Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

[illustration]

S. PAUL.

He was beheaded by the command of Nero the Roman Emperour. Place this to the Epistle for the Conversion of S. Paul.

[illustration]

St. Paul's Conversion.

Act. 9. 3. 4. And as he journied he came near to Damascus & suddenly there shined round about him a light from heaven & he fell to the earth & heard a voice saying unto him Saul Saul &c. Ver. 7 And the men which journied with him stood speechless hearing a voice but seeing no man.

SECT. I. Of S. PAUL, from his Birth till his Conversion.

S. Paul, why placed next Peter. Tarsus the place of his Birth; an University, and a Ro∣man Corporation. His Parents of the old stock of Israel; descended of the Tribe of Ben∣jamin. Jacob's Prophecy applied to him by the Ancients. His Names; Saul, whence; Paul, when assumed, and why. His Education in the Schools of Tarsus, and in the Trade of Tent-making. The Custom of the Jews in bringing up their Youth to Manual Trades. His study of the Law under the Tutorage of Gamaliel. This Gamaliel, who. Why said to have been a Christian. Sitting at the feet of their Masters the posture of learners. His joyning himself to the Sect of the Pharisees. An Enquiry into the Temper and Manners of that Sect. The fiery Zeal and Activity of his Temper. His being enga∣ged in Stephen's Martyrdom. His violent persecution of the Church. His journey to Damascus. His Conversion by the way, and the manner of it. His blindness. His rapture into the third Heaven, when (probably.) His sight restored. His being Bapti∣zed, and preaching Christ.

THOUGH S. Paul was none of the Twelve Apostles, yet had he the honour of being an Apostle extraordinary, and to be immediately called in a way pe∣culiar to himself. He justly deserves a place next S. Peter; for as in their lives they were pleasant and lovely, so in their death they were not divided: especially if it be

true, that they both suffered not only for the same cause, but at the same time, as well as place. S. Paul was born at Tarsus, the Metropolis of Cilicia; a City infinitely rich and populous, and what contributed more to the fame and honour of it, an Academy, furnished with Schools of Learning, where the Scholars so closely plied their Studies, that as * 1.1 Strabo informs us, they excelled in all Arts of polite Learning and Philoso∣phy those of other places, yea, even of Alexandria, and Athens it self; and that even Rome was beholden to it for many of its best Professors. It was a Roman Municipium, or free Corporation, invested with many Franchises and Priviledges by Julius Caesar, and Augustus, who granted to the Inhabitants of it the honours and immunities of Ci∣tizens of Rome. In which respect S. Paul owned and asserted it as the priviledge of his* 1.2 Birth-right, that he was a Roman, and thereby free from being bound or beaten. True it is, that * 1.3 S. Hierom (followed herein by ‖ 1.4 one, who himself travelled in these parts) makes him born at Gischalis, a well fortified Town in Judaea, which being besieged and taken by the Roman Army, his Parents fled away with him and dwelt at Tarsus. But besides that this contradicts S. Paul, who expresly affirms, that he was born at Tarsus, there needs no more to confute this opinion, than that * 1.5 S. Hierom elsewhere slights it as a fabulous report.

2. HIS Parents were Jews, and that of the Ancient stock, not entering in by the Gate of proselytism, but originally descended from that Nation, which surely he means, when he says, That he was an Hebrew of the Hebrews, either because both his Parents were Jews, or rather, that all his Ancestors had been so. They belonged to the Tribe of Benjamin, whose Founder was the youngest son of the old Patriarch Jacob, who thus prophesied of him. Benjamin shall raven as a Wolf, in the morning he shall devour the prey, and at night he shall divide the spoil. This prophetical character * 1.6 Tertullian, and others* 1.7 after him will have to be accomplished in our Apostle. As a ravening Wolf in the morning devouring the prey, that is, as a persecutor of the Churches, in the first part of his life destroying the flock of God: In the evening dividing the spoil, that is, in his declining and reduced age, as Doctor of the Nations, feeding and distributing to Christ's sheep.

