THE LIFE Of the Apostle St PAUL, Written In French by the famous Bishop of Grass, and now Englished by a Person of Honour.  
LONDON, Printed by James Young for Henry Twyford, and are to be sold at his shop in Vine Court, Middle Temple. 1653.   

  

To the Right Honourable EDWARD Lord VAUX, Baron of Harroden, etc.  
My Lord,  
HAving obtained, by means of Your most noble Lady, a view of this choice piece, which, through Your hands, presents in our idiom Saint Paul's Life, in whom we Gentiles are so highly concerned. My Reverence to the blessed Apostle, and my Duty to my Country, emboldened me to publish this elaborate transposition of Your Lordships out of French into English, to a common perusal of all our Countrymen, who, with S. Chrysostom, aught to delight more in him, and in his simple, yet grave stile, than all the swelling Criticisms, or vain Philosophy of posteriour Writers. That I acquainted not Your Lordship with the publishing, I find examples of great Saints to have paralleled my adventure, as, of Saint Amand to S. Paulin, who, having published his Epistles, sent him a fardel of them, which he would have forgotten to have been his own, if the veracity and authority of the Publisher had not forced his acknowledgement. That Your Illustrious Consort gave me your Book to read, and, if upon dicussion, I should esteem it able to bear the rubs of rigid Censurers, to print it, was her commendable tenderness in order to Your Lordship, and Christian providence in order to the Public; warranted by Great Saint Augustine in his 7th Epistle to Marcelline, who desires severe Judges as Over-visours of his learned Works; and S. Ambrose to S. Sabinus, Epist. 63. gives the reason, Because a man's own writings deceive him, errors easily escape him, &, as Children, though deformed, delight their Parents, so, ill digested conceits flatter the Contriver. This Work, for the subject, commandeth Devotion and Reverence in the Reader, for the accurate delineation of his Life, and learned intermixtion of other contemporary Occurrences, deserve so ingenuous and pious a Translator, as Your Lordship. In lieu of Translator, I might beg leave to say Interpreter; for, You have not only given us in English the things signified in the French, which is the duty of a Translator, but you have rendered the very mental Conception of the Author, which, in Aristotle's stile, is the office of an Interpreter; and, in this, much obliged all, especially him, who had the privilege to suck the first morning sap; which, by all duteous expressions I must confess, who am  
Your Honour's Most obliged and faithful Servant F. D.   

THE LIFE of the Apostle S. PAUL.  

I Undertake to write the life of Saint Paul, which contains the History of the Church in her Infancy. Affection I confess interesses me in this Subject, yet I fear not to be suspected of any, because I dive only into pure Sources; and scarce say any thing, that is not warranted by the authority of the Holy Ghost. In this work you may behold both the power and wisdom of God, in the Establishment of the Evangelical Doctrine; and all those virtues which belong to a perfect Minister of the Gospel. I need not go about to colour, or disguise any matter herein, or seek excuses: For discretion marches here with zeal, simplicity with prudence, meekness with power and command. The Synagogue is here demolished, Idolatry overturned, Philosophy confounded, and the Cross triumphant. Nor is this done without great opposition of the Infernal Spirits; for they arm against one poor man, the covetousness of the Priests of the Law; the pride of the pharisees; the envy of their Doctors; the superstition of the people; the authority of Magistrates; the Insolency of Princes, and the malice of false Brothers. In the end they seem as it were victorious, having brought Saint Paul to die in the Capital City of the world. But they are deceived in their malice. The blood which the Apostle shed, is the seed of Christians, and by his death the Church takes possession of Rome.  
The Ancient Philosophers were careful to write the lives of some particular persons, illustrious either for their virtues, or remarkable for some accidents of their lives, to serve for a model or pattern of imitation, by which they might arrive to the same glory: much more ought Christians to endeavour to make known those Heroes of the Church, whose whole actions have been examples of sanctity, and in whom God would show the power of his grace, and the great wonders of his mercy. For my part I have resolved henceforward to labour in such glorious subjects: I confess I ought not to begin my Apprenticeship with the life of Saint Paul: Yet the particular devotion, I have for that great Apostle, has prevailed over the knowledge of my weakness; and makes me hope those Readers who are reasonable, will excuse the zeal of a Disciple for his Master.  
The Holy Ghost according to the promise of our Saviour, was descended upon the Apostles in the form of fiery tongues; and had fitted them with so Divine a light, and Heavenly vigour, that Saint Peter who trembled at the voice of a Woman, in the house of the Highpriest, did not then fear the fury of the Princes, Doctors, pharisees, nor of the people; but in the midst of Jerusalem he preached there aloud, that Jesus Christ, whom they had crucified, was the Son of God, and the Messias promised to their forefathers. At his first Sermon there were three thousand persons converted; and at his second, which he made after that famous miracle of the lame man, at the Gate of the Temple; where he went up to prayer with Saint John; he gained five thousand souls. Every day the number of the faithful increased. And the Sanctity of their lives served not a little to confirm the Doctrine which they professed. The faith of Jesus Christ united them in so strict a bond, that laying aside all difference, in respect of body, mind, and fortune, they had but one heart, and one soul. They heard the instructions of the Apostles with great respect, and they practised them with so much fidelity, that no earthly consideration could change them: they employed almost the whole day in prayer in the Temple, where they met together, and where they praised God with one mouth, and with one heart. They assembled together sometimes in one house, sometimes in another; where they received the holy Eucharist; and their repast was ever seasoned with an Evangelical frugality. Their simplicity was without art, their meekness without affectation, and all their actions so full of great examples of virtue, that the people of Jerusalem loved them, and bore them great respect. Wealth, the origin and cause of quarrels and divisions amongst men, was the Chain which united that new association; for Charity made all things common amongst them. The rich were ashamed to be so, because they believed in him that was born and died as the poorest of men. They sold their Inheritances, and thought themselves very happy, if the Apostles would receive the price; which they brought and laid at their feet to be distributed amongst the poor. Ananias and his Wife Saphira, for having concealed the best part, were punished with sudden death, and thinking they had only lied to a man, found they had lied to the Holy Ghost.  
There broke forth about that time some little murmuring, amongst the Jews that were born out of Judea, who to distinguish themselves from those who were born in Jury, assumed the appellation of Greeks, because they spoke Greek, and made use of that language in reading the Holy Scriptures, that is to say, of the Septuagint translation. These complained that their widows, who served in the daily ministry were neglected, that is, there was not care taken to assist them in their necessities, and that the public Alms were not equally distributed amongst them; or according to another opinion, that they were not employed in the exercises of Charity toward the poor, as the widows of the other Jews were. The Apostles to prevent the danger which that discontent might cause, assembled the faithful together, and proposed the election of seven discreet men, unblemished in reputation, and replenished with the Holy Ghost, who might distribute those necessaries to the poor; holding it not meet for themselves to leave the administration of the holy word (to which they attended without any interruption) for this office of charity which was of much less importance. The people followed this Counsel, and chose Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas', and Nicholas of Antioch. The Apostles, to whom they were presented, laid their hands upon them and ordained them Deacons. Stephen held the first place amongst them, for the profoundness of his Doctrine, the fervency of his Zeal, and the purity of his life. Saint Luke in the Acts calls him a man full of Faith, and of the Holy Ghost: He was not content to distribute the material bread, but he also broke that of the word amongst them, having care to nourish their souls as well as their bodies. His Sermons were accompanied with miracles, which served to overthrow, what the other had shaken. Every day he spoke in the Synagogue or Schools which were in Jerusalem, against the Jews of divers Nations, and against those of the Synagogue of Libertines, (which in my opinion is to be understood of those who were made Slaves in the precedent, or in some other war, betwixt the Romans and the Jews; and had received their liberty in Rome, whether they were originally Jews or Proselytes of different Nations) against the Cyrenians, Alexandrians, those of Cilicia, and the lesser Asia. These disputing against him, could not resist the Holy Ghost, who spoke by his Mouth; and notwithstanding they were confounded, they would not be overcome; but chose, their confusion stirred them up to animosity; and wanting reasons, nor yet willing to yield to truth, they resolve to have recourse unto calumny, so to ruin him. The pretence of Religion furnished them with an opportunity according to their desire. They published by the means of some confiding and unsuspected persons, that Stephen did frequently utter blasphemy against the Majesty of God, and the Honour of Moses. The accusers affirmed to have heard that which they reported, whereupon the people, who slightly examine things, especially when it concerns their Religion, presently enter into fury. The Priests and Doctors instead of moderating, increase the flame. In this heat Stephen was hurried away, and conducted by those who had raised the tumult, unto the Council, where matters of Religion were handled. There they made him to be accused by divers false witnesses, that he should say, Jesus of Nazareth would destroy the Temple, and change the traditions of Moses. All the Judges fixed their eyes upon him, and beheld a sparkling Majesty in his face, like to that of an Angel, without the least sign of emotion; which was no small evidence of his innocency. The Highpriest asked him if he had spoken those blasphemies whereof he was accused, and then he answered after this manner.  
Fathers and Brethren; God who has no need but of himself, to be happy; and in whom is contained a perfect collection of all good, at the time prefixed by his providence for that purpose, appeared to our Forefather Abraham, whilst he yet inhabited Mesopotamia; commanding him to leave his Country, and betake himself to another which he would show unto him; promising him in exchange a better, and more fertile Land, a particular assistance against all kind of Enemies, and an extraordinary Blessing unto all Nations in his Seed. This great Patriarch presently obeyed the Commandment of his Lord, and with joy left his Country, and Kindred: first of all he dwelled in Charon with his Father, and after his death, he went thence to dwell in that Country promised to him, where notwithstanding he lived as a stranger, and had not there the possession of one handful of Land; The accomplishment of the promise being reserved for his posterity. God told him they should be ill used, and live under a troublesome bondage in a strange Country, for the space of four hundred years: but in the end he would set them at liberty, having first by a dreadful punishment afflicted those, who had oppressed them. At that time Abraham had no Son, which might make him believe that Prophecy concerned his posterity. But when he lest expected a lawful Heir to his possessions, in regard of his old age, and the barrenness of Sara, he beheld himself the Father of Isaac. On the eighth day after he was born he circumcised him, according to a command received, whereunto also he had already satisfied in himself; esteeming it a great honour to bear so glorious a mark of alliance with his Sovereign. Isaac begat Jacob, and Jacob the twelve Patriarches. Joseph whom his Father loved particularly, was sold by his Brethren, who thought they had dealt favourably in not sacrificing him to their jealousy, after a more cruel manner. God, who was his Protector, raised him out of prison to the second place of Egypt: his unchaste Mistress, whose indignation he had incurred by his continency, and fidelity, was the cause, that Pharaoh became rather his friend then Sovereign, and made him Master of his Kingdom, as well as of his Heart. In those days there was an extraordinary Famine, which wasted the whole country of Canaan: And our Forefathers having no corn left in their country, were forced to repair into Egypt; where by the provident Oeconomy of Joseph, the King's Granaries swelled in great abundance. Jacob sent his Sons thither, and in their second voyage, they knew him whom they had sold, having before designed his death. They were much terrified, when they found themselves in the power of them they used so ill. But he forgot their cruelty, and showed himself to remember only that he was their Brother. He wept with them, and made them known to Pharaoh and his whole Court, and returned them home laden with presents, charging them withal to bring his Father Jacob to him. The good old man surprised with these glad tidings, was overjoyed to think he should satisfy his eyes before he left this world, with the sight of him whom he had often bewailed as dead: he went then into Egypt, and after he had lived there some years in great quiet and peace, died in the arms of his Son Joseph. Our Ancestors also died there, and those that descended of them, multiplied extremely in a few years. At last the time of the Divine promise made to Abraham, drawing nigh; there sat in the Throne of Egypt a Prince, who had never heard the name of Joseph, time having made him forgotten; and seeing the daily increase of our Nation, after an extraordinary manner, he began to apprehend, lest those strangers should render themselves Masters of his country: whereupon he employed both craft, and violence, to work their extirpation: To this end there is nothing horrid in Tyranny, which he did not impose upon them. But notwithstanding their labour and bad diet, they thrived so well, that it seemed rather to contribute to their increase, than ruin. Hence by an impious edict be commanded their Midwives to stifle all the Male Children of the Israelites, and save only the Female. But this inhuman command was not obeyed, and God abundantly recompensed the mercy showed to those innocent creatures, whom a barbarous Tyrant would have sacrificed to his jealousy. Moses was born in this wonderful persecution; His parents after they had concealed him three months in their house, fearing lest he might be discovered, exposed him upon the River Nilus: Pharao's Daughter coming thither to bathe herself, perceived the Cradle of Bulrushes, in which he floated upon the water; she sent to take it up, and by that means, was the instrument of his preservation. She was not satisfied in exhibiting an ordinary compassion towards him, but tendered him with a Motherly care; and of an Infant exposed, she adopted him Son and Heir to a great Kingdom. His Education was answerable to so high a fortune; and by the progress he made in all the Sciences of the Egyptians, by the excellency of his wit, his solid judgement, his generous courage, his modest behaviour, and the greatness of his actions, he showed himself worthy of the Sceptre ordained for him. But God had other designs, and would make use of him to destroy that Empire, which he seemed to be chosen out to govern. At the age of forty years, God inspired him to visit those of his Nation in the places where they dwelled: and there he found an Egyptian roughly treating an Israelite, whence a just resentment transported him to revenge the Injury done unto his Brother, by the death of him that abused him. The next day seeing two Israelites quarrelling together, he said to them; you are Brethren, why injure you one another? But he that abused his Companion without cause, asked him, who hath made you our Prince, and the Judge of our differences? perhaps you will kill me, as you did yesterday the Egyptian. That discourse troubled Moses, and by divine providence made him to fly into the Land of Madian, where taking a Wife he begot two Sons. He was fourscore years of age when in the Deserts of Mount Sina an Angel appeared to him in the midst of a flaming bush unconsumed. This Prodigy astonished him, and drawing near to behold it at a less distance, The Lord spoke unto him in these words: I am the God of thy Forefathers, the God of Abraham, the God of Isaac, and the God of Jacob: put of thy shoes, for the earth thou treadest upon is holy. I have beheld the affliction of my captive people, & their complaints have reached my ears; I am descended to deliver them from this cruel bondage, and upon this occasion I will send you into Egypt. Fathers and Brethren observe here, that this Moses whom the two Israelites rejected with disdain; saying, who has established thee Judge and Prince over us? was the Prince and Redeemer of the Jewish people, with the assistance of that Angel which appeared to him in the burning bush. Egypt wondered at the miraculous things of his Rod; the Sea divided itself to make passage for the multitude he led in the Desert; The rock yielded him water; for the space of forty years, a celestial Man●● 〈◊〉 every morning from Heaven to 〈◊〉 our 〈◊〉. And a thousand other wonders ●●●…ered his government fa●●us. May not we here behold an admirable figure of the Saviour which you have rejected, notwithstanding that he came to deliver you from a more cruel captivity, and more miserable, then that of our Forefathers? But this same Moses, whose Doctrine you accuse me to condemn, did not he promise to you him (whose Gospel I now preach, and whose name is so odious to you) when he said, God will raise from the midst of you a Prophet whom you shall hear as you hear me, certainly you heard him, as our Ancestors heard Moses; and whilst Moses was conversing with our Lord upon the Mountain, those ungrateful people enforced Aaron to make molten gods, which should conduct them, not knowing (as they saiea) what was become of Moses. They adored the Golden Calf, and gave that honour to the work of their hands, which was due only to their Creator. This horrible Idolatry so incensed God, that be exterminated this great multitude by divers punishments. Two only of them that remained, besides those who were born in the Deserts, entered into the Land of Promise, under the conduct of Joshua. The assistance of our Lord ceased not with the death of this great Captain: Our Ancestors always found him favourable, so long as they continued faithful to his service. The divers servitudes they were under, so long as the government remained in the hands of Judges, were only caused by their Idolatry, and prostitution to all sorts of wickedness. Ease and plenty corrupted those, whom the perils of War, and fear of Enemies had kept within the bounds of fidelity. They contracted unfortunate marriages with the daughters of their neighbours, and that conjugal union occasioned their separation from God; for by little and little they followed the manners of their Wives, and to make themselves good husbands, they were not afraid to become wicked men. They left the God of Heaven, for the stars which he had fixed there; and the purity of his sacrifices, for the abominations of Moloch: Their ingratitude was not left unpunished; for our Lord at several times raised Infidel Kings against them, who made them know their sin, by the rigour they used towards them. The yoke of the Philistines was the longest, and David delivered them entirely from it. He was the man according to God's heart. It was he whom God placed in the Throne, with a solemn promise that his Posterity should reign for ever. This Prince, who was as godly as valiant, desired to build a house to our Lord, that might be stable and firm; for since they left Egypt, they had adored him in a Tabernacle which was portable. God accepted his good will, but reserved to his Son Solomon the glory of building a Temple, that testified no less his piety than his magnificence. This place could not contain him, who not only fills all things, but is immense, who has the Heaven for his Throne, and the Earth for his Footstool. Princes, who are men, may busy and delight themselves in Palaces built by the hands of men. Our God is a Spirit, which resides not in the enclosure of walls, and the most magnificent works of Architecture are not worthy of his greatness. It is in the hearts of men be delights to dwell, but those hearts must then be innocent. They must be circumcised with a spiritual circumcision, of which that of the body is but the mark. You have not these innocent hearts; but contrariwise I may without injury call them uncircumcised, because they are tied to earthly things, wherewith they are replenished and possessed with a horrid envy and execrable rage against our true Redeemer. You are stiffnecked, and continually resist the Holy Ghost. In this you show yourselves true children of your Fathers; for which of the Prophets have not they persecuted? Those heavenly men have all of them announced unto you the coming of him, whom by a black and ungrateful Treason you have murdered; you who received the Law by the ministry of Angels, observe it not, but most impudently break it every day. Jesus of Nazareth hath been required with so much the more ingratitude, as his graces were extraordinary. It is in him that God hath fulfilld the promise whereof a little before I spoke to you, that the Sceptre should always remain in the house of David. For he is descended from him according to flesh, although you esteemed him the Son of a poor Carpenter. It is he alone that sets at liberty, not only Israel, but all men that are captive under the yoke of hell and sin. It is he that is descended from Heaven to establish a Celestial Kingdom, who apprehends not the vicissitude of humane things, nor is subject to the violence of Tyrants, and the inconstancy of the people. It is he that has proved his Doctrine by miracles, and such as Israel had never found in the Scriptures, nor seen in the extent of their Provinces; and yet his voice could not soften the hardness of your hearts, his Miracles seemed to you to be illusions. You have injuriously sullied the innocency of his life. His humility made you become insolent. His sufferings made you more bitter against him; his patience made you furious; and you have as little respect to those who speak to you in his name since his Resurrection. But you deceive yourselves in your designs. That party, which you think to root up, shall be victorious. Innocency shall triumph over Calumny. The Church of him that is crucified, which we announce unto you, shall not destroy the Law, but the Law shall serve for a foundation to the Church. The true disciples of Moses will acknowledge him in their legal observations, and they will hear him as their Master, according to that Oracle of Moses which I alleged to you. Certainly no man can reprove me to have spoken a word that savours of contempt against him, and the testimony of my accusers destroys itself, neither their condition, nor their virtue, render them so credible, that I need take much pains to clear myself of their calumny. They say I have spoken against the Law, I deny it, and, by my precedent discourse, you may understand my opinion of it; but it is rather you that one may more justly accuse for the nonobservance of it.  
