our Lord promised to Peter, that he should have the honour of beginning to preach the gospel, after his resurrection, to Jews and Gentiles, and of receiving them into the church. If so, that is personal. Nevertheless, what follows: "And whatsoever thou shalt bind on earth, shall be bound in heaven. And whatsoever thou shalt loose on earth, shall be loosed in heaven." This, I say, must have been the privilege of all the apostles. For the like things are expressly said to them, Luke xxii. 29, 30, John xx. 21-23. Moreover, all the apostles concurred with Peter in the first preaching both to Jews and Gentiles. As he was president in the college of the apostles, it was very fit, and a thing of course, that he should be primarily concerned in the first opening of things. The confession, now particularly before us, was made by him. But it was in answer to a question that had been put to all. And he spoke the sense of all the apostles, and in their name. I suppose this to be as true in this instance, as in the other, before taken notice of, which is in John vi. 68, 69.

In the account which St. John has given of our Saviour's washing the disciples' feet, Peter's modesty and fervour are conspicuous, John xiii. 1—10.

When the Jewish officers were about to apprehend our Lord, " Peter having a sword, drew it, and smote a servant of the high priest, and cut off his right ear." Our Lord having checked Peter, touched the servant's ear, and healed him. So great is Jesus every where !

They that laid hold of Jesus, led him away to the house of Caiaphas. The rest of the disciples now forsook their Master, and fled. "But Peter followed him afar off unto the high priest's palace, and went in, and sat with the servants to see the end." Here Peter thrice disowned his Lord, peremptorily denying that he was one of his disciples, or had any knowledge of him, as related by all the evangelists. For which he soon after humbled himself, and wept bitterly.

b

We do not perceive that Peter followed our Lord any farther, or that he at all attended the crucifixion. It is likely that he was under too much concern of mind to appear in public, and that he chose retirement, as most suitable to his present temper and circumstances.

с

On the first day of the week, early in the morning, when Mary Magdalene, and other women came to the sepulchre, bringing the sweet spices which they had prepared, "they saw an angel, who said unto them, Be not affrighted. Ye seek Jesus, who was crucified. He is not here: for he is risen.-Go quickly, and tell his disciples that he is risen from the dead:" as in Matthew. "Tell his disciples, and Peter," as in Mark. "And behold he goes before you' into Galilee." That was a most gracious disposal of Providence, to support the disciples, Peter in particular, under their great affliction.

Our Lord first showed himself to Mary Magdalene, and afterwards to some other women. On the same day likewise on which he arose from the dead, he showed himself to Peter, though the circumstances of this appearance are no where related. However it is evident from Luke xxiv. 33, 34. For when the two disciples, who had been at " Emmaus, returned to Jerusalem, they found the eleven gathered together, and those that were with them, saying, The Lord is risen indeed, and has appeared unto Simon." That must be the same appearance which is mentioned by St. Paul, 1 Cor. xv. 5, "and that he was seen of Cephas, then of the twelve." And it has been observed, that as Mary Magdalene was the first woman, so Peter was the first man. to whom Jesus showed himself after he was risen from the dead.

d

In the twenty-first chapter of St. John's gospel are some appearances of our Lord to his disciples, in which Peter is greatly interested, to which the attentive reader is referred. Our Lord there graciously affords Peter an opportunity of making a threefold profession of love for him: which he accepts, and renews to him the apostolical commission, and as it were re-instates him in his high and important office: requiring him, as the best testimony of love for his Lord, to feed his sheep with fidelity and tenderness. And notwithstanding his late unsteadiness, our Lord encourageth this disciple to hope, that in his future conduct he would set an example of resolution and fortitude under great difficulties, and at length glorify God by his death, in the service to which he had been appointed.

As we have now proceeded in the history of this apostle to the time of our Lord's ascension,. whereas, after the pouring out of the Holy Ghost, all the apostles were present with him, as it is said, Acts ii. 14. "But Peter, standing up with the eleven, lift up his voice."

a John xviii. 10, 11. Matt, xxvi. 51-54. Mark xiv. 46, 47. Luke xxii. 50, 51.

b Matt. xxvi. 57-71. Mark xiv. 53-72. Luke xxii. 54-62. John xviii. 15-27.

