The Methodist Quarterly Review
1859

ART II.-ST. PETER THE ROCK.

"UPON that high mountain apart the face of Jesus shone as the sun, his raiment was white as the light; Moses and Elias appeared talking with him, a bright cloud overshadowed them, and a voice from the clouds uttered: 'This is my beloved Son in whom I am well pleased; hear ye Him.'"

Under these impressive circumstances Jesus was introduced into the first great division of his earthly ministry. "Hear ye Him" is the divine mandate of the final dispensation of the religion of God, and the watchword of its every devotee. The "bright cloud " that overshadowed them on Mount Tabor prefigured the moral radiance that would spread abroad over the world at the continued repetition of "Hear ye Him" by the ever increasing multitudes of Christian believers.

The conversation mentioned in the sixteenth chapter of Matthew introduces Jesus into the second great division of his visible ministry. This conversation occurred on the journey to Caserea Philippi, a little town at the foot of Mount Libanus. Stopping for refreshment, Jesus sought for retirement. His disciples followed and found him alone and in prayer. He had been contemplating the great work and difficulty of saving the world. He now seems to feel an interest in human salvation deeper than ever before. Up to this time he had given his disciples no intimation of his approaching sufferings. Now he speaks of them plainly. His solicitude for the salvation of the world now rises up into those higher intensities corresponding to the appaling apprehensions that rose before him as he neared the dreadful tragedy of his life. He begins now to feel those strange anxieties that finally reached extremest intensity in the agonies of his crucifixion. The great enterprise of redemption now, as never before, seems to pervade his mighty heart. The salvation of a lost race stands out before him in all its vastness and importance. To accomplish a work so grand he had descended from a bright to a dreary world. To restore life to a dead world joyfully could he lay down his own. To say to a world "bound hand and foot with grave clothes," that sentence of mercy and might, "Come forth," most gladly would he enter the depths of any woe. But well does he know that individual salvation depends on a correct apprehension of himself To fix in the minds of his disciples true notions of his essential nature is now the great desire of his heart. To this important work he at this time adroitly addresses himself. As God the Father had suggested the great truth of the supreme divinity of his Son, at the introduction into the first part of his ministry, it seemed proper that his entrance upon the second should be signalized by his own attestation to the same fundamental truth. In order to place the idea of his divinity before his disciples he inquires: "Whom do men say that I, the Son of man, am?" He does not inquire whether the people thought him the Messiah, for he appeals to his works as ample evidence that he was the great looked for. "The works that I do bear witness of me; believe me for the works' sake;" that is' my works are ground sufficient to demonstrate my Messiahship.

The first work of Jesus was to prove by miracle his Messiahship, and then to indoctrinate the world into the proper notion of his infinite nature and spiritual work; and hence he says: "Whom do men say lam;" in what do they think consists my essential nature? The form Tina me legousin di anqrwpoi einai expresses this notion, for the same form is used John viii. 58: "If thou art greater than Abraham and the prophets, whom makest thou thyself?" that is, what is your essential nature? Tina seauton poieiV. To this question of Jesus various responses were given by divers of the apostles. This fact shows how much the real nature of Jesus had been discussed by them in private conversations.

Their minds seemed to be full of the conflicting opinions concerning their mysterious master, whom they followed and loved, but whom they did not comprehend. But the Saviour continues:

"Who say ye that I am?" He seems determined to force them to the formation of a distinct individual opinion of his essential nature. This great tenet of revelation he resolves they shall comprehend clearly and settle firmly. He addresses them collectively. All are at liberty to respond, as they had done to the previous interrogation. But they were not prepared to answer, and hence they remain silent. But just at the moment the Holy Ghost flashed upon Peter the notion of the Divinity of his master; he answers, for he now apprehends the grand idea of the uncreated nature of his wonderful Teacher. He replies, with an exultation indicative of sudden perception, as well as clearness and strength of apprehension, "Thou art the Christ, the Son of the living God." This answer embraces the triple nature of Jesus-God, man, and Messiah. Peter stretches an infinite distance between prophets and Jesus.

