The new and complete life of our blessed Lord and Saviour, Jesus Christ: that great example, as well as Saviour of mankind ... By Paul Wright, D.D. ... ; Embellished with the most elegant, valuable, and numerous set of large copper-plate prints ever published in a work of this kind: finely engraved from the original drawings of Hamilton, Chalmers, West, Samuel Wale, Esq. &c. by the best American artists.

THE NEW, COMPLETE, AND AUTHENTIC LIVES OF THE APOSTLES, EVANGELISTS, DISCIPLES, &c. Of our BLESSED LORD AND SAVIOUR, JESUS CHRIST.

THE LIFE OF ST. MATTHEW, The EVANGELIST and APOSTLE.

THIS evangelist was also called Levi, and, though a Roman officer, was a true He|brew, and probably a Galilean. Kirsten, an Arabian author, tells us, that he was born at Nazareth, a city in the tribe of Zebulon, famous for the habitation of Joseph and Mary, and the place where our blessed Saviour resided the whole time of his pri|vate life. St. Matthew was the son of Alpheus and Mary, sister, or kinswoman, to the blessed Virgin, both originally descended from the tribe of Issachar.

THE occupation of Matthew was that of a publican, or tax-gatherer to the Romans, an office detested by the generality of the Jews. Amongst the Romans, indeed, it was accounted a place of power and credit, and, as such, rarely conferred on any but Ro|man knights: and T. Fl. Sabimus, father of the emperor Vespasian, was the publican of the Asian provinces, an office which he discharged so greatly to the satisfaction of the public, that they erected statues to him. These officers being sent into the provinces to gather the tributes, generally employed the natives under them, as persons best skilled in the affairs and customs of their own country.

ON two accounts, this office was odious to the Jews. First, because the persons who managed it were generally covetous and great exactors; for having themselves farmed the customs of the Romans, they used every method of oppression, in order to pay their rents to the Romans and procure an advantage to themselves. Of this Zaccheus, the chief of these farmers, was very sensible after his conversion, when he offered to make a fourfold restitution to all from whom he had taken any thing by fraud and extortion. And upon this account they became infamous, even amongst the Gentiles themselves, who commonly mention them as public robbers, and, though members of the commu|nity, were more voracious and destructive in a city, than wild beasts in a forest. The other particular which rendered them so hateful to the Jews, was the tribute they de|manded, which they considered not only as a burden, but also as an affront to their nation; for they looked upon themselves as a free people, having received that privi|lege immediately from God himself; and therefore they considered this tribute as a daily and standing instance of their slavery, which they detested above every thing; and it was this that betrayed them into so many rebellions against the Romans. We may add, that these publicans were obliged by their office to have frequent dealings and con|versation with the Gentiles, which the Jews considered as an abomination; and though they were themselves Jews, they rigorously exacted the taxes of their brethren, and thereby seemed to conspire with the Romans to entail perpetual slavery on their own countrymen.

THE Publicans, by these practices, became universally abhorred by the Jewish nation, so that it was reckoned unlawful to assist them in the common offices of humanity: nay, they asserted it was no crime to cheat and over-reach a publican, though they broke the solemnity of an oath: they might not eat or drink, converse or travel with them; they were considered as common thieves and robbers, and the money received of them was not permitted to be deposited with others, considering it as gained by rapine and vio|lence; they were not admitted to give testimony in any court of justice; they were looked upon in so infamous a light, that they were not only banished from all commu|nication in matters of divine worship, but shunned in all affairs of civil society and commerce, as the pests of their country, as persons whose conversation was infectious, and not at all better than the Heathens themselves. And hence they had a common proverb amongst them, 'Take not a wife out of that family in which there is a publican; for they are all publicans!' that is, they are all thieves, robbers, and wicked sinners. And to this proverbial custom our blessed Saviour alludes, when speaking of a hardened sinner, on whom neither private reproofs, nor the public censures and admonitions of the church, can prevail, Let him be to thee as an Heathen man and publican; or, in other words, an incorrigible sinner.

ST. MATTHEW the evangelist was of this profession, and he seems to have been more particularly employed in collecting the customs on commodities that came by sea into Galilee, and the tribute which passengers were to pay who went by water: and for this purpose the office or custom-house stood by the sea side, that the officers might be always at hand: and here it was, as St. Mark intimates, that Matthew sat at the receipt of cus|tom, where the tribute-money was collected.

AFTER having cured a person long afflicted with the palsy, our blessed Lord retired out of Capernaum, to walk by the sea-side, where he taught the people that flocked after him. Here he saw Matthew sitting in his office, and called him to follow him. The man was rich, had a large and profitable employment, was a wise and prudent per|son, and doubtless understood what it would cost him to comply with the call of JESUS: he was not ignorant that he must exchange wealth for poverty, a custom-house for a prison, rich and powerful masters, for a naked and despised Saviour: but he overlooked all these considerations, left all his interest and relations, to become our Lord's disciple, and to embrace a more spiritual way of commerce and traffic, which might bring glory to God, and peace of conscience to himself.

IT is not likely that he was before wholly unacquainted with our Saviour's person or doctrine, especially as he resided at Capernaum, where our Lord so often preached, and wrought his miracles; so that he must in some measure, be prepared to receive the im|pressions which our Saviour's call made upon him, and to shew that he was not discontented at his change, he entertained both his Master and his disciples at his house, calling toge|ther, his friends, especially those of his own profession, hoping no doubt that they might also be converted by the company and conversation of our blessed Redeemer.

AS the Pharisees had sought all opportunities of raising objections against the doctrine of the blessed JESUS, so they took this opportunity of suggesting to his disciples, that it was highly unbecoming so pure and holy a person, as their Master pretended himself to be, to converse so familiarly with the worst of men, with publicans and sinners, persons in|famous to a proverb; but he presently replied to them, that these were the sick, and there|fore needed the physician: that his company was of most consequence, where the souls of men most required it: that God himself preferred works of mercy and charity, especially in doing good to the souls of men, infinitely above all ritual observances, and that the

principal design of his coming into the world, was not to call the righteous, or those who like themselves vainly pretended to be so, but sinners, modest, humble, self-con|vinced sinners, to repentance, and to reduce them to a better state and course of life than they had hitherto pursued.

ST. MATTHEW after his election to the apostleship, continued with the rest till the ascension of his great and beloved Master, after which, for the first eight years at least he preached in different parts of Judea, but afterwards he left the country of Palestine to convert the Gentile world before his departure, he was entreated by the Jewish converts to write the history of the life and actions of the blessed JESUS, and leave it amongst them as a standing monument of what he had so often delivered to them in his sermons. This he readily complied with, as we shall more particularly mention, in giving an ac|count of the gospel penned by him.

LEAVING Judea, he travelled into several parts, especially Ethiopia; but the parti|cular places he visited are not known with any certainty. Metaphrastus tells us, that he first visited Parthia, and after planting Christianity in those parts, he travelled into Ethiopia; where, by his preaching and miracles, he triumphed over superstition and idolatry, convinced multitudes of the error of their ways, and prevailed on them to obey the precepts of the gospel: ordained them spiritual guides and pastors to confirm them in the faith, and bringing over others to the religion of the son of God, which he had inculcated both by his doctrine and example.

HAVING laboured indefatigably in the vineyard of his Master, he afterwards suffered martyrdom at a city of Ethiopia, called Naddabar; but by what kind of death, is not ab|solutely known, though the general opinion is that he was slain with an halbert.

THIS apostle was a remarkable instance of the power of religion, in bringing men to a better temper of mind. If we reflect upon his circumstances while he continued a stranger to the great Redeemer of mankind, we shall find that the love of the world had possessed his heart. He had acquired a plentiful estate, was in possession of a very rich and profit|able office, supported by the power and favour of the Romans, prompted by covetous inclinations, and these confirmed by long habits and customs: but notwithstanding all this, no sooner did CHRIST call him, than he abandoned, without the least scruple or hesitation, all his riches; nay, he not only renounced his lucrative office, but ran the greatest hazard of displeasing the masters who employed him, for quitting their service, without giving them the least notice and leaving his accounts in confusion.

HAD our blessed Saviour appeared as a secular prince clothed with temporal power and authority, it would have been no wonder for St. Matthew to have gone over to his ser|vice: but when he appeared under all the circumstances of meanness and disgrace, when he seems to promise his followers nothing but misery and sufferings in this life, and to propose no other rewards than the invisible encouragements of another world, his change appears truly wonderful and surprising. It was indeed so remarkable, that both Porphyry and Julian two subtle adversaries of the Christian religion, took occasion from hence to charge him either with falsehood or folly: with the former, if he did not give a true account of things; and with the latter, if his case was fairly represented, in so hastily following the person who called him: but these detractors would have done well to have remembered, that the holy JESUS was no common person; his commands were attended with something more than common.

ST. JEROM is of opinion, that besides the divinty which evidently appeared in the miracles of the Lamb of God, there was a divine brightness and kind of majesty in his

looks, which was at first sight sufficient to draw persons after him; but however that b•• his miraculous powers that reflected a lustre from every quarter, and the efficacy of his doctrine accompanied with the divine grace made way for the summons sent to our apostle, and enabled him to conquer all oppositions, and all the difficulties that opposed his obeying the commands of his Saviour, when he received the powerful call.

A still further evidence of this contempt of the world appeared in his exemplary tem|perance and abstemiousness from all delights and pleasures; nay, even from the ordinary conveniency and accommodations of it: he was so far from indulging his appetite with delicate rarities, that he refused to gratify it with lawful and ordinary provisions; his usual diet being only herbs, roots, seeds, and berries: but what appeared most remarkable in him, and which, though the least virtue in itself, is the greatest in the esteem and value of a wise man, was his humility: he was mean and modest in his own opinion, always preferring others to himself: for whereas the other evangelists, in describing the apostles by pairs, constantly place him before St. Thomas, he modestly places him before himself.

THE rest of the evangelists are careful to mention the honour of his apostleship, but speak of his former sordid, dishonest, and disgraceful course of life, only under the name of Levi; while he himself sets it down, with all its circumstances, under his own proper and common name; a conduct which at once commends the prudence and candour of the apostle, and suggests to us this useful reflection. That the greatest sinners are not excluded from divine grace; nor can any, if penitent, have just reason to despair, when publicans and sinners find mercy at the throne of grace. The conduct of the other evan|gelists with regard to St. Matthew, should also teach us to use a penitent brother with the greatest modesty and tenderness; it being contrary to the rules of civility, as well as the laws of religion, to upbraid and reproach a person, after his repentance, with the errors of his former life and practices.

WE shall conclude the life of this apostle with a remark concerning his gospel, which was written at the entreaty of the Jewish converts, while he abode in Palestine, but at what particular time, is uncertain; some will have it to be written eight, some fifteen, and some thirty years after our Lord's ascension: it was originally written in Hebrew, but soon after translated into Greek by one of the disciples, probably by St. James the Less: but whoever the translator was, it of no consequence, because the version was well known to the apostles, and approved by them; and accordingly the church has from the earliest ages received the Greek copy as authentic, and placed it in the sacred canon of Scripture.

THE Greek translation having been entertained, the Hebrew copy was afterwards chiefly owned and used by the Nazaraei, a middle sect between Jews and Christians; with the former, they adhered to the rites and ceremonies of the Mosaic law; and with the latter, they believed in CHRIST, and embraced his religion; and hence this gospel has been styled, 'The gospel according to the Hebrews, and the gospel of the Nazarenes.' But after a time, it was interpolated by these Christians, who inserted several passages of the evangelical history; which they had heard from the apostles, or from those who had familiarly conversed with them; and to these additions the ancient fathers frequently refer in their writings. The Ebonites, on the contrary, struck out many passages because they were not favourable to their tenets. A Hebrew copy of St. Matthew's gospel (but whe|ther exactly the same as that written by the apostle, is uncertain) was found amongst the other books in the treasury of the Jews at Tiberias, by one Joseph, a Jew, who, after his conversion, was a man of great honour and esteem in the reign of Constantine. St. Jerom assures us that another was kept in the library at Caesarea in his time, and another by the Nazarenes at Berea, from whom he procured the liberty to transcribe it, and which he afterwards

translated both into Greek and Latin, with this remarkable observation, that in quoting the text of the Old Testament, the evangelist immediately follows the Hebrew, without taking notice of the Septuagint translation. A copy of this gospel was also dug up in the year 485, on opening the grave of St. Barnabas, in Cyprus, transcribed with his own hand; but these copies have long since perished: and with regard to those published since by Tile and Munster, the barbarous and corrupt stile sufficiently demonstrate that they were not originals, but the translation of a more ignorant and corrupt age, and there|fore deservedly rejected by the more judicious and enlightened part of mankind.

THE LIFE OF ST. MARK. The EVANGELIST and APOSTLE.

THOUGH the name of St. Mark seems to be of Roman original, he was nevertheless descended from Jewish parents, and of the tribe of Levi: nor was it uncommon amongst the Jews to change their names on some remarkable revolution or incident of life, or when they intended to travel into any of the Roman provinces in Europe.

ST. MARK was generally considered by the ancients, as one of the seventy disciples; and Epiphanius expressly tells us, that 'he was one of those who, taking exception at our Lord's discourse of eating his flesh and drinking his blood, went back and walked no more with him.' But there appears no manner of foundation for these opinions, nor for that of Nicephorus, who will have him to be the son of St. Peter's sister: nay, Pepias, bishop of Hierapolis, who lived near the apostolic times, positively affirms, that he was neither a hearer nor follower of our Saviour. It is therefore most probable, that he was converted by some of the apostles, perhaps by St. Peter, whom he constantly attended in his travels, supplying the place of an amanuensis and interpreter: for though, the apostles were divinely inspired, and had, amongst other miraculous powers, the gift of tongues conferred upon them, yet the interpretation of tongues was a gift more peculiar to some than to others; and this probably was St. Mark's talent, in expounding St. Peter's discourses whether by word or writing, to those who were strangers to the language in which they were delivered: but however this be, he accompanied him in his apostolical progress, preached the gospel in Italy and at Rome, where, at the request of the Christians of those parts, he composed and wrote the gospel, which is called after his name.

WE are told by Eusebius, that St. Mark was sent into Egypt by St. Peter to preach the gospel, and accordingly planted a church in Alexandria, the metropolis of it; and his success was so very remarkable, that he converted multitudes both of men and women, persuading them not only to embrace the Christian religion, but also a life of more than ordinary strictness. That there was indeed a sect in Egypt remarkably strict in their dis|cipline is evident from Philo, who gives the following account of them.

'THERE is, says he, a sort of persons in many parts of the world, especially near the Maroeotick lake in Egypt, who have formed themselves into religious societies and lead a strict philosophical and contemplative course of life. When they first enter on this manner of living, they renounce all secular interests and employments, and leaving their estates to their relations, retire into gardens, and places devoted to solitude and contem|plation. Their houses, or colleges, are not contiguous, that, being free from noise and tumult, they might the better attend to the designs of a contemplative life; nor yet removed at too great distance, that they may maintain mutual society, and be conveniently capa|ble of helping and assisting one another. In each of these houses i•• an oratory, called Semnion and Monasterion, in which they discharged the more secret and solemn rites of their religion, divided in the middle by a partition-wall three or four cubits high, one

apartment being for the men, and the other for the women. Here they publicly mee•• every seventh day, where, being seated according to their seniority, and having composed themselves with great decency and reverence, the most aged person amongst them and the best skilled in the dogmata and principles of their institution, comes forth into the midst, gravely and soberly discoursing on what may make the greatest impression on their minds; the rest attending with the most profound silence, and only testifying their assent with the motion of their eyes or head. Their discourses are commonly mystical and allegorical, seeking hidden senses under plain words; and of such an allegorical philoso|phy the books of their religion, left them by their ancestors, consist: the law they com|pare to an animal, the letters of it resembling the body, while the soul of it lies in these abstruse and recondite notions, which the external veil and surface of the words conceal from common understanding.

'WITH regard to their method of living, they take very little care of their bodies, spending their whole time in perfecting their minds by precepts of wisdom and religion; the day they wholly spend in pious and divine meditations, in reading and expounding the law and the prophets, and the holy volumes of the ancient founders of their sect, and in singing Psalms to the honour of their Maker; absolutely temporate and abstemious, neither eating nor drinking till night, the only time they think proper to refresh and regale the body: and some of them out of an insatiable desire of growing in know|ledge and virtue, fast many days together. Their diet is plain and simple, sufficient only to satisfy the calls of nature, a little bread, salt, and water, being their constant bill of fare. Their clothes are as mean as their food, designed only as present security against cold and nakedness. Nor is this the case only of the men, but also of the pious and de|vout women that live amongst them; who religiously observe every seventh day, and especially the preparatory week to the great solemnity, which they keep with all expressions of sincere devotion, and also with severe abstinence.'

EUSEBIUS affirms, that these excellent persons were Christians, converted and brought under such admirable rules and institutions by St. Mark at his coming hither, accommo|dating all passages to the manner and discipline of the Christians: and is followed by Epiphanius, Jerom, and others. But whoever seriously and impartially considers Philo's account, will plainly find, that he intends it of the Jews, and professors of the Mosaic reli|gion, though what particular sect they were, I shall not pretend to determine; perhaps they were Essenes: but however that be, it is plain they were not Christians; for Philo speaks of them as an institution of some standing; whereas, the Christians had but very lately appeared in the world, especially in Egypt: besides, many parts of Philo's account does not in several parts agree with the state and manners of the Christians at that time; as that they withdrew themselves from public conversation, and all the affairs of civil life, which the Christians never did, but when forced to it by violent persecutions; for at other times, as Justin Martyr, and Tertullian tells us, they mixed themselves promis|cuously with the inhabitants of the country, dwelt in towns and cities, ploughed their lands, and followed their respective trades and callings like other men. Nor can the books which Philo tells us they had, besides those of Moses and the prophets, be under|stood of those of the Christians; for the writings of the evangelists had been very lately published, and consequently could not come under the character of ancient authors. Not to mention that some of their ceremonies were such as the Christians of those days were absolute strangers to, not being introduced into the church till some ages after Philo wrote his account: nay, some of them were never used by the primitive Christians, especially their religious dances, which Philo particularly describes, as used by them at their festival solemnities, especially that remarkable one which they observed at the end of every seven weeks; when their entertainment being ended, they all rose up, the men in one com|pany,

and the women in another, dancing with various measures and motions, each com|pany singing divine hymns and songs, and having a precentor going before each division, singing alternately; till, in the conclusion, they joined in one common chorus, in imi|tation of the triumphant song sung by Moses and the Israelites, after their great deliverance at the Red Sea, from the hostile attempts of Pharaoh and his army.

FROM these, and several other particulars that might be mentioned, it will appear, that these could not be Christians; it is not indeed to be doubted, but that persons educated under such excellent rules and methods of life, were more than ordinarily prepared for the reception of Christianity, and could not fail of rendering St. Mark's success sur|prising in those parts, and open a path for men to come in multitudes to embrace the doctrines of the gospel of JESUS CHRIST.

THIS apostle did not confine himself to Alexandria, and the oriental parts of Egypt, but removed westward to Lybia, passing through the countries of Marmarcia, Pentapolis, and others adjacent, where, though the people were both barbarous in their manners, and idolatrous in their worship, yet by his preaching and miracles, he prevailed on them to embrace the tenets of the gospel; nor did he leave them till he had confirmed them in the faith of his divine Master.

HE returned, after his long tour, to Alexandria, where he preached with the greatest freedom, ordered and disposed of the affairs of the church, and wisely provided for a succession, by constituting governors and pastors of it. But the restless enemy of the souls of men, would not suffer our apostle to continue in peace and quietness: for while he was assiduously labouring in the vineyard of his Master the idolatrous inhabitants about the time of Easter, when they were celebrating the solemnities of Serapis, tumultu|ously entered the church, forced St. Mark, then performing divine service, from thence, and binding his feet with cords, draged him through the streets, and over the most craggy places to the Bucelus, a precipice near the sea, leaving him there in a lonesome prison for that night; but his great and beloved Master appeared to him in a vision, comfort|ing and encouragng his soul, under the ruins of his shattered body. The next morning early, the tragedy began a fresh, dragging him about in the same cruel and barbarous manner, till he expired: but their malice did not end with his death, they burnt his mangled body, after they had so inhumanly deprived it of life; but the Christians, after the hellish tragedy was over, gathered up his bones and ashes, and decently interred them near the place where he used to preach. His remains were afterwards, with great pomp, removed from Alexandria to Venice, where they are religiously honoured, and he adopted as the titular saint and pattern of that state and people. He suffered mar|tyrdom on the 25th of April, but the year is not absolutely known; the most probable opinion however is, that it happened about the end of Nero's reign.

AS to his person, St. Mark was of a middle size and stature, his nose long, his eye|brows turning back, his eyes graceful and amiable, his head bald, his beard thick and grey, his gait quick, and the constitution of his body strong and healthful.

THE only writing he left behind him, was his gospel, written, as we have before ob|served, at the entreaty and earnest desire of the converts at Rome, who not content to have heard St. Peter preach, pressed St. Mark his disciple, to commit to writing, an his|torical account of what he had delivered to them, which he performed with equal faith|fulness and brevity, and being perused and approved by St. Peter, and commanded to be publicly read in their assemblies. It was frequently styled St. Peter's gospel, not be|cause he dictated it to St. Mark, but because the latter composed it from the accounts St. Peter usually delivered in his discourses to the people: and this is probably the reason

of what St. Chrysostom observes, that in his style and manner of expression, he delight•• to imitate St. Peter, representing a great deal in a few words. The remarkable im|partiality he observed in all his relations, is plain, from hence, that he is so far from con|cealing the shameful lapse and denial of Peter, his dear tutor and master, that he describes it with more aggravating circumstances than any of the other evangelists. The Vene|tians pretend to have the original Greek copy of St. Mark's gospel, written with his own hand: but this manuscript, if written by St. Mark, is now useless, the very letters being rendered illegible by length of time.

ST. LUKE THE EVANGELIST.

ST. LUKE was born at Antioch, the metropolis of Syria, a city celebrated for the pleasantness of its situation, the fertility of its soil, the riches of its commerce, the wisdom of its senate, and the civility and politeness of its inhabitants, by the pens of some of the greatest orators of those times. It was eminent for schools of learning, which produced the most renowned masters in the arts and sciences; so that being born as it were, in the lap of the muses, he could not well fail of acquiring an ingenious and liberal education: but he was not contented with the learning of his own country, he travelled for improvement into several parts of Greece and Egypt, and became particularly skilled in physic, which he made his profession.

THEY who would, from this particular, infer the quality of his birth and fortune, seem to forget that the healing art was, in these early times, generally practised by servants; and hence Grotius is of opinion, that St. Luke was carried to Rome, and lived there a servant to some noble family, in quality of physician: but after obtaining his freedom, he returned into his own country, and probably continued his profession till his death, it being so highly consistent with, and in many cases subservient to, the care of souls. He is also famous for his skill in another art, namely, painting, and an ancient inscription, was found in a vault near the church of St. Maria de Via Lata, at Rome, supposed to have been the place where St. Paul dwelt, which mentions a picture of the blessed Virgin, UNA EX vii. AB LUCA DEPICTIS, being one of the seven painted by St. Luke.

IT is not certainly known when St. Luke became a Christian, after having been a Jewish proselyte: those who understand him in the beginning of his gospel, to say that he had the facts from the reports of others, who were eye witnesses, suppose him to have been converted by St. Paul, and that he learned the history of his gospel from the conversation of that apostle, and wrote it under his direction; and that when St. Paul, in one of his epistles, says, according to my gospel, he means this of St. Luke, which he style•• his, from the great share he had in its composition.

THEY, on the other hand, who hold that he wrote his gospel from his own personal knowledge, observe, that he could not receive it from St. Paul, as an eye-witness of the matter contained in it, because all those matters were transacted before his conversion; and that he never saw our Lord, before he appeared to him in his journey to Damascus, which was some time after he ascended into heaven. Consequently, when St. Paul says, according to my gospel, he means no more than the gospel in general which he preached; the whole preaching of the apostles, styled the gospel, all having an uniform tendency to inculcate and establish the faith and practice of the Christian religion.

BUT they further observe, that it is not probable that St. Luke was converted by St. Paul, because the latter would in that case have styled him his son, it being the constant, practice of the apostles to call all eminent converts by that appellation; but he mentions

him by the name of Luke, the beloved physician. They therefore suppose, that he studied the law in one of the schools of Jerusalem, where he was converted by our Lord, and was one of the seventy disciples mentioned in Scripture.

HOWEVER this be, St. Luke became the inseparable companion of St. Paul in all his travels, and his constant fellow-labourer in the work of the ministry: he followed him in all his dangers, was with him at his several arraignments at Jerusalem, accompanied him in his tedious and dangerous voyage to Rome, where he still attended on him, to administer to him in his necessities, and supply those ministerial offices, which the apostle's confinement would not suffer him to undertake; and especially in carrying messages to other churches, where he had planted the Christian religion. This infinitely endeared him to St. Paul, who seemed delighted with owning him for his fellow-labourer and in calling him the beloved physician, and the brother whose praise is in the gospel, 2 Cor. viii.13.

IT is very probable, he did not leave St. Paul till he had finished his course, and received the crown of martyrdom; though some tells us, that he left St. Paul at Rome, and returned back into the East, travelling into Egypt and several parts of Libya, where he preached the gospel, wrought miracles, converted multitudes, and constituted guides and ministers of religion; nay, that he himself undertook the episcopal charge of the city of Thebais. Epiphanius tells us, that he first preached in Dalmatia and Galatia, then in Italy and Macedonia, where he spared no pains, and declined no dangers, that he might faithfully discharge the trust committed to him by his great Master.

THE time or manner of his death are not very well agreed upon by the ancients: some affirming him to die in Egypt, others in Greece, the Roman martyrology in Bythinia, and Dorothaeus at Ephesus; some will have that he died a natural, and others a violent death. Indeed, neither Eusebius nor St. Jerom take any notice of it, but Gregory Nazianzen, Paulinus bishop of Nola, and several others, expressly assert, that he suffered martyrdom; and Nicephorus gives us this particular account of it: "That coming into Greece, he successfully preached the gospel, and baptised many converts into the Christian faith, till, at last, a party of infidels opposed his doctrines: but being unable to silence him by r••ason and argument, they had recourse to cruelty, dragged him from the place where he was teaching the gospel, and hung him on an olive tree, in the eightieth, or according to St. Jerom, in the eighty-fourth year of his age." Kirstenius thinks, he suffered martyrdom at Rome soon after St. Paul's first imprisonment, because he did not continue his acts of the apostles any further, which it is natural to think he would have done, had he lived any considerable time after St. Paul's departure. His body was afterwards, by the command of Constantine, or his son Constantius, removed with great solemnity to Constantinople, and buried in the great church, erected to the memory of the apostles, in that city.

HIS gospel, and the acts of the apostles, were written by him for the use of the church; both which he dedicated to Theophilus, which many of the ancients supposed to be a feigned name, denoting a lover of God, a title common to all sincere Christians: but others think it was a real person, because the title of "most excellent," is attributed to him, the usual title and form of address in those times to princes and great men. Pro|bably he was some magistrate, whom St. Luke had converted and baptized, and to whom he dedicated these books, not only as a testimony of honourable respect, but also as a means of giving him further certainty and assurance of those things wherein he had instructed him, and which it was requisite he should be informed of.

THE principal transactions of our Lord's life are contained in his gospel; and the par|ticulars omitted by him, are, in general, of less importance than those the other evangelists forbear to mention.

THE acts of the apostles written by St Luke, were no doubt penned at Rome, about the time of St Paul's imprisonment there, with which he concludes his history. It contains the actions, and sometimes the sufferings of the principal apostles, especially St. Paul, whose ac|tivity in the cause of CHRIST made him bear a greater p••••t in the labours of his ma••ter: and St. Luke being his constant ••••••endant, an eye-witness of the whole carriage of his life, and privy to his most intimates transactions was consequently capable of giving a more full and satisfactory account of them. Amongst other things, he enumerates the great ••••••••|cles the apostles did in confirmation of the doctrine they advanced▪

HIS manner of writing, in both these treatises, is exact and accurate; his style noble and elegant, sublime and lofty, and yet clear and perspicuous, flowing with an easy and natural grace and sweetness, admirabl•• adapted to an historical design. In short, as an historian, he was faithful in his relations, and elegant in his writing; as a minister, careful and diligent for the good of souls; as a Christian, devout and pious; and to crown all the rest, laid down his life in testimony of that gospel he had both preached and published to the world, by the command of his Lord.

THE LIFE OF ST. JOHN, The APOSTLE and EVANGELIST; commonly called the DIVINE.

THIS beloved disciple of our Lord was a native of Galilee, the son of Zebedee and Salome, one of those devout women that constantly attended on our Lord in his ministry, and brother of James the Great. Before his becoming a disciple of the blessed JESUS, he was, in all brobability, a follower of John the Baptist, and is thought to be that other disciple, who, in the first chapter of his gospel, is said to have been present with Andrew when John declared JESUS, to be the Lamb of God, and thereupon to have followed him to the place of his residence.

THOUGH St. John was by much the youngest of the apostles, he was nevertheless ad|mitted into as great a share of his Master's confidence as any of them. He was one of those to whom he communicated the most private transactions of his life: one of those whom he took with him when he raised the daughter of Jairus from the dead; one of those to whom he exhibited a specimen of his divinity, in his transfiguration on the mount; one of those who were present at his conference with Moses and Elias, and heard that voice which declared him the beloved Son of God; and one of those who were com|panions in his solitude, most retired devotions, and bitter agonies in the garden. Thus of the three who were made the witnesses of their Master's actions, which it was conve|nient to conceal, St. John constantly enjoyed the privilege of being one: nay, even of these three he seems to have had, in some respects, the preference; witness his lying on his master's bosom at the paschal supper: and even when Peter was desirous of knowing who was the person that should betray their Master, and durst not himself ask the question, he made use of St. John, to propose it to their Lord, as the person most likely to succeed in obtaining an answer.

OUR apostle endeavoured, in some measure, to answer these instances of particular favour, by returns of particular kindness and constancy; for though he had at first de|serted his Master on his apprehension, yet he soon recovered himself, and came to seek his saviour, confidently entered the high-priest's hall, followed our Lord through the several particulars of his trial, and at last waited on him at his execution, owning him, as well as being owned by him, in the midst of armed soldiers, and in the thickest crowds of his most inveterate enemies. Here it was that our great Redeemer committed to his care his sorrowful and disconsolate mother, with his dying breath. And certainly

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the holy JESUS could not have given a more honourable testimony of his particular re|spect and kindness to St. John, than by leaving his own mother to his trust and care, and substituting him to supply that duty he himself paid her, while he resided in this vale of sorrow amongst men.

ST. JOHN no sooner heard of our Lord's being risen from the chambers of the dust, than he, in company with Peter, hastened to the sepulchre. There seems indeed to have been a peculiar intimacy between these two disciples; it was Peter that St. John introduced into the palace of the high-priest; it was Peter to whom he gave notice of CHRIST's appearing when he came to them at the sea of Tiberias, in the habit of a stranger; and it was for St. John that Peter was so solicitously inquisitive to know what was determined concerning him when our Saviour expressed himself somewhat ambigu|ously respecting that disciple.

AFTER the ascension of the Saviour of the world, when the apostles made a division of the provinces amongst themselves, that of Asia fell to the share of St. John, though he did not immediately enter upon his charge, but continued at Jerusalem till the death of the blessed Virgin, which happened about fifteen years after our Lord's ascension: being released from the trust committed to his care by his dying Master, he retired into Asia, and industriously applied himself to the propagating of Christianity, preaching where the gospel had not yet been known, and confirming it where it was already planted. Many churches of note and eminence were of his founding, particularly those of Smyrna, Perga|mus, Thyatira, Sardis, Philadelphia, Laodocea, and others; but his chief place of residence was at Ephesus, where St. Paul had many years before founded a church, and constituted Timothy bishop of it. Nor can we suppose that he confined his ministry entirely to Asia Minor; it is highly reasonable to think that he preached in other parts of the East, pro|bably to the Parthians, his first epistle being anciently directed to them; and the Jesuits assure us that the inhabitants of the kingdom of Bassorain Indian affirm, that, according to a tradition handed down from their ancestors, St. John planted the Christian faith in their country, where the Christians are called by his name.

HAVING spent several years at Ephesus, he was accused to Domitian, who had begun a persecution against the Christians as an eminent asserter of Atheism and impiety, and a public subverter of the religion of the empire; so that by his command, the proconsul sent him bound to Rome, where he met with the treatment that might have been expected from so barbarous a prince, being thrown into a chaldron of boiling oil: but the Al|mighty, who reserved him for further services in the vineyard of his Son, restrained the heat, as he did in the fiery furnace of old, and delivered him from this seeming una|voidable destruction. And surely one would have thought that so miraculous a deliverance would have been sufficient to have persuaded any rational man that the religion he taught was from God, and that he was protected from danger by the hand of Omnipotence; but miracles themselves were not sufficient to convince this cruel emperor, or abate his fury: he ordered St. John to be transported to a disconsolate island in the Archipelago, called Patmos, where he continued several years instructing the poor inhabitants in the knowledge of the Christian faith; and here, about the end of Domitian's reign, he wrote his book of Revelation, exhibiting, by visions and prophetical representations, the state and condition of Christianity in the future periods and ages of the church, till the final consumation of all things.

AFTER the death of Domitian, and on the succession of Nerva, who repealed all the odious acts of his predecessor, and by public edicts recalled those whom the fury of Domi|tian had banished, St. John returned to Asia and fixed his seat again at Ephesus; and rather, because the people of that city had lately martyred Timothy their bishop. Here,

with the assistance of seven other bishops, he took upon himself the government of 〈◊〉〈◊〉 large diocese of Asia Minor, erected oratories, and disposed of the clergy in the best man|ner that the circumstances of those times would permit, spending his time in an ind••••••••••|gable execution of his charge, travelling from East to West to instruct the world in the principles of the holy religion he was sent to propagate. In this manner St. John co••|tinued to labour in the vineyard of his great Master, till death put a period to all his to•••••• and sufferings; which happened in the beginning of Trajan's reign, in the ninety-eighth year of his age, and he was buried near Ephesus, according to Eusebius.

THIS great evangelist and apostle seems always to have led a single life; though some of the ancients tell us he was a married man. With regard to his natural temper, he seems to have been of an eager and resolute disposition, easily inflamed, but which age had reduced to a calmer temper. He was polished by no study or arts of learning; but, what was wanting from human art, was abundantly supplied by the excellent constitution of his mind, and that fulness of divine grace with which he was adorned: his humility was admirable, studiously concealing his own honour; for in his epistles, he never styles himself either apostle or evangelist; the title of presbyter or elder, is all he assumes, and probably in regard to his age as much as his office, in his gospel, when he speaks of the disciple whom Jesus loved, he constantly conceals his own name, leaving the reader to discover whom he meant: love and charity he practised himself, and affectionately pressed them upon others; the great love of his Saviour towards him, seems to have inspired his soul with a larger and more generous charity than the rest. This is the great vein that runs through all his writings, especially his epistles, where he urges it as the great and peculiar law of Christianity, and without which all other pretences to the religion of the holy JESUS are vain and frivolous, useless and insignificant: and this was his constant practice to the very hour of his dissolution; for when age and the decays of nature had rendered him so weak that he was unable to preach to the people any longer, he was constantly led, at every public meeting, to the church of Ephesus, and always repeated to them the same precept, Little children, love one another: and when his hearers wearied with the constant repetition of the same thing, asked him why he never varied his dis|course, he answered, "Because to love one another was the command of our blessed Sa|viour, and if they did nothing more, this alone was sufficient to denote whose they were, and whom they served."

THE largest measures of his charity were, however, displayed in the remarkable care he took to promote the salvation of the souls of men; travelling from East to West, in propagating the principles of that religion he was sent to teach, patiently enduring every torment, surmounting every difficulty, and removing every obstacle, to save the souls of the human race, free their minds from error and idolatry, and turn them from the paths of vice and debauchery. Amongst many other instances of this kind, Eusebius relates the following.

"ST. JOHN, during one of his visitations of the church at Ephesus, was greatly pleased with the appearance and behaviour of a young man, whom he called to him, and, with a spe|cial charge, recommended to the bishop, who undertook the trust, and promised to discharge it with the greatest fidelity: accordingly, the bishop took him home with him to his house carefully instructed him in the principles of the Christian religion, and at last baptised and confirmed him. After he had proceeded thus far, he thought he might a little relax the reins of discipline; but the youth made a bad use of his liberty, and being debauched by evil company, became the captain of a gang of robbers, and committed the most horrid outrages in the adjacent countries. St. John, being informed of this at his return, sharply reproved the bishop, and determined to find the young man out; never consider|ing

the dangers that would inevitably attend him, by venturing himself amongst persons of desperate fortunes: accordingly, he repaired to the mountains where they usually abode, and being taken by one of the robbers placed as a watch, he desired to be carried to their captain, who, on seeing St. John coming towards him, immediately fled. The apostle forgetting his age, hastened after him; but being unable to overtake him, he passionately cried out, 'Child, why dost thou run from thy father, an old and defenceless man? Spare me the pains of following thee, and let not terrors and despair seize upon thee. Thy salvation is not irrecoverable. Stay, and be convinced that CHRIST himself hath sent me.' At these words, the young man stopped, fixed his eyes upon the earth, trembled in every part, and burst into a flood of tears. And when the aged apostle ap|proached he embraced him, and implored forgiveness with such weeping and lamenta|tions, that he seemed to be re-baptized, and to wash away his sins with his own tears. The apostle received him with the greatest kindness, assured him that he had obtained pardon for his sins at the hands of his great Redeemer, and returned him a true penitent and convert to the church of which he was a member.

OUR apostle's care for the souls of men, is further evidenced by the writings he left to posterity, The first of which in time, though placed last in the sacred canon, is his Apocalypse, or book of Revelation, which he wrote during his banishment at Patmos. After the preface and admonition given to the bishops of the seven churches in Asia, it contains a prophetic view of the persecutions the faithful were to suffer from the Jews, Heretics, and tyrannical princes, together with the peaceable and flourishing state of the church, till disturbed by other enemies; and the happiness of the church triumphant in heaven. And hence St. John is, in the strictest sense, a prophet, and has thereby one material addition to his titles, being not only an apostle and evangelist, but also a prophet: an honour peculiar to himself. St. Peter was an apostle, but no evangelist: St. Mark and St. Luke were evangelists, but no apostles: St. Matthew, was an apostle and evangelist, but no prophet: but St. John was an apostle, an evangelist, and a prophet likewise.

HIS three epistles take place, in order of time, next to the Apocalypse; the first of which is catholic, being calculated for all times and places, and containing the most ex|cellent rules for the conduct of a Christian life, pressing to holiness and pureness of man|ners, and not to be satisfied with a naked and empty profession of religion; not to be led away with the crafty insinuations of seducers; and cautioning men against the poisonous principles and practices of the Gnostics. The apostle here, according to his usual mo|desty, conceals his name, it being of more consequence to a wise man what is said, than he who says it. It appears from St. Augustine, that this epistle was anciently inscribed to the Parthians, because, in all probability, St. John preached the gospel in Parthia. The other two epistles are but short, and directed to particular persons; the one a lady of great quality, the other to the charitable and hospitable Gaius, the kindest friend, and the most courteous entertainer of all indigent Christians, in those primitive times.

WE are told by Eusebius and St. Jerom, that St. John, having perused the other three gospels, approved and confirmed them by his authority; but observing, at the same time, that these evangelists had omitted several of our blessed Saviour's transactions, particu|larly those which were performed before the Baptist's imprisonment, he wrote his gospel to supply what was wanting in them; and because several Heretics were at that time sprung up in the church, who denied the divinity of our blessed Saviour, he took care to guard against these heresies, by proving that our great Redeemer was God from ever|lasting. He largely records our Saviour's discourses, but takes little notice of his mi|racles, probably because the other evangelists had so fully and particularly written con|cerning them.