< Matt. xxviii. Mark xvi. Luke xxiv. John xx.

d.

αλλ' εν ανδρασι τετῳ πρωτῳ, τῷ μαλιςα αυτον ποθεντα day. Chrys, in 1 Cor. hom. 38. tom. X.

it may be worth the while to look back, and observe those things in the gospels, which imply his peculiar distinction, or at least are honourable to him.

By Mark, ch. v. 37. and Luke viii. 51, we are assured, that Peter was one of the three disciples whom our Lord admitted to be present at the raising of Jairus's daughter. That particular is not mentioned by Matthew, ch. ix. 18-26. From all the first three evangelists we know that Peter was one of the three whom our Lord took up with him into the mountain, where he was gloriously transformed, Matt. xvii. 1. Mark ix. 2. Luke ix. 28. He was also one of the three whom our Lord took with him apart from the other disciples, when he retired to prayer, a little before his last sufferings. As we know from Matt. xxvi. 37. Mark xiv. 33. But that particular is omitted by Luke, ch. xxii. 39-46.

i

And if it might not be reckoned too minute and particular, I would observe some things of this kind mentioned by one evangelist only.

a

There are several such things deserving notice in St. Matthew. 1. In the catalogue of the apostles, Matthew only calls Peter "chief," or "the first," ch. x. 2. He only has the account of Peter's desiring to come to Christ upon the water; and what follows, ch. xiv. 28-31. 3. He alone has recorded what our Lord said to Peter, when he gave him the keys of the kingdom of heaven, ch. xvi. 16-19. 4. He only relates our Lord's paying the tributemoney for Peter, ch. xvii. 24-27. 5. He likewise says that after Peter had denied Christ, he wept bitterly," ch. xxvi. 75.

In St. Mark are chiefly two things to be observed, as honourable to Peter. The first is, that he was one of the four apostles to whom our Lord addressed himself, when he foretold the destruction of the temple, and the calamities attending it, Mark xiii. 3. The other is, that in the message, sent by the angel to the disciples after our Lord's resurrection, Peter is particularly named, ch. xvi. 7.

In St. Luke are these things remarkable. First, that when our Lord warned Peter of his danger, he also assured him," he had prayed for him that his faith might not fail." Luke xxii. 31, 32. Secondly, we perceive from St. Luke, that our Lord appeared to Peter in particular on the day of his resurrection, though the circumstances of that appearance are not recorded, ch. xxiv. 33, 34.

In St. John's gospel are divers things honourable to Peter. 1. The profession of faith in Christ, related John vi. 67-69. Peter's remarkable humility, expressed in an unwillingness that Jesus should wash his feet, with our Lord's particular discourse to him, ch. xiii. 6-10. 3. Peter's zeal in cutting off the ear of the high priest's servant is related by other evangelists.. But St. John only mentions Peter by name, ch. xviii. 10. 4. It is, I think, honourable to Peter, that when he and John went together to the sepulchre, John, only stooping down, looked in; but Peter went in, and searched the sepulchre. After which John also went in, ch. xx. 4-8. 5. St. John only mentions Peter's faith and zeal in " casting himself into the sea," to go to Christ, ch. xxi. 7. 6. Our Lord's discourse with Peter concerning his love to him, and his particular repeated charge to "feed his sheep," ver. 15-17. 7. Our Lord's predicting to Peter his martyrdom, and the manner of it, ver. 18, 19.

It is observable, that Matthew and John, the two apostles, have mentioned more of these prerogatives of Peter than the other two evangelists. We may hence conclude, that the apostles, when illuminated by the Spirit with the knowledge of the true nature of Christ's kingdom, were quite free from envy, and that Peter was not assuming and arrogant among his

brethren.

It may he here observed likewise, that as our sacred historians were not envious, so neither were they fond and partial. The several advantages and virtues of Peter are recorded by some only. But his fault in denying Christ, when under prosecution, is related by all.