The Judges and others there present, hearing so bold and free a discourse, and such sharp reproaches from Saint Stephen, were filled with despite and fury, and began to grind their teeth against this generous Deacon, unto whom God designed a more particular favour in this encounter: For as he lifted up his eyes to Heaven, (and that his heart, filled with the Holy Ghost, elevated itself by sublime acts of a most pure love) he saw the glory of God, which so transported him, as he he cried out; I see the Heaven's open, and the Son of man standing on the right hand of God. All those who heard these last words, made a great outcry, and seized upon him. The Judges stopped their ears, as if they had heard blasphemy, and the multitude presently hurried him away out of the City to stone him. There was no alteration in his countenance; and if any did appear, it was rather that of joy. He considered the stones in the hands of those Executioners, as precious stones prepared for the making up of his Crown. And those that were most cruel, seemed to him most merciful. He sustained this impetuosity standing, like a Rock that mocks at tempests, or rather as a Priest who sacrificeth himself. In all the time of his suffering he did not once complain; and when he felt death approaching, he said, Lord Jesus receive my soul. But when he prayed for those that stoned him, he kneeled down, knowing their offence was so great, as to obtain their pardon; it was necessary to join the humility of his countenance to the humility of his heart, and to use violence, if it may be so said, to the goodness of God; He cried out, O Lord let not this sin be imputed to them. It was to this so ardent and admirable prayer, that God (according to the opinion of divers Fathers) granted the conversion of him whose life we write, and whom we will call Soul for a time, as Saint Luke does in the Acts. He was not of the number of those who stoned Saint Stephen; yet, in looking to their garments, he stoned him by their hands, and made himself partaker of their impiety.  
He was Cousin to the Martyr, and they were both brought up by Gamaliel in the study of the Law; notwithstanding, the false zeal of Religion carried him beyond the Sentiment of nature, and their fellowship in studies. And having once with pleasure seen the blood of this holy Deacon spilt, he became thirsty after the blood of those who professed the same Doctrine, and made himself remarkable in that bloody persecution, which was enkindled against them. He broke into houses, and those he took prisoners, were by himself conducted into Dungeons, after which he solicited their condemnation. In a word, he was a wild Boar in the Vineyard of the Son of God. After he had filled Jerusalem with executions, he would extend his cruelty farther; and to that effect demanded of the Princes & Priests, Commissions and Letters in his favour, that he might take all those persons in the City of Damascus, who believed in him that was crucified. His rage afforded him not one moment of rest. He breathed nothing but the slaughter and blood of the poor disciples of Jesus Christ, and pleased himself only with the thought of their punishment which was at hand. He contrived in his imagination how he might take them all, and he exhorted himself to use nothing of mercy, either to old or young, to whom, even the most barbarous are wont to show some compassion and pity. He was entering into the thirty third year of his age; and the heat of his youth, joined with the temper of his mind, and zeal of Religion, easily transported him to resolutions that were extreme. He was near to Damascus, when an extraordinary light coming from Heaven, and environing him, he was thrown down to the earth, and heard a voice that said to him, Saul, Saul, why dost thou persecute me? Jesus Christ was uncapable of suffering persecution in his person; but he suffered it in his members, that were so strictly united to him, as he reputed all injuries done unto them, done unto his own person. This persecutor being affrighted, answered, Lord, who art thou? I am Jesus of Nazareth whom thou dost persecute, continued the voice; and it is in vain for thee to kick against the pricks. Then Saul astonished, trembling, and, out of himself, cried, Lord what wilt thou that I do? It was answered him, Rise up, and go into the City, and there I will make known to thee what thou oughtest to do. Those, who accompanied him, were wonderfully astonished at this conference: For they heard the sound of a voice, but could not distinguish the words, nor saw they any body. Saul rising up, found himself blind: The brightness of Heaven had exteriorly blinded him; but his soul was delivered from his former darkness; and this glorious blind man shall appear ere long one of the bright Stars of the Church. He enquired not what should become of him, but made an humble Sacrifice of himself to him whom but a moment before he had persecuted. His Conversion was sudden and complete, and so it shall continue to his death. He was led by the hand into the City of Damascus, where he was three days and three nights without eating or drinking; but not without receiving the nourishment of heavenly consolations, and those great verities whereof he was to be the Apostle. Here humane prudence is at a stand, that God should choose him a Preacher of faith, who but a little before was so furious an enemy to it. But the wisdom of heaven wonderfully shows itself in this conduct; for by this appears the efficacy of the grace of Jesus Christ, which can soften a heart thus hardened without infringing our liberty; and of a mortal adversary, make him his most faithful & courageous Champion. He was to be the Doctor of this new grace, necessary to the state of corrupted nature. He was to heal the infirmity of the will captivated to concupiscence, and rectify the ignorance of the understanding: And how could he better conceive the necessary and efficacy of this celestial remedy, then by his own experience. Certainly he who had so long time before the heavy yoke of the Law, and having his inclinations so contrary to the faith of Christ, had yet received it by a means so extraordinary, whereby the Soul was illuminated, and the heart so suddenly mollified; so strongly, and yet nevertheless so gently, could not believe that man had the chiefest part in his own conversion; and that grace was not a slave to the will, but rather a gentle and amorous Mistress, which prevents, fortifies, moves, and makes the Soul active. He was far from imagining there was any merit in him, in order to his election, and therefore he might with more efficacy announce unto the Jews, That the works of the Law did not render them worthy to receive the Gospel; and to the Gentiles likewise, If they were called, that it was out of the mere choice, and pure goodness of God. He was to labour in the conversion of sinners, and God to show him that he must deal mildly and sweetly with them, made choice of him, even when he was guilty of the greatest sin that man could commit. Before, for the same reason, he had established Saint Peter Head of the Church, after he had thrice denied him.  
Ananias, a Priest of very great piety, governed then the Infant Church of Damascus. Jesus Christ by apparition commanded him to go into the house of one Judas, and told him the street, where he should find a man named Saul, borne at Tarsis, who was earnest in prayer. Ananias astonished, took the boldness to answer him in a manner which showed he was accustomed to the like Visions. Saying, Lord I have understood from divers persons of the great harm this man hath done to your Church; and now he is here in this place with commissions to apprehend all those who invocate thy name. Fear nothing, answered the Son of God, he is no more a persecutor, but a vessel of election, and an instrument by whom I will work great wonders. I have chosen him to announce my doctrine to Nations, and to Princes, without fearing the fury of one, or the power of the other. He shall preach to the Children of Israel those truths which he hath endeavoured to abolish; and I will let him know what he is to suffer for my name. Ananias replying no more, went presently and obeyed, He found this new Convert, and approaching to him, laid his hands upon his head, saying, Saul, my dear Brother, the Lord Jesus, who appeared himself unto you on the way to Damascus, that you may see how dear to him your salvation is, has sent me to you, to the end that in his name you should recover your sight, and be filled with the Holy Ghost; that you may afterwards pour it forth upon others, and acquit yourself of the Ministry to which he hath ordained you. Immediately the Scales which covered the eyes of Saul, fell from them, and he saw as he did before, and at the same instant of this miracle he was baptised; and received it with such disposition of mind, as we may imagine to be in one whose Conversion was so extraordinary, and whom Jesus Christ himself took the pains to instruct. For Ananias did neither Catechise him, nor send him to the Apostles to be Catechised; knowing well, that he who had drawn him out of the darkness of the Law, would have him immediately to receive from him the Heavenly Doctrine of the Gospel, as being particularly his Apostle.  
He issued from the water of Baptism, not only pure, but full of courage: And unwilling to lose one hour of time without employing it to the honour of his new Master, he began his Function, going into the Synagogues, and there teaching that Jesus Christ was the Son of God. His condition, his Doctrine, the fame which was spread amongst the Jews of his zeal for the Law, and the design upon which he came to Damascus, made them at the first to hear him with great attention. But when he was heard to speak of Christ crucified, as of the Messias, it was strange to see the astonishment amongst his Audience; they could hardly believe their own ears. What (said they) this man who does now announce unto us the name of Jesus Christ, is he not the very same who not long since in Jerusalem showed himself to be so cruel an enemy to it, and persecuted to death all those who invoked it; and the same that came hither with express Commission to apprehend all those who made profession of that impiety? Whence comes this so sudden a change? By what sleight has he been so quickly gained? How has he so soon forgotten what he own to his Religion, his Country, and his own honour? From thence they passed to injuries and calumnies which the Apostle generously disdained; and these Storms made him take deeper root in the love of Jesus Christ: Every day the fire of his zeal increased; his discourse was accompanied with so forcible reasons; he did so admirably expound the Holy Scriptures; he unvailed with so much clearness the ancient Figures which foretold our Saviour; he so plainly showed them, that he whom he preached to them was the true Messias; as the Jew's not being able to answer his Arguments, remained shamefully confounded. After he had stayed some time with those in Damascus, the Holy Ghost, who conducted him, put him upon the Voyage of Arabia. We know nothing of what he did there; but we may well believe that so ardent a zeal as his, and so eminent a knowledge of divine verities, could not but produce effects worthy the Doctor of Nations. He returned to Damascus, where he remained two years; and during that time, he preached the Gospel with such success, that the Jews resolved to seize upon him, and to make him away. The Governor, whom they had gained, permitted them to keep the gates of the Town guarded, that he might not escape; But his disciples let him down from the top of the wall in a basket. He was reserved for other Combats, and for other Victories; and that which he had hitherto done, was but a little Essay of what he was to do in establishing, the Law of him, who had called him to the Apostleship of the Gentiles; though he might well expect to find more cruel and powerful enemies in Jerusalem; yet he forbore not to go thither to see Saint Peter, and to do him the honour due to the first Apostle; and this, not out of any vain curiosity, or to receive from him the Apostolic Mission, having already received it from Jesus Christ himself. When he appeared amongst the faithful, every one was fearful, and shunned him as a common Enemy. Barnabas, with whom he had studied under Gamaliel, and who was converted before him, presented him to the Apostles, that is, to Peter and James, which two he only saw in that Voyage. He told them of his miraculous Conversion, and what he had already done at Damascus for defence of the Gospel. From that time every one looked upon him as a main workman in the Vineyard of our Lord. He stayed there but fifteen days, in which space he disputed so efficaciously against the Jews of Greece, and the Gentiles, that they were resolved to kill him, which was the cause that obliged the faithful to conduct him to Caesarea; from whence he went to Tharsis, the place of his Birth. He fled not from thence out of fear, or to avoid danger; but humbly followed the conduct of providence. St. Luke makes no mention of what he did at Tharsis; and we choose rather to imitate his silence, then to attribute actions to him of which we have no proof, during the five years he abode there.  
In the mean time those were not idle, who had left Jerusalem by reason of the Persecution which happened after the death of Saint Stephen; obeying herein the precept of our Saviour, who wills us, if persecuted in one City, to fly unto another. For they had preached the Faith in Phoenicia, and in the Isle of Cyprus, and in Antioch of Syria. This Divine Seed abundantly increased in this last City, both amongst the Jews and Gentiles. We are taught by a Tradition received in the Church, that Saint Peter established there his first Seat, which he held almost seven years, and then left it to lay at Rome the Foundation of that of his Successors.  
The news of the good Success of the Gospel, in a place so famous, and so important for the East, was brought to the Church of Jerusalem; whereupon, Barnabas, a man of eminent virtue, was dispatched thither to cultivate so spacious a Field. At his Arrival he rejoiced to see so fair a Harvest: He augmented it by his Preaching, by his Example, and by his Miracles; but judging it was needful to have the help of an Excellent Labourer, he went to find out the Apostle at Tharsis, and brought him to Antioch, as to a place proportioned to his strength and zeal. The Success answered his hopes. There they stayed a whole year, and during that time, the number of those which were converted was found very great. It was there also that the name of Christian began first to be given to the Disciples of Jesus Christ. At the same time certain Prophets arrived there, and amongst them, one named Agabus, foretold a great famine, which should happen in the time of Claudius the Emperor, who Succeeded Caligula. The Christians being moved with charity, resolved to prevent the necessity of their Brethren in Judea; and having gotten what Alms they could, delivered it into the hands of our Apostle and Barnabas, to carry safe unto those for whom it was gathered. This occasioned them to make a Voyage to Jerusalem, where Herod endeavoured to make famous his entry by the death of St. Peter. But to understand this better, 'tis necessary we take the course of this Story a little higher.  
The Emperor Tiberius succeeding Augustus, made his Reign notorious, by all the cruelties which may enter into the Souls of the greatest Tyrants. No condition was secure from his jealousies a Rome lost her most noble and virtuous Citizens by the impudence of Accusers, who permitted innocency to be no where safe. The Noble Germanicus was his Victim in the East; Agrippina his wife survived him, but to end her days by as cruel a death: Their Sons, Drusus and Nero, were treated in the same manner by that Barbarian, with whom, reason of State, which opens a passage to all the crimes of Tyrants, had more power than all the Laws of nature. In fine, he was the Executioner of all his Friends. The obscurest corner in the Isle of Caprea could not so conceal his brutish impurities, but that the memory of them has reached even our Age; and their recital would be too horrid to find any place in this History. Whilst fear silenced all the World, the divine vengeance, which had for the space of two and twenty years made use of him to punish the sins of Rome, hurried him out of this World to a punishment due to his crimes; and, by his death, the Universe was delivered from a most dreadful Monster.  
Six months before, Agrippa, Grandchild to Herod the Elder, was cast into prison for wishing the Empire unto Caligula, who afterwards magnificently requited his affection; for no sooner had he attained unto it, but he set him at liberty, and gave him a chain of gold of equal weight with that of iron, wherewith he had been loaden for his sake. To this he added the gift of those Provinces which his Uncle Philip, who died without out Children, possessed, and gave him leave to take the Title of King upon him. This dignity begot a jealousy in Herod Antipas, who was the murderer of Saint John Baptist. Herodias, who had set him on to commit that crime, persuaded him to go to Rome, and court the Emperor, thereby to purchase that Crown to himself, which with envy she beheld upon the head of his Brother. But at his Arrival, he found the Emperor so strongly prepossessed against him, by reason of the great provisions of war which he had made, and for the which he could give no account, that he sentenced him unto Banishment, together with the incestuous companion of his bed, who would not leave him in his declining fortune. Lions was the place of their Exile, and the witness of their miserable, but just death, since it revenged that of the Precurser of Jesus Christ. Caligula also soon felt the justice of God irritated by his cruelties. Never was there beast more savage, and less capable of being made tame. His nearest Friends could not save themselves from his hands: In his indignation he regarded neither Dignity, nor Age: All condemned persons he reserved to be the food of his wild beasts which he kept for his delight, because the flesh of other creatures would cost too much. He also set upon those which were innocent with the like brutality. By his command some were branded on the Forehead, others condemned to the Mines; These he shut up in Cages of iron, others he caused to be severed in two by the middle with a Saw. He made Fathers to be present at the Execution of their Children, and sent Litters to fetch those who excused themselves by reason of their indisposition. After that, he invited them many times to Feasts and Comedies, forcing them to show signs of joy. At one time he massacred all that were banished, imagining they prayed to God for his death. He was angry against the felicity of his Age, esteeming that of Augustus more happy, in which the Legions of Varrus were lost; and envying that of Tiberius, memorable in his opinion, for the fall of the Theatre, which crushed to death twenty thousand persons. All these were railleries rather of a Monster then a Man. The Books of his Library were reduced unto two memorial; the one was called his sword, the other his dagger; and the rarities of his Closet were several sorts of poison. His Successor caused them to be cast into the Sea, and their malignity was such, as it killed multitudes of Fishes. In fine, his madness came to that height, as he would be adored for a God; he made the Figure of his head to be set upon the trunks of the Idols of Jupiter Olympus. He placed himself betwixt the Statues of Castor and Pollux, to receive adoration from those who entered the Court. In the Temple which bore his name, the Sacrifices were Peacocks, Pheasants, and such like extraordiry Fowl. He knew, that amongst all the people of the world, the Jews have a horror to worship their Ancient Gods, and would with greater reason refuse to yield him divine honour in his life-time; this increased a passion in him to have his Statue set up in the Temple of Jerusalem. He wrote to Petronius, Governor of Judaea, in a stile that well showed he would be obeyed. The Jews hearing the news, were touched with such sorrow as cannot be expressed. Petronius knowing their humour, and fearing (as he had cause) a general revolt, judged it best to defer the Execution of this wicked command: And to furnish himself with a fair pretext, he summoned from the neighbouring Provinces Ingravers, enjoining them to labour with all possible care in making a Statue which might be worthy to represent an Emperor, and fit for the place where it was to stand. He wrote a Letter to Caligula, in which he handsomely excused himself, that he had not as yet put in execution his orders. But the Emperor well perceived he had more regard to the Prayers and Religion of the Jews, then to fulfil his will. Notwithstanding he dissembled his wrath in the answer he returned him, and yielded to the prayers and grief of Agrippa, whom he loved so far, as he agreed to let alone the consecration of his Statue. But being very inconstant in his designs, he soon repented the favour he had showed, and commanded that a Statue should be made at Rome, of brass gilded over, intending to send it to Jerusalem, and place it in the Temple before the noise of it should be dispersed amongst the Jews; but death hindered the course of this execrable design. He that had wished the people of Rome had but one head, was killed by Chereas' and Sabinus, Captains of his Guard, after the Reign, or rather, after the Tyranny of three years, and some months. Claudius' his Uncle, and Brother to Germanicus, succeeded in the Empire, at the Age of fifty years. At his first entrance he confirmed to Herod Agrippa the Kingdom which his Predecessor had given him, and restored to him the Provinces of Judaea, and Samaria, as having heretofore belonged to the Demain of Herod his Grandfather. This was not sufficient to satisfy his Liberality, he added to it the Country which Lysanius held. In stead of receiving so great benefits from the hands of God, and to lay the Foundation upon his protection, for the glory and repose of his new Kingdom, he suffered himself to be blinded with his Greatness, and followed the Maxims of the unhappy Politician, who persuades Princes that crimes are to be permitted, when profitable. It was upon this ground that presently after his Arrival at Jerusalem, to gain the good will of the Jews, he caused the head of Saint James, Brother to Saint John, to be cut off; a man even to his Enemies venerable for his piety. To this death he would have added also that of Saint Peter; but to observe a form of Justice, he made him to be bound with two chains, and shut up in an obscure prison, with intention after the Feast of Easter to please the people with the Spectacle of his Execution. This accident astonished the Church, now in her Infancy, and moved her to ordain continual and public prayers, conceaving the storm which then threatened, to be of highest danger. Her members, careful for the preservation of their Head, prayed night and day for the obtaining of his life and liberty, both which were desperate according to humane probability. But Almighty God carefully preserved him, to make him instrumental unto greater things than which he had already done. The night before that day which was ordained for his appearance before the people, an Angel descended from Heaven into the prison where he was, and found him betwixt two Soldiers of his guard oppressed with sleep. The Dungeon was instantly filled with a great light, and awaking him by a touch on the side, at his command to follow him, the chains fell from his hands. He obeyed, and passing the first and second watch, came to the iron gate that led to the street, which of itself also opened. After he had gone some few steps, this Messenger of Heaven vanished, and the prisoner, who till then thought he was in a dream, found indeed that he was delivered out of the hands of Herod, and from the fury of the Jews. He came and knocked at the door of Mary the Mother of John, surnamed Mark, where many faithful were gathered together, praying for his delivery. A young Maid named Rhodes, knew him by his voice, and presently went up to tell the Assembly; some told her she was mad; but she affirming that it was certainly he, they replied, 'tis his Angel, meaning him whom we call our Angel Guardian, and who is given to every one of us. When the door was opened, and that they saw him, they could yet scarce believe their own eyes. He recounted to them what had happened in the prison: And giving order to make known this good news to James the Brother of our Lord, who was Bishop of Jerusalem, and to the rest of the Faithful, he departed towards the Coast of Palestine, there to preach the Gospel. From thence he went to Rome, where he began to make war against Idolatry, and to establish the Seat of his Successors, which might be through all Ages of the Church the Centre of Ecclesiastical Unity. Herod advertised of his delivery, grew enraged astainst the Soldiers to whose custody he was committed. He caused diligent search to be made after him, but in vain; and the Divine Vengeance not long after failed not to punish Herod himself. For he being at Caesarea, the Inhabitants of Tyre and Sydon, with whom he was angry (the cause is not mentioned in the History of the Acts) sent Deputies to him to make their peace. He gave them public audience; and to render this action more solemn, would appear adorned in all the Royal ornaments of Majesty. At his Entry the flattering people clapped their hands; and when he spoke, they cried, 'tis a God that speaks, and not a man. This unfortunate Prince took pleasure in this Sacrilegious Adulation, and with joy received the honour which is only due to the King of Kings. But at the same time the Angel of our Lord struck him with a horrible disease, that from his Throne he was carried to his Bed, where the worms eating his flesh, made it appear that it was the flesh of a mortal man; and that God is more elevated above Sovereigns, than Sovereigns are above their subjects, that by the least of creatures he knows how to abate the pride of the most formidable Tyrants; and that piety and justice are the most solid Bases of an Empire.  