PREVIOUS to his undertaking the task of writing his gospel, he caused a general fast to be kept by all the Asian churches, to implore the blessing of heaven on so great and momentous an undertaking. When this was done, he set about the work, and com|pleated it in so excellent and sublime a manner, that the ancients generally compared him to an eagle's soaring aloft amongst the clouds, whither the weak eye of man was not able to follow him. "Among all the evangelical writers," says St. Basil, "none are like St. John, the son of thunder, for the sublimity of his speech, and the height of his discourses, which are beyond any man's capacity fully to reach and comprehend." "St. John, as a true son of thunder," says Epiphanius, by a loftiness of speech peculiar to himself, "acquaints us, as it were out of the clouds and dark recesses of wisdom, with the divine doctrine of the Son of God, the glorious Saviour of mankind."

THUS have we given the character of the writings of this great apostle and evangelist, who as we have hinted before, was honoured with the endearing title of being the be|loved disciple of the Son of God; and was a writer so sublime as to deserve, by way of eminence, the character of St. John the Divine.

THE LIFE OF ST. PAUL, The APOSTLE to the GENTILES.

THIS eminent and laborious apostle was a native of Tarsus, and a descendant from the ancient stock of Abraham. He was born about two years before the blessed JESUS, and belonged to the tribe of Benjamin, the youngest son of Jacob, who thus pro|phecied of him. Benjamin shall raven as a wolf; in the morning he shall devour the prey, and at night he shall divide the spoil; a prophetical character which Tertullian and others will have to be accomplished in this apostle: for, in his youth, or the morning of his days, he prosecuted the churches, destroying the flock of the Almighty; devouring the prey: in his declining age, or evening of his days, he became a physician of the nations, feeding and distributing with the greatest care and assiduity, the sheep of CHRIST, the great Shepherd of Israel.

THE place of this apostle's nativity, was Tarsus, the metropolis of Cilica, situated about three hundred miles distant from Jerusalem; it was exceedingly rich and populous, and a Roman municipium, or free corporation, invested with the privileges of Rome by the two first emperors, as a reward for the citizens' firm adherence to the Caesars, in the rebellion of Crassus. St. Paul was therefore born a Roman citizen, and he often pleads this privilege on his trials.

THE inhabitants of Tarsus usually sent their children into other cities for learning and improvement, especially to Jerusalem, where they were so numerous, that they had a synagogue of their own, called the synagogue of the Cilic••••••s. To this capital our apostle was also sent, and brought up at the feet of that eminent rabbi Gamalia, in the most exact knowledge of the law of Moses: nor did he fail to profit by the instructions of that great master; for he so diligently conformed himself to his precepts, that, with|out boasting, he asserts of himself, that touching the righteousness of the law, he was blameless, and defied even his enemies to alledge any thing to the contrary, even in his youth. He joined himself to the sect of the Pharisees, the most strict order of the Jewish religion; but, at ••he same time, the proudest, and the greatest enemies to CHRIST and his holy religion, as evidently appears by the character given of them by the evangelists, and our Lord's description of that self-righteous sect.

RESPECTING his double capacity, of Jewish extraction and Roman freedom, he had two names Saul and Paul, the former Hebrew, and the latter Latin. It was common for the descendants of Benjamin to give the name of Saul to their children ever since the time of the first king of Israel, who was chosen out of that tribe; and Paul was a name as common amongst the Romans. We must also consider his trade of tent-ma|king as part of his education, it being the constant practice of the Jews, to bring up their children to some honest calling, that, in case of necessity, they might provide for themselves by the labour of their own hands, without becoming burthensome to the public.

HAVING obtained a thorough knowledge of the sciences cultivated by the Jews, and being naturally of a very hot and fiery temper, Saul became a great champion for the law of Moses, and the tradition of the elders, which he considered as a ••eal for God. This rendered him impatient of all opposition to the doctrine and tenets he had imbibed, and a vehement blasphemer and persecutor of Christians, who were commonly reputed the enemies and ••••stroyers of the Jewish economy. We must not however consider our apostle as guilty of the pride and hypocrisy of the Pharisees; for he declares, that he had ever been careful to act in conformity to the dictates of his conscience, by which he thought himself bound to do many things contrary to the name of JESUS of Nazareth. It was therefore the prejudice of his education, and the natural warmth of his temper, that excited him to those violent persecutions of the Christians, for which he became so famous, in the infancy of the church.

WE find that the first action he engaged in, was the disputation he and his countrymen had with the martyr Stephen, concerning the Messiah. The Christian was too hard for them in the dispute; but they were too powerful for him in their civil interests; for being enraged at his convincing arguments, they carried him before the high-priest, who, by false accusations condemned him to death. How far Saul was concerned in this cruel action, is impossible to say; all we know is, that he kept the raiment of them that ••••ew him, and, consequently, was accessary to his death.

THE enemies of the church having thus raised a storm of persecution against it, it increased prodigiously, and the poor Christians of Jerusalem were miserably harrassed and dispersed. In this persecution, our apostle was principal agent, searching all the ad|jacent parts for the afflicted saints, beating some in the synagogue, compelling some to blaspheme, confining some in prison, and procuring others to be put to death for their profession: nor could Jerusalem and the adjacent parts confine his fiery zeal; he applied to the Sanhedrim, and procured a commission from that court, to extend his persecution to Damascus. How eternally insatiable is the fury of a misguided zeal! how 〈◊〉〈◊〉 and unwearied in its designs of cruelty? It had already sufficiently harrassed the poor Christians at Jerusalem, but not content with that, it persecuted them to strange cities; even to Damascus itself, whither many of them had fled for shelter, resolving to being them back to Jerusalem, in order to their punishment and execution there.

WE think it necessary to observe here, that the Jewish Sanhedrim had not only the power of seizing and scourging offenders against their law within the bounds of their own country, but, by the connivance and favour of the Romans, might send into other countries, where there were any synagogues that acknowledged a dependence in religi|ous affairs upon the council of Jerusalem, to apprehend them: and accordingly, Saul was sent to Damascus, to apprehend what Christians he could find in that city, and bring them bound to Jerusalem, to be tried and punished.

IT was however Saul's peculiar happiness, that the Almighty designed to employ him in a work of a very different nature, and, accordingly stopped him in his journey: for 〈◊〉〈◊〉 he

was travelling between Jerusalem and Damascus, to execute the commission of the Jewish Sanhedrim, a refulgent light, far exceeding the brightness of the sun, darted upon him; at which both he and his companions were terribly amazed and confounded, falling toge|ther with their horses, prostrate on the ground. Amidst this confusion, a voice was heard in the Hebrew language, saying Saul, Saul, why persecutest thou me? To which Saul replied, Who art thou, Lord? And was immediately answered, I am Jesus, of Nazareth, whom thou persecutest: it is hard for thee to kick against the pricks. As if the blessed JESUS had said, "All thy attempts to extirpate the faith in me, will prove abortive, and, like kicking against the spikes wound and torment thyself the more."

BEING now sufficiently convinced of his folly in acting against JESUS, whom he was now assured to be the true Messiah, Saul asked, Lord, what wilt thou have me to do? On which the blessed JESUS informed him of the true intention of his appearance, 'Arise, said he, and stand upon thy feet; for I have appeared unto thee for this purpose, to make thee a minister and a witness, both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgive|ness of sins, and inheritance amongst them which are sanctified by faith that is in me,' Acts xxvi.16, 17, 18. And for further instruction, the immaculate JESUS referred him to one of his followers, named Ananias, commanding him to repair immediately to the city, and receive further instruction from that disciple.

THE men who were with him heard the voice, but did not see the person who spake from heaven: in all probability they were ignorant of the Hebrew language, and there|fore only heard a confused sound; for the apostle himself tells us, that they heard not the voice of him that spake, that is, they did not hear it with a proper degree of understanding.

SAUL now arose from the earth, but found himself deprived of sight, the resplendent brightness of the vision being too intense for mortal eyes to behold. His companions therefore led him by the hand to the city of Damascus, where he entered the house of Judas, and remained there three days without sight, nor did he either eat or drink but spent his time in prayer to the Almighty, beseeching him to pardon the sins of his past life, and be gracious to him.

OUR blessed Saviour, in the mean time appeared in a vision to Ananias, a very devout and religious man, highly esteemed by all the inhabitants of Damascus, though he pro|fessed the religion of the crucified JESUS commanding him to go into such a street of the city, and enquire in the house of Judas, for one Saul of Tarsus, then offering up the most fer|vent prayers to the throne of grace. Annias, who, was ever ready to obey the com|mands of the Most High, startled at the name, having heard of his bloody practices at Jerusalem, and what commission he was now come to execute in Damascus: he therefore suspected that his pretended conversion was nothing more than a snare artfully laid for the Christians. But our blessed Saviour soon removed his apprehensions, by telling him that his suspicions were entirely destitute of foundation; and that he had now taken him as a chosen vessel to preach the gospel both to the Jews and Gentiles, and even before the greatest monarchs of the earth; acquainting him, at the same time, with the great things he should do and suffer for the sake of the gospel, what chains and imprisonments, what racks and scourges, what hunger and thirst, what shipwrecks, and that, at last, he should even suffer death itself.

THE fears of Ananias being thus quieted, he immediately obeyed the heavenly vision, repaired to the house of Judas, and laid hands upon Saul, saying, "That JESUS who

appeared to thee in the way, hath sent me to restore thy sight, and, by the infusion of his ••pirit, to give thee the knowledge of those truths which thou hast blindly and ig|norantly persecuted; but who now is willing to receive thee by baptism into his church, and make thee a member of his body."

THIS speech was no sooner pronounced, than there fell from his eyes thick films resembling scales, and he received his sight, and after baptism conversed freely with the Christians of Damascus. Nor did he only converse with them; he also to the great astonishment of the whole church, preached the gospel to those Christians he came down with an intention to destroy, boldly asserting, that Jesus was the Christ, the Son of God; and proving it to the Jews with such demonstrative evidence, that they were confounded, and found it impossible to answer him, or disprove his arguments.

ST. Paul did not stay long at Damascus after his conversion; nor did he return to Jerusalem; but being commanded to preach the gospel to the Gentiles, he retired into Arabia Petrae, where he received a full revelation of all the mysteries of Christianity; for he himself declares, that he conversed not with flesh and blood. And having preach|ed in several parts of that country some time, he returned again to Damascus, applying himself with the utmost assiduity to the great work of the ministry, frequenting the synagogues there, powerfully confuting the objections commonly made by the descen|dants of Jacob against JESUS of Nazareth, and converting great numbers of Jews and Gentiles to the faith.

THIS apostle was indeed remarkably zealous in his preaching, and blessed with a very extraordinary method of reasoning, whereby he proved the fundamental points of Christianity beyond exception. This irritated the Jews to the highest degree: and, at length, after two or three years continuance in those parts, they found means to pre|vail on the governor of Damascus to have him put to death: but they knew it would be difficult to take him, as he had so many friends in the city; they therefore kept themselves a continual watch, searched all the houses where they supposed he might conceal himself, and also obtained a guard from the governor to observe the gates, in order to prevent his escaping from the place.

HIS Christian friends were far from deserting him in this distress; they tried every method that offered to procure his escape: but finding it impossible for him to pass through either of the gates of the city, they let him down from one of their houses through a window in a basket, over the wall, by which means the cruel designs of his enemies were rendered ineffectual. St. Paul having thus escaped from his malicious persecutors, repaired to Jerusalem, and, on his arrival, addressed himself to the church: but they knowing well the former temper and principles of this great persecutor, shun|ned his company, till Barnabas brought him to Peter, who was not yet cast into prison, and to James our Lord's brother, bishop of Jerusalem, informing them of his miracu|lous conversion, and that he had preached the gospel with the greatest boldness in the synagogue of Damascus; upon which they gladly received him, and entertained him fifteen days with the greatest hospitality and affection.

HE was remarkably assiduous during this interval, in preaching the gospel of the Son of God, and confuting the Hellenistic Jews, with the greatest courage and resolu|tion. But snares were soon laid for him, as malice can as easily cease to be, as to re|main inactive; and being warned by God in a vision, that his testimony would not be received at Jerusalem, and therefore it was necessary for him to depart and preach the gospel to the Gentiles. Accordingly, being conducted by the brethren to Caesarea

Philippi, he set sail for Tarsus, his native city; from whence he was soon after broug•••• by Barnabas to Antioch, to assist him in propagating Christianity in that city. In this employment he spent one whole year, and had the pleasure of seeing the gospel flourish in a very remarkable manner in those parts.

HERE the disciples first acquired the name of Christians, for before they were styled Nazareens; but this appellation soon prevailed all over the world, and the former wa•• in a few ages, almost entirely laid aside.

A terrible famine, foretold by Hygabus, happened about this time, in several parts of the Roman empire, particularly in Judea; which induced the Christians at Antioch to compassionate the miseries of their brethren at Jerusalem; and, accordingly raised considerable contributions for their relief, which they sent to the capital of Judea by the hands of Barnabas and Saul who, immediately after executing their commission, returned to Antioch. But while they were performing the public exercises of religion, it was revealed to them by the Holy Ghost, that they should set apart Barnabas and Saul to preach the gospel in other places, which was accordingly done, and they were immediately deputed for that service by prayer, fasting, and the imposition of hands.

THEY first of all visited Seleucia, where they did not continue long, but sailed for Cyprus; and at Salamis, a great city in that island, they preached in the synagogue of the Jews. From hence they removed to Paphos, the residence of Sergius Paulus, the proconsul of the island, a man of great wisdom and prudence, but miserably se|duced by the wicked artifices of Bar-Jesus, a Jewish imposter, who styled himself Elymas, or the magician, vehemently opposed the apostles, and kept the proconsul from embracing the faith, as preached by them.

HOWEVER, the proconsul called for the apostles, who, after severely checking Ely|mas for his malicious opposition to the truth, told him the divine vengeance was no•• ready to seize upon him; and immediately he was deprived of his sight. The ven|geance of the Almighty, in depriving him of the use of his bodily eyes, bore a remark|able analogy to the blindness of those of his mind, which were so wilfully and malici|ously shut against the light of the gospel, and also endeavoured to keep others in dark|ness and ignorance. This miracle convinced the proconsul of the truth of the doctrine•• taught by the apostles and made him a convert to Christianity.

AFTER this remarkable success in Cyprus, St. Paul repaired to Phrygia and Pamphili••, and taking Titus with him in the room of Mark, who was gone to Jerusalem, travel|led to Antioch, the metropolis of Pisidia. Soon after their arrival, they entered the synagogue of the Jews on the Sabbath-day, and after the reading of the law, Paul being invited by the rulers of the Synagogue, delivered himself in the following manner: "Hearken, all ye descendants of Jacob, and ye that fear the Almighty, to the words of my mouth. The God of Israel made choice of our fathers, and loved them, when they had no city of their own to dwell in, but were strangers and slaves in Egypt, bringing them from thence with a mighty hand and a strethed out arm; fed them in the wilderness forty years, and would not suffer his anger to rise against them, though they often provoked him in the desert. On their arrival in the land he promised their fathers, he destroyed the nations that inhabited it, and placed them in that fruitful country, dividing it to them by lot, for their inheritance.

"AS soon as they were settled in the land, he gave them judges during four hundred and fifty years, till Samuel the prophet: but on their desiring a king, he placed over them Saul, the son of Kish, a Benjamite who reigned about forty ••••ars; and after his

death he placed David on the throne of Israel, giving him this testimony, 'I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. And according to his promise, the Almighty hath raised up to the sons of David a Saviour JESUS, which is CHRIST the Lord. The baptism of repentance having been preached before his coming by John: and as the forerunner executed his office, he asked his followers, Whom think ye that I am? You must not mistake me for the Messiah; he will soon follow me, but I am not worthy to perform the meanest office for him.

"THEREFORE, ye descendants of Abraham, and all others who fear the Almighty, to you is the word of this salvation sent. For the inhabitants of Jerusalem, and rulers of Israel, being ignorant of him, and the voices of the prophets though read every Sabbath in their synagygues, fulfilled their predictions by condemning the immaculate Son of the Most High. They found indeed no fault in him, though they earnestly desired Pilate that he might be crucified.

"EVERY thing that had been written by the prophets concerning him, being now fulfilled, they took him from the tree, and deposited his body in the chambers of the grave: but death had no power to detain him: his Almighty Father raised him from the habitations of the dead. After which, he was seen during many days by his dis|ciples who attended him from Galilee, and who are the witnesses, chosen by Omnipo|tence, of these great and miraculous works. And we now declare unto you glad-tidings namely, That the promise made by the Almighty to our forefathers, he hath perform|ed to us their children, by raising JESUS from the dead. The prophet David also said, Thou art my Son, this day have I begotten thee. He also foretold, that he should return from the chambers of the dust, and no more be subject to corruption: I will give him, said he, the sure mercies of David. And again, Thou shalt not suffer thine Holy one to see corruption. Now this prophecy must relate to the Messiah, for David himself, after he had swayed the sceptre of Israel a certain time, fell asleep, was deposited in the chambers of the grave, and his flesh saw corruption: but the great Son of David, whom the Almighty raised from the dead, never saw corruption, as it was written of him.

"THEREFORE, be it known unto you, men and brethren, that through this Saviour is preached unto you the forgiveness of sins: it is by his merits we are justified from all things, which was impossible by the law of Moses. Be careful, therefore, le••t what was foretold by the prophets come upon you, Behold, ye despisers, and wonder, and pe|rish: for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you."

THE apostle's speech had the desired effect; for several of the Jews, who were con|vinced of the truth, desired to hear him on the next Sabbath, and the apostles persuad|ed them to continue firm in the belief of these things. The ensuing Sabbath, almost the whole city flocked to hear the apostles; at which the Jews were filled with envy, and contradicted Paul, uttering many blasphemous expressions against the name of JESUS of Nazareth: but their opposition could not daunt the apostles, who boldly declared, that our blessed Saviour had charged them to preach the gospel first to the Jews; but as they so obstinately rejected it, they were now to addr•••••• themselves to the Gentiles; who, hearing this, rejoiced exceedingly, magnifying the word of the Almighty, and many of them embraced the doctrines of the gospel. This increased the malice and fury of the Jews, who, by false and artful insinuations, prevailed on some of the more devout and honourable women to bring over their husbands to the party; by which means, Paul and Barnabas were driven out of the city. At which the apostles departed, shaking off the dust from their feet, as a testimony of their ingratitude, infidelity, and rejection of the gospel.

THEY went from Antioch to Iconium, the metropolis of Lycaonia, a province of the Lesser Asia, where they again entered into the synagogue of the Jews, notwithstanding the ill-treatment they had met with from the Jews in other places; for so great was their zeal for the gospel, that they were not to be deterred from preaching it by ill usage, however great. Therefore, according to their usual method, they began their preach|ing in the assembly of Israelites; and the Almighty so far assisted their endeavours, that many, both Jews and proselytes, believed. Their success encouraged them to continue a considerable time in this city, to instruct the converts, and confirm their faith by mi|racles. But, though they had gained a considerable part of the city to the faith, yet many continued in their infidelity: the old leven of Jewish malice began again to fer|ment, and the unbelieving Jews, having stirred up the Gentiles against the apostles, at last prevailed on the multitude to stone them: but the apostles having timely notice of their design, fled from the city, and travelled to Lystra, where they preached the gospel to the inhabitants, and those who dwelt in the country adjacent.

AT Lystra, there was a man amongst the converts, who had been lame from his mo|ther's womb, and never had walked: and Paul, perceiving that he had faith to be saved, thought proper to add the cure of his body to that of his soul, knowing that it would not only be beneficial to him, but to all the rest of the believers, by confirming their faith: and, that the miracle might be wrought in the most conspicuous manner, be, in the midst of the congregation, said in an audible voice to the man, Stand upright on thy feet: and the words were no sooner pronounced, than his strength was at once restored, and he leaped up and walked, praising God.

THEY who were eye-witnesses to this miracle well knew, that it was not wrought by any human power; but having been initiated into the superstitious customs of the Hea|thens, cried out, in the speech of Lycoania, The Gods are come down to us in the likeness of men. And accordingly they called Barnabas Jupiter, because of his venerable gravity, and Paul Mercury, from his oloquence. Nor was it long before the whole city resounded with acclamations; so that almost all the inhabitants gathered themselves together, and, preceded by the priest of Jupiter, and oxen dressed in garlands, they came to the house where the apostles were, intending to do sacrifice to them: But as soon as Barnabas and Paul understood their intentions, they were greatly affected at this super|stitious attempt; and rending their clothes to express their grief and abhorrance of the action, ran to them, crying out, "Ye men of Lystra, ye are mistaken in the object of your worship; for though we have done many miracles in the name, and by the power of CHRIST, yet we are no more than men, and subject to the same passions as yourselves, and preach unto you the glad-tidings of salvation, that ye may forsake the vanities of this world, and turn to the living God, who created the heaven and the earth, the sea, and all the creatures they contain. This Omnipotent being suffered all nations formerly to walk in their own ways, though he never left himself without a witness, doing the greatest good to the children of men; it is he that sendeth rain from heaven, and crown|eth the year with fruitful seasons, filling our hearts with joy and gladness."

THE apostle's argument had the desired effect; and the people were at last, though with difficulty, persuaded to lay aside their intended idolatrous sacrifice; and surely no argu|ment could be more proper to affect the minds of the audience. Is it possible to survey the several parts of the creation, and not discover in every place, evident traces of an infinite wisdom, power▪ and goodness? Who can contemplate the heavens, and not dis|cern the wisdom of Omnipotence, adorning in the most beautiful manner those lofty re|gions? Behold the sun, how justly is that source of light and heat, placed in the centre of the planetary choir, that each may enjoy its destined share of his prolific beams; so

that the earth is not burnt by a too near approach, nor chilled by the northern blasts from too great a recess; but impregnated with fruits and flowers, by the happy influ|ence of a vital heat, and crowned with luxurient plenty by the benign influences of the seasons. Who but an Infinite Being could launch these massive globes through the im|mense regions of space, and confine their motions to their respective orbits? Who poizes the balancings of the clouds, that divides a water-course for the overflowing of waters, and a way for the lightning of thunder? Who can bind the sweet influences of Pleiades, or loose the bands of Orion? Or who can bring forth Mazaroth in his season, or guide Arcturus with his sons? Do these happen by chance, or by the secret appointment of Infinite Wisdom? Who can contemplate the wonderful properties of the air, the great treasury of vital breath, and not reflect on the Divine Wisdom that formed it? If we survey the earth, we there discover the footsteps of an Almighty Being, who stretchest the North over the empty place, and hangeth the earth upon nothing; filling it with a great variety of admirable and useful creatures, and m••intaining them all by the bounty of his hand. It is he that clothes the grass with delightful verdure, that crowns the year with his loving kindness, and causes the v••••••eys to stand thick with corn. It is he that maketh the grass to grow upon the moun|tains, and herb for the service of man: he adorns the lilies of the field, that neither toil nor spin, with a glory that excels the pomp and grandeur of Solomon's court: He shut up the sea with doors, and said, Hitherto shalt thou come, but no further, and here shall thy proud waves be stayed. It is this Almighty Being that arrests the storm, and smooths the tempestuous billows of the deep; that delivereth the mariner from all his troubles, and bringeth his ship into the desired haven of safety. How reasonable, therefore, is it that we should worship and adore this Omnipotent, this kind Creator, and not transfer the honours due to him alone, to frail mortals, much less to dumb idols, the works of mens•• hands, which cannot profit.

THUS having persuaded the people to desist from the idolatrous worship they would have paid them, the apostles continued their labours in instructing the people, and planting in this city the gospel of the Son of God: but the malice of the Jews still pur|sued them; for some of these bigotted Israelites coming from Antioch and Iconium, ex|asperated and stirred up the multitude; so that those very persons who could hardly be restrained from offering sacrifice to them, now used them like slaves, stoning them, in so cruel a manner, that Paul was thought to be dead, and as such they dragged him out of the city; but while the Christians of Lystra were attending on his corpse, probably in order to carry him to his grave, he arose and returned with them into the city; and the next day departed with Barnabas to Derbe where they preached the gospel, and con|verted many; no danger being able to terrify them from the work of the ministry, and publishing the glad-tidings of salvation in every place they came to.

HOWEVER, they did not long continue at Derbe, but returned to Lystra, Iconium, and Antioch of Pisidia, confirming the Christians of those places in the faith, earnestly per|suading them to persevere, and not be discouraged with those troubles and persecutions which they must expect would attend the profession of the gospel. And that the affairs of the church might be conducted with more regularity, they ordained elders and pastors, to teach, to instruct, and to watch over them; and then left them to the protection of the Almighty to whose care they recommended them by fasting and prayer.

THE Apostles, after leaving Antioch, passed through Pisidia, and came to Pamphylia; and after preaching the gospel at Perga, they went down to Attalia. Having thus finished the circuit of their ministry, they returned back to Antioch in Syria, from whence they at first departed. Here they summoned the church, and gave them an account of their ministry, the success it had met with in these different parts, and how great a door had thus been opened for the conversion of the Heathens.

DURING St. Paul's stay at Antioch, that famous controversy, relating to the observa|tion of the Jewish ceremonies in the Christian dispensation, was set on foot by certain Jewish converts, to the great disturbance of the whole church. And it was determined to send Paul and Barnabas to consult with the Apostles and church at Jerusalem, that this affair might be settled on the most solid foundation. On their arrival at Jerusalem, they first addressed themselves to Peter, James, and John, the pillars of that church, by whom they were kindly entertained, and kindly admitted to the right-hand of fellowship. And perceiving by the account given them by St. Paul, that the gospel of the uncircumcision was committed to him, as that of the circumcision was to Peter, they agreed that Peter should preach to the Jews, and Paul to the Gentiles. This being determined, a council was summoned, wherein Peter declared his opinion, and Paul and Barnabas acquainted them with the great things God by their ministry, had done amongst the Gentiles. A plain evidence, that they were accepted by the Almighty, though uncircumcised, as well as the Jews with all their legal rights and privileges. Accordingly, it was unanimously determined, that the Gentiles were not under the obligation of the law of Moses, and therefore, for their fuller satisfaction in this matter, it was agreed, that some persons of their own church should be joined with Paul and Barnabas, to carry the decrees of the council to Antioch.

ST. PAUL and his companions, having received the decretal epistle, returned back to Antioch; and soon after Peter himself came down. On reading this epistle in the church the converts conversed freely and inoffensively with the Gentiles, till some of the Jews coming thither from Jerusalem, Peter withdrew his conversation, as if it had been a thing unwarrantable and unlawful. By such a strange method of proceding, the minds of many were dissatisfied, and their consciences very uneasy. St. Paul, with the greatest concern, observed it, and publicly rebuked Peter with that sharpness and severity his un|warrantable practice called for on such an important occasion.

PAUL and Barnabas, soon after this dispute, resolved to visit the churches they had planted amongst the Gentiles, and Barnabas was desirous of taking with them his cousin Mark: but this Paul strenuously opposed, as he had left them in their former journey. This trifling dispute arose to such a height, that these two great apostles and fellow-la|bourers in the gospel parted asunder; Barnabas, taking Mark with him repaired to Cyprus his native country; and Paul, having made choice of Silas, and recommended the suc|cess of his undertaking to the care of Divine Providence, set forward on his intended journey.

ST. PAUL and Silas first visited the churches of Syria and Cilicia, confirming them in the faith, by their instructions and exhortations. Hence they sailed to Crete, where Paul preached the gospel, and constituted Titus to be the first bishop and pastor of that island, leaving him to settle those affairs of the church which time would not permit the apostle to settle himself. From hence Paul and Silas returned back into Cilicia, and came to Lystra, where they found Timothy, whose father was a Greek but his mother a Jewish convert, and by her he had been brought up under all the advantages of a pious and re|ligious education, especially with regard to the Holy Scriptures, which he had studied with the greatest assiduity and success. This person St. Paul designed for the companion of his travels, and a special instrument in the ministry of the gospel: but knowing that his being uncircumcised would prove a stumbling block to the Jews, caused him to be circumcised; being willing in lawful and indifferent matters, in order to save the souls of men, to conform himself to their tempers, apprehensions, and prejudices.

ST. PAUL and his companions now departed from Lystra, passing through Phrygia and the country of Galatia, where the apostle was entertained with the greatest kindness and veneration, the people looking upon him as an angel sent immediately from heaven;

and being by revelation forbidden to go into Asia, he was commanded by a second vision to repair to Macedonia, to preach the gospel.

ACCORDINGLY, our apostle prepared to pass from Asia into Europe. Here St. Luke joined them, and became ever after the inseparable companion of St. Paul, who being desirous of finding the speediest passage into Macedonia, took ship with his companions Silas, Luke and Timothy, and came to Samothracia, an island in the Aegean sea, not far from Thrace; and the next day to Neapolis, a port of Macedonia. Leaving Neapolis they repaired to Philippi, the metropolis of that part of Macedonia, and Roman colony, where, for some days, they resided.

PAUL, according to his constant practice, preached in a Proseucha or oratory of the Jews, which stood by the river side, at some distance from this city, and was much fre|quented by the devout women of their religion, who met there to pray and hear the law. To these St. Paul preached the glad-tidings of the gospel; and, by the influence of the Holy Spirit, converted many, especially a certain woman named Lydia, a Jewish prose|lyte, a seller of purple in that city, but a native of Thyatira. This woman being bap|tized with her whole family, was so importunate with St. Paul and his companions to abide at her house, that they were constrained to accept of her invitation.

WHILE the apostles resided at Philippi, they continued their daily course of worship|ping at the same oratory. And after several days, as they were repairing to the same place of devotion, there met them a damsel who had a prophetic spirit of divination, by whom her masters acquired very great advantage. This woman followed Paul and his companions, crying out, These men are the servants of the Most High God, which shew unto us the way to salvation. Paul, at first, took no notice of her, not being willing to multiply miracles without necessity: but when he saw her following them several days together, he began to be troubled; and in imitation of his great Master, who would not suffer the devil to acknowledge him, lest his false and lying tongue should prejudice the truth in the minds of men, commanded the spirit, in the name of JESUS, to come out of her. The devil with reluctance obeyed, and left the damsel immediately.

AS this miraculous cure proved a great loss to her masters, who acquired large gains from her soothsaying, they were filled with malice and envy against the apostles; and, by their instigation, the multitude arose, and, seizing upon Paul and his companions, hurried them before the magistrates and governors of the colony; accusing them of introducing many innovations which were prejudicial to the state, and unlawful for them to comply with, as being Romans. The magistrates being concerned for the tranquility of the state, and jealous of all disturbances, were very forward to punish the offenders, against whom the multitude testified; and therefore commanded the officers to strip them and scourge them severely, as persons who stirred up seditions.

THE sentence was accordingly executed; after which the apostles were committed to close custody, the goaler receiving more than ordinary charge to keep them safely; and he accordingly thrust them into the inner prison, and made their feet fast in the stocks: but the most obscure dungeon, or the pitchy mantle of the night, cannot intercept the beams of divine joy and comfort from the souls of such pious men. Their minds were all serenity, and at midnight they prayed and sung praises so loud, that they were heard in every part of the prison: nor were their prayers offered to the throne of grace in vain; an earthquake shook the foundations of the prison, opened the doors, loosed the chains, and set the prisoners at liberty. This convulsion of nature roused the goaler from his sleep; and concluding from what he saw, that all his prisoners were escaped, was going to put a period to his life; but Paul, observing him, hastily cried out, Do thyself no harm, for we are all here. The keeper was now as greatly surprised at the goodness of

the apostles, as he was before terrified at the thoughts of their escape; and calling for a light, he came immediately into the presence of the apostles, fell down at their feet, took them from the dungeon, brought them into his own house, washed their stripes, and beg|ged of them to instruct him in the knowledge of that God who was mighty to save and deliver.

THE goaler's request was readily granted by St. Paul, who replied, That, if he be|lieved in JESUS CHRIST, he might be saved, with his whole house. Accordingly, the goaler, with all his family, were, after a competent instruction, baptized, and received as members of the church of CHRIST. How happy a change does the doctrine of the gos|pel make in the minds of men! How does it smooth the roughest tempers, and instil the sweetest principles of civility and good-nature into the minds of men! He who but a few moments before, tyrannized over the apostles, now treated them with the greatest respect, and the highest marks of kindness he was capable of shewing.

WHEN it was day, the magistrates, either hearing what had happened, or reflecting on what they had done, as too harsh and unjustifiable, sent their serjeant to the goaler with orders to discharge the apostles. The goaler joyfully delivered the message, and bid them depart in peace: but Paul, that he might make the magistrates sensible what injury they had done them, and how unjustly they had punished them without examina|tion or trial, sent them word, that as they had thought proper to scourge and imprison Romans, contrary to the laws of the empire, he expected they should come themselves, and make them some satisfaction for the illegal treatment they had received.

THIS message terrified the magistrates, who well knew how dangerous it was to pro|voke the formidable power of the Romans, who never suffered any freeman to be beaten uncondemned; they came therefore to the prison, and very submissively entreated the apostles to depart without any further disturbance. This small recompence for the cruel usage they had received was accepted by the meek followers of the blessed JESUS; they left the prison, and retired to the house of Lydia, where they comforted their brethren with an account of their deliverance, and departed; having laid the foundation of a very eminent church, as appears from St. Paul's epistle to the church at Philippi.

PAUL and his companions leaving this city, continued their journey towards the west, till they came to Thessalonica, the capital of Macedonia, about an hundred and twenty miles from Philippi. On their arrival at Thessalonica, Paul, according to his custom, went into the synagogue of the Jews, and preached unto his countrymen; the ungrate|ful usage he had met with in other places, not discouraging him from persevering in so glorious a work. His doctrine however was strenuously opposed by the Jews, who would not allow JESUS to be the Messiah, because of the ignominious death which he had suffered.

THE apostles during their stay at Thessalonica, lodged in a house of a certain Chris|tian, named Jason, who entertained them very courteously. But the Jews would not suffer the apostles to continue at rest; they refused to embrace the gospel themselves, and therefore envied its success, and determined to oppose its progress; accordingly, they gathered together a great number of lewd and wicked wretches, who beset the house of Jason, intending to take Paul, and deliver him up to an incensed multitude; but in this they were disappointed, Paul and Silas being removed from thence by the Christians, and concealed in some other part of the city. Their fury however was rather exasperated than lessened at losing their prey; and, as they could not find the apostles of the blessed JESUS, they determined to be revenged on Jason, who had concealed them. Accordingly they seized on him and some others of the brethren, and carried them before the magis|trates

of the city, accusing them, as they had before done the apostles themselves at Phi|lippi, of disturbing the peace of the empire, and setting up JESUS as a king, in degrada|tion of the emperor's dignity and authority. This accusation induced both people and magistrates to be their enemies; and though Jason was only accused of harbouring those innovators, yet the magistrate could not be prevailed upon to dismiss him and his com|panions, till they had given security for their appearance when called upon.

WHEN the tumult was over, the Thessalonians, who had been converted by them, sent away Paul and Silas by night to Beroea, a city about fifty miles south of Thessalonica, but out of the power of their enemies. Here also Paul's great love for his countrymen the Jews, and his earnest desire for their salvation, excited him to preach to them in parti|cular: accordingly, he entered into their synagogue, and explained the gospel unto them, proving out of the Old Testament, the truth of the doctrines he advanced. These Jews were of a more candid and ingenious temper than those of Thessalonica; and as they heard him with great reverence and attention expound and apply the Scriptures, so they searched diligently, whether his proofs were proper and pertinent, and consonant to the sense of the texts he referred to: and having found every thing to be agreeable to what Paul had advanced, many of them believed; and several Gentiles, followed their example, became obedient to the faith, amongst whom were several women of quality. The news of this remarkable success was carried to Thessalonica, and greatly incensed the inveterate enemies of the gospel there; who accordingly repaired to Beroea, and raised tumults a|gainst the apostles; so that Paul, to avoid their fury, was forced to leave the town; but Silas and Timothy, either less known, or less envied, continued still in the place.

LEAVING Beroea under the conduct of certain guides, it was pretended that Paul de|signed to retire by sea out of Greece, that his restless enemies might cease their perse|cution: but the guides, according to his desire, brought him to Athens, and left him there, after receiving from him an order for Silas and Timothy to repair to him as soon as they conveniently could.

AT this time Athens was the most famous academy of all Greece, and abounding with philosophers illustrious for their learning. Amongst the several sects that now flourished at Athens, the Stoics and Epicureans were the most remarkable for their opposition to Christianity. The Epicureans because they found their pleasant and jovial humour, and their loose and exorbitant course of life, so greatly checked and controlled by the strict and severe precepts of the gospel; and because the doctrines of it so plainly and positively asserted a Divine Providence governing the world, and which at the last day will reward or punish every man according to his works. The Stoics, on the other hand, though pre|tending to principles of great and uncommon severity, and such as had the nearest affinity to the doctrines of the gospel, yet they found them very different in pactice. That meek and humble temper of mind, that modesty and self-denial, which the gospel so earnestly recommends, and so strictly requires, were directly opposite to the immoderate pride and ambition of that sect, who were not ashamed to affirm, that their sages and philoso|phers were not inferior to God himself in wisdom.

DURING Paul's abode at Athens, expecting the arrival of Silas and Timothy, he walked up and down, to take a more accurate survey of the city, which he found miserably over|run with superstition and idolatry. The inhabitants were remarkably religious and de|vout: they had a great number of gods, whom they adored; false, indeed, they were, but such as they, being destitute of revelation, accounted true: and so very careful were they, that no deity should want due honour from them, that they had an altar inscribed, TO THE UNKNOWN GOD. A great variety of reasons are given for this inscription: some affirm, that it was the name which the Pagans generally gave to the God of the Jews; but others think that, besides the unknown God, it included all the gods of Asia, Europe, and Africa.

THE spirit of the apostle was grieved at these superstitious practices: he lamented to see so much zeal and devotion misplaced; and flattered himself, if he could but direct it to its proper object, it would be of eminent service to the church of CHRIST. Accor|dingly, he exerted all his strength for their conversion; disputing on the sabbath-days in the synagogues of the Jews; and at other times took all opportunities of preaching to the Athenians the coming of the Messiah to save the world from sin and misery.

THE apostle's doctrine was equally new and strange to the Athenians; and though they did not persecute him as the Jews did, yet his preaching JESUS was considered by the Epicurean and Stoic philosophers as a fabulous legend; and by the more sober part, as a discovery of some new gods, which they had not yet placed in their temples: and though they were not unwilling to receive any new deities, yet as Areopagus, the supreme court of the city, was to judge of all gods, to whom public worship might be allowed, they brought him before those judges, to give an account of his doctrine in their hearing.

BEING placed before the judges of this high assembly, St. Paul readily gave them an account of his doctrine, in a grave and elegant speech; wherein he did not tell them they were horrible and gross idolators, lest he should offend them, and thereby prevent them from listening to his reasons; but, having commended them for their religious dispo|sitions, he took occasion from the altar inscribed to the unknown God, to make a proper defence of his doctrine. "I endeavour, said he, only to explain that altar to you, and manifest the nature of that God whom ye ignorantly worship; which is the God that made the world, and all things therein: and who being Lord of all, dwells not in temples made with hands, nor is to be worshipped in lifeless idols. As he is the Cre|ator of all things, he cannot be confined to the workmanship of man, whether temples or statues; nor stands in need of sacrifices, since he is the fountain of life to all things. He made from one common original, the whole race of mankind, and hath wisely de|termined their dependance on him, that they might be obliged to seek after him and serve him. A truth perceivable in the darkest state of ignorance, and acknowledged by one of your own poets. If this be the nature of God, it is surely the highest absurdity to represent him by any image or similitude. The divine patience hath been too much exercised already with such gross abuses in religion; but now expects a thorough refor|mation, having sent his son JESUS CHRIST to make him known to the world, and at the same time to inform them that he hath appointed a day of general judgment, when the religion of mankind shall be tried by the test of the gospel, before his only begotten Son, who is appointed sole Judge of quick and dead, and whose commission to that high office hath been ratified by the Almighty, in raising him from the dead by his almighty power."

HE had no sooner mentioned the resurrection, than some of the philosophers mocked and derided him; others, more modest, but not satisfied with the proofs he had given, gravely answered, We would hear thee again of this matter, After which Paul departed from the court; but not without some success: for a few of his auditors believed and attended his instructions; amongst whom were Dionysius one of the judges, and Damaris, thought by some to have been his wife. And it is generally believed that Dionysius was after|wards constituted the first bishop of Athens by this Apostle.

