Antiquitates apoitolicæ, or, The history of the lives, acts and martyrdoms of the holy apostles of our Saviour and the two evangelists SS. Mark and Lvke to which is added an introductory discourse concerning the three great dispensations of the church, patriarchal, Mosiacal and evangelical : being a continuation of Antiquitates christianæ or the life and death of the holy Jesus / by William Cave ...

SECT. IX. Of S. Peter's Acts from the End of the Sacred Story till his Martyrdom.

Peter's story prosecuted out of Ecclesiastical Writers. His planting of a Church, and an Episcopal See at Antioch; when said to be. His first Journey to Rome, and the happiness it brought to the Roman Empire. His preaching in other pla∣ces, and return to Rome. His encounter with Simon Magus. The impo∣stures of the Magician. His familiarity with the Emperours, and the great honours said to be done to him. His Statue, and Inscription at Rome. Peter's victory over him by raising one from the Dead. Simon attempting to fly is by Peter's Prayers hindred, falls down, and dies. Nero's displeasure a∣gainst Peter, whence. His being cast into Prison. His flight thence, and being brought back by Christ appearing to him. Crucified with his head down∣wards, and why. The place of his Martyrdom, and Burial. The original and greatness of S. Peter's Church in Rome. His Episcopal Chair pretended to be still kept there.

HITHERTO in drawing up the Life of this great Apostle, we have had an infallible Guide to conduct and lead us: But the sacred Story breaking off here, forces us to look abroad, and to pick up what Memoires the Ancients have left us in this matter: which we shall for the main digest according to the order, wherein Baronius, and other Ecclesiastick Writers have disposed the series of S. Peter's Life: Reserving what is justly question∣able, to a more particular examination afterward. And that we may pre∣sent the account more entire and perfect, we must step back a little in point of time, that so we may go forward with greater advantage. We are to know therefore, that during the time of peace and calmness which the Church enjoyed after Saul's Persecution, when S. Peter went down to visit

the Churches, he is said to have gone to Antioch, where great Numbers of Jews inhabited, and there to have planted the Christian Faith. That he founded a Church here, * 1.1 Eusebius expresly tells us, and by ‖ 1.2 others it is said, that he himself was the first Bishop of this See. Sure I am that * 1.3 S. Chryso∣stom reckons it one of the greatest honours of that City, that S. Peter staid so long there, and that the Bishops of it succeeded him in that See. The care and precedency of this Church he had between Six and Seven Years. Not that he staid there all that time, but that having ordered and disposed things to the best advantage, he returned to other affairs and exigencies of the Church: confirming the new Plantations, bringing in Cornelius and his Fa∣mily, and in him the first fruits of the Gentiles conversion to the faith of Christ. After which he returned unto Jerusalem, where he was impri∣soned by Herod, and miraculously delivered by an Angel sent from Heaven.

2. WHAT became of Peter after his deliverance out of Prison, is not certainly known: probably he might preach in some parts a little further distant from Judaea, as we are told * 1.4 he did at Byzantium, and in the Coun∣tries thereabouts (though, I confess, the evidence to me is not convincing.) After this he resolved upon a Journey to Rome; where most agree he arri∣ved about the Second Year of the Emperor Claudius. ‖ 1.5 Orosius tells us, that coming to Rome, he brought prosperity along with him to that City: For besides several other extraordinary advantages which at that time hapned to it, this was not the least observable, that Camillus Scribonianus Governor of Dalmatia, soliciting the Army to rebell against the Emperor, the Eagles, their Military Standard, remained so fast in the Ground, that no power, nor strength was able to pluck them up. With which unusual accident the minds of the Souldiers were surprized and startled, and turning their Swords against the Author of the sedition, continued firm and loyal in their obedi∣ence. Whereby a dangerous Rebellion was prevented, likely enough o∣therwise to have broken out. This he ascribes to Saint Peter's coming to Rome, and the first Plantation of the Christian Faith in that City. Heaven beginning more particularly to smile upon that place at his first coming thi∣ther. 'Tis not to be doubted, but that at his first arrival, he disposed himself amongst the Jews his Country-men, who ever since the time of Augustus, had dwelt in the Region beyond Tybur. But when afterwards he began to preach to the Gentiles, he was forced to change his Lodging, and was taken in by one Pudens, a Senator lately converted to the Faith. Here he closely plyed his main office and employment, to establish Christianity in that place. Here we are told * 1.6 he met with Philo the Jew, lately come on his second Em∣bassy unto Rome, in the behalf of his Countrymen at Alexandria, and to have contracted an intimate friendship and acquaintance with him. And now it was, says ‖ 1.7 Baronius, that Peter being mindful of the Churches which he had founded in Pontus, Galatia, Cappadocia, Bithynia, and Asia the less, wrote his first Epistle to them, which he probably infers hence, that Saint Mark being yet with him at the time of the date of this Epistle, it must be writ∣ten at least some time this Year, for that now it was that S. Mark was sent to preach and propagate the Faith in Egypt. Next to the planting Religion at Rome, he took care to propagate it in the Western parts. And to that end (if we may believe one * 1.8 of those that pretend to be his Successors) he sent abroad Disciples into several Provinces. That so their sound might go into all the Earth, and their words into the ends of the World.

