St. Peter, His Name and His Office Part 10

We may say, then, in a word, that the Gospels are a history of the Head, and the Acts of the mystical Body. Hence both issue forth from one and the same fountain and source. The history of the Head begins with the descent of the Holy Ghost, whereby Christ was conceived, and [3]"the race of G.o.d and of man became one. For just as the union of man with woman joins two families, so upon Christ a.s.suming flesh, by that flesh the whole Church became of kin with Christ, Paul became Christ's kinsman, and Peter, each one of the faithful, all we, every holy person. Therefore, says Paul, [4]'being the offspring of G.o.d,' and again, 'we are the body of Christ and members in particular,' that is, through the flesh, which He has a.s.sumed, we are His kinsmen." Now the history of the Body, proceeding from the same fountain-head, sets before us the Holy Spirit, who, by descending first on the teachers, and afterwards on the disciples, exalts and advances all, and by imparting Himself, imparts "the proportional deification of man," that is, "the utmost possible a.s.similation and union with G.o.d."[5] For "the Spirit works in us by His proper power, truly sanctifying, and uniting us to Himself into one frame, and making us partakers of the divine nature:"[6]

"becoming as it were a quality of the G.o.dhead in us, and dwelling in the saints, and abiding for ever."

Now it is [7]manifest that if the first twelve chapters of the Acts contain the history of the Church from its beginning, and what the Apostles did for its first formation, its growth, and its form of government, all this has the closest connection with the question as to Peter's prerogatives. For the historical accounts in the Acts, which exhibit the _execution_ of Christ's promises and intentions, naturally tend to set in the fullest light, and to reveal distinctly, whatever as to the administration of the Church may be less clearly _foretold_ in the Gospels. For in itself the _execution_ is declaratory of the _enactment_, and supplies a safe rule for understanding and determining the words of inst.i.tution.

Now, if we apply this rule to the present question, it will be apparent that those expressions of the Gospel, which we a.s.signed to the divine inst.i.tution of the Primacy, cannot be otherwise received without making the _execution_ in the Acts at variance with what the Gospels record.

For, take it as a still doubtful hypothesis whether there exist evangelical testimonies of Peter's _inst.i.tution_ to be head and chief of the Apostles. What needs it to turn this hypothesis into certainty? What should we expect of Peter, if he really had received from Christ the charge of leading the other Apostles? What but that he should never follow, but always be at the head; should close dissensions, weigh and terminate controversies, punish emergent offences, maintain the general discipline, give the support of his counsel and authority in need, and leave undone none of those functions which accompany the office of head and supreme ruler?

Hence it is plain that there are two ways, the one absolute, the other hypothetical, by which a decisive judgment may be drawn from the history of the Acts, as to whether Peter's Primacy was inst.i.tuted in the Gospels. Critics and philosophers are perpetually using both these tests. Thus, the former, "if a certain work--say the epistles of the martyr Ignatius--be genuine, it ought to contain certain characteristics. But it does contain these, and so is genuine." Or absolutely, "a certain work, the Epistles of Ignatius, contains all which we should expect in a genuine work, therefore it is genuine." The latter infer, "If bodies be moved by the law of gravitation, they would pa.s.s through a certain s.p.a.ce under such and such a condition. But this they do, and accordingly are moved by gravitation." Or absolutely, "Bodies left to themselves pa.s.s through s.p.a.ce under such conditions as they would follow, if impelled by gravitation. Accordingly they are so impelled." Now in the parallel case, "If Christ in the Gospels pre-ordained a form of Church government, which gathered up the supreme power and visible heads.h.i.+p into Peter's hands, the _exercise_ of such _inst.i.tution_ ought to be found in the Acts. But it is so found. Therefore," &c.--or again, "No one would expect certain acts from Peter, unless he were the head of all the Apostles; and all would fairly expect those acts of Peter, if they recognised him as so set over all by Christ. Now in the general history of the Apostles we find such acts recorded of Peter, and that not partially, here and there, but in a complete series. Accordingly the history of the rising Church, exhibited in the first part of the Acts, demands Peter's Primacy for its explanation; and if we deny that Primacy, and take in another sense the words recording its inst.i.tution in the Gospel, the history becomes unintelligible."