The persecution of this wicked man gave occasion to the Apostles to leave Judaea, and divide themselves into all parts of the world; for till then they had resided in Jerusalem. Before they separated themselves, they composed a Summary of Christian Doctrine, which is called the Apostles Creed; whether it were that every one made an Article, or because it was the mark, or as it were, the watchword whereby Christians might know one another, as being soldiers of one Band. Saint Matthew wrote also before this separation the Gospel which bears his name, and of which St. Hierome says he saw the Original in Hebrew, in the Library of Pamphilius the Martyr. Saint Bartholomew going into the Indies transcribed it with his own hand, and it was found in the time of Zeno the Emperor, with the body of Saint Barnaby. In the mean time the Apostle returned to Antioch with Barnaby, and another companion called John, surnamed Mark. Their return caused great joy to that Church, but she enjoyed not long their presence, for the Prophets and Doctors of which that Church was composed, amongst whom was Simon surnamed the Black, Lucius the Cyrenian, and Manahem, Fosterbrother to Herod, the Greek word signifies brought up with him. Whilst they fasted, and were busied in the Ministry of our Lord, they received command from the Holy Ghost to separate from amongst all the rest Saul and Barnabas. Saint Luke places them in the rank of Doctors, for the work unto which he had designed them. They presently obeying, imposed hands upon them after fasting and prayer.  
There is a great diversity of opinions amongst Interpreters, in Explicating what the Imposition of hands signifies in this passage of the Acts, and what was the Ministry in which those here named were employed. The word of the Liturgy, according to some, signifies the celebrating of the Sacrifice of the Mass. Saint Chrysostom Explicates it of Preaching. Others of any kind of Ecclesiastical Function. By imposition of hands divers modern Interpreters understand Ordination to Episcopacy. Their ground is upon this circumstance of the Liturgy, because the Church of Antioch did always accompany this action with fasting and prayer. But although the Church do at this day celebrate Ordinations with these Ceremonies, it is not therefore to be said they were practised from the beginning; nor, that every time they were practised, it was for Ordination. They add also, that there is no other passage in the New Testament which shows St. Paul, and St. Barnabas to be consecrated either Priests or Bishops. One might answer, that the Apostleship contains these two Orders by that power which is called per Excellentiam; for the Apostles were to found particular Churches which composed the Universal. Now those could not be founded without Bishops, the Church being defined to be a people joined to their Bishop. They ought therefore to have that Character which is necessary for the Ordination of Bishops. Certainly it cannot be showed in the Gospel, that the other Apostles sent by Jesus Christ, were first made Bishops, and afterwards Apostles; nor is there any likelihood that the Apostleship of Saint Paul, who (as St. Ambrose and St. Austin say) was not called by Jesus Christ mortal, but by Jesus Christ totally God, that is to say, living by a divine life after his Resurrection) did not comprise the excellency which the others had, and was less extraordinary. Saint Chrysostom, whose authority is of great weight in what concerns the Doctor of Nations, says that he was ordained Apostle in the time we speak of. This opinion may be grounded upon this, that Saint Luke in this passage ranks him amongst the other Doctors of the Church of Antioch. Whence 'tis probable, if he had been considered as an Apostle, and an Apostle of the Gentiles by eminency, or if he had exercised that Function, he would not have given him a Title much inferior to the Apostleship: For Saint Paul speaking of the Orders of Ministers of the Church, says, that God has established first the Apostles, secondly the Prophets, and in the third place the Doctors. And truly before this time Saint Luke relates no other Function of his then those of a Doctor and Preacher. But to this may be objected, that S. Paul says clearly he is no Apostle of men, nor by men, but Apostle of Jesus Christ, & by Jesus Christ. How then can his Apostleship be immediately from our Lord, if the Prophets and Doctors of the Church of Antioch ordained him Apostle? He is so far from having any advantage over the other Apostles by his Vocation, that it is much inferior to theirs; they having been sent immediately by Jesus Christ, and he having received his Mission, 'tis true, of Jesus Christ, but by way of Inspiration. and by the Ministry of those, who themselves were neither Bishops nor Apostles, but simply Prophets and Doctors. Certainly to me this objection seems unanswerable, unless we allow that by Ordination to the Apostleship, and imposition of hands, Saint Chrysostom means that Saint Paul was elevated to the Apostleship of Jesus Christ from the very moment of his conversion, but did not exercise the Functions of it towards the Gentiles, (for whom he had particularly received it) until the Holy Ghost made it known unto him by the Prophets and Doctors of the Church of Antioch, and that it was then time to begin the exercise of his Function; so that the imposition of hands upon him was but a simple invocation of the Divine assistance for him, accompanied with the divine sacrifice, with prayer, and with fasting, to the end God would deign to bestow upon him all benedictions necessary for the employment to which he was ordained. Although we might draw from this passage a strong Argument for the Ordination of Bishops, yet I choose rather to pass it over, than ground the proof of an undoubted verity upon a passage that admits dispute; as if we had no other arms to defend ourselves, and sought more to heap together, then select Arguments. My design is to write a History clear and plain, and not a Treatise controversy. Hence I offer mine and others opinions, leaving afterwards unto Readers the liberty of making their own choice.  
At this same time the Apostle was elevated unto the third Heaven, where he learned secrets which are neither possible nor fit to unfold to man in this life. I know Interpreters agree not in this; but since it is a difficulty only in Chronology, and not of much importance, I embrace that opinion as most conformable to truth, which corresponds with the date assigned by the Apostle himself in his second Epistle to the Corinthians, where he says he knew a man that was rapt into the third Heaven fourteen years since. Besides, I have Authors very famous, and very considerable for my opinion; and certainly, if in these questions of fact, reason may be admitted, this Revelation could not be given to him in a more necessary time then that which we design. For than he was to make war with all his force against Idolatry. It was then that Jesus Christ embarked him upon that great Sea of Nations, to blazon amongst them the sound of the Gospel, and to work wonders by means of his singular Apostleship conferred upon him. Now to announce those sublime verities, it was necessary he should first taste them at the Springhead, and be himself replenished, ere he communicated them to others.  
But there is yet a notable dispute betwixt both modern and ancient Interpreters, about this rapture, and this vision. Some will have it, that he saw in this ecstasy the distinction of the Orders of Angels, whereof he speaks in his Epistle; nor find we any other Canonical Writer to distinguish them as he has done. Others say that he did there know particularly the profund Mystery of the Incarnation, and the vocation of Gentiles to faith; for in his Epistle to the Ephesians he says; That to him who is the least amongst the faithful, charge was given to make known to the Gentiles the inestimable riches of Jesus Christ, and to illuminate all men, teaching them the dispensation of the Mystery hidden in God from all Ages, to the end that the Principalities and celestial powers should learn of the Church the different wisdom of God. In effect the proper Ministry of Saint Paul was this vocation of the Gentiles, and their incorporation with Jesus Christ. That was his charge; in this he was distinguished from the rest of the Apostles; all his Epistle amply treat of this vocation, which surprised and offended the Jews. This makes Saint Chrysostom say, That the Apostle illuminated the Arch-Angels, the Principalities, the Powers, and the Angels. But I cannot believe that this sole mystery was the bounds of the Revelation of Saint Paul, unless it may be said it comprehends in it all the other mysteries of Christian Religion. Some Doctors, amongst whom St. Thomas, have held that he saw the Divine Essence with a momentary glance, and as it were in passing; and do they think to evade that maxim of scripture, That no man shall see God, and live? however I cannot be of that opinion, and it seems to me not to be maintained. I will give place to none in my respect and affection towards him whose life I write; but yet me thinks respect and affection to Saints ought to be squared by the verity which is manifested to us, and not by the subtlety of our conceit, or by certain congruities more ingenious than solid. The Apostle would not unfold to us the manner of his Ecstasy; whether it was a separation of the soul from the body, or a suspension of the vital functions of the soul within the body, during which he saw those divine verities, whether this sight was imaginary, or intellectual, and how long it lasted: It suffices him to tell us that he heard secret words, which are not lawful for man to repeat; that is to say, he saw ineffable Mysteries, which cannot be explicated by humane words, nor were it to purpose to make them known, since men are not capable of them; besides, it would not at all conduce to the salvation of those unto whom he was to preach. This reservedness of St. Paul shows his humility; and that he spoke not of his Ecstasies, unless in a manner compelled, which we shall explicate in another place of this History. It may also repress the curiosity of Readers, and of those who bear most honour and affection to him, and hinder them from penetrating into that Abyss which his modesty would hide. 'tis now time to return to the course of our Narration.  
Paul and Barnabas departed from Antioch of Syria immediately after they had received that imposition of hands, which has occasioned this digression. The first place they came unto, was Seleucia, which was not above fourteen miles distant. From thence they went into the Isle of Cyprus, famous amongst the Pagans for the birth of Venus, who was the Goddess of pleasure, and the Mother of Love; but it was truly famous amongst the Christians for the birth of St. Barnaby, and many other great men which she gave unto the Church. In Salamina, since called Constantia, they preached to the Jews; and continuing their Voyage, came to Paphos, where God prepared for the Apostle a most important Victory. Sergius Paulus the Proconsul, a man styled in the Acts with the Title of prudent, desired to hear him whose reputation was so great in the Country. There was a Jew called Elimas', who counterfeited himself to be a Prophet, but was an abominable Magician: This man opposed the doctrine of St. Paul, whereat he justly offended, and in a tone full of authority, spoke in this manner. O thou child of the Devil, thou man full of malice and deceit, wilt thou never leave to oppose the designs of God, and pervert his ways. Thou dost endeavour to hinder the Proconsul from receiving the light of the Gospel, but for a just punishment thou shalt lose the light of the Sun, and for a time remain blind. The effect presently followed his words, and thick scales covered the eyes of this wicked man, who having feigned himself to be a God, stood in need of a guide to conduct him. Yet this punishment altered him not, for he continued in his impiety, and afterwards composed a book against the Christians. However his blindness gave light to the Proconsul, and finished his conversion. He received with joy and admiration that verity which he saw so miraculously confirmed, and afterwards became a zealous preacher of it. The Church of Narbone glories to have had him for her first Bishop; and the Roman martyrologue celebrates his memory on the 22. of March; but that is a dispute which I leave to Chronologers. In this place Saint Luke begins to give the name of Paul to the Apostle; and from thence some have drawn an argument, in their opinion very strong, that till then he was called Saul; and that after this great conversion, he took the name of his Cathecumen, as the Ancient Romans did of those people they subdued by their Arms. But this is repugnant to the humility of a man who says of himself that he was not worthy to be called an Apostle. It is more likely that the Proconsul, in acknowledgement of the good which he had received from him, desired him to take his name, which was one of the noblest of Ancient Rome; and that he accepted of it not out of vanity, but because it might gain him a better admittance amongst the Gentiles, to whom he was particularly to preach. Some say, that perhaps he received both those names at his circumcision; that the one was better known before his own conversion, and the other more used after, this which we now relate. I should be of opinion he had both those names, that amongst the Jews he was called Saul, and at Tharsis, which was a Roman Colony, he took the name of Paul, it being a Roman name. This dispute is of no great importance, and we speak of it only by the way.  
After the Proconsul's Conversion, his Family being also converted, and many others, the Apostle departed, to sow the Seed of the Gospel (which had so happily prospered in Cyprus) in other places. He did but pass by Pergen of Pamphilia, judging that there was a greater harvest to be made in Antioch of Pisidia. On a Sabbath-day he went into the Synagogue, and mingled himself with the Assistants to hear the Lecture which was made there out of the Holy Scriptures. When that was done, the chief of the Assembly being willing to honour him, according to the custom of the Jews, sent to him and to Barnaby, to know if either of them would speak. Then Paul rose up, and making a sign with his hand, inviting silence, began in this manner.  
The Discourse I have to make unto you, Men, Israelites, and all you who have the fear of our Lord, is of so great importance, as I must beg an extraordinary attention. You know that God, who owns to be his all the Nations of the World, chose through an admirable effect of his goodness the Posterity of Abraham and Jacob to be unto him a particular people, and a beloved Nation. Whilst our Ancestors were captives in Egypt, he took pity of their afflictions, and delivered them by miracles worthy the strength of his Arme. He opened to them the bosom of the Sea, and for the space of forty years fed them in the desert, and with incredible patience suffered their revolts and murmurs. He brought their Children into the Land of promise, the which he distributed amongst them, after he had extirpated seven Nations for their sakes. He governed them by Judges till the time of Samuel. This government not pleasing them, he accommodated himself to their Ingratitude, and chose for their King Saul the Son of Cis, of the Tribe of Benjamin. But he not answering to the favours received from God, by his disobedience to samuel's command, by his attempt to offer sacrifice to the Lord, and by his other wicked actions, occasion was given to reprove him, and elect David, of whom God himself has vouchsafed to give this testimony: I have found David the Son of Jesse, a man according to my own heart, who will do all my commands. From his Posterity that Jesus Christ the Saviour of Israel is descended, according to the promise made to our Forefathers. John the Baptist announced his coming, preaching to all people the Baptism of penance. His Sanctity and Doctrine made men doubt if he were not the Messias. But instead of attributing that honour to himself, he told all his Auditors that he was not the Messias, but only his humble Precursor; and that he held himself not worthy to untie his shoes. My dear Brethren, holy Posterity of Abraham, 'tis for you that he is come. 'tis unto those who amongst you have the fear of God, that these tidings of Salvation are directed. The Law given to Moses upon the Mountain is holy, no doubt, since the Author of it is holy: But that only exhorts men to Sanctity, and cannot give it by any peculiar efficacy of its own nature. It forbids our consent to the motions of concupiscence, but does not furnish us with force to withstand those furious assaults. Concupiscence is a Monster too strong for it, a poison which surpasses all its remedies, a yoke of death, which the Law alone cannot break. Our Fathers have groaned under the weight, and have found it as difficult as shameful: Notwithstanding it was good, and even necessary that our Nation should remain long under this captivity, to the end men acknowledging their incapacity of observing the precepts of the Law, and the weakness of the Law in itself, might have recourse to that Physician and Redeemer, who is able to cure all their evils, and free them from their servitude. This Physician, this Redeemer is jesus Christ which I announce unto you, it is he who offers unto you the perfect liberty of the Children of God. Will you become enemies to your own good fortune? Will you imitate the ingratitude of the Inhabitants of Jerusalem? The envy of the Princes, of the Priests, and the fury of the Synagogue? Who instead of receiving him as the person promised by all the Prophets, instead of acknowledging, that in him were fulfilled all the prophecies, which are read every Sabbath in their Assemblies; without having any occasion of complaint against him, or any shadow of accusation in the least offence, suffered themselves to be carried away with so much ingratitude and fury, and with such excess of blindness, as to urge Pilate to put him to death: and after the Executioners had (without reflection) unfortunately performed whatever the Scriptures foretold of him, by fastening him to an infamous piece of wood, peercing his hands and feet, casting lots upon his garment, giving him gall and vinegar to drink, they took him from the Cross, and put him into a Monument, but God left him not there long. The third day he raised him again, and many days after he showed himself to those, who from Galilee went up with him to Jerusalem, and who at this time declare as much to the people, as having been eye witnesses thereof. We preach unto you the same verity, which ought not to seem a novelty unto you, since in the second Psalm, the Psalmist beholding in Spirit the life, which the Eternal Father was to give to his Son Christ Jesus in the Tomb, for exchange of that which he had Sacrificed to his Sanctity and Justice upon the Tree of the Cross, introduces him speaking in this manner unto the Messias. Thou art my Son, this day I have begotten thee. He explicates the wonderful change, that the Resurrection made in Jesus Christ, by this word of Generation; as the most proper to make known the greatness and perfections of that new Condition, where no thing remains in him of the old Adam, being now perfectly a new man. This state is no less durable, then glorious for Jesus Christ, having once died, he dies no more. He shall never return to corruption, as the same Psalmist foretold by these words. Thou wilt not permit, that thy Holy One see corruption. Now it is evident this could not be said of David. For that Monarch, after he had happily governed his Subjects, and remained faithful to the commands of God, is dead, and he sleeps yet in the grave amongst his Forefathers. 'tis of Jesus Christ he intended to speak, of jesus that is no more subject to corruption, after that God had raised him again. You must know that it is by him alone remission of sins is given, nor is it to be found in the Law of Moses. The blood of Goats and Bulls, was but a figure of that which he spilt, to take away all the iniquities of the World. But now verity drives away figures, and the light darkness. We now announce no more unto you a Legal justice, but a Christian justice; an interior justice, a justice before God, a justice which glorifies God, and not man, who possesses it; because it comes from God, who infuses it into man, by virtue of his Spirit. If the Law could have given true justice; jesus Christ had died in vain. Therefore think no more of establishing your justice, by a proud opinion of the value of your works, as if they were holy, or that their Sanctity proceeded from you, or from the Law. Your actions may have the appearance of goodness, as done in exterior obedience to the precepts of the Law: you may practise that which it ordains, and abstain from that which it forbids, and living after this manner, you are just in the sight of men, and you deserve to receive praise from them; But God does not judge according to appearance, he regards not simply the action which is done, but how it is done, by what motive we do it, and for what end. If we believe there is no need but of our own proper forces; if only to please men we do good; if only out of a servile fear of punishment, which the Law ordains, we observe that Law; surely we are guilty in the secret of our hearts; though exteriorly we appear innocent. For if we examine well our inclinations, we shall find that we should do evil, and omit the doing of what is good, if it might be done without punishment. Whilst we act thus, God is not regarded by us, nor are we touched with any love towards him, we consider him rather a Tyrant, from whose yoke we desire to be freed, and which we bore with pain and contradiction, than a most loving Father, and a lawful Master, who is ever obeyed with delight. It is in this last quality we ought to serve him, For we have not received a spirit of fear and servitude, but a spirit of adoption which empowers us to call God our Father, and as his Children to hope for the possession of his inheritance. Now we must not persuade ourselves that we can deceive him, for he reads in the bottom of our consciences, and sees clearly that which we hide to others. He knows whether we seek him, or ourselves, whether in him or in us, whether in his grace or the Law we place our confidence. When we expect from him, by Jesus Christ all our force, and following his design, we go unto him by the Law, to the end he himself may work in us, and by us, that which could not be done by its imbicility, in order to the cure of these wounds which it discovers to us, and to the acquisition of strength to overcome the sin which it condemns. Then I say, we work in holiness, and our works are the works of light, but when we act otherwise, we render ourselves worthy of his malediction: and seeking after justice, even when we think to have found it; we go further from it. Concupiscence reigns in us with more Tyranny, and we find that the Law enkindles and revives it more, by reason of our corruption by being born in the state of sin, which makes, that prohibition stirs up our desires, and renders us unable to support any yoke, but that of self-love. We think ourselves to be in good health, when we have poison at our hearts; we imagine that we have raised a great building, when we have failed in the foundation. In a word we think to have deserved Crowns of honour, when indeed, we are worthy of grievous punishments. Do not then despise the Gospel which discovers to you so important verieties, and take heed lest it happen to you as one of the Prophets said. You that mock, see and behold, and be troubled, and justly lose yourselves. Behold, in your days, I work a work that you will not believe when it shall be recounted to you.  
