Church and State as Seen in the Formation of Christendom Part 7

It is remarkable that St. Mark's Gospel, which is the Gospel of Peter, set forth by his disciple at his instance, is the only one of the four which does not record either the promise or the conveyance of the special power bestowed upon Peter.

3. St. Luke's record is this: Our Lord coming to the Apostles on the evening of His Resurrection bestows upon them His peace; convinces them that He has risen again; eats with them; illuminates their mind to understand the Scriptures and the need of His Pa.s.sion. "And He said to them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that penance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. And you are witnesses of these things. And behold I send the promise of my Father upon you; but stay you in the city until you be indued with power from on high. And He led them out as far as Bethania, and lifting up His hands, He blessed them. And it came to pa.s.s while He blessed them He departed from them and was carried up into heaven."

Luke completes his account in the Acts, where he says our Lord "showed Himself alive, after His Pa.s.sion, to the Apostles whom He had chosen by many proofs, for forty days appearing to them and speaking of the kingdom of G.o.d. And eating together with them He commanded them that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard, saith He, by My mouth. For John indeed baptized with water, but you shall be baptized with the Holy Ghost not many days hence. They, therefore, who were come together asked Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel?

But He said to them, It is not for you to know the times or moments which the Father hath put in His own power; but you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto Me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth. And when He had said these things, while they looked on, He was raised up, and a cloud received Him out of their sight."

The power thus promised as about to be bestowed in terms so concise and yet so simple, as "the promise of the Father sent down by the Son," "the power from on high," "the power of the Holy Ghost coming upon you," is afterwards described in the events which took place on the Day of Pentecost, which therefore supplement or give their full meaning to St.

Luke's account of the transmission of spiritual authority. It is a power coming down on the Apostles in a Body direct from Christ-the power, in fact, which makes the Church to be what she is; it is a visible descent of that perpetual presence of the Holy Ghost within her which is her life, by which she is the kingdom of G.o.d on earth-a power universal and permanent.

It is given to the Apostolic College collectively, and there is no mention here of a special power given to Peter. But St. Luke in his account of the Last Supper introduces in a manner peculiar to himself a special prerogative promised by our Lord to Peter. To gather its whole force, it is necessary carefully to study the context in which it is found.

Immediately after his reference to the inst.i.tution of the Lord's Supper and the announcement that there was one among them who should betray his Lord, St. Luke writes: "And there was also a strife among them which of them should seem to be greater. And He said to them, The kings of the Gentiles lord it over them; and they that have power over them are called beneficent. But you not so; but he that is the greater among you, let him become as the younger, and he that is the leader, as he that serveth. For which is greater, he that sitteth at table or he that serveth? Is not he that sitteth at table? but I am in the midst of you as he that serveth.

And you are they who have continued with Me in My temptations; and I dispose to you, as My Father has disposed to Me, a kingdom; that you may eat and drink at My table in My kingdom, and may sit upon thrones judging the twelve tribes of Israel. And the Lord said, Simon, Simon, behold Satan has desired to have you, that he may sift you as wheat. But I have prayed for thee, that thy faith fail not; and thou being once converted, confirm thy brethren. Who said to Him, Lord, I am ready to go with Thee both into prison and to death. And He said, I say to thee, Peter, the c.o.c.k shall not crow this day till thou thrice deniest that thou knowest Me. And He said to them, When I sent you without purse and scrip and shoes, did you want anything? But they said, Nothing. Then said He unto them, But now, he that hath a purse let him take it, and likewise a scrip, and he that hath not, let him sell his coat and buy a sword. For I say unto you that this which is written must yet be fulfilled in Me, 'And with the wicked was He reckoned.' For the things concerning Me have an end. But they said, Lord, behold here are two swords. And He said to them, It is enough."

We may judge of the importance of this conversation by the fact that the s.p.a.ce given to it by St. Luke makes much more than half of his whole record, so far as the events are concerned which took place in the upper chamber, while it exceeds the whole record of those events given either by St. Matthew or St. Mark. In fact, it const.i.tutes the main addition which St. Luke has made to the record of the first two Evangelists, and, viewed as that addition, it specially draws our notice to his reason for inserting it. The incident thus dwelt upon by St. Luke with so much detail is omitted not only by St. Matthew and St. Mark, but by St. John also. If we view the narrative of the Pa.s.sion as a whole, given by the four Evangelists, it is as special a contribution to it by St. Luke as the conversation given by St. John.