3. WE find him described by two names in Scripture, one Hebrew, and the other Latin; probably referring both to his Jewish and Roman capacity and relation. The one, Saul, a name frequent and common in the Tribe of Benjamin ever since the first King of Israel, who was of that name, was chosen out of that Tribe. In memory whereof they were wont to give their Children this name at their Circumcision. His other was, Paul, assumed by him, as some think, at his Conversion, to denote his humility; as others, in memory of his converting Sergius Paulus the Roman Gover∣nour, in imitation of the Generals and Emperors of Rome, who were wont from the places and Nations that they conquered, to assume the name, as an additional honour and title to themselves, as Scipio Africanus, Caesar Germanicus, Parthicus, Sarmati∣cus, &c. But this seems no way consistent with the great humility of this Apostle. More probable therefore it is, what * 1.8 Origen thinks, That he had a double name gi∣ven him at his Circumcision; Saul, relating to his Jewish original; and Paul, refer∣ring to the Roman Corporation, where he was born. And this the Scripture seems to favour, when it says, Saul, who also is called Paul. Or if it was taken up by him afterwards, it was probably done at his Conversion, according to the custom and man∣ner of the Hebrews, who used many times upon solemn and eminent occasions, especi∣ally upon their entering upon a more strict and religious course of life, to change their names, and assume one which they had not before.

4. IN his Youth he was brought up in the Schools of Tarsus, fully instructed in all the liberal Arts and Sciences, whereby he became admirably acquainted with foreign and external Authors. Together with which he was brought up to a particular Trade and course of life; according to the great Maxim and principle of the Jews, That, * 1.9 He who teaches not his son a Trade, teaches him to be a Thief. They thought it not only fit, but a necessary part of Education, for their wisest and most learned Rabbins to be brought up to a manual Trade, whereby, if occasion was, he might be able to main∣tain himself. Hence (as ‖ 1.10 Drusius observes) nothing more common in their wri∣tings, than to have them denominated from their callings, Rabbi Jose the Tanner, Rabbi Jochanan the Shoomaker, Rabbi Juda the Baker, &c. A custom taken up by the* 1.11 Christians, especially the ‖ 1.12 Monks and Asceticks of the Primitive times, who together with their strict profession and almost incredible exercises of devotion, each took upon him a particular Trade, whereat he daily wrought, and by his own hand-labour main∣tained himself. And this course of life the Jews were very careful should be free from

all suspicion of scandal. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as they call * 1.13 it) a clean, that is, honest Trade, being wont to say, That he was happy that had his Parents imployed in an ho∣nest and commendable Calling; as he was miserable, who saw them conversant in any sordid and dishonest 〈◊〉〈◊〉 of life. The Trade our Apostle was put to, was that* 1.14 of Tent-making, whereat he wrought, for some particular reasons, even after his calling to the Apostolate. An honest, but mean course of life, and as * 1.15 Chrysostom ob∣serves, an argument that his Parents were not of the nobler and better rank; however, it was an useful and gainful Trade, especially in those war-like Countries, where Ar∣mies had such frequent use of Tents.

5. HAVING run through the whole circle of the Sciences, and laid the sure foundations of humane Learning at Tarsus; he was by his Parents sent to Jerusalem, to be perfected in the study of the Law, and put under the Tutorage of Rabban Gama∣liel.* 1.16 This Gamaliel was the son of Rabban Symeon (probably presumed to be the same Symeon that came into the Temple, and took Christ into his arms) President of the Court of the Sanhedrim: he was a Doctor of the Law, a person of great wisdom and prudence, and head at that time of one of the Families of the Schools at Jerusalem. A man of chief eminency and authority in the Jewish Sanhedrim, and President of it at that very time when our Blessed Saviour was brought before it. He lived to a great age, and was buried by 〈◊〉〈◊〉 the proselyte, Author of the Chaldee Paraphrase (one who 〈◊〉〈◊〉 loved and honoured him) at his own vast expence and charge. He it was that made that wise and excellent speech in the Sanhedrim, in favour of the Apostles and their Religion. Nay, he himself is * 1.17 said (though I know not why) to have been a Christian, and his sitting amongst the Senators to have been conniv'd at by the Apostles, that he might be the better friend to their affairs. ‖ 1.18 Chrysippus, 〈◊〉〈◊〉 of the Church of Jerusalem adds, that he was brothers son to 〈◊〉〈◊〉, together with whom he and his son Abib were baptized by Peter and John. This account he de∣rives from Lucian, a Presbyter also of that Church under John Patriarch of Jerusalem, who in an Epistle of his still extant, tells us, that he had this, together with some other things, communicated to him in a Vision by Gamaliel himself. Which if true, no better evidence could be desired in this matter. At the feet of this Gamaliel, 8. Paul tells us, he was brought up, alluding to the custom of the Jewish Masters, who were wont to sit, while their Disciples and Scholars stood at their feet. Which honorary custom continued till the death of this Gamaliel, and was then left off. Their own * 1.19 Talmud telling us, That since old Rabban Gamaliel died, the honour of the Law was pe∣rished, 〈◊〉〈◊〉 and Pharisaism were destroyed: which the Gloss thus explains, That whilest he lived, men were sound, and studied the Law standing; but he being dead, weakness crept into the World, and they were forced to sit.