WHILE St. Paul remained at Athens, Timothy, according to the order he had received, came to him out of Macedonia, and brought an account that the Christians at Thessalo|nica were under prosecution from their fellow citizens, ever since his departure, at which St. Paul was greatly concerned, and at first inclined to visit them in person, to confirm them in the faith they had embraced; but being hindered by the enemies to the gospel, he sent Timothy to comfort them, and put them in mind of what they had at first heard, namely, that persecution would be the constant attendant on their profession.

ST. PAUL left Athens on Timothy's departure, and travelled to Corinth, a very popu|lous place, and famous for its trade. Here he found Aquila, and Priscilla his wife, lately come from Italy, after having been banished from Rome by a decree of Claudius; and they being of the same trade he himself had learned in his youth, he wrought with them, that he might not be burdensome to the new converts in that city.

THE apostle after some stay in Corinth, was joined by Silas and Timothy, and disputed frequently in the synagogue, reasoning and proving that JESUS was the true Messiah. This exasperated the Jews to the greatest degree, and what they could not conquer by argument and force of reason, they endeavoured to carry by noise and clamour, blended with blasphemies and revilings; the last refuge of an impotent and baffled cause. But St. Paul, to testify his resentment, shook his garment, and told them, that since they were determined to pull down the vengeance of heaven upon their own heads, he was absolutely guiltless and innocent, and would henceforth address himself to the Gentiles: accordingly he left them, and repaired to the house of Justus, a religious proselyte, where by his preaching and miracles, he converted great numbers to the faith; amongst which were Crispus the chief ruler of the synagogue, Gaius, and Stephanus, who with their families were baptised, and admitted members of the church of CHRIST.

INASMUCH as the constant returns of malice and ingratitude are sufficient to tire the largest charity, and cool the most generous resolution; our dear Redeemer, therefore, that the apostle might not be discouraged by the restless attempts and machinations of his enemies, appeared to him in a vision, and told him, that notwithstanding the bad success he had hitherto met with, there was a large harvest to be gathered in that place, that he should not be afraid of his enemies, but preach the gospel boldly and faithfully, for that he himself would protect and preserve him from every danger.

ST. PAUL seems about this time to have written his first Epistle to the Thessalonians, Silas and Timothy being lately returned from thence, and delivered the message for which he had sent them thither. The principal design of this epistle is, to confirm them in the belief of the Christian religion, and excite them to persevere in it, notwithstanding al•• the malice of their enemies, and the persecutions they must expect to suffer; and to instruct them in the duties of their high vocation.

DURING these transactions, the malicious Jews were plotting his destruction: but being for some time disappointed, their malice changed into fury, and they hurried the apostle before the tribunal of Gallio, elder brother to the famous Seneca, and proconsul of the province, accusing him of being an innovator in religion, and of endeavouring to intro|duce a method of worshipping God contrary to the law. Paul was ready to have made his defence; but Gallio prevented him by telling his accusers, that if he had been guilty of any injustice he would have heard their complaint and redressed their grievance; but as it was nothing but a controversy about words and names, he would have nothing to do with it. But the Jews continuing their clamour, he commanded his officers to drive them from the tribunal; which was accordingly done, and some of the townsmen seized upon Softhens one of the rulers of the synagogue, and beat him before the judgment-seat, the proconsul giving himself no concern about it. Thus were the designs of the apostle's enemies rendered abortive; and Paul continued, without any further opposition, to preach the doctrine of the gospel during a year and a half, when he left the church at Corinth, to visit others he had planted in different parts of the east.

WHILE the apostle continued at Corinth he wrote his second Epistle to the Thessalo|nians, to supply his absence. In this Epistle he again endeavours to confirm their minds in the truth of the gospel, and prevent their being shaken with those troubles which the

wicked and unbelieving Jews would be continually raising against them. And because some passages in his former Epistle relating to the destruction of the Jews had been mis|understood, as if the day of the Lord was near at hand, he rectifies these mistakes, and shews the sign that must precede our Lord's coming to judgment in the latter days.

LEAVING the church at Corinth, St. Paul took ship at Cenchrea, the port of Corinth, for Syria, taking with him Aquila and Priscilla; and on his arrival at Ephesus, he preached a while in the synagogue of the Jews, promising to return to them, after keep|ing the passover at Jerusalem. Accordingly, he again took ship, and landed at Caesarea, and from thence travelled to Jerusalem, where he kept the feast, visited the church, and then repaired to Antioch: here he stayed some time, and then traversed the countries of Gallatia and Phrygia, till he came to Ephesus, confirming the new-converted Christians.

WHILE the apostle was taking this large circuit, Providence took care of the churches of Ephesus and Corinth, by means of one Apollos, an eloquent Jew of Alexandria, and well acquainted with the law and writings of the prophets. This man coming to Ephe|sus, though he was only instructed in the rudiments of Christianity, and John's baptism; yet he taught with great courage, and a most powerful zeal. After being fully instructed in the faith by Aquila and Priscilla, he passed over into Achaia, being furnished with recommendatory letters, by the churches of Ephesus and Corinth. He was of the greatest service in Achaia, in watering what Paul had planted, confirming the disciples, and powerfully convincing the Jews, that JESUS was the true Messiah promised in the scriptures of the Old Testament.

LEAVING Apollos thus usefully employed, St. Paul returned to Ephesus, where he fixed his abode for three years, bringing with him Gaius of Derbe, Aristarchus a native of Thessalonica, Timotheus and Erastus of Corinth, and Titus. The first thing he did after his arrival was to examine certain disciples, whether they had received the Holy Ghost since they believed? To which they answered, 'That the doctrine they had re|ceived, promised nothing of that nature; nor had they ever heard that such an extraor|dinary spirit had of late been bestowed upon the church.' This answer surprized the apostle, who asked them in what name they had been baptised; since, in the Chri••••••an form, the name of the Holy Ghost was always expressed? They replied, that they had only received John's baptism; which, though it enjoined men to repent, yet mentioned nothing expressly concerning the Holy Ghost, or its gifts or powers. Upon which the apostle informed them, that though John's babtism commanded nothing but re|pentance, yet it tacitly implied the whole doctrine of CHRIST and the Holy Ghost. When they heard this, they were baptised according to the form prescribed by CHRIST himself, that is, in the name of the blessed Trinity; and after the apostle had prayed and laid his hands upon them, they received the gifts of tongues and other miraculous powers.

ST. PAUL, after this, entered into the Jewish synagogues, where for the first three months, he contende•• and disputed with the Jews, endeavouring with great earnestness and resolution to convince them of the truth of the Christian religion. But when instead of success he met with nothing but obstinacy and infidelity, he left the synagogue, and taking those with him whom he had converted, instructed them and others who resorted to him, in the school of one Tyrannus, a place where scholars used to be instructed. In this manner he continued to preach the gospel two whole years; by which means the Jews and proselytes of the whole proconsular of Asia had an opportunity of hearing the glad-tidings of salvation. And because miracles are the clearest evidence of a divine commission, the Almighty was pleased to ratify the doctrine which St. Paul delivered by amazing and miraculous operations, many of which were of a peculiar and extraordinary

nature; for he did not only heal those that come to him, but if napkins or handker|chiefs were only touched by him, and applied to the sick, their diseases immediately va|nished, and the evil spirits departed out of those whom they had possessed.

THE apostle about this time wrote his Epistle to the Galatians; for he had heard that since his departure, corrupt opinions had crept in amongst them, with regard to the ne|cessity of observing the legal rites; and that several impostors had found admittance into that church, who knew no better method of undermining the doctrine he had planted there, than by vilifying his person, slighting him only as an apostle at second hand, not to be compared with Peter, James, and John, who had familiarly conversed with CHRIST in the days of his flesh, and been immediately deputed by him.

IN this epistle he reproves them with some necessary severity, for their being so soon led out of the right way, wherein he had placed them, and so easily suffered themselves to be imposed upon by the crafty artifices of seducers. He vindicates the honour of his apostleship, and the immediate receiving his commission from CHRIST, wherein he shews, that he was not inferior to the very best of his apostles. He largely refutes those Judaical opinions that had tainted and infected them; and in the conclusion, instructs them in the rules and duties of a holy life.

WHILE St. Paul resided at Ephesus, an accident happened which was attended with great trouble and danger. In this city was the celebrated temple of Diana, a structure so magnificent for beauty, riches, and magnitude, that it was reckoned one of the seven wonders of the world: but what increased its fame and reputation was an image of Diana kept there, which the idolatrous priests persuaded the people was made by Jupiter himself, and dropt down from heaven; for which reason it was held in great veneration, not only at Ephesus, but throughout all Asia: so that people procured silver shrines, or figures of this temple; of such a size as to carry in their pockets, either for curiosity, or to stir up their devotion. This proved the source of a great deal of business to the silversmiths of Ephesus, of whom one Demetrius was the chief: this man plainly per|ceiving, that Christianity tended to the subversion of idolatry, and, consequently, to the ruin of their gainful employment, called all the artists together, and pathetically repre|sented to them, "How inevitably they must be reduced to a state of poverty, if they suffered Paul to bring their temple and goddess into contempt, by persuading people, as he did, that they were no gods which were made by the hands of men."

ON hearing this speech of Demetrius, the people were fired with a zeal which they could no longer contain; so that they cried out with one voice, Great is Diana of the Ephesians. They should, indeed, have considered, that if their goddess was able to defend herself against the doctrines preached by Paul, neither she nor the temple were in danger; whereas, if Paul was able to destroy their gods, it was in vain for them to resist him: but interest and superstition meeting in the minds of a biggotted multitude, admitted of no reason; they were all fired with zeal for their goddess, and determined, if they could find Paul, to expose him to the beasts in the theatre. The whole city was filled with the tumult; and the crowd, missing Paul, laid hold on Gaius and Aristarchus, two Mace|donians of Paul's company, and hurried them into the theatre, with a design to throw them to the wild beasts: Paul who was at present in a place of security, hearing of the danger to which his brethren were exposed, was very desirous of venturing after them, in order to speak in their behalf; but was at last dissuaded from it, not only by the Christians, but also by the Gentile governors of the theatrical games, who were his friends, and assured him, that he would only endanger himself, without rescuing his friends, or affording them any assistance.

THE multitude were now prodigiously clamorous and confused, most of them not knowing the reason for which they were come together; and, therefore, some cried one thing, and some another. In this distraction, Alexander, a Jewish convert, was singled out by the multitude, and by the instigation of the Jews was going to make his defence, in which doubtless, he would have laid the whole blame upon Paul: but the multitude perceiving him to be a Jew, and therefore suspecting he was one of Paul's associates, raised another outcry for near two hours together, wherein nothing could be heard but Great is Diana of the Ephesians. This confusion brought the town-clerk, who kept the register of the games, into the theatre, to suppress, if possible, so uncommon a tumult; and having with great difficulty, obtained silence, calmly and discretely told them, "That the world was sufficiently acquainted with the devotion paid by the Ephesians to the great goddess Diana, and the image which fell down from Jupiter; and therefore it was absolutely needless for them to publish it at that time; that if Demetrius and his fraternity had any thing to alledge against Paul and his companions, the court were open, and they might bring their accusation against them; or, if they were questioned with regard to the breach of any of their laws, the cause ought to be heard in a regular assembly. That they would do well to consider this, and be quiet; having already rendered themselves obnoxious to the displeasure of the magistrates, if they did think proper to call them to an account for the tumult which they had that day occasioned.

THE multitude, on hearing this discourse, were convinced that they had acted very improperly, and therefore repaired to their respective habitations; and Gaius, Aristar|chus, and Alexander, were released without any hurt: but the escape of Paul was so very remarkable, that he mentions it as a miraculous deliverance. We had, says he, the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead, who delivered us from so great a death. And in another place he tells us, he fought with beasts at Ephesus; alluding, either to the design of the enraged multitude, of throw|ing him to the wild beasts in the theatre, though their intention was not executed; or to the manners of the people, who sufficiently deserved the character of being savage and brutal in the strictest sense of the words.

PAUL about this time, was informed of some disturbances in the church of Corinth, hatched and fomented by a company of false teachers, crept in amongst them, who endeavoured to draw them into parties and factions, by persuading one company to be for Peter, another for Paul, and a third for Apollos; as if the principal part of religion consisted in being of this or that denomination, or in a warm active zeal to depreciate and oppose whoever is not for our own narrow sect. It is a very weak and slender claim, when a man holds his religion by no better title than his having joined himself to such or such a sect or congregation, and is remarkably zealous to promote it; to be childishly and passionately clamorous for some person's particular mode of administration, or some particular opinion; as if religion rather consisted in curious disputes, or in separating from our brethren, than in righteousness, peace, and joy in the Holy Ghost. By these means, schisms and factions broke into the Corinthian church, whereby many wild and extravagant opinions, and some of them such as tended to un|dermine the fundamenta•• articles of Christianity, were planted, and had taken root there. To cure these distempers, St. Paul wrote his first Epistle to the Corinthians, wherein he smartly reproves them for their schisms and parties, conjures them to follow after peace and unity, corrects those gross corruptions that had been introduced amongst them, and particularly resolves those many cases and controversies, wherein they had requested his advice.

APOLLOS soon after determining to go to Crete together with Zenos, St. Paul sent by them his Epistle to Titus, whom he had made bishop of that island, and had left there for

propagating the gospel. In this Epistle, he instructs him fully in the execution of his office, how to behave himself, and what directions he should give to others, in the several relations and ranks of men, especially those who were to be advanced to places of office and authority in the church, amongst the Gentiles.

THE tumult at Athens had not long subsided, before Paul called the Christians toge|ther, and took his leave of them with the most tender expressions of love and affection. He had now spent almost three years at Ephesus, and founded there a very considerable church, of which he had ordained Timothy the first bishop. He first travelled about two hundred miles northward to Troas, before he took ship, expecting to meet Titus there: but missing him, he pursued his voyage to Macedonia, where on his arrival, he preached the gospel in several places, even, as far as Illyricum, now called Sclavonia. During this journey, he met with many troubles and dangers, without were fightings, and within were fears: but God, who comforteth those that are cast down, revived his spirits by the arrival of Titus, who gave him a pleasing account of the good effects his Epistle had produced at Corinth. This worthy bishop came thither with large contributions from that church, and from the example of those liberal Christians, St. Paul stirred up the Macedonians to imitate their charity, intending to assist the distressed Christians at Jerusalem, who were then in an indigent and persecuted state.

WHILE Titus continued in Macedonia, Paul wrote his second Epistle to Corinthians, and sent it to them by Titus and Luke. In this, he endeavours to rectify what his for|mer Epistle had not effected, to vindicate his apostleship from that contempt and scorn, and himself from those slanders and aspersions which the seducers, who found themselves lashed by his former letter, had cast upon him; together with several other particular cases relating to the church. About this time also, he wrote his first Epistle to Timothy, whom he had left at Ephesus, wherein he gives him large directions how to carry himself in the discharge of that great office and authority in the church, committed to his care; and instructs him in the particular qualifications of those he should make choice of as bishops and ministers in the church. He likewise gives him instructions with regard to his giving orders to deaconesses, and instructing servants; warning him at the same time against that pestilent generation of heretics and seducers that would arise in the church, after his departure.

WHILE Paul remained in Greece, he went to Corinth, where he wrote his excellent Epistle to the Romans, which he sent by Phoebe, a deaconess of the church of Cenchrea, near Corinth. His principle intention in this Epistle is, fully to state and determine the great controversy between the Jews and Gentiles, with regard to the obligations of the rites and ceremonies of the Jewish law, and those principal and material points of doc|trine depending upon it; namely, Christian liberty, the use of indifferent things, and the like; and, which is the chief intention of all religion, instructs them, and presses them to perform the duties of a holy and pious life, such as the Christian doctrine natu|rally recommends and enforces.

BEING now determined to return into Syria, in order to convey the contributions to the brethren at Jerusalem, he set out on his journey; but being informed, that the Jews had formed a design of killing and robbing him by the way, he returned back into Mace|donia, and came to Philippi, from whence he went to Troas, where he stayed seven days: here he preached to them on the Lord's day, and continued his discourse till midnight, be|ing himself to depart in the morning. The length of his discourse and time of the night caused some of his audience to be overtaken with sleep, and amongst them a young man, named Eutychus, who fell from the third story, and was taken up dead; but the apostle, by his prayer to the throne of grace, presently restored him to life, and health.

How indefatigable was the industry of this great apostle! How closely did he tread in 〈◊〉〈◊〉 step•• of his great Master, who went about doing good! He preached and wrought ••••••racles in the name and by the power of CHRIST, wherever he came! As a master-build•••• he either laid a foundation, or raised the superstructure! He was instant in season 〈◊〉〈◊〉 out of season, and spared no pains to assist the souls of men by warning and persuadi•••• some, and confuting and establishing others.

AFTER having spent the night in holy exercises, St. Paul took his leave of 〈◊〉〈◊〉 brethren in the morning, travelling on foot to Assos, a sea-port town, whither he h•••• before sent his companions by sea: from thence they sailed to Mytilene, a city in th•• isle of Lesbos: the next day they sailed from thence, and came over against Chios, and the day following landed at Trogyllium, promontory of Ionia, near Samos: the ne•••• day they came to Miletus, not putting in at Ephesus, because the apostle was resolved 〈◊〉〈◊〉 be at Jerusalem on the day of Pentecost, if possible.

ARRIVING at Miletus, he sent to Ephesus, to summon the elders of the church, and o•• their coming, reminded them of the manner in which he had conversed amongst them▪ how faithfully and affectionately he had discharged the offices of his ministry, and ho•• incessantly he had laboured for the good of the souls of men: adding, that he had never failed to acquaint them, both in public and private, with whatever might be useful and pro|fitable to them; urging both the Jews and Gentiles to repentance, and reformation of life, and a hearty entertainment of the faith of CHRIST: that now he was going up to Jerusalem, where he was ignorant of what might befal him, except what had been fore|told him by those who were endued with the prophetical gifts of the Holy Ghost; namel•• that afflictions and imprisonment would attend him; but this gave him no concer••, being willing to lay down his life whenever the gospel required it, and fully determine•• to serve faithfully his Lord and Master. "I well know, continued he, that ye will see my face no more: but for my encouragement and satisfaction, ye yourselves can bear me witness, that I have not, by concealing any part of the Christian doctrine, betrayed yo•••• souls: and as for yourselves, whom God hath made bishops and pastors of his church▪ you should be careful to feed, guide, and direct those Christians under your inspection▪ and be infinitely tender of the welfare of the souls, for whose redemption the blessed JESUS laid down his own life. All the care, therefore, possible for you to use, is no mo•••• than necessary; for after my departure, heretical teachers will appear in the church, to the great danger of the souls of men, seeking by every crafty method, and pernicio•••• doctrine, to gain proselytes to their party, and by that means fill the church of CHRIST with schisms and factions. Watch ye, therefore, and remember, with what tears and sorrow I have, during three years, warned you of these things: and now I recommend you to the divine favour and protection, and to the rules and instructions of the gos|pel, which, if adhered to, will undoubtedly dispose and perfect you for that state of hap|piness which the Almighty hath prepared for the good men in the mansions of eternity. You well know that I have from the beginning dealt faithfully and uprightly with you▪ that I have had no covetous designs, or ever desired the riches of other men; nay, I have laboured with mine own hands, to support me and my companions; you ought therefore to support the weak, and relieve the poor, rather than be yourselves charge|able to others, according to that incomparable saying of the great Redeemer of man|kind, It is more blessed to give than to receive.

AFTER having finished his discourse, St. Paul kneeled down, and joined with them in prayer; when they all melted into tears, and, with the greatest expressions of sorrow, attended him to the ship; grieving in the most passionate manner for what he had tol•• them, that they should see his face no more.

DEPARTING from Myletus, Paul and his companions arrived at Coos, from whence they sailed the next day to Rhodes, two islands in the Aegean sea. From whence they came to Patra, the metropolis of Lycia, where they went on board another vessel bound for Tyre in Phoenicia. On his arrival he visited the brethren there, and continued with them a week, and was advised by some of them, who had the gift of prophecy, not to go up to Jerusalem; but the apostle would by no means abandon his design, or refuse to suffer any thing, provided he might spread the gospel of his Saviour. Finding all persuasions were in vain, they all accompanied him to the shore, where he kneeled down and prayed with them; and after embracing them with the utmost affection, he went on board, and came to Ptolemais, and the next day to Cesarea. Here Paul and his com|panions lodged in the house of Philip, the Evangelist, one of the seven deacons set apart by the apostles, and who had before converted the Samaritans. Philip had four daugh|ters, all virgins, each of whom had a prophetic spirit.

WHILE they were in this place, Agabus, a Christian prophet, came thither from Judea, who taking Paul's girdle, bound his own hands and feet with it; signifying by this ex|ternal symbol, that the Jews would bind Paul in that manner, and deliver him to the Gentiles. Whereupon, both his own companions and the Christians of Cesarea, ear|nestly besought him, that he would not go up to Jerusalem; but the apostle asked them, if they intended by these passionate dissuasives to add more affliction to his sorrow? For I am ready, continued he, not only to be bound, but also to die at Jerusalem, for the name of the Lord Jesus. When the disciples found that his resolution was not to be shaken they importuned him no further, leaving the event to be determined according to the pleasure of the Most High. And all things being ready, Paul and his companions set forwards on their journey, and were kindly and joyfully received by the Christians at Jerusalem, on their arrival.

PAUL and his companions, the next day after their arrival, went to the house of St. James the apostle, where the rest of the bishops and governors of the church were met together. After mutual salutation, the apostle gave them a particular account of the success with which God had blessed his endeavours in propagating Christianity amongst the Gentiles; for which they all joined in thanksgiving to God; but withal told him, that he was now come to a place where there were many thousands of Jewish converts, who were all zealous for the law of Moses, and who had been informed, that he taught the Jews whom he had converted, to renounce circumcision, and the ceremo|nies of the law; that as soon as the multitude heard of his arrival, they would all as|semble to see how he behaved himself in this matter: and therefore, to prevent disturb|ance, they thought it advisable for him to join himself with four persons, who were at that time to accomplish a vow, and perform the usual rites and ceremonies with them, and provide such sacrifices for them, as the law, in that case, required; and that as a symbol of their discharging their vow, they might shave their heads; whereby it would appear, that the reports that were spread concerning him, were false and groundless, and that he himself still observed the rites and orders of the Mosaical institutions. But, with regard to the Gentile converts, they required no such observances at their hands, nor expected any thing more from them in these indifferent matters, than what had been before determined in the synod formerly held at Jerusalem. St. Paul, who in such cases was willing to become all things to all men, that he might gain the more, con|sented to their counsel; and, taking the persons with him to the temple, told the priests that the time of a vow they had made being now expired, and having purified themselves as the nature of their case required, they were come to make the offerings which the law enjoined.

WHEN the seven days, which those sacrifices were to be offered, were almost ended, certain Jews from Asia, finding him in the temple, began to raise a tumult, and laying hold on Paul, called to their brethren the Jews to assist them, declaring that this was the person who every where preached doctrines detrimental to the Jewish nation, and destructive to the institutions of the law, and the purity of that sacred place which he had now defiled, by bringing Greeks into the temple: positively concluding, that be|cause they had seen Trophimus, a Gentile convert, with him in the city, that he had also brought him into the temple: so apt is malice to make any supposition in order to draw from thence its own conclusion. This accusation, though absolutely false, set the whole city in an uproar, and seizing on the apostle, they dragged him out of the temple, when the doors were immediately shut, to prevent his returning into that holy place: nor had they failed of soon putting a period to all his sufferings and troubles, had n•••• Claudius Lysias, commander of the Roman garrison, in the castle of Antonio, arrived with a band of soldiers to his rescue, and supposing, from the great tumult of the Jews, that he was a more than ordinary malefactor, loaded him with a double chain, though he was as yet altogether ignorant, either of his country, or the crime he was accused of; it being impossible to obtain any satisfactory answer from the multitude, who called for nothing but his death, following the soldiers in such a riotous manner, that they were forced to carry the apostle in their arms, to secure him from the rage and violence of the people, who were ready to tear him in pieces.

WHILE they were going in this manner towards the castle, Paul asked the governor whether he might have the liberty of speaking to him; who, finding he understood the Greek language, inquired of him whether he was not an Egyptian, who, a few years before, had raised a sedition in Judea, and headed a party of four thousand vile and profligate wretches. To which the apostle replied, that he was a Jew of Tarsus, a free|man of a rich and honourable city, and therefore begged of him, that he might have leave to speak unto the people. This the Roman officer readily granted, and Paul, standing near the door of the castle, made signs that they should hold their peace, and began to address them in the Hebrew language; which engaged them to listen with more attention to the following extraordinary narrative.

"YE descendants of Jacob, listen to a person of your own religion, and, like your|selves, a child of Abraham; born in Tarsus, and brought up in this city, at the feet of Gamaliel, and fully instructed in the law delivered by Moses to our forefathers, and formerly as zealous for the temple-worship as ye are at present.

"YEA, more, I persecuted unto death all who believed in JESUS, seizing on all I could find both men and women, and cast them into prison. This the high-priest, and all our elders well know; for from them I received a commission, and repaired to Damascus, to bring from thence to Jerusalem all the Christians, in order to their undergoing an ex|emplary punishment. But as I was pursuing my journey, to execute this commission, and being arrived near Damascus, there appeared, about mid-day, a light from heaven, shining around me with great brightness.

"BEING terrified at so awful an appearance I fell to the ground, and heard a voice saying unto me, Saul, Saul why persecutest thou me. To which I answered, Who art thou Lord? And the voice replied, I am Jesus of Nazareth, whom thou persecutest.

"MY companions, during this interval, were greatly terrified at the great light which surrounded me; but they did not understand the words that were spoken from above.

"AS soon as I had recovered from the terror with which my mind was filled, on seeing JESUS so highly advanced above all earthly power, I answered, What shall I do Lord? And he replied, Arise, and go into Damascus: and there it shall be told thee of all things, which are appointed for thee to do.

"I was immediately deprived of sight by the brilliance of the glory that shone around me; so that my companions led me by the hand to Damascus, where one Ananias, a per|son well respected by all the Jews of that city, visited me, and said, Brother Saul, receive thy sight. And in a moment my eyes were opened, and I saw him standing before me.

"PERCEIVING that my sight was restored he said to me,

The Almighty God of Abraham, Isaac, and Jacob, hath appointed thee to know his will, to see the great Mes|siah the Holy One of God, and hear the voice of his mouth; for thou art chosen to be a witness, to all the nations of the earth, of those surprising things which thou hast seen and heard. Why therefore tarriest thou here any longer? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

"IN a short time after this glorious vision, and miraculous power of the Most High, when I was returned from Damascus to Jerusalem, and offering up my prayers in the temple, I fell into a trance, and again saw the great Son of David, who said unto me

Depart quickly from Jerusalem; for the sons of Jacob will refuse to believe thy testi|mony concerning me.

And I answered,

Lord, they know how cruelly I used thy saints and followers; that I imprisoned and beat them in every city, and in every syna|gogue. Nay, when they shed the blood of thy holy martyr Stephen, I was also one of the spectators; I consented to his death; I even kept the raiment of those that slew him.

But he replied,

Depart: I will send thee to countries far remote; even to the Gentiles, that thou mayest there speak in my name and publish to them my salvation.

TILL now the Jews had listened with some attention to his speech; but, on his men|tioning the commission he had received to preach the gospel to the Gentiles, their fury knew no bounds; crying out, with one accord, Away with such a fellow from the earth: he is unworthy to be ranked amongst the race of mortals, or even to breathe the vital air. And as they thought words too weak to express their fury, they threw off their clothes, and filled the air with dust, indicating their great desire of stoning him to death.

AT this instant a captain of the guard commanded him to be brought within the castle, and that he should be examined by scourging, till he confessed the reason of the uncom|mon rage shewn against him by the people. Accordingly, the lictor bound him, and was going to put the orders he had received into execution, when Paul asked the centu|rion that stood by, whether it was lawful to scourge a citizen of Rome, before any sentence had been passed upon him? The centurion, instead of answering the question, repaired immediately to the governor, desiring him to take care how he proceeded against the prisoner, because he was a Roman.

ON this information, the governor himself came into the prison, and asked Paul, whether he was really a free citizen of Rome? And being told he was, he answered, that he himself procured the great privilege by a large sum of money; but Paul answered I was free born. On receiving this account, the governor commanded the centurion not to scourge him, being terrified at what he had already done; in chaining a free denizen of Rome. The next day therefore he ordered his chains to be taken off; and that he might thoroughly satisfy himself of the cause of so unusual a tumult the preceding day, summoned the Sanhedrim to meet, and brought down Paul before them, that they might hear his defence.

BEING thus placed before the high council of the Jews, Paul told them, that in all the passages of his life, he had taken care to govern his actions by the severest rules of duty and conscience: Men and brethren I have lived in all good conscience before God until this day. How great is the security of a truly good man? How strong, though invisible, a support does innocence become in the greatest danger! With how generous a confidence does virtue and honesty guard the breast of a true professor of Christianity! Nothing else in|deed can lay a solid foundation for satisfaction and tranquility. When any calamity over|takes us, religion and a good conscience fill the breast with a heavenly serenity, which all the little accidents of this world can neither ruffle or discompose. And, accordingly, Seneca compares the mind of a wise and good man to the state of the upper region, which is always calm and serene, though all around is tumult and confusion.

HOWEVER this expression of the apostle might tend to shew the true state of his mind; the high-priest Ananias was so offended at it, that he commanded those who stood next to him, to strike him on the face; at which the apostle smartly replied, God shall smite thee, thou whited wall. Thou art placed on the seat of judgment to determine according to the law, and commandest me to be smitten in direct opposition to its precepts. On which some of the spectators replied, it is not lawful to revile the high-priest of the Almighty. And Paul answered, I did not know that Ananias was appointed by God to be an high-priest; but as he is invested with authority, it is unjust to revile him, God himself having commanded, that no man should speak evil of the ruler of the people. St. Paul, now perceiv|ing the council consisted partly of Sadducees and partly of Pharisees, cried aloud, "Men and brethren, I am a Pharisee, a son of a Pharisee, and am now brought before this tribunal, for asserting the resurrection from the dead." This declaration threw the whole court into confusion; the Pharisees, being zealous patrons of that tenet, declared the prisoner innocent, and that in all probability he had received some intimation from heaven by an an|gel, or the silent whispers of the Holy Spirit; and if so, they really fought against the Omnipotence himself, by opposing his doctrine. While the Sadducees, who denied the resurrection, together with the existence of either angel or spirit, strenuously insisted that the apostle was a turbulent person, and ought to be punished for his misconduct.

HEREUPON the council was greatly divided, and their dissentions increased to that degree, that the captain feared Paul would have been pulled in pieces by them, and therefore took him from the bar, and carried him back to the castle. But during the silence of the night, the great Redeemer of mankind, to comfort his faithful servant under all the terrors he had suffered the two preceding days, appeared to him in a vision, encouraging him to constancy and resolution, assuring him, that as he had borne witness of him at Je|rusalem, he should, notwithstanding all the malice and wicked designs of his enemies, live to bear his testimony even in Rome itself before the Gentiles.

THE Jews, whose envy and malice were increased by the dilatory proceedings, deter|mined, the next morning, to use a quicker method of putting a period to his life. In order to this, above forty of the most turbulent entered into a shocking confederacy of killing him; ratifying it by an oath, and the most bitter execration, that they would neither eat nor drink till they had put their inhuman design in execution: but such vile monsters would do well to remember, that a Being, from whose eye nothing can be con|cealed, and whose power nothing can resist, is privy to all their actions, often renders their designs abortive, and will surely punish them for their base attempts. Accordingly, this design, though probably concluded under the pitchy mantle of the night, was discovered to St. Paul, by his sister's son, and, at the request of the apostle, told to the governor himself, who immediately commanded two parties of horse and foot to be ready

by nine o'clock that night, in order to conduct St. Paul to Felix, the Roman governor of that province, to whom also he sent an account of the whole proceedings of the Jews against the prisoner; and, at the same time, ordered his accusers also to appear be|fore the Roman magistrate: accordingly St. Paul was conducted to Antipatris, and afterwards to Cesarea, where the letters being delivered to Felix, the apostle was also presented to him; and finding that he belonged to the province of Cilicia, he told him, that as soon as his ••••cusers were come down, he would determine the affair, and commanded him to be secured in the place called Herod's Hall, till they should appear against him.

ANANIAS the high-priest, with some others of the Sanhedrim, came to Cesarea, a few days after St. Paul's arrival, accompanied by Tertullus their advocate, who, in a short, but eloquent speech, adorned with all the flattering and insinuating arts of oratory, began to accuse the apostle, charging him with sedition, heresy, and the profanation of the temple; that they would have saved him the trouble of this hearing, by judging him according to their own law, had not Lysias, the chief captain, violently taken him from them, and sent both the prisoner and them to Cesarea, by a guard of soldiers.

THE charge of the orator against the apostle being finished, Felix told St. Paul, that he was now at liberty to make his defence: accordingly he distinctly answered every part of the charge, in the following manner. "I answer this charge of the Jews with greater satisfaction before thee, because thou hast for many years been a judge of this nation. About twelve days since, I repaired to Jerusalem, to worship the God of Jacob: but I neither disputed with any man, or endeavoured to stir up the people in the syna|gogues or the city; nor can they prove the charge they have brought against me at this time.

"HOWEVER, I readily confess, that after the way which they call heresy, so worship I the God of my fathers, firmly believing every part of the writings of Moses and the prophets; and, at the same time, believe as they themselves also do, that the Almighty will raise at the last day, both the just and unjust from the dead; and I am careful to maintain a clear and quiet conscience, both towards God and man, agreeable to this faith▪

"HAVING spent some years in distant countries, I repaired to Jerusalem, with the alm▪ I had collected in other provinces, for the poor of mine own nation, and offerings for the God of Jacob. And while I was performing the duties of religion, certain Asiatic Jews found me in the temple, purified according to the law; but neither attended with a multitude of followers, or the least tumultuous assembly. It was therefore necessary that these Jews should have been here, if they had any thing to alledge against me: nay, I appeal to those of the Sanhedrim here present, if any thing has been laid to my charge, except the objections of the Sadducees, who violently opposed me for asserting the doc|trine of the resurrection from the grave at the last day."

HAVING thus heard both parties, Felix refused to pass any final sentence, till he had more fully advised about it, and consulted Lysias the governor of the castle, who was the most proper person to give an account of the sedition and tumult; commanding, in the mean time, that St. Paul should be kept under a guard, but at the same time enjoy the liberty of being visited by his friends, and receive from them any office of friendship and kindness they thought proper to bestow.

DRUSILLA, a Jewess, and daughter of the elder Herod, who was also the wife of Felix, soon after this came down to him at Cesarea, in whose presence the governor sent

for Paul, and gave him leave to explain the doctrines of Christianity. In this discourse, the apostle took occasion particularly to insist upon the great obligation which the laws of CHRIST lay upon men to judgment and righteousness, to sobriety and chastity; urging, at the same time, the true and impartial account that must be given at the judg|ment of the great day, when all men shall be arraigned before the awful tribunal of Omnipotence, for the actions of their past lives, and be eternally punished or rewarded, according to their works done in the body.

THIS reasoning was wisely adopted to the state and temper of Felix; but corrosives are very uneasy to a guilty mind: men naturally hate whatever brings their sins to rem|mebrance, and sharpens the sting of a violated conscience. But however disagreeable these truths may be, they cannot be heard without confusion; and, accordingly, when St. Paul pathetically described the terrors of the last judgment, Felix trembled on his throne; and was so greatly affected, that he caused the apostle to break off abruptly, telling him that he would hear the remainder of his discourse at a season more convenient than the present.

CERTAINLY Felix had sufficient reason to tremble, and his conscience to be sensibly alarmed at these reflections; for he was a man notoriously infamous for rapine and vio|lence. Tacitus tells us, that he made his will the law of the government, practising all manner of cruelty and injustice: his incontinence, luxury, and debauchery, was remarka|ble; nor did he scruple to violate all the laws of God and man, to satisfy his unruly pas|sions: to these qualities he added bribery and covetousness; and, therefore, often sent for our apostle to discourse with him, expecting he would have given him a considerable sum for his release; having in all probability, heard that St. Paul had brought a large quantity of money to Jerusalem: but finding no offers were made him, either by the apostle himself or his friends, he kept him prisoner two years; when he himself being discharged from his office by Nero, he left Paul in prison, in order to gratify the malice of the Jews, and engage them, after his departure from Judea, to speak the better of his government.

AFTER the displacing of Felix, the government of the province was conferred on Por|tius Festus, before whom, at his first coming to Jerusalem, the high-priest and Sanhedrim preferred an indictment against Paul, desiring that he might be sent for up to Jerusalem, in order to his trial, intending to assassinate him by the way: but Festus told them, that he was shortly going himself to Cesarea; and that, if they had any complaint against Paul, they might come down thither and accuse him. Accordingly, as soon as he was come to Cesarea, he ascended the tribunal, where the Jews renewed the charge they had before brought against Paul; but the apostle soon cleared himself of every part of the charge, they not being able to prove any thing against him. Festus, however, being willing to procure the favour of the Jews at his entrance on the government, asked him whether he would go up and be tried before him at Jerusalem? But the apostle well knowing the con|sequences of such a proposal, answered, "I am a Roman, and therefore ought to be judged by the Roman law; and now stand before the judgment-seat of Caesar. I have done nothing against the Jews, a fact thou thyself very well knowest to be true. If I have committed any thing that deserves death, I am ready to die; but if not, no person hath a power to deliver me into the hands of mine enemies. I appeal unto Caesar.

APPEALS of this nature were common amongst the Romans, and introduced to de|fend and secure the lives and fortunes of the people from the unjust encroachment and and over-rigorous severities of the magistrates, whereby it was lawful in cases of oppres|sion

to appeal to the emperor for redress; a thing more than once setteled by the function of the Valerian law, and now fully established.

KING Agrippa, who succeeded Herod in the tetrarchate of Galilee, and his sister Bernice, came to Cesarea, some time after St. Paul had appealed to Caesar, to visit the new governor. Festus embraced this opportunity of mentioning the case of our apos|tle to king Agrippa, together with the remarkable tumult this affair had occasioned amongst the Jews and the appeal he had made to Caesar. This account excited the the curiosity of king Agrippa, and he was desirous of hearing himself what St. Paul had to say in his own vindication. Accordingly the next day the king and his sister, ac|companied with Festus the governor, and several other persons of distinction, came into the court with a pompous and splendid retinue, where the prisoner was brought before them. On his appearing, Festus informed the court how greatly he had been impor|tuned by the Jews, both at Cesarea and Jerusalem, to put the prisoner to death as a malefactor; but having, on examination, found him guilty of no capital crime, and the prisoner himself having appealed unto Caesar, he was determined to send him to Rome; but was willing to have his cause debated before Agrippa, that he might be furnished with some material particulars to send with him; it being highly absurd to send thither a prisoner without signifying the crimes laid to his charge.

AFTER Festus had finished his speech, Agrippa told Paul, he was now at liberty to make his own defence: and silence being made, he addressed his speech particularly to Agrippa, in the following manner.

"I esteem it a particular happiness, king Agrippa, that I am to make my defence against the accusations of the Jews, before thee; because thou art well accquainted with all their customs, and the questions commonly debated amongst them: I therefore be|seech thee to hear me patiently and impartially.

"THE Jews in general are well acquainted with my manner of life from my youth, the greatest part of it having been spent with mine own countrymen at Jerusalem, They also know that I was educated under the institutions of the Pharisees, the strict|est sect of our religion, and am now arrainged for a tenet believed by all their fathers, a tenet sufficiently credible in itself, and plainly revealed in the Scripture, I mean, the resurrection of the dead. Why should any mortal think it either incredible or impos|sible, that God should raise the dead to life?

"I once though myself indispensably obliged to oppose the religion of JESUS of Na|zareth: nor was I satisfied with imprisoning, and punishing with death itself, the saints I found at Jerusalem; I even persecuted them in strange cities, whither my implacable zeal persued them having procured authority from the chief priests and elders for that purpose.

