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 mutual love and fellowship, and also assure them of the truth of his human nature, since his return from the dead.

4. Dinner being ended, our Lord more particularly addressed himself 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 employment; an employment attended with all the impediments which either the perverseness of men, or the malice and subtilty of the devil could cast in the way to hinder it; therefore he first inquired 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 replied, not censuring others, much less preferring himself before them, that our Lord knew the integrity of his affection towards 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 threefold confession give more than ordinary assurance of his sincere affection to his master. Peter was a little troubled at this

1 Τὸ τριπλοῦν τῆς ἀρνήσεως τῷ τριπλῷ τῆς συγκαταθέσει ως ὁ ἀγαθὸς ἰατρὸς ἐξωτράκισε.—Isid. Pelus. 1. i. Ep. 103, p. 27. "Redditur negationi trinæ trina confessio, nè minùs amori lingua serviat quàm timori; et plus vocis elicuisse videa

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frequent questioning of his love, and therefore more expressly appeals to our Lord's omnisciency, that he who knew all things must needs know that he loved him. To each of these confessions 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; persuade, not compel them; feed, not fleece nor kill them. And so it is plain St. 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 oversight 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 St. Peter, should be meant a universal and uncontrollable monarchy and dominion over the whole Christian church, and that over the apostles themselves and their successors in ordinary, and this power and supremacy solely invested in St. 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 reason to their interest, and captivated both to an implicit faith and a blind obedience. For granting that our Lord here addressed his speech only unto Peter, yet the very same power, in equivalent terms, is elsewhere indifferently granted to all the apostur mors imminens, quàm vita præsens."—Aug. in Joan. tract. 123, col. 566.

1 Pet. v. 2, 3.

tles, and in some measure to the ordinary pastors and governors of the church: as when our Lord told them, that all power' was given him in heaven and in earth,' by virtue 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 rule.' Words of as large and more express signification than those which were here spoken to St. Peter.

5. Our Lord having thus engaged Peter to a cheerful 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; telling 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 glorify 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 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

1 Acts, i. 8.

* Luke, xxiv. 50.

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 return 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. 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 filled up or impaired; over which Helena, mother of the great Constantine, afterwards built a little chapel, called the Chapel of the Ascension; in the floor whereof, upon a whitish kind of stone, modern travellers tell us, that the impression of his foot is showed at this day; but it is that of his right foot only, the other being taken away by the Turks, and, as it is said, kept in the temple at Jerusalem. 2 Our Lord being thus taken from them, the apostles 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 solemn adorations to him, returned

Paulin. Epist. 3, ad Sever. lib. ii. p. 130. Sulpitius Sever. Hist. Sacr. lib. ii. p. 145. Hieron. de loc. Heb. in Act. App. p. 297, tom. iii.

2 J. Cotovic. Itin. lib. ii. c. 11, p. 271. vid. Sand's Relat. lib. iii. p. 156.

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back to Jerusalem, waiting for the promise of the Holy Ghost, which was shortly after conferred upon them. They worshipped 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.

SECTION VII.

Of St. Peter's Acts, from our Lord's Ascension till the Dispersion of the Church.

THE holy Jesus being gone to heaven, the apostles began to act according to the power and commission he had left with them. In order whereunto, the first thing they did after his ascension was to fill up the vacancy in their college, lately made by the unhappy fall and apostacy of Judas. To which end, no sooner were they returned to Jerusalem but they went eis vπερov, 'into an upper room.' Where this vπερov was, whether in the house of St. 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 1 Luke, xxiv. 52.