,but no 
one will imagine that heretics1 that is1
 the enemies of ,christ and the         
,apostles1 have a right to be followed  
in what concerns the doctrine of        
,christ1 and the ,apostolic             
institutions4 ,thus what ,tertullian    
said is to the point1 ,though we had to 
search still and for ever1 yet where are
 we to search8 ,is it among heretics1   
where all is foreign and opposed to our 
own truth1 whom we are not allowed to   
approach8#bj ,what servant expects food 
from a stranger1 not to say an enemy of 
his lord8 ,what soldier takes donative  
or pay from confederate1 not to say from
 hostile kings1 except he be an open    

deserter and rebel8 ,even the woman in  
the ,gospel searched for her piece of   
silver within her own house4 ,even he   
who knocked1 struck the door of a       
friend4#ba ,even the widow solicited a  
judge1 who was hard indeed1 but not her 
enemy4 ,no one can be built up by the   
person who destroys him4 ,no one be     
enlightened by one who shuts him up in  
darkness4 ,let us search then in our    
own1 and from our own1 and about our    
own1 and only that which can be         
questioned without harm to the rule of  
faith4#bb  ,but if we look closer into  
the matter1 we shall find that even in  
the interpretation of our texts         
,protestants are not so agreed with each
 other as uniformly to oppose us4 ,some 
of the greatest names amongst them1 such
 as ,camero1 ,grotius1 ,hammond1        
,leclerc1 ,dodwell1 ,michaelis1         
,rosenmueller1 and ,kuinoel1 differ from
 the rest and agree with us in          
interpreting1 upon this rock ,i will    
build ,my ,church1 words of great       

importance in the controversy about the 
,primacy4 ,so that we were not wrong in 
stating that ,protestants do not        
entirely agree among each other in their
 interpretation1 nor disagree with ours4
  ,but grant that they were one and all 
opposed to it1 it would not prove much4 
,for1 first1 it could hardly happen     
otherwise1 since the whole ,protestant  
cause is so contained in this matter of 
the ,primacy1 that1 were they to confess
 themselves wrong in it1 they would     
pronounce themselves guilty of the most 
groundless schism4 ,therefore it is a   
matter of life and death with them to   
resist us4 ,secondly1 as they dissent   
from us1 so do they desert that doctrine
 which the whole ,christian body        
solemnly professed and defined before   
the sixteenth century in ecumenical     
councils1 that of ,florence held in     
#adci1 the second of ,lyons in #abgd1   
and the fourth ,lateran in #abae4 ,we1  
then1 follow antiquity1 and they take up
 novelty4 ,and so it follows that while 

we have ,protestants against us1 we have
 the earlier ,christians for us1 whilst 
,protestants are opposed not only to the
 present race of ,catholics1 but to     
those whose children these are1 and     
whose doctrines they have preserved4    
,for as to the ancient interpretation of
 these texts take the following proof1  
contained in a letter of ,pope ,agatho  
to the ,greek emperor ,heraclius1 read  
and approved in the sixth general       
council1 ,a4,d4 #fhj4 ,the true         
confession of ,peter was revealed by the
 ,father from heaven1 for which ,peter  
was pronounced to be blessed by the     
,lord of all1 who likewise by a triple  
commendation was entrusted with the     
feeding of the spiritual sheep of the   
,church by the ,redeemer of all         
,himself2 in virtue of whose assistance 
this his apostolical church hath never  
turned aside from the path of truth to  
any error whatsoever2 whose authority1  
as of the ,prince of all the ,apostles1 
the whole ,catholic ,church at all times

 and the universal councils faithfully  
embracing1 have in all respects         
followed1 and all the venerable ,fathers
 have entertained its apostolic         
doctrine2 through which there have shone
 the most approved lights of the        
,church2 which while the holy orthodox  
,fathers have venerated and followed1   
heretics have pursued with false        
accusations1 and calumnies inspired by  
hatred4 ,this is the living tradition of
 ,christ's ,apostles1 which ,his ,church
 everywhere holds4#bc ,we might imagine 
that ,sir ,thomas ,more had these words 
before his eyes when he answered        
,luther1 not only all that learned and  
holy men have collected to the point    
moves me to give willing obedience to   
that ,see1 but especially what we have  
so often witnessed1 that not only there 
never was an enemy to the ,christian    
faith who did not at the same time      
declare war against that ,see1 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 religion4 ,another      
thing1 too1 has great weight with me1   
that if1 in this manner1 the faults of  
individuals are laid to the charge of   
their office1 all authority will        
collapse1 and the people will be without
 ruler1 law1 or order4 ,and if this ever
 happens1 as it seems likely to happen  
in parts of ,germany1 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 none4#bd   
,protestants1 then1 have many more      
opponents than we2 to which we may add1 
thirdly1 that we assert and maintain a  
doctrine which for several ages had no  
opponents worth mentioning1 and which   
received a general belief and assent4   
,protestants1 on the contrary1 no sooner
 brought their doctrine to light than   
they roused the whole ,catholic ,church 
against them2 that very ,church1        
fourthly1 from which they had rebelled1 

in which they had been washed in the    
laver of regeneration1 whose motherly   
care had enrolled them as ,christians1  
from which they had received the ,bible 
and all other ,christian blessings1     
which1 before that fatal schism1 alone  
presented the appearance of the true    
,church1 and was invested with          
attributes which inspired belief and    
fostered obedience4 ,for such were      
antiquity1 the hierarchy1 unity1 the    
agreement of its members1 universality2 
such1 again1 the splendour of sanctity  
and learning2 zeal in the guardianship  
of primeval tradition1 hatred of profane
 novelties2 and1 lastly1 the renown of  
those heavenly gifts1 which cannot fail 
the true ,church of ,christ1 and were   
ascribed to no other body4  ,but        
fifthly1 it would be very apposite to   
compare the ,catholic ,church with      
herself1 and contrast her state and     
condition in the nineteenth century with
 that same state and condition in the   
fourth1 the fifth1 and the sixth4 ,now  

who1 in the fourth century1 professed   
the consubstantiality of the ,trinity8  
,well nigh ,catholics alone1 while      
innumerable sects of heretics opposed   
this doctrine4 ,war to the knife was    
waged against it by ,praxeans1          
,noetians1 ,sabellians1 ,paulianists1   
,arians1 and their worst portion1 the   
,anomaeans1 ,macedonians1 and those who 
then made their appearance1 ,tritheists4
 ,again1 in the fifth and the sixth     
centuries1 who were they who retained   
the true faith in ,christ the ,god-,man1
 and ,his dispensation in taking flesh8 
,once more the true faith was hardly    
found outside the ,catholics1 while the 
followers of ,theodore of ,mopsuestia1  
and ,diodorus of ,tarsus1 ,nestorius and
 the ,nestorians1 ,eutyches1 and the    
,eutychean sects at daggers drawn with  
each other1 and in fine1 the            
,monothelites and their sects1 who hated
 one another and the ,catholics with    
equal bitterness1 clubbed all their     
forces together to oppose it4 ,now do   

any ,protestants venture to infer that  
in the fourth and following centuries   
the cause of the ,catholic ,church was  
less certain1 on account of this mob of 
hostile sects8 ,i should consider such  
an insinuation an insult to them4 ,they 
must accordingly allow my parallel      
inference1 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          
,protestants4  ,lastly1 to address      
specially ,lutherans and ,anglicans4    
,they are well aware that almost all    
sects are not more opposed to the       
supremacy of ,peter than to the         
superiority of bishops1 and the verity  
of the ,lord's body in the ,eucharist4  
,but are they therefore deterred by the 
number of their enemies1 or do they     
distrust the goodness of their cause1 or
 doubt the perspicuity of those         
documents on which they rely for the    
victory8 ,they can afford to disdain the
 tricks of their opponents1 as well as  

repulse their attacks4 ,they must1      
accordingly1 agree with us that the     
assertions or denials of contesting     
parties ought not to be1 and cannot be1 
the test of a cause's goodness1 and of  
documentary evidence4  ,but1 then1 by   
what standard are we to go8 ,i reply1 by
 those criteria which are not subject to
 just exception1 and which must be      
approved by all who seek the truth1 and 
obey the dictate of reason4 ,now four   
such criteria in chief ,i think may be  
assigned1 the two former of which are   
immediate and internal1 the third       
internal1 but somewhat more remote2 the 
fourth1 external1 but of great weight1  
and not to be overlooked4 ,to speak of  
the former first2 one of these is       
verbal1 and belongs to the words and    
phrases of which the text consists2 the 
other real1 and regards the meaning of  
the sentence4 ,indeed1 no other sources 
of obscurity or of clearness can be     
imagined than either the words which    
express the matter1 or the matter       

intended by the words4 ,if both words   
and matter are plain1 and perspicuous1  
the discourse will be clear1 and the    
language distinct2 but if either the    
matter exceed the power of reason1 or   
the words do not run clear1 or both     
these conspire1 the evidence of the     
meaning will be more or less impaired4  
,i4 ,now1 to begin with words1 ,i shall 
not be severe1 but allow to ,anglicans1 
,lutherans1 and ,calvinists1 that the   
texts alleged by each of them in behalf 
of his own cause consist of words which 
are either immediately perspicuous1 or  
become mediately clear upon definite    
principles4 ,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 consist4 ,these words
 are in general and vulgar use1         
continually repeated in the ,bible1 but 
so connected together that their certain
 meaning is either immediately evident1 
or fixed with very little trouble4 ,but 

are not most of them metaphorical1 such 
as rock1 building1 keys1 binding1       
loosing1 lambs1 sheep1 feeding8         
,undoubtedly some are such1 yet not that
 words used in their proper sense are   
wanting1 as when ,peter is called the   
first1 the greater1 the superior2 also  
when he is charged to confirm his       
brethren2 and what we collect from the  
,acts of the ,apostles1 the ,epistles of
 ,s4 ,paul1 and the evangelists' mode of
 writing4 ,not1 secondly1 that it is not
 evident1 from the connection of the    
discourse1 what fixed and established   
meaning must be given to those          
metaphorical expressions4 ,not1 thirdly1
 that the meaning of those formulas is  
not shown by the exercise of the powers 
conferred in them4 ,not1 fourthly1 that 
there is any inability1 if you remove   
the metaphor1 to express in proper words
 what the metaphor shadows out4 ,not1   
fifthly1 as if the literal and immediate
 sense were therefore wanting2 for it is
 very plain that the metaphorical#be    