"I departed accordingly for Damascus with a commission from the Sanhedrim; but as I was travelling towards that city, I saw at mid-day, O king, a light from heaven, far exceeding the brightness of the sun, encompassing me and my companions. On seeing this awful appearance, we all fell to the earth; and I heard a voice, which said to me in the Hebrew language, Saul, Saul, why persecutest thou me? It is hard for the to kick against the pricks? To which I answered, Who art thou, Lord? And he replied, I am Jesus, whom thou persecutest: but be not terrified, arise from the earth; for I have appeared unto thee, that thou mightest be both witness of the things thou hast seen, and also of others which I will hereafter reveal unto thee: my power shall deliver thee from

the Jews and the Gentiles, to whom now I send thee to preach the gospel; to withdraw the veil of darkness and ignorance, to turn them from falsehood unto truth, and from the power of satan unto God.

"HEREUPON, king Agrippa, I readily obeyed the heavenly vision; I preached the gospel first to the inhabitants of Damascus, then to those of Jerusalem and Judea, and afterwards to the Gentiles; persuading them to forsake their iniquities, and turn to the living God, by sincere repentance.

"THE Jews, being exasperated at these endeavours to save the souls of sinful mortals, caught me in the temple, and entered into a conspiracy to destroy me; but by the help of Omnipotence, I still remain a witness to all the human race, preaching nothing but what Moses and all the prophets foretold, namely, that the Messiah should suffer, be the first that should rise from the chambers of the grave, and publish, both to the Jews and Gentiles, the glad-tidings of salvation."

AFTER the apostle had thus pleaded for himself Festus cried out, "Paul, thou art mad; too much study hath deprived thee of thy reason." But Paul answered, "I am far, most noble Festus, from being transported with idle and distracted ideas; the words I speak are dictated by truth and sobriety: and I am persuaded that king Agrippa himself is not ignorant of these things: for they were transacted openly before the world. I am confident, king Agrippa, that thou believest the prophets; and there|fore, must know that all their predictions were fulfilled in CHRIST." To which Agrippa answered, "Thou hast almost persuaded me to embrace the Christian faith." And Paul, replied, "I sincerely wish, that not only thou, but also all that hear me, were not almost, but altogether the same as I myself, except being prisoners."

AFTER Paul had thus spoken, the king and the governor, with the rest of the council, withdrew to confer privately together; and finding, by the accusations brought against him, that he was not guilty by the Roman law of any capital offence, nor even of such as deserved imprisonment, Agrippa told Festus, that he might have been set at liberty if he had not appealed unto Caesar; but an appeal being once made, the judge had no longer any power either to absolve or condemn, the cause being entirely reserved to the cognizance of that superior, to whom the prisoner had appealed, for his own justification.

AS it was now finally determined Paul should be sent to Rome, he, with several others, prisoners of consequence, were committed to the care of Julius, commander of a company belonging to the legion of Augustus; and was accompanied in this voyage by St. Luke, Aristarchus, Trophimus, and some others not mentioned by the sacred penman.

IN the month of September 56, or according to others, 57, they embarked on board a ship of Adramyttium, and sailed to Sidon, where the centurion courteously gave the apostle leave to go on shore to visit his friends, and refresh himself. After a short stay they sailed for Cyprus, and arrived opposite the Fair Havens, a place near Myra, a city of Lycia. Here the season being far advanced, and Paul foreseeing it would be a dange|rous voyage, persuaded them to put in and winter there; but the Roman centurion pre|ferring the opinion of the master of the ship, and the harbour being at the same time incommodious, resolved, if possible, to reach Phoenice, a port of Crete, and winter there. But they soon found themselves disappointed; for the fine southerly gale, which had fa|voured them for some time, suddenly changed into a stormy and tempestuous wind at north-east, which blew with such violence that the ship was obliged to sail before it; and to prevent her foundering, they threw overboard the principal part of her lading, to lighten the vessel.

THEY continued fourteen days in this desperate and uncomfortable condition, neither sun nor star appearing for great part of the time. During this confusion, the apostle put them in mind how preposterously they had acted in not listening to his advice; but, at the same time told them, that the God whom he served and worshipped, had the last night sent an angel to him, with assurance that, notwithstanding the present danger, not one of their lives should be lost, though the ship should be wrecked.

WHEN the fourteenth night arrived, the sailors, upon sounding, found they were near some coast; and, therefore, to avoid the rocks, thought proper to come to an anchor, till the morning might give them better information. In the mean time, the seamen, how best understood the danger, were preparing to get into the boat to save themselves; which Paul perceiving, told the captain, that unless they all stayed in the ship, not one of them could be saved: whereupon the soldiers cut the ropes, and let the boat fall into the sea, from the ship.

WHILE they continued at anchor, waiting for the light of the morning, St. Paul pre|vailed upon them to eat, and refresh themselves, having fasted a long time, assuring them they should all escape. When they had finished their repast, they lightened the ship of those goods which still remained on board, and endeavoured to put into a small creek they had discovered at a little distance; but falling into a place where two seas met, the ship ran aground, the forepart remaining immovable, but the after part was demolished by the waves: awakened with the danger they were in, the soldiers were desirous of killing the prisoners, lest any of them should make their escape: but the centurion, wil|ling to save Paul, refused his consent, commanding that every one should shift for him|self in the best method he could. Accordingly, some by swimming, and others by broken pieces of the ship, they all, to the number of two hundred threescore and sixteen, got to shore in safety.

AGREEABLE to St. Paul's prediction, the country on which they were cast, was an island called Melita, now Malta, situated in the Lybian sea, between Syracuse and Africa. Here they met with great civility from a barbarous people, and the plain acknowledg|ments of a divine justice written on the naked and uninstructed minds of men; they treated them with great humanity, entertaining them with all the necessary accomoda|tions: but while St. Paul was laying a few sticks on the fire, a viper enlivened by the heat, came from amongst the wood and fastened on his hand. On seeing this, the inha|bitants of the island concluded, that he was certainly some notorious murderer, whom the divine vengeance, though it suffered him to escape the sea, had reserved for a more public and solemn execution: but when they saw him shake off the venemous creature into the fire, and no manner of harm ensue, they changed their sentiments, and cried out, that he was a God: so easily are light and credulous minds transported from one ex|treme to another, according to the difference of occurrences.

THE residence of Publius, the governor of the island, was not far from the place where they were shipwrecked: he entertained this unfortunate company with great hospitality for three days; in acknowledgment of which St. Paul by his prayers, and the imposition of his hands, recovered his father from a fever and bloody-flux; and restored several others of the inhabitants, afflicted with different diseases, to their former health and strength; in consequence of which, they not only shewed him the greatest marks of their esteem, but furnished both him and his company with all the necessaries proper for the rest of their voyage.

AFTER three months stay in this island, the centurion with his charge went on board the Castor and Pollux, a ship of Alexandria, bound to Italy. They put in at Syracuse,

where they tarried three days, sailed from thence to Regium, and so to Puteoli, where they landed; and finding some Christians there, staid at their request a week with them, and th••n set forward on their journey to Rome. The Christians of this city, hearing of the apostle's coming, went to meet him as far as the Three Taverns, about thirty miles from Rome, and others as far as the Apii Forum, fifty-one miles distant from the capital: they kindly embraced each other, and the liberty he saw the Christians enjoy at Rome, great|ly tended to enliven the spirits of the apostle. By these Christians he was conducted in a kind of triumph into the city, where, at their arrival, the rest of the prisoners were delivered to the captain of the guard, and by him disposed in the common prison; but St. Paul, probably by the intercession of Julius, was permitted to reside in a private house, with only one soldier to guard him.

ST. PAUL arriving at Rome, he sent, after he had been there three days, for the heads of the Jewish consistory in that city, and related to them the cause of his coming, in the following manner: "Though I have been guilty of no violence of the laws of our religion, yet I was delivered by the Jews at Jerusalem to the Roman governors, who more than once would have acquitted me as innocent of any capital offence; but by the per|verseness of my persecutors, I was obliged to appeal unto Caesar; not that I had any thing to accuse my nation of: I had therefore recourse to this method, merely to prove mine own innocence, and confute the allegations of my enemies."

A popular prejudice being thus removed he added, "That the true cause of his suffer|ings was what their own religion had taught him, the belief and expectation of a future resurrection." This speech gained greatly on their affections, and they answered, That th••y had received no advice concerning him, nor had any of the Jews that came from Judea brought any charge against him; but, at the same time, they desired to know what he had to say in support of the religion he embraced, it being every where decried both by Jew and Gentile. Accordingly, upon a day appointed, he discoursed with them from morning to night concerning the religion and doctrine of the holy JESUS; proving, from the promises and predictions of the Old Testament, that he was the true Messiah; but his discourse had different effects on different hearers, some be|ing convinced, and others persisting in their infidelity; and as they were departing in some discontent at each other, the apostle told them, it was too plain that God had accomplished upon them the prophetical curse, of being left to their own wilful hardi|ness and impenitency to be blind at noon-day, and to run themselves headlong into irrecoverable ruin. That since this was the case, they must expect, that he would henceforth preach to the Gentiles, who would very readily embrace the glad-tidings of the gospel, which they so scornfully rejected.

DURING two whole years, Paul dwelt at Rome, in a house he had hired for his own use; wherein he constantly employed himself in preaching and writing for the good of the church. He preached daily without interruption, and with rem••••kable success; so that his imprisonment contributed greatly to the propagation of the gospel, and ren|dered him famous even in the emperor's court, where he converted several to the faith of CHRIST.

BESIDES others of the apostle's converts at Rome, there was one Onesimus, who had formerly been a servant to Philemon, a person of distinction in Colosse, but had run away from his master, and taken with him some things of value. Having rambled as far as Rome, he was now converted by St. Paul, and by him returned to his master, with a short recommendatory letter, earnestly desiring him to pardon him; and, notwithstand|ing his former faults, to treat him kindly, and use him as a brother, promising withal, that if he had wronged or owed him any thing, he himself would repay it for him.

ST. Paul's Epistle on this subject may be considered as a master-piece of eloquence, in the persuasive way; for the apostle has herein had recourse to all the considerations, which friendship, religion, piety and tenderness, can inspire, to reconcile a master to his servant; and yet some of the ancients were of opinion, that it did not deserve a place in the canon of Scripture because it was written on a particular occasion, and with a design not so much to instruct Christians in general, as to recommend a poor fugitive servant: but though the subject of this Epistle be a private affair, yet it contains, amongst others, the following general instruction: First, that no Christian, though of the meanest condition, is to be contemned. Secondly, That Christianity does not impair the power of masters over their servants. Thirdly, That servants ought to make satis|faction for any wrong or injury done to their masters. Fourthly, That masters ought to be reconciled to their servants, upon their repentance and acknowledgement of their faults, And. Fifthly, That there is at all times, a love and affection due from a master to a servant. Who, therefore, would refuse to number an Epistle so profitable, and so instructive, with the rest of the works of this learned apostle?

THE Philippians hearing of St. Paul's imprisonment at Rome, and not knowing what straits he might be reduced to, raised a contribution for him, and sent it by Epaphro|ditus their bishop, by whom he returned an Epistle to them, wherein he gives some account of the state of his affairs at Rome; gratefully acknowledges their kindness to him; warnes them against the dangerous opinions which the Judaizing teachers began to vent amongst them; and advises them to live in continual obedience to CHRIST; to avoid disputations, delight in prayer, be courageous under affliction, united in love, and clothed with humility, in imitation of the blessed JESUS, who so far humbled him|self, as to become obedient unto death, even the death of the cross, for the sins of men.

THE apostle had lived three years at Ephesus, preaching the gospel to the numerous inhabitants of that city, and was therefore well acquainted with the state and condition of the place; so that taking the opportunity of Tychicus's going thither he wrote his Epistle to the Ephesians, wherein he endeavours to countermine the principles and practices both of the Jews and Gentiles; to confirm them in the belief and practice of the Christian doc|trine; and to instruct them fully in the great mysteries of the gospel; that redemption and justification by the death of CHRIST; their gratuitous election; their union with the Jews in the body, of which CHRIST is the head, and the glorious exaltation of that head above all creatures both spiritual and temporal; together with many excellent moral pre|cepts, both as to the general duties of religion, and the duties of their particular relations in life.

THOUGH St. Paul, himself had never been at Colosse, yet Epaphras, who was then at Rome a prisoner with him, had preached the gospel there with good success; and from him might learn, that certain false teachers had endeavoured to persuade the people, that they ought not to apply to God by JESUS CHRIST, who, since his ascension, was so far ex|alted above them, that angels were now become the proper mediators between God and man; and, therefore, in opposition to this, as well as other seductions of the same nature, he wrote his Epistle to the Collossians; wherein he magnificently displays the Messiah, and all the benefits flowing from him, as being the image of his Father, the Redeemer of all mankind, the reconciler of all things to God, and the head of the church, which gives life and vigour to all its members: he commends the doctrine preached to them by Epaphras, and exhorts them not to be led away by the reasonings of human phi|losophy, by the superstitious practices of making differences of meats and drinks, or by a pretended humility in worshipping angels; and gives them an abstract of m••ny

principal duties of the Christian life, especially such as respect the relations between husbands and wives, parents and children, masters and servants, and other social and relative duties.

WE have no account in history, by what means St. Paul was delivered from his im|prisonment, and discharged from the accusation the Jews brought against him; but it is natural to suppose, that not having sufficient proof of what they alledged, or being in|formed that the crimes they accused him of, were no violations of the Roman law, they durst not implead him before the emperor, and so permitted him to be discharged of course: but by whatever means he procured his liberty, he wrote his Epistle to the He|brews before he left Italy, from whence he dates his salutations to the Jewish churches.

IT is necessary to observe, that the principal design of this admirable Epistle is, to magnify CHRIST and the religion of the gospel, above Moses and the Jewish econo|my, in order to establish and confirm the converted Jews in the firm belief and pro|fession of Christianity, notwithstanding the trouble and persecutions that would cer|tainly attend them. He therefore represents our Saviour in his divine nature, as far superior to all angels, and all created being; and in his mediatorial capacity as a greater priest than Aaron, and a greater king and priest than Melchisedec: he shews that the ceremonies, the sacrifices, and the observances of the law could have no vir|tue in themselves, but only as they were the types of JESUS CHRIST; and being now accomplished in his person, were finally and totally abolished: he insists on the neces|sity of faith; and by the examples of the patriarchs, and prophets, proves that justification can be procured no other way, than by the merits of a dying Saviour: and, lastly, he min|gles many excellent precepts for the regulation of their lives; exhortations to put trust and confidence in CHRIST, in all their sufferings; and strict cautions against apostacy from his religion in the hottest persecutions from their enemies.

ST. PAUL, having thus discharged his ministry, both by preaching and writing in ••••aly, prosecuted his long intended journey into Spain, accompanied by Timothy; and, according to the testimony of several writers, crossed the sea, and preached the gospel in Britain. What success he had in these western parts, is not known; he how|ever continued there eight or nine months, and then returned again to the East, visited Sicily, Greece, and Crete, and then repaired into Judea.

HOW long he continued in his native country, is unknown, no further mention being made of him, till his return to Rome, which was probably about the eighth or ninth year of Nero's reign. Here he met with Peter, and was, together with him, thrown into prison, doubtless in the general prosecution raised against the Christians, under pretence that they had set fire to the city: but besides this general, there were particular reasons for his imprisonment. Some of the ancients say, he was engaged with St. Peter in detecting the impositions of Simon Magus.

ST. CHRYSOSTOM tells us, that Nero was highly enraged against St. Paul, for his hav|ing converted one of his favourite concubines; and the apostle, after he was thrown into prison, persisting to persuade that lady to continue in her chaste and pious resolu|tions, Nero commanded him to be put to death. How long he continued in prison, is uncertain; nor do we know whether he was scourged before his execution: he was however allowed the privilege of a Roman citizen, and therefore beheaded.

AS he was led to the place of execution, he is said to have converted three of the soldiers sent to guard and conduct him, and who soon after became martyrs to the faith.

Being come to the place, which was the Aquae Salviae, three miles from Rome, he cheerfully, after a solemn preparation, gave his neck to the fatal stroke; and from this vale of misery, his spirit passed to the blissful regions of immortality to the kingdom of his beloved Master, the great redeemer of the human race, in the propagation of whose gospel, he had so long and faithfully laboured.

HIS mortal part was buried in the Via Ostiensis, about two miles from Rome; and about the year 317, Constantine the Great, at the instance of Pope Sylvester, built a stately church over his grave, adorned it with an hundred marble columns and beauti|fied it with the most exquisite workmanship: but this church being thought too small for the honour of so great an apostle, Valentinian, by a rescript to Saustius, perfect of the city, caused it to be taken down, and a much larger structure to be erected, which was finished after his death by Theodosius; and further beautified, at the persuasion of Leo, bishop of Rome, by the empress Placida.

ACCORDING to Nicephorus, St. Paul was of a low and small stature, somewhat stoop|ing; his complexion was fair, his countenance grave, his head small, his eyes sparkling, his nose high and bending, and his hair thick and dark, but mixed with grey. His constitution was weak, and often subject to distempers: but how mean soever the ca|binet might be, there was a treasure within precious and valuable, as will sufficiently appear, if we view the accomplishments of his mind.

HIS judgment was clear and solid, his understanding quick and his memory was strong and clear; all which were greatly improved by art, and the advantages of a liberal edu|cation. The schools of Tarsus and Jerusalem had sharpened his discursive faculty by logic and the arts of reasoning, instructed him in the institutions of philosophy, and adorned his mind with every kind of human learning. A sufficient proof, that it is not unlawful to bring the spoils of Egypt into the service of the sanctuary; and to make use of the advantages of foreign studies and human literature to divine and excellent pur|poses. He seems indeed to have been educated purposely to qualify him for being the apostle of the Gentiles, to contend with and confute the grave and the wise, the acute and the subtle, the sage and the learned of the heathen world, and to wound them with arrows from their own quivers. He seldom made use of learning and philosophy; it being more agreeable to the designs of the gospel, to confound, by the plain doctrine of the cross, the wisdom and learning of the world.

THOUGH these were great accomplishments, yet they were only a shadow of that divine temper of mind he enjoyed, and which discovered itself through the whole course of his life. He was humble to the lowest step of abasement and condescension, none ever think|ing better of others, or more meanly of himself. And though when he had to deal with envious and malicious adversaries, who endeavoured, by vilifying his person, to obstruct his ministry, he knew how to magnify his office, and to let them know that he was not inferior to the chiefest of the apostles; yet, at other times, he always declared to the world, that he considered himself as an abortive, or an untimely birth, as the least of the apostles, not meet to be called an apostle; and, as if this were not enough, he formed a word on purpose to express his humility, styling himself Elachistoteron, less than the least of the saints; nay, the very chief of sinners.

HOW freely and frequently does he confess, that, before his conversion, he was a blas|phemer, a persecutor, a person that injured both God and man: though honoured with the highest grace and favour, taken up to an immediate converse with God in heaven yet he never shewed the least loftiness over his brethren; he was intrusted with the

greatest power and authority in the church, but never affected to govern the faith of men; he only endeavoured to be an helper to their joy. How studiously did he decline all the honours and commendations that were heaped upon him: when some in the church of Corinth magnified him, and, under the patronage of his name, began to set up for a party, he severely rebuked them, told them that it was CHRIST, not he that was crucified for them; that they had not been baptized in his name, nor did he remember to have baptized above three or four of them, and was heartily glad he had no oftener per|formed the ceremony, lest a foundation might have been laid, from that circumstance, for charging him with Judaizing.

ST. PAUL's temperance and sobriety were remarkable, for he often abridged himself of the conveniency of lawful and necessary accommodations: his hungerings and thirstings were frequent: by which means he reduced the extravagancy of the sensual appetites to a perfect subjection of the law of reason. Hence he easily got above the world, with all its charms and frowns, and his mind was continually conversant in heaven, where his thoughts were fixed, and whither his desires always ascended. What he taught to others, he practised himself; his conversation was in heaven, and his desires were to depart, and to be with CHRIST. This world neither arrested his affection nor disturbed his fears: he was neither pleased with its applauses, nor terrified with its threatenings: he studied not to please men, nor valued the censures they passed upon him: he was not greedy of a great estate, titles of honour, or rich presents from men; food and raiment was his bill of fare, and more than this he never cared for; accounting, that the less he was clogged with these things the lighter he should pass to heaven, especially as he was travelling through a world over-run with trouble and persecutions. And hence it is very probable, that he always led a single life, though some of the ancients rank him amongst those apostles that were married.

NO less exemplary was his kindness and charity; for he had a compassionate tender|ness for the poor and a quick sense of the wants of others. To which church soever he came, it was always one of his first cares to make provision for the poor and to stir up the bounty of the rich and wealthy; nay, he himself worked often with his own hands, not only to maintain himself, but also to help and relieve them; but his charity to the souls of men was infinitely greater, fearing no angers, refusing no labours, go|ing through good and evil report, that he might gain men over to the knowledge of the truth, bring them out of the crooked paths of vice and idolatry and place them in the straight way that leadeth to life eternal: nay, so insatiable was his thirst for the good of souls, that he affirms that he would sooner himself be accursed from CHRIST, than that his countrymen should miscarry. And as he was infinitely solicitous to gain them over to the religion of the Son of God, so he was equally careful to keep them from being seduced from it; ready to suspect every thing that might cor|rupt their minds from the simplicity that is in CHRIST: I am jealous over you, says he to the church of Corinth, with a Godly jealousy: an affection of all others the most active and vigilant, and which inspires men with the most passionate care and concern for the good of those for whom they have the highest degree of love and kindness.

NOR was his charity to men greater than his zeal for God, labouring with all his might to promote the honour of his master. How remarkable zealous was he while he continued a member of the Jewish religion, of the tradition of the father! How earnest to vindicate and a••••ert the divinity of the Mosaic dispensation, and to perse|cute all who were of a contrary faith, even to rage and madness? And when his zeal was afterwards turned into a right channel, it ran with swift current, carrying

him out against all opposition, to vanquish the kingdom and the powers of darkness, to beat down idolatry, and plant the world with the right apprehensions of God, and the true knowledge of religion. When at Athens he saw them involved in the grossest superstition and idolatry, and giving the honour that was due to God alone to statues and images, this fired his zeal, and he could not but let them know the resentment of his mind, and how greatly they dishonoured God, the great maker and preserver of the world. This zeal must have rendered him remarkably diligent and industrious in the execution of his office, warning, reproving, entreating, persuading, preaching in season and out of season, by night and by day, by sea and by land: he thought no pains too much to be taken, no dangers too great to be overcome.

FOR thirty-five years after his conversion he seldom staid long in one place, travelling from Jerusalem through Arabia, Asia, and Greece, to Illyricum, to Rome, and to the utmost bounds of the western world, preaching the gospel of CHRIST. Running, says St. Jerom, from ocean to ocean, like the sun in the heavens, of which it is said, his cir|cuit is from the one end of the heavens to the other, sooner wanting ground to tread on, than a desire to propagate the faith of CHRIST. Nicephorus compares him to a bird in the air, which, in a few years flew round the world: Isidore, to a winged hus|bandman, who flew from place to place, to cultivate the world with the most exact rules and institutions of life. And while the other apostles confined themselves, as it were, to one foot, choosing this or that particular province and place for their ministry, St. Paul over-ran the whole world to its utmost bounds and corners, planting all places where he came with the divine doctrines of the gospel. Nor in this course was he tired with the dangers and difficulties he met with, the troubles and oppositions that were raised against him: but all these served only to reflect a greater lustre on his patience; of which he was a most eminent pattern, enduring the greatest troubles and persecutions, with a pa|tience triumphant and unconquerable.

THIS will easily appear if we take a survey of what trials and sufferings he under|went; some part whereof are thus briefly summed up by himself: In labours abundant, in stripes above measure, in prisons frequent, in deaths oft; thrince beaten with rods, once stoned, thrice suffered shipwreck, a night and a day in the deep: in journeyings often, in perils of water, in perils by his countrymen, in perils by the Heathen, in perils in the city, in perils in the wilder|ness, in perils in the sea, in perils amongst false brethren: in weariness, in painfulness, in watchings often, in hunger and thirst; in fastings often, in cold and nakedness; and besides those things that were without, which daily came upon him, the care of all the churches. An account, though very great, yet far short of what he endured. All which he cheerfully underwent with a soul as calm and serene as the morning sun; no malice or rage, nor fury or storms, could ruffle or discompose his spirit: nay, they animated him to rise up with the greater eagerness and resolution to perform his duty. Could all the powers of men and devils, spite and opposition, torments and threatenings, have been able to baffle him out of that religion he had embraced, he must have deserted his station: but his soul was steeled with a courage and resolution that was impenetrable; and on which no temptation, either from hopes or fears, could make any more impression, than an arrow shot against a wall of adamant.

HE did not want solicitations both from Jews and Gentiles; and might, doubtless, in some measure, have made his own terms, would he have been false to his trust, and quitted that way which was then every where spoken against. But, alas! these things weighed little with our apostle, who counted not his life dear unto him, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus; and therefore, when he thought himself under the sentence of death, could

triumphantly say, I have fought a good fight, I have finished my course, I have kept the faith. In short, he was a man in whom the divine life eminently displayed itself; he lived piously and devoutly, soberly and temperately, justly and righteously; careful always to keep a conscience void of offence both towards God and man. This, he tells us, was his sup|port under all his sufferings; this the foundation of his confidence towards God, and his firm hopes of happiness in another world. This is our rejoicing the testimony of our con|science, that in simplicity and godly sincerity we have had our conversation in the world. In short, as the love of this great apostle to his divine Master knew no bounds, so the beauty and energy of his writings, as well as his sufferings in support of the truth he espoused and inculcated, are beyond example.

THE LIFE of ST. JAMES the APOSTLE, surnamed the GREAT.

THIS apostle was a native of Galilee, born in all probability either at Capernaum or Bethsaida, as he was a partner with Simon Peter in the fishing trade. The epithet of Great was given him, to distinguish him from another apostle of the same name.

HE was the son of Zebedee, a fisherman, who kept several servants to carry on his trade, and therefore must have been a person of consequence in his way. His mother's name was Mary, surnamed Salome, the daughter of Cleophas, and sister, or rather cousin-german to Mary the mother of our Lord; so that he had the honour of being a near relation to CHRIST himself. He was brought up to the trade of his father; a mean occupation, indeed, in the eye of the world, but no employment is mean that is honest and industrious; and it should be remembered that the Son of God himself stooped so low, as to become the reputed son of a carpenter, and during the retirement of his private life, laboured himself at his father's trade; not merely devoting himself to contemplations, nor withdrawing from all useful society with the world, and hiding himself in the solitudes of an anchoret, but busying himself in an active course of life, as he continually went about doing good to the souls and bodies of mankind.

NOT in the least discouraged at the meanness of his father's trade, St. James applied himself to it with remarkable assiduity, and was exercising his employment when the Saviour of the world passing by the sea of Galilee, saw him with his brother in the ship, and called them both to be his disciples. Nor was the call in vain; they cheerfully complied with it, and immediately left all to follow him: they did not stay to dispute his commands, or solicitously inquire into the minute consequences of the undertaking, the troubles and dangers that might attend this new employment; but readily delivered themselves up to perform whatever service he should call them to.

HE was called soon after this from the station of an ordinary disciple, to the apostolical office, and even honoured with some particular favours beyond most of the apostles, being one of the three whom our Lord made choice of, as his companion in the more intimate transactions of his life, from which the rest were excluded. Thus, with Peter and his brother John, he attended his Master when he raised the daughter of Jairus from the dead; he was admitted to CHRIST's glorious transfiguration on the mount, and heard the discourses that passed between him and the great ministers from the courts of heaven: and when the holy JESUS was to undergo his bitter agony in the garden, as pre|paratory sufferings to his passion, James was one of the three taken to be a spectator of them.

IT is not easy to determine what reasons induced the Redeemer of mankind to ad|mit those three apostles to peculiar acts of favour; though he doubtless did it for wise and proper ends. Whether he designed these three to be more solemn and peculiar witnesses of some remarkable transactions of his life than the other apostles; or that they would be more eminently useful and serviceable in some parts of the apostolic office; or to encourage them thereby to prepare for the sufferings that would attend them in the mi|nistry; or whether he designed them for some more eminent kinds of matyrdom than the rest of his disciples.

IT was not the least instance of particular honour that our Lord conferred on these apostles, when he called them to the apostolate, that he gave them a new name and title. A thing not uncommon of old, for the Almighty often imposed new names on persons, when he intended them for some great and peculiar services and employments; instan|ces of this we have in Abraham and Jacob. Accordingly our Lord, at the election of these three apostles, gave them new names: Simon he called Peter, or a rock, and James and John, Boanerges, or the sons of thunder. What our Lord intended by their surnames is much easier to conjecture than determine; some think it was given them on account of their being present in the mount, when a voice came out of the cloud, saying, This is my beloved son, &c. for when the people heared the same voice at another time, they said "It thundered." But this observation is in itself very inconsiderable, because it was equally applicable to Peter as to them. Others think that it was given them on account of their loud and bold speaking the gospel to the world, fearing no threatenings, dispising all opposition, and going on thundering in the ears of a drowsy and sleepy world; rousing and awakening the consciences of men with the earnestness and vehemence of their preaching, which resembled thunder, as the voice of God power|fully shakes the natural world, and breaks in pieces the cedars of Lebanon. Others think it relates to the doctrines they delivered, teaching the great mysteries of the gospel in a more profound and loftier strain than the rest.

HOW far the latter opinion might be true with regard to St. James, the scriptures are wholly silent; but it was certainly verified in his brother John, whose gospel is so full of the more sublime notions and mysteries of the gospel concerning the divinity, pre|existence, &c. of CHRIST, that he is generally affirmed by the ancients to thunder ra|ther than speak. Perhaps the expressions may denote no more than that in general they were to be prime and eminent ministers, in this new state of things; the intro|ducing the gospel or evangelical dispensation, being called "a voice shaking the heaven and the earth," and therefore exactly correspondent to the native importance of the word, signifying an earthquake, or a vehement commotion, that like thunder, makes an alarming noise.

HOWEVER this be, our blessed Saviour doubtless by this term alluded to the furious and resolute dispositions of these two brothers, who seem to have been of a more fiery temper than the rest of the apostles, of which we have this memorable instance. When our Lord was determined on his journey to Jerusalem, he sent some of his disciples before him to make preparation for his coming; but, on their entering a village of Samaria, were rudely rejected, from the old grudge that subsisted between the Samaritans and the Jews, and because our Saviour, by going up to Jerusalem, seemed to flight their place of worship on mount Garizim.

THIS piece of rudeness and inhumanity was so highly resented by St. James and his brother John, that they came to JESUS, desiring to know if he would not imitate Elias, by calling down fire from heaven to consume this barbarous, inhospitable people. So

apt are men for every tri••••ing provocation to call upon heaven to revenge them on the aggressors, according to the extravagances of their own unreasonable passions! But the holy JESUS soon convinced them of their mistake, by telling them, that he was come to save the lives of the children of men, and not to destroy them.

WE have no account from sacred history, what became of St. James after the as|cension of his great and beloved Master. Sophronius tells us, that he preached to the dispersed Jews, that is, to those converts who were dispersed after the death of Stephen. The Spanish writers will have it, that after preaching the gospel in several parts of Judea and Samaria, he visited Spain, where he planted Christianity, and appointed some select disciples to perfect what he had begun; but if we consider the shortness of St. James's life, and that the apostles continued in a body at Jerusalem, even after the dispersion of the other Christians, we shall find it difficult to allow time sufficient for so tedious and difficult a voyage as that was in those early ages; and therefore it is safest to confine his ministry to Judea and the countries bordering upon it.

WE learn from profane history, that Herod Agrippa, son of Aristobulus and grand|son of Herod the Great, had been a great favourite both with the emperor Caligula and his successor Claudius, who conferred on his grandfather's kingdoms, and sent him into Judea. Herod was noble and generous, prudent and politic, thoroughly versed in all the arts and intrigues of a court; he knew how to oblige his enemies, and molify or avert the displeasure of the emperor. He was of a courteous and affable disposition; but at the same time a great zealot of the Jewish religion, and a very ac|curate observer of the Mosaic law. This prince, at his arrival in his new kingdom, though there was no surer way of ingratiating himself into the favour of the populace, tha•• by persecuting the Christians, whom he knew the Jews detested. Accordingly, he began a violent persecution; but the commonalty being too mean a sacrifice to satisfy his own zeal, and favour his popular designs, he laid hands on St. James, whose active temper and vigorous manner of contending for the truth and excellency of the Christian religion, rendered him a proper victim at this time.

THE same zeal which animated Herod to lay hands on St. James, also prompted him to pass sentence of death on him immediately. As he was led to the place of exe|cution, the officer that guarded him to the tribunal, or rather his accuser, having been converted by that remarkable courage and constancy shewn by the apostle at the time of his trial, repented of what he had done, came and fell down at the apostle's feet, and heartily begged pardon for what he had said against him. The holy man, after recovering from the surprise, tenderly embraced him. "Peace," said he, "my son peace be to thee, and the pardon of the faults." Upon which the officer publicly de|clared himself a Christian, and both were beheaded at the same time. Thus fell the great apostle James, the first protomartyr of the apostles, the first of that number that gained the crown, taking cheerfully that cup of which he had long since told his Lord he was ready to drink.

HOWEVER, the divine vengeance, that never sleeps, would not suffer the death of this innocent and righteous man to pass long unrevenged; for shortly after the mar|tyrdom of St. James, Herod removed to Cesarea, in order to make war on the neigh|bouring Tyrians and Sidonians; and while he continued in this city, he proclaimed solemn fights and festival entertainments to be held in honour of Caesar to which there flocked a prodigious confluence of the principal inhabitants of the ajacent parts. Early in the morning of the second day, he came with great state into the theatre, to make

as oration to the people; and being clothed in a robe curiously wrought with silver, the beams of the sun were reflected from it with such lustre, that the people cried out, that it was some deity they beheld; and that he who spoke to them must be some|thing above the common standard of humanity.

THIS impious applause Herod received without the least token of dislike, or sense of the injury that was done by it to the Supreme Being. But a sudden accident changed the scene, and turned their mirth and rejoicing into melancholy and mourning; for Herod looking up, saw an owl perched upon a rope over his head, which he considered as the fatal minister of his death; on which an incurable melancholy seized his mind, and the most exquisite torments his bowels, occasioned by those worms St. Luke men|tions; so that turning to the people, he cried out, "Behold the deity you admired, and yourselves evidently convinced of flattery and falsehood; see me this moment con|demned by the laws of fate to die, whom just now you styled immortal." He was re|moved into the palace, but his pains still increased upon him; and though the people fasted, and offered prayers for his life and health, yet his accute torments prevailed, and after five days put a period to his life.

THE LIFE of ST. JAMES the APOSTLE, surnamed the LESS.

BEFORE we enter upon the life of this apostle, it will be necessary to remove some difficulties relating to his person. It has been doubted by some whether this was the same with that St. James, who was afterwards bishop of Jerusalem, two of this name being mentioned in the sacred writings, namely, St. James the Great and St. James the Less, both apostles; the ancients mention a third, surnamed the Just, which they will have to be distinct from the former, and bishop of Jerusalem; but this opinion i•• built on a sandy foundation; for nothing is plainer, than that St. James the apostle▪ whom St. Paul calls our Lord's brother, and reckons with Peter and John▪ one of the pillars of the church, was the same who presided among the apostles, doubtless by vir|tue of his episcopal office, and determined the causes in the synod of Jerusalem. Nor do either Clemens, Alexandrinus, or Eusebius, mention any more than two, St. James slain by Herod, and St. James the Just, bishop of Jerusalem, whom they expressly affirm to be the same with him who is called the brother of our Lord by St. Paul.

THE difficulties with regard to his person being thus removed, we shall proceed to the history of his life. It is reasonable to think that he was the son of Joseph, after|wards the husband of Mary, by his first wife, whom St. Jerom styles Escha, and adds, that she was the daughter of Aggi, brother to Zacharias, the father of John the Baptist▪ hence he was reputed our Lord's brother. We find indeed several mentioned as the brethren of our Saviour, in the evangelical history; but in what sense, was greatly con|troverted by the ancients. St. Jerom, St. Chrysostom, and some others, will have them to have been so called from their being the sons of Mary, cousin-german, or according to the Hebrew idiom, sister to the Virgin Mary: but Eusebius, Epiphanius, and many others tell us, they were the children of Joseph by a former wife; and this seems most natural, and best agrees with what the evangelist says of them, when he enumerates the questions of the Jews: Is not this the carpenter's son? Is not his mother called Mary? And his brethren, James, and Joses, and Simeon and Judas? And his sisters, are they not all with us? Whence then has this man these things? By which it is plain that the Jews understood these persons not to be CHRIST's kinsman only, but his brethren; the same carpenter's sons having the same relation to him, that JESUS himself had: indeed they had more, CHRIST being only his reputed, they his natural sons. Upon this account, the blessed

Virgin is sometimes called the mother of James and Joses; and by this name we fre|quently find her mentioned by the evangelists in relating our Lord's crucifixion: and though she was only mother-in-law to St. James, yet the evangelists might choose to style her so, because she was commonly called his mother after the death of Joseph: perhaps she herself chose that title, that the Son of God, whom as a virgin she had brought into the world, might be the better concealed, and less exposed to the envious malice of the Jews. To this it may be added, that Josephus, who was eminently skilled in matters of genealogy and descent, expressly says, that St. James was the brother of JESUS CHRIST. There is indeed one objection against this, namely, that he is called the son of Alpheus: but this may mean no more, than either that Joseph was called by another name, a thing very common among the Jews, or that James himself was a dis|ciple of some particular sect or synagogue called Alpheans, there being many such sects about this time amongst the Jews.

THE sacred history is silent with regard to the place of his birth: the Jews in their Talmud, calls him a man of the town of Sechania: but where that place was situated is uncertain: nor is it known what his particular way or course of life was before he was called to the apostleship: the sacred writers having been silent with regard to this par|ticular, mentioning nothing concerning him during the life of our Saviour.

ST. JAMES was honoured, after the resurrection, with a particular appearance of our Lord to him, which, though passed over in silence by the evangelists, is recorded by St. Paul, St. Jerom, from the Hebrew gospel of the Nazarenes, which contain several par|ticulars omitted by the evangelical historians, gives the following relation of his appear|an••e to this apostle. St. James had solemnly sworn, that from the time he had drank of the cup at the institution of the supper, he would eat bread no more, till he saw the Lord risen from the dead; our Lord, therefore, being returned from the grave, came and appeared to him, and commanded bread to be set before him, which he took, blessed, and brake, and gave to St. James; saying, "Eat thy bread, my brother, for the Son of man is truly risen from amongst them that sleep."

AFTER the resurrection of our Saviour, he was chosen bishop of Jerusalem, being preferred before all the rest for his near relation to CHRIST; and for the same reason, we find Simeon chosen to be his immediate successor in that see, because, after St. James, he was our Lord's next kinsman; a consideration that made Peter and the two sons of Zebedee, though they had been peculiarly honoured by our Saviour, not to contend for this high and honourable station, but freely chose James the Just, bishop of Jerusalem. This dignity is indeed said by some of the ancients to have been conferred on him by CHRIST, who constituted him bishop at the time of his appearing to him: but it is safest to follow the general opinion, that this dignity was conferred upon him by the apostles; though possibly they might receive some intimations from our Lord concerning it.

ST. PAUL, when he came to Jerusalem, after his conversion, applied to St. James and was by him honoured with the righthand of fellowship: and Peter sent to St. James the news of his miraculous deliverance out of prison, Go, said he, shew these things unto James, and to the brethern; that is, to the whole church, especially to St. James the pastor of it at that time.

THIS apostle was remarkable active in the synod of Jerusalem, when the great cause relating to the Mosaic rites was debated; for the cause being opened by Peter, and further debated by Paul and Barnabas, St. James stood up to pass the final decretory sentence,—That the Gentile converts were not to be loaded with the Jewish yoke; a

few indifferent rites only being ordered to be observed in order to produce an accom|modation between the Jews and Gentiles, ushering in the expedient with this positive conclusion, "This is my sentence and determination:" a circumstance the more con|siderable, because spoken at a time when Peter was in council, and produced not the least intimation of the authority afterwards ascribed to him.

