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.

SECT. IV. Of S. Paul's Acts at Corinth and Ephesus.

S. Paul's arrival at Corinth. The opposition made by the Jews. The success of his Preach∣ing upon others. His first Epistle to the Thessalonians, when written. His Arraignment before Gallio. The second Epistle to the Thessalonians, and the design of it. S. Paul's voyage to Jerusalem. His coming to Ephesus. Disciples baptized into John's Baptism. S. Paul's preaching at Ephesus, and the Miracles wrought by him. Ephesus noted for the study of Magick. Jews eminently versed in Charms and Inchantments. The Ori∣ginal of the Mystery, whence pretended to have been derived. The ill attempt of the Sons of Sceva to dipossess Daemons in the name of Christ. S. Paul's doctrine greatly success∣ful upon this sort of men. Books of Magick forbidden by the Roman Laws. S. Paul's Epistle to the Galatians, why, and when written. Diana's Temple at Ephesus, and its great stateliness and magnificence. The mutiny against S. Paul raised by Demetrius, and his party. S. Paul's first Fpistle to the Corinthians, upon what occasion written. His Epistle to Titus. Apollonius Tyanaeus, whether at Ephesus at the same time with S. Paul. His Miracles pretended to be done in that City.

1. AFTER his departure from Athens, he went to Corinth, the Metropolis of Greece, and the residence of the Proconsul of Achaia: where he found Aquila* 1.1 and Priscilla lately come from Italy, banished out of Rome by the Decree of Claudius: And they being of the same trade and profession, wherein he had been educated in his youth, he wrought together with them, lest he should be unnecessarily burdensom un∣to any, which for the same reason he did in some other places. Hither, after some time, Silas and Timothy came to him. In the Synagogue he frequently disputed with the Jews and Proselytes, reasoning and proving, that Jesus was the true Messiah. They, according to the nature of the men, made head and opposed him, and what they could not conquer by argument and sorce of reason, they endeavoured to carry by noise and clamour, mixed with blasphemies and revilings, the last refuges of an impotent and baffled cause. Whereat to testifie his resentment, he shook his Garments, and told them, since he saw them resolved to pull down vengeance and destruction upon their own heads, he for his part was guiltless and innocent, and would henceforth address himself unto the Gentiles. Accordingly he left them, and went into the house of Ju∣stus, a religious Proselyte, where by his preaching and the many miracles which he wrought, he converted great numbers to the Faith. Amongst which were Crispus, the chief Ruler of the Synagogue, Gaius, and Stephanus, who together with their Fa∣milies embraced the doctrine of the Gospel, and were baptized into the Christian Faith. But the constant returns of malice and ingratitude are enough to tire the largest charity, and cool the most generous resolution: therefore that the Apostle might not be discouraged by the restless attempts and machinations of his enemies, our Lord ap∣peared to him in a Vision, told him that not withstanding the bad success he had hither∣to met with, there was a great harvest to be gathered in that place, that he should not be afraid of his enemies, but go on to preach confidently and securely, for that he himself would stand by him and preserve him.

2. ABOUT this time, as is most probable, he wrote his first Epistle to the Thessa∣lonians, Silas and Timothy being lately returned from thence, and having done the mes∣sage for which he had sent them thither. The main design of the Epistle, is to confirm them in the belief of the Christian Religion, and that they would persevere in it, not∣withstanding all the afflictions and persecutions, which he had told them would ensue upon their profession of the Gospel, and to instruct them in the main duties of a Christi∣an and Religious life. While the Apostle was thus imployed, the malice of the Jews was no less at work against him, and universally combining together, they brought him before Gallio the Proconsul of the Province, elder Brother to the famous Seneca: Before him they accused the Apostle as an Innovator in Religion, that sought to intro∣duce a new way of worship, contrary to what was established by the Jewish Law, and permitted by the Roman Powers: The Apostle was ready to have pleaded his own

