Chapter XLVIII.--Attempts to Create a Disturbance.
To this speech of Simon, Peter answered: "Do not meddle with the things that belong to others; for that you are a magician, you have confessed and made manifest by the very deeds that you have done; but our Master, who is the Son of God and of man, is manifestly good; and that he is truly the Son of God has been told, and shall be told to those to whom it is fitting. But if you will not confess that you are a magician, let us go, with all this multitude, to your house, and then it will be evident who is a magician." While Peter was speaking thus, Simon began to assail him with blasphemies and curses, that he might make a riot, and excite all so that he could not be refuted, and that Peter, withdrawing on account of his blasphemy, might seem to be overcome. But he stood fast, and began to charge him more vehemently.
Chapter XLIX.--Simon's Retreat.
Then the people in indignation cast Simon from the court, and drove him forth from the gate of the house; and only one person followed him when he was driven out. [700] Then silence being obtained, Peter began to address the people in this manner: "You ought, brethren, to bear with wicked men patiently; knowing that although God could cut them off, yet He suffers them to remain even till the day appointed, in which judgment shall pass upon all. Why then should not we bear with those whom God suffers? Why should not we bear with fortitude the wrongs that they do to us, when He who is almighty does not take vengeance on them, that both His own goodness and the impiety of the wicked may be known? But if the wicked one had not found Simon to be his minister, he would doubtless have found another: for it is of necessity that in this life offences come, but woe to that man by whom they come;' [701] and therefore Simon is rather to be mourned over, because he has become a choice vessel for the wicked one, which undoubtedly would not have happened had he not received power over him for his former sins. For why should I further say that he once believed in our Jesus, and was persuaded that souls are immortal? [702] Although in this he is deluded by demons, yet he has persuaded himself that he has the soul of a murdered boy ministering to him in whatever he pleases to employ it in; in which truly, as I have said, he is deluded by demons, and therefore I spoke to him according to his own ideas: for he has learned from the Jews, that judgment and vengeance are to be brought forth against those who set themselves against the true faith, and do not repent. But here are men to whom, as being perfect in crimes, the wicked one appears, that he may deceive them, so that they may never be turned to repentance.
[700] [This account of the close of the discussion is peculiar to the Recognitions.--R.]
[701] Matt. xviii. 7.
[702] Acts viii. 13.
Chapter L.--Peter's Benediction.
"You therefore who are turned to the Lord by repentance, bend to Him your knees." When he had said this, all the multitude bent their knees to God; and Peter, looking towards heaven, prayed for them with tears that God, for His goodness, would deign to receive those betaking themselves to Him. And after he had prayed and had instructed them to meet early the next day, he dismissed the multitude. Then according to custom, having taken food, we went to sleep.
Chapter LI.--Peter's Accessibility.
Peter, therefore, rising at the usual hour of the night, found us waking; and when, saluting us, in his usual manner, he had taken his seat, first of all Niceta, said: "If you will permit me, my lord Peter, I have something to ask of you." Then Peter said: "I permit not only you, but all, and not only now, but always, that every one confess what moves him, and the part in his mind that is pained, in order that he may obtain healing. For things which are covered with silence, and are not made known to us, are cured with difficulty, like maladies of long standing; and therefore, since the medicine of seasonable and necessary discourse cannot easily be applied to those who keep silence, every one ought to declare in what respect his mind is feeble through ignorance. But to him who keeps silence, it belongs to God alone to give a remedy. We indeed also can do it, but by the lapse of a long time. For it is necessary than the discourse of doctrine, proceeding in order from the beginning, and meeting each single question, should disclose all things, and resolve and reach to all things, even to that which every one required in his mind; but that, as I have said, can only be done in the course of a long time. Now, then, ask what you please."