ST. JAMES performed every part of his charge with all possible care and industry, omitting no particular necessary to be observed by a diligent and faithful guide of souls; strengthening the weak, instructing the ignorant, reducing the erroneous, re|proving the obstinate; and, by the constancy of his sermons, conquering the stubborn|ness of that perverse and refractory generation he had to deal with, many of the nobler and better sort being persuaded to embrace the Christian faith: but a person so careful, so successful in his charge, could not fail of awakening the spite and malice of his enemies; a sort of men of whom the apostle has given too true a character, that they please not God, and are contrary to all men.

THE Jews being vexed to see St. Paul had escaped their hands by appealing unto Caesar, their malice became as great and insatiable as hell itself, so that as they could not have their revenge on St. Paul, they turned their fury against St. James; but being unable to effect their design under the government of Festus, they determined to attempt it under the procuratorship of Albinus his successor, Ananus the younger, of the sect of the Sadducees, being high-priest. They were however fearful that Albinus would op|pose their design, and therefore thought it the surest method to dispatch him, if possible, before the new governor arrived. In order to this, a council was summoned, and the apostle, with others, arraigned and condemned as violat••rs of the law: but that the action might appear more plausible and popular, the Scribes and Pharisees, masters in the art of dissimulation, endeavoured to insnare him, that they had placed the greatest confidence in him; that the whole nation, as well as they, gave him the title of a just man, and one that was no respecter of persons; that they therefore desired he would correct the error and false opinion the people had conceived of JESUS, whom they con|sidered as the Messiah, and take this opportunity of the universal confluence to the pas|chal solemnity, to set them right in their opinions in this particular, and would go with them to the top of the temple, where he might be seen and heard by all the people.

TO this the apostle readily consented, and being advantageously placed on a pinnacle of the temple, they addressed him in the following manner: "Tell us O Justus! whom we have all the reason in the world to believe, that the people are thus generally led away with the doctrine of JESUS, who was crucified; tell us, what is this institution of the crucified JESUS?" To which the apostle answered, with an audible voice: "Why do you enquire of JESUS, the Son of man? He sits in heaven at the right hand of the Majesty on high, and will come again in the clouds of heaven." The people below hearing this, glorified the blessed JESUS, and openly proclaimed, "Hosanna to the Son of David."

HEREUPON the Scribes and Pharisees perceived that they had acted foolishly; that, instead of reclaiming, they had confirmed the people in their error; and that there was no way left but to dispatch him immediately, in order to warn others, by his sufferings, not to believe in JESUS of Nazareth: accordingly they suddenly cried out, That Justus himself was seduced and become an impostor; and immediately threw him from the pinnacle or which he stood, into the court below; but not being killed on the spot, he recovered himself so far as to rise on his knees, and pray fervently to heaven for his murderers: but malice is too diabolical to be pacified with kindness, or satisfied with cruelty: little portions of revenge serve only to enflame it, and rouse it up to greater

acts of cruelty. Accordingly, his enemies, vexed that they had not fully accomplished their work, they poured a shower of stones upon him, while he was imploring their forgivness at the throne of grace; and one of them, more merciful than the rest, with a ••u••••er's club put an end to his misery.

THIS great and good man thus finished his course in the ninety-sixth year of his age, and about twenty-four years after our blessed Saviour's ascension into heaven. His death was lamented by all good men, even by the sober and just persons amongst the Jews themselves, as Josephus himself confesses. He was buried, according to Gregory of Tours, on Mount Olivet, in a tomb he had built for himself, and in which he had bu|ried Zacharias and old Simeon. Hejesippus says, he was buried in the court of the tem|ple, where he suffered martyrdom, and that a monument was there erected to his me|mory: but the former seems more agreeable to reason; for the Jews very rarely buried any person in the city, much less in the courts of the temple; and therefore, it is not natural to think they would permit that honour to be paid to him they so lately put to death as an impostor and deceiver.

ST. JAMES was a man of exemplary piety and devotion, educated under the strictest rules and institutions of religion, a priest of the ancient order of the Rechabites, or ra|ther as Epiphanius conjectures, according to the most ancient order and form of priest|hood, when the sacerdotal office was the prerogative of the first-born; but whether this kind of priesthood was at any time observed under the Mosaic dispensation, we are no where told in Sacred Writ; but however that be, it is certain that he had the privilege of entering the sanctuary, or holy place, when he pleased, though none but priests of the order of Aaron were permitted to enter there besides himself. Prayer was his con|stant business and delight; he seemed to live upon it, and to have continually his con|versation in heaven; and, therefore, used constantly to repair into the temple to pray, which he always performed kneeling, and with the greatest reverence, till by his daily devotions, his knees were become hard and callous like those of a camel. And he who has told us, that the prayer of a righteous man availeth much, found it so by his own ex|perience, heaven lending a more immediate ear to his petitions; so that in a time of re|markable drought, on his praying for rain, the clouds melted into fruitful showers, and relived the necessities of the people.

HIS charity towards men was not less singular than his piety towards God; he did good to all, watched over the souls of men, and studied to advance their eternal welfare; his daily errand into the temple was to pray for the happiness of the people, and that God would not severely reckon with them; he could forgive his most inveterate enemies, and overcome evil with good: when thrown from the top of the temple, he made use of his latest breath in sending up petitions to heaven for the pardon of his murderers, "I beseech thee, O Almighty Father, forgive them, for they know not what they do."

THIS apostle was of a remarkable meek and humble temper, honouring what was excellent in others, concealing what was valuable in himself: neither the eminency of his relation to the blessed JESUS, nor the dignity of the place he so worthily filled, could induce him to entertain lofty thoughts of himself above the rest of his brethren; on the contrary, he strove to conceal whatever might place him in a higher rank than the other disciples of the Lord of glory. Though he was brother to the Redeemer of mankind, he styles himself only the servant of our Lord JESUS CHRIST; not so much as mentioning his being an apostle of his divine Master.

HE was a person of extraordinary temperance, wholly abstaining from flesh, drinking neither wine nor strong drink, and never using the bath. His holy and mortified mind

was contented with the meanest accommodations; he went bare-foot, and never wore any other than linen garments. He lived indeed after the strictest rules of the Nazarite order; and as the mitre he wore on his head evinced his priesthood, which was rather from Malchizedek than Aaron; so his never shaving his head, or using any ointments, his habit and diet, and the great severity of his life, shewed him to belong to the Naza|rite institution, to which he was consecrated, even from his mother's womb. A man of so divine a temper, that he was at once the love and wonder of his age; and from the reputation of his holy and religious life, was styled James the Just. He was indeed the safety and happiness of the nation, which was reckoned to depend upon his prayers and interest with heaven, and hence he acquired the title of Oblias, or Ozliam, the defence and fortress of the people; indicating, that when he was no more, their castles would be dis|mantled and their strength laid level with the ground: and so indeed it proved; for a few years after his death, the Roman army broke in upon them, and filled the country with blood and slaughter. It is indeed no wonder that the judgments of the Almighty, like a flood, should come rolling in upon a nation, when the sluices are plucked up, and Moses taken away that stood in the gap to oppose them. In short, St. James was the de|light of all good men, and in so great favour and estimation with the people, that they used to flock after him, and strive who should touch, if it were only the border of his garment; his very episcopal chair, as Eusebius informs us, wherein he used to sit, was carefully preserved, and had a kind of veneration paid it, even in his time. He was beloved not only by his friends, but also by his enemies, and the Jews themelsves men|tion St. James in their Talmud, as a person who wrought miracles in the name of JESUS his Master; and the wisest of them considered his martyrdom as the principal cause of all those calamities that soon after flowed in upon them. Josephus in particular reckons the death of St. James, as the action that more immediately roused the divine vengeance, and hastened the universal ruin of that nation by the Roman armies.

THIS apostle wrote only one epistle, probably not long before his martyrdom, as appears from some passages in it relating to the near approach of the destruction of the Jews: he directed it to the Jewish converts dispersed up and down those eastern countries, to com|fort them under their sufferings, and confirm them against error: he saw a great degene|racy of manners coming on, and that the purity of the Christian faith began to be under|mined by the doctrines and practices of the Gnostics, who, under pretence of zeal for the legal rites, generally mixed themselves with the Jews: He beheld libertinism flowing in apace, and the way to heaven made soft and easy, men declaiming against good works as useless and unnecessary, and asserting that a naked belief was sufficient to salvation. These doctrines the apostle opposes, presses the purity, patience, charity, and all the vir|tues of a good life; and by undeniable arguments proves, that such a faith alone, which has CHRIST for its object, and works by love and holiness, can justify us before God▪ and procure our admittance into the celestial kingdom of eternal glory.

The LIFE of ST. PETER, the APOSTLE to the JEWS.

THIS remarkable apostle and disciple of our blessed Lord and Saviour was born at Bethsaida, a city of Galilee, situate on the banks of the lake of Genesareth, called also the sea of Galilee, from its being situated in that country; and the lake of Tiberias, from that city being built on its banks: but the particular time of this great apostle's birth cannot be known; the evangelists, and other writers among the primitive Christians, having been silent with regard to this particular. It is, however, pretty certain, that ••e was at least ten years older than his Master; the circumstances of his being married, and in a settled course of life, when he became a follower of the great Messiah, and that au|thority

and respect the gravity of his person procured him among the rest of the apostles, sufficiently declare this conjecture to be very far from being improbable.

ST. PETER being a descendant of Abraham, was circumcised according to the rites of the Mosaic law, and called by his parents, Simon or Simeon, a name at that time com|mon among the Jews: but after his becoming a disciple of the blessed JESUS, the additional title of Cephas was conferred upon him by his Master, to denote the firmness of his faith; the word Cephas in the Syriac, the common language of the Jews at that time, signifying stone or rock: and hence he is called in Greek Petros, and by us Peter, which appellation bears the same meaning.

THE evangelists have also been silent with regard to the parents of St. Peter, except in telling us, that his father's name was Jonah, probably a fisherman of Bethsaida: but what|ever was his trade, he was highly honoured by our blessed Saviour, who chose two of his sons, Andrew and Peter, to be his apostles, and preachers of the glad-tidings of salvation to mankind.

WHILE young, St. Peter was brought up to the trade of fishing on the lake of Beth|saida, famous for different kinds of fish, which excelled all others in the fineness of the taste. Here he closely followed this trade: but afterwards removed to Capernaum, pro|bably on his being married, where he settled; for we find he had a house there when our Saviour began his public ministry, and there he paid tribute. Nicephorus tells us, that Helen, the mother Constantine, erected a beautiful church over the ruins of St. Peter's house, in honour of him.

THE town of Capernaum was as well situated as Bethsaida, for the carrying on his ••••ade, standing at the influx of the river Jordan into the sea of Galilee, and where he might, with equal advantage, reap the fruits of an honest and industrious diligence. The business of St. Peter was, we confess, both mean and servile: it exposed him to all the injuries of the weather, the tempestuousness of the sea, and the darkness and horror of the night, and all to acquire a mean livelihood for himself and his family; but mean|ness is no exception to the Almighty; the poor, if virtuous, are as dear to heaven as the wealthy, the great and the powerful: the beggar and the monarch are equally regarded by the great Parent of the human race, with whom there is no respect of persons; and who is the rewarder of all that diligently seek him.

HERE we cannot help observing the wise and admirable methods made use of by Divine Providence, in making choice of such mean and unlikely instruments in plant|ing and propagating the Christian religion in the world: men who w••re destitute of every advantage of education, and brought up to the meanest employments, were chosen to confound the wise, and overturn the learning of the prudent. Such were the persons whom the Almighty sent to propagate the religion of his Son; to silence the wise, the scribe, and the disputer of this world, and to make foolish the wisdom of the earth: for though the Jews required a sign, and the Greeks sought after wisdom; though the preaching of a crucified Saviour was a scandal to the former, and foolishness to the learn|ed latter; yet by this foolishness of preaching God was pleased to save them that believ|ed; and, in the event, made it appear, that the foolishness of God is wiser than men, and the weakness of God is stronger than men; that so the honour of all may redound to him|self, that no flesh should glory in his presence, but he that glorieth, should glory in the Lord, to whom alone all honour is due.

WE are told of what sect St. Peter was before he became a follower of the blessed JESUS; but i•• is highly probable that he was a disciple of John the Baptist. We know that his brother Andrew was a follower of that preacher of repentance; and it is very

unlikely that he, who was so ready to carry his brother the early tidings of the Messiah, that the Son of Righteousness was already risen in these parts, should not be equally solicitous to bring him under the discipline and influence of John the Baptist, the day|star which appeared to usher in the appearance of the Son of God: besides, Peter's great readiness and curiosity at the first news of CHRIST's appearing, to come to him and converse with him, shews that his expectations had been awakened, and some glim|mering ••ays of hope conveyed to him by the preaching and ministry of John, who was the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

WHETHER Peter was or was not a disciple of John the Baptist, he became acquainted with the immaculate Lamb of God in the following manner: The blessed JESUS, having spent thirty years in the solitude of a private life, had lately been baptised by John in Jordan, and there owned by the solemn attestation of heaven to be the Son of God; whereupon he was immediately hurried into the wilderness, and there for forty days maintained a personal contest with the Devil, but having conquered this great enemy of mankind, he returned to Bethabara beyond Jordan, where John was baptising his pro|selytes, and endeavouring to answer the Jews, who had sent a deputation to him to enquire concerning the new Messiah that appeared among them. To satisfy these curi|ous inquires of Israel, John faithfully related every thing he knew concerning him, gave him the greatest character, and soon after pointed him out to his disciples; upon which two of them presently followed the great Redeemer of mankind, one of which was Andrew, Simon's brother. They came to him towards evening, and in all proba|bility stayed with him the whole night, during which time Andrew had an opportunity of informing himself, and of satisfying his most anxious scruples.

HE did not long conceal the joyful discovery he had made; for early in the morn|ing he hastened to acquaint his brother Simon that he had found the Messiah. It is not enough to be happy alone; religion is a communicative principle, that like the circles in the water, delights to multiply itself, and to diffuse its influences all around, especially on those whom nature has placed nearest to us. "I have (said he with rapture to his brother) found that eminent person so long and signally foretold by the prophets, and whom all the devout and pious amongst the sons of Jacob so earnestly expected to appear."

ST. PETER, who was one of those who waited for Redemption in Israel, ravished with joyful news, and impatient of delay, presently followed his brother to the place; and, on his arrival, our blessed Saviour immediately gave him a proof of his divinity, saluting him at first sight by his name, and telling him both who he was, his name and kindred, and what title should soon be conferred upon him by the authority of his Master.

WHETHER these two sons of Jonah constantly attended in person from that time on the great Redeemer of mankind, and became his disciples, the sacred history does not mention. It is however probable, that they stayed with him some time, till they were in|structed in the first rudiments of his doctrine, and then, by the leave of their great and benevolent Master, returned to their families and to their callings; for it is reasonable to suppose, that the blessed JESUS was not at this time willing to awaken the jealously of the rulers of Israel, and the suspicion of the Romans, by a numerous retinue, and therefore dismissed his disciples, amongst the rest Andrew and Peter, who returned to their trade of fishing on the lake, where they were afterwards found by our blessed Redeemer.

OUR Lord had now more than a year entered on his public ministry, going into every part of the country, to seek opportunities of doing good to the children of men;

so that by the constancy of his preaching, and the reputation of his miracles, his fa•••• was spread throughout all Judea, and multitudes of people flocked to him from all parts to hear his doctrine, and be spectators of his mighty works. And surely it is no won|der that the parched and barren earth thirsted for the kindly dews and showers of heaven, to refresh it.

IN order to avoid this prodigious throng of people, our great Redeemer often retired to some solitary place, to indulge the privacies of contemplation: in one of these retreats on the banks of the sea of Galilee, the multitude found him out, and ran to him from the city. Our Saviour, therefore to avoid the crowd, stepped into a fishing-boat which lay near the shore, and belonged to Simon Peter, who, together with his companions were on shore drying their nets, after an unsuccessful night spent in toil and labour. The blessed JESUS, who might have commanded, was pleased to entreat Peter, who now re|turned to his boat, to thrust off a little from the land, that he might instruct the people, who were gathered in prodigious crowds on the borders of the lake, to hear him.

ST. PETER gladly complied with the request of his Master, who delivered his heavenly doctrine to the people on the shore. As soon as he had ended his discourse, he resolved to seal his miracles, that the people might be persuaded he was a teacher come from God; accordingly, he ordered Simon to row further from the shore, and cast his net into the sea. To which Simon answered, that they had laboured the whole preceding night, and had taken nothing; and if they could not then succeed, there was little hopes of it now, as the day was far less proper for fishing than the night: but as his Master was pleased to command, he would readily obey; and, accordingly, he let down his net, when, to the astonishment both of him and his companions, so great a multitude of fishes were en|closed, that they were obliged to call their partners to their assistance.

AMAZED at this miraculous draught of fishes, Simon Peter, in an extacy of admiration, blended with awe and humility, fell prostrate it his Master's feet, acknowledging him|self a vile and sinful person, and thinking himself unworthy of being admitted into the presence of a person so immediately sent from God: but the compassionate Son of the Most High kindly removed his fears, telling him that this miracle was wrought to confirm his faith, and to indicate to him, that the Almighty had appointed a more noble em|ployment for him, that of saving the souls of the children of men. From this time Peter and his companions became the inseparable and constant disciples of the great Messiah, living under the rules of his institutions and discipline.

OUR blessed Saviour returned soon after to Capernaum with his disciples, where they found the mother-in-law of Peter dangerously ill of a fever: but the compassionate JESUS, who never omitted an opportunity of doing good to the human race, rebuked the disease, and taking her by the hand, restored her in a moment to her former health; demonstrating at once his power and willingness to relieve and comfort the sons and daughters of affliction and sorrow.

THE adorable Redeemer, having for some time entered on his public ministry, thought proper to elect some peculiar persons from amongst his followers, to be constant wit|nesses of his miracles and doctrines, and who after his departure, might be intrusted with the care of building his church, and planting that religion in the world, for which he himself left the mansions of heaven, and put on the veil of mortality. In order to this, he withdrew privately in the evening to a solitary mountain, where he spent the night in solemn addresses to his Almighty Father, for rendering the great work he was going to undertake prosperous and beneficial to mankind.

THE disciples came to him early the next morning, out of whom he made choice of twelve to be his apostles, and the constant attendants on his person. These he after|wards invested with the power of working miracles, and sent them into different parts of Judea, in order to carry on with more rapidity the great work which he himself had so happily begun among the people.

THE evangelists in general, in their enumeration of the apostles, constantly place St. Peter first. Indeed, the age and gravity of his person, together with his being first called to be an apostle, particularly qualified him for being president of this sacred col|lege: but we must not suppose that St. Peter was invested with any personal prerogative above his brethren; none of them ever intimated any such thing; and St. Paul says expressly, that he himself was not inferior to the very chiefest apostle; for he was not less eminent for usefulness than success in his ministry.

THIS election had not long taken place, when the blessed JESUS, attended by Peter and the two sons of Zebedee, followed Jairus, a ruler of the synagogue, to his house, in order to restore his daughter, an only child, who lay on the point of death; but before their arrival, a messenger arrived with the news that the damsel was dead, and therefore unnecessary for our Saviour to give himself any further trouble: but our Lord bid the ruler not dispair; for, if he believed, his daughter should yet be restored to her former health: and accordingly, on his arrival he took the maid by the hand, and with the power of his word recalled her fleeting spirit, which had quitted its earthly tabernacle, and restored her again to life and health, in the presence of her astonished friends.

NO further account of St. Peter, in particular, occurs till the night after our Saviour's miraculously feeding the multitude in the wilderness. JESUS had ordered his disciples to take ship, and pass over to the other side, while he sent the multitude away; but a vio|lent storm arising, they were in great danger of their lives, when their great Master came to them, walking on the surface of the boisterous billows, with the same ease as if it had been dry ground. At his approach, the disciples were greatly terrified, supposing they had seen a spirit: but their compassionate Master soon dispelled their fears, by telling them it was he himself, and therefore they had no reason to be terrified.

ST. PETER, who was always remarkable for bold resolutions and precipitate zeal, de|sired his Master to give him leave to come to him on the water; and on obtaining per|mission, he left the ship, and walked on the sea to meet his Saviour; but when he heard the deep roar about him, and the waves increase, he began to be afraid; and as his faith declined, his body sunk into the water; so that, in the greatest agony, he called for as|sistance to him who was able to save: nor was his cry in vain: the compassionate Re|deemer of mankind stretched out his hand, and again placed him on the surface of the water, with this gentle reproof, O thou of little faith, wherefore didst thou doubt? And no sooner was the blessed JESUS and his disciple entered into the ship, than the winds ceased, the waves subsided, and the ship was at the land whither they were going. A miracle of this kind could not fail of astonishing the disciples, and convincing them of the divinity of his person; accordingly, they drew near, and worshipped him with this confession, of a truth thou art the Son of God

OUR blessed Saviour, the next day, entered the synagogue of Capernaum; and, from the miracle of the loaves, took occasion to discourse concerning himself, as the true manna, and the bread which came down from heaven: opening to them the more sublime and spiritual mysteries, and the necessary and important duties of the gospel. On which, great part of the audience, who expected he was going to erect a temporal king|dom, and re-establish the throne of David in Jerusalem, offended at his representing

his dominions as entirely spiritual, departed from him, and came no more to hear 〈◊〉〈◊〉 discourses. JESUS, on beholding this defection, turned himself towards his disciples, 〈◊〉〈◊〉 asked them whether they also would go away? To which Peter replied, Lord, whither shall we go? thou hast the words of eternal life: thy doctrine alone can instruct us in the paths that lead to happiness; and thou art the true Messiah, the great Prophet so fully fore|told and so long expected by our nation.

OUR great Redeemer being willing to hear what account his disciples would give him of the various opinions of the people, asked them what the world said concerning him? To which they replied, that some took him for John the Baptist risen from the dead; some thought him to be Elias, and others Jeremiah, or one of the old prophets. This account not satisfying our blessed Saviour, he told them that it was no wonder that the people, who had seldom seen him, should form various conjectures concerning him and the doctrine he preached; but as they had been constantly with him, heard his sermons, and been spectators of his miracles, it was natural to think they might form a truer idea of him; and, therefore, asked them what they themselves thought of him? To which Peter in the name of the rest, answered, Thou art Christ, Son of the living God, anointed and set apart by the Most High, to be the great King, Priest, and Prophet of Israel.

THIS full and comprehensive declaration of Peter, satisfied the enquiry of our blessed Saviour, who answered, Blessed art thou Simon Bar-Jonah; for flesh and blood hath not re|vealed it unto thee, but my father which is in heaven: that is, this faith which thou hast now confessed, is not human, or built upon the testimony of man, but upon those evidences and principles which I was sent from God to reveal unto the world, and those great and so|lemn attestations he hath given from heaven to the truth both of my person and doctrine: therefore, I say unto thee, that thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it. As thy name signifies a rock, so shalt thou prove firm, solid, and immovable, in building my church, which shall be so firmly established by thy care and diligence to that faith thou hast now professed, and all the assaults of men and devils shall not be able to destroy, by their utmost efforts.

AT this time the disciples had no idea that their Master was to suffer death for the sins of the world; on the contrary, they considered him as immortal, having imbibed the opinion of the Scribes and Pharisees, That Christ abideth forever: so that when the blessed JESUS told them of the sufferings he must undergo at Jerusalem, what affronts and indig|nities he must suffer, and be at last put to death with all the effects of torture and disgrace, by a sentence of the Jewish Sanhedrim, St. Peter, who could not endure the thought of his Master's suffering even the least punishment, much less those cruelties he had men|tioned, and at last death itself, interrupted him very unseasonably, and said, Be it far from 〈◊〉〈◊〉, Lord; this shall not be unto thee. He considered these sufferings as inconsistent with the character of the great Messiah, whom he expected would restore the splendour of the throne of David his father, and reduce all the kingdoms of the earth to his obedience.

OUR blessed Saviour, who came down from heaven to give his life a ransom for the sins of the world, and who valued the redemption of mankind infinitely more than his own ease and safety, highly resented this speech of St. Peter, and accordingly returned this sharp reproof, Get thee behind me, Satan; thou art an offence to me; thou favourest not the things of God, but those that be of men.

AFTER these transactions, the great Redeemer of the sons of men, being about to re|ceive a specimen of his future glorification, took with him three of the most intimate of his apostles, Peter and the two sons of Zebedee, and went up into a very high mountain, and while they were employed in earnest addresses to the Almighty, he was transfigured

b••••••re them▪ such lustre beaming from his face, as exceeded the brightness of the me|r••••••an sun; and such rays of light issued from his garments, as exceeded the light of the clearest day; an evident and sensible representation of that state, when the just 〈◊〉〈◊〉 walk in white ro••es, and shine as the sun in the kingdom of their father. During this heavenly scene, the great prophets Moses and Elias appeared in all the brightness and majesty of a glorified state, familiarly conversing with him, and discoursing of the death and suf|ferings he was shortly to undergo, and his ascension to the heavenly regions of happiness and glory.

ST. PETER and the two apostles were in the mean time fallen asleep, being either weary for want of natural rest; or, overpowered with these extraordinary appearances, which the frailty and weakness of their nature could not support, were fallen into a trance: but on their awaking, were strangely surprised to see their Lord surrounded with so much glory, and those two great persons conversing wi••h him. They however, remained silent till those visitants from the courts of heaven were going to depart, when Peter, in a rapture and extacy of mind, addressed himself to his Master, declaring their infinite pleasure and delight in being favoured with this glorious spectacle; and desired his leave to erect three tabernacles, one for him, one for Moses, and one for Elias; but while he was speaking, a bright cloud suddenly overshaded those two great prophets, and a voice came from it, uttering these remarkable words, This is my beloved Son, in whom I am well pleased; hear ye him. On which the apostles were seized with the utmost conster|nation, and fell upon their faces to the ground; but JESUS touching them, bid them dismiss their fears and look up with confidence. They immediately obeyed, but saw their Master only; the others having vanished, together with the cloud of light they had lately beheld.

THIS heavenly scene being ended, our blessed Saviour travelled through Galilee with his apostles, and at his return to Capernaum, the tax-gatherers came to Peter, and asked him, whether his Master was not obliged to pay tribute. To which Peter readily de|clared he did. On his entering the house to give his Master an account of this demand, JESUS prevented him, by asking, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? To which Peter answered, not from their servants and family, but from strangers. Then, replied our Lord, are the children free. I myself as being the Son of God, and you as my ser|vants, are free from this tax, yearly paid to God, for repairing his temple at Jerusalem. But rather than give offence, by seeming to despise the house of God, and undervalue that authority which had settled this tribute, he determined to pay it, though at the expence of a miracle. Accordingly, he ordered Peter to repair to the sea with a hook, and take the first fish that offered, in whose mouth he should find a piece of money. The disciple obeyed, and found the money as his Master had foretold, and gave to the gatherers of the tribute for his Master and himself, as their proportion of it.

OUR blessed Saviour having entered the city of Jerusalem in triumph, he repaired to Bethany; from whence he sent two of his disciples, Peter and John, to make preparation for his celebrating the passover before his death.

PREPARATION being made, the great Redeemer and his apostles entered the house, and set down at table. But their great Master, who often taught them by example as well as precept, arose from his seat, laid aside his upper garment, took a towel, and pouring water into a bason, began to wash his disciples' feet, to teach them humility and charity by his own example. But on his coming to Peter, he would by no means admit his Master to perform so mean and condescending an office. What! the Son of God

stoop to wash the feet of a sinful mortel! A thought which shocked the apostle, who strenuously declared, Thou shalt never wash my feet. But the blessed JESUS told him, that if he washed him not, he could have no part with him; meaning that this action was mystical, and signified the remission of sins, and the purifying virtue of the spirit of the Most High, to be poured upon all true Christians. This answer sufficiently removed the scruples of Peter, who cried out, Lord, not my feet only, but also my hands and my head.

THE dear Redeemer now began the institution of his supper, that great and solemn institution, which he resolved to leave behind him, to be constantly celebrated in his church, as a standing monument and memorial of his love in dying for mankind; telling them at the same time, that he himself was now going to leave them, and that whither he went, they could not come. Peter, not well understanding what he meant, asked him whither he was going? To which our blessed Lord replied, that he was going to that place, whither he could not now, but should hereafter follow him; intimating the mar|tyrdom he was to suffer for his Master's religion. Peter answered, that he was ready to follow him, even if it required him to lay down his life. This confident presumption was not at all agreeable to the blessed JESUS, who told him he had promised great things, but would be so far from performing them, that before the cock crew twice, that is before three in the morning, he would deny his Master thrice.

HAVING now ended supper, they sung an hymn, and departed to the Mount of Olives; where JESUS again put them in mind how greatly the things he was going to suffer would offend them. To which Peter replied, that though all men shall be offended because of thee, yet will I never be offended.

AFTER this they repaired to the garden of Gethsemane; and leaving the rest of the apostles near the entrance, our blessed Saviour, taking with him Peter, James, and John, retired into the more solitary parts of the garden, to enter on the preparatory scene of the great tragedy that was now ••igh at hand.

THE blessed JESUS at this awful juncture laboured under the bitterest agony that human nature suffered, during which he prayed with the utmost fervency to his almighty Fa|ther, offering up prayers and supplications, with strong cryings and tears; and his sweat was as it were great drops of blood falling down to the ground. While our great Redeemer was thus interceding with the Almighty, his three disciples were fallen asleep, though he had made three several visits to them; calling to Peter, asked him, if he could not watch one hour with him? advising them all to watch and pray, that they might not enter into temptation, adding, The spirit indeed is willing, but the flesh is weak.

DURING our Lord's conversation with them, a band of soldiers from the chief priests and elders, preceeded by the traitor Judas to conduct and direct them, rushed into the garden, and seized the great High-Priest of our profession. Peter, whose ungovernable zeal would admit of no restaint, drew his sword, and, without the least order from his Master, struck at one of the persons who seemed to be remarkably busy in binding JESUS, and cut off his right ear. This wild and unwarrantable zeal was very offensive to his Master, who rebuked Peter, and entreated the patience of the soldiers, while he healed the wound by a miracle.

THE fidelity of the apostles, which they had urged with so much confidence, was now put to the trial. They saw their Master in the hands of a rude and inconsiderate band of men; and therefore should have exerted their power to release him, or at least have been the companions of his sufferings, and endeavoured, by every kind and endearing action, to have lessened his grief. But, alas! instead of assisting or comfort|ing their Master, they all forsook him and fled,—from innocence in distress.

HEREUPON the soldiers who had bound JESUS led him away, delivered him to the chief priests and elders, who carried him from one tribunal to another; first to Annas, and then to Caiaphas, where the Jewesh Sanhedrim were assembled, in order to try and condemn him to death.

PETER, who in the mean time had followed the other disciples in their flight, re|covered his spirits, and encouraged by his companion St. John, returned to seek his Master; and seeing him leading to the high-priest's hall followed at a distance, to know the event: but on his coming to the door he was refused admittance, till one of the disciples probably St. John, who was acquainted there, came out, and prevailed on the servant who kept the door to let him in. Peter being admitted, repaired to the fire burning in the middle of the hall, round which the officers and servants were standing; where being observed by the maid-servant who let him in, she charged him with being one of CHRIST's disciples; but Peter publickly denied the charge, declaring that he did not know him, and presently withdrew into a porch, where he heard the cock crow: an intimation seemingly sufficient to have awakened his conscience into a quick sence of his duty, and the promise he had a few hours before made to his Master. But, alas! human nature when left to itself, is remarkably frail and inconstant. This Peter suf|ficiently experienced; for while he continued in the porch, another maid met him, and charged him with being one of the followers of JESUS of Nazareth; which Peter stiffly denied, and, the better to gain belief, uttered an oath, to confirm his assertion.

NEARLY an hour after this, the servant of the high-priest (he whose ear Peter had cut off) charged him with being a disciple of CHRIST, and that he himself had seen him in the garden with him; adding, that his very speech proved him to be a Galilean. Peter, however, still denied the fact; and to add the highest accomplishment to his sins, ratified it, not only by an oath, but a solemn curse and execration, that he was not the person, that he knew not the man. But no sooner had he uttered this denial, than the cock crew. At which his master turned about, and earnestly looked upon him: a look that pierced him to the heart, and brought to his remembrance what his Saviour more than once foretold, that he would basely and shamefully deny him. Peter was now no longer able to contain his sorrow; he fled from the palace of the high-priest, and wept bitterly, passionately bewailing his folly, and the aggrevations of his sin; endeavouring thereby to make some reparation for his apostacy, and recover the the favour of heaven, and prevent the execution of divine justice, by taking a severe revenge upon himself for his crime.

ST. PETER's fall should convince us of the miserable frailty even of the best of men, and effectually subdue those vain confidences which are apt to rise in our hearts from our own supposed strength and virtue; for as this great disciple fell in so scandalous a manner, we shall hereafter care to depend upon the highest degree of knowledge, when one so wise, so perfectly satisfied of the truth of the Christian doctrine, was after the fullest convictions of his own conscience, so weak and frail as to deny and abjure his Lord who instructed and bought him, even at the price of his own blood? Who shall presume upon his best resolutions, when he who declared so firm a purpose of adhearing to JESUS, did within a few hours peremptorily and solemnly disown that very person for whose sake he was lately ready and disposed to lay down his life.

FROM this example we should also remember the wisdom and goodness of the Almigh|ty, in causing the faults and infirmities of his faints to be recorded in the Holy scrip|tures, and the use we ought to make of their failings and temptations. Their eminent virtues, and their as eminent repentance where they did amiss, are written as a sea|sonable

warning, and exhibit an instance of humiliation to all future ages; by letting us see, that the most perfect are but men, subject to blemishes and imperfections: and that the highest and purest state is no security from danger. This should make us very ten|der how we judge and dispise our brethern; whose faults, however severely we may cen|sure them, might probably have been our own had we been in their circumstances and surrounded with their temptations: for let him that thinketh he standeth, take heed lest he fall. We should not then promise ourselves safety and freedom from temptations in any circumstances in life; or so far presume on our own virtue, as to think we are incapa|ble of committing the blackest crimes, should the Almighty withdraw his grace, and leave us to ourselves.

WE have no account whether St. Peter, after the denial of his Master, retired into some solitary place to give vent to his grief and indulge his tears: or whether he fol|lowed his Saviour through the several stages of his trial, and personally attended as a mourner at the funeral of his Master. But however that be, he staid at Jerusalem, or, at least, in the neighbourhood, and probably with St. John; for when Mary Magda|lene returned from the sepulchre, to inform the disciples that the stone was rolled away from the door, and the body not to be found, Peter and John set out immediately to|wards the garden. John who was the younger arrived first at the sepulchre, looked into it, but did not enter, either out of fear, or a reverence to his Saviour.

PETER, whose zeal was greatly increased, came soon after, and resolutely went into the sepulchre where he found the linen cloths lying together in one place, the napkin that was about his head wrapped together in another; a sufficient indication that the body was not stolen away: for had that been the case so much care and order would not have been observed in disposing of the linen cloths. But he did not wait long in suspence with regard to his great Lord and Master; for the same day, and probably about noon, JESUS appeared to him; perhaps in compassion to his sorrow, in which he was overwhelmed for his late shameful denial of his Master. And as he was the first of the disciples who had made a signal confession of the divinity of the Messiah, so it was reasonable he should first see him after his resurerction; and, at the same time to con|vince him that the crime he had been guilty of in denying him was pardoned, and that he was come, like the good Samaritan, to pour oil into his wounded conscience, and administer comfort to his afflicted soul.

THE apostles soon after prepared to obey the command of their great Master, of retiring into Galilee; and we find that Peter, Nathaniel, the two sons of Zebedee, and two other disciples, returned to their old trade of fishing on the lake. One morning early, as they were labouring at their employment, having spent the whole night to no purpose, they saw on the shore a grave person (perhaps in the habit of a traveller) who called to them, and asked if they had any meat? To which they answered No. Cast then, replied he, the net on the right side of the ship, and ye shall find. They followed his directions, and enclosed a prodigious number of large fish. Astonished at such remarkable success, the disciples looked one upon another for some time, till St. John told Peter, that the person on the shore, was doubtless their great Lord and Master, whom the winds, the sea, and the inhabitants of the watery region, were so ready to yield obedience to.

ST. PETER no sooner heard the beloved disciple declare his opinion, concerning the stranger, than his zeal took fire, and, notwithstanding the coolness of the season, girt on his fisher's coat, threw himself into the sea, and swam to shore; his impatience to be with his Lord and Master, not suffering him to stay the few minutes necessary to bring the ship to the shore.

AS soon as the disciples came on land, they found a fire kindled, and fish laid upon it, either immediately created by the power of their divine Master, or that came ashore of its own accord, and offered itself to his hand: but notwithstanding there were fish already on the fire, he ordered them to bring of those they had now caught, and dress them for their repast, he himself eating with them; both to give them an instance of mutual love and friendship, and also to assure them of the truth of his human nature, since he was risen from the dead, as they now beheld.

THE repast being ended, our blessed Saviour addressed himself particularly to St. Peter, urging him to the utmost diligence in his care of souls; and because he knew that no|thing but a sincere love to himself could support him under the troubles and dangers of so laborious and difficult an employment, he inquired of him whether he loved him more than the rest of the apostles; mildly reproving him for his over-confident resolution. Peter, whom fatal experience had taught humility, modestly answered, that none knew so well as himself the integrity of his affections; thou knowest the hearts of all men, nothing is hid from thee, and therefore thou knowest that I love thee. The question was three several times repeated by our blessed Saviour, and as many times answered by the apostle: it being but just that he, who by a threefold denial, had given so much reason to question his affection, should now, by a threefold confession, give more than common assurance of his sincere love for his Master; and to each of these confessions, our great Redeemer added this signal trial of his affection, Feed my sheep.

OUR dear Lord having thus engaged Peter to a cheerful compliance with dangers that might attend the discharge of his office, particularly intimated to him the fate that would attend him; telling him, that when he was young, he girt himself, lived at his pleasure, and went wherever his fancy directed him; but when he should reach the term of old age, he should stretch forth his hands, and another should gird him, and bind him, and lead him, whither he had no desire to go; intimating, as the evangelists tell us, by what death he should glorify God, and seal the truth with his blood.

ST. PETER was not averse to drinking the bitter cup, and making his confession as public as his denial, that he might thereby testify the sincerity of his sorrow, and con|trition for his great offence. And seeing John following, he asked his great Master what should be his fate, and whether he, who had been the object of his Master's love in his life-time, should not have as honourable a death as he that had denied him? To which JESUS replied, it doth not concern thee to know how I shall dispose of events with regard to him; he shall see the destruction of the Jewish nation, and then go down in peace to the chambers of the dust.

OUR blessed Saviour soon after appeared to his disciples at Jerusalem, and take his last farewell of them, who had constantly attended him during his ministry amongst the sons of men. He now led them out as far as Bethany; a small village on Mount Olivet, where he briefly told them, that they were the persons he had chosen to be the witnesses both of his death and resurrection; a testimony which they should publish in every part of the world: in order to which, he would, after his ascension into heaven, pour out his spirit upon them in an extraordinary manner, that they might be the better enabled to struggle with that violent rage and fury with which the doctrine of the gospel would be opposed by men and devils; adding, that in the mean time they should return to Jerusalem, and there wait till those miraculous powers were given from on high. This discourse being finished, he laid hands upon them, and gave them his solemn benediction; during which he was taken from them, and received up unto the regions of the heavenly Canaan.

OUR glorious Redeemer having left this vale of misery, and ascended into the blissful habitations of immortality, the apostles began to act in conformity to the power and com|mission they had received from him. The first object that engaged their attention after their return to Jerusalem, was to fill up the vacancy in their college, lately made by the unhappy fall and apostacy of Judas. In order to this they called together the church, and entered into an upper room, where Peter, as president of the assembly, proposed to them the choice of a new apostle. He put them in mind that Judas, one of the disciples of their great and beloved Master, being betrayed by his covetous and insatiable temper, had lately fallen from the honour of his place and ministry; that this was no more than what the prophet had long since foretold should come to pass; and that the care of the church which had been committed to him, should devolve upon another; that therefore it was highly necessary that some person who had been familiarly conversant with the blessed JESUS, from first to last, and consequently, a competent witness both of his doctrine and miracles, his death, resurrection, and ascension, should be substituted in his room, and appointed to that high office. In order to which, two candidates were proposed, Joseph, called Barsabas, and Matthias, both qualified for the great and important office of the apostleship; and having prayed that the Divine Providence would immediately guide and direct their choice, they cast lots, and the lot fell upon Matthias, who was accordingly admitted into the number of the twelve apostles of our Lord.