cause, but the Proconsul told them, that had it been a matter of right or wrong, that had faln under the cognizance of the Civil Judicature, it had been very fit and reasonable that he should have heard and determined the case, but since the controversie was only concerning the punctilio's and niceties of their Religion, it was very improper for him to be a Judge in such matters. And when they still clamoured about it, he threw out their Indictment, and commanded his officers to drive them out of Court. Where∣upon some of the Towns men seised upon Sosthenes, one of the Rulers of the Jewish Consistory, a man active and busie in this Insurrection, and beat him even before the Court of Judicature, the Proconsul not at all concerning himself about it. A year and an half S. Paul continued in this place, and before his departure thence, wrote his se∣cond Epistle to the Thessalonians, to supply the want of his coming to them, which in his former he had resolved on, and for which, in a manner, he had engaged his promise. In this therefore he endeavours again to confirm their minds in the truth of the Gospel, and that they would not be shaken with those troubles which the wicked unbelieving Jews would not cease to create them; a lost and undone race of men, and whom the Divine vengeance was ready finally to overtake. And because some passages in his 〈◊〉〈◊〉 Letter, relating to this destruction, had been mis-understood, as if this day of the Lord were just then at hand, he rectifies those mistakes, and shews what must pre∣cede our Lord's coming unto Judgment.

3. S. 〈◊〉〈◊〉 having thus fully planted and cultivated the Church at Corinth, re∣solved* 1.2 now for Syria. And taking along with him Aquila and Priscilla, at Cenchrea, the Port and Harbour of Corinth, Aquila (for of him it is certainly to be understood) shaved his head, in performance of a Nazarite-Vow he had formerly made, the time whereof was now run out. In his passage into Syria he came to Ephesus, where he preached a while in the Synagogue of the Jews. And though desired to stay with them, yet having resolved to be at Jerusalem at the Passeover (probably that he might have the fitter opportunity to meet his friends, and preach the Gospel to those vast numbers that usually 〈◊〉〈◊〉 to that great solemnity) he promised, that in his return he would come again to them. Sailing thence, he landed at Caesarca, and thence went up to Jerusalem, where having visited the Church, and kept the Feast, he went down to Antioch. Here having staid some time, he traversed the Countries of Gala∣tia, and Phrygia, confirming, as he went, the new-converted Christians, and so came to 〈◊〉〈◊〉, where finding certain Christian Disciples, he enquired of them, whe∣ther,* 1.3 since their conversion, they had received the miraculous gifts and powers of the Holy Ghost. They told him, that the Doctrine which they had received had no∣thing in it of that nature, nor had they ever heard that any such extraordinary Spirit had of late been bestowed upon the Church. Hereupon he further enquired, unto what they had been baptized (the Christian Baptism being administred in the name of the Holy Ghost?) They answered, they had received no more than John's Baptism; which though it 〈◊〉〈◊〉 them to repentance, yet did explicitly speak nothing of the Holy Ghost, or its gists and powers. To this the Apostle replied, That though John's Baptism did openly oblige to nothing but Repentance, yet that it did implicitly ac∣knowledge the whole Doctrine concerning Christ and the Holy Ghost. Whereto they assenting, were solemnly initiated by Christian Baptism, and the Apostle laying his hands upon them, they immediately received the Holy Ghost, in the gift of Tongues, Prophecy, and other miraculous powers conferred upon them.

4. AFTER this he 〈◊〉〈◊〉 into the Jewish Synagogues, where for the first three months he contended and disputed with the Jews, endeavouring with great earnest∣ness and resolution to convince them of the truth of those things that concerned the Christian Religion. But when instead of success, he met with nothing but refracto∣riness and infidelity, he left the Synagogue, and taking those with him whom he had converted, instructed them, and others that resorted to him, in the School of one Tyrannus, a place where Scholars were wont to be educated and instructed. In this manner he continued for two years together: In which time the Jews and Proselytes of the whole 〈◊〉〈◊〉 Asia had opportunity of having the Gospel preached to them. And because Miracles are the clearest evidence of a Divine commission, and the most immediate Credentials of Heaven, those which do nearliest affect our senses, and con∣sequently have the strongest influence upon our minds, therefore God was pleased to ratifie the doctrine which S. Paul delivered by great and miraculous operations; and those of somewhat a more peculiar and extraordinary nature. Insomuch that he did not only heal those that came to him, but if Napkins or Handkerchiefs were but touched by him, and applied unto the sick, their diseases immediately vanished,

and the Daemons and evil Spirits departed out of those that were possessed by them.