Now this reasoning is conclusive in either way, provided only that what we have a.s.serted be really found in the Acts. The proof of this may be either general, or piecemeal and particular. We will take both in order, beginning with the former.

1. First, [8]then, we must repeat, as concerns that whole portion of the Acts containing the history of the universal Church, and all the Apostles, viz. the first twelve chapters, a remark before made as to the Gospels, which is, that Peter simply is more often mentioned than all the rest put together. For Peter's name occurs more than fifty times, the others very seldom, and those who are found the oftenest, John and James, are recorded, the former seven or eight, the latter three or four times. Yet this is a history of them all: Luke is recording the common exertions of all the Apostles in building up the Church. This is the very distinction between the former and the latter portion of his book, which is confined to the labours of S. Paul, leaving aside the rest of the Church. What then is the reason that Peter, in a general history, is so often brought forward, and the rest, either singly or in conjunction, so seldom?

Because after our Lord's glorious ascension Peter stood to the eleven in an a.n.a.logous position to that held by our Lord, so long as He was visible, towards the whole college: because Peter was become the head, and the rest, as members, were ranged under him.

2. Such subordination on their part, such pre-eminence on his,[9]

Luke shows yet more clearly, whenever he groups Peter with the rest, by a.s.signing to him the leading place. It frequently happens to him to speak of Peter and the rest together, but on no one occasion does he give Peter any but the first place, and the leading part. Just as the evangelists do with regard to Christ, and the Apostles and disciples, so Luke prefers Peter to the rest, to mark a difference between the rank and office of Peter, and that of the others.

3. Luke seems to confirm his readers in such a conclusion by the form which he follows of mentioning Peter _directly_, and the rest _obliquely_ or _in a ma.s.s_. These are instances: "In those days Peter, _rising up in the midst of the brethren_, said"--"Peter, _standing up with the eleven_, lifted up his voice"--"They said _to Peter and to the rest of the Apostles_"--"Peter _with John_ fastening his eyes upon him said, Look upon us."--"Peter _and the Apostles_ answering, said."[10] Now what form of writing could Luke choose to refute an opinion about the _universal_ equality of the Apostles? Or to show Peter as set over the rest, and to satisfy in this even the most unreasonable? Either the form which he did choose is calculated to do this, or none such can be found.

4. Add to this that Peter is represented as speaking and answering, when the occasion would suggest that all the Apostles, equally, should disclose their mind. The reproaches of the unbelieving Jews affected not Peter singly, but all alike; but he alone stands forth, he alone lifts up his voice, and in a long speech brings them to sound reflection. The mult.i.tude, struck with compunction, asked not Peter only, but the rest likewise, "What shall we do, men and brethren?" Yet it is forthwith added, "But _Peter_ said to them."

Upon the miracle by which one who had been lame from his mother's womb was healed, "all the people ran together to them," both Peter and John, but Peter alone speaks, and takes on himself the defence of the common cause: "Peter seeing, made answer to the people."[11]

Fresh instances may be found in chs. iv. 6-7, and v. 2-3. The result of the whole is that Peter is continually "the mouth-piece of the Apostles,"[12] always takes the lead, and gives his own mind, as conveying that of the rest.

On what ground does he do this? Was it from natural fervour of disposition? But it was the same after he was filled with the Holy Spirit as before. Was it the result of superior age, or first calling? but the facts refute this. What other cause can be suggested save that Primacy which the Gospels record, and the Acts confirm?

