The life of the apostle St Paul, written in French by the famous Bishop of Grasse, and now Englished by a person of honour.

THE LIFE of the Apostle S. PAUL.

I Undertake to write the life of Saint Paul, which containes the History of the Church in her Infancy. Af∣fection I confesse interesses me in this Subject, yet I fear not to be suspected of any, because I dive only into pure Sources; and scarce say any thing, that is not warranted by the authority of the Holy Ghost. In this work you may behold both the power and

wisdom of God, in the Establish∣ment of the Evangelical Doctrine; and all those vertues which belong to a perfect Minister of the Gospel. I need not go about to colour, or disguise any matter herein, or seek excuses: For discretion marches here with zeal, simplicity with prudence, meekness with power and command. The Synagogue is here demolished, Idolatry over∣turned, Philosophy confounded, and the Cross triumphant. Nor is this done without great opposi∣tion of the Infernal Spirits; for they arm against one poor man, the covetousness of the Priests of the Law; the pride of the Pharises; the envy of their Doctors; the su∣perstition of the people; the au∣thority of Magistrates; the Insolen∣cy of Princes, and the malice of false Brothers. In the end they seem as it were victorious, having brought Saint Paul to dye in the

Capital City of the world. But they are deceived in their malice. The blood which the Apostle shed, is the seed of Christians, and by his death the Church takes possession of Rome.

The Ancient Philosophers were careful to write the lives of some particular persons, illustrious ei∣ther for their vertues, or remark∣able for some accidents of their lives, to serve for a model or pat∣terne of imitation, by which they might arrive to the same glory: much more ought Christians to endeavor to make known those Heroes of the Church, whose whole actions have been examples of sanctity, and in whom God would shew the power of his grace, and the great won∣ders of his mercy. For my part I have resolved hence-forward to la∣bour in such glorious subjects: I confess I ought not to begin my Apprentiship with the life of Saint

Paul: Yet the particular devotion, I have for that great Apostle, has pre∣vailed over the knowledge of my weakness; and makes me hope those Readers who are reasonable, will excuse the zeal of a Disciple for his Master.

The Holy Ghost according to the promise of our Savi∣our, was descended upon the Apostles in the form of fiery tongues; and had fitted them with so Divine a light, and Heavenly vigour, that Saint Peter who trem∣bled at the voice of a Woman, in the house of the High-Priest, did not then fear the fury of the Princes, Doctors, Pharises, nor of the people; but in the middest of Jeru∣salem he preached there aloud, that Jesus Christ, whom they had cru∣cified, was the Son of God, and the Messias promised to their fore-fathers. At his first Sermon there were three thousand persons con∣verted;

and at his second, which he made after that famous miracle of the lame man, at the Gate of the Temple; where he went up to prayer with Saint John; he gained five thousand souls. Every day the number of the faithful increa∣sed. And the Sanctity of their lives served not a little to confirm the Doctrine which they professed. The faith of Jesus Christ united them in so strict a bond, that lay∣ing aside all difference, in respect of body, minde, and fortune, they had but one heart, and one soul. They heard the instructions of the Apostles with great respect, and they practised them with so much fidelity, that no earthly considera∣tion could change them: they im∣ployed almost the whole day in prayer in the Temple, where they met together, and where they pray∣sed God with one mouth, and with one heart. They assembled toge∣ther

sometimes in one house, some∣times in another; where they re∣ceived the holy Eucharist; and their repast was ever seasoned with an Evangelical frugality. Their simplicity was without art, their meekness without affectation, and all their actions so full of great ex∣amples of vertue, that the people of Jerusalem loved them, and bare them great respect. Wealth, the origin and cause of quarrels and divisions amongst men, was the Chain which united that new asso∣ciation; for Charity made all things common amongst them. The rich were ashamed to be so, because they believed in him that was born and died as the poorest of men. They sold their Inheritances, and thought themselves very happy, if the Apostles would receive the price; which they brought and layed at their feet to be distributed amongst the poor. Ananias and his Wife

Saphira, for having concealed the best part, were punished with sud∣dain death, and thinking they had onely lyed to a man, found they had lyed to the Holy Ghost.

There brake forth about that time some little murmuring, a∣mongst the Jews that were born out of Judea, who to distinguish them∣selves from those who were born in Jury, assumed the appellation of Greeks, because they spake Greek, and made use of that language in reading the Holy Scriptures, that is to say, of the Septuagint translati∣on. These complained that their widdows, who served in the daily ministery were neglected, that is, there was not care taken to assist them in their necessities, and that the publique Alms were not equal∣ly distributed amongst them; or according to another opinion, that they were not imployed in the ex∣ercises

of Charity toward the poor, as the widdows of the other Jews were. The Apostles to prevent the danger which that discontent might cause, assembled the faithful toge∣ther, and proposed the election of seven discreet men, unblemished in reputation, and replenished with the Holy Ghost, who might distri∣bute those necessaries to the poore; holding it not meet for themselves to leave the administration of the holy word (to which they attended without any interruption) for this office of charity which was of much less importance. The people fol∣lowed this Counsel, and chose Ste∣phen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch. The Apostles, to whom they were presented, laied their hands upon them and ordained them Deacons. Stephen held the first place amongst them, for the profoundness of his Doctrine, the fervency of his Zeal,

and the purity of his life. Saint Luke in the Acts calls him a man full of Faith, and of the Holy Ghost: He was not content to distribute the material bread, but he also brake that of the word amongst them, having care to nourish their souls as well as their bodies. His Sermons were accompanied with miracles, which served to overthrow, what the other had shaken. Every day he spake in the Synagogue or Schooles which were in Jerusalem, against the Jews of divers Nations, and against those of the Synagogue of Libertines, (which in my opinion is to be understood of those who were made Slaves in the prece∣dent, or in some other war, betwixt the Romans and the Jews; and had received their liberty in Rome, whe∣ther they were originally Jews or Proselites of different Nations) a∣gainst the Cyrenians, Alexandrians, those of Cilicia, and the lesser Asia.

These disputing against him, could not resist the Holy Ghost, who spake by his Mouth; and notwith∣standing they were confounded, they would not be overcome; but contrariwise, their confusion stir∣red them up to animosity; and wanting reasons, nor yet willing to yeild to truth, they resolve to have recourse unto calumny, so to ruine him. The pretence of Reli∣gion furnished them with an oppor∣tunity according to their desire. They published by the means of some confiding and unsuspected persons, that Stephen did frequent∣ly utter blasphemy against the Ma∣jestie of God, and the Honour of Moses. The accusers affirmed to have heard that which they reported, whereupon the people, who slightly examine things, especially when it concerns their Religion, presently enter into fury. The Priests and Doctors instead of moderating, en∣crease

the flame. In this heat Ste∣phen was hurried away, and condu∣cted by those who had raised the tumult, unto the Councel, where matters of Religion were handled. There they made him to be accused by divers false witnesses, that he should say, Jesus of Nazareth would destroy the Temple, and change the tra∣ditions of Moses. All the Judges fixt their eyes upon him, and beheld a sparkling Majestie in his face, like to that of an Angel, without the least sign of emotion; which was no small evidence of his innocen∣cy. The High-Priest asked him if he had spoken those blasphemies whereof he was accused, and then he answered after this manner.

Fathers and Brethren; God who has no need but of himself, to be happy; and in whom is contained a perfect collection of all good, at the time prefixt by his providence for that purpose, appeared to our Fore-father Abraham, whilest

he yet inhabited Mesopotamia; com∣manding him to leave his Country, and betake himself to another which he would shew unto him; promising him in exchange a better, and more fertile Land, a particular assistance against all kinde of Enemies, and an extraor∣dinary Blessing unto all Nations in his Seed. This great Patriarch presently obeyed the Commandment of his Lord, and with joy left his Country, and Kin∣red: first of all he dwelt in Charon with his Father, and after his death, he went thence to dwell in that Coun∣try promised to him, where notwithstan∣ding he lived as a stranger, and had not there the possession of one handful of Land; The accomplishment of the pro∣mise being reserved for his posterity. God told him they should be ill used, and live under a troublesome bondage in a strange Country, for the space of four hundred years: but in the end he would set them at liberty, having first by a dreadfull punishment afflicted those,

who had oppressed them. At that time Abraham had no Son, which might make him beleeve that Prophesie con∣cerned his posterity. But when he lest expected a lawful Heir to his possessions, in regard of his old age, and the bar∣rennes of Sara, he beheld himself the Father of Isaac. On the eighth day af∣ter he was born he circumcised him, ac∣cording to a command received, where∣unto also he had already satisfied in himself; esteeming it a great honour to bear so glorious a mark of alliance with his Sovereign. Isaac begat Jacob, and Jacob the twelve Patriarchs. Jo∣seph whom his Father loved particu∣larly, was sold by his Brethren, who thought they had dealt favourably in not sacrificing him to their jealousie, after a more cruel manner. God, who was his Protector, raised him out of pri∣son to the second place of Egypt: his unchast Mistress, whose indignation he had incurred by his continency, and fi∣delity, was the cause, that Pharao be∣came

rather his friend then Sovereign, and made him Master of his Kingdom, as well as of his Heart. In those days there was an extraordinary Famine, which wasted the whole country of Ca∣naan: And our Fore-fathers having no corn left in their country, were for∣ced to repair into Egypt; where by the provident Oeconomy of Joseph, the Kings Granaries swelled in great a∣bundance. Jacob sent his Sons thi∣ther, and in their second voyage, they knew him whom they had sold, having before designed his death. They were much terrified, when they found them∣selves in the power of them they used so ill. But he forgot their cruelty, and shewed himself to remember onely that he was their Brother. He wept with them, and made them known to Pha∣rao and his whole Court, and retur∣ned them home laden with presents, charging them withall to bring his Fa∣ther Jacob to him. The good old man surprised with these glad tydings, was

overjoyed to think he should satisfie his eyes before he left this world, with the sight of him whom he had often be∣wayled as dead: he went then into Egypt, and after he had lived there some years in great quiet and peace, died in the arms of his Son Joseph. Our Ancestors also died there, and those that descended of them, multipli∣ed extreamly in a few years. At last the time of the Divine promise made to Abraham, drawing nigh; there sate in the Throne of Egypt a Prince, who had never heard the name of Joseph, time having made him forgotten; and seeing the daily increase of our Nation, after an extraordinary manner, he be∣gan to apprehend, least those strangers should render themselves Masters of his country: whereupon he imployed both craft, and violence, to work their extirpation: To this end there is no∣thing horrid in Tyranny, which he did not impose upon them. But not∣withstanding their labour and bad dy∣et,

they thrived so wel, that it seemed ra∣ther to contribute to their increase, then ruine. Hence by an impious edict be commanded their Midwives to stifle all the Male Children of the Israelites, and save onely the Female. But this inhumane command was not obeyed, and God abundantly recompenced the mercy shewed to those innocent crea∣tures, whom a barbarous Tyrant would have sacrificed to his jealousie. Moses was born in this wonderful persecution; His parents after they had concealed him three moneths in their house, fea∣ring least he might be discovered, ex∣posed him upon the River Nilus: Pha∣rao's Daughter coming thither to bath her self, perceived the Cradle of Bull∣rushes, in which he floted upon the water; she sent to take it up, and by that means, was the instrument of his preservation. She was not satisfied in exhibiting an ordinary compassion towards him, but tendered him with a Motherly care; and of an Infant

exposed, she adopted him Son and Heir to a great Kingdom. His Educati∣on was answerable to so high a fortune; and by the progress he made in all the Sciences of the Egyptians, by the ex∣cellency of his wit, his solid judgement, his generous courage, his modest beha∣vior, and the greatness of his actions, he shewed himself worthy of the Scepter ordained for him. But God had other designs, and would make use of him to destroy that Empire, which he seemed to be chosen out to govern. At the age of forty yeers, God inspired him to visit those of his Nation in the places where they dwelt: and there he found an Egyptian roughly treating an Is∣raelite, whence a just resentment trans∣ported him to revenge the Injury done unto his Brother, by the death of him that abused him. The next day see∣ing two Israelites quarrelling together, he said to them; you are Brethren, why injure you one another? But he that abused his Companion without cause,

askt him, who hath made you our Prince, and the Judge of our differences? per∣haps you will kill me, as you did yesterday the Egyptian. That discourse troubled Moses, and by divine providence made him to fly into the Land of Ma∣dian, where taking a Wife he begot two Sons. He was fourscore years of age when in the Desarts of Mount Si∣na an Angel appeared to him in the middest of a flaming bush unconsumed. This Prodigy astonished him, and drawing neer to behold it at a less di∣stance, The Lord spake unto him in these words:

I am the God of thy Fore-fathers, the God of Abraham, the God of Isaac, and the God of Jacob: put of thy shooes, for the earth thou treadest upon is holy. I have beheld the affliction of my captive people, & their complaints have reached my ears; I am descen∣ded to deliver them from this cruel bondage, and upon this occasion I will send you into Egypt.

Fathers

and Brethren observe here, that this Moses whom the two Israelites rejected with disdain; saying, who has esta∣blished thee Judge and Prince over us? was the Prince and Redeemer of the Jewish people, with the assistance of that Angel which appeared to him in the burning bush. Egypt wondered at the miraculous things of his Rod; the Sea divided it self to make passage for the multitude he led in the Desart; The rock yeilded him water; for the space of forty years, a celestial Man∣•••• 〈◊〉〈◊〉 every morning from Heaven to 〈◊〉〈◊〉 our 〈◊〉〈◊〉. And a thousand other wonders •••…•••…ered his gov••rn∣ment fa••••us. May not we here be∣hold an admirable figure of the Savi∣our which you have rejected, notwith∣standing that he came to deliver you from a more cruel captivity, and more miserable, then that of our Fore-fa∣thers? But this same Moses, whose Doctrine you accuse me to condemn, did not he promise to you him (whose Gospel

I now preach, and whose name is so o∣dious to you) when he said, God will raise from the middest of you a Pro∣phet whom you shall hear as you hear me, certainly you heard him, as our Ancestors heard Moses; and whilest Moses was conversing with our Lord upon the Mountain, those ungrate∣full people inforced Aaron to make mol∣ten gods, which should conduct them, not knowing (as they saiea) what was become of Moses. They adored the Golden Calf, and gave that honour to the work of their hands, which was due onely to their Creator. This hor∣rible Idolatry so incensed God, that be exterminated this great multitude by divers punishments. Two only of them that remained, besides those who were born in the Desarts, entered into the Land of Promise, under the conduct of Joshua. The assistance of our Lord ceased not with the death of this great Captain: Our Ancestours alwayes found him favourable, so long as they

continued faithfull to his service. The divers servitudes they were under, so long as the government remained in the hands of Judges, were onely cau∣sed by their Idolatry, and prostitution to all sorts of wickedness. Ease and plenty corrupted those, whom the pe∣rils of Warre, and feare of Enemies had kept within the bounds of fidelity. They contracted unfortunate marria∣ges with the daughters of their neigh∣bours, and that conjugall union occa∣sioned their separation from God; for by little and little they followed the manners of their Wives, and to make themselves good husbands, they were not afraid to become wicked men. They left the God of Heaven, for the stars which he had fixed there; and the purity of his sacrifices, for the abo∣minations of Moloch: Their ingrati∣tude was not left unpunished; for our Lord at severall times raysed Infidel Kings against them, who made them know their sin, by the rigour they used

towards them. The yoke of the Phili∣stins was the longest, and David delivered them entirely from it. He was the man according to Gods heart. It was he whom God placed in the Throne, with a solemn promise that his Posterity should reign for ever. This Prince, who was as godly as valiant, desired to build a house to our Lord, that might be stable and firm; for since they left Egypt, they had adored him in a Tabernacle which was portable. God accepted his good will, but reserved to his Son Solomon the glory of building a Tem∣ple, that testified no less his piety than his magnificence. This place could not contain him, who not onely fills all things, but is immense, who has the Heaven for his Throne, and the Earth for his Footstool. Princes, who are men, may busie and delight them∣selves in Palaces built by the hands of men. Our God is a Spirit, which re∣sides not in the inclosure of walls, and

the most magnificent works of Archi∣tecture are not worthy of his greatness. It is in the hearts of men be delights to dwell, but those hearts must then be innocent. They must be circumcised with a spiritual circumcision, of which that of the body is but the mark. You have not these innocent hearts; but contrarywise I may without injury call them uncircumcised, because they are tyed to earthly things, wherewith they are replenish'd and possess'd with a horrid envy and execrable rage a∣gainst our true Redeemer. You are stiff-necked, and continually resist the Holy Ghost. In this you shew your selves true children of your Fa∣thers; for which of the Prophets have not they persecuted? Those heavenly men have all of them announced unto you the coming of him, whom by a black and ungrateful Treason you have murthered; you who received the Law by the ministery of Angels, observe it not, but most impudently

break it every day. Jesus of Naza∣reth hath been required with so much the more ingratitude, as his graces were extraordinary. It is in him that God hath fulfilld the promise whereof a little before I spake to you, that the Scepter should alwayes remaine in the house of David. For he is descended from him according to flesh, although you esteemed him the Son of a poor Carpenter. It is he alone that sets at liberty, not onely Israel, but all men that are captive under the yoke of hell and sin. It is he that is descended from Heaven to establish a Coelestiall Kingdome, who apprehends not the vicissitude of humane things, nor is subject to the violence of Tyrants, and the inconstancy of the people. It is he that has proved his Doctrine by mira∣cles, and such as Israel had never found in the Scriptures, nor seen in the extent of their Provinces; and yet his voyce could not soften the hard∣ness of your hearts, his Miracles seem∣ed

to you to be illusions. You have in∣juriously sullyed the innocency of his life. His humility made you become insolent. His sufferings made you more bitter against him; his patience made you furious; and you have as little respect to those who speak to you in his name since his Resurrection. But you deceave your selves in your designes. That party, which you think to root up, shall be victorious. Inno∣cency shall triumph over Calumny. The Church of him that is crucified, which we announce unto you, shall not destroy the Law, but the Law shall serve for a foundation to the Church. The true disciples of Moses will ac∣knowledge him in their legal observa∣tions, and they will hear him as their Master, according to that Oracle of Mo∣ses which I alledged to you. Certainly no man can reprove me to have spoken a word that savours of contempt against him, and the testimony of my accusers destroys it self, neither their condition,

nor their vertue, render them so credi∣ble, that I need take much pains to clear my self of their calumny. They say I have spoken against the Law, I deny it, and, by my precedent discourse, you may understand my opinion of it; but it is rather you that one may more justly accuse for the non-observance of it.

The Judges and others there pre∣sent, hearing so bold and free a discourse, and such sharp reproach∣es from Saint Stephen, were filled with despite and fury, and began to grinde their teeth against this generous Deacon, unto whom God designed a more particular favour in this encounter: For as he lift∣ed up his eyes to Heaven, (and that his heart, filled with the Holy Ghost, elevated it self by sublime acts of a most pure love) he saw the glory of God, which so transpor∣ted him, as he he cryed out; I see the Heavens open, and the Son of man standing on the right hand of

God. All those who heard these last words, made a great out-cry, and seized upon him. The Judges stopt their eares, as if they had heard blasphemy, and the multi∣tude presently hurried him away out of the City to stone him. There was no alteration in his counte∣nance; and if any did appear, it was rather that of joy. He con∣sidered the stones in the hands of those Executioners, as precious stones prepared for the making up of his Crown. And those that were most cruel, seemed to him most merciful. He sustained this impetuosity standing, like a Rock that mocks at tempests, or rather as a Priest who sacrificeth himself. In all the time of his suffering he did not once complain; and when he felt death approaching, he said, Lord Jesu receive my soule. But when he prayed for those that stoned him, he kneeled downe,

knowing their offence was so great, as to obtain their pardon; it was necessary to joyn the humility of his countenance to the humility of his heart, and to use violence, if it may be so said, to the goodness of God; He cryed out, O Lord let not this sin be imputed to them. It was to this so ardent and admirable pray∣er, that God (according to the o∣pinion of divers Fathers) granted the conversion of him whose life we write, and whom we will call Soul for a time, as Saint Luke does in the Acts. He was not of the number of those who stoned Saint Stephen; yet, in looking to their garments, he stoned him by their hands, and made himself partaker of their impiety.

He was Cousin to the Martyr, and they were both brought up by Gamaliel in the study of the Law; notwithstanding, the false zeal of Religion carried him beyond the

Sentiment of nature, and their fel∣lowship in studies. And having once with pleasure seen the bloud of this holy Deacon spilt, he became thirsty after the bloud of those who professed the same Doctrine, and made himself remarkable in that bloudy persecution, which was en∣kindled against them. He brake into houses, and those he took prisoners, were by himself condu∣cted into Dungeons, after which he sollicited their condemnation. In a word, he was a wild Boar in the Vineyard of the Son of God. After he had filled Hierusalem with executions, he would extend his cruelty farther; and to that effect demanded of the Princes & Priests, Commissions and Letters in his favour, that he might take all those persons in the City of Damascus, who beleeved in him that was cru∣cified. His rage afforded him not one moment of rest. He breathed

nothing but the slaughter and bloud of the poor disciples of Jesus Christ, and pleased himself one∣ly with the thought of their punish∣ment which was at hand. He con∣trived in his imagination how he might take them all, and he ex∣horted himself to use nothing of mercy, either to old or young, to whom, even the most barbarous are wont to shew some compassion and pitty. He was entring into the thirty third year of his age; and the heat of his youth, joyned with the temper of his minde, and zeal of Religion, easily transpor∣ted him to resolutions that were extream. He was neer to Damasco, when an extraordinary light com∣ming from Heaven, and inviro∣ning him, he was thrown downe to the earth, and heard a voice that said to him, Saul, Saul, why dost thou persecute me? Jesus Christ was uncapable of suffering perse∣cution

in his person; but he suf∣fered it in his members, that were so strictly united to him, as he re∣puted all injuries done unto them, done unto his own person. This persecutor being affrighted, an∣swered, Lord, who art thou? I am Jesus of Nazareth whom thou dost persecute, continued the voice; and it is in vain for thee to kick against the pricks. Then Saul astonished, trem∣bling, and, out of himself, cryed, Lord what wilt thou that I doe? It was answered him, Rise up, and goe into the City, and there I will make known to thee what thou oughtest to doe. Those, who accompanied him, were wonderfully astonished at this conference: For they heard the sound of a voice, but could not distinguish the words, nor saw they any body. Saul rising up, found himself blind: The bright∣ness of Heaven had exteriourly blinded him; but his soul was de∣livered

from his former darkness; and this glorious blinde man shall appear ere long one of the bright Stars of the Church. He enquired not what should become of him, but made an humble Sacrifice of himself to him whom but a moment before he had persecuted. His Conversion was sudden and compleat, and so it shall continue to his death. He was led by the hand into the City of Damascus, where he was three dayes and three nights with∣out eating or drinking; but not without receiving the nourishment of heavenly consolations, and those great verities whereof he was to be the Apostle. Here humane pru∣dence is at a stand, that God should choose him a Preacher of faith, who but a little before was so fu∣rious an enemy to it. But the wisedome of heaven wonderfully shewes it self in this conduct; for by this appears the efficacy of the

grace of Jesus Christ, which can soften a heart thus hardened with∣out infringing our liberty; and of a mortal adversary, make him his most faithful & couragious Cham∣pion. He was to be the Doctor of this new grace, necessary to the state of corrupted nature. He was to heal the infirmity of the will captivated to concupiscence, and rectifie the ignorance of the under∣standing: And how could he bet∣ter conceive the necessary and effi∣cacy of this celestial remedy, then by his own experience. Certain∣ly he who had so long time before the heavy yoak of the Law, and having his inclinations so contra∣ry to the faith of Christ, had yet received it by a meanes so extra∣ordinary, whereby the Soule was illuminated, and the heart so sud∣denly mollified; so strongly, and yet nevertheless so gently, could not beleeve that man had the

cheifest part in his own conversi∣on; and that grace was not a slave to the will, but rather a gentle and amorous Mistress, which prevents, fortifies, moves, and makes the Soule active. He was far from i∣magining there was any merit in him, in order to his election, and therefore he might with more ef∣ficacy announce unto the Jewes, That the works of the Law did not render them worthy to receive the Gos∣pel; and to the Gentiles likewise, If they were called, that it was out of the meer choice, and pure good∣ness of God. He was to labour in the conversion of sinners, and God to shew him that he must deale mildly and sweetly with them, made choise of him, even when he was guilty of the greatest sin that man could commit. Before, for the same reason, he had established Saint Peter Head of the Church, after he had thrice denyed him.

Ananias, a Priest of very great piety, governed then the Infant Church of Damasco. Jesus Christ by apparition commanded him to goe into the house of one Jude, and told him the street, where he should finde a man named Saul, borne at Tarsis, who was earnest in prayer. Ananias astonished, took the boldness to answer him in a manner which shewed he was ac∣customed to the like Visions. Say∣ing, Lord I have understood from di∣vers persons of the great harm this man hath done to your Church; and now he is here in this place with com∣missions to apprehend all those who in∣vocate thy name. Fear nothing, an∣swered the Son of God, he is no more a persecutor, but a vessel of e∣lection, and an instrument by whom I will work great wonders. I have cho∣sen him to announce my doctrine to Nations, and to Princes, without fear∣ing the fury of one, or the power of

the other. He shall preach to the Chil∣dren of Israel those truths which he hath endeavoured to abolish; and I will let him know what he is to suffer for my name. Ananias replying no more, went presently and obeyed, He found this new Convert, and approaching to him, laid his hands upon his head, saying, Saul, my dear Brother, the Lord Jesus, who appeared himself unto you on the way to Damascus, that you may see how dear to him your salvation is, has sent me to you, to the end that in his name you should recover your sight, and be filled with the Holy Ghost; that you may afterwards pour it forth upon others, and acquit your self of the Ministery to which he hath ordain∣ed you. Immediatly the Scales which covered the eyes of Saul, fell from them, and he saw as he did before, and at the same instant of this mira∣cle he was baptized; and received it with such disposition of minde,

as we may imagine to be in one whose Conversion was so extraor∣dinary, and whom Jesus Christ him∣self took the pains to instruct. For Ananias did neither Catechise him, nor send him to the Apostles to be Catechised; knowing well, that he who had drawn him out of the darkness of the Law, would have him immediately to receive from him the Heavenly Doctrine of the Gospel, as being particularly his Apostle.

He issued from the water of Bap∣tisme, not onely pure, but full of courage: And unwilling to lose one hour of time without imploy∣ing it to the honour of his new Ma∣ster, he began his Function, going into the Synagogues, and there teaching that Jesus Christ was the Son of God. His condition, his Doctrine, the fame which was spread amongst the Jewes of his zeal for the Law, and the designe

upon which he came to Damascus, made them at the first to hear him with great attention. But when he was heard to speak of Christ crucified, as of the Messias, it was strange to see the astonishment a∣mongst his Audience; they could hardly beleive their own eares. What (said they) this man who does now announce unto us the name of Je∣sus Christ, is he not the very same who not long since in Hierusalem shewed himself to be so cruel an enemy to it, and persecuted to death all those who invoked it; and the same that came hither with express Commission to ap∣prehend all those who made profession of that impiety? Whence comes this so sudden a change? By what sleight has he been so quickly gained? How has he so soon forgotten what he own to his Re∣ligion, his Country, and his own honour? From thence they passed to inju∣ries and calumnies which the A∣postle generously disdained; and

these Storms made him take deep∣er root in the love of Jesus Christ: Every day the fire of his zeal in∣creased; his discourse was accom∣panied with so forcible reasons; he did so admirably expound the Holy Scriptures; he unvailed with so much clearness the ancient Fi∣gures which foretold our Saviour; he so plainly shewed them, that he whom he preached to them was the true Messias; as the Jewes not being able to answer his Argu∣ments, remained shamefully con∣founded. After he had stayed some time with those in Damascus, the Holy Ghost, who conducted him, put him upon the Voyage of Ara∣bia. We know nothing of what he did there; but we may well be∣lieve that so ardent a zeal as his, and so eminent a knowledge of di∣vine verities, could not but pro∣duce effects worthy the Doctor of Nations. He returned to Damascus,

where he remained two years; and during that time, he preached the Gospel with such success, that the Jewes resolved to seize upon him, and to make him away. The Go∣vernour, whom they had gained, permitted them to keep the gates of the Town guarded, that he might not escape; But his disciples let him down from the top of the wall in a basket. He was reserved for other Combats, and for other Victories; and that which he had hitherto done, was but a little Essay of what he was to doe in establishing, the Law of him, who had called him to the Apostleship of the Gen∣tiles; though he might well expect to finde more cruel and powerful enemies in Hierusalem; yet he for∣bore not to goe thither to see Saint Peter, and to doe him the honour due to the first Apostle; and this, not out of any vain curiosity, or to receive from him the Apostolick

Mission, having already received it from Jesus Christ himself. When he appeared amongst the faithfull, every one was fearful, and shun∣ned him as a common Enemy. Barnabas, with whom he had stu∣died under Gamaliel, and who was converted before him, presented him to the Apostles, that is, to Pe∣ter and James, which two he one∣ly saw in that Voyage. He told them of his miraculous Conversi∣on, and what he had already done at Damascus for defence of the Gos∣pel. From that time every one looked upon him as a main work∣man in the Vineyard of our Lord. He stayed there but fifteen dayes, in which space he disputed so effi∣caciously against the Jews of Greece, and the Gentils, that they were re∣solved to kill him, which was the cause that obliged the faithful to conduct him to Caesarea; from whence he went to Tharsis, the

place of his Birth. He fled not from thence out of fear, or to a∣void danger; but humbly follow∣ed the conduct of providence. St. Luke makes no mention of what he did at Tharsis; and we chuse ra∣ther to imitate his silence, then to attribute actions to him of which we have no proof, during the five yeers he abode there.

In the mean time those were not idle, who had left Hierusalem by reason of the Persecution which happened after the death of Saint Stephen; obeying herein the pre∣cept of our Saviour, who wills us, if persecuted in one City, to fly unto another. For they had preached the Faith in Phoenicia, and in the Isle of Cyprus, and in Antioch of Syria. This Divine Seed abundantly in∣creased in this last City, both a∣mongst the Jews and Gentils. We are taught by a Tradition received in the Church, that Saint Peter

established there his first Seat, which he held almost seven yeers, and then left it to lay at Rome the Foundation of that of his Succes∣sors.

The newes of the good Success of the Gospel, in a place so famous, and so important for the East, was brought to the Church of Hieru∣salem; whereupon, Barnabas, a man of eminent vertue, was dis∣patched thither to cultivate so spa∣cious a Field. At his Arrival he rejoyced to see so fair a Harvest: He augmented it by his Preaching, by his Example, and by his Mira∣cles; but judging it was needfull to have the help of an Excellent Labourer, he went to find out the Apostle at Tharsis, and brought him to Antioch, as to a place pro∣portioned to his strength and zeal. The Success answered his hopes. There they stayed a whole yeere, and during that time, the number

of those which were converted was found very great. It was there al∣so that the name of Christian be∣gan first to be given to the Disci∣ples of Jesus Christ. At the same time certaine Prophets arrived there, and amongst them, one na∣med Agabus, foretold a great fa∣mine, which should happen in the time of Claudius the Emperor, who Succeeded Caligula. The Christi∣ans being moved with charity, re∣solved to prevent the necessity of their Brethren in Judea; and ha∣ving gotten what Alms they could, delivered it into the hands of our Apostle and Barnabas, to carry safe unto those for whom it was gathe∣red. This occasioned them to make a Voyage to Hierusalem, where Herod endeavoured to make fa∣mous his entry by the death of St. Peter. But to understand this bet∣ter, tis necessary we take the course of this Story a little higher.