This transition from the contemplation of the one to the contemplation of the other, thrills him, because it is a transition from the finite up to the infinite. He answers as though he had been looking upon a taper, and then had suddenly turned his eye up to a blazing sun, flooding the universe with glorious light. He feels now as Thomas afterward felt, when the infinite nature of Jesus. broke in upon his conception, causing him to witness for the Godhead of Jesus, "My Lord and my God." Up to this time Peter knew that Jesus was an extraordinary character, but what, precisely, be did not know. Now for the first time he apprehends his real dignity and office; now he grasps his Godship, his manhood, and his investiture of office as the promised Messiah; now he is inspired to utter the foundation truth of divine revelation! In the correct apprehension of this truth the eternal destinies of men are involved. No soul to whom the Gospel is preached can be spiritually redeemed without a proper conception of this great truth. The Unitarianism of New England, with all its culture, after years of painful struggle, has added its demonstration and working out of this great problem. The truth of the Divinity of Messiah being so reforming, perfecting, redeeming, spiritualizing, Jesus desired to plant it in the soul of every apostle. The answer which Peter had just returned to his Master depended upon an illumination of mind and an experience of regeneration. He could, therefore, only speak for himself, and express his own apprehension of the question. And as he answers for himself individually, Jesus addresses him particularly: "Blessed art thou, Simon." You are Simon, and only Simon; only the son of Jonas, the helpless son of a helpless father; yet grace has wrought a miracle in your soul. You have apprehended the truth which is destined to produce stupendous results in the universe, and without which my Gospel would be as powerless as any system of human philosophy. The opinion you entertain of me secures your own highest interests, and likewise is the instrument for saving the world. "Flesh and blood hath not revealed it unto thee, but my Father who is in heaven." No human testimony, no unassisted human sagacity, could open your mind to this redeeming truth. The adequate notion of the nature, work, and office of Jesus is due to the direct agency of the Holy Spirit. "For no man can say that Jesus is the Lord, but by the Holy Ghost;" that is, no man can discern the proper notion of the nature of Jesus, that notion which brings spiritual salvation and efficiency of moral influence, but by the illumination of the Holy Ghost. In many ways Jesus had demonstrated his Messiahship; still he teaches that nothing but the Holy Ghost could produce in the minds of men the convictions needed to secure personal holiness. Ho had lived, labored, taught, illustrated by impressive miracles; but after all he points to the Holy Ghost as the indispensible agency in producing right conceptions of himself. This remark was needed to preface the momentous instruction he was about to communicate at this memorable epoch in his ministry. Peter now obtains a view of the process of the world's recovery through the merits of Christ's character and the office of his Messiahship. Now he fixes his eye for the first time calmly on that great truth which underlies all spiritual life.

Jesus is now aiming to awaken a deeper consciousness of himself in the mind of Peter. Up to the great conception of his own Divine nature, assisted by the Holy Ghost, he is leading his mind. At this moment of the interview the blessed effect on the nations, of this truth which Peter had just enunciated, opens up and out before the mind of Jesus. The triumphs of this truth over all forms of error and wickedness arise in magnificence before him. Well does he know that if this truth be proclaimed it will redeem the world. If his Church "hold it forth" it will pour light over every habitation of cruelty. Now arises before him the vast work of the everlasting salvation of the countless millions in the long line of Adam from the beginning of time to the last hour of its closing century. Its difficulties rise and rise and stretch away before him into immense distance. Then rebreaks upon him the splendid fact that the truth of his divinity, if proclaimed, can dissipate all difficulties and bring in upon the earth "everlasting righteousness." Then rises up before him, in painful uncertainty, the problem, Will my Church be faithful to her mission, her great and glorious mission? In this state of deep solicitude what is the most natural thought that could arise in the mind of Jesus? Could he turn from themes so moving to matters so trivial as the supremacy of Peter in the college of the apostles, and to a perpetual primacy to occupy his chair? Could he turn from such problems to a subject so foreign to his thoughts as ecclesiastical authority in Church government? The only thought that could here logically rise in his mind would be to impress on Peter his individual responsibility in the work of evangelization. This thought needed iteration and reiteration on the few minds destined to begin under the Gospel the work of saving the world. Jesus had no thought more important to fix in their minds. In no one of his discourses would it seem more appropriate than in the one before us. And the thought the connection requires is this-individual responsibility in the evangelization of the world. At this point therefore Jesus says to Peter: "I say also unto thee that thou art Peter." You, Peter, have given me a name defining my nature and describing my work, so I give you a name descriptive of your nature and of your work. Thou art Peter." Thou art no longer the unrenewed man, Simon, but thou art Peter, a man regenerated and active in the work of human salvation. PetroV signifies a stone, while petra (see Robinson, and Liddell and Scott) means a rock. After God revealed his Son in Peter, Jesus changed his address. He had addressed him as Simon, but now he calls him Peter. New names were often given to Jewish leaders to commemorate interesting events and epochs in their lives. As Peter was to be a distinguished character in the new dispensation, it seems proper that a new name should be given him to mark an event so interesting as his initiation into the mysteries of a spiritual life and communion of the Holy Ghost. Jesus would probably have given him a new name were it not for the fact that his name, PetroV, was more expressive of his spiritual nature, destiny, and work than any other.

