place t us HOUTE generaly, the fates mi meen vies H TOUTUNUT IF te i zalet diseme: HORI in a stott sense te va nus, ir tout le was the firm if the dismiss nat came u Čirs. 14 was be inc talet all afervarts. Aber some coVERSE WILL HIM. Lutzer gis u

sh ther Simon, and both gether came to Chris Long they sat 1x vr him, but resumed at their own home, and as the exercise of their calling wherein Suey were enguined when somewhat more than a year afer, our Lord, passing throgh Galilee, found them fisting upon the sea of Ti rias, where be fully satisfed them of the greatness and divinity of his person, by the convictive eris dence of that miraculous draught of fishes which they took at his command. And now he told them he had other work for them to do; that they should no longer deal in fish, but in men, whom they should catch with the efficacy and influence of that doctrine that he was come to deliver to the world; commanding them to follow him, as his immediate

1 Ως πρωτόκλητον πάντων τῶν μαθητῶν, κι αδεια κα λόγε καὶ ὑπεργὸν, Απότολε, κατὰ χρέος τιμωρόν στο Me Græcor. ἡμέρ. λ'. Νοεμβρ. sub. lit, δι

disciples and attendants, who accordingly left all and followed him. Shortly after, St. Andrew, together with the rest, was called to the office and honour of the apostolate, made choice of to be one of those that were to be Christ's immediate vicegerents for planting and propagating the Christian church. Little else is particularly recorded of him in the sacred story, being comprehended in the general account of the rest of the apostles.

3. After our Lord's ascension into heaven, and that the Holy Ghost had, in its miraculous powers, been plentifully shed upon the apostles, to fit them for the great errand they were to go upon, to root out profaneness and idolatry, and to subdue the world to the doctrine of the gospel, it is generally affirmed by the ancients, that the apostles agreed among themselves, (by lot say some,') probably not without the special guidance and direction of the Holy Ghost, what parts of the world they should severally take. In this division St. Andrew had Scythia and the neighbouring countries primarily allotted him for his province. First, then, he tra velled through Cappadocia, Galatia, and Bithynia, and instructed them in the faith of Christ; passing all along the Euxine sea, (formerly called Axenus,3 from the barbarous and inhospitable temper of the people thereabouts, who were wont to sacrifice strangers, and of their skulls to make cups to drink in at their feasts and banquets,) and so into the solitudes of Scythia. An ancient author* (though

1 Socr. H. Eccl. lib. i. c. 19, p. 50.

2 Orig. in Gen. lib. iii. ap. Euseb. lib. iii. c. 1, p. 71, Niceph. H. Eccl. lib. ii. c. 39, p. 199.

3 Strab. Geogr. lib. vii. p. 206.

4 Commentar. de S. Andr. Apost. et πowroкλýτw, extat Græc. in Menæo Græcor. X'. rw Noɛu6p sub. lit. π'.

whence deriving his intelligence I know not) gives us a more particular account of his travels and transactions in these parts. He tells us, that he first came to Amynsus, where being entertained by a Jew, he went into the synagogue, discoursed to them concerning Christ, and from the prophecies of the Old Testament proved him to be the Messiah, and the Saviour of the world. Having here converted and baptized many, ordered their public meeting, and ordained them priests, he went next to Trapezus, a maritime city upon the Euxine sea; whence, after many other places, he came to Nice, where he staid two years, preaching and working miracles with great success; thence to Nicomedia, and so to Chalcedon; whence sailing through the Propontis he came by the Euxine sea to Heraclea, and from thence to Amastris: in all which places he met with great difficulties and discouragements, but overcame all with an invincible patience and resolution. He next came to Sinope, a city situated upon the same sea, a place famous both for the birth and burial of the great king Mithridates; here, as my author reports from the ancients, (ώς φασὶ λόγοι παλαιοί, he met with his brother Peter, with whom he staid a considerable time at this place: as a monument whereof, he tells us, that the chairs made of white stone, wherein they were wont to sit while they taught the people, were still extant, and commonly showed in his time. The inhabitants of this city were most Jews, who partly through zeal for their religion, partly through the barbarousness of their manners, were quickly exasperated against the apostle, and contriving together, attempted to burn the house wherein he sojourned; however, they

treated him with all the instances of savage cruelty, throwing him to the ground, stamping upon him with their feet, pulling and dragging him from place to place, some beating him with clubs, others pelting him with stones; and some, the better to satisfy their revenge, biting off his flesh with their teeth; till apprehending they had fully dispatched him, they cast him out of the city. But he miraculously recovered, and publicly returned into the city, whereby, and by some other miracles which he wrought amongst them, he reduced many to a better mind, converting them to the faith. Departing hence, he went again to Amynsus, and then to Trapezus, thence to Neocæsarea, and to Samosata, (the birth-place of the witty but impious Lucian,) where having baffled the acute and wise philosophers, he purposed to return to Jerusalem. Whence, after some time, he betook himself to his former provinces, travelling to the country of the Abasgi, where at Sebastople, situate upon the eastern shore of the Euxine sea, between the influx of the rivers Phasis and Apsarus, he successfully preached the gospel to the inhabitants of that city. Hence he removed into the country of the Zecchi, and the Bosphorani, part of the Asiatic Scythia, or Sarmatia; but finding the inhabitants very barbarous and intractable, he stayed not long among them, only at Cherson or Chersonesus, a great and populous city within the Bosphorus; he continued some time, instructing and confirming them in the faith. Hence, taking ship, he sailed across the sea to Sinope, situate in Paphlagonia, the royal seat of the great king Mithridates, to encourage and confirm the churches which he had lately planted in those parts; and here he ordained Philologus, for

merly one of St. Paul's disciples, bishop of that city.

2

4. Hence he came to Byzantium, (since called Constantinople,) where he instructed them in the knowledge of the Christian religion, founded a church for divine worship, and ordained Stachys (whom St. Paul calls his beloved Stachys') first bishop of that place. Baronius,' indeed, is unwilling to believe this, desirous to engross the honour of it to St. Peter, whom he will have to have been the first planter of Christianity in these parts. But besides that Baronius's authority is very slight and insignificant in this case, (as we have before noted in St. Peter's life,) this matter is expressly asserted not only by Nicephorus Callistus, but by another Nicephorus, patriarch of Constantinople, and who therefore may be presumed knowing in his predecessors in that see. Banished out of the city by him who at that time usurped the government, he fled to Argyropolis, a place near at hand, where he preached the gospel for two years together with good success, converting great numbers to the faith. After this he travelled over Thrace, Macedonia, Thessaly, Achaia; Nazianzen adds Epirus, in all which places for many years he preached and propagated Christianity, and confirmed the doctrine that he taught with great signs and miracles. At last he came to Patræ, a city of Achaia, where he

4

1 Ad An. 44, N. 31, vid. ad An. 314, n. 94, 95, &c. 2 H. Eccl. lib. ii. c. 39; lib. v. c. 6, p. 540.

3 ̓Ανδρέας ὁ ̓Απόςολος ἐν Βυζαντίῳ τὸν λόγον κηρύξας, ευκτήριον οἶκον πέραν ἐν ̓Αργυροπόλει δειμάμενος χειροτονεῖ ἐπίσκοπον τῆς αὐτῆς πόλεως Στάχυν, ε μέμνηται Παῦλος ἐν τῇ πρὸς Ῥωμαίες επιτολῇ.—Niceph. C. P. in Chronogr. à Scal. edit. p. 309; vid. etiam Men. Græc. ubi supr.

4 Orat. 25, p. 438.