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 ...

THE LIFE OF S. PETER.

[illustration]

S^t. PETER.

He was crucified at Rome with his head down-wards, and Buried in the Vatican there. S. Hierom. after he had planted a Christian Church first at Antioch and afterwards at Rome.

[illustration]

S. Peter's Martyrdom.

Ioh. 21.18.19.

Verily verily I say unto thee when thou most young thou girdedst thy self & walkedst whither thou wouldst but when thou shalt be old thou shalt stretch forth thy hands & another shall gird thee & carry thee whither thou wouldst not This spake he signifying by what death he should glorify God.

SECT. I. Of S. Peter, from his Birth, till his First coming to Christ.

Bethsaida S. Peter 's Birth-place: Its dignity of old, and fate at this day. The time of his Birth enquired into. Some Errors noted concerning it. His names; Cephas, the imposing of it notes on Superiority over the rest of the Apostles. The custom of Popes assuming a new Name at their Election to the Papacy, whence. His kindred and relations; whether He or Andrew the elder Bro∣ther. His Trade and way of life what, before his coming to Christ. The Sea

of Galilee, and the conveniency of it. The meanness and obscurity of his Trade. The remarkable appearances of the Divine Providence in propagating Christia∣nity in the World by mean and unlikely Instruments.

THE Land of Palestine was, at and before the coming of our Blessed Saviour, distinguished into three several Provinces, Judaea, Samaria, and Galilee. This last was divided into the Upper, and the Lower. In the Upper, called also Galilee of the Gentiles, within the division anciently belonging to the Tribe of Nephthali, stood Bethsaida, formerly an obscure and inconsiderable Village, till lately reedified and enlarged by * 1.1 Philip the Tetrarch, by him advanced to the place and title of a City, replenished with inhabitants, and fortified with power and strength; and in honour of Julia the daughter of Augustus Caesar, by him stiled Julias. Situate it was upon the banks of the Sea of Galilee, and had a Wilderness on the other side, thence called the Desart of Bethsaida, whither our Saviour used often to re∣tire, the privacies and solitudes of the place advantageously ministring to Divine contemplations. But Bethsaida was not so remarkable for this ad∣joyning Wilderness, as it self was memorable for a worse sort of Barrenness, Ingratitude and Unprofitableness under the influences of Christ's Sermons and Miracles, thence severely upbraided by him, and threatned with one of his deepest woes,* 1.2 Woe unto thee Chorazin, woe unto thee Bethsaida, &c. A woe that it seems stuck close to it, for whatever it was at this time, * 1.3 one who surveyed it in the last Age tells us, that it was shrunk again into a very mean and small Village, consisting only of a few cottages of Moores and wild Arabs; and later travellers have since assured us, that even these are dwindled away into one poor cottage at this day. So fatally does sin under∣mine the greatest, the goodliest places; so certainly does God's Word take place, and not one Iota either of his promises or threatnings fall to the ground. Next to the honour that was done it by our Saviour's presence, who living most in these parts frequently resorted hither, it had nothing greater to recommend it to the notice of posterity, than that (besides some other of the Apostles) it was the Birth-place of S. Peter; a person how in∣considerable soever in his private fortunes, yet of great note and eminency, as one of the prime Embassadors of the Son of God, to whom both Sacred and Ecclesiastical stories give, though not a superiority, a precedency in the Colledge of Apostles.

2. THE particular time of his Birth cannot be recovered, no probable footsteps or intimations being left of it: in the general we may conclude him at least Ten years elder than his Master; his married condition, and setled course of life at his first coming to Christ, and that authority and re∣spect which the gravity of his person procured him amongst the rest of the Apostles, can speak him no less: but for any thing more particular and po∣sitive in this matter, I see no reason to affirm. Indeed might we trust the account, which one (who pretends to calculate his Nativity with ostentati∣on enough) has given of it, we are told that he was born three years before the Blessed Virgin, and just XVII. before the Incarnation of our Saviour. But let us view his account.

* 1.4Nat. est An.

...ab Orbe cond. ...à Diluvio ...V. C.

4034 2378 734

Ann. ...Oct. August. à 1o ejus consul. ...à pugna Actiae.

8 24 12

Ann. ...Herodis Reg. ...ante B. Virg. ...ante Chr. nat.

20 3 17

When I met with such a pompous train of Epocha's, the least I expected was truth and certainty. This computation he grounds upon the date of S. Pe∣ter's death, placed (as * 1.5 elsewhere he tells us) by Bellarmine in the LXXXVI. year of his Age; so that recounting from the year of Christ LXIX. when Peter is commonly said to have suffered, he runs up his Age to his Birth, and spreads it out into so many several dates. But alas, all is built upon a sandy bottom. For besides his mistake about the year of the World, few of his dates hold due correspondence. But the worst of it is, that after all this, * 1.6 Bellarmine (upon whose single testimony all this fine fabrick is erected) says no such thing, but only supposes, merely for arguments-sake, that S. Peter might very well be LXXXVI. ('tis erroneously printed LXXVI.) years old at the time of his Martyrdom. So far will confidence, or ignorance, or both carry men aside, if it could be a mistake, and not ra∣ther a bold imposing upon the World. But of this enough, and perhaps more than it deserves.

3. BEING circumcised according to the Rites of the Mosaick Law, the name given him at his circumcision was Symon or Symeon, a name common amongst the Jews, especially in their latter times. This was afterwards by our Saviour not abolished, but additioned with the title of Cephas, which in Syriack (the vulgar Language of the Jews at that time) signifying a stone or rock, was thence derived into the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by us, Peter: so far was * 1.7 Hesychius out, when rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Expounder or Interpreter, probably deriving it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to explain and interpret. By this new imposition our Lord seemed to denote the firmness and constancy of his Faith, and his vigorous activity in building up the Church, as a spiritual house upon the the true rock, the living and corner-stone, chosen of God and precious, as S. Peter himself expresses it. Nor can our Sa∣viour be understood to have hereby conferred upon him any peculiar Supre∣macy or Sovereignty above, much less over the rest of the Apostles; for in respect of the great trusts committed to them, and their being sent to plant Christianity in the World, they are all equally stiled Foundations:* 1.8 nor is it accountable either to Scripture, or reason to suppose, that by this Name our Lord should design the person of Peter to be that very rock, upon which his Church was to be built. In a fond imitation * 1.9 of this new name given to S. Peter, those who pretend to be his Successors in the See of Rome, usually lay by their own, and assume a new name upon their advancement to the Apostolick Chair, it being one of the first questions ‖ 1.10 which the Cardinals put to the new-elected Pope, by what name he will please to be called. This custom first began about the Year 844, when Peter di Bocca-Porco (or Swines-mouth) being chosen Pope, changed his name into Sergius the Se∣cond: probably not so much to avoid the uncomeliness of his own name, as if unbefitting the dignity of his place (for this being but his Paternal name would after have been no part of his Pontifical stile and title) as out of a mighty reverence to S. Peter, accounting himself not worthy to bear his name, though it was his own baptismal name. Certain it is that none of the Bishops of that See ever assumed S. Peter's name, and some who have had it as their Christian name before, have laid it aside upon their election to the Papacy. But to return to our Apostle.

4. HIS Father was Jonah, probably a Fisherman of Bethsaida, for the Sacred story takes no further notice of him, than by the bare mention of his Name; and I believe there had been no great danger of mistake, though * 1.11 Metaphrastes had not told us, that it was not Jonas the Prophet, who came out of the Belly of the Whale. Brother he was to S. Andrew the Apostle,

and some question there is amongst the Ancients which was the elder Bro∣ther. ‖ 1.12 Epiphanius (probably from some Tradition current in his time) clearly adjudges it to S. Andrew, herein universally followed by those of the Church of Rome, that the precedency given to S. Peter may not seem to be put upon the account of his Seniority. But to him we may oppose the authority of * 1.13 S. Chrysostom, a Person equal both in time and credit, who expresly says, that though Andrew came later into life than Peter, yet he first brought him to the knowledge of the Gospel: which Baronius against all pretence of rea∣son would understand of his entring into eternal life. Besides (a) 1.14 S. Hierom, (b) 1.15 Cassian, (c) 1.16 Bede, and others, are for S. Peter being elder Brother, ex∣presly ascribing it to his Age, that he rather than any other, was President of the Colledge of Apostles. However it was, it sounds not a little to the honour of their Father, (as of Zebedee also in the like case) that of but twelve Apostles two of his Sons were taken into the number. In his Youth he was brought up to Fishing, which we may guess to have been the staple∣trade of Bethsaida, (which hence probably borrowed its name, signifying an house or habitation of Fishing, though others render it by Hunting, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 equally bearing either) much advantaged herein by the Neigh∣bourhood of the Lake of Gennesareth (on whose banks it stood) called also the Sea of Galilee, and the Sea of Tiberias, according to the mode of the He∣brew Language, wherein all greater confluences of Waters are called Seas. Of this Lake the Jews have a * 1.17 saying, that of all the seven Seas which God created, he made choice of none but the Sea of Gennesareth: which however intended by them, is true only in this respect, that our blessed Saviour made choice of it, to honour it with the frequency of his presence, and the power of his miraculous operations. In length it was an hundred furlongs, ‖ 1.18 and about XL. over; the Water of it pure and clear, sweet and most fit to drink; stored it was with several sorts of Fish, and those different both in kind and taste from those in other places. Here it was that Peter closely fol∣lowed the exercise of his calling; from whence it seems he afterwards remo∣ved to Capernaum,* 1.19 (probably upon his marriage, at least frequently resided there) for there we meet with his House, and there we find him paying Tribute: an House, over which * 1.20 Nicephorus tells us, that Helen the Mo∣ther of Constantine erected a beautiful Church to the honour of S. Peter. This place was equally advantageous for the managery of his Trade, standing up∣on the Influx of Jordan into the Sea of Galilee, and where he might as well reap the fruits of an honest and industrious diligence. A mean, I confess, it was, and a more servile course of life, as which, besides the great pains and labour it required, exposed him to all the injuries of wind and weather, to the storms of the Sea, the darkness and tempestuousness of the Night, and all to make a very small return. An employment, whose restless troubles, constant hardships, frequent dangers, and amazing horrors are (for the sa∣tisfaction of the learned Reader) thus elegantly described by one, whose Poems may be justly stiled Golden Verses, receiving from the Emperor Antoni∣nus a piece of Gold for every Verse.

* 1.21〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But meanness is no bar in God's way, the poor, if virtuous, are as dear to Heaven, as the wealthy and the honourable, equally alike to him, with whom there is no respect of persons. Nay our Lord seemed to cast a peculiar honour upon this profession, when afterwards calling him and some others of the same Trade from catching of Fish, to be (as he told them) Fishers of men.

5. AND here we may justly reflect upon the wise and admirable me∣thods of the Divine Providence, which in planting and propagating the Christian Religion in the World, made choice of such mean and unlikely in∣struments, that he should hide these things from the wise and prudent, and reveal them unto babes, men that had not been educated in the Academy, and the Schools of Learning, but brought up to a Trade, to catch Fish, and mend Nets; most of the Apostles being taken from the meanest Trades, and all of them (S. Paul excepted) unfurnished of all arts of learning, and the advantages of liberal and ingenuous education: and yet these were the men that were designed to run down the World, and to overturn the learning of the prudent. Certainly had humane wisdom been to manage the business, it would have taken quite other measures, and chosen out the profoundest Rabbins, the acutest Philosophers, the smoothest Orators, such as would have been most likely by strength of Reason and arts of Rhetorick to have tri∣umph'd over the minds of men, to grapple with the stubbornness of the Jews, and baffle the finer notions and speculations of the Greeks. We find that those Sects of Philosophy that gain'd most credit in the Heathen-world, did it this way, by their eminency in some Arts and Sciences, whereby they recommended themselves to the acceptance of the wiser and more ingenious part of mankind. * 1.22 Juli∣an the Apostate thinks it a reasonable exception against the Jewish Prophets, that they were in∣competent messengers and interpreters of the Di∣vine will, because they had not their minds cleared and purged, by passing through the Circle of polite arts and learning. Why, now this is the won∣der of it, that the first Preachers of the Gospel should be such rude unlearned men, and yet so suddenly, so powerfully prevail over the learned World, and conquer so many, who had the greatest parts and abilities, and the strongest prejudices against it, to the simplicity of the Gospel. When Celsus objected that the Apostles were but a company of mean and illiterate persons, sorry Mariners and Fishermen, * 1.23 Origen quickly returns upon him with this answer,

That hence 'twas plainly evident, that they taught Christianity by a Divine power, when such persons were able with such an uncon∣trouled success to subdue men to the obedience of the Word; for that they had no eloquent tongues, no subtil and discursive heads, none of the re∣fin'd and rhetorical Arts of Greece to conquer the minds of men. For my part (says he ‖ 1.24 in another place) I verily believe that the Holy Jesus pur∣posely made use of such Preachers of his Doctrine, that there might be no suspicion, that they came instructed with Arts of Sophistry, but that it might be clearly manifest to all the World, that there was no crafty de∣sign in it, and that they had a Divine power going along with them,

which was more efficacious, than the greatest volubility of expression, or ornaments of speech, or the artifices which were used in the Graecian com∣positions.

Had it not been for this Divine power that upheld it (as he * 1.25 elsewhere argues) the Christian Religion must needs have sunk under those weighty pressures that lay upon it, having not only to contend with the potent opposition of the Senate, Emperors, People, and the whole pow∣er of the Roman Empire, but to conflict with those home-bred wants and necessities, wherewith its own professors were oppressed and burdened.

6. IT could not but greatly vindicate the Apostles from all suspicion of forgery and imposture in the thoughts of sober and unbyassed persons, to see their Doctrine readily entertained by men of the most discerning and inqui∣sitive minds. Had they dealt only with the rude and the simple, the idiot and the unlearned, there might have been some pretence to suspect, that they lay in wait to deceive, and designed to impose upon the World by craf∣ty and insinuative arts and methods. But alas they had other persons to deal with, men of the acutest wits, and most profound abilities, the wisest Phi∣losophers, and most subtil disputants, able to weigh an argument with the greatest accuracy, and to decline the force of the strongest reasonings, and who had their parts edg'd with the keenest prejudices of education, and a mighty veneration for the Religion of their Country, a Religion that for so many Ages had governed the World, and taken firm possession of the minds of men. And yet notwithstanding all these disadvantages these plain men conquered the wise and the learned, and brought them over to that Doctrine that was despised and scorned, opposed and persecuted, and that had nothing but its own native excellency to recommend it. A clear evidence that there was something in it beyond the craft and power of men. Is not this (says an elegant * 1.26 Apologist, making his address to the Heathens) enough to make you believe and entertain it, to consider that in so short a time it has diffused it self over the whole World, civilized the most barbarous Nations, softned the roughest and most intractable tempers, that the greatest Wits and Scholars, Orators, Gram∣marians, Rhetoricians, Lawyers, Physicians, and Philosophers have quitted their formerly dear and beloved sentiments, and heartily embraced the Precepts and Doctrines of the Gospel? Upon this account ‖ 1.27 Theodoret does with no less truth than elegancy insult and triumph over the Heathens: He tells them that whoever would be at the pains to compare the best Law-makers either amongst the Greeks or Romans, with our Fishermen and Publicans, would soon perceive what a Divine vertue and efficacy there was in them above all others, whereby they did not only conquer their neighbours, not only the Greeks and Romans, but brought over the most barbarous Nations to a com∣pliance with the Laws of the Gospel,* 1.28 and that not by force of Arms, not by numerous bands of Souldiers, not by methods of torture and cruelty, but by meek perswasives, and a convincing the World of the excellency and use∣fulness of those Laws which they propounded to them. A thing which the wisest and best men of the Heathen-world could never do, to make their dogmata and institutions universally obtain;* 1.29 nay, that Plato himself could never by all his plausible and insinuative arts make his Laws to be entertain∣ed by his own dear Athenians.* 1.30 He farther shews them, that the Laws pub∣lished by our Fishermen and Tent-makers could never be abolished (like those made by the best amongst them) by the policies of Caius, the power of Clau∣dius, the cruelties of Nero, or any of the succeeding Emperors, but still they went on conquering and to conquer,* 1.31 and made Millions both of Men and Women willing to embrace flames, and to encounter Death in its most hor∣rid shapes, rather than disown and forsake them: whereof he calls to witness

those many Churches and Monuments every where erected to the memory of Christian Martyrs, no less to the honour than advantage of those Cities and Countries, and in some sence to all Mankind.

7. THE summ of the Discourse is, in the Apostles words, that God chose the foolish things of the world to confound the wise,* 1.32 the weak to confound those that are mighty, the base things of the world, things most vilified and despised, yea and things which are not, to bring to nought things that are. These were the things, these the Persons whom God sent upon this errand, to silence the Wise, the Scribe, and the Disputer of this World,* 1.33 and to make foolish the wis∣dom of this World. For though the Jews required a sign, and the Greeks sought after wisdom, though the preaching a crucified Saviour was a scandal to the Jews, and foolishness to the learned Graecians, yet by this foolishness of preaching God was pleased to save them that believed: and in the event made it appear that the foolishness of God is wiser than men, and the weakness of God stronger than men. That so the honour of all might intirely redound to himself;* 1.34 so the Apostle concludes, that no Flesh should glory in his presence, but that he that glorieth, should glory in the Lord.

SECT. II. Of S. Peter, from his first coming to Christ, till his being call'd to be a Disciple.

Peter, before his coming to Christ, a Disciple (probably) of John the Bap∣tist. His first approaches to Christ. Our Lord's communication with him. His return to his Trade. Christ's entring into Peter's Ship, and preaching to the people at the Sea of Galilee. The miraculous draught of Fishes. Pe∣ter's great astonishment at this evidence of our Lord's Divinity. His call to be a Disciple. Christ's return to Capernaum, and healing Peter's Mother-in-Law.

THOUGH we find not whether Peter before his coming to Christ was engag'd in any of the particular Sects at this time in the Jewish Church, yet is it greatly probable, that he was one of the Disciples of John the Baptist. For first, 'tis certain that his brother Andrew was so, and we can hardly think, these two brothers should draw contrary ways, or that he who was so ready to bring his brother the early tidings of the Messiah, that the Sun of righteousness was already risen in those parts, should not be as solicitous to bring him under the discipline and influences of John the Baptist, the Day-star that went before him. Secondly, Peter's forwardness and cu∣riosity at the first news of Christ's appearing, to come to him, and converse with him, shew that his expectations had been awakened, and some light in this matter conveyed to him by the preaching and ministry of John, who was the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight, shewing them who it was that was coming after him.

2. HIS first acquaintance with Christ commenced in this manner. The Blessed Jesus having for thirty years passed through the solitudes of a private life, had lately been baptized in Jordan, and there publickly owned to be the Son of God by the most solemn attestations that Heaven could give him; whereupon he was immediately hurried into the wilderness to a personal contest with the Devil for forty days together. So natural is it to the enemy of mankind to malign our happiness, and to seek to blast our joys, when we are under the highest instances of the Divine grace and favour. His enemy being conquered in three set battels, and fled, he returned hence, and came down to Bethabar a beyond Jordan, where John was baptizing his Proselytes, and endeavouring to satisfie the Jews, who had sent to him curiously to en∣quire concerning this new Messiah that appeared among them. Upon the great testimony which the Baptist gave him, and his pointing to our Lord then passing by him;* 1.35 two of John's disciples who were then with him pre∣sently followed after Christ, one of which was Andrew, Simon's brother. It was towards Evening when they came, and therefore probably they stayed with him all night, during which Andrew had opportunity to inform him∣self, and to satisfie his most scrupulous enquiries. Early the next morning (if not that very evening)* 1.36 he hastned to acquaint his brother Simon with these glad tidings. 'Tis not enough to be good and happy alone; Religion is a communicative principle, that like the circles in the water, delights to mul∣tiply it self, and to diffuse its influences round about it, and especially upon those, whom nature has placed nearest to us. He tells him, they had found the long look'd for Messiah, him whom Moses and the Prophets had so sig∣nally foretold, and whom all the devout and pious of that Nation had so long expected.

3. SIMON (one of those who look'd for the Kingdom of God, and waited for redemption in Israel) ravished with this joyful news, and impatient of delay,* 1.37 presently follows his brother to the place: whither he was no sooner come, but our Lord to give him an evidence of his Divinity, salutes him at first sight by name, tells him what, and who he was, both as to his name and kindred, what title should be given him, that he should be calld Ce∣phas, or Peter; a name which he afterwards actually conferr'd upon him. What passed further between them, and whether these two brothers hence∣forward personally attended our Saviour's motions in the number of his Di∣sciples, the Sacred Story leaves us in the dark. It seems probable, that they stayd with him for some time, till they were instructed in the first ru∣diments of his doctrine, and by his leave departed home. For it's reason∣able to suppose, that our Lord being unwilling, at this time especially, to awaken the jealousies of the State by a numerous retinue, might dismiss his Disciples for some time, and Peter and Andrew amongst the rest, who here∣upon returned home to the exercise of their calling, where he found them af∣terwards.

