of which he had come, said, O bishop, restore to us that charge which I, and indeed Christ, committed unto thee, in the presence of that church over which thou art ordained. He, truly, was at first astonished, supposing that he was falsely accused of money which he had not received; yet, while he could not believe himself to have had those things which he had not received, so neither could he dare entirely to disbelieve John. But when John had said, I demand the young man, and the soul of our brother, the elder, groaning deeply, and also weeping, replied, He is dead. How? and what kind of death? To God, said he, he is dead; for he proved wicked and completely abandoned, and, at length, became a thief; and now, instead of continuing in the church, he hath betaken himself to the mountain with a troop of armed men. The apostle then rent his garments, and exclaimed with a bitter lamentation, I have left a good keeper of his brother's soul! but furnish me with a horse and a guide for the way. So he hastened immediately out of the church; and, coming to the place, is taken by the watch which the thieves had set, when he neither flies, nor endeavours to avoid them; but cries out with a loud voice, I am come for this purpose, bring me to your captain. The captain, armed as he was, for awhile stood still; but as soon as he knew that it was John who was approaching, being filled with shame, he betook himself to flight. But the apostle vigorously pursued him, forgetfu! of his age, and exclaimed, Why dost thou flee from me? shall a son flee from his father, an unarmed old man ? Pity me, my son; do not fear; thou hast yet hope of eternal life. I will intercede with Christ for thee; if it were necessary, I would readily undergo death for thy sake, as Christ hath died for us. I will pay my soul for thine; stand still; believe me; Christ hath sent me. Hearing these things, the young man at first stood motionless, looking on the ground, then threw away his weapons, and, at length, trembled and wept bitterly. Embracing the old man, who came to him, he apologized for himself with groans as well as he could, and became baptized a second time with his tears, all but his right hand, which he continued to conceal. The apostle, promising and swearing that he would obtain for him the remission of his sins from our Saviour, having kneeled down and kissed his right hand, now purified by repentance, brought him back into the church again. Then, making intercession for him with frequent prayers, agonizing with him in continual fastings, composing his mind with comfortable passages, he did not leave him, as they say, before he had established him in the church, thus giving a great example of true repentance, an illustrious proof of regeneration, and a trophy of a blessed resurrection." There are several other stories related concerning John, which do not seem to have been so well authenticated as the preceding. Thus he is reported to have turned pieces of wood and stone into gold, in order to satisfy the avarice of some, who, having renounced their riches for the sake of the Christian religion, afterwards repented of their choice; to have been placed in a vessel of boiling oil without being scalded; and to have drank poison without receiving any pernicious effect. He died, according to Jerome, in the third year of Trajan, in the hundredth year of his age, according to the opinion of Lampe, and just at the end of the first century. His name has constantly been held in the most profound veneration, for the simplicity, love, and meckness, which equally distinguished his character and his writings.

CHAPTER XIX.

THE HISTORY OF OTHER PERSONS MENTIONED IN THE NEW TESTAMENT.

The Virgin Mary-Peter-review of his two epistles-his preaching at Rome-his martyrdom-Andrew-his martyrdom-James the Elder-Philip the apostle-Bartholo mew-Thomas—his preaching and martyrdom-spurious writings attributed to himJames the Less-review of his epistle-account of his death-Jude-his epistle-the pretended embassy to Abgurus, king of Edessa-Simon Zelotes, or the Canaanite-Matthias badges of the apostles-Philip the Deacon-Nicanor-Timon-ParmenasNicholas Barnabas-Apollos-Timothy-observation on his second epistle-Titusremarks on the epistle directed to him-character of the Cretans-Philemon-Onesimus -Linus-Clement-Hermas-Dionysius the Areopagite-conclusion.

IN the prosecution of our present undertaking, a considerable variety of objects has passed before us in review. Our first employment was to trace the blessed sun of righteousness from the earliest dawning of his light, till, having arrived at his meridian splendour, a cloud received him from the sight of mortals, and he ascended to dispense the blessings of his rays upon the inhabitants of a world to us unseen, though not entirely unknown. We then beheld the eternal spirit descend like tongues of cloven flame, rest on the heads of the disciples, and communicate to them that rich abundance of divine instruction which enabled them to shine in their generation like stars in the firmament of heaven. The most distinguished, though the last called of these holy men, was Paul, the apostle of the Gentiles. Throughout that portion of his life which elapsed between his conversion and his death, he appears superior to most of the weaknesses of human nature; and, having fixed his view steadily on the advancement of his Redeemer's kingdom, regretted no labour or suffering which was necessary for the attainment of this purpose. The celebrity of the four evangelists, especially of the three former, is derived not so much from the excellencies of their own characters, as from the exalted dignity of that Saviour whose history they have recorded. There now remains a number of venerable persons concerning whose lives we possess but scanty information, yet whom it would be unjust to pass over in silence. Such are Mary, the mother of our Lord, the remainder of the twelve apostles, the seven deacons, Barnabas, Timothy, Titus, and several others to whose labours the Gentile world is greatly indebted. Of these we shall proceed to speak in their order.

