for the service of the temple. (See Hammond on Matt. xvii. 24.) Chrysostom is therefore wholly in the wrong, about the nature of the tax paid by Jesus and Peter; (verse 27, "give it for me and thee,") and the reason which he gives for the payment, (namely, that they were both first-born sons,) being disproved, his belief of Peter's seniority is shown to be based on an error, and therefore entitled to no credit whatever; more particularly, when opposed to the older authority of Epiphanius.
Lardner, in support of the opinion that Peter was the oldest, quotes also Cassian and Bede; but it is most manifest that a bare assertion of two writers, who lived, one of them 424, and the other 700 years after Christ,—an assertion unsupported by any proof whatever, cannot be received as evidence in the case. The most natural conjecture of any one who was accounting for the eminence of Peter, would be that he was older than the brother of whom he takes precedence so uniformly; and it is no more than just to conclude, therefore, that the ground of this notion was but a mere guess. But in the case of Epiphanius, besides the respect due to the early authority, it is important to observe, that he could have no motive for inventing the notion of Andrew's seniority, since the uniform prominence of Peter would most naturally suggest the idea that he was the oldest. It is fair to conclude, then, that an opinion, so unlikely to be adopted without special proof, must have had the authority of uniform early tradition; for Epiphanius mentions it as if it were a universally admitted fact; nor does he seem to me to have invented the notion of Andrew's seniority, to account for his being first known to Jesus, though he mentions these two circumstances in their natural connection. Yet Lampius, in his notes on John i. supposing that Epiphanius arranged the facts on the principle "post hoc, ergo, propter hoc," has rejected this Father's declaration of Andrew's seniority, as a mere invention, to account for this apostle's prior acquaintance with Jesus. The reader may judge between them.
Lardner, moreover, informs us that Jerome maintains the opinion, that Peter was preferred before the other apostles on account of his age. But a reference to the original passage, shows that the comparison was only between Peter and John, and not between Peter and the rest of the apostles. Speaking of Peter as the constituted head of the church, he says that was done to avoid dissensions, (ut schismatis tollatur occasio.) The question might then arise, why was not John chosen first, being so pure and free from connections that might interfere with apostolic duties? (Cur non Johannes electus est virgo? Aetati delatum est, quia Petrus senior erat; ne adhuc adolescens ac pene puer progressae aetatis hominibus praeferretur.) "It was out of regard to age, because Peter was older (than John;) nor could one who was yet immature, and little more than a boy, be preferred to a man of mature age." The passage evidently does not touch the question of Peter's being the oldest of all, nor does it contradict, in any way, the opinion that Andrew was older, as all which Jerome says is, merely, that Peter was older than John,—an opinion unquestionably accordant with the general voice of all ancient Christian tradition.
The character of Epiphanius, however, it must be acknowledged, is so low for judgment and accuracy, that his word is not of itself sufficient to establish any very doubtful fact, as certain. Yet in this case, there is no temptation to pervert facts on a point of so little interest or importance, and one on which no prejudice could govern his decision. We may therefore give him, in this matter, about all the credit due to his antiquity. Still, there is much more satisfactory proof of Peter's not being the oldest apostle, founded on various circumstances of apostolic history, which will be referred to in their places.
Nor can priority of calling be offered as the reason of this apparent
superiority; for the minute record given by the evangelist
John, makes it undeniable that Andrew became acquainted with
Jesus before Peter, and that the eminent disciple was afterwards
first made known to Jesus, by means of his less highly honored
brother.
The only reasonable supposition left, then, is, that there was an intentional preference of Simon Cephas, on the score of emi-