sense likewise is literal and immediate4
 ,and sixthly1 not that metaphorical can
 be considered equivalent to obscure1   
for obscurity is most opposed to the    
very genius of metaphor1 and such a     
canon would destroy the perspicuity of  
human language4 ,for there is no        
language1 ancient or modern1 rude or    
polished1 semitic1 chamitic1 or         
japhetic1 whose metaphorical is not much
 more copious than its proper           
vocabulary4  ,metaphor1 then1 and       
obscurity are very far removed from each
 other1 and there is nothing to prevent 
a metaphorical expression bearing the   
plainest sense4 ,for such the sense will
 be1 whenever what is called the        
foundation of the metaphor is clear1 and
 the series of the discourse indicates  
the point of likeness1 and usage of     
speech unfolds the force of the         
metaphor4 ,now all these conditions1    
which ensure perspicuity in the         
metaphor1 are found in interpreting the 
metaphors which contain the singular    

prerogatives of ,peter4 ,for as it is   
perfectly plain whence the metaphors of 
foundation1 building1 keys1 binding1    
loosing1 sheep1 lambs1 shepherd1 are    
drawn1 so the context defines the point 
of similitude1 and usage of speech does 
not allow ignorance of the force of such
 metaphors4 ,and thus the texts on      
,peter's ,primacy have a verbal         
perspicuity which will bear a favourable
 comparison with those texts1 on which  
,anglicans1 ,lutherans1 and ,calvinists 
rely4 ,for indeed all the difficulties1 
in the invention of which ,protestants  
have shown their ingenuity1 are         
introduced1 put upon the words1 not     
drawn from them4 ,so on the contrary1   
the haters of the ,primacy evidently    
wince at their clearness4  #b4 ,verbal  
perspicuity is followed by real1 or that
 which concerns the subject matter4 ,and
 this1 ,i assert1 is far inferior1 far  
more slender1 in the above named        
,protestant controversies1 than in this 
of the ,catholics4 ,indeed1 both the    

controversies1 on the real presence and 
on the divinity of ,christ1 have a      
super-intelligible object1 so far       
exceeding the natural power of reason1  
as to admit of the mind's conceiving it 
by analogy1 but not by a distinct and   
proper knowledge4 ,for this is the      
nature of mysteries1 whence it follows  
in them that neither single words have  
distinct notions1 nor a whole           
proposition distinct sense4 ,whereas in 
the controversy about the ,primacy1     
there is nothing which is not           
commensurate with reason1 and which has 
not the advantage of proper and distinct
 notions4 ,for1 of revealed truths1 some
 being rational1 some beyond reason1 and
 some above reason1 the proper character
 of those which are called beyond reason
 is1 that1 if revealed1 they are        
cognizable by reason4 ,now to such an   
order of truths the institution of the  
,primacy belongs4 ,thus its real        
evidence1 that namely which concerns its
 subject matter1 is much superior to    

that which the others admit of4 ,but    
should we grant as much to the          
controversy in which ,anglicans defend  
the superiority of bishops over         
presbyters8 ,grant this1 yet still it   
remains that in this species of real    
evidence the cause of the ,primacy is   
far superior to that of the real        
presence1 or that of the divinity of    
,christ4 ,but1 in truth1 the ,anglican  
doctrine on bishops may be considered   
from two points of view1 either as      
severed from the ,catholic dogma on     
,peter's ,primacy1 or as in connexion   
and coherence with it4 ,from the latter 
point of view ,i should admit it to be  
so agreeable to reason1 that this power 
calls for it1 and rests in it1 when once
 illuminated by faith1 so as to know1   
that is1 the purpose of ,christ that    
each particular ,church should present  
the aspect of an united family4 ,but    
sever this superiority of bishops over  
presbyters from the dogma of the        
,primacy1 and inveigh as keenly against 

,peter's supremacy as you defend their  
presidency1 which is what ,anglicans do1
 and then ,i could only conclude that   
this doctrine is plainly contrary to    
reason instead of agreeing with it4     
,for whence do ,anglicans deduce its    
agreement with reason8 ,hammond1        
,pearson1 ,beveridge1 ,bingham1 and     
their other greater theologians1 tell us
 that it follows very plainly1 because  
we know that ,christ carefully provided 
for the unity of particular ,churches1  
which1 they say1 it seems impossible to 
obtain without the superior power of    
bishops4 ,it is a good inference2 but   
did ,christ show less care for the unity
 of the whole ,church than for that of  
particular ,churches8 ,who can seriously
 maintain this8 ,for what is the unity  
recommended by ,christ and so earnestly 
urged by the ,apostles1 save that of the
 whole ,church8 ,and when we acknowledge
 in the creed one ,church1 do we mean a 
particular or the universal ,church8 ,we
 mean that which we also acknowledge to 

be ,catholic1 and therefore the unity is
 that of the ,catholic ,church4 ,and    
therefore it was ,christ's intention1   
and ,his certain will1 that not only    
particular ,churches1 but the universal 
body of the ,church1 should possess the 
test and the dower of unity4 ,and this  
,anglican notion1 which denies of the   
universal ,church1 what it affirms of   
particular ,churches1 may suit very well
 an island1 holding itself aloof from   
the rest of the world1 but it is quite  
incompatible with the radical idea of   
the kingdom of ,christ4  ,moreover1 if  
it was necessary for the production and 
maintenance of unity in particular      
,churches to set bishops over them1 with
 authority superior to that of          
presbyters2 if reason demands that it   
being ,christ's will for particular     
,churches to live in unity1 ,he should  
likewise have instituted the power which
 distinguishes bishops from presbyters2 
can we suppose either that it was not   
necessary for the production and        

maintenance of unity in the ,catholic   
,church1 to commit its government to an 
universal superior1 or that reason does 
not equally require1 that ,christ1 who  
enjoined the ,catholic ,church to       
maintain unity1 should have instituted  
the universal ,pastor8 ,nay1 as the     
necessity is not equal on the two sides1
 but so much stronger on the side of    
unity in the ,catholic ,church1 as it is
 more difficult to hold together in one 
an innumerable than a limited number1   
men scattered over the globe than men   
within a narrow region1 nations         
differing in genius1 habits1 and laws1  
than those who resemble each other in   
these2 so reason1 which for particular  
,churches requires their respective     
bishops1 much more requires the         
institution of a universal superior1    
lest the end should appear to have been 
devised without the means1 and the      
divine work of ,christ be deficient in  
wisdom4 ,what1 then1 are ,anglicans     
about in dividing these two doctrines1  

and contending for the institution of   
bishops1 while they obstinately deny the
 institution of the ,primacy8 ,they     
strip of its authority the very truth   
which they defend1 and by severing      
doctrines which derive their consistency
 from their cohesion1 put weapons in the
 hands of presbyterians to assault and  
even overthrow the very dogma from which
 they take their name of episcopalians4 
,accordingly the evidence derived from  
the subject matter is much clearer in   
those texts which are alleged for       
,peter's ,primacy1 than in those by     
which the superiority of bishops over   
presbyters1 the real presence1 and the  
divine person of ,christ1 are proved4   
,now the force of demonstration derived 
from documents corresponds to the sum of
 verbal and real evidence in the texts1 
being greater or less as this is        
stronger or weaker4 ,in other words1 the
 force of demonstration belongs to that 
class of evidence which mathematicians  
call direct4 ,but both these sorts of   

evidence exist in the same1 or even in a
 fuller degree1 in those texts which    
concern the ,primacy1 and set forth its 
divine institution4 ,accordingly the    
force of demonstration for the ,primacy 
is equal or superior to that belonging  
to the arguments which prove the        
superiority of bishops1 the real        
presence1 and ,christ's divine person4  
,yet these arguments have such force1   
that the articles which they prove      
cannot1 in the opinion of ,anglicans1   
,lutherans1 and ,calvinists1 be         
questioned without incurring the deepest
 guilt of heresy4 ,we have1 then1 the   
same or even a stronger reason to affirm
 that the ,primacy of ,peter1 resting on
 the same1 or even a stronger1 evidence1
 as revealed1 cannot be denied without  
heresy4  ,and this is a corollary which 
,i would entreat ,anglicans1 ,lutherans1
 and ,calvinists1 carefully to consider1
 and then say whether they are          
consistent2 for then ,i feel assured    
they would become discontented with     

themselves1 by reflecting that1 in the  
choice of the articles which they hold1 
they are not following the clearness of 
revelation1 but party spirit and        
factious prejudices4 ,what satisfactory 
answer can they ever return to the      
,catholic who asks why they1 who on     
equal or less evidence defend the       
superiority of bishops1 deny the        
,primacy which rests on similar or      
greater proof8 ,or why they attack the  
,primacy1 while they defend the real    
presence1 or the divinity of ,christ1   
which are supported by no more evident  
arguments8 ,and how will they satisfy   
their own conscience1 should this       
thought ever cross them1 ,why do ,i at  
one time obey1 at another time resist1  
the same evidence of revelation8 ,that  
same faith with which they severally    
believe the divine appointment of       
bishops1 the real presence1 and the     
consubstantiality of ,christ1 compels   
them1 if they would maintain            
consistency1 and not repel conviction1  

to confess the ,primacy of ,peter4  ,and
 this argument might be carried much    
further1 if they would reflect how great
 is the brilliancy of evidence in behalf
 of the ,primacy1 compared with sundry  
other capital ,christian doctrines1 some
 or all of which they hold without      
question3 such are the consubstantiality
 of the ,trinity1 the unity of ,christ's
 ,person1 the propagation of original   
sin1 the eternity of punishment1        
regeneration in baptism1 and gratuitous 
justification4 ,they will find1 on      
reflection1 that they hold these        
doctrines not because they are proved by
 stronger scriptural evidence than the  
,primacy1 for quite the reverse is the  
truth1 nor because they are encompassed 
with less obscurity in their own        
character1 for the subject matter of the
 ,primacy is clear and distinct in      
comparison with them all1 but because   
the doctrines do not oppose the         
particular tradition which they have    
received1 and so their minds are not set

