PREFACE
The present work took its rise, and is largely drawn, from the very learned Father Passaglia's "Commentary on the Prerogatives of St. Peter, Prince of the Apostles, as proved by the authority of Holy Writ," which was published in Latin, in 1850. The eighth and ninth chapters are, indeed, translations, respectively, of the twenty-seventh of his first book, and the first of his second book. And as to the rest, my obligations are more than I can specify. I owe, on the other hand, many excuses to Father Passaglia, for while I have only partially observed his order in treating the subject, I have considered his whole work as a treasure-house of learning, whence I might draw at my pleasure "things old and new," adapting them, as I thought good, to the needs of the Protestant mind, as familiar to me in England. Thus I have not scrupled to translate, to omit, or to insert matter of my own, according to my judgment. It seemed to me of paramount importance to present to the English reader the whole chain of scriptural evidence for the Primacy and prerogatives of St. Peter. This chain of evidence is so strong, that, when I first saw it completely drawn out, it struck my own mind, brought up in the prejudices of Protestantism, with the force of a new revelation. I put to myself the question; is it possible that they who specially profess to draw their faith from the written Word of God, would refuse to acknowledge a doctrine set forth in Holy Scripture with at least as strong evidence as the Godhead of our Lord itself, if they could see it not broken up into morsels, like bits of glass reflecting a distorted and imperfect image, according to the fashion of citing separate texts without regard to the proportion of the faith, but presented in a complete picture on the mirror of God's Word? This picture is thus complete and perfect in Father Passaglia's work. Yet the form of that work, no less than its bulk, the scrupulous minuteness with which every opposite interpretation of so many adversaries in modern times is answered, as well as the fulness with which every part of the subject is treated, made me feel that a simple translation would not be tolerated by the impatience of a population, which has little time and less mind for studies of this character. I have pursued, therefore, the humble task of popularising, so far as I could, Father Passaglia's work, omitting, as I trust, no essential part of the argument, and grouping it under different combinations, each of which might be in turn presented to the eye, and so more readily embraced.
The importance of the argument, as it affects the Papal Supremacy, which is but a summary of the whole cause at issue between Protestantism in every shape, and the Church of Christ, cannot be overrated. If St. Peter be already set forth in Scripture as the Head and Bond of the Apostolic College, if he be delineated as the supreme Ruler who succeeds our Lord Himself in the visible government of His Church on earth, there becomes at once the strongest ground for expecting that such a Ruler will be continued as long as the Church herself lasts. Thus a guiding clue is given to us among all the following records of antiquity. Tradition and history become illuminated with a light which exhibits all objects in their due proportion and true grouping, when they are shown to be but the realisation of what the Incarnate Word, His Church's one only Lawgiver, decreed from the beginning, set forth not only in prophetic image, but distinct command, and stored up in words of such exceeding power, that they bear the whole weight of the kingdom of God, stretching through all ages and nations, without effort or pressure. And if ancient writers speak in no doubtful tone of St. Peter's prerogatives, yet clearer, more emphatic, and soul-piercing, as we should expect, are the words of God Himself, appealing in man's form to the mind and heart of man, whom He had created, and was come to redeem, and to knit into one eternal monarchy.
A subsequent part of the argument, namely, that the Bishop of Rome is successor of St. Peter, has been treated by the author in another work, "The See of St. Peter the Rock of the Church, the Source of Jurisdiction, and the Centre of Unity," specially in the fifth section, which ought, logically, to be preceded by this treatise. It is there proved that not only the Christian Fathers, as individual writers and witnesses, but the ancient Church in her universal Councils, did, with one voice, from age to age, regard the Pope as sitting in St. Peter's chair, which is proof enough, and all that can in reason be demanded, that the prerogatives given to St Peter as Head of the Church were, in the belief of the Church, and in full accordance with our Lord's own promise,1 continued on to his successors, and are as imperishable as the life of the Church herself.
21, North Bank, Regent's Park, September, 1852.
CHAPTER I.
THE NAME OF PETER PROMISED, CONFERRED, AND EXPLAINED
Our Lord tells us that He came upon earth to "finish a work;" and He likewise tells us what that work was, the setting up a living society of men, who should dwell in Him and He in them; on whom His Spirit should rest, with whom His presence should abide, until the consummation of all things. For, the evening before His passion, "lifting up His eyes to heaven, He said: Father, the hour is come. * * * I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do. * * I have manifested Thy name to the men whom Thou hast given Me out of the world. Thine they were, and to Me Thou gavest them; and they have kept Thy word. * Holy Father, keep them in Thy name, whom Thou has given Me; that they may be one, as We also are. While I was with them I kept them in Thy name. – And now I come to Thee. – I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from evil. * * As Thou hast sent me into the world, I also have sent them into the world. And for them do I sanctify Myself, that they also may be sanctified in truth. And not for them only do I pray, but for those also who through their word shall believe in Me; that they all may be one, as Thou, Father, in Me, and I in Thee; that they also may be one in Us; that the world may believe that Thou hast sent Me. And the glory which Thou hast given to Me, I have given to them, that they may be one, as We also are one. I in them, and Thou in Me; that they may be made perfect in one; and the world may know that Thou hast sent Me, and hast loved them as Thou hast loved Me. * * And I have made known Thy name to them, and will make it known; that the love wherewith Thou hast loved Me may be in them, and I in them."2
In these terms the Eternal Word condescends to declare to us that the fruit of His Incarnation, the "finished work" which His Father had given Him to do, was the establishment of a society whose unity in "truth" and "love" should be so perfect, that He exemplifies it by the indwelling in each other of the Divine Persons; which should be perpetual and visible for ever, so that the world by it and in it should recognise His own mission, and believe in the Sender; and that the dowry of this society, thus perpetually visible, should be the equally perpetual possession of truth – the revelation of God's will – and of love, which is conformity to it. And He based these unexampled promises on no less a guarantee than the Almighty Power and ineffable Goodness of His Father, witnessed by His own dwelling amongst us in our flesh.
Elsewhere He termed this society His Church, declared that He would 3"build it on a rock, and that the gates of hell should not prevail against it."
He told those whom He had set over it to go forth in His name, and to teach all nations whatsoever He had commanded them, adding the solemn engagement on His own part, 4"Behold, I am with you all days, even to the consummation of the world."
His whole teaching is full of reference to it, setting forth its nature with every variety of illustration, enfolding it, as it were, with an exuberance of divine charity.
But two conceptions run through every illustration, and are involved in its primary idea, nay, as this was the finished work of His Incarnation, so are they found in His adorable Person, from which His work springs. These conceptions are Unity and Visibility.
As the mystery of the Incarnation consists in the union of the divine and human natures, in one Person, and in the assumption of a body, that is, matter, by the one uncreated, incomprehensible, and invisible Being, whereby He becomes visible, so Unity and Visibility are the unfailing marks of His Church, and enter into every image of it, in such a manner that without them the image loses its point and significancy.
Accordingly He proclaims the Church which He was founding to be "the Kingdom of God," and "the Kingdom of Heaven," thus bringing before us the conceptions of order,