5. EPHESUS, above all other places in the World, was noted of old for the* 1.4 study of Magick, and all secret and hidden Arts, whence the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so of∣ten spoken of by the Ancients, which were certain obscure and mystical Spells and Charms, by which they endeavoured to heal Diseases, and drive away evil Spirits,* 1.5 and do things beyond the reach and apprehensions of common people. Besides other professors of this black Art, there were at this time at Ephesus certain Jews, who dealt in the arts of 〈◊〉〈◊〉 and Incantation; a craft and mystery which * 1.6 Josephus affirms to have been derived from Solomon; who, he tells us, did not only find it out, but composed forms of Exorcism and Inchantment, whereby to cure diseases, and expel Daemons, so as they should never return again; and adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That this Art was still in force among the Jews: Instances whereof, he tells us, he himself had seen, having beheld one Eleazar a Jew, in the presence of 〈◊〉〈◊〉, his Sons, and the great Officers of his Army, curing Daemoniacks, by holding a ring to their nose, under whose Seal was hid the root of a certain Plant, prescribed by Solomon, at the scent whereof the Daemon presently took leave and was gone, the Patient falling to the ground, while the Exorcist, by mentioning Solomon, and reciting some Charms made by him, stood over him, and charged the evil Spirit never to return. And to let them see that he was really gone, he commanded the Dae∣mon as he went out to overturn a cup full of water, which he had caused to be set in the room before them. In the number of these Conjurers now at Ephesus, there were the seven Sons of 〈◊〉〈◊〉, one of the chief heads of the Families of the Priests, who seeing what great things were done by calling over Daemoniacks the name of Christ, attempted themselves to do the like, Conjuring the evil Spirit in the name of that Jesus, whom Paul preached, to depart. But the stubborn Laemon would not obey the warrant, telling them, he knew who Jesus and Paul were, but did not understand what autho∣rity they had to use his name. And not content with this, forced the Daemoniack vio∣lently to fall upon them, to tear their clothes, and wound their bodies, scarce suffer∣ing them to escape with the safety of their lives. An accident that begot great terror in the minds of men, and became the occasion of converting many to the Faith, who came to the Apostle, and confessed the former course and manner of their lives. Seve∣ral also, who had traded in curious Arts, and the mysterious methods of Spells and Charms, freely brought their Books of Magick Rites (whose price, had they been to be sold, according to the rates which men who dealt in those cursed mysteries put up∣on them, would have amounted to the value of above One thousand Five hundred pounds) and openly burnt them be∣fore* 1.7 the people, themselves adjudging them to those flames, to which they were condemned by the Laws of the Empire. For so we find the * 1.8 Roman Laws prohibiting any to keep Books of Magick Arts, and that where any such were found, their Goods should be forfeited, the Books publickly burned, the persons banished, and if of a meaner rank, beheaded. These Books the penitent converts did of their own accord 〈◊〉〈◊〉 to the fire, not tempted to spare them either by their former love to them, or the present price and va∣lue of them. With so mighty an efficacy did the Gospel prevail over the minds of men.

6. ABOUT this time it was that the Apostle writ his Epistle to the Galatians. For he had heard, that since his departure, corrupt opinions had got in amongst them about the necessary observation of the legal Rites, and that several Impostors were crept into that Church, who knew no better way to undermine the Doctrine he had planted there, than by vilifying his person, slighting him as an Apostle only at the second hand, not to be compared with Peter, James and John, who had familiarly conversed with Christ in the days of his flesh, 〈◊〉〈◊〉 been immediately deputed by him. In this Epistle therefore he reproves them with some necessary smartness and severity, that they had been so soon led out of that right way, wherein he had set them, and had so easily suffered themselves to be imposed upon by the crasty artifices of seducers. He vindicates the honour of his Apostolate, and the immediate receiving his Commission from Christ, wherein he shews, that he came not behind the very best of those Apostles. He largely refutes those Judaical opinions, that had tainted and infected them, and in the conclusion instructs them in the rules and duties of an holy life. While the Apostle thus staid at Ephesus, he resolved with himself to pass through 〈◊〉〈◊〉 and Achaia,

thence to Jerusalem, and so to Rome. But for the present altered his resolution, and continued still at Ephesus.