THIS vacancy being filled up in the apostolic college, they spent their time in prayer and meditation, till the feast of Pentecost; when the promise of their great Master in sending the Holy Ghost was fulfilled. The Christian assembly were met as usual, to perform the public services of their worship, when suddenly a sound, like that of a mighty wind, rushed in upon them, representing the powerful efficacy of that Divine Spirit which was now to be communicated to them; after which there appeared small flames of fire, which, in the shape of cloven tongues, descended, and sat upon the head of each of them, to denote that their enjoyment of this gift should be constant and perpetual, and not like the prophets of old, who were inspired only at some particular times and seasons: upon which they were all filled with the Holy Ghost, which, in an instant, enabled them to speak fluently several languages they had never learned, and probably never heard till this time.

AS this surprising transaction had different effects on the minds of the audience, some considering it as the effect of a miracle, and others to the power and strength of new wine; the apostles thereupon all stood up, and Peter, in the name of the rest, under|took to confute this injurious calumny: he told them that this scandalous slander pro|ceeded from the spirit of malice and falsehood; that their censure was as uncharitable as it was unjust; that it was early in the morning, and therefore not a time for drinking, especially on a day set apart for devotion; that these extraordinary and miraculous effects were but the accomplishment of an ancient prophecy, which the Almighty had expressly declared should be fulfilled in the times of the Messiah; that JESUS of Nazareth had evidently proved himself to be that great prophet, the Son of the Most High, by many unquestionable miracles, of which they themselves had been eye-witnesses; and though, by the permission of Omnipotence, who had determined by this means, to bring about the redemption of mankind, they had wickedly crucified and slain him, yet God had raised him from the dead.

THOUGH this was the first discourse that St. Peter ever made in public, it deeply af|fected the audience, and every word, like a dagger, pierced them to the heart; so that they cried out, Men and Brethren, what shall we do? To which Peter answered, "The

only way to expiate your guilt, and obtain pardon for the sins you have committed, and acquire the gifts of the Holy Ghost, is to repent sincerely, and be baptized into the religion of this crucified Saviour."

A short time after this wonderful conversation, Peter and John going up to the tem|ple about three in the afternoon, near the conclusion of one of the solemn hours of prayer, they saw a poor impotent cripple near forty years of age, who had been lame from his birth, lying at the beautiful gate of the temple, and asking alms of those who entered the sacred edifice. This miserable object moved their compassion; and Peter beholding him with attention, said, "The riches of this world, the silver and gold so highly coveted by the sons of men, are not in my power to bestow; but I possess the power of restoring life and health, and am ready to assist thee." Then taking the man by the hand, commanded him in the name of JESUS of Nazareth to rise up and walk. Immediately the nerves and sinews were enlarged, and the several parts of the diseased members performed their natural transactions: upon which the man accompanied them into the temple, walking, leaping, and praising God for his cure.

AN event so strange and extraordinary, filled the minds of the people with admira|tion, and their curiosity drew them round the apostles to view the men who had per|formed it. Peter, seeing the multitude gathering round them took the opportunity of speaking to them in the following manner: "Men and brethren, this remarkable cure should not excite your admiration of us, as if we had performed it by our own power; it was wrought in the name of JESUS of Nazareth, our crucified Master, by the power of that very CHRIST, that holy and just Person, whom you yourselves denied, and de|livered to Pilate, nay, and preferred a murderer before him, when the governor was desirous of letting him go: but though you have put him to death, yet we are wit|nesses that he hath raised him again from the dead, and that he is ascended into heaven, where he will remain till the great and tremendous day of general restitution."

WHILE Peter was speaking to the people in one part of the temple, John was, in all probability, doing the same in the other: and the success plainly indicated how powerfully the preaching of the apostles was; five thousand persons embracing the doctrine of the gospel, and acknowledging the crucified JESUS for their Lord and Redeemer.

THE attention and envy of the rulers of Israel could not fail of being excited at such amazing success from the preaching of the apostles; accordingly, the priests and Sad|ducees repaired to the Roman magistrate, and intimated to him, that, in all probability, this concourse of people would prove the cause of a tumult and insurrection. Upon this information, the captain of the temple seized on the apostles, and cast them into prison. The next day they were carried before the Jewish Sanhedrim: and being asked by what power and authority they had done this, Peter boldly answered, "Be it known unto you and to all the descendants of Jacob, that this miracle was wrought wholly in the name of JESUS of Nazareth, whom ye yourselves have crucified and slain, and whom the Al|mighty hath raised again from the dead. This is the stone which you builders refused, and which is become the head of the corner: nor is there any other way by which you, or any of the sons of men can be saved, but by this crucified Saviour, the Lord JESUS CHRIST."

AFTER beholding the apostles with a kind of astonishment, the court remembered that they had seen them with JESUS of Nazareth, and therefore ordered them to with|draw, whilst they debated amongst themselves what was proper to be done: it was im|possible to deny the mi••acle, for it was performed before all the people, and the person on whom it was wrought, no stranger in Jerusalem. They therefore resolved to charge

them strictly not to preach any more in the name of JESUS: accordingly, they were again called in, and acquainted with the resolution of the council: to which the apostles answered, "That as they had received a commission from heaven, to declare to all na|tions what they had seen and heard, it was certainly their duty to obey God rather than man."

ALTHOUGH this was a fair appeal to the consciences of their very judges; yet these rulers of Israel, instead of being satisfied with it, would in all probability have proceed|ed to a greater violence, had not the peoples' veneration for the apostles checked their malice; so that all they dared to do, was to enforce their menaces, and suffer them to depart.

THIS intrepidity of the apostles had the desired effect; the church increased exceed|ingly: and that so great a company, especially the poor and needy, might be maintained, the professors of the religion of the holy JESUS sold their estates, and brought the money to the apostles, that they might deposit it in one common treasury, and from thence sup|ply the several exigences of their poor brethren.

WE find, however, that hypocrisy was not unknown amongst the professors of reli|gion, even in these primitive times. Ananias and his wife Sapphira, having embraced the doctrine of the gospel, pretended to follow the free and generous spirit of these times, by consecrating and devoting their estate to the honour of God, and the necessi|ties of the church. Accordingly, they sold their possessions, and brought part of the money and laid it at the apostles' feet; hoping to deceive them, though guided by the spirit of Omnipotence: but Peter, at his first coming in, asked Ananias how he could suffer Satan to fill his heart with such enormous wickedness, as to think to deceive the Holy Ghost? That before it was sold, it was wholly in his own power; and afterwards the money entirely at his own disposal: so that this action was capable of no other in|terpretation, than that he had not only abused and injured man, but mocked the Almighty himself, who he must know was privy to the most secret thoughts of his heart.

NO sooner had the apostles finished, than Ananias, to the great terror of all that were present, fell down dead by a stroke from heaven; and not long after his wife came in, whom Peter reproved in the same manner he had done her husband, adding, that she should immediately end her life in the same awful manner; upon which she was smitten by the hand of Omnipotence, and fell down dead; sharing with her husband in the pu|nishment, as she had before in the heinous crime.

THIS remarkable instance of severity, filled all the converts with fear and trembling, and prevented in a great measure, that hypocrisy and dissimulation, by which others might flatter themselves to deceive the church. But such instances of severity were very ex|traordinary; the power of the apostles was generally exerted in works of mercy and be|neficence towards the sons and daughters of affliction: they cured all kinds of diseases, and cast out devils; so that they brought the sick into the streets, and laid them on beds and couches, that the shadow, at least of Peter as he passed by, might cover some of them▪ well knowing, a single touch or word from either of the apostles was sufficient to remove a disease of the most inveterate nature.

HOWEVER, these stupendous works of the apostles, and the growing numbers of the church alarmed the rulers of Israel, who seized the apostles and cast them into prison. Their power, however, was limited, and like the drop of a bucket to the ocean, when opposed to the Almighty arm of the great Jehovah. The prison doors, though fastened

with the utmost caution, opened of themselves at the approach of a messenger from the court of heaven, who commanded the apostles to leave the dungeon, repair to the temple, and preach the glad-tidings of the gospel to the people in Jerusalem.

WHEN the officers returned in the morning, they found the prison doors shut and guarded, but the prisoners gone. This remarkable circumstance greatly alarmed them, and they repaired to the council to acquaint them with what had happened. The rulers were astonished at the news; but hearing that the apostles were teaching in the temple, they sent an officer to bring them, without the least violence to their persons, before the Sanhedrim. Their orders were soon obeyed, and the disciples of JESUS placed before the same court, by which their Master had been so lately condemned.

BEING thus brought before the Sanhedrim, the high-priest asked the apostles how they dared to propagate a doctrine they had lately so strictly charged them not to preach: to which Peter, in the name of the rest replied, "We certainly ought to obey God rather than man; and though you have so barbarously and contumeliously treated the Saviour of the world, yet God hath raised him up to be a Prince and a Saviour, to give both repentance and remission of sins: and of these things both we are witnesses, together with the miraculous powers which the Holy Ghost hath conferred on all Christians."

AS the apostles delivered this answer with remarkable boldness, it exasperated the council, and they began to consult how they might destroy them: but Gamaliel, a grave and learned counsellor, after commanding the apostles to withdraw, desired them to proceed with caution in an affair of this nature; reminding them, that several persons had already raised parties, and drawn great numbers of persons after them; but that every one of them had miscarried, and all their designs were rendered abortive without the in|terposition of that court. That they would therefore do well to let the apostles alone; for if their doctrines and designs were of human invention, they would come to nothing; but if they were of God, all their powers and policy would be of no effect.

THE council were satisfied with this prudent and rational advice, and after commanding the apostles to be scourged, they strictly charged them to preach no more in the name of JESUS, and set them at liberty: but this charge had little effect on the disciples of the blessed JESUS; they returned home in triumph, rejoicing that they were thought worthy to suffer in so righteous a cause, and to undergo shame and reproach for so kind and so powerful a Master.

HITHERTO the church at Jerusalem had been tossed with gentle storms, but now it was overtaken by a more violent tempest, which commenced with the death of the proto-martyr Stephen, and was now carried on with greater violence; nor did it end but with the dispersion of the disciples, by which means, the glad-tidings of the gospel, which had till then been confined to Judea, and the professors of it hid in secret places, was now preached to the Gentile world, and an ancient prophecy fulfilled, which says, Out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Thus does the Almighty bring good out of evil, and cause the malicious intentions of the wicked to redound to his praise, in the further spreading of the truth.

THE followers of the blessed JESUS being thus dispersed, Philip, the deacon, retired to Samaria, where he preached the gospel, and confirmed his doctrine by many miraculous cures, and casting out devils. In this city was one Simon, who, by magic arts and dia|bolical sorceries, was beheld with admiration by the people; and some considered him as the great power of God; a name he blasphemously gave himself, pretending to be the first and chief deity, or what every nation considered as the supreme God. This wicked

mortal, hearing the sermons of Philip, and beholding the miracles wrought by him, be|came a convert to the religion of JESUS, and was baptised with the others who had em|braced Christianity.

SEVERAL of the apostles who continued at Jerusalem, were soon informed of this re|markable success of Philip's ministry at Samaria, and thought it necessary to send him assistance. Accordingly, Peter and John were deputed to this infant church, who having prayed and laid their hands on the new converts, they received the Holy Ghost. Such miraculous gifts astonished the magician, and desirous of obtaining the same privilege, he offered the disciples money to invest him with this power, that on whomsoever he laid his hands he might receive the Holy Ghost; but Peter, who perceived the insincerity of his heart, rejected his offer with scorn and detestation. "Thy money, said that great apostle, perish with thee. And as thy heart is full of hypocrisy and deceit, thou canst have no share nor portion in so great a privilege. Thou wouldest do well to repent for so monstrous a crime, and sincerely apply thyself to seek the Almighty, that the thoughts of thy heart may be forgiven thee; for I perceive that thy temper and disposition of mind is still vicious and corrupt, and that thou art yet bound by the chains of iniquity, and in a state displeasing to the Almighty, and dangerous to the welfare of thy own soul."

THIS speech of St. Peter terrified Simon, his conscience flew in his face, and he prayed the apostles to make intercession for him to the throne of grace, that the Almighty might pardon his sin, and not inflict on him those heavy judgments they had denounced.

AFTER this violent storm, the church enjoyed a time of calmness and serenity; during which St. Peter went to visit the churches lately planted in those parts, by the disciples whom the persecution had dispersed: and at his arrival at Lydda, he miracu|lously healed Eneas, who had been afflicted with the palsy, and confined to his bed eight years; but on Peter's bidding him arise in the name of JESUS, he was immediately re|stored to perfect health. Nor was the success of this miracle confined to Eneas and his family, the fame of it being blazed through all the neighbouring country, and many believed in the doctrine of the Son of God. It was even known at Joppa, a sea-port town, about six miles from Lydda; and the brethren immediately sent for Peter, on the fol|lowing melancholy occasion: Tibatha, whose Greek name was Dorcas, a woman vene|rable for her piety and extensive charity, was newly dead, to the great loss of all man|kind who loved the paths of virtue, especially the poor and afflicted, who were sup|ported by her benevolence.

WHEN St. Peter arrived, he found her dressed for her funeral solemnity, and surrounded by mournful widows, who shewed the coats and garments wherewith she had clothed them, the monuments of her liberality: but Peter put them all out, and kneeling down, prayed with the utmost fervency; then turning to the body, he commanded her to arise, and taking her by the hand, presented her in perfect health to her friends and others, who were assembled to pay their last duties to so good a woman. This miracle con|firmed those who newly embraced the gospel of JESUS, and converted many more to the faith. After which, he stayed a considerable time here, and lodged in the house of Simon a Tanner, at Joppa.

WHILE he abode in this city, one day, when he was offering up his prayers to the Al|mighty, he found himself hungry, and called for meat; but while it was dressing for him, he fell into a trance, wherein was presented to him a large sheet let down from heaven, containing all sorts of creatures, clean and unclean; and at the same time a voice said to him, Arise Peter, kill and eat: but the apostle, as yet tenacious of the rites and insti|tutions

of the Mosaic law, answered, that his conscience refused to comply, having never eaten any thing that was common or unclean. To which the voice replied, "That it was unjust to consider that as common which God had cleansed." This was done thrice, after which the vessel was again drawn up to heaven, and the vision disappeared. By this symbolical representation, St. Peter was given to understand, that the Almighty was now going to send him on a new embassy, which the Spirit at the same time command|ed him to undertake. While he was still wondering with himself what the event could prove, three messengers knocked at the gate, enquiring for him; and from them he re|ceived the following account: That Cornelius, a Roman captain of a band of Italian soldiers at Cesarea, a person of great piety and religion, one who had been long a prose|lyte of the gate, had sent for him, by an immediate command from God. Peter accom|panied with some of the brethren, went the next day with the messengers, and soon after arrived at Cesarea.

CORNELIUS having information of his coming, had summoned his friends and kindred to Cesarea; and at the apostle's entering his house, fell at his feet, a method of address frequent in the Eastern countries; but Peter, who considered that honour as due only to the Almighty, lifted him up, and declared to the company the reason of his coming, say|ing he had lately learned, that with God there was no respect of persons.

AS soon as the apostle had ended his speech, Cornelius, at his request, related the particular reason for his sending for him. "Four days ago, said this Roman officer, being conversant in the duties of fasting and prayer, an angel from the courts of heaven appeared to me, declaring that my prayers and alms were come up as a memorial before the throne of the Most High; and at the same time, ordered me to send to Jop|pa, for one Simon Peter, who lodged at the house of a Tanner near the sea-sides, who would give me further information in the duties of religion. Accordingly, I made no hesitation to obey the Heavenly messenger, but sent immediately for thee."

THE apostle was at first astonished at this relation of the centurion; but he was soon convinced that God had broken down the partition••wall, and no longer maintained a peculiar kindness for the sons of Jacob; that it was not the nation▪ but the religion; not the external quality of the man, but the internal temper of the mind, that recom|mended the human race to the favour of Omnipotence: that the devout and pious, the righteous and the good man, whatever part of the earth he may inhabit, i•• the favourite of heaven; that God as highly respects a just and virtuous man in the barren wastes of Scythia, as on the mountain of Sion; that the reconciling and making peace between God and man by JESUS CHRIST, was the doctrine published by the prophets of old; and that God had now anointed and consecrated JESUS of Nazareth with divine power, in the exercise whereof he went about doing good to the children of men.

AT the time that Peter was thus preaching to them, the Holy Ghost fell upon the greatest part of his hearers, enabling them to speak several languages, and in them to magnify the great Creator of the sons of men. At this the Jews, who accompanied Peter, marvelled exceedingly, to see that the gifts of the Holy Ghost were poured upon the Gentiles; and Peter seeing this, told the company, that he knew no reason why these persons should not be baptized, as they had received the Holy Ghost as well as them; and, accordingly, he gave orders that they should be baptized; and, to confirm them in the holy faith they had embraced, he tarried some time with them.

HAVING thus finished his visitation to the new-planted churches, Peter returned to Je|rusalem, and was indefatigable in instructing the converts in the religion of JESUS, and

preaching the glad-tidings of salvation to the descendants of Jacob: but he did not long continue in this pleasing course; Herod Agrippa, in order to ingratiate himself into the favour of the Jews, put St. James to death, and finding the action was highly accepta|ble to that stiff-necked people, he resolved to extend his cruelty to Peter, and accor|dingly cast him into prison: but the churches were incessant in their prayers to God for his safety; and what have mortals to fear, when guarded by the hand of Omnipo|tence! Herod was persuaded he should soon accomplish his intentions, and sacrifice Peter to the insatiable cruelty of the Jews.

THE night before the intended execution, a messenger from the courts of heaven vi|sited the gloomy horrors of the dungeon, where he found Peter asleep between his keepers. The angel raised him up, took off his chains, ordered him to gird on his gar|ments, and follow him: Peter obeyed, and having passed through the first and second watch, they came to the iron gate leading to the city, which opened to them of its own accord: the angel also accompanied him through one of the streets, and then departed from him; on which Peter came to himself, and perceived that it was no vision, but that his great and beloved Master had really sent a messenger from above, and released him from prison. He therefore repaired to the house of Mary, where the church was assem|bled, and offering up their prayers to the throne of grace for his safety. On his knock|ing at the door, a maid who came to let him in, knowing his voice, ran back to tell them that Peter was at the door, which they at first considered as the effect of fancy: but the damsel continuing to affirm that it was really true, they concluded it was an angel, or some messenger sent to him from the courts of heaven: but on opening the door, they were convinced of their mistake, finding that it was Peter himself, who briefly told them how he was delivered, and, desiring them to inform his brethren of his being set at li|berty, he retired from them.

THE officers came in the morning from Herod to the prison, with orders to bring Peter out to the people, who were gathered together to behold his execution: but when they came to the prison, the keepers informed them, that the apostle had made his escape; which so exasperated Herod, that he commanded those to be put to death who were in|trusted with the care of the prisoner.

AFTER this miraculous deliverance of St. Peter, a controversy arose between the Jewish and the Gentile converts, with regard to the observation of the Mosaic law, a dis|pute which gave great uneasiness to the minds of many persons; the Jews zealously con|tending, that it was absolutely necessary to salvation to be circumcised, and observe the pre|cepts of the ceremonial law as well as those of the gospel. To compose this difference, it was thought necessary to summon a general council of the apostles and brethren to meet at Jerusalem. This was accordingly done, and the case thoroughly debated.

AT last Peter stood up, and declared, that God having chosen him out of all the apostles to be a preacher of the Gospel, not only to the Jews, but also to the Gentiles, God who was best able to judge of the hearts of men, had borne witness to them, that they were ac|cepted of him by giving them his Holy Spirit, as he had done the Jews; and, consequent|ly, that there was no difference between them.

ST. PETER's declaration convinced the church, and it was unanimously decreed, that no other burthen than the temporary observance of a few particular precepts, equally con|venient ••o Jew and Gentile, should be imposed on them: and the decision drawn up into a synodical epistle, and sent to the several churches, for allaying the heats and controversies which had been occasioned by this dispute.

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In ANGEL Delivering Peter out of Prison who had been confined for preaching the Gospel of our Saviour JESUS CHRIST.

PETER soon after left Jerusalem, and went down to Antioch; where, using the liberty given him by the gospel, he freely ate and conversed with the Gentile proselytes, considering them now as fellow-citizens with the saints, and of the household of God. This he had been taught by the vision of the sheet let down from heaven; this had been lately decreed at Jerusalem; this he had before practised with regard to Cornelius and his family, and justified the action to the satisfaction of his accusers; and this he had freely and innocently done at Antioch, till some of the Jewish brethren coming thither, he, for fear of offending them, withdrew himself from the Gentiles, as if it had been unlawful for him to hold conversation with uncircumcised persons; notwithstand|ing he knew, and was fully satisfied, that our blessed Saviour had broken down the partition-wall between the Jews and Gentiles, under the gospel.

HAVING thus acted against the light of his own mind and judgment, Peter condemn|ed what he had approved, and destroyed the superstructure he had before erected; at the same time, he confirmed the Jewish zealots in their inveterate errors, filled the minds of the Gentiles with scruples, and their consciences with fears. Nor was this all, the old prejudices between Jew and Gentile were revived, and the whole number of Jewish converts, following the apostle's examples, seperated themselves from the company of the Gentile Christians; nay, even Barnabas himself was carried away by the torrent of unwarrantable practice that now unhappily prevailed.

THE apostle Paul was now at Antioch, and resolutely opposed St. Peter to his face; he publicly reproved him as a person worthy to be blamed for his gross prevarication. He reasoned and severely expostulated with him, that he who was himself a Jew, and consequently under a more immediate obligation of observing the Mosaic law, should throw off the yoke himself, and at the same time endeavour to impose it on the Gen|tiles, who were never under the necessity of observing the ceremonies of the Israelites; a severe, though an impartial charge.

THUS far we have had an infalliable guide to direct us in writing the life of this great apostle; but here the sacred historian hath left us, and therefore we must have recourse to the ancients for materials in the further prosecution of his history.

BEFORE this contest at Antioch, St. Peter had preached the gospel in various parts of the world, enlarged the kingdom of his great Master, and spreading the glad-tidings of salvation amongst the inhabitants of various countries; and, amongst the rest, those of Rome, then the mistress of the world. In that capital he is said to have continued several years, till the emperor Claudius taking advantage of some seditious tumults raised by the Jews, published an edict, whereby they were banished from Rome, and amongst the rest St. Peter, who returned to Jerusalem, and was present at the synod already mentioned; but how long he continued in the capital of Judea is uncertain; for we have no account of his transactions for many years. This however is certain, that he was not idle in the service of his great Master; and Eusebius tells us, from Metaphrastes, that he visited several of the western parts, and particularly the island of Great Britain, where he continued several years, spreading the glad-tidings of salvation in these remote parts, and converting the several nations to the faith of the gospel.

HOWEVER this be, whether St. Peter was or was not in England, it is certain, that towards the latter end of Nero's reign he returned to Rome, where he found the minds of the people strongly bewitched, and hardened against the doctrines of the gospel by the sorceries of Simon Magus, who, as I have already observed, was chastised by

Peter for his wickedness at Samaria. This Monster of impiety not only opposed the preaching of the apostles, but also did all in his power to render them and their doctrines odious to the emperor. St. Peter foreseeing that the calumnies of Simon and his ad|herents would hasten his death, took the greater pains, and was still more assiduous to confirm those he had been any ways instrumental in converting in the sublime truths they had received.

IN order to this, the apostle strongly opposed the great deceiver of mankind; for in the last year of his life, he seems to have written his two epistles to the dispersed Jews in Pontus, Galatia, Cappadocia, and Bythinia; and, in an appointed encounter with Simon, discovered his magical impostures, and through the power and the assistance of the Almighty, brought him to an exemplary and miserable death.

THE account of the miserable end of this unhappy man no sooner reached the empe|ror's ears, than he vowed revenge, both for the death of his favourite, and the endea|vours used by the apostles to turn mankind from darkness unto light, and from the power of Satan unto God. Accordingly, he issued orders for apprehending St. Peter, together with his companion St. Paul. St. Ambrose tells us, that when the people perceived the dan|ger to which St. Peter was now exposed, they prayed him to quit Rome, and repair for a while to some secure retreat, that his life might be preserved for the benefit of the church. Peter, with great reluctance, yielded to their entreaties, and made his escape by night: but as he passed the gate, he was met by a person in the form of his great and beloved Master, and on Peter's asking him, whither he was going, answered, "To Rome to be crucified the second time:" which Peter taking for a reproof of his cowardice, re|turned again into the city, was soon after apprehended, and cast, together with St. Paul, into the Mamertine prison. Here they were confined eight or nine months, but spent their time in the exercise of religion, especially in preaching to the prisoners, and those who resorted to them: and during this confinement, it is generally thought St. Peter wrote his second epistle to the dispersed Jews; wherein he endeavours to confirm them in the belief and practice of Christianity, and to fortify them against those poisonous and pernicious principles and actions, which began to break in upon the church, then in its infancy.

AT length, Nero returning from Achaia, he entered Rome in triumph; and soon after his arrival, resolved that the apostles should fall as victims and sacrifices to his cruelty and revenge. While the fatal stroke was daily expected, the Christians in Rome were continually offering up their prayers to heaven to protect those two holy persons: but the Almighty was now willing to put an end to their sorrows; and after sealing the truth they had preached with their own blood, to receive them into the regions of eternal bliss and happiness, and exchange their crowns of martyrdom for crowns of glory. Ac|cordingly, they were both condemned by the cruel emperor of Rome; and St. Peter having taken his farewell of the brethren, especially St. Paul, was taken from the prison, and led to the top of the Vatican mount, near the Tiber, where he was sentenced to sur|render up his life by crucifixion.

COMING to the place of execution, he begged the favour of the officers, that he might not be crucified in the common manner, but with his head downwards; affirming, that he was unworthy to suffer in the same posture in which his Lord had suffered before him. This request was accordingly complied with, and the great apostle St. Peter sur|rendered up his soul into the hands of his great and beneficent Master, who came down from heaven to ransom mankind from destruction, and to open the gates of the heavenly Canaan to all believers.

THE body of Peter being taken down from the cross, is said to have been embalmed by Mercellinus the presbyter after the manner of the Jews, and then buried in the Vatican, near the Appian way, two miles from Rome. Here it remained till the time of pope Cornelius, who conveyed it to the Vatican at Rome, where it rested in an obscure place, till the reign of Constantine, who, from the great reverence he entertained for the Christian religion, erected many churches at Rome, and rebuilt and vastly enlarged the Vatican in honour of St. Peter.

IF we consider St. Peter as a man, there will seem to have been a natural eagerness pre|dominant in his temper, which animated his soul to the most bold and generous under|takings: but if we consider him as a disciple of the blessed JESUS, we shall find him exemplary in the great duties of religion. To conclude: if we consider him as an apostle, as a pastor, or shepherd of the souls of men, we shall find him faithful and dili|gent in his office, zealously endeavouring to instruct the ignorant, reduce the erroneous, strengthen the weak, confirm the strong, reclaim the vicious, and turn the children of men into the paths of righteousness. He never omitted any opportunity of preaching to the people, and spreading the glad-tidings of the gospel amongst the human race: and so powerful were his discourses, that he converted many thou|sands at one time. How many painful journies and dangerous voyages did he un|dertake! With what unconquerable patience did he endure the greatest trials, surmount every difficulty, and remove every obstacle, that he might plant the gospel of his beloved Master! Never refusing even to lay down his life to promote it: nor was he only assidu|ous to perform these duties himself; he was also careful to animate others to do the like, earnestly pressing and persuading the pastors and governors of the church to feed the flock of God, to labour freely for the good of the souls of men, and not undertake those offices to acquire advantages to themselves; beseeching them to treat the flock committed to their care with lenity and gentleness, and to be themselves shining exam|ples of piety and religion, the surest method of rendering their ministry successful: and, because it was impossible for him to be always present, to teach and warn the chil|dren of men, he endeavoured by letters to imprint in their minds the practice of what they had been taught: a method, he tells us, he was resolved to pursue, as long as he continued an inhabitant of this world; thinking it meet, while he was in this taber|nacle, to stir up the professors of the gospel, by putting them in mind of these things; that so they might be able after his decease to have them always in remembrance, and not let them slip out of their minds.

ST. JUDE, THE APOSTLE.

ST. JUDE is mentioned by three several names in the evangelical history, namely, Jude or Judas, Thaddeus, and Lebbeus. The first he had in common with the other Jews, and in honour of one of the twelve patriarchs; the other two might be added to the former, partly to distinguish him from Judas the traitor, who had rendered the name odious to the Christians, and partly as a commendation of his wisdom and zeal: for Lebbeus, according to St. Jerom, signifies a man of understanding, and Thaddeus imports divine favour; and hence some of the fathers call him Zelotes, or Zealous.

THIS apostle was brother to St. James the Less, afterwards bishop of Jerusalem, be|ing the son of Joseph, the reputed father of CHRIST, by a former wife. It is not known when, or by what means, he became a disciple of our blessed Savour, nothing being said of him, till we find him in the catalogue of the twelve apostles; nor afterwards till

CHRIST's last supper, when discoursing with them about his departure, and comforting them with a promise, that he would return to them again, meaning after his resurrec|tion, and that the world should see him no more, though they should see him; our apostle said to his Master, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? It seems, from this question, that St. Jude expected that the Messiah would establish a secuar kingdom; and, therefore, could not reconcile the solemnity and grandeur of it, with the private manifestations of CHRIST to his disciples only.

IT is affirmed by St. Jerom, that St. Thomas sent St. Jude the apostle, soon after our Lord's ascension, to Edessa, to heal Abagarus: but this is a mistake, it being Thaddeus, one of the seventy disciples, and not Judas Thaddeus the apostle, who was sent to Abagarus.

WE are told by Paulinus, that the province which fell to the share of St. Jude in the apostolic division of the provinces, was Lybia; but he does not tell us, whether it was the Cyrenean Lybia, which is thought to have received the gospel from St. Mark, or the more southern part of Africa: but however that be, in his first setting out to preach the gospel, he travelled up and down Judea and Galilee; then through Samaria into Idumea, and to the cities of Arabia, and the neighbouring countries, and afterwards to Syria and Mesopotamia. Nicephorus adds, that he came at last to Edessa, where Abagarus go|verned, and where Thaddeus, one of the seventy, had already sown the seeds of the gospel. Here he perfected what the other had begun; and having by his sermons and miracles established the religion of JESUS, he died in peace; but others say that he was stain at Berytes, and honourably buried there.

THE writers of the Latin church are unanimous in declaring, that St. Jude travelled into Persia, where, after great success in his apostolical ministry for many years, he was at last, for his free and open reproving the superstitious rites and customs of the Magi, cruelly put to death by the enemies of the gospel.

WE do not find that St. Jude left more than one epistle, which is placed the last of those seven, styled catholic, in the sacred canon. It hath no particular inscription, as the other six have, but is thought to have been primarily intended for the Christian Jews, in their several dispersions, as St. Peter's epistles were. In it he tells them, "That he at first intended to write to them in general of the common salvation, and establish and confirm them in it: but seeing the doctrine of CHRIST attacked on every side by He|retics, he conceived it more necessary to spend his time in exhorting them to fight man|fully in defence of the faith once delivered to the saints, and oppose the false teachers who laboured so indefatigably to corrupt the truth."

IT is generally understood, the Heretics meant in this epistle, were the Nicolatans, the Gnostics, the followers of Simon Magus and others of the same kind, whose morals were as corrupt as their doctrine, trusting to a faith without works, as sufficient to their salvation: so that the subject of St. Jude's epistle is nearly the same with that of the second of St. Peter, whose sense he generally follows, and often uses the very same expressions: only as the infection had spread itself further, and had gotten more ground, he seems to oppose those Heretics with more zeal and sharpness than St. Peter had done: but because true Christian charity, though it be zealous, yet is without bitterness and hatred, he exhorts the Christians to use gentle methods with those deluded people, and to pluck them as brands out of the fire; meaning by fire, their impious principles and practices, which if continued in, would certainly consume them. He seems expressly to cite St. Peter's second epistle, and to intimate plainly that most of the apostles were dead; so that his epistle seems not to have been written till after Nero's reign and the destruction of Jerusalem by the Romans.

THIS epistle was not at first generally received in the church: the author indeed, like St. James, St. John, and sometimes St. Paul himself, does not call himself an apostle, styling himself only the servant of Christ: but he has added what is equivalent, Jude the brother of James, a character that can belong to none but our apostle: and surely the humility of a follower of JESUS should be no objection against his writings, but rather be a recommendation of them.

ONE great objection against this epistle, was, the apostle's mentioning the tradition of Michael the archangel contending with the Devil about the body of Moses, but he has done no more than St. Paul in nameing Jannes and Jambres; namely, alleging a story which was then current and acknowledged by the Jews, though nothing of it was inserted in the sacred writings, so that St. Jude reasons with the Jews from their own authors and concessions, the more easily to convince and confute them.

WE have now, we trust, obviated the difficulties that have arisen concerning the epistle of St. Jude; and Eusebius tells us, that in his time most churches read it pub|licly: it is indeed evident, that before the close of the fourth age, it was acknowledged as canonical Scripture, in the councils of Laodicea and Carthage, by general consent.

AN ACCOUNT OF ST. THOMAS THE APOSTLE.

THE Jews, when they travelled into foreign countries, or familiarly conversed with the Greeks and Romans, were wont to assume a Latin name of the same signifi|cation, or at least that bore some affinity with that by which they were known in their own country. Thus our blessed Saviour was called CHRIST, answering to his Hebrew title Messiah, the anointed: Simon, who was called Caphas in Hebrew, was styled P••tros in Greek, both signifying a rock: Tabitha was called Dorcas, both signifying a goat: and thus Thomas, according to the Syriac import of his name, was called Didymus, a twin, which is the meaning of both appellations.

THERE is no mention in the evangelical history either of the country or kindred of St. Thomas: it is however certain that he was a Jew, and in all probability a Gali|lean. Metaphrastes tell us, that he was descended from very mean parents, who brought him up to the trade of fishing; but at the same time, took care to give him a more useful education, instructing him in the knowledge of the Scripture, whereby he learned wisely to regulate his conduct.

THIS apostle was, together with the rest, called to the apostleship and not long after gave an eminent instance of his being ready to undergo the most melancholy fate that might attend him: for when the rest of the apostles were dissuading their Master from going into Judea at the time of Lazarus's death, because the Jews lately endeavoured to stone him, Thomas desired them not to hinder his journey thither, though it might cost them all their lives: Let us go, said he, that we may die with him; concluding that instead of Lazarus being raised from the dead, they should all, like him, be placed in the chambers of the dust.

THE holy JESUS, a little before his sufferings, had been speaking to them of the joys of heaven, and had told them, that he was going to prepare mansions for them, that they might follow him, and that they knew both the place whither he was going, and the way thither; on hearing this, our apostle replied, that they knew not whither he was going, much less the way that would lead them thither. To which our Lord

returned this short but satisfactory answer, I am the way; I am the person whom the Father hath sent into the world to shew mankind the paths that lead to eternal life, and therefore you cannot miss the way if you follow my example, and obey my precepts.

THE minds of the disciples, who had seen their great Master expire on the cross, were distracted by hopes and fears concerning his resurrection, about which they were not then fully satisfied, which engaged him the sooner to hasten his appearance, that by the sensible manifestations of himself he might put the matter beyond all possibility of dispute. Accordingly, the very day on which he arose from the dead, he came into the house where they were assembled, while, for fear of the Jews, the doors were close shut, and gave them sufficient assurance, that he was risen from the dead. Thomas was not present at this meeting, having probably never rejoined their company since their dispersion in the garden, when every one's fears prompted him to consult his own safety. At his return, they told him, that the Lord had appeared to them, but he obstinately refused to give credit to what they said, or to believe that it was really he, presuming it rather a spectre or apparation, unless he might see the very print of the nails, and feel the wounds in his hands and side: a strong piece of infide|lity! Was it any thing more than what Moses and the prophets had long since fore|told? Had not our Lord frequently declared in plain terms, that he must rise from the dead the third day? And could they question the possibility of what he told them, when they had so often seen him work the greatest miracles.

THE stubbornness of Thomas, on this occasion, might have betrayed him into an eter|nal infidelity; but our compassionate Saviour would not take the advantage of his per|verse obstinacy; for, on that day seven-night he came again to them, as they were met at their solemn devotions, and, calling to Thomas, bade him look upon his hands, put his fingers into the print of the nails, and thrust his hand into his side, to satisfy his faith by a demonstration from the senses. Thomas was soon convinced of his error and obstinacy, confessing that he now acknowledged him to be his Lord and Master, a God omnipotent, as he was thus able to rescue himself from the power of death. Our Lord answered, that it was happy for him that he believed the testimony of his own senses; but that it was a more noble and commendable act of faith, to acquiesce in a rational evidence, and to receive the doctrines and precepts of the gospel upon such testimonies and assurances as will satisfy a wise and sober man, though he did not himself behold them.

AFTER the blessed JESUS had left this vale of misery, and bestowed eminent gifts and miraculous powers on the apostles, St. Thomas, as well as the rest, preached the gospel in several parts of Judea; and, after the dispersion of the Christian church in Jerusalem, repaired into Parthia, the province assigned him for his ministry. After which, as Sempronius and others inform us, he preached the gospel to the Medes, Persians, Cara|manians, Hyrcanis, Bactarians, and the neighbouring nations.

DEPARTING from Persia he travelled into Ethiopia, preaching the glad-tidings of the Gospel, healing the sick, and working other miracles, to prove he had his commission from on high. And after travelling through these countries, he entered the Indian territories.

WE are told by Nicephorus, that he was at first unwilling to enter these countries, fearing he should find their manners as rude and intractable as their faces were black and deformed, till encouraged by a vision, wherein he was assured of the Divine Presence to

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S^T. ANDREW.

S^T. BARTHOLOMEW.

S^T. BARNABAS.

S^T. JAMES. the Less.

The APOSTLES, EVANGELISTS, &c. of our Blessed Saviour JESUS CHRIST.

assist him. He travelled a great way into the Eastern countries, and even visited the island Taprobane, since called Sumatra, and the country of the Brachmans, preaching every where with the greatest gentleness, and using the most persuasive discourses, not flying out into invectives against their idolatrous practices, but calmly instructing them in the doctrines of Christianity, persuading them by degrees to renounce their follies, well knowing that confirmed habits must be cured by patience and forbearance, by slow and gentle methods; and by these means he reclaimed the people from the grossest errors and superstitions, to an hearty belief and reception of Christianity.

THE Porteguese, when they first visited these countries, after their discovery of a pas|sage by the Cape of Good Hope, received the following particulars, partly from ancient monuments, and partly from constant and uncontroverted traditions preserved by the Christians in those parts; namely, that St. Thomas came first to Socotora, an island in the Arabian sea, and thence to Cranganor, where, having converted many from the error of their ways, he travelled further into the East: and having successfully preached the gospel, returned back to the kingdom of Coromandel, where at Mallipur, the me|tropolis of the kingdom, not far from the mouth of the Ganges, he began to erect a place for divine worship, till prohibited by the idolatrous priests, as well as by Sagamo, prince of that country: but after performing several miracles, the work was suffered to proceed, and Sagamo himself embraced the Christian faith, whose example was soon followed by great numbers of his subjects and attendants.

THE Brachmans were greatly alarmed at this remarkable success, at they plainly per|ceived that their religion would soon be extirpated, unless some method could be found of putting a stop to the progress of Christianity: and therefore resolved to put the apostle to death. At a small distance from the city was a tomb, whither St. Thomas often retired for private devotions. Hither the Brachmans and their armed followers pursued him, and while he was intent at prayer, they first shot at him a shower of darts, after which, one of the priests ran him through with a lance. His body was taken up by his disciples, and buried in the church he had lately erected, and which was afterwards improved into a stately and magnificent fabric.