Thus the Apostle spoke in the Synagogue. Those who were Jews in Religion but not by birth, were much taken with his doctrine, and with this eloquence, which was not like that of profane Orators, set out with flourishes of words, but with the ornament of a real beauty, they desired him to entertain them the next Sabbath with the same subject. The assembly being dismissed, many of the jews and Gentiles that were faithful followed him and Barnabas to their lodging, where they exhorted them with vehement words, to continue firm in profession of the Gospel. Upon the Saboth following, on which day he had promised to speak unto them, all the Town-flocked to the Synagogue to hear him. The Jews seeing such a multitude of Gentiles, were transported with so furious a zeal for the honour of the Law, that they rose up against the Apostle, and contradicting all those verities which he had declared to them, uttered many blasphemies against Jesus Christ. Then he and Barnabas told them boldly, It is to you that we are bound to bring the first news of Salvation, but since you render yourselves unworthy of it, and testify by despising the word of God, the little care you have of eternal life, we will present to the Gentiles those graces which you deserve not. The Lord has so commanded us, saying by his Prophet, I have sent you to serve for a light to Nations, to the end you be their Salvation, even to the farthest part of the Earth. The Gentiles who were in the Assembly hearing them speak so much to their advantage, were touched with a pious joy, and all those for whom, by an election as secret, as just, God had prepared eternal life, received the Doctrine preached unto them, and believed in Jesus Christ.  
The Gospel making a great progress through all that Province, and the Jew's not able to endure it, interested the authority of the chief men of Antioch, and the simplicity of some Women of quality, more zealous than the rest for the Law of Moses, to raise a sedition against those who (as it seemed to them) went about to destroy it. Their violence must take place. The Apostle shaking the dust of his feet against those wicked people, left their quarters, and came to Iconium, a Town situated near to Mount Taurus in Lycaonia. He converted there by his preaching a great number of Jews, and greeks; He stayed there a long time, being dismayed neither with their ambushes, approbries, nor other persecutions from the enemies of faith. His miracles confirmed his words, and confounded the impiety of those, who were incredulous. It was in this place where Thecla that famous Virgin, (whose Sanctity and Courage the ancient Church hath celebrated with so many Panegeriques) hearing him speak of the excellency of Virginity, resolved to decline a marriage designed for her with a young man worthy of her beauty and extraction. He loved her with extreme passion, and seeing himself deprived of that hope, which he had so much nourished, his love was changed into mortal hatred, in so much that he became her persecutor, when she was exposed to the fury of Lions to be devoured by them; they kissed her feet, and clothed themselves with that humanity which her Persecutors had cast off. She was tied to Bulls to be torn in pieces, She was put into a hole full of Vipers, a great Fire was kindled, where she was to be burnt alive, but her Heavenly Espouse delivered her from all those torments, and in the end suffered her to die, that she might have the glory to be the first Martyr in his Church. I know that the acts of her sufferings say, she died in peace, but the opinion which I follow is more conformable to the sense of the ancient fathers, who speak of her as of a true Martyr. The Ancients believed they could give no higher praise to a Woman of eminent virtue then to call her another Thecla.  
This conversion occasioned unto the Apostles new matter of persecution. The Jews, who hated him mortally, made so strong a party against him, that they were too prevalent for those, who were of his side, and without doubt they had handled him rudely, nay perhaps stoned him to death, if he had not fled into other Cities of Lycaonia, where he with his companion happily spread the Doctrine of Salvation.  
The people having beheld the miraculous cure in Listris, of a man born lame, believed that Gods were descended from Heaven to visit them under a humane form. And as error easily increases, they gave unto Paul the name of Mercury, because he preached, and unto Barnabas the name of jupiter. The Priest of jupiter followed by a great multitude, came before the door of their lodging with Crowns and Bulls to do them the honour of sacrifice as unto Gods.  
Then the Servants of the true God not being able to endure their impiety, came forth and tearing their garments, cried out, blind men what go you about to do? We are mortal creatures as you are, and come to declare unto you, that Idols are Statues without life, that you must leave the worship of them, and render honour and a doration to God, who has made Heaven and Earth. Till now be has left the Gentiles in their errors, though by the order of his providence, which so justly governs all things; and by those continual Benefits which he pours upon men, giving them rain when it is necessary for the fruits of the Earth, and heaping upon them a thousand favours, he hath in all times exhibited sufficient proofs of his divinity.  
This discourse could scarce hinder the Licaonians from their sacrilegious design; But soon after they fell into another extremity: For there came certain jews from Antioch, and Iconium, who knew so readily and dextrously how to change their humours, that they were soon persuaded to assist these new comers to Stone Saint Paul, whom but a little before they would have adored. A remarkable example of the inconstancy of popular favour, and an adventure fit for the disciple of him, who having been received in Jerusalem as King, fix days after was conducted by the same persons as a Criminal to Mount Calvary. These Executioners of the Apostle dragged him out of the gates, and there left him for dead; But when the people were gone, he rose up, and environed with his Disciples, went back into the City, from whence he parted the next day to Darben with his faithful companion. After he had preached the Gospel there, they returned to visit in Listris, Iconium, and Antioch, those whom they had converted, teaching them better by their example, than discourse, to continue firm in the faith of Jesus Christ, not to fear persecutions, by which they must necessarily pass, e'er they arrive at a heavenly Kingdom. They established Bishops and Priests, in those places where there was need, and so left the faithful of those parts, wishing them increase of all divine graces and benedictions. They passed by Pisidia and Pamphilia and preached at Pergen, and from thence went down into Attalia, and so returned to Antioch of Syria. The Christians there rejoiced wonderfully at their return, but they were touched with a more sensible joy, when in the first assembly they understood the wonderful things which God had wrought by them, and the great Harvest they had made amongst the Gentiles, to whom God had opened the gate of the Gospel, for which they rendered thanks to Jesus Christ, and every one took occasion thereby to be more inflamed with the love of him who rejects no person, but desires that all should come to the knowledge of his name, without distinction either of Sex, Nation, or Quality.  
At this same time the Emperor by an Edict banished all the Jews from Rome, amongst whom the Christians found themselves comprised, because there was no distinction then made betwixt the one and the other. The cause of this banishment, it may be, was, that Saint Peter preaching the Gospel in the Synagogue, many were obstinate in opposition to it, and many also embraced it; which gave occasion of so many disputes, and troubles amongst them, that Claudius to prevent the evil which might happen upon these differences, and withal making little esteem of that Nation, commanded them all out of the Town. The words of Suetonius give me ground, to attribute the banishment I spoke of to this cause. For he expressly says, that the Emperor drove them out of the City, by reason of the continual tumults about Christ. Now it is no wonder (this Historian being not well versed in the affairs of Christian Religion) if he explicate himself so imperfectly upon this occasion, besides, the Jews were hated, and contemned by the Romans. Hence Saint Peter obeying the command of the Emperor left Italy, and came to Jerusalem, where he happened to be, by a particular conduct of the Divine Providence, to assist and preside in the first Council of the Church. Certain persons coming from Judea to Antioch, began both to publish that Circumcision was necessary to Salvation, and that it ought to be received by those Gentiles, who were converted to the faith of Jesus Christ. Many of the Pharisean Sect who made profession of the Gospel, maintained this Doctrine, and Cerinthus (afterwards a notorious Heresiarch) was the chief of this faction that sprung up amongst the faithful; which raised no small sedition against Paul and Barnabas. To hinder what might happen upon so dangerous a division, it was agreed upon by common consent, that the two last, and some other persons of the contrary opinion, should go up to Jerusalem to consult with the Apostles and Priests of that Church about this question, which had so much troubled the Church of Antioch. In passing by Phenicia, and the Region of Samaria, Paul and Barnabas recounted to the faithful, how great a number of Gentiles were converted, which caused an extraordinary and very sensible joy in them. Arriving at Jerusalem, the Apostles, Priests, and the rest of the Brethren received them with testimonies of extraordinary love, and respect; and were much comforted to understand the great things which God had wrought by them for the establishment of the Gospel. The Pharisees that were converted, gave them little rest; for, presently upon the conversion of the Gentiles, they made a great noise, maintaining that they ought to be Circumcised, and were obliged to the other Ceremonies of the Law of Moses. This occasioned the journey of Paul and Barnabas as we have already said, and thereupon the Apostles and Priests assembled themselves at Jerusalem to debate this difficulty, which they did with great care; Their opinions were different, and every one upheld his own sense with strong reasons, so that the question began to be more and more intricate, the more they endeavoured to clear it. Saint Peter seeing this, made a sign that he would speak; which he did in this manner.  
Brethren, you know long since God was pleased to make use of me to declare his Gospel to the Gentiles, and conduct them to his faith; I had difficulty in it at the beginning, and he with drew me from that error, as I have formerly told you, by a vision which I had in Joppa, a sheet filled with all sort of creatures by the Law unclean. A voice commanded me to kill, and eat. I answered that I never used to touch any meat unclean, as those were I then beheld, and it was replied to me, that nothing which God had purified, was unclean. In the mean time I received a message from Cornelius the Centurion, who by birth was a Gentile, but conversing with the Jews, had learned to live religiously and fear the true God. Then suddenly I understood what was meant by the vision. I came to Caesarea, where I found him with a great number of his friends, assembled to hear the word of life. He told me that an Angel had appeared, and assured him that his alms, deeds, and prayers, were mounted up to Heaven before God, and that by his command he had sent to seek me. Upon this relation I preached the Doctrine of Salvation to the company, and I was happily interrupted by the descent of the Holy Ghost upon them, by which they praised God in Languages unknown to them before: So that I was no longer in doubt whether it was needful to give them the Baptism of Water, having received that of the Holy Ghost, which sanctified them. At that time I was blamed for preaching the Gospel to the Gentiles, but when I had reported to the same Church that which had happened in Caesarea, every one was satisfied with my proceeding, and all that heard me, praised the goodness of God: in that he had withdrawn the Gentiles from the darkness of infidelity. Now since he is pleased to show them this mercy, that he makes no difference between them and us, and that he purifies the hearts of the one, and the other by faith in his Son; why then would you impose upon the faithful, that which neither our Fathers nor we have been able to bear, since we believe that they and we shall be saved alike, by the Grace of our Lord Jesus Christ. The Assembly were all attentive to this discourse, which, Paul and Barnabas observing, took the opportunity of their silence, and recounted the miracles, which God had wrought by their hands, for the conversion of the Gentiles, and having ended this relation, which gave much comfort to all there present; Saint James who was Bishop of Jerusalem demanded Audience and said.  
Brethren, I desire you to hear me. Simon has related unto you how that by his Ministry God has visited the Gentiles, and how those whom we thought to be wholly abandoned, are now made his faithful people, and obedient to his truth. The testimonies of the Prophets do accord with this his Conduct. Amos says, after this I will return, and I will rebuild the Tabernacle of David which is fallen, and I will repair its ruins, and I will re-edify it, to the end the rest of men may seek after the Lord, and all Nations by whom his name is invocated, says the Lord that does these things: The work of the Lord is known unto him before the beginning of all times. Let us not then be surprised, to see that happen which has been foretold so long since. But rather let us bless God, in that his goodness has accomplished his promises, in favour of the Gentiles; and not through an indiscreet rigour, contrary to the liberty of the Gospel, distaste them in the Faith which they have embraced. In this occasion, to observe some moderation, and neither offend the Jews, in abrogating all the Legal Ceremonies, nor yet discourage the Gentiles, with obliging them unto observances too rigorous; my advice is, it will suffice to write unto them, that they abstain from meats offered to Idols, from strangled meats, from the blood of beasts, and fornication. For the Jews who are converted, they are sufficiently instructed in abstaining from those things by the Law of Moses, whose Books are read every Sabbath in our Assemblies, as well as in the Synagogue. By this, we take away all occasion of complaint, that we despise his Ordinances.  
This opinion being universally received, it was thought good by the Apostles, by the Priests, and by the rest of the Faithful, to send to Antioch Paul and Barnaby, together with Judas, surnamed Barsabas, and Silas, men most esteemed amongst them for their piety, who should carry the resolution of the Council, which they committed to writing, as it is in this following Epistle.  
The Apostles, Bishops, and Priests, assembled at Jerusalem, do wish to the faithful of Antioch, Syria, and Cilicia (who amongst the Gentiles have received the Faith) health, having understood that certain persons coming from this City, have troubled you with discourses, which we never gave them in charge to make unto you, we thought good to assemble ourselves, as well to examine those difficulties controverted, as to apply a remedy to the evil already spread too far. And at last we have resolved to send you two Deputies, our dear Brothers, Paul and Barnaby, together with Barsabas and Silas, men who have a thousand times exposed their lives in defence of the name of our Lord Jesus Christ. They are witnesses of what has passed here, and we desire you will give credit to them.  
It has seemed good to the Holy Ghost, and to us, not to impose upon you any other yoke then that, of abstaining from meats offered to Idols, from strangled meats, from blood, and fornication; which things you shall do well to observe: So fare ye well.  