5. To this we must likewise refer it that Luke, while he amply describes actions which belong to Peter, rather hints at than narrates what concerns the other Apostles. Thus he leaves it to be understood that the others spoke, while he gives Peter's discourses entire, and seems to have chosen them as the princ.i.p.al material of his history. He simply suggests that miracles were wrought by the rest, but records particularly what Peter did for the establishment of the faith. He relates but very little of those who became Christians by the exertion of others, but notes at large the abundant fruit of Peter's teaching. Take an ancient author's summary of the Acts, "this whole volume is about the ascension of Christ after the resurrection, and about the descent of the Holy Spirit on the holy Apostles, and how and where the disciples announced Christ's religion, and all the wondrous deeds which they did by prayer and faith in Him, and about Paul's divine calling from heaven, his apostles.h.i.+p, and fruitful preaching, and in a word about those many great dangers which the Apostles underwent for Christ:"[13] follow, out of this, all which concerns the universal Church in the first twelve chapters, and Peter will be found not only the princ.i.p.al, but well nigh the only, figure in the foreground.

6. Hence as the Gospels may be called the history of Christ, so this first part of the Acts may be called the history of Peter; for as Christ occupies each page of the Gospels, so Peter here. Nothing can be more emphatic or more just than S. Chrysostome's words: "Behold him making his rounds on every side, and the first to be found; when an Apostle was to be chosen, he was the first; when the Jews were to be told that they were not drunken; when the lame man was to be healed; when the mult.i.tude was to be addressed, he is before the rest; when they had to do with the rulers, it is he; when with Ananias, when healings took place from the shadow, still it is he.

Where there was danger, it is he, and where there was dispensation; but when all is tranquil, they act in common. He sought not the greater honour. But again, when miracles are to be worked, he comes forth before the rest."[14] What can prove Peter's pre-eminence if this does not? But his words on another occasion deserve mention.

Alluding to the t.i.tle "Acts of the Apostles," which seems to promise their common history, he observes, "Yet if you search accurately, the first part of the book exhibits Peter's miracles and teaching, but little on the part of the other Apostles; and after this the whole account is spent on Paul." But he adds, "How are they the acts of all the Apostles? Because, according to Paul, when one member is glorified, all the members are glorified with it, the historian did not ent.i.tle them, the Acts of Peter and of Paul, but the Acts of the Apostles; the promise of the writer includes them all."[15] Now every one must feel the very high distinction given to Paul in the latter part of the book, when the historian turns away from the general history of the Church to record his particular labours, in which, no doubt, the object was to show the progress of the Church among the Gentiles; but with regard to the part which is common to the whole Church, another thought is suggested. The history of what Peter taught and did, to build up and extend the Church, is considered the common history of the Apostles, and so inscribed as their Acts. But can this be called an _accurate_ expression, unless Peter had been the head of the Apostles? It is very plain that the acts of a head are imputed to the whole body; to a college of brethren, what its chief executes; to a city or kingdom, the deeds of its prince. But it is not plain how this can be, if the actor be one of a number, and do not exceed his brethren in honour or dignity. Therefore the Acts of Peter could be called, generally, the Acts of the Apostles, only because they were considered the Acts of their head.

Now let us pa.s.s from the general view to that in detail.

I. After [16]the Lord's ascension a most important point immediately arose, whether, that is, the number of the Twelve was to be filled up by the election of a new Apostle to take the place of Judas. The will of Christ on this matter was to be learnt; a witness was to be chosen who should partic.i.p.ate in the mission of Christ Himself, according to the words, "As the Father hath sent Me, I also send you," and carry the light of the Gospel to the ends of the world; and one was to be elected to the dignity of the Apostolate, the highest rank in the Church. It was, therefore, so important a matter, that no one could undertake it save he who had received the vicarious heads.h.i.+p of our Lord Himself. Now the history in the Acts tells us that Peter alone spoke on the subject of subst.i.tuting a fresh Apostle for Judas; Peter alone proved from Scripture the necessity of the election, defined the conditions of eligibility, and appointed the mode of election, and presided over and directed the whole transaction.