7. DURING his stay in this place, an accident happened, that involved him in great trouble and danger. 〈◊〉〈◊〉 above all the Cities of the East was renowned for the famous Temple of Diana, one of the stateliest Temples of the World. It was (as * 1.9 Pliny tells us) the very wonder of magnificence, built at the common charges of all Asia pro∣perly 〈◊〉〈◊〉 called, 220 Years (elsewhere ‖ 1.10 he says 400) in build∣ing,* 1.11 which we are to understand of its successive rebuildings and reparations, being often wasted and destroyed. It was 425 Foot long, 220 broad, supported by 127 Pillars, 60 Foot* 1.12 high; for its antiquity it was in some degree before the times of Bacchus, equal to the Reign of the Amazons, (by whom it is generally said to have been first built) as the * 1.13 Ephesian Em∣bassadors told Tiberius, till by degrees it grew up into that greatness and splendor, that it was generally reckoned one of the seven wonders of the World. But that which gave the greatest same and reputation to it, was an Image of Diana kept there, made of no very costly materials, but which the crasty Priests perswaded the People was be∣yond any humane artifice or contrivement, and that it was immediately formed by Ju∣piter, and dropt down from Heaven, having first killed, or banished the Artists that made it (as ‖ 1.14 Suidas informs us) that the cheat might not be discovered, by which means they drew not Ephesus only, but the whole World into a mighty veneration of it. Besides there were within this Temple multitudes of Silver Cabinets, or Chappelets, little Shrines, made in fashion of the Temple, wherein was placed the Image of Diana. For the making of these holy shrines, great numbers of Silver-smiths were imployed and maintained, among whom one Demetrius was a Leading-man, who foreseeing that if the Christian Religion still got ground, their gainful Trade would soon come to nothing, presently called together the Men of his Profession, especially those whom he himself set on work, told them, that now their welfare and livelihood were concer∣ned, and that the fortunes of their Wives and Children lay at stake, that it was plain that this Paul had perverted City and Country, and perswaded the People that the Images, which they made and worshipped, were no real Gods; by which means their Trade was not only like to fall to the ground, but also the honour and magnificence of the great Goddess Diana, whom not Asia only, but the whole Word did worship and adore. Inraged with this discourse, they cryed out with one voice, that Great was Diana of the 〈◊〉〈◊〉. The whole City was presently in an uproar, and seising upon two of S. Paul's Companions, hurried them into the Theatre, probably with a design to have cast them to the wild Beasts. S. Paul hearing of their danger, would have ventured himself among them, had not the Christians, nay, some even of the Gentile Priests, Governors of the popular Games and Sports, earnestly disswaded him from it; well knowing that the People were resolved, if they could meet with him, to throw him to the wild Beasts, that were kept there for the disport and pleasure of the People. And this doubtless he means, when elsewhere he tells us, that he fought with Beasts at Ephesus, probably intending what the People designed, though he did not actually suffer; though the brutish rage, the savage and inhumane manners of this People did sufficiently deserve that the censure and character should be fixed upon them∣selves.

8. GREAT was the confusion of the Multitude, the major-part not knowing the reason of the Concourse. In which distraction Alexander a Jewish Convert being thrust forward by the Jewes, to be questioned and examined about this matter, he would accordingly have made his Apologie to the People, intending no doubt to clear himself by casting the whole blame upon S. Paul; This being very probably that Alexander the Copper-smith, of whom our Apostle elsewhere complains, that he did him much evil,* 1.15 and greatly withstood his 〈◊〉〈◊〉, and whom he delivered over unto Satan for his Apostasie,* 1.16 for blaspheming Christ, and reproaching Christianity. But the Multitude perceiving him to be a Jew, and thereby suspecting him to be one of S. Paul's Associates, began to raise an out-cry for near two Hours together, wherein nothing could be heard, but Great is Diana of the Ephesians. The noise being a little over, the Recorder, a discreet and prudent Man, came out and calmly told them, That it was sufficiently known to all the World, what a mighty honour and veneration the City of Ephesus had for the great Goddess Diana, and the famous Image which fell from Heaven, that therefore there needed not this stir to vindicate and assert it: That they had seized Persons, who

were not guilty either of Sacriledge, or Blasphemy towards their Goddess; that if De∣metrius and his Company had any just charge against them, the Courts were sitting, and they might prefer their Indictment: or if the Controversie were about any other matter, it might be referred to such a proper Judicature, as the Law appoints for the determination of such cases: That therefore they should do well to be quiet, having done more already than they could answer, if called in question, (as 'tis like they would) there being no cause sufficient to justifie that days riotous Assembly. With which prudent discourse, he appeased and dismissed the Multitude.