4. IT was now somewhat more than a year, since our Lord having en∣tred upon the publick stage of action,* 1.38 constantly went about doing good, heal∣ing the sick, and preaching the Gospel of the Kingdom, residing usually at Ca∣pernaum, and the parts about it, where by the constancy of his preaching, and the reputation of his miracles, his fame spread about all those Countries; by means whereof multitudes of people from all parts flock'd to him, greedi∣ly desirous to become his Auditors. And what wonder if the parch'd

and barren Earth thirsted for the showers of Heaven? It hapned that our Lord retiring out of the City, to enjoy the privacies of contemplation upon the banks of the Sea of Galilee,* 1.39 it was not long before the multitude found him out; to avoid the crowd and press whereof he step'd into a Ship or Fish∣er-Boat, that lay near to the shore, which belonged to Peter, who together with his companions after a tedious and unsuccessful night, were gone a-shore to wash and dry their Nets. He who might have commanded, was yet pleased to intreat Peter (who by this time was returned into his Ship) to put a little from the shore. Here being sate, he taught the people, who stood along upon the shore to hear him. Sermon ended, he resolv'd to seal up his doctrine with a miracle, that the people might be the more effectually convinced, that he was a Teacher come from God. To this purpose, he had Simon lanch out further, and cast his Net into the Sea: Simon tells him, they had dont already, that they had been fishing all the last night, but in vain; and if they could not succeed then (the most proper season for that employment) there was less hope to speed now, it being probably about Noon. But because where God commands, it is not for any to argue, but obey; at our Lord's instance he let down the Net, which immediately in∣closed so great a multitude of Fishes, that the Net began to break, and they were forced to call to their partners, who were in a Ship hard by them, to come in to their assistance. A draught so great, that it loaded both their Boats, and that so full, that it endangered their sinking before they could get safe to shore: An instance, wherein our Saviour gave an ocular demonstra∣tion, that, as Messiah, God had put all things under his feet,* 1.40 not only Fowls of the Air, but the Fish of the Sea, and whatsoever passeth through the paths of the Seas.

5. AMAZ'D they were all at this miraculous draught of Fishes, where∣upon Simon in an ecstasie of admiration, and a mixture of humility and fear, threw himself at the feet of Christ, and pray'd him to depart from him, as a vile and a sinful person. So evident were the appearances of Divinity in this miracle, that he was over-powred and dazled with its brightness and lustre, and reflecting upon himself, could not but think himself unworthy the presence of so great a person, so immediately sent from God; and consi∣dering his own state (Conscience being hereby more sensibly awakened) was afraid, that the Divine vengeance might pursue and overtake him. But our Lord to abate the edge of his fears, assures him that this miracle was not done to amaze and terrifie him, but to strengthen and confirm his Faith; that now he had nobler work and employment for him; instead of catching Fish, he should, by perswading men to the obedience of the Gospel, catch the Souls of men: And accordingly commanded him and his brother to follow him: (the same command which presently after he gave to the two Sons of Zebedee.) The word was no sooner spoken, and they landed, but disposing their concerns in the hands of friends (as we may presume prudent and rea∣sonable men would) they immediately left all, and followed him; and from this time Peter and the rest became his constant and inseparable Di∣sciples, living under the rules of his Discipline and Institutions.

6. FROM hence they returned to Capernaum,* 1.41 where our Lord en∣tring into Simon's house (the place in all likelihood where he was wont to lodge during his residence in that City) found his Mother-in-law visited with a violent Fever. No priviledges afford an exemption from the ordina∣ry Laws of humane Nature; Christ under her roof did not protect this Wo∣man from the assaults and invasions of a Fever. Lord, behold, he whom thou lovest is sick, as they said concerning Lazarus. Here a fresh opportunity offered

it self to Christ of exerting his Divine Power. No sooner was he told of it, but he came to her bed-side, rebuked the Paroxysms, commanded the Fever to be gone, and taking her by the hand to lift her up, in a moment restored her to perfect health, and ability to return to the business of her Family, all cures being equally easie to Omnipotence.

SECT III. Of S. Peter, from his Election to the Apostolate, till the Confession which he made of Christ.

The Election of the Apostles; and our Lord's solemn preparation for it. The pow∣ers and Commission given to them. Why Twelve chosen. Peter the first in or∣der, not power. The Apostles when and by whom Baptized. The Tradition of Euodius of Peter's being immediately Baptized by Christ, rejected, and its authorities proved insufficient. Three of the Apostles more intimately conver∣sant with our Saviour. Peter's being with Christ at the raising Jairus his Daughter. His walking with Christ upon the Sea. The creatures at God's command act contrary to their natural Inclinations. The weakness of Peter's Faith. Christ's power in commanding down the storm, an evidence of his Di∣vinity. Many Disciples desert our Saviour's preaching. Peter's profession of constancy in the name of the rest of the Apostles.

1. OUR Lord being now to elect some peculiar persons, as his immedi∣ate Vicegerents upon Earth, to whose care and trust he might com∣mit the building up of his Church, and the planting that Religion in the World,* 1.42 for which he himself came down from Heaven; In order to it he privately over-night withdrew himself into a solitary Mountain (commonly called the Mount of Christ, from his frequent repairing thither, though some of the Ancients will have it to be Mount Tabor) there to make his solemn ad∣dress to Heaven for a prosperous success on so great a work. Herein leaving an excellent copy and precedent to the Governours of his Church, how to proceed in setting apart persons to so weighty and difficult an employment. Upon this Mountain we may conceive there was an Oratory or place of pray∣er (probably intimated by S. Luke's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for such Profeucha's or hou∣ses of Prayer, usually uncovered, and standing in the fields, the Jews had in several places) wherein our Lord continued all night, not in one conti∣nued and intire act of devotion, but probably by intervals, and repeated re∣turns of duty.

2. EARLY the next morning his Disciples came to him,* 1.43 out of whom he made choice of Twelve to be his Apostles, that they might be the constant attendants upon his person, to hear his Discourses, and be Eye-witnesses of his Miracles; to be always conversant with him while he was upon Earth, and afterwards to be sent abroad up and down the World to carry on that work which he himself had begun; whom therefore he invested with the power of working Miracles, which was more completely conferr'd upon them after his Ascension into Heaven. Passing by the several fancies and conjectures of the Ancients, why our Saviour pitch'd upon

the just number of Twelve (whereof before) it may deserve to be conside∣red, whether our Lord being now to appoint the Supreme Officers and Go∣vernours of his Church, which the Apostle styles the Commonwealth of Israel,* 1.44 might not herein have a more peculiar allusion to the twelve Patriarchs, as founders of their several Tribes, or to the constant Heads and Rulers of those twelve Tribes of which the body of the Jewish Nation did consist: Especi∣ally since he himself seems elsewhere to give countenance to it,* 1.45 when he tells the Apostles that when the Son of man shall fit on the Throne of his Glory, that is, be gone back to Heaven, and have taken full possession of his Evangeli∣cal Kingdom, which principally commenc'd from his Resurrection, that then they also should sit upon twelve Thrones, judging the twelve Tribes of Israel, that is, they should have great powers and authorities in the Church, such as the power of the Keys, and other Rights of Spiritual Judicature and Sove∣reignty, answerable in some proportion to the power and dignity which the Heads and Rulers of the twelve Tribes of Israel did enjoy.

3. IN the enumeration of these twelve Apostles,* 1.46 all the Evangelists constantly place S. Peter in the front; and S. Matthew expresly tells us, that he was the first, that is, he was the first that was called to be an Apostle: his Age also and the gravity of his person more particularly qualifying him for a Primacy of Order amongst the rest of the Apostles, as that without which no society of men can be managed or maintained. Less than this, as none will deny him, so more than this, neither Scripture nor Primitive an∣tiquity do allow him. And now it was,* 1.47 that our Lord actually conferr'd that name upon him, which before he had promised him, Simon he surna∣med Peter. It may here be enquired, when, and by whom the Apostles were baptized. That they were is unquestionable, being themselves ap∣pointed to confer it upon others; but when, or how, the Scripture is alto∣gether silent. * 1.48 Nicephorus from no worse an Author, as he pretends, than Euodius, S. Peter's immediate successor in the See of Antioch, tells us, That of all the Apostles Christ baptized none but Peter with his own hands; that Peter baptized Andrew, and the two sons of Zebedee, and they the rest of the Apostles. This, if so, would greatly make for the honour of S. Peter. But alas! his authority is not only suspicious, but supposititious, in a man∣ner deserted by S. Peter's best friends, and the strongest champions of his cause: Baronius himself, however sometimes * 1.49 willing to make use of him, elsewhere ‖ 1.50 confessing that this Epistle of Euodius is altogether unknown to any of the Ancients. As for the testimony of Clemens Alexandrinus, which to the same purpose he quotes out of * 1.51 Sophronius, (though not Sophronius, but Johannes Moschus, as is notoriously known, be the Author of that Book) besides, that it is delivered upon an uncertain report, pre∣tended to have been alledged in a discourse between one Dionysius Bishop of Ascalon and his Clergy, out of a Book of Clemens, not now ex∣tant; his Authors are much alike, that is, of no great value and autho∣rity.

4. AMONGST these Apostles, our Lord chose a Triumvirate, Peter and the two sons of Zebedee to be his more intimate companions, whom he admitted more familiarly than the rest, unto all the more secret passages and transactions of his Life.* 1.52 The first instance of which was on this occa∣sion. Jairus, a Ruler of the Synagogue, had a daughter desperately sick, whose disease having baffled all the arts of Physick, was only curable by the immediate agency of the God of Nature. He therefore in all humility ad∣dresses himself to our Saviour; which he had no sooner done, but servants came post to tell him, that it was in vain to trouble our Lord,

for that his daughter was dead. Christ bids him not despond, if his Faith held out, there was no danger. And suffering none to follow him, but Peter, James, and John, goes along with him to the house; where he was derided by the sorrowful friends, and neighbours, for telling them that she was not perfectly dead. But our Lord entering in, with the commanding efficacy of two words, restor'd her at once both to life and perfect health.

5. OUR Lord after this preached many Sermons, and wrought many Miracles: amongst which, none more remarkable, than his feeding a mul∣titude of five thousand men,* 1.53 besides women and children, but with five Loaves, and two Fishes; of which, nevertheless, twelve Baskets of frag∣ments were taken up. Which being done, and the multitude dismissed, he commanded the Apostles to take Ship, it being now near night, and to cross over to Capernaum, whilest he himself, as his manner was, retired to a neighbouring mountain, to dispose himself to Prayer and Contemplation. The Apostles were scarce got into the middle of the Sea, when on a sudden a violent Storm and Tempest began to arise, whereby they were brought into present danger of their lives. Our Saviour, who knew how the case stood with them, and how much they laboured under infinite pains and fears, having himself caused this Tempest, for the greater trial of their Faith, a little before morning (for so long they remained in this imminent danger) immediately conveyed himself upon the Sea, where the Waves received him, being proud to carry their Master. He who refused to gratifie the Devil, when tempting him to throw himself down from the Pinnacle of the Temple, did here commit himself to a boisterous and instable Element, and that in a violent Storm, walking upon the water, as if it had been dry ground. But that infinite power that made and supports the World, as it gave rules to all particular beings, so can when it pleaseth countermand the Laws of their Cre∣ation, and make them act contrary to their natural inclinations. If God say the word, the Sun will stand still in the middle of the Heavens; if Go back, 'twill retrocede, as upon the Dial of Ahaz: if he command it, the Heavens will become as Brass, and the Earth as Iron, and that for three years and an half together, as in the case of Elijah's prayer; if he say to the Sea, Divide, 'twill run upon heaps, and become on both sides as firm as a wall of Marble. Nothing can be more natural, than for the fire to burn, and yet at God's command it will forget its nature, and become a screen and a fence to the three Children in the Babylonian Furnace. What heavier than Iron, or more natural than for gravity to tend downwards? and yet when God will have it, Iron shall float like Cork on the top of the water. The proud and raging Sea that naturally refuses to bear the bodies of men while alive, be∣came here as firm as Brass, when commanded to wait upon, and do homage to the God of Nature. Our Lord walking towards the Ship, as if he had an intention to pass by it, he was espied by them, who presently thought it to be the Apparition of a Spirit. Hereupon they were seiz'd with great terror and consternation, and their fears in all likelihood heightned by the vulgar opinion, that they are evil Spirits that chuse rather to appear in the night than by day. While they were in this agony, our Lord taking compassion on them, calls to them, and bids them not be afraid, for that it was no other than he himself. Peter (the eagerness of whose temper carried him forward to all bold and resolute undertakings) entreated our Lord, that if it was he, he might have leave to come upon the water to him. Having re∣ceived his orders, he went out of the Ship, and walked upon the Sea to meet his Master. But when he found the wind to bear hard against him, and the waves to rise round about him, whereby probably the sight of Christ was

intercepted, he began to be afraid; and the higher his fears arose, the lower his Faith began to sink, and together with that, his body to sink under wa∣ter: whereupon in a passionate fright he cried out to our Lord to help him, who, reaching out his arm, took him by the hand, and set him again upon the top of the water, with this gentle reproof, O thou of little Faith, where∣fore didst thou doubt? It being the weakness of our Faith that makes the in∣fluences of the Divine power and goodness to have no better effect upon us. Being come to the Ship, they took them in, where our Lord no sooner arri∣ved, but the winds and waves observing their duty to their Sovereign Lord, and having done the errand which they came upon, mannerly departed, and vanished away, and the Ship in an instant was at the shore. All that were in the Ship being strangely astonished at this Miracle, and fully convinced of the Divinity of his person, came and did homage to him, with this con∣fession, Of a truth thou art the Son of God. After which they went ashore, and landed in the Country of Genezareth, and there more fully acknowledg∣ed him before all the people.

6. THE next day great multitudes flocking after him,* 1.54 he entred into a Synagogue at Capernaum, and taking occasion from the late Miracle of the loaves, which he had wrought amongst them, he began to discourse con∣cerning himself, as the true Manna, and the Bread that came down from Hea∣ven; largely opening to them many of the more sublime and Spiritual my∣steries, and the necessary and important duties of the Gospel. Hereupon a great part of his Auditory, who had hitherto followed him, finding their understandings gravelled with these difficult and uncommon Notions, and that the duties he required were likely to grate hard upon them, and percei∣ving now that he was not the Messiah they took him for, whose Kingdom should consist in an external Grandeur and plenty, but was to be managed and transacted in a more inward and Spiritual way; hereupon fairly left him in open field, and henceforth quite turned their backs upon him. Where∣upon our Lord turning about to his Apostles, asked them whether they also would go away from him? Peter (spokes-man generally for all the rest) an∣swered, whither should they go to mend and better their condition? should they return back to Moses? Alas! he laid a yoke upon them, which neither they nor their Fathers were able to bear. Should they go to the Scribes and Pharisees? they would feed them with Stones instead of Bread, obtrude hu∣mane Traditions upon them for Divine dictates and Commands. Should they betake themselves to the Philosophers amongst the Gentiles? they were miserably blind and short-sighted in their Notions of things, and their senti∣ments and opinions not only different from, but contrary to one another. No, 'twas he only had the words of Eternal life, whose doctrine could instruct them in the plain way to Heaven; that they had fully assented to what both John and he had said concerning himself, that they were fully perswaded both from the efficacy of his Sermons, which they heard, and the powerful conviction of his Miracles, which they had seen, that he was the Son of the living God, the true Messiah and Saviour of the World. But notwithstand∣ing this fair and plausible testimony, he tells them, that they were not all of this mind, that there was a Satan amongst them, one that was moved by the spirit and impulse, and that acted according to the rules and interest of the Devil: intimating Judas who should betray him. So hard is it to meet with a body of so just and pure a constitution, wherein some rotten member or distempered part is not to be found.

SECT. IV. Of S. Peter from the time of his Confession, till our Lord's last Passover.

Our Saviour's Journy with his Apostles to Caesarea. The Opinions of the People concerning Him. Peter's eminent Confession of Christ, and our Lord's great commendation of it. Thou art Peter, and upon this Rock, &c. The Keys of the Kingdom of Heaven how given. The advantage the Church of Rome makes of these passages. This confession made by Peter in the name of the rest, and by others before him. No personal priviledge intended to S. Peter: the same things elsewhere promised to the other Apostles. Our Lord's discourse con∣cerning his Passion. Peter's unseasonable Zeal in disswading him from it, and our Lord's severe rebuking him. Christ's Transfiguration, and the glory of it: Peter how affected with it. Peter's paying Tribute for Christ and himself. This Tribute, what. Our Saviour's discourse upon it. Offending brethren how oft to be forgiven. The young man commanded to sell all. What compensation made to the followers of Christ. Our Lord's triumphant entrance into Jerusalem. Preparation made to keep the Passover.

1. IT was some time since our Saviour had kept his third Passover at Jeru∣salem,* 1.55 when he directed his Journy towards Caesarea Philippi; where by the way having like a careful Master of his Family first prayed with his Apostles, he began to ask them (having been more than two Years publickly conversant amongst them) what the world thought concerning him. They answered, that the Opinions of Men about him were various and different; that some took him for John the Baptist, lately risen from the dead, between whose Doctrine, Discipline, and way of life, in the main there was so great a Correspondence. That others thought he was Elias; probably judging so, from the gravity of his Person, freedom of his Preaching, the fame and reputation of his Miracles, especially since the Scriptures assured them he was not dead, but taken up into Heaven; and had so expresly foretold, that he should return back again. That others look'd upon him as the Prophet Jeremiah alive again, of whose return the Jews had great expectations, in so much that some of them thought the Soul of Jeremias was re-inspired into Zacharias. Or if not thus, at least, that he was one of the more eminent of the ancient Prophets, or that the Souls of some of these Persons had been breathed into him; The Doctrine of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Transmigration of Souls first broached and propagated by Pythagoras, being at this time current amongst the Jews, and owned by the Pharisees as one of their prime Notions and Principles.

2. THIS Account not sufficing, our Lord comes closer and nearer to them; tells them, It was no wonder if the common People were divided in∣to these wild thoughts concerning him: but since they had been always with him, had been hearers of his Sermons, and Spectators of his Miracles, he en∣quired, what they themselves thought of him. Peter, ever forward to return an Answer, and therefore by the Fathers frequently stiled The Mouth of the

Apostles,* 1.56 told him in the name of the rest, That he was the Messiah, The Son of the living God, promised of old in the Law and the Prophets, heartily desired and looked for by all good men, anointed and set apart by God to be the King, Priest, and Prophet of his People. To this excellent and compre∣hensive confession of Peter's, Our Lord returns this great Eulogie and Com∣mendation; Blessed art thou Simon Bar Jonah, Flesh and Blood hath not revealed it unto thee, but my Father which is in Heaven▪ That is, this Faith which thou hast now confessed, is not humane, contrived by Man's wit, or built upon his testimony, but upon those Notions and Principles which I was sent by God to reveal to the World, and those mighty and solemn attestations, which he has given from Heaven to the truth both of my Person and my Doctrine. And because thou hast so freely made this Confession, therefore I also say unto thee, that thou art Peter, and upon this Rock I will build my Church, and the gates of Hell shall not prevail against it: That is, that as thy Name signifies a Stone or Rock, such shalt thou thy self be, firm, solid, and immoveable, in building of the Church, which shall be so orderly erected by thy care and diligence, and so firmly founded upon that faith which thou hast now confessed, that all the assaults and attempts which the powers of Hell can make against it, shall not be able to overturn it. Moreover I will give unto thee the Keys of the Kingdom of Heaven, and whatsoever thou shalt bind on Earth, shall be bound in Heaven, and whatsoever thou shalt loose on Earth, shall be loosed in Heaven: That is, thou shalt have that spiritual authority and power within the Church, whereby as with Keys thou shalt be able to shut and lock out obsti∣nate and impenitent sinners, and upon their repentance to unlock the door, and take them in again: And what thou shalt thus regularly do, shall be own'd in the Court above, and ratified by God in Heaven.

3. UPON these several passages, the Champions of the Church of Rome, mainly build the unlimited Supremacy and Infallibility of the Bishops of that See; with how much truth, and how little reason, it is not my present pur∣pose to discuss. It may suffice here to remark, that though this place does very much tend to exalt the honour of S. Peter, yet is there nothing herein personal and peculiar to him alone, as distinct from, and preferred above the rest of the Apostles. Does he here make confession of Christ's being the Son of God? Yet, besides that herein he spake but the sence of all the rest, this was no more than what others had said as well as he, yea before he was so much as call'd to be a Disciple.* 1.57 Thus Nathanael at his first coming to Christ expresly told him, Rabbi, thou art the Son of God, Thou art the King of Israel. Does our Lord here stile him a Rock? All the Apostles are elsewhere equally called Foundations, yea said to be the Twelve Foundations,* 1.58 upon which the Wall of the new Jerusalem, that is, the Evangelical Church is erected; and some∣times others of them besides Peter are called Pillars, as they have relation to the Church already built. Does Christ here promise the Keys to Peter? that is, Power of Governing, and of exercising Church-censures, and of absol∣ving penitent sinners? The very same is elsewhere promised to all the Apo∣stles, and almost in the very same terms and words.* 1.59 If thine offending Bro∣ther, prove obstinate, tell it unto the Church; but, if he neglect to hear the Church, let him be unto thee as an Heathen and a Publican. Verily I say unto you, whatsoever ye shall bind on Earth, shall be bound in Heaven, and whatsoever ye shall loose on Earth, shall be loosed in Heaven. And elsewhere, when ready to leave the World, he tells them, As my Father hath sent me,* 1.60 even so send I you: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. By all which it is evident, that our Lord did not here give any personal prerogative to S. Peter, as Universal Pastor and

Head of the Christian Church, much less to those who were to be his Suc∣cessors in the See of Rome; But that as he made this Confession in the name of the rest of the Apostles, so what was here promised unto him, was equally intended unto all. Nor did the more considering and judicious part of the Fathers (however giving a mighty reverence to S. Peter) ever understand it in any other sence. Sure I am that * 1.61 Origen tells us, that every true Chri∣stian that makes this confession with the same Spirit and Integrity which S. Peter did, shall have the same blessing and commendation from Christ con∣ferr'd upon him.

