Antiquitates apoitolicæ, or, The history of the lives, acts and martyrdoms of the holy apostles of our Saviour and the two evangelists SS. Mark and Lvke to which is added an introductory discourse concerning the three great dispensations of the church, patriarchal, Mosiacal and evangelical : being a continuation of Antiquitates christianæ or the life and death of the holy Jesus / by William Cave ...

SECT. V. S. Paul's Acts, from his departure from Ephesus, till his Arraignment before Felix.

S. Paul's journey into Macedonia. His preaching as far as Illyricum, and re∣turn into Greece. His second Epistle to the Corinthians, and what the design of it. His first Epistle to Timothy. His Epistle to the Romans whence writ∣ten, and with what design. S. Paul's preaching at Troas, and raising Euty∣chus. His summoning the Asian Bishops to Myletus, and pathetical discourse to them. His stay at Caesarea with Philip the Deacon. The Churches passi∣onate disswading him from going to Jerusalem. His coming to Jerusalem, and compliance with the indifferent Rites of the Mosaick Law, and why. The tu∣mults raised against him by the Jews, and his rescue by the Roman Captain. His asserting his Roman freedom. His carriage before the Sanhedrim. The difference between the Pharisees and Sadducees about him. The Jews conspi∣racy against his life discovered. His being sent unto Caesarea.

1. IT was not long after the tumult at Ephesus, when S. Paul having cal∣led the Church together, and constituted Timothy Bishop of that place, took his leave,* 1.1 and departed by Troas for Macedonia. And at this time it was, that, as he himself tells us, he preached the Gospel round about unto Illyri∣cum, since called Sclavonia, some parts of Macedonia bordering on that Pro∣vince. From Macedonia he returned back unto Greece, where he abode

three months, and met with Titus, lately come with great contributions from the Church at Corinth. By whose example he stirr'd up the liberality of the Macedonians, who very freely, and somewhat beyond their ability contributed to the poor Christians at Jerusalem. From Titus he had an ac∣count of the present state of the Church at Corinth; and by him at his return, together with S. Luke, he sent his second Epistle to them. Wherein he endeavours to set right what his former Epistle had not yet effected, to vin∣dicate his Apostleship from that contempt and scorn, and himself from those slanders and aspersions, which the seducers, who had found themselves lasht by his first Epistle, had cast upon him, together with some other par∣ticular cases relating to them. Much about the same time he writ his first Epistle to Timothy, whom he had left at Ephesus, wherein at large he coun∣sels him, how to carry himself in the discharge of that great place and autho∣rity in the Church, which he had committed to him; instructs him in the particular qualifications of those whom he should make choice of, to be Bishops and Ministers in the Church. How to order the Deaconesses, and to instruct Servants, warning him withall of that pestilent generation of here∣ticks and seducers, that would arise in the Church. During his three months stay in Greece, he went to Corinth, whence he wrote his famous Epistle to the Romans, which he sent by Phoebe, a Deaconess of the Church of Cenchrea, nigh Corinth: wherein his main design is fully to state and deter∣mine the great controversie between the Jews and Gentiles, about the obli∣gation of the Rites and Ceremonies of the Jewish Law, and those main and material Doctrines of Christianity, which did depend upon it, such as of Christian liberty, the use of indifferent things, &c. And which is the main end of all Religion, instructs them in, and presses them to the duties of an holy and good life, such as the Christian Doctrine does naturally tend to oblige men to.

2. S. PAUL being now resolved for Syria, to convey the contributions to the Brethren at Jerusalem, was a while diverted from that resolution, by a design he was told of which the Jews had to kill and rob him by the way. Whereupon he went back into Macedonia, and so came to Philippi, and thence went to Troas, where having staid a week, on the Lords-day the Church met together to receive the holy Sacrament. Here S. Paul preach∣ed to them, and continued his discourse till mid-night, the longer probably, being the next day to depart from them. The length of his discourse, and the time of the night had caused some of his Auditors to be overtaken with sleep and drowziness, among whom a young man called Eutychus being fast asleep, fell down from the third story, and was taken up dead, but whom S. Paul presently restored to life and health. How indefatigable was the in∣dustry of our Apostle! how close did he tread in his Masters steps, who went about doing good! He compassed Sea and Land, preached and wrought mi∣racles where-ever he came. In every place like a wise Master-builder, he either laid a foundation, or raised the superstructure. He was instant in sea∣son and out of season, and spared not his pains, either night or day, that he might do good to the Souls of men. The night being thus spent in holy ex∣ercises, S. Paul in the morning took his leave, and went on foot to Assos, a Sea-port Town, whither he had sent his company by Sea. Thence they set sail to Mytilene; from thence to Samos, and having staid some little time at Trogyllium, the next day came to Myletus, not so much as putting in at Ephesus, because the Apostle was resolved, if possible, to be at Jerusalem at the Feast of Pentecost.