 against them4 ,let them once come to   
compare the whole evidence for the      
,primacy1 scriptural1 traditional1      
analogical1 and historical1 which last  
alone comprehends the fourteen heads    
above enumerated1 with the same evidence
 in behalf of any or all of those1 and  
they cannot but admit its great         
superiority4  #c4 ,but we must proceed  
to the third criterion1 which increases 
not a little the evidence from          
revelation for the ,primacy4 ,for       
,catholics and ,protestants are agreed  
in considering analogy as one of the    
best helps in interpretation1 and in    
assigning to it the force of a real     
parallelism1 a proceeding which rests on
 the necessity of the ,scripture        
presenting one whole and harmonious body
 of doctrine in its several parts4 ,and 
in order not to deprive this help of its
 efficacy1 both parties give two        
conditions for its exercise1 the first1 
that no sense be put upon passages of   
,scripture contrary to analogy2 the     

second1 that no violence be used to the 
language of ,scripture to conform it    
with analogy1 which would be imposing on
 holy writ the sense wanted from it4    
,these two faults carefully avoided1    
analogy is of great service1 and throws 
much light upon interpretation4  ,but1  
now1 is there such a sum of doctrine1 so
 remarkable1 and so diffused through all
 the books of the ,new ,testament1 that 
the texts expressing the gifts and      
prerogatives of ,peter1 can be tried by 
the touchstone of this analogy8 ,such1  
indeed1 there is1 very remarkable1 and  
threefold in character4 ,the first point
 is found in the texts#bf which regard  
the divine institution of bishops3 the  
other two in those which show the       
unity1#bg and the ,catholicity#bh of the
 ,church4 ,for what can stand in closer 
connection with these articles of       
doctrine1 than the appointment of a     
supreme ruler to discharge over the     
universal ,church the office which every
 bishop exercises over his own          

particular ,church1 and his own portion 
of the flock8 ,what1 again1 can be more 
opposed to them1 than the supposition   
that provision was made1 by the         
institution of bishops1 for the parts1  
but none1 by the institution of a       
supreme pastor1 for the whole body1     
which is to be one and ,catholic8       
,therefore1 that exposition of the texts
 concerning ,peter1 which exhibits him  
as ruler of the ,church universal1 and  
as made to be the visible cause of that 
same ,catholic unity1 so admirably      
agrees with analogy1 that it must be    
considered unquestionable1 unless texts 
contradictory to it can be produced4    
,but so far is it from the case that    
texts considered in themselves          
contradict it1 that1 on the contrary1   
they immediately express it of          
themselves1 and can be distorted from it
 only by violating all the laws of      
interpretation4 ,accordingly1 that view 
of the texts about ,peter1 which        
establishes his ,primacy1 is wonderfully

 confirmed by analogy1 and by its       
harmony with what the ,scriptures tell  
us of the ,church1 as instituted by     
,christ4  #d4 ,and nothing will be      
wanting to give full assurance to this  
confirmation1 if we add the fourth or   
external criterion1 that derived from   
consent of witnesses4 ,i am not going to
 urge here the divine force and         
infallible authority of ,christian      
tradition3 ,i shall merely allege what  
no person of discretion can deny or     
question4 ,the first point is1 that in  
the actual controversy the testimony of 
the most ancient witnesses cannot be    
disregarded3 and the second1 that it    
carries the very strongest prejudice in 
favour of whichever interpretation it   
supports4  ,now here we have to do      
first1 with the interpretation of a     
series of dogmatic texts2 and1 secondly1
 with a point of doctrine1 which1 being 
of the utmost moment1 could not be      
unknown to any one4 ,but are these      
matters on which ancient witnesses1 such

 as the ,christian ,fathers1 and        
ecclesiastical writers1 can be safely   
past by unheard8 ,if it were a matter of
 geography1 chronology1 or archaeology1 
one might allow it1 though with regret3 
but this is out of the question1 in a   
matter of dogmatic texts1 and those     
relating to a most important doctrine4  
,for notorious is the zeal with which   
the ancient ,fathers laboured to        
preserve and interpret the dogmatic     
texts of ,scripture4 ,we know their care
 to prevent the introduction of new and 
false interpretations1 and new and false
 doctrines thence arising4 ,and we know 
that1 together with the ,scriptures1    
they received from the ,apostolic       
teaching the kindred power of           
interpreting them4 ,for1 as ,origen     
remarked1 ,since there are many who     
think that they believe what is of      
,christ1 and some of them believe what  
is different from those before them1    
yet1 since the preaching of the ,church 
is preserved1 as handed down by the     

order of succession from the ,apostles1 
and to the present day abiding in the   
,church1 that verity alone is to be     
believed1 which in nothing is discordant
 from the ecclesiastical and            
,apostolical tradition4#bi  ,moreover1  
can it seem safe to enter upon a track  
most divergent from that which the      
,apostles marked out1 and the ,christian
 people constantly followed8 ,s4        
,paul#cj taught us to listen to         
witnesses1 and ,christendom1 whether    
assembled in council1 or everywhere     
diffused1 was content to depend on them4
 ,most clear is what is said on this    
point about the ,fathers at ,nicea#ca   
and ,ephesus1#cb and no less so the     
words of ,leontius#cc of ,byzantium1    
,john ,cassian1#cd ,theodoret1#ce       
,augustine1#cf ,jerome1#cg              
,epiphanius1#ch ,basil1#ci ,origen1#dj  
,tertullian1#da ,clement#db of          
,alexandria1 and the oldest of all1     
,irenaeus1#dc who says1 ,the true       
knowledge is the doctrine of the        

,apostles1 and the ancient state of the 
,church in the whole world1 and the     
character of the body of ,christ1       
according to the succession of bishops1 
by which they handed down the ,church1  
which is in every place1 which hath     
reached even to us1 being guarded       
without fiction1 with a most full       
interpretation of the ,scriptures1      
admitting neither addition nor          
subtraction1 and the reading without    
falsification1 and legitimate and       
diligent exposition according to the    
,scriptures1 without danger1 and without
 blasphemy1 and the chief gift of       
charity1 which is more precious than    
knowledge1 more glorious than prophecy1 
more eminent than all graces4 ,for1 as  
he says elsewhere1 ,we ought to learn   
the truth1 where the gifts of the ,lord 
are placed2 among whom is that          
succession of the ,church1 which is from
 the ,apostles1 sound and irreproachable
 conversation1 and discourse            
unadulterated and incorrupt4 ,for these 

maintain that faith of ours in one ,god1
 who made all things3 these increase    
that love towards the ,son of ,god1 who 
has made for our sake so great          
dispositions3 these explain to us the   
,scriptures without peril4  ,and1       
besides1 where is the ,protestant who   
does not praise the ,hebrew             
illustrations of ,lightfoot1            
,schoettgen1 and ,meuschen8 or who does 
not at least make much of the           
commentaries of ,aben ,ezra1 ,kimchi1   
,jarchi1 and others1 in the             
interpretation of the ,hebrew           
,scriptures8 ,they all see the advantage
 of approaching such sources of         
information1 and using them for their   
own purpose4 ,but are we to refuse to   
the ,fathers1 and ancient doctors of the
 ,church the deference which we allow to
 ,rabbins and ,thalmudists8 ,this is at 
least a reason for hearing the testimony
 of the ,fathers4  ,and if it be        
concordant1 constant1 and universal1 it 
most powerfully recommends that         

scriptural interpretation1 which agrees 
with it4 ,in this1 all ,catholics       
without exception1 and the most         
judicious and learned ,protestants1 are 
agreed4 ,in good truth1 it would be     
incredible that an interpretation could 
be false1 which was adopted unanimously 
by the ,fathers of every age and        
country4 ,and it ought to be as         
incredible to find any one so conceited1
 as not to be greatly moved by the      
witness and consent of ,christian       
antiquity4  ,one point of enquiry       
remains1 whether the ,fathers have given
 their opinion1 and that unanimously1 on
 ,peter and the texts1 which relate to  
him4 ,but their words#dd inserted in the
 foregoing pages entirely terminate this
 controversy1 and show that they were   
all of the mind expressed by ,gregory   
the ,great1 in these words1 which1 it is
 well to remember1 were directed to the 
supreme civil authority of those days1  
for he tells the emperor3  ,to all who  
know the ,gospel1 it is manifest that   

the charge of the whole ,church was     
entrusted by the voice of the ,lord to  
the holy ,apostle ,peter1 ,prince of all
 the ,apostles4 ,for to him it is said1 
',peter1 lovest thou ,me8 ,feed ,my     
sheep4' ,to him is said1 ',behold1      
,satan hath desired to sift you as      
wheat1 but ,i have prayed for thee1     
,peter1 that thy faith fail not2 and do 
thou1 one day1 in turn1 confirm thy     
brethren4' ,to him is said1 ',thou art  
,peter1 and upon this rock ,i will build
 ,my ,church1' c4 ,lo1 he hath received 
the keys of the kingdom of heaven1 the  
power of binding and loosing is given to
 him1 the care and the chiefship of the 
whole ,church is committed to him4#de   
,,footnotes3  #a ,the following chapter 
is translated from ,passaglia1 ,pp4     
#cci-cfj4  #b ,this is not said as      
limiting revelation to such points1 but 
to exhibit the scope of the present     
work1 which uses testimony merely as a  
human1 though very important1 support of
 the cause4  #c ,the texts relating to  

the primacy1 the ,evangelists' mode of  
writing1 that of ,s4 ,luke in the first 
twelve chapters of the ,acts1 and that  
of ,s4 ,paul4  #d ,the ,apostles'       
contest about the greater1 the          
distinction between the founder1 and the
 visible head of the ,church1 and for   
false interpretations1 the primacy of   
mere precedency1 the perversion of ,john
 xxi4 #ae-bj1 the assertion of          
,apostolic equality1 and ,gal4 i #ah-bj4
  #e ,interroga igitur1 si quid         
veritatis cupis audire1 principaliter   
sedis ,apostolicae antistitem1 cujus    
sana doctrina constat judicio veritatis1
 et fulcitur munimine auctoritatis4     
,ferrandus in ,epist4 ad ,severum4  #f  
,socrates1 ,hist4 ,l4 #b1 c4 #h-ag4     
,sozomen1 hist4 ,l4 #c1 c4 #aj4  #g ,in 
fragm4 epist4 apud ,baluzium1 ,miscell4 
,lib4 #e1 p4 #dfg4  #h ,ferrandus in    
litteris ad ,pelagium4  #i ,mansi4 ,tom4
 #h1 #ed1 #cd4  #aj ,avitus1 ,epist4    
#cf4  #aa ,gelasius1 ,epist4 #d1 ad     
,faustum4 ,mansi4 #h1 #ag4  #ab ,mansi4 