4. THE Holy Jesus knowing the time of his Passion to draw on, began to prepare the minds of his Apostles against that fatal Hour; telling them what hard and bitter things he should suffer at Jerusalem,* 1.62 what affronts and indignities he must undergo, and be at last put to death with all the arts of torture and disgrace, by the Decree of the Jewish Sanhedrim. Peter, whom our Lord had infinitely encouraged and endeared to him, by the great things which he had lately said concerning him, so that his spirits were now afloat, and his passions ready to over-run the banks, not able to endure a thought that so much evil should befall his Master, broke out into an over-confident and unseasonable interruption of him: He took him and began to rebuke him, saying, Be it far from thee, Lord, this shall not be unto thee Besides his great kindness and affection to his Master, the minds of the Apostles were not yet throughly purged from the hopes and expectations of a glorious reign of the Messiah, so that Peter could not but look upon these sufferings as unbecom∣ing and inconsistent with the state and dignity of the Son of God. And therefore thought good to advise his Lord, to take care of himself, and while there was time to prevent and avoid them. This, our Lord, who valued the redemption of Mankind infinitely before his own ease and safety, resented at so high a rate, that he returned upon him with this tart and stinging re∣proof, Get thee behind me Satan; The very same treatment which he once gave to the Devil himself,* 1.63 when he made that insolent proposal to him, To fall down and worship him: though in Satan it was the result of pure malice and hatred; in Peter only an error of love, and great regard. However our Lord could not but look upon it as mischievous and diabolical counsel, prompted and promoted by the great Adversary of Mankind. A way there∣fore, says Christ, with thy hellish and pernicious counsel, Thou art an offence unto me, in seeking to oppose and undermine that great design, for which I purposely came down from Heaven: In this thou savourest not the things of God, but those that be of men, in suggesting to me those little shifts and arts of safety and self-preservation, which humane prudence, and the love of mens own selves are wont to dictate to them. By which, though we may learn Peter's mighty kindness to our Saviour, yet that herein he did not take his measures right. A plain evidence that his infallibility had not yet taken place.

5. ABOUT a week after this,* 1.64 our Saviour being to receive a Type and Specimen of his future glorification, took with him his three more inti∣mate Apostles, Peter, and the two sons of Zebedee, and went up into a very high Mountain, which the Ancients generally conceive to have been Mount Thabor,* 1.65 a round and very high Mountain, situate in the Plains of Galilee. And now was even literally fulfilled what the Psalmist had spoken, Tabor and Her∣mon shall rejoyce in thy Name: for what greater joy and triumph, than to be peculiarly chosen to be the holy Mount, whereon our Lord in so eminent a manner received from God the Father, honour and glory, and made such magnifi∣cent displays of his Divine power and Majesty? For while they were here

earnestly imployed in Prayer, (as seldom did our Lord enter upon any eminent action, but he first made his address to Heaven) he was suddenly transformed into another manner of appearance; such a lustre and radiancy darted from his face, that the Sun it self shines not brighter at Noon-day; such beams of light reflected from his garments, as out-did the light it self that was round a∣bout them, so exceeding pure and white, that the Snow might blush to com∣pare with it; nor could the Fullers art purifie any thing into half that white∣ness: an evident and sensible representation of the glory of that state, wherein the just shall walk in white, and shine as the Sun in the Kingdom of the Father. During this Heavenly scene▪ there appeared Moses and Elias, (who, as the Jews say, shall come together) clothed with all the brightness and majesty of a glo∣rified state, familiarly conversing with him, and discoursing of the death and sufferings which he was shortly to undergo, and his departure into Heaven. Behold here together the three greatest persons that ever were the Ministers of Heaven: Moses, under God, the Instituter and promulgator of the Law; Elias the great reformer of it, when under its deepest degeneracy and corrup∣tion; and the blessed Jesus the Son of God, who came to take away what was weak and imperfect and to introduce a more manly and rational institu∣tion, and to communicate the last Revelation which God would make of his mind to the World. Peter and the two Apostles that were with him, were in the mean time fallen asleep, heavy through want of natural rest, (it being probably night when this was done) or else over powred with these extraor∣dinary appearances, which the frailty and weakness of their present stare could not bear, were fallen into a Trance. But now awaking were strange∣ly surprised to behold our Lord surrounded with so much glory, and those two great persons conversing with him, knowing who they were, probably by some particular marks and signatures that were upon them, or else by im∣mediate revelation, or from the discourse which passed betwixt Christ and them, or possibly from some communication which they themselves might have with them. While these Heavenly guests were about to depart, Peter in a great rapture and ecstasie of mind addressed himself to our Saviour, tel∣ling him how infinitely they were pleased and delighted with their being there; and to that purpose desiring his leave, that they might erect three Tabernacles, one for him, one for Moses, and one for Elias. While he was thus saying, a bright cloud suddenly over-shadowed the two great Mini∣sters, and wrapt them up: out of which came a voice, This is my beloved Son, in whom I am well pleased, hear ye him: which when the Apostles heard, and saw the cloud coming over themselves, they were seized with a great conster∣nation, and fell upon their faces to the ground, whom our Lord gently touch∣ed, bad them arise and disband their fears: whereupon looking up, they saw none but their Master, the rest having vanished and disappeared. In me∣mory of these great transactions, * 1.66 Bede tells us, that in pursuance of S. Pe∣ter's petition about the three Tabernacles, there were afterwards three Churches built upon the top of this Mountain, which in after times were had in great veneration, which might possibly give some foundation to that report which ‖ 1.67 one makes, that in his time there were shew'd the ruines of those three Tabernacles, which were built according to S. Peter's desire.

6. After this, our Lord and his Apostles having travelled through Galilee, the gatherers of the Tribute-money came to Peter,* 1.68 and asked him whether his Master was not obliged to pay the Tribute, which God, under the Mosaick Law, commanded to be yearly paid by every Jew above Twenty Years old, to the use of the Temple, which so continued to the times of Vespatian,

under whom the Temple being destroyed, it was by him transferred to the use of the Capitol at Rome, being to the value of half a Shekel, or Fifteen pence of our money. To this question of theirs, Peter positively answers, yes; knowing his Master would never be backward, either to give unto Caesar the things that are Caesar's, or to God the things that are God's. Peter going into the house to give an account to his Master, and to know his mind concerning it, Christ prevented him with this question, What thinkest thou, Simon, of whom do Earthly Kings exact Tribute, of their own Children and Family, or from other People? Peter answered, Not from their own Ser∣vants, and Family, but from Strangers. To which our Lord presently replied, That then according to his own argument and opinion, both he himself, as being the Son of God, and they whom he had taken to be his Menial and Domestick Servants, were free from this Tax of Head-money, yearly to be paid to God. But rather than give offence, by seeming to despise the Temple, and to undervalue that Authority that had settled this Tribute, he resolves to put himself to the expence and charges of a Miracle, and therefore commanded Peter to go to the Sea, and take up the first Fish which came to his Hook, in whose mouth he should find a piece of money (a Stater, in value a Shekel or half a Crown) which he took and gave to the Collectors, both for his Master and himself.

7. OUR Lord after this, discoursing to them, how to carry themselves towards their offending Brethren,* 1.69 Peter being desirous to be more particu∣larly informed in this matter, asked our Saviour, How oft a man was obli∣ged to forgive his Brother, in case of offence and trespass, whether seven times were not enough? He told him, That upon his Neighbours repen∣tance, he was not only bound to do it seven times, but until seventy times seven, that is, he must be indulgent to him, as oft as the offender returns and begs it, and heartily professes his sorrow and repentance. Which he further illustrates by a plain and excellent Parable, and thence draws this Conclusi∣on, That the same measures, either of compassion or cruelty, which men show to their fellow Brethren, they themselves shall meet with at the hands of God, the Supreme Ruler and Justiciary of the World.* 1.70 It was not long after when a brisk young man addressed himself to our Saviour, to know of him, by what methods he might best attain Eternal life. Our Lord, to humble his confidence, bad him sell his Estate, and give it to the poor; and putting himself under his discipline, he should have a much better treasure in Hea∣ven. The man was rich, and liked not the counsel, nor was he willing to purchase happiness at such a rate; and accordingly went away under great sorrow and discontent. Upon which Christ takes occasion to let them know, how hardly those men would get to Heaven, who build their comfort and happiness upon the plenty and abundance of these outward things. Peter taking hold of this opportunity, ask'd, What return they themselves should make, who had quitted and renounced whatever they had for his sake and service? Our Saviour answers, that no man should be a loser by his service; that, for their parts, they should be recompenced with far greater priviledges; and that whoever should forsake houses or lands, kindred and relations, out of love to him, and his Religion, should enjoy them again with infinite ad∣vantages in this World, if consistent with the circumstances of their state, and those troubles and persecutions which would necessarily arise from the profession of the Gospel: however, they should have what would make in∣finite amends for all; Eternal life in the other World.

8. OUR Saviour in order to his last fatal journey to Jerusalem, that he might the better comply with the prophecy that went before of him, sent two of his Apostles, who in all probability were Peter and John, with an Authoritative Commission to fetch him an Asse to ride on, (he had none of his own; he who was rich, for our sakes made himself poor;* 1.71 he lived upon charity all his life, had neither an Asse to ride on, nor an House where to lay his head, no nor after his death a Tomb to lie in, but what the charity of others provided for him) whereon being mounted, and attended with the festivities of the people, he set forward in his journey; wherein there appears an admirable mixture of humility and Majesty: The Asse he rode on became the meanness and meekness of a Prophet; but his arbitrary Com∣mission for the fetching it, and the ready obedience of its owners, spake the prerogative of a King: The Palms born before him, the Garments strew'd in his way, and the joyful Hosannahs and Acclamations of the people, pro∣claim at once both the Majesty of a Prince, and the Triumph of a Saviour. For such expressions of joy we find were usual in publick and festival solem∣nities; thus the * 1.72 Historian describing the Emperor Commodus his tri∣umphant return to Rome, tells us, that the Senate and whole people of Rome, to testifie their mighty kindness and veneration for him, came out of the City to meet him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, carrying Palms and Laurels along with them, and throwing about all sorts of Flowers that were then in season.* 1.73 In this manner our Lord being entred the City, he soon after retired to Bethany, whence he dispatched Peter and John, to make preparation for the Passeover; giving them instructions where he would have it kept. Accordingly they found the person he had described to them, whom they followed home to his house.* 1.74 Whether this was the house of John the Evangelist (as Nicephorus tells us) situate near Mount Sion, or of Simon the Leper, or of Nicodemus, or of Joseph of Arima∣thea, as others severally conjecture, seeing none of the Evangelists have thought fit to tell us, it may not become us curiously to enquire.

SECT. V. Of S. Peter, from the last Passeover, till the death of Christ.

The Passeover celebrated by our Lord and his Apostles. His washing their feet. Peter's imprudent modesty. The mystery and meaning of the action. The Trai∣tor, who. The Lord's Supper instituted. Peter's confident promise of suffering with and for Christ. Our Lord's dislike of his confidence, and foretelling his denial. Their going to the Mount of Olives. Peter renews his resolution. His indiscreet zeal and affection. Our Saviour's Passion, why begun in a Gar∣den. The bitterness of his Ante-passion. The drowziness of Peter, and the two sons of Zebedee. Our Lord's great candor towards them, and what it ought to teach us. Christ's apprehension, and Peter's bold attempt upon Mal∣chus. Christ deserted by the Apostles. Peter's following his Master to the High-Priests Hall, and thrice denying him, with Oaths and Imprecations. The Galilean dialect, what. The Cock-crowing, and Peter's repentance upon it.

ALL things being now prepared, our Saviour with his Apostles comes down for the celebration of the Passeover. And being entred into the house, they all orderly took their places. Our Lord, who had always taught them by his practice, no less than by his doctrine, did now particu∣larly design to teach them humility and charity by his own example. And that the instance might be the greater, he underwent the meanest offices of the Ministery: towards the end therefore of the Paschal Supper, he arose from the Table,* 1.75 and laying aside his upper garment (which, according to the fashion of those Eastern Countries, being long, was unfit for action) and himself taking a Towel, and pouring water into a Bason, he began to wash all the Apostles feet; not disdaining those of Judas himself. Coming to Peter, he would by no means admit an instance of so much condescension. What? the Master do this to the Servant? the Son of God to so vile a sinner? This made him a second time refuse it, Thou shalt never wash my feet. But our Lord soon corrects his imprudent modesty, by telling him, That if he wash'd him not, he could have no part with him: Insinuating the mystery of this action, which was to denote Remission of sin, and the purifying vertue of the Spirit of Christ to be poured upon all true Christians. Peter satisfied with this answer, soon altered his resolution, Lord, not my feet only, but also my hands, and my head. If the case be so, let me be wash'd all over, rather than come short of my portion in thee. This be∣ing done,* 1.76 he returned again to the Table, and ac∣quainted them with the meaning and tendency of this mystical action, and what force it ought to have upon them towards one another. The wash∣ing it self denoted their inward and Spiritual clean∣sing by the Bloud and Spirit of Christ, symbolically typified and represented by all the washings and Baptisms of the Mosaick Institution: The washing of the feet respected our intire sanctification in our whole Spirit, Soul and

Body, no part being to be left impure. And then, that all this should be done by so great a person, their Lord and Master, preached to their very senses a Sermon of the greatest humility and condescension, and taught them how little reason they had to boggle at the meanest offices of kindness and charity towards others, when he himself had stoop'd to so low an abasure to∣wards them. And now he began more immediately to reflect upon his suf∣ferings, and upon him, who was to be the occasion of them; telling them that one of them would be the Traitor to betray him. Whereat they were strangely troubled, and every one began to suspect himself, till Peter (whose love and care for his Master commonly made him start sooner than the rest) made signs to S. John, who lay in our Saviour's bosom, to ask him particularly who it was? which our Saviour presently did, by making them understand, that it was Judas Iscariot, who not long after left the company.

2. AND now our Lord began the Institution of his Supper, that great solemn Institution which he was resolved to leave behind him, to be con∣stantly celebrated in all Ages of the Church, as the standing monument of his love in dying for mankind. For now he told them, that he himself must leave them, and that whither he went, they could not come. Peter,* 1.77 not well understanding what he meant, asked him whither it was that he was go∣ing? Our Lord replied, It was to that place, whither he could not now fol∣low him: but that he should do it afterwards: intimating the Martyrdom he was to undergo for the sake of Christ. To which Peter answered, that he knew no reason why he might not follow him, seeing that if it was even to the laying down of his life for his sake, he was most ready and resolved to do it. Our Lord liked not this over-confident presumption, and therefore told him, they were great things which he promised, but that he took not the true measures of his own strength, nor espied the snares and designs of Satan, who desired no better an occasion than this, to sift and winnow them. But that he had prayed to Heaven for him, That his faith might not fail: by which means being strengthened himself, he should be obliged to strengthen and confirm his brethren. And whereas he so confidently assured him, that he was ready to go along with him, not only into prison, but even to death it self; our Lord plainly told him, That notwithstanding all his confident and generous resolutions, before the Cock crowed twice, that is,* 1.78 before three of the Clock in the morning, he would that very night three several times deny his Master. With which answer our Lord wisely rebuked his confi∣dence, and taught him (had he understood the lesson) not to trust to his own strength, but intirely to depend upon him, who is able to keep us from falling. Withall insinuating, that though by his sin he would justly forfeit the Divine grace and favour, yet upon his repentance he should be restored to the honour of the Apostolate, as a certain evidence of the Divine goodness and indulgence to him.

3. HAVING sung an Hymn, and concluded the whole affair, he left the house where all these things had been transacted,* 1.79 and went with his Apostles unto the Mount of Olives: where he again put them in mind how much they would be offended at those things which he was now to suffer; and Peter again renewed his resolute and undaunted promise of suffering, and dy∣ing with him; yea, out of an excessive confidence told him, That though all

the rest should forsake and deny him, yet would not he deny him. How far will zeal and an indiscreet affection transport even a good man into vanity and presumption! Peter questions others, but never doubts himself. So natu∣ral is self-love, so apt are we to take the fairest measures of our selves. Nay, though our Lord had but a little before, once and again reproved this vain humour, yet does he still, not only persist, but grow up in it. So hardly are we brought to espy our own faults, or to be so throughly convinced of them, as to correct and reform them. This confidence of his inspired all the rest with a mighty courage, all the Apostles likewise assuring him of their constant and unshaken adhering to him. Our Lord returning the same an∣swer to Peter which he had done before. From hence they went down into the Village of Gethsemane, where, leaving the rest of the Apostles, he, ac∣companied with none but Peter, James, and John, retired into a neighbour∣ing Garden, (whither, * 1.80 Eusebius tells us, Christians even in his time were wont to come solemnly to offer up their Prayers to Heaven, and where, as the ‖ 1.81 Arabian Geographer informs us, a fair and stately Church was built to the honour of the Virgin Mary) to enter upon the Ante-scene of the fatal Tragedy that was now approaching; it bearing a very fit proportion (as some of the * 1.82 Fathers have observed) that as the first Adam fell and ruin'd mankind in a Garden, so a Garden should be the place where the second Adam should begin his Passion, in order to the Redemption of the World. Gardens, which to us are places of repose and pleasure, and scenes of di∣vertisement and delight, were to our Lord a school of Temptation, a Theatre of great horrors and sufferings, and the first approaches of the hour of darkness.

4. HERE it was that the Blessed Jesus laboured under the bitterest Agony that could fall upon humane Nature, which the holy Story describes by words sufficiently expressive of the highest grief and sorrow, he was afraid, sorrowful, and very heavy, yea, his Soul was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exceeding sorrowful, and that even unto death, he was sore amazed, and very heavy, he was troubled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Soul was shaken with a vehement commoti∣on; yea, he was in an Agony, a word by which the Greeks are wont to re∣present the greatest conflicts and anxieties. The effect of all which was, that he prayed more earnestly, offering up prayers and supplications with strong cries and tears, as the Apostle expounds it, and sweat, as it were, great drops of bloud falling to the ground. What this bloudy sweat was, and how far na∣tural or extraordinary, I am not now concerned to enquire. Certain it is, it was a plain evidence of the most intense grief and sadness: for if an ex∣treme fear or trouble will many times cast us into a cold sweat, how great must be the commotion and conflict of our Saviour's mind, which could force open the pores of his body, lock'd up by the coldness of the night, and make not drops of sweat, but great drops, or (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) clods of bloud to issue from them. While our Lord was thus contending with these Ante-Passions, the three Apostles, whom he had left at some di∣stance from him, being tired out with watching, and disposed by the silence of the Night, were fallen fast asleep. Our Lord, who had made three seve∣ral addresses unto Heaven, that if it might consist with his Father's will, this bitter Cup might pass from him, (expressing herein the harmless and in∣nocent desires of humane Nature, which always studies its own preservati∣on) between each of them came to visit the Apostles, and calling to Peter, asked him, Whether they could not watch with him one hour? advising them to watch and pray, that they enter'd not into temptation, adding this Argu∣ment, That the spirit indeed was willing, but that the flesh was weak,

and that therefore there was the more need that they should stand upon their guard. Observe here the incomparable sweetness, the generous candor of our blessed Saviour, to pass so charitable a censure upon an action, from whence malice and ill-nature might have drawn monsters and prodigies, and have represented it black as the shades of darkness. The request which our Lord made to these Apostles, was infinitely reasonable, to watch with him in this bitter Agony, their company at least being some refreshment to one, under such sad fatal circumstances; and this but for a little time, one hour, it would soon be over, and then they might freely consult their own ease and safety: 'Twas their dear Lord and Master, whom they now were to attend upon, ready to lay down his life for them, sweating already under the first skirmishes of his sufferings, and expecting every moment when all the powers of darkness would fall upon him. But all these considerations were drown'd in a profound security, the men were fast asleep, and though often awakened and told of it, regarded it not, as if nothing but ease and softness had been then to be dream'd of. An action that look'd like the most prodigious ingratitude, and the highest unconcernedness for their Lord and Master, and which one would have thought had argued a very great cold∣ness and indifferency of affection towards him. But he would not set it upon the Tenters, nor stretch it to what it might easily have been drawn to: he imputes it not to their unthankfulness, or want of affection, nor to their carelesness of what became of him, but merely to their infirmity and the weakness of their bodily temper, himself making the excuse, when they could make none for themselves, the spirit indeed is willing, but the flesh is weak. Hereby teaching us, to put the most candid and favourable constru∣ction upon those actions of others, which are capable of various interpreta∣tions, and rather with the Bee to suck honey, than with the Spider to draw poison from them. His last Prayer being ended, he came to them, and told them with a gentle rebuke, That now they might sleep on if they pleased, that the hour was at hand, that he should be betrayed, and delivered into the hands of men.

5. WHILE he was thus discoursing to them, a Band of Souldiers sent from the High-Priests, with the Traitor Judas to conduct and direct them, rush'd into the Garden, and seized upon him: which when the Apostles saw, they asked him whether they should attempt his rescue. Peter (whose ungovernable zeal put him upon all dangerous undertakings) without stay∣ing for an answer, drew his Sword, and espying one more busie than the rest in laying hold upon our Saviour, which was Malchus (who, though carrying Kingship in his name, was but Servant to the High-Priest) struck at him, with an intention to dispatch him: but God over-ruling the stroak, it only cut off his right Ear. Our Lord liked not this wild and unwarran∣table zeal, and therefore intreated their patience, whilest he miraculously healed the Wound. And turning to Peter, bad him put up his Sword again; told him, that they who unwarrantably use the Sword, should themselves perish by it; that there was no need of these violent and extrava∣gant courses; that if he had a mind to be rid of his Keepers, he could ask his Father, who would presently send more than twelve Legions of Angels to his rescue and deliverance: But he must drink the Cup which his Father had put into his hand: for how else should the Scriptures be fulfilled, which had expresly foretold, That these things must be? Whereupon, all the Apostles forsook him, and fled from him; and they who before in their promises were as bold as Lions, now it came to it, like fearful and timorous Hares, ran away from him: Peter and John, though staying last with him, yet fol∣lowed

the same way with the rest, preferring their own safety, before the concernments of their Master.