Of the Virgin Mary nothing further is known with certainty than what is recorded in the New Testament. From that most authentic source, we learn that she was a

maiden of Galilee, of exemplary piety and modesty. She does not appear to have been lifted up by the message of Gabriel; but, retiring as much as possible from the world, expected, with humble solicitude, the fulfilment of the divine prediction. She watched, no doubt, over the infant Jesus with the most tender and uuremitting care, delighting to observe his progress in wisdom and in stature, and cherishing the belief that he would one day effect the deliverance of Israel. Her affectionate expostulation with him when he remained among the doctors at Jerusalem affords a remarkable instance of her maternal care. From the silence of the evangelists concerning Joseph, it is probable that Mary became a widow before the commencement of our Lord's ministry. At his death, he commended her to John, on whose affectionate disposition he had the most implicit reliance. Neither her own danger, nor the sadness of the spectacle, nor the reproaches and insults of the people, could restrain her from witnessing the sufferings of her son upon the cross. In this, she exhibited, as Grotius justly observes, a noble example of fortitude and zeal. Now a sword, according to Simeon's prophecy, [Luke ii. 35.] struck through her tender heart, and penetrated her soul; and, probably, the extremity of her sorrow did so overwhelm her spirits, as to render her incapable of attending at the sepulchre. Nothing more concerning her is mentioned in the sacred story, or in early antiquity, except that she continued among the disciples, and united in their worship after our Lord's ascension. [Acts i. 14.] Andrew of Crete, a writer of the seventh century, tells us that she died with John at Ephesus, in an extreme old age; and it appears, from a letter of the council of Ephesus in the fifth century, that it was then believed she was buried there. But they pretend to shew her sepulchre at Jerusalem; and many ridiculous tales are forged concerning her death and assumption, or being taken up into heaven, of which the best Catholic authors are themselves ashamed.

Simon Peter was a native of Bethsaida, a town situated on the western shore of the lake of Gennezareth. He was by trade a fisherman, and had a brother named Andrew but whether he was elder or younger than Simon is not known. Their father was named Jonah, or John; and, probably, was of the same occupation with his sons.

Andrew

was a disciple of John Baptist, [John i. 35, 41.] and heard him point out Jesus as the Lamb of God, which taketh away the sin of the world. This good news Andrew communicated to his brother Simon, and brought him to Jesus, who, foreseeing the fortitude he would exercise in preaching the gospel, honoured him with the name of Cephas, or Peter, which is, by interpretation, a stone, or rock. [John i. 42.]

Andrew and Peter now become the disciples of Jesus, and often attended him. Yet they still followed their trade of fishing occasionally, till he called them to a more constant attendance, promising to make them fishers of men. [Mat. iv. 19.] Afterwards when he chose twelve of his disciples to be with him always, and to be his apostles, Peter and Andrew were of the number. About that time, Peter had left Bethsaida, and had gone to Capernaum with his wife, who is thought to have been of that town. From Andrew's accompanying his brother thither, and living with him in the same house, it may be conjectured that their father was dead. With them, Jesus also abode, after he took up his ordinary residence in Capernaum; for he seems to have been pleased with the disposition and manners of all the members of the family. This house 18 sometimes called Peter's house. [Mat. viii. 14.] and sometimes the house of Simon and Andrew. [Mark i. 29.] Thus, as Lardner observes, it appears, that before Peter became an apostle, he had a wife, was the head of a family, had a boat and nets, and a furnished house, and maintained himself by an honest occupation. To these things Peter alluded when he told his Master, Behold, we have left all and followed thee; what shall we have therefore? [Mat. xix. 27.] The apostle Paul seems to insinuate

that Peter's wife attended him in his travels after our Lord's ascension. [1 Cor. ix. 5.7

Peter, now made an apostle, shewed on every occasion the strongest faith in Jesus as the Messiah, and the most extraordinary zeal in his service, of which the following are examples. The night after the miracle of the loaves, when Jesus came to his disciples walking on the sea, they were affrighted, supposing that they saw a spirit. But Peter, taking courage, said, Lord, if it be thou, bid me come to thee on the water. And he said to him, come. [Mat. xiv. 28.] The next day, when many of our Lord's disciples, offended at his discourse in the synagogue of Capernaum, left him, Jesus said to the twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom should we go? for thou hast the words of eternal life and we know and are sure that thou art the Christ, the Son of the living God. In returning this answer, Peter was more forward than the rest, because his faith was strengthened by the late miracle of his walking on the water. The same answer Peter gave when Jesus in private asked his disciples, first, what opinion the people entertained of him; next, what was their own opinion. [Mat. xvi. 16.] Simon Peter answered and said, Thou art the Christ, the Son of the living God. Having received this answer, Jesus declared Peter blessed on account of his faith; and, in allusion to the signification of his name, added, Thou art Peter, and upon this rock I will build my church; and I will give thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth, &c. Many think these things were spoken to Peter alone, for the purpose of conferring on him privileges and powers not granted to the rest of the apostles. But others, with more reason, suppose, that though Jesus directed his discourse to Peter, it was intended for them all, and that the honours and powers granted to Peter by name were conferred on them all equally. For no one will say that Christ's church was built upon Peter singly. It was built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone. As little can any one say that the power of binding and loosing was confined to Peter, seeing it was declared afterwards to belong to all the apostles. [Mat. xviii, 18, John xx. 23.] To these things add this, that as Peter made both his confessions in answer to questions which Jesus put to the whole of the apostles, these confessions were certainly made in the name of the whole, And therefore what Jesus said to him in reply was designed for the whole without distinction; excepting this, which was peculiar to him, that he was to be the first who, after the descent of the Holy Ghost, should preach the gospel to the Jews, and then to the Gentiles; an honour which was conferred on Peter in the expression, I will give unto thee the keys, &c.