II. In a short time after our Lord's ascension, Peter, as president in the college of the apostles, proposed, that in the room of Judas another should be chosen out of the men that had accompanied them during the time that Jesus had been with them. And when two such had been nominated, and they had by prayer appealed to God, "who knows the hearts of all men, the lot fell upon Matthias. And he was numbered with the eleven apostles," Acts i. 15-26. I have here, and elsewhere, spoken of Peter as presiding among the apostles, or having a primacy of order. For it appears in what has been just mentioned, and in other things related * Πρωτος Σίμων ὁ λεγόμενος Πετρος.

a

a

с

afterwards. And it is observable, that in all the catalogues of the twelve apostles Peter is named first, though there is some variety in the order of the names of the other apostles. I might add, that where ever the three disciples, Peter, James, and John, are mentioned together, Peter is always put first, though there is a variety in the order of the names of those two brothers, James and John, sons of Zebedee. He is also first placed, where 'four are named, Andrew being added to them. And likewise where only he and John are mentioned. There is an exception in Gal. ii. 9, where the order is James, Cephas, and John. The reason of which I take to be, that James there mentioned, then presided in the church of Jerusalem, where Paul then was. I place below the thoughts of Basnage concerning this point, who speaks to the like purpose: without denying the equal dignity of the apostles, or ascribing to Peter any jurisdiction over them. For which there is not any the least foundation either in the Gospels, or the Acts.

с

·

On the day of Pentecost next ensuing, the promised gift of the Holy Ghost came down upon the apostles and their company. And upon this occasion "Peter, standing up with the eleven," preached to a great number of people assembled about the apostles, and asserted the resurrection of Jesus, and with such force, that about three thousand were converted and baptized, Acts ii. 14-47.

f

Afterwards Peter and John healed a poor man at the temple, who had been lame from his birth, a well known person, forty years of age. And many being gathered about them, Peter made an affecting discourse, whereby many were awakened and convinced. And in a short time after this, the number of believers at "Jerusalem was about five thousand," ch. iii. and iv. 4. But the Jewish priests and rulers were much offended. And whilst Peter and John were speaking to the people, their officers came and laid hold on them. And it being then evening, they put them in prison til the next day. On the morrow therefore they were brought before the council. Having been examined, they were at length dismissed, with a charge not to preach any more in the name of Jesus, and were severely threatened if they did, ch. iv. 1-22,

The number of believers being much increased, and many being in low circumstances, some who were possessed of houses, or lands, sold them, and brought the prices of the things that were sold, and laid them at the apostles' feet. And distribution was made to every man according as he had need." But a certain man named Ananias, and Sapphira his wife, when they had sold a possession, brought a part of the price, keeping back the rest, though they declared it to be the whole price. For this they were reproved by Peter, and were charged with having lied to God himself, who acted by the apostles. At his reproof Ananias and Sapphira were both struck dead by the immediate hand of God in a small space of time, one after the other, ch. iv. 31-v. 1-11. We have here, as seems to me, a proof, that Peter now presided in the assembly of the apostles, and the whole church of Jerusalem.

"And," after this, " by the hands of the apostles were many signs and wonders wrought among the people-insomuch that they brought forth the sick in the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. There came also a multitude out of the cities round about Jerusalem, bringing sick

с

Luke xxii. 8. Acts iii. 1. iv. 13, 19. viii. 14. d See before, p. 370.

• Ordinis primatum quod attinet, illum a Petro abjudicari non posse censemus, si qua fides evangelio. Neque ulla ratio assignari potest, cur Apostolorum in indiculo a tribus Evangelistis exhibito, Petrus semper ordinem ducat. Quippe solâ necessitate numerandi non scribitur Matthæo 'primus Petrus :' (sic enim sequens secundus dici debuisset:) sed quia in divino hoc collegio præsidem agebat. Eo quidem munere functum fuisse, ubique Scriptura testatur. Aliorum sane Apostolorum ordinem mutavit Lucas in Actis, primum tamen Petro locum servavit : Petrus, Jacobus, Joannes. Quid, Donne præsidis functio fuit, surgere in medio discipulorum, eosque monere, ut in proditoris Judæ locum alium sufficerent Apostolum? Si ordinis causâ non præerat Apostolis, cur

VOL. III.