* 1.836. NO sooner was he apprehended by the Souldiers, and brought out of the Garden, but he was immediately posted from one Tribunal to another, brought first to Annas, then carried to Caiaphas, where the Jewish Sanhe∣drim met together in order to his Trial and Condemnation. Peter having a little recovered himself, and gotten loose from his fears, probably encou∣raged by his Companion S. John, returns back to seek his Master: And find∣ing them leading him to the High-Priests Hall, followed afar off, to see what would be the event and issue. But coming to the Door, could get no admittance, till one of the Disciples who was acquainted there, went out and perswaded the Servant, who kept the Door, to let him in. Being let into the Hall, where the Servants and Officers stood round the Fire, Peter also came thither to warm himself, where being espied by the Servant-maid that let him in, she earnestly looking upon him, charged him with being one of Christ's Disciples; which Peter publickly denied before all the Com∣pany, positively affirming, that he knew him not; And presently withdrew himself into the Porch, where he heard the Cock crow: An intimation, which one would have thought should have awakened his Conscience into a quick sense of his duty, and the promise he had made unto his Master. In the Porch, another of the Maids set upon him, charging him that he also was one of them that had been with Jesus of Nazareth: which Peter stoutly de∣nied, saying, that he knew not Christ; and the better to gain their belief to what he said, ratified it with an Oath. So natural is it for one sin to draw on another.

7. ABOUT an Hour after, he was a third time set upon, by a Servant of the High-Priest, Malchus his Kinsman, whose Ear Peter had lately cut off: By him he was charged to be one of Christ's Disciples; Yea, that his very speech betrayed him to be a Galilean. For the Galileans, though they did not speak a different language, had yet a different Dialect, using a more confused and barbarous, a broader and more unpolished way of pronunciation than the rest of the Jews; whereby they were easily distinguishable in their speak∣ing from other men: abundant instances whereof there are extant in the Talmad at this day. Nay, not only gave this evidence, but added, that he himself had seen him with Jesus in the Garden. Peter still resolutely denied the matter, and to add the highest accomplishment to his sin, ratified it not only with an Oath, but a solemn Curse and execration, that he was not the person, that he knew not the man. 'Tis but a very weak excuse, which * 1.84 S. Ambrose, and some others make for this Act of Peter's, in saying, I knew not the Man. He did well (says he) to deny him to be Man, whom he knew to be God. ‖ 1.85 S. Hierom takes notice of this pious and well-meant excuse made for Peter, though out of modesty he conceals the name of its Authors, but yet justly censures it as trifling and frivolous, and which to excuse Man from folly, would charge God with falshood: for if he did not deny him, then our Lord was out, when he said, that, that Night he should thrice deny him, that is, his Person, and not only his humanity. Certainly the best Apology that can be made for Peter is, that he quickly repented of this great sin; for no sooner had he done it, but the Cock crew again; at which intimation our Saviour turn'd about, and earnestly looked upon him: a glance that quickly pierced him to the Heart, and brought to his remem∣brance, what our Lord had once and again foretold him of, how foully and shamefully he should deny him: whereupon not being able to contain his sorrow, he ran out of Doors to give it vent, and wept bitterly, passionately

bewailing his folly, and the aggravations of his sin; thereby endeavouring to make some reparation for his fault, and recover himself into the favour of Heaven, and to prevent the execution of Divine Justice, by taking a severe revenge upon himself: by these penitential tears he endeavoured to wash off his guilt; as indeed Repentance is the next step to Innocence.

SECT. VI. Of S. Peter, from Christ's Resurrection, till his Ascen∣sion.

Our Lord's care to acquaint Peter with his Resurrection. His going to the Se∣pulchre. Christ's appearance to Peter, when, and the Reasons of it: The Apostles Journey into Galilee: Christ's appearing to them at the Sea of Tibe∣rias; His being discovered by the great draught of Fishes. Christ's question∣ing Peter's love, and why. Feed my Sheep, commended to Peter, imports no peculiar supereminent power and soveraignty. Peter's death and sufferings foretold. Our Lord takes his last leave of the Apostles at Bethany. His As∣cension into Heaven. The Chappel of the Ascension. The Apostles joy at their Lord's Exaltation.

1. WHAT became of Peter after his late Prevarication, whether he followed our Saviour through the several stages of his Trial, and personally attended, as a Mourner at the Funerals of his Master, we have no account left upon Record. No doubt he stayed at Jerusalem, and probably with S. John, together with whom we first find him mentioned, when both setting forwards to the Sepulchre: which was in this manner. Early on that Morning, whereon our Lord was to return from the Grave,* 1.86 Mary Mag∣dalen, and some other devout and pious Women brought Spices and Oint∣ments, with a design to Imbalm the Body of our crucified Lord. Coming to the Sepulchre at Sun-rising, and finding the Door open, they entred in, where they were suddenly saluted by an Angel, who told them, that Jesus was risen, and bad them go and acquaint his Apostles, and particularly Pe∣ter, that he was returned from the dead; and that he would go before them into Galilee, where they should meet with him. Hereupon they returned back, and acquainted the Apostles with what had passed, who beheld the story as the product of a weak frighted fancy. But Peter and John presently hastned towards the Garden; John being the younger and nimbler,* 1.87 out-ran his Companion, and came first thither, where he only looked, but entred not in, either out of fear in himself, or a great Reverence to our Saviour, Peter, though behind in space, was before in zeal, and being elder and more considerate, came and resolutely entred in, where they found nothing but the Linnen Clothes lying together in one place, and the Napkin that was about his Head wrapped together in another; which being disposed with so much care and order, shewed (what was falsly suggested by the Jews) that our Saviour's Body was not taken away by Thieves, who are wont more to consult their escape, than how to leave things orderly disposed behind them.

2. THE same Day about Noon we may suppose it was, that our Lord himself appeared alone to Peter;* 1.88 being assured of the thing, though not so precisely of the time. That he did so, S. Paul expresly tells us; and so did the Apostles the two Disciples that came from Emmaus,* 1.89 The Lord is risen, and hath appeared unto Simon: which probably intimates, that it was before his appearing to those two Disciples. And indeed we cannot but think that our Lord would hasten the manifestation of himself to him, as compassiona∣ting his case, being overwhelmed with sorrow for the late shameful denial of his Master: and was therefore willing in the first place to honour him with his presence, at once to confirm him in the Article of his Resurrection, and to let him see, that he was restored to the place which before he had in his grace and favour. S. Paul mentioning his several appearances after his Re∣surrection, seems to make this the first of them, That he was seen of Cephas. Not that it was simply the first, for he first appeared to the Women. But as * 1.90 Chrysostom observes, it was the first, that was made to men. He was first seen by him who most desired to see him. He also adds several probable con∣jectures, why our Lord first discovered himself to Peter: As, that it requi∣red a more than ordinary firmness and resolution of mind, to be able to bear such a sight: For they who beheld him after others had seen him, and had heard their frequent Testimonies and Reports, had had their Faith greatly prepared and encouraged to entertain it; But he who was to be honoured with the first appearance had need of a bigger, and more undaunted Faith, left he should be over-born, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with such a strange and unwonted sight: That Peter was the first that had made a signal confession of his Master, and therefore it was fit and reasonable, that he should first see him alive after his Resurrection: That Peter had lately denied his Lord, the grief whereof lay hard upon him, that therefore our Saviour was willing to administer some consolation to him, and as soon as might be to let him see, that he had not cast him off; like the kind Samaritan, he made haste to help him, and to pour Oil into his wounded Conscience.

3. SOME time after this, the Apostles began to resolve upon their journey into Galilee, as he himself had commanded them. If it be enquired why they went no sooner, seeing this was the first message and intimation, they had received from him; ‖ 1.91 S. Ambrose his resolution seems very rational, that our Lord indeed had commanded them to go thither, but that their fears for some time kept them at home; not being as yet fully satisfied in the truth of his Resurrection, till our Lord by often appearing to them, had confirmed their minds, and put the case beyond all dispute. They went, as we may suppose, in several Companies, lest going all in one Body, they should awaken the power and malice of their enemies, and alarm the care and vigilancy of the state, which by reason of the Noise that our Saviour's Trial and Execution had made up and down the City and Country,* 1.92 was yet full of jealousies and fears. We find Peter, Thomas, Nathanael, and the two Sons of Zebedee, and two more of the Disciples arrived at some Town about the Sea of Tiberias: Where, the Providence of God guiding the In∣stance of their employment, Peter accompanied with the rest, returns to his old Trade of Fishing. They laboured all Night, but caught nothing. Ear∣ly in the Morning a grave Person, probably in the habit of a Traveller, pre∣sents himself upon the shore: And calling to them, asked them whether they had any meat: When they told him, No; He advised them to cast the Net on the right side of the Ship, that so the Miracle might not seem to be the effect of chance, and they should not fail to speed. They did so, and the Net presently inclosed so great a draught, that they were scarce able to drag

it a shore. S. John amazed with the strangeness of the matter, told Peter that surely this must be the Lord, whom the Winds and the Sea, and all the Inhabitants of that watry Region were so ready to obey. Peter's zeal pre∣sently took fire, notwithstanding the coldness of the Season, and impatient of the least moments being kept from the compa∣ny of his dear Lord and Master,* 1.93 without any con∣sideration of the danger to which he exposed himself, he girt his Fishers Coat about him, and throwing himself into the Sea, swam to shore, not being able to stay till the Ship could arrive, which came presently after. Landing, they found a Fire ready made, and Fish laid upon it, either immediately created by his Divine power, or which came to the shore of its own accord, and offered it self to his hand. Which notwithstanding, he commands them to bring of the Fish which they had lately caught, and prepare it for their Dinner, He himself dining with them; both that he might give them an instance of mu∣tual love and fellowship, and also assure them of the truth of his humane na∣ture, since his return from the dead.

4. DINNER being ended, our Lord more particularly addressed him∣self to Peter; urging him to the utmost diligence in his care of Souls: and because he knew, that nothing but a mighty love to himself could carry him through the troubles and hazards of so dangerous and difficult an employ∣ment; an employment attended with all the impediments, which either the perversness of men, or the malice and subtilty of the Devil could cast in the way to hinder it; therefore he first enquired of him, whether he loved him more than the rest of the Apostles, herein mildly reproving his former over-confident resolution, that though all the rest should deny him, yet would not he deny him. Peter modestly replyed, not censuring others, much less preferring himself before them, that our Lord knew the integrity of his affection to∣wards him. This Question he puts three several times to Peter, who as often returned the same Answer: It being but just and reasonable, that he who by a threefold denial had given so much cause to question should now by a three∣fold confession * 1.94 give more than ordinary assurance of his sincere affection to his Master. Peter was a little troubled at this frequent questioning of his love, and therefore more expresly appeals to our Lord's omnisciency, that He who knew all things, must needs know that he loved him. To each of these con∣fessions our Lord added this signal trial of his affection; then, Feed my sheep, that is, faithfully instruct and teach them, carefully rule and guide them, per∣swade, not compel them, feed, not fleece, nor kill them. And so 'tis plain S. Peter himself understood it, by the charge which he gives to the Guides and Rulers of the Church, that they should feed the Flock of God, taking the over-sight thereof, not by constraint, but willingly, not for filthy lucre, but of a ready mind: Neither as being Lords over God's heritage, but as examples to the flock. But that by feeding Christ's Sheep and Lambs, here commended to S. Peter, should be meant an universal and uncontrollable Monarchy and Do∣minion over the whole Christian Church, and that over the Apostles them∣selves and their Successors in ordinary, and this power and supremacy solely invested in S. Peter, and those who were to succeed him in the See of Rome, is so wild an inference, and such a melting down words to run into any shape, as could never with any face have been offered, or been possible to have been imposed upon the belief of mankind, if men had not first subdued their rea∣son to their interest, and captivated both to an implicite faith and a blind obe∣dience. For granting that our Lord here addressed his speech only unto Pe∣ter,

yet the very same power in equivalent terms is elsewhere indifferently granted to all the Apostles, and in some measure to the ordinary Pastors and Governours of the Church: As when our Lord told them, That all power was given him in Heaven and in Earth, by vertue whereof they should go teach and baptize all Nations, and preach the Gospel to every Creature: That they should feed God's flock, Rule well, inspect and watch over those over whom they had the Authority and the Rule. Words of as large and more express signi∣fication, than those which were here spoken to S. Peter.

5. OUR Lord having thus engaged Peter to a chearful compliance with the dangers that might attend the discharge and execution of his Office, now particularly intimates to him what that fate was that should attend him: tel∣ling him, that though when he was young he girt himself, lived at his own pleasure, and went whither he pleased; yet when he was old, he should stretch forth his hands, and another should gird and bind him, and lead him whither he had no mind to go: intimating, as the Evangelist tells us, by what death he should glorifie God, that is, by Crucifixion, the Martyrdom which he afterward underwent. And then rising up, commanded him to follow him; by this bodily attendance mystically implying his conformity to the death of Christ, that he should follow him in dying for the truth and testimony of the Gospel. It was not long after,* 1.95 that our Lord appeared to them to take his last farewell of them, when leading them out unto Bethany, a little Village upon the Mount of Olives, he briefly told them, That they were the persons, whom he had chosen to be the witnesses both of his Death and Resurrection; a testimony which they should bear to him in all parts of the World: In order to which he would after his Ascension pour out his Spirit upon them in larger measures, than they had hitherto received, that they might be the better fortified to grapple with that violent rage and fury, wherewith both Men and Devils would endeavour to oppose them; and that in the mean time they should re∣turn to Jerusalem, and stay till these miraculous powers were from on high conferred upon them. His discourse being ended, laying his hands upon them, he gave them his solemn blessing; which done, he was immediately taken from them, and being attended with a glorious guard and train of Angels, was received up into Heaven. * 1.96 Antiquity tells us, that in the place where he last trod upon the rock, the impression of his feet did remain, which could never afterwards be fill'd up or impaired, over which Helena, Mother of the Great Constantine, afterwards built a little Chappel, called the Chappel of the Ascension; in the floor whereof upon a whitish kind of stone, modern ‖ 1.97 Travellers tell us, that the impression of his Foot is shewed at this day; but 'tis that of his right foot only, the other being taken away by the Turks, and as 'tis said, kept in the Temple at Jerusalem. Our Lord being thus taken from them, the Apo∣stles were filled with a greater sense of his glory and majesty, than while he was wont familiarly to converse with them; and having performed their so∣lemn adorations to him,* 1.98 returned back to Jerusalem, waiting for the promise of the Holy Ghost, which was shortly after conferred upon them. They wor∣shipped him, and returned to Jerusalem with great joy. They who lately were overwhelmed with sorrow at the very mention of their Lord's departure from them, entertained it now with joy and triumph, being fully satisfied of his glorious advancement at God's right hand, and of that particular care and providence which they were sure he would exercise towards them, in pursuance of those great trusts he had committed to them.

SECT. VII. S. Peter's Acts, from our Lord's Ascension, till the Dispersion of the Church.

The Apostles return to Jerusalem. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or upper-room where they as∣sembled, what. Peter declares the necessity of a new Apostles being chosen in the room of Judas. The promise of the Holy Ghost made good upon the day of Pentecost. The Spirit descended in the likeness of fiery cloven tongues, and why. The greatness of the Miracle. Peter's vindication of the Apostles from the slanders of the Jews, and proving Christ to be the promised Messiah. Great numbers converted by his Sermon. His going up to the Temple. What their sta∣ted hours of Prayer. His curing the impotent Gripple there, and discourse to the Jews upon it. What numbers converted by him. Peter and John seised, and cast into Prison. Brought before the Sanhedrim, and their resolute carriage there. Their refusing to obey, when commanded not to preach Christ. The great security the Christian Religion provides for subjection to Magistrates in all law∣ful instances of Obedience. The severity used by Peter towards Ananias and Saphirak. The great Miracles wrought by him. Again cast into Prison, and delivered by an Angel. Their appearing before the Sanhedrim; and deliver∣ance, by the prudent counsels of Gamaliel.

1. THE Holy Jesus being gone to Heaven, the Apostles began to act ac∣cording to the Power and Commission he had left with them. In or∣der whereunto, the first thing they did after his Ascension, was to fill up the vacancy in their Colledge, lately made by the unhappy fall and Apostasie of Judas. To which end no sooner were they returned to Jerusalem, but they went 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into an upper-room. Where this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was, whether in the house of S. John, or of Mary John-Mark's Mother, or in some of the out-rooms belonging to the Temple, (for the Temple had over the Cloisters several Chambers for the service of the Priests and Levites, and as Reposito∣ries, where the consecrated Vessels and Utensils of the Temple were laid up, though it be not probable, that the Jews, and especially the Priests would suf∣fer the Apostles and their company to be so near the Temple) I stand not to enquire. 'Tis certain that the Jews usually had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, private Orato∣ries in the upper parts of their houses, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.99 for the more private exercises of their devotions. Thus Daniel had his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his upper-Cham∣ber (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the LXX. render it) whither he was wont to retire to pray to his God: and * 1.100 Benjamin the Jew tells us, that in his time (Ann. Chr. 1172.) the Jews at Babylon were wont to pray both in their Synagogues, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in that ancient upper-room of Daniel, which the Prophet himself built. Such an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or upper-Chamber,* 1.101 was that wherein S. Paul preached at Troas: and such probably this, where the Apostles were now met together, and in all likelihood the same, where our Lord had lately kept the Passeover, where the Apostles and the Church were assem∣bled on the day of Pentecost, and which was then the usual place of their Religious Assemblies, as we have elsewhere observed more at * 1.102 large.

Here the Church being met, to the number of about CXX, Peter, as Presi∣dent of the Assembly,* 1.103 put them in mind, that Judas, one of our Lord's A∣postles, being betrayed by his own covetous and insatiable mind, had lately fallen from the honour of his place and ministery: that this was no more than what the Prophet had long since foretold should come to pass, and that the rule and over-sight in the Church, which had been committed unto him, should be devolved upon another: that therefore it was highly necessary, that one should be substituted in his room, and especially such a one as had been fami∣liarly conversant with our Saviour, from first to last, that so he might be a competent witness both of his doctrine and miracles, his life and death, but especially of his Resurrection from the dead. For seeing no evidence is so valid and satisfactory, as the testimony of an eye-witness, the Apostles all along mainly insisted upon this, that they delivered no other things concern∣ing our Saviour to the World, than what they themselves had seen and heard. And seeing his rising from the Dead was a principle likely to meet with a great deal of opposition, and which would hardliest gain belief and enter∣tainment with the minds of men, therefore they principally urg'd this at eve∣ry turn, that they were eye-witnesses of his Resurrection, that they had seen, felt, eaten, and familiarly conversed with him after his return from the Grave. That therefore such an Apostle might be chosen, two Candidates were propo∣sed, Joseph called Barsabas, and Matthias. And having prayed, that the Divine Providence would immediately guide and direct the choice, they cast lots, and the lot fell upon Matthias, who was accordingly admitted into the number of the twelve Apostles.

* 1.1042. FIFTY days since the last Passeover being now run out, made way for the Feast of Pentecost. At what time the great promise of the Holy Ghost was fully made good unto them. The Christian Assembly being met toge∣ther, for the publick services of their Worship, on a sudden a sound, like that of a mighty wind, rush'd in upon them; representing the powerful ef∣ficacy of that Divine Spirit, that was now to be communicated to them: After which there appeared little flames of fire, which in the fashion of Clo∣ven Tongues, not only descended, but sate upon each of them, probably to note their perpetual enjoyment of this gift upon all occasions, that when necessary, they should never be without it; not like the Prophetick gifts of old, which were conferred but sparingly, and only at some particular times and seasons.* 1.105 As the seventy Elders prophesied and ceased not, but it was only at such times as the Spirit came down and rested upon them. Hereupon they were all immediately filled with the Holy Ghost, which enabled them in an instant to speak several Languages, which they had never learn'd, and probably never heard of, together with other miraculous gifts and powers. Thus as the confounding of Languages became a curse to the old World, separating men from all mutual offices of kindness and commerce, rendring one part of Mankind Barbarians to another: so here the multiplying several Languages became a blessing, being intended as the means to bring men of all Nations into the unity of the faith, and of the knowledge of the Son of God, into the fellowship of that Religion, that would banish discords, cement differences, and unite mens hearts in the bond of peace. The report of so sudden and strange an action presently spread it self into all corners of the City, and there being at that time at Jerusalem multitudes of Jewish Pro∣selytes, Devout men out of every Nation under Heaven, Parthians, Medes, Elamites (or Persians) the dwellers in Mesopotamia and Judaea, Cappadocia, Pontus, and Asia minor, from Phrygia and Pamphylia, from Egypt and the parts of Libya and Cyrene, from Rome, from Crete, from Arabia, Jews and Proselytes

(probably drawn thither by the general report and expectation which had spread it self over all the * 1.106 Eastern parts, and in a manner over all places of the Roman Empire, of the Jewish Messiah, that about this time should be born at Jerusalem) they no sooner heard of it, but universally flocked to this Christian Assembly: where they were amazed to hear these Galileans speaking to them in their own native Languages, so various, so vastly diffe∣rent from one another. And it could not but exceedingly encrease the won∣der to reflect upon the meanness and inconsiderableness of the persons, nei∣ther assisted by natural parts, nor polished by education, nor improved by use and custom: which three things Philosophers require to render a man accurate and extraordinary in any art or discipline, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.107 says Plu∣tarch; Natural disposition without institution is blind, instruction without a genius and disposition is defective, and exercise without both is lame and imperfect. Whereas these Disciples had not one of these to set them off; their parts were mean, below the rate of the common people, the Galileans being generally accounted the rudest and most stupid of the whole Jewish Nation; their education had been no higher than to catch Fish, and to mend Nets; nor had they been used to plead causes, or to deliver themselves be∣fore great Assemblies; but spoke on a sudden, not premeditated discour∣ses, not idle stories, or wild roving fancies, but the great and admirable works of God, and the mysteries of the Gospel beyond humane apprehensi∣ons to find out, and this delivered in almost all the Languages of the then known World. Men were severally affected with it, according to their different tempers and apprehensions. Some admiring, and not knowing what to think on't, others deriding it, said, that it was nothing else but the wild raving effect of drunkenness and intemperance. At so wild a rate are men of prophane minds wont to talk, when they take upon them to pass their censure in the things of God.

