God. And Jesus answered and said unto him, Blessed art thou Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, that thou art Peter, and upon this rock (xa vì rauth TW TÉrpa) I will build my church, and the gates of hell shall not

prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth, shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ." Almost immediately afterwards we find Peter rebuked by his Master, for his carnal and worldly views; "Get thee behind me Satan; for thou savourest not the things that be of God but those that be of men."

These words of severe rebuke afford a strong indication, that the preceding declaration is to be understood in no sense which can involve the exaltation of Peter above his brethren.

It appears to be wholly at variance with the scope of the gospel, to imagine that our Saviour here represented his poor erring servant, so zealous and yet so weak, as the rock on which his church

was to be built. If however, the expressions, “On this rock or stone (πérpą) I will build my church" have any reference to Peter, it must surely be in a subordinate sense, and must be understood as alluding to his eminent services, in unison with the other apostles, in preaching the gospel both to Jews and Gentiles, and thus through the power of the Holy Spirit, establishing Christianity in the world. It is on this ground, doubtless, that the twelve foundations of the New Jerusalem are described in the Revelation, as composed of precious stones, each of its peculiar colour, and marked with the names of the twelve apostles of the Lamb. Paul also in his epistle to the Ephesian converts, salutes them as persons who were

no more strangers and foreigners, but of the household of faith-built on the foundation of the apostles and prophets," &c. The preaching of the apostles was in its nature fundamental; it had respect to that Saviour, who is himself the only rock on which is built the superstructure of truth, and the fabric of the true and living church: and no sooner do we depart from the ground which was thus clearly marked out by the apostles, than we are at sea in the things of God, exposed to

every wind of human opinion, and liable to be wrecked in every storm which may be raised by the power and craftiness of the enemy of our souls. In the proper sense of the terms, Christ has no human partner or fellow, in his character of the Foundation. The doctrine of Scripture on this subject is most explicit, "Other foundation can no man lay than that is laid, which is Christ Jesus:" 1 Cor. iii. 11; comp. Isa. xxviii. 16.

So far then as Peter was instrumental in founding the Lord's church on earth, he was one in dignity and function, (though a leader amongst them in point of love, zeal, and success) with the rest of the apostles. But it is surely far more consistent with the whole tenor of the New Testament to understand the words of Jesus, as applying to our Saviour himself. Peter says, "Thou art the Christ the Son of the living God." Jesus answered, "On this rock I will build my church, and the gates of hell shall not prevail against it.” The answer was explicit; and that it was well understood by Peter, is evident from the uniform tenor of his discourses and writings, in all which he never directed the attention of the people to himself, but always to Christ,-"If so be ye have

tasted that the Lord is gracious, to whom coming as unto A LIVING STONE, &c. ye also as lively stones are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. Wherefore also it is contained in the Scripture, Behold I lay in Zion (for a FOUNDATION— Hebrew) a CHIEF CORNER STONE, elect, precious, and he that believeth on HIM, shall not be confounded:" 1 Pet. ii. 3-6.

With respect to the expressions which follow, I conceive that to hold the keys of the kingdom of heaven, is perfectly synonymous with possessing the power of binding or loosening. The blessed truths which Peter preached were the means of opening the door of the kingdom of heaven, to all believers. Thus the keys of that door were placed in his hands; and in his capacity of an inspired apostle, the power was given to him, both of loosening and binding the captive soul. The willing and obedient hearers of these glad tidings were delivered from all their bonds. On the contrary, those who resisted the truths of Christianity, experienced the confirmation and aggravation of their spiritual captivity. The very dust of the feet of the apostles was shaken off against them. These

inspired preachers who were a savour of life unto life" to some, were thus to others "a savour of death unto death." Such I apprehend to be the true intent of this promise; but, whatever was its meaning, it marked no peculiar authority or dignity in Peter, above his brethren. These functions and privileges belonged to all the anointed servants of Christ; and we soon afterwards find the same power committed to the disciples in a body;-" Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven; again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven; for where two or three are gathered together in my name, there am I in the midst of them :" Matt. xviii. 18-20.

Not a shadow of evidence remains, that Peter was invested with a viceregal authority over the church. That in point of fact, he possessed no such superiority, and exercised no such power, is evident from Paul's declaration that he (Paul) was 66 not a whit behind the very chiefest apostles," 2 Cor. xi. 5; also from the fact, elsewhere recorded, that when