3. AT Myletus he sent to Ephesus,* 1.2 to summon the Bishops and Gover∣nours of the Church, who being come, he put them in mind with what up∣rightness and integrity, with what affection and humility, with how great trouble and danger, with how much faithfulness to their Souls he had been conversant among them, and had preached the Gospol to them, ever since his first coming into those parts: That he had not failed to acquaint them both publickly and privately with whatever might be useful and pro∣fitable to them, urging both upon Jews and Gentiles repentance and refor∣mation of life, and an hearty entertainment of the Faith of Christ: That now he was resolved to go to Jerusalem, where he did not know what par∣ticular sufferings would befall him, more than this, That it had been fore∣told him in every place by those who were endued with the Prophetical gifts of the Holy Ghost, that afflictions and imprisonment would attend him there: But that he was not troubled at this, no nor unwilling to lay down his life, so he might but successfully preach the Gospel, and faithfully serve his Lord in that place and station wherein he had set him: That he knew that henceforth they should see his face no more, but that this was his encouragement and satisfaction, that they themselves could bear him wit∣ness, that he had not by concealing from them any parts of the Christian Doctrine, betray'd their Souls: That as for themselves, whom God had made Bishops and Pastors of his Church, they should be careful to feed, guide and direct those Christians under their inspection, and be infinitely tender of the good of Souls, for whose redemption Christ laid down his own life: That all the care they could use was no more than necessary, it being certain, that after his departure, Heretical Teachers would break in among them, and endanger the ruine of mens Souls; nay, that even among them∣selves, there would some arise, who by subtil and crafty methods, by cor∣rupt and pernicious Doctrines would gain Proselytes to their party, and thereby make Rents and Schisms in the Church: That therefore they should watch, remembring with what tears and sorrow, he had for three years together warned them of these things: That now he recommended them to the Divine care and goodness, and to the rules and instructions of the Gospel, which if adhered to, would certainly dispose and perfect them for that state of happiness, which God had prepared for good men in Hea∣ven. In short, that he had all a-long dealt faithfully and uprightly with them, they might know from hence, that in all his preaching he had no crafty or covetous designs upon any man's Estate or Riches, having (as themselves could witness) industriously laboured with his own hands, and by his own work maintained both himself and his company: Herein leaving them an example, what pains they ought to take to support the weak, and relieve the poor, rather than to be themselves chargeable unto others; ac∣cording to that incomparable saying of our Saviour (which surely S. Paul had received from some of those that had conversed with him in the days of his flesh) It is more blessed to give, than to receive. This Concio ad Clerum, or Visitation-Sermon being ended, the Apostle kneeled down, and conclu∣ded all with Prayer. Which done, they all melted into tears, and with the greatest expressions of sorrow attended him to the Ship, though that which made the deepest impression upon their minds was, that he had told them, That they should see his face no more.

4. DEPARTING from Myletus,* 1.3 they arrived at Coos, thence came to Rhodes, thence to Patara, thence to Tyre; where meeting with some Christians, he was advised by those among them, who had

the gift of Prophecy, that he should not go up to Jerusalem: with them he staid a week, and then going all together to the shore, he kneeled down and prayed with them, and having mutually embraced one another, he went on board, and came to Ptolemais, where only saluting the Brethren, they came next day unto Caesarea. Here they lodged in the house of Philip the Evangelist, one of the seven Deacons that were at first set apart by the Apostles, who had four Virgin-daughters, all endued with the gift of pro∣phecy. During their stay in this place, Agabus a Christian Prophet came down hither from Judaea, who taking Paul's girdle, bound with it his own hands and feet, telling them, that by this external Symbol the Holy Ghost did signifie and declare, that S. Paul should be thus serv'd by the Jews at Jerusalem, and be by them delivered over into the hands of the Gentiles. Whereupon they all passionately besought him, that he would divert his course to some other place. The Apostle ask'd them, what they meant, by these compassionate disswasives to add more affliction to his sorrow; that he was willing and resolved not only to be imprisoned, but, if need were to die at Jerusalem for the sake of Christ and his Religion. Finding his reso∣lution fixed and immoveable, they importuned him no further, but left the event to the Divine will and pleasure, All things being in readiness, they set forwards on their journey, and being come to Jerusalem, were kindly and joyfully entertained by the Christians there.

