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the evidence and confirmation and propagation of the Gospel. Whether each of the apostles possessed an individual and personal infallibility, or inspiration, I need not consider here, though, it may be remarked, that grave consequences and difficulties may be shewn to flow from the denial of that gift to

each.

Such was the position of the apostles individually and collectively; and, as I need not repeat here what has been shown to be the peculiar position of Peter amongst them, and in relation to them, we may proceed to summarise the actions of the apostles and of Peter, as recorded in the Acts.

The twenty-eight chapters of that book divide themselves into two distinct parts. The first part, comprising the first twelve chapters, is little more than a history of what was done by the apostles during the first year after our Lord's Passion. The rest is, almost exclusively, an account of the preaching, actions, and journeys of St. Paul. We have, therefore, only to deal, as a whole, with the first portion of this book, and to see what evidence it furnishes us in illustration of the question before us. But, as to give all that is said of St. Peter, would be to transcribe nearly the whole of those chapters, the following summary will suffice; and the remarks made on those events as they arise shall be such as will be found, later in this work, to have been already made by the Fathers who have commented on them.

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Chapter i. Election of St. Matthias as an Apostle.-Peter rising up in the midst of the brethren," (verse 15) proposes the election of a substitute in the place of Judas; shews the necessity of it in order to fulfil the Scriptures; the qualities that such a successor must have; and the Fathers, it will be seen, consider his conduct here as a proof of his humility and consideration, that he did not go further and appoint solely of himself and by his own authority.

Chapter ii. The miraculous Descent of the Holy Ghost at Pentecost-the sermon to the multitude, and the conversion of three thousand souls.-When the Pentecostal effusion was "noised abroad, the multitude came together, and were confounded in mind because that every man heard them speak in his own tongue." (6.) Some "mocking said: These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice and spoke to them." (13, 14.) When they had heard, they had compunction in their heart, and "said to Peter and to the rest of the apostles:" (37.) What shall we do? Then Peter spoke to them, and "there were added in that day about three thousand souls." (41.) Chapter iii. The miracle at the gate of the Temple, and the discourse after it.-Peter, in John's presence, heals the man 66 who had been lame from his mother's womb." "Peter took him by the right hand and lifted him up." (7.) And as he, the man made whole, "held Peter and John, all the people ran to them." (11.) "But Peter, seeing, made answer to the people;" and the effect of his discourse was the conversion of five thousand more. (iv. 4.)

Chapter iv. The arrest and impeachment of the apostles.When arrested it is Peter who, "filled with the Holy Ghost," (8) defends them before the Council. And when the Council dismissed them with the charge "not to speak at all, nor teach in the name of Jesus, Peter and John answering, said: If it be just in the sight of God, to hear you rather than God, judge ye." (19.)

Chapter v.-The death of Ananias and Saphira.-Peter's miracles.-The Apostles again before the Council.—It is Peter who pronounces the doom, first of Ananias, (3-5) and then of Saphira. (8-10.) "And the multitude of men and women who believed in the Lord was more increased insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that when Peter came, his shadow at the least might overshadow any of them, and they might be delivered from their infirmities. And there came also together to Jerusalem a multitude out of the neighbouring cities, bringing sick persons, and such as were troubled with unclean spirits, who were all healed." (14-16.) The apostles having been again imprisoned, and liberated by the

interposition of an Angel, on being once more brought before the Council and reprehended, "Peter and the apostles, answering said: We ought to obey God rather than men." (29.)