ACCORDING to St. Chrysostom, St. Thomas, who at first was the weakest and most incredulous of all the apostles, became, through CHRIST's condescension to satisfy his scruples, and the power of the divine grace, the most active and invincible of them all; travelling over most parts of the world, and living without fear in the midst of barbarous nations, for the propagation of the Christian faith.

AN ACCOUNT OF ST. ANDREW, THE APOSTLE.

ALTHOUGH the sacred historians have largely described the transactions of St. Peter and St. Paul, yet we find they have been sparing in their accounts of the other apostles, giving us only now and then a few oblique strokes and accidental remarks con|cerning them. Why no more of their respective actions were recorded by the penmen of the Holy Scriptures, is to us unknown: perhaps the Divine Providence thought it convenient that no further account should be given of the first planting of Christianity in the world, than what concerned Judea and the neighbouring countries, at least the most eminent places in the Roman empire, that the truth of the prophetical predictions might appear, which had foretold, That the law of the Messiah should come forth from Zion, and the word of the Lord from Jerusalem. Besides a particular relation of the acts of so many apostles, performed in so many countries, must have swelled the sacred

volumes to an enormous bulk, and consequently rendered them less serviceable to the use of Christians in general.

THE Apostle St. Andrew was born at Bethsaida, a city of Galilee, built on the banks of the lake of Gennesareth, and was the son to John or Jonas, a fisherman of that town. He was brother to Simon Peter, but whether elder or younger, is not certainly known though the generality of the ancients intimate that he was the younger: but, however that be, he was brought up to his father's trade, at which he laboured till our blessed Saviour called him to be a fisher of men, for which he was, by some preparatory institu|tions qualified even before the appearance of the Messiah, in his public character.

WE are told by the evangelist, John the Baptist had lately preached the doctrine of repentance; and was, by the generality of the Jews, from the impartiality of his pre|cept••, and the remarkable strictness and austerity of his life, held in great veneration. He trained up his proselytes under the discipline of repentance, and, by urging on them a severe change and reformation of life, prepared them to entertain the doc|trine of the Messiah, whose approach he told them was now near at hand; repre|senting to them the greatness of his person, and the importance of the design for which he came into the world.

BESIDES the multitudes that flocked to the Baptist's discourses, he accordingly to the custom of the Jewish masters, had some peculiar and select disciples, who more constantly attended on his lectures, and generally waited upon his person. In the number of these followers was our apostle; who was with him beyond Jordan, when the Messiah, who had some time before been baptised, came that way. Upon his approach, the Baptist pointed him out as the Messiah, styling him the Lamb of God, the true sacrifice, that was to expiate the sins of the world.

AS soon as the Baptist had given this character of JESUS, Andrew, and another dis|ciple, probably St. John, followed the Saviour of mankind to the place of his abode; from whence, after some conversation with him, Andrew departed, and having found his brother Simon, informed him that he had discovered the great Messiah, so long expected by the house of Jacob; and, accordingly, brought him to JESUS. They did not, however, stay long with their Master, but returned to their occupation.

UPWARDS of a year afterwards, JESUS passing through Galilee, found Andrew and Peter fishing on the sea of Galilee, where he fully satisfied them of the greatness and divinity of his person, by a miraculous draught of fishes which they took at his com|mand. He now told them, that they should enter on a different series of labours, and, instead of fish, they should by the efficacy and influence of their doctrine, catch men; commanding them to follow him, as his immediate disciples and attendants; and t••••y accordingly left all and followed him immediately.

ANDREW, together with the rest, was shortly after called to the office and honour of the apostolate, and made choice of to be one of CHRIST's immediate vicegerents for planting and propagating the Christian church.

WE learn from the sacred historian, that after the ascension of the blessed JESUS into heaven, and the Holy Ghost had descended in a visible manner on the apostles, St An|drew was chosen to preach the gospel in Scythia, and the countries adjacent. He ac|cordingly departed for Jerusalem, and first travelled through Cappadocia, Galatia, and Bithynia, instructing the inhabitants in the faith of CHRIST, and continued his journey along the Euxine sea into the solitudes of Scythia.

ST. ANDREW afterwards arrived at Sinope, a city situated on the same sea, and famous both for the birth and burial of king Mithridates: here he met with his brother Peter▪ and staid with him a considerable time at this place. The inhabitants of Sinope were mostly Jews, who partly, from a zeal for their religion, and partly from their bar|barous manner, were exasperated against St. Andrew, and entered into a confederacy to burn the house in which he lodged: but being disappointed in this design, they treated him with the most savage cruelty, throwing him on the ground, stamping upon him with their feet, pulling and dragging him from place to place: some beating him with clubs, some pelting him with stones, and others to satisfy their brutal revenge, biting off his flesh with their teeth; till apprehending they had entirely deprived him of life, they cast him out into the fields: but he miraculously recovered, and returned publicly into the city; by which and other miracles he wrought among them, he converted many from the error of their ways, and induced them to become disciples of the Son of God.

AFTER departing from Sinope, he returned to Amynsus, passed from thence through Trapezius, and Neocaesarea to Sam••sata, where he silenced the accutest and wisest philosophers of that country; and, having spent some time there in preaching the glad-tidings of the gospel, he returned to Jerusalem: but he did not continue long in his native country, returning again to the province allotted him for the exer|cise of his ministry, travelling first into the country of the Abasgi, and had great success in the gospel to the inhabitants of the city of Sebastople, situated on the eastern shore of the Euxine sea, between the rivers Phasis, and Absarus; from thence he removed into the country of the Zecchi, and the Bosphorani; but find|ing the people remarkably barbarous and intractable, he did not stay long amongst them, except at Cherson, a large and populous city within the Bosphorus, where he had great success in his ministry; and therefore continued some time with the new converts, to instruct and confirm them in the faith. From this city he passed by sea to Sinope, the royal seat of Mithridates to encourage and confirm the churches he had planted in those parts; and here he ordained Philologos, formerly one of St. Paul's disciples, bishop thereof.

ST. ANDREW, after leaving Sinope, came to Byzantium, since called Constantinople, where he instructed the inhabitants in the Christian religion, founded a church for divine worship, and ordained Stachys, first bishop of that place: but being banish|ed from the city, he fled to Argyropolis, were he preached the gospel for two years together with remarkable success, converting great numbers to the Christian faith. He next travelled over Thrace, Macedonia, Thessaly, Achaia, and Epirus, preaching the gospel, propagating Christianity, and confirming the doctrine he taught with signs and miracles. At last he came to Petrea, a city of Achaia, where he gave his last and greatest testimony to the gospel of his divine Master; we mean, he sealed it with his blood, and received the crown of martyrdom by the follow|ing means.

AEGEAS, who was proconsul of Achaia, came at this time to Patrea where ob|serving that multitudes had abandoned the heathen religion, and embraced Chris|tianity he had recourse to every method both of favour and cruelty, to reduce the people to their old idolatry. The apostle, whom no difficulties or dangers could deter from performing the duties of his ministry, addressed the proconsul, and calmly put him in mind, that being only a judge of men, he ought to revere him who was the supreme and impartial Judge of all, pay him the divine honours due to his exalted Majesty, and abandon the impieties of his idolatrous worship. The

proconsul, instead of assenting to these arguments of the apostle, ridiculed him as an inno|vator in religion, and a propagator of that superstition, whose author the Jews had put to the infamous death of the cross. On his mentioning the cross, our apostle took the opportunity of representing to him the infinite love and kindness of our great Redeemer, who came down from heaven to purchase the salvation of mankind; and to obtain it, did not disdain to die upon the cross. The proconsul answered, that he might hope to persuade the credulous multitude of the truth of what he said; but, for his part, he would not listen to such a legentary tale: and if he did not comply with him, in doing sacrifice to the gods, he would cause him to suffer upon that cross he had so highly magnified. St. Andrew replied, that he sacrificed every day to God, the only true and omnipotent being, not with fumes and bloody offering, but in the sacrifice of the immaculate Lamb of God. This answer provoked the proconsul, and he committed the apostle to prison; which so exasperated the people, that a mutiny would have ensued, had not St. Andrew restored them, persuading them to imitate the mildness and patience of the meek and humble JESUS, and not hinder him from receiving the crown of martyrdom, which he was now going to receive.

HE was brought again the next day before the proconsul, who persuaded him not foolishly to throw away his life, but preserve it, and enjoy the pleasures of the world. The apostle told him, that if he would renounce his idolatries and heartily embrace the Christian faith, he should, with him and the members who had believed in the Son of God, receive eternal happiness in the Messiah's kingdom. The proconsul answered, that he himself should never embrace the religion he mentioned; and that the only rea|son why he was so earnest with him to sacrifice to the gods, was that those whom he had every where seduced, might, by his example, be brought back to the ancient reli|gion they had forsaken. To which the apostle replied, that he saw it was in vain to endeavour to persuade a person incapable of sober councils, and hardened in his own blindness and folly; that with regard to himself, he might act as he pleased, and if he had any torment greater than another, he might heap that upon him; as the greater constancy he shewed in his sufferings for CHRIST, the more acceptable he should be to his Lord and Master. Aegeas, upon this, immediately passed sentence of death upon him, not being able to restrain his rage any longer.

THE Proconsul first ordered St. Andrew to be scourged, seven lictors successively whip|ping his naked body; and, seeing his invincible patience and constancy, commanded him to be crucified; but to be fastened to the cross with cords instead of nails, that his death might be more lingering and tedious. As he was led to the place of execution, walking with a cheerful and composed mind, the people cried out that a good and in|nocent man was unjustly condemned to die. On his coming near the cross, he saluted it in the following manner: I have long desired and expected this happy hour. The cross has been consecrated by the body of CHRIST hanging on it, and adorned with his members as with so many inestimable jewels: I therefore come joyfully and triumphing to it, that it may receive me as a disciple and follower of him who once hung upon it, and be the means of carrying me safe to my Master, being the instrument on which he redeemed me and all his people from everlasting misery."

HAVING offered up his prayers to the throne of grace, and exhorted the people to constancy and perseverance in the religion he had delivered to them, he was fastened to the cross, on which he hung two whole days, teaching and instructing the people. In the mean time, great interest was made to the proconsul to spare his life; but the apos|tle earnestly begged of the Almighty, that he might now depart, and seal the truth of his religion with his blood. His prayers were heard, and he immediately expired on the last day of November, but in what year is not recorded by historians.

THE cross on which he suffered, appears to have something peculiar in the form of it, and is commonly thought to have been a cross decussate, or two pieces of timber cross|ing each other in the form of the letter X, hence usually known by the name of St. Andrew's cross; though some affirm that he suffered death on an Olive-tree, and not on a cross.

AFTER his body was taken from the cross, it was decently and honourably intered by Maximilla, a lady of great quality and estate, and who, Nicephorus tells us, was wife to the proconsul. Constantine the great afterwards removed his body to Constan|tinople, and buried it in the great church he had built to the honour of the apostles: but this structure being taken down some hundred of years after, in order to rebuild it, by Justinian the emperor, the body of St. Andrew was found in a wooden coffin, and again deposited in the place where it was at first intered.

WE have the following encomiastic character of St. Andrew, from Hesychius, presby|ter of Jerusalem, with which we shall conclude this account of his life. "St. Andrew was the first-born of the apostolic choir, the principal and first pillar of the church, a rock before the rock, the foundation of that foundation, the first fruits of the beginning, a caller before he was called himself; he preached that gospel which was not yet re|vealed or entertained; he revealed and made known that life to his brother, which he had not yet perfectly learned himself: so great treasures did that one question bring him, Master, where dwellest thou? which he soon perceived by the answer, Come and see. How art thou become a prophet? whence thus divinely skilful? what is it that thou soundest in Peter's ears. We have found him of whom Moses and the prophets did write, &c. Why dost thou attempt to compass him whom thou canst not comprehend? how can he be found who is omnipresent? But he knew very well what he said, we have found him whom Adam lost, whom Eve injured, whom the clouds of sin have hidden from us, and to whom our transgressions had hitherto rendered us strangers. Thus had St. Andrew the honour of being the first apostle that preached the gospel of the Son of God; as appears by his declaration recited above."

AN ACCOUNT OF ST. BARTHOLOMEW, THE APOSTLE.

WE learn from the evangelical history of the election of the apostles, that St. Bartholomew was one of the twelve: because he is but just named, without any further notice taken of him, the generality of writers, ancient and modern, suppose that he lay concealed under the name of Nathanael, one of the first disciples that came to CHRIST. Accordingly, we may observe, that as St. John never mentions Bartholo|mew in the number of the apostles, so the other evangelists take no notice of Nathanael, probably as being the same person under two different names: and as in St. John, Phi|lip and Nathanael are joined together in their coming to CHRIST; so in the rest of the evangelists, Philip and Bartholomew are constantly put together; certainly for no other reason, than because they were jointly called to the discipleship: but what renders this opinion still more probable, is, that Nathanael is particularly mentioned amongst the other apostles, to whom our Lord appeared at the sea of Tiberias after his resurrection.

IT is not reasonable to suppose that Bartholomew was the proper name of this apos|tle, any more than B••r-jona was the proper name of Peter; but given to denote his relative capacity, either as a son or a scholar. If it refers to his father, he was the son of Thalmai, a name not uncommon amongst the Jews: if to his sect as a scholar, he

was of the school of the Thalmaeans, so called from their founder Thalmaei, scholar to Heber, the ancient master of the Hebrews. Now it was usual for scholars, out of a great reverence to their master, as first institutor of the order, to adopt his name, as Ben-ezra, Ben-uziel, and the like: but which ever of these conjectures appears most satisfactory to the reader, either will be sufficient for my purpose, namely, to reconcile the difference there seems to be between St. John and the other evangelists about the name of this apostle▪ the one calling him by his proper name, and the other by his rela|tive or paternal appellation.

ST. Augustine indeed seemed to object, that it is not probable that our blessed Savi|our, who proposed to confound the wisdom of this world by the preaching of illiterate men, would choose Nathanael, a doctor of the law, to be one of his apostles: but this objection will appear to be built on a sandy foundation, if we consider, that the same argument is as strong against Philip, of whose knowledge in the law and the prophets, there is as strong evidence in the history of the gospel as for that of Nathanael; and may be urged with still greater force against St. Paul, whose abilities in human learning were remarkably great, and few were more complete masters of the Jewish law, than that great apostle.

THIS difficulty being removed, we shall proceed to the history of this apostle, and consider the names of Nathanael and Bartholomew as belonging to one and the same, and not to two persons.

AS to his descent and family, some are of opinion that he was a Syrian, and that he was descended from the Ptolemies of Egypt; probably for no other reason than the mere analogy and sound of the name: but it is plain from the evangelical history, that he was a Galilean, St. John having expressly told us, that Nathanael was of Cana in that part o•• Judea. His trade and manner of life are not mentioned in Scripture, though from some circumstances there is room to imagine that he was a fisherman: but however that be, he was at his first coming to CHRIST, conducted by Philip, who told him they had now found the long expected Messiah so often foretold by Moses and the prophets, Jesus of Nazareth, the son of Joseph. And when he objected that the Messiah could not be born in Nazareth, Philip desired him to come and satisfy himself of the truth.

OUR blessed Saviour, on his approach, entertained him with this honourable cha|racter, that he was an Israelite indeed, a man of true simplicity and dignity; and indeed his simplicity particularly appears in this, that when he was told of JESUS, he did not object against the meanness of his original, the low condition of his parents, or the narrowness of their fortunes, but only against the place of his birth, which, as he justly observed, could not be Nazareth, the Scriptures peremptorily foretelling that the Messiah should be born at Bethlehem.

THIS apostle was greatly surprised at our Lord's salutation, wondering how he could know him at the first sight, being certain he had never before seen his face: but he was answered, that he had seen him while he was yet under the fig-tree, even before Philip called him. Convinced by this instance of ou•• Lord's divinity, he presently made this confession, that he was now sure that JESUS was the promised Messiah, the Son of God, whom he had appointed to govern his church. Our blessed Saviour told him, that if, from this instance, he could believe him to be the Messiah, he should have far greater arguments to confirm his faith; for that he should hereafter behold the heavens opened

to receive him, and the angels visibly appearing to attend his triumphant entrance into the heaven of heavens.

AFTER the visible descent of the Holy Ghost on the apostles, St. Bartholomew visited different parts of the world to preach the gospel, and penetrated as far as the hither In|dia. Having spent a considerable time there, and in the eastern extremities of Asia, he returned to the northern and western parts: and we find him at Hierapolis in Phry|gia, labouring in concert with St. Philip, to plant Christianity in those parts, and to convince the blind idolaters of the evil of their ways, and direct them in the paths that lead to the regions of felicity. This enraged the bigotted magistrates, and he was, together with St. Philip, designed for Martyrdom; and in order to this fastened to a cross: but a sudden trembling and motion of the earth convinced the idolaters that the justice of Omnipotence would revenge their deaths; so that they took him immediately down from the cross and dismissed him.

ST. BARTHOLOMEW passed from hence into Lycaonia, and St. Chrysostom assures us, that he instructed and trained up the inhabitants in the Christian discipline. His last remove was to Adrianople in Great Armenia, a place miserably over-run with idolatry, from which he laboured to reclaim the people: but his endeavours to turn them from darkness unto light; and from the power of Satan unto God, were so far from having the desired effect, that it provoked the magistrates, who prevailed on the governor to put him to death, which he cheerfully underwent, sealing with his blood the truth of the doctrine he had preached.

WE are told by some of the ancients, that he was crucified with his head downwards; and by others, that he was flayed alive. Perhaps he suffered both; for Plutarch records a particular instance of Mesobates, the Persian eunuch, who was first flayed alive, and then crucified; and the inhabitants of Adrianople might easily borrow this barbarous and inhuman cruelty from the Persians, who were remarkably severe in their punish|ments.

AN ACCOUNT OF ST. BARNABAS, THE APOSTLE.

THIS apostle was at first called Joses, a softer termination generally given by the Greeks to Joseph; his fellow disciples added the name of Barnabas, as significant of some extraordinary property in him. St. Luke interprets it, the son of consolation, which he was ever ready to administer to the afflicted, both by word and action; as his com|fortable discourses, his selling his own estate, and collecting the benevolence of others, for the relief of the poor indigent Christians, abundantly testify. St. Jerom observes that his name also denotes the son of a prophet: and in this respect likewise it was well suited to our apostle, as being eminent for his endowments and prophetic gifts.

ST. BARNABAS was a descendant of the tribe of Levi, of a family removed out of Judea, and settled in the isle of Cyprus, where they had purchased an estate, as the Le|vites might do out of their country. His parents finding their son of a promising geni••s and disposition, placed him in one of the schools of Jerusalem, under the tuition of Ga|maliel, and St. Paul's master; a circumstance which, in all probability, laid the first foundation for that intimacy which afterwards subsisted between these two eminent servants of JESUS CHRIST.

ST. BARNABAS is first mentioned in the Holy Scripture, in record of th•••• great and worthy service he did the church of CHRIST, by securing it with the sale of his pa|trimony in Cyprus, the whole price of which he laid at the apostle's feet, to be put into the common stock, and disposed of as they should think fit, amongst the indigent fol|lowers of the Holy JESUS. This worthy example was followed by those who were bles|sed with the goods of fortune; none kept their plenty to themselves, but turned their houses and lands into money, and devoted it to the common use of the church. St. Barnabas is indeed mentioned as selling the most valuable estate on this occasion; or being the most forward and ready to begin a common stock and set others a laudable pattern of charity and benevolence to the brethern.

OUR apostle now became considerable in the ministry and government of the church; for we find that St. Paul coming to Jerusalem three years after his conversion, and not readily procuring admittance into the church, because he had been so grievous a persecuter of it, and might still be suspected of a design to betray it, he addressed him|self to Barnabas as a leading man amongst the Christians, and one that had personal knowledge of him. He accordingly introduced him to Peter and James and satisfied them of the sincerity of his conversion, and in what a miraculous manner it was brought about.

THE agreeable news was brought to Jerusalem, about four or five years after|wards that several of their body, who had been driven out of Judea by the per|secutions raised about St. Stephen, had preached at Antioch with such success, that a great number, both of Jews and proselytes, embraced Christianity, and were desirous that some of the superior order would come down and confirm them. This request was immediately granted; and Barnabas was deputed to settle this new plan|tation. Upon his arrival, he rejoiced extremely, to see what progress the gospel had made amongst them; and earnestly exhorted them to continue immoveable in their pro|fession of CHRIST JESUS. And being himself a good man, and full of the Holy Ghost; and of faith, his charitable deeds accompanying his discourses, and his pious life exem|plifying his sound doctrine, the people were greatly influenced by him, and very large additions were made to the Christian church: but there being too large a field for one labourer, he went to fetch Paul from Tarsus▪ who came back with him to Antioch, and assisted him a whole year in establishing that church. Their labours prospered, their as|semblies were crowded, and the disciples, who before this were called amongst themselves brethren, believers, elect, and by their enemies, Nazare••es, and Galileans, were now called Christians first in this city.

WHILE these apostles preached in Antioch, Agabus, a prophet, gave the church notice, that there would shortly be a great famine thoughout the Roman empire; especially in Judea. On hearing this prophecy, the Christians of Antioch considering the num|ber and necessities of their brethren at Jerusalem, and how generously the rich amongst them had exhausted their estates in maintaining the poor, determined to send them assistance against the ensuing scarcity, which they raised by contributions accor|ding to every man's abilities, and sent it to the heads of the church at Jerusalem, by the hands of Barnabas and Paul. This famine lay heavy on Judea, during the four years government of Caspius Fadus, and Tiberias Alexander, who, under the emperor Claudius, were presidents of that province.

AFTER the apostles had fulfilled their charitable embassy, and staid some time at Jeru|salem to see the good effect of it, they returned again to Antioch, bringing with them

John, whose surname was Mark, the son of Mary, sister to Barnabas; and at whose house the disciples found both security for their persons, and conveniency for the solem|nities of their worship. But soon after the apostles return to Antioch, an express reve|lation was made to the church, by the mouth of one of the prophets who ministered there, that Barnabas and Paul should be set apart for an extraordinary work, unto which the Holy Ghost had appointed them. Upon this declaration the church set apart a day for a solemn mission, and after devout prayer and fasting, they laid their hands upon them, and ordained them to their office; which was to travel over certain coun|tries, and preach the gospel to the Gentiles: from this joint commission, Barnabas ob|tained the name of an apostle, not only amongst later writers of the church, but with St. Paul himself, and with St. Luke, in the history of the acts of the apostles written by him.

BEING thus consecrated the apostles of the Gentiles, they entered upon their ministry, taking with them John Mark for their minister or deacon, who assisted them in many ecclesiastical offices, particularly in taking care of the poor and receiving contributions for them.

AFTER their departure from Antioch, the first city they visited was Selucia, a city of Syria, adjoining to the sea; from whence they sailed for the island of Cyprus, the na|tive place of St. Barnabas, and arrived at Salamis, a port formerly remarkable for its trade. Here they boldly preached the doctrines of the gospel, in the synagogue of the Jews; and from thence travelled to Paphos, the capital of the island. Here their preach|ing was attended with remarkable success; Servius Paulus, the proconsul, being, amongst others, converted to the faith of the gospel.

HAVING quitted Cyprus, they crossed the sea to preach in Pamphyli••, were their deacon John, to the great grief of his uncle Barnabas, left them▪ and returned to Jerusalem. The apostles afterwards went to Perga, where they did not continue long, but travelled seventy or eighty miles northward to Antioch in Pisidia▪ so called to distinguish it from Antioch in Syria, where the apostles received their ordination. Here they preached to the Jews in their synagogue; but meeting with blasphemous opposition, they told them plainly, that they thought it reasonable to preach the gos|pel first to them; but as they had so unthankfully rejected it, they would 〈◊〉〈◊〉 make the same offers of salvation to the Gentiles, according to the commandment of God, by his prophets; but the exasperated Jews stirred up some of the principal citizens to per|secute them, and force them to leave the city; whereupon they departed from Antioch▪ and came to Iconium, the metropolis of Lycaonia, where they continued a considerable time, preaching in the synagogues with great success: but, at last, the old spirit of Jewish rage and malice prevailed against them, and obliged them, in order to avoid the madness of the multitude, to retire to Derbe, a city of Lycaonia.

THEY returned from Derbe to Lystra, Iconium, and Antioch in Pisidi••, con••••r••ing the souls of the disciples, and exhorting them to continue in the faith; and that we must through much tribulation enter into the kingdom of God. After a short stay, they again visited the churches of Pamphylia, Perga, and Attalia, were they took ship and sailed to Antioch in Syria, the place from whence they first set out. Presently after their arrival, they called the church of this city together, and gave them an account of their travel, and of the great success which had attended their preaching in the Gentile world.

THEY had not long continued in this city, before their assistance was required to com|pose a difference in this church, occasioned by some of the Jewish converts, who

endeavoured to persuade the Gentiles that they were bound to observe the law of Moses, as well as that of CHRIST; and be circumcised as well as baptized. Barnabas endea|voured to persuade the zealots from pressing such unnecessary observations; but all his endeavours proving ineffectual, he was deputed with St. Paul and others, to go to the church at Jerusalem, to submit the question to be determined there in a full assembly.

DURING their stay at Jerusalem, Mark, in all probability, reconciled himself to his uncle Barnabas, and returned with him and St. Paul to Antioch, after they had succeed|ed in their business at Jerusalem, and obtained a decree from the synod there, that the Gentile converts should not have circumcision and other Mosaic rites imposed upon them, as they were now under the gospel dispensation.

THE minds of the Gentiles were greatly quieted and comforted by this determina|tion; nevertheless it did not prevent the bigotted Jews from keeping up a separation from them; and that with so much obstinacy, that when St. Peter some time after came to Antioch, he, for fear of offending them, contradicted his former practice, and late speech and vote in the synod of Jerusalem, by refraining from all kind of communion with the Gentiles; and Barnabas himself, though so great and good a man, was induced, by the authority of his example, to commit the same error; though doubtless, on being reproved by St. Paul, they both took more courage, and walked according to that true liberty and freedom which the gospel imparts.

AFTER this transaction, Paul made a proposal to Barnabas, that they should repeat their late travels amongst the Gentiles, and see how the churches they had planted in|creased in their numbers, and improved in the doctrines they had taught them. Bar|nabas very readily complied with the proposal, but desired they might take with them this reconciled nephew, John Mark. This Paul absolutely refused, because in their former voyage, Mark had not shewn the constancy of a faithful minister of CHRIST, but consulted his own ease at a dangerous juncture, departed from them without leave at Pamphylia, and returned to Jerusalem. Barnabas still insisted on taking him, and the other continuing as resolute to oppose it, a short debate arose, which terminated in a rupture; whereby these two holy men, who had for several years been companions in the ministry, and with united endeavours propagated the gospel of the Son of God, now took different provinces. Barnabas, with his kinsman, failed to his own country, Cy|prus; and Paul travelled to the churches of Syria and Cilicia, taking Silas with him.

THE sacred writers give us no account of St. Barnabas, after his separation from St. Paul; nor are the ecclesiastical writers agreed amongst themselves with regard to the actions of our apostle, after his sailing for Cyprus: this however seems to be certain, that he did not spend the whole remainder of his life in that island, but visited different parts of the world, preaching the glad-tidings of the gospel, healing the sick, and working other miracles amongst the Gentiles; and after long and painful travels, at|tended with different degrees of success in different places, he returned to Cyprus, his native country, where he suffered martyrdom in the following manner: certain Jews coming from Syria to Salamis, where Barnabas was then preaching the gospel, were highly exasperated at his extraordinary success, fell upon him as he was disputing in the synagogue, dragged him out, and after the most inhuman tortures, stoned him to death. His kinsman John Mark, who was a spectator of this barbarous action, privately interred his body in a cave, where it remained till the time of the emperor Zeno, in the year of CHRIST 485, when it was discovered laying on his breast, with St. Matthew's gospel in Hebrew, written with his own hand.

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S^T. PHILIP.

S^T. SIMON.

S^T. MATTHIAS.

S^T. JUDE.

The EVANGELISTS &c. of our Blessed saviour JESUS CHRIST.

AN epistle in Greek is still extant, which bears this apostle's name: but the church has not received it into the canon of Scripture: and for that reason, both Eusebius and St. Jerom called it apocryphal, though they do not deny its being the work of St. Bar|nabas. Clemens Alexandrinus and Origen often quote it as his, and Monardus, who published the Greek with the old Latin version, sufficiently shews, that it is the same known to the ancients, because all their quotations are found in it. The style of it re|sembles that of the apostolic age; but it appears to have been written some time after the destruction of Jerusalem, a period which St. Barnabas may easily be supposed to survive: the beginning of it is wanting, and the inscription, if ever it had any: but the matter of it evidently shews, that it was written to such Jews as are mentioned in the fifteenth chapter of the acts, who having embraced Christianity, still held, that the ob|servance of the ceremonial law was necessary to salvation: but this law St. Barnabas shews to be abolished by the gospel, and that the customs of it are of no consequence to the Christians. The latter part contains excellent precepts, delivered under two dif|ferent similitudes, the one of light, the other of darkness; the former under the con|duct of the angels of God, the latter under the influence of the angels of Satan. The way of light is a summary of what the Christian is to do, that he may attain eternal happiness; and the way of darkness represents those particular sins and vices which ex|clude men from the kingdom of heaven. He closes the whole with pressing Christians to live in such a manner, while they sojourn in this vale of misery, that they may after they quit it, enjoy the pleasures of the heavenly Canaan, and inherit the kingdom of glory for ever and ever.

AN ACCOUNT OF ST. PHILIP, THE APOSTLE.

ST. PHILIP was a native of Bethsaida, the city of Andrew and Peter. He had the honour of being first called to be a disciple of the great Messiah, which happened in the following manner. Our blessed Saviour, soon after his return from the wilder|ness, where he had been tempted by the devil, met with Andrew and his brother Peter, and after some discourse parted from them. The next day, as he was passing through Galilee, he found Philip, whom he presently commanded to follow him, the constant form he made use of in calling his disciples, and those that inseparably attended him; so that the prerogative of being first called, evidently belongs to St. Philip, he being the first of our Lord's disciples; for though Andrew and St. John were the first that came and conversed with the Saviour of the world, yet they immediately returned to their occupation, and were not called till a whole year afterwards.

OUR apostle was not idle after the honour he had received of being called to attend the Saviour of the world; he immediately imparted the glad-tidings of the Messiah's appearance to his brother Nathanael, and conducted him to JESUS: so ready is a good man to conduct others in the paths that lead to happiness and peace.

WE have very little recorded of St. Philip by the evangelist, after his being called to the apostleship. It was, however, to him that our Saviour proposed the question, where they should find bread sufficient to satisfy the hunger of so great a multitude? To which Philip answered, that it was not easy to procure so large a quantity; not considering, that it was equally easy for Almighty power to feed double the number, when it pleased to exert itself. It was also to the same apostle, that the Gentile proselytes, who came up to worship at Jerusalem, applied, when they were desirous to see the Saviour of the world: and it was with him our Lord had the discourse a little before the paschal sup|per, when he was going about to suffer.

WHILE the holy compassionate JESUS was fortifying the minds of his disciples with proper considerations against his departure from them, and had told them, a place in the mansions of the heavenly Canaan: that he was the way, truth, and the life: that no man could come to the Father but by him, and that knowing him, they both knew and had seen the Father: Philip, not thoroughly understanding the force of his Master's reasonings begged of him that he would shew them the Father. We can hardly suppose that Phi|lip should have such gross conceptions of the Deity, as to imagine the Father invested with a corporeal and visible nature; but CHRIST having told them that they had seen him, and knowing that of old, God frequently appeared in a visible shape, he only de|sired that he would manifest himself to them by some such appearance. Our Lord gently reproved his ignorance, that after attending so long to his instructions, he should know, that he was the image of his Father, the express characters of his infinite wis|dom, power and goodness, appearing in him; that he said and did nothing but by his Father's appointment, which, if they did not believe, his miracles were a sufficient evi|dence; that such demands were therefore unnecessary and impertinent; and that it was an indication of great weakness in him, after three years education under his discipline and institution, to appear so ignorant with regard to these particulars.

WE are told by the ancients, that in the distribution made by the apostles of the several regions of the world, the upper Asia fell to the share of St. Philip, where he ap|plied himself with an indefatigable diligence and industry, to turn the children of men from the paths of wickedness which lead to destruction, to the ways that terminate in eternal felicity: and by the constancy and power of his preaching, and the efficacy of his maricles, he gained numerous converts, whom he baptised into the Christian faith, curing at once their bodies of infirmities and distempers, and their souls of error and idolatry, he continued with them a considerable time in settling churches, and appointing them spiritual guides and ministers.

HAVING several years successfully exercised his apostolical office in all those parts, he came at last to Hierapolis in Phrygia, a city remarkable rich and populous, but at the same time over-run with the most enormous idolatry: amongst the many vain and trifling deities, to whom they paid religious adoration, was a serpent or dragon, of an enor|mous magnitude which they worshipped with the most solemn reverence and devotion.

BEING grieved to see the people so wretchedly enslaved by error and superstition, St. Philip continually offered his addresses to heaven, till by his prayers, and often calling upon the name of CHRIST, he procured the death, or, at least, the vanishing of this famous and beloved serpent. Having thus demolished their deity, he demonstrated to them, how rediculous and unjust it was for them to pay divine honours to such odious crea|tures, shewed them, that God alone was to be worshipped as the great Parent of all the world, who, in the beginning made man after his glorious image, and when fallen from that innocent and happy state, sent his own Son into the world to redeem him; that, in order to perform this glorious work, he died on the cross, and rose again from the dead, and at the end of the world will come again to raise all the sons of men from the cham|bers of the dust, and sentence them to everlasting rewards and punishments, according to their works. This discouse roused them from their lethargy; so that great numbers were ashamed of their late idolatry, and embraced the doctrines of the gospel with ear|nestness and sincerity.

THE great enemy of mankind, being provoked at this success had recourse to his old methods, cruelty and persecution. The magistrates of the city seized the apostle, and

having thrown him into prison, caused him to be severely scourged. When this pre|paratory cruelty was over, he was led to execution, and, being bound, was hanged against a pillar; or, according to others, crucified: but Omnipotence did not behold this scene of cruelty without testifying his anger; for when this indefatigable apostle was expiring, the earth began suddenly to quake, and the ground whereon the people stood to sink under them; but, on their considering it as a mark of the divine ven|geance, and imploring pardon for their crime, it suddenly stopt, and returned to its former position. The apostle being dead, his body was taken down by St. Bartholo|mew, his fellow-labourer in the gospel, and Mariamne, St. Philip's sister, the constant companions of his travels, and decently buried; after which they confirmed the people in the faith of CHRIST, and departed from those parts.

THE ancient writers unanimously agree that he was a married man; and Clemens of Alexandria, that he had daughters, whom he disposed of in marriage: but he, not care|fully distinguishing between Philip the deacon, who lived at Cesarea, with his three vir|gin daughters, as mentioned in the acts of the apostles, has caused some confusion amongst the ancient authors: nay, some have concluded, that they were one and the same person; though the one was called to the apostleship by our Lord himself, and the other only a deacon chosen by the apostles at Jerusalem, after the descent of the Holy Ghost upon them.

IT does not appear that St. Philip left any writings behind him, being fully employed in ministeries more immediately useful to the happiness of mankind as an apostle.

ST. SIMON, THE APOSTLE, SURNAMED THE ZEALOT.

THIS apostle was, as some think, one of the four brothers of our Saviour, sons of Joseph by his former marriage; though the only proof of it is, that one of these was called Simon, too weak an argument to found any on, except a bare conjecture. In the catalogue of the apostles, he is styled Simon the Canaanite, whence some conjec|ture he was born in Cana of Galilee, and others will have him to have been the bride|groom mentioned by St. John, at whose marriage our blessed Saviour turned the water into wine: but this word has no relation to his country, or the place of his nativity, be|ing derived from the Hebrew word knah, which signifies zeal; and denote a warm and sprightly temper. What some of the evangelists, therefore, call Canaanite, others rendering the Hebrew by the Greek word, style Zealot: not from his great zeal, his ardent affection to his Master, and a desire of advancing his religion in the world, but from his warm active temper, and zealous forwardness in some part••cular sect of reli|gion, before our Saviour called him to be a disciple.

THAT we may understand this the better it will be necessary to observe, that as there were several sects and parties amongst the Jews, so there was one, either a distinct sect, or, at least, a branch of the Pharisees, called the sect of the Zealots: they were remark|able assertors of the honour of the law, and of the strictness and purity of religion, assuming a liberty to themselves of questioning notorious offenders, without staying for the ordinary formalities of law; nay, they did not scruple, when they thought it ne|cessary, to inflict capital punishments upon them: thus, when a blasphemer cursed God by the name of an idol, the Zealot who first met him had the liberty of killing him, without carrying him before the Sanhedrim. They considered themselves as the suc|cessors of Phineas, who in defence of the honour of God, inflicted death on Zimri and Cozbi: an act which was counted unto him for righteousness unto all generations f••r

ever more; and God was so well pleased with it, that he made with him and his seed after him the covenant of an everlasting priesthood, because he was zealous for his God, and made an atonement for Israel.

WHATEVER St. Simon was before, we can have no reason to suspect, but that after his conversion he was very zealous for the honour of his master, and considered all those who were enemies to CHRIST, as enemies to himself, how near soever they might be to him in any natural relation: and he was very exact in all the practical duties of the Christian religion, so he shewed a very serious and pious indignation towards those who professed religion, and a faith in CHRIST, with their mouths, but dishonoured their sacred profession, by their irregular and vicious lives, as many of the first Christians really did, and became heretics and apostates.

WE are told by Theodoret, that St. Simon the Zealot was of the tribe of Zebulon or Naphthali, and that by this particular he was distinguished from St. Simon, a relation of our blessed Saviour, and after St. James, bishop of Jerusalem, who was of the tribe of Judah; but there are stronger reasons to prove this difference, the authority of Eusebius, who never calls Simon bishop of Jerusalem, an apostle, but says expressly, that the apos|tolic age ended with his death, who died before Simon, bishop of Jerusalem.

IT appears that St. Simon continued in communion with the rest of the apostles and disciples at Jerusalem; and at the feast of Pentecost, received the same miraculous gift of the Holy Ghost: so that he was qualified with the rest of his brethren for the aposto|lic office, in propagating the gospel of the son of God; and we cannot doubt of his exercising his gifts with the same zeal and fidelity, though in what part of the world, is uncertain, some say he went into Egypt, Cyrene, and Africa, preaching the gospel to the inhabitants of those remote and barbarous countries: and others add, that after he had just passed through those burning wastes, he took ship, and visited the frozen regions of the North, preaching the gospel to the inhabitants of the western parts, and even in Britain itself, where having converted great multitudes, and sustained the greatest hard|ships and persecutions, he was at length crucified, and buried in some part of Great Britain, but the particular spot cannot be ascertained.

AN ACCOUNT OF ST. MATTHIAS THE APOSTLE.

ST. MATTHIAS not being an apostle of the first election, immediately called and chosen by the Son of God himself, it cannot be expected that any account of him can be found in the evangelical history. He was one of our Lord's disciples, probably one of the seventy, that had attended on him the whole time of his public ministry, and after his death was elected into the apostolate, to supply the place of Judas, who, after betraying his great Lord and Master, laid violent hands on himself.

AS the defection of Judas had made a vacancy in the apostolic college, the first thing the disciples did, after their return from Mount Olivet, when their great Master ascended to the throne of glory, was to fill up this vacancy with a proper person. Accordingly, Peter acquainted them that Judas, according to the prophetical prediction, being fallen from his ministry, it was necessary that another should be substituted in his room, and at the same time requisite, that the person elected should have been a constant attendant on the blessed JESUS, that he might be the better qualified for bearing witness to his life, death, resurrection, ascension, and intercession.

ST. PETER having thus addressed the assembly, two persons were proposed, namely, Joseph called Barsabas, and Matthias, both of whom were duly qualified for that impor|tant office. The method of election was by lots, a way common both amongst the Jews and Gentiles for determining doubtful and difficult cases, especially in choosing judges or magistrates; and this course seems to have been taken by the apostles, because the Holy Ghost was not yet given, by whose immediate dictates and inspirations they were after|wards chiefly guided.

