To me it seems, that St. Peter's epiftles were fent to all Chriftians in general, Jews and Gentils, living in Pontus, Galatia, Cappadocia, Afia, and Bithynia: the greatest part of whom muft have been converted by Paul, and had been before involved in ignorance, and fin, as all people in general were, till the manifeftation of the gospel of Christ.

That St. Peter wrote to all Chriftians in thofe countreys, is apparent from the valedictorie bleffing, or wifh, at the end of the epiftle. I ep. V. 14. Peace be with you all that are in Christ Jesus. Lewis Cappell, who thought, that St. Peter's first epiftle was writ to Jewith believers, allows, that (a) the fecond epiftle was writ to all Chriftians in general, and particularly to Gentils, induced thereto by the comprehensivenesse of the addrefle at the begining of that epiftle: to them that have obtained like precious faith with us. He should have concluded as much of the first epiftle likewife. For they were both sent to the fame people, as is evident from St. Peter's own words. 2 ep. iii. 1.

Moreover, the infcription of the first epiftle feems to be as general, as that of the fecond. Let us obferve it diftinctly.

To the elect. ExλEXTOS. Says Wall upon the place: "He ufeth the word xnxTol, choice ones, juft as St. Paul does the word ayo, faints, for the word Chriftians. And as St. Paul directs almost all his epiftles to the faints, that is, the Chriftians, of fuch a place; fo St. Peter here, to the elect, or choice ones, that is, Chriftians, fojourning in the difperfions of Pontus, Galatia, and Bithynia.

Strangers, wapinois. Good men, though at home, are strangers, efpecially, if they meet with oppofition, trouble, and affliction, as thofe Chriftians did, to whom St. Peter is here writing. For he speaks of their trials, and temptations. ch. i. ver. 6. 7. and exhorts them. ch. ii. II. as fojourners, and strangers, is apóines xai wapenidnμes, to abstain from fleshly lufts. Says Oecumenius upon ch. i. ver. 1. 2. "He calls (b) them frangers, either on account of their difperfion, or because that all "who live religioufly, are called ftrangers on this earth, as David allo "fays: I am a jojourner with thee, and a firanger, as all my fathers were." Pf. xxxix. 12.

Scattered throughout Pontus. ... or, of (c) the difperfion of Pontus, Galatia. . . . So he calls them, not because they had been driven out from their native countrey, but because he writes to the Chriftians of divers countreys, who alfo were but a few, or a small number, in every place, where they dwelled.

This

(a) Ad pofteriorem autem B. Petri epiftolam. . . . . Nec fuit ea fcripta, quemadmodum prior, folis Judæis Tois ex dizomijās, fed omnibus in univer fum fidelibus, tum ex Judæis, tum ex Gentibus, ad Chriftum converfis. Quod liquet tum ex ver. 1. cap. 1. To iσótiμov àμiv day wish. (quod de Gentibus proprie dicitur) tum ex eo quod cap. iii. 15. 16. dicit Paulum ad eos fcripfifle in omnibus fuis epiftolis. Atqui pleræque omnes Pauli epiftole fcriptæ funt ad Gentes ad fidem Chrifti converfas. Cappell. Hift. Apoft. P. 44.

(3) Εκλεκτοῖς παρεπιδήμοις. ] Τὸ παρεπιδήμοις, ἤτοι διὰ τὴν διάσποραν εἶπεν, ἢ καὶ ὅτι πάντες οι κατὰ θεὸν ζῶντες παρεπιδήμοι λέγονται τῆς γῆς ὡς καὶ δαβίδ φησιν. και λο Oecum. T. 2. p. 483.

(c) Εκλεκτοῖς παρεπιδήμοις διασπορά πόντων . . .

This may fuffice for fhewing, that these two epiftles were fent to all Christians in general, living in the countreys, mentioned at the begining of the first epiftle.

I fhall now fhew, that these Christians were for the most part of gentil ftock and original.

I Pet. i. 14. As obedient children, not fashioning yourselves, according to the former lufts in your ignorance. This might be very pertinently faid to men, converted from Gentilifm to Chriftianity. But no fuch thing is ever faid by the Apoftles, concerning the Jewish people, who had been favored with Divine revelation, and had the knowledge of the true God. And ver. 20. and 21. he fays, that through Chrift they did now believe in God. Therefore they were not worshippers of God, till they were acquainted with the Chriftian revelation. In like manner ch. ii. 9. St. Peter speaks of those to whom he writes, as having been called out of darkneffe into God's marvellous light. Moreover, they once were not God's people. ver. 10. Which in time past were not a people, but are now the people of God: which had not obtained mercie, but now have obtained mercie. Words refembling thofe of St. Paul, Rom. ix. 24. 25. where he is unqueftionably fpeaking of Gentil converts.