The Emperor Tiberius succeed∣ing Augustus, made his Reign no∣torious, by all the cruelties which may enter into the Soules of the greatest Tyrants. No condition was secure from his jealousies a Rome lost her most noble and ver∣tuous Citizens by the impudency of Accusers, who permitted inno∣cency to be no where safe. The Noble Germanicus was his Victime in the East; Agrippina his wife survived him, but to end her days by as cruel a death: Their Sons, Drusus and Nero, were treated in the same manner by that Barbari∣an, with whom, reason of State, which opens a passage to all the crimes of Tyrants, had more pow∣er then all the Lawes of nature. In fine, he was the Executioner of all his Friends. The obscurest corner in the Isle of Caprea could not so conceal his bruitish impurities, but that the memory of them has

reached even our Age; and their recital would be too horrid to find any place in this History. Whilest fear silenced all the World, the divine vengeance, which had for the space of two and twenty years made use of him to punish the sins of Rome, hurryed him out of this World to a punishment due to his crimes; and, by his death, the Uni∣verse was delivered from a most dreadful Monster.

Six moneths before, Agrippa, Grand-child to Herod the Elder, was cast into prison for wishing the Empire unto Caligula, who after∣wards magnificently requited his affection; for no sooner had he at∣tained unto it, but he set him at liberty, and gave him a chain of gold of equal weight with that of iron, wherewith he had been load∣en for his sake. To this he added the gift of those Provinces which his Uncle Philip, who dyed with∣out

out Children, possess'd, and gave him leave to take the Title of King upon him. This dignity begot a jealousie in Herod Antipas, who was the murtherer of Saint John Baptist. Herodias, who had set him on to commit that crime, perswaded him to goe to Rome, and court the Emperor, thereby to purchase that Crown to himself, which with en∣vy she beheld upon the head of his Brother. But at his Arrival, he found the Emperor so strongly pre∣possess'd against him, by reason of the great provisions of war which he had made, and for the which he could give no account, that he sen∣tenced him unto Banishment, to∣gether with the incestuous compa∣nion of his bed, who would not leave him in his declining fortune. Lyons was the place of their Exile, and the witness of their miserable, but just death, since it revenged that of the Precurser of Jesus

Christ. Caligula also soon felt the justice of God irritated by his cru∣elties. Never was there beast more savage, and less capable of being made tame. His neerest Friends could not save themselves from his hands: In his indignation he re∣garded neither Dignity, nor Age: All condemned persons he reserved to be the food of his wilde beasts which he kept for his de∣light, because the flesh of other creatures would cost too much. He also set upon those which were in∣nocent with the like brutality. By his command some were branded on the Fore-head, others condem∣ned to the Mines; These he shut up in Cages of iron, others he caused to be severed in two by the middle with a Sawe. He made Fathers to be present at the Execution of their Children, and sent Litters to fetch those who excused themselves by reason of their indisposition. Af∣ter

that, he invited them many times to Feasts and Comedies, for∣cing them to shew signs of joy. At one time he massacred all that were banished, imagining they prayed to God for his death. He was an∣gry against the felicity of his Age, esteeming that of Augustus more happy, in which the Legions of Varrus were lost; and envying that of Tiberius, memorable in his o∣pinion, for the fall of the Theatre, which crushed to death twenty thousand persons. All these were ralleries rather of a Monster then a Man. The Books of his Libra∣ry were reduced unto two memo∣rials; the one was called his sword, the other his dagger; and the rari∣ties of his Closet were several sorts of poyson. His Successor caused them to be cast into the Sea, and their malignity was such, as it kil∣led multitudes of Fishes. In fine, his madness came to that height, as

he would be adored for a God; he made the Figure of his head to be set upon the troncks of the Idols of Jupiter Olimpius. He placed himself betwixt the Statues of Ca∣stor and Pollux, to receive adoration from those who entred the Court. In the Temple which bare his name, the Sacrifices were Peacocks, Pheasants, and such like extraordi∣ry Fowl. He knew, that amongst all the people of the world, the Jewes have a horrour to worship their Ancient Gods, and would with greater reason refuse to yeild him divine honour in his life-time; this increased a passion in him to have his Statue set up in the Tem∣ple of Hierusalem. He wrote to Petronius, Governour of Judaea, in a stile that well shewed he would be obeyed. The Jewes hearing the newes, were touched with such sor∣row as cannot be expressed. Pe∣tronius knowing their humour, and

fearing (as he had cause) a gene∣ral revolt, judged it best to defer the Execution of this wicked com∣mand: And to furnish himself with a fair pretext, he summoned from the neighbouring Provinces Ingra∣vers, injoyning them to labour with all possible care in making a Statue which might be worthy to represent an Emperor, and fit for the place where it was to stand. He wrote a Letter to Caligula, in which he handsomly excused him∣self, that he had not as yet put in execution his orders. But the Em∣peror well perceived he had more regard to the Prayers and Religion of the Jewes, then to fulfill his will. Notwithstanding he dissem∣bled his wrath in the answer he re∣turned him, and yeilded to the prayers and grief of Agrippa, whom he loved so far, as he agreed to let alone the consecration of his Sta∣tue. But being very inconstant in

his designes, he soon repented the favour he had shewed, and com∣manded that a Statue should be made at Rome, of brass gilded o∣ver, intending to send it to Hieru∣salem, and place it in the Temple before the noise of it should be dis∣persed amongst the Jewes; but death hindered the course of this execrable design. He that had wish∣ed the people of Rome had but one head, was killed by Chereas and Sabinus, Captains of his Guard, after the Reign, or rather, after the Tyranny of three years, and some moneths. Claudius his Uncle, and Brother to Germanicus, succeeded in the Empire, at the Age of fifty years. At his first entrance he con∣firmed to Herod Agrippa the King∣dom which his Predecessor had gi∣ven him, and restored to him the Provinces of Judaea, and Samaria, as having heretofore belonged to the Demain of Herod his Grand∣father.

This was not sufficient to satisfie his Liberality, he added to it the Country which Lysanius held. In stead of receiving so great benefits from the hands of God, and to lay the Foundation upon his protection, for the glory and repose of his new Kingdome, he suffered himself to be blinded with his Greatness, and followed the Maximes of the unhappy Polititi∣an, who perswades Princes that crimes are to be permitted, when profitable. It was upon this ground that presently after his Arrival at Hierusalem, to gain the good will of the Jewes, he caused the head of Saint James, Brother to Saint John, to be cut off; a man even to his Enemies venerable for his pie∣ty. To this death he would have added also that of Saint Peter; but to observe a form of Justice, he made him to be bound with two chains, and shut up in an obscure

prison, with intention after the Feast of Easter to please the people with the Spectacle of his Executi∣on. This accident astonished the Church, now in her Infancy, and moved her to ordain continuall and publick prayers, conceaving the storm which then threatned, to be of highest danger. Her mem∣bers, careful for the preservation of their Head, prayed night and day for the obtaining of his life and liberty, both which were desperate according to humane probability. But Almighty God carefully preser∣ved him, to make him instrumental unto greater things then which he had already done. The night be∣fore that day which was ordain∣ed for his appearance before the people, an Angel descended from Heaven into the prison where he was, and found him betwixt two Souldiers of his guard oppressed with sleep. The Dungeon was in∣stantly

filled with a great light, and awaking him by a touch on the side, at his command to follow him, the chains fell from his hands. He obeyed, and passing the first and second watch, came to the iron gate that led to the street, which of it self also opened. After he had gone some few steps, this Mes∣senger of Heaven vanished, and the prisoner, who till then thought he was in a dream, found indeed that he was delivered out of the hands of Herod, and from the fury of the Jewes. He came and knockt at the door of Mary the Mother of John, sirnamed Mark, where many faith∣full were gathered together, pray∣ing for his delivery. A young Maid named Rhodes, knew him by his voice, and presently went up to tell the Assembly; some told her she was mad; but she affirming that it was certainly he, they re∣plyed, tis his Angel, meaning him

whom we call our Angel Guardi∣an, and who is given to every one of us. When the door was open∣ed, and that they saw him, they could yet scarce beleive their own eyes. He recounted to them what had happened in the prison: And giving order to make known this good newes to James the Brother of our Lord, who was Bishop of Hierusalem, and to the rest of the Faithfull, he departed towards the Coast of Palestine, there to preach the Gospel. From thence he went to Rome, where he began to make war against Idolatry, and to establish the Seat of his Succes∣sors, which might be through all Ages of the Church the Center of Ecclesiastical Unity. Herod adver∣tised of his delivery, grew inra∣ged astainst the Souldiers to whose custody he was committed. He caused diligent search to be made after him, but in vain; and the

Divine Vengeance not long after failed not to punish Herod him∣self. For he being at Cesarea, the Inhabitants of Tyre and Sydon, with whom he was angry (the cause is not mentioned in the History of the Acts) sent Deputies to him to make their peace. He gave them publick audience; and to render this action more solemn, would appear adorn'd in all the Royal ornaments of Majesty. At his Entry the flat∣tering people clapt their hands; and when he spake, they cryed, Tis a God that speakes, and not a man. This unfortunate Prince took pleasure in this Sacrilegious Adulation, and with joy received the honour which is onely due to the King of Kings. But at the same time the Angel of our Lord strook him with a horrible disease, that from his Throne he was car∣ried to his Bed, where the worms eating his flesh, made it appear that

it was the flesh of a mortall man; and that God is more elevated a∣bove Sovereigns, then Sovereigns are above their subjects, that by the least of creatures he knowes how to abate the pride of the most formidable Tyrants; and that pie∣ty and justice are the most solid Ba∣ses of an Empire.

The persecution of this wicked man gave occasion to the Apostles to leave Judaea, and divide them∣selves into all parts of the world; for till then they had resided in Jerusalem. Before they separated themselves, they composed a Sum∣mary of Christian Doctrine, which is called the Apostles Creed; whe∣ther it were that every one made an Article, or because it was the mark, or as it were, the watch∣word whereby Christians might know one another, as being soul∣diers of one Band. Saint Matthew wrote also before this separation

the Gospel which bears his name, and of which St. Hierome sayes he saw the Original in Hebrew, in the Library of Pamphilius the Martyr. Saint Bartholomew going into the Indies transcribed it with his own hand, and it was found in the time of Zeno the Emperor, with the bo∣dy of Saint Barnaby. In the mean time the Apostle returned to Anti∣och with Barnaby, and another companion called John, sirnamed Mark. Their return caused great joy to that Church, but she en∣joyed not long their presence, for the Prophets and Doctors of which that Church was composed, a∣mongst whom was Simon sirnamed the Black, Lucius the Cyrenian, and Manahem, Foster-Brother to Herod, the Greek word signifies brought up with him. Whilest they fasted, and were busied in the Ministery of our Lord, they received command from the Holy Ghost to separate from a∣mongst

all the rest Saul and Barna∣bas. Saint Luke places them in the rank of Doctors, for the work un∣to which he had designed them. They presently obeying, imposed hands upon them after fasting and prayer.

There is a great diversity of o∣pinions amongst Interpreters, in Explicating what the Imposition of hands signifies in this passage of the Acts, and what was the Mini∣stery in which those here named were imployed. The word of the Liturgy, according to some, sig∣nifies the celebrating of the Sacri∣fice of the Mass. Saint Chrysostom Explicates it of Preaching. Others of any kinde of Ecclesiastical Fun∣ction. By imposition of hands di∣vers modern Interpreters under∣stand Ordination to Episcopacy. Their ground is upon this circum∣stance of the Liturgy, because the Church of Antioch did always ac∣company

this action with fasting and prayer. But although the Church doe at this day celebrate Ordinations with these Ceremo∣nies, it is not therefore to be said they were practised from the be∣ginning; nor, that every time they were practised, it was for Ordina∣tion. They add also, that there is no other passage in the New Te∣stament which shewes St. Paul, and St. Barnabas to be consecrated ei∣ther Priests or Bishops. One might answer, that the Apostleship con∣taines these two Orders by that power which is called per Excel∣lentiam; for the Apostles were to found particular Churches which composed the Universal. Now those could not be founded with∣out Bishops, the Church being de∣fined to be a people joyned to their Bishop. They ought therefore to have that Character which is ne∣cessary for the Ordination of Bi∣shops.

Certainly it connot be shewed in the Gospel, that the o∣ther Apostles sent by Jesus Christ, were first made Bishops, and after∣wards Apostles; nor is there any likelyhood that the Apostleship of Saint Paul, who (as St. Ambrose and St. Austin say) was not called by Jesus Christ mortal, but by Je∣sus Christ totally God, that is to say, living by a divine life after his Resurrection) did not com∣prise the excellency which the o∣thers had, and was less extraordi∣nary. Saint Chrysostom, whose au∣thority is of great weight in what concernes the Doctor of Nations, sayes that he was ordained Apostle in the time we speak of. This o∣pinion may be grounded upon this, that Saint Luke in this pas∣sage ranks him amongst the other Doctors of the Church of Antioch. Whence 'tis probable, if he had been considered as an Apostle, and

an Apostle of the Gentiles by emi∣nency, or if he had exercised that Function, he would not have gi∣ven him a Title much inferiour to the Apostleship: For Saint Paul speaking of the Orders of Mini∣sters of the Church, sayes, that God has established first the Apo∣stles, secondly the Prophets, and in the third place the Doctors. And truly before this time Saint Luke relates no other Function of his then those of a Doctor and Preach∣er. But to this may be objected, that S. Paul says cleerly he is no A∣postle of men, nor by men, but Apo∣stle of Jesus Christ, & by Jesus Christ. How then can his Apostleship be immediatly from our Lord, if the Prophets and Doctors of the Church of Antioch ordained him A∣postle? He is so far from having any advantage over the other Apostles by his Vocation, that it is much inferiour to theirs; they having

been sent immediately by Jesus Christ, and he having received his Mission, 'tis true, of Jesus Christ, but by way of Inspiration. and by the Ministery of those, who them∣selves were neither Bishops nor A∣postles, but simply Prophets and Doctors. Certainly to me this ob∣jection seems unanswerable, unless we allow that by Ordination to the Apostleship, and imposition of hands, Saint Chrysostom means that Saint Paul was elevated to the A∣postleship of Jesus Christ from the very moment of his conversion, but did not exercise the Functions of it towards the Gentiles, (for whom he had particularly receiv∣ed it) until the Holy Ghost made it known unto him by the Pro∣phets and Doctors of the Church of Antioch, and that it was then time to begin the exercise of his Function; so that the imposition of hands upon him was but a sim∣ple

invocation of the Divine assi∣stance for him, accompanied with the divine sacrifice, with prayer, and with fasting, to the end God would daign to bestow upon him all benedictions necessary for the imployment to which he was or∣dained. Although we might draw from this passage a strong Argu∣ment for the Ordination of Bi∣shops, yet I chuse rather to pass it over, then ground the proof of an undoubted verity upon a pas∣sage that admits dispute; as if we had no other arms to defend our selves, and sought more to heap together, then select Arguments. My designe is to write a History clear and plain, and not a Trea∣tise controversie. Hence I of∣fer mine and others opinions, lea∣ving afterwards unto Readers the liberty of making their own choice.

At this same time the Apostle

was elevated unto the third Hea∣ven, where he learnt secrets which are neither possible nor fit to un∣fold to man in this life. I know Interpreters agree not in this; but since it is a difficulty onely in Chronology, and not of much im∣portance, I embrace that opinion as most conformable to truth, which corresponds with the date assigned by the Apostle himself in his second Epistle to the Corinthi∣ans, where he sayes he knew a man that was rapt into the third Heaven fourteen years since. Besides, I have Authors very famous, and very considerable for my opinion; and certainly, if in these questions of fact, reason may be admitted, this Revelation could not be given to him in a more necessary time then that which we designe. For then he was to make war with all his force against Idolatry. It was then that Jesus Christ imbarqued him

upon that great Sea of Nations, to blazon amongst them the sound of the Gospel, and to work wonders by means of his singular Apostle∣ship conferred upon him. Now to announce those sublime veri∣ties, it was necessary he should first taste them at the Spring-head, and be himself replenished, ere he communicated them to o∣thers.

But there is yet a notable dispute betwixt both modern and ancient Interpreters, about this rapture, and this vision. Some will have it, that he saw in this extasie the distinction of the Orders of An∣gels, whereof he speaks in his E∣pistle; nor finde we any other Ca∣nonical Writer to distinguish them as he has done. Others say that he did there know particularly the profund Mystery of the Incar∣nation, and the vocation of Gen∣tils to faith; for in his Epistle to

the Ephesians he sayes; That to him who is the least amongst the faithfull, charge was given to make known to the Gentils the inestimable riches of Jesus Christ, and to illuminate all men, teaching them the dispensation of the Mistery hidden in God from all Ages, to the end that the Principa∣lities and coelestial powers should learn of the Church the different wis∣dome of God. In effect the proper Ministery of Saint Paul was this vocation of the Gentils, and their incorporation with Jesus Christ. That was his charge; in this he was distinguished from the rest of the Apostles; all his Epistle am∣ply treat of this vocation, which surprised and offended the Jewes. This makes Saint Chrysostom say, That the Apostle illuminated the Arch-Angels, the Principalities, the Pow∣ers, and the Angels. But I cannot beleeve that this sole mystery was the bounds of the Revelation of

Saint Paul, unless it may be said it comprehends in it all the other mysteries of Christian Religion. Some Doctors, amongst whom St. Thomas, have held that he saw the Divine Essence with a momentary glance, and as it were in passing; and doe they think to evade that maxime of scripture, That no man shall see God, and live? however I cannot be of that opinion, and it seems to me not to be maintained. I will give place to none in my re∣spect and affection towards him whose life I write; but yet me thinks respect and affection to Saints ought to be squared by the verity which is manifested to us, and not by the subtilty of our con∣ceit, or by certain congruities more ingenious then solid. The Apo∣stle would not unfold to us the manner of his Extasie; whether it was a separation of the soul from the body, or a suspension of the

vital functions of the soul within the body, during which he saw those divine verities, whether this sight was imaginary, or intellectu∣al, and how long it lasted: It suf∣fices him to tell us that he heard secret words, which are not law∣ful for man to repeat; that is to say, he saw ineffable Mysteries, which cannot be explicated by hu∣mane words, nor were it to pur∣pose to make them known, since men are not capable of them; be∣sides, it would not at all conduce to the salvation of those unto whom he was to preach. This reserved∣ness of St. Paul shewes his humili∣ty; and that he spake not of his Extasies, unless in a manner com∣pelled, which we shall explicate in another place of this History. It may also repress the curiosity of Readers, and of those who bear most honour and affection to him, and hinder them from penetrating

into that Abyss which his mo∣desty would hide. Tis now time to return to the course of our Nar∣ration.

Paul and Barnabas departed from Antioch of Syria immediatly after they had received that imposition of hands, which has occasioned this digression. The first place they came unto, was Seleucia, which was not above fourteen miles di∣stant. From thence they went in∣to the Isle of Cyprus, famous a∣mongst the Pagans for the birth of Venus, who was the Goddess of pleasure, and the Mother of Love; but it was truly famous amongst the Christians for the birth of St. Barnaby, and many other great men which she gave unto the Church. In Salamina, since cal∣led Constantia, they preached to the Jewes; and continuing their Voyage, came to Paphos, where God prepared for the Apostle a

most important Victory. Sergius Paulus the Proconsul, a man stiled in the Acts with the Title of pru∣dent, desired to hear him whose reputation was so great in the Country. There was a Jew called Elimas, who counterfeited him∣self to be a Prophet, but was an abominable Magician: This man opposed the doctrine of St. Paul, whereat he justly offended, and in a tone full of authority, spake in this manner. O thou childe of the Devil, thou man full of malice and deceit, wilt thou never leave to op∣pose the designes of God, and pervert his wayes. Thou doest endeavour to hinder the Proconsul from receiving the light of the Gospel, but for a just punishment thou shalt lose the light of the Sun, and for a time remaine blinde. The effect presently fol∣lowed his words, and thick scales covered the eyes of this wicked man, who having feigned himself

to be a God, stood in need of a guide to conduct him. Yet this punishment altered him not, for he continued in his impiety, and afterwards composed a book a∣gainst the Christians. However his blindness gave light to the Procon∣sul, and finished his conversion. He received with joy and admiration that verity which he saw so mira∣culously confirmed, and afterwards became a zealous preacher of it. The Church of Narbone glories to have had him for her first Bishop; and the Roman Martyrologe cele∣brates his memory on the 22. of March; but that is a dispute which I leave to Chronologers. In this place Saint Luke begins to give the name of Paul to the Apostle; and from thence some have drawne an argument, in their opinion very strong, that till then he was called Saul; and that after this great con∣version, he took the name of his

Cathecumen, as the Ancient Romans did of those people they subdued by their Arms. But this is repug∣nant to the humility of a man who sayes of himself that he was not worthy to be called an Apostle. It is more likely that the Proconsul, in acknowledgement of the good which he had received from him, desired him to take his name, which was one of the noblest of Ancient Rome; and that he accepted of it not out of vanity, but because it might gaine him a better admit∣tance amongst the Gentils, to whom he was particularly to preach. Some say, that perhaps he received both those names at his circumcisi∣on; that the one was better known before his own conversion, and the other more used after, this which we now relate. I should be of opinion he had both those names, that a∣mongst the Jews he was called Saul, and at Tharsis, which was a Roman

Colony, he took the name of Paul, it being a Roman name. This dis∣pute is of no great importance, and we speak of it onely by the way.

After the Proconsul's Conversi∣on, his Family being also conver∣ted, and many others, the Apostle departed, to sow the Seed of the Gospel (which had so happily prospered in Cyprus) in other pla∣ces. He did but pass by Pergen of Pamphilia, judging that there was a greater harvest to be made in An∣tioch of Pisidia. On a Sabbath∣day he went into the Synagogue, and mingled himself with the As∣sistants to hear the Lecture which was made there out of the Holy Scriptures. When that was done, the chief of the Assembly being willing to honour him, according to the custome of the Jews, sent to him and to Barnaby, to know if ei∣ther of them would speak. Then

Paul rose up, and making a signe with his hand, inviting silence, began in this manner.

The Discourse I have to make unto you, Men, Israelites, and all you who have the fear of our Lord, is of so great importance, as I must beg an extraordinary attention. You know that God, who owns to be his all the Nations of the World, chose through an admirable effect of his goodness the Posterity of Abraham and Jacob to be unto him a particular people, and a beloved Nation. Whilest our Ance∣stors were captives in Egypt, he took pity of their afflictions, and delivered them by miracles worthy the strength of his Arme. He opened to them the bosome of the Sea, and for the space of forty years fed them in the desart, and with incredible patience suffered their revolts and murmurs. He brought their Children into the Land of pro∣mise, the which he distributed amongst them, after he had extirpated seven

Nations for their sakes. He governed them by Judges till the time of Samu∣el. This government not pleasing them, he accommodated himselfe to their Ingratitude, and chose for their King Saul the Son of Cis, of the Tribe of Benjamin. But he not answering to the favours received from God, by his disobedience to Samuels command, by his attempt to offer sacrifice to the Lord, and by his other wicked actions, occasion was given to reprove him, and elect David, of whom God himself has vouchsafed to give this testimony: I have found David the Son of Jesse, a man according to my own heart, who will doe all my commands. From his Posterity that Jesus Christ the Saviour of Israel is descended, ac∣cording to the promise made to our Fore-fathers. John the Baptist an∣nounced his comming, preaching to all people the Baptisme of pennance. His Sanctity and Doctrin made men doubt if he were not the Messias. But instead

of attributing that honour to himself, he told all his Auditors that he was not the Messias, but onely his humble Precursor; and that he held himselfe not worthy to unty his shooes. My dear Brethren, holy Posterity of Abra∣ham, tis for you that he is come. Tis un∣to those who amongst you have the fear of God, that these tidings of Salvati∣on are directed. The Lawe given to Moses upon the Mountaine is holy, no doubt, since the Author of it is holy: But that onely exhorts men to Sanctity, and cannot give it by any peculiar ef∣ficacy of its owne nature. It forbids our consent to the motions of concupi∣scence, but does not furnish us with force to withstand those furious as∣saults. Concupiscence is a Monster too strong for it, a poyson which sur∣passes all its remedies, a yoak of death, which the Law alone cannot break. Our Fathers have groned under the weight, and have found it as difficult as shameful: Notwithstanding it was

good, and even necessary that our Na∣tion should remaine long under this captivity, to the end men acknowled∣ging their incapacity of observing the precepts of the Lawe, and the weak∣nesse of the Law in it selfe, might have recourse to that Physitian and Redee∣mer, who is able to cure all their evils, and free them from their servitude. This Physitian, this Redeemer is Iesus Christ which I announce unto you, it is he who offers unto you the perfect liberty of the Children of God. Will you become enemies to your own good fortune? Will you imitate the ingratitude of the In∣habitants of Hierusalem? The envy of the Princes, of the Priests, and the fury of the Sinagogue? Who instead of receiving him as the person promised by all the Prophets, instead of acknow∣ledging, that in him were fulfilled al the prophesies, which are read every Sab∣both in their Assemblies; without ha∣ving any occasion of complaint against him, or any shadow of accusation in the

least offence, suffered themselves to be carried away with so much ingra∣titude and fury, and with such excess of blindenesse, as to urge Pilate to put him to death: and after the Exe∣cutioners had (without reflection) un∣fortunately performed whatever the Scriptures foretold of him, by fastning him to an infamous piece of wood, peer∣cing his hands and feet, casting lots upon his garment, giving him gaul and vinegar to drink, they took him from the Crosse, and put him into a Monument, but God left him not there long. The third day he raised him again, and many days after he shewed himselfe to those, who from Galilee went up with him to Hierusalem, and who at this time declare as much to the people, as having been eye witnes∣ses thereof. We preach unto you the same verity, which ought not to seem a novelty unto you, since in the second Psalme, the Psalmist beholding in Spirit the life, which the Eternal Fa∣ther

was to give to his Son Christ Je∣sus in the Tombe, for exchange of that which he had Sacrificed to his Sanctity and Justice upon the Tree of the Cross, introduces him speaking in this man∣ner unto the Messias. Thou art my Son, this day I have begotten thee. He explicates the wonderful change, that the Resurrection made in Jesus Christ, by this word of Generation; as the most proper to make known the greatness and perfections of that new Condition, where no thing remaines in him of the old Adam, being now perfectly a new man. This state is no less durable, then glorious for Jesus Christ, having once dyed, he dyes no more. He shall never return to cor∣ruption, as the same Psalmist foretold by these words. Thou wilt not per∣mit, that thy Holy One see cor∣ruption. Now it is evident this could not be said of David. For that Monarch, after he had happily go∣verned his Subjects, and remained

faithfull to the commands of God, is dead, and he sleeps yet in the grave amongst his Fore-Fathers. Tis of Jesus Christ he intended to speak, of Iesus that is no more subject to corruption, after that God had rai∣sed him again. You must know that it is by him alone remission of sinnes is given, nor is it to be found in the Law of Moses. The bloud of Goats and Bulls, was but a figure of that which he spilt, to take away all the iniquities of the World. But now verity drives away figures, and the light darkness. We now announce no more unto you a Legal justice, but a Christian justice; an interiour justice, a justice before God, a justice which glorifies God, and not man, who possesses it; because it comes from God, who infuses it into man, by vertue of his Spirit. If the Law could have given true justice; Iesus Christ had dyed in vain. There∣fore think no more of establishing your justice, by a proud opinion of the va∣lue

of your works, as if they were holy, or that their Sanctity proceeded from you, or from the Law. Your actions may have the appearance of goodness, as done in exteriour obedience to the precepts of the Law: you may practise that which it ordains, and abstain from that which it forbids, and living after this manner, you are just in the sight of men, and you deserve to receive praise from them; But God does not judge according to appearance, he regards not simply the action which is done, but how it is done, by what motive we do it, and for what end. If we beleeve there is no need but of our own proper forces; if onely to please men we do good; if only out of a servile fear of punishment, which the Law ordains, we observe that Law; surely we are guilty in the secret of our hearts; though exteriourly we appear innocent. For if we examine well our inclinations, we shall finde that we should do evil, and omit the doing of

what is good, if it might be done with∣out punishment. Whilest we act thus, God is not regarded by us, nor are we touched with any loue towards him, we consider him rather a Ty∣rant, from whose yoak we desire to be freed, and which we bare with pain and contradiction, then a most loving Father, and a lawful Master, who is ever obeyed with delight. It is in this last quality we ought to serve him, For we have not received a spirit of fear and servitude, but a spirit of a∣doption which empowers us to call God our Father, and as his Children to hope for the possession of his inheri∣tance. Now we must not perswade our selves that we can deceive him, for he reades in the bottom of our con∣sciences, and sees cleerly that which we hide to others. He knowes whe∣ther we seek him, or our selves, whe∣ther in him or in us, whether in his grace or the Law we place our confi∣dence. When we expect from him, by

Jesus Christ all our force, and follow∣ing his design, we go unto him by the Law, to the end he himselfe may work in us, and by us, that which could not be done by its imbicility, in order to the cure of these wounds which it discovers to us, and to the acqui∣sition of strength to overcome the sinne which it condemnes. Then I say, we work in holinesse, and our works are the workes of light, but when we act o∣therwise, we render our selves worthy of his malediction: and seeking after justice, even when we thinke to have found it; we goe further from it. Con∣cupiscence reignes in us with more Ty∣ranny, and we finde that the Law en∣kindles and revives it more, by reason of our corruption by being born in the state of sinne, which makes, that pro∣hibition stirres up our desires, and ren∣ders us unable to support any yoake, but that of selfe-love. We thinke our selves to be in good health, when wee have poyson at our hearts; we imagine

that we have raised a great building, when we have failed in the foundati∣on. In a word we thinke to have de∣served Crownes of honour, when in∣deed, wee are worthy of greivous pu∣nishments. Doe not then dispise the Gospel which discovers to you so im∣portant verieties, and take heed least it happen to you as one of the Prophets said.

You that mock, see and behold, and be troubled, and justly loose your selves. Behold, in your daies, I work a work that you will not beleeve when it shall bee recounted to you.

Thus the Apostle spake in the Synagogue. Those who were Jews in Religion but not by birth, were much taken with his doctrin, and with this eloquence, which was not like that of profane Ora∣tours, set out with florishes of words, but with the ornament of a real beauty, they desired him to entertain them the next Sabboth

with the same subject. The as∣sembly being dismissed, many of the Iews and Gentiles that were faithfull followed him and Barna∣bas to their lodging, where they exhorted them with vehement words, to continue firm in profes∣sion of the Gospel. Upon the Sa∣both following, on which day he had promised to speak unto them, all the Town-flocked to the Syna∣gogue to hear him. The Jewes see∣ing such a multitude of Gentiles, were transported with so furious a zeal for the honour of the Law, that they rose up against the Apostle, and contradicting all those verities which he had declared to them, uttered many blasphemies a∣gainst Jesus Christ. Then he and Barnabas told them boldly, It is to you that we are bound to bring the first news of Salvation, but since you ren∣der your selves unworthy of it, and testifie by dispising the word of God,

the little care you have of eternal life, we will present to the Gentiles those graces which you deserve not. The Lord has so commanded us, saying by his Prophet, I have sent you to serve for a light to Nations, to the end you be their Salvation, even to the far∣thest part of the Earth. The Gen∣tiles who were in the Assembly hearing them speak so much to their advantage, were touched with a pious joy, and all those for whom, by an election as secret, as just, God had prepared eternal life, received the Doctrine preached un∣to them, and believed in Jesus Christ.