3. HEREUPON the Apostles rose up, and Peter in the name of the rest, took this occasion of discoursing to them: He told them, that this scandalous slander proceeded from the spirit of malice and falshood; that their censure was as uncharitable, as it was unreasonable; that they that are drunken, are drunk in the night; that it was against nature and custom for men to be in drink so soon, too early for such a suspicion to take place,* 1.108 it be∣ing now but about nine of the clock, the hour for Morning Prayer, till when men even of ordinary sobriety and devotion on Festival days were wont to fast. That these extraordinary and miraculous passages were but the accomplishment of an ancient prophecy, the fulfilling of what God had expresly foretold should come to pass in the times of the Messiah; that Jesus of Nazareth had evidently approv'd himself to be the Messiah sent from God by many unquestionable miracles, of which they themselves had been eye-witnesses: And though by God's permission, who had determined by this means to bring about the Salvation of mankind, they had wickedly cruci∣fied and slain him, yet that God had raised him from the dead: That it was not possible he should be holden always under the dominion of the Grave; nor was it consistent with the justice and goodness of God, and especially with those Divine predictions which had expresly foretold he should rise again from the dead: David having more particularly foretold, That his flesh should rest in hope, that God would not leave his Soul in Hell, neither suffer his holy one to see corruption; but would make known to him the ways of life:

That this prophecy could not be meant concerning David himself, by whom it was spoken, he having many Ages since been turn'd to ashes, his body re∣solv'd into rottenness and putrefaction, his Tomb yet visible among them, from whence he never did return; that therefore it must needs have been pro∣phetically spoken concerning Christ, having never been truly fulfill'd in any but him, who both died, and was risen again, whereof they were witnes∣ses. Yea, that he was not only risen from the dead, but ascended into Hea∣ven, and according to David's prediction, Sate down on God's right hand, until he made his Enemies his foot-stool: which could not be primarily meant of David, he never having yet bodily ascended into Heaven; that therefore the whole house of Israel ought to believe, and take notice, that this very Je∣sus, whom they had crucified, was the person whom God had appointed to be the Messiah and the Saviour of his Church.

4. THIS discourse in every part of it, like so many daggers, pierc'd them to the heart; who thereupon cried out to Peter and his Brethren to know what they should do. Peter told them, that there was no other way, than by an hearty and sincere repentance, and a being baptized into the Religion of this crucified Saviour, to expiate their guilt, to obtain pardon of sin, and the gifts and benefits of the Holy Ghost. That upon these terms the promises of the new Covenant, which was ratified by the death of Christ, did belong to them, and their children, and to all that should effectually be∣lieve and embrace the Gospel: Further pressing and perswading them by do∣ing thus, to save themselves from that unavoidable ruine and destruction, which this wicked and untoward generation of obstinate unbelieving Jews were shortly to be exposed to. The effects of his preaching were strange and wonderful: as many as believed were baptized: there being that day added to the Church no less than three thousand souls. A quick and plentiful harvest; the late sufferings of our Saviour, as yet fresh bleeding in their me∣mories, the present miraculous powers of the Holy Ghost, that appeared up∣on them, the zeal of his Auditors, though heretofore misplaced and misgui∣ded, and above all, the efficacy of Divine grace, contributing to this nu∣merous conversion.

5. THOUGH the converting so vast a multitude might justly chal∣lenge a place amongst the greatest miracles, yet the Apostles began now more particularly to exercise their miraculous power. * 1.109 Peter and John go∣ing up to the Temple, about three of the clock in the afternoon, towards the conclusion of one of the solemn hours of prayer, (for the Jews divided their day into four greater hours, each quarter containing three lesser under it, three of which were publick and stated times of prayer, instituted (say they) by the three great Patriarchs of their Nation;* 1.110 the first from six of the clock in the morning till nine, called hence the third hour of the day, instituted by Abraham, this was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or morning prayer: the second from nine till twelve, called the sixth hour, and this hour of prayer ordain'd by Isaac, this was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or mid-day prayer: the third from twelve till three in the afternoon, called the ninth hour, appointed by Jacob, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or evening prayer; and at this hour it was that these two Apostles went up to the Temple, where) they found a poor impotent Cripple, who, though above forty years old, had been lame from his Birth, lying at the beautiful Gate of the Temple, and asking an Alms of them. Peter earnestly looking on him, told him, he had no money to give him, but that he would give him that which was a great deal better, restore him to his health; and lifting him up by the hand, commanded him in the Name of Jesus of Nazareth to rise up and walk.

The word was no sooner said, than the thing was done: Immediately the Nerves and Sinews were enlarged, and the Joynts returned to their proper use. The man standing up went into the Temple walking, leaping, and praising God. The beholding so sudden and extraordinary a Cure begot great admiration in the minds of the People, whose curiosity drew them to the Apostles to see those who had been the Authors of it. Which Peter ta∣king notice of, began to discourse to them to this effect; That there was no reason they should wonder at them, as if by their own skill and art they had wrought this Cure, it being intirely done in the Name of their crucified Master, by the Power of that very Christ, that Holy and Just Person, whom they themselves had denied and delivered up to Pilate, and preferred a Re∣bel and a Murtherer before him, when his Judge was resolved to acquit him: and that though they had put him to death, yet that they were wit∣nesses that God had raised him up again, and that He was gone to Heaven, where he must remain till the times of the General Restitution: That he presumed that this in them, as also in their Rulers, was in a great mea∣sure the effect of ignorance, and the not being throughly convinced of the Greatness and Divinity of his Person; which yet God made use of for the bringing about his Wise and Righteous Designs, the accomplishing of what he had foretold concerning Christ's Person and Sufferings, by Moses and Sa∣muel, and all the holy Prophets which had been since the World began: That therefore it was now high time for them to repent, and turn to God, that their great wickedness might be expiated, and that when Christ should shortly come in Judgment upon the Jewish Nation, it might be a time of comfort and refreshing to them, what would be of vengeance and destructi∣on to other men: that they were the peculiar persons, to whom the blessings of the promises did primarily appertain, and unto whom God in the first place sent his Son, that he might derive his blessing upon them by turning them away from their iniquities. While Peter was thus discoursing to the People in one place, we may suppose that John was preaching to them in another; and the success was answerable. The Apostles cast out the seed, and God imme∣diately gave the increase. There being by this means no fewer than Five Thousand brought over to the Faith:* 1.111 though 'tis possible the whole Body of Believers might be comprehended in that Number.

6. WHILE the Apostles were thus Preaching,* 1.112 the Priests and Saddu∣cees (who particularly appeared in this business, as being enemies to all tu∣mults, or what ever might disturb their present ease and quiet, the only por∣tion of happiness they expected; besides that they hated Christianity, because so expresly asserting the Resurrection) being vexed to hear this Doctrine vent∣ed amongst the People, intimated to the Magistrate, that this Concourse might probably tend to an Uproar and Insurrection: Whereupon they came with the Captain of the Temple (Commander of the Tower of Antonia, which stood close by, on the North side of the Temple, wherein was a Roman Gar∣rison to prevent or suppress, especially at Festival times, Popular Tumults and Uproars) who seized on the Apostles, and put them into Prison. The next Day they were convented before the Jewish Sanhedrim; and being asked by what Power and Authority they had done this; Peter resolutely answered, That as to the Cure done to this impotent Person, Be it known to them and all the Jews, that it was perfectly wrought in the Name of that Jesus of Nazareth, whom they themselves had crucified, and God had raised from the dead, and whom, though they had thrown him by as waste and rubbish, yet, God had made head of the corner; and that there was no other way, wherein they, or others, could expect salvation, but by this crucified Saviour.

Great was the boldness of the Apostles, admired by the Sanhedrim it self, in this matter; especially if we consider, that this probably was the very Court that had so lately sentenced and condemned their Master, and being fleshed in such sanguinary proceedings, had no other way but to go on and justifie one cruelty with another: that the Apostles did not say these things in corners, and behind the curtain, but to their very faces, and that in the open Court of Judicature, and before all the people: That the Apostles had not been used to plead in such publick places, nor had been polished with the Arts of education, but were ignorant unlearned men, known not to be ver∣sed in the study of the Jewish Law.

7. THE Council (which all this while had beheld them with a kind of wonder, and now remembred that they had been the companions and at∣tendants of the late crucified Jesus) commanded them to withdraw, and de∣bated amongst themselves what they should do with them. The Miracle they could not deny, the fact being so plain and evident, and therefore resol∣ved strictly to charge them, that they should Preach no more in the Name of Jesus. Being called in again, they acquainted them with the Resolution of the Council, to which Peter and John replied, That they could by no means yield obedience to it, appealing to themselves, whether it was not more fit, that they should obey God, rather than them: And that they could not but testi∣fie what they had seen and heard. * 1.113 Nor did they in this answer make any undue reflection upon the power of the Magistrates, and the obedience due to them, it being a ruled case by the first dictates of reason, and the common vote and suffrage of Man∣kind, that Parents and Governours are not to be obeyed, when their commands interfere with the obligations under which we stand to a superiour power. All authority is originally derived from God, and our duty to him may not be superseded by the Laws of any Authority deriving from him: and even Socrates himself in a parallel instance, when perswaded to leave off his excellent way of institution and instructing youth, and to comply with the humour of his Athenian Judges to save his life, returned this an∣swer, that indeed he loved and honoured the Athenians; but yet resolved to obey God, rather than them. An answer almost the same both in substance and words, with that which was here given by our Apostles. In all other cases where the Laws of the Magistrate did not interfere with the commands of Christ, none more loyal, more compliant than they. As indeed no Religi∣on in the World ever secured the interests of Civil authority like the Religi∣on of the Gospel. It positively charges every soul of what rank or condition soever to be subject to the higher powers, as a Divine ordinance and institution, and that not for wrath only, but for conscience-sake; it puts men in mind to be subject to Principalities and Powers, and to obey Magistrates, to submit to eve∣ry Ordinance of man for the Lords sake, both to the King as supreme, and unto Governours as unto them that are sent by him: for so is the will of God. So far is it from allowing us to violate their persons, that it suffers us not boldly to censure their actions, to revile the Gods, despise Dominions, and speak evil of Dignities, or to vilifie and injure them so much, as by a dishonourable thought; commanding us when we cannot obey, to suffer the most rigorous penalties imposed upon us with calmness, and to possess our souls in patience. Thus when these two Apostles were shortly after again summoned before the

Council, commanded no more to Preach the Christian Doctrine, and to be scourged for what they had done already, though they could not obey the one, they chearfully submitted to the other without any peevish or tart re∣flections, but went away rejoycing. But what the carriage of Christians was in this matter in the first and best ages of the Gospel, we have in ano∣ther place sufficiently discovered to the World. * 1.114 We may not withhold our obedience, till the Magistrate invades God's Throne, and countermands his authority, and may then appeal to the sence of Mankind. whether it be not most reasonable that God's authority should first take place, as the Apostles here appealed to their very Judges themselves. Nor do we find that the Sanhedrim did except against the Plea. At least whatever they thought, yet not daring to punish them for fear of the People, they only threatned them, and let them go: who thereupon presently return'd to the rest of the Apostles and Believers.

8. The Church exceedingly multiplied by these means: And that so great a Company (most whereof were poor) might be maintained, they generally sold their Estates, and brought the Money to the Apostles, to be by them deposited in one common Treasury, and thence distributed according to the several exigences of the Church: which gave occasion to this dreadful In∣stance.* 1.115 Ananias and his Wife Saphira having taken upon them the profession of the Gospel, according to the free and generous spirit of those times, had consecrated and devoted their Estate to the honour of God, and the necessi∣ties of the Church. And accordingly sold their Possessions, and turned them into Money. But as they were willing to gain the reputation of cha∣ritable Persons, so were they loth wholly to cast themselves upon the Di∣vine Providence, by letting go all at once, and therefore privately with∣held part of what they had devoted, and bringing the rest, laid it at the Apostles feet: hoping herein they might deceive the Apostles, though im∣mediately guided by the Spirit of God. But Peter at his first coming in, treated Ananias with these sharp enquiries; Why he would suffer Satan to fill his heart with so big a wickedness, as by keeping back part of his estate, to think to deceive the Holy Ghost? That before it was sold, it was wholly at his own disposure; and after, it was perfectly in his own power fully to have performed his vow: So that it was capable of no other interpretation, than that herein he had not only abused and injured men, but mocked God, and, what in him lay, lyed to, and cheated the Holy Ghost; who, he knew, was privy to the most secret thoughts and purposes of his heart. This was no sooner said, but suddenly to the great terror and amazement of all that were present, Ananias was arrested with a stroke from Heaven, and fell down dead to the ground. Not long after his Wise came in, whom Peter entertained with the same severe reproofs, wherewith he had done her Husband, adding, that the like sad fate and doom should immediately seize upon her, who there∣upon dropt down dead: As she had been Copartner with him in the Sin, becoming sharer with him in the punishment. An instance of great severi∣ty, filling all that heard of it with fear and terror, and became a seasonable prevention of that hypocrisie and dissimulation, wherewith many might possibly think to have imposed upon the Church.

9. THIS severe Case being extraordinary, the Apostles usually exerted their power in such Miracles as were more useful and beneficial to the World: Curing all manner of Diseases, and dispossessing Devils:* 1.116 In so much that they brought the Sick into the Streets, and laid them upon Beds and Couches, that at least Peter's shadow, as he passed by, might come up∣on them. These astonishing Miracles could not but mightily contribute

to the propagation of the Gospel, and convince the World that the Apostles were more considerable Persons, than they took them for, poverty and meanness being no bar to true worth and greatness. And methinks * 1.117 Eras∣mus his reflection here is not unseasonable; that no honour or soveraignty, no power or dignity was comparable to this glory of the Apostle; that the things of Christ, though in another way, were more noble and excellent, than any thing that this World could afford. And therefore he tells us, that when he beheld the state and magnificence wherewith Pope Julius the Second appeared first at Bononia, and then at Rome, equalling the triumphs of a Pompey, or a Caesar; he could not but think how much all this was below the greatness and majesty of S. Peter, who converted the World, not by Pow∣er or Armies, not by Engines, or artifices of pomp and grandeur, but by Faith in the power of Christ, and drew it to the admiration of himself: and the same state (says he) would no doubt attend the Apostles Successors, were they Men of the same temper and holiness of life. The Jewish Rulers alarm'd with this News, and awakened with the growing numbers of the Church, sent to apprehend the Apostles, and cast them into Prison. But God who is never wanting to his own cause, sent that Night an Angel from Heaven to open the Prison doors, commanding them to repair to the Temple, and to the exercise of their Ministery. Which they did early in the Morn∣ing, and there taught the People. How unsuccessful are the projects of the wisest Statesmen, when God frowns upon them! how little do any coun∣sels against Heaven prosper! In vain is it to shut the doors, where God is resolved to open them; the firmest Bars, the strongest Chains cannot hold, where once God has designed and decreed our liberty. The Officers return∣ing the next Morning, found the Prison shut and guarded, but the Prisoners gone: Wherewith they acquainted the Council, who much wondred at it: but being told where the Apostles were, they sent to bring them without any noise or violence before the Sanhedrim: where the High-Priest asked them, how they durst go on to propagate that Doctrine which they had so strictly commanded them not to preach? Peter in the name of the rest told them, That they must in this case obey God rather than men: That though they had so barbarously and contumeliously treated the Lord Jesus, yet that God had raised him up, and exalted him to be a Prince and a Saviour to give both repentance and remission of sins: That they were witnesses of these things, and so were those Miraculous Powers which the Holy Ghost conferred upon all true Christians. Vexed was the Council with this Answer, and began to consider how to cut them off. But Gamaliel, a grave and learned Senator, having commanded the Apostles to withdraw, bad the Council take heed what they did to them; putting them in mind, that several persons had heretofore raised parties and factions, and drawn vast Numbers after them; but that they had miscarried, and they and their designs come to nought: that therefore they should do well to let these men alone: that if their do∣ctrines and designs were merely humane, they would in time of themselves fall to the ground; but if they were of God, it was not all their power and policies would be able to defeat and overturn them: and that they them∣selves would herein appear to oppose the counsels and designs of Heaven. With this prudent and rational advice they were satisfied; and having com∣manded the Apostles to be scourged, and charged them no more to preach this doctrine, restored them to their liberty. Who notwithstanding this charge and threatning returned home in a kind of triumph, that they were accounted worthy to suffer in so good a cause, and to undergo shame and

reproach for the sake of so good a Master.* 1.118 Nor could all the hard usage they met with from men discourage them in their duty to God, or make them less zealous and diligent both publickly and privately to preach Christ in every place.

SECT. VIII. Of S. Peter's Acts, from the Dispersion of the Church at Jerusalem, till his contest with S. Paul at Antioch.

The great care of the Divine Providence over the Church. Peter dispatched by the Apostles to confirm the Church newly planted at Samaria. His baffling and silencing Simon Magus there. His going to Lydda, and curing Aeneas. His raising Dorcas at Joppa. The Vision of all sorts of Creatures presented to him, to prepare him for the conversion of the Gentiles. His going to Cornelius, and declaring God's readiness to receive the Gentiles into the Church. The Baptizing Cornelius and his Family. Peter censured by the Jews for conver∣sing with the Gentiles. The mighty prejudices of the Jews against the Gen∣tiles noted out of Heathen Writers. Peter cast into prison by Herod Agrippa: miraculously delivered by an Angel. His discourse in the Synod at Jerusalem, that the Gentiles might be received without being put under the obligation of the Law of Moses. His unworthy compliance with the Jews at Antioch in oppo∣sition to the Gentiles. Severely checked and resisted by S. Paul. The ill use Porphyry makes of this difference. The conceit of some that it was not Peter the Apostle, but one of the Seventy.

1. THE Church had been hitherto tossed with gentle storms, but now a more violent tempest overtook it,* 1.119 by which began in the Proto-Mar∣tyr Stephen, and was more vigorously carried on afterwards; occasion whereof the Disciples were dispersed. And God, who always brings good out of evil, hereby provided, that the Gospel should not be confin'd only to Jerusalem. Hitherto the Church had been crowded up within the City-walls, and the Religion had crept up and down in private corners; but the professors of it being now dispersed abroad by the malice and cruelty of their enemies, carried Christianity along with them,* 1.120 and propagated it into the neighbour-Countries, accomplishing hereby an ancient prophecy, That out of Sion should go forth the Law, and the Word of the Lord from Jerusalem. Thus God over-rules the malice of men, and makes intended poison to become food, or physick. That Divine Providence that governs the World, more particularly superintends the affairs and interests of his Church, so that no weapon form'd against Israel shall prosper; curses shall be turned into bles∣sings, and that become an eminent means to enlarge and propagate the Go∣spel, which they designed as the only way to suppress and stifle it. Amongst

those that were scattered, Philip the Deacon was driven down unto Samaria▪ where he preached the Gospel, and confirmed his preaching by many mira∣culous cures, and dispossessing Devils. In this City there was one Simon, who by Magick Arts and Diabolical Sorceries sought to advance himself into a great fame and reputation with the People, insomuch that they generally beheld him as the great power of God, for so the * 1.121 Ancients tell us, he used to style himself, giving out himself to be the first and chiefest Deity, the Fa∣ther,* 1.122 who is God over all, that is, that he was that which in every Nation was accounted the supreme Deity. This man hearing the Sermons, and behold∣ing the Miracles that were done by Philip, gave up himself amongst the num∣ber of believers, and was baptized with them. The Apostles, who yet re∣mained at Jerusalem, having heard of the great success of Philip's ministery at Samaria, thought good to send some of their number to his assistance. And accordingly deputed Peter and John, who came thither. Where having prayed for, and laid their hands upon these new converts, they presently re∣ceived the Holy Ghost. Simon the Magician observing, that by laying on of the Apostle's hands, miraculous gifts were conferred upon men, offered them a considerable summ of money to invest him with this power, that on whom he laid his hands they might receive the Holy Ghost. Peter perceiving his rotten and insincere intentions, rejected his impious motion with scorn and detestation: Thy money perish with thee. He told him that his heart was naught and hypocritical; that he could have no share nor portion in so great a priviledge; that it more concerned him to repent of so great a wickedness, and sincerely seek to God, that so the thought of his heart might be forgiven him; for that he perceived that he had a very vicious and corrupt temper and constitution of mind, and was as yet bound up under a very wretched and miserable state, displeasing to God, and dangerous to himself. The Con∣science of the man was a little startled with this, and he prayed the Apostles to intercede with Heaven, that God would pardon his sin, and that none of these things might fall upon him. But how little cure this wrought upon him, we shall find elsewhere, when we shall again meet with him after∣wards. The Apostles having thus confirmed the Church at Samaria, and preached up and down in the Villages thereabouts, returned back to Jerusa∣lem, to joyn their counsel and assistance to the rest of the Apostles.

2. THE storm, though violent, being at length blown over, the Church enjoyed a time of great calmness and serenity: during which Peter went out to visit the Churches lately planted in those parts by those Disciples who had been dispersed by the persecution at Jerusalem.* 1.123 Coming down to Lydda, the first thing he did was to work a cure upon one Aeneas, who being crippl'd with the Palsie, had layn bed-rid for eight years together. Peter coming to him, bad him in the name of Christ to arise, and the man was immediately restored to perfect health. A miracle that was not confined only to his per∣son, for being known abroad generally brought over the Inhabitants of that place. The fame of this miracle having flown to Joppa, a Sea-port Town, some six miles thence; the Christians there presently sent for Peter upon this occasion. Tabitha, whose Greek name was Dorcas, a woman venerable for her piety and diffusive charity, was newly dead, to the great lamentation of all good men, and much more to the loss of the poor that had been re∣lieved by her. Peter coming to the house, found her dressed up for her Fu∣neral solemnity, and compassed about with the sorrowful Widows, who shewed the Coats and Garments wherewith she had clothed them, the badges of her charitable liberality. Peter shutting all out, kneeled down and pray∣ed, and then turning him to the body, commanded her to arise, and lifting

her up by the hand, presented her in perfect health to her friends, and those that were about her: by which he confirmed many, and converted more to the Faith. After which he staid some considerable time at Joppa, lodging in the house of Simon a Tanner.