5. THE next day after their arrival,* 1.4 S. Paul and his company went to the house of S. James the Apostle, where the rest of the Bishops and Go∣vernours of the Church were met together; after mutual salutations, he gave them a particular account with what success God had blessed him in propagating Christianity among the Gentiles, for which they all heartily blessed God, but withall told him, that he was now come to a place, where there were many thousands of Jewish converts, who all retained a mighty zeal and veneration for the Law of Moses, and who had been informed of him, that he taught the Jews, whom he had converted, in every place, to renounce Circumcision, and the Ceremonies of the Law: That as soon as the multitude heard of his arrival, they would come together to see how he behaved himself in this matter; and therefore to prevent so much di∣sturbance, it was advisable, that there being four men there at that time, who were to accomplish a Vow (probably not the Nazarite-vow, but some other, which they had made for deliverance from sickness, or some other eminent danger and distress; for so * 1.5 Josephus tells us, they were wont to do in such cases, and before they came to offer the accustomed Sacrifices, to abstain for some time from Wine, and to shave their heads) he would joyn himself to them, perform the usual Rites and Ceremonies with them, and provide such Sacrifices for them, as the Law required in that case, and that in discharge of their Vow, they might shave their heads. Whereby it would appear, that the reports which were spread concerning him were false and groundless, and that he himself did still observe the Rites and Orders of the Mosaical Institution: That as for the Gentile converts they required no such observances at their hands, nor expected any thing more from them in these indifferent matters, than what had been before deter∣mined by the Apostolical Synod in that place. S. Paul (who in such things was willing to become all things to all men, that he might gain the more) con∣sented to the counsel which they gave him, and taking the persons along with him to the Temple, told the Priests, that the time of a Vow which they had made being now run out, and having purified themselves, as the nature

of the case required, they were come to make their offerings according to the Law.

6. THE seven days wherein those Sacrifices were to be offered being now almost ended, some Jews that were come from Asia (where, proba∣bly, they had opposed S. Paul) now finding him in the Temple, began to raise a tumult and uproar, and laying hold of him, called out to the rest of the Jews for their assistance: Telling them, that this was the fellow, that every where vented. Doctrines derogatory to the prerogative of the Jewish Nation, destructive to the Institutions of the Law, and to the purity of that place, which he had prophaned by bringing in uncircumcised Greeks into it: Positively concluding, that because they had seen Trophimus a Gentile convert of Ephesus with him in the City, therefore he had brought him also into the Temple. So apt is malice to make any premises, from whence it may infer its own conclusion. Hereupon the whole City was presently in an uproar, and seizing upon him, they dragged him out of the Temple, the doors being presently shut against him. Nor had they failed there to put a period to all his troubles, had not Claudius Lysias, Commander of the Roman Garrison in the Tower of Antonia, come in with some Souldiers to his rescue and deliverance, and supposing him to be a more than an ordina∣ry Malefactor, commanded a double chain to be put upon him, though as yet altogether ignorant, either who he, or what his crime was, and wherein he could receive little satisfaction from the clamorous multitude, who called for nothing but his death, following the cry with such crouds and numbers, that the Souldiers were forced to take him into their arms, to secure him from the present rage and violence of the people. As they were going up into the Castle, S. Paul asked the Governour, whether he might have the liberty to speak to him, who finding him to speak Greek en∣quired of him, whether he was not that Egyptian, which a few Years be∣fore had raised a Sedition in Judaea, and headed a party of Four Thousand debauched and profligate wretches. The Apostle replied, that he was a Jew of Tarsus, a Free-man of a rich and honourable City, and therefore begg'd of him, that he might have leave to speak to the People. Which the Captain readily granted, and standing near the Door of the Castle, and making signs that they would hold their peace, he began to address himself to them in the Hebrew Language: which when they heard, they became a little more calm and quiet, while he discoursed to them to this effect.