3. IT hapned that after S. Peter had been several Years at Rome, Clau∣dius the Emperor taking advantage of some seditions and tumults raised

by the Jews, by a publick Edict ‖ 1.9 banished them out of Rome. In the Num∣ber of whom S. Peter (they say) departed thence, and returned back to Jerusalem, where he was present at that great Apostolical Synod, of which before. After this we are left under great uncertainties, how he disposed of himself for many Years. Confident we may be, that he was not idle, but spent his time sometimes in preaching in the Eastern parts, sometimes in other parts of the World, as in * 1.10 Africk, Sicily, Italy, and other places. And here it may not be amiss to insert a claim in behalf of our own Coun∣try: Eusebius telling us (as ‖ 1.11 Metaphrastes reports it) that Peter was not only in these Western parts, but particularly that he was a long time in Britain, where he converted many Nations to the Faith. But we had better be without the honour of Saint Peter's company, than build the story upon so sandy a foundation: Metaphrastes his Authority being of so little value in this case, that it is slighted by the more learned and mode∣rate Writers of the Church of Rome. But where-ever it was, that Saint Peter employed his time, towards the latter part of Nero's Reign, he re∣turned to Rome: where he found the minds of People strangely bewitch∣ed and hardned against the embracing of the Christian Religion by the subtil∣ties and Magick arts of Simon Magus, whom (as we have before related) he had formerly baffled at Samaria. This Simon was born at * 1.12 Gitton, a Vil∣lage of Samaria, bred up in the Arts of Sorcery and Divination, and by the help of the Diabolical powers performed many strange feats of wonder and activity. Insomuch that People generally looked upon him as some great Deity come down from Heaven. But being discovered and confounded by Peter at Samaria, he left the East and fled to Rome. Where by Witchcraft and Sorceries he insinuated himself into the favour of the People, and at last became very acceptable to the Emperours themselves, insomuch that no ho∣nour and veneration was too great for him. ‖ 1.13 Justin Martyr assures us, that he was honoured as a Deity, that a Statue was erected to him in the Insula Tybe∣rina between two Bridges with this Inscription, SIMONI DEO SANCTO: To Simon the holy God: that the Samaritans generally, and very many of other Nations did own and worship him as the chief principal Deity. I know the credit of this Inscription is shrewdly shaken by some later Antiquaries, who tell us, that the good Father being a Greek might easily mistake in a Latin Inscription, or be imposed upon by others; and that the true Inscription was SEMONI SANGO DEO FIDIO, &c. such an Inscription being in the last Age dug up in the Tyberine Island, and there preserved to this day. It is not impossible but this might be the foundation of the story. But sure I am, that it is not only reported by the Martyr, who was himself a Samaritan, and lived but in the next Age, but by others almost of the same time (a) 1.14 Irenaeus, (b) 1.15 Tertullian, and by others (c) 1.16 after them. It further de∣serves to be considered, that J. Martyr was a person of great learning and gravity, inquisitive about matters of this nature, at this time at Rome, where he was capable fully to satisfie himself in the truth of things, that he presented this Apology to the Emperor and the Senate of Rome, to whom he would be careful what he said, and who as they knew whether it was true or no, so if false, could not but ill resent to be so boldly imposed upon by so notorious a fable. But be it as it will, he was highly in favour both with the People, and their Emperors; especially Nero, who was the Great Patron of Magicians, * 1.17 and all who maintained secret ways of commerce with the infernal powers. With him ‖ 1.18 S. Peter thought fit in the first place to en∣counter, and to undeceive the People, by discovering the impostures and de∣lusions of that wretched man.