3. WHILE he abode in this City,* 1.124 retiring one morning to the house-top to pray, (as the Jews frequently did, having thence a free and open pro∣spect towards Jerusalem and the Temple) it being now near Noon, which was the conclusion of one of their stated times of Prayer, he found himself hungry, and called for meat: but while it was preparing he himself fell in∣to a Trance, wherein was presented to him a large sheet let down from Hea∣ven, containing all sorts of Creatures, clean and unclean; a voice at the same time calling to him, that he should rise, kill freely, and indifferently feed upon them; Peter tenacious as yet of the Rites and Institutions of the Mosaick Law, rejoyn'd, That he could not do it, having never eaten any thing that was common or unclean. To which the voice replied, That what God had cleansed he should not account or call common. Which being done thrice, the Vessel was again taken up into Heaven, and the Vision pre∣sently disappeared. By this symbolick representment, though Peter at pre∣sent knew not what to make of it, God was teaching him a new lesson, and preparing him to go upon an Errand and Embassy, which the Spirit at the same time expresly commanded him to undertake. While he was in this doubtful posture of mind, three messengers knock'd at the door, enquiring for him, from whom he received this account: That Cornelius a Roman, Cap∣tain of a Band of Italian Souldiers at Caesarea, a person of great Piety and Re∣ligion (being a Proselyte of the Gate, who though not observing an exact conformity to the Rites of the Mosaick Law, did yet maintain some general correspondence with it, and lived under the obligation of the seven Precepts of the Sons of Noah) had by an immediate command from God sent for him. The next day Peter accompanied with some of the Brethren, went along with them, and the day after they came to Caesarea. Against whose arrival Cornelius had summoned his friends and kindred to his house. Peter arriving, Cornelius (who was affected with a mighty reverence for so great a Person) fell at his Feet, and worshipped him: a way of address frequent in those Ea∣stern Countries towards Princes and great men, but by the Greeks and Ro∣mans appropriated as a peculiar honour to the Gods. Peter rejecting the ho∣nour, as due only to God, entred into the house, where he first made his Apology to the Company, that though they could not but know, that it was not lawful for a Jew to converse in the duties of Religion with those of ano∣ther Nation, yet that now God had taught him another lesson. And then proceeded particularly to enquire the reason of Cornelius his sending for him. Whereupon Cornelius told him, That four days since, being conversant in the duties of Fasting and Prayer, an Angel had appeared to him, and told him, that his Prayers and Alms were come up for a memorial before God, that he should send to Joppa for one Simon Peter, who lodged in a Tanner's house by the Sea side, who should further make known his mind to him; that accordingly he had sent, and being now come, they were there met to hear what he had to say to them. Where we see, that though God sent an Angel to Cornelius to acquaint him with his will, yet the Angel was only to direct him to the Apostle for instruction in the Faith; which no doubt was done, partly that God might put the greater honour upon an institution, that was likely to meet with contempt and scorn enough from the World; partly to let us see, that we are not to expect extraordinary and miraculous ways of teaching and information, where God affords ordinary means.

4. HEREUPON Peter began this discourse, that by comparing things it was now plain and evident, that the partition-wall was broken down; that God had no longer a particular kindness for Nations or Persons; that it was not the Nation, but the Religion; not the outward quality of the man, but the inward temper of the mind that recommends men to God;* 1.125 that the devout and the pious, the righteous and the good man, where-ever he be, is equally dear to Heaven; that God has as much respect for a just and a virtu∣ous person in the Wilds of Scythia, as upon Mount Sion: that the reconci∣ling and making peace between God and Man by Jesus Christ, was the Do∣ctrine published by the Prophets of old, and of late, since the times of John, preached through Galilee and Judaea, viz. that God had anointed and con∣secrated Jesus of Nazareth with Divine Powers and Graces, in the exercise whereof he constantly went about to do good to men: that they had seen all he had done amongst the Jews, whom though they had slain and crucified, yet that God had raised him again the third day, and had openly show'd him to his Apostles and followers, whom he had chosen to be his peculiar wit∣nesses, and whom to that end he had admitted to eat and drink with him after his Resurrection, commanding them to preach the Gospel to Mankind, and to testifie that he was the person whom God had ordained to be the great Judge of the World: that all the Prophets with one consent bore wit∣ness of him: that this Jesus is he, in whose Name whosoever believes, should certainly receive remission of sins. While Peter was thus preaching to them, the Holy Ghost fell upon a great part of his Auditory, enabling them to speak several Languages, and therein to magnifie the giver of them. Whereat the Jews, who came along with Peter, did sufficiently wonder, to see that the gifts of the Holy Ghost should be poured upon the Gentiles. Peter seeing this, told the Company that he knew no reason why these persons should not be baptized, having received the Holy Ghost as well as they; and accordingly commanded them to be baptized. For whose further con∣firmation he staid some time longer with them. This act of Peter's made a great noise among the Apostles and Brethren at Jerusalem,* 1.126 who being late∣ly converted from their Judaism, were as yet zealous for the Religion of their Country, and therefore severely charged Peter at his return for his too familiar conversing with the Gentiles. See here the powerful prejudice of education. The Jews had for several Ages conceived a radicated and inve∣terate prejudice against the Gentiles. Indeed the Law of Moses command∣ed them to be peculiarly kind to their own Nation; and the Rites and Insti∣tutions of their Religion, and the peculiar form of their Commonwealth made them different from the fashion of other Countries: a separation which in after-times they drew into a narrower compass. Besides they were migh∣tily puffed up with their external priviledges, that they were the seed of Abraham, the People whom God had peculiarly chosen for himself, above all other Nations of the World, and therefore with a lofty scorn proudly re∣jected the Gentiles as Dogs and Reprobates, utterly refusing to shew them any office of common kindness and converse. We find the Heathens frequently charging them with this rudeness and inhumanity. * 1.127 Juvenal accuses them, that they would not shew a Traveller the right way, nor give him a draught of Water, if he were not of their Religion. ‖ 1.128 Tacitus tells us, that they had adversus omnes alios hostile odium, a bitter hatred of all other People: * 1.129 Haman represented them to Ahasuerus, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. A people that would never kindly mix and correspond with any other, as different in their Manners, as in their Laws and Religion from other Nations. The friends of Antiochus (as the ‖ 1.130 Historian reports) charged them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That they a∣lone of all others were the most unsociable people under Heaven; that they held no converse or correspondence with any other, but accounted them as their mortal ene∣mies; that they would not eat or drink with men of another Nation, no nor so much as wish well to them, their Ancestors having leavened them with an hatred of all mankind. This was their humour; and that the Gentiles herein did not wrong them, is sufficiently evident from their ordinary practice, and is open∣ly avowed by their own * 1.131 Writings. Nay, at their first coming over to Christianity, though one great design of it was to soften the manners of men, and to oblige them to a more extensive and universal charity, yet could they hardly quit this common prejudice, quarrelling with Peter for no other rea∣son, but that he had eaten and drunken with the Gentiles: insomuch that he was forced to Apologize for himself, and to justifie his actions as immediate∣ly done by Divine warrant and authority. And then, no sooner had he gi∣ven them a naked and impartial account of the whole transaction, from first to last, but they presently turned their displeasure against him, into thanks to God, that he had granted to the Gentiles also Repentance unto life.

5. IT was now about the end of Caligula's Reign, when Peter having finished his visitation of the new planted Churches, was returned unto Jeru∣salem. Not long after Herod Agrippa, Grand-child to Herod the great,* 1.132 ha∣ving attained the Kingdom, the better to ingratiate himself with the People, had lately put S. James to death. And finding that this gratified the Vul∣gar, resolved to send Peter the same way after him. In order whereunto he apprehended him, cast him into Prison, and set strong guards to watch him: the Church in the mean time being very instant and importunate with Heaven for his life and safety. The Night before his intended execution, God purposely sent an Angel from Heaven, who coming to the Prison, found him fast asleep between two of his Keepers. So soft and secure a Pillow is a good Conscience, even in the confines of Death, and the greatest danger. The Angel raised him up, knock'd off his Chains, bad him gird on his Garments, and follow him. He did so, and having passed the first and second Watch, and entred through the Iron-Gate into the City (which opened to them of its own accord) after having passed through one Street more, the Angel departed from him. By this time Peter came to himself, and perceived that it was no Vision, but a reality that had hapned to him. Whereupon he came to Mary's house, where the Church were met toge∣ther at Prayer for him. Knocking at the Door, the Maid, who came to let him in, perceiving 'twas his voice, ran back to tell them, that Peter was at the Door. Which they at first looked upon as nothing, but the effect of fright or fancy, but she still affirming it, they concluded that it was his An∣gel, or some peculiar messenger sent from him. The Door being open, they were strangely amazed at the sight of him: but he briefly told them the manner of his deliverance, and charging them to acquaint the Brethren with it, presently withdrew into another place. 'Tis easie to imagine what a bustle and a stir there was the next Morning among the Keepers of the Pri∣son, with whom Herod was so much displeased, that he commanded them to be put to Death.

6. SOME time after this it hapned,* 1.133 that a controversie arising be∣tween the Jewish and the Gentile Converts, about the observation of the Mosaick Law, the minds of men were exceedingly disquieted and disturbed with it; the Jews zealously contending for Circumcision, and the observance of the Ceremonial Law to be joyn'd with the belief & profession of the Gospel,

as equally necessary to Salvation. To compose this difference, the best ex∣pedient that could be thought on, was to call a General Council of the Apo∣stles and Brethren, to meet together at Jerusalem, which was done according∣ly, and the case throughly scanned and canvassed. At last Peter stood up, and acquainted the Synod, that God having made choice of him among all the Apostles, to be the first that preached the Gospel to the Gentiles; God who was best able to judge of the hearts of men, had born witness to them, that they were accepted of him, by giving them his Holy Spirit as well as he had done to the Jews; having put no difference between the one and the other. That therefore it was a tempting and a provoking God, to put a Yoke upon the necks of the Disciples, which neither they themselves nor their Fathers were able to bear: there being ground enough to believe, that the Gentiles as well as the Jews should be saved by the grace of the Gospel. After some other of the Apostles had declared their judgments in the case, it was unanimously decreed, that except the temporary observance of some few particular things, equally convenient both for Jew and Gentile, no other burden should be imposed upon them. And so the decrees of the Council being drawn up into a Synodical Epistle, were sent abroad to the several Churches, for allaying the heats and controversies that had been raised about this matter.

* 1.1347. PETER a while after the celebration of this Council, left Jerusa∣lem, and came down to Antioch, where using the liberty which the Gospel had given him, he familiarly ate and conversed with the Gentile Converts, accounting them, now that the partition-wall was broken down, no longer strangers and foreigners, but fellow-Citizens with the Saints, and of the houshold of God: This he had been taught by the Vision of the sheet let down from Heaven; this had been lately decreed, and he himself had promoted and subscribed it, in the Synod at Jerusalem: this he had before practised towards Cornelius and his Family, and justified the action to the satisfaction of his accusers; and this he had here freely and innocently done at Antioch, till some of the Jewish Brethren coming thither, for fear of offending and displeasing them, he withdrew his converse with the Gentiles, as if it had been unlawful for him to hold Communion with uncircumcised persons, when yet he knew, and was fully satisfied, that our Lord had wholly remo∣ved all difference, and broken down the Wall of separation between Jew and Gentile. In which affair, as he himself acted against the light of his own mind and judgment, condemning what he had approved, and destroying what he had before built up, so hereby he confirmed the Jewish zealots in their inveterate error, cast infinite scruples into the minds of the Gentiles, filling their Consciences with fears and dissatisfactions, reviving the old feuds and prejudices between Jew and Gentile; by which means many others were ensnared, yea, the whole number of Jewish Converts followed his example, separating themselves from the company of the Gentile Christians. Yea, so far did it spread, that Barnabas himself was carried away with the stream and torrent of this unwarrantable practice. S. Paul, who was at this time come to Antioch, unto whom Peter gave the right hand of fellowship, acknowledg∣ing his Apostleship of the Circumcision, observing these evil and unevange∣lical actings, resolutely withstood Peter to the face, and publickly reproved him as a person worthy to be blamed for his gross prevarication in this matter; severely expostulating and reasoning with him, that he who was himself a Jew, and thereby under a more immediate obligation to the Mosaick Law, should cast off that Yoke himself, and yet endeavour to impose it upon the Gentiles, who were not in the least under any obligation to it.

A smart, but an impartial charge; and indeed so remarkable was this carri∣age of S. Paul towards our Apostle, that though it set things right for the present, yet it made some noise abroad in the World. Yea, * 1.135 Porphyry him∣self, that acute and subtil enemy of Christianity, makes use of it as an argu∣ment against them both: charging the one with error and falshood, and the other with rudeness and incivility; and that the whole was but a compact of forgery and deceit, while the Princes of the Church did thus fall out a∣mong themselves. And so sensible were some of this in the first Ages of Christianity, that rather than such a dishonour and disgrace, as they accoun∣ted it, should be reflected upon Peter; they tell * 1.136 us of two several Cephas's, one the Apostle, the other one of the seventy Disciples; and that it was the last of these, that was guilty of this prevarication, and whom S. Paul so vigo∣rously resisted and reproved at Antioch. But for this plausible and well-meant Evasion the Champions of the Romish Church conn them no great thanks at this day. Nay, S. Hierom long since fully confuted it in his Notes upon this place.

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, * 1.137 Eusebius expresly tells us, and by ‖ 1.138 others it is said, that he himself was the first Bishop of this See. Sure I am that * 1.139 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 * 1.140 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. ‖ 1.141 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 * 1.142 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 ‖ 1.143 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 * 1.144 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 ‖ 1.145 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 * 1.146 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 ‖ 1.147 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 * 1.148 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. ‖ 1.149 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) 1.150 Irenaeus, (b) 1.151 Tertullian, and by others (c) 1.152 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, * 1.153 and all who maintained secret ways of commerce with the infernal powers. With him ‖ 1.154 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, * 1.155 who tell us of some particular Instances, wherein he baffled and confounded him. But because the matter is more intirely drawn up by ‖ 1.156 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,* 1.157 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: * 1.158 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 ‖ 1.159 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, * 1.160 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, ‖ 1.161 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 * 1.162 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 ‖ 1.163 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.* 1.164 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 * 1.165 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.

SECT. X. The Character of his Person and Temper: and an Account of his Writings.

The description of S. Peter's person. An account of his Temper. A natural fer∣vor and eagerness predominant in him. Fierceness and animosity peculiarly re∣markable in the Galileans. The abatements of his zeal and courage. His hu∣mility and lowliness of mind. His great love to, and Zeal for Christ. His con∣stancy and resolution in confessing Christ. His faithfulness and diligence in his Office. His Writings genuine and supposititious. His first Epistle; what the design of it. What meant by Babylon, whence it was dated. His second Epistle a long time questioned, and why. Difference in the style no considerable objection. Grotius his conceit of its being written by Symeon Bishop of Jeru∣salem, exploded. A concurrence of circumstances to entitle S. Peter to it. Some things in it referred to, which he had preached at Rome, particularly the destruction of Jerusalem. Written but a little before his death. The spu∣rious Writings attributed to him, mentioned by the Ancients. His Acts. Go∣spel. Petri Praedicatio. His Apocalypse. Judicium Petri. Peter's married relation. His Wife the companion of his Travels. Her Martyrdom. His Daughter Petronilla.

1. HAVING run through the current History of S. Peter's Life, it may not be amiss in the next place to survey a little his Person and Temper. His Body (if we may believe the description given of him by * 1.166 Nicephorus) was somewhat slender, of a middle size, but rather inclining to tallness, his complexion very pale, and almost white: The hair of his Head and Beard curl'd and thick, but withall short; though ‖ 1.167 S. Hierom tells us out of Clemens his Periods, that he was Bald, which probably might be in his declining age; his Eyes black, but speckt with red, which * 1.168 Baro∣nius will have to proceed from his frequent weeping; his Eye-brows thin, or none at all; his Nose long, but rather broad and flat than sharp; such was the Case and out-side. Let us next look inwards, and view the Jewel that was within. Take him as a Man, and there seems to have been a na∣tural eagerness predominant in his Temper,* 1.169 which as a Whetstone sharpned his Soul for all bold and generous undertakings. It was this in a great mea∣sure that made him so forward to speak, and to return answers, sometimes before he had well considered them. It was this made him expose his person to the most eminent dangers, promise those great things in behalf of his Ma∣ster, and resolutely draw his Sword in his quarrel against a whole Band of Souldiers, and wound the High-Priests Servant; and possibly he had at∣tempted greater matters, had not our Lord restrained, and taken him off by that seasonable check that he gave him.

2. THIS Temper he owed in a great measure to the Genius and nature of his Country, of which * 1.170 Josephus gives this true character, That it natu∣rally bred in men a certain fierceness and animosity, whereby they were fear∣lesly

carried out upon any action, and in all things shew'd a great strength and courage both of mind and body. The Galileans (says he) being fight∣ers from their childhood, the men being as seldom overtaken with cowar∣dize, as their Country with want of men. And yet notwithstanding this, his fervor and fierceness had its intervals; there being some times when the Paroxysms of his heat and courage did intermit, and the man was surprised and betrayed by his own fears. Witness his passionate crying out, when he was upon the Sea in danger of his life, and his fearful deserting his Master in the Garden, but especially his carriage in the High-Priests Hall, when the confident charge of a sorry Maid made him sink so far beneath himself, and notwithstanding his great and resolute promises so shamefully deny his Master, and that with curses and imprecations. But he was in danger, and passion prevailed over his understanding, and fear betrayed the succours which reason offered, and being intent upon nothing but the present safety of his life, he heeded not what he did, when he disown'd his Master, to save himself; so dangerous is it to be left to our selves, and to have our natural passions let' loose upon us.

3. CONSIDER him as a Disciple and a Christian, and we shall find him exemplary in the great instances of Religion. Singular his Humility, and lowliness of mind. With what a passionate earnestness upon the conviction of a Miracle, did he beg of our Saviour to depart from him: ac∣counting himself not worthy, that the Son of God should come near so vile a sinner. When our Lord by that wonderful condescension stoopt to wash his Apostles feet, he could by no means be perswaded to admit it, not thinking it fit, that so great a person should submit himself to so servile an office to∣wards so mean a person as himself; nor could he be induced to accept it, till our Lord was in a manner forced to threaten him into obedience. When Cornelius heightned in his apprehensions of him by an immediate command from God concerning him, would have entertained him with expressions of more than ordinary honour and veneration; so far was he from complying with it, that he plainly told him, he was no other than such a man as him∣self. With how much candor and modesty does he treat the inferiour Ru∣lers and Ministers of the Church. He, upon whom Antiquity heaps so ma∣ny honourable titles, stiling himself no other than their fellow-Presbyter. Admirable his love to, and zeal for his Master, which he thought he could never express at too high a rate: for his sake venturing on the greatest dan∣gers, and exposing himself to the most imminent hazards of life. 'Twas in his quarrel that he drew his Sword against a Band of Souldiers, and an arm∣ed multitude; and 'twas love to his Master drew him into that imprudent advice, that he should seek to save himself, and avoid those sufferings that were coming upon him, that made him promise and engage so deep, to suf∣fer and die with him. Great was his forwardness in owning Christ to be the Messiah and Son of God; which drew from our Lord that honourable Encomium, Blessed art thou Simon Bar Jonah. But greater his courage and constancy in confessing Christ before his most inveterate enemies, especially after he had recovered himself of his fall. With how much plainness did he tell the Jews at every turn to their very faces, that they were the Murderers and Crucifiers of the Lord of Glory. Nay, with what an undaunted cou∣rage, with what an Heroick greatness of mind did he tell that very Sanhe∣drim, that had sentenced and condemned him, that they were guilty of his murder, and that they could never be saved any other way, than by this ve∣ry Jesus, whom they had crucified and put to death.

4. LASTLY, let us reflect upon him as an Apostle, as a Pastor and Guide of Souls. And so we find him faithful and diligent in his office, with an infinite zeal endeavouring to instruct the ignorant, reduce the erroneous, to strengthen the weak, and confirm the strong, to reclaim the vicious, and turn Souls to righteousness. We find him taking all opportunities of preaching to the people, converting many thousands at once. How many voyages and travels did he undergo? with how unconquerable a patience did he endure all conflicts and trials, and surmount all difficulties and oppositions, that he might plant and propagate the Christian Faith? Not thinking much to lay down his own life, to promote and further it. Nor did he only do his duty himself, but as one of the prime Superintendents of the Church, and as one that was sensible of the value and the worth of Souls, he was careful to put others in mind of theirs, earnestly pressing and perswading the Pastors and Governours of it, To feed the flock of God,* 1.171 To take upon them the Rule and In∣spection of it freely and willingly, not out of a sinister end, merely of gaining advantages to themselves, but out of a sincere design of doing good to Souls; that they would treat them mildly and gently, and be themselves examples of Piety and Religion to them, as the best way to make their Ministery suc∣cessful and effectual. And because he could not be always present to teach and warn men,* 1.172 he cea••••d not by Letters to stir up their minds to the remem∣brance and practice of what they had been taught. A course, he tells them, which he was resolved to hold as long as he lived, as thinking it meet while he was in this Tabernacle, to stir them up, by putting them in mind of these things, that so they might be able after his decease, to have them always in remembrance. And this may lead us to the consideration of those Writings, which he left behind him for the benefit of the Church.