There are alfo other expreffions, which plainly fhew, that these perfons had been Gentils, and had lived in the fins of Gentilism. ch. i. 18. Forafmuch as ye know, that ye were redeemed from your vain converfation, received by tradition from your fathers. And ch. iv. 3. For the time paft of our life may fuffice us, to have wrought the will of the Gentils: when we walked in lafcivioufneffe, lufts, exceffe of wine, revellings, banquetings, and abominable idolatries. St. Peter does not charge himself with fuch things. But they to whom he writes had been guilty in those refpects. And by way of condefcenfion, and for avoiding offenfe, and for rendering his argument more effectual, he joyns himself with them.

Once more, when St. Peter reprefents the dignity of thofe to whom he writes, upon account of their Chriftian vocation, ch. ii. 9. as a chofen generation, a peculiar people, a royal priesthood: certainly, the expreffions are moft pertinent, and emphatical, if understood of fuch as had been brought from Gentilism to the faith of the gospel, as indeed they plainly were. For he there fays, they were to fhew forth the praises of him, who had called them out of darknesse into his marvellous light.

To all which might be added, what was hinted before, that the perfons, to whom Peter writes, were for the most part the Apostle Paul's converts. This must be reckoned probable from the accounts, which we have in the Acts of St. Paul's travels and preaching. Whence we know, that he had been in Galatia, and the other countreys, mentioned by St. Peter at the begining of his first epiftle. Moreover he obferves 2 ep. iii. 15. that his beloved brother Paul had written unto them. We may reasonably fuppofe, that he thereby intends St. Paul's epiftles to the Galatians, the Ephefians, and Coloffians, all in thofe countreys, and for the most part Gentil believers. Nor do I fee reafon to doubt, but that Peter had before now feen, and read St. Paul's two epiftles to Timothie. And if we fhould add them, as here intended also, it would be VOL. II.

Ff

no prejudice to our argument. For those epiftles likewife were defigned for the ufe and benefit of the churches in thofe parts.

To me these confiderations appear unanfwerable. I fhall therefore take notice of but one objection only, which is grounded upon ch. ii. 12. Having your converfation honest among the Gentils that whereas they peak against you as evil-doers, they may by your good works, which they shall behold, glorify God in the day of vifitation.

Upon the first claufe in that verfe Beza fays, that (d) this place alone is fufficient to fhew, that this epiftle was fent to Jews. But, I think hot. From St, Paul may be alleged a text of the like fort. 1 Cor. x.. 32. Give no offenfe, neither to the Jews, nor to the Gentils, [mai ixλno,] nor to the Church of God. It might be as well argued from that text, that the Corinthians were by defcent neither Jews, nor Greeks, as from this, that the perfons, to whom St. Peter wrote, were not originally Gentils. In the text of St. Paul, juft alleged, by Jews, and Gentils, or Greeks, are intended fuch as were unbelievers. So it is likewife in the text of St. Peter, which we are confidering: as is apparent from the fater part of the verse, above transcribed at large. St. Peter had a right to diftinguish thofe, to whom he writes, from the Gentil people, among whom they lived: as he had at the begining of his epiftle called them elect, or choice ones, and ftrangers, and they likewife went by the name of Chriftians, as we perceive from ch. iv. 16.

St. Peter's two epiftles, then, were fent to all Chriftians in general, living in thofe countreys: the greatest part of whom had been converted from Gentilifm, or Heathenifm.

III. Our next inquire is, concerning the place, The Place, where where thefe epiftles were writ.

they were writ.

At the end of the firft epiftle St. Peter fays: The church that is at Babylon, elected together with you, faluteth you. Which text, understood literally, has been thought by fome to denote Babylon in Affyria, or Babylon in Egypt. By others it is interpreted figuratively, and fuppofed to denote Jerufalem, or Rome. So that there are four opinions concerning the place, where this epiftle is dated. All which must be confidered by us.

1. Pearfon by Babylon fuppofes to be meant (e) a town, or city, of that name in Egypt. But it seems to me, that (f) little can be faid for this opinion.