6. UNDER the Tuition of this great Master S. Paul was Educated in the knowledge of the Law, wherein he made such quick and vast improvements, that he* 1.20 soon out-stript his fellow-Disciples. Amongst the various Sects at that time in the Jewish Church, he was especially Educated in the Principles and Institutions of the Pharisees: Of which Sect was both his Father and his Master, whereof he became a most earnest and zealous professor. This being, as himself tells us, the strictest Sect of their Reli∣gion. For the understanding whereof, it may not be 〈◊〉〈◊〉 a little to enquire into the Temper and Manners of this Sect. * 1.21 Josephus, though himself a Pharisee, gives this character of them, That they were a crafty and subtil generation of men, and so perverse even to Princes themselves, that they would not fear many times openly to affront and oppose them. And so far had they ‖ 1.22 insinuated themselves into the affections and estimations of the populacy, that their good or ill word was enough to make, or blast any one with the people, who would implicitly believe them, let their report be never so false or malicious. And therefore Alexander 〈◊〉〈◊〉, when he lay a dying, wisely advised his Queen by all means to comply with them, and to seem to Govern by their counsel and direction, affirming, that this had been the greatest cause of his fatal miscarriage, and that which had derived the odium of the Nation upon him, that he had offended this sort of men. Certain it is, that they were infinitely proud and insolent, surly and ill-natured, that they hated all mankind but themselves, & censured whoever would not be of their way, as a Villain and a Reprobate: greatly zealous to gather 〈◊〉〈◊〉 to their party, not to make them more religious, but more fierce and cruel, more carp∣ing and censorious, more heady and high-minded, in short, twofold more the children of the Devil, than they were before. All Religion and kindness was confined within the bounds of their own party, and the first principles wherewith they inspired their new converts were, That none but they were the godly party, and that all other persons

were slaves and sons of the Earth: and therefore especially endeavoured to inspire them with a mighty zeal and fierceness against all that differed from them, so that if any one did but speak a good word of our Saviour, he should be presently excommuni∣cated and cast out, persecuted and devoted to the death. To this end they were wont, not only to separate, but 〈◊〉〈◊〉 themselves from the herd and community, by some peculiar notes and badges of distinction; such as their long Robes, broad 〈◊〉〈◊〉, and their large Fringes and Borders of their Garments, whereby they made them∣selves known from the rest of men. These dogged and ill-natured principles, together with their seditious, unnatural, unjust, unmerciful, and uncharitable behaviour, which otherwise would have made them stink above-ground in the nostrils of men, they sought to palliate and 〈◊〉〈◊〉 over with a more than ordinary pretence and pro∣fession of Religion: but were especially active and diligent in what cost them little, the outward instances of Religion, such duties especially as did more immediately refer to God, as frequent fasting, and praying, which they did very often, and very long, with demure and mortified looks, in a whining and an affected tone, and this almost in every corner of the streets: and indeed so contrived the scheme of their Religion, that what they did, might appear above ground, where they might be seen of men to the best advantage.