5. NOW the Writings that entitle themselves to this Apostle, were either genuine, or supposititious. The genuine Writings are his two Epistles, which make up part of the Sacred Canon. For the first of them, no certain account can be had when it was written. Though Baronius and most Writers commonly assign it to the year of Christ Forty Four. But this cannot be, Peter not being at Rome (from whence it is supposed to have been written) at that time, as we shall see anon. He wrote it to the Jewish Converts, dispersed through Pontus, Galatia, and the Countries thereabouts, chiefly upon the occasion of that persecution, which had been raised at Jeru∣salem. And accordingly the main design of it, is to confirm and comfort them under their present sufferings and persecutions, and to direct and in∣struct them how to carry themselves in the several states and relations, both of the Civil, and the Christian life. For the place whence it was written, 'tis expresly dated from Babylon. But what, or where this Babylon is, is not so easie to determine. Some think it was Babylon in Egypt, and probably Alexandria; and that there Peter preached the Gospel. Others will have it to have been Babylon the Ancient Metropolis of Assyria, and where great numbers of Jews dwelt ever since the times of their Captivities. But we need not send Peter on so long an Errand, if we embrace the Notion of a Learned * 1.173 man, who by Babylon will figuratively understand Jerusalem, no longer now the holy City, but a kind of spiritual Babylon, in which the Church of God did at this time groan under great servitude and captivity. And this Notion of the Word he endeavours to make good, by calling in to his assistance two of the Ancient * 1.174 Fathers, who so understand that of the Prophet, We have healed Babylon, but she was not healed. Where the Prophet (say they) by Babylon means Jerusalem, as differing nothing from the wickedness of the Nations, nor conforming it self to the Law of

God. But generally the Writers of the Romish Church, and the more mo∣derate of the Reformed party, acquiescing herein in the Judgment of Anti∣quity, by Babylon understand Rome.* 1.175 And so 'tis plain S. John calls it in his Revelation, either from its conformity in power and greatness to that anci∣ent City, or from that great Idolatry which at this time reign'd in Rome. And so we may suppose S. Peter to have written it from Rome, not long af∣ter his coming thither, though the precise time be not exactly known.

6. AS for the Second Epistle, it was not accounted ol old of equal value and authority with the First, and therefore for some Ages not taken into the Sacred Canon, as is expresly affirmed by * 1.176 Eusebius, and many of the Anci∣ents before him. The Ancient Syriack Church did not receive it, and ac∣cordingly it is not to be found in their ancient ‖ 1.177 Copies of the New Testament. Yea, those of that Church at this day do not own it as Canonical, but only read it privately, as we do the Apocryphal Books. The greatest * 1.178 exception that I can find against it, was the difference of its style from the other Epistle; and therefore it was presumed, that they were not both written by the same hand. But S. Hierom, who tells us the objection, does ‖ 1.179 elsewhere himself return the answer, That the difference in the style and manner of writing might very well arise from hence, that S. Peter according to his dif∣ferent circumstances, and the necessity of affairs, was forced to use several Amanuenses and Interpreters; sometimes S. Mark, and after his departure some other person, which might justly occasion a difference in the style and character of these Epistles. Not to say, that the same person may vastly al∣ter and vary his style according to the times when, or the persons to whom, or the subjects about which he writes, or the temper and disposition he is in at the time of writing, or the care that is used in doing it. Who sees not the vast difference of Jeremie's writing in his Prophecy, and in his Book of La∣mentations? between S. John's in his Gospel, his Epistles, and Apocalypse? How oft does S. Paul alter his style in several of his Epistles, in some more lofty and elegant, in others more rough and harsh? Besides hundreds of in∣stances that might be given both in Ecclesiastical and Foreign Writers, too obvious to need insisting on in this place. The learned * 1.180 Grotius will have this Epistle to have been written by Symeon, S. James his immediate Succes∣sor in the Bishoprick of Jerusalem, and that the word [Peter] was inserted into the Title by another hand. But as a Judicious * 1.181 person of our own ob∣serves, these were but his Posthume Annotations, published by others, and no doubt never intended as the deliberate result of that great man's Judg∣ment: especially since he himself tacitly acknowledges, that all Copies ex∣tant at this day read the Title and Inscription, as it is in our Books. And indeed there is a concurrence of circumstances to prove S. Peter to be the Au∣thor of it. It bears his name in the Front and Title, yea, somewhat more expresly than the former, which has only one, this, both his Names. There's a passage in it, that cannot well relate to any but him. When he tells us, that he was present with Christ in the holy Mount,* 1.182 When he received from God the Father honour, and glory; Where he heard the voice which came from Hea∣ven, from the excellent glory, This is my Beloved Son, in whom I am well pleased. This evidently refers to Christs Transfiguration, where none were present, but Peter, and the two Sons of Zebedee, neither of which were ever thought of to be the Author of this Epistle. Besides, that there is an admirable con∣sent and agreement in many passages between these two Epistles, as it were easie to show in particular instances. Add to this, that S. Jude speaking of the Scoffers who should come in the last time,* 1.183 walking after their own ungodly lusts, cites this as that which had been before spoken by the Apostles of our Lord

Jesus Christ:* 1.184 wherein he plainly quotes the words of this Second Epistle of Peter, affirming, That there should come in the last days scoffers, walking after their own lusts. And that this does agree to Peter, will further appear by this, that he tells us of these Scoffers, that should come in the last days, that is, before the destruction of Jerusalem (as that phrase is often used in the New Testament) that they should say, Where is the promise of his coming? Which clearly respects their making light of those threatnings of our Lord, whereby he had foretold, that he would shortly come in Judgment for the destruction of Jerusalem, and the Jewish Nation. This he now puts them in mind of, as what probably he had before told them of Vivâ voce,* 1.185 when he was amongst them. For so we find he did elsewhere. Lactantiusassuring us,

That amongst many strange and wonderful things which Pe∣ter and Paul preached at Rome, and left upon Record, this was one, That within a short time God would send a Prince, who should destroy the Jews, and lay their Cities level with the ground, straitly besiege them, destroy them with Famine, so that they should feed upon one another: That their Wives and Daughters should be ravished, and their Childrens brains dasht out before their faces; that all things should be laid waste by Fire and Sword, and themselves perpetually banished from their own Country; and this for their insolent and merciless usage of the innocent and dear Son of God.

All which, as he observes, came to pass soon after their death, when Vespasian came upon the Jews, and extinguished both their Name and Nation. And what Peter here foretold at Rome, we need not question but he had done before to those Jews, to whom he wrote this Epistle. Where∣in he especially antidotes them against those corrupt and poisonous principles, wherewith many, and especially the followers of Simon Magus began to in∣fect the Church of Christ. And this but a little time before his death, as ap∣pears from that passage in it, where he tells them,* 1.186 That he knew he must short∣ly put off his earthly Tabernacle.

7. BESIDES these Divine Epistles, there were other supposititious writings which in the first Ages were fathered upon S. Peter. Such was the Book called his Acts, mentioned by * 1.187 Origen, ‖ 1.188 Eusebius, and others, but rejected by them. Such was his Gospel, which probably at first was no∣thing else but the Gospel written by S. Mark, dictated to him (as is gene∣rally thought) by S. Peter; and therefore as * 1.189 S. Hierom tells us, said to be his. Though in the next Age there appeared a Book under that Title, men∣tioned by ‖ 1.190 Serapion Bishop of Antioch, and by him at first suffered to be read in the Church, but afterwards upon a more careful perusal of it, he rejected it as Apocryphal, as it was by others after him. Another was the Book stiled, His Preaching, mentioned and quoted both by * 1.191 Clemens Alexandrinus, and by ‖ 1.192 Origen, but not acknowledged by them to be Genuine: Nay, ex∣presly said to have been forged by Hereticks, by an ancient (a) 1.193 Author con∣temporary with S. Cyprian. The next was his Apocalypse, or Revelation, rejected, as (b) 1.194 Sozomen tells us, by the Ancients as Spurious, but yet read in some Churches in Palestine in his time. The last was the Book called, His Judgment, which probably was the same with that called * 1.195 Her∣mes, or Pastor, a Book of good use and esteem in the first times of Christianity, and which, as ‖ 1.196 Eusebius tells us, was not only frequently cited by the Ancients, but also publickly read in Churches.

8. WE shall conclude this Section by considering Peter with respect to his several Relations: That he was married, is unquestionable, the Sacred History mentioning his Wifes Mother: his Wife (might we be∣lieve

* 1.197 Metaphrastes) being the Daughter of Aristobulus, Brother to Bar∣nabas the Apostle. And though ‖ 1.198 S. Hierom would perswade us, that he left her behind him, together with his Nets, when he forsook all to follow Christ; yet we know that Father too well, to be over-confident upon his word in a case of Marriage or Single life, wherein he is not over-scrupulous sometimes to strain a point, to make his opinion more fair and plausible. The best is, we have an infallible Authority which plainly intimates the contrary,* 1.199 the testimony of S. Paul, who tells us of Cephas, that he led about a Wife, a Sister, along with him, who for the most part mutually cohabi∣ted and lived together, for ought that can be proved to the contrary. * 1.200 Cle∣mens Alexandrinus gives us this account, though he tells us not the time or place, That Peter seeing his Wife going towards Martyrdom, exceedingly rejoyced that she was called to so great an honour, and that she was now re∣turning home, encouraging and earnestly exhorting her, and calling her by her Name, bad her to be mindful of our Lord. Such (says he) was the Wed∣lock of that blessed couple, and the perfect disposition and agreement in those things that were dearest to them. By her he is said to have had a * 1.201 Daugh∣ter, called Petronilla (‖ 1.202 Metaphrastes adds a Son) how truly I know not. This only is certain, that * 1.203 Clemens of Alexandria reckons Peter for one of the Apostles that was Married and had Children. And surely he who was so good a man, and so good an Apostle, was as good in the relation both of an Husband and a Father.

SECT. XI. An Enquiry into S. Peter's going to Rome.

Peter''s being at Rome granted in general. The account of it given by Baronius and the Writers of that Church rejected, and disproved. No foundation for it in the History of the Apostolick Acts. No mention of it in S. Paul's Epistle to the Romans. No news of his being there, at S. Paul's coming to Rome, nor intimation of any such thing in the several Epistles which S. Paul wrote from thence. S. Peter's first being at Rome inconsistent with the time of the Apo∣stolical Synod at Jerusalem. And with an Ancient Tradition, that the Apostles were commanded to stay Twelve years in Judaea after Christ's death. A passage out of Clemens Alexandrinus noted and corrected to that purpose. Difference among the Writers of the Romish Church in their Accounts. Peter's being XXV years Bishop of Rome, no solid foundation for it in Antiquity. The Planting and Governing that Church equally attributed to Peter and Paul. S. Peter when (probably) came to Rome. Different dates of his Martyrdom assigned by the Ancients. A probable account given of it.

1. THOUGH it be not my purpose to swim against the Stream and Current of Antiquity, in denying S. Peter to have been at Rome, an Assertion easilier perplexed and entangled, than confuted and disproved; yet may we grant the main, without doing any great service to that Church, there being evidence enough to every impartial and considering man, to spoil that smooth and plausible Scheme of Times, which Baronius and the

Writers of that Church have drawn with so much care and diligence. And in order to this we shall first enquire, whether that Account which Bellar∣mine and Baronius give us of Peter's being at Rome be tolerably reconcileable with the History of the Apostles Acts recorded by S. Luke, which will be best done by briefly presenting S. Peter's Acts in their just Series and order of Time, and then seeing what countenance and foundation their Account can receive from hence.

2. AFTER our Lord's Ascension, we find Peter, for the first year at least, staying with the rest of the Apostles at Jerusalem. In the next year he was sent, together with S. John, by the command of the Apostles, to Sama∣ria, to preach the Gospel to that City, and the parts about it. About three years after S. Paul meets him at Jerusalem, with whom he staid some time. In the two following years he visited the late planted Churches, preached at Lydda and Joppa, where having tarried many days, he thence removed to Caesarea, where he preached to, and baptized Cornelius and his Family. Whence after some time he returned to Jerusalem, where he probably staid; till cast into prison by Herod, and delivered by the Angel. After which we hear no more of him, till three or four years after we find him in the Coun∣cil at Jerusalem. After which he had the contest with S. Paul at Antioch. And thence forward the Sacred Story is altogether silent in this matter. So that in all this time, we find not the least footstep of any intimation that he went to Rome. This * 1.204 Baronius well foresaw, and therefore once and again inserts this caution, that S. Luke did not design to record all the Apostles Acts, and that he has omitted many things which were done by Peter. Which surely no man ever intended to deny. But then that he should omit a matter of such vast moment and importance to the whole Christian World, that not one syllable should be said of a Church planted by Peter at Rome; a Church that was to be Paramount, the seat of all Spiritual Power and Infallibility, and to which all other Churches were to vail and do ho∣mage; nay, that he should not so much as mention that ever he was there, and yet all this said to be done within the time he designed to write of, is by no means reasonable to suppose. Especially considering, that S. Luke records many of his journeys and travels, and his preaching at several pla∣ces, of far less consequence and concernment. Nor let this be thought the worse of, because a negative Argument, since it carries so much rational evi∣dence along with it, that any man who is not plainly byassed by Interest, will be satisfied with it.

3. BUT let us proceed a little further to enquire, whether we can meet any probable footsteps afterwards. About the year Fifty three, towards the end of Claudius his Reign S. Paul is thought to have writ his Epistle to the Church at Rome, wherein he spends the greatest part of one Chapter in saluting particular persons that were there; amongst whom it might rea∣sonably have been expected, that S. Peter should have had the first place. And supposing with * 1.205 Baronius, that Peter at this time might be absent from the City, preaching the Gospel in some parts in the West, yet we are not sure that S. Paul knew of this, and if he did, it is strange that in so large an Epistle, wherein he had occasion enough, there should be neither di∣rect nor indirect mention of him, or of any Church there founded by him. Nay, S. Paul himself intimates,* 1.206 what an earnest desire he had to come thither, that he might impart unto them some spiritual gifts, to the end they might be established in the Faith, for which there could have been no such apparent cause had Peter been there so lately, and so long before him. Well, S. Paul himself not many years after is sent to Rome, Ann. Chr. LVI, or as

Eusebius, LVII, (though Baronius makes it two years after) about the se∣cond year of Nero; when he comes thither, does he go to sojourn with Pe∣ter, as 'tis likely he would, had he been there? No, but dwelt by himself in his own hired house.* 1.207 No sooner was he come, but he called the chief of the Jews together, acquainted them with the cause and end of his coming, explains the doctrine of Christianity, which when they rejected, he tells them, That henceforth the Salvation of God was sent unto the Gentiles who would hear it, to whom he would now address himself. Which seems to intimate, that however some few of the Gentiles might have been brought over, yet that no such harvest had been made before his coming, as might reasonably have been expected from S. Peter's having been so many years amongst them. Within the two first years after S. Paul's coming to Rome, he wrote Epistles to several Churches, to the Colossians, Ephesians, Philip∣pians, and one to Philemon, in none whereof there is the least mention of S. Peter, or from whence the least probability can be derived, that he had been there.* 1.208 In that to the Colossians, he tells them, that of the Jews at Rome, he had had no other fellow-workers unto the Kingdom of God, which had been a comfort unto him, save only Aristarchus, Marcus, and Jesus who was called Justus, which evidently excludes S. Peter. And in that to Timothy, which Baronius confesses to have been written a little before his Martyrdom, (though probably it was written the same time with the rest above menti∣oned) he tells him,* 1.209 That at his first answer at Rome, no man stood with him, but that all men forsook him. Which we can hardly believe S. Peter would have done, had he then been there. He further tells him, That only Luke was with him, that Crescens was gone to this place, Titus to that, and Tychi∣cus left at another. Strange! that if Peter was at this time gone from Rome, S. Paul should take no notice of it as well as the rest. Was he so inconside∣rable a person, as not to be worth the remembring? or his errand of so small importance, as not to deserve a place in S. Paul's account, as well as that of Crescens to Galatia, or of Titus to Dalmatia? Surely, the true reason was, that S. Peter as yet had not been at Rome, and so there could be no foun∣dation for it.

4. IT were no hard matter, further to demonstrate the inconsistency of that Account which Bellarmine and Baronius give us of Peter's being at Rome, from the time of the Apostolical Synod at Jerusalem. For if S. Paul went up to that Council Fourteen years after his own Conversion, as he plainly inti∣mates;* 1.210 and that he himself was converted Ann. XXXV, somewhat less than two years after the death of Christ, then it plainly appears, that this Coun∣cil was holden Ann. XLVIII, in the sixth year of Claudius, if not somewhat sooner, for S. Paul's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does not necessarily imply, that Fourteen years were completely past, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying circa, as well as post, but that it was near about that time. This being granted (and if it be not, it is easie to make it good) then three things amongst others will follow from it. First, That whereas, according to * 1.211 Bellarmine and ‖ 1.212 Baronius, S. Pe∣ter after his first coming to Rome (which they place Ann. XLIV, and the second of Claudius) was seven years before he returned thence to the Coun∣cil at Jerusalem, they are strangely out in their story, there being but three, or at most four years between his going thither, and the celebration of that Council. Secondly, That when they tell * 1.213 us, that S. Peter's leaving Rome to come to the Council, was upon the occasion of the decree of Claudius, banishing all Jews out of the City, this can no ways be. For * 1.214 Orosius does not only affirm, but prove it from Josephus, that Claudius his Decree was published in the Ninth Year of his Reign, or Ann. Chr. LI,

Three Years at least after the Celebration of the Council. Thirdly, That when ‖ 1.215 Baronius tells us, that the Reason why Peter went to Rome after the breaking up of the Synod, was because Claudius was now dead, he not da∣ring to go before for fear of the Decree, this can be no reason at all, the Council being ended at least Three Years before that Decree took place: so that he might safely have gone thither without the least danger from it. It might further be shewed (if it were necessary) that the account which even they themselves give us, is not very consistent with it self. So fatally does a bad cause draw Men whether they will or no into Errors and Mi∣stakes.

5. THE truth is, the learned Men of that Church are not well agreed among themselves, to give in their verdict in this case. And indeed, how should they, when the thing it self affords no solid foundation for it? Onu∣phrius a man of great learning and industry in all matters of antiquity, and who (as the * 1.216 writer of Baronius his Life informs us) designed before Baro∣nius to write the History of the Church, goes a way by himself, in assigning the time of S. Peter's founding his See both at Antioch and ‖ 1.217 Rome. For find∣ing by the account of the Sacred story, that Peter did not leave Judaea for the Ten first Years after our Lord's Ascension, and consequently could not in that time erect his See at Antioch; he affirms, that he went first to Rome, whence returning to the Council at Jerusalem, he thence went to Antioch, where he remained Seven Years, till the Death of Claudius, and having spent almost the whole Reign of Nero in several parts of Europe, returned in the last of Nero's Reign to Rome, and there died. An opinion, for which he is sufficiently chastised by * 1.218 Baronius, and others of that Party. And here I cannot but remark the ingenuity (for the learning sufficiently com∣mends it self) of ‖ 1.219 Monsieur Valois, who freely confesses the mistake of Baro∣nius, Petavius, &c. in making Peter go to Rome, Ann. XLIV, the Second Year of Claudius, when as it is plain (says he) from the History of the Acts, that Peter went not out of Judaea and Syria, till the Death of Herod, Claudii Ann. IV, Two whole years after. Consonant to which, as he observes, is what Apollonius, a Writer of the Second Century, reports from a Tradition current in his time, that the Apostles did not depart a sunder till the Twelfth Year after Christ's Ascension, our Lord himself having so commanded them. In confirmation whereof, let me add a passage that I meet with in Clemens of ‖ 1.220 Alexandria, where from S. Peter he records this Speech of our Saviour to his Apostles, spoken probably either a little before his Death, or after his Resurrection. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If any Israelite shall repent, and believe in God through my Name, his sins shall be forgiven him after twelve years. Go ye into the World, lest any should say, we have not heard. This passage, as ordi∣narily pointed in all Editions that I have seen, is scarce capable of any tole∣rable sence: for what's the meaning, of a penitent Israelite's being pardoned after twelve years? It is therefore probable, yea, certain with me, that the stop ought to be after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 joyned to the follow∣ing clause, and then the sence will run clear and smooth; If any Jew shall repent, and believe the Gospel, he shall be pardoned; but after twelve years go ye into all the World, that none may pretend that they have not heard the sound of the Gospel. The Apostles were first to Preach the Gospel to the Jews for some considerable time, Twelve Years after Christ's Ascension, in and about Judaea, and then to betake themselves to the Provinces of the Gen∣tile-World, to make known to them the glad tidings of Salvation;

exactly answerable to the Tradition mentioned by Apollonius. Besides, the Chronicon Alexandrinum tells us, that Peter came not to Rome till the Se∣venth Year of Claudius, Ann. Christi XLIX. So little certainty can there be of any matter, wherein there is no truth. Nay, the same excellent Man be∣fore * 1.221 mentioned does not stick elsewhere to profess, he wonders at Baro∣nius, that he should make Peter come from Rome, banished thence by Clau∣dius his Edict, to the Synod at Jerusalem, the same Year, viz. Ann. Claudii IX, a thing absolutely inconsistent with that story of the Apostles Acts, re∣corded by S. Luke, wherein there is the space of no less than Three Years from the time of that Synod, to the Decree of Claudius. It being evident, what he observes, that after the celebration of that Council, S. Paul went back to Antioch, afterwards into Syria and Cilicia to Preach the Gospel; thence into Phrygia, Galatia and Mysia; from whence he went into Macedo∣nia, and first Preached at Philippi, then at Thessalonica and Beroea, afterwards stay'd some considerable time at Athens, and last of all went to Corinth, where he met with Aquila and Priscilla, lately come from Italy, banished Rome with the rest of the Jews, by the Decree of Claudius: all which by an easie and reasonable computation can take up no less than Three Years at least.