,tom4 xi4 #ahd4  #ac ,see ,peter        
,ballerini1 de potestate ecclesiastica1 
cap4 #a1 ,sec4 #a-f4  #ad ,see ,mamachi1
 origines et antiquitates ,christianae1 
,tom #b4  #ae ,see ,muzzarelli1 de      
auctoritate ,rom4 ,pontificis in        
,conciliis generalibus1 c4 v4 ,sec4 #i4 
#af ,see ,mamachi1 as above1 ,tom4 v    
part4 #a1 c4 #b4  #ag ,amm4             
,marcellinus1 ,lib4 #ae1 c4 #g4  #ah    
,the following paragraph1 down to within
 and without1 ,i have introduced here4  
,it is not in ,f4 ,passaglia4  #ai ,aug4
 de utilitate credendi1 c4 #g1 n4 #ai4  
#bj ,tit4 iii4 #aj4  #ba ,luke xv4 #i2  
xi4 #e2 xviii4 #b4  #bb ,tertullian1 de 
,praesc4 c4 #ba4  #bc ,mansi1 concilia1 
,tom4 #aa1 #bci4  #bd ,responsis ad     
,lutheram1 c4 x4  #be ,sense1 says      
,john1 is the connection or mutual      
relation of notions intended by the     
author in his words1 or1 according to   
others1 which is the same thing1 the    
conception of the mind which the author 
has expressed in words1 and wishes to   

raise in his readers4 ,this sense1      
whether it springs from the proper or   
whether from the improper and           
metaphorical meaning of words1 or from  
allegorical language1 is immediate1     
grammatical1 and literal4  #bf ,acts    
xiv4 #bb2 xx4 #bh2 #a ,tim4 v4 #ai-bb2  
#b ,tim4 iv4 #b-e2 ,tit4 i4 #e2 #a ,pet4
 v4 #b1 #c4  #bg ,matt4 xvi4 #ah2 xviii4
 #ah2 ,john x4 #af2 ,eph4 v4 #be2 #a    
,cor4 xii2 ,john xvii4 #bj-bf4  #bh     
,luke xxiv4 #dg2 ,acts i4 #h2 ix4 #ae2  
,coloss4 i4 #h42 #a ,cor4 i4 #bc2 ix4   
#bj2 ,rom4 x4 #ah4  #bi ,origen4 preface
 kezi azchon1 n4 #b4  #cj #b ,tim4 ii4  
#b4  #ca ,see ,athanas4 de decritis     
,nic4 ,synodi1 and also ,hist4          
tripartit4 ,lib4 #b1 #b-c4  #cb ,see    
,vincent of ,lerins4 ,commonit4 c4 #cb1 
#c4  #cc ,leontius1 ,contr4 ,nestorium4 
,lib4 #a4  #cd ,cassian1 ,de ,incarn4   
,lib4 #a4  #ce ,theodoret1 in the three 
dialogues4  #cf ,augustine1 cont4       
,cresconium1 #a1 c4 #cb-c4  #cg ,jerome1
 ,ep4 #abf1 and dialog4 adv4            

,luciferianos4  #ch ,epiphanius4 baeres4
 #fa1 #ge1 #gh4  #ci ,basil1 cont4      
,eunomium1 ,lib4 #a2 de ,spiritu ,s4 c4 
#bi4  #dj ,origen in ,matt4 ,tract4 #bi4
  #da ,tertullian1 throughout the book  
,de ,prescriptionibus4  #db ,clement1   
,stromatum1 ,lib4 #g4  #dc ,irenaeus1   
,lib4 #d1 c4 #fc and #de4  #dd ,it may  
be allowable also to refer to the fifth 
section of the work mentioned in the    
preface1 ,the ,see of ,s4 ,peter1 c4    
#de ,s4 ,greg4 ,ep4 ,lib4 #e1 #bj4      
,,index4   ,a4  ,abraham1 parallel      
between1 and ,peter1 #ag-be1 #bjf1      
#bac-d  ,acts1 division of1 #aad   state
 the accomplishment of ,christ's        
promises1 #aad1 #aaf   history of the   
mystical body1 as the ,gospels of the   
,head1 #aae   elucidate the institution 
of the ,primacy by showing its          
execution1 #aaf and following4  ,africa1
 ,church of1 its terms addressing ,pope 
,theodore1 #aaj1 #bed4  ,agatho1 ,pope1 
,a4,d41 #fgh-fhb1 referred to1 #bed     
states his ,primacy in the case of ,s4  

,wilfrid1 #bed   to the ,emperor        
,heraclius and the #fth ,council #bfb4  
,alexander1 of ,alexandria1 referred to1
 #bch4  ,ambrose1 ,st41 interprets the  
name of ,peter1 #aj   terms ,peter the  
,rock of the ,church1 #ae   the ,apostle
 in whom is the ,church's support1 #ae  
affirms and describes his ,primacy1 #fj 
declares1 where ,peter is1 there is the 
,church1 #fb   interprets ,john xxi4    
#ae-ag1 of ,peter's ,primacy1 #gi       
says1 the rights of venerable communion 
flow from ,st4 ,peter's chair     as    
from a fountain head1 #baf   describes  
schism as rendering ,christ's passion of
 no effect1 #bca   and as the unforgiven
 sin1 #bca   mentions a ,novatian error 
of restricting the keys to ,peter       
personally1 #bda1 n4   assigns the      
origin of unity to ,peter1 #bdb4        
,ambrosiaster1   makes ,paul's visit an 
acknowledgment of ,peter's ,primacy1    
#afd   ranges ,james and ,john under    
,peter1 as ,barnabas under ,paul1 #afg  
sees in ,paul's censure of ,peter a     

proof of ,peter's ,primacy1 #aga4       
,ammianus ,marcellinus1 referred to1    
#bee4  ,analogy1 between universal and  
particular churches and the   ,primate  
and all bishops1 #bag   of the body1    
house1 kingdom1 city1 and fold1 with the
 ,church1 #b-e1 #bag   its force as a   
proof for the ,primacy4 #bea   as a     
criterion of interpretation1 #bgb4      
,anglicanism1 the peculiar inconsistency
 of1 #bbb-e4  ,anglicans1 ,lutherans1   
and ,calvinists1   comparative proof for
 their doctrines and for the ,primacy1  
#bei1 #bgd4  ,apostles1 their relation  
to ,peter1 #bh1 #gj1 #ge-g1 #ig-i1 #ajb1
 #ajd1 #ajh   their commission as given 
in ,matthew1 ,mark1 ,luke1 and ,john1   
#fh   exercise of their powers1 #fi1    
#adi   how they sent ,peter and ,john1  
#acg   are teachers and judges in       
controversy1 #adi   the spirit of truth 
promised to them and to their           
successors1 #ahd-ahi   inequality in the
 college of1 #bjj   twelve proofs of it1
 #bjd-i4  ,aquileia1 ,fathers of1       

ascribe the origin of unity to ,peter1  
#bdb4  ,archimandrites of ,syria1   call
 ,pope ,hormisdas das ,patriarch of the 
whole world1 #baf4  ,arnobius1 calls    
,peter1 the ,bishop of ,bishops1 #adf1  
#baf4  ,athanasius ,st41 states the     
object of the ,incarnation1 #bg1 #ahj   
referred to1 on behalf of the principle 
of tradition1 #bge4  ,augustine ,st41   
terms ,peter   the rock which the proud 
gates of hell prevail not against1 #ae  
the figure of the ,church1 #fa   made   
another self by ,christ1 and one with   
,himself1 #aaj   states the object of   
the ,incarnation1 #bg1 #agi   explains  
the banquet in ,john1 ch4 xxi1 #gb      
says the order in which the ,apostles   
were called is uncertain1 #hh   mentions
 ,peter's holy humility in being        
censured by ,paul1 #agf   says there is 
no remission of sins outside the        
,church1 #bca   that those who are out  
of the ,church have not charity1 #bca   
terms schism a horrible crime and       
sacrilege1 #bca   distinguishes the     

,church as ,catholic1 #bcf   referred to
 as explaining the term ,catholic1 #bcg1
 #bch   and quoted1 #bfj   why he       
teaches that the keys were bestowed on  
,peter     as representing the person of
 the ,church1 #bda1 n4 #abd   referred  
to1 #bdb   and on tradition1 #bie4      
,avitus1 ,st41 attests the ,popes       
,primacy1 #bec4   ,b4  ,ballerini1      
,peter1 his works referred to1 #bee4    
,baronius1 explains ,st4 ,peter being   
sent to the circumcision1 #afg   remarks
 on the distortion of ,paul's censure   
against ,peter1 #agb4  ,basil ,st4 calls
 ,peter underlying the building of the  
,church1 #ae   interprets ,john1 xxi4   
#ae-ag1 as a grant of all pastoral      
authority to     the ,church in the     
person of ,peter her shepherd1 #ha      
referred to1 on principle of tradition1 
#bge4  ,bede ,st41 interprets1 ,arise1  
,peter1 kill and eat1 #adj   condemns   
all separation from the society of      
,peter1 #beb4  ,bernard ,st4   appeals  
to ,pope ,innocent ,,ii1 as holding the 

,primacy of faith1 #fj1 #bed   calls the
 ,pope universal ,bishop1 #baf          
referred to1 as explaining the term     
,catholic1 #bcg   speaks of the         
solicitude of all churches resting on   
the     ,apostolic ,see #bdd4           
,bhoskein1 its meaning1 contrasted with 
poimahinein1 #ajc note4  ,bishops1      
divine institution1 of texts for1 #bgc1 
n4 #bf   proof for1 compared with that  
for the ,primacy1 #bfh1 #bgj4  ,bossuet1
   explains the relation between ,peter 
and the ,apostles1 #ge1 #gh1 #ajc   his 
writings against ,jurien referred to1   
#bcc4   ,c4  ,coelestinus1 referred to1 
#bch4  ,calvinists1 their proofs for the
 divinity of ,christ compared with      
those of ,catholics for the ,primacy1   
#bei4  ,canons1 the #bbnd of the        
,apostolic1 quoted1 #acf4  ,cartwright1 
the ,puritan1 observes the inconsistency
 of   ,anglicanism1 #bbe1 n4 #ei4       
,casaubon1 referred to1 #bcb4  ,cassian 
,john1   states the ,primacy of ,st4    
,peter as continuing in the ,church1    