Instead, therefore, of giving him a new name to mark the most thrilling event of his life, he continues the old one; but puts into it a deeper, wider, and richer signification: "I say unto thee that thou art Peter," that is, I say unto thee that thou art the regenerated and adopted child of God. The revelation which you have just received from heaven has converted you from the unrenewed Simon to Peter the regenerate. Though Peter had previously been called petroV, yet now henceforth that name suggests to his mind the great ideas of his conversion, his consecration, and his obligations to lead a holy life. The change of the name of the patriarch from Jacob into Israel was not more expressive of his experience than the change in the name PetroV, as understood before the truth of Christ dawned upon Peter, into petroV as understood by him after Jesus said unto him," I say unto thee that thou art Peter." The term petroV then defines the spiritual nature of this regenerated disciple. So the Saviour intended Peter to understand him. Peter was actually the beginning of the new Church. The idea of a beginning suggests the idea of a foundation; the idea of a foundation suggested the idea of a rock; the idea of a rock suggested the name of Peter, as his name signifies a stone. The two facts, that Peter was the beginning of the new Church, and that his name signifies a stone, suggested the idea of a temple, and the idea of a temple suggested the idea of a master builder. Now rises up before the mind of Jesus the glorious "spiritual house to be built up of lively stones, to offer up spiritual sacrifices acceptable to God," In that spiritual temple he recognizes every regenerated soul as a "lively stone," a living crystal. He represents himself as the master builder of this spiritual edifice. Peter's apprehension of the truth, his renewal of heart, and confession of "God manifest in the flesh," had made him a "lively stone" fit for the master's use. "Thou art PetroV; thy name signifies a stone, and a stone thou art, a 'lively stone' in the spiritual temple; your faith in me has changed your nature. Now upon this regenerated nature of yours, as an instrumentality, I will build my Church. On this living stone, petroV, as a foundation rock, petra, I will build my Church. I do not build my Church on the person, Simon, son of Jonas, but upon renewed human nature, which in you I have named petroV." The demonstrative article tauth must refer back to petroV for an antecedent. No grammatical ingenuity can escape this. There must be a connection in the signification between petroV and petra or the demonstrative article could not have been used. They must express an identical thing in two aspects. The thing expressed in petroV is regenerated human nature, as an individual taken singly in the new temple, and viewed in reference to its own spiritual interests. The thing expressed by petra is the same regenerated human nature taken as a foundation rock for said new temple, and viewed in reference to its spiritual influence and importance. Peter's volition in submission to grace had changed him from Simon into a petroV. Now Christ's volition makes this petroV into a petra, the foundation or beginning stone in the new Jerusalem Church. You, Peter, being a "lively" stone, I will lay you first in the spiritual edifice, and thus you shall be the petra, or foundation rock, of my new Church. Here Jesus teaches Peter two ideas, one specific and one generic. The specific idea is, that he, petroV, should be the petra or beginning stone, of the new Church, provided he maintained his faith and employed the agencies placed in his hands. The generic idea is, that the Church of God rests on redeemed human nature and agency as a foundation rock. The demonstrative article tauth referring back to petroV which signifies renewed human nature as found in Peter individually, evolves the idea that Peter's regenerated nature was the first stone, first member, minister, agency in the Gospel Church. But in addition to this thought, Jesus intended to teach that he would build his Church on the collective redeemed human nature, as found in the whole body of believers. He teaches that he would employ generally the whole body of believers, taken collectively, just as he employed Peter specifically, taken individually. It was at this time that "God made choice of Peter among the apostles, that the Gentiles should hear the word of God by his mouth." But his manner of using Peter in the beginning illustrates, and was intended to illustrate, how he would employ all who subsequently should imitate the faith of Peter and "follow him in the washing of regeneration." Now this change in the gender from petroV to petra is an elegant passing from the specific regenerated human nature, as found individually in Peter, to the generic regenerated human nature, as found collectively in the whole body of believers. The change in the gender lifts the curtain on the great idea that the Church does not rest on Peter singly, but upon the spiritual nature and co-operation of all believers collectively. But had not Jesus changed the gender, then there would have been plausible ground for the fancy of the Romanist, that the Church rests on the per-son of Peter. Neglect to change the gender would have intensified the darkness that has ever hung over this glorious text. The passage could not then have expressed the deep, full, comprehensive meaning, reaching every individual of his spiritual kingdom, which Jesus intended to convey. It is remarkable that the very text which Jesus employed to teach the dignity, the distinctness, and the responsibility of individual believers, has been made by the Romanist to teach the demoralizing surrender of the individual, in all his spiritual individualities, to the pope. PetroV defines the nature, while petra defines the work of Peter, the one signifying his regenerated state, and the other indicating his mission, agency, and influence in building up the Church of God.