The Gospel making a great progresse through all that Pro∣vince, and the Jewes not able to endure it, intressed the authority of the chiefe men of Antioch, and the simplicity of some Women of quality, more zealous then the rest for the Law of Moses, to raise

a sedition against those who (as it seemed to them) went about to de∣stroy it. Their violence must take place. The Apostle shaking the dust of his feet against those wicked people, left their quarters, and came to Iconium, a Town situated neer to Mount Taurus in Lycaonia. He converted there by his preach∣ing a great number of Jewes, and Greekes; He stayed there a long time, being dismaied neither with their ambushes, approbries, nor o∣ther persecutions from the enemies of faith. His miracles confirmed his words, and confounded the impiety of those, who were incre∣dulous. It was in this place where Thecla that famous Virgin, (whose Sanctity and Courage the ancient Church hath celebrated with so many Panegeriques) hearing him speak of the excellency of Virgini∣ty, resolved to decline a marriage designed for her with a young man

worthy of her beauty and extracti∣on. He loved her with extreame passion, and seeing himself depri∣ved of that hope, which he had so much nourished, his love was chan∣ged into mortal hatred, in so much that he became her persecutor, when she was exposed to the fury of Lyons to be devoured by them; they kissed her feet, and cloathed themselves with that humanity which her Persecutors had cast off. She was tied to Bulls to be torne in pieces, She was put into a hole full of Vipers, a great Fire was kindled, where she was to be burnt alive, but her Heavenly Espouse delivered her from all those tor∣ments, and in the end suffered her to dye, that she might have the glory to be the first Martyr in his Church. I know that the acts of her sufferings say, she died in peace, but the opinion which I follow is more conformable to the sense of

the ancient fathers, who speak of her as of a true Martyr. The Antients believed they could give no higher praise to a Woman of eminent vertue then to call her another The∣cla.

This conversion occasioned unto the Apostles new matter of persecu∣tion. The Jewes, who hated him mortally, made so strong a party against him, that they were too prevalent for those, who were of his side, and without doubt they had handled him rudely, nay per∣haps stoned him to death, if he had not fled into other Cities of Lycao∣nia, where he with his companion happily spread the Doctrine of Sal∣vation.

The people having beheld the miraculous cure in Listris, of a man born lame, believed that Gods were descended from Heaven to vi∣sit them under a humane form. And as error easily increases, they gave

unto Paul the name of Mercury, be∣cause he preached, and unto Bar∣nabas the name of Iupiter. The Priest of Iupiter followed by a great multitude, came before the door of their lodging with Crownes and Bulls to do them the honour of sa∣crifice as unto Gods.

Then the Servants of the true God not being able to endure their impiety, came forth and tea∣ring their garments, cried out, blinde men what go you about to do? We are mortal creatures as you are, and come to declare unto you, that Idolls are Statues without life, that you must leave the worship of them, and render honour and a do∣ration to God, who has made Heaven and Earth. Till now be has left the Gentiles in their errors, though by the order of his providence, which so just∣ly governs all things; and by those con∣tinual Benefits which he poures upon men, giving them rain when it is ne∣cessary

for the fruits of the Earth, and heaping upon them a thousand favors, he hath in all times exhibited sufficient proofes of his divinity.

This discourse could scarce hin∣der the Licaonians from their sacri∣legious designe; But soon after they fell into another extremity: For there came certain Iewes from An∣tioch, and Iconium, who knew so readily and dextrously how to change their humors, that they were soon perswaded to assist these new comers to Stone Saint Paul, whom but a little before they would have adored. A remarkable example of the inconstancy of po∣pular favour, and an adventure fit for the disciple of him, who having been received in Jerusalem as King, fix daies after was conducted by the same persons as a Criminal to Mount Calvary. These Executio∣ners of the Apostle dragged him out of the gates, and there left him

for dead; But when the people were gon, he rose up, and invironed with his Disciples, went back into the City, from whence he parted the next day to Darben with his faith∣full companion. After he had preached the Gospel there, they re∣turned to visit in Listris, Iconium, and Antioch, those whom they had converted, teaching them better by their example, then discourse, to continue firme in the faith of Jesus Christ, not to fear persecutions, by which they must necessarily pass, ear they arrive at a heavenly King∣dom. They established Bishops and Priests, in those places where there was need, and so left the faith∣ful of those parts, wishing them increase of all divine graces and benedictions. They passed by Pi∣sidia and Pamphilia and preached at Pergen, and from thence went downe into Attalia, and so retur∣ned to Antioch of Syria. The Chri∣stians

there rejoyced wonderfully at their return, but they were tou∣ched with a more sensible joy, when in the first assembly they under∣stood the wonderfull things which God had wrought by them, and the great Harvest they had made amongst the Gentiles, to whom God had opened the gate of the Gospel, for which they rendered thanks to Jesus Christ, and every one took occasion thereby to be more inflamed with the love of him who rejects no person, but de∣sires that all should come to the knowledge of his name, without distinction either of Sex, Nation, or Quality.

At this same time the Emperor by an Edict banished all the Jewes from Rome, amongst whom the Christians found themselves com∣prised, because there was noe di∣stinction then made betwixt the one and the other. The cause of

this banishment, it may be, was, that Saint Peter preaching the Gos∣pel in the Synagogue, many were obstinate in opposition to it, and many also embraced it; which gave occasion of so many disputes, and troubles amongst them, that Claudius to prevent the evill which might happen upon these differen∣ces, and withall making little e∣steem of that Nation, commanded them all out of the Town. The words of Suetonius give me ground, to attribute the banishment I spake of to this cause. For he expresly saies, that the Emperor drove them out of the City, by reason of the continual tumults about Christ. Now it is no wonder (this Histori∣an being not well versed in the af∣fairs of Christian Religion) if he explicate himself so imperfectly upon this occasion, besides, the Jewes were hated, and contemned by the Romans. Hence Saint Peter

obeying the command of the Em∣peror left Italy, and came to Hie∣rusalem, where he hapned to be, by a particular conduct of the Di∣vine Providence, to assist and pre∣side in the first Councell of the Church. Certain persons com∣ing from Judea to Antioch, began both to publish that Circumcision was necessary to Salvation, and that it ought to be received by those Gentiles, who were conver∣ted to the faith of Jesus Christ. Ma∣ny of the Pharisean Sect who made profession of the Gospel, maintained this Doctrine, and Cerinthus (after∣wards a notorious Heresiarch) was the chief of this faction that sprung up amongst the faithful; which raised no small sedition against Paul and Barnabas. To hinder what might happen upon so dangerous a division, it was agreed upon by common consent, that the two last, and some other persons of the

contrary opinion, should go up to Hierusalem to consult with the A∣postles and Priests of that Church about this question, which had so much troubled the Church of An∣tioch. In passing by Phenicia, and the Region of Samaria, Paul and Barnabas recounted to the faithful, how great a number of Gentiles were converted, which caused an extraordinary and very sensible joy in them. Arriving at Hierusa∣lem, the Apostles, Priests, and the rest of the Brethren received them with testimonies of extraordinary love, and respect; and were much comforted to understand the great things which God had wrought by them for the establishment of the Gospel. The Pharisees that were converted, gave them little rest; for, presently upon the conversion of the Gentiles, they made a great noise, maintaining that they ought to be Circumcised, and were ob∣liged

to the other Cerimonies of the Law of Moses. This occasion∣ed the journey of Paul and Barna∣bas as we have already said, and thereupon the Apostles and Priests assembled themselves at Hierusalem to debate this difficulty, which they did with great care; Their opinions were different, and every one upheld his own sense with strong reasons, so that the question began to be more and more intri∣cate, the more they endeavored to cleere it. Saint Peter seeing this, made a signe that he would speak; which he did in this manner.

Brethren, you know long since God was pleased to make use of me to de∣clare his Gospel to the Gentiles, and conduct them to his faith; I had dif∣ficulty in it at the beginning, and he with drew me from that error, as I have formerly told you, by a vision which I had in Joppa, a sheet filled with all sort of creatures by the Law uncleane.

A voice commanded me to kill, and eat. I answered that I never used to touch any meat uncleane, as those were I then beheld, and it was replied to me, that nothing which God had purified, was uncleane. In the mean time I re∣ceived a message from Cornelius the Centurion, who by birth was a Gen∣tile, but conversing with the Jewes, had learnt to live religiously and fear the true God. Then suddainly I un∣derstood what was meant by the vision. I came to Cesarea, where I found him with a great number of his friends, as∣sembled to hear the word of life. He told me that an Angell had appeared, and assured him that his almes, deeds, and prayers, were mounted up to Heaven before God, and that by his command he had sent to seek me. Ʋp∣on this relation I preached the Doct∣rine of Salvation to the company, and I was happily interrupted by the de∣scent of the Holy Ghost upon them, by which they praised God in Languages

unknown to them before: So that I was no longer in doubt whether it was needfull to give them the Baptisme of Water, having received that of the Holy Ghost, which sanctified them. At that time I was blamed for preach∣ing the Gospel to the Gentiles, but when I had reported to the same Church that which had happened in Cesarea, every one was satisfied with my procee∣ding, and all that heard me, praised the goodness of God: in that he had withdrawen the Gentiles from the dark∣nesse of infidelity. Now since he is pleased to shew them this mercy, that he makes no difference between them and us, and that he purifies the hearts of the one, and the other by faith in his Son; why then would you impose upon the faithful, that which neither our Fathers nor we have been able to bear, since we believe that they and we shall be saved alike, by the Grace of our Lord Jesus Christ. The As∣sembly were all attentive to this

discourse, which, Paul and Barnabas observing, took the opportunity of their silence, and recounted the miracles, which God had wrought by their hands, for the conversion of the Gentiles, and having ended this relation, which gave much comfort to all there present; Saint James who was Bishop of Hierusa∣lem demanded Audience and say∣ed.

Brethren, I desire you to hear me. Simon has related unto you how that by his Ministry God has visited the Gentiles, and how those whom we thought to be wholly abandoned, are now made his faithfull people, and o∣bedient to his truth. The testimonies of the Prophets do accord with this his Conduct. Amos saies, after this I will returne, and I will rebuild the Tabernacle of David which is fallen, and I will repaire its ruins, and I will reedifie it, to the end the rest of men may seek after the

Lord, and all Nations by whom his name is invocated, saies the Lord that does these things: The work of the Lord is known unto him before the beginning of all times. Let us not then be surprised, to see that happen which has been fore∣told so long since. But rather let us bless God, in that his goodness has ac∣complished his promises, in favour of the Gentils; and not through an in∣discreet rigour, contrary to the liber∣ty of the Gospel, distaste them in the Faith which they have embraced. In this occasion, to observe some modera∣tion, and neither offend the Jewes, in abrogating all the Legal Ceremonies, nor yet discourage the Gentils, with ob∣liging them unto observances too rigo∣rous; my advice is, it will suffice to write unto them, that they abstain from meats offered to Idols, from strangled meats, from the bloud of beasts, and fornica∣tion. For the Jewes who are conver∣ted, they are sufficiently instructed in

abstaining from those things by the Law of Moses, whose Books are read every Sabbath in our Assemblies, as well as in the Synagogue. By this, we take away all occasion of complaint, that we despise his Ordinances.

This opinion being universally received, it was thought good by the Apostles, by the Priests, and by the rest of the Faithful, to send to Antioch Paul and Barnaby, toge∣ther with Judas, sirnamed Barsa∣bas, and Silas, men most esteemed amongst them for their piety, who should carry the resolution of the Councel, which they committed to writing, as it is in this following Epistle.

The Apostles, Bishops, and Priests, assembled at Jerusalem, doe wish to the faithful of Antioch, Syria, and Cilicia (who amongst the Gentiles have received the Faith) health, ha∣ving understood that certain persons comming from this City, have troubled

you with discourses, which we never gave them in charge to make unto you, we thought good to assemble our selves, as well to examine those difficulties controverted, as to apply a remedy to the evill already spread too far. And at last we have resolved to send you two Deputies, our dear Brothers, Paul and Barnaby, together with Barsa∣bas and Silas, men who have a thou∣sand times exposed their lives in de∣fence of the name of our Lord Jesus Christ. They are witnesses of what has passed here, and we desire you will give credit to them.

It has seemed good to the Holy Ghost, and to us, not to impose upon you any other yoak then that, of ab∣staining from meats offered to Idols, from strangled meats, from bloud, and fornication; which things you shall doe well to observe: So fare ye well.

In these decrees, we may behold the Evangelical prudence of those

that made them; for all those things which they forbad (except Fornication) were indifferent in their own nature, and the liberty of the Gospel permitted the use of them to the Faithful, freeing them in that point from the yoak of Moses Law, which forbad them to the Jewes. But the Church being composed of Jewes and Gentiles, newly converted, it was necessary to finde some way to unite two sorts of people that were so diffe∣rent in their humours, customes, and inclinations. The Jewes were bent even upon a scrupulous obser∣vation of all their Ceremonies, and could not endure that any should violate them, so that it was absolutely necessary to accommo∣date things to their weakness; and on the other side, they were to find out such an accommodation that might not disgust the Gentiles, whose number was much more

considerable, and who principally were to form the Church. Behold wherefore the Apostles in the Coun∣cel made choice of two or three Legal observations, unto which they oblige all Christians without distinction, forbidding the use of meats strangled, offered to Idols, and bloud. For as in the ancient Law, those who participated of the flesh of Sacrifices which were offered, by that action, entred in some sort into a society with God, to whom that Sacrifice was presen∣ed, and made a publique professi∣on of the Religion where that worship was practised. So the Iewes were of opinion, that those who did eat of the meats offered to Idols, although they were Christi∣ans, did acknowledge their Divi∣nity, and did enter into a certain communion with those false Gods, of which they had a strange hor∣rour, it appearing unto them an

impiety altogether insupportable. We see in the first Epistle to the Co∣rinthians, which was writ a long time after this Councel, that the Apostle treating of this Subject, gives it for a rule to the faithful, in no sort to use those meats, lest their Brethren should be scandalized, in that every one was to follow the judgement of his own conscience, it being a sin to act contrary to our own secret perswasion and be∣lief. In the Apocalips, the Angel reprehended the Bishop of Thyati∣ra, that he would endure a false Prophettess to corrupt his servants, by teaching them to eat of meats offered to Idols, which in a word derived from the Greek, are cal∣led Idolothites. The Apostles there∣fore, to hinder this division, for∣bad the use of these meats, which continued a long time in the Church, as well as that prohibiti∣on of the bloud of beasts in the

time of Noah, a little after the de∣luge. Some Ecclesiastical Authors, and the most ancient, were of o∣pinion, that by the word bloud, the Apostles meant to forbid ho∣micide; but nature and civil Laws rigorously forbid that, both to Iewes and Gentiles. Therefore this prohibition we now mention, is to be understood of the bloud of beasts, and we see it renewed in the Councels of Gangren, Orleans, and Wormes. The Pagans reproached the Christians, that in their Night-Assemblies they used to kill an Infant, and eat the flesh of it all bloudy. But Tertullian answers them excellently; That the Christi∣ans are so far from doing such an ex∣ecrable homicide, that tis not permit∣ted to them to eat the bloud of beasts; and therefore Executioners were wont to present it to them, so to try their fidelity in the observation of the pre∣cepts of their Religion. The Empe∣rour

Leo renewed this Decree, with penalties against those who should violate it. But a little after, when the Church feared no more divisi∣on and scandal, being almost whol∣ly composed of Pagans converted, this Apostolical Decree against suf∣focated flesh was no longer obser∣ved; and there are certain Fathers, who alledging this passage of the Acts, make no mention at all of it. Nevertheless, tis certain the A∣postles expressed it, to content the Iewes, who were not permitted to eat of any suffocated creature, nor of any other before they had drawn out the bloud. Concern∣ing Fornication, which is the last thing contained in the Decree of the Councel, the Apostles made no new precept, as if, till then it were not forbidden, and had been an in∣different action. For there is no doubt but that it is against the law of nature; which in the conjunction

of man and woman, tends to ge∣neration of children, and their e∣ducation, and civil societies. Now, Fornication is contrary to this end; for, those, who defile them∣selves in that manner, think of nothing but voluptuousness, and those women ordinarily render themselves uncapable of conceiv∣ing, by their intemperance; and if they doe conceive, having no certain Father, their education is neglected, and ordinarily they are prejudicial and burthensome to Common-wealths. The Iewes doubted not, but Fornication was unlawful, for they well understood that precept of the Decalogue, Thou shalt not commit adultery, which contained in it this kinde of impu∣rity. The women of their Nation were forbidden publique prostituti∣on, and P••inees merited the Priest∣hood for having killed an Israelite that fornicated with a Moabitish

woman. But it was not so with the Gentiles, who had made many strict and rigorous Lawes against adultery, and none against forni∣cation, nor keeping of Concu∣bines; beleeving that neither na∣ture, nor the Republick, was in∣teressed, or endamaged by this action, which a general corruption had made common, and upon which the Civil Government had made no reflexion. The purity of the body, no less then that of the minde, is an Evangelical ver∣tue, and onely Jesus Christ was able to teach a forme of life to men, that having bodies, they should live as if they had none. This digression I thought necessary for those who are not so well in∣structed with the motives which occasioned the Apostles in this first Councel to make these De∣crees. Those who were appointed to carry the Letter, arrived happily

at Antioch, where having assembled the Church, it was read, to the wonderful joy of all the Christi∣ans. Iudas and Silas, who were great Preachers, did much comfort the faithful, by the admirable dis∣courses which upon divers occasi∣ons they made. After some few dayes, Iudas returned to Hierusa∣lem, leaving Silas with Paul and Barnaby, who continued in preach∣ing the Gospel with wonderfull fruit, not disdaining to have other companions in this Ministery, wherein they sought nothing but the glory of Jesus Christ, and the salvation of souls.

It was at that time the famous difference happened betwixt Saint Peter and our Apostle. The first having lived indifferently amongst the Gentiles of Antioch, without making any other distinction of meats, then what the Councel had ordained, upon a sudden changed

the whole manner of his life, and retired himself from them, be∣cause he would not scandalize cer∣tain Iewes who were newly come from Hierusalem. This good in∣tention of his, produced an ill ef∣fect; for the authority of his ex∣ample drew the greatest part of the faithful to follow him, and Barnaby also began in his imitati∣on to Judaise. Saint Paul seeing the dangerous consequence of this proceeding, which might renew the disputes that were happily ap∣peased, and trouble the conscien∣ces of the converted Gentiles; mo∣ved with an ardent and dis-interes∣sed zeale for the salvation of the Gentiles, opposed him (whom o∣therwise he extreamly honoured) in the face of the whole Church; but in this occasion he judged him blameable, not carrying himselfe according to the truth of the Gos∣pel. Saint Peter, upon this repre∣hension,

did acquiesce, and in his owne defence alledged not at all the priviledge of his Primacy.

There is no doubt but he had his reasons for what he did; and tis not to be beleeved, that an Apostle so zealous for the glory of the Gospel, could propose to him∣self any other end in this occasion, then the salvation of the Iewes who made profession of Christianity; and therefore he feared they might be scandalized, to see him eat in their presence meats which they held polluted. There is no doubt but the observation of the Legal Ceremonies was left to the discre∣tion of the Apostles, in what con∣cerned themselves. And it appears in effect; for after S. Paul thus had blamed Saint Peter, in that he see∣med to Judaise by his manner of living, he himself circumcised Ti∣mothy, because he would not offend the Iewes; and when he came to

Hierusalem, he practised the Puri∣fications ordained by the Law to the Nazarites, as we shall see in the course of this History: But, as that which is permitted is not alwayes fit, and the same action which is done for fear of scandali∣zing some, many times does scan∣dalize others, who have different thoughts upon it; we must not wonder at the carriage of Saint Peter, which was good, in respect of the Iewes that came from Hie∣rusalem, yet wrought an ill effect in the Gentiles of Antioch; so that the fault of Saint Peter was in the success, and, at the most, we can but accuse him not to have well considered what evil the change in his manner of life might occasion. Although we owe a great respect to the Head of the Church, yet we must not violate the Holy Text, to excuse him from any the least failing, and accuse his Fellow-brother,

that he blamed him un∣seasonably, and with too much va∣nity, as the enemies of Christian Religion, and Heretikes doe. Some of the ancient Fathers beleeved, that this Cephas, of whom it is spoken, was not the Apostle Saint Peter, but one of the Disciples of our Lord. This opinion is over∣thrown by the ensuing Text of Saint Paul, who sets down the Re∣lation of this dispute. Many Au∣thors of great note, amongst whom Saint Chrysostome, have maintained that this difference of the two A∣postles, was a thing agreed on be∣twixt them for the salvation of the Iewes; for seeing the Iewes (say they) notwithstanding the Decree of the Councel of Hierusalem, were alwayes offended at the Gentiles eating of meats forbidden by the Law, they agreed that Saint Peter should take occasion, upon the ar∣rival of those who came from Hie∣rusalem,

to retire from the conver∣sation and table of the converted Gentiles, and thereupon Saint Paul should reprehend him for this acti∣on in the open Assembly of the faithful; to the which, he replying nothing, but contrarywise by his silence acknowledging himself to have failed, the Iewes, doubtless convinced by the example of their Master, would leave their supersti∣tion, and use the holy liberty which the Councel allowed them, or at least would not take it ill that the Geniiles should use it. They ground the dissimulation upon this, that there is no likelyhood, in their judgements, Saint Paul could re∣prehend in Saint Peter a Judaical practise, when as he soon after was to circumcise his disciple Timothy; and much less blame him in pub∣lique, which had been a scandal to the faithful. Saint Hierome fol∣lowes this opinion, but Saint Au∣gustine

holds it to be of dangerous consequence, for the truth of the holy Scriptures, and for the ho∣nour and sincerity of those two Apostles, believing, that to dissemble in a subject of so great consequence, made a notable alteration. He honoured Saint Peter, yet would not excuse him from having fail∣ed, so, as to accuse Saint Paul of an untruth: It seemed also to him as strange, as if to purge him from the reproach of having denyed Je∣sus Christ, one should say the Gos∣pel lyed, because it reports this weakness of him. The difference of their opinions, produced be∣twixt them a contest by Letters, which lessened not their charity, but was cause that the Church re∣ceived excellent instructions, both from the one and the other, and was no less edified in her Infancy, by the generous liberty of St. Pauls correction, then by the humility

of Saint Peter, who received it. The necessity of providing for the sal∣vation of the Gentils, who were endangered by that action of Saint Peter, to be aversed from the Gos∣pel, and the troubles again to be revived, which the Councel had happily quieted, obliged him who was their Apostle, to tax in pub∣lique, a publique conduct, which he judged not to be conformable to to the verity of the Gospel. But we must also admire the generous and profound humility of him, upon whom our Lord had founded the building of his Church, that he endured so mildely, and with such patience, a publique corre∣ction, without either alledging his Rank, or his good intentions in defence of what he had done. Cer∣tainly, he who was reprehended in this manner, appears more admi∣rable then he who reprehended him, and much harder to imitate;

for it is more facile to see in ano∣ther that which is ill, and cor∣rect it, then to see what is fit to be corrected in ones selfe, and quietly to endure reproach for it in the face of al the faithful, who, by that acti∣on, might have a less good opinion of him then they had before.

This Dispute, which made no diminution of charity amongst those who propose nothing for the end of all their actions, but the glory of God, was presently fol∣lowed with another Dispute, which also dis-united not their hearts, though it did their persons. St. Paul judging it fit to visit the Churches where he and Barnabas had preached, acquainted him with his designe; he presently appro∣ved of it, knowing well that those new Plants stood in need of being cultivated by the same hands which had planted and watred them with so much labour. But he was of opi∣nion

it was fit to take to their com∣panion John sirnamed Mark. The Apostle held this choice neither reasonable, nor profitable, because he had left them in Pamphilia, and came not with them to those Townes which they were to visit; and so consequently being a stran∣ger to all things there, and un∣known, he could not labour there with profit. Barnaby wanted not reasons for his opinion; so that not agreeing, they chose rather to sever themselves, and divide be∣twixt them the imployment of their Ministery; and this, no doubt, by the conduct of the Holy Ghost, which brought great advantages to the places where they preached by their separation. The Apostle, by this rigour towards St. Mark, intended to make him know the fault▪ he had committed in leaving them; whether it was for the ap∣prehension of discommodities he

was to suffer, or for some other reason, which Saint Luke sets not down; or perhaps foreseeing he was to run more dangers, and greater discommodities then be∣fore, and fearing he might not have sufficient courage to resist, so that abandoning them the second time, it would encrease the shame of what he had formerly done. Bar∣naby on the other side, who loved him as his Kinsman, thought this weakness of his was to be forgot∣ten, and that he ought to be recei∣ved againe into their company, to give him meanes thereby to repair his errour. Thus each of them had most pure intentions, and far from any particular, or self-inte∣rests. But in the event, Mark pro∣fited by Saint Pauls severity, and in his Epistle to the Colossians, he speaks of him as one of his deare disciples.

The Apostles thus separated

Barnaby and Mark took the way of Cyprus. Tradition sayes he came into Italy, and there founded the Church of Milan. Ancient Eccle∣siastical Authors cite an Epistle un∣der his name, which contains most holy instructions. Some have at∣tributed to him that Epistle which is directed to the Hebrews, and re∣ceived by the Church into the number of Apostolical and Ca∣nonical Letters. But we will speak of this difficulty in another place.

The Apostle having chosen Si∣las for his companion, took leave of the faithfull of Antioch, who could not part with him without much sorrow, being very sensible of his charitable obligations to∣wards them. He passed through Syria and Cilicia, and in all pla∣ces where he came, confirmed, and exhorted all the Christians to con∣tinue firme in their faith, and in

the observation of the Apostolical Decrees newly published. In Li∣stris, a Disciple of our Lord, na∣med Timothy, the son of Eunice, a Iew by Nation, and of a Father that was a Centile, lived in so great fame and sanctity, that the Inha∣bitants, and those of Iconium; had him in great esteem. This man he took along with him; and lest the Iewes who accompanied him, might murmur, and also to open him a way, the better to announce the Gospel unto others, he circumci∣sed him. In all places where he passed, the efficacy of his speech not onely confirmed the faithfull, but converted unbeleevers, and produced dayly to the Church a notable increase. The Holy Ghost was their guide, and it was by his command, that passing by Phrygia and Galatia, they preached not there. If one should ask the rea∣son of it, humane wisdome would

be at a stand, but true piety will acknowledge that she knowes no other then the will of God, who owing to none the light of the Gospel, injures not any, from whom, by a hidden judgement, this heavenly ray is with-held, or to whom it is not discovered before the time he has ordained. Being in Mysia, they meant to goe to Bi∣thinia, but the Spirit of Jesus would not suffer them. Having therefore traverst Mysia, they descended in∣to the Town of Troad, where in the night the Apostle had this Vi∣sion. A man attired after the Ma∣cedonian manner, appeared, and spake to him in an humble and ardent way; Come into Macedonia, and assist us. This was an evident proofe to him, that it was the will of God he should preach the Gospel in that Country. He would not therefore defer it, but the next morning embarked him∣self

with his company, to whom, Luke the Evangelist, who penned the Acts of the Apostles, was joyn∣ed. From Troad they cam direct∣ly to the Isle of Samothrace; from thence to Neapolis, and afterwards to Phillipis, a famous City of Ma∣cedonia, and then a Colony of the Romans. It was there he began to preach the Gospel, carrying him∣selfe with great prudence, because the Inhabitants were almost all Gentiles, living under the Roman Lawes, and under an Emperour, enemy to the Jewes, who were there but in a small number; so that a little Oratory without the Towne was sufficient for their As∣sembly. Upon a Sabbath-day the Apostle went thither; and speak∣ing to some women, whom he there met, there was one of them called Lidia, whose Trade was to dye pur∣ple; the heart of this woman God opened, to receive the Doctrine

which Saint Paul announced. He baptized her, and all her Family. She willing in some manner to ac∣knowledge the great grace which she had received by his Ministery, said unto him, If you beleeve that I am truly faithfull to our Lord, grace me so much as to retire into my house. The Apostle granted her that con∣solation, and came to lodge in her house. Not long after, as he went with Silas to the place of publique prayer, a young Maid, in whom the Devil spake, and foretold hid∣den things, followed them, and cryed out aloud severall times, These men are the servants of Almigh∣ty God, and they announce unto you the way of Salvation. Saint Paul was angry to have this testimony from the Father of lyes; where∣fore turning himselfe towards this young Maid, he said to the Devil, I command thee in the name of Iesus Christ to goe out of this body, and at

the very instant he departed from her. The Masters of this Divining Maid seeing themselves deprived of the great gaine which they made by her means, laid hands on S. Paul and Silas, and carried them before the Magistrates, accusing them to be Iewes, and that they sought to raise sedition in the City, and to teach a Doctrine which was not lawfull for the Romans to embrace. The people, without any other in∣formation, fall upon them; and the Magistrates, seconding their fury, caused them to be cruelly whipt, and after that punishment, sent them to prison, with express order there to be strictly guarded; which the Goaler, being rigorous enough of himselfe, did easily o∣bey. He put them into a deep dun∣geon, and tyed their feet in such sort that they could not stir: But their minds were free, though their bodies were not: And thinking

not of what they had suffered, nor of what they might feare, when every one slept, they sung hymnes to God, who presently manifested how pleasing they were unto him; for the prison was shaken with a great Earthquake; the gates opened of themselves, and the chains of all the prisoners fell off. The Goa∣ler waking at this fearful noise, and seeing all the doors open, thought those he had in custody were all fled, which so much troubled him, knowing his life must pay for their escape, that drawing out his sword, he would have killed himself; but Saint Paul cryed out with a loud voice, Hurt not yonr selfe, we are all here, and not one of us thinks of esca∣ping. Those words brought the Goaler to himselfe, and made him change the desperate desig••e he had taken: And at the same time the grace of God assured him, that the Earthquake which then hap∣pe••ed,

and the flying open of the prison-dores, proceeded not from any natural cause; and that those, who from the dungeon could know what he was about to doe, must needs be extraordinary men. He lighted a candle, and going into the dungeon where the Apostle was, cast himselfe at his feet, then led him and Silas into another room, where being pressed by the secret impulse of his conscience, he demanded of them what he was to doe that he might be saved? They answered, Beleeve in Jesus Christ, and thou shalt be saved. Af∣ter that they explicated to him, and to all his Family, in what this faith consisted. The Goaler em∣bracing it, was baptised, with his whole Family; he wash'd their wounds, as they had done those of his soule. He presently caused the Table to be covered, and gave his instructers to eat, who had need

of it, and devoutly rejoyced with them for the great mercy which God had pleased to shew unto him by their means. At break of day, certain Officers came from the Ma∣gistrates into the prison, and com∣manded the Goaler to free the pri∣soners they had sent thither the day before. What (sayes the A∣postle) after you have whipped inno∣cent Citizens of Rome, and without any forme of justice, and after you have put them in prison, doe you think to make them goe thus private∣ly away without reparation, as if they were culpable of some crime for which they had deserved to be so shamefully treated? No, we cannot doe so great an injury to our innocence. There∣fore let those who sent us hither, come themselves, if they will have us out.