4. THAT he did so, is generally affirmed by the Ancient Fathers, * 1.19 who tell us of some particular Instances, wherein he baffled and confounded him. But because the matter is more intirely drawn up by ‖ 1.20 Hegesippus the younger, an Author contemporary with S. Ambrose, if not (which is most probable) S. Ambrose himself, we shall from him represent the summary of the story. There was at this time at Rome an eminent young Gentleman, and a Kinsman of the Emperors, lately dead. The fame which Peter had for raising persons to life, perswaded his friends that he might be called. Others also prevailing that Simon the Magician might be sent for. Simon glad of the occasion to magnifie himself before the People, propounded to Peter, that if he raised the Gentleman unto life, then Peter, who had so injuriously provo∣ked the great power of God, (as he stiled himself) should lose his life: But if Peter prevailed, he himself would submit to the same fate and sentence. Peter accepted the termes, and Simon began his Charmes and Inchant∣ments: Whereat the dead Gentleman seemed to move his hand. The Peo∣ple that stood by, presently cryed out, that he was alive, and that he talked with Simon, and began to fall foul upon Peter, for daring to oppose himself against so great a power. The Apostle entreated their patience, told them, that all this was but a phantasm and appearance, that if Simon was but ta∣ken from the Bed-side, all this pageantry would quickly vanish. Who be∣ing accordingly removed, the Body remained without the least sign of mo∣tion. Peter standing at a good distance from the Bed, silently made his ad∣dress to Heaven, and then before them all commanded the young Gentle∣man in the Name of the Lord Jesus to arise: who immediately did so spoke, walked, and ate, and was by Peter restored to his Mother. The People who saw this, suddenly changed their opinions, and fell upon the Magician with an intent to stone him. But Peter begged his life, and told them, that it would be a sufficient punishment to him, to live and see that in de∣spite of all his power and malice, the Kingdom of Christ should increase and flourish. The Magician was inwardly tormented with this defeat, and vext to see the triumph of the Apostle, and therefore mustering up all his powers, summoned the People, told them that he was offended at the Galileans, whose Protector and Guardian he had been, and therefore set them a Day, when he promised that they should see him fly-up into Heaven. At the time appointed he went up to the Mount of the Capitol, and throwing himself from the top of the Rock, began his flight. A sight which the People en∣tertained with great wonder and veneration, affirming that this must be the power of God, and not of man. Peter standing in the Croud, prayed to our Lord, that the People might be undeceived, and that the vanity of the Impostor might be discovered in such a way, that he himself might be sen∣sible of it. Immediately the Wings which he had made himself, began to fail him, and he fell to the ground, miserably bruised and wounded with the fall: Whence being carried into a neighbouring Village, he soon after dyed. This is the story, for the particular circumstances whereof, the Reader must rely upon the credit of my Author, the thing in general be∣ing sufficiently acknowledged by most ancient Writers. This contest of Peter's with Simon Magus is placed by Eusebius under the Reign of Clau∣dius, but by the generality both of ancient and later Authors, it is referred to the Reign of Nero.

5. SUCH was the end of this miserable and unhappy Man. Which no sooner came to the ears of the Emperor, to whom by wicked artifices he had indeared himself, but it became an occasion of hastning Peter's ruine. The Emperor probably had before been displeased with Peter, not only upon the

acount of the general disagreement and inconformity of his Religion,* 1.21 but because he had so strictly pressed temperance and chastity, and reclaimed so many Women in Rome from a dissolute and vicious life, thereby crossing that wanton and lascivious temper, to which that Prince was so immoderate a slave and vassal. And being now by his means robbed of his dear favourite and companion, he resolved upon revenge, commanded Peter (as also S. Paul, who was at this time at Rome) to be apprehended, and cast into the Mamertine Prison: * 1.22 where they spent their time in the exercises of Religi∣on, and especially in Preaching to the Prisoners, and those who resorted to them. And here we may suppose it was (if not a little before) that Peter wrote his second Epistle to the dispersed Jews, wherein he endeavours to confirm them in the belief and practice of Christianity, and to fortifie them against those poysonous and pernicious principles and practices, which even then began to break in upon the Christian Church.