In the Gospel Church the work of the Father, the work of the Son, and the work of the Holy Ghost, all were to be extraordinary; so the work of man was to be correspondingly extraordinary in its honor, responsibility, and efficiency. Now, as never before, he should make the great work of redemption dependent upon human agency. You, Peter, are the first living stone I shall lay in my new temple. By you I close up the scheme of Judaism, and by you I inaugurate the universal and everlasting Zion. Th you is the evanescence of the one and the inception of the other. By you I open out widely the doors of salvation to Gentile peoples. The salvation of the world rests as truly on human agency as on Divine efficiency. Without human agency Divine efficiency does not carry forward the great work. That surely is a foundation without which the building cannot stand; and can the Church stand or progress if her members do not employ the agencies of redemption? The existence of the Church is a contingency just as much as personal holiness is a contingency, for the Church is composed of a company of free agents. The existence of the Church is no more necessitated than individual salvation is necessitated Where, then, is the impropriety of regarding regenerated human nature as the foundation of the Church ? "For ye are built on the foundation of the apostles" John says the Church triumphant is built on the nation of the twelve apostles of the Lamb; that is, they were most efficient instruments in erecting the Church of God. As a matter of fact Christ did commence his new Church in Peter. He was the first to obtain a clear apprehension of the truth; the first in the new dispensation to experience salvation consequent upon a right apprehension of Christ; the first to make a public profession of faith in the incarnated God; the first member received into the new Church; the first apostle called; the first to offer salvation to the Jews; the first to carry the Gospel to the Gentiles. Three thousand at one time were converted under his ministry, and then for the first is mentioned the Christian Church. For a quarter of a century Peter was the most distinguished minister of the Gospel. The prominence of Peter in the inception of evangelism verifies the promise Jesus had given him. After this he is permitted to perform a less brilliant character on the apostolic theater. After the apostolic council James takes the prominence formerly awarded to Peter.