In these decrees, we may behold the Evangelical prudence of those that made them; for all those things which they forbade (except Fornication) were indifferent in their own nature, and the liberty of the Gospel permitted the use of them to the Faithful, freeing them in that point from the yoke of Moses Law, which forbade them to the Jews. But the Church being composed of Jews and Gentiles, newly converted, it was necessary to find some way to unite two sorts of people that were so different in their humours, customs, and inclinations. The Jews were bend even upon a scrupulous observation of all their Ceremonies, and could not endure that any should violate them, so that it was absolutely necessary to accommodate things to their weakness; and on the other side, they were to find out such an accommodation that might not disgust the Gentiles, whose number was much more considerable, and who principally were to form the Church. Behold wherefore the Apostles in the Council made choice of two or three Legal observations, unto which they oblige all Christians without distinction, forbidding the use of meats strangled, offered to Idols, and blood. For as in the ancient Law, those who participated of the flesh of Sacrifices which were offered, by that action, entered in some sort into a society with God, to whom that Sacrifice was presened, and made a public profession of the Religion where that worship was practised. So the jews were of opinion, that those who did eat of the meats offered to Idols, although they were Christians, did acknowledge their Divinity, and did enter into a certain communion with those false Gods, of which they had a strange horror, it appearing unto them an impiety altogether insupportable. We see in the first Epistle to the Corinthians, which was writ a long time after this Council, that the Apostle treating of this Subject, gives it for a rule to the faithful, in no sort to use those meats, lest their Brethren should be scandalised, in that every one was to follow the judgement of his own conscience, it being a sin to act contrary to our own secret persuasion and belief. In the Apocalypses, the Angel reprehended the Bishop of Thyatira, that he would endure a false Prophettess to corrupt his servants, by teaching them to eat of meats offered to Idols, which in a word derived from the Greek, are called Idolothites. The Apostles therefore, to hinder this division, forbade the use of these meats, which continued a long time in the Church, as well as that prohibition of the blood of beasts in the time of Noah, a little after the deluge. Some Ecclesiastical Authors, and the most ancient, were of opinion, that by the word blood, the Apostles meant to forbid homicide; but nature and civil Laws rigorously forbid that, both to jews and Gentiles. Therefore this prohibition we now mention, is to be understood of the blood of beasts, and we see it renewed in the Counsels of Gangrene, Orleans, and Worms. The Pagans reproached the Christians, that in their Night-Assemblies they used to kill an Infant, and eat the flesh of it all bloody. But Tertullian answers them excellently; That the Christians are so far from doing such an execrable homicide, that 'tis not permitted to them to eat the blood of beasts; and therefore Executioners were wont to present it to them, so to try their fidelity in the observation of the precepts of their Religion. The Emperor Leo renewed this Decree, with penalties against those who should violate it. But a little after, when the Church feared no more division and scandal, being almost wholly composed of Pagans converted, this Apostolical Decree against suffocated flesh was no longer observed; and there are certain Fathers, who alleging this passage of the Acts, make no mention at all of it. Nevertheless, 'tis certain the Apostles expressed it, to content the jews, who were not permitted to eat of any suffocated creature, nor of any other before they had drawn out the blood. Concerning Fornication, which is the last thing contained in the Decree of the Council, the Apostles made no new precept, as if, till than it were not forbidden, and had been an indifferent action. For there is no doubt but that it is against the law of nature; which in the conjunction of man and woman, tends to generation of children, and their education, and civil societies. Now, Fornication is contrary to this end; for, those, who defile themselves in that manner, think of nothing but voluptuousness, and those women ordinarily render themselves uncapable of conceiving, by their intemperance; and if they do conceive, having no certain Father, their education is neglected, and ordinarily they are prejudicial and burdensome to Commonwealths. The jews doubted not, but Fornication was unlawful, for they well understood that precept of the Decalogue, Thou shalt not commit adultery, which contained in it this kind of impurity. The women of their Nation were forbidden public prostitution, and Punies merited the Priesthood for having killed an Israelite that fornicated with a Moabitish woman. But it was not so with the Gentiles, who had made many strict and rigorous Laws against adultery, and none against fornication, nor keeping of Concubines; believing that neither nature, nor the Republic, was interessed, or endamaged by this action, which a general corruption had made common, and upon which the Civil Government had made no reflection. The purity of the body, no less than that of the mind, is an Evangelical virtue, and only Jesus Christ was able to teach a form of life to men, that having bodies, they should live as if they had none. This digression I thought necessary for those who are not so well instructed with the motives which occasioned the Apostles in this first Council to make these Decrees. Those who were appointed to carry the Letter, arrived happily at Antioch, where having assembled the Church, it was read, to the wonderful joy of all the Christians. judas and Silas, who were great Preachers, did much comfort the faithful, by the admirable discourses which upon divers occasions they made. After some few days, judas returned to Jerusalem, leaving Silas with Paul and Barnaby, who continued in preaching the Gospel with wonderful fruit, not disdaining to have other companions in this Ministry, wherein they sought nothing but the glory of Jesus Christ, and the salvation of souls.  
It was at that time the famous difference happened betwixt Saint Peter and our Apostle. The first having lived indifferently amongst the Gentiles of Antioch, without making any other distinction of meats, than what the Council had ordained, upon a sudden changed the whole manner of his life, and retired himself from them, because he would not scandalise certain jews who were newly come from Jerusalem. This good intention of his, produced an ill effect; for the authority of his example drew the greatest part of the faithful to follow him, and Barnaby also began in his imitation to Judaise. Saint Paul seeing the dangerous consequence of this proceeding, which might renew the disputes that were happily appeased, and trouble the consciences of the converted Gentiles; moved with an ardent and disinteressed zeal for the salvation of the Gentiles, opposed him (whom otherwise he extremely honoured) in the face of the whole Church; but in this occasion he judged him unblamable, not carrying himself according to the truth of the Gospel. Saint Peter, upon this reprehension, did acquiesce, and in his own defence alleged not at all the privilege of his Primacy.  
There is no doubt but he had his reasons for what he did; and 'tis not to be believed, that an Apostle so zealous for the glory of the Gospel, could propose to himself any other end in this occasion, than the salvation of the jews who made profession of Christianity; and therefore he feared they might be scandalised, to see him eat in their presence meats which they held polluted. There is no doubt but the observation of the Legal Ceremonies was left to the discretion of the Apostles, in what concerned themselves. And it appears in effect; for after S. Paul thus had blamed Saint Peter, in that he seemed to Judaise by his manner of living, he himself circumcised Timothy, because he would not offend the jews; and when he came to Jerusalem, he practised the Purifications ordained by the Law to the Nazarites, as we shall see in the course of this History: But, as that which is permitted is not always fit, and the same action which is done for fear of scandalising some, many times does scandalise others, who have different thoughts upon it; we must not wonder at the carriage of Saint Peter, which was good, in respect of the jews that came from Jerusalem, yet wrought an ill effect in the Gentiles of Antioch; so that the fault of Saint Peter was in the success, and, at the most, we can but accuse him not to have well considered what evil the change in his manner of life might occasion. Although we owe a great respect to the Head of the Church, yet we must not violate the Holy Text, to excuse him from any the least failing, and accuse his Fellow-brother, that he blamed him unseasonably, and with too much vanity, as the enemies of Christian Religion, and Heretics do. Some of the ancient Fathers believed, that this Cephas, of whom it is spoken, was not the Apostle Saint Peter, but one of the Disciples of our Lord. This opinion is overthrown by the ensuing Text of Saint Paul, who sets down the Relation of this dispute. Many Authors of great note, amongst whom Saint chrysostom, have maintained that this difference of the two Apostles, was a thing agreed on betwixt them for the salvation of the jews; for seeing the jews (say they) notwithstanding the Decree of the Council of Jerusalem, were always offended at the Gentiles eating of meats forbidden by the Law, they agreed that Saint Peter should take occasion, upon the arrival of those who came from Jerusalem, to retire from the conversation and table of the converted Gentiles, and thereupon Saint Paul should reprehend him for this action in the open Assembly of the faithful; to the which, he replying nothing, but contrariwise by his silence acknowledging himself to have failed, the jews, doubtless convinced by the example of their Master, would leave their superstition, and use the holy liberty which the Council allowed them, or at least would not take it ill that the Geniiles should use it. They ground the dissimulation upon this, that there is no likelihood, in their judgements, Saint Paul could reprehend in Saint Peter a Judaical practice, when as he soon after was to circumcise his disciple Timothy; and much less blame him in public, which had been a scandal to the faithful. Saint Hierome follows this opinion, but Saint Augustine holds it to be of dangerous consequence, for the truth of the holy Scriptures, and for the honour and sincerity of those two Apostles, believing, that to dissemble in a subject of so great consequence, made a notable alteration. He honoured Saint Peter, yet would not excuse him from having failed, so, as to accuse Saint Paul of an untruth: It seemed also to him as strange, as if to purge him from the reproach of having denied Jesus Christ, one should say the Gospel lied, because it reports this weakness of him. The difference of their opinions, produced betwixt them a contest by Letters, which lessened not their charity, but was cause that the Church received excellent instructions, both from the one and the other, and was no less edified in her Infancy, by the generous liberty of St. Paul's correction, then by the humility of Saint Peter, who received it. The necessity of providing for the salvation of the Gentiles, who were endangered by that action of Saint Peter, to be aversed from the Gospel, and the troubles again to be revived, which the Council had happily quieted, obliged him who was their Apostle, to tax in public, a public conduct, which he judged not to be conformable to to the verity of the Gospel. But we must also admire the generous and profound humility of him, upon whom our Lord had founded the building of his Church, that he endured so mildly, and with such patience, a public correction, without either alleging his Rank, or his good intentions in defence of what he had done. Certainly, he who was reprehended in this manner, appears more admirable than he who reprehended him, and much harder to imitate; for it is more facile to see in another that which is ill, and correct it, then to see what is fit to be corrected in one's self, and quietly to endure reproach for it in the face of all the faithful, who, by that action, might have a less good opinion of him then they had before.  
This Dispute, which made no diminution of charity amongst those who propose nothing for the end of all their actions, but the glory of God, was presently followed with another Dispute, which also disunited not their hearts, though it did their persons. St. Paul judging it fit to visit the Churches where he and Barnabas had preached, acquainted him with his design; he presently approved of it, knowing well that those new Plants stood in need of being cultivated by the same hands which had planted and watered them with so much labour. But he was of opinion it was fit to take to their companion John surnamed Mark. The Apostle held this choice neither reasonable, nor profitable, because he had left them in Pamphilia, and came not with them to those Towns which they were to visit; and so consequently being a stranger to all things there, and unknown, he could not labour there with profit. Barnaby wanted not reasons for his opinion; so that not agreeing, they chose rather to sever themselves, and divide betwixt them the employment of their Ministry; and this, no doubt, by the conduct of the Holy Ghost, which brought great advantages to the places where they preached by their separation. The Apostle, by this rigour towards St. Mark, intended to make him know the fault▪ he had committed in leaving them; whether it was for the apprehension of discommodities he was to suffer, or for some other reason, which Saint Luke sets not down; or perhaps foreseeing he was to run more dangers, and greater discommodities than before, and fearing he might not have sufficient courage to resist, so that abandoning them the second time, it would increase the shame of what he had formerly done. Barnaby on the other side, who loved him as his Kinsman, thought this weakness of his was to be forgotten, and that he ought to be received again into their company, to give him means thereby to repair his error. Thus each of them had most pure intentions, and far from any particular, or self-interests. But in the event, Mark profited by Saint Paul's severity, and in his Epistle to the Colossians, he speaks of him as one of his dear disciples.  
The Apostles thus separated Barnaby and Mark took the way of Cyprus. Tradition says he came into Italy, and there founded the Church of Milan. Ancient Ecclesiastical Authors cite an Epistle under his name, which contains most holy instructions. Some have attributed to him that Epistle which is directed to the Hebrews, and received by the Church into the number of Apostolical and Canonical Letters. But we will speak of this difficulty in another place.  
The Apostle having chosen Silas for his companion, took leave of the faithful of Antioch, who could not part with him without much sorrow, being very sensible of his charitable obligations towards them. He passed through Syria and Cilicia, and in all places where he came, confirmed, and exhorted all the Christians to continue firm in their faith, and in the observation of the Apostolical Decrees newly published. In Listris, a Disciple of our Lord, named Timothy, the son of Eunice, a jew by Nation, and of a Father that was a Centile, lived in so great fame and sanctity, that the Inhabitants, and those of Iconium; had him in great esteem. This man he took along with him; and lest the jews who accompanied him, might murmur, and also to open him a way, the better to announce the Gospel unto others, he circumcised him. In all places where he passed, the efficacy of his speech not only confirmed the faithful, but converted unbelievers, and produced daily to the Church a notable increase. The Holy Ghost was their guide, and it was by his command, that passing by Phrygia and Galatia, they preached not there. If one should ask the reason of it, humane wisdom would be at a stand, but true piety will acknowledge that she knows no other than the will of God, who owing to none the light of the Gospel, injures not any, from whom, by a hidden judgement, this heavenly ray is withheld, or to whom it is not discovered before the time he has ordained. Being in Mysia, they meant to go to Bithynia, but the Spirit of Jesus would not suffer them. Having therefore traversed Mysia, they descended into the Town of Troad, where in the night the Apostle had this Vision. A man attired after the Macedonian manner, appeared, and spoke to him in an humble and ardent way; Come into Macedonia, and assist us. This was an evident proof to him, that it was the will of God he should preach the Gospel in that Country. He would not therefore defer it, but the next morning embarked himself with his company, to whom, Luke the Evangelist, who penned the Acts of the Apostles, was joined. From Troad they come directly to the Isle of Samothrace; from thence to Neapolis, and afterwards to Phillipis, a famous City of Macedonia, and then a Colony of the Romans. It was there he began to preach the Gospel, carrying himself with great prudence, because the Inhabitants were almost all Gentiles, living under the Roman Laws, and under an Emperor, enemy to the Jews, who were there but in a small number; so that a little Oratory without the Town was sufficient for their Assembly. Upon a Sabbath-day the Apostle went thither; and speaking to some women, whom he there met, there was one of them called Lydia, whose Trade was to die purple; the heart of this woman God opened, to receive the Doctrine which Saint Paul announced. He baptised her, and all her Family. She willing in some manner to acknowledge the great grace which she had received by his Ministry, said unto him, If you believe that I am truly faithful to our Lord, grace me so much as to retire into my house. The Apostle granted her that consolation, and came to lodge in her house. Not long after, as he went with Silas to the place of public prayer, a young Maid, in whom the Devil spoke, and foretold hidden things, followed them, and cried out aloud several times, These men are the servants of Almighty God, and they announce unto you the way of Salvation. Saint Paul was angry to have this testimony from the Father of lies; wherefore turning himself towards this young Maid, he said to the Devil, I command thee in the name of jesus Christ to go out of this body, and at the very instant he departed from her. The Masters of this Divining Maid seeing themselves deprived of the great gain which they made by her means, laid hands on S. Paul and Silas, and carried them before the Magistrates, accusing them to be jews, and that they sought to raise sedition in the City, and to teach a Doctrine which was not lawful for the Romans to embrace. The people, without any other information, fall upon them; and the Magistrates, seconding their fury, caused them to be cruelly whipped, and after that punishment, sent them to prison, with express order there to be strictly guarded; which the Gaoler, being rigorous enough of himself, did easily obey. He put them into a deep dungeon, and tied their feet in such sort that they could not stir: But their minds were free, though their bodies were not: And thinking not of what they had suffered, nor of what they might fear, when every one slept, they sung hymns to God, who presently manifested how pleasing they were unto him; for the prison was shaken with a great Earthquake; the gates opened of themselves, and the chains of all the prisoners fell off. The Gaoler waking at this fearful noise, and seeing all the doors open, thought those he had in custody were all fled, which so much troubled him, knowing his life must pay for their escape, that drawing out his sword, he would have killed himself; but Saint Paul cried out with a loud voice, Hurt not yonr self, we are all here, and not one of us thinks of escaping. Those words brought the Gaoler to himself, and made him change the desperate design he had taken: And at the same time the grace of God assured him, that the Earthquake which then happened, and the flying open of the prison-dores, proceeded not from any natural cause; and that those, who from the dungeon could know what he was about to do, must needs be extraordinary men. He lighted a candle, and going into the dungeon where the Apostle was, cast himself at his feet, than led him and Silas into another room, where being pressed by the secret impulse of his conscience, he demanded of them what he was to do that he might be saved? They answered, Believe in Jesus Christ, and thou shalt be saved. After that they explicated to him, and to all his Family, in what this faith consisted. The Gaoler embracing it, was baptised, with his whole Family; he washed their wounds, as they had done those of his soul. He presently caused the Table to be covered, and gave his instructers to eat, who had need of it, and devoutly rejoiced with them for the great mercy which God had pleased to show unto him by their means. At break of day, certain Officers came from the Magistrates into the prison, and commanded the Gaoler to free the prisoners they had sent thither the day before. What (says the Apostle) after you have whipped innocent Citizens of Rome, and without any form of justice, and after you have put them in prison, do you think to make them go thus privately away without reparation, as if they were culpable of some crime for which they had deserved to be so shamefully treated? No, we cannot do so great an injury to our innocence. Therefore let those who sent us hither, come themselves, if they will have us out.  
The Judges informed of this discourse, perceived the error they had committed, & the danger to which they were exposed, in treating thus persons whom the privilege of a Citizen exempted from the punishment of whipping; For by Saint Paul's discourse, they believed Silas had also the same privilege, although it was only the Apostle that could claim it; but they would not make this distinction, to terrify the more those who had so unjustly treated both of them for one same cause. This answer caused them to come, and entreat the prisoners with fair words to go out of prison, and out of the Town, and to impute that which had happened, to the sedition of the people, for which they were very sorry. The Apostles went away, and returned to the house of Lydia, where, after they had stayed some time, and recounted to the faithful what had passed, and by their discourse fortified their courage, they left this ungrateful City; and taking circuit through Amphipolis and Apollonia, from thence went to Thessalonica. St. Paul went into the Synagogue of the Jews three Sabbath days successively, according to the custom which he observed; first of all to speak to those of his Nation. He showed them by the authority of Holy Scriptures, and by a clear Explication of the Prophets, that Christ, who was promised them, had already suffered, and was risen again from the dead. He announced unto them this Jesus Christ, and that he was the true Messias; whereupon, some who were by Nation, Jews, received the faith. He converted a far greater number of Gentiles by birth, who made profession of judaism, or who, without observing the Law, believed in one sole God, and feared him; for the Greek Text of the Acts may be explicated in this double sense; and amongst them were divers women of condition, who also embraced the Gospel. The jews that remained obstinate, unable to endure the success of the Apostles preaching, gained some wicked men of the people, by whose means they raised a sedition in the Town. They came in great numbers to the house of jason, where Paul and Silas lodged, and not finding them there, discharged their rage upon their Host, and dragged him out of doors, together with some other faithful, before the Magistrates: The pretence was, that they had harboured seditious men, who troubled the public quiet, and offended the Imperial Majesty of Caesar, giving out, that a certain Jesus Christ was King. The principal Citizens of Thessalonica, and such of the people as understood this discourse, were presently moved with choler; but jason so well satisfied them, whether by assuring that those who were accused, and brought before them, had no more design than himself to trouble the public peace, or whether it was by giving caution for their innocency, and undertaking for their appearance (the Text of the Acts not mentioning what satisfaction he gave) that they dismissed him, with the rest of his company. Saint Paul makes mention of this jason in his Epistle to the Romans; and some Authors will have, that he was afterwards Bishop of Tharsius. When night was come, the faithful whom this danger had alarmed, conveyed Paul and Silas out of Thessalonica. Those who performed this Office, in persuading them to retire, so to preserve their lives, very necessary for the good of the Church, were of the most considerable persons in the City. They had received the Doctrine of the Apostle with great fervour, and would so firmly imprint it in their mind, that every day they turned over the Books of the Holy Scripture which St. Paul had alleged, not that they doubted of his sincerity, but to confirm themselves, by their own knowledge, in the belief of those verities which he had declared unto them. The Apostles following the shore of the Aegean Sea, turning towards the South, and leaving Pella, a famous City, in giving birth to Alexander, they came to Beroe, a City of Macedonia. The news flew as far as Thessalonica, from whence the enemies of Saint Paul ran in great diligence, and being arrived, prefently stirred up the ignorant people against him who announced truth unto them. This caused the faithful to conduct him to the Seashore; some of them accompanied him as far as Athens, where he was met by Silas and Timothy. This City once famous for the Empire of Greece, and Sciences, after divers revolutions, was fallen under the power of the Romans: And although it was extremely declined from its first splendour, and particularly from that of Philosophy, and other Disciplines, for which Saint Greogory of Nazianzen calls it the seat and abode of Philosophy, yet there was still conserved in it enough to make the Apostle judge that it was very important for the glory of God, there to make known the verities of the Gospel. Besides Learning, which there flourished, the Council of the Areopagits, Sovereign Judges of Important Affairs, rendered it very famous; but Idolatry dishonoured it: For it seemed to glory in gathering together all the Idols of the World, as if it feared only not to be superstitious enough. After they had erected Altars to the known Gods, adored by other Nations, they raised others to the unknown Gods of Europe, Asia, and Africa, as some Authors write; and according to others, to the unknown God, as it is set down in the Acts of the Apostles, to the end they might forget no Divinity, believing that a great plague had happened to them for their neglect to some unknown God. Saint Paul beholding this City so miserably plunged in the impiety of false Gods, found his heart warmed with a new zeal, and touched with a most sensible grief for the loss of so many souls. He disputed in the Synagogues with the jews, and the Proselytes; and in public places, to those he met, he spoke of the death and resurrection of Jesus Christ. The Epicurean Philosophers, and the Stoics disputed often with him. Saint Luke makes no mention of Professors of other Sects. These cared not to embrace a Religion that spoke of nothing but how to mortify their senses, and renounce the voluptuous pleasures of body and mind, to follow Jesus crucified; for they place their sovereign good in pleasure, denying Divine Providence, and the immortality of the soul, which is the Basis of Religion. They also were more alienated by the vanity of their Opinions; for they acknowledging no corruption in humane nature by original sin (in which they agreed with the other Philosophers) went yet further, making a God of their Wise man, or rather a Devil of Pride. He only, according to their imagination, was knowing, happy, powerful, exempt from error, unsensible of irregular passions, King of all things, and of himself, and without need of any thing but from himself.  