#aaa   referred to #bge4  ,catholicity1 
texts on the ,church's referred to1     
#bbj1 #bgc1 n4 #bh   in what it         
consists1 material and formal parts1    
#bcf   the formal part as negative and  
as affirmative1 #bcg-bda4  ,cesar1      
,julius1 parallel between proof for his 
having been emperor1   and for ,peter's 
,primacy1 #bej4  ,christ1 at ,his       
passion commends the ,church as ,his    
finished work     to ,god the ,father1  
#a   stands in two relations to the     
,church while on earth1 as ,founder     
and as ,ruler1 #f1 #dc   selects from   
,his disciples first twelve and then one
 #g1 #hi   explains the name of ,peter1 
#ab   communicates to ,peter the gift of
 being the ,foundation1 #bd   educates  
him for the office of chief ruler1 #bi  
associates him in a peculiar manner with
 ,himself1 #ce   designates a chief     
ruler in ,his ,church1 #ch1 #dc   and   
that one to be ,peter1 #dh   makes a    
further disposition of power after ,his 
resurrection1 #fe   makes ,peter the one

 ,shepherd over his fold1 #gb1 #hc      
fulfils ,his promises to the ,twelve1   
#fh     and to ,peter1 #gj   foretels   
,peter's crucifixion1 #hb   paraphrase  
of ,his promises to ,peter in ,matt4    
xvi1 #ag-bj1 #ie   the mystical ,head of
 the ,church1 #aeg   the incarnate ,word
 the principle of ,unity and ,headship  
in     the ,church1 #agh-ahb   ,his     
headship does not dispense with a       
visible hierarchy1 #ahe   and cannot be 
expressed by the unity of a college1    
#aic   bestows all spiritual gift1 #ahf1
 #ahh4  ,chrysostome1 ,st41 interprets  
the name ,peter1 #i1 #bg   terms ,peter 
the support of the faith1 #ae   the     
mouth-piece of the ,apostles and teacher
 of the world1 #fa1 #aai   the ,teacher1
 #adc1 #ade   the ,father1 #aeb   the   
greater and elder1 #afc   interprets the
 keys to mean power over all things in  
heaven1 #ad   interprets1 give it to    
them for me and for thee1 #cf1 #cg      
interprets ,john xxi1 #ae-ag1 as the    
charge of the whole     ,church given to

 ,peter1 #gi1 #hj   witnesses to ,st4   
,peter's ,primacy1 #hf1 #ic1 #abd1 #abf1
 #abg   describes the subject of the    
,acts1 #aad   says that in ,christ the  
race ,god and man is become one1 #aae   
describes ,peter as the first on every  
occasion1 #aba   says the ,acts are     
those of ,st4 ,peter and ,st4 ,paul1    
#aba   interprets confirm thy brethren  
of ,st4 ,peter's supreme authority4 #abd
   makes ,st4 ,john subordinate to ,st4 
,peter1 #abh   interprets ,acts x1 #dg1 
#ada   likens ,peter to the commander of
 an army1 #adg   says that he           
anticipates ,st4 ,paul's doctrine to the
 ,romans1 #adh   makes ,st4 ,paul prefer
 ,peter to himself1 #afa   and to the   
other ,apostles1 #afb   considers ,st4  
,paul's visit to him a proof of his     
,primacy1 #afd   explains ,gal4 ii4     
#g-i1 #aff   speaks of the dignity of   
,st4 ,peter's person1 #aga   denies it  
to have been ,st4 ,peter who censured by
 ,st4 ,paul1 #agd   remarks on ,st4     
,paul's prudence in the manner of giving

 this     censure1 #agg   his remark on 
the ,incarnation1 #ahj   describes the  
unity of the ,church all over the world1
 #bah   distinguishes the ,church as    
,catholic1 #bcf   referred to on        
necessity of communion between the      
,church's     members1 #bci4  ,church1  
establishment of1   the finished work of
 ,god the ,word incarnate1 #a1 #d       
unity and visibility part of its primary
 idea1 #c   and a visible headship1 #e  
unchangeable1 like her ,lord1 #dd   had 
one ruler from the beginning1 #de       
unity or1 fourfold1 #ahb   of mystical  
influx1 #ahb   of charity1 #ahc   of    
faith1 #ahc-ahi   of visible headship1  
#aij-aif   its identity1 #bbj   its     
unity1 and texts proving it1 #bbj   its 
,catholicity1 #bcf     these three      
viewed as reasons for the ,primacy1     
#bcf-bda   means the whole society of   
believers1 #bbc   texts which so define 
it1 #bbc1 n4 #df   as set forth in      
,scripture1 #bcj4  ,claude1 the         
,calvinist1 referred to1 #bcb4  ,clement

 of ,alexandria referred to   as        
defining the ,church1 #bbc   on the term
 ,catholic1 #bcg   on the principle of  
tradition1 #bge4  ,clement1 the ,pseudo1
 his epistle ,st4 ,james quoted1 #acg4  
,confirming1 meaning of the term in     
,luke xxii4 #cb1 #ec4  ,cornelius1      
conversion of1 #ach4  ,council of       
,nicea1 referred to1 #bch1 #bge4    ----
 of ,sardica1 referred to1 #bch4    ----
 of ,ephesus1 referred to1 #bch4    ----
 of ,chalcedon1 terms ,peter1 the rock  
and foundation of the        ,catholic  
,church1 and the basis of the orthodox  
faith1 #af4    ---- third of ,carthage1 
referred to1 #bbd1 #bch4    ---- second 
of ,constantinople1 referred to1 #bbd4  
---- of ,laodicea1 referred to1 #bbd4   
---- second ,nicene1 referred to1 #bbd4 
,creed1 how it contains ,st4 ,peter's   
,primacy1 #bdc4  ,criteria of           
interpretation1 four chief ones1 #bfe   
verbal1 #bff   real1 #bfg   analogical1 
#bga   consent of witnesses1 #bgd4      
,cyprian ,st41   terms ,peter the ,rock 

of the ,church that was to be built1 #ae
   quotes the confessors out of         
,novatian's schism1 #de   says that     
perfidy cannot approach the ,roman      
faith1 #ee   says that the ,church is   
built on ,peter1 #fb1 #age   says that  
the ,apostles1 as such1 are equal1 #fi  
but adds the ,primacy of ,st4 ,peter1   
#ha   solution of his phrase1 the       
episcopate is one1 of which apart is    
held by each without division of the    
whole1 #ajj   how his statements on the 
unity of the ,catholic episcopate cohere
     with the ,primacy1 #bdj   makes    
,st4 ,peter's ,see the fountain in the  
,church1 #aaj   says the ,church is in  
the bishop1 #ace   compares the unity in
 the ,church to that of the ,holy       
,trinity1 #aif   defines a particular   
church as a people united to its priest1
     and a flock adhering to its pastor1
 #bah   describes the one ,church and   
its prerogatives1 #bbh   distinguishes  
it by the name ,catholic1 #bcf4  ,cyril1
 ,st41 of ,alexandria1 says the ,church 

is founded on ,peter1 #i   describes the
 presence of the ,holy ,spirit in       
,christians1 #aae   remarks on the      
,incarnation1 #ahj4  ,cyril1 ,st41 of   
,jerusalem1 affirms ,st4 ,peter's       
,primacy1 #fa   calls the ,church       
,catholic1 #bcf   explains the term1    
#bcg4   ,d4  ,dante1 his words on       
fortune1 #aii4  ,dionysius1 the         
so-called ,areopagite1 states that the  
office of the   ,holy ,spirit is the    
deification of man1 #aae4   ,e4         
,ephrem1 of ,antioch1 on the unity      
produced by the ,incarnation1 #aha4     
,ephrem1 ,st4 ,syrus1 calls ,peter the  
candle and tongue of the   disciples and
 the voice of preachers1 #fa4           
,epiphanius1 ,st4 terms ,peter the      
immovable rock of the ,church1 #ae   and
 says that the charge of bringing the   
,gentiles into the ,church     is laid  
on him1 #ada   referred to1 on          
tradition4 #bge4  ,eucherius1 ,st41 of  
,lyons1 calls ,peter the ,pastor of     
pastors1 #baf4  ,eusebius1 states that  

,st4 ,john visited the ,churches of     
,asia1 #adf   calls the ,church by the  
name of ,catholic1 #bcf   referred to1  
#beb4  ,euthalius1 his summary of the   
,acts1 #abj4  ,evidence1 moral1 how far 
intended to be convincing1 #hi4   ,f4   
,faith1 how called by the ,fathers1 #bcd
 note4  ,fathers1 the ,greek1 on ,gal4  
ii4 #aa   unanimously set forth ,st4    
,peter's ,primacy1 #agd-e4  ,ferrandus1 
refers enquirers to the ,apostolic ,see1
 #beb   states the authority of         
,councils confirmed by it1 #bec4        
,first1 force of the term1 #hg4         
,fructuosus1 ,st41 the church in his    
,acts called ,catholic1 #bcf4   ,g4     
,gelasius1 ,pope1 ,a4,d41 #dib-f1       
referred to1 #bdb   states the power of 
the ,apostolic ,see1 #bec1 #bed4        
,gnostics and ,marcionites1 distort     
,paul's censure of ,peter1 #aga4        
,gregory1 ,thaumaturgus1 ,st4 his remark
 on the ,incarnation1 #agi4  ,gregory1  
,nazianzene1 ,st41 terms ,peter the rock
 of the ,church1 #ae   remarks on the   