For Luke begins thus: "In those days," the interval between the Ascension and Pentecost, "Peter rising up in the midst of the brethren, said." Here the important prerogative _of initiation_ is shown to belong to Peter, and by the phrase, "in the midst of the brethren," or "disciples,"--which is often used of Christ in respect of the Apostles--his pre-eminence over the disciples is shown.

"Brethren, it behoved that the Scripture should be fulfilled which the Holy Ghost spoke before by the mouth of David, concerning Judas, who was the leader of them that apprehended Jesus, who was numbered with us, and had obtained part of this ministry," that is, of the Apostolate. Then having mentioned the miserable end of the traitor, he applies to him the prophecy: "For it is written in the Book of Psalms, 'Let his habitation become desolate, and let there be none to dwell therein:' and, adding another prophecy from another Psalm, 'his bishopric let another take.'"[17] Whence he concludes, "Wherefore of these men who have companied with us all the time that the Lord Jesus came in and went out among us, beginning from the baptism of John, until the day wherein He was taken up from us, one of these _must_ be made a witness with us of His resurrection." In these words Peter plainly points out the _necessity_ of the matter in question, confirms it by the Holy Scriptures, speaking in the character of their highest interpreter, and as the appointed teacher of all; and, while proposing it to their deliberation, yet requires their consent; for the phrase, "wherefore, one _must_," means, "I am not proposing what may be done or left undone, but declaring and prescribing what is to be done." So he determines the conditions of eligibility, and the form of election. Whereupon his hearers--"the number of persons together about an hundred and twenty"--instantly agree unanimously to Peter's proposition, follow its conditions, and complete the election.

No one can reflect on the above without concluding, that if Peter presided over the rest by the authority of a divinely chosen heads.h.i.+p, no course could be more becoming, both for Peter and for the disciples, than this; and if, on the contrary, Peter was only one out of many, not having yet even received the Pentecostal gifts of the Holy Spirit, and had been entrusted by Christ with no pre-eminent office in the ministry, nothing could be more unfitting for both. We have therefore to infer that Peter "stood in the midst of the disciples," as a superior among inferiors, not as an equal among equals, and conceived that the charge of supplying an Apostle, and filling up the Apostolic college, belonged in chief to himself, because he and they alike were conscious, that he was the steward set in chief over the Lord's family.

But, clear as this is on the face of the narration itself, fresh light is shed on it by the fact that S. Chrysostome observed and recorded this very conclusion. For why did Peter alone arise? Why was he the first and the only one to speak? "Both[18] as fervent, and _as one entrusted by Christ with the flock_, and _as the first of the choir_, he ever first begins to speak." Why does he allege prophecy? First, that he might not seem with human counsel "to attempt a great matter, and one fitted for Christ:" next to imitate his Master, "he always reasons from the Scriptures." "Why did he not singly ask of Christ to give him some one in the place of Judas?"

Because "Peter had now improved," and overcome his natural disposition. But "_might not Peter by himself have elected?_ Certainly: but he does not so, that he may not seem partial." "Why does he communicate this to them," the whole number of the names? "That the matter may not be contested, nor they fall into strife: for" (he alludes to the contention of the Apostles for the primacy,) "if this had happened to themselves, much more would it to the others," that is, the candidates to succeed Judas. Then he points out to our admiration "Peter doing this with common consent, nothing[19] with authority, nothing with lords.h.i.+p," where we must note that the _abuse_ of a power is only to be feared from one who really has that power. For again he says, "he first acts with[20]

authority in the matter, _as having himself all put into his hands_, for to him Christ said, 'And thou in thy turn one day confirm thy brethren.'"