If Jesus meant that he would build his Church on the confession of Peter, as Protestants affirm, then the phrase, "Thou art Peter," adds nothing to the sense. Had he wished to convey that thought, he could hardly have devised a better way to mystify his true meaning than by throwing in that superfluous remark; but take "Thou art Peter" from the text, and you break up the continuity of the narrative, and lose sight of the intention of Jesus to give to Peter a name descriptive of his nature and work. But verse 18 must contain something interesting to Peter personally, as verse 19 contains, "And I will give unto thee the keys of the kingdom of heaven." Is the interpretation of this passage by the Romanist true? Look at the follies and curses with which it has disgraced and begloomed the house of the Lord. Is the Protestant interpretation true? Look at the puerilities it has attached to the sublimest text of the sublimest sermon of the Son of God. But the interpretation, that the Church rests on regenerated human nature, as an active instrumentality, is one that is awfully grand and impressive. It is the only interpretation that is appropriate to the sublime themes now under discussion between Christ and his apostles. Why did Jesus labor so earnestly to hold up to the minds of his disciples true notions of his own double nature and triple office? He knew in that true notion was wrapped up as in embryo the regeneration of our race. If the Godhead of Jesus be not the basis-truth of all evangelism, the ground of all acceptable worship, and the efficiency of all holy living, he would not have insisted so vehemently on its universal acceptance. Nor would he have called the Holy Ghost to reveal to all who would believe, that great truth which "flesh and blood" could not discover. But teaching the truth of his Divinity with all the clearness and earnestness of a perfect and benevolent teacher, and calling for the Holy Ghost to show what unassisted reason could not discover, he had his eye on the individual regeneration of the whole family of man. But as this truth, if unproclaimed, is powerless to redeem, those chosen for its promulgation would inevitably rise to view in the mind of our Lord in this train of discourse. Nor could he think of those "upon whom the ends of the world are come" without deep solicitude as to their faithfulness; nor could he feel this solicitude without impressing upon them their honors and responsibilities; nor can we conceive of words so solemn, impressive, and memorable as "Thou art Peter, and upon this rock I will build my Church, and I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind and loose on earth shall be bound and loosed in heaven." Here the great doctrine of individual responsibility is enforced by thoughts the most solemn, by figures the most expressive, and by considerations the most overwhelming.

Having shown that the text, "Upon this rock," etc., teaches that the Church depends for its existence upon regenerated human nature as an agency, let us take up other statements found in this difficult but radiant passage of divine inspiration: "The gates of hell shall not prevail against it." Having declared that he would build his Church on redeemed human agency, it was needed that he assure his fellow-laborers of success in the great work. Hence he says no power of external wickedness shall ever destroy a member of my invisible Church. The truth you, Peter, apprehend, and the faith you exercise, will be ample defense. Though I build my Church on human instrumentality, no agency shall ever thwart the efficiency of my devoted servants. No enemy can ever destroy a soul that puts the same trust in me that you do. Satan's power in destroying the world is terrific; but he has no power over those who yield fully to the claims of my Divine nature; for being infinite, I am "able to save unto the uttermost them that come unto God by me." The promise that no outside enemy should ever prevail, is made to him only who continues to believe the Godhead of Jesus. So long as Peter continued in this belief and trust he then had, the gathered enemies of holiness, bannered with infidelity, should never prevail to stain his conscience, destroy his peace, rob him of the divine favor, or stay his moral influence as it goes forth over the universe of mind. The experience of every child of God illustrates the truth, and verifies this blessed promise: "The gates of hell shall not prevail against it." "For who can harm you if ye be followers of that which is good."

