Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

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 Traitor, 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 〈◊〉〈◊〉 zeal and affection. Our Saviour's Passion, why begun in a Garden. 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 Malchus. 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 Passcover. And being entred into the house, they all or∣derly took their places. Our Lord, who had always taught them by his practice, no less than by his doctrine, did now particularly design to teach them humility and cha∣rity 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 Sup∣per,* 1.1 he arose from the Table, 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 Ser∣vant? 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 being done, he returned again to the Table, and ac∣quainted them with the meaning and tendency of this mysti∣cal* 1.2 action, and what force it ought to have upon them to∣wards one another. The washing it self denoted their inward and Spiritual cleansing by the Bloud and Spirit of Christ, sym∣bolically typified and 〈◊〉〈◊〉 by all the washings and Bap∣tisms of the Mosaick Institution: The washing of the feet re∣spected 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 solow an abasure towards them. And now he

began more immediately to reflect upon his sufferings, 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 particu∣larly 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 In∣stitution which he was resolved to leave behind him, to be constantly 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* 1.3 could not come. Peter, not well understanding what he meant, asked him whither it* 1.4 was that he was going? Our Lord replied, It was to that place, whither he could not now follow 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 win∣now 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 not withstanding all his confident and generous resolutions, before the Cock crowed twice, that is, before three of the Clock in the morning, he would that* 1.5 very night three several times deny his Master. With which answer our Lord wisely rebuked his confidence, 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 sal∣ling. Withall insinuating, that though by his sin he would justly forseit 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, and went with his Apostles unto the Mount* 1.6 of Olives: where he again put them in mind how much they would be offended at those* 1.7 things which he was now to suffer; and Peter again renewed his resolute and undaun∣ted promise of suffering, and dying with him; yea, out of an excessive confidence told him, That though all the rest should for sake and deny him, yet would not 〈◊〉〈◊〉 deny him. How far will zeal and an 〈◊〉〈◊〉 affection transport even a good man into vanity and pre∣sumption! Peter questions others, but never doubts himself. So natural 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 answer to Peter which he had done before. From hence they went down into the Village of Geth∣semane, where, leaving the rest of the Apostles, he accompanied with none but Pe∣ter, James, and John, retired into a neighbouring Garden, (whither,* 1.8 〈◊〉〈◊〉 tells us, Christians even in his time were wont to come solemnly to offer up their Prayers to Heaven, and where, as the ‖ 1.9 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 * 1.10 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 Passi∣on, in order to the Redemption of the World. Gardens, which to us are places of repose and pleasure, and scenes of divertisement 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 higest 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 fore amazed, and very heavy, he was troubled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Soul was shaken with a vehement commotion; yea, he was in an Agony, a word by which the Greeks are wont to represent 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 natural or extraordinary, I am not now concerned to enquire. Certain it is, it was a plain evidence of the most in∣tense grief and sadness: for if an extreme 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 distance 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 several addresses unto Heaven, that if it might consist with his Father's will, this bitter Cup might pass from him, (expressing herein the harm∣less and innocent 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 Argument, 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 ge∣nerous 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 circumstan∣ces; 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, sweat∣ing 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 coldness 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 weak∣ness 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 construction upon those actions of others, which are capable of various interpretations, 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 Gar∣den, and seised upon him: which when the Apostles saw, they asked him whether they should attempt his rescue. Peter (whose ungovernable zeal put him upon all dan∣gerous undertakings) without staying 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 unwarrantable 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 unwar∣rantably

use the Sword, should themselves perish by it; that there was no need of these violent and extravagant 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 An∣gels 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 fore∣told, 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 followed the same way with the rest, preferring their own safety, be∣fore the concernments of their Master.

6. NO sooner was he apprehended by the Souldiers, and brought out of the Gar∣den, but he was immediately posted from one Tribunal to another, brought first to* 1.11 Annas, then carried to Caiaphas, where the Jewish Sanhedrim met together in order to his* 1.12 * 1.13 Trial and Condemnation. Peter having a little recovered himself, and gotten loose* 1.14 from his fears, probably encouraged by his Companion S. John, returns back to seek his Master: And finding them leading him to the High Priest's Hall, followed afar off, to see what would be the event and issue. But coming to the Door, could get no ad∣mittance, 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 Ser∣vants and Officers stood round the Fire, Peter also came thither to warm himself, where being espied by the Servant-maid that let him in, and earnestly looking upon him, she charged him with being one of Christ's Disciples; which Peter publickly denied be∣fore all the Company, 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 denyed, 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 distinguish∣able in their speaking from other men: abundant instances whereof there are extant in the Talmud 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 * 1.15 S. Ambrose, and some others make for this Act of Pe∣ter'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. ‖ 1.16 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 intima∣tion our Saviour turn'd about, and earnestly looked upon him: a glance that quickly pierced him to the Heart, and brought to his remembrance, 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 bit∣terly, passionately bewailing his folly, and the aggravations of his sin; thereby indea∣vouring 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 in∣deed Repentance is the next step to Innocence.

Notes

• * 1.1

  John 13. 4.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nonn. 〈◊◊〉〈◊◊〉. in 〈◊〉〈◊〉.
• * 1.3

  John 13. 36.
• * 1.4

  〈◊〉〈◊〉 22. 31.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉. Com. in Luc. 22. in Bibl. Pp. Gr. 〈◊◊〉〈◊◊〉. 2 p. 829.
• * 1.6

  〈◊〉〈◊〉. 26. 30.
• * 1.7

  Mark 14. 26.
• * 1.8

  De loc. Hebr. in 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 134.
• ‖ 1.9

  〈◊〉〈◊〉. Nub. Clim. 3. part. 5. p. 114.
• * 1.10

  Cyril. com∣ment. in 〈◊〉〈◊〉. 18. Tom. 4. 〈◊〉〈◊〉. in 〈◊〉〈◊〉. 18.
• * 1.11

  Matth. 26. 57.
• * 1.12

  Muk 14. 53.
• * 1.13

  Luk. 22. 54.
• * 1.14

  Joh. 18. 12.
• * 1.15

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 deum. Ambr. in 〈◊〉〈◊〉. 22. Tom. 5. p. 157. vid. 〈◊〉〈◊〉. comment. in Matth. p. 328.
• ‖ 1.16

  Hieron. in 〈◊〉〈◊〉. 26. p. 81. Tom. 9. vid. August. in Jo∣an. Tract. lxvi. col. 417. Tom. 9.