The college of the Apostles completed, it followed that the head, if such there were, would on every occasion of danger, be the first to protect it, and to defend its reputation. Now there ensues the miracle of the Holy Spirit's descent, and the gift of tongues, whereupon Luke describes the various opinions of the astonished mult.i.tude, some of whom "mocking,[21] said, These men are full of new wine." That is, they blasphemed the working of the Spirit, and by the most monstrous calumny were destroying the good name of the Apostles. Whereupon, "Peter, standing up with the Eleven, lifted up his voice and spoke to them: Ye men of Judea, and all you that dwell in Jerusalem, be this known to you, and with your ears receive my words. For these are not drunk as you suppose, seeing it is but the third hour of the day: but this is that which was spoken of by the prophet Joel." Now here, both the _form of the words_, and the _matter_, establish Peter's primacy. For the phrase, "Peter standing up with the Eleven, lifted up his voice and spoke to them,"

portrays Peter as the leader of the band, the master of the family.

So S. Chrysostome,[22] "What means _with the Eleven_? They uttered a common voice, and he was the mouthpiece of all. And the Eleven stand beside him, bearing witness to his words." And as to the _matter_, Peter alone fulfils the part of teacher, by interpreting scripture, and declaring the agreement of both covenants: Peter alone maintains the common cause: Peter alone, representing all, addresses the mult.i.tude in the name of all. "Observe, too, the harmony of the Apostles: they give up to him the office of speaking:"[23] that is, they yielded to him who was the Head, and who, as he says, showed here "the courage," as before "the providential care" of the Head.

After refuting the calumny, Peter goes on in a n.o.ble discourse to explain prophecies, and then coming to the dispensation of Jesus, gives the strongest proofs of His resurrection and exaltation to the right hand of the Father, and finally sums up with great force and authority. "Therefore, let all the house of Israel know most certainly, that G.o.d hath made both Lord and Christ this same Jesus whom you have crucified."

Now, what[24] is here to our purpose? It is this, that Luke seems only to dwell on what concerns Peter: that Peter, first of all, and in the name of all, performs the office of a witness, laid both on himself and the rest, ("ye shall be witnesses to Me;" "and you shall give witness,")[25] saying, "this Jesus hath G.o.d raised up, of which we all are witnesses:" that first of all, he publicly and solemnly discharges the duty of instruction with authority: that, first of all, he fulfils the charge set by Christ on all the Apostles, "make disciples--teach:" that, first of all, he promulgates the necessity of believing in Jesus as the divinely appointed Lord and Christ. Now these are things which, so far from allowing an equality between Peter and the rest of the Apostles, point out in him a heads.h.i.+p over them.

Thereupon, the hearers, struck with compunction for having crucified, not merely a just man, but the Anointed of the Lord, "said to Peter and the rest of the Apostles"--here again he alone is singly named--but of all alike they asked, "Men and brethren, what shall we do?" Whereupon, S. Chrysostome[26] notes, "here again, where all are asked, he alone replies." For, as Luke goes on, "Peter said to them:" As the leader, he performs what belongs to all: he alone sets forth the law of Christ. "Do penance, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins:" he alone encourages them with the promised gifts of the Holy Spirit, "and you shall receive the gift of the Holy Ghost:" he alone continues at length the instruction of the hearers, "and with very many other words did he testify and exhort them:" he alone declares the fruit of Christian profession, "save yourselves from this perverse generation," and he alone it is, of whose ministry Luke adds, "They, therefore, that gladly received his word were baptized, and there were added, in that day, about three thousand souls."

And here we see how fitting it was that Peter, whom Christ had set as the foundation and rock of the Church, should labour with all his might, as the chief architect after Him, to build up the structure.

But what, in the meantime, of the other Apostles? Were not they also architects? Yes, but _with_ Peter, and _under_ Peter, whom accordingly, they attend and support. The subsequent additions to the Church's structure, and the course consistently pursued by Peter, will bring this out yet more clearly. For, of fresh accretions, Luke writes, "Many of them who had heard the word, believed, and the number of the men was made five thousand."[27]

Now, whose word was this? Still the word of Peter, who speaks for the third[28] and fourth time, as he had for the first and second.