7. THOUGH this seems to have been the general temper and disposition of the party, yet doubtless there were some amongst them of better and honester principles than the rest. In which number we have just reason to reckon our Apostle: who yet was deeply leavened with the active and fiery genius of the Sect; not able to brook any opposite party in Religion, especially if late and novel. Insomuch that when the Jews were resolved to do execution upon Stephen, he stood by and kept the cloaths of them that did it. Whether he was any further engaged in the death of this innocent and good man, we do not find. However this was enough loudly to proclaim his appro∣bation and consent. And therefore elsewhere we find him indicting himself for this fact, and pleading guilty. When the blood of thy Martyr Stephen was shed, I also was* 1.23 standing by, and consenting unto his death, and kept the raiment of them that slew him. God chiefly inspects the heart, and if the vote be passed there, writes the man guilty, though he stir no farther. 'Tis easie to murder another by a silent wish, or a passionate desire. In all moral actions God values the will for the deed, and reckons the man a companion in the sin, who, though possibly he may never actually joyn in it, does yet inwardly applaud and like it. The storm thus begun, encreased a pace, and a violent persecution began to arise, which miserably afflicted and dispersed the Christians at Je∣rusalem. In which our Apostle was a prime Agent and Minister, raging about in all parts with a mad and ungovernable zeal, searching out the Saints, beating them in the Synagogues, compelling many to blaspheme, imprisoning others, and procuring them to be put to death. Indeed he was a kind of Inquisitor 〈◊〉〈◊〉 pravitatis to the High∣Priest, by whom he was imployed to hunt and find out these upstart 〈◊〉〈◊〉, who preached against the Law of Moses, and the Traditions of the Fathers. Accordingly having made strange havock at Jerusalem, he addressed himself to the Sanhedrim, and* 1.24 there took out a Warrant and Commission to go down and ransack the Synagogues at Damascus. How eternally infatiable is fury and a misguided zeal! how restless and unwearied in its designs of cruelty! it had already 〈◊〉〈◊〉 harassed the poor Chri∣stians at Jerusalem, but not content to have vexed them there, and to have driven them thence, it persecuted them unto strange Cities, following them even to Damascus it self, whither many of these persecuted Christians had 〈◊〉〈◊〉 for shelter, resolving to bring up those whom he found there to Jerusalem, in order to their punishment and exe∣cution. For the Jewish Sanhedrim had not only power of seising and scourging offen∣ders against their Law within the bounds of their own Country, but by the conni∣vence and favour of the Romans, might send into other Countries, where there were any Synagogues that acknowledged a dependence in Religious matters upon the Coun∣cil at Jerusalem, to apprehend them; as here they sent Paul to Damascus to fetch up what Christians he could find, to be arraigned and sentenced at Jerusalem.

8. BUT God who had designed him for work of another nature, and separated him from his Mothers womb to the preaching of the Gospel, stopt him in his journey. For* 1.25 while he was together with his company travelling on the Road, not far from Damas∣cus, on a sudden a gleam of light beyond the splendor and brightness of the Sun, was darted from Heaven upon them, whereat being strangely amazed and confounded, they all fell to the ground, a voice calling to him, Saul, Saul, why persecutest thou me? To which he replied, Lord, who art thou? Who told him, That he was Jesus whom he

persecuted, that what was done to the members was done to the head, that it was hard for him to kick against the pricks, that he now appeared to him, to make choice of him for a Minister, and a 〈◊〉〈◊〉 of what he had now seen, and should after hear; that he would stand by him, and preserve him, and make him a great instrument in the con∣version of the Gentile World. This said, He asked our Lord, what he would have him to do? who bad him go into the City, where he should receive his Answer. S. Paul's companions, who had been present at this transaction, heard the voice, but saw not him that spoke to him: though elsewhere the Apostle himself affirms, that they saw* 1.26 the light, but heard not the voice of him that spake, that is, they heard a confused sound, but not a distinct and articulate voice; or, more probably, being ignorant of the Hebrew Language, wherein our Lord spake to S. Paul, they heard the words, but knew not the sence and the meaning of them.