And here, first, it may be again remarked, that our knowledge of the inst.i.tution either of the Priesthood or of the Blessed Sacrament did not depend upon its record in the Gospels, because both were inst.i.tutions of the divine kingdom carried into effect before the Gospels were published, and exhibited in the daily action of the Church. But our knowledge of a contest having arisen among the Apostles at the very time our Lord was speaking of one out of the Apostolic College itself who was to betray Him-a contest the subject of which regarded the person who should be the greater in that College-does depend upon the written record of it; and the selection of it to occupy so large a part in so short a narrative, as well as to form almost the whole addition which St. Luke was to contribute to the previous record of St. Matthew and St. Mark, shows that something was contained in it which was to be kept in perpetual remembrance among Christians.

First, then, our Lord does not put aside this contest, but proceeds to determine it. He draws the strongest contrast between heathen domination, such as it both was then and had been in past time, and Christian government, which as yet was not, but was to be. "The kings of the earth lord it over them, and they that have power over them are called beneficent. But you not so; but he that is the greater among you, let him become as the younger, and he that is the leader as he that serveth."

Thus "a greater" and "a leader" in the Apostolic College is pointed out as to be. But it is also pointed out that the type and example of this superior is our Lord Himself. It is the character of one who represents Him. "For which is greater, he that sitteth at table or he that serveth?

Is not he that sitteth at table? But I am in the midst of you as he that serveth." If the character of our Lord's example is here pointed at on the one hand, on the other the greatness of the rule to be exercised is indicated. In both, in the character of the rule as being a service to those who are ruled, and as representing our Lord Himself, the application makes itself felt. The superior was to exercise not a domination which had become the mark of Gentile kings, but a service for the good of the governed such as Christ in all His ministry had shown.

The words recorded by St. Luke bring back those recorded by St. John, which our Lord had uttered just before: "Know you what I have done to you? You call me Master and Lord, and you say well, for so I am. If then I, being your Lord and Master, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so you do also." If this had been all which St. Luke had recorded, the existence of a Superior in the Church after the pattern of Christ Himself might have been inferred as to come.

But our Lord then proceeds to speak positively of a kingdom which He was setting up, and of the place in it which the Apostles should hold: "And you are they who have continued with me in my temptations; and I dispose to you, as my Father hath disposed to me, a kingdom; that you may eat and drink at my table, in my kingdom, and may sit upon thrones, judging the twelve tribes of Israel." From these words we gather that in the kingdom thus announced there should be not only one Superior after the pattern of Christ-"the greater and the leader"-but the College of the twelve, sitting on thrones, and judging the whole people of G.o.d. The kingdom and its rulers are correlative and co-enduring. And is not the whole of the order of the Episcopate symbolised in these words, as well as the distinctive rank of the twelve Apostles? For do not they in their heirs carry on through the whole duration of the kingdom on earth the mysteries of that wonderful priesthood inst.i.tuted at this moment, eating and drinking at His table in His kingdom, and judging His people in the tribunal which has reference to it?

This interpretation seems intimated in the words which follow, in which an attack is spoken of as to be made upon all the rulers of this kingdom; and not, as it would seem, a pa.s.sing, but a continuing attack. "And the Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat. But I have prayed for thee, that thy faith fail not; and thou, being once converted, confirm thy brethren." He singles out one Apostle, and speaking of the whole Body in the plural as the object of the attack, declares that He has prayed for that one, that he may be able, at a future time, when he has been converted, to confirm his brethren. Peter, supposing that our Lord spoke of the actual moment, said to Him, "Lord, I am ready to go with Thee both into prison and to death.

And He said, I say to thee, Peter, the c.o.c.k shall not crow this day, till thou thrice deniest that thou knowest Me."

Thus pointedly did our Lord exclude the time then present from that at which Peter should confirm his brethren; and the event showed that, so far from confirming them during the night of the Pa.s.sion and the subsequent Crucifixion, his faith and his conduct conspicuously failed: while all deserted Him and fled, he denied Him.

But of what time, then, did our Lord speak? of what attack? of what confirmation to be rendered by Peter?