(d) Inter Gentes, iv Tois veew.] Vel unus hic locus tribubus illis difperfis proprie fuiffe infcriptam hanc epiftolam convincit. Bex. in loc.

(e) Explodatur figurata, admittatur literalis expofitio. Non opus erit, ut in Affyriam nos conferamus, fi nudo urbis nomine ftandum effe arbitremur. Alia enim erat urbs Babylonis nomine infignita, eaque Judææ multo vicinior, a Babyloniis poft dira Prophetarum vaticinia, Ptolomæorum permiffu condita et habitata. Pearfon. de Succ. Rom. Epifc. Diff. i. num. vii. &c.

(f) Duas enim vetus terrarum orbis habuit Babylones, alteram clariffimam illam Chaldæorum regiam, alteram caftellum quoddam Ægypti a Babyloniis conditum. Pofteriorem hic nominari, nemo erediturus fuiffe videtur, nifi fama fuiffet vulgata, prioris Babylonis ætate nihil fuperfuiffe, certe nullos prorfus ei fuiffe incolis. Heumann. Nova Sylloge Differtat. P. 2. p. 106.

opinion. Babylon in Egypt is an obfcure place. It was a frontier town, or ftrong caftle, with a garrifon, as it is described by (g) Strabo: in whose time, the reign of Tiberius, was quartered one of the three Roman Le gions, appointed to keep the Egyptian people in order. In fuch a place, as may be fuppofed, there (b) were but few Jews, and not many inhabitants of any fort, befide foldiers. This opinion likewife is altogether without the authority of ancient Chriftians. If St. Peter had writ an epiftle in Egypt, in all probability, it () would have been dated at Alexandria. But there is not in early antiquity any intimation, that (k) the Apoftle Peter was at all at Alexandria, or in any part of Egypt. If St. Peter had been at Babylon in Egypt, and had founded a church there, it would have been a church of great renown among Chriftians: whereas (1) there is not for the first four centuries any notice taken of a church, or Bishop in that place.

Le Clerc, who (m) follows Pearson, fays, in his notes upon 1 Pet. v. 13. "Thereby (n) is to be understood, not Babylon, which lay on the eaft fide of the Euphrates, and where Peter never was, but a city in E

gypt,

(3) Αναπλευσαντι δ ̓ ἐπὶ βαβυλὼν φρέριον ἐρυμνὸν . . νυνὶ δ ̓ ἐςὶ στρατόπεδον ἑνὸς τῶν τριῶν ταγμάτων των φρερέντων τὴν αίγυπτον. Strab. l. 17. p. 807. al. p.

1160.

(b) Abundaffe Judæis Egyptiacam Babylonem, vix probabile videtur, propter et conftitutum in ea civitate Romanorum præfidium, cum fignis et aquilis fuis, quæ Judæis odio erant, et vicinitatem Alexandriæ, in tius degebant. Bafnag. Ann. 46. num. xxvii.

qua liben

(i) Si Petrus in Egyptiaca Babylone verfatus eft, cui probabile fiet, non petiviffe Alexandriam, civitatem totius orbis fecundum Romam nobiliffimam, magnoque Judæorum numero frequentem: cum Alexandriæ in vicinia exítaret Babylon, et moris effet Apoftolorum, aliqua in regione veftigium ponentium, Metropoles adire, ut majus theatrum haberet evangelii prædicatio, quæ inde veluti ex fonte manabat urbibus provincialibus irrigandis. Id. ibid.

(k) Quod vero in Ægypto unquam verfatus fuerit, ne leviffima quidem antiquitatis umbra obtendi poteft. Cav. de Petro. H. L. p. 6.

Quis vero Veterum dixit, Petrum fe Alexandriam contuliffe? Hoccine diffimulaffent tot eruditi fcriptores, quos Alexandrina peperit ecclefia? Bafnag. ib.

(Liquet omnes ecclefias apoftolicas magnæ exiftimationis fuiffe Veteri bus. Hinc illud Tertullianum: Percurre ecclefias Apoftolicas, apud quas ipfe adbuc cathedra Apoftolorum fuis locis præfident. Proinde ecclefia, quæ Memphitica Babylone fuit, apoftolicis effet inferenda, et multo honore cumulata fuiffet, utpote a Petro fundata. Jam vero tam obfcura fuit Babylonica illa ecclefia, ut labentibus quadringentis amplius annis, in antiquitatis monu mentis nullo veftigio reperiatur: nulla fuit Epifcoporum fucceffione, nullâ Martyrum paffione nobilis. Quod de ecclefiâ apoftolicâ, et in Imperio Romano conftitutâ, vix cogitatione fingi poteft. Bafn. ubi fupra.