,incarnation1 #ahj   calls the ,church  
the tunic without seam1 c41 #bah1       
referred to1 #bdb4  ,gregory1 of ,nyssa1
 ,st41 his remark on the unity produced 
by   the ,incarnation1 #aha4  ,gregory1 
the ,great1 ,st4 ,a4,d41 #eij-fjc1      
remarks ,peter's humility in defending  
himself1 #adc   founds the ,primacy on  
the three great texts1 #bgg4  ,gregory  
,,ii1 ,pope1 ,a4,d41 #gae-gca1 describes
 the reverence felt to   ,peter in the  
eighth century1 #aac4   ,h4  ,heresy1   
why it has lost its foulness in the     
minds of ,protestants1 #bcd4            
,hierarchy1 the visible1 why            
constituted1 #ahe-aij   a head of it    
necessary1 #aij-f4  ,hilary1 of         
,poitiers1 ,st4 terms ,peter the rock of
 the ,church1 #ae   his remarks on the  
effect of the ,incarnation1 #ahj        
speaks of the unity produced by the     
,incarnation and the ,eucharist1 #aha   
sets forth the ,church's unity1 #bbj    
note   referred to as defining the      
,church1 #bbc4  ,hippolytus1 ,st41 his  

remark on the fruit of the ,incarnation1
 #agi4  ,history1 ,christian1 fourteen  
distinct classes of facts in it   attest
 the ,primacy1 #bea-f4  ,hormisdas1     
,pope1 ,a4,d4 #ead-ebc   referred to1   
#bdb4   ,i4  ,ignatius1 ,st41 uses the  
word ,catholic of the ,church1 #bcf4    
,incarnation1 the order and gifts of1   
lost sight of by those without the      
,church1 #bg   the object of1 #bg1      
#agh-aha4  ,innocent ,i41 ,pope1 ,a4,d41
 #dja-dag   makes the ,apostolic ,see   
the fountain in the ,church1 #aaj   his 
letters to ,s4 ,victrice1 #bed4         
,irenaeus1 ,st41 his remarks on the     
,incarnation1 #agi   referred to as     
defining the ,church1 #bbc   describes  
the ,church's unity1 #bbd   and terms it
 ,catholic1 #bcf   and explains the     
term1 #bcg   sets forth tradition and   
the chiefship of the ,roman ,church1    
#bci   states the principle of tradition
 as guarding the faith1 #bgf4  ,isidore1
 ,st41 declares that whoever does not   
obey ,peter is a   schismatic1 #aac4    

,j4  ,james1 ,st41 the martyrdom of1 how
 mentioned by ,s4 ,luke1 #aea4  ,jerome1
 ,st41 puts the safety of the ,church in
 the bishop1 #de   makes the ,primacy to
 be instituted against schism1 #gh      
says1 it is not a church which has no   
priest1 #ace   ascribes the decision of 
the ,council of ,jerusalem to ,st4      
,peter1 #aej   and makes ,st4 ,paul's   
visit to ,peter a token of his          
,primacy1 #afe1 #aga   gives the reasons
 of those who denied it to be ,st4      
,peter who was     censured1 #agc       
describes the necessity of adhering to  
,peter's ,see1 #bah1 #bci1 note #abj    
referred to as defining the ,church1    
#bbc   distinguishes it as ,catholic1   
#bcf   referred to1 #bdb   referred to  
on principle of tradition1 #bge4  ,john1
 ,st41 his sphere distinguished from    
that of ,peter1 #ia   how often         
mentioned in the ,new ,testament4 #ic   
with his brother called ,boanerges1 #h1 
note1 #hf   makes himself subordinate to
 ,peter1 #abh1 #ace1 #acg4  ,judah1     

among his brethren1   a type of ,peter  
among the ,apostles1 #bjf1 #bad-e4      
,julian1 the apostate1 distorts ,paul's 
censure of ,peter1 #agb4  ,jurisdiction1
 spiritual1 derived from the person of  
,christ to     ,st4 ,peter1 #ii1 #ajg1  
#aji   creation of1 precedes the        
formation of the ,church1 #aje1 #ajg4   
,jurien1 referred to1 #bcb4  ,justinian1
 the ,emperor1 referred to1 #bch4   ,k4 
,king1 on the ,creed1 referred to1 #bcf4
   ,l4  ,lactantius1 describes necessity
 of belonging to the ,church1 #bca4     
,leander1 referred to1 #bch4  ,leo ,st41
 ,pope #ddj-dfa   paraphrases the name  
of ,peter1 #aa   states his ,primacy and
 association with ,christ1 #ad          
explains why our ,lord prays specially  
for ,peter1 #ej   says that ,peter1     
rules all by immediate commission1 #hj1 
#afh   that ,christ gave to the rest    
through ,peter1 #ajj   that he assumed  
,peter into the participation of ,his   
indivisible     unity1 #aaj   remarks on
 the unity produced by the ,incarnation1

 #ahj   describes the unity of the      
,catholic ,episcopate as knitted up     
in the ,see of ,st4 ,peter1 #bdb4       
,leontius1 referred to1 #bge4  ,luke1   
,st41 his purpose in writing the ,acts1 
#aad   part which he assigns to ,peter1 
in general1 #aag-abb   in particulars1  
#abb-aec   slightly mentions the other  
,apostles1 #abj   exhibits ,peter's     
miracles as ,john does those of ,christ1
 #aca   makes him the main figure in the
 ,apostolic college1 #acc4  ,lutherans1 
their proofs for the real presence      
compared with those   of ,catholics for 
the ,primacy1 #bei4   ,m4  ,mamachi1 his
 works referred to1 #bee4  ,maximus1    
,st41 of ,turin1   says that ,christ    
gave to ,peter ,his own title1 the      
,rock1 #ae   sets forth ,peter's        
,primacy1 #aab4  ,maximus1 martyr1      
referred to1 #bdb4  ,marius ,victorinus1
 makes ,paul's visit an acknowledgment  
of   ,peter's ,primacy1 #afd4           
,mastrezat1 referred to1 #bcb4          
,metaphor1 tests of clearness in1 #bfg4 

,more1 ,sir ,thomas1 his statement to   
,luther of reasons for maintaining   the
 ,primacy1 #bfc4  ,mosheim1 his         
admission that the early ,fathers set   
forth a unity which   terminates in the 
,papal ,see1 as the hand does in the    
fingers1 #aig-h1 note4  ,muzzarelli1 his
 works referred to1 #bee4   ,n4  ,names1
 classes of1 given in ,scripture1 #af4  
,nicole1 referred to1 #bcb4   ,o4       
,oecumenius1 on the fruit of the        
,incarnation1 #agi4  ,optatus1 ,st41    
calls ,st4 ,peter's the single chair in 
which unity     was to be observed by   
all1 #aaj   calls schism the greatest of
 evils1 #bca   referred to1 as          
explaining the term ,catholic1 #bcg     
ascribes the origin and maintenance of  
unity to ,peter1 #bdb4  ,origen1 says   
that ,peter is so called from ,christ   
the ,rock1 #aj   calls ,peter the great 
foundation of the ,church1 #ae          
describes the great honour given by     
,christ to ,peter in the matter     of  
the didrachmna1 #cf   makes ,peter the  

first1 as ,judas the last1 of the       
,apostles1 #hi   referred to1 as        
defining the ,church1 #bbc              
distinguishes the ,church as ,catholic1 
#bcf   states the principle of          
tradition1 #bge   referred to1 on same1 
#bge4   ,p4  ,pacian1 ,st41 calls the   
,church ,catholic1 #bcf   explains the  
term1 #bcg1 #bch   describes the        
,church's unity1 #bci1 note   ascribes  
the origin of unity to ,peter1 #bdb4    
,paul1 ,st41 distinguishes ,st4 ,peter  
among the ,apostles1 #fg   why so much  
said of him in the ,acts1 #aba   his    
visitatorial power contrasted with ,st4 
,peter's1 #adf   his epistles           
incidentally confirm ,st4 ,peter's      
,primacy1 #afj   recognises ,st4        
,peter's ,primacy1 #afa   by going to   
visit him1 #afb-afe   and in his second 
visit1 #aff-afi   what is involved in   
his censure of ,st4 ,peter1 #afi-aga    
its real amount1 #agg   force of his    
terming the ,church one body1 #aic   how
 emphatic he is in setting forth visible

 unity1 #aig4  ,pelagius ,,ii41 ,pope1  
#egh-eij   states privileges of the     
,apostolic ,see1 #bec4  ,petavius1 shows
 that spiritual jurisdiction springs    
from the direct   gift of ,christ1 #ajg4
  ,peter1 ,st41 first mention of him in 
the ,gospel1 #h   meaning of his name1  
#i   a special title of our ,lord1 #i   
name first promised1 #h   conferred1 #aa
   explained and promises attached1 #ab1
 #ig-ii   titles of1 betokening his     
association with ,christ1 #ae   parallel
 between1 and ,abraham1 #ag-be1 #bjf1   
#bac-d   his name explained by ,st4     
,chrysostome1 #bg   his relation to the 
,apostles1 #bh1 #ih-i1 #ajb1 #ajd1 #ajh 
his instruction in the theology and     
economy1 #cj   witness of the           
transfiguration1 #cj   of the ,lord's   
prayer in ,his agony1 #cb   of raising  
the daughter of ,jairus1 #cc            
associated with ,christ in paying of the
 didrachma1 #cd   designated to be chief
 ruler of the ,church1 #dh   charged to 
confirm his brethren1 #di-fc   is       

distinguished in having the resurrection
 proved to him1 #ff   all our ,lord's   
promises fulfilled to him1 #gj1 and     
following   mentioned by the            
,evangelists differently from the other 
,apostles41 #hd   named first in every  
catalogue1 #hf   his sphere             
distinguished from that of ,john1 #ia   
his predominance in the sacred history1 
#ib   how often mentioned in the        
,gospels1 #ic   and in the ,acts1 #aah  
the type1 the origin1 and the efficient 
cause of unity1 #ajj1 #ajh   looked up  
to1 as a ,god upon earth1 by the ,west1 
#aac   prominence given to him in the   
,acts #aaf-abb   directs the election of
 a new ,apostle1 #abb   defends the     
,apostles on the day of ,pentecost1 #abe
   speaks for them the third and fourth 
time1 #abh   proves his supreme         
authority by special miracles1 #abi     
cures ,oeneas and raises ,dorcas1 #acb  
heals with his shadow1 #acc   receives  
the ,samaritans into the ,church1 #acc-g
   and the ,gentiles1 #ach-db           