The words which follow seem to give an answer to these questions. "And He said to them, When I sent you without purse, and scrip, and shoes, did you want anything? But they said, Nothing. Then said He unto them, But now he that hath a purse, let him take it, and likewise a scrip, and he that hath not, let him sell his coat, and buy a sword. For I say to you, that this that is written must yet be fulfilled in Me, 'And with the wicked was He reckoned.' For the things concerning Me have an end. And they said, Lord, behold here are two swords. And He said to them, It is enough."

What is this but that our Lord contrasts all the time of His ministry, when He was with them, their visible Master, Lord, and Comforter, when He sent them forth with instructions, after fulfilling which they were to return to Him, with another period-that in which the things concerning Him had an end: when He was to be taken from them: when they were to go forth in His power, but without the resource of His visible Headship and the comfort of His visible presence. That period is the whole time during which the apostolic ministry-the eating and drinking at His table, and the sitting on thrones judging the twelve tribes of Israel-continues.

During all this time the attack of which our Lord spoke is going on: there is one who desires to have them that he may sift them as wheat: there is one also whose faith, in virtue of our Lord's prayer, fails not, and who is appointed to "confirm his brethren." Peter and the eleven, as individual men, pa.s.sed away and went to their reward; but the kingdom of which our Lord was speaking, and which He disposed to them, did not pa.s.s, nor by consequence its rulers, neither those who were to be sifted as wheat, nor he who was to confirm his brethren. Thus during all that time which was to begin after His pa.s.sion, death, and resurrection, when the kingdom was disposed to the Apostles, when the apostolic ministry was being carried on, and when the undying enmity of the great enemy was to be shown in the persistence of his attack, the chaff is burnt, the wheat is sifted, and the Confirmer, after having been converted, is in the midst of his brethren and performs his work.

Thus completely does our Lord answer the question of the strife which had arisen among the Apostles, and so great is the pertinence of the narrative thus introduced by St. Luke, so important its bearing upon all future history. If, then, these fifteen verses be considered in their whole context, not forgetting that they const.i.tute the insertion of a totally new incident, in which consists mainly the addition made by St.

Luke to the two points which are common to his own record and that of the first and second Evangelist, that is, the declaration of our Lord as to the disciple who should betray Him, and the inst.i.tution of the Blessed Eucharist, it will appear that St. Luke distinguishes Peter from the other Apostles, and the power promised to him of confirming his brethren from the powers given to hint in common with them, no less markedly than St. Matthew and St. John, though in quite other language. And it must be added that, as his narrative in the Acts of what took place on the Day of Pentecost completes his statement in his Gospel concerning that "promise of the Father," and "power of the Holy Ghost" coming down, with which the Apostles were to be endued; so his narrative, from the Day of Pentecost through eleven chapters of the Acts, to the end of the time during which he speaks of the whole College of the Apostles, their preaching and miracles, ill.u.s.trates what is meant in his Gospel by the special office here promised to Peter of "confirming his brethren." For Peter throughout appears at the head of the Apostles: his Primacy is exhibited in action from the first mention on the Day of Pentecost itself, as in the words, "Peter, standing up with the eleven, lifted up his voice and spoke to them;" while his supervision of the whole work, which comprises the first period of the Church's history, while the Apostles acted in one country together and until they separated, is stated in the words, "Peter, as he went through, visiting all," which indeed may be said to be a compendium of the whole narrative. And of him alone is it recorded that, when he was in prison, "prayer was made without ceasing by the Church unto G.o.d for him."

This, then, is the testimony of St. Luke considered as a whole, contained partly in the Gospel, partly in the Acts, as to the transmission of spiritual power, and such is the very remarkable addition which he contributes to the narrative given by his predecessors, St. Matthew and St. Mark.

4. The testimony of St. John as to the transmission of spiritual power may be divided, as in the cases of St. Matthew and St. Luke, into the promises which he records as made before our Lord's Pa.s.sion and the fulfilment which he records as made after His resurrection.