6. NERO returning from Achaia, and entring Rome with a great deal of pomp and triumph, resolved now the Apostles should fall as a Victim and Sacrifice to his cruelty and revenge. While the fatal stroke was daily ex∣pected, the Christians in Rome did by daily prayers and importunities soli∣cite ‖ 1.23 S. Peter to make an escape, and to reserve himself to the uses and ser∣vices of the Church. This at first he rejected, as what would ill reflect upon his courage and constancy, and argue him to be afraid of those sufferings for Christ, to which he himself had so often perswaded others. but the prayers and the tears of the People overcame him, and made him yield. According∣ly the next Night having prayed with, and taken his farewell of the Bre∣thren, he got over the Prison-wall, and coming to the City-gate, he is there said to have met with our Lord, who was just entring into the City. Peter asked him, Lord, whither art thou going? from whom he presently re∣ceived this answer, I am come to Rome, to be crucified a second time. By which answer, Peter apprehended himself to be reproved, and that our Lord meant it of his death, that he was to be crucified in his Servant. Whereupon he went back to the Prison, and delivered himself into the hands of his Keepers, shewing himself most ready and chearful to acquiesce in the will of God. And we are told, * 1.24 that in the stone whereon our Lord stood while he talked with Peter, he left the impression of his Feet, which stone has been ever since preserved as a very sacred Relique, and after several translations was at length fixed in the Church of S. Sebastian the Martyr, where it is kept and visited with great expressions of reverence and devotion at this day. Before his suffering he was no question scourged, according to the manner of the Romans, who were wont first to whip those Malefactors, who were adjudged to the most severe and capital punishments: Having sa∣luted his Brethren, and especially having taken his last farewell of S. Paul, he was brought out of the Prison, and led to the top of the Vatican Mount, near to Tybur, the place designed for his Execution. The death he was ad∣judged to was crucifixion, as of all others accoun∣ted the most shameful, so the most severe and ter∣rible. But he intreated the favour of the Officers, that he might not be crucified in the ordinary way, ‖ 1.25 but might suffer with his Head downwards, and his Feet up to Heaven, affirming that he was un∣worthy to suffer in the same posture wherein his Lord had suffered before him. Happy man (as * 1.26 Chrysostom glosses) to be set in the readiest posture of travelling from Earth to Heaven. His Body

being taken from the Cross, is said to have been imbalmed by Marcellinus the Presbyter after the Jewish manner, and was then buried in the Vatican, near the Triumphal way. Over his Grave a small ‖ 1.27 Church was soon after erected, which being destroyed by Heliogabalus, his Body was removed to the Cemetery in the Appian way, two Miles from Rome: where it remained till the time of Pope Cornelius, who re-conveyed it to the Vatican, where it rested somewhat obscurely until the Reign of Constantine, who out of the mighty reverence which he had for the Christian Religion, caused many Churches to be built at Rome, but especially rebuilt and enlarged the Vati∣can to the honour of S. Peter. In the doing whereof Himself is said to have been the first that began to dig the Foundation, and to have carried thence twelve Baskets of Rubbish with his own hands, in honour, as it should seem, of the twelve Apostles. He infinitely enriched the Church with Gifts and Ornaments, which in every Age encreased in Splendor and Riches, till it is become one of the wonders of the World at this day. Of whose glo∣ries, stateliness, and beauty, and those many venerable Monuments of an∣tiquity that are in it, they who desire to know more, may be plentifully satisfied by Onuphrius.* 1.28 Only one amongst the rest must not be forgotten: there being kept that very wooden Chair, wherein S. Peter sate when he was at Rome, by the only touching whereof many Miracles are said to be performed. But surely * 1.29 Baronius his wisdom and gravity were from home, when speaking of this Chair, and fearing that Hereticks would ima∣gine, that it might be rotten in so long a time, he tells us, that it's no won∣der that this Chair should be preserved so long, when Eusebius affirms, that the wooden Chair of S. James Bishop of Jerusalem was extant in the time of Constantine. But the Cardinal it seems forgot to consider, that there is some difference between three, and sixteen hundred Years. But of this enough. S. Peter was crucified according to the common computation in the Year of Christ, sixty nine, and the thirteenth (or as Eusebius, the fourteenth) of Nero, how truly may be enquired afterwards.