These principles were very contrary to the Doctrine preached by the Apostles, which hath for foundation man's ignorance in his understanding, and infirmity in his will, whence it comes, that of himself (sin having put him into this condition) he knows not what is fit for him to do, and jess able to perform, when he comes to know it. This double wound presupposed, and experience having taught the jews that their Law could not cure them; and likewise the Gentiles, that neither the light of nature, nor that of Sciences, had the power to give them a real remedy, it was not hard to dispose men to receive the Gospel of Jesus Christ, which brought with it perfect health; for every one desires to be freed from error and weakness, when he comes to know that he is plunged into it: And on the other side, we slight Physicians when we think we have no need of them. Even so did these two Sects of Philosophers, of whom we speak; who finding (as they thought) great absurdities in the Doctrine of the Apostle, some of them called him a Talker, that proposed things which he could not prove; others said that he discoursed of new Spirits, not being able to comprehend that which he preached of the resurrection of our Lord, and of his Divinity. This Contestation, which daily grew into more heat in the public place of meeting, was cause that they conducted Saint Paul before the Areopagites, to the end he might more clearly explicate the doctrine which he taught, the novelty whereof had stirred up the curiosity of the Athenians, who had no other employment all the day, then either to learn, or debate news. The Apostle appeared in this place, where all others used to tremble, with a bold modesty: There they asked him if they might hear this new Doctrine which he taught; and when silence was made, he spoke in this manner.  
Athenians; I observe, that in your religious worship you forget nothing; nay, therein you are exact, even to excess. For you are not content to adore those Gods you know, and to whom all the Earth does render homage, but, passing by the public place of meetings, I saw an Altar with this Inscription, To the unknown God. You have not raised this Altar, but with design to honour this unknown God; and this day my design is to make him known unto you. Wherefore, since I am to speak to you of a thing so important; and since I desire to instruct you in that which you so solemnly desire to know, I cannot but in reason promise to myself a favourable and quiet Audience. And this gives me also great confidence, that I speak not to ignorant vulgar people, prepossessed with common errors, so as to be incapable of understanding any truth contrary to what they fancy. Those who hear me, are equally honourable by their Learning, and by their Administration of justice; the one of these cannot have a more noble Object than Divinity; nor the other a more considerable employment than the settling of a true worship due to that Divinity. God, who has not only created the matter of the world, but all things in the world, and has placed them in that order, which we cannot behold without admiration, dwells not in Temples made by the hands of men. He cannot be enclosed, because there is no other place that contains him, but the incomprehensible immensity of his being. He has no need of victim nor of Sacrifices, nor of the homage of men, finding in himself his glory, his felicity, and an entire plenitude of all things. It is he who has form the body of the first man, and by the breath of his mouth infused into him a soul, not drawn from his substance, or from an universal soul, but created of nothing by his omnipotent power, to make the most noble composition that was in the world. He has ingraved in him his own image, making it intelligent, as he is intelligent, spiritual, and immortal, as he is a Spirit immortal. All men are descended from this one man, and God has given them the whole Earth for their habitation, dividing it amongst them, according to the designs of his providence. They cannot excuse themselves who know him not; for on which side soever they cast their eyes, they behold in every creature the greatness of him that made them. It is to that end he has made them; for he being a pure spirit, corporeal men could not know him, but by corporeal things. He would (if it be lawful to say so) that they should touch him, as it were, with their finger, and as blind men know, and discern those objects by their touch, which they see not: So likewise by sensible, and visible things, we arrive to the knowledge of a being invisible and immortal. And truly herein we need no foreign Master to instruct us, nor any other looking-glass than ourselves. For if we will attentively consider what we are, and what happens in us, the wonderful aeconomy of our soul and body, the variety of their faculties, and operations, we shall be enforced to acknowledge that God is not far distant from every one of us. What do I say? He is in the very Centre of our being, which he fills, which he conserveses, which he makes to act; so that it is by him we live, by him we move, and by him we are. Your Poets were not ignorant of this verity, for one of them has said, we are the posterity and race of God. If we have so great an honour, if we bear the resemblance of our Creator and Father; how is it possible that being more noble, not only in respect of our soul, but of our body also, than either Gold or Silver; we can think that a statue made of those Mettles is a God, who is so much elevated above all men. How can those of the weakest judgements believe that the most Supreme being, resembles those extravagant figures which depend upon the invention and conceits of Gravers? How can they admit for a Religious worship, that worship which is ridiculous? How can they think that Idols which have no ears can hear them. The true God has taken pity of that unhappy ignorance, in which all the Nations of the world were involved, and in which by his just Judgement he left them, until he thought it fit to discover the truth unto them, to the end they might do penance, and avoid his wrath in that dreadful day, where Jesus Christ (whom by his order, I announce unto you) shall judge the living and the dead, with as much rigour as justice. The Jews, instead of hearing him, called him a seducer, and in acknowledgement of the miracles he wrought amongst them by curing their sick, raising their dead, fastened him to the Cross. But God his Father, raised him again the third day, and made him Judge of all men, to pronounce that Sovereign decree of a life eternally happy, or of miseries, which shall never end. In the mean time he will for a while suffer the Devils' to triumph, and exercise their rage against him. They shall oppose his Doctrine by Kings, by the People, and by the wise of the World, by Threats, by Promises, and by such cruel torments as the Executioners themselves shall have a horror of them. But in the end his day shall come, and he at once shall revenge e himself of all his enemies. At the dreadful sound of a Trumpet, all the dead who sleep in their graves shall come forth, and appear before the Tribunal of th' is terrible Judge, and render an account of all their actions.  
The Audience taking these last words of the Apostle to be very extravagant, interrupted him with great laughter, but some amongst them were modest, and more discreet, told him they would hear him another time speak of this subject; so he went out of the Areopage: notwithstanding his preaching was not without fruit, for one of the most considerable Magistrates, called Denis, embraced the Gospel. Saint Luke also adds, that a Woman called Damaris, was also converted, and some Fathers say, that she was the Wife of this Denis; but others hold the contrary. The greeks in their Menology make mention of one Hierotheus, whom the Apostle also converted, and who was one of the Nine Senators of the Areopage; but besides that, the number of them is not determined, it is not likely also, Saint Luke would forget to note the Conversion of so considerable a man, whom Saint Denis calls his Master.  
France glories to have Denis for her Apostle, and Paris for her first Bishop. This tradition is not so constantly received of all the world, but that many objections which seem very strong, are brought against it, the writings which are attributed to him, give also great occasion of controversy, both in respect of their matter and form; for in the stile (in the judgements of many learned men) corresponds not with the simplicity, and plainness, of the Ecclesiastical writers of those primitive times. And for the matter which concerns the Ceremonies in administration of the Sacraments, some are of opinion they are more Modern. But I leave this nice dispute, and content myself to note the diversity of opinions which are upon this subject as an Historian, without interposing my judgement to decide them, either in favour, or against an ancient tradition, which to many seems so venerable.  
The Apostle leaving the Church of Athens under the government of this Denis newly converted, went to Corinth. There he met with Aquila, and Priscilla his Wife, whom the Edict of Claudius had driven from Rome: They were not only of the faithful, and of the same Nation with him, but also of the same trade in making of Tents and Pavilions; which he had learned according to the custom of the Pharisees, whose Sect obliged the followers to know and practise some Mechanic Art. This was the occasion which drew him to lodge with them, nor disdained he to labour with his hands, and get his bread by the sweat of his brow, to fulfil the first precept which he gave to others, That he who would not labour, should not eat. He might by the right of a spiritual Minister, demand of those he instructed, things necessary for the entertainment of his life. For, who is that Soldier (as he himself says) that fights at his own cost, and does not receive pay of him, for whom he exposes his life? What Shepherd looks to a flock, and watches▪ for their preservation, that has not right to feed on their Milk, and to clothe himself with their Wool? But all that was permitted, seemed not to him expedient to do, he would take away from the enemies of the Gospel; all manner of pretexts, that they should not accuse him of seeking his own interest or making a Commerce of his preaching. He would preserve this glory to have announced the Gospel gratis to them, & by that means might speak with more liberty. Many spiritual directours ought to consider this great example of disingagement, & if they imitate it with prudence, and courage, their conduct would be more honourable to them, more profitable to those whom they govern, and more advantageous to the honour of the Church.  
The Apostle esteemed not this corporal exercise, to be any reproach to his condition, since it did not any way hinder him from his times of prayer, or from the Function of his Ministry. Every Sabbath day he preached in the Synagogue of the Jews, and made it appear to them, as well as to the greeks, that Jesus Christ was the true Messias, and true God, Silas and Timothy being come from Thesalonica, he found himself more then usually moved by the Spirit of God to speak; his zeal was enkindled a new, and he preached with more efficacy to those of his Nation the Divinity of his Master. But when he perceived, that instead of profiting by his words, they remained more obstinate, and uttered more horrible blasphemies against Jesus Christ, he shaked his garments, and told them, Your blood be upon your own heads, I have my hands clean, and I will go from this Country, and carry to the Gentiles this light which you refuse. This familiar fashion of speech to the Hebrews, was as much as to say, that he had done all that lay in him, to bring them to the knowledge of the truth, and they would not believe him, therefore he should not be responsable for their perdition which was infallible. At the same instant he changed his lodging, and retired himself to lodge with an honest man called Titus Justus, one who feared God, whose house was near to the place, where the Jews used to assemble. Crispus who was Prince of the Synagogue, embraced the Gospel, and all his family, and many more of the City were also baptised. This good success gave encouragement to the Apostle, and to augment it, our Saviour appeared to him in a vision; saying, Fear nothing, speak boldly, take heed you hold not your peace, for I am with you, and none shall be able to hurt you, I have many people in this Town. The event made him know the truth of this revelation. He remained eighteen months in Corinth, and in that time the Church was exceedingly increased by the conversion of divers persons of all sorts. He preached continually, and in the first Epistle which he wrote afterwards to them, he shows, that in declaring the Gospel to them, He made no use of the flowers of humane eloquence, nor arguments of Philosophy, for fear they might extinguish the virtue of the Cross; which wants not the art of words to persuade the belief of it. He puts them in mind that he exercised his Ministry amongst them, with fear, and with humility, and that he pretended to know no other thing but Jesus Christ crucified, that he did not feed them with solid meat, but with milk, because they were not capable of other nourishment. We know not the particular things which he did at Corinth, nor what he endured there for the name of Jesus Christ. He only says that the marks of his Apostleship amongst the Corinthians were many pains, which he suffered with a long patience, and that many miracles were wrought in confirmation of his Doctrine.  
The Jews who were never weary of persecuting him, found noting Gallion the Proconsul of Achaya, and Brother of Seneca the Philosopher, a Spirit that would easily embrace the injustice of their passions: to him they presented the Apostle, and accused him of teaching a religious worship contrary to their Law. But no sooner the accused offered to open his mouth in his own defence, when Gallion told them, that if they would complain of any evil action he had committed, he would hear, and do them justice; but if it only concerned some controversies of their Religion, he would not meddle in it, but leave the Judgement of it to themselves. With this answer he dismissed them. And they in a fury fell upon Sosthenes Prince of the Synagogue, who was a Christian, nor did the Consul hinder them from the prosecution of that insolent cruelty. Saint Paul makes mention of this Sosihenes, in the salutation of his first Epistle to the Corinthians, and speaks of him, as of his Companion, which shows he was considerable, both to the Apostle, and to that Church which he had care to instruct; it may be also from him that Saint Paul understood of their disorders, which obliged him to write unto them. Some Authors make him Bishop of Colophone.  
The Apostle applied not himself so much to the salvation of the Inhabitants of Corinth, that he forgot the other Churches, and when he understood the necessities of the Church of Thessalonica, he wrote two Epistles to them in a short time one after another. His design in the first Epistle, was to confirm the faithful in the profession of the Gospel, and to instruct them in the mystery of the Resurrection, to the end they might take courage in their present and future persecutions. He commended them for having made so great a progress in faith, the report whereof was spread every where, and that they served for an example to other Churches. Afterwards he puts them in mind of his manner of preaching, how free it was from any self-interest, never consenting to be any burden to them. He expresses to them a great desire to see them again, and assures them that he continually remembers them in his Prayers. He exhorts them not to be sad for the death of their Parents, or Friends, as the Gentiles are, who do not believe the happiness of a future life, nor have any hope to be rejoined unto them again: That the death of Christians is but as it were a sleep, that Jesus Christ, who is their head, being risen again, they who are his members shall also rise at the last day at the voice of the Archangel, and at thesound of a Trumpet they shall be lifted up in the Air, and go before our Lord, who shall come in his glory to pronounce the last sentence of eternal happiness, or eternal misery to men: that his Elect shall follow him into Heaven, where they shall live eternally with him in an unspeakable felicity. Many not comprehending well that which he said of this last Judgement, conceived strange fears, which were increased by the imprudence or malice of some false Doctors, who preached that this last day was near at hand. This caused him to write unto them a second Epistle to dissipate those fears which troubled them, to fortify them against those persecutions which they then suffered, and against such as might still befall them. He told them of signs which should preceded the day of Judgement; as first, a general Apostasy, that is, the abandoning of the true worship of God; Secondly, the appearance of Antichrist, whom he calls the man of sin, because he shall be the greatest of all sinners, and shall draw almost all men to sin, and to the greatest sin which can be committed. If Heretic, who say that the Pope is Antichrist, would seriously consider the portraiture of him, as the Apostle sets him forth in this Epistle, they would find it very little Coherent with him, and would be ashamed to believe so ridiculous a dream, which the wisest and most learned amongst them with reason do make but a jest.  
Thus did Saint Paul labour for the glory of Jesus Christ, both with his tongue, and pen, at the same time, and did not let slip one minute of time whilst he was at Corinth, which he employed, not in the Functions of his Ministry. He departed thence, having stayed there eighteen months with Aquila and Priscilla his hosts, but before he left Corinth he shaved his head, for some reason which Saint Luke does not mention no more than he does the vow which he made to let his hair grow. For the better understanding this place in the Acts of the Apostles; I will tell you as it were in passing by, that in the ancient Law, there were two sorts of Nazareans, that is to say, men separated, and consecrated to God. The one of them were perpetual, and the other, but for a certain time, according as their devotion invited them to make this vow; both the one, and the other, were obliged to abstain from Wine, and from any other Liquor that might cause drunkenness, and to let their hair grow. The time allotted for the vow of these latter being expired, they were to present themselves at the door of the Tabernacle where they offered the sacrifice which was ordained for it. They were shaved, and their hair was burnt in the fire of the Sacrifice of Pacifical Oblations with many ceremonies, which are set down in the Book of Numbers. Now in the time of their Consecration, if they happened to contract any pollution contrary to the law, either by the touch of some dead body, or that by change any died suddenly in their presence, they were bound at the same instant to begin to shave their hair, to finish it the seventh day, and on the eighth day to offer the sacrifice, ordained for their purification. I therefore easily believe that Saint Paul having made this vow of the Nazareans to comply in some occasions with the weakness of the Jews, as he had circumcised Timothy, to the end he might not scandalise them, or for some other reason which St. Luke does not mention, might by chance have met some dead Corpse, or touched some dead body; and this having happened in the company of some Jews, who were converted and observed the Ceremonies of the Law; he shaved his hair at that instant, remitting his offering sacrifice till he came to Jerusalem as in effect he did, by the Counsel of Saint James and the Priests of that Church, which we shall see in the Sequel of this History. It is true some Authors say that Aquila made this vow, and not the Apostle: But Saint Hierome, and Saint Augustine, Bede, and almost all Interpreters, maintain that it ought to be understood of Saint Paul, and I have in this followed the common opinion.  