Chapter viii. Conversion of Samaria-Simon Magus."When the apostles who were in Jerusalem had heard that Samaria had received the word of God, they sent unto them Peter and John. Who, when they were come, prayed for them that they might receive the Holy Ghost." (14-15.) Then when Simon (Magus) offered them money to be enabled to exercise the same power, "Peter said to him: Keep thy money to thyself to perish with thee, because thou hast thought that the gift of God may be purchased with money." (19, 20.) Chapter ix. Eneas healed, and Tabitha raised to life.Both these miracles were performed by Peter. Of the first we read that "it came to pass that Peter, as he passed through visiting all, came to the saints who dwelt at Lydda. And he found there a certain man named Eneas, who had kept his bed for eight years, who was ill of the palsy. And Peter said to him: Eneas, the Lord Jesus Christ healeth thee: arise, and make thy bed. And immediately he arose. And all who dwelt at Lydda and Saron saw him: who were converted to the Lord." (32-35.) Lydda was nigh to Joppa, where Tabitha, or Dorcas, lay dead, "and the disciples, hearing that Peter was at Lydda, sent to him" to hasten to come to them. (38.) "And they all being put forth : Peter kneeling down prayed, and turning to the body he said: Tabitha, arise. And she opened her eyes, and seeing Peter she sat up. And giving her his hand, he lifted her up. And many believed in the Lord." (40-42.) Chapter x. Peter's Vision of the Sheet-the Conversion of Cornelius-the first-fruits of the Gentiles.- Cornelius is instructed in a vision that he has found favour in the sight of God, and is instructed "to send men to Joppe, and call hither one Simon, who is surnamed Peter, who will tell him what he must do." (4-6.) Whilst these messengers are on the way, Peter, whilst praying, has the vision of the linen sheet, by which "God shewed him to call no man common or unclean."(28.) On comparing the vision of Cornelius with his own, "Peter, opening his mouth, said: In very deed I perceive that God is not a respecter of persons. But in every nation

he that feareth God and worketh justice is acceptable to Him." (34, 35.) And during Peter's discourse, "The Holy Ghost fell on them that heard the word. And the faithful of the circumcision who came with Peter, were astonished, for that the grace of the Holy Ghost was poured out upon the Gentiles also. For they heard them speaking with tongues, and magnifying God. Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we ? And he commanded them to be baptized in the name of the Lord Jesus Christ." (44-48.) Chapter xi. Those of the Circumcision reprove Peter; his defence and their acquiescence.-The reception of the Gentiles naturally caused much surprise and opposition amongst those of the circumcision; "and when Peter was come up to Jerusalem they contended with him. But Peter began and declared the matter in order to them." (2-4.) "And when they had heard him they held their peace, and glorified God, saying: God then hath also to the Gentiles given repentance unto life." (18.) Chapter xii. Persecution by Herod-Peter's imprisonment and liberation by an Angel.-" Herod the king stretched forth his hands to afflict some of the Church. And he killed James the brother of John with the sword. And seeing that it pleased the Jews, he proceeded to take up Peter also." (1-3.) Whilst he was in prison, "Prayer was made without ceasing by the Church unto God for him." (5.) An angel is sent to liberate him, and on coming amongst the brethren, he told them how the Lord had brought him out of prison, and he said: Tell these things to James and to the brethren. And going out he went into another place." (17.)

Chapter xv. The Council of Jerusalem.-The history of the Council, as far as the text is concerned, may seem on some points obscure, however clear it may be on others. What is certain is, first, that " after there had been much disputing," (7) as to whether the converted Gentiles were to be subjected to the Mosaic law and ceremonial, "Peter rising up said to them: Men and brethren, you know that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the Gospel and believe. Now, why tempt you God, to put a yoke upon the necks of the disciples which neither our fathers nor we have been

able to bear?" (7, 10.) Secondly, after his discourse, all the multitude held their peace; (11) and even James, the Bishop of Jerusalem, proclaimed, in principle, the same views as Peter. (13-21.)

Who specially presided at the meeting, there is no clear evidence in the text to show, though many, from very imperfect data, assume that S. James held that position. The peculiar circumstances of the case, it may be thought, were such as to recommend, as a wise and prudent course, St. James for that office. Not, because he had the highest, or as high, authority, as others there present; for it is very doubtful whether St. James of Jerusalem was one of the twelve apostles; but because of his influence with the Jews, whom it was necessary, or desirable, to gain over.

St. Paul, an inspired apostle, is accused of false teaching at Antioch; and, in Paul, Peter too seemed directly attacked, since his teaching and practice, on the points assailed, were the same as Paul's. Paul's accusers were Christians who had come to Antioch from Judea. (xv. 1.) They disputed with Paul, and would not yield either to his arguments, or to his authority,-though that authority was divine and infallible, and his preaching had been confirmed by miracles.

Now it seems clear from the whole history, not to mention other facts in the life of St. James, that the Bishop of Jerusalem was greatly in favour of maintaining the old ceremonial, in many, if not most, of its more essential particulars and observances; and this his tone of mind is seen in the compromise suggested by him, even as regards the Gentiles, whilst he leaves the question of the Jews, as to that ceremonial, untouched.

St. Peter and St. Paul, and others of the apostles, being, in a sense, on their trial, it might be regarded, as a matter of common prudence, as well

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