exercises supreme judicial power1 #add  
visits all churches1 #ade   is the first
 to pronounce decision in the council of
 ,jerusalem1 #adg-aea   his imprisonment
 and that of ,st4 ,james and ,st4 ,paul1
 #aea   summary of his conduct in the   
,acts1 #aec-f   his visible headship    
quite other than the headship of        
mystical     influx1 #aeg   set with    
,james and ,john parallel to ,paul with 
,barnabas and ,titus1 #aff   the head1  
centre1 fountain1 root1 and principle of
 unity1 #aie   is in the episcopate what
 ,god the ,father is in the divine      
monarchy1 #aie   his office in the      
,church acknowledged by friend and foe1 
#aih   typified in ,judith1 #bjf1       
#bad-e4  ,peter1 ,st4 ,chrysologus1     
says of ,peter that he founds the       
,church by his firmness1 #ae   advises  
,eutyches to obey the ,pope1 #fa4       
,philip1 ,st41 perhaps the first-called 
,apostle1 #hh  ,pionius1 ,st41 his acts 
call the ,church ,catholic1 #bcf4       
,polycarp1 ,st41 the epistle on his     

death calls the ,church ,catholic1 #bcf4
  ,porphyry1 distorts ,paul's censure of
 ,peter1 #aga4  ,primacy1 the nature of1
 defined in the three palmary texts1    
#ajd-aaj   shown to consist in          
superiority of jurisdiction1 #bji-bab   
compared to the law of gravitation1     
#aji1 #bji   institution and exercise   
of1 compared1 #aee   the controversy on1
 reduced to one point1 #bje   summary   
of1 as set forth in the ,acts1 #aec     
and generally1 #bjj-bjc   the end and   
purpose of1 #bab   to which end three   
classes of reasons guide us1     i4 the 
typical1 #bac     ii4 the analogical1   
#bag     iii4 the real1 #bai   bound up 
in the visibility and unity of the      
,church1 #bce   what is required of     
those who deny it1 #bdg   its denial the
 origin of all actual divisions among   
,christians1 #bdh   its proof as        
considered absolutely1 #bdi             
comparatively with that for the divine  
institution of bishops1 the     real    
presence1 and the divinity of ,christ1  

#bei-bgd   multiplicity of proof for it1
 #bea-f   the opposition of ,greeks1    
,anglicans1 and ,protestants to it1     
merely     negative1 #beg   parallel    
between the opposition to it by sects   
now1 and that to the     doctrines of   
the ,trinity and the ,incarnation in the
 fourth1 fifth1     and sixth centuries1
 #bfd4  ,primacy and ,apostolate1       
their relation to each other1 #gh1      
#ih-i1 #ajb1 #ajd4  ,proclus1 ,patriarch
 of ,constantinople1   calls ,peter     
first prelate of the ,apostles1 #baf4   
,proofs1 the different sort of1 and     
their whole sum1 to be considered1 #h   
different sorts of1 and the principal   
here used1 #bdf   multiplicity of1 for  
the ,primacy1 #bdg   as considered      
absolutely1 #bdi   comparatively1 #bei  
concurrence of four great proofs for the
 ,primacy1 #bej4  ,prudentius1 calls    
,peter the first disciple of ,god1 #fa4 
,r4  ,reformers1 distort ,paul's censure
 of ,peter1 #agb   opposition between   
them and the ,fathers as to ,peter's    

,primacy1 #agf   as to ,church          
principles #bbg1 note   denied the      
visibility of the ,church1 #bbb1 note4  
,s4  ,sacraments and ,symbols lead from 
the visible to the invisible1 #aib4     
,sense1 in writing1 definition of1 #bff1
 note4  ,socrates and ,sozomen1 their   
canon respecting the bishop of ,rome1   
#beb4  ,stephen1 bishop of ,dora1       
describes ,peter's ,primacy1 #ef1 #hc4  
,stephen1 bishop of ,larissa1   makes   
all the ,churches of the world to rest  
in ,peter's confession1 #fb4            
,symmachus1 ,pope ,a4,d4 #dih-ead       
likens the unity of the ,apostolic ,see 
to that of the ,trinity1 #aif4   ,t4    
,tertullian1   why our ,lord gave ,peter
 a name drawn from figures of ,himself1 
#aa   says the ,church is built on      
,peter1 #ae   expresses ,peter's supreme
 power1 and distinguishes his sphere    
from     that of ,john1 #ia   ascribes  
the decision in the council of          
,jerusalem to ,st4 ,peter1 #aej1 #afd   
referred to1 as defining the ,church1   

#bbc   and as explaining the term       
,catholic1 #bcg1 #bch   sets forth      
,church unity1 #bbd   denies that       
,peter's doctrine was censured1 #age    
calls the ,catholic ,church near to     
,peter1 #bda   says the ,lord left the  
keys to ,peter1 and through him to the  
,church1 #bda   his rule not to search  
for the truth among heretics1 #bfa      
referred to1 on the principle of        
tradition1 #bge4  ,theodore1 ,abbot of  
the ,stadium at ,constantinople1        
addresses ,pope     ,pascal ,i4 as      
,peter1 and beseeches him to exert his  
,primacy1 #ef   calls ,pope ,leo ,,iii4 
father of fathers1 c41 #baf4            
,theodoret1 says stone a title of our   
,lord1 #aj   terms ,peter the most solid
 rock1 #ae   ascribes the decision in   
the ,council of   ,jerusalem to ,st4    
,peter1 #aea   recognises ,peter's      
,primacy1 #afa and #afc4  ,theophylact1 
says that ,peter confirms not only the  
,apostles1 but     all the faithful to  
the end of the world1 #eb   interprets  

,john xxi4 #ae-ag1 of supreme power over
 the ,church given     to ,peter1 #hj4  
,thomas1 ,st41 of ,canterbury1 sees in  
,paul's visit to ,peter a proof   of his
 ,primacy1 #afe4   ,u4  ,unity1   that  
of the ,father and the ,son the         
archetype of the ,church's unity1 #aie  
fourfold in the ,church1 of mystical    
influx1 charity1 faith1     visible     
headship1 #aha-aif   texts on the       
,church's unity1 referred to #bbj1 #bgc1
 n4 #bg   ,protestant notions of the    
,church's unity1 #bbb   that of         
,anglicans1 #bbb   that of              
distinguishing between internal and     
external unity1 #bbe   that of agreement
 in fundamentals1 #bcb4   ,v4           
,valentinian ,,iii41 his constitution on
 the ,primacy quoted1 #bee4  ,vincent of
 ,lerins1 referred to1 on principle of  
tradition1 #bge4  ,vitringa1 sets forth 
a ,protestant notion of unity1 #bbe-h4  
,voss1 on the ,creed1 referred to1 #bcf4
   ,w4  ,walemburg1 the brothers1       
referred to1 #bcc4   ,z4  ,zaccharia1   

his works1 referred to1 #bec4  ,zeno1   
,st41 quoted1 #ae4     ,,index ,,of     
,,texts4  ,,the ,,number ,,indicates    
,,the ,,page4   ,,genesis4              
,,page   v4 #bi                         
#ag   x4 #be                         #af
   xii4 #a                        #ah   
-- #d                          #ah      
xvii4 #e                       #ah   -- 
#ae                         #ag   -- #ai
                         #af   xviii4   
#ag                     #ba   xxii4 #a  
#ai   -- #aj                         #ai
   xxv4 #be                       #af   
-- #bf                         #af   -- 
#cj                         #af   xxvii4
 #cf                     #af   xxx4 #ah 
#af   xxxii4 #bh                     #ag
   xl4 #ea-b                      #af   
xlix4 #aj                     #bae      
,,exodus4    ii4 #aj                    
#af   ,,numbers4    ii4 #c-i            
#bae   x4 #ad                           
#bae   xii4 #b                          
#aef   xiii4 #ag                        

#ag   xvi4 #c                       #aee
   ,,judges4    i4 #a-c                 
#bae   xx4 #ah                          
#bae   #a ,,paralip4    xxvii4 #cc      
#hg   #b ,,paralip4    xxvi4 #bj        
#hg   ,,nehemiah4    xii4 #de           
#hg   ,,psalms4    ii4 #i               
#ge   xlvii4 #b                       #c
   lxix4 #bf                     #abc   
lxxxii4 #f                     #be      
cviii4 #h                     #abc      
cxvii4 #bb                      #i      
cxxxi4 #ac1 #ad                  #d     
,,wisdom4    viii4 #a                   
#acf   ,,isaiah4    vii4 #c             
#af   ix4 #f                        #ajc
   xxviii4 #af                  #i1 #bd 
xl4 #i-aa                      #gb      
,,ezechiel4    xxiv4 #cc                
#gb   ,,daniel4    ii4 #ce              
#i   ix4 #bf                         #e 
,,osea4    i4 #d-f-i                    
#af   ,,micah4    v4 #b                 
#db1 #gb   ,,zachariah4    iii4 #i      
#i   ,,malachi4    l4 #aa               

#ach   #a4 ,,macc4    ii4 #b-d          
#af   ,,matthew4    i4 #a               
#bc   ii4 #f                         #db
   iii4 #a                        #ag   
v4 #ad                       #c1 #bcj   
x4 #a                       #aa1 #fe    
-- #b                       #hg1 #hi    
-- #e                         #acd   -- 
#g                         #acj   xii4  
#c                     #hd1 #ij   xv4   
#bd                       #acd   -- #cj 
#acc   xvi4 #ac-ai                      
#ab   -- #ae                      #ai1  
#ic   -- #af                 #ai1 #fd1  
#ic1 #id1 #aab   -- #ag-bj              
#ie   -- #ah          #b1 #id1 #ih1     
#ajc1 #aci1 #afc1 #bai1 #bba   -- #ai   
#ajb1 #ajc   xvii4 #a                   
#hg   -- #bc                         #cd
   -- #bd                      #cd1 #ij 
-- #bg                      #ce1 #ij    
xviii4 #a                     #ajj   -- 
#b                          #ch   -- #ag
                        #bba   -- #ah   
#fe1 #ajb1 #bba   -- #ba                