For, as to the third[29] occasion, Luke, after mentioning Peter and John together, introduces Peter alone as urging the children of Abraham to embrace the faith of Christ, and persuading them that Jesus is the Prophet, promised by G.o.d through Moses in Deuteronomy.

And as to the fourth,[30] he writes, "Then Peter, filled with the Holy Ghost, said to them--" But was he alone present? not so, for the council "setting them," not him, but John as well as Peter, "in the midst, they asked," on which Chrysostome[31] observes, "See how John is on every occasion silent, while Peter defends him likewise."

That is, John was silent, as knowing that the lead belonged to Peter, and Peter spoke, because the Head defends not himself only, but the members committed to him.

Now, reviewing these first four chapters of the Acts, let us ask these questions. Had Peter held the authority of head among the Apostles, what would he have done? He would have filled up the Apostolic college, carefully watched over it, protected its several members. But this is just what he did. Again, had Christ made him the supreme teacher and doctor, what would he have done? He would have disclosed, first to the Apostles themselves, and to the disciples, and then to the mult.i.tude, who were to be converted, the secrets of the divine will laid up in the Scriptures; he would have shown the agreement between the dispensation of Christ, and the oracles of the Old Testament, and so have proved that Jesus was the Messiah. But this he repeatedly did. Once more, had Christ made him the chief among the builders of the Church, what would have been his office? He would have been the very first to set his hand to the work, and to construct the building with living stones; he would have held the other workmen under his control, so that the edifice might rise worthy of Christ, and exactly answering to His promises.

But does not the history give precisely this picture of him, and does not the Church which Peter raised answer exactly to the archetype prescribed by the Lord? "All they that believed were together, and had all things common:" "the mult.i.tude of believers had but one heart and one soul:" what is this but the counterpart of that divine prayer, "that they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us, that the world may believe that Thou hast sent[32] Me."

II. To take another point. The office of[33] authoritative teaching is in the New Testament closely connected with the power of working miracles, so that Christ not only said of Himself, "If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin:" but likewise added, "If I had not done among them the works that no other man hath done, they would not have sin: but now they have both seen and hated both Me and My Father:"[34] to shew that, while faith depended on preaching, and authoritative instruction, these also needed the power of _works_ to conciliate conviction. In accordance with which, when He first sent out His Twelve to preach, He not only charged them what to say, "the kingdom of heaven is at hand,"[35] but added the fullest miraculous power, "heal the sick, raise the dead, cleanse the lepers, cast out devils." And when more solemnly sending them, not to one people, but to all nations, "Go ye into the whole world, and preach the Gospel to every creature," He adds their warrant, "these signs shall follow them that believe. In My name they shall cast out devils, they shall speak with new tongues, they shall take up serpents:" and the Evangelist subjoins, "They going forth preached everywhere, the Lord working withal, and confirming the word with signs that followed."[36]

Remembering, then, this very close connexion between the authority of Apostolic teaching and the power of working miracles, we may fix a criterion for recognising the exercise of the supreme office in teaching. Suppose any one of the Apostles to have been invested at the commencement of the Church with this office, how may he be ascertained? If any one is found invariably the first to announce the word of truth, and likewise to confirm it with miracles, you may suppose him to be that one. Suppose, again, that Luke intended to represent one of the Apostles as the supreme teacher. How may it be safely inferred? If, in the course of his narration, he continually exhibits one as eminent above all the rest in preaching the Gospel and guaranteeing it by signs. These are not tests arbitrarily chosen, but naturally suggested. And both exactly fit to Peter, and to Peter alone. For he, in this history of the universal Church, is the first, nay, well nigh the only one, both to preach and to support his preaching by miracles. And Luke takes pains to relate no less his miracles than his discourses, and scarcely describes with any detail either the one or the other, of any but Peter.

Nay, his mode of writing suggests a parallel between himself and S.