Notes

• * 1.1

  Chron. ad Ann. Chr. xliii.
• ‖ 1.2

  Hieron. Com∣ment. in 2. ad Galat. p. 168. T. 9.
• * 1.3

  Encom. S. Ignat. Mart p. 503. Tom. 1.
• * 1.4

  Bar. ad An. Chr. xliv. Num. 12. vid. Epist. Agap. ad Petr. Hieros. in V. Synd. sub Men. Conc. Tom. 4. pag. 24.
• ‖ 1.5

  Hist. lib. 7. c. 6. fol. 296. & seq.
• * 1.6

  Euseb. H. Eccl. lib. 2. c. 17. p. 53. Hieron. de script. Eccles. in Phil. p. 270.
• ‖ 1.7

  Ad An. 45. Num. 16.
• * 1.8

  Innoc. Ep. 1. ad Dec. Eug. Concil. Tom. 1. p. 751.
• ‖ 1.9

  Vid. Oros. lib. 7. c. 6. fol. 297.
• * 1.10

  Vid. Innoc. Epist. ubi supr.
• ‖ 1.11

  De Petr. & Paul. ad diem 29. Jun. Num. 23. vid. etiam N. 10. ibid.
• * 1.12

  J. Mart. Apol. 2. p. 69—91. vid. Dial. cùm Tryph. p. 349.
• ‖ 1.13

  Vbi supr. Apol. 2.
• (a) 1.14

  Iren. adv. Haer. lib. 1. c. 20. p. 115.
• (b) 1.15

  Tertul. Apol. c. 13. p. 14.
• (c) 1.16

  Euseb. lib. 2. c. 14. p. 51. Aug de Haeres. in Simon Tom. 6. col. 13. Niceph. lib. 2. c. 14. pag. 154.
• * 1.17

  Vid. Plin. Nat. Hist. lib. 30. c. 2. p. 606.
• ‖ 1.18

  Euseb. Hist. Eccl. lib. 2. c 14 pag. 51, 52.
• * 1.19

  Damas. in vit. Petr. Conc. Tom. 1. Const. App. lib. 6. c. 8, 9. p. 944. Ar∣nob. adv. Gent. lib. 2. p. 23. Epiph. Haeres. 21. p. 31. Sulp. Sev. lib. 2. pag. 137. & alii.
• ‖ 1.20

  Higes. de Ex∣cid. Hierosol. lib. 3. c. 2. p. 293.
• * 1.21

  Vid. Ambr. Orat. in Aux∣ent. Ep. lib. 5. p. 125. Tom. 3.
• * 1.22

  Vid. Martyr. Rom. ad diem. 14. Mart. p. 165.
• ‖ 1.23

  Vid. Ambr. ut supr. & He∣ges. ib. p. 279.
• * 1.24

  Rom. Subter∣ran. lib. 3. c. 21, N. 15. Tom. 1. pag. 292.
• ‖ 1.25

  Orig. lib. 3. in Genes. apud Euseb. Hist. Eccles. lib. 3. c. 1. p. 71. Hieron. de Script. Eccl. in Petr. p. 262. Heges. p. 279.

  Prima Petrum rapuit sententia legibus Neronis, Pendcre jussum praeminente ligno. Ille tamen veritus celsae decus aemulando mortis Ambire tanti gloriam Magistri: Exigit ut pedibus ••ersum c••put imprimant supinis, Quo spectetimum stipitem cerebro Figitur ergo manus subter, sola versus in cacumen, Hoc mente major, quo minor figura. Noverat ex humili caelum citiùs solere adiri, Dejecit ora, spiritum daturus. Prudent. Peristeph. Hymn. XI. in Pass. Pet. & Paul.
• * 1.26

  Serm. in Petr. & Paul. p. 267. T. 6.
• ‖ 1.27

  Vid. Onuphr. de VII. Vrb. Basil. c. 4. p. 45, &c.
• * 1.28

  Loc. supr. lau∣dat.
• * 1.29

  Ad Ann. 45. n. 11.