9. IT was about this time that S. Paul heard of some disturbance in the Church at Corinth, hatched and fomented by a pack of false heretical Teachers, crept in among them, who indeavoured to draw them into Parties and Factions, by perswading one Party to be for Peter, another for Paul, a third for Apollos, as if the main of Religion consisted in being of this or that Denomination, or in a warm active zeal to decry and oppose whoever is not of our narrow Sect. 'Tis a very weak and slender claim, when a Man holds his Religion by no better a title, than that he has joyned himself to this Man's Church, or that Man's Congregation, and is zealously earnest to maintain and promote it, to be childishly and passionately clamorous for one Man's mode and way of administration, or for some particular humour or opinion, as if Religion lay in nice and curious disputes, or in separating from our Brethren, and not rather in righ∣teousness, peace, and joy in the Holy Ghost. By this means Schisms and Factions broke into the Corinthian Church, whereby many wild and extravagant Opinions, and some of them such as undermined the fundamental Articles of Christianity, were planted, and had taken root there. As the envious Man never fishes more successfully than in troubled Waters. To cure these Distempers S. Paul (who had received an Account of all this by Letters which Apollos, and some others had brought to him from the Church of Corinth) writes his first Epistle to them. Wherein he smartly reproves them for their Schisms and Parties, conjures them to peace and unity, cor∣rects those gross corruptions that were introduced among them, and particularly re∣solves those many cases and controversies, wherein they had requested his advice and counsel. Shortly after Apollos designing to go for Crete, by him and Zenas S. Paul sends his Epistle to Titus, whom he had made Bishop of that Island, and had left there for the propagating of the Gospel. Herein he fully instructs him in the execution of his Office, how to carry himself, and what directions he should give to others, to all particular ranks and relations of men, especially those who were to be advanced to places of Office and Authority in the Church.

10. A LITTLE before S. Paul's departure from Ephesus, we may not impro∣bably suppose, that Apollonius Tyaneus, the famous Philosopher and Magician of the Heathen World (a Man remarkable for the strictness of his manners, and his sober and regular course of life, but especially for the great Miracles said to have been done by him; whom therefore the Heathens generally set up as the great Corrival of our Saviour; though some of his own party, and particularly * 1.17 Euphratus the Philosopher, who lived with him at the same time at Rome, accused him for doing his strange feats by Magick) came to Ephesus. The enemy of Mankind, probably designing to ob∣struct the propagation of Christianity, by setting up one who by the Arts of Magick might, at least in the Vogue and estimation of the People, equal, or eclipse the Mi∣racles of S. Paul. Certain it is, if we compare times and actions set down by the ‖ 1.18 Writer of his Life, we shall find that he came hither about the beginning of Nero's Reign, and he particularly sets down the strange things that were done by him, especially his clearing the City of a grievous Plague, for which the People of Ephesus had him in such veneration, that they erected a Statue to him as to a particular Deity, and did di∣vine honour to it. But whether this was before S. Paul's going thence, I will not* 1.19 take upon me to determine; though it seems most probable to have been done after∣wards.

Notes

• * 1.1

  Acts 18. 1.
• * 1.2

  Acts 18. 18.
• * 1.3

  Acts 19. 1.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Suid. in 〈◊〉〈◊〉.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.〈◊◊◊〉〈◊◊◊〉. Strom, l, 1. p. 305, 306.
• * 1.6

  〈◊〉〈◊〉. Jud. lib 8. 〈◊〉〈◊〉. 2. p. 257.
• * 1.7

  〈◊〉〈◊〉. 19. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉 7 d. ob. 〈◊◊〉〈◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 1562 〈◊〉〈◊〉. 10 s
• * 1.8

  Paul. 〈◊◊〉〈◊◊〉. lib 5. Sent. 21. Sect. 4 〈◊〉〈◊〉. 23. 〈…〉〈…〉.
• * 1.9

  H. Natur. lib. 36. c. 14. p. 716.
• ‖ 1.10

  Lib. 16. c. 40. p. 336.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.〈◊〉〈◊〉. in 〈◊〉〈◊〉. Hymn. 2. p. 23.
• * 1.12

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. Pe∣rieg. 〈◊〉〈◊〉. 829.
• * 1.13

  〈◊〉〈◊〉. Annal. lib. 3. c. 61. p. 117.
• ‖ 1.14

  Suid. in voc, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  2 Tim. 4. 14.
• * 1.16

  1 〈◊〉〈◊〉. 1. 20.
• * 1.17

  Euseb. lib. 4. contra Hierocl. p. 530. ad calc. Demonstr, Evang.
• ‖ 1.18

  Philostr. de vit. Apollon, Tyan. lib. 4. cap. 1. p. 159. &c. 12. p. 194. constr. lib. 5.
• * 1.19

  Ibid. lib. 4 c. 3. p. 164. vid. Euseb. in Hierocl. lib. 4. ap. Philostr, p. 457.