Page:Lives of the apostles of Jesus Christ (1836).djvu/252



. That is, Peter was no more the bishop of Rome than Paul was; and neither of them, any more the bishop of Rome than both were bishops of Corinth. Dionysius likewise, here affirms, that Peter and Paul suffered martyrdom "at the same time;" and probably at Rome, where they last taught. That Rome was the place is proved by Caius, a Romish ecclesiastic, about A.D. 200, as quoted by Eusebius, (H. E. II. 25.) "I am able," says he, "to show the trophies [the sepulchers] of the apostles. For if you will go to the Vatican, or along the Via Ostia, you will find the trophies of those who established this church."

The next father, Clement of Alexandria, (about A. D. 200,) reports it as tradition, that Mark wrote his gospel at Rome, while Peter was preaching there. (Euseb. H. E. VI. 14.) In the forepart of the third century, lived Tertullian, a fervid and learned writer. He assailed the heretics with the same argument as Irenaeus did. "Run over," says he, "the apostolic churches, in which the chairs of apostles still preside in their places, and in which the autographs of their epistles are still read. If you are near to Italy, you have Rome, a witness for us; and how blessed a church is that on which apostles poured out their whole doctrine, together with their blood! where Peter equaled our Lord in his mode of suffering; and where Paul was crowned, with the exit of John the Baptist." (de Praescript. c. 36.) In another work he says: "Let us see what the Romans hold forth; to whom Peter and Paul imparted the gospel sealed with their own blood." (adv. Marcion, IV. c. 5.) Again he says: "Neither is there a disparity between those whom John baptized in the Jordan, and Peter in the Tiber." (de Baptismo.) He moreover testifies that Peter suffered in the reign of Nero, (Scorpiac. c. 15,) and that this apostle ordained Clement bishop of Rome. (Praescript. c. 32.) In the middle of the third century, Cyprian of Carthage, writing to the bishop of Rome, (Ep. 55, ad Cornel.) calls the church of Rome "the principal church;" and that where "Peter's chair" was;—and "whose faith was derived from apostolic preaching." In the end of the third century or the beginning of the fourth, Lactantius (Institt. L. IV. c. 21,) speaks of "Peter and Paul" as having wrought miracles, and uttered predictions at Rome; and describes their prediction of the destruction of Jerusalem. And in his work on the Deaths of Persecutors, (chap. 2,) he says: "During the reign of Nero, Peter came to Rome; and having wrought several miracles by the power of God, which rested on him, he converted many to righteousness, and erected a faithful and abiding temple for God. This became known to Nero, who, learning that multitudes, not only at Rome but in all other places, were abandoning idolatry and embracing the new religion, and being hurried on to all sorts of cruelty by his brutal tyranny, set himself, the first of all, to destroy this religion, and to persecute the servants of God. So he ordered Peter to be crucified and Paul to be beheaded." I have now detailed every important testimony which I could find in the genuine works of the fathers, in the three first centuries. The witnesses agree very well; and they relate nothing but what may be true. They make Peter and Paul to go from Corinth to Rome, in company, during the reign of Nero; and after preaching and strengthening the church at Rome, and ordaining Linus to be its first bishop,—both suffering martyrdom at Rome on the same day; Peter being crucified and Paul decapitated. There is no representation of Peter's being any more bishop of Rome than Paul was;—and Irenaeus in particular, expressly makes Linus the first bishop, and to be ordained by the two apostles.

We now come to Eusebius, who wrote about A. D. 325. He quotes most of the fathers above cited, but departs widely from them, in regard to the time, and the occasion, of Peter's going to Rome. He says it was in the reign of Claudius;—and for the purpose of opposing Simon Magus, (as the Clementine novels represented the matter.) Yet he does not make Peter to be bishop of Rome. The subsequent writers of the fourth and following centuries, agree