9. S. PAUL by this time was gotten up, but though he found his feet, yet he had lost his eyes, being stricken blind with the Extraordinary brightness of the light, and was accordingly led by his companions into Damascus. In which condition he there remained fasting three days together. At this time, we may probably suppose it was, that he had that vision and ecstasie, wherein he was taken up into the third* 1.27 Heaven, where he saw and heard things great and unutterable, and was fully instruct∣ed in the mysteries of the Gospel, and hence expresly affirms, that he was not taught the Gospel which he preached by man, but by the Revelation of Jesus Christ. There was at* 1.28 this time at Damascus one Ananias, a very devout and religious man, (one of the se∣venty Disciples, as the Ancients inform us, and probably the first planter of the Chri∣stian Church in this City) and though a Christian, yet of great reputation amongst all the Jews. To him our Lord appeared, commanding him to go into such a street, and to such an house, and there enquire for one Saul of Tarsus, who was now at Pray∣er, and had seen him in a Vision coming to him, to lay his hands upon him, that 〈◊〉〈◊〉 might receive his sight. Ananias startled at the name of the man, having heard of his bloudy temper and practises, and upon what errand he was now come down to the City. But our Lord to take off his fears, told him, that he mistook the man, that he had now taken him to be a chosen vessel, to preach the Gospel both to Jews and Gentiles, and before the greatest Potentates upon Earth, acquainting him with what great things he should both do and suffer for his sake, what chains and imprisonments, what racks and scourges, what hunger and thirst, what shipwracks and death, he should undergo. Upon this Ananias went, laid his hands upon him, told him that our Lord had sent him to him, that he might receive his sight, and be filled with the Holy Ghost, which was no sooner done, but thick films like scales fell from his eyes, and his sight returned. And the next thing he did was to be baptized, and solemnly ini∣tiated into the Christian Faith. After which he joyned himself to the Disciples of that place, to the equal joy and wonder of the Church: that the Wolf should so soon lay down its fierceness, and put on the meek nature of a Lamb; that he who had lately been so virulent a persecutor, should now become not a professor only, but a preacher of that Faith, which before he had routed and destroyed.

Notes

• * 1.1

  Geograph. lib. 14. p. 463.
• * 1.2

  Act. 22. 25, 26
• * 1.3

  De Script, Eccl. in Paul.
• ‖ 1.4

  Bellon. Ob. scr v. lib. 2 c. 99. p. 366.
• * 1.5

  Com. in Phi∣lem p. 263. Tom. 9.
• * 1.6

  Adv. Marc. lib. 5. c. 1. p. 461
• * 1.7

  Gen. 49. 27.
• * 1.8

  Praefat. in F••p ad Rom. fol. 132. Tom. 3.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Talm. Tract. Kidduseh. c. 1. ap. Buxtorf, in voc.
• ‖ 1.10

  Annot. in Act. 18. 3.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.12

  Epith. 80. p. 451.
• * 1.13

  〈◊◊〉〈◊◊〉 supr.
• * 1.14

  Acts 18. 3.
• * 1.15

  De 〈◊〉〈◊〉 S. Paul. Tim. 5. p. 512.
• * 1.16

  Acts 22. 3. & 5. 34.
• * 1.17

  〈◊◊〉〈◊◊〉. lib. 1. p. 16. 17.
• ‖ 1.18

  Ap. 〈◊◊〉〈◊◊〉. CIXXI. Col. 384. 〈…〉〈…〉 ad 3. Aug. p. 31. & Bar. ad Ann. 415.
• * 1.19

  〈◊〉〈◊〉. c. 9. 〈◊〉〈◊〉. 15. 〈◊◊〉〈◊◊〉. Hor. H. in 〈◊〉〈◊〉. 13. 2
• * 1.20

  Gal. 1. 14.
• * 1.21

  Antiq. Jud. lib. 17. cap. 3. p. 585.
• ‖ 1.22

  Id 〈◊〉〈◊〉. lib. 13 c. 23. p. 463
• * 1.23

  Acts 22. 20.
• * 1.24

  Acts 9. 1.
• * 1.25

  Gal. 1. 15.
• * 1.26

  Acts 22. 9.
• * 1.27

  2 Cor. 12. 1.
• * 1.28

  Gal. 1. 10, 11.