THAT the business might proceed with the greater alacrity and success, they first so|lemnly made their addresses to heaven, that the omniscient Being, who governed the world, and perfectly understood the tempers and dispositions of men, would immediately guide and direct the choice, and shew them which of the two he would appoint to take that part of the apostolic charge, from which Judas had so lately fallen. The prayer being ended, the lots were drawn, by which it appeared that Matthias was the person, and he was numbered amongst the twelve apostles accordingly.

SOON after this election, the promised powers of the Holy Ghost were conferred upon the apostles, to qualify them for that great and arduous employment upon which they were sent, the establishing the holy religion of the Son of God amongst the children of men, in various parts of the world.

THE first years of the ministry of St. Matthias, was spent in Judea, where he reaped a very considerable harvest of souls, and then travelled into different parts of the world, to publish the glad-tidings of salvation to people who had never yet heard of our Saviour: but the particular parts he visited, are not certainly known. The Greeks suppose, that he travelled eastward; St. Jerom, says, his principal residence was near the influx of the river Apsus into the haven of Hyscus in Cappadocia: but the people were remark|ably rough and uncivilized, so that it is no wonder that he at last fell a victim to their ferocity; though this did not happen till after he had long indefatigably laboured in the vineyard of his great Master, and brought over vast numbers to an acknowledgment and reception of the truth.

WE are not told by what kind of death this apostle left the regions of mortality, and sealed the truth of the gospel he had so assiduously preached with his blood. Dorotheus says, he finished his course at Sebastople, and was buried their near the temple of the sun. An ancient martyrologist reports him to have been seized by the Jews, and as a blasphemer, to have been stoned, and then beheaded: but the Greek offices, supported herein by several ancient breviaries, tell us, that he was crucified. His body is by some pretended to be now at Rome, where some relics of it are shewn with great veneration; while others contend, that it is at Triers in Germany. Bollandus is of opinion, that the body of Matthias, now at Rome, is that of Matthias, who was bishop of Jerusalem in the year 120, and whose history they have confounded with that of the apostle St. Matthias; but Popish legends and traditions are in no instance to be relied on.

AN ACCOUNT OF THE VIRGIN MARY, MOTHER OF JESUS.

WE are taught by the predictions of the prophets, that a virgin was to be the mo|ther of the promised Messiah, and we are also assured by the unanimous concur|rence of the evangelists, that this virgin's name was Mary, the daughter of Joachim and Anne, of the tribe of Judah, and married to Joseph of the same tribe. The Scripture indeed tells us no more of the blessed virgin's parents, than that she was of the family of

David, and of the town of Bethlehem; not so much as their names being mentioned, unless by Heli, in St. Luke's genealogy we understand Joachim the virgin's father. All that is said concerning the birth of Mary and her parents, is to be found only in some apocryphal writings; and which however are very ancient. St. John says that Mary the wife of Cleophas, who was the mother of those which the gospel styles our Lord's brethren, was the virgin's sister. Mary then was of the royal race of David; she was allied likewise to the family of Aaron, since Elizabeth the wife of Zacharias, and mother of John the Baptist, was the cousin of Mary.

IN conformity to 〈◊〉〈◊〉 Greek church, the Latins have for some centuries past honoured St. Joachim as the father of St. Anne, the mother of the blessed virgin; and though God hath not been pleased to acquaint us with the particulars of her birth; yet the Roman church, from a grateful sense of the infinite blessings conveyed to us by the blessed JESUS, hath long celebrated her conception on the eighth of December in the West, and on the ninth in the East, and her nativity on the eighth of September. An anniversary fes|tival of her representation in the temple is kept likewise on the twenty-first of Novem|ber; and it is commonly believed, that she was consecrated to God at three years of age: but not to build upon uncertainties, thus much we are assured by the testimony of an angel, that she was happy above all other women in the divine favour; that she was full of grace; and that the Lord was in a peculiar manner with her.

WHETHER the holy virgin immediately after the annunciation, went up to the passover at Jerusalem [as some have imagined, this being the season of the year for it] or not, we have no account from the evangelist St. Luke: but this he assures us that a little while after she set out for Hebron, a city in the mountains of Judah in order to visit her cousin Elizabeth, to congratulate her upon her pregnancy, which she had learned from the angel, at an age when such a blessing was not usually to be expected.

NO sooner had Mary entered the house, and began to speak, than, upon Elizabeth's hearing the voice of her cousin's salutation, her child, young John the Baptist, trans|ported with supernatural emotions of joy, leaped in her womb: where upon she was filled with the Holy Ghost, and being by divine inspiration acquainted with the mystery of the incarnation, she re-saluted Mary, and cried out. Blessed art thou amongst women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Then Mary, filled with acknowledg|ments and supernatural light, praised God, saying, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour, &c.

MARY having continued here about three months, till Elizabeth was delivered as St. Ambrose thinks, that she might see him on whose account she principally made that visit, returned afterwards to her own house at Nazareth, waiting for the time of her delivery: but when she was ready to be delivered, an edict was published by Caesar Augustus, in the year of the world 4000, the first of CHRIST, and the third before the vulgar Aera; which decreed, that all the subjects of the Roman empire should go to the respective cities and places; there to have their names registered according to their families. Thus Joseph and Mary, who were both of the lineage of David, repaired to their city of Bethlehem, the original and native place of their family: but while they were in this city, the time being fulfilled in which Mary was to be delivered, she brought forth her first-born son, wrapped him in swaddling-clothes and laid him in the manger

of the stable, whither they had retired; for they could find no place in public inn, because of the great concourse of people that were then at Bethlehem on the same oc|casion; or they were forced to withdraw into the stable of the inn, not being able to get a more convenient place for her to be delivered in.

THE angels made the birth of CHRIST known to the shepherds, who were at this time in the fields near Bethlehem, and who came in the night to see Mary and Joseph, and the child lying in the manger, in order to pay him their tribute of adoration. Mary took notice of all these things, and laid them up in her heart. Some time after came the Magi, or wise men from the East, and brought to JESUS the mysterious presents of gold, frankincense, and myrrh, having been directed thither by a star which led the way before them to the very house where the babe lay. After this, being warned by an angel that appeared to them in a dream, they returned into their own country by a way different from that by which they came, without giving Herod the intelligence he wanted; which he pretended was in order to come and worship the babe, though his real design was to cut him off, from a jealousy of his rivalling that artful monarch in his sovereignty over the Jews.

THE time of Mary's purification being now come, that is, forty days after the birth of JESUS, she went to Jerusalem, to present her son in the temple; and there to offer the sacrifice appointed by the law, for the purification of women after child-birth. At that time there was at Jerusalem an old man named Simeon, who was full of the Holy Ghost; and had received a secret assurance, that he should not die till he had seen CHRIST the Lord: accordingly, he came into the temple by the impulse of the Spirit of God, and taking the child JESUS in his arms, he blessed the Lord; and then ad|dressing himself to Mary, said, This child is sent for the raising and falling of many in Israel; and for a sign which shall be spoken against: even so far as that thy own soul shall be pierced as with a sword, that the secret thoughts in the hearts of many may be dis|covered and laid open.

WHEN Joseph and Mary were preparing afterwards to return to their own country of Nazareth, the angel of the Lord appeared to Joseph in a dream, bidding him to retire into Egypt with Mary and the child, because Herod had a design to destroy JESUS. Joseph obeyed the admonition, and continued in Egypt till after the death of Herod; when both he and Mary returned to Nazareth not daring to go to Bethlehem, because it was in the jurisdiction of Archelaus, the son and successor of Herod the great who was a cruel prince.

NOW it being the constant practice of Joseph and Mary to go every year to Jerusalem, to the feast of the passover: and when JESUS was twelve years of age, they brought him with them to the capital. When the days of the festival were ended, they set out on their return home; but the child JESUS continued at Jerusalem, without their perceiv|ing it, and, thinking that he might be with some of the company, they went on a day's journey; when not finding him amongst their acquaintance, they returned to Jerusa|lem, seeking for him: three days after, they found him in the temple, sitting amongst the doctors, hearing them, and asking them questions. When they saw him, they were filled with astonishment; and Mary said to him, my son, why hast thou served us thus? Behold thy father and myself, who have sought thee in great affliction. JESUS answer|ed them, Why did you seek me? Did not you know that I must be employed about my Father's business? afterwards he returned with them to Nazareth, and lived with filial submission to them: but his mother laid up all these things in her heart. The gos|pel says nothing more of the virgin Mary, till the marriage at Cana of Galilee, where she was present with JESUS her son.

THE blessed JESUS, in the thirtieth year of the vulgar aera, resolved to manifest him|self to the world, and, therefore, went to be baptised by St. John, from thence into the wilderness, and thence to the above-mentioned wedding, to which he, with his mother and disciples, had been invited. At this entertainment, the provision of wine being somewhat scanty (probably because the friends of the married couple were but mean) CHRIST's mother told her son, they had no wine, not doubting of his power to supply them: to which JESUS answered in terms which had some appearance of a rebuke, Woman, what have I to do with thee? mine hour is not yet come.

SIX great stone pitchers being in the room, JESUS ordered them to be filled brim|full of water; and afterwards commanded the servants to fill out and carry it to the master of the feast, who, on tasting it, found it to be excellent wine. This is the first miracle JESUS wrought at the beginning of his public ministry; and from hence our Lord went to Capernaum with his mother and brethren.

IT is true, we learn from the third chapter of St. Mark, that on a certain day in the year of CHTIST thirty-four, and vulgar aera thirty-one, that as JESUS CHRIST was teach|ing in a house at Capernaum, so great a crowd of people stood about him, that neither he nor his disciples had time to take any refreshment; which caused a report to be spread abroad, that he had fainted away, or fallen into a swoon. The virgin and the brethren or relations of JESUS came to see what had given occasion to this report; and when they could not get into the house for the throngs of people, they caused a message to be conveyed from one to another, till it was told JESUS, "That his mother and his brethren were at the door, and desired to speak with him." JESUS being accordingly in|formed of their coming, and that they waited to speak with him, being at that instant engaged in the work of his ministry, preaching the word of God, he made this reply, Who is my mother, and who are my brethren? And looking upon those that were round about him, he said, These are my mother and brethren; declaring, That whosoever did the will of his heavenly Father, the same was his mother, and sister, and brother. This was what CHRIST had taught in another place, that we must perfer God to all human rela|tions, and give the preference to his service: but this saying could not reflect upon his mother, who was amongst the principle of those who did the will of his heavenly Father.

IMMEDIATELY upon Mary's approach, a woman of the company said with a loud voice, directing her words to JESUS: Blessed is the womb that bare thee, and the paps which thou hast sucked. To which he replied, Yea, rather blessed are they that hear the word of God and keep it. Not intimating hereby, that she who had the honour to hear him, did not deserve to be called blessed throughout all generations; but that even her happiness consisted more in doing the will of CHRIST than in giving him a human body, which was indeed not her own act, but effected by the power of God.

WE have no further account of the holy virgin from this time, till we find her in Jerusalem at the last passover our Saviour celebrated there; which was in the thirty-sixth year of CHRIST, and thirty-third of the vulgar aera. In this city she saw all that was transacted against him, followed him to Mount Calvary, and stayed at the foot of the cross during the passion of her blessed Son. We cannot doubt but her soul was at this time pierced through, as old Simeon had prophesied, with the most acute pains, for the death of such a Son. Yet her constancy was remarkable: for when the apostles were all frightened away from their Master, she, with a courage undaunted, and worthy of the mother of CHRIST, continued even in the midst of the executioners, being prepared to die with her Son, who was now become her Saviour; who being now

ready to leave the world, and seeing his mother at the foot of the cross, and his beloved disciple St. John near her, he bequeathed her to him by his last will and testament, say|ing, to his mother, Woman, behold thy Son; and to his disciple, Behold thy mother. And from that hour the disciple took her home to his own house, and provided for her.

SOME authors of the fifth century think the virgin Mary died and was buried at Jeru|salem, or rather in her sepulchre at Gethsemane, near that city, where, to this day, it is shewn in a magnificent church dedicated to her.

THE ancient fathers of the Eastern and Western churches, asserted her perpetual virginity, and St. Augustine tells us, that this is one of those points which we ought to receive as of apostolic tradition, since the Holy Scripture gives us no more account of it, than by only remarking how fully the blessed virgin was resolved to serve God with an entire purity. The title which hath been constantly appropriated to her in all ages, as often as she is mentioned, is a good argument to confirm our belief concerning this: See Ezek. xliv.2.

MARY MAGDALENE.

THIS remarkable convert was a native either of Magdala, a town in Galilee, o•• the other side of Jordan, or Magdalos, a town situated at the foot of Mount Carmel, and had her surname from the place of her birth. Some affirm, that she was the sinner mentioned by St. Luke, ch. vii.37, &c. but this opinion is built only on conjecture. Both St. Matthew and St. Mark tell us, that JESUS had cast out of her seven devils; which some understand in a literal, and others in a figurative sense.

MARY became, however a constant attendant on the blessed JESUS, after he had re|moved her plague. She followed him to Mount Calvary, continued amidst the Roman guards at the foot of the cross, with the holy virgin, and saw his precious body laid in the tomb; after which she returned to Jerusalem, in order, after the Sabbath, to em|balm her Lord.

SHE also carried the welcome tidings to Peter and John, and our blessed Lord him|self appeared to her first after his resurrection. The apostles, however, did not believe her report, till it was confirmed by others, and they themselves had seen their Saviour. After this event, she is not mentioned in sacred writ.

MARY, THE SISTER OF LAZARUS.

MARY, the sister of Lazarus, with her sister Martha, lived with their brother at Bethany, a village near Jerusalem, Our dear Redeemer had a particular affec|tion for this family, and often retired to their house with his disciples. One day (and perhaps the first time that JESUS went thither) Martha received him with remarkable affection, and took abundance of pains in providing a proper entertainment for him; but Mary her sister continued sitting at her Saviour's feet, listening to his words with peculiar attention. This Martha considered as an instance of disrespect, and therefore said to JESUS, Lord, dost thou not care that my sister hath left me to serve alone? Bid her, therefore, that she help me. But our Lord justified Mary, by telling her sister; that she had chosen the better part, which she should never be deprived of.

LAZARUS their brother, some time after this, fell sick, and his sisters sent to acquaint JESUS of the misfortune; but he did not arrive at Bethany till after Lazarus was dead. Martha hearing JESUS was come in to the neighbourhood, went to him, and told him, that if he had not been absent her brother had been still alive. JESUS promised her, that her brother should rise again: to which Martha answered, I know that he shall rise again at the last day, JESUS replied I am the resurrection and the life; he that believeth in me, though he were dead, yet shall be live; and whosoever liveth and believeth in me, shall never die,

believest thou this? Martha answered, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. Having said this, she departed, and gave her sister notice privately, that JESUS was come. Mary, as soon as she heard the welcome tidings, arose and went to JESUS: and, as Martha had done before her, said, Lord, if thou hadst been here, my brother had not died. The blessed JESUS was greatly moved at the pa|thetic complaints of these worthy sisters, and on asking where they had buried him, they con|ducted him to the sepulchre. On his arrival at the place where the body of Lazarus was deposited, the great Redeemer of mankind groaned deeply in his spirit; he wept, he prayed to his Father, and then cried with a loud voice, Lazarus, come forth. The dead obeyed the voice of the Son of God; Lazarus immediately revived, and JESUS restored him to his sisters.

DURING the supper at Bethany, Mary, to express her gratitude to JESUS, took a pound of spikenard, a very precious perfume, and poured it on the head and feet of JESUS, wiping his feet with the hair of her head: and the whole house was filled with the odour of the ointment. Judas Iscariot was highly offended at this generous action: but his Master vindicated Mary, and told him, that by this she had performed an act preparatory to his embalment, signifying, that his death and burial were not far off. This is the last account of her in Scripture.

MARY OF CLEOPHAS.

ST. JEROM says, that Mary had the name of Cleophas, on account of her father, her family, or some other reason not known. Others believe, with greater proba|bility, that she was wife of Cleophas, and mother of St. James the less. However, she was present at the last passover, just before the death of our Saviour; she followed him to Mount Calvary; and, during his passion, she was, together with the virgin, at the foot of his cross: she was also present at his burial, and on the Friday before had pre|pared the perfumes for embalming him.

THE year when Mary the wife of Cleophas died is not known; but the Greeks keep the eighth of April in memory of the holy women who brought perfumes to embalm the body of CHRIST, and pretend to have their bodies at Constantinople in a church of the holy virgin, built by Justin H.

MARY SALOME, AN HEBREW CONVERT.

THIS holy woman was the daughter of Mary of Cleophas, mentioned in the preced|ing article and the sister of St. James the less, and others, who are in Scripture called the brethren of our Lord: she was cousin-german to the blessed JESUS, according to the flesh, and niece to the blessed virgin Mary. Her proper name was Salome and was improperly called Mary, which was the name of her mother; she was the wife of Zebedee, and mother of St. James the great, and St. John the evangelist: she was also one of those pious women that used to attend upon our blessed Saviour in his journeys, and to minister to him. It was she that requested JESUS to place her two sons, James and John, the one on his right-hand and the other on his left in his kingdom.

SALOME followed our Saviour to Calvary, and did not forsake him even at the cross: she was also one of the holy women who brought perfumes to embalm him, and for that purpose came early on the Sunday morning to the sepulchre.

TROPHIMUS, A GENTILE CONVERT.

TROPHIMUS was a disciple of St. Paul, a Gentile by religion, and an Ephesian by birth. After St. Paul had converted him, he constantly adhered to him nor did he quit him ever after. He came with the apostle from Ephesus to Corinth, and kept

him company in his whole journey from Corinth to Jerusalem, in the year of our Lord fifty-eight. The Greeks keep the fourteenth of April in honour of Trophimus; and say he was beheaded by the command of Nero, together with St. Paul. His festival is observed on the twenty ninth of December by those of Aries.

TYCHICUS, A GENTILE CONVERT.

TYCHICUS was also a disciple of St. Paul, whom that apostle often made use of for carrying his letters to the several churches. He was of the province of Asia, and accompanied St. Paul, when, in the year fifty-eight, he made his journey from Corinth to Jerusalem. He carried the epistle to the Colossians written in the year sixty-one; and that to the Ephesians written in sixty-five and the first to Timothy, written in sixty-four.

THE Greeks celebrate the festival of Tychicus on the eighth or ninth of December, and give him the title of one of the seventy disciples, and bishop of Colophon, in the province of Asia. Other martyrologists mark his festival on the nineteenth of April.

TERTIUS, A GENTILE CONVERT.

TERTIUS, called also Tirentius, was the amanuensis or scribe of St. Paul, when he wrote his epistle to the Romans in the year of CHRIST fifty-eight, as appears in the sixteenth chapter, I Tertius, who wrote this epistle, salute you in the Lord. The Greeks keep his festival on the tenth of November and give him great commendations: and they make him successor to Sosipater in the bishoprick of Iconium, in Asia.

LINUS, A GENTILE CONVERT.

LINUS was one of St. Paul's disciples, who mentions him in the first chapter of his second epistle to Timothy, "Linus and Claudia, and all the brethren greet ye." St. Irenaeus, Eusebius, Optatus, Epiphanius, St. Jerom, and Theodoret, affirm, that Linus succeeded immediately to St. Peter in the see of Rome: he governed for twelve years and some months. The destruction of Jerusalem happened during his pontificate, in the year of CHRIST seventy. His festival is kept on the fifth of November by the Greeks, and on the twenty-third of September by the Latins.

ONESIPHORUS, A GENTILE CONVERT.

ONESIPHORUS was a disciple of St. Paul, and is mentioned by him in the first chapter of his second epistle to Timothy. He came to Rome in the year of CHRIST sixty-five, while the apostle was in prison for the faith, and at a time when al|most every one had forsaken him. The Greeks place his festival on the twenty-ninth of April and the eighth of December, and rank him in the order of the seventy disci|ples, and seem to ascribe martyrdom to him. The Roman martyrology on the sixteenth of December says, that he suffered martyrdom on the Hellespont, whither he went to preach the gospel along with Porphyrius.

STEPHANUS, A GENTILE CONVERT.

STEPHANUS was one of the principal Christians of Corinth, whom St. Paul bap|tised with all his family, as we find in the first chapter of the epistle to the Corin|thians, probably about the fifty-second year of CHRIST.

STEPHANUS devoted himself to the service of the church; and in the year of our Lord fifty-six, he came to St. Paul at Ephesus, and according to Chrysostom, brought him letters which the church of Corinth wrote to him, in order to consult him concerning marriage, continency, and perhaps other subjects, which St. Paul treats of in the said first epistle to the Corinthians. This the apostle wrote from Ephesus in the fifty-sixth year; and it was sent by Stephanus, Fortunatus, and Achaicus, to the Corinthian church.

PHEBE, A DEACONNESS.

PHEBE, for whom St. Paul had a particular esteem was a deaconness of the port of Corinth called Cenchrea: and Theodoret thinks, that the apostle lodged at the house of this holy woman for some time, while he continued in or near Corinth. In the sixteenth chapter of Romans, St. Paul says, I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: that ye receive her in the Lord, as becometh saints; and that ye assist her in whatsoever business she hath need of you: for she hath been a succourrer of many, and of myself also. Some moderns have advanced a notion that Phebe was wife to St. Paul; but none of the ancients have said any thing like it. It is thought that, in quality of deaconness, she was employed by the church in some ministrations sui|table to her sex and condition; such as visiting and instructing the Christian women, attending them in their sicknesses, and distributing alms to them. Phebe's festival is fixed by the martyrologists on the third of September.

SOSIPATER, A GENTILE CONVERT.

WE think, that it may be confidently asserted, that this Sosipater, who was at Rome in the fifty-eighth year of CHRIST, when St. Paul wrote his epistle to the Romans of Berea; since he accompanied St. Paul, in the same year fifty-eight, in his journey to Jerusalem; and who probably went with him from Corinth, whence the epistle to the Romans was written, to go by the way of Macedonia to Jerusalem; as may be seen in the twentieth chapter of the acts of the apostles.

THE Latins celebrate his feast on the twenty-fifth of June, and call him a disciple of St. Paul. The Greeks honour him upon the twenty-eighth or twenty-ninth of April.

DEMAS, A GENTILE PROFESSOR.

THE apostle St. Paul, in the fourth chapter of the Colossians, mentions Demas as a native of Thessalonica. At first he was one of the most zealous disciples which this apostle had, and was very serviceable to him at Rome during his imprisonment there: but some years after, about the year of CHRIST sixty-five, he forsook St. Paul, in order to follow a more secular life, and withdrew to Thessalonica, the place of his birth.

EPIPHANIUS informs us, that he renounced the faith, and with Cerinthius, Ebion, and others, held JESUS CHRIST to be a mere man: but others affirm, that he recovered after his fall, and suffered martyrdom for the truth.

ARISTARCHUS, A GENTILE CONVERT.

ARISTARCHUS was one of St. Paul's disciples, who has mentioned him in his epistles to the Colossians and Philemon: he is also often mentioned in the acts of the apos|tles. He was a Macedonian, and a native of Thessalonica: he accompanied St. Paul to Ephesus, and continued with him during the two years of his abode there, partaking with him in all the dangers and labours of the apostleship. He was very near being killed in a tumult raised by the Ephesian goldsmiths.

THE Greeks say he was bishop of Apamea, in Syria, and was beheaded with St. Paul at Rome, in the reign of Nero: continuing to the very last inviolably attached to that apostle, with whom he had laboured in the work of the ministry.

CLEMENT, A GENTILE CONVERT.

THIS disciple is mentioned by St. Paul in his epistle to the Philippians, where the apostle says, that Clement's name is written in the book of life. The generality of the fathers, and other interpreters, make no question but that this is the same Clement who succeeded St. Peter, after Linus and Cletus, in the government of the church of Rome; and this seems to be intimated, when in the office for St. Clement's

day, that church appoints this part of the epistle to the Philippians to be read. On the contrary, Grocius is of opinion, that the Clement St. Paul speaks of was no more than a priest of the church of Philippi in Macedonia. We have no certain accounts of what happened to St. Clement during the persecution under Domitian; but we are very well assured that he lived to the third year of Trajan, which is the hundreth of JESUS CHRIST. His festival is set down by Bede, and all the Latin martyrologists, on the twenty-third of November. The Greeks honour him on the twenty-fourth or twenty-fifth of the same month. He is ranked amongst the martyrs.

ANANIAS, A JEWISH CONVERT.

ANANIAS was a disciple of the blessed JESUS: he dwelt at Damascus, when he was directed in a vision from the Lord, to go and find Paul, who had been lately con|verted and was come to that city.

WE know no other circumstances of Ananias's life besides this now related. The modern Greeks maintain, that he was one of the seventy disciples, and made bishop of Damascus; and that having obtained the crown of martyrdom, he was buried in the same city: and here a fine church is to be seen in the place where he was interred.

NICHOLAS A DISCIPLE AND DEACON.

NICHOLAS was a proselyte at Antioch, and there converted from the Pagan to the Jewish religion; but the time of his birth is uncertain. Afterwards he em|braced christianity, and was one of the most zealous and most holy men amongst the first christians: so that he was chosen for one of the seven first deacons of the church of Jerusalem. But he afterwards plunged himself into irregularities, and gave begin|nings to the sect of the Nicolaitans, to that of the Gnostics, and to several others; who, following the bent of their passions, invented a thousand different sorts of crimes and excesses.

NICODEMUS, AN HEBREW CONVERT.

HHIS remarkable disciple of our blessed Saviour was a Jew by nation, and by sect a Pharisee. The gospel calls him a ruler of the Jews; and CHRIST gives him the name of a master of Israel. When our Saviour began to manifest himself by his miracles at Jerusalem, at the first passover which he celebrated there after his baptism, Nicodemus made no doubt but that he was the Messiah, and came to him by night, that he might learn of him the way to salvation.

NICODEMUS, after this conversation, became a disciple of JESUS CHRIST; and there is no doubt to be made but he came to hear him, as often as our Saviour came to Je|rusalem. It happened on a time, that the priests and Pharisees had sent officers to seize JESUS, who returned to them, and made this report, that never man spoke as he did. Afterwards, Nicodemus declared himself openly a disciple of JESUS CHRIST, when he came with Joseph of Arimathea to pay the last duties to the body of CHRIST, crucified; which they took down from the cross, embalmed, and laid in the sepulchre prepared for his reception.

WHEN he died, Gamaliel buried him honourably near St. Stephen: his body was discovered in the year 415, together with those of St. Stephen and Gamaliel, and the Latin church pays honour on the third of August to all the three.

JOSEPH OF ARIMATHEA, AN HEBREW DISCIPLE.

JOSEPH of Arimathea, or of Ranatha, Rama, or Ramula, a city between J••ppa and Jerusalem, was a Jewish senator, and privately a disciple of JESUS CHRIST: he was not consenting to the designs of the rest of the Jews, particularly of the members

of the Sanhedrim, who condemned and put JESUS CHRIST to death: but when our Saviour was dead, he went boldly to Pilate, and desired the body of JESUS, in order to bury it. This he obtained; and, accordingly he buried it after an honourable man|ner, in a sepulchre newly made in a garden, which was upon the same Mount Calvary where JESUS had been crucified. After he had placed it there, he closed the entrance of it with a stone cut particularly for this purpose, and which exactly filled the open part.

THE festival of Joseph of Arimathea is observed by the Greek church on the thirty-first of July.

PHILEMON, A GENTILE CONVERT.

THIS eminent disciple was a rich citizen of Colosse, and probably a native of that place. He was converted, together with his wife, to the christian faith, by Epa|phras, a disciple of St. Paul; for St. Paul himself never preached in Colosse, though he wrote an epistle to the brethren there.

WE read, that Philemon had made a church of his house: and all his domestics, as well as himself, were of the household of faith. His charity, liberality, and compas|sion were a sure refuge to all who were in distress: he followed the example of that great Master in whom he believed; and was delighted, when exercised in works of beneficence and mercy. His name is placed on the twenty-second of November in the martyrologies.

PRISCILLA, A JEWISH CONVERT.

IN the times of the apostles, Priscilla was very famous in the church, and is often mentioned by the sacred writers before her husband Aquila. They were both Jews; but their country and births are uncertain. They were at Corinth when St. Paul came thither, and had the happiness of entertaining him in their house a very considerable time; the apostle being of the same trade with Aquila; namely, a maker of tents of leather, for the use of the army, and at which they both wrought for some time, for their livelihood.

ON St. Paul's leaving Corinth, both Aquila and Priscilla came with him to Ephesus, where they dwelt a considerable time, and preached the gospel with good success. Their house was so well regulated, that St. Paul calls it a church; an example that should, in some measure, be followed by every one who pretends to be a follower of the blessed JESUS, though shamefully neglected by the greatest part of christians in the present day.

WHETHER they died in peace, or by the hands of those who opposed the progress of the christian faith, is not known; but however this be, they laboured faithfully to ex|tend the religion of JESUS; and, therefore, have been justly placed amongst the first preachers of the gospel in the apostolic age.

APOLLOS, A JEWISH CONVERT.

THE ancient writers give no account either of the birth or family of Apollos: all they mention is that he was a Jew of Alexandria, and came to Ephesus during St. Paul's absence, who was gone to Jerusalem, to visit the other apostles and the church in that city.

THIS eminent person was distinguished for his eloquence, and knowledge of the Scrip|tures. He was instructed in the way of the Lord, and as he spoke with zeal and fer|vour, taught diligently the things relating to the kingdom of heaven, though he knew only the baptism of John.

APOLLOS was no sooner come to Ephesus, than he began to speak boldly in the sy|nagogue, and to shew that JESUS was the CHRIST. Aquila and Priscilla, having heard him, took him home with them, instructed him more fully in the ways of the Almighty, and baptized him. He was very useful at Corinth, in convincing the Jews out of the Scriptures, and demonstrating to them that JESUS was the CHRIST. Thus he watered what Paul had planted in that city.

IT is allowed by all, that he was an active and powerful preacher of the gospel; and that great numbers were, by his preaching, rendered obedient to the faith of CHRIST.

TITUS, A GENTILE CONVERT.

THIS eminent person was a Heathen by religion and birth, but converted by St. Paul, who calls him his son. Titus was sent by St. Paul to Corinth, upon occa|sion of some disputes which then divided the church. He was very well received by the Corinthians, and very much satisfied with their ready compliance; but would re|ceive nothing from them, imitating thereby the disinterestedness of his Master, who sought not theirs, but them.

HE went from Corinth to St. Paul into Macedonia, and gave him an account of the state of the Corinthian church. A little while after, the apostle desired him to return again to Corinth, to set things in order against his coming. Titus readily undertook this journey, and departed immediately carrying with him St. Paul's second letter to the Corinthians.

TITUS was made bishop of the isle of Crete, about the sixty-third year of CHRIST, when St. Paul was obliged to quit this island, in order to take care of the other church••s. The following year he wrote to him to desire, that as soon as he should have sent Ty|chicus or Artemas to him for supplying his place in Crete, Titus would come to him to Nicopolis in Macedonia, or to Nicopolis in Epirus upon the gulf of Ambracia, where the apostle intended to pass his winter. The subject of this epistle is to represent to Titus what are the qualities that a bishop should be endued with.

ST. PAUL's epistle to Titus has always been acknowledged by the church. The Marcionities did not receive it, nor did the Basilidians, and some other Heretics; but Tatian, the head of the Encratites, received it, and preferred it before all the rest. It is not certainly known by whom it was sent nor from what place it was written.

IT appears, that Titus was deputed to preach the gospel in Dalmatia; and he was still there in the year sixty-five, when the apostle wrote his second epistle to Timothy. He died at the age of Ninety-four, and was buried in Crete. His festival is kept by the Greeks on the 25th of August, and on the 4th of January by the Latin church.

TIMOTHY, A GENTILE CONVERT.

HE was born according to some at Lystra; or, according to others, at Derbe. His father was a Gentile, but his mother a Jewess, whose name was Eunice▪ and that of his grandmother Lais. He was a convert and disciple of St. Paul.

WE take notice of these particulars, because St. Paul commends their piety, and the good education which they had given Timothy. When St. Paul came to Derbe and Lystra about the year of CHRIST fifty-one or fifty-two, the brethren gave a very advan|tageous testimony of the merit and good dispositions of Timothy; and the apostle would have him along with him; but he circumcised him at Lystra, before he received him into his company.

TIMOTHY applied himself to labour with St. Paul in the business of the gospel; and did him very important services, through the whole course of his preaching.

TIMOTHY accompanied St. Paul to Macedonia, to Philippi, to Thessalonica, to Berea; and when the apostle went from Berea, he left Timothy and Silas there to confirm the converts. When he came to Athens, he sent to Timothy to come thither to him; and when he was come, and had given him an account of the churches of Macedonia, St. Paul sent him back to Thessalonica, from whence he afterwards returned with Silas, and came to St. Paul at Corinth. There he continued with him, and the apostle men|tions him with Silas, at the beginning of the two epistles, which he then wrote to the church at Thessalonica. In the year sixty-three, when St. Paul wrote to the Hebrews, he tells them that Timothy was come out of prison; but he gives us no circumstances either of the imprisonment of this disciple, or of his release. In sixty-four, when St. Paul returned from Rome, he left Timothy at Ephesus, to take care of that church, of which he was the first Bishop, as he is recognized by the council of Chalcedon. St. Paul wrote to Timothy from Macedonia, the first of the two letters which are addressed to him.

WE may safely affirm, that if he did not die before the year ninety-seven, he must be the angel of the church of Ephesus, to whom St. John writes, Rev. ii.2—5: though the reproaches which the Holy Ghost make to him, &c. of having left his first love, do not seem to belong to so holy a man as Timothy was.

ST. STEPHEN, THE PROTO-MARTYR.

IN the year fifty-three, the seven deacons were chosen, and we find St. Stephen always placed at their head, as the chief and most worthy; and it is generally believed, that he had been brought up at the feet of Gamaliel. However, he was remarkably zealous for the cause of religion, and full of the Holy Ghost; working many wonderful mira|cles before the people, and pressing them with the greatest earnestness to embrace the doctrines of the gospel of JESUS CHRIST.

THE Jews were highly provoked at the zeal of Stephen, and some of the synagogue of the freed men of Cyrenia, Alexandria, and other places, entered into dispute with him; but being unable to resist the wisdom and spirit by which he spake, they suborned false witnesses against him, to testify that they heard him blaspheme against Moses and against God. Nor did they stop here: they stirred up the people by their calumnies: so that they dragged him before the council of the nation, or great Sanhedrim, where they produced false witnesses against him, who deposed, that they had heard him speak against the temple, and against the law, and affirm that JESUS of Nazareth would destroy the holy place, and abolish the law of Moses. Stephen, supported by his own innocence, and an invisible Power from on high, appeared undaunted in the midst of this assembly, and his countenance shone like that of an angel.

THE Jewish council were so highly enraged at the speech of Stephen, especially the latter part of it, that they gnashed their teeth against him: but Stephen lifting up his eyes to heaven, saw the glory of God, and JESUS standing at the right hand of Omni|potence; upon which, he said to the council, I see the heavens open, and the Son of man standing at the right hand of God. This so greatly provoked the Jews, that they cried out with one voice, and stopped their ears, as if they had heard some dreadful blasphemy; and falling upon him, they dragged him out of the city, and stoned him to death.

IT is related in Scripture, that St. Stephen, while they were mangling his body with stones, was praying to God for their pardon. Lord, said he, lay not this sin to their charge. And then calling on his dear Redeemer to receive his spirit, he yielded up his soul. Some pious persons who beheld the martyrdom of this good man, took care to bury his remains; and the church attended his funeral with great lamentations.

ST. SILAS OR SYLVANUS, AN HEBREW DISCIPLE.

THIS holy person was, according to St. Luke, a chief man amongst the brethren, an expression which indicates that he was one of the seventy disciples: but the first ac|count we have of him is in the transaction relating to the dispute between the Jewish and Christian converts, with regard to the necessity of keeping the law of Moses, when they chose Paul, Barnabas, Judas and Silas, to go to Jerusalem, to advise with the apostles concerning this question.

BE that as it may, when the dispute happened between Paul and Barnabas, which ter|minated in a rupture, Silas joined himself to Paul, and became his companion and assistant in the great work of preaching the gospel to the Gentiles. They first visited the churches of Syria and Cilicia; from thence they passed into Lyconia, Phrygia, and Galatia; and lastly, they crossed the sea and came into Macedonia.

DURING their stay at Philippi, they found a young woman possessed with an unclean spirit, who followed them several days, till Paul cast out the evil spirit, and delivered her from so dreadful a plague. This action provoked the masters of the young woman; for she acquired considerable gains by the oracles and predictions the devil pronounced by making use of her organs: they therefore seized upon Paul and Silas, dragged them before the magistrates, and accused them of introducing customs amongst them, contra|ry to those of the Romans; so that the magistrates ordered that Paul and Silas should be scourged, and committed to prison: but in the night-time there was a great earth|quake, the doors of the prison opened, and the fetters of the prisoners fell off without any human assistance.

DEPARTING from Philippi, they travelled to Thessalonica and Berea, where they preached the doctrines of the gospel; and Paul continuing his journey to Athens: sent Silas thither, though they did not meet till they both arrived at Corinth, where St. Paul wrote his two epistles to the Thessalonian church.

ST. PHILIP, THE DEACON, AN HEBREW CONVERT.

IT is supposed that St. Philip was a native of Caesarea in Galilee, it being certain that his daughters lived in that city; however, he was one of the seven deacons chosen by the apostles soon after our Saviour's resurrection.

ALL the Christians, except the apostles, having, after the death of St. Stephen, left Jerusalem, and dispersed themselves in several parts, St. Philip went down to preach the gospel at Samaria, where he wrought many miracles, and converted great numbers to the faith; he also baptized them, but being only a deacon, could not administer the sa|crament of the Lord's supper.

IT is probable St. Philip was at Samaria when the angel directed him to go towards the South, to the road that leads from Jerusalem to Old Gaza, an ancient city in the route to Egypt. Philip obeyed the summons of the heavenly messenger, and there met with an Ethiopian eunuch, belonging to Candace, queen of Ethiopia; a person who was highly esteemed by his mistress, as well as intrusted with the care of all her revenues, and who had been at Jerusalem, to worship the Almighty in that city.

WHEN the chariot of this Ethiopian appeared in the sight of Philip, the angel bid him advance towards the stranger: he immediately obeyed, and heard the eunuch, reading a passage of the prophet Isaiah; upon which Philip asked him, if he understood what he was reading? And the eunuch answered, How should I understand, except some person should explain it to me; desiring Philip, that he would come and sit down by him in the chariot. The passage he read was this; He was led as a sheep to the slaughter; and as

a lamb before his shearers is dumb, so he opened not his mouth. Having finished this passage, the eunuch desired to know whom the prophet intended: "Is it, says he, himself the prophet here means, or some other man." In answer to the question proposed by the eunuch, Philip began to instruct him concerning the Redeemer of the world, the man CHRIST JESUS; and afterwards baptized him, and he became a member of the church of CHRIST.

THE sacred writers are silent with regard to the actions of St. Philip, after the time of his baptizing the Ethiopian eunuch—but the Greek ecclesiastical writers say, that he left Palestine and travelled to Tralles, in the Lesser Asia, where he founded a church, of which he was both the bishop and apostle; and where, after long labouring in the vineyard of his Master, and working many miracles, he slept in peace, and was buried in the church he had caused to be erected.

HAVING now given the most ample account possible of the followers of the blessed JESUS, the persons who spread the light of the glorious gospel over the whole world, removed the veil of ignorance and superstition drawn over the kingdoms of the earth, and taught us the method of attaining eternal happiness in the courts of the new Je|rusalem—may it be our highest ambition to follow their bright example, as they fol|lowed CHRIST; may we imitate their faith, piety, hope, and love: then shall we pass through things temporal in such a manner, that we shall finally gain the things that are eternal, and be admitted as worthy guests at the marriage-supper of the Lamb, to adore and praise him, and live and reign with him in his heavenly kingdom for ever and ever. So be it.