The Sea favouring Saint Paul, he arrived safe at Ephesus, and immediately went into the Synagogue of the Jews to declare the Gospel unto them. They earnestly desired him to stay some time with them, but he told them he could not, desiring to celebrate the Feast of Pentecost at Jerusalem, but if it pleased God he would return to see them. He went a Shipboard, and the weather being favourable, landed at Caesarea in Palestine, from whence (according as some interpret the Book of the Acts) he went up to Jerusalem. He only saluted the Church of this City, and so went to Antioch of Syria. There he made his abode some time, and having there given order in that which he thought necessary, he went to visit the Churches of Galatia and Phrygia, where he confirmed the faithful in their faith by admirable discourses, and by new miracles  
At the end of this Voyage, which lasted at the least a year, he came back to Ephesus. This City was very famous by reason of Diana's Temple, which was accounted in the number of the seven Wonders of the World. Asia built it in two Ages by a general contribution, and it was a place cautionary for the Kings, Princes, and people of the East; but Nero, who seemed to be borne for the ruin of all noble things, plundered all the riches of it; and under the Empire of Galienus, the Goths entirely ruined it. The Idol of Diana was made of the wood of Vines; and the Priests, making use of the people's simplicity, brought them easily to believe that it was descended from Heaven. The like thing was believed at Rome of a Buckler, which for that cause was kept with great care. The Apostle found at Ephesus twelve Disciples, who were only baptised with the Baptism of John, and had never heard the Holy Ghost once spoken of. Some Authors believe that they had been instructed by this Apollo, who came a little before to Ephesus; and of whom Saint Luke speaking, says, He was an eloquent man, and very well versed in the holy Scriptures; that he knew the Doctrine of our Saviour, and preached Jesus Christ with great fervour of spirit; but that he knew no other Baptism then that of John, which is to say in my opinion, that as yet he had only received that Baptism. Aquila and Priscilla finding him so well disposed, taught him more particularly the verities of the Gospel, which he presently declared to those of Corinth, where he confounded the Jews by the force of his discourse, and by the authority of holy Scriptures which he officaciously alleged to show them that Jesus Christ was the Messias. For my part, I believe that he and the others also of whom we speak, received their baptism at the hands of Saint John himself in Judea. For it is certain, that only the Precursor did baptise, and after him, this baptism was not practised as a thing necessary for those who believed in Jesus Christ. However it was, Saint Paul teaches his Disciples that he found in Ephesus, John to have baptised the people with a baptism of penance, ordaining them to believe in him, who was to come after him, and to whose faith he prepared them by this exterior Ceremony, intended to mind them of their uncleanness, and what necessity there was of an interior parification, which could not be done but by that Lamb which takes away the sins of the World; in fine he tells them that the baptism of Jesus Christ is a renovation of the soul, by which she shakes off the Old Man, to clothe herself with the New, that all those who received it, were thereby interred with Christ, and as they had part in his death, they should also share in his Resurrection; if as Christ, being once dead, dies no more, they shall likewise being once delivered from the yoke of sin, and there dead in baptism, commit sin no more. This discourse prepared them with holy dispositions to enter into that celestial bath. They received holy baptism, and the holy Ghost descended upon them, rendered them Prophets, and made them speak unknown tongues; the Apostle desirous to gain all the other Inhabitants, and principally the Jew's, went to their Synagogues every Sabbath for the space of three months, proving unto them by invinsible reasons, and with an undaunted courage, the truth of the Doctrine he preached. But, though he convinced them all, yet he gained few of them, many remaining obdurate, and perverse, even to the blaspheming of Jesus Christ, which obliged this faithful servant of his, to separate himself from amongst them, together with those Disciples, who believed and were converted by his discourse. He chose for the place of his preaching, the School of a Sophister called Tyrannus, either because he was converted to the faith, or perhaps God had disposed him to afford this civility to his Apostle. For the space of three years he omitted not a day to teach the Gospel, in so much as all Asia received these delightful tidings, God confirming his words by divers miracles, the very touch alone of his Handcharchieffs, and Girdles healed the sick, and drove the Devils out of bodies tormented by them. A man named Sceva, (in the Acts he is called Prince of the Priests) had seven Sons, who made profession of being Exorcists, and passed up and down for such, persuading simple people (to get money from them) that they knew the secret of casting forth Devils. When they beheld the command which Saint Paul exercised over Devils, and that the Devils could not resist him, whether out of Emulation, or Covetousness, they would needs exercise a possessed person in the name of Jesus, whom Paul preached. The Devil, who was a very cruel one, answered them, that he knew Jesus Christ and Paul, but for them, he scorned their Exorcisms, and flew upon them with that violence, as they were forced to save themselves by flight out of the house naked, and much wounded. This accident coming to the knowledge of the jews, and Gentiles, that dwelled at Ephesus, much astonished them, and made them highly to honour the name of Jesus Christ. Many amongst the faithful were seized with a holy fear, which made them confess publicly their misdeeds. It is observed in Saint Matthew, that those who went to present themselves to the Baptism of Saint john, confessed their sins; and, in my opinion, one passage explicates the other. Saint Luke seems also to distinguish the first from those others, whereupon he says, that they acknowledging the error and abomination of Magic; to the which they were much addicted, burnt all their wicked Books; and there were so many of them, and those so rare, as they were valued at a vast sum of money.  
It is not to be wondered at, for Ephesus at all times was much addicted to Magic. Characters were there sold to obtain victory in their public games. Suidas relates, how an Ephesian at the Olympic Games, overcame 30. Champions at wrestling; that a Milesian trying with him, and no odds being betwixt them, the Judges doubted that he had characters about him, as indeed they found, and taking them away, he was easily overcome. Plutarch says, that by the name Ephesian, Devils were cast out of bodies which they possessed. Eustathius observes, that there were writings about the feet, middle, and crown of the Statue of Diana. Apollonius Thianeus accomplished the corruption of this great City, for he taught Magic publicly, and was so honoured there, that they erected him a Statue, as unto a God. The happy progress of the Gospel there was stopped by great persecutions, raised by the rage of the jews against the Apostle. Writing to the Corinthians, he says, The toil he there underwent, was such, as life became wearisome to him; and that he had fought against wild beasts: But I conceive this aught to be understood Allegorically, and not literally; wicked and cruel men being ordinarily in the Holy Scriptures termed wild and furious beasts.  
Demetrius well deserves this name. This man was a Goldsmith by profession, and had great trading in works of silver which the Gentiles offered to Diana. Some say they were Images, and others, little Temples of the false Goddess in the form of the great one. He seeing, that by the preaching of St. Paul, his gain with Idolatry daily decayed, assembles all the workmen that wrought under him, who were many, and told them, They were now in danger to be reduced unto great misery; for Paul declared in his Sermons, that Idols made by the hands of men had no understanding, much less any Divinity in them; and this Doctrine once received, they should not be able to get their living. They must leave their trade, and that Temple of Diana, which Asia, and other Provinces of the world adored, ran a great hazard suddenly to be deprived of Reputation and Sacrifices. These reasons, in which they were concerned, put them into fury. They running about the streets like mad men, cried, Great is Diana of Ephesus, to see if they could excite the people to sedition; and unluckily meeting with Gaius and Aristarchus, both Macedonians, and presently remembering them to be companions of Saint Paul, whom they sought, they dragged them to the Theatre, to expose them to the fury of the people. The Apostle hearing of the danger they were in, would have gone unto them, but his disciples and some others of quality of Asia, that loved him, hindered it, and represented to him the danger he would run to be ill treated by such a multitude in commotion. The Jews were no less afraid than the Christians, because in this occasion there was no difference made betwixt them, they being no less enemies to Idolatry then the others. So to prevent the danger which threatened them, they sent to the Theatre one of theirs, called Alexander, to see if he could appease the people, and stop the mischief which might arise from that sedition. He a long time made sign with his hand that he had something to speak unto them: But when the seditious called to mind he was a Jew, they made a greater noise than before, and for two hours' space ceased not to cry out, Great is Diana of the Ephesians. At last, a Magistrate being there, behaved himself so well, as he appeased the people, and spoke in this manner to them. O Ephesians! who is ignorant that knows not how faithfully your City adores the great Diana, daughter of Jupiter, together with her Image, sent down from Heaven, and in this worship we surpass all the people of the Earth; nor is there in the world any thing comparable to the glory of her Temple. All Nations acknowledge this; and these things being without dispute, you need not fear any can attempt against the honour of that Divinity which you serve, therefore take heed you undertake nothing rashly. It is certain, these men whom you have brought hither to destroy, are not guilty of any blasphemy against your Goddess. Wherefore if Demetrius, and those of his trade which follow him, have any dispute with them, why should you, for their particular interest, make this a general cause? Are there not persons ordained to decide causes, and Magistrates who have power, and aught to determine such differences? But if there be question of any other thing, you must remit the clearing of it to a lawful Assemby, and not treat of it in this, which seems to be altogether seditious. Consider therefore well, that we are responsable for the evil which may happen upon this, and we run the hazard to be accused of sedition, since we can give no good account of this day's tumult.  
This discourse appeased the people, and happily saved the disciples of the Apostle, who took resolution to leave this City, that he might execute his former design of visiting the Churches of Achaia, Macedonia, and go to Jerusalem, from whence he proposed to himself to go to Rome; but without doubt in another manner than we shall see him conducted thither. He left his dearly beloved Timothy to govern the Church of Ephesus, whom Eusebius will have to be the first Bishop of that place.  
He remained with them near three years; and during that time, Apollo, of whom we have spoken, came to Corinth to preach the Gospel, the which he performed with so much eloquence, as many taken therewith, and judging of things only by appearance, be●an to despise the Apostle, who had taught them the same verities, but in a more plain way accommodated to their weakness. Those who loved the memory of their first Master, and remembered his holy wa●… of struction, defended him with a little too much heat, insomuch as their Church began to be in some danger of Schism, the sequel whereof might have proved very dangerous. Besides this disorder, there was a man amongst them, who had abused the wife of his Father. They differed also much in opinions about the use of meats offered to Idols; and there was some abuse in the banquets which they call Agapes, that is to say, Charitable, where they took irreverently the Holy Eucharist.  
There was moreover a great division amongst them by reason of Suits of Law pleaded before Judges that were Gentiles; these brought a scandal upon the Doctrine of the Gospel, which recommends to the Professors nothing more than charity and the contempt of worldly goods. These disorders obliged Saint Paul to write his first Epistle to the Corinthians. There he fulminates excommunication against incestuous persons, even to the terror of the most confident, and to let them know what they were to expect; for it was neither out of the heat of zeal, nor interest, or compliance, but to vindicate the honour of the Church, and to save him, whom for a time it was necessary to put into the hands of the Devil, to the end he might not for ever remain so. He rebukes the Corinthians, who by their bitterness in Lawsuits dishonoured the name of Jesus Christ. And told them, It was very ill done to plead one against another; but much worse, and more considerrable, to do it before Judges who were Idolaters. That they ought rather to choose the meanest persons of the Church to accord their differences, who would be capable enough to judge of such temporal things, the Faithful being only to judge the World and the Devils. He put them in mind, that before Baptism they were soiled with abominable ordures, but by their spiritual regeneration, they were become the Temples of God, and the members of Jesus Christ; therefore this glorious quality obliged them to be pure, and that their bodies were not given to serve fornication, it being not their part to dispose of them, but our Lord, and that God would raise them again. He instructs married people also, to use marriage as a holy thing, and permits them to separate themselves, that they may be vacant in prayer, which he means should be done but for a term of time, and then to return to their conjugal society, as an innocent remedy against incontinence. Notwithstanding, he protests that he permits it them by indulgence, because the severity of Christian Laws in marriage allow the use of it only for the generation of children; but man's infirmity requires it, that he might resist temptations; so that (as Saint Augustine hath since said) the sanctity of Nuptials render pardonable that which properly appertains not to marriages. From this Subject he passes to treat of Virginity, which he counsel by his example, and by reason, in that it does perfectly withdraw one from the tye of creatures, and cares of the World. Those who are of opinion that S. Paul was married, should do well to blot out the words he sets down in this Epistle, if they will defend so new, and ill grounded an opinion. Notwithstanding, he leaves this Angelical, rather than humane form of life, under the bare terms of Counsel, and protests there is no precept of our Lord for it; that he only counsels it, as believing it better, and of more advantage to the Corinthians. He exhorts Widows to continue in their widowhood; and if they cannot keep the purity of that state, to espouse themselves to our Lord; that is to say, with a Christian intention, and with such as believe in Jesus Christ, and not for sensuality. Concerning meats offered to Idols, he teaches them, that the use is indifferent in itself, but yet they ought to abstain from them, lest the simple people, who conceive them forbidden, should be scandalised to see them eaten; and they themselves may thereby take occasion to eat them after a superstitious manner. To confirm this Document, he represents unto them, That in delivering them the Gespel, he would not suffer them to furnish him with necessaries for his subsistence, although he had right to receive, nay indeed to require it. That he seemed to be a Jew amongst the Jews, and not to observe the Law amongst those that knew not the Law. In fine, that he made himself all things to all, to gain all men to God. But there is nothing he reproves with so much fervour, as the irreverence which they committed, before their approach to the Holy Table. He shows the institution of the Eucharist, and says, That as often as we eat it, we announce the death of our Lord until his coming again; that is to say, this Sacrament is the lively commemoration of the death of Jesus Christ; and so a participation of his body and blood offered upon the Cross. He concludes, That he who drinks and eats this unworthily, is guilty of the body and blood of our Lord; which is to say, he defiles the most holy thing under Heaven, and upon Earth. He participates in the offence of those Executioners that fastened him to the Cross. He crucifies him after a more outrageous manner, profaning a Mystery wherein he is to be adored, and placing him in a heart corrupted with sin, as if he were at the mercy of his enemies, and still carried about him the likeness of sin; he who lives by the life of God, and resides in the bosom of his Father. Hence he commands them diligently to examine themselves, before they eat of this heavenly bread, and drink of this holy cup, lest, being not well prepared, they drink and eat their judgement; that is to say, receive Jesus Christ as a Judge, whom they intent to receive as a Physician, and make it the food of death, which ought to be a nourishment of life. Certainly, if those who go so slightly to the holy Communion, and who seem to fear a too exact discussion, would attentively consider the words and threats which the Apopostle fulminates in this behalf, they would be more wary. They would be seized with a beneficial apprehension, and easily confess, that our dispositions to a worthy receiving cannot be too pure; and consequently, those who communicate, cannot be too exact; that severity, in this affair, is less dangerous, than any compliance or remissness. It were to be wished that Christians would communicate every day, as they did in the Infancy of the Church; but then their lives should be also answerable to those Faithful of the Primitive times. It is very good often to participate thereof; but then we must make our profit by that participation; for the Table of our Lord cannot be joined with that of Devils; that is to say, the use of the body of the Son of God, cannot consist with the love of vanity, greatness, and pleasures of the world, which are enemies to the Son of God. These irreverences of the Corinthians which Saint Paul mentions, were but slight; it was only some excess of drinking and eating in the Assemblies where they communicated. What would he have said, if he had found them full of impurity, envy, vanity, and ambition? In his Epistle, after he had regulated those things of most importance, he sets down also how they should employ their free-graces, as the gift of speaking all sorts of tongues, of interpreting holy Scriptures, of foretelling things to come, and such like. That he would have the rule of their actions to be the the glory of God, and the good of their Neighbour, and to the end they might love that Charity which he teaches them; he makes an admirable description of it, whence it appears his heart did perfectly possess that which he set forth with so much grace and efficacy. Towards the end of the Epistle, he treats of the great mystery of the Resurrection, of the condition of a new life after the end of the world, of the new reign of God over Jesus Christ, and over the Elect, of his ineffable residing in them, by the which he shall be all things to them. He explicates to the ignorant the Resurrection, by comparison of a grain of Corn, which rests in the earth where it is sowed, and afterwards springs up and produces many ears of Corn, nay ears of another kind, than the grain from whence they come, the Corn being sowed without those cover of straw, and the ears coming together with the straw, the which he applies to the difference of the state of a body before and after Resurrection. He explicates this mystery which so much care, that he might correct the errors of Cerinthus and Basilides, the one of them teaching that Jesus Christ was not seen again, and the other, that men should not rise again after death.  
This explication of the Doctrine of the first Epistle to the Corinthians, in my opinion will not be unprofitable to the Reader. But now let us return to the course of our narration, and follow Saint Paul into Macedonia, which he traversed all over, and carefully left not any Church unvisited, to confirm there the faithful in the Evangelical Doctrine: After that, he took the way to Greece by Sea, and in the course of his Voyage, established Titus his beloved Disciple Bishop of the Isle of Crect, now called Candia. The customs there observed were so infamous; luxury and other vices, abounded there with so much impudence, as a Doctor no less vigilant and courageous than he, was necessary to abolish them, and establish their contrary virtues. The Apostle before his departure, gave him profitable Documents, and soon after wrote unto him excellent instructions how to discharge well the duties of his Episcopacy. From Nicopolis where he passed the winter, he sent a second Epistle to the Corinthians, in which he takes off the Excommunication, he had thundered out in his first against incestuous persons who had so much scandalised the Church. He treats principally of the dignity of the Ministers of the New Testament, and of the patience which they ought to have in their tribulations. He seems to praise himself much in the eleventh Chapter, where he speaks of himself, of his pains, and of his patience, in terms contrary to the humility of an Apostle. It is true according to the ordinary rules of humane wisdom, 'tis odious to praise one's self, and they are accused commonly of impudence that do it, not blushing to speak those things of themselves, which they would blush to hear another speak. It is a kind of usurpation, by which we take away from those who are witnesses of our actions, the liberty of judging of them, and giving testimony of the esteem which they deserve. For this reason the wise man in the Proverbs advertiseth the Prince whom he forms, and all other men, not to fall into this error. Let a stranger, saith he, praise thee, and not thine own Mouth. Notwithstanding it is certain there are occasions, when according to the rules of Divine and Humane wisdom, it is not only permitted, but necessary for one to praise himself without offending modesty or giving any cause of reprehension, more than in telling other truths. To praise one's self to be praised, is a shameful ambition. To praise one's self to rob others of praise, is an envy full of baseness. But if one praise himself, either in a just defence of his carriage against calumny, or for the good of such as we are obliged to answer for before God, or to discredit those who make ill use of their reputation; or for the glory of the Ministry which is imposed upon us: In such occasions, I say, when one praises himself, he sins neither against wisdom, nor modesty, but does that which is just. The great men of former Ages have used it in this manner; and to allege no examples but sacred: Doc we not see that Job in his Book makes as well a Panegyric of his patience, as a Story of his miseries? David, in many of the Psalms, does he not set forth the innocency of his hands; the purity of his heart; his zeal for the house of God; his justice and his benignity? Now if any one ever had cause to imitate these great patterns in this holy liberty, it was without doubt Saint Paul in the Epistle we speak of; for in defending the Minister, and the sincerity of his intentions, he defended the authority of his Ministry, and the verity of those things which he had preached to the Corinthians. Amongst new Converts, 'tis necessary to prevent the contemning of their Master, lest it should pass to the contemning of his Doctrine; and false Apostes may corrupt their faith, by a vain opinion of their Eloquence and Sanctity. The honour of Jesus Christ was interessed in him, whom he had chosen to preach his Gospel to them, and upon whom he had heaped so many extraordinary favours. The consequence also was of great danger to the Churches which he had founded, and was to found; for upon false rumours, the sincerity of his intentions might be brought in doubt, and other Preachers of the Gospel might seem more considerable. Though these reasons might justify the manner of his speaking of himself, yet he does it with many precautions; as sometimes in that same Chapter he names himself a senseless man, and often desires pardon, excuse, and to be supported if he speak not like a discreet man; so that one may easily judge, and discern that his Charity violenced his Modesty; and, that if he had followed the motions of his heart, he had given leave to his enemies, and those that envied him, to triumph, leaving to them the glory of Eloquence, and opinion of Sanctity; the rule of Consciences, and other worldly Preferments, to which they aspired, reserving only to himself contempt, poverty, and an obscure life. You must also observe, that after he had spoken of his advantageous qualities, recounting his Visions and Ecstasies, he acquaints us with the temptation which continually hung upon him; nor did the shame in confessing his weakness, hinder him from taking notice of its violence, which made him so ardently desire to be delivered from it; and lest the sublimity of his revelations might raise him too high, God (as he himself says) sent him this Angel of Satan, who did buffet him without intermission; and lest the discourses which he had made of his Extraordinary Graces, should puff him up with vanity, or might scandalise others, he would describe unto us the torments which he suffered, and such shameful ones, to the end that in the same page both himself and the readers might have a wholesome Antidote, to preserve the one from vanity, and the others from scandal. I know very well Saint chrysostom interprets the buffeting of the Angel of Satan, whereof he complains, to be the afflictions which he had suffered, and daily did endure for the Gospel. The tender love which this excellent Father bore to the Apostle, would not suffer him to believe, that in an Age so far advanced in years, and in so settled a virtue, there was any place left for carnal temptations, which he thought were needful only to keep common souls in humility & fear. Other Interpreters have explicated these words of his, to be meant of some great pain of his head, or some other infirmity. But although I commend their intention, I cannot approve their reasons, nor follow their opinions; but on the contrary, I gather by this counterpoise the eminency of his grace, and I admire the infinite wisdom of God in the conduct of him, who on the one side lifted him up to Heaven by raptures; and on the other plunged him into mire by those stings of concupiscence, to the end there might appear in him the force of grace continued, which he had experimented in the beginning of his Conversion. It was also in his person, to instruct all Ministers of the Gospel, and likewise the rest of the Faithful, not to be astonished if they feel the like temptations, when they think themselves absolutely freed, either through Age, or by a long progress in virtue: And also hereby we are taught, that during this life, the soul cannot become so perfect, but that there will remain always something of the Old Man which cannot be destroyed but by little and little, and that without the omnipotent hand of God, there is no sanctity so solidly built, which may not in an instant be overthrown; and contrary wise by the protection of the same hand, the most violent assaults of the flesh are easily overcome. It is that which makes all things turn to the good of those who are predestinate: It cures them by that which might be thought would cause sickness: It enlightens them by darkness, and purifies them by impurity. I have a little enlarged myself upon these two points, which I thought of importance, both in defence of him whose life I write, and for the instruction of those who shall read it. And now let us return to our Narration.  