7. HE gave them an account of himself from his Birth,* 1.6 of his education in his youth, of the mighty zeal which he had for the Rites and Customs of their Religion, and with what a passionate earnestness he persecuted and put to death all the Christians that he met with, whereof the High-Priest and the Sanhedrim could be sufficient witnesses. He next gave them an entire and punctual relation of the way and manner of his conversion, and how that he had received an immediate command from God himself to depart Jerusalem, and preach unto the Gentiles. At this word the patience of the Jews could hold no longer, but they unanimously cried out, to have him put to death, it not being fit that such a Villain should live upon the Earth. And the more to express their fury, they threw off their Clothes, and cast dust into the Air, as if they immediately designed to stone him. To avoid which, the Captain of the Guard commanded him to be brought within the Castle, and that he should be examined by whipping, till he confessed the

reason of so much rage against him.* 1.7 While the Lictor was binding him in order to it, he asked the Centurion that stood by, whether they could justifie the scourging a Citizen of Rome, and that before any sentence legally passed upon him. This the Centurion presently intimated to the Governour of the Castle, bidding him have a care what he did, for the Prisoner was a Roman. Whereat the Governour himself came, and asked him, whether he was a free Denizon of Rome? and being told that he was, he replied, that it was a great pri∣viledge, a priviledge which he himself had purchased at a considerable rate. To whom S. Paul answered, that it was his Birth-right, and the priviledge of the place where he was born and bred. Hereupon they gave over their design of whipping him, the Commander himself being a little startled, that he had bound and chained a Denizon of Rome.

8. THE next Day the Governour commanded his Chains to be knock'd off, and that he might throughly satisfie himself in the matter, commanded the Sanhedrim to meet, and brought down Paul before them:* 1.8 where being set before the Council, he told them, that in all passages of his life he had been careful to act according to the severest rules and conscience of his duty. Men and Brethren,* 1.9 I have lived in all good conscience before God until this day. Behold here the great security of a good man, and what invisible supports innocency affords un∣der greatest danger. With how generous a confi∣dence does virtue and honesty guard the breast of a good man! as indeed nothing else can lay a firm basis and foundation for satisfaction and tranquilli∣ty, when any misery or calamity does overtake us. Religion and a good conscience beget peace and a Heaven in the Man's bosom beyond the power of the little accidents of this World to ruffle and dis∣compose. Whence * 1.10 Seneca compares the mind of a wise and a good man to the state of the upper Region, which is always serene and calm. The High-Priest Ananias being offended at the holy and ingenuous freedom of our Apostle, as if by asserting his own innocency, he had reproached the justice of their Tribunal, commanded those that stood next him, to strike him in the Face; whereto the Apostle tartly replied, That GOD would smite him, Hypocrite as he was, who under a pretence of doing Justice had illegally commanded him to be punished, before the Law condemned him for a Malefactor. Whereupon they that stood by ask∣ed him, how he durst thus affront so sacred and venerable a Person as Gods High-Priest? He calmly returned, That he did not know [or own] Ananias to be an High-Priest [of God's appointment.] How∣ever being a Person in Authority,* 1.11 it was not law∣ful to revile him, God himself having commanded, that no man should speak evil of the Ruler of the People. The Apostle, who as he never laid aside the inno∣cency of the Dove, so knew how, when occasion was, to make use of the wisdom of the Serpent, perceiving the Council to consist partly of Saddu∣cees, and partly of Pharisees, openly told them,

that he was a Pharisee, and the Son of a Pharisee, and that the main thing he was questioned for, was his belief of a future Resurrection. This quickly divided the Council, the Pharisees being zealous Patrons of that Article, and the Sadducees as stifly denying, that there is either Angel (that is, of a spiritual and immortal nature, really subsisting of it self, for otherwise they cannot be supposed to have utterly denied all sorts of Angels, seeing they own'd the Pentateuch, wherein there is frequent mention of them) or Spirit, or that humane Souls do exist in a separate state, and consequently that there is no Resurrection. Presently the Doctors of the Law, who were Pharisees, stood up to acquit him, affirming he had done nothing amiss, that it was possible he had received some intimation from Heaven by an Angel, or the revelation of the H. Spirit, and if so, then in opposing his Doctrine, they might fight against God himself.