6. THAT which caused Baronius to split upon so many Rocks, was not so much want of seeing them, which a Man of his parts and industry could not but in a great measure see, as the unhappy necessity of defending those unsound principles which he had undertaken to maintain. For being to make good Peter's five and twenty years presidency over the Church of Rome, he was forced to confound times, and dislocate stories, that he might bring all his ends together. What foundation this story of Peter's being five and twenty years Bishop of Rome, has in antiquity, I find not, unless it sprang from hence, that Eusebius places Peter's coming to Rome in the Second Year of Claudius, and his Martyrdom in the Fourteenth of Nero, between which there is the just space of five and twenty years. Whence those that came af∣ter concluded, that he sate Bishop there all that time. It cannot be denied, but that in S. Hierom's Translation it is expresly said, that he continued five and twenty years Bishop of that City. But then it is as evident, that this was his own addition, who probably set things down as the report went in his time, no such thing being to be found in the Greek Copy of * 1.222 Eusebius. Nor indeed does he ever there or elsewhere positively affirm S. Peter to have been Bishop of Rome, but only that he preached the Gospel there. And ex∣presly ‖ 1.223 affirms, that he and S. Paul being dead, Linus was the first Bishop of Rome. To which I may add, that when the Ancients speak of the Bishops of Rome, and the first Originals of that Church, they equally attribute the founding, and the Episcopacy and Government of it to Peter and Paul, making the one as much concerned in it as the other. Thus * 1.224 Epiphanius reckoning up the Bishops of that See, places Peter and Paul in the front, as the first Bishops of Rome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Peter and Paul Apostles became the first Bishops of Rome, then Linus, &c. And again a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the succession of the Bishops of Rome was in this manner, Peter and Paul, Linus, Cletus, &c. And ‖ 1.225 Egesippus speaking of their coming to Rome, equally says of them, that they were Doctores Christianorum, sublimes operibus, clari magisterio, the Instructors of the Christians, admirable for miracles, and renowned for their authority. How∣ever granting not only that he was there, but that he was Bishop, and that for five and twenty years together, yet what would this make for the unlimited Soveraignty and Universality of that Church, unless a better evidence than

Feed my sheep could be produced for its uncontroulable Supremacy and Do∣minion over the whole Christian World?

7. THE summ is this, granting what none that has any reverence for Antiquity will deny, that S. Peter was at Rome, he probably came thither some few Years before his death, joyned with, and assisted S. Paul in Preaching of the Gospel, and then both sealed the Testimony of it with their Bloud. The date of his Death is differently assigned by the Ancients. * 1.226 Eusebius places it Ann. LXIX. in the Fourteenth of Nero, ‖ 1.227 Epiphanius in the Twelfth. That which seems to me most probable is, that it was in the Tenth, or the Year LXV. which I thus compute: Nero's burning of Rome is placed by * 1.228 Tacitus, under the Consulship of C. Lecanius, and M. Licinius, about the Month of July, that is, Ann. Chr. LXIV. This act procured him the infinite hatred and clamours of the People, which having in vain endea∣voured several ways to remove and pacifie, he at last resolved upon this pro∣ject, to derive the Odium upon the Christians, whom therefore both to ap∣pease the Gods, and please the People, he condemned as guilty of the fact, and caused to be executed with all manner of acute and exquisite Tortures. This Persecution we may suppose began about the end of that, or the begin∣ning of the following Year. And under this Persecution, I doubt not, it was that S. Peter suffered, and changed Earth for Heaven.

The End of S. Peter's Life.

Notes

• * 1.1

  Joseph. An∣tiqu. Judaic. lib. 8. cap. 3. p. 618.
• * 1.2

  Matth. 11.21.
• * 1.3

  J. Cotovic. Itiner. Hierosol. lib. 3. c. 8. p. 358
• * 1.4

  Stengel. de S. Petro cap. 1.
• * 1.5

  Ib. c. 49.
• * 1.6

  Bellarm. de Rom. Pontif. lib. 2. c. 9. col. 624.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He∣sych. in voc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Pet. 2.4, 5, 6.
• * 1.8

  Rev. 21.14.
• * 1.9

  Pap. Masson. de Episc. Vrb. in Serg. 4. fol. 172. p. 2. ex Annal. Vict.
• ‖ 1.10

  Sac. Cerem. Eccles. Rom. Sect. 1. fol. 18.
• * 1.11

  Com. de Petr. & Paul. apud. Sur. ad diem 29. Jun.
• ‖ 1.12

  Hares. 51. p. 192.
• * 1.13

  Serm. de S. Andr; quem recitat Meta∣phrast. ap. Sur. sen potius, Lip∣poman. Tom. 6. vid. Baron. not. ad Martyrol. Novemb. XXX. p. 737.
• (a) 1.14

  Hierom. lib. 1. adv. Jovin. p. 35. Tom. 2.
• (b) 1.15

  Cassian. de Incarn. Dom. lib. 3. c. 12. p. 996.
• (c) 1.16

  Bed. Com∣ment. in cap. 1. Joan. Tom. 5.
• * 1.17

  Midr. Tillin. fol. 41. ap. Lightf. Cent. Chorograph. in Matth. c. 70. p. 131.
• ‖ 1.18

  Joseph. de Bell. Jud. l. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 860.
• * 1.19

  Matth. 8.14. — 17.24.
• * 1.20

  H. Eccl. lib. 8. c. 30. p. 596.
• * 1.21

  Oppian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. non longe ab init.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Fragm. Epist. pag. 541. Tom. 1.
• * 1.23

  Contr. Cels. lib. 1. p. 47, 48.
• ‖ 1.24

  Lib. 3. p. 135.
• * 1.25

  Lib. 1. p. 6.
• * 1.26

  Arnob. adv. Gent. lib. 2. p. 21.
• ‖ 1.27

  De Curand. Graec. Affect. Serm. 9. de Leg. p. 123.
• * 1.28

  Ibid. p. 125.
• * 1.29

  Ibid. p. 128.
• * 1.30

  Ibid. p. 126.
• * 1.31

  Ibid. p. 135.
• * 1.32

  1 Cor. 1.27, 28
• * 1.33

  Vers. 22, 23, 24, 25.
• * 1.34

  Isti primi vo∣cati sunt, ut Dominum se∣querentur: piscatores & illiterati mittuntur ad praedicandum, ne fides credentium non virtute Dei, sed eloquentia atque doctrina fieri putaretur. Hieron. comm. in Matth. c. 4. Tom. 9. p. 17.
• * 1.35

  John 1.37.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Comment. de S. Andr. in Menaeis Graecor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  John 1.42.
• * 1.38

  Matth. 4.23.
• * 1.39

  Luke 5.1.
• * 1.40

  Psal. 8.6, 7, 8.
• * 1.41

  Matth. 8.14. Mark 1.29. Luke 4.38. John 11.3.
• * 1.42

  Luke 6.12.
• * 1.43

  Matth. 10.1. Mark 3.14. Luke 6.13.
• * 1.44

  Ephes. 2.12.
• * 1.45

  Matth. 19.28.
• * 1.46

  Matth. 10.2.
• * 1.47

  Mark 3.16.
• * 1.48

  Hist. Eccles. lib. 2. c. 3. p. 134
• * 1.49

  Ad An. 31. num 40.
• ‖ 1.50

  Ad An. 71. num. 13.
• * 1.51

  Vid. Jo. Mos∣chi Prat. Spir. cap. 176. Bibl. P. Graec▪ L. Tom. 2. p. 1133.
• * 1.52

  Mark 5.22.
• * 1.53

  Matth. 14.17.
• * 1.54

  John 6.24.
• * 1.55

  Mark 8.27. Matth. 16.21. Luk. 9.18.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Matth. 16. p. 483.
• * 1.57

  Joh. 1.49.
• * 1.58

  Rev. 21.14. Eph. 2.20. Gal. 2.9.
• * 1.59

  Matth. 18.17▪18.
• * 1.60

  Joh. 20.21.23.
• * 1.61

  Comment. in loc. Tom. 3. fol. 1. fac. 2.
• * 1.62

  Matth. 16.21. Mark 8.31. Luk. 9.22.
• * 1.63

  Luk. 4.8.
• * 1.64

  Matth. 17.1. Mark 9.2. Luke 9.28.
• * 1.65

  Psalm 89.12.
• * 1.66

  De Loc. Sanct. c. 17.
• ‖ 1.67

  Bern. à Bri∣denb. Itiner. Terrae Sanct. vid. J. Cotovis. Itiner. lib. 3. c. 7. p. 355.
• * 1.68

  Matth. 17.24.
• * 1.69

  Matth. 18.21.
• * 1.70

  Matth. 19.16. Mark 10.17. Luke 18.18.
• * 1.71

  Matth. 21.1.
• * 1.72

  Herod. lib. 1. in vit. Comm. p. 17.
• * 1.73

  Matth. 26.17. Mark 14.12. Luke 22.7.
• * 1.74

  H. Eccl. lib. 1. c 28. p. 104.
• * 1.75

  John 13.4.
• * 1.76

  — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

  Noun. Paraphr. in loc.
• * 1.77

  John 13.36. Luke 22.31.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tit. Bostr. Com. in Luc. 22. in Bibl. Pp. Gr. Lat. Tom. 2. p. 829.
• * 1.79

  Matth. 26.30. Mark 14 26.
• * 1.80

  De loc. Hebr. in voc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 134.
• ‖ 1.81

  Georg. Nub. Clim. 3. part. 5. p. 114.
• * 1.82

  Cyril. com∣ment. in Joan. 18. Tom. 4. Theophylact. in Joan. 18.
• * 1.83

  Matth. 26.57. Mark 14.53. Luke 22.54. John 18.12.
• * 1.84

  Bene negavit hominem, quem sciebat deum. Ambr. in Luc. 22. Tom. 5. p. 157. vid. Hilar. comment. in Matth. p. 328.
• ‖ 1.85

  Hieron. in Matth. 26. p. 81. Tom. 9. vid. August. in Jo∣an. Tract. lxvi. col. 417. Tom. 9.
• * 1.86

  Mark 16.1.
• * 1.87

  Luke 24.12. John 20.2.
• * 1.88

  1 Cor. 15.5.
• * 1.89

  Luke 24.34.
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 1. ad Cor. c. 15. Hom. 38. p. 666 Ibid. p. 667.
• ‖ 1.91

  Comment. in Luc. 24. in fin. p. 170. Tom. 5.
• * 1.92

  John 21.1.
• * 1.93

  — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nonn. Paraphr. in loc.
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pelus. lib. 1. Ep. 103. p. 27. Redditur nèga∣tioni trinae tri∣na Confessio, ne minus amori lingua serviat, quàm timori; & plus vocis elicuisse videa∣tur mors im∣minens, quàm vita praesens. Aug. in Joan. Tract. 123. col. 566. 1 Pet. 5.1, 2, 3.
• * 1.95

  Acts 1.8. Luke 24.49.
• * 1.96

  Paulin E∣pist. 3. ad Se∣ver. lib. 2. p. 130 Sulp. Sever. Hist. Sacr. lib. 2. p. 145. Hieron. de loc. Heb. in Act. App. p. 297. Tom. 3.
• ‖ 1.97

  J. Cotovic. Itin. lib. 2. c. 11. p. 271. vid. Sands Relat. lib. 3. p. 156.
• * 1.98

  Luke 24.52.
• * 1.99

  Dan. 6.10.
• * 1.100

  Benj. Itiner. p. 76.
• * 1.101

  Acts 20.8.
• * 1.102

  Prim. Christ. Part 1. Ch. 6. p. 126.
• * 1.103

  Acts 1.15.
• * 1.104

  Acts 2.1.
• * 1.105

  Numb. 11.25.
• * 1.106

  Percrebuerat Oriente toto vetus & constans opinio, esse in fatis, ut eo tempore Judaea profecti rerum potirentur. Id de imperatore, &c. Sueton. in vit. Vespas. c. 4. p. 728. eadem habet Tacitus Histor. l. 5. c. 13. p. 540.
• * 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 2.
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joseph. de vit. sua, p. 1020.
• * 1.109

  Acts 3.1.
• * 1.110

  Vid. Drusàn Acts 3.1.
• * 1.111

  Acts 4.4.
• * 1.112

  Acts 4.1.
• * 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Muson. apud Stob..Serm. 77. dekonor. & obed. parent. debit. p. 458. ubi pluribus strenue & ele∣ganter hac de re disserit.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socr. in Apol. apud Plat. 〈◊〉〈◊〉 11. p. 25.
• * 1.114

  Prim. Christ. Part 3. Ch. 4.
• * 1.115

  Acts 5.1.
• * 1.116

  Acts 5.12.
• * 1.117

  Annot. in loc.
• * 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. dissert. lib. 1. c. 29. p. 163.
• * 1.119

  Acts 8.1.
• * 1.120

  Isai. 2.3.
• * 1.121

  J. Mart. Apol. 2. p. 69. Iren. l. 1. c. 20. p. 115.
• * 1.122

  Tertull. de prae∣script. Haeret. c. 46. p. 219.
• * 1.123

  Acts 9.32.
• * 1.124

  Acts 10.9.
• * 1.125

  Vos estis tem∣plum Domini, & Spiritus San∣ctus habitat in vobis. Et de Hierosolymis, & de Britannia aequaliter patet aula coelestis. Regnum enim Dei intra vos est. Hieronym. ad Paulin. p. 102. Tom. 1.
• * 1.126

  Acts 11.1.
• * 1.127

  Satyr. p. 439.
• ‖ 1.128

  Hist. lib. 5. c. 4, 5. p. 535.
• * 1.129

  Ap. Joseph. Antiqu. Jud. lib. 11. c. 6.
• ‖ 1.130

  Diod. Sicul. lib. 34. apud Phot. Cod. CCXLIV. Col. 1149.
• * 1.131

  Vid. Mai. mon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 12. & in Gezelah, cap. 11.
• * 1.132

  Acts 12.1.
• * 1.133

  Acts 15.1.
• * 1.134

  Gal. 2.11.
• * 1.135

  Apud Hieron. prooem. in Ep. ad Gal. p. 159. Tom. 9.
• * 1.136

  Hieron. Com. in Gal. 2. p. 168
• * 1.137

  Chron. ad Ann. Chr. xliii.
• ‖ 1.138

  Hieron. Com∣ment. in 2. ad Galat. p. 168. T. 9.
• * 1.139

  Encom. S. Ignat. Mart p. 503. Tom. 1.
• * 1.140

  Bar. ad An. Chr. xliv. Num. 12. vid. Epist. Agap. ad Petr. Hieros. in V. Synd. sub Men. Conc. Tom. 4. pag. 24.
• ‖ 1.141

  Hist. lib. 7. c. 6. fol. 296. & seq.
• * 1.142

  Euseb. H. Eccl. lib. 2. c. 17. p. 53. Hieron. de script. Eccles. in Phil. p. 270.
• ‖ 1.143

  Ad An. 45. Num. 16.
• * 1.144

  Innoc. Ep. 1. ad Dec. Eug. Concil. Tom. 1. p. 751.
• ‖ 1.145

  Vid. Oros. lib. 7. c. 6. fol. 297.
• * 1.146

  Vid. Innoc. Epist. ubi supr.
• ‖ 1.147

  De Petr. & Paul. ad diem 29. Jun. Num. 23. vid. etiam N. 10. ibid.
• * 1.148

  J. Mart. Apol. 2. p. 69—91. vid. Dial. cùm Tryph. p. 349.
• ‖ 1.149

  Vbi supr. Apol. 2.
• (a) 1.150

  Iren. adv. Haer. lib. 1. c. 20. p. 115.
• (b) 1.151

  Tertul. Apol. c. 13. p. 14.
• (c) 1.152

  Euseb. lib. 2. c. 14. p. 51. Aug de Haeres. in Simon Tom. 6. col. 13. Niceph. lib. 2. c. 14. pag. 154.
• * 1.153

  Vid. Plin. Nat. Hist. lib. 30. c. 2. p. 606.
• ‖ 1.154

  Euseb. Hist. Eccl. lib. 2. c 14 pag. 51, 52.
• * 1.155

  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.
• ‖ 1.156

  Higes. de Ex∣cid. Hierosol. lib. 3. c. 2. p. 293.
• * 1.157

  Vid. Ambr. Orat. in Aux∣ent. Ep. lib. 5. p. 125. Tom. 3.
• * 1.158

  Vid. Martyr. Rom. ad diem. 14. Mart. p. 165.
• ‖ 1.159

  Vid. Ambr. ut supr. & He∣ges. ib. p. 279.
• * 1.160

  Rom. Subter∣ran. lib. 3. c. 21, N. 15. Tom. 1. pag. 292.
• ‖ 1.161

  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.
• * 1.162

  Serm. in Petr. & Paul. p. 267. T. 6.
• ‖ 1.163

  Vid. Onuphr. de VII. Vrb. Basil. c. 4. p. 45, &c.
• * 1.164

  Loc. supr. lau∣dat.
• * 1.165

  Ad Ann. 45. n. 11.
• * 1.166

  Hist. Eccles. lib. 2. c. 37. p. 195.
• ‖ 1.167

  Com. in Gal. 2. p. 164. T. 9. ex lib. dicto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.168

  Ad An. 69. n. 31.
• * 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Hom. 32. in Joan. p. 170.
• * 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de Bello Jud. lib. 3. e, 4. p. 833.
• * 1.171

  1 Pet. 5.3, 4.
• * 1.172

  2 Pet. 1.12, 13, 15.
• * 1.173

  L. Capell. Ap∣pend. ad Hist. App. pag. 42.
• * 1.174

  Cyril. Alex. & Procop Gaz. in Esa. 53.
• * 1.175

  Chap. 18. v. 2, 10, 21.
• * 1.176

  H. Eccl. l. 3. c. 3. p. 72. Orig. apud Niceph. lib. 5. c. 16. p. 365.
• ‖ 1.177

  Vid. Edv. Po∣cock. Praefat. ad Epist. Syr. à se edit.
• * 1.178

  Hier. de script. Eccl. in Petr.
• ‖ 1.179

  Quaest. 11. ad Hedib. Tom. 3. p. 151.
• * 1.180

  Annot. in 2 Pet. 1.
• * 1.181

  Dr. Ham. in Argum. Epist.
• * 1.182

  2 Pet. 1.16, 17, 18.
• * 1.183

  Jud. v. 17, 18.
• * 1.184

  2 Pet. 3.2, 3.
• * 1.185

  Lib. 4. c. 21. p. 422.
• * 1.186

  Chap. 1. v. 14.
• * 1.187

  Orig. Tom. 20. in Joan.
• ‖ 1.188

  Euseb. lib. 3. c. 3. p. 72.
• * 1.189

  In Petro, ut supr.
• ‖ 1.190

  Apud Euseb. lib. 6. c. 12. p. 213.
• * 1.191

  Strom. lib. 6. p. 635. & in Excerpt. Graec. ex Hypotyp. p. 809.
• ‖ 1.192

  Orig. Tom. 13. in Joan.
• (a) 1.193

  De Haeret. non rebapt. apud Cypr. p. 142.
• (b) 1.194

  H. Eccl. lib. 7. c. 19. p. 735.
• * 1.195

  Vid. Ruffin. Exposit. Sym∣bol. inter Oper. Hier. Tom. 4. p. 113.
• ‖ 1.196

  H. Eccl. lib. 3. c. 3. p. 72.
• * 1.197

  Comment. de S. Petr. apud Sur. ad diem 29. Jun. n. 2.
• ‖ 1.198

  Ep. ad Julian. Tom. 1. p. 207.
• * 1.199

  1 Cor. 9.5. Vid. Clem. Re∣cognit. lib. 7. fol. 76. p. 2.
• * 1.200

  Strom. lib. 7. p. 736.
• * 1.201

  Bar. ad An. 60. n. 32.
• ‖ 1.202

  Vbi supr.
• * 1.203

  Strom. lib. 3. p. 448.
• * 1.204

  Ad An. 39. num. 12. ad An. 34. n. 285.
• * 1.205

  Ad. An. 58. n. 51.
• * 1.206

  Rom. 1.10, 11, 12.
• * 1.207

  Acts 28.17.
• * 1.208

  Chap. 4.10, 11
• * 1.209

  2 Tim. 4.16.
• * 1.210

  Gal. 2.1.
• * 1.211

  Bellarm. de Rom. Pontif. lib. 2. c. 6. Col. 615.
• ‖ 1.212

  Bar. ad An. 39. n. 15.
• * 1.213

  Ibid. & Bar. ad An 51. n. 1, 3.
• * 1.214

  Lib. 7. c. 6. fol. 297. p. 2.
• ‖ 1.215

  Ad An. 58. n. 51.
• * 1.216

  Hier. Barnab. de vit. Bar. l. 1. c. 18.
• ‖ 1.217

  Onuphr. An∣not. ad Plat. in vit. Petr. p. 9. & in Fast.
• * 1.218

  Ad Ann. 39. N. 12.
• ‖ 1.219

  Annot. ad Euseb. lib. 2. c. 16.
• ‖ 1.220

  Stromat. lib. 6. p. 636.
• * 1.221

  H. Vales. An∣not. in Euseb. lib. 2. c. 18. p. 37
• * 1.222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ad Num. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 204.
• ‖ 1.223

  H. Eccl. lib. 3. c. 2. p. 71.
• * 1.224

  Contr. Carpo∣crat. Haeres. XXVII. p. 91.
• ‖ 1.225

  De excid. Jud. lib. 3. c. 2. p. 292.
• * 1.226

  Chron. p. 162.
• ‖ 1.227

  Haeres. 27. p. 51.
• * 1.228

  Annal. lib. 15. c. 38.41. p. 316, &c.