Precisely so it is with the Roman Church, which professes to be the See of Peter, the only one which bases a claim of universal jurisdiction on the supremacy of Peter; which pretends [puts forward a claim] to be the ship of Peter, and to bear his standard. It is unique, unrivalled, and alone in its character and claims. It must be, then, that Church which the Lord promised to build on the rock of Peter, with such immovable firmness that all the assaults of hell could never overthrow it; it must be that Church which the Lord committed to the guidance of Peter, and which is destined to outride all the storms of time. But, although I consider that the claim of the Roman Church to supremacy is fully proved by this argument from prescription, I will not confine myself to it, but proceed to adduce some positive testimonies. The perpetuity of St. Peter's supremacy in the Church can be clearly proved from Scripture, and the fact that the Bishops of Rome have inherited this supremacy is not only evident from the fact that no other supremacy has ever existed, but from a clear chain of historical facts and evidences, running back to the very age of the Apostles.
In the first place, it is clear from the Scripture that St. Peter's supremacy was to continue. A number of the ablest Protestant writers have proved most conclusively what is called the Apostolic succession, that is, that Bishops are the successors of the Apostles, tracing their authority and descent in an unbroken line of ordination to the Apostles. This is perfectly evident from the commission of Jesus Christ to the eleven Apostles: "Going therefore teach ye all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world." [Footnote 82]
[Footnote 82: Matt. xxviii. 19.]
[USCCB: Matt. xxviii. 19-20.]
If the Apostles by virtue of the commission of Jesus Christ were the perpetual pastors of the Church, and enjoy the perpetual presence of Jesus Christ to the end of time, the Apostolic office is by its own nature perpetual in the Church, and the original Apostles have been succeeded by others. For the same reason, the office of Prince of Apostles must be perpetual. The plenitude of the Apostleship was given to St. Peter alone, under the similitude of the keys, and afterwards the same power was given to the others by participation and in subordination to him. The supremacy of the chief enters, then, into the primary constitution of the Apostolate or Catholic Episcopate, as one of its essential and component parts, and is therefore perpetual. Jesus Christ committed the government of His Church to one supreme Ruler, whose authority was signified by the symbol of the keys. He committed His flock to one chief Pastor, when He said to St. Peter: "Feed my lambs—feed my sheep." If, therefore, the authority of St. Peter expired with his person, then a total and fundamental change took place after his death in the constitution and government of the Church, a supposition not to be admitted for one moment without clear evidence. But there is none such. On the contrary, our Lord declares without distinction or limitation that "there shall be one fold and one shepherd." [Footnote 83]
[Footnote 83: John x. 16.]
The metaphor of a foundation which He uses to express the supremacy of St. Peter, of itself shows the perpetuity of his office. This supremacy is the Rock on which the Church is built. But a foundation must last as long as the building itself; it can neither be removed nor changed; therefore the supremacy of Peter must endure with the Church itself.
Again, the reason for which Christ instituted the Primacy exists always, and, indeed, demands much more imperatively its continuance than it did require at first its foundation. The reason is thus expressed by St. Jerome: "Ut capite constituto, schismatis tolleretur occasio"—"That a head being constituted, the occasion of schism might be removed." [Footnote 84]
[Footnote 84: Lib. i. adv. Jov. 26.]
The preservation of unity was the reason for instituting the primacy. What is the reason of a central government, with a president at its head, in Washington? The preservation of unity among the States. It is the unanimous teaching of tradition that Christ established the Primacy in the Church for the same reason—the preservation of unity among all particular churches and Bishops, by their dependence on one Mother Church and one Chief Bishop. But there was far less necessity to guard against schism, and to watch over the preservation of unity by means of a head or central authority, in the days of the Apostles, who were all saints and inspired, in the days of persecution, of primitive zeal and piety, and when the members of the Church were few and her extent limited, than at any subsequent period. The Primacy was more necessary after the Apostolic age than during it, therefore it was intended to continue. The supremacy of St. Peter once admitted—and it is proved by invincible arguments—the continuance of this power in his successors follows necessarily. The seat of power is the Roman Church, of which St. Peter was the founder and first Bishop.