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. V. S. Paul's Acts, from his departure from Ephesus, till his Ar∣raignment before Foelix.

S. Paul's journey into Macedonia. His preaching as far as Illyricum, and return into Greece. His second 〈◊〉〈◊〉 to the Corinthians, and what the design of it. His first Epistle to Timothy. His Epistle to the Romans whence written, and with what design. S. Paul's preaching at Troas, and raising Eutychus. His summoning the Asian Bishops to Myletus, and pathetical discourse to them. His stay at Caesarea with Philip the Dea∣con. The Churches passionate disswading him from going to Jerusalem. His coming to Jerusalem, and compliance with the indifferent Rites of the Mosaick Law, and why. The tumults 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 be∣tween the Pharisees and Sadducees about him. The Jews conspiracy against his life dis∣covered. His being sent unto Caesarea.

1. IT was not long after the tumult at Ephesus, when S. Paul having called the Church together, and constituted Timothy Bishop of that place, took his leave, and departed by 〈◊〉〈◊〉 for Macedonia. And at this time it was, that, as he himself tells us, he preached the Gospel round about unto Illyricum, since called Sclavonia, some parts of Macedonia bordering on that Province. From Macedonia he returned back un∣to Greece, where he abode three months, and met with Titus, lately come with great contributions 〈◊〉〈◊〉 the Church at Corinth. By whose example he stirr'd up the libera∣lity of the Macedonians, who very freely, and somewhat beyond their ability contri∣buted to the poor Christians at Jerusalem. From Titus he had an account 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 vindicate 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 counsels him, how to carry himself in the discharge of that great place and authority 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 hereticks 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: where∣in his main design is fully to state and determine the great controversie between the Jews and Gentiles, about the obligation 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 ha∣ving staid a week, on the Lords-day the Church met together to receive the holy Sacra∣ment. Here S. Paul preached to them, and continued his discourse till midnight, 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 drowsiness, among whom a young man called 〈◊〉〈◊〉 being fast asleep, fell down from the third story, and was taken up dead, but whom S. Paul presently resto∣red to life and health. How indefatigable was the industry 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 miracles whereever he came. In every place like a wise Master-builder, he either laid a foundation, or raised the superstructure. He was in∣stant in season 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 exercises, S. Paul in the morning took his leave, and went on foot to 〈◊〉〈◊〉, a Sea-port Town, whither he had sent his company by Sea. Thence they set sail to 〈◊〉〈◊〉, 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, to summon the Bishops and Governours of the Church, who being come, he put them in mind with what uprightness 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 preach∣ed the Gospel 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 profitable to them, urging both upon Jews and Gentiles repentance and reformati∣on of life, and an hearty entertainment of the Faith of Christ: That now he was re∣solved to go to Jerusalem, where he did not know what particular sufferings would be∣fall him, more than this, That it had been foretold him in every place by those who were indued with the Prophetical gifts of the Holy Ghost, that afflictions and impri∣sonment would attend him there: But that he was not troubled at this, no nor un∣willing to lay down his life, so he might but successfully preach the Gospel, and faith∣fully 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 witness, that he had not by con∣cealing 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 in∣finitely 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 endan∣ger the ruine of mens Souls; nay, that even among themselves, there would some arise, who by subtil and crasty methods, by corrupt 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 〈◊〉〈◊〉 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 happi∣ness, which God had prepared for good men in Heaven. 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 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 lea∣ving 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; according to that in∣comparable 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 〈◊〉〈◊〉-Sermon being ended, the Apostle kneeled down, and concluded 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 〈◊〉〈◊〉 his face no more.

4. DEPARTING from Myletus, they arrived at Coos, thence came to Rhodes, thence to Patara, thence to Tyre; where meeting with some Christians, he was ad∣vised 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 〈◊〉〈◊〉, 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 prophecy. 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 〈◊〉〈◊〉, 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 impri∣soned, but, if need were, to die at Jerusalem for the sake of Christ and his Religion. Finding his resolution 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 for∣wards on their journey, and being come to Jerusalem, were kindly and joyfully enter∣tained by the Christians there.

5. THE next day after their arrival, S. Paul and his company went to the house of S. James the Apostle, where the rest of the Bishops and Governours of the Church were met together; after mutual salutations, he gave them a particular ac∣count 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 infor∣med of him, that he taught the Jews, whom he had converted, in every place, to re∣nounce 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 disturbance, it was advisable, that there being four men there at that time, who were to accomplish a Vow (probably not the 〈◊〉〈◊〉-vow, but some other, which they had made for deliverance from sickness, or some other eminent danger and distress; for so 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 determined by the Apo∣stolical 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) consented to the counsel which they gave him, and taking the persons along with him to the Temple, told the 〈◊〉〈◊〉, 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 〈◊〉〈◊〉, some Jews that were come from 〈◊〉〈◊〉 (where, probably, they had opposed S. Paul) now finding him in the Temple, began to raise a tumult and uproar, and lay∣ing 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 〈◊〉〈◊〉 to the prero∣gative of the Jewish Nation, destructive to the Institutions of the Law, and to the pu∣rity 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 seising upon him, they drag∣ged him out of the Temple, the doors being presently shut against him. Nor had they failed there to have put a period to all his troubles, had not 〈◊〉〈◊〉 Lysias, Comman∣der 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 ordinary Malefactor, commanded a double chain to be put upon him, though as yet altogether ignorant, ei∣ther 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 enquired of him, whether he was not that Egyptian, which a few Years before had raised a Sedition in 〈◊〉〈◊〉, 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, of his education in his youth, of the mighty zeal which he had for the Rites and Customes of their Religion, and with what a passionate earnestness he persecuted and put to death all the Christi∣ans that he met with, whereof the High Priest and the Sanhedrim could be sufficient witnesses. He next gave them an intire 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 imme∣diately 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. While the Lictor was binding him in order to it, he asked the Cen∣turion 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 Go∣vernor of the Castle, bidding him have a care what he did, for the Prisoner was a Roman. Whereat the Governor him∣self 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 priviledge, a pri∣viledge 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 Com∣mander himself being a little startled, that he had bound and chained a Denizon of Rome.