9. GREAT were the dissentions in the Council about this matter, in so much that the Governour fearing S. Paul would be torn in pieces, com∣manded the Souldiers to take him from the Bar, and return him back into the Castle. That night to comfort him after all his frights, and fears, God was pleased to appear to him in a vision, encouraging him to constancy and resolution, assuring him that as he had born witness to his cause at Jerusalem, so in despite of all his enemies he should live to bear his testimony even at Rome it self. The next Morning the Jews, who could as well cease to be, as to be mischievous and malicious, finding that these dilatory proceedings were not like to do the work, resolved upon a quicker dispatch. To which end above Forty of them entred into a wicked confederacy, which they rati∣fied by Oath and Execration, never to eat or drink till they had killed him: and having acquitted the Sanhedrim with their design, they entreated them to importune the Governour, that he might again the next day be brought down before them, under pretence of a more strict trial of his case, and that they themselves would lye in ambush by the way, and not fail to dispatch him, But that Divine providence that peculiarly superintends the safety of good men, disappoints the devices of the crafty. The design was discovered to S. Paul by a Nephew of his, and by him imparted to the Governour, who immediately commanded two Parties of Foot and Horse, to be ready by Nine of the Clock that Night, and provision to be made for S. Paul's carri∣age to Foelix the Roman Governour of that Province: To whom also he wrote, signifying whom he had sent, how the Jews had used him, and that his enemies also should appear before him to manage the charge and accusa∣tion. Accordingly he was by Night conducted to Antipatris, and after∣wards to Caesarea, where the Letters being delivered to Foelix, the Apostle was presented to him: and finding that he belonged to the Province of Citi∣cia, he told him, that as soon as his Accusers were arrived he should have an hearing, commanding him in the mean time to be secured in the place called Herod's Hall.

Notes

• * 1.1

  Acts 20.1.
• * 1.2

  Acts 20.17.
• * 1.3

  Acts 20.1.
• * 1.4

  Acts 21.18.
• * 1.5

  De Bell. Jud. lib. 2. c. 15.
• * 1.6

  Acts 22.1.
• * 1.7

  Caedebatur virgis in medio foro Messanae Civis Romanus, cum intercà nullus gemitus, nulla vox alii istius miseri audiebatur, nisi haec, Civis Romanus sum. Hac se commemoratione Civitatis omnia ver∣bera depulsurum arbitrabatur. —O nomen dulce libertatis! O jus eximium nostrae civitatis! O lex Porcia, legesque Semproniae! Cicer. in Verr. lib. 7. Tom. 2. p▪ 218. Facinus est vincire Civem Romanum, scelus, verberare. Id. ib. p. 220. vid. supra Sect. III. Num. 4.
• * 1.8

  Acts 23.1.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. M. Anton. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. 7. Sect. 28. p. 63.

  Justum & tenacem propositi Virum, Non Civium ardor prava jubentium, Non vultus instantis Tyranni Mente quatit solida: neque Auster Dux inquieti turbidus Adriae, Nec fulminantis magna Jovis manus. Si fractus illabatur orbis, Impavidura ferient ruinae.

  Horat. Carm. l. 3. Od. 3 p. 154.
• * 1.10

  Sapiens ille est plenus gaudio, hilaris, & placi∣dus, inconcussus, cum diis ex pari vivit. per dies noctesque par & aequalis animi tenor erecti & pla∣centis sibi est. —Talis est sapientis animus, qualis mundi status super Lunam, semper illic serenum est •• nunquam sine gaudio est. Gaudium hoc non n••sci∣tur, nisi ex virtutum conscientia. Senec. Epist. 59. p. 152.
• * 1.11

  Haec Pauli verba Ananias & Apparitores sic ac∣cipiebant, quasi excusaret Paulus quod sibi in istis malis constituto non satis in mentem venisset, quî∣cum sibi res esset. Verum latentior sensus suberat. non esse eum sacerdotem, aut principem Senatus, qui eas dignitates precio comparasset. Didicerat enim hoc à Gamaliele Paulus; Judicem qui hono∣ris consequendi causa pecunias dederit, revera ne∣que judicem esse, neque honorandum, sed asini habendum loco, ut est in Titulo Talmudica de Sy∣nedrio. Grot. in loc.