The Judges informed of this dis∣course, perceived the error they had committed, & the danger to which

they were exposed, in treating thus persons whom the priviledge of a Citizen exempted from the punish∣ment of whipping; For by Saint Pauls discourse, they beleeved Si∣las had also the same priviledge, although it was onely the Apostle that could claime it; but they would not make this distinction, to terrifie the more those who had so unjustly treated both of them for one same cause. This answer caused them to come, and entreat the prisoners with fair words to goe out of prison, and out of the Town, and to impute that which had happened, to the sedition of the people, for which they were ve∣ry sorry. The Apostles went a∣way, and returned to the house of Lidia, where, after they had stayed some time, and recounted to the faithfull what had passed, and by their discourse fortified their cou∣rage, they left this ungrateful Ci∣ty;

and taking circuit through Amphipolis and Apollonia, from thence went to Thessalonica. St. Paul went into the Synagogue of the Jewes three Sabbath dayes suc∣cessively, according to the custome which he observed; first of all to speak to those of his Nation. He shewed them by the authority of Holy Scriptures, and by a cleare Explication of the Prophets, that Christ, who was promised them, had already suffered, and was ri∣sen againe from the dead. He an∣nounced unto them this Jesus Christ, and that he was the true Messias; whereupon, some who were by Nation, Jewes, received the faith. He converted a far greater number of Gentiles by birth, who made profession of Iudaisme, or who, without observing the Law, beleeved in one sole God, and fear∣ed him; for the Greek Text of the Acts may be explicated in this dou∣ble

sense; and amongst them were divers women of condition, who also embraced the Gospel. The Iewes that remained obstinate, un∣able to endure the success of the Apostles preaching, gained some wicked men of the people, by whose meanes they raised a sediti∣on in the Town. They came in great numbers to the house of Ia∣son, where Paul and Silas lodged, and not finding them there, dis∣charged their rage upon their Host, and dragged him out of doores, together with some other faith∣full, before the Magistrates: The pretence was, that they had harboured seditious men, who troubled the publique quiet, and offended the Imperial Majesty of Caesar, giving out, that a certaine Jesus Christ was King. The prin∣cipal Citizens of Thessalonica, and such of the people as understood this discourse, were presently mo∣ved

with choler; but Iason so well satisfied them, whether by assuring that those who were accused, and brought before them, had no more designe then himselfe to trouble the publique peace, or whether it was by giving caution for their innocency, and undertaking for their appearance (the Text of the Acts not mentioning what satisfa∣ction he gave) that they dismissed him, with the rest of his compa∣ny. Saint Paul makes mention of this Iason in his Epistle to the Ro∣mans; and some Authors will have, that he was afterwards Bishop of Tharsius. When night was come, the faithfull whom this danger had alarm'd, conveyed Paul and Silas out of Thessalonica. Those who performed this Office, in perswa∣ding them to retire, so to preserve their lives, very necessary for the good of the Church, were of the most considerable persons in the

City. They had received the Do∣ctrine of the Apostle with great fervour, and would so firmly im∣print it in their minde, that every day they turned over the Books of the Holy Scripture which St. Paul had alledged, not that they doubt∣ed of his sincerity, but to confirm themselves, by their owne know∣ledge, in the beliefe of those veri∣ties which he had declared unto them. The Apostles following the shoar of the Aegean Sea, turning towards the South, and leaving Pella, a famous City, in giving birth to Alexander, they came to Beroe, a City of Macedonia. The newes flew as far as Thessalonica, from whence the enemies of Saint Paul ran in great diligence, and being arrived, prefently stirred up the ignorant people against him who announced truth unto them. This caused the faithful to conduct him to the Sea-shore; some of

them accompanied him as far as Athens, where he was met by Silas and Timothy. This City once fa∣mous for the Empire of Greece, and Sciences, after divers revolutions, was fallen under the power of the Romans: And although it was ex∣treamly declined from its first splen∣dor, and particularly from that of Philosophy, and other Disciplines, for which Saint Greogory of Nazi∣anzen calls it the seat and abode of Philosophy, yet there was still con∣served in it enough to make the A∣postle judge that it was very im∣portant for the glory of God, there to make known the verities of the Gospel. Besides Learning, which there flourished, the Councel of the Areopagits, Sovereign Judges of Important Affaires, rendered it very famous; but Idolatry disho∣noured it: For it seemed to glory in gathering together all the Idols of the World, as if it feared one∣ly

not to be superstitious enough. After they had erected Altars to the known Gods, adored by other Nations, they raised others to the unknown Gods of Europe, Asia, and Africa, as some Authors write; and according to others, to the un∣known God, as it is set down in the Acts of the Apostles, to the end they might forget no Divinity, believ∣ing that a great plague had hap∣pened to them for their neglect to some unknown God. Saint Paul beholding this City so miserably plunged in the impiety of false Gods, found his heart warmed with a new zeale, and touched with a most sensible griefe for the loss of so many soules. He dis∣puted in the Synagogues with the Iewes, and the Proselytes; and in publique places, to those he met, he spake of the death and resurre∣ction of Jesus Christ. The Epicu∣rean Philosophers, and the Stoicks

disputed often with him. Saint Luke makes no mention of Profes∣sors of other Sects. These cared not to embrace a Religion that spake of nothing but how to mor∣tifie their senses, and renounce the voluptuous pleasures of body and minde, to follow Jesus crucified; for they place their sovereign good in pleasure, denying Divine Pro∣vidence, and the immortality of the soule, which is the Basis of Re∣ligion. They also were more ali∣enated by the vanity of their Opi∣nions; for they acknowledging no corruption in humane nature by original sin (in which they agreed with the other Philosophers) went yet further, making a God of their Wise man, or rather a Devil of Pride. He onely, according to their imagination, was knowing, happy, powerful, exempt from er∣rour, unsensible of irregular pas∣sions, King of all things, and

of himselfe, and without need of any thing but from him∣self.

These principles were very con∣trary to the Doctrine preached by the Apostles, which hath for foun∣dation mans ignorance in his un∣derstanding, and infirmity in his will, whence it comes, that of himselfe (sin having put him into this condition) he knowes not what is fit for him to doe, and Iess able to performe, when he comes to know it. This double wound presupposed, and experience ha∣ving taught the Iewes that their Law could not cure them; and likewise the Gentiles, that neither the light of nature, nor that of Sci∣ences, had the power to give them a real remedy, it was not hard to dispose men to receive the Gospel of Jesus Christ, which brought with it perfect health; for every one desires to be freed from errour

and weakness, when he comes to know that he is plunged into it: And on the other side, we slight Physitians when we think we have no need of them. Even so did these two Sects of Philosophers, of whom we speak; who finding (as they thought) great absurdities in the Doctrine of the Apostle, some of them called him a Talker, that proposed things which he could not prove; others said that he dis∣coursed of new Spirits, not being able to comprehend that which he preached of the resurrection of our Lord, and of his Divinity. This Contestation, which dayly grew into more heat in the publique place of meeting, was cause that they conducted Saint Paul before the Areopagites, to the end he might more clearly explicate the doctrin which he taught, the novelty whereof had stirred up the curiosi∣ty of the Athenians, who had no o∣ther

employment all the day, then either to learn, or debate newes. The Apostle appeared in this place, where all others used to tremble, with a bold modesty: There they asked him if they might hear this new Doctrine which he taught; and when silence was made, he spake in this manner.

Athenians; I observe, that in your religious worship you forget nothing; nay, therein you are exact, even to excess. For you are not content to a∣dore those Gods you know, and to whom all the Earth does render homage, but, passing by the publique place of meet∣ings, I saw an Altar with this Inscrip∣tion, To the unknown God. You have not raised this Altar, but with designe to honour this unknown God; and this day my designe is to make him known unto you. Wherefore, since I am to speak to you of a thing so im∣portant; and since I desire to instruct you in that which you so solemnly de∣sire

to know, I cannot but in reason promise to my self a favourable aud quiet Audience. And this gives me also great confidence, that I speak not to ignorant vulgar people, pre∣possessed with common errours, so as to be incapable of understanding any truth contrary to what they fancy. Those who hear me, are equally hono∣rable by their Learning, and by their Administration of justice; the one of these cannot have a more noble Ob∣ject then Divinity; nor the other a more considerable employment then the setling of a true worship due to that Divinity. God, who has not onely created the matter of the world, but all things in the world, and has pla∣ced them in that order, which we can∣not behold without admiration, dwells not in Temples made by the hands of men. He cannot be inclosed, because there is no other place that containes him, but the incomprehensible immen∣sity of his being. He has no need of

Victimes nor of Sacrifices, nor of the homage of men, finding in himselfe his glory, his felicity, and an en∣tire plenitude of all things. It is he who has formed the body of the first man, and by the breath of his mouth infused into him a soule, not drawne from his substance, or from an uni∣versal soule, but created of nothing by his omnipotent power, to make the most noble composition that was in the world. He has ingraved in him his own image, making it intelligent, as he is intelligent, spiritual, and im∣mortall, as he is a Spirit immortall. All men are descended from this one man, and God has given them the whole Earth for their habitation, divi∣ding it amongst them, according to the designes of his providence. They cannot excuse themselves who know him not; for on which side soever they cast their eyes, they behold in e∣very creature the greatness of him that made them. It is to that end he has

made them; for he being a pure spi∣rit, corporeal men could not know him, but by corporeal things. He would (if it be lawful to say so) that they should touch him, as it were, with their finger, and as blinde men know, and discerne those objects by their touch, which they see not: So likewise by sensible, and visible things, we arrive to the knowledge of a being invisible and immortal. And truly herein we need no forreign Master to instruct us, nor any other looking-glass then our selves. For if we will atten∣tively consider what we are, and what happens in us, the wonderful aecono∣my of our soul and body, the variety of their faculties, and operations, we shall be inforced to acknowledge that God is not far distant from every one of us. What do I say? He is in the very Centre of our being, which he fills, which he conserves, which he makes to act; so that it is by him we live, by him we move, and by him we are.

Your Poets were not ignorant of this verity, for one of them has said, we are the posterity and race of God. If we have so great an honour, if we bear the resemblance of our Creatour and Father; how is it possible that being more noble, not onely in respect of our soule, but of our body also, then ei∣ther Gold or Silver; we can think that a statue made of those Mettles is a God, who is so much elevated a∣bove all men. How can those of the weakest judgements believe that the most Supream being, resembles those ex∣travagant figures which depend upon the invention and conceipts of Gra∣vers? How can they admit for a Re∣ligious worship, that worship which is ridiculous? How can they think that Idols which have no eares can heare them. The true God has taken pitty of that unhappy ignorance, in which all the Nations of the world were invol∣ved, and in which by his just Judge∣ment he left them, untill he thought it

fit to discover the truth unto them, to the end they might doe pennance, and avoid his wrath in that dreadful day, where Jesus Christ (whom by his or∣der, I announce unto you) shall judge the living and the dead, with as much rigour as justice. The Jewes, instead of hearing him, called him a seducer, and in acknowledgement of the mira∣cles he wrought amongst them by cur∣ing their sick, raising their dead, fast∣ned him to the Cross. But God his Father, raised him again the third day, and made him Judge of all men, to pronounce that Sovereigne decree of a life eternally happy, or of miseries, which shall never end. In the mean time he will for a while suffer the De∣vels to triumph, and exercise their rage against him. They shall oppose his Doctrine by Kings, by the People, and by the wise of the World, by Threats, by Promises, and by such cruel torments as the Executioners themselves shall have a horror of them.

But in the end his day shall come, and he at once shall reveng e himselfe of all his enemies. At the dreadfull sound of a Trumpet, all the dead who sleep in their graves shall come forth, and ap∣pear before the Tribunal of th is terri∣ble Judge, and render an accompt of all their actions.

The Audience taking these last words of the Apostle to be very extravagant, interrupted him with great laughter, but some amongst them were modest, and more dis∣creet, told him they would hear him another time speak of this subject; so he went out of the A∣reopage: notwithstanding his preaching was not without fruit, for one of the most considerable Magistrates, called Denis, imbra∣ced the Gospel. Saint Luke also adds, that a Woman called Dama∣ris, was also converted, and some Fathers say, that she was the Wife of this Denis; but others hold

the contrary. The Greekes in their Menology make mention of one Hierotheus, whom the Apostle al∣so converted, and who was one of the Nine Senators of the Areo∣page; but besides that, the num∣ber of them is not determined, it is not likely also, Saint Luke would forget to note the Conver∣sion of so considerable a man, whom Saint Denis calls his Ma∣ster.

France glories to have Denis for her Apostle, and Paris for her first Bishop. This tradition is not so constantly received of all the world, but that many objections which seem very strong, are brought against it, the writings which are attributed to him, give also great occasion of controver∣sie, both in respect of their matter and form; for in the stile (in the judgements of many learned men) corresponds not with the

simplicity, and plainness, of the Ecclesiastical writers of those pri∣mitive times. And for the mat∣ter which concernes the Ceremo∣nies in administration of the Sa∣craments, some are of opinion they are more Modern. But I leave this nice dispute, and con∣tent my self to note the diversity of opinions which are upon this sub∣ject as an Historian, without inter∣posing my judgement to decide them, either in favour, or against an ancient tradition, which to ma∣ny seems so venerable.

The Apostle leaving the Church of Athens under the government of this Denis newly converted, went to Corinth. There he met with A∣quila, and Priscilla his Wife, whom the Edict of Claudius had driven from Rome: They were not onely of the faithful, and of the same Na∣tion with him, but also of the same trade in making of Tents and Pa∣vilions;

which he had learnt ac∣cording to the custome of the Pha∣risees, whose Sect obliged the fol∣lowers to know and practise some Mechanique Art. This was the occasion which drew him to lodge with them, nor disdained he to labour with his hands, and get his bread by the sweat of his browe, to fulfill the first precept which he gave to others, That he who would not labour, should not eat. He might by the right of a spiritual Minister, demand of those he instructed, things necessary for the entertain∣ment of his life. For, who is that Souldier (as he himself saies) that fights at his own cost, and does not receive pay of him, for whom he ex∣poses his life? What Sheepheard lookes to a flock, and watches▪ for their preservation, that has not right to feed on their Milke, and to cloath himself with their Wool? But all that was permitted, seemed not to him

expedient to do, he would take a∣way from the enemies of the Gos∣pell; all manner of pretexts, that they should not accuse him of see∣king his own interest or making a Commerce of his preaching. He would preserve this glory to have announced the Gospell gratis to them, & by that means might speak with more liberty. Many spiritual directours ought to consider this great example of disingagement, & if they imitate it with prudence, and courage, their conduct would be more honourable to them, more profitable to those whom they go∣vern, and more advantagious to the honour of the Church.

The Apostle esteemed not this corporal exercise, to be any re∣proach to his condition, since it did not any way hinder him from his times of prayer, or from the Function of his Ministry. Every Sabboth day he preached in the

Synagogue of the Jewes, and made it appear to them, as well as to the Greekes, that Jesus Christ was the true Messias, and true God, Silas and Timothy being come from Thesalonica, he found himself more then usually moved by the Spirit of God to speak; his zeal was en∣kindled a new, and he preached with more efficacy to those of his Nation the Divinity of his Master. But when he perceived, that instead of profiting by his words, they re∣mained more obstinate, and ut∣tered more horrible blasphemies against Jesus Christ, he shaked his garments, and told them, Your blood be upon your own heads, I have my hands clean, and I will goe from this Country, and carry to the Gen∣tiles this light which you refuse. This familiar fashion of speech to the Hebrewes, was as much as to say, that he had done all that lay in him, to bring them to the know∣ledge

of the truth, and they would not believe him, therefore he should not be responsable for their perdition which was infallible. At the same instant he changed his lodging, and retired himself to lodge with an honest man called Titus Justus, one who feared God, whose house was neer to the place, where the Jewes used to assemble. Crispus who was Prince of the Sy∣nagogue, imbraced the Gospell, and all his family, and many more of the City were also baptized. This good success gave incourage∣ment to the Apostle, and to aug∣ment it, our Saviour appeared to him in a vision; saying, Fear no∣thing, speak boldly, take heed you hold not your peace, for I am with you, and none shall be able to hurt you, I have many people in this Town. The event made him know the truth of this revelation. He remained eighteen moneths in Corinth, and

in that time the Church was ex∣ceedingly increased by the conversi∣on of divers persons of all sorts. He preached continually, and in the first Epistle which he wrote af∣terwards to them, he shews, that in declaring the Gospel to them, He made no use of the flowers of humane eloquence, nor arguments of Philoso∣phy, for fear they might extinguish the vertue of the Cross; which wants not the art of words to perswade the belief of it. He puts them in minde that he exercised his Ministry amongst them, with fear, and with humility, and that he pretended to know no other thing but Jesus Christ crucified, that he did not feed them with solid meat, but with milke, because they were not capable of other nourishment. We know not the particular things which he did at Corinth, nor what he endured there for the name of Jesus Christ. He onely sayes that the marks of his Apostleship a∣mongst

the Corinthians were many paines, which he suffered with a long patience, and that many mi∣racles were wrought in confirmati∣on of his Doctrine.

The Jews who were never weary of persecuting him, found notin•• Gallion the Proconsul of Achaya, and Brother of Seneca the Philoso∣pher, a Spirit that would easily imbrace the injustice of their pas∣sions: to him they presented the Apostle, and accused him of teaching a religious worship con∣trary to their Law. But no soo∣ner the accused offered to open his mouth in his own defence, when Gallion told them, that if they would complain of any evil acti∣on he had committed, he would hear, and do them justice; but if it onely concerned some contro∣versies of their Religion, he would not meddle in it, but leave the Judgement of it to themselves.

With this answer he dismissed them. And they in a fury fell up∣on Sosthenes Prince of the Syna∣gogue, who was a Christian, nor did the Consul hinder them from the prosecution of that insolent cruelty. Saint Paul makes menti∣on of this Sosihenes, in the saluta∣tion of his first Epistle to the Corin∣thians, and speaks of him, as of his Companion, which shewes he was considerable, both to the A∣postle, and to that Church which he had care to instruct; it may be also from him that Saint Paul un∣derstood of their disorders, which obliged him to write unto them. Some Authors make him Bishop of Colophone.

The Apostle applied not himself so much to the salvation of the In∣habitants of Corinth, that he for∣gat the other Churches, and when he understood the necessities of the Church of Thessalonica, he wrote

two Epistles to them in a short time one after another. His de∣signe in the first Epistle, was to con∣firm the faithful in the profession of the Gospel, and to instruct them in the mystery of the Resurrection, to the end they might take courage in their present and future perse∣cutions. He commended them for having made so great a pro∣gress in faith, the report whereof was spread every where, and that they served for an example to o∣ther Churches. Afterwards he puts them in minde of his manner of preaching, how free it was from any self-interest, never consenting to be any burthen to them. He expresses to them a great desire to see them again, and assures them that he continually remembers them in his Prayers. He exhorts them not to be sad for the death of their Parents, or Friends, as the Gentiles are, who doe not believe

the happiness of a future life, nor have any hope to be rejoyned unto them again: That the death of Christians is but as it were a sleep, that Jesus Christ, who is their head, being risen again, they who are his members shall also rise at the last day at the voice of the Arch-Angel, and at the-sound of a Trumpet they shall be lifted up in the Aire, and goe before our Lord, who shall come in his glo∣ry to pronounce the last sentence of eternall happiness, or eternall misery to men: that his Elect shall follow him into Heaven, where they shall live eternally with him in an unspeakable felicity. Many not comprehending well that which he sayed of this last Judge∣ment, conceived strange fears, which were increased by the im∣prudence or malice of some false Doctors, who preached that this last day was neer at hand. This

caused him to write unto them a second Epistle to dissipate those fears which troubled them, to for∣tifie them against those persecuti∣ons which they then suffered, and against such as might still befall them. He told them of signes which should preceed the day of Judge∣ment; as first, a general Apostacy, that is, the abandoning of the true worship of God; Secondly, the appearance of Antichrist, whom he calls the man of sinne, because he shall be the greatest of all sinners, and shall draw almost all men to sin, and to the greatest sin which can be committed. If Heretick, who say that the Pope is Anti∣christ, would seriously consider the portrature of him, as the Apostle sets him forth in this Epistle, they would finde it very little Cohae∣rent with him, and would be a∣shamed to believe so ridiculous a dream, which the wisest and most

learned amongst them with reason doe make but a jest.

Thus did Saint Paul labour for the glory of Jesus Christ, both with his tongue, and pen, at the same time, and did not let slip one minute of time whilest he was at Corinth, which he imployed, not in the Functions of his Mini∣stry. He departed thence, having staied there eighteen moneths with Aquila and Priscilla his hosts, but before he left Corinth he shaved his head, for some reason which Saint Luke does not mention no more then he does the vow which he made to let his hair grow. For the better understanding this place in the Acts of the Apostles; I will tell you as it were in passing by, that in the ancient Law, there were two sorts of Nazareans, that is to say, men separated, and con∣secrated to God. The one of them were perpetual, and the other, but

for a certain time, according as their devotion invited them to make this vow; both the one, and the other, were obliged to abstain from Wine, and from any other Liquour that might cause drunken∣ness, and to let their hair grow. The time allotted for the vow of these latter being expired, they were to present themselves at the door of the Tabernacle where they offered the sacrifice which was or∣dained for it. They were shaved, and their hair was burnt in the fire of the Sacrifice of Pacifical Ob∣lations with many ceremonies, which are set down in the Book of Numbers. Now in the time of their Consecration, if they hap∣pened to contract any pollution contrary to the law, either by the touch of some dead body, or that by change any died suddainly in their presence, they were bound at the same instant to begin to

shave their hair, to finish it the se∣venth day, and on the eighth day to offer the sacrifice, ordained for their purification. I therefore easily believe that Saint Paul ha∣ving made this vow of the Nazare∣ans to comply in some occasions with the weakness of the Jewes, as he had circumcised Timothy, to the end he might not scandalize them, or for some other reason which St. Luke does not mention, might by chance have met some dead Corps, or touched some dead body; and this having happened in the compa∣ny of some Jews, who were conver∣ted and observed the Ceremonies of the Law; he shaved his hair at that instant, remitting his offering sacrifice till he came to Hierusalem as in effect he did, by the Coun∣sel of Saint James and the Priests of that Church, which we shall see in the Sequel of this History. It is true some Authors say that

Aquila made this vow, and not the Apostle: But Saint Hierome, and Saint Augustine, Bede, and al∣most all Interpreters, maintain that it ought to be understood of Saint Paul, and I have in this fol∣lowed the common opinion.

The Sea favouring Saint Paul, he arrived safe at Ephesus, and im∣mediately went into the Syna∣gogue of the Jews to declare the Gospell unto them. They ear∣nestly desired him to stay some time with them, but he told them he could not, desiring to cele∣brate the Feast of Pentecost at Hie∣rusalem, but if it pleased God he would return to see them. He went a Ship-board, and the wea∣ther being favourable, landed at Cesarea in Palestine, from whence (according as some interpret the Book of the Acts) he went up to Hierusalem. He onely saluted the Church of this City, and so went

to Antioch of Syria. There he made his aboad some time, and having there given order in that which he thought necessary, he went to visit the Churches of Ga∣latia and Phrygia, where he con∣firmed the faithful in their faith by admirable discourses, and by new miracles

At the end of this Voyage, which lasted at the least a yeare, he came back to Ephesus. This City was very famous by reason of Diana's Temple, which was accounted in the number of the seven Wond∣ers of the World. Asia built it in two Ages by a general con∣tribution, and it was a place cau∣tionary for the Kings, Princes, and people of the East; but Nero, who seemed to be borne for the ruine of all noble things, plun∣dered all the riches of it; and un∣der the Empire of Galienus, the Goths entirely ruined it. The Idol

of Diana was made of the wood of Vines; and the Priests, making use of the peoples simplicity, brought them easily to beleeve that it was descended from Heaven. The like thing was beleeved at Rome of a Buckler, which for that cause was kept with great care. The A∣postle found at Ephesus twelve Disciples, who were onely bapti∣sed with the Baptisme of John, and had never heard the Holy Ghost once spoken of. Some Au∣thors beleeve that they had been instructed by this Apollo, who came a little before to Ephesus; and of whom Saint Luke speaking, sayes, He was an eloquent man, and very well versed in the holy Scriptures; that he knew the Doctrine of our Saviour, and preached Jesus Christ with great fer∣vour of spirit; but that he knew no other Baptisme then that of John, which is to say in my opinion, that as yet he had onely received that

Baptism. Aquila and Priscilla fin∣ding him so well disposed, taught him more particularly the verities of the Gospel, which he presently declared to those of Corinth, where he confounded the Jewes by the force of his discourse, and by the authority of holy Scriptures which he officaciously alledged to shew them that Jesus Christ was the Mes∣sias. For my part, I believe that he and the others also of whom we speak, received their baptisme at the hands of Saint John himselfe in Judea. For it is certain, that onely the Precursor did baptise, and after him, this baptisme was not practised as a thing necessary for those who believed in Jesus Christ. However it was, Saint Paul teaches his Disciples that he found in Ephesus, John to have baptised the people with a baptisme of pennance, or∣deining them to believe in him, who was to come after him, and to whose

faith he prepared them by this exte∣rior Ceremony, intended to mind them of their uncleanness, and what neces∣sity there was of an interiour parifica∣tion, which could not be done but by that Lamb which takes away the sinnes of the World; in fine he tells them that the baptisme of Jesus Christ is a renovation of the soul, by which she shakes off the Old Man, to cloath her selfe with the New, that all those who received it, were thereby interred with Christ, and as they had part in his death, they should also share in his Resurrection; if as Christ, being once dead, dies no more, they shall likewise being once delivered from the yoak of sin, and there dead in bap∣tisme, commit sin no more. This dis∣course prepared them with holy dispositions to enter into that ce∣lestial bath. They received holy baptisme, and the holy Ghost de∣scended upon them, rendered them Prophets, and made them speak un∣known

tongues; the Apostle desirous to gain all the other Inhabitants, and principally the Jewes, went to their Synagogues every Sabbath for the space of three moneths, pro∣ving unto them by invinsible reasons, and with an undanted courage, the truth of the Doctrine he preached. But, though he con∣vinced them all, yet he gained few of them, many remaining obdu∣rate, and perverse, even to the blaspheming of Jesus Christ, which obliged this faithful servant of his, to separate himself from amongst them, together with those Disci∣ples, who believed and were con∣verted by his discourse. He chose for the place of his preaching, the School of a Sophister called Tyrannus, either because he was converted to the faith, or perhaps God had dis∣posed him to afford this civility to his Apostle. For the space of three years he omitted not a day

to teach the Gospell, in so much as all Asia received these delight∣full tydings, God confirming his words by divers miracles, the ve∣ry touch alone of his Handchar∣chieffs, and Girdles healed the sick, and drove the Divels out of bodies tormented by them. A man named Sceva, (in the Acts he is called Prince of the Priests) had seven Sons, who made profession of being Exorcists, and passed up and down for such, perswading simple people (to get money from them) that they knew the secret of casting forth Divels. When they beheld the command which Saint Paul exercised over Divels, and that the Divels could not resist him, whether out of Emulation, or Covetousness, they would needs exercise a possest person in the name of Jesus, whom Paul preach∣ed. The Divel, who was a very cruel one, answered them, that

he knew Jesus Christ and Paul, but for them, he scorned their Exor∣cismes, and flew upon them with that violence, as they were forced to save themselves by flight out of the house naked, and much woun∣ded. This accident comming to the knowledge of the Iewes, and Gentils, that dwelt at Ephesus, much astonished them, and made them highly to honour the name of Je∣sus Christ. Many amongst the faith∣full were seized with a holy feare, which made them confess publick∣ly their misdeeds. It is observed in Saint Matthew, that those who went to present themselves to the Baptisme of Saint Iohn, confessed their sinnes; and, in my opinion, one passage explicates the other. Saint Luke seemes also to distin∣guish the first from those others, whereupon he sayes, that they ac∣knowledging the errour and abo∣mination of Magick; to the which

they were much addicted, burnt all their wicked Books; and there were so many of them, and those so rare, as they were valued at a vast sum of money.

It is not to be wondred at, for Ephesus at all times was much ad∣dicted to Magick. Characters were there sold to obtaine victory in their publick games. Suidas re∣lates, how an Ephesian at the Olym∣pick Games, overcame 30. Cham∣pions at wrestling; that a Milesian trying with him, and no odds be∣ing betwixt them, the Judges doubted that he had characters a∣bout him, as indeed they found, and taking them away, he was easi∣ly overcome. Plutarch sayes, that by the name Ephesian, Devils were cast out of bodies which they possest. Eustathius observes, that there were writings about the feet, middle, and crown of the Statue of Diana. Apollonius Thianeus accomplished

the corruption of this great City, for he taught Magick publiquely, and was so honoured there, that they erected him a Statue, as unto a God. The happy progress of the Gospel there was stopped by great persecutions, raised by the rage of the Iewes against the Apostle. Wri∣ting to the Corinthians, he sayes, The toyle he there underwent, was such, as life became wearysome to him; and that he had fought against wilde beasts: But I conceive this ought to be understood Allegorically, and not literally; wicked and cruel men being ordinarily in the Holy Scriptures termed wild and furious beasts.

Demetrius well deserves this name. This man was a Goldsmith by profession, and had great trading in workes of silver which the Gentiles offered to Diana. Some say they were Images, and others, little Temples of the false Goddess

in the form of the great one. He seeing, that by the preaching of St. Paul, his gain with Idolatry day∣ly decayed, assembles all the work∣men that wrought under him, who were many, and told them, They were now in danger to be redu∣ced unto great misery; for Paul de∣clared in his Sermons, that Idols made by the hands of men had no under∣standing, much less any Divinity in them; and this Doctrin once received, they should not be able to get their li∣ving. They must leave their trade, and that Temple of Diana, which A∣sia, and other Provinces of the world adored, ran a great hazard sudden∣ly to be deprived of Reputation and Sacrifices. These reasons, in which they were concerned, put them in∣to fury. They running about the streets like mad men, cryed, Great is Diana of Ephesus, to see if they could excite the people to sediti∣on; and unluckily meeting with

Gaius and Aristarchus, both Macedo∣nians, and presently remembring them to be companions of Saint Paul, whom they sought, they dragged them to the Theatre, to expose them to the fury of the peo∣ple. The Apostle hearing of the danger they were in, would have gone unto them, but his disciples and some others of quality of A∣sia, that loved him, hindered it, and represented to him the danger he would run to be ill treated by such a multitude in commotion. The Jewes were no lesse afraid then the Christians, because in this occa∣sion there was no difference made betwixt them, they being no lesse enemies to Idolatry then the o∣thers. So to prevent the danger which threatned them, they sent to the Theatre one of theirs, called Alexander, to see if he could ap∣pease the people, and stop the mis∣chiefe which might arise from that

sedition. He a long time made signe with his hand that he had something to speak unto them: But when the seditious called to minde he was a Jew, they made a greater noise then before, and for two hours space ceased not to cry out, Great is Diana of the Ephesians. At last, a Magistrate being there, behaved himselfe so well, as he appeased the people, and spake in this man∣ner to them. O Ephesians! who is ignorant that knowes not how faithfully your City adores the great Diana, daughter of Jupiter, together with her Image, sent downe from Heaven, and in this worship we surpass all the people of the Earth; nor is there in the world any thing comparable to the glory of her Temple. All Nations ac∣knowledge this; and these things be∣ing without dispute, you need not fear any can attempt against the honour of that Divinity which you serve, there∣fore take heed you undertake nothing

rashly. It is certaine, these men whom you have brought hither to destroy, are not guilty of any blasphemy against your Goddess. Wherefore if Deme∣trius, and those of his trade which follow him, have any dispute with them, why should you, for their particular in∣terest, make this a generall cause? Are there not persons ordained to de∣cide causes, and Magistrates who have power, and ought to determine such differences? But if there be question of any other thing, you must remit the clearing of it to a lawfull Assemby, and not treat of it in this, which seemes to be altogether seditious. Consider there∣fore well, that we are responsable for the evill which may happen upon this, and we run the hazard to be accu∣sed of sedition, since we can give no good account of this dayes tumult.

This discourse appeased the peo∣ple, and happily saved the disci∣ples of the Apostle, who took re∣solution to leave this City, that he

might execute his former design of visiting the Churches of Achaia, Macedonia, and goe to Hierusalem, from whence he proposed to him∣selfe to goe to Rome; but without doubt in another manner then we shall see him conducted thither. He left his dearly beloved Timothy to governe the Church of Ephesus, whom Eusebius will have to be the first Bishop of that place.