John in his Gospel, as if it were no less Luke's intention to show Peter invested with the supreme office, than John's to set forth Christ as the head and teacher of the Apostolic college; and no less Luke's purpose to accredit the Church by Peter's miracles, than[37]

John's by the miracles of Christ to establish faith in Him as the true Son of G.o.d. For the circ.u.mstances of each narration point to this similarity of design. As S. John subordinates the group of Apostles entirely to the figure of Christ, so Luke, very slightly sketching the rest, is profuse in detail of what concerns Peter, and marks him as set over all. As John in recording the miracles of Christ dwells on the points which prove His divine mission and origin from the Father, so Luke directs his narration to exhibit the beginning, the growth, and the authority of the Church, as due to Peter's miracles. We will mark two further resemblances. _First_, the miracles which Luke records of Peter seem cast in the same type as those of Christ. Compare the first one with that told by John, ch. v.

John v. 5-9. "There was a certain man there that had been eight and thirty years under his infirmity. Him when Jesus had seen lying, and knew that he had been now a long time, He saith to him, Wilt thou be made whole? The infirm man answered Him, Sir, I have no man, when the water is troubled, to put me into the pond. For whilst I am coming another goeth down before me.

Jesus said to him, Arise, take up thy bed, and walk. And immediately the man was made whole, and he took up his bed and walked."

Acts iii. 2-8. "And a certain man, who was lame from his mother's womb, was carried, whom they laid every day at the gate of the temple, which is called Beautiful. He, when he had seen Peter and John about to go into the temple, asked to receive an alms. But Peter, with John, fastening his eyes upon him, said, Look upon us. But he looked earnestly upon them, hoping that he should receive something of them. But Peter said, Silver and gold I have none, but what I have, I give thee. In the name of Jesus Christ of Nazareth, arise and walk.

And taking him by the right hand, he lifted him up, and forthwith his feet and soles received strength, and he, leaping up, stood, and walked."

How often had the hand of the Lord--as here that of Peter--healed the sick, given the blind sight, cured the leper, and raised the dead! But if Peter's miracle in healing Oeneas of the palsy carries[38] one back immediately to the poor man let down through the roof before our Lord, there is a yet more exact ident.i.ty between the great miracle of Christ raising Jairus' daughter, and Peter raising Dorcas. In the one case, the Lord "having put them all out, taketh the father and the mother of the damsel, and them that were with Him, and entereth in where the damsel was lying, and taking the damsel by the hand, He said to her, Talitha c.u.mi, which is, Damsel, arise, and immediately the damsel rose up and walked." In the other case, Peter came into the upper chamber, "and all the widows stood about him weeping--and they being all put forth, Peter, kneeling down, prayed, and turning to the body, he said, Tabitha, arise. And she opened her eyes, and seeing Peter, she sat up,[39] and giving her his hand he lifted her up." But how perfect the resemblance of the following.

Luke iv. 40. "And when the sun was down, all they that had any sick with divers diseases brought them to Him. But He, laying His hands on every one of them, healed them. And devils went out from many."

Acts v. 15. "Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that, when Peter came, his shadow, at the least, might overshadow any of them, and they might be delivered from their infirmities. And there came also together to Jerusalem a mult.i.tude out of the neighbouring cities, bringing sick persons, and such as were troubled with unclean spirits, who were all healed."

The _second_ point of resemblance is, that the mult.i.tude regarded Peter among the Apostles as before they had regarded Christ: for, putting the rest of the Apostles in the second place, they flocked to him, and besought his aid. So that Luke, briefly saying of them, that "by the hands of the Apostles were many signs and wonders wrought among the people,"[40] goes on to Peter, and of him relates the unheard-of wonders just described, a.s.signing to the miracles wrought by him, "that the mult.i.tude of men and women who believed in the Lord was more increased." It is just as when "there came to Jesus great mult.i.tudes, having with them the dumb, the blind, the lame, the maimed, and many others; and they cast them down at His feet, and He healed them."[41] And the fuller the resemblance these incidents shew between Peter and Christ, the more evident their proof that Peter's ministry must be considered a continuation of that which Christ begun.