Petrus surgens cum undecim Judæos miraculum linguarum stupentes alloquitur.-Cur etiam dum Joannis erat in comitatu Petrus, et claudum sanandum alloquitur, et senatum Hierosolymitanum compellat, et Simoni Mago minitatur? Rationis est quidem et consuetudinis, ut legatorum primus orationem habeat, quomodo Paulus, qui Barnabam eminebat, præibat in loquendo. Ut ad pauca redeamus, is Petro collatus honor est, ut primus et in Judæis, et in Gentibus, Ecclesiæ fundamenta jaceret. Qui longe maximus honos principem Apostolorum decuit, nec a præsidis munere divelli potest. Annon nobiliores Apostolatûs functiones honoratiori competebant? Basnag. ann 31. num. lxxv.

How that five thousand in Acts iv. 4, ought to be understood, was shewn at p. 37 of this Vol. I shall now add here the words of Seueur. Ainsi croissoit l'Eglise Chrétienne parmi les Juifs. Et elle se montoit bien alors à cinq mille personnes. A. C. 35. Histoire de l'Eglise, et de l'Empire, Vol. I. p. 133.

3 E

folks, and them that were vexed with unclean spirits. And they were healed every one." ch. v. 12-16.

I put this in the history of St. Peter as he has a share in it. But I do not think that all the miracles here spoken of were wrought by his hands, or by his shadow passing by. It seems that many of these miracles were wrought by other apostles, as hinted, or expressly said, at the beginning of the citation, in ver. 12. In a word, there were now miracles wrought at Jerusalem in great numbers by all and every one of the apostles. This may be also farther argued hence, that hereupon all the apostles were taken up, as is said ver. 17, 18. "Then the high-priest rose up, and all they that were with him, and were filled with indignation. And they laid their hands on the apostles, and put them in the common prison." The event may be seen in what follows, ch. v. 17-42. However, I am willing to allow, that there were no miracles wrought by the shadow of any of the apostles, except Peter's. This seems to be most agreeable to St. Luke's expressions.

a

Upon the death of Stephen "there arose a great persecution against the church that was at Jerusalem:" insomuch that all the believers in general "were scattered abroad throughout the regions of Judea and Samaria except the apostles. Then Philip," one of the seven, “went down to Samaria, and preached Christ to them." And many of the people there believed. "Now when the apostles, which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John," that they might confer upon them the gift of the Holy Ghost. Which they did by prayer, and laying on of their hands. Here Peter reproved Simon of Samaria as he is called: who himself was a believer for a while, but had given proofs of insincerity. These two apostles then returned to Jerusalem, and in their way thither "preached the gospel in many villages of the Samaritans." ch. viii. 1—25.

St. Paul, who informs us of his return to Jerusalem, three years after his conversion, has assured us, that he then saw Peter and James, and no other of the apostles. Gal. i. 18, 19. And St. Luke having given the history of St. Paul's opposition to the disciples, and of his conversion, and return from Damascus to Jerusalem, says, that "Barnabas brought him to the apostles," Acts ix. 1-30. These two accounts are easily reconciled. Paul saw only Peter and James. But they received him in the name, and with the approbation of all the apostles, and thus he had communion with them.

It follows in St. Luke's history, Acts ix. 31. "Then had the churches rest throughout all Judea, and Galilee, and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied." This rest, as was formerly shewn, commenced in the year 40, and probably continued a year or more. This season, as we may well suppose, was improved by all the apostles, and by Peter, in particular. Of whom it is said, that he passed through all parts of the country, and came down also to the saints that dwelt at Lydda." Here, in the name of Jesus Christ, he healed Æneas, who had the palsy, and had kept his bed eight years. Whilst he was in that place, a christian woman, named Tabitha, died at Joppa, which was not far off. The disciples therefore sent to Peter, desiring him without delay to come to them. Which he did, and there restored her to life. "And he tarried many days at Joppa, with one Simon, a tanner." ch. ix. 32–43.