He remained with them near three years; and during that time, Apollo, of whom we have spoken, came to Corinth to preach the Gos∣pel, the which he performed with so much eloquence, as many ta∣ken therewith, and judging of things only by apparance, be••an to despise the Apostle, who had taught them the same verities, but in a more plain way accomm••dated to their weakness. Those who loved the memory of their first Master, and remembred his holy wa•…•… of

struction, defended him with a lit∣tle too much heat, insomuch as their Church began to be in some danger of Schisme, the sequel whereof might have proved very dangerous. Besides this disorder, there was a man amongst them, who had abused the wife of his Fa∣ther. They differed also much in opinions about the use of meates offered to Idols; and there was some abuse in the banquets which they call Agapes, that is to say, Cha∣ritable, where they took irreverent∣ly the Holy Eucharist.

There was moreover a great di∣vision amongst them by reason of Sutes of Law pleaded before Judges that were Gentiles; these brought a scandal upon the Do∣ctrine of the Gospel, which re∣commends to the Professors no∣thing more then charity and the contempt of worldly goods. These

disorders obliged Saint Paul to write his first Epistle to the Corin∣thians. There he fulminates ex∣communication against incestuous persons, even to the terrour of the most confident, and to let them know what they were to expect; for it was neither out of the heat of zeale, nor interest, or compli∣ance, but to vindicate the honour of the Church, and to save him, whom for a time it was necessa∣ry to put into the hands of the Devil, to the end he might not for ever remain so. He rebukes the Corinthians, who by their bitter∣ness in Law-Sutes dishonoured the name of Jesus Christ. And told them, It was very ill done to plead one against another; but much worse, and more considerrable, to doe it be∣fore Judges who were Idolaters. That they ought rather to choose the mean∣est persons of the Church to accord their differences, who would be capa∣ble

enough to judge of such temporall things, the Faithfull being onely to judge the World and the Devils. He put them in minde, that before Bap∣tisme they were soyled with abomina∣ble ordures, but by their spiritual re∣generation, they were become the Tem∣ples of God, and the members of Je∣sus Christ; therefore this glorious qua∣lity obliged them to be pure, and that their bodies were not given to serve fornication, it being not their part to dispose of them, but our Lord, and that God would raise them again. He instructs married people also, to use marriage as a holy thing, and per∣mits them to separate themselves, that they may be vacant in prayer, which he means should be done but for a term of time, and then to return to their con∣jugall society, as an innocent remedy against incontinence. Notwithstan∣ding, he protests that he permits it them by indulgence, because the severity of Christian Lawes in marriage allow

the use of it onely for the generation of children; but mans infirmity requires it, that he might resist temptations; so that (as Saint Augustine hath since said) the sanctity of Nuptials render pardonable that which proper∣ly appertains not to marriages. From this Subject he passes to treat of Vir∣ginity, which he councels by his ex∣ample, and by reason, in that it does perfectly withdraw one from the tye of creatures, and cares of the World. Those who are of opinion that S. Paul was married, should doe well to blot out the words he sets down in this Epistle, if they will defend so new, and ill grounded an opi∣nion. Notwithstanding, he leaves this Angelical, rather then humane forme of life, under the bare terms of Counsel, and protests there is no precept of our Lord for it; that he onely counsels it, as believing it better, and of more advantage to the Corinthians. He exhorts Wi∣dows

to continue in their widow∣hood; and if they cannot keep the purity of that state, to espouse themselves to our Lord; that is to say, with a Christian intention, and with such as believe in Jesus Christ, and not for sensuality. Con∣cerning meats offered to Idols, he teaches them, that the use is indif∣ferent in it self, but yet they ought to abstain from them, lest the sim∣ple people, who conceive them for∣bidden, should be scandalized to see them eaten; and they them∣selves may thereby take occasion to eat them after a superstitious manner. To confirme this Docu∣ment, he represents unto them, That in delivering them the Gespel, he would not suffer them to furnish him with necessaries for his subsistence, although he had right to receive, nay indeed to require it. That he seemed to be a Jew amongst the Jewes, and not to observe the Law amongst those

that knew not the Law. In fine, that he made himselfe all things to all, to gaine all men to God. But there is nothing he reproves with so much fervour, as the irreverence which they committed, before their ap∣proach to the Holy Table. He shewes the institution of the Eucha∣rist, and sayes, That as often as we eat it, we announce the death of our Lord untill his comming again; that is to say, this Sacrament is the lively commemoration of the death of Jesus Christ; and so a participation of his body and blood offered upon the Cross. He concludes, That he who drinks and eats this unworthily, is guilty of the body and bloud of our Lord; which is to say, he defiles the most holy thing under Heaven, and upon Earth. He participates in the of∣fence of those Executioners that fa∣stened him to the Cross. He cru∣cifies him after a more outragious

manner, prophaning a Mystery wherein he is to be adored, and placing him in a heart corrupted with sin, as if he were at the mer∣cy of his enemies, and still carried about him the likeness of sin; he who lives by the life of God, and resides in the bosome of his Father. Hence he commands them diligent∣ly to examine themselves, before they eat of this heavenly bread, and drink of this holy cup, lest, being not well prepared, they drink and eat their judgement; that is to say, receive Jesus Christ as a Judge, whom they intend to re∣ceive as a Physitian, and make it the food of death, which ought to be a nourishment of life. Certain∣ly, if those who goe so slightly to the holy Communion, and who seem to fear a too exact discussion, would attentively consider the words and threats which the Apo∣postle fulminates in this behalfe,

they would be more wary. They would be seized with a benefi∣cial apprehension, and easily con∣fess, that our dispositions to a worthy receiving cannot be too pure; and consequently, those who communicate, cannot be too exact; that severity, in this affair, is less dangerous, then any compliance or remisness. It were to be wish∣ed that Christians would commu∣nicate every day, as they did in the Infancy of the Church; but then their lives should be also an∣swerable to those Faithful of the Primitive times. It is very good often to participate thereof; but then we must make our profit by that participation; for the Table of our Lord cannot be joyned with that of Devils; that is to say, the use of the body of the Son of God, cannot consist with the love of vanity, greatness, and pleasures of the world, which are enemies

to the Sonne of God. These ir∣reverences of the Corinthians which Saint Paul mentions, were but slight; it was onely some excess of drinking and eating in the Assem∣blies where they communicated. What wonld he have said, if he had found them full of impurity, en∣vy, vanity, and ambition? In his Epistle, after he had regulated those things of most importance, he sets down also how they should employ their free-graces, as the gift of speaking al sorts of tongues, of interpreting holy Scriptures, of foretelling things to come, and such like. That he would have the rule of their actions to be the the glory of God, and the good of their Neighbour, and to the end they might love that Charity which he teaches them; he makes an admirable discription of it, whence it appears his heart did perfectly possesse that which he set

forth with so much grace and effi∣cacy. Towards the end of the E∣pistle, he treats of the great myste∣ry of the Resurrection, of the con∣dition of a new life after the end of the world, of the new raign of God over Jesus Christ, and over the E∣lect, of his ineffable residing in them, by the which he shall be all things to them. He explicates to the ignorant the Resurrection, by comparison of a grain of Corne, which rests in the earth where it is sowed, and afterwards springs up and produces many ears of Corne, nay ears of another kinde, then the grain from whence they come, the Corne being sowed without those coverings of straw, and the ears comming together with the straw, the which he applies to the difference of the state of a body be∣fore and after Resurrection. He explicates this mystery which so much care, that he might correct

the errors of Cerinthus and Basili∣des, the one of them teaching that Jesus Christ was not seen againe, and the other, that men should not rise again after death.

This explication of the Doctrin of the first Epistle to the Corinthi∣ans, in my opinion will not be un∣profitable to the Reader. But now let us return to the course of our narration, and follow Saint Paul into Macedonia, which he traversed all over, and carefully left not a∣ny Church unvisited, to confirme there the faithful in the Evangeli∣cal Doctrine: After that, he took the way to Greece by Sea, and in the course of his Voyage, establish∣ed Titus his beloved Disciple Bi∣shop of the Isle of Creet, now cal∣led Candia. The customes there observed were so infamous; luxu∣ry and other vices, abounded there with so much impudency, as a Do∣ctor no lesse vigilant and couragi∣ous

then he, was necessary to abo∣lish them, and establish their con∣trary vertues. The Apostle before his departure, gave him profitable Documents, and soon after wrote unto him excellent instructions how to discharge well the duties of his Episcopacy. From Nicopolis where he passed the winter, he sent a second Epistle to the Corinthians, in which he takes off the Excom∣munication, he had thundered out in his first against incestuous per∣sons who had so much scandalized the Church. He treats principal∣ly of the dignity of the Ministers of the New Testament, and of the patience which they ought to have in their tribulations. Hee seems to praise himselfe much in the eleventh Chapter, where he speaks of himself, of his pains, and of his patience, in termes contrary to the humility of an Apostle. It is true according to the ordinary

rules of humane wisdom, tis odi∣ous to praise ones selfe, and they are accused commonly of impu∣dence that do it, not blushing to speak those things of themselves, which they would blush to heare another speak. It is a kinde of usurpation, by which we take away from those who are witnesses of our actions, the liberty of judge∣ing of them, and giving testimo∣ny of the esteem which they de∣serve. For this reason the wise man in the Proverbs advertiseth the Prince whom he formes, and all other men, not to fall into this error. Let a stranger, saith he, praise thee, and not thine own Mouth. Notwithstanding it is certain there are occasions, when according to the rules of Divine and Humane wisdom, it is not onely permitted, but necessary for one to praise himself without offending modesty or giving any cause of reprehension,

more then in telling other truths. To praise ones selfe to be praised, is a shameful ambition. To praise ones selfe to rob others of praise, is an envy full of baseness. But if one praise himself, either in a just defence of his carriage against calumny, or for the good of such as we are obliged to answer for before God, or to discredit those who make ill use of their reputa∣tion; or for the glory of the Mi∣nistery which is imposed upon us: In such occasions, I say, when one praises himself, he sinnes neither against wisedome, nor modesty, but does that which is just. The great men of former Ages have u∣sed it in this manner; and to al∣ledge no examples but sacred: Doc we not see that Job in his Book makes as well a Panegyrick of his patience, as a Story of his mise∣ries? David, in many of the Psalmes, does he not set forth the

innocency of his hands; the puri∣ty of his heart; his zeale for the house of God; his justice and his benignity? Now if any one ever had cause to imitate these great patterns in this holy liberty, it was without doubt Saint Paul in the Epistle we speak of; for in de∣fending the Minister, and the since∣rity of his intentions, he defended the authority of his Ministery, and the verity of those things which he had preached to the Corinthians. A∣mongst new Converts, 'tis necessa∣ry to prevent the contemning of their Master, lest it should pass to the contemning of his Doctrine; and false Apostes may corrupt their faith, by a vaine opinion of their Eloquence and Sanctity. The ho∣nour of Jesus Christ was interessed in him, whom he had chosen to preach his Gospel to them, and up∣on whom he had heaped so many extraordinary favours. The con∣sequence

also was of great danger to the Churches which he had founded, and was to found; for upon false rumors, the sincerity of his intentions might be brought in doubt, and other Preachers of the Gospel might seem more conside∣rable. Though these reasons might justifie the manner of his speaking of himself, yet he does it with ma∣ny precautions; as sometimes in that same Chapter he names him∣self a senceless man, and often de∣sires pardon, excuse, and to be sup∣ported if he speak not like a dis∣creet man; so that one may easily judge, and discerne that his Cha∣rity violenced his Modesty; and, that if he had followed the moti∣ons of his heart, he had given leave to his enemies, and those that en∣vyed him, to triumph, leaving to them the glory of Eloquence, and opinion of Sanctity; the rule of Consciences, and other worldly

Preferments, to which they aspi∣red, reserving onely to himselfe contempt, poverty, and an obscure life. You must also observe, that after he had spoken of his advan∣tagious qualities, recounting his Visions and Extasies, he acquaints us with the temptation which con∣tinually hung upon him; nor did the shame in confessing his weak∣ness, hinder him from taking notice of its violence, which made him so ardently desire to be delivered from it; and lest the sublimity of his revelations might raise him too high, God (as he himselfe sayes) sent him this Angel of Satan, who did buffet him without intermission; and lest the discourses which he had made of his Extraordinary Graces, should puff him up with vanity, or might scandalize others, he would describe unto us the torments which he suffered, and such shame∣ful

ones, to the end that in the same page both himself and the readers might have a wholsome Antidote, to preserve the one from vanity, and the others from scandal. I know very well Saint Chrysostome interprets the buffeting of the An∣gel of Satan, whereof he com∣plaines, to be the afflictions which he had suffered, and dayly did en∣dure for the Gospel. The tender love which this excellent Father bore to the Apostle, would not suf∣fer him to believe, that in an Age so far advanced in years, and in so setled a vertue, there was any place left for carnal temptations, which he thought were needful onely to keep common souls in humility & feare. Other Interpreters have ex∣plicated these words of his, to be meant of some great paine of his head, or some other infirmity. But although I commend their inten∣tion, I cannot approve their rea∣sons,

nor follow their opinions; but on the contrary, I gather by this counterpoise the eminency of his grace, and I admire the infinite wisedome of God in the conduct of him, who on the one side lifted him up to Heaven by raptures; and on the other plunged him into myre by those stings of concupi∣scence, to the end there might ap∣pear in him the force of grace con∣tinued, which he had experimented in the beginning of his Conversi∣on. It was also in his person, to instruct all Ministers of the Gospel, and likewise the rest of the Faith∣ful, not to be astonished if they feel the like temptations, when they think themselves absolutely freed, either through Age, or by a long progress in vertue: And also hereby we are taught, that during this life, the soule cannot become so perfect, but that there will remain always something of the Old Man which

cannot be destroyed but by little and little, and that without the omnipotent hand of God, there is no sanctity so solidly built, which may not in an instant be over∣thrown; and contrary wise by the protection of the same hand, the most violent assaults of the flesh are easily overcome. It is that which makes all things turne to the good of those who are predesti∣nate: It cures them by that which might be thought would cause sickness: It enlightens them by darkness, and purifies them by impurity. I have a little enlar∣ged my self upon these two points, which I thought of importance, both in defence of him whose life I write, and for the instruction of those who shall read it. And now let us returne to our Narra∣tion.

From Cenchrea, a Harbour of Corinth, Saint Paul directs his E∣pistle

to the Romans, which so much troubles Interpreters. It contains the grounds of Christian Religions as, the corruption of nature by o∣riginal sin; the absolute necessity of the grace of Jesus Christ; and that ineffable Mystery of the Pre∣destination of some, and the re∣probation of others, by the pure will of God, to shew the treasures of his mercy, and the dreadful ef∣fects of his justice, in the different lots of those who are wrapped up in the same mass of corruption by the first sinne, and subject to one and the same condemnation. There is need of great light, but more humility, to conceive the profound discourses of the Apo∣stle in this Epistle, knowing proud men will finde there continuall Rocks, and the simple, profitable Doctrine, which teaches them, by distrusting themselves, to have re∣course to the protection of the

grace of God. The Apostle does there rather mention, then expli∣cate, the verities of Predestination, and regards not whether humane reason be satisfied, so Jesus Christ be honoured. It is a strange error (me thinks) to reject an opinion, because it is not easily explicated, or comprehended, as if its facili∣ty to be understood, were a mark of its truth; and that we ought to satisfie the proud reason of man in mysteries of Faith. If they be my∣steries, they are obscure, they are sealed up, and it belongs to the Lamb, not to the rash hands of men to unseale them. If Faith pro∣pose them to us, our understanding is there to be captivated; there are depths which are not to be sounded; and where are the Abys∣ses and depths of Gods judgment where the treasures of his wisdome if Divine Verities may be explica∣ted in a humane way, and so that

the weakest understanding may comprehend them, and the vanity of our heart become perfectly sa∣tisfied in the power we have both over our selves, and over the grace of God, as if we were absolute Masters of them? And he who has made all that he pleased, both in Heaven and Earth, could doe no∣thing he desired in our will with∣out wounding the liberty of it; he (I say) who has created it free, and who knowes best how it must be moved? It is just we should be careful of our will, but it is more reasonable we should be careful of the honour and pow∣er of him that hath bestowed it upon us; and who, healing its in∣firmity, contracted by sin, com∣municates this liberality unto us for the glory of his grace, and not for the satisfaction of our vanity: we must not stop at verity because it is harsh, and humbles our hu∣mane

understanding; it is suffici∣ent that it is an Evangelical verity, which will have us to captivate our rea••on to the yoak of Faith, and will not suffer that man should be∣lieve himselfe to have the greatest part in the work of his salvation. The portion properly due to him, is falshood, and sinne; and when God crownes his good works with the Crown of justice, 'tis after he has given him those good works as the Father of mercies. We hold of him both our will, and our act∣ing; as he begins in us, 'tis fit he should prosecute, and bring to an end the designs of grace and love, which he sets on foot for our eter∣nal salvation.

The Apostle was resolved to take the way of Syria, but the Jewes way-laying him, enforced him to lengthen his journey, and to turn back to pass by Macedonia. Sosi∣pater, of the City of Beroe, Aristar∣chus,

Secundus, Caius, and Timo∣thy, all of them Thessalonians, Ti∣chycus, and Trophymus went before to expect him at Troad. Thither he came with Saint Luke, the Histo∣rian of his life. After the Feast of Easter, he abode there seven dayes, during which time, without inter∣mission he announced unto them the Mysteries of God. Upon a Sunday towards Evening, the faithful being assembled together to receive the Eucharist, he made them a long discourse, the which (if we consider his divine instructions) we may suppose was much after this manner.

This action we have now in hand fills me with joy beyond expression; for certainly our Master could not leave us a better testimony of his extream love, then in giving this Bread which we break, and this Cup which we bless. For in eating the one,

doe we not participate of his bo∣dy? and in drinking the other, doe we not participate of his bloud? And could he close up his life better then in the institu∣tion of this adorable Mystery, by which he continues amongst men to the end of the world? 'Tis he himselfe who has vouchsafed to reveale unto me, that in that night when Judas delivered him into the hands of his enemies, he took bread, and giving thankes to his Father, brake it, and gave it to his Apostles, saying to them, Take and eat, this is my Body, which shall be delivered up for you. Doe this in remembrance of me. Likewise he took the Cha∣lice after he had supped, and said, This Chalice is the new Testament in my bloud; Doe this in commemo∣ration of me every time you drink of it. So that as often as you eat of this Bread, and drink of this

Chalice, you declare the death of our Lord until his comming again. But what doe you think Commemoration is, and unto what in your opinions does it oblige you? I will tell you in few words. You must not onely call to minde the death of Jesus Christ, but you must make it shine in your affections, in your desires, in your words, to be brief in every passage of your life. You must become Preachers of the Cross without speaking, and by the Sanctity of your ex∣amples, you must make that to be honoured and loved, which to the Gentiles is a folly, and to the Jewes a scandal. If you be ani∣mated with this Spirit, like per∣sons grafted on the Cross of Je∣sus Christ, you will produce fruits answerable to the root from which you sprung up. If you hate the world, which the

Cross condemnes, and which the Cross shall one day judge: If you have shame, ignominy, re∣proaches, poverty, hunger, thirst, torments, persecution of stran∣gers, displeasure of Parents, de∣ceits of Servants, treason of false Brothers, All which are fruits of the Cross of Jesus Christ. I say, if you be thus disposed, and in the practise of these things, then believe you are well prepa∣red to eat the bread of which I speak, and to thrive by its nou∣rishment. But if contrarywise you love the world, and are wed∣ded to Honours, Riches, Repu∣tation, Pleasures, and other things of the Earth, either by enjoying them, or by an inordi∣nate affection to them. In a word, if you eat this bread unworthi∣ly, know that you are guilty of high Treason against the Body and Bloud of our Lord. God

will not have the Kings of the Earth to be touched; and de∣clares, that he will revenge their injuries, because they are his a∣nointed, though onely by an exteriour and material Unction. How severely then may ye think he will punish those who shall pollute the Body and Bloud of his Sonne, whom he has esta∣blished King upon Mount Sion, to command over all the Kings of the Earth; and who is his a∣nointed by the ineffable Uncti∣on of his Divinity which inha∣bites corporally in him. You abhor those Executioners who fastned him to the Cross, pier∣ced his feet and hands, spit in his face, and crowned his head with thornes. But if you approach unworthily to his Table, to eat his flesh, and drink his bloud, you are the greater offenders; for they were Infidels, and took

him for a Criminal: But you profess to believe in him, and know that he is the Holy of God, and the Source of the Sanctity of men. Therefore try your selves diligently, without flattering your selves in your evil customes. Make a strict scrutiny against your selves; enter into the bot∣tome of your soule, to discerne there the difference betwixt a lively, and dead Faith; betwixt a firme, and a faint languishing hope; betwixt a true and a fein∣ed Charity; betwixt your love of Jesus Christ, your love of creatures, and your selves. Not∣withstanding this examine, doe not think your selves so saintly disposed, as is requisite to be al∣together worthy of this heavenly bread; for so long as we live in this world, we cannot our selves be free from many defects and frailties. But there is a great deal

of difference betwixt faults which spring against our will from the corruption of our na∣tures, and the love of those de∣faults, or our obstinacy to con∣tinue in wickedness. For I speak not here of dogs that live in filth, and often turn to their vo∣mit, biting their neighbors with their slandering tongues. I have often told you, that netiher For∣nicators, nor those who commit other villanies, which I will not so much as name to you, nor Theeves, nor covetous persons, nor envious, nor slanderous, nor proud, shall enter into the King∣dome of Heaven. Now all those who are excluded from a Hea∣venly Kingdome, must be also banished from that which God has upon Earth, that is, his Church; and consequently de∣prived of the food which he has prepared to nourish his Spouse

during her Pilgrimage; and if they eat it, they shall eat their judgement; the body of Jesus Christ shall enter into their breasts, and there engrave in cha∣racters undeleble the arrest of their death; and whilest they think to receive a pledge of their salvation, it shall prove the as∣surance of their damnation. For they will be not onely guilty persons, but persons already condemned and adjudged to death: and the separation of them from the Elect, shall be justly grounded upon the litle di∣stinction they made of the body and bloud of the Sonne of God, taking ordinary meat with more care and circumspection. Alas there are but too many who are guilty of this Sacriledge! Men know them not; but they can∣not lye hid from God, who reads their most secret thoughts, and

sees clearly the evil dispositions of their carnal soules. We see young men perish in the flower of their age; we behold strong and lusty men fall into languish∣ing diseases, of which we know not the cause. Suddain death dayly takes away divers persons, who, in respect of their age and health, might have promised themselves a long life. These accidents are ordinarily attribu∣ted to natural causes; but be∣leeve it, 'tis a secret punishment for the profanation of the body of Jesus Christ. Therefore judge your selves, to the end you be not judged. Yet be not seized with so great a fear as to hinder you from approaching to him, who is as wel bread to strengthen the weak and fraile, as to nou∣rish the strong; and is a medi∣cine, as well as food. Eat day∣ly of this bread; but then let

your life correspond with your food; and as the one is heaven∣ly, let not the other savour of the corruption of the Earth. As you eat of the same bread, and drink of the same cup at the Ta∣ble of your Father; so let there be a perfect union in your desires, and in your thoughts, as to be one thing. This bread, which is made of many graines of corn, and the wine which is drawne from many grapes, teach you to unite your hearts by charity. You must be to one another as one bread, by an amorous com∣munication of your gifts, either spiritual or temporal, that all shadow of division, even of sin∣gularity, may be banished from the Church. Goe on then, my dear Brethren, in such a manner as may answer the Sanctity of your name and vocation. You are called Christians, and this

name shewes your Royal Uncti∣on and Priesthood together. You are of that Kingly Stock; doe not then make your selves slaves of sinne, which is the most infa∣mous and cruel Master you can choose. You are Priests, there∣fore cloath your selves with ju∣stice. Offer your selves to God as a holy Host, immaculate by Jesus Christ our Lord, who is the Eternal Priest, by whom, and in whom our oblations are made acceptable to the heavenly Fa∣ther. I behold here persons of all conditions; and therefore I will briefly set down some rules how to performe the duty of Christians: Husbands and Wives, I would have you know that marriage which has joyned you together, is a great Sacrament in Jesus Christ and his Church. It represents the adorable union of the heavenly Espouse; and

this Chaste Bride, whom he has purified from all uncleanness by the word of life; so that she who before was black, and soyled in the time of her disorders, now appears more white then Lilies, without any spot or wrinckle to dishonour her. He has not onely expressed his love to her by these favours, but also given his life for her, and made his bloud the Seale of his love. Therefore love your Wives after this mo∣del, and consider their bodies as a thing that is yours, and conse∣quently ought to be the subject of your care. But as the love which Jesus Christ beares to his Church is pure; so let the love which you bear to the com∣panions of your bed be likewise pure. As Jesus Christ beares with the frailties of his Church; so you must bear the infirmites of those, whose Sex being more

fraile, is more excusable, and may better claim to be support∣ed; when you love them, you love your selves, for marriage makes that you are two in one flesh.

Wives, be you subject to your husbands, as to those who hold the place of our Lord over you: they are your heads, as Jesus Christ is head of the Church. The head conducts the rest of the body, take them therefore for the guides of your life, and repose more trust in their conduct, then in that of your own reason. As the Church is subject to the will of Jesus Christ, be you obedient to the wills of your husbands; never give them any cause of an∣ger nor occasion to distrust you. Think not of pleasing any but them, & to that end adorn your selves modestly, as Sarah did, and those holy women in times past,

who were so carefull of gaining the hearts of their husbands, as they called them their Lords, and were much more carefull in the adorning of their souls then bodies. Curled hair with affecta∣tion, your costly▪ Jewels, gar∣ments of gold and silver, and o∣ther dressings of vanity, by which you desire to draw the eies of o∣thers upon you, are unworthy of a Christian wife, and, indeed, in stead of setting her forth, renders her deformed.

Fathers and Mothers, breed your Children in the fear of our Lord: Suffer them not in your presence to offend him, unto whom they appertain more then to your selves, and for whose ser∣vice you ought to bring them up. Be carefull rather to make them good then rich, and breed them rather for heaven then the earth. Never provoke them to

anger, nor make them despair by holding too vigorous a hand o∣ver them, but rather use indul∣gence towards them to reduce them to reason if they fly out.

Children, obey your Fathers and Mothers: the observance of this command, for your encou∣ragement, is recompenced with the promise of a long life. The honour which you give them re∣turns to God who is the foun∣tain of all Paternity both in hea∣ven and earth. Bear with their froward humors, shun all occa∣sions of displeasing them, and assuredly believe, you can never acquit your selves of the obliga∣tions you owe in duty to them.

You that are servants, respect your Masters with a sincere and upright heart, and believe, that in serving them as you ought, you serve Jesus Christ. Do not render them service only when

they look upon you for hope of reward or fear of punishment: but do it in conformity to the faith and religion you profess. Con∣sider your selves as Servants of our Lord, for the love of whom you serve men, whose providence you ought to adore, that has put you in that condition. Think not of freeing your selves of that bondage, but to use it well and to make it voluntary. Expect from him the rewards due to your service, your fidelity and diligence with love and obedi∣ence, and without murmuring or replies; glorifie the doctrine of Jesus Christ, and let Infidels see, it belongs onely to the Go∣spel to produce such servants.

Masters, do not abuse the pati∣ence of your slaves, nor continu∣ally torment them: let not their ears be alwaies filled with threats and reproachfull language, and

much less use the staffe or whip: Know you have all one Master who is in heaven, who from thence sees in what manner you treat them, and who makes no distinction of persons in his ju∣stice; give unto them those things which are necessary, have a due regard of them in their health and sickness, and remember that he who neglects them is worse then an Infidel, for even then he renounces his faith: In baptism they are made your brothers; they are called to the same inhe∣ritance, and that little distincti∣on betwixt you and them in the world will quickly vanish.

Virgins, be carefull that you be as chast in your mindes as in your bodies. Study onely to please our Lord who is your Spouse, and who ought to be all things to you. Shun all occasi∣ons that may withdraw you ne∣ver

so little from him. Nourish your selves with praier, and con∣sider your bodies as an enemy of whom you must be alwaies in distrust.

Widdows, if you have chil∣dren, let your care be employed in governing yonr families. You are deprived of a great support, in the loss of your husbands; but God is called the husband of Widdows, and if you put your trust in him, you will not be forsaken: prayer ought to be your daily and nightly enter∣tainment, and let the modesty of your attire be such, as by it one may judge of the inclinations of your heart, and the purity of your Widdowhood. All that savours either of curiosity, affe∣ctation, or vanity, is very ill be∣seeming your condition. You ought to be retired, and to love solitude. In fine, if you plunge

your selves in delights, what ex∣teriour profession soever you make of piety & devotion, seem∣ing to lead the life of the new man, yet 'tis certain you are dead in the eies of God.

Whilest the Apostle thus dis∣coursed, the night advanced, nor were his auditors at all weary to heare so admirable instructions. A young man called Euthicus heard him from a window a great while, but at last surprised with sleep, hee fell down dead from the third sto∣ry. This fearfull accident interru∣pted the Apostle, but it was an oc∣casion to conclude his Sermon with a miracle: For he went down from the room, and layed himselfe upon the dead body, and by that sovereigne imbrace restored him to life. Then presently he went up a∣gain, and after he had eaten & dis∣tributed the holy bread, he spake to the faithfull untill the break of

day, and then took his leave. His Companions went to a town called Asson, near to Troad, and thither he came to them by land as he had a∣greed. There they re-imbarqued together, and the first town they put into was Mytilen. The next day they cast anchor before the Island of Chyo, the third day before Samos, & the fourth in the harbor of Mille∣tum. He would not go to Ephesus, fearing he might there be stayed, and so hindred from keeping the feast of Pentecost at Hierusalem as he had designed: notwithstanding he could not pass so near this great City, where he had gained such glorious Conquests, without in∣forming himself of the condition of that Church since his departure. For which cause hee sent unto the Priests who governed there, to come and speak with him. St. Irenaeus sayes, that hee convocated the Bi∣shops and Priests of the next adja∣cent

places. The text of St. Luke speaks nothing of it, but if we will consider the forme of Ecclesiasticall Government in that time, there is no doubt but by that word Elders or Priests, the Bishop of Ephesus who was the chief of them was compri∣sed. This news was very welcome to them, and after he had imbraced them all, he spake in this manner.

