[Footnote 3: Matt. xvii. 1, xxvi. 37; Mark v. 37, ix. 1, xiii. 3, xiv. 33; Luke ix. 28. The idea that Jesus had communicated to these three disciples a Gnosis, or secret doctrine, was very early spread. It is singular that John, in his Gospel, does not once mention James, his brother.] [Footnote 4: Matt. iv. 18-22; Luke v. 10; John xxi. 2, and following.] [Footnote 5: Matt. xiv. 28, xvi. 22; Mark viii. 32, and following.] [Footnote 6: He appears to have lived till near the year 100. See his Gospel, xxi. 15-23, and the ancient authorities collected by Eusebius, _H.E._, iii. 20, 23.] [Footnote 7: See the epistles attributed to him, which are certainly by the same author as the fourth Gospel.] [Footnote 8: Nevertheless we do not mean to affirm that the Apocalypse is by him.] [Footnote 9: The common tradition seems sufficiently justified to me on this point. It is evident, besides, that the school of John retouched his Gospel (see the whole of chap. xxi.)] No hierarchy, properly speaking, existed in the new sect. They were to call each other "brothers;" and Jesus absolutely proscribed titles of superiority, such as _rabbi_, "master," father--he alone being master, and God alone being father. The greatest was to become the servant of the others.[1] Simon Bar-jona, however, was distinguished amongst his fellows by a peculiar degree of importance. Jesus lived with him, and taught in his boat;[2] his house was the centre of the Gospel preaching. In public he was regarded as the chief of the flock; and it is to him that the overseers of the tolls address themselves to collect the taxes which were due from the community.[3] He was the first who had recognized Jesus as the Messiah.[4] In a moment of unpopularity, Jesus, asking of his disciples, "Will ye also go away?" Simon answered, "Lord, to whom should we go? Thou hast the words of eternal life."[5] Jesus, at various times, gave him a certain priority in his church;[6] and gave him the Syrian surname of _Kepha_ (stone), by which he wished to signify by that, that he made him the corner-stone of the edifice.[7] At one time he seems even to promise him "the keys of the kingdom of heaven," and to grant him the right of pronouncing upon earth decisions which should always be ratified in eternity.[8] [Footnote 1: Matt. xviii. 4, xx. 25-26, xxiii. 8-12; Mark ix. 34, x. 42-46.] [Footnote 2: Luke v. 3.] [Footnote 3: Matt. xvii. 23.] [Footnote 4: Matt. xvi. 16, 17.] [Footnote 5: John vi. 68-70.] [Footnote 6: Matt. x. 2; Luke xxii. 32; John xxi. 15, and following; _Acts_ i., ii., v., etc.; _Gal._ i. 18, ii. 7, 8.] [Footnote 7: Matt. xvi. 18; John i. 42.] [Footnote 8: Matt. xvi. 19. Elsewhere, it is true (Matt. xviii. 18), the same power is granted to all the apostles.]