Peter was one of the three apostles whom Jesus admitted to witness the resurrection of Jairus' daughter, and before whom he was transfigured, and with whom he retired to pray in the garden the night before he suffered. He was the person who, in the fervour of his zeal for his Master, cut off the car of the high-priest's slave, when the armed band came to apprehend him. Yet this same Peter, a few hours after that, denied his Master three different times in the high-priest's palace, and with oaths. After the third denial, being stung with deep remorse, he went out and wept bitterly. This offence Jesus pardoned. And, to testify his acceptance of his lapsed but penitent apostle, he ordered the women to carry the news of his resurrection to Peter by name, and appeared to him before he shewed himself to any other of his apostles. And at another appearance, he confirmed him in the apostolical office, by giving him a special commission to feed his sheep. From that time forth Peter never faultered in his faith; but uniformly shewed the greatest zeal and courage in his Master's cause.

Soon after our Lord's ascension, in a numerous assembly of the apostles and brethren,

Peter gave it as his opinion that one should be chosen to be an apostle in the room of Judas. To this they all agreed; and, by lot, chose Matthias, whom, on that occasion, they numbered with the eleven apostles. On the day of Pentecost following, when the Holy Ghost feil on the apostles and disciples, Peter, standing up with the eleven, lifted up his voice in the name of the apostles, as he had done on various occasions in his Master's life-time, and gave the multitude an account of that great miracle. [Acts ii. 14.] When Peter and John were brought before the council to be examined concerning the miracle wrought on the impotent man, Peter spake. It was Peter who questioned Ananias and Sapphira about the price of their land; and, for their lying in that manner, punished them miraculously with death. It is remarkable also, that although by the hands of the apostles many signs and wonders were wrought, it was by Peter's shadow alone that the sick, who were laid in the streets of Jerusalem, were healed as he passed by. Lastly, it was Peter who made answer to the council for the apostles' not obeying their command to preach no more in the name of

Jesus.

Peter's fame was now become so great, that the brethren at Joppa, hearing of his being in Lydda, and of his having cured Eneas miraculously of a palsy, sent, desiring him to come and restore a disciple to life, named Tabitha; which he did. During his abode at Joppa, the Roman centurion Cornelius, directed by an angel, sent for him to come and preach to him. On that occasion, the Holy Ghost fell on Cornelius and his company while Peter spake. Peter, by his zeal and success in preaching the gospel, having attracted the notice of the inhabitants at Jerusalem, Herod Agrippa, who, to please the Jews, had killed James, the brother of John, still farther to gratify them, cast Peter into prison. But an angel brought him out; after which, he concealed himself in the city, or in some neighbouring town, till Herod's death, which happened about the end of the year. Some learned men think Peter at that time went to Antioch, or to Rome. But if he had gone to any celebrated city, Luke, as L'Enfant observes, would probably have mentioned it. Besides, we find him in the council of Jerusalem, which met not long after this to determine the famous question concerning the circumcision of the Gentiles. The council being ended, Peter went to Antioch, where he gave great offence by refusing to eat with the converted Gentiles. But Paul withstood him to the face, rebuking him before the whole church for his pusillanimity and hypocrisy. [Gal. ii. 11..21.]

From the foregoing history, it appears that Peter very early distinguished himself as an apostle; that his Master greatly esteemed him for his courage, his zeal, and his other good qualities: that he lived in peculiar habits of intimacy with Peter, and conferred on him various marks of favour, in common with James and John, who likewise distinguished themselves by their talents and good dispositions. But that Peter received from Christ any authority over his brethren, or possessed any superior dignity as an apostle, there is no reason for believing. All the apostles were equal in office and authority, as is plain from our Lord's declaration, one is your Master, even Christ, and all ye are brethren. The only distinction among the apostles was that which arose from personal talents and qualifications, a distinction which never fails to take place in every society. Because, if one distinguishes himself by his superior ability in the management of affairs, he will be respected in proportion to the idea which his fellows entertain of him. In this manner, and in no other, Peter, whose virtues and talents were singularly conspicuous, acquired a pre-eminence among the apostles. But it was only of the sort founded on personal esteem. And therefore, in their meetings to deliberate on any important affair, the brethren may have wished to hear him speak first; and he commonly did so: but that was all. In like, manner,