From Cenchrea, a Harbour of Corinth, Saint Paul directs his Epistle to the Romans, which so much troubles Interpreters. It contains the grounds of Christian Religions as, the corruption of nature by original sin; the absolute necessity of the grace of Jesus Christ; and that ineffable Mystery of the Predestination of some, and the reprobation of others, by the pure will of God, to show the treasures of his mercy, and the dreadful effects of his justice, in the different lots of those who are wrapped up in the same mass of corruption by the first sin, and subject to one and the same condemnation. There is need of great light, but more humility, to conceive the profound discourses of the Apostle in this Epistle, knowing proud men will find there continual Rocks, and the simple, profitable Doctrine, which teaches them, by distrusting themselves, to have recourse to the protection of the grace of God. The Apostle does there rather mention, then explicate, the verities of Predestination, and regards not whether humane reason be satisfied, so Jesus Christ be honoured. It is a strange error (me thinks) to reject an opinion, because it is not easily explicated, or comprehended, as if its facility to be understood, were a mark of its truth; and that we ought to satisfy the proud reason of man in mysteries of Faith. If they be mysteries, they are obscure, they are sealed up, and it belongs to the Lamb, not to the rash hands of men to unseal them. If Faith propose them to us, our understanding is there to be captivated; there are depths which are not to be sounded; and where are the Abysses and depths of God's judgement where the treasures of his wisdom if Divine Verities may be explicated in a humane way, and so that the weakest understanding may comprehend them, and the vanity of our heart become perfectly satisfied in the power we have both over ourselves, and over the grace of God, as if we were absolute Masters of them? And he who has made all that he pleased, both in Heaven and Earth, could do nothing he desired in our will without wounding the liberty of it; he (I say) who has created it free, and who knows best how it must be moved? It is just we should be careful of our will, but it is more reasonable we should be careful of the honour and power of him that hath bestowed it upon us; and who, healing its infirmity, contracted by sin, communicates this liberality unto us for the glory of his grace, and not for the satisfaction of our vanity: we must not stop at verity because it is harsh, and humbles our humane understanding; it is sufficient that it is an Evangelical verity, which will have us to captivate our rea●on to the yoke of Faith, and will not suffer that man should believe himself to have the greatest part in the work of his salvation. The portion properly due to him, is falsehood, and sin; and when God crownes his good works with the Crown of justice, 'tis after he has given him those good works as the Father of mercies. We hold of him both our will, and our acting; as he begins in us, 'tis fit he should prosecute, and bring to an end the designs of grace and love, which he sets on foot for our eternal salvation.  
The Apostle was resolved to take the way of Syria, but the Jews waylay him, enforced him to lengthen his journey, and to turn back to pass by Macedonia. Sosipater, of the City of Beroe, Aristarchus, Secundus, Caius, and Timothy, all of them Thessalonians, Tichycus, and Trophymus went before to expect him at Troad. Thither he came with Saint Luke, the Historian of his life. After the Feast of Easter, he abode there seven days, during which time, without intermission he announced unto them the Mysteries of God. Upon a Sunday towards Evening, the faithful being assembled together to receive the Eucharist, he made them a long discourse, the which (if we consider his divine instructions) we may suppose was much after this manner.  
This action we have now in hand fills me with joy beyond expression; for certainly our Master could not leave us a better testimony of his extreme love, then in giving this Bread which we break, and this Cup which we bless. For in eating the one, do we not participate of his body? and in drinking the other, do we not participate of his blood? And could he close up his life better than in the institution of this adorable Mystery, by which he continues amongst men to the end of the world? 'Tis he himself who has vouchsafed to reveal unto me, that in that night when Judas delivered him into the hands of his enemies, he took bread, and giving thanks to his Father, broke it, and gave it to his Apostles, saying to them, Take and eat, this is my Body, which shall be delivered up for you. Do this in remembrance of me. Likewise he took the Chalice after he had supped, and said, This Chalice is the new Testament in my blood; Do this in commemoration of me every time you drink of it. So that as often as you eat of this Bread, and drink of this Chalice, you declare the death of our Lord until his coming again. But what do you think Commemoration is, and unto what in your opinions does it oblige you? I will tell you in few words. You must not only call to mind the death of Jesus Christ, but you must make it shine in your affections, in your desires, in your words, to be brief in every passage of your life. You must become Preachers of the Cross without speaking, and by the Sanctity of your examples, you must make that to be honoured and loved, which to the Gentiles is a folly, and to the Jews a scandal. If you be animated with this Spirit, like persons grafted on the Cross of Jesus Christ, you will produce fruits answerable to the root from which you sprung up. If you hate the world, which the Cross condemns, and which the Cross shall one day judge: If you have shame, ignominy, reproaches, poverty, hunger, thirst, torments, persecution of strangers, displeasure of Parents, deceits of Servants, treason of false Brothers, All which are fruits of the Cross of Jesus Christ. I say, if you be thus disposed, and in the practice of these things, then believe you are well prepared to eat the bread of which I speak, and to thrive by its nourishment. But if contrariwise you love the world, and are wedded to Honours, Riches, Reputation, Pleasures, and other things of the Earth, either by enjoying them, or by an inordinate affection to them. In a word, if you eat this bread unworthily, know that you are guilty of high Treason against the Body and Blood of our Lord. God will not have the Kings of the Earth to be touched; and declares, that he will revenge their injuries, because they are his anointed, though only by an exterior and material Unction. How severely then may ye think he will punish those who shall pollute the Body and Blood of his Son, whom he has established King upon Mount Zion, to command over all the Kings of the Earth; and who is his anointed by the ineffable Unction of his Divinity which inhabits corporally in him. You abhor those Executioners who fastened him to the Cross, pierced his feet and hands, spit in his face, and crowned his head with thorns. But if you approach unworthily to his Table, to eat his flesh, and drink his blood, you are the greater offenders; for they were Infidels, and took him for a Criminal: But you profess to believe in him, and know that he is the Holy of God, and the Source of the Sanctity of men. Therefore try yourselves diligently, without flattering yourselves in your evil customs. Make a strict scrutiny against yourselves; enter into the bottom of your soul, to discern there the difference betwixt a lively, and dead Faith; betwixt a firm, and a faint languishing hope; betwixt a true and a feigned Charity; betwixt your love of Jesus Christ, your love of creatures, and yourselves. Notwithstanding this examine, do not think yourselves so saintly disposed, as is requisite to be altogether worthy of this heavenly bread; for so long as we live in this world, we cannot ourselves be free from many defects and frailties. But there is a great deal of difference betwixt faults which spring against our will from the corruption of our natures, and the love of those defaults, or our obstinacy to continue in wickedness. For I speak not here of dogs that live in filth, and often turn to their vomit, biting their neighbours with their slandering tongues. I have often told you, that netiher Fornicators, nor those who commit other villainies, which I will not so much as name to you, nor Thiefs, nor covetous persons, nor envious, nor slanderous, nor proud, shall enter into the Kingdom of Heaven. Now all those who are excluded from a Heavenly Kingdom, must be also banished from that which God has upon Earth, that is, his Church; and consequently deprived of the food which he has prepared to nourish his Spouse during her Pilgrimage; and if they eat it, they shall eat their judgement; the body of Jesus Christ shall enter into their breasts, and there engrave in characters undeleble the arrest of their death; and whilst they think to receive a pledge of their salvation, it shall prove the assurance of their damnation. For they will be not only guilty persons, but persons already condemned and adjudged to death: and the separation of them from the Elect, shall be justly grounded upon the little distinction they made of the body and blood of the Son of God, taking ordinary meat with more care and circumspection. Alas there are but too many who are guilty of this Sacrilege! Men know them not; but they cannot lie hid from God, who reads their most secret thoughts, and sees clearly the evil dispositions of their carnal souls. We see young men perish in the flower of their age; we behold strong and lusty men fall into languishing diseases, of which we know not the cause. Sudden death daily takes away divers persons, who, in respect of their age and health, might have promised themselves a long life. These accidents are ordinarily attributed to natural causes; but believe it, 'tis a secret punishment for the profanation of the body of Jesus Christ. Therefore judge yourselves, to the end you be not judged. Yet be not seized with so great a fear as to hinder you from approaching to him, who is as well bread to strengthen the weak and frail, as to nourish the strong; and is a medicine, as well as food. Eat daily of this bread; but then let your life correspond with your food; and as the one is heavenly, let not the other savour of the corruption of the Earth. As you eat of the same bread, and drink of the same cup at the Table of your Father; so let there be a perfect union in your desires, and in your thoughts, as to be one thing. This bread, which is made of many grains of corn, and the wine which is drawn from many grapes, teach you to unite your hearts by charity. You must be to one another as one bread, by an amorous communication of your gifts, either spiritual or temporal, that all shadow of division, even of singularity, may be banished from the Church. Go on then, my dear Brethren, in such a manner as may answer the Sanctity of your name and vocation. You are called Christians, and this name shows your Royal Unction and Priesthood together. You are of that Kingly Stock; do not then make yourselves slaves of sin, which is the most infamous and cruel Master you can choose. You are Priests, therefore cloth yourselves with justice. Offer yourselves to God as a holy Host, immaculate by Jesus Christ our Lord, who is the Eternal Priest, by whom, and in whom our oblations are made acceptable to the heavenly Father. I behold here persons of all conditions; and therefore I will briefly set down some rules how to perform the duty of Christians: Husbands and Wives, I would have you know that marriage which has joined you together, is a great Sacrament in Jesus Christ and his Church. It represents the adorable union of the heavenly Espouse; and this Chaste Bride, whom he has purified from all uncleanness by the word of life; so that she who before was black, and soiled in the time of her disorders, now appears more white than Lilies, without any spot or wrinkle to dishonour her. He has not only expressed his love to her by these favours, but also given his life for her, and made his blood the Seal of his love. Therefore love your Wives after this model, and consider their bodies as a thing that is yours, and consequently aught to be the subject of your care. But as the love which Jesus Christ bears to his Church is pure; so let the love which you bear to the companions of your bed be likewise pure. As Jesus Christ bears with the frailties of his Church; so you must bear the infirmites' of those, whose Sex being more frail, is more excusable, and may better claim to be supported; when you love them, you love yourselves, for marriage makes that you are two in one flesh.  
Wives, be you subject to your husbands, as to those who hold the place of our Lord over you: they are your heads, as Jesus Christ is head of the Church. The head conducts the rest of the body, take them therefore for the guides of your life, and repose more trust in their conduct, then in that of your own reason. As the Church is subject to the will of Jesus Christ, be you obedient to the wills of your husbands; never give them any cause of anger nor occasion to distrust you. Think not of pleasing any but them, & to that end adorn yourselves modestly, as Sarah did, and those holy women in times past, who were so careful of gaining the hearts of their husbands, as they called them their Lords, and were much more careful in the adorning of their souls then bodies. Curled hair with affectation, your costly▪ Jewels, garments of gold and silver, and other dress of vanity, by which you desire to draw the eyes of others upon you, are unworthy of a Christian wife, and, indeed, in stead of setting her forth, renders her deformed.  
Fathers and Mothers, breed your Children in the fear of our Lord: Suffer them not in your presence to offend him, unto whom they appertain more than to yourselves, and for whose service you ought to bring them up. Be careful rather to make them good then rich, and breed them rather for heaven then the earth. Never provoke them to anger, nor make them despair by holding too vigorous a hand over them, but rather use indulgence towards them to reduce them to reason if they fly out.  
Children, obey your Fathers and Mothers: the observance of this command, for your encouragement, is recompensed with the promise of a long life. The honour which you give them returns to God who is the fountain of all Paternity both in heaven and earth. Bear with their froward humours, eat all occasions of displeasing them, and assuredly believe, you can never acquit yourselves of the obligations you owe in duty to them.  
You that are servants, respect your Masters with a sincere and upright heart, and believe, that in serving them as you ought, you serve Jesus Christ. Do not render them service only when they look upon you for hope of reward or fear of punishment: but do it in conformity to the faith and religion you profess. Consider yourselves as Servants of our Lord, for the love of whom you serve men, whose providence you ought to adore, that has put you in that condition. Think not of freeing yourselves of that bondage, but to use it well and to make it voluntary. Expect from him the rewards due to your service, your fidelity and diligence with love and obedience, and without murmuring or replies; glorify the doctrine of Jesus Christ, and let Infidels see, it belongs only to the Gospel to produce such servants.  
Masters, do not abuse the patience of your slaves, nor continually torment them: let not their ears be always filled with threats and reproachful language, and much less use the staff or whip: Know you have all one Master who is in heaven, who from thence sees in what manner you treat them, and who makes no distinction of persons in his justice; give unto them those things which are necessary, have a due regard of them in their health and sickness, and remember that he who neglects them is worse than an Infidel, for even then he renounces his faith: In baptism they are made your brothers; they are called to the same inheritance, and that little distinction betwixt you and them in the world will quickly vanish.  
Virgins, be careful that you be as chaste in your minds as in your bodies. Study only to please our Lord who is your Spouse, and who ought to be all things to you. eat all occasions that may withdraw you never so little from him. Nourish yourselves with prayer, and consider your bodies as an enemy of whom you must be always in distrust.  
Widows, if you have children, let your care be employed in governing yonr families. You are deprived of a great support, in the loss of your husbands; but God is called the husband of Widows, and if you put your trust in him, you will not be forsaken: prayer ought to be your daily and nightly entertainment, and let the modesty of your attire be such, as by it one may judge of the inclinations of your heart, and the purity of your Widowhood. All that savours either of curiosity, affectation, or vanity, is very ill beseeming your condition. You ought to be retired, and to love solitude. In fine, if you plunge yourselves in delights, what exterior profession soever you make of piety & devotion, seeming to lead the life of the new man, yet 'tis certain you are dead in the eyes of God.  
Whilst the Apostle thus discoursed, the night advanced, nor were his auditors at all weary to hear so admirable instructions. A young man called Euthicus heard him from a window a great while, but at last surprised with sleep, he fell down dead from the third story. This fearful accident interrupted the Apostle, but it was an occasion to conclude his Sermon with a miracle: For he went down from the room, and laid himself upon the dead body, and by that sovereign embrace restored him to life. Then presently he went up again, and after he had eaten & distributed the holy bread, he spoke to the faithful until the break of day, and then took his leave. His Companions went to a town called Asson, near to Troad, and thither he came to them by land as he had agreed. There they reimbarqued together, and the first town they put into was Mytilen. The next day they cast anchor before the Island of Chyo, the third day before Samos, & the fourth in the harbour of Milletum. He would not go to Ephesus, fearing he might there be stayed, and so hindered from keeping the feast of Pentecost at Jerusalem as he had designed: notwithstanding he could not pass so near this great City, where he had gained such glorious Conquests, without informing himself of the condition of that Church since his departure. For which cause he sent unto the Priests who governed there, to come and speak with him. St. Irenaeus says, that he convocated the Bishops and Priests of the next adjacent places. The text of St. Luke speaks nothing of it, but if we will consider the form of Ecclesiastical Government in that time, there is no doubt but by that word Elders or Priests, the Bishop of Ephesus who was the chief of them was comprised. This news was very welcome to them, and after he had embraced them all, he spoke in this manner.  
Dear Brethren, being so near, I could not pass by without giving myself the comfort of seeing you, and withal to assure you, the holy affection I bear you is always residing firm in my heart. You may remember in what manner I lived since the first day I came into Asia. I had nothing in my thoughts but the service of my Master, and the health of your Souls. I have humbly delivered a Gospel of humility. The persecutions which the Jews raised against me, I have opposed only with my prayers and tears, nor did they at all abate my courage. At all hours, on all occasions, in all places, both in public and private, I have preached to them as well as to the Gentiles, the faith of our Lord Jesus Christ and the necessity of penance. In sum, my conscience does not accuse me to have omitted any thing that might tend to your salvation. At this time leaving myself to the conduct of the holy Ghost, I am going to Jerusalem, not knowing what in particular might befall me, although in general the Spirit of God assures me by prophetic revelations, thorough all the Cities where I am to pass, that I shall suffer many afflictions. But I fear neither chains, nor prisons, nor other punishments which attend me. For I think I can endure all by the assistance of him that strengthens me; and I do not regard the preservation of my life, in comparison with the performance of my duty. My sole aim is faithfully to end my career, and perform the