III. We proceed[42] to the order predetermined by our Lord in the propagation of His Church.

Of Himself He had said, though the Redeemer of all, that He was not sent, that is, as an Apostle, actually to preach, "save to the lost sheep of the house of Israel:" and on first sending His Apostles, He gave them this commission, "Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not, but go ye rather to the lost sheep of the house of Israel." But when about to ascend to the Father, He tells them, "You shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth:"[43] that is, that they should set up His kingdom through all the world, proceeding by gradual steps, from Jerusalem to Judea, thence to Samaria, and at length "to every creature" in the whole world.

Now the history of the Acts shows the exact accomplishment of this order, and it likewise shows that Simon Peter was the one elected chief instrument for carrying out these successive propagations of the Church. What we have said already shows this as to the mother Church of Jerusalem, and, before proceeding to the Gentile Churches, we will trace the same instrumentality as used to bring the Samaritans into the universal kingdom.

The persecution ensuing on the proto-martyr Stephen's death caused, by our Lord's providence, the dissemination of many believers through Judea and Samaria, while the Apostles alone remained at Jerusalem. Amongst those who thus "went about preaching the word of G.o.d," Philip the deacon came to Samaria, and many of the people, hearing his words and seeing his miracles, were converted and baptized. But the Church thus commenced by the preaching of the deacon would have dried up without hope of progress, had it not received the a.s.sistance of those whom Christ had set in the place of fathers, and who could bestow the gifts of the Holy Ghost. For[44]

"the Church is in the bishop," and, as S. Jerome said of a faction which had a deacon for its author, "With the man the sect also perished, because a deacon could ordain no clerk after him. But it is not a Church which has no priest." Accordingly when[45] "the Apostles, who were in Jerusalem, had heard that Samaria had received the word of G.o.d, they sent unto them Peter and John," who "laid their hands upon them, and they received the Holy Ghost." The providence of Christ, then, so ordered the propagation of His kingdom as to choose Peter and John to complete and perfect the Samaritan Church. But was this on equal terms, or is no superior dignity and authority apparent in Peter over John? A regard to the words of Luke, and the series of acts recorded, will prevent such a misconception. For he mentions Peter and John, but he sets Peter first, and in his record of what happened to Simon John acts the second part, and it is Peter alone who teaches, commands, judges, and condemns, with authority, as the head and supreme ruler. Simon Magus, tempted by beholding the gifts of the Holy Spirit visibly bestowed on imposition of the Apostles' hands, "offered them money,"

to both Peter and John. But Peter alone replies, and not only so, but condemns his profaneness, enlarges on his guilt, and solemnly declares that the gifts of G.o.d are not purchaseable with money.

"Keep thy money to thyself to perish with thee, because thou hast thought that the gift of G.o.d may be purchased with money;" he discloses Simon's secret thoughts, "for thy heart is not right in the sight of G.o.d;" he inflicts on him excommunication, "thou hast no part nor lot in this matter;" he exhorts him to repent, "do penance therefore from this thy wickedness, and pray to G.o.d, if perhaps this thought of thy heart may be forgiven thee." Now here John, the next of the Apostles in rank, is with Peter, yet he does not speak, teach, or enjoin: Peter does all this singly. He answers Simon's question, lances and probes the most secret wound of his conscience, declares how divine gifts are given, proscribes the plague of simony, orders penance, and inflicts excommunication on a scandalous public offender. Thus the twenty-second of the Apostolic canons runs, "If any bishop, priest or deacon, hath obtained this dignity by money, let him and his ordainer be deposed, and altogether be deprived of communion, as Simon Magus was by Peter." Nothing but an inequality of rank between Peter and John will account for Luke's narration here. But if John was inferior to Peter, much more the rest.