Deare Brethren, being so neare, I could not pass by without giving my self the comfort of seeing you, and with∣all to assure you, the holy affection I bear you is alwayes residing firme in my heart. You may remember in what manner I lived since the first day I came into Asia. I had nothing in my thoughts but the service of my Master, and the health of your Souls. I have humbly delivered a Gospel of humility. The persecutions which the Jews raised against me, I have opposed onely with my praiers and tears, nor did they at all abate my courage. At all hours, on

all occasions, in all places, both in pub∣lique and private, I have preached to them as well as to the Gentiles, the faith of our Lord Jesus Christ and the ne∣cessity of pennance. In summe, my con∣science does not accuse me to have o∣mitted any thing that might tend to your salvation. At this time leaving my self to the conduct of the holy Ghost, I am going to Hierusalem, not know∣ing what in particular might befall me, although in generall the Spirit of God assures me by prophetick revelations, thorow all the Cities where I am to pass, that I shall suffer many afflictions. But I fear neither chains, nor prisons, nor other punishments which attend mee. For I think I can endure all by the assi∣stance of him that strengthens me; and I do not regard the preservation of my life, in comparison with the perfor∣mance of my duty. My sole ayme is faithfully to end my cariere, and per∣form the charge which I have received of our Lord Jesus Christ, to declare un∣to

men the happy tidings of his grace. I know you will see me no more, and this being the last time I shall speak to you, makes me beg with the more instance, that you will imprint in your memories those things which I am now about to impart unto you. God has raised you to the dignity of Bishops and Priests, and do not think he has done it for the love of you; It is for the good of his Church, which you are to governe with diligence full of fidelity. I will not lay before you many considerations, to let you see the importance of this your du∣ty, and the horror of your punishments which will follow your negligence. It is enough that I tell you, this Church whereof the holy Ghost has made you Pastors, to the end you govern it, is the Spouse of Jesus Christ, and he has shed his bloud for her. You must know, it is not enough to speak to the fa••thfull, you must cry out, you must urge them, you must conjure them, you must reprove them, and be not affraid to be

thought impor••une. There are soules which are presently gained, and others that are not purchased but by violence, and must be healed by sharp remedies; have great attention therefore & zeal in your conduct, that you may gain e∣very one to God. Regard neither con∣dition, wit, riches, nor the like, which may make you desist or condescend to any thing that is base or unworthy. But be you irreprehensible Labourers, faith∣full Stewards, sincere Embassadors of our Lord; for it is by you that he de∣clares his will to men, and it is at your hands hee will demand their soules. Think of feeding your Flock, and not how to cloath your selves with their wooll and drink of their milk. There is nothing more shamefull to a Bishop or Priest then covetousness, and the desire of sordid gain: that justly takes away all credit from them, and much wea∣kens the force of their preaching. We brought nothing with us into the world, and must go out of it naked. Therefore

••••udy not to hoord up any thing, but be content with moderate food and cloth∣ing, seeking only to get riches of piety, which is a great treasure, and suffici∣ent to satisfie a heart that is truely Christian. They, who desire to be rich, do easily fall into the snares of the Di∣vel, and open a gap in their soules to temptation, and to all sorts of bad de∣sires and disquiets. For covetousness of money is the root of all evils. Yet for this we must not condemn rich men, but put them often in minde, that they be not proud, nor put their trust too much in riches, which many accidents may ravish from ••hem, but rather to confide in the living God, whose enjoyment can only render us truly happy. You must also avoid another extremity, which is the neglect of your own families; for how shall he that cannot govern his own house, govern well the Church. Your family must be like a Church, by the exemplar life of all those that are in it; and your children born before

your ordination, must preach in silence to all the faithfull under your charge, by their modesty, and by the sanctity of their lives. After you have been heard speak, men will cast their eies upon the manner of your life, and if your actions do not correspond with your words, your preaching will be unprofitable. Be you your selves sober, to persuade sobriety; chast, to teach others continency; pa∣tient, when you suffer injuries, to learn others how to bear them; and modest, to invite others to modesty. Let your humility confound the proud, and the contempt you have of riches, reprove the covetous, and make them ashamed: use hospitality, to the end you may en∣courage your Brethren that are able to practise it. Love the poore, and be ye first in their assistance, that by your ex∣ample, others may respect & help them. Keep a watchfull guard upon your an∣ger, that your hands which are conse∣crated to bless the people, never strike any body. Above all, avoid temporall

affairs, for you are Souldiers of a mili∣tia that requires you intirely, and you serve a Master whom only you must stu∣dy to please. The sanctification and conduct of souls which he has redeemed; the establishment of his kingdome by preaching his word are so glorious im∣ployments, that you ought to contemne all others though presented to you by the greatest Prince of the earth. When ei∣ther the glory of our Lord, or charity requires you to undertake any affair, be not negligent, but presently quit your own repose and quiet. Without such like occasions, attend to cultivate the field which is appointed for you. For Christians are the fields of God, planted and watered by him, and to him it belongs to give the encrease. It suffices for your part, that you omit no∣thing to make the Gospel flourish. Be watchfull, for after my departure ra∣venous wolves will fall upon your flocke, and devoure them without pity; and

many false doctours shall rise amongst you, who will seduce a great number of the faithfull by their false do∣ctrine. They will come with the name of our Lord in their mouthes; their lookes will be modest, their words Saint-like, their actions wary, their lives severe, and they will teach nothing that is not delightfull. But indeed they will be wolves in the skinnes of sheep. They will be men that are lovers of themselves, fraught with inordinate desires, puffed up with pride, obstinate in what they hold, jealous of their opi∣nions, and unsatiable in praise, honor and respect. They will be called Ma∣sters, give rules to all, and concerning all things, have the first place, and be considered as men that had nothing of earth in them. These blinde guides will lead many others, & so all fall into the ditch: you shall see them come into houses, and inquire into the greatest secrets of families, not to reform the disorders, but to soment them, so to

make benefit of their indulgence. They will abuse men by their false Maxims; they will make use of the simplicity of women, whom they will lead by flocks, aud make them believe they will free them from the burthen of their sinnes; they will entertain them with a thou∣sand vain & superfluous things, which shall render them alwaies more curi∣ous, but never more learned in the do∣ctrine of piety, which they ought chiefly to know. In fine, they will oppose truth, which is never favourable to them, and will rise up against you, without any re∣spect to the power which Jesus Christ has given you, as Jannes and Mam∣bres did against Moyses. You are not the work of men, but the work of Jesus Christ that Sovereign Priest, who has made you Priests, to the end you con∣tinue the functions of his royall Priest∣hood. He, who is the head of Men and Angels, will have you receive from him the influences of his graces, to commu∣nicate them to his members; you are the

head of his mystical body, which cannot subsist without you; you are the eye to en∣lighten it, the tongue to instruct it▪ and the bosome to harbor it, untill our Lord J. Christ be there formed. Labor faith∣fully in a work that is so admirable, be not weary to behold after a long time you have not much advanced, resolve to sustain in your selves continual throws, that you may beget soules to our Lord. Whilest a woman feels the pains of her childe-bearing, she cries out aloud, but no sooner is she delivered, when she for∣gets all her dolours, & rejoices because she has brought a man into the world: What then will be your joy, when you shall have given children to God? and how can all those agonies, those disqui∣ets, those persecutions, which you are to suffer before, seem troublesom to you? For my self, I do neither glory that I am an Israelite, or that I am skilful in the law, nor that I have been elevated up to heaven, nor that I am an Apostle, nor in any other quality of my person. But all

my glory is, that I have suffered incre∣dible persecutions for Jesus Christ. The most glorious badges of my Apostleship is, to see me in nakedness, to see me in want of food, of drink, in misery, in prisons, in chaines, in affronts and scorns for the salvation of those to whom God has destinated the light of his Go∣spel. It is now time that I leave you: yet awake a while, and call to minde the verities which I have declared unto you, during the space of three years. I leave you to the protection of God, who by his goodness having promised a hea∣venly kingdom to his servants, is both faithfull and powerfull to fulfill his word. For my own part, I do not think any one can reproach me; I have not taken gold nor silver of any one; I have furnished my self and those that were with me with things necessary for our subsistance by the labour of my hands. I have lived after this manner, to give you example how Charity ought to be dis-interessed, with the which you are

to provide for the necessities of the poor, and also to put you in remembrance of that excellent Maxim of our Lord Je∣sus Christ, It is a more noble thing to give then to receive.

The Apostle ended this his dis∣course, and, kneeling down, pray∣ed with those who were pre∣sent. That expression of his, when he said, It was the last time they should see him, caused a great re∣sentment in them; they all imbra∣ced him with signes of great love, and, with teares in their eies, bid him farewell.

They stayed all upon the shore, untill they lost sight of the vessell which took its course straight to the Isle of Coo, famous by the birth of Hippocrates the Prince of Physiti∣ans, as also of Apelles, so highly ce∣lebrated amongst Painters. The next day they rode before the Isle of Rhodes, renowned for her Colos∣sus of an hundred and five foot

high, with an hundred of a lesser sort about it. From thence they came to Patara, the Metropolis of Lycia, where finding a vessel bound for Phoenicia, they put themselves into it. He passed in sight of the Isle of Cyprus, which he left on the right hand, and landed at Tyre, where he stayed seven dayes. The faithfull there received him with extraordinary respect, & with ex∣pressions of much tender affection. The holy Ghost had revealed to them, that he was to suffer much persecution at Hierusalem; and therefore they used their utmost endeavours to hinder him from going thither. But the same reason invited him to make that voyage. He parted thence against their wills, and was brought to the shore by men, women, and chil∣dren. After they had prayed on their knees together, he imbarked in another vessel, and advancing

with full sails, landed in the Port of Ptolemais, where he stayed but one day. The next day he came near to Ces••rea the new, called the Tower of Straton, where the old Herod had made sumptuous works to gain the favour of Augustus Cae∣sar, from whom hee gave it the name. Philip, one of the first seven Deacons, lodged him, and his stay there was a very great consolation to the faithfull of that Church. His host had four daughters, who being endued with the gift of Prophesie, declared unto him the evils which were prepared for him. But Aga∣bus, of whom we have already spo∣ken, following the custome of anti∣ent Prophets, joyned the sign to his words: For, taking the girdle of the Apostle, and tying his own feet and hands with it, sayed to those that were present, Hear the Oracle of the holy Ghost: The man to whom this girdle belongs, shall be tyed as I

am, by the Jews, who shall deliver him up to the Gentiles. This discourse much afflicted all those who heard it, and caused every one with teares in their eies to conjure S. Paul not to go to Hierusalem. But his great courage could not be mollified, neither by the certainty of the dan∣ger, nor by their intreaties, nor the tears of his Disciples. He sayed to them, Why will you, by afflicting your selves, give me affliction, & hinder me from giving testimony to my Master, how much I love him? I am not onely ready to be bound and imprisoned at Hierusalem, but if I be to loose my life, I shall esteem my self happy to sa∣crifice it for the truth of the Gospell. This answer stopt the mouthes of the faithful, who replied no other thing then Gods will b•• done. Some daies after he departed thence with many Christians, & amongst whom there was a Cyprian, named Mnason, with whom he was to lodg at Hie∣rusalem.

THE LIFE of the Apostle S. PAUL.

The second Book.

THe Apostle S. Paul arri∣ving at Hierusalem, made it his first care to visit James, called the Bro∣ther of our Lord, who was Bishop thereof, and in his house hee found all the Priests of the Church assembled there to receive him. After he had saluted them, he made an exact relation of the things which God had wrought by

him amongst the Gentiles for the glory of the Gospel, every one gi∣ving thanks for it to our Lord, who would so deliver the world by lit∣tle and little from the dark clouds of Infidelity. But as the salvation of the Iews also was very considerable, & very important for the glory of God, & the progress of the Gospel to unite by little and little these two people, and to make them one. S. James and the Priests told him: You see, dear Brother, the great number of Jewes, who make profession of belie∣ving in Christ, but notwithstanding their faith, they are very zealous ob∣servers of their antient Law for the honor of which they continue a most ar∣dent zeal. Now some have made them believe, that you are a declared enemy of it, and teach, That those Jews who are spread amongst the Gentiles, ought not to circumcise their children, nor practise any legal observance. In fine, they are perswaded you endeavour to

make them revolt openly against their Law. This report has scandalized and animated them against you, so as we fear some troublesom tumult, when they shall understand you are here, and shall see you in the Assembly which cannot be hindred from being summoned upon your arrival. But if you will follow our advice, you may appease these spirits, and purge your self of the calumny cast upon you. We have here amongst us four men, who are to perform a vow they have made to offer their haire to God in the Temple, according to the Ceremony ordained to Nazaraeans. Do you joyn your self with them in this a∣ction, contribute also to the charge of the necessary Sacrifices, and ohserve all that is practised in this occasion, that it may be known, those reports, which go of you, are false, and that you observe the Law. Nor can this give to the Gentiles any subject of murmuration or fear that the same yoke shall be imposed on them; for we have determined long since, as

you know, that it suffices for them to abstain from meats offered to Idols, from bloud, from strangled flesh, and from fornication.

The Apostle was too charitable not to condescend to the infirmity of his Brethren, and would not re∣fuse to be a Jew with Jewes, he that made himself all things to all men, that he might gaine all to Jesus Christ. The next day therefore he began the Ceremony of Purificati∣on, as had been counselled him, the which lasted seven dayes, as we have before observed. But as he was in the Temple, offering the Sacrifice ordained by the Law for Nazarites, who had made their vow but for a time, or whose vow was intermit∣ted by some legal pollution; he by chance was known by some Jewes of Asia, who began to cry out, that this was the mortal enemy of the law of Moyses, and not content to spread his doctrine in remote Pro∣vinces,

was so impudent and wic∣ked, as to introduce Gentiles into that holy place. They meant Tro∣phimus; for having seen him in his company in the city, they believed, or would have others to believe, that he had brought him into the Temple with him. At the name of Paul, all the town was in commoti∣on: the people got together from all parts, dragged him out of the Temple, and he had certainly been killed, if Lysias (who commanded a band of Souldiers appointed for the guard of the Temple on festival daies to prevent seditions) had not been informed of the Tumult that was beginning, and come in haste with his Captaines and Souldiers to appease them. The sight of him stopped a little the fury of the peo∣ple, who then ceased to strike and abuse the Apostle. Lysias made him presently be bound with two chaines, and asked him what he had

done, and what he was. But the noise and cries of the multitude were so great, as neither the questi∣on nor the answer could be under∣stood. Wherefore Lysias was con∣strained to conduct him to Antoni∣nus Tower, that hee might secure him, which hee had no small trou∣ble to do; for the people who fol∣lowed would have faln upon him, crying out upon every one to kill him.

Not long before, there was an Egyptian in Hierusalem who coun∣terfeited himself to be a Prophet, and that by a word onely, he could make the walls of the City to fall down; this man had got a great multitude of followers, & amongst them divers murderers. The Go∣vernour Felix having notice of it, sent presently a party of Souldiers, who falling upon these poore abu∣sed people, killed or took the greatest part of them. The Egyptian

saved himselfe, but some of those murthering villaines continued to stirre up the people, and to burn the villages where they found any resi∣stance.

Lysias asked S. Paul if he was not the Commander of those rebels. He answered him, that hee was a Jew, and native of Tharsus in Cilicia, a Municipal town well known. After the Apostle had made him this an∣swer, he desired leave that he might speak to the people; which being granted, he began his discourse, re∣lating how hee had persecuted the Church, & his miraculous conver∣sion, of which wee spake in the first book of this History: he added moreover, that when hee came to Hierusalem, which I believe was the first voyage he made thither, Jesus Christ appeared to him, as he was praying in the Temple, and said to him, Depart quickly out of Hierusa∣lem, for they will not receive the testi∣mony

which thou givest of me: and he answering that they ought not to suspect his testimony, having shew∣ed himself so zealous in defence of the Law, and was not only present at the death of Stephen, but consen∣ting to it, & kept the garments of those that stoned him. Our Lord replied again, Go, do that which I command, for I will send thee unto Nations.

At this word of Nations, the Jews lost all patience, & breaking silence which they had willingly kept, hearing him to speak in their tongue, they cryed out in a fearfull tone, He is a wicked man, and ought not to live longer upon the face of the earth, let him be put to death: they added to those clamours, actions which sufficiently manifested their fury, for they shook their garments, and gathering up dust, threw it into the aire, to make it known they de∣tested him that had spoken to them.

This great commotion made Lysias command that he should be led in∣to the Tower of Antoninus; for S. Paul had spoken to the people from the top of the staires which lead up to it. Lysias his designe was to ex∣tort by stripes from him the reason of this great uprore. The Apostle would willingly have suffered this great ignominy for the love of his Master, but a secret inspiration of the holy Ghost moved him to tell a Captain who was at hand, and had charge to see the orders of Lysias put in execution; That they should take heed what they did; for, besides his innocency which ought to exempt him from being whipped, he was a Ci∣tizen of Rome. This was present∣ly told to Lysias, who would be as∣sured of it from his owne mouth, saying, That the Priviledge of a Citizen, which he boasts of, had cost him a great summe of money. The Apostle answered, it had cost

him nothing, for my birth (saies he) obtained me this honour. Indeed, amongst many other Priviledges, which Julius Caesar & Augustus had bestowed on Tharsis in recompence of the services done by the Inhabi∣tants of that place, in the warres of Pompey and Brutus, one was to be Citizens of Rome. Now by a Law of Valerius Publicola, confirmed af∣ter by a Law of Sempronius, and by the Law Porcien, Magistrates were forbidden to whip a Citizen of Rome. Whereupon Lysias caused the chaines to be taken off the Apostle, and that he might sound the depth of this business, commanded the Priests of the Jewes to assemble themselves the next day in some place near the fortress, which ac∣cordingly they did. Thither they led this Criminal which made a great uprore, and when silence was made, he began his discourse, with a Protestation, that he had lived un∣till

till that time without any reproach both before God and man. But he was presently interrupted by the Prince of the Priests there assem∣bled, who was called Ananias. This man very unworthy of the rank he held, being transported with fury against the cause, as well as against the advocate, or it may be, offended in that the Apostle had not given him those titles of honour which he expected, saluting them all by the name of Brothers, commanded those who were next the Apostle to buffet him. S. Paul having as yet ad∣vanced no proposition of the Go∣spel, in revenge of which, to have received this injury would have been delightfull; and judging that in this occasion he ought to defend the honor of his Masters ministery, told Ananias in a prophetick spirit, and in the tone of a Master; God will strike thee, whited wall. Thou sit∣test here to judge me according to the

Law, and contrary to the Law; thou makest me to be abused, before I have said any thing to deserve this usage. Whereupon, one of the assistants sayed, What doest thou mean to threaten and injure the high Priest of God in this manner? The Apo∣stle (whom passion had not trans∣ported▪ and who perhaps had heard the voice of Annanias, and not ob∣served his person, in regard of the disorder in the Assembly, whence perhaps he sat not in the accustom∣ed place which was used in meet∣ings; or for some other reason, which imports not much to know) replied quietly: Brethren, if I had knowne hee had been Prince of the Priests, I had born him more respect, knowing that it is written, Thou shalt use no malediction or injurious word to the Prince of the people. This answer did not appease those spirits, so that he was fain to have recourse to a pious and prudent artifice to e∣scape

out of their hands. He knew, in that Assembly there was a mixture of Pharisees & Sadduces who were much averse one to the other, by reason of their difference in opini∣ons and manner of living: Now to break that union, wherein he saw them combined to ruine, and to op∣pose the Gospel, he spake in a loud voice: That he saw in his cause, they would change a particular interest in∣to an affaire of Religion; that he was of the sect of the Pharisees, and son of a Pharisee, and that in hatred, because he believed and taught the resurrection of the dead, (which the Sadduces denyed as well as the immorality of the soul) they brought him there unto Judgement. Presently the ef∣fect followed, as he foresaw: The Pharisees and Sadduces began to rise up one against another; the Pharisees in opposition to the Sad∣duces, rather then out of love to the Apostle, said, We find not this man

guilty of any crime. How do we know that the Spirit of God or some Angel hath not spoke unto him? Being thus uncertain, let not us oppose him. So the Assembly brake up, but with so much heat of contestation, that Ly∣sias fearing lest the Apostle might be torn in pieces, conducted him into the Cittadell. The night follow∣ing, our Lord appeared unto him, and said, Be thou constant, as thou hast born testimony of me in Hierusalem, thou shalt also do the same in Rome. This vision replenished his joy, and wonderfully fortified his courage against the obstacles which hee found afterwards in his preaching.

Certain Jewes, whom zeal had made more furious then the rest, laid an ambush for him the next day, whereinto he must needs have fallen, if divine Providence had not discovered it. A nephew of the A∣postle coming to the knowledge of it, went to advertise him, that for

certain there were forty men who had vowed neither to eat not drink till they had killed him; and to execute their designe, it was agreed that the Priests and Antients of the the Synagogue should demand a second Assembly, to examine bet∣ter his crime, or his innocency, and upon the way as he should come to it, they would kill him. S. Paul was not negligent in sending his Nephew unto Ly•…•…as, to give him notice of this, who found it so pro∣bable, as he gave full credit to it, and immediately ordered, that two Captains should take two hundred foot, and as many Lanceers, with seventy horse, which were to be in readiness to depart the third hour of the night, to conduct the Apostle unto Cesarea, and to deliver him there into the hands of Felix the Proconsul, doubting that he should not be able to defend him from the violence of his enemies,

& might afterwards be accused to have delivered him up to their fury for a summe of money. This Felix was brother to Pallas, favorite of the Emperour Claudius, and by his re∣commendation had obtained the Government of Iudea, of which his birth, but more the infamy of his manners, rendred him most unwor∣thy. He had debauched Drusilla, si∣ster to the young Agrippa, who for love of him left her religion, and Azisis her first husband, King of the Emes••eus. Tacitus speaking of him, sayes, that to the baseness of a ser∣vile minde, all the insolencies and cruelties of a Tyrant were joyned. After the death of Jesus Christ, God began to make the Jewes to feel the just punishment of their abomina∣ble parricide, by the evil usage of those Governours whom the Em∣perours sent unto them. Hie∣rusalem, heretofore the School of Piety, was now become the recepta∣cle

of Magicians, Murtherers, and Impostors. In the Temple, upon so∣lemn Feasts, horrible murthers were committed, and they were sure to escape punishment if they could content the avarice of Felix, in this point a worthy successour of Cu∣mane, under whose government the Iewes had suffered all sorts of out∣rages.

The Souldiers, who had charge of the Apostle, arrived safe at Ces••∣rea, and gave unto Felix a letter from Lysias, in which he wrote: That finding the man whom he sent ready to be slain by the Jews, in a se∣dition stirred up against him, he forced him out of their hands, and the rather, because he understood be was a Citizen of Rome; and searching into the mat∣ter of his accusation, found it was a∣bout some questions of the Law, and for the rest hee was not guilty of any crime deserving either death or impri∣sonment: besides he had notice that

ambushes were laid to kill him; hence he was necessitated to send him thi∣ther, advertising his accusers to repair unto him, there to produce their depo∣sitions. Felix having considered this letter, caused S. Paul to be com∣mitted to the Pretorium, that is to say, the Palace built by old Herod, there to be kept till his accusers ap∣peared at the time assigned them. The fifth day, Annanias, and divers old men that were of the Council, called by the Iewes Sanhedrin, who understood the affaires of reli∣gion, arrived at Cesarea. They brought with them an Orator cal∣led Tertullus to plead their cause, and when Felix gave them audi∣ence, he spake in this manner.

Since the divine Providence, and the goodness of Emperours, most prudent and excellent Felix, have constituted you Governour of Judea, we have seen Justice flourish again Discord, which had made desolate this poor Province,

has been b••nished, and the disturbers of publick quiet have met with punish∣ments due to their crimes, whilest ho∣nest people are seen to live in security. You are not content to apply remedies unto things present, and past, but your prudence extends even to things to come, and dissipates tempests be∣fore they arise. This conduct of yours gives us a great respect to your person, and, if we should not adde to it an ex∣treme love for the continuall acts of grace we receive, we were the most un∣grateful of men. We are in hope you doubt not of it, and we easily perswade that in our affairs, but principally our selves in publick affairs, we may assu∣redly have recourse to your protection. There will never be presented an occa∣sion of more importance then this which has brought us hither before you, since the interest of State and of Religion are both in agitation at this time. We will not longer abuse the honour you do us in hearing this cause, and in one

word we will tell you the subject of our complaints, which we doubt not but you will judge to be reasonable. This lewd man you behold here before you, teaches the world that pestilent doctrine of the Nazarean Sect, in which the revolt a∣gainst a lawfull Prince is joyned with impietie against God. After he had spread his poison over all the earth, he came to Hierusalem (if he could) to corrupt Religion at the Spring head; he has been so wicked as to violate the sanctity of the Temple, by introducing persons, who by our Law are excluded the place: We took him in these crimes, and we seized upon him, and if Lysias the Tribune had not forced him by vio∣lence out of our hands, we had judged him according to our customes. But we trust in your justice, that you will not violate our Priviledges, to let an impo∣stor and seditious person be protected by you. I do not desire you should give credit to my discourse; these men ve∣nerable by their age and quality, who

have chosen me their speaker, will con∣firm by oath all these things which I have delivered.

So Tertullus ended his speech, and the Jewes swore all that he said was true. The Proconsul making signe to the Apostle to defend himself, he spake after this manner.

I am very glad I am to defend my innocency before a Judge, who by the long abode he has made in this Pro∣vince, may have come to the perfect knowledge of the humors and interests of men. It is easie for you to know that it is not above twelve dayes since I came to Hierusalem, there to adore God in the Temple, and there is none can testifie that he heard me dispute of Religion, either in the Temple, Syna∣gogue, or in any particular house, or that I have been seen to do any thing that might stirre up the people to sedi∣tion. Certainly, if it be enough to gain belief impudently to accuse, there is no innocency can be secure. They endea∣vour

to make me be thought a blasphe∣mer of the Law of Moyses, but I am far from being guilty of that crime. 'Tis true, I make profession of the Do∣ctrine of Jesus Christ; I do not deny to be of that Sect, which our Adversaries call Herese, with as great ignorance as impiety; I adore the same God which our Fore-Fathers adored; I believe all the holy Scriptures, all the Oracles of the Prophets, and all the ordinances of Moyses. I believe, as they do, the Re∣surrection of the dead, the reward of good works after this life, and the pu∣nishment of evil. For, besides that I am a Jew by Nation and Religion, I have from my youth been of the Sect of the Pharisees, the which amongst us are re∣puted more strict in the observation of the Law. In a word, I have hitherto endeavoured so to live, as neither to of∣fend God nor men. Some years being past, since my Conversion to the Faith of Jesus Christ, I came now to Hierusa∣lem to render my vowes in the Temple,

and to bring to the poor Citizens those Alms which I had gathered out of di∣vers Provinces. In that holy place, where I thought of nothing but to pu∣rifie my selfe according to the Ordi∣nance of Moyses, I was seized upon as a lewd person, and without any fur∣ther inquiry, cryed out by a common voice, That some one should kill me as an enemy of Religion. The Jews of Asia, who raised that sedition a∣gainst me, in which I ran the hazzard of my life, ought to be present, because they are my first accusers. Let those who are here say, if they could accuse me of any crime when I appeared in their Council to answer that which was objected against me. And if this discourse be seditious, I refer it to the judgement of any that is not blinded with passion. In fine, since the accusa∣tions I am charged with, are onely ge∣nerall, and have no other proof then the testimony of adversaries, I think it is a sufficient answer that I deny them,

and the hatred of mine enemies is so known, that it may justifie my inno∣cence.

This plain discourse, without art, made Felix see the truth, neverthe∣less, he would neither condemn nor acquit him; on the one side, he was affraid to discontent the Jews, & on the other, having observ'd in S. Pauls discourse, that he spake of great Alms which he had brought with him, he imagined some part of the money might fall into his hands; wherefore he deferred the decision of the cause to the arrival of Lys••as, and till he had a more ample in∣formation. In the mean time he committed the Apostle unto the custody of a Captain, with free li∣berty to all of his acquaintance both to visit and assist him.

Some dayes after, by the perswa∣sion of Drusilla, Felix's wife, who was a Jew, he would hear the A∣postle speak of the Evangelical do∣doctrine;

and wee may suppose it was after this manner.

I cannot refuse, most prudent Felix, to satisfie the desire you have to under∣stand the doctrine which I preach, and I heartily wish your des••re proceeded not from curiosity, but from a ture sense and care of your salvation.

You must not expect from me fine language, as from an excellent Orator, I confess I know not how to speak with the ornaments and acuteness of hu∣mane wisedom, and were I capable, I should hold it unworthy to be imployed in declaring to you a God crucified. I know, at first this word will seem strange to you, and you will believe that I go about to perswade you to a folly, ra∣ther then to a paradox. But beare me, if you please, with patience, and you shall see (if God so please) that I de∣clare unto you the height of wisedome. God being a pure Spirit, compleat in himself, living by his own proper life, immortal, happy, wise, omnipotent, in∣finite,

cannot be seen as hee is by the feeble eies of men, nor comprehended by their understandings. But to lead them to the knowledge of his invisible perfections, he would produce creatures in whom his Divinity might be seen. He has even engraved in the depth of mans heart a secret impression by which he is drawn to know him, so that if he faile in his knowledge, or adores him not as he ought, he is wholly inexcusa∣ble. Nevertheless, we have been alwaies wanting herein from the beginning of the world. People have with passion framed Idols, and changed the glory of God which is incorruptible, into the resemblance of a man subject to corru∣ption, &, that which is more execrable, into the formes of Birds, Four-footed beasts, & Serpents. They have made of every creature an object of abominable worship, and presented to the Devils so infamous sacrifices as modesty forbids me to name. You, O Felix, are come from a city where you have seen with

your eyes that which I tell you; for Rome is as well the seat of Idolairy, as of the Empire. The Creator thus offen∣ded, has punished this sin committed a∣gainst him, by permitting the most part of men to fall into other execrable s••ns in all parts of the world. He has abandoned them to the desires of their heart; he has left them to follow their ignominious and brutish passions, so to pollute their bodies by strange impuri∣ties, that in dishonouring them, they have unawares revenged the honour they robbed from God by their impiety. Men and Women have violated their honours by detestable loves. Amongst nearest allies has been seen nothing but enmities, envy, jealousie, and quar∣rels. Children have been disobedient to their parents, Fathers have lost the love which they owe to their children 〈◊〉〈◊〉 in summe, the earth has beheld nothing but iniquity, malice, covetousness, de∣ceit, slanders, false accusations, strifes, warres, murders, Parricides, Robbe∣ries,

and sacriledges. During this pro∣found darkness, the Jewes have been a little enlightned; Moyses, by the ap∣pointment of God, instructed them what they owe to him as their Sove∣reign, and to men as their Brethren. He has given them a holy law to draw them to good by reward, and to divert them from evil by the threats of pu∣nishment. But many are content to heare this law, yet care not to observe it; others that have kept it are be∣come proud, and have attributed to themselves the glory of their good works, instead of referring it to God. Thus all men were found to be slaves to sin, and worthy of death, which is the price of sin. Concupiscence raigned absolutely over them, and at every mo∣ment soyled them after some new man∣ner. In this unhappy condition, God had pity on humane nature, seeing, that Philosophy could not cure the Gentiles, nor the Law those who made profession of it. All being intangled in

infidelity as in nets he sent down his on∣ly son, to the end, that by his bloud he shouldleffect that which was impossible for the law to do, & that be himself should be given up for the redemption of all, as a holy and acceptable victime to God. This he has wrought by dying upon the Cross, whereunto he was fastned by the envy of the Priests suborning the peo∣ple: so that by how much it has been heretofore infamous, by so much the more is it now glorious and adorable. This is the Tree on which we must ne∣cessarily be ingraffed, if we will have true life. Jesus Christ is dead, to the end we should die with him, and if this death be real and compleat, we are assured to live eternally in his society; for he now is living at the right hand of his Father, who raised him the third day. There are many now alive wit∣nesses of this, and their deposition can∣not well be suspected; for they are not weak persons easily to be deceived, not interessed in it, to deceive others. These

who publish this verity, can hope for nothing at present but chaines, perse∣cutions, prisons, and all sorts of infamy. It distastes all that hear it, and passes for a kinde of madness. Those then certainly who defend it with so much constancy, and who are otherwise irre∣provable in their manner of life, ought to be believed as faithfull Ministers of God, and not reputed as absurd impo∣stors. For my selfe, I speak as an eye witness: Jesus of Nazareth hath vouchsafed to appear unto me, although I be but as an abortive, and not worthy the name of an Apostle, having so much persecuted his Church. I am so much the more to be credited, because I was farre from believing in him, and my former actions clearly shewed the zeal I had for the Law of my Fore-fathers. Open your eyes, O Felix, and you Dru∣silla, who is letter ins••ructed then he in that which I am about to say, ac∣knowledge the divine Redcemer, figu∣red in Abel, killed by his brother; in

Isaac, under the knife of Abraham; in the Serpent lifted up in the desart, against the biting of Serpents; in Jo∣suah, when he brought the people into the land of Promise; and in so many other things of our Law as were too te∣dious to relate. He excludes no person from salvation, nor chooses out one Na∣tion more then another, but by faith he will justifie all sorts of persons, great, little, Kings, Subjects, rich, poore, so that all may come to eternall life. I do require of you a thing that is not very hard, believe, and you shall receive in∣nocency: Believe, and you shall live; for faith is the life of the just mans soul. Hee that lives this lise is not troubled to submit to what the Law prescribes; for he knowes that he is a member consecrated to God, and so not to be soyled in Formcation, much less in Adultery: Other sinnes, which we commit, are without us, but when wee are given to impurity, we sinne against our selves, against our owne bodies'

which we dishonour, and which is not made for that use, but to be a Temple of the holy Ghost. From the beginning of the world, God instituted marriage for the propagation of mankinde: hee blest man and woman, and said, They were two in one flesh, but they must be carefull to possess their bodies in sancti∣ty, and not suffer them to follow the dis∣orders of Concupiscence, and those Brutalities which are common amongst Gentiles. Their bed is holy, and their conjunction, not onely lawfull but hono∣rable. Death onely can dissolve them; for that which God hath united, who can or dare separate? From thence therefore judge, what a horrible crime Adultery is, which makes this dis∣union, and at the same time offends both God and the Husband. Man sometimes is constrained by force to endure so great an injury, and God bears a long time with those who com∣mit it: But when the measure of their iniquity is filled, when they have with∣out

reflection provoked his utmost an∣ger, at last, by the greatness of the pu∣nishment, he sati••fies for his long for∣bearance: He shewes a sinner that be was neither asleep nor blinde, but ex∣pected onely his repentance. He re∣venges himself at one bl••w, for his in∣solency in despising the riches of his goodness, and his long patience, by an adominable obstinacy. O it is a dread∣full thing, Felix, to fall into the hands of the living God: He is a Judge not to be deceived; for hee reads in the depth of hearts, and makes the consci∣ence of a sinner serve against himself; he has power to revenge, and will do it eternally by the fire of hell which is ne∣ver extinguished, and by inward re∣morses, which exceed in heat eve•• this fire. Fel••x being touched with these last words, interrupted the Apostle, whom otherwise the heat of zeal would have transported to a higher pitch.