Jesus had just spoken of the Church under the figure of a temple. This temple has its door, this door its lock, this look its key, and this key the instrument of opening. The instrument of opening the spiritual temple he puts into the hands of Peter. He gave the keys to him first, because he first fully apprehended the true idea of the Messianic kingdom. Jesus uses the term key to express the knowledge which opens to men the kingdom of heaven; for he says, "Wo unto you, expounders, for ye have taken away the key of knowledge. Ye entered not in yourselves, and them that were entering ye hindered." That is, you have taken away, by your glosses, the knowledge of God's truth, which is the means of entering into the kingdom of God. I give unto thee, Peter, the means of opening to the world the kingdom of heaven. You have just now comprehended the truth that unlocks all conceivable excellences, that opens to the human family the mysteries of the kingdom of God. On Pentecost, Peter opened the doors of the Church, and three thousand rushed in. By the key of the knowledge of Christ he brought them into divine favor. He used the keys at the house of Cornelius, and swung open the doors of invitation to Gentile nations. With the truths, the principles, the doctrines, the ordinances and motives which he had received from Jesus, he offered to the world the favor of heaven and a state of spiritual regeneration. He offered pardon, renewal, and reunion with the Creator, to every one that would believe. He had the boldness "to enter into the holiest by the blood of Jesus," and to invite the universe to follow him. For the view he had caught of Christ was the transforming view that could recreate the world "unto good works." The phrase, "to bind and to loose," is found thousands of times in Jewish writings. " Concerning gathering sticks on feast day, the school of Shammai binds it, but the school of Hillel looseth it." "To those who bathe on the Sabbath they bind washing, but they loose sweating." "Wise men bind eating leaven from the sixth hour on the day of the Passover." "R. Meir looseth mixing wine and oil on the Sabbath to anoint the sick." These citations could be indefinitely multiplied. This phrase, binding and loosing, is never used relative to persons, but always relative to things. That the Saviour here applies it to things is evident from his using the neuter pronoun. To bind, always means to make obligatory. To loose, always means to free from restraints; that is, to proclaim privilege. Jewish teachers were said to bind when they taught what was obligatory, and to loose when they freed from restraints and proclaimed privileges. As Jesus needed teachers for his new Church he takes his own disciples. But as they were brought up in the Jewish Church, and understood the duties of teachers in that Church, and as they were familiar with the forms of expression that were common among those teachers, the Saviour uses those formulas in assigning to his disciples their duties in the Gospel Church. He often felt the necessity of using those forms of expression to which they had been accustomed. In this way he frequently applied expressions with which they had been familiar, to the cognate but higher subjects of his new dispensation. As binding and loosing were terms universally employed to express the making obligatory upon the Jews the duties, customs, and doctrines of Judaism, and of freeing them from restraints, and offering to them its privileges, our Lord uses the same terms to express the making obligatory upon men the duties, doctrines, and ordinances of the Gospel, and freeing them from restraints, and offering to them its unspeakable privileges. As binding and loosing expressed the giving religious knowledge by the teachers of the Jewish Church, Jesus uses the same terms to express the giving religious knowledge by the chosen teachers of the Gospel Church. As Jewish teachers taught the obligations and privileges of Judaism, Gospel teachers are expected to teach the world the obligations and privileges of the Gospel. Now, as the Jewish teachers were to give way in God's universal Church to the Gospel teachers; as the binding and loosing of Judaism was to be succeeded by the binding and loosing of evangelism, for Jesus, in appointing the disciples their duty of discipling the world, not to employ the commonest of all phrases, "binding and loosing," would have been as unwise as unnatural. But especially is this form appropriate as the binding and loosing foreshadowed the loosing the Church of God from the restraints and specialities of Judaism, which till now had limited her operations and narrowed her sympathies. in addition to putting Peter in the same relation to the new Church that the Jewish teacher sustained to the old, our Lord wishes 'to assure him that Divine efficiency would co-operate with human instrumentality in binding on men the obligations of the Gospel. To express this assurance he adds, "It shall be bound and loosed in heaven."

The solemn announcements which Jesus had just made were calculated to appal Peter with crushing responsibility. To prevent despondency he needed assurances of Divine assistance to sustain him under such obligations. in the evangelization of the world truths are to be preached, principles advocated, ordinances administered, privileges proffered, and duties vehemently urged. In the use of legitimate means you will have Divine co-operation. When you preach my Gospel you will bind repentance, faith, obedience, love, hope, and a life of benevolence upon human consciences. But whatever obligations you, in preaching my truth, bind upon men, they shall be bound in heaven, that is, I will be there, by the energies of the Holy Ghost, to clinch home those obligations. So long as you keep the truth and sell it not, look to me for hearty co-operation in discipling the world. In the world-battle omniscience and omnipotence are with you. " Go, preach my truth! for lo, I am with you always, even unto the end of the world," in order to give efficiency to the obligations you bind on human hearts. In preaching the promises, privileges, and hopes of the Gospel, you will loose, or offer, to sin-burdened hearts freedom from spiritual evils; you will proffer to men the invaluable privileges of my new kingdom. But whatever spiritual liberties you offer men in the proclamation of my Gospel, they shall be recognized in heaven. I will be with you to give efficiency to your ministry, with the aid of Him who helpeth your infirmities, and maketh intercession for you with groanings which cannot be uttered." In teaching the world the religion of Jesus, you shall have the presence, the nearness, the fellowship, and the co-operation of. God. This is the idea of the text, and every true minister of Jesus knows how inefficient is all human lore, effort, and eloquence to make men feel the obligations and prize the privileges of the Gospel. He knows that without the attending influence of the Holy Ghost all preaching will be ineffectual. He would retire from the work of saving the world, but for the promise that, when he binds upon men repentance, faith, benevolence, and an active life, he will have the all-potent energy of the Holy Ghost to assist him. To him this sustaining assurance is indispensable. He knows that when he preaches the promises he will loose as many as believe. How touching the intimacy, and how blessed the sympathy existing between a holy minister and the Lord Jesus Christ. When he binds, makes obligatory repentance, Jesus is there to make the sinner feel, as no created power could make him feel, that he must speedily repent or be lost. When he says to the mourner, Mourner, be by faith loosed from thine infirmity," Jesus is there to accompany his words with cleansing efficacy. This is the view that makes the ministry of the Gospel the loftiest calling in the universe, and the view that gives to it its sublime efficiency. Real success is in proportion to the degree of sympathy between Jesus and his minister. Look at the success of Payson; you will not wonder when you hear him say, We ought to go, clapping our hands with rapture that He counted us faithful, putting us in the ministry." No wonder our immortal Olin said, Gladly would I lie on my sick-bed six days out of seven, if on the seventh I could rise and preach Jesus to a dying world."