8. THE next Day the Governor 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: 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 se∣verest rules and conscience of his duty. Men and Brethren, I have lived in all good conscience before God untill this day. Be∣hold here the great security of a good man, and what invisible supports innocency affords under the greatest danger. With how generous a confidence does vertue and honesty guard the breast of a good man! as indeed nothing else can lay a firm basis and foundation for satisfaction and tranquillity, when any misery or calamity does overtake us. Religion and a good con∣science beget peace and a Heaven in the Man's bosome beyond the power of the little accidents of this World to ruffle and discompose. Whence Seneca compares the mind of a wise and a good man to the state of the upper Region, which is al∣ways serene and calm. The High-Priest Ananias being offend∣ed 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 ille∣gally commanded him to be punished, before the Law condemned him for a Ma∣lefactor. Whereupon they that stood by asked 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.] However being a Person in Authori∣ty, it was not lawful 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 Sadduces, and partly of Phari∣sees, 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 Governor fearing S. Paul would be torn in pieces, commanded the Soul∣diers 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, incouraging 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 ratified by Oath and Execration, never to eat or drink till they had killed him: and having acquainted the Sanhedrim with their design, they intrea∣ted them to importune the Governor, 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, disap∣points the devices of the crafty. The design was discovered to S. Paul by a Nephew of his, and by him imparted to the Governor, who immediately commanded two Parties of Foot and Horse, to be ready by Nine of the Clock that Night, and pro∣vision to be made for S. Paul's carriage to Foelix the Roman Governor of that Pro∣vince: 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 accusation. 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 Cilicia, he told him, that as soon as his Accusers were arrived he should have an hearing, com∣manding him in the mean time to be secured in the place called Herod's Hall.

Notes

• Acts 20. 1.
• Acts 20. 17.
• Acts 20. 1.
• Acts 21. 18.
• 〈◊〉〈◊〉 B 〈◊〉〈◊〉. Jud. lib. 2. c. 15.
• Act. 22. 1.
• 〈◊〉〈◊〉 virgis in medio sero 〈◊〉〈◊〉 Civis Romanut, cum interea nullus 〈◊〉〈◊〉, nulla vox 〈◊〉〈◊〉 istius miseri 〈◊〉〈◊〉, nisi hac, 〈◊〉〈◊〉 Ro∣manus sum. Hac 〈◊〉〈◊〉 commemorationis Civitatis omnia verbera depulsurum 〈◊〉〈◊〉.—O nomen dulce 〈◊〉〈◊〉! O jus 〈◊◊〉〈◊◊〉 civitatis! O lex Porcia, 〈◊〉〈◊〉 Semproniae! Ciccr. in Virr. lib. 7. Tim. 2. p 218. 〈◊〉〈◊〉 est vincire 〈◊〉〈◊〉 Romanum, scelus, terberare. ld. ib. p. 220. vid. supra Sict. Ill. Num. 4.
• Act. 23. 1.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. M. Anton. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. 7. sect. 28. p. 63.
• Justum & tenatem 〈◊〉〈◊〉 Virum, Non Civium ardor prava jubemium, Non vultus inst 〈◊〉〈◊〉 Tiranni M 〈◊〉〈◊〉 quatit solida: 〈◊〉〈◊〉 Auster 〈◊〉〈◊〉 inquieti turbidus 〈◊◊〉〈◊◊〉 sulminantis magna Jovls manus. Si fractus illabatur orbis, Impavidum 〈◊◊〉〈◊◊〉. Horat, Carm. l. 3. Od. 3. p. 154.
• 〈◊〉〈◊〉 ille est plenus gandio, 〈◊〉〈◊〉, & placi∣dus, inconcussus, cum diis ex 〈◊〉〈◊〉 vivit: per dies noctesque sar & aequalis animi 〈◊〉〈◊〉 erecti & pla∣centis sibi est.—. Talis est 〈◊〉〈◊〉 animus, qualis mundi 〈◊〉〈◊〉 super Lunam, semter illie serenum est: 〈◊〉〈◊〉 sim gaudio est. Gaudium bot non 〈◊〉〈◊〉, nisiex virtutum conscientia. Senec. Epist. 59. p. 152.
• Hae Pauli verba Ananias & Apparitores sic 〈◊〉〈◊〉, quasi excusares Paulus quod sibi in istis vialis 〈◊〉〈◊〉 nois satis in mentem 〈◊〉〈◊〉, qui∣cum sibires esset. Verum latentior sensus 〈◊〉〈◊〉, non esse cum sacerdotem, aut principem 〈◊〉〈◊〉, qui 〈◊〉〈◊〉 dignitates precio comparasset. Didicerat enim 〈◊◊〉〈◊◊〉 Gamalitle Paulus: Judicem qui ho∣notis consequendi causa pecunias dederit, revera neque judicem este, neque honorandum, sed a∣sini habendum loco, ut ect in Tisulo Talmudico dt Synedrio. Grot. in loc.