than the rest of the disciples, wished to ascertain clearly what they suspected, by asking Jesus and hearing His answer, whether, as they conceived, He judged Peter to be greater than they; and they also hoped to learn the cause for which Peter was preferred before the rest of the disciples. Matthew, then, I think, wishing to signify this, to the words, 'take that,' the stater to wit, and give it to them for Me and thee,' added 'on that same day, the disciples came to Jesus, saying, Who, thinkest Thou, is the greater in the kingdom of heaven?' And perhaps also they doubted, because three had been preferred at the Transfiguration; and their doubt was as to which of the three was adjudged the greater by the Lord. For John indeed had 'rested on His breast' through love; and before that supper they had seen many other like signs of special honour to John on the part of Jesus; whilst Peter, at the Confession, had been called blessed, because of that (saying), Thou art Christ, the Son of the living God; but again, on account of that 'get behind me, Satan, thou art a scandal unto me; because thou savourest not the things that are of God, but the things that are of men,' (Matt. xvi. 23), their minds were distracted with doubt whether he might not be the greater, but one of the two sons of Zebedee. This much on the (reading), 'on that same day, or hour,' on which what relates to the stater happened."-T. iii. in Matt., T. xiii. n. 14, p. 588-9.

"What, in a previous passage, (Matt. xvi. 19), was granted to Peter alone, seems here (Matt. xviii. 18) to be shown to be granted to all who have addressed three admonitions to all sinners, in order that, if they be not listened to, they may bind on earth' the person condemned to be as a heathen and a publican,' since such a man is bound in heaven. But, as it was needful, even though something in

common was spoken of Peter, and of those who should thrice admonish the brethren; that Peter should have something peculiar beyond those who should thus admonish; this had been previously ordained separately respecting Peter, thus, I will give to thee the keys of the kingdom of the heavens, before (it was said), 'and whatsoever ye shall bind on earth,' and what follows. And truly, if we sedulously attend to the evangelical writings, even in them we may discover, even with regard to those things which seem common to Peter, and those who have thrice admonished the brethren,-much difference, and pre-eminence in the words spoken to Peter, beyond those spoken to in the second place. For, it is no small difference, that Peter received the keys' of not one heaven, but of many (heavens), and that whatsoever things he should bind on earth should be bound, not in one heaven, but in all, in comparison with the many others who bind upon the earth and loose upon the earth, in such wise that these things be bound and loosed, not in the heavens, as by Peter, but in one heaven. For they do not transcend in power, as Peter, so as to bind and loose in all the heavens. By so much as he is most eminent who (thus) binds, by so much more blessed is he that is loosed, whereas also every where throughout the heavens he is loosed."-Ib. in Matt. T. xiii n. 31, p. 613-14.

"But, perhaps, thou mayest say, that such a one who offends against Peter as a brother, or against Peter, against whom the gates of hell prevail not,' is, as regards those offences, in the lesser number of offences; but, as regards his offences being most grievous, in that number which has no forgiveness of the offences."-Ib. in Matt. T. xiv. n. 5, p. 620.

"It has already been said, that James and John strove for the first place from Jesus, and begged to receive from Him to sit at His right hand and His