He had after this frequent confe∣rences with him, but they produ∣ced neither the reformation of the one, nor liberty of the other. Felix would have had money▪ and the prisoner had not wherewith to content his avarice. In the mean time, Pallas, who was his brother, lost the favour of Nero, the succes∣sour of Claudius, and upon that, Fe∣lix was recalled, and Portius Festus appointed by the Emperor to suc∣ceed him.

No sooner came this new Go∣vernor to Hierusalem, but the Prin∣ces of the Priests, and the chiefest a∣mongst the Jewes, whose malice time could not sweeten, addrest themselves unto him, and prest him extreamly to send for the Apostle, whom Felix, to content them, had left prisoner at Cesarea; their de∣signe was to murther him in the way, which Feseus perhaps under∣standing,

told them, He meant to stay onely a few daies at Hierusalem, that therefore they should meet him at Cesarea, where he would hear their accusations, and do them justice. They obeyed this his order, & coming to the appointed place, repeated with much heat those ac∣cusations, which before they had deposed, without any more proofe this second time, then they had done at the first. The Apostle an∣swered likewise in his defence the same as before; and Festus be∣ing desirous to gratifie the Jews, though at the cost of the Apostles innocency and life, asked him if he were not willing to go to Hierusa∣lem to be judged there by him. He answered,

No; and that he ap∣pealed to the Tribunal of Caesar, for if I have offended him, as I am accused, or done harm to any, 'tis there I will suffer death. But if I be innocent of these crimes,

wherewith I am charged, as I maintain I am, and as you your selves well know, no man can oblige me to suffer my self to be judged by my Adversaries. And I appeal to the supream Authori∣ty of Caesar.

Festus surprised with this discourse, and having mature∣ly considered what he were best to do in this occasion, was enforced to tell him, Thou hast appealed to Cae∣sar, before him thou shalt go.

At that time, young Agrippa came to Cesarea, to salute Portius Festus, together with his Sister Berenice, who had espoused in her first nu∣ptials Herod her Unckle, King of Chalcides, and in her second mar∣riage Polemon, little King of Cilicia. This young Prince was not above seventeen yeares of age, when his Father, of whose death we have spoken in the first Book, left him the Scepter. The Emperour Clau∣dius, at whose Court he then was

conserved to him all the estates of his Father, except Iudea, which he durst not trust in his hands, by rea∣son of his youth and the turbulent humor of the Iewes. But Nero ad∣ded to them many little Provinces. Some dayes after his arrival, Festus spake to him of the Apostle, told him all that had passed concerning that business, and that it was now suspended, because of his appeal to Cesar. Agrippa was very glad of the newes, for the reputation of S. Paul had made him a long time desirous to see him. At the day appointed he came to the place ordained for publick audience in the company of his Sister Berenice, with whom the common rumor famed him to have greater familiarity then hone∣sty permitted. The Apostle was brought thither, and Festus shewing him to Agrippa said,

This is the man of whom I spake to you, and against whom the Iewes were

so fiercely bent, as they sought his ruine by all maner of means, although for my part I finde him not guilty of any crime. In fine, I intended to send him to Caesar, to whom he hath appealed, but being ignorant what to write in this affaire, it concerning some point of Religion, about a certain man named Jesus of Nazareth▪ whom the accused affirmes to be risen againe after his death, and whom the Iewes on the other side condemned as an Impostor. I am very willing to have him speak before so noble an Assembly▪ and before a Prince well versed in all those questions.

Hereupon, A∣grippa made sign to the Apostle that he should defend himself, which he did in this manner.

It is no small consolation to me, King Agrippa, that I am to speak this day before you, in an∣swer to the accusations of my e∣nemies,

because you are perfectly instructed in all the questions of the Law, whereof I am accused to be a publick enemy. Hence also I assure my self, that you by your piety, being interessed in this cause, will afford me a favorable hearing. Me thinks I ought to be the least suspected of any person to be guilty of this crime where∣with I am charged. For if my ac∣cusers would but acknowledge the truth, they will know in what manner I have lived in Hierusa∣lem all the time of my youth, a∣mongst those of my Nation. I was brought up under the disci∣pline of the Pharisees, which is the sect the most pure & of great∣est authority in our Religion, & I do not believe to have done any thing contrary to the rules of my Profession, which might give the least occasion to feare the judge∣ment of men, if there were que∣stion

of my behaviour. But all my pretended crime hath relati∣tion to my beliefe, and I finde my self reduced to a necessity of de∣fending my self in publique, be∣cause I place my hope in him, who was promised to our fore∣Fathers; and from whom I ex∣pect my salvation▪ as they have done serving God day and night, and carefully observing all the precepts which he gave unto them for that end. Now this hope does not terminate in this life; it is accomplished in the other, by the resurrection of the body, which places man in a glorious State, where he is to receive the recompence of his good deeds, and the accomplishment of that salvation, which has been here the subject of hope: Behold a second crime raised against me by some, who following the principles of their Sect, deny what I believe,

and what I teach concerning this point of the resurrection. What is there in it, that seems to you in∣credible? who dares say God can∣not restore life to the dead? who had the power to give life when he placed them in the world? For the first point of my accusation, I confess I have had opinions far different from that of which they would now make me guilty. For sometime I believed as others did, that I ought to do all things to the dishonour of Jesus of Na∣zareth, and the more I shewed my rage against his name, the more notice was taken of my piety. The city of Hierusalem is witness of the violences I used; I made search in all places after those who professed that doctrin; I have cast many of them into prison, by authority from the Princes of the Priests to that effect; and when they have been condemned

to death, I have not only by my vote approved the sentence to be just, but have been the bearer of it. I went to all the Synagogues, endeavouring sometimes by force, and sometimes by Strata∣gems, to make those who had im∣braced the belief of the Gospel, to renounce it; and I esteemed it a great victory, when I could corrupt any disciple of J. Christ. I deserved to have continued in my blindeness, and to have found in the end the just punishment of my cruelty, which extended it self even to forrain and remote Cities. But he, whom I persecu∣ted, had compassion of my igno∣rance, & would, in shewing mercy to me, shew to all sinners the ex∣cess of his goodness and long patience. I went to Damasco to imprison all those who believed in him, and in the way, about noon, a great light environed

me, and those who were in my company; we all fell to the ground, and I heard a voice that spake to mee in the Hebrew tongue: Saul, Saul, Why doest thou persecute me? It is in vaine to kicke against the prickes. I answered, Who are you Lord? The Lord replied, I am Jesus of Nazareth whom thou doest perse∣cute; but, arise, and stand upon thy feet; I have appeared to thee, to the end I may ordain thee a preacher of those things thou hast seen, & make thee boldly to render publike testi∣mony in all places of the world, both of these and other verities which I will in due time reveale unto thee. Be not affraid, I will deliver thee from the ambushes and violence of the people, unto whom I send thee, that thou mayest open their eyes, and reduce them from that deplorable siate of darkness in which they are, unto the light of my Gospel; that

thou mayest free them from the power of the devil, and place them under the protection of God, to the end, they may from his goodness receive remis∣sion of their sinnes, and share in the inheritance of Saints, by a firm faith in my name. I rejected not by a misbelief, O King Agrippa, this heavenly vision; for presently I began to preach to the Jewes of Damasco, and afterwards at Hie∣rusalem, and in Judea, and then to the Gentiles, exhorting them to return to God by a true conver∣sion of heart, and to do workes worthy of pennance, not to ob∣tain the possession of a land flow∣ing with milk and honey, & such other recompences as are promi∣sed by a carnall Law; but to ob∣tain the fruition of heaven, which is infallible to those who live ac∣cording to the Maxims of Jesus Christ. This Doctrine is not new, I have deduced it from the

writings of Moyses, and those of the Prophets, who all speak clearly of the sufferings of the Messias, of his ignominious death, and of the glory of his resurre∣ction; in which order, he with great reason holds the first place, since hee is the first-born of God before all creatures. He is begot∣ten in light, and he is come into the world to enlighten the Jewes and Gentiles, & to make of them but one people, or rather one bo∣dy, of which he is the head, diffu∣sing admirable influences of a new life amongst his members; for he is the new man, who de∣stroyes the old in us, and who brings us all sorts of benedicti∣ons, as the other had brought us all manner of miseries: it is he, after whom all our Fore-fathers have fighted; it is he, who has ta∣ken upon him that curse to which the Jews and Gentiles were subject; it

is he, who upon the tree of the Cross has abolished the fatal sen∣tence of death in which all men were engaged. The Law of M••y∣ses had truly Sacrifices to expiate sin, but that expiation was but exteriour; the bloud of Goats and Bulls could not purifie the hearts of those that offered it on∣ly: the bloud of Jesus Christ has this divine vertue; and indeed it is onely hee that has taken away all the sins of the world. It was needfull to re-iterate the Sacri∣fices of the Temple, but this di∣vine Priest, of whom I speak, be∣ing once offered, hath drawn dry the very source of sinne, has for e∣ver taken away that, which hin∣dered sanctification; has appeas∣ed the divine Justice, & opened to himself & to his members a hea∣venly Sanctuary, which till then was shut up. This was figured by the high Priests entering once a

year into the material Sanctuary, with the bloud of a Goat offered for his own and the peoples sins; for, all that, which our Fore-fa∣thers beheld, was in figure. God would dispose them by carnall things unto spiritual, & by shad∣dowes, conduct them to the light which his Son was to bring to the world in the fulness of time, where he has contracted an alli∣ance, incomparably more holy and more glorious then was the first. Hear what a Prophet speaks a long time before his coming: Behold, (sayes hee) the dayes ap∣proach in which I will make a new alliance with the house of Israel and Juda, far different from that which I contracted with their fathers, when I withdrew them from the bondage of Egypt: They were not faithfull in the observation of my Law; they mocked at it, and I treating them as they treated me, have scorn∣ed

them. The testament which I pro∣mise to the Children of Israel, is, that I will grave my ordinances in their hearts; I wil be their God, & they shal be my people; they shall not need any laborious study or serious consultati∣ons with learned Masters, to be in∣structed in my Truthes, because I will be their Tutour, and by an interiour unction, will teach them all I would have them to know; so that one neighbour shall not teach another with trouble; and one shall not say to another, Doest thou know the Lord? because, from the least to the greatest, all shall perfectly know me: & I will remit their offences with so full a pardon, that I will not so much as re∣member them. Behold, in this pas∣sage, hee speakes of a new testa∣ment; the old then is to be abolished, and consequently an∣other is to succeed; and to the end there should be some resem∣blance betwixt them, it was ne∣cessary

this should be confirmed by the bloud of the Testatour, as that was given with a ceremony of bloud, when Moyses sprinkled the people, saying, This is the bloud with the which the Lord con∣firms his alliance, which he hath this day contracted with you. Behold, great Prince, that which I preach; Behold, how I destroy the Law; Behold, how I am an enemy to God.

Festus, unable to comprehend the sublime discourse of the Apostle, interrupted him, and called out, O Paul, thy great learning doth make thee mad, thou doest utter extrava∣gant things. The Apostle humbly answered,

I speak nothing that is extravagant; what I propose, is truth, and the King who has daigned me his attention, perfect∣ly knowes those things which I have said. For what concerns Je∣sus Christ, his life was so publick,

and so famous, and the wonders he hath wrought, so lately done, that there is not any amongst the Jewes who can be ignorant of them.

Having spoken thus to Festus, he addressed himself to the King, and said, Agrippa, Doe you believe the Prophets? I know you believe them. Agrippa, touched in his conscience, and with the force of his reasons, could not but answer; Paul, thou hast almost convinced me to be a Chri∣stian. S. Paul replied; I would to God, great Prince, that you, and all here present, had embraced the Do∣ctrine which I preach, and that you were like me in all, but my Captiv••ty: I do not wish you the chaines I bear, but on the contrary I would willingly give, not onely my liberty, but, even my life for you. At this word, the King, the Governour, Berenice, and all the rest, rose up; and Agrippa said to Festus, That if he had not made his

appeale, he might be returned back absolved: But the providence of God had ordained this meanes to bring him to the Capital City of the world, where the Gospel, which Judea would not receive, should gain noble victories over I∣dolatry.

Festus, willing to be rid of his prisoner, imbarked him in an Affrican vessel of the city of Adru∣metum, and gave the charge of con∣ducting him, and others who had likewise appealed to Caesar, to Iulius Captain of the first company of a legion: Aristarchus, a Thessalonian, accompanied the Apostle, S. Luke also followed▪ him in this voyage, the passages whereof hee hath carefully set down. The next day after their departure, they arrived at Sidon, where the Apostle, with leave of his Conductor, who used him very civilly, visited the faith∣full of that town, and reposed him∣selfe

a little. After their departure from thence, a contrary winde for∣ced the marriners to slack their course, and coast the Island of Gy∣prus. They passed the sea of Cilicia and Pamphilia, & landed at Lystris, a town of Licia, where they found a vessel of Alexandria that was bound for Italy: Iulius imbarked his com∣pany in her, & [the weather proved so foule, as they had much adoe to get so farre as Gnidos, which obli∣ged them to steer for Crete. They first reached a Promontory called Salmon, which lyes Eastward; from thence they sailed towards the South part of the Island, and cast anchor at a place called Bonport, which is neer to a little town of Thessaly. The many difficulties which occurred, had made them let slip much time, so that the season, apt to tempests, overtook them, and rendered navigation very danger∣ous. In the Acts of the Apostles S.

Luke sayes, the dayes of fasting were past; but he not specifying what fast, and Interpreters much differ∣ing in their opinions upon this subject, wee cannot from thence draw any light whereby to know precisely the time when the Apostle put to sea. Many hold, that it was in the beginning of Winter, and a∣bout the moneth of December or Ia∣nuary, in which falls the tenth fast of the Iewes, for the destruction of the Temple, during the captivity of Babylon. Others hold, that he meanes the Fast which falls in the moneth of September, because that was the most solemn, & which was called the Fast per excellentiam. This I account the most probable, and if we follow it, then the time should be about the beginning or end of October. The Commander would have them put againe to sea, not∣withstanding the Apostle told them they should run the hazzard

of shipwrack. But he not knowing that S. Paul spake from a cleerer light then the art of Navigation, thought the harbor where they lay not safe, and that it was necessary to remove to another, called Phe∣nix, which lay towards the South, and was subject onely to South and South-West windes, which are gentle, and more tolerable in the Winter. This resolution being fol∣lowed, they hoised sail, and went from Asson with a favourable gale at first; but presently the winde turned about North-East, and blew so strong, as the Pilot being forced to let goe the helm, the ship was carried against a little Island which lyes direct West unto Crete, at this day called Gosa. There they thought to take the Cock-boat, & endeavour to stay the ship with cords and anchors, lest she should runne her selfe upon the bankes of sand. But, to do that, they must first

take down Mast and Sails; and the storm encreasing, they were con∣strained to cast all the merchandise, and a good part of their provision, and all their armes into the sea, to lighten the ship. They were de∣prived of the light of the Sun and Stars by a profound darkness. The waves roared and went higher and higher, and there appeared all the signs of a most horrid tempest nigh at hand; so that the masters are now useless, there was no other re∣fuge but to the assistance of God. There the Apostle placed his hope, and desirous to encourage the dis∣mayed hearts of those that were in the ship, he told them,

They need not fear, for that the Angel of God whom he served had ap∣pear'd to him in the night, & assu∣red him that none of those who were in his cōpany should perish. The Lord, to whom the windes are obedient, having granted

their safety to his prayers; for himself he knew he should infal∣libly be presented to Caesar, and that they should all come safe to an Island. In fine, he was assured, that what he told them by Gods appointment, would infallibly happen; wherefore he desired them to be of good courage.

They had been fourteen dayes in continual fear of shipwrack, when this man of God spake thus to them; and, not long after, they con∣ceived some sparks of hope, that his prediction might prove true. For, the night following, the Marriners thought they saw land, and sound∣ing, they found they had not above twenty fadomes of water, and a lit∣tle farther not fifteen. This made them apprehend the dashing upon a rock, and obliged them to cast out foure anchors so to stay the vessel. Every one was impatient for day, that they might better dis∣cern

things: but whilest the passen∣gers were at their prayers, the Mar∣riners thought to get in the Cock∣boat, and so to save themselves. S. Paul perceiving this, told the Cap∣tain and the Souldiers, that if those men stayed not in the ship, they should all certainly perish. The Captain believed him, and forthwith cut the cable of the boat, letting it go whi∣ther the tide and winde would car∣ry it. At last the long desired light of day appeared. Then the Apostle advised every one to take some sustenance, and, to give them exam∣ple, he brake a loaf the first; and, after he had given God thanks, he are of it with so saintly a joy, as all those who were in the vessel (and the text of the Acts sayes, they were in all two hundred threescore and twelve persons) were so comforted and filled with a secret assurance of coming safe to land, as they could not but express it. The Mar∣riners

perceiving a little bay, they resolved to guide the ship into it, if it were possible; hence waying their anchors, and plying the helm, they left onely the top sail up, and so left the ship to the winde and tide to gain the shore. But their project did not hit, for they fell upon a neck of land which advan∣ced into the sea, & there every one gave himselfe for lost; for on the one side the prow was struck so far into the sand that there was no moving it, and on the other side the poup was shattered to pieces by the violence of the waves. Then the Souldiers thought to fall upon the Prisoners and kill them, lest they should make an escape: but the Captain, who desired to pre∣serve S. Paul, hindered them from executing that barbarous resoluti∣on, and commanded those that could swim to get first to shore, and for the rest they made passage

for them with boards and plancks, so that they all gat safe to land: a while after, being come to them∣selves, they found the Tem∣pest had drove them upon the Island of Malta. It was at that time inhabited with Barbarians, but such as were very humane, who received them with much charity and cour∣tesie, making fires to dry them. Whilest every one brought wood for their provision, the Apostle took up an armfull of sticks, from whence (by Gods permission, who would have him thereby known) a viper issuing forth, fastned upon his hand, & there hung; the Island∣ers, according to their feeble un∣derstanding, judged him to be some wicked man, whom the divine Ju∣stice had saved from the fury of the sea, to punish more exemplarly & rigorously at land: But, when they beheld him to shake the viper into the fire, and that he had no harm

by the biting of it. As the mindes of the Vulgar in the same moment are capable of different impressi∣ons, they presently took him for a God hidden under a humane form. The marvelous cure of Publius his Father, Prince of that Island, op∣pressed by a strong Fever and Dis∣entery, increased their respect and esteem of his sanctity, and caused them to bring to him, from all parts, diseased persons, whom he restored to health, by invocating the name of Jesus Christ. He con∣verted there many to the faith, and, at this day, it is the Bulwark a∣gainst the fury of the Turks, who finde it a stubborn rock to resist their power, by the visible prote∣ction of God. He stayed there three moneths, and at the end departed thence in a vessel of Alexandria, which had wintred there. The winde was favourable to them till they came to Syracusa, where they

tarried three dayes; from thence, coasting along the land, they got to Regium, and the next day arrived at Putzeoli. They found Christians there who conjured him to stay seven dayes with them, to which he easily condescended, in acknow∣ledgment of their charity, and of the honour which they had done him. The report of his arrival be∣ing spread through Rome, most of the faithfull that dwelt there, came to meet him; some as farre as the market place of Appius, and others to a structure called the Three Ta∣verns, the sight of them afforded him great consolation. He, with them, entered into this great City, which one may call the seat of I∣dolatry, as well as of the Empire, &, in whose conversion, that of the whole world was included. So great a worke required a zeale no less ardent, and a minde no less cleare, then that of the Apostle,

whom God had ordained, together with S. Peter by their preaching, to found the principal Church upon earth, to cultivate it by their cares, and, as we shall see a little after, to consecrate it with their bloud. The Captain who conducted him, re∣mitted him, with the rest of his pri∣soners, into the hands of the Prefect of the Pretorium, who was named Burrus; this man was content to allow the Apostle a souldier for his guard, so that though he was not intirely free, yet he might go whi∣ther he pleased with his guard, who was fastned to him with the same chain, as the custom was, but so as it hindered him not from walk∣ing: he by that meanes with faci∣lity declared the Gospel to the Jewes & Gentiles that lived in Rome. He began first with the Jewes, and the third day after his arrival, as∣sembled the principal of them to∣gether, and told them,

That he

was made Prisoner at Hierusalem, and put into the hands of the Romanes by those of his own na∣tion, although he was not guilty of any crime, either in word or deed, against any particular per∣son, or against the Law. That the hatred and fury of his accu∣sers constrained him to appeale to Caesar, that he came thither to present himself, not to accuse his Country-men, but onely to de∣fend his owne innocency: That he found his chain very pleasing, since he bore it for declaring the coming of him who was the hope of Israel, and that he might give them an account of all things, hee defired them they would come unto him. They answered him, they had received no letters from Judea, nor seen any body that had made the least complaint against him; and, for the rest, they desired him hee

would freely tell them what this new Sect was which he preached, and which they understood was generally opposed with great contradiction.

The Apostle, un∣able then to satisfie their desires appointed them another day, when he should have more time to expli∣cate so highly important verities. They failed not to come to this conference, and when every one had taken his place, S. Paul spake much after this manner.

Brethren, in the subject you de∣sire to be instructed, it is a great advantage to me, and likewise a great consolation, that I am not obliged to prove the principles to you, from which I am to draw my Consequences. You receive Moses for the Law giver, and with rea∣son esteem his words as Oracles. Certainly it is most reasonable we should hearken to him whom God treated with so much

familiarity upon the Mountain, and by whom he hath wrought so many wonders in favour of our fore-fathers. We must onely be careful that we go not contrary to the intentions of this great man: He hath been faithful in the house of God, but it has been in quality of a Servant. He hath de∣clared to the people the will of the eternal Father, but as Inter∣preter. He has established Purifi∣cations and sacrifices, but it was onely for that time (according as providence had ordained) which was to preceed the birth of the new Law giver whom I preach, and who is no other then Jesus Christ. It is he Brethren, by whom God hath vouchsafed to speake to us in these last ages, having spoken in the former by the Prophets, af∣ter divers manners. This is the Son to the Father of that Family, whereof Moses is a member. This

is the truth of all our figures, the end of the whole body of the Law, the object of all the Prophe∣sies. His death was figured in that of Abell, whose innocent blood Cain spilt througy a raging jea∣lousie. Moses, in delivering our Ancestors from the bondage of Egypt, represents the exemption from the tyranny of sin and death, wrought by him, whom I preach unto you. The brazen Serpent erected in the Desart, which was a Cure for the biting of real Serpents, teacheth us, that the Son of man was to be lifted up from the Earth, and placed upon the Cross, and that he should prove a saving Physitian to the Mortal desease of humane nature. The immolation of the Paschal Lamb, the sacrifice of the Goat emissary, on whom were charged all the sins of the people, were the images of his bloody oblation,

which hath opened us the way to eternal life, and which has expi∣ated all the sins of the world. The Prophet Esay seems to have be∣held it with his eyes; and, unless you will blind your selves, you must acknowledge that which he spake of a Virgin that should con∣ceive and bring forth a Son, who should be the light, the hope, the lea∣der, the Master, and King of Nations, in whom the Spirit of Wisedome, Counsel, and Force, should reside, whose feet, and hands should be pier∣ced; who should be made a man of dolours, a man chastised by God for the sins of his people, and in whom neither beauty nor comlinesse should appear; insomuch, that his very bones might be told; and lots should be cast for his garment. Is not this Jesus, whose doctrine I preach un∣to you? This is the Master whom David invites us to hear, speaking in the person of God. To day if

you hear his voice, harden not your hearts, as your Fore-fathers have done in the desart; where I was made angry against those who durst dis∣trust my power, and censure all my workes for the space of forty yeares. Their infidelity shall not go unpuni∣shed; I will make them know, that I can revenge my self, & in my wrath I sweare they shall not enter into the place of rest which I had prepared for them. Behold, dreadfull words, and you will doe well to be warned by their loss, lest you be excluded also from that place of repose which is offered to you. As it availed them little to give ear to the relation of those who returned from the land of Pro∣mise, and informed them of the true state of it, because they would not believe what was said; so it is not enough to heare the Gospel preached, it must be received hum∣bly, to the end you may obtaine

by faith the fruition of that re∣pose which is spoken of in the passage I alledged. It cannot be that repose which God assumed, after he had made the world, that being no other thing then a ces∣sation from work; nor is it like∣wise the repose of the Sabbath, whose institution was before the birth of David. In summe, it is not that repose which our Fathers tasted in the Land whereinto they were led by Ioshua; for that long since is past: therefore, it must needs be, that the Psalmist speaks of another repose more holy, a Sabbath more excellent, which appertains to the people of God, and, in which the Just do eternal∣ly repose from all their labours, as formerly our Lord did repose the seventh day from all his works. Moyses could not bring us into that place where this divine Sabbath is celebrated: Jesus

Christ entred there the first, to o∣pen it to those who should receive his doctrine. This is the Priest deserving adoration, who, to pu∣rifie heaven and earth, and to re∣concile man to God, has not not made use of the bloud of goats and bulls, but of his owne, which he has shed to the last drop upon the Altar of the Cross. The high Priest of the Law was obli∣ged to offer Sacrifices for his own sins, as well as those of the People. Jesus Christ is the Sovereign high Priest, pure, holy, unpolluted, un∣capable of any spot, & consequent∣ly needs not offer any victime for himself: he hath not received his Priest-hood by way of a carnall birth and succession, as the Priests according to Aaron did; but hee has been established eternal Priest according to the order of Melchi∣sedec, as we learn by those words of the Psalmist, which you confess

are to be understood of the Messi∣as; Our Lord hath sworne thou art an eternal Priest according to the or∣der of Melchisedec. If the Leviti∣cal Priest-hood, which the people received together with the Law, guided to perfection, that is to say, gave true Justice, what need was there that another Priest should come according to the or∣der of Melchisedec? and if the Priest-hood be transferred, it then follows that the Law is also chan∣ged, because these two things are inseparably linked together. Now that there has been a translation of the Priest-hood, 'tis not to be doubted, since he, of whom that passage I alledged, speaks, was of the Tribe of Iuda, and not of Le∣vi, out of which Moyses ordained that the Priests should be chosen. Observe, also that the Leviticall Priest-hood was not established by oath, as is that which I treat;

and this circumstance shewes the sanctity and immutability of that thing unto which God has pleas∣ed to unite it. There were to be many Priests, according to the order of Aaron, because they were mortal. But the Priest-hood of Jesus Christ is eternall as well as himself; he has alwaies power to guide those to eternall salvation who believe in him. He is alwaies in the functions of his Priest∣hood that is to say, in continual oblation of himself to God, and in prayer without intermission; for hee that sayes Eternal Priest, sayes also Eternal Oblation. The Levitical Priests stood during the exercise of their Functions; Jesus Christ having once offered the Hoast of his body, is seated at the right hand of God, according to the words of the Psalmist; The Lord said to my Lord, Take thy place, till I have put thy enemies un∣der

my feet. Be not you of that number, my deare Brethren, you that are descended from Abraham the Father of the Faithfull, you whose Ancestours have been so holy, you to whom those promi∣ses were made, and for whom Je∣sus Christ principally came; doe not permit strangers to carry a∣way the benediction due to law∣ful children, and having hitherto born the heavy yoke of Moyses, doe not fear now to submit your selvs to that of Jesus Christ, which is so light and pleasing: And in this you will even obey Moyses, by whom (as you know) God pro∣mised, That after many ages hee would raise a Prophet of your Nation, to whom hee would have you attend as to himself.

The Apostle spake much after this manner, & his discourse raised great Disputes amongst his Audi∣tours; some blaming what others

approved, some believing, others continuing obstinate. S. Paul find∣ing hee could gaine little upon them, hee told them freely;

I know well, that ye will fulfill the prophesie of Esay, to whom God spake in these tearms, Goe to the Children of Israel, and tell them, You shall hear with your ears but shall not understand with your mindes; you shall see with the eyes of the body, but not with those of the soule: for the heart of this people is suffocated with fat; they have heard with their ears against their wills being incensed, & have shut their eyes, for feare they should see by their eyes, take in by their eares, consent by their hearts and wills, and so work their conversi∣on and their cure.

The incredulous Jewes were ex∣treamly offended at these words, and more, which he added, viz. That the news of salvation should be carried to the Gentiles, who would imbrace it.

This discourse gave occasion of much dispute to the Audience, who not being able to come to an a∣greement, every one returned home possessed with different thoughts and opinions.

Hitherto we have proceeded se∣curely, following the steps of Saint Luke, who ends here his story, and leaves the Apostle in the Confusi∣on of Rome, where he saies, he re∣mained two years, and during that time preached the Doctrine of Je∣sus Christ without any let, Recei∣ving with freedome all those who came to see him. Hence what con∣cerns the rest of his life, we know little, yet I will endeavour to ground, what I shall adde more of this Subject, either upon cer∣taine traditions, or from his owne Epistles.