The promises are contained in that same wondrous discourse of our Lord to His Apostles, of which St. Luke has preserved for us another portion in the pa.s.sage just transcribed. They are given to the apostolic Body collectively, and, so far as they refer to this particular point, the transmission of spiritual power, are contained in the following verses:-

"Whatsoever you shall ask the Father in My name, that will I do: that the Father may be glorified in the Son. If you shall ask Me anything in My name, that will I do.-And I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever: the Spirit of truth, whom the world cannot receive, because it seeth Him not, nor knoweth Him: but you shall know Him, because He shall abide with you, and shall be in you. I will not leave you orphans: I will come to you.-These things have I spoken to you, abiding with you. But the Paraclete, the Holy Ghost, whom the Father will send in My name, He will teach you all things, and bring all things to your mind, whatsoever I shall have said to you. Peace I leave with you, My peace I give unto you: not as the world giveth, do I give unto you.-If you abide in Me, and My words abide in you, you shall ask whatsoever you will, and it shall be done unto you.-You have not chosen Me: but I have chosen you; and have appointed you, that you should go, and should bring forth fruit: and your fruit should remain: that whatsoever you shall ask of the Father in My name, He may give it you.-I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you: but if I go, I will send Him to you.-But when He, the Spirit of truth, is come, He will teach you all truth. For He shall not speak of Himself: but what things soever He shall hear, He shall speak, and the things that are to come He shall show you. He shall glorify Me: because He shall receive of Mine, and show it to you.-And in that day you shall not ask Me anything. Amen, amen, I say to you: if you ask the Father anything in My name, He will give it you.-Sanctify them in truth. Thy word is truth. As thou hast sent Me into the world, I also have sent them into the world."

In these words our Lord foretells and promises the coming of the Paraclete to His Apostles, whom He would send to them from His Father, and the perpetual possession of truth which the Paraclete, by His presence, would confer upon them, and our Lord also says how He would bestow on them His own mission, received from the Father. There was the promise of a vast and manifold spiritual power involved in these things, which we do not attempt to draw out; but we pa.s.s to the record of St.

John as to the bestowal of spiritual power made by our Lord on the eve of His resurrection to the a.s.sembled Apostles. A clear and striking connection and correspondence between the bestowal and the promise are here to be seen. An interval of three days only in time had taken place, but in it the pa.s.sion and resurrection of our Lord had been accomplished.

"Now when it was late that same day, the first day of the week, and the doors were shut, where the disciples were gathered together for fear of the Jews, Jesus came and stood in the midst, and said to them: Peace be to you. And when He had said this, He shewed them His hands and His side.

The disciples therefore were glad when they saw the Lord. He said therefore to them again: Peace be to you. As the Father hath sent Me, I also send you. When He had said this, He breathed on them; and He said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained."

In these few words, addressed to the Apostles together, our Lord would seem to have conveyed a power as universal and as direct from Himself as that contained in the corresponding pa.s.sages of the three preceding Evangelists. Nothing could be wanting to that mission of which it is said, "As the Father hath sent Me, I also send you;" nothing to the fulness of the grace communicated by the Lord breathing on them, and saying, "Receive ye the Holy Ghost;" while the concluding words coincide exactly with the promise made to the Apostles in St. Matthew, that they should receive the power to forgive or to retain sins. In this interview with His Apostles on the evening of the day of His resurrection. He conveys to them the full apostolate in terms the simplicity of which is only equalled by their majesty.

Had the testimony of St. John stopped here, it would have seemed to give to the Apostles every attribute of power needed for their work. And it is to be noted that St. Peter was present with his brethren, St. Thomas alone being absent, and so, notwithstanding his recent fall, was included in that grant to the Apostolic College.

But St. John, in the last chapter of his Gospel, has added to it a record of that famous scene wherein our Lord bestowed on Peter singly a power as universal as that contained in the fourfold promise recorded by St.

Matthew, a power also completely including the power given collectively to the Apostles in the four Evangelists. Indeed, we seem to hear the same voice sounding which said, "The kings of the Gentiles lord it over them, and they that have power over them are called beneficent. But you not so; but he that is the greater among you, let him become as the younger, and he that is the leader as he that serveth:" when the Lord said to Peter, "Simon, son of John, lovest thou Me more than these? Feed My lambs: be shepherd over My sheep; feed My sheep." How else was it possible for Eternal Love to give so stupendous a charge and power in language so tender?

But considering that our Lord had already bestowed a mission on the Apostles collectively, which He likened to the mission received by Himself from the Father, what could these words mean save the universal pastorship of the flock of Christ? What _more_ could Peter receive than the others, in answer to his greater love for his Master, except this?

The pa.s.sages which we have now cited contain the whole account which we possess, as written in the Gospels, of the spiritual authority first promised, and then communicated by Christ to the Apostles and to Peter.