Whilst Peter was there, Cornelius of "Cæsarea by the sea-side" (the city where the Roman governor had his residence) a centurion, a worshipper of God, but not of the house of Israel, nor a Jewish proselyte, had a vision; wherein he was directed by an angel, to send to Joppa for Simon, whose surname was Peter; from whom he would receive farther information in the things of religion. When the vision was over, he called two of his servants, and a pious soldier, and sent them to Joppa. The day after, as they drew near the city, Peter went up to the top of the house to pray, about the sixth hour of the day or noon. There he fell into a trance or ecstasy, and had a vision. A vessel descended, wherein were all sorts of living creatures, wild and tame, clean and unclean. "And there came a voice to him, saying, Kill and eat. But Peter said, Not so, Lord. For I have never eaten any thing that is common or un

* Omnibus accurate perpensis, illorum opinionis magis sumus, qui soli Petro id auctoritatis concessum fuisse putant, ut ipsius umbrâ ægroti a morbis suis recrearentur. Neque id obscure Lucas indicat. Præmissis enim Apostolorum prodigiis, subinde hoc addit. In plateas efferebant ægrotos, et

ponebant in lectis, ut venientis Petri vel umbra inumbraret aliquem eorum.' Cur non dixit, ut prætereuntium Apostolorum vel umbra,' si facultatem ejusmodi a Christo nacta fuit? &c. Basnag. Ann. 34. n. xviii.

clean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.On the morrow Peter went away with them, and certain brethren from Joppa, six in number, accompanied him." The next day they arrived at Cæsarea, and entered into the house of Cornelius, where were also many others, his relations, and intimate friends, whom Cornelius had invited to come thither. "Peter said unto them, Ye know, how that it is an unlawful thing for a Jew to keep company, or to come unto one of another nation. But God has shewn me, that I should not call any man common or unclean."Whilst Peter was preaching, and speaking to them the things concerning Jesus Christ, and before he had finished, "the Holy Ghost fell on all of them that heard the word. And they of the circumcision, which believed, were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God.-Peter therefore commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days." ch. x.

Thus the door of faith, or the kingdom of heaven, or of the Messiah, was opened to Gentiles, and they were received into the church of God. And, if I may say it, God now cleansed all Gentiles, and shewed with full evidence and divine attestations, that all men, of every nation, who became worshippers of God, and believed in Jesus, were accepted of him, as his people, and the members of his church, and in the way of salvation, without circumcision, or taking upon them the observation of the rituals of the law of Moses.

While Peter tarried at Cæsarea, "the apostles and brethren that were in Judea, heard that the Gentiles also had received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying: Thou wentest in to mén uncircumcised, and didst eat with them." But Peter gave them an account of the transaction from the beginning, and all were satisfied. "When they heard those things, they held their peace, and glorified God, saying: Then hath God also to the Gentiles granted repentance unto life."

An opinion has obtained among Christians in late ages, that Cornelius was a proselyte of the gate. Which opinion is founded upon a supposition, that there were among the Jews two sorts of proselytes: some called proselytes of the covenant, or of righteousness, who were circumcised and others, called proselytes of the gate: who, though they were not circumcised, observed some things, not obligatory in themselves, as is supposed, in order to facilitate commerce between the Jews and them. What those things were, or supposed to be, I do not now inquire.

However, for clearing up this matter I would observe, that there was but one sort of proselytes among the Jews: and that Cornelius was not a proselyte, but a Gentile.

First. There was but one sort of proselytes among the Jews. They were circumcised. So they became Jews by religion, and were admitted to eat the passover, and to partake of all religious privileges, as the Jews by descent did. They were called "strangers, or proselytes within the gates," and "sojourners," as they were allowed to dwell, or sojourn among the people of Israel. And they were so called, because they could not possess land. For according to the law of Moses, all the land of Canaan was to be given to the twelve tribes of Israel, the descendants of the patriarch Jacob. Which enables us to discern the propriety of the expression, just mentioned.

What has been now said, may be illustrated by some texts: which, though well known, shall be alleged here.

Exod. xii. 48." And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised. And then let him come near, and keep it. And he shall be as one born in the land. 49. One law shall be to him that is home-born, and to the stranger that sojourneth among you."

Lev. xvii. 8. "Whatsoever man there be of the house of Israel, or of the strangers, which ojourn among you, that offereth a burnt offering, or sacrifice-ver. 13,-children of Israel, neither any stranger, that sojourneth among you." The same again, ver. 15, "One of your own country, or a stranger.

Numb. ix. 14. "And if a stranger shall sojourn among you, and will keep the passover to the Lord- -ye shall have one ordinance, both for the stranger, and for him that was born in

the land."