#ib   xix4 #bc                       #ic
   -- #bg                         #ic   
-- #bh                        #bae   xx4
 #bj                       #ajj   -- #bg
                         #hg   xxiii4 #h
                      #dd   -- #i       
#bf   xxvi4 #cf                      #cd
   -- #dj                         #ij   
-- #fi                         #he      
xxviii4 #ah                 #fh1 #ajb   
-- #ai                         #gd   -- 
#ai1 #bj                   #c1 #bba     
,,mark4    i4 #af                       
#gj   -- #af1 #ag                  #ah1 
#bh   -- #ah                         #ah
   -- #cf                       #he1 #ij
   ii4 #be                     #hd1 #ij 
iii4 #aa                       #hd   -- 
#ac                       #e1 #fe   --  
#ad                         #aa   -- #ag
                         #af   -- #af-ai
                      #hf   iv4 #ch     
#ga   v4 #ce                         #cc
   -- #cg                         #hg   
xiii4 #c                       #hg      

xiv4 #cc                       #hg      
xvi4 #f                        #ff   -- 
#g                          #he   -- #aj
                      #hd1 #ij   -- #ae 
#fh1 #gd1 #ajb1 #ach   -- #ae-ag        
#acj   ,,luke4    iv4 #dj1 #da          
#acc   v4 #c                            
#ga   -- #aj                         #ah
   vi4 #d                         #hd   
-- #ab1 #ac                     #fe   --
 #ad                         #aa   --   
#ad-ag                      #hf   viii4 
#bd                      #ga   -- #de   
#he1 #ij   -- #ea                       
#hh   ix4 #cb                     #he1  
#ij   xi4 #e                        #bfa
   xii4 #da1 #db                   #ic  
xv4 #i                        #bfa   -- 
#bb                         #hg   xviii4
 #b                     #bfa   -- #cd   
#ch   xx4 #bj-bc                     #dj
   xxii4 #h                       #hh   
-- #bb                         #eg   -- 
#bd                        #ajj   --    
#bd-cj              #ci1 #da1 #eg1 #eh1 

#ei   -- #bf           #f1 #ada1 #aic1  
#aid1 #bjf1 #baj1 #bai1 #bba   -- #bi   
#bae   -- #cb       #ba1 #di1 #ea1 #ed1 
#ee1 #aja1 #ajd1 #ada1 #bai1 #bba       
xxiv4 #bi                   #fh1 #ajb   
,,john4    i4 #ad                       
#agh   -- #ce-db                        
#h   -- #db                         #ah 
-- #dc                      #hi1 #id    
-- #dd                         #hh   iv4
 #bc                       #ach   v4    
#e-i                       #aca   vi4   
#ba                        #ga   -- #fg1
 #fh                     #ic   x4       
#aa-ad-af                   #gb   --    
#aa-af                       #d   -- #af
                     #ajd1 #aci   -- #cd
                         #be   xi4 #af  
#ib   -- #eb                        #aia
   xiii4 #f                       #ib   
-- #ac                         #dc   -- 
#cd-cf                    #ahc   xiv4 #h
                        #ib   -- #ab    
#bf   -- #af                      #bf1  
#ahh   -- #af-ah                        

#ahc   -- #af1 #bf                 #ahd1
 #bcj   -- #bj                          
#ahb   -- #bf                           
#ahd   xv4 #a-b1 #e-g                   
#ahb   -- #i1 #ae                       
#bf   -- #ab1 #ac1 #ag                  
#ahc   -- #bb-bd                        
#abi   -- #bf                           
#bba   -- #bg                           
#abf   xvi4 #g1 #ac-ae                  
#ahd   -- #ac                           
#dc   xvii4                          #a 
-- #aa1 #ba                    #aie   --
 #ab1 #ac              #eg1 #fe1 #aij1  
#aid   -- #ag                           
#bba   -- #ba                   #abi1   
#ahj1 #bba   xx4 #ba                    
#abb1 #aci   -- #ba-bc                  
#ajb   -- #bc                           
#bf   xxi4 #a-ad                     #ga
   -- #b                          #hh   
-- #ae               #ai1 #gc1 #ajd1    
#aci1 #bai1 #bba   -- #af1 #bb          
#aeg1 #aeh   -- #ah                     
#hb   -- #ba-bb                      #ia

   ,,acts4    i4 #d-h                   
#fi1 #ajb1 #bba   -- #h                 
#abf   -- #ae                           
#aai   -- #ae1 #af1 #bj1 #ba1 #bb       
#abc   ii4 #ac                          
#aai   -- #ad                           
#he   -- #ac-af                     #abe
   -- #ad1 #bg                    #aai  
-- #cb                        #abf   -- 
#cf                        #abf   -- #cg
                         #he   -- #cg1  
#ch                    #aai   -- #cg1   
#ch1 #dj1 #da            #abg   -- #dd  
#abi   iii4 #b-h                        
#aca   -- #d                            
#aai   -- #aa1 #ab                      
#aai   iv4 #c                           
#he   -- #d                         #abh
   -- #g1 #h                      #abh  
-- #cb                        #abi   v4 
#b                         #ade   -- #h1
 #c1 #i                   #add   --     
#ab-ad                     #acc   --    
#ae-af                     #acc   -- #bi
                      #he1 #aai   viii4 

#ad                     #acg   -- #ad-bb
                     #ace   ix4 #cb     
#ach1 #afh   -- #ca-cb                  
#ade   -- #ci-da                        
#acb   x4 #a-f                          
#ach   x4 #aj                           
#ba   -- #aj-af                     #aci
   -- #ai                        #ada   
-- #bh                        #adj   -- 
#cc1 #dc-dg                 #ada   xi4  
#a-d                      #adb   -- #c1 
#ag1 #ah                 #agc   -- #ah  
#aef   xii4 #a-e                        
#aeb   xv4 #f-aa                   #fi1 
#adg   -- #g                            
#ba   -- #ab                        #adh
   -- #bh                        #adi   
-- #cf                        #adf      
xvi4 #d                     #fi1 #adi   
xvii4 #bh                     #aae   xx4
 #bh                     #fi1 #gd1 #ge  
,,romans4    i4 #aa                     
#ed   -- #be                        #bba
   v4 #e                         #ahc   
viii4 #ae                      #bf   -- 

#ag                         #bf   ix4   
#d-e                      #afg   xii4 #e
                       #agh   xv4 #h    
#afg   -- #i                            
#afh   xvi4 #g                          
#afa   -- #be                           
#ea   #a ,,corinthians4    i4 #g        
#ea   -- #ab                     #afj1  
#afa   iii4 #aa                         
#be   -- #bb                     #afj1  
#afa   v4 #a-e                          
#fi   ix4 #e                     #afj1  
#afa   x4 #d                            
#aab   -- #ag                           
#aib   -- #ah                           
#bad   xii4 #g-ac                       
#ahf   -- #aa                     #ahe1 
#ahh   -- #ab                     #aia1 
#aid   -- #ac                           
#aib   -- #bg                           
#aae   xiii4 #ab                        
#bf   xiv4 #cc                      #bba
   xv4 #a-i                       #fg   
-- #e                         #afj   #b 
,,corinthians4    i4 #ba                

#ea   iv4 #ag                       #bcj
   viii4 #bc                     #afa   
x4 #f                          #gj      
,,galatians4    i4 #af-ai               
#afb   -- #ah                     #aga1 
#agd   ii4 #a-b                   #afe1 
#aga   -- #g-i                    #aff1 
#afh   -- #h-i                          
#afh   -- #aa-ad                        
#afi   iii4 #g                          
#bb   -- #af                         #bc
   v4 #ai1 #bj                    #bba  
vi4 #af                       #bad      
,,ephesians4    i4 #i1 #bb              
#agh   -- #aj                           
#bi   -- #bb                     #aeg1  
#aig   ii4 #bj                          
#i   -- #ba                         #bd 
iii4 #e                       #acg   -- 
#f                          #ea   -- #aj
                        #aih   iv4 #d   
#aid1 #aig1 #bba   -- #g-af             
#ahf   -- #h1 #aa                       
#aig   -- #aa                 #ei1 #aje1
 #ahh1 #aic   -- #ab                    

#ahg1 #aic   -- #ab-ac                  
#ajf   -- #ac                     #ahe1 
#ahg   -- #ad                           
#ahg   -- #ae                     #aeg1 
#bcj   -- #be                           
#aha   v4 #bc                   #aia1   
#aig1 #bcj   -- #bc1 #bg                
#aeg   -- #bg                           
#bba   -- #cj1 #cb                      
#d  ,,colossians4    i4 #ag             
#ajd   -- #ah                     #aeg1 
#aid   ii4 #f                           
#ea   -- #i                         #ahh
   #b ,,thessalonians4    ii4 #af       
#ea   #a ,,timothy4    i4 #ae           
#hg   iii4 #ae                     #d1  
#bba   #b ,,timothy4    ii4 #b          
#bge   ,,titus4    i4 #e                
#adf   ii4 #aa                          
#bba   -- #ad                           
#bba   iii4 #aj                         
#bfa   ,,hebrews4    i4 #c              
#ajd   xiii4 #h                         
#dd   -- #bj                        #ajd
   #a ,,peter4    ii4 #be               

#bba   v4 #c                            
#aec   -- #aj                  #ea1 #ec1
 #gd1 #ge   #b ,,peter4    i4 #d        
#aig   -- #ad                           
#ca   iii4 #b1 #c                       
#bcj   -- #af                           
#aga   ,,james4    i4 #ag               
#bjd   #a ,,john4    i4 #a              
#f   v4 #f1 #g                       #cb
   ,,jude4    #ah                       
#bcj   ,,apocalypse4    ii4 #bg         
#gf   iii4 #b                      #ec1 
#ed   -- #g                       #ac1  
#ajc   vii4 #i                          
#adj   xvii4 #ad                        
#ajc   xix4 #ae                         
#gf   xxii4 #af                      #ac
  ,,london3 ,,richardson ,,and ,,son1   
#agb1 ,,fleet ,,street2 #i1 ,,capel     
,,st41 ,,dublin2 ,,and ,,derby4         
99       99       99       99       99  
,,transcriber',s ,,notes3  ,archaic     
spelling has been retained4 ,punctuation
 errors corrected without comment4      
,footnote markers in original book are  

inconsistent4 ,some come before  the    
reference cited1 some after1 some in the
 middle4 oe ligature not in latin-#a    
character set1 replaced with oe         
,apparent typesetting errors corrected  
as noted below3 ,pg #ah begun changed to
 began 7in the last days ,he began7 ,pg 
#dc ensample changed to example 7given  
you an example7