They comprehend two cla.s.ses of pa.s.sages, those which regard the Apostolic College collectively, and those which regard Peter singly. And this division is made the more remarkable by the fact that no power is either promised or conveyed to any Apostle distinctly from the rest except to Peter.

In estimating their relative force, on the one hand, the full meaning must be given to each of these cla.s.ses; on the other, no interpretation can be admitted which puts one cla.s.s into conflict with the other. That interpretation alone can be sound which binds them in one harmonious whole.

If we take the pa.s.sages which we have above cited, and which are addressed to the Apostles collectively, that is, Matt. xxviii. 18 20, Mark xvi. 15-20, Luke xxiv. 46-49, with Acts i. 3-9, and the pa.s.sages from our Lord's last discourse in St. John together with John xx. 21-23, we find them to contain an universal supernatural power which is conveyed to a Body consisting of the Apostles, and which is co-extensive with the needs of that Body, and which lasts so long as the Body is to last.

Moreover, the language used by each Evangelist is sufficient by itself, without reference to the others, to express the conveyance of this power, but at the same time the language of each several Evangelist corresponds to the meaning of the others.

If we take the pa.s.sages addressed to Peter singly, that is, Matt. xvi.

17-19, Luke xxii. 31, 32, John xxi. 15-17, we find a power of Headship superadded to the former power which had been conveyed to the Apostles as a College. This Headship is conveyed in various expressions, such as the Rock on which the divine House is built, while to it the promise of perpetual stability is attached; the Keys, which indicate the supreme power in the divine Kingdom; the power to bind and to loose everything in heaven and earth, as given not to a collective Body, but to one singly, which distinction in the terms of the grant greatly enlarges the authority of the recipient by removing all restraint arising from common action; the Confirming the brethren in the divine Family; the Pastorship of the divine Flock. Each of these five things indicates sovereignty; together they express it with c.u.mulative evidence: but each of these five things also indicates not collective sovereignty given to a college of men, but the sovereignty proper to a single person.

These pa.s.sages in three several Evangelists addressed to Peter singly correspond to each other even more closely than the former cla.s.s of pa.s.sages corresponds to each other, and the power conveyed in them is a power more definitely marked than the power conveyed in the other.

Again, the two cla.s.ses of pa.s.sages, as given in the several Evangelists, may be separately compared in the case of each; as Matt. xxviii. 18-20, given to the College, with Matt. xvi. 17-19, promised to the individual; as Luke xxiv. 46-49 and Acts i. 3-9, as said to all, with Luke xxii. 31, 32, prophesied of Peter singly; and, lastly, the various words addressed to the Apostles collectively in the discourse after the Last Supper, and the gift of the Holy Ghost breathed on them together in John xx. 21-23, with the charge to Peter alone recorded in John xxi. 15-17. The result of the most careful and accurate comparison will be to see that the full power given to the Apostolic College in the concluding words of St.

Matthew's Gospel is not interfered with by the Headship promised to Peter in chap. xvi. 17-19: that in Luke, the power from on high, and again the power of the Holy Ghost coming down upon the Apostolic College, do not exclude the confirming power promised to one of them: that in John, the universal Apostolic mission and the imparting of the Holy Ghost, bestowed by Christ upon the Apostles in common, so far from being opposed to the universal Pastorship conferred upon Peter by our Lord on the sh.o.r.e of the lake, receive as it were their completion and crown in the privileges of the Head.

It may be noted that in St. Mark alone, the Evangelist who wrote from St.

Peter's side and at his direction, there is an absence of this distinction of pa.s.sages, some of which relate to the Apostles collectively, others to Peter singly. He gives only one cla.s.s of pa.s.sages, that which expresses the powers given to the Apostles in common. But Matthew and Luke, while they record only the first cla.s.s of pa.s.sages relating to powers given after the Resurrection, record also singular promises made to Peter by our Lord before His Pa.s.sion. St. John alone, writing last, and in that purpose of supplementing the preceding Gospels which so remarkably belongs to him, gives both words addressed and powers a.s.signed after the Resurrection to the Apostles collectively, and words addressed and powers a.s.signed to Peter singly. His record of the creation of the universal Pastorship following upon his record of the apostolic mission, following also the promise of the Holy Ghost to dwell perpetually with the Apostles, and the gift of the Holy Ghost breathed upon them from His mouth, seems to bind together in one harmony the whole narrative in the four Gospels of the power given by our Lord for the establishment of His Church. "As My Father sent Me, I also send you,"