(m) Vid, ejus H. E. anno. 61. num. vii. et Aonot. ad Hammondi Pramonitionem ini Petri epiftolam.

(a) Il faut entendre non la Babylone, qui étoit à l'orient de l'Euphrate, et où S. Pierre n'a jamais été: mais une ville d'Egypte, qui fe nommoit ainfi, et qui n'étoit pas loin de lieu où eft bâti le Caire. Le Clerc, fur 1 c. de S. Purre v. 13.

•

gypt, fo called, and lying not far from the place, where now is Cairo." But what proof is there of Peter's ever having been in Egypt, more than of his having been in Affyria?

2. Lewis Cappell conjectured, that (0) by Babylon is to be understood Jerufalem. But it is a mere conjecture, quite deftitute of foundation in antiquity. And therefore, in my opinion, no more to be received, than the preceding interpretation.

3. Divers other learned men think, that by Babylon is meant Babylon in Affyria. So (p) Beza, (9) Lightfoot, (r) Bafnage. Cave, who fuppofeth (s) the first epiftle of St. Peter to have been writ at Babylon in Affyria, thinks, that (t) his second epiftle was writ at Rome.

They who reject this opinion, fay, that (u) the Affyrian Babylon was at that time almoft deferted. On the contrarie, they who embrace it, fay, there (x) were multitudes of Jews in that countrey. Which may be true. For there were many Jews in most countreys. But it would have been more to the purpose, to produce fome evidence from antiquity, that Peter was in that countrey. The primitive Chriftians had in their hands St. Peter's firft epiftle. And it was univerfally received, as his. And it is dated at Babylon. And yet ecclefiaftical hiftorie affords no accounts, that this Apostle was in Affyria, or Chaldea. Is not this a proof, that (y) there was not any very ancient tradition, that he was in

that

() Ego potius conjicerem Jerofolymæ fuiffe fcriptam, et Jerofolymam a Petro fuiffe dictam figurate Babylonem: quod tum temporis Jerufalem non effet amplius urbs fancta, fed fpiritualis quædam Babylon, in quà ecclefia Dei captiva quafi tenebatur, et gravi fervitute premebatur, quatenus pridem a Judæis perfecutionem pati cœperat. Capp. Hift. Ap. p. 42. (p) Babylona proprie accipio pro effet Petrus, circumcifionis Apoftolus. (q) See his Sermon upon 1 Pet. v. 13. places in his works.

(r) Bafn. Ann. 46. num. xxvii.

celebri illa Affyriæ urbe, in quâ tum Bez. in 1 Pet. v. 13.

Vol. 2. p. 1141—1147. and many other

(s) Verum ego priorem fententiam tanquam longe verifimiliorem amplector, tum quod in Babylone Parthica magna effet Judæorum frequentia, &c. Cav. in Petro. H. L. p. 6.

(1) Epiftola fecunda Romæ, ut videtur, paullo ante mortem fcripta. Id. ibid. (u) An urbem illam S. Petrus adire maxime concupivit, quam Prophetarum vaticinio, et jufto Dei judicio percuffam effe novit? Pearfon. ubi fupr. §. iv. Paullatim igitur defecit Babylon, a Regibus primo, deinde a populo deferta. Ib. num. v.

(x) In Affyria, ubi Babylon, immenfa fuit Judæorum multitudo, quos fub Petrinum cecidiffe apoftolatum, certum, exploratumque eft: ut nufquam gentium provinciam administrare fuam felicius potuerit. Bafnag. ann. 46. num. xxvii.

(y) Sunt qui in dicta Petri epiftola Babylonis nomine non Romam, fed Ba bylonem ipfam, quæ caput fuit Affyriorum, defignari contendunt. Verum hi omnium veterum patrum teftimonio refelluntur. Certe qui Petrum Babyfone fediffe volunt, oftendant nobis oportet fucceffionem Epifcoporum, qui Babylonis ecclefiam poft Petrum adminiftrarunt. Quæ, malum, impu dentia eft, id quidem quod nemo veterum dixit, temere affirmare: Petrum fcilicet fedem fixiffe Babylone: id vero quod veteres omnes fcriptores difer tiffime prodiderunt, pertinaciter negare! Valef. Annot. in Eufeb. 1. 2. cap. 15. 7.33•

Negant