left in His kingdom,' (Matt. xx. 20); or their mother asked this for them. It has also been said further on this, that the ten others, as they also laid claim to the first places from Jesus, were filled with indignation at James and John, because they wished to seize on the place of glory nearest to Jesus before them, as if they were above the other ten. These things reasonably premised, Jesus calls to Him, either the indignant ten, or the two together with them, and teaches them the way according to which one may be great and first with God. What He said was to this effect, that the rulers of the Gentiles, or those who seem to rule over them, not content with lording it over those subject to them, and wishing to govern them with a stronger hand, even tyrannically lord it over them. But, amongst you, My familiars, let not these things be so; nor let those who have had entrusted to them any supreme authority (px) over those who believe in Me, nor let those who are accounted as having power in the Church of my Father and God, tyrannically lord it over their own brethren, or exercise violent authority over those who have fled to Me to worship God through Me. But if any one wishes to be accounted great before the Father, and as superior in comparison to his own brethren, let him minister to all over whom he wishes to be superior. And even if any one wish for the first place with Me, let him know that he will be first over no one, to whom, when it was in his power, he has not rendered service, in that moderation and praiseworthy lowliness, which both can benefit him that serves, and profit and refresh those that are under. But Luke brings into his discourse the kings and rulers of the Gentiles, dissuading him, who wishes to be the greater among the brethren, from imitating kingly power, or the desire felt by rulers for flattery; teaching us that he who is truly greater amongst us should be as the younger,

that is as a child, in simplicity and equality. But the ruler, (and I think that he thus designates him who is called in the Churches a Bishop), as one that ministers to servants. And these things does the Word of God teach us; but we, either not understanding the aim of the doctrine of Jesus in these words, or despising such precepts of the Saviour, are such as at times to exceed the pride of those that rule ill among the Gentiles, and only come short of seeking, like kings, our body-guards; and making ourselves up as formidable, and difficult of access, especially to the poor; we are such towards those who approach us, or ask anything of us, as not even are tyrants and the most cruel of rulers towards their suppliants. And one may see, in many lawfully constituted churches, and especially in those of the greater cities, the rulers of the people permitting no equality of intercourse with themselves, and this at times in regard of the noblest disciples of Jesus."-Ib. in Matt. T. xvi. n. 3, p. 722-3.

"The rocks were opened and rent,' (Matt. xxvii. 51), that we may look upon the spiritual mysteries deposited in their depths. But we prove that the rocks then rent are the prophets; first, because Christ is called the 'spiritual rock,' and it is reasonable that all imitators of Christ be in like manner called rocks, even as they are called the light of the world,' because their Lord is Himself the light of the world; and next, because Peter himself was called a rock by the Lord, since to him is said, 'Thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it (or, him); but especially it is proved from this, that all those against whom the gates of hell do not prevail,' who have on them the work of the name rock, that is, apostles and prophets, are themselves rocks, and the foundations of those who are built upon them, according to that of the apostle,

'Built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.' (Ephes. ii. 20.)"-Ib. Series Comm. in Matt. n. 139, p. 927.

"The Lord Himself said, 'All ye shall be scandalized in Me this night.' (Matt. xxvi. 31.) Accordingly, all were scandalized, in so much that Peter also, the prince of the apostles, denied thrice."—1b. in Luc. Hom. 17, p. 953.

Peter, upon whom the Church of Christ is built, against which the gates of hell shall not prevail,' has left one Epistle that is acknowledged."-T. iv. in Joann. p. 96. (Ex. Euseb. H. E. vi. 25.)

"And if it be necessary to search the Scripture even to those things that are regarded as the least, some one may ask, why, as Peter is named first in the number of the twelve, perhaps as being more honoured than the rest, as also Judas, who, through his wretched disposition, was truly the last of all, is put at the end of all, does Jesus, when 'He had begun to wash the feet of the disciples, and to wipe them with a towel wherewith He was girded,' (John, xiii. 5), not begin with Peter? And to this it may be said, that, as a physician, ministering his services to many who are ill, makes a beginning of his medical assistance with those cases that are most urgent, and are suffering most, so He, when washing the filthy feet of the disciples, begins from the most filthy, and perhaps comes to Peter last, as needing least of all the washing of his feet."-T. iv. in Joann. Tom. 32, n. 5, p. 413-14.

"When the chief authority as regards feeding the sheep was delivered to Peter, and upon him as on the earth the Church was founded, of no other virtue is the confession required but of love.”—Ib. in Ep. ad Rom. L. v. n. 10, p. 568.

"In every place to judge is expressed by to teach; for he that judges in any matter between two or