addressed to a company of men, and the gift of the Holy Ghost accompanied with the power to remit or retain the sins of men, seem to embrace all the powers of the Apostolate. So, too, the words in the promise, "When He, the Spirit of truth, be come, He shall lead you by the hand into all truth," seem to embrace the whole gift of maintaining revealed truth in the world: while the solemn charge, thrice given, and in the presence of his brethren, to feed the sheep of Christ, addressed to one singly, contains all the powers of the Primacy.

St. Luke says of our Lord, that "He showed Himself alive after His Pa.s.sion, by many proofs, for forty days appearing to the Apostles, and speaking of the kingdom of G.o.d." We have cited all that we possess in the written record of that intercourse, so far, that is, as concerns the government of the kingdom which He was establishing. It would be a great error to suppose that what we possess in the written record is all that took place. There is a double warning of St. John given to prevent precisely such an error. Immediately after his account of our Lord's first and second appearance to the Apostles together, he adds, "Many other signs also did Jesus in the sight of His disciples, which are not written in this book. But these are written that you may believe that Jesus is the Christ, the Son of G.o.d, and that, believing, you may have life in His name." And immediately after his record of the Pastorship conferred on Peter, he closes his Gospel with the words, "But there are also many other things which Jesus did, which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written."

The inference from these pa.s.sages would be the same which meditation on the whole subject would suggest, that in the great forty days between His Resurrection and Ascension our Lord instructed His Apostles perfectly in all which they needed to know concerning the kingdom of G.o.d for the execution of their office as G.o.d's ministers for its propagation. Under this head would fall the number and nature of the sacraments, their ritual-in short, the government of the Church as a spiritual society. Of the details which regarded these subjects, nothing was made known in the writings, of which even the first in time, the Gospel of St. Matthew, began to be published many years after the Church had been carried on in its appointed order. The simple statement of such a fact is enough to show that for the Christians themselves such details were not needed to be expressed in a writing which might fall into other than Christian hands; while to lay them open to the heathen empire, in the midst of which the Church was rising, would have const.i.tuted a gratuitous danger, and would have contradicted what we know to have been the discipline of discretion long practised during the era of persecution. It was precisely the polity of the Church at which the Roman State would take umbrage.

Thus the powers which are requisite for establishing and perpetuating this polity were recorded as having been conveyed to the Apostles under general heads. The language used for this purpose has a terseness, a concentration, a sublimity which betokens the voice of a Sovereign, the fiat of a Legislator. It befits the Person of the Word in the construction of His divine work. It harmonises admirably with those eight words upon the Mount which sustain and reveal a whole fabric of divine philosophy and Christian life.

Thus the central mystery of divine love, carrying in it the perpetual presence of the Incarnate G.o.d in His Church and the inst.i.tution of the Priesthood, is referred to in the briefest terms, as given to the Apostles by our Lord on the eve of His Pa.s.sion: "This do in commemoration of Me." The authority which He bestowed on them after His Resurrection is, as St. Matthew states it, a power to confer sacraments and to teach all nations, carrying with it an obligation upon those who are taught of obedience to all which the Apostles should enjoin as commanded by Christ, and a promise of His perpetual presence with them in the fulfilment of the office. As St. Mark states it, a power to teach all nations, to dispense sacraments, and to work miracles, accompanied by the co-operation of Christ sitting at the right hand of G.o.d. As St. Luke states it, the promise of the Father sent upon them by Christ; power from on high; power of the Holy Ghost coming upon them; baptism with the Holy Ghost: all which is, in this case, elucidated by what took place on the Day of Pentecost. As St. John states it, such a mission of the Apostles by Christ as Christ received from the Father, and the gift of the Holy Ghost proceeding from the mouth of Christ, together with the power of remitting and retaining sins.

All this was power bestowed upon the Apostles collectively, which Peter, as one of them, shared.

The privileges recorded to have been bestowed on Peter, if we treat, as we must, the promise and the fulfilment as of equal force, are six-

The first, to be the Rock on which Christ would build His Church.

The second, that to the Church thus founded on the Rock, or to the Rock itself, perpetual continuance and victory are guaranteed.