In the second Epistle which he writes to Tymothy his dear Disciple, he saies, that God will deliver him

from the Jawes of the Lyon, by which, probably, he meanes Nero, to whom he was presented for the de∣fence of his appeal. This Prince began then the third year of his Empire, and, whether his wicked inclinations were yet asleep, or, whether the continual exhortati∣ons of Seneca his Tutor withheld him, or, that he dissembled till his authority was better setled, he gave the people of Rome some hope that under his raigne, they should see a resemblance of their ancient li∣berty. Burrus, Captain of his guard, presenting a sentence of death to be figned by him, he cryed out, I wish it pleased the gods, I could not write. This speech begot a beliefe in men, that he was merci∣ful, but it was not long ere he gave the lye to that opinion: The Iews, to embitter his spirit against Saint Paul, and to make the worst im∣pressions they could, in order to

his ruine, under colour of Justice and Piety, made use of one Allitu∣rus of their Nation, who had gain∣ed great credit with the Emperor by his Comoedian Art. But the Divine Providence frustrated their wicked design, and made the Apo∣stle obtain there a glorious pardon, where in, humane probability, he might have expected his condem∣nation to an opprobrious death. The feare of this his danger was so great, as, most of those, who before was his followers especially those of Asia, abandoned him. Amongst these cowardly and trayterous di∣sciples, he names particularly Phigellus, and Hermogenes; the last of these, Tertullian reckons amongst the Iewish Hereticks, who denyed the Resurrection. But, at the same time, God sent him Onosiphorus an Ephesian, who assisted him with so much charity, as he left the me∣mory of it to the whole Church, in

his fore-mentioned Epistle. The Greek Menologue saies, he was Bi∣shop of Colophones, and the Romans celebrates the memory of him on the sixth day of September. Besides this faithful companion, he had al∣so Titus and Tichius. But those he speedily dispatched to preach the Gospel in divers places, so that his care, as well as authority, was extended to all the Provinces of the world; he preferred the in∣terest of souls, before the comfort which he might receive by the company of his Disciples; nor did Jesus Christ leave this uninteressed zeal without recompence. For at that same time when every one had abandoned him, he dained to appear unto him, that he might fortifie his courage, and resoluti∣on, he acquired much of glory, by his persecutions, & the fury of his enemies which appeared at all the Tribunals of Rome, made way to

the preaching of the Gospel in those places where perhaps no oc∣casion of laying it open had ever been given. Many, even of Nero's houshold were converted, and the Apostle salutes the Philippians from them. Amongst whom the Marti∣rologue mentions one Torpetes, who died couragiously at Pisa in Tusca∣ny, in defence of that Faith. Ta∣citus speakes of one Pomponia Grae∣cina, who was accused for having imbraced a forraine Superstition; and being turned over to her Hus∣band, he taking cognizance of the crime, according to ancient cu∣stomes, declared her innocent. Now that which this Author calls forraine Superstition, is very likely to be Christianity. I finde also great probability, that Seneca and the Apostle were acquainted, al∣though the letters which are set forth under their names be coun∣terfeit, and very unworthy of ei∣ther

of them. This great Philo∣sopher had too nere a relation to Nero, to be ignorant of the Audi∣ence he had given to a criminal, whose cause the Iewes by their ex∣traordinary Solicitation had made famous. And if he were present when he pleaded, there is no doubt but the force of his discourse, and his subline arguments might make him desirous of a particular ac∣quaintance with one that preached so new a Doctrine. Some Authors have said, it was by his meanes that Nero condemned him not to death, but that is not founded up∣on any solid proofe, nor ought we to attribute this marvelous delive∣ance, but to the secret power of God over the hearts of Princes, to incline them as he please.

Whilest Saint Paul laboured to found the Church at Rome, he un∣derstood, that the Ephesian Church was pestered with many false Do∣ctors,

who corrupted that pure Doctrine which he had there prea∣ched; hence he wrote unto them an excellent Epistle, in the which he principally instructs them in the profound mystery of predestination and vocation of men to faith, and Union with Jesus Christ, so to forme an admirable body, of which he is the Head; and then he treats of the duty of every faithful man, according to his condition. A little after (some Authors say before, or at the same time) he was not sa∣tisfied with instructing the flock himselfe, but would also give unto Tymothy their Pastor whole∣some rules whereby to acquit him∣selfe worthily of his charge. I know many would have this Epi∣stle to be almost the last that was written; but in my opinion their objections are not considerable, & that the date we assign is more cer∣tain. This difficulty appertains not

to the subject we have in hand; be∣sides, we have already explicated it in the paraphrase wee made of it. Towards the end, he desires him to come unto him, which he performs, leaving Tichius in his place. The Philppians hearing of the Apostles necessity, deputed Epaphroditus with considerable alms for his assistance. The change of air, with the toiles of his journey, made him fall sick at Rome: But S. Paul by his prayers obteined his recovery, & sent him back to his Church with an Epistle full of wholesome instructions, a∣gainst the errors of Cerinthus, Simon the Magician, and of other Impo∣stors, whom he calls enemies of the Cross of Christ, because they taught that our Lord was not really cru∣cified, but some fantome in his place. S. Ignatius Martyr, forty years after, wrote unto them upon the same subject, and so did likewise S. Polycarpus. Tis true, there is doubt

made whether the Epistle of the former be really his. The Apostle had not preached in the city of C••∣lossus, which is in the Province of Phrygia; yet knowing the state of that Church assembled by Epa∣phras, hee wrote unto them, that they should beware of the Jewes, of the Hereticks, and of the Gentiles, which sowed erroneous doctrine amongst them, touching Legal Ob∣servations, and the worship of An∣gels or Genienses. Philemon after his conversion very much assisted the faithful, making his house the place of their assemblies, & giving great alms to the poor. One of his slaves, called Onesimus, ran away from his hous in quality of a thief; this slave coming to Rome, fell luckily into the hands of the Apostle, who con∣verted him, which obliged him particularly to write in his behalf to his master for his pardon, & that he would receive him again, not as

a fugitive, but as a deare childe which hee had begotten in his chains. Theodoret saies, that Philemon sent him back to serve and assist S. Paul: and S. Hierome reports, that he was first made Deacon, & after∣wards Bishop of Ephesus: S. Ignatius speakes of him in his Epistle to the Ephesians, with much honour; and, the Martyrologue keeps his memo∣ry the sixteenth of February, as of a Martyr.

Whilest the Apostle gave these glorious proofs of his great Cha∣rity, Nero being then in the fifth year of his Empire, let flie the reins to his wicked inclinations; his mother Agrippina notwithstanding held him in a little, which rendred him more attentive to those who represented her as an ambiti∣ous woman, that would al∣waies keep him as ward. Poppea, of whom he was desperately enamou∣red, used to reproach him with

this, more bitterly then others, and often times called him Pupil; for she detested Agrippina, because shee opposed her marriage, and labour∣ed that of Octavia, sister to Britani∣cus; she knew so well how to mix teares and prayers with her com∣plaints, that in the end shee made that love he owed to a mother, give place to her adulterate love. Those who had power with the Emperor opposed it not, being well pleased to see her credit diminished, who, in their opinion, used it too insolent∣ly, not imagining it would have come to that last extremity of par∣ricide. Agrippina on her part sought to regain him by all sort of Ca∣resses, and to that end she was ac∣cused to have imployed messengers to commit a horrible incest, if Se∣neca had not hindered it by the means of Actea, one of the Mistres∣ses of this detestable Prince: But, in the end, hee resolves to take his

mother away, whose authority was to him insupportable, and whose wit with reason he feared. First he tryed poison, then hee caused the floor of her chamber to fall whilest shee was asleep. Neither of those succeeding, nor that of the ship, which he had caused to be so built, as the sides should fall asunder in the middst of the sea, he used open force, and made her to be stabbed in her bed. This parricide begot strange frights in the minde of Ne∣ro, who did not consider the enor∣mity of it till it was done: the flat∣teries of those who congratulated his delivery from the Ambushes of his mother; the exagerations made of her Insolencies and Cruelties during the life of Claudius, and un∣der the reigne of his Sonne; the Thanksgiving to the Gods, the In∣stitution of Annual Games, and the erecting of a Statue near to that of Minerva; all these (I say) freed him

not from horrible fantomes which night and day beset his frighted fancy. To blot out in some mea∣sure an action so cruel, he would do others of clemency; hence hee recalled many persons of quality, who had been banished, and set ma∣ny prisoners at liberty, amongst whom perhaps the Apostle might be one. Before hee departed from Rome, hee wrote, according to the opinion of many Fathers, the Epi∣stle to the Galatians, to renew the memory of those verities which he had preached to them, and to ad∣vise them not to make a dangerous mixture of Judaism and Christia∣nity: others beleeve it was writ∣ten before his arrivall at this great City. It was likewise before his departure, that he composed his E∣pistle to the Hebrews, whose stile & matter are so sublime, that in my opinion there need no other argu∣ments to prove him to be the Au∣thor.

'Tis true, he puts not his name to it in the Frontispice, as he does to the others, whence many believe it was none of his: but this reason is not sufficient; for he being odi∣ous to the Iewes, as we have seen in the course of this his story; if hee had put his name in the Superscri∣ption of the Letter, it might have distasted and hindered the reading of it. I confess, 'tis harder to answer the difference of stile, which ap∣pears evidently in this Epistle from the others, this being more pure & less filled with Parentheses. There is in it much of S. Lukes way of speaking, both in his Gospel and and in the story of the Acts: so that it might well be, the matter of the Epistle was S. Pauls, and the stile S. Lukes, who was his disciple and companion. I willingly rank my self with those of this opinion, for I cannot approve theirs who attri∣bute it to S. Barnaby and S. Clement,

although it be antient. Wee have the writings of them both, at lest they bear their names, and there is no conformity to be found, neither in the matter or language, with that Epistle whereof we speak. Be∣sides, to speak of Sacrifices and Le∣vitical Priest-hood so profoundly as that Author does, me thinks it cannot be but S. Pauls, who had learnt those things at the feet of Gamaliel, and confesses himself that he understood them more perfectly then any of his companions. Al∣though hee was not properly the Apostle of the Iewes, yet he loved them as those who were of one nation and origine with him▪ and he hath shewed, in all the course of his life, that he had alwaies a great tenderness for them, and a particu∣lar care of their salvation: where∣fore, 'tis very probable, that hee would instruct them by writing, as well as by word of mouth, & that

many being spread abroad in Pro∣vinces, where they used the Greek tongue, he made the Verities, which he taught S. Luke, to be written in that dialect. They are wonderfull high, and those who understand them well, may boast that they know Jesus Christ, and the state of the Gospel, which is no other thing then the accomplishment of the an∣tient Law, not onely in figures, all which related to the Son of God, but also in the deliverance of men from the yoke of sin, and in their sanctification which the Law could not do. But this discourse would draw us too farre, and pass the li∣mits of the historical life of S. Paul.

We can say no more of that which hee did till his death, unless wee would follow relations which are apocryphal. 'Tis not known, when he went out of Rome, whether or no he went into Spain, S. Chrysostom, S. Hierome, and many other Fathers

affirm it. The more moderne wri∣ters add, that hee passed amidst the Gaules, and established the Procon∣sul Sergius Paulus (of whom wee have spoken) Bishop of Narbone; he shewes in his Epistle to the Romans, that hee had a designe to carry the Gospel into Spain, and this desire was very conformable to the spirit of his Apostleship, which compre∣hended all Nations of the world. Being now free, nothing could hin∣der him from this enterprise, by which he might enlighten a people plunged in Idolatry; for having laboured sufficiently in the East, he would next steer his course to the West; and, indeed, so great a har∣vest might well require such a work-man: what hee acted there, lies hid to our knowledge, by a se∣cret stroke of Providence; and, if wee may judge by that which hee hath already done, wee cannot doubt, but that he gained a great

number of servants to his Master, and that the devil lost as much of his authority there, as he had done in other places where his Temples were overthrown. In this unknown voyage he spent eight yeares; du∣ring which time, the Church lost many of her Masters and Children, or rather sent them to heaven by a glorious martyrdom.

The death of S. James, who was called the brother of our Lord (ac∣cording to the testimony of Jese∣phus himselfe) drew upon the city of Hierusalem the horrid calamities of that famous siege, which ruined it intirely. Hee had governed that Church, twenty nine yeares, with so great a reputation of sanctity, that the people, when hee walked in the streets, thought themselves very happy if they could but touch the hemm of his garment. Eusebius, and, before him, Hegesippus, sayes; that he was sanctified in his mothers

womb, that he ever abstained from all sort of liquours which might cause drunkenness, and from flesh; that a rasor never toucht his head; that hee was never in the bathes, and that by his long continuance in prayer, there was a scale, like to the skin of a Camel, grown over his knees. The Scribes & Pharisees, alwaies the same, could not support the credit & reputati∣on of this man who converted sin∣ners by his example, as well as words. Wherefore, in a great as∣sembly of the people, they endea∣voured to perswade him publickly to profess Judaism; which hee re∣fusing, was forthwith precipitated from the top of the Temple, where, at the foot, a dyer with a Lever killed him out-right. We have a Canonical Epistle of his, in which hee labours principally to prove the necessity of good works, to re∣fute the error of Simon the Magici∣an,

who said faith alone was suffi∣cient to salvation.

After him, Simon the son of Cle∣ophas, also called the brother of Je∣sus Christ, because he was his cozen, was chosen Bishop of Hierusalem. S. Barnaby, the faithfull companion of the Apostle in his peregrinati∣ons, at the same time time received also the crown of martyrdom in the Isle of Cyprus.

On the other side, Mark the dis∣ciple of S. Peter, and one of the Ev∣angelists, after he had governed the Church of Alexandria with great sanctity, was taken on a Sunday by the Gentiles, who put a rope about his neck, and so dragged him for two dayes together about the streets, and in rough and uneven places, where, in the end, he finished his life.

The Christians that were under his conduct led a marvelous holy

life. Philo the Jew composed a book expresly in their praise, called The Contemplative Life, wherein hee gives them the name of Essens, taking them for Jewes, because in that time they retained many le∣gal Ceremonies. I know there are great disputes among learned men, upon this passage: but since I write not for them, it were to little pur∣pose to go about to cleare tha diffi∣culty, more curious then profitable, wee shall doe better to return to Rome, where the Church was agita∣ted with a horrible persecution. Nero, in the tenth of his Empire, in∣creasing in wickedness, as he grew up in years, gave fire himself to the Citie of Rome. The streets were too narrow for him, and he had a mind to rebuild it, that it might bear his name. The fire began in that part of the Cirque which joyned to the Mounts Palatine, and Caelius; and, from thence, meeting with Maga∣zines

filled with combustible mat∣ter, and being carried with the winde which began to rise, it spread it selfe with such violence, that remedies were too late to resist its fury. The air ecchoed with the lamentable cryes of Women and children, who, in that apprehensi∣on of fear, knew not whither to go for safety, and hindered those that would have helpt them: for whilest some, either expected, or would secure others, they so trou∣bled one another, that they found themselves encompassed with flames. In the narrow streets, where there were many turnings, the throng was so great, there was no passing. When men were gotten so far, as they thought the fire could not reach them, then they were suddenly surprised by it, as it see∣med rather to flie then to creep a∣long. Many, to save their wives, perisht themselves; and others

would not out-live them, although they might easily have been saved. Fathers lost their lives staying by their children; in fine, never was seen so horrible a spectacle; such as would have brought water, or pulled down houses before the fire, were hindered with Officers, who, at the corners of streets throwing about fiery balls, cryed out, that what they did was by order, mean∣ing, by the command of the Empe∣rour; who, as is commonly repor∣ted, during this sad calamity, was singing on the stage the Burning of Troy. Notwithstanding, he sought to suppress this opinion, causing many hutts to be built in his gardens for those who had lost their houses by the fire. Of fourteen quarters which composed the city, there were but four left intire. The houses of three of them, were intirely levelled with the ground, and, in the other seven, there remained onely the tops of

buildings half burnt and ruined. Thus all the riches, heaped toge∣ther since the foundation of the Common-wealth, of so many Sta∣tues, so many Pictures and other other rarities, transported from all the Nations of the world, of so many Temples built with such magnificence, and by the Superstiti∣on of the people rendered so fa∣mous and renowned, there remain∣ed onely a little heap of Ashes: a sad example of the vanity of all humane things.

But, to see that great City all in flames, was not so dreadfull, as af∣terwards to behold a great number of Christians tormented by Nero, as authors of the fire, without distin∣ction either of age or quality; and, adding derision to his cruelty, hee commanded some to be covered with the skins of wilde beasts, to the end they might be worried to death by fierce dogs. Others, he nailed up∣on

Crosses, and caused their bodies to be rubbed over with pitch, and other things apt to take fire, that, in the night time, they served for tor∣ches to light those who passed by, whilest they consumed like living holocausts, for the defence of the name of J. Christ. His gardens were the theatre of this abominable execution. Although the Christi∣ans were odious to the Romanes, who distinguished them not from the Jewes & Hereticks of that time, whose abominations indeed by right deserved their publick hatred, yet they had compassion of these; for every one saw they perished not for their own crimes, but to satisfie the unsatiable cruelty of the Em∣peror, who would justifie himself at their costs. This was the first perse∣cution in which God would try his Church amongst the Gentiles. It was a while interrupted by a con∣spiracy discovered against this Ty∣rant,

in which Seneca being accused to have a hand, was forced to make satisfaction with his life let out by his veins; a greater resolution could not be desired, then what he shewed in his death, but, me thinks, 'tis yet to be deplored, since this constancy was only Philosophical, not Christian. Plautus Lateranus (whose Palace was afterwards changed into a Church, which yet bears the name of Lateran) & many other persons of quality, perished for the same cause. Poppea followed not long after; for Nero loving her like a Tyrant, slew her in a fury with a spurn of his foot. To these Massacres, he added afterwards the unjust deaths of many Senators, Thrasius Paetus, and Bare••s Soranus. But, that of S. Paul was the comple∣tion of his sacrileges, and, it is now time, after eight years absence, that we return again with him to Rome.

He was imprisoned not long af∣ter

his arrival. If we will believe S. Chrysostom, the conversion of the Emperours Mistress was the cause. It is likely also, the death of Simon the Magician contributed towards it. This impostor had promised Nero to fly in his sight up to hea∣ven; and, on the day appointed for this famous enterprise, he was ele∣vated in the aire by the devils, all the people beholding him. But, at the prayers of S. Peter and S. Paul, (for S. Cyril of Hierusalem joynes them both in this action) hee was precipitated in an instant to the earth, where hee long survived not this shamefull fall. Hereupon, the Emperour, who loved him would revenge his death upon those whom he believed to be the authors. S. Pe∣ter, after he had lain nine moneths in prison, was condemned to be crucified, and S. Paul to have his head struck off, as being a Citizen of Rome. Before the execution, they

were both whipped with rods, for the crime of impiety whereof they were accused; which supposed crime, rendred S. Paul uncapable of the priviledge of a free Denison. In the Church of S. Mary, beyond the bridge over Tyber, are yet to be seen the Pillars, whereunto ('tis said) they were fastned. The Prince of the Apostles would dye with his head downwards, to make, in that shamefull death, a distinction be∣twixt the Master and the Servant. S. Paul, on the way to his executi∣on, converted three Souldiers, who conducted him. During his impri∣sonment, he, and his noble Compa∣nion, converted forty seven of their guard, besides Processas and Marti∣nian their Goalers; for whose ba∣ptisme, God miraculously made a fountain to issue forth in the pri∣son. The Apostle prayed for his Ex∣ecutioner, & offered his head with more joy, then if had been to receive

a Diademe: three times the head gave a leap, and, at every bound, produced a fountain. A Tradition, approved by many antient Fathers of the Church, adds, that milk in∣stead of blood ranne out of his wound, which caused no less asto∣nishment to the Gentiles, then con∣solation to the Faithfull.

I know, it is very hard to marke out the precise time of Martyrdom, both of the one and other; but, it is certain, they suffered with a cou∣rage, sutable to the transcendency of their Apostleship; and, it is the opinion of the Church, that ha∣ving been so strictly linked toge∣ther in their lives, God would have them likewise so in their deaths, by suffering for one and the same cause, on the same day, and in the Capitall City of the world, where they had assaulted Idolatry even in the throne, &, preaching the Gospel, laid the foundation of an

Empire, against which, hell it selfe shall never be able to prevail.

Thus S. Paul ended his life in the sixty eighth year of his age, and the thirty fifth of his Conversion. Na∣ture had not bestowed upon him a presence to his advantage, as hee himselfe confesses; but shee recom∣penced it in a vast wit, and, a cou∣rage, which even dangers fortified. To the science of humane Learn∣ing, acquired at Tharsus, he added a perfect knowledge of the Law of Moyses, which he learnt at the feet of Gamaliel a most eminent Doctor, both for his doctrine and piety. His zeal for this Law, transported him into those extremities of fury, which became the subject of repen∣tance, in the whole sequel of his life. Hee thought to be a faithfull disciple to Moyses, He must needs be an irreconciliable enemy to Jesus Christ, and unto all those who be∣lieved in him. The name alone of

being his disciple, seemed to him a just ground for his hatred; hee thought he could not better testifie a zeal for his religion, then by for∣getting all obligati••ns of friend∣ship, and stifling in his heart all sense & feeling of nature: though S. Stephen was his near kinsman, yet nevertheless he was an assistant and complice in his death. His rage was was not content with this specta∣cle, esteeming it an honour to be employed as executioner in the cruel commands of the Priests, and gloried much, when, either by force or cunning, he had drawn a∣ny one to deny the Faith of Jesus Christ. The fury of his blinde and impoisoned zeal could not be kept within the limits of Hierusalem. He would also make it remarkable in the City of Damasco; to this end, hee obtained express orders, that he might seize on all the faith∣full, and bring them prisoners to

the Capital City of Judea, to make their deaths more ignominious, by making it more publick. But, in his most violent excess of hatred a∣gainst the Saviour of the world, he found the effects of his extraordi∣nary goodness. For a light more ra∣diant then the Sun, although it was at mid day, dazled his eies, and a divine illustration cleared his un∣derstanding. J. Christ reproved him for his persecution, and the persecu∣ter presently acknowledged him for his Master. The grace of J. C. ma∣nifested in this change, its most mi∣raculous effects, & shews men, who flatter themselves with an opinion of their own merits, that it is not conferred upon them, because they are Saints, but rather to make them Saints. It appears, there needs not time to soften the most rebelli∣ous hearts, and that the most obsti∣nate must yeeld to the amorous vi∣olence of its impulses, by a happy

liberty, which places them in the holy and pleasant servitude of Ju∣stice. Pelagius, a long time after, lest hee should make a slave of mans will, made it a divinity, but his er∣ror was sufficiently condemned by this Conversion. Sinners may here learn to hope for the effect of some mercy, which purifies, when it pleases, the greatest stains, & molli∣fies the most obdurate hearts. Never any one has better known both the old & new man, in which consists all Christian religion, then S. Paul: He has taught the world what mise∣ries the first hath brought upon it, & the unhappy effects of his poison on those who descended from him: Hee hath shewed the proud man, who flatters himself in his own ex∣cellency, that he was the son of an offender, the slave of sin, & the heir of death: He has represented to him all his deformities, discovered all his ulcers, & convinced him in this,

that he is frail and miserable: He has made the wisest amongst the Gentiles, to observe, that their wise∣dom was indeed true folly; that they were lost in their imaginati∣ons, and that their vertues had but a false appearance of goodness: Hee so drew to the life the corruption of manners, which attends Idola∣try, as a just punishment of its blind∣ness; that those who were not wholly stupified and obdurate, be∣came at lest ashamed, if not repen∣tant. By his study and diligence, he learnt the letter of the Law, at the feet of Gamaliel; by the light of Grace he knew the insufficiency of it, to mans justification; he con∣cealed it not to the Jewes, that hee might beat down their pride, and teach them, they were to have re∣course to the Faith of Jesus Christ, if they meant to be delivered from the yoke of sin and concupiscence. These verities, which they ought to

have respected, put them into a fu∣ry, and publication of irreconcili∣able enmity against him. In what place soever he went, he found them prepared to cross his designes, and raise persecutions against him: they laid ambushes for him both by land and sea, where horrid tempests seemed to him less terrible then their hatred. To ruine him, they made use of the authority of Go∣veruours, and imployed their cre∣dit with Princes; they abused the simplicity of pious women, to chase him out of Cities where he preach∣ed with success. In Lystris, they made those throw stones at him, who, but two hours before, would have adored him for a God. Hee bare the marks of their cruelty up∣on his back, in the many stripes hee received; and, had hee laid open to us all the other afflictions, which he suffered by their persecution, wee might behold the most admirable

example of a perfect patience, that ever has been, and the most horrid fury whereof men are capable. In these few things which he relates of himself, we may behold his mode∣sty, and courage both tegether. He was wearied with no pains, and hee compared not himself with the o∣ther Ministers of the Gospel, but in his great sufferings for the de∣fence of it. He was oftner impri∣soned then any other, and turned over to executioners, who loaded him with stripes. He often suffered shipwrack at sea, and ran dangers in the calmest rivers. In Cities, the people defamed him with calum∣nies, and treated him rudely in his person; nor was hee secure in soli∣tude. His patience was tryed both in hunger and thirst, and he was so far from yielding any pleasures to his senses, that hee wanted necessa∣ries for the sustaining of his life. He felt the violence of cold in his voy∣ages,

nor could the ice abate the heat of his zeal. He had not where∣with to defend himself from the in∣jury of the weather, and the poorest persons would have been ashamed to wear his garments. Hee was an invincible Champion, that fought naked against his naked enemies the devils. But whatsoever injuries he suffered by the Jews & Gentiles, those hee endured from false bro∣thers, were more dangerous, and more insupportable. The professi∣on which they made of the Gospel in outward shew, covered their ha∣tred, ambition, and covetousness, and being not the least suspected of any ill designe, were, by that, the more able to doe him harm. His great reputation made his greatest crimes: they could not endure his sublime doctrine, which had no∣thing of terrestrial in it, nor the dis∣cretion of his zeal, which was ac∣cording to knowledge, nor the con∣stancy

of his courage, which would not bow in any thing that concern∣ed the glory of God, nor his dis∣interessed charity, that sought no advantages to himself. There were no calumnies so black which they cast not upon him, or dispersed not cunningly amongst those, who knew not the ground of their ma∣lice, & the motives of their hatred. To hear them speak, they seemed to be no waies interessed, but in the defence of truth, and regarded only the salvation of souls. But they ven∣ted their passion, and many times those were the instruments of their vengeance, who ought to have been the Judges.

But their fury found it self decei∣ved in all designes, & hurt none but those who had so unjustly entertai∣ned, and so cruelly nourished it. The Mystery of iniquity was disco∣vered; and every one saw that the false Apostles, who persecuted him

with so much obstinacy and fury, were true Wolves in Sheep-skins, and that they hated him as offen∣ders hate their Judges. All their injuries could not move him to a∣ny bitternesse, he always rendering blessings for the maledictions they charged upon him. He remembred that he was Apostle to him, who bore the name of Impostor, Sedu∣cer, and Samaritan. All things seemed sweet to him, if tending to the progresse of the Gospel, and all his care was, that it might have no obstacle. Although in his rapture he had seen the most profound my∣steries of God, yet he accommoda∣ted himself to the weakness of his disciples, and stammered it out with them. His Charity comprehend∣ed all the world, and his care was extended unto Slaves as well as Princes. His preaching was plain, and he corrupted not the words of Jesus Christ, by the ornaments of

humane learning. His reasons were so forcible, that the most lear∣ned, if not perswaded by them, were at lest confounded. His Epistles are Abysses of Divine knowledge; one may see the light of his under∣standing there to sparkle, and in every line, the fire of his Charity. The proud are there dazeled, and the humble may finde wholsom in∣structions. The Flower of human Eloquence are not seen there, but all the beauties of Heavenly rheto∣rick shine in them. This stile is not always elegant, but the art in discussing matters, and managing the Spirits of men, is there admira∣ble. Prudence appears in all his precepts, and all the profane Poli∣tiques come not near them. Chri∣stian morality is found there in its purity, and every one may there learn the duty of his condition, without disguise, without subtilty, and without those pernicious imi∣tations

which have corrupted the good manners of these latter ages. He neither sought his own reputa∣tion, nor the applause of men, and one of his chief maxims was, that we could not please them, and be servants of Jesus Christ. He regar∣ded not men, but as they bore the image of his Master, and all his cares were but to imprint that in their souls. He having received the Evangelical verity, as a sacred pledge, he would never alter it, out of any complacence. He stoo∣ped to the capacity of his Disciples, but he made not their capacity the rule of his Doctrine, as if he were onely to tell them what they could comprehend. In stead of satisfying humane reason, which is very fe∣cund, and insolent in her doubts, he placed it under the yoak of faith, remitting it to the secrets of Gods Divine judgements. The beloved Disciple reposed upon the bosome

of Jesus Christ, but we may say that Saint Paul entred into it, and saw the operations of his Divine life, and the influences diffused from thence upon his members. Never any one better knew the Oeconomy of the mystical body, and her cor∣respondence with the head. Never was the ardor of zeal so admirably mixt with prudence, for the fra∣ming and sanctifying of this body: proper interest was unknown to him. He was so far from making any sordid commerce of the Gospel, as he would not accept of necessa∣ries for his life. His charity to∣wards the faithful governed his power, and he had rather diminish his authority, then give the least cause of murmur. His poverty was the more Evangelical, in that it was despised. He was not ashamed to take pains for his living, with the same hands that wrought miracles, and write instructions to all the

Church. He complied with all men by an admirable condescension, and never had Father more tenderness for his Children, then he for his disciples. The Pharisees, the Scribes, the Priests, were not able to speak before him. Athens was astonished to hear him, the Are page admired him, and there he made conquest of the most renouned of their Judges. At Rome he set upon Idolatry in the Throne, and of a Mistress of error, he made her a Mistress of truth over all the earth. He, who first founded it, soyled it presently with the blood of his brother, and the Apostle consecrated it with his blood, to establish there the Empire of Jesus Christ. Her authority is more extended by a religion of hu∣mility, which he taught, then for many ages she could bring to pass by force of armes. He advanced his conquests even to the Palace of Ne∣ro, making the domesticks of a most

cruel and infamous Tyrant, to be∣come the servants of Jesus Christ. Once he escaped the Jawes of this Lyon, because God had shut them up, that he might make known his name to all the earth. But when the time of his Coronation was come, he loosened the reins to this mon∣ster, who sacrificed him to his cru∣elty, and what could be expected less from him, who had not spared his own Mother? The condemnati∣on of the Judge was a proof of the Criminals vertue. After his death, the Church hears him as her Master, and the Schools of Christians re∣ceive all his words as infallible O∣racles. He is one of the eyes of the body, whereof Jesus Christ is the head. He is the shrill Trumpet of the Gospel, which is heard over all the earth. He is the Apostle of the Son of God, not mortal and pas∣sible, but glorious and living the life of resurrection. He is the il∣lustrious

triumph of his grace, the subject of his mercies, the vessel of a singular election, the instrument of his greatest wonders, the inter∣preter of his wil, and the treasurer of all his secrets. The Minister of his greatest favours, the Embassa∣dour of his most holy aliance, the Oracle of his highest verities. From this fountain the holy Fathers have drawn what they have most admi∣rable. Tis from this Mine they have fetched all their riches. Tis from his spoyles they have taken all their noble ornaments. They never went astray when they took him for their guide. They have always triumph∣ed when they used his armes. It is his fire that warmed their zeal, as his light enlightned them. It is with his Thunder-bolts they have over∣thrown the insolency of Heresie, and the rebellion of Schisme. It is by his rules they have formed their morality. It is by his counsels they

have governed the Church. It is by his maximes they have cleared the doubts of the faithful, satisfied their scruples, and discovered the snares which were set to entrap them.

We have endeavoured in this Hi∣story to represent the marvelous actions of his life, and though we are neither able, nor willing to as∣pire to the glory of Eloquence, yet we may promise this to our selves, that all unpartial Readers will con∣fess we have herein been very faith∣ful and disinteressed.

FINIS.