The Gospel is not compelled to work its way over the world like the opinions of human philosophy, single-handed by the simple power and beauty of its truth. No: Jesus Christ is in his truth, and signs and wonders do attend its proclamation, when proclaimed from the lips of a holy ministry. Now this is the specific idea of the text Underneath this specific idea lies the generic notion or interpretation -that the Church of God rests, depends for its existence, on human instrumentality. Had Peter used to enter upon his work of converting and binding human: consciences, and of liberating souls from the chains of sin, the work would not have been done. If thou, Peter, preach my Gospel In its pureness, and retain thy present grace, faith, and experience, the work of human salvation shall progress, and the house of the Lord shall perpetually rise. But if thou refuse " to warn the wicked to save his life, the same wicked man shall die in his iniquity, but his blood will I require at thy hand." But "if thou warn him and he turn not, thou hast delivered thy soul." In the words "binding and loosing in heaven," Jesus establishes the intimacy between the finite and the infinite. Here he solemnizes the marriage between human agency and Divine efficiency in the redemption of the world. He binds together the finite and infinite elements, to produce an all-potent redeeming energy. The salvation of the world depends just as much on the co-operation of the Church with the efficiency of God, as individual salvation depends on a union of human effort and divine influence. Without individual effort no soul is ever saved, so without the effort of the Church the world will never be redeemed. Let human effort Cooperate with Divine influence in effecting personal holiness, and the blessed work of personal sanctification stands forth accomplished, and the sight electrifies invisible worlds. So let holy human instrumentalities co-operate with God in the redemption of the race, and the glorious work advances with a triumph that causes shout to peal above shout "in the presence of the angels of God."

As the soul of man operates through the members and senses of his body in effecting his purposes, so the soul of Christ operates through the members and senses of his mystical body, in effecting his purposes of infinite 'mercy. As soon as the rest of the disciples yielded their prejudices, and trusted their all in the infinite nature of Jesus with a holy abandon, he gave to them all the same mission he here confines to Peter: " Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven." See Matt. xviii, 18. Here we find. the same responsibility laid on all the apostles, and the same assurance of Divine co-operation to save them from despair in the work of saving [FOURTH SERIES, VOL. XI.-25] the world. Now it is remarkable that this commission should be immediately followed by that remarkable promise: "if two of you shall agree on earth as touching anything 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." There am I to bind when they bind, and to loose when they loose. The object of the promise here is to prevent the discouragement of the apostles in their work. For I am in the midst of my members met in my name, and engaged in my work, and my Father "hears them from his holy heaven with the saving strength of his right hand," when even "two or three shall agree as touching anything they shall ask."

Jesus has given the Church the means of loosing the enslaved world, and bidding it onward spiritually free; and Divine efficiency will invariably attend her holy efforts to redeem. Every period of the Church's history illustrates the truth of this text. The evangelization of the world ever advances in proportion to the faithfulness of Zion. The glorious Gospel of mercy "is held back in unrighteousness," when the Church is indifferent to her responsibilities. While the Church sleeps, men in millions die, uninformed of the atonement. This is a truth too awfully solemn to be described by mortal words. But it is as impressively illustrated by history as it is clearly taught in this text. Alas, how little does the great idea of individual responsibility in saving the world possess our souls! Our indifference to the progress of the greatest enterprise of eternity will one day loom and glare upon us with all the magnitude and portentousness of an outraged conscience, resting on the dark background of Divine indignation. O Christian, Christian! what an argument to continue in the exercise of that saving faith that reaches the sanctification of the soul, and communicates to it the ineffable glories of God. On your heart rests a portion of this universe, towering in Gothic grandeur up into eternity. On your soul rests a portion of the Church of God which he purchased with his own blood. Every crystal in the walls of Zion not only glitters and shines afar, but 'it sustains some of the sapphires, and beryls, and rubies, and other precious stones, that are dug from moral caverns, and ranged under the approving eye of the Master-Builder in that temple "whose walls are salvation, whose gates praise." Your own place in those radiant walls is conditioned upon your sustaining a portion of the superincumbent gems. If you cannot hold in their places any of those glittering crystals, you will be ground, crushed to powder. 0 that the mountain thought and glorious vision of this text would rise up before every professed friend of the departed Lord. In the early part of Napoleon's life he was a vacillating man; but when made consul the necessity of the empire seemed forced upon him. It was at that time that the idea of his destiny arose before him with the magic power of an enchantress. After that ghost appeared unto him he vacillated no more. The idea of destiny controlled him unflaggingly, in his every faculty and energy, for the remainder of his life-the most gigantic intellect of modern times pursuing, with the wildness and exclusiveness of impetuosity, a weird but groundless fancy. But what a shadowy nothing was that charmful apparition when compared to that real greatness and glory crowded upon every real devotee of the Son of God. Bonaparte's devotion to a phantom rebukes the indifference of the captains of the. the cross, as they gaze unelectrified on the grandest reality of eternity. in the text is the great idea that transmutes every man who embraces it into a vehement character. The Christian never rises up into the dignity to which he is entitled till filled and controlled by the grand fact that he must convert the world. No man without a great purpose is decided, earnest, and unflagging. The view Peter caught of his Redeemer entranced him for all after life. After the resurrection Jesus said to his apostles, "As my Father hath sent me even so I send you." My Father sent me to save the world, so I send you to save the world. My Father sent me to a life of care and self-denial, so I send you to a life of personal sacrifices. My Father sent me to distinguished honors, so I send you to win, on bloodless fields of moral warfare, imperishable laurels. Go, hold up my cross, till its effulgence shall dissipate all darkness, and glory to God, peace to man, shall roll in perpetual anthems round the world. Then, breathing on them, he said, "Receive ye the Holy Ghost," and impressed on their hearts for the last time the great idea of individual responsibility in the work of human redemption. He seems loth to leave the scene of his conflicts. He collects his apostles around him, assigns their great work, qualifies them for it by endowing them with the Holy Ghost, and then utters his farewell address: "Whosesoever sins ye remit they are remitted unto them, and whosesoever sins ye retain they are retained." Here are the same solemn thoughts. In his final utterance he teaches individual responsibility in human salvation, and promises the co-operation of Divine efficiency with human instrumentality. So the apostles understood him. They received his farewell words in the full extent of their meaning. They went out from this solemn interview feeling, Woe, woe unto us, if we go not forth to seek and to save a lost world. No wonder that wealth, and health, end friends, and fame were all sanctified as husks. Feeling their own responsibility, and trusting in Divine co-operation, what moral revolutions followed their self-sacrificing toil! Had these words of Jesus meant no more to them than they now mean to Christendom, such wonders would not have followed. But greater works and signs would now attend the efforts of Zion, were she as faithful and did she feel as pungently as the apostles. God had planned redemption; Jesus had executed that plan; and the Holy Ghost was now ready to go forth to the world-conquest with the truth and its ministers. Of all this the Saviour reminds his apostles, and then tells them all success depends upon the faithfulness of his Church. As it then was, so now is it. Let the idea of this text sink deep into the great heart of Christendom. Let that heart feel its oppressive responsibilities. Let it rejoice at its glorious mission to save a ruined world, and a quarter of a century would carry the minister, and the Bible, and the Holy Ghost, and the Son of God, into every neighborhood of the globe. A strong sense of personal responsibility is the lever that must raise the world up to the life of God. O for some missionary herald to go forth over the world, waking a sleeping Church with appeals strange, rousing, unforgetable as those wonderful strains that fell from the lips of Peter the Hermit, when he moved the millions to the crusades for the redemption of the holy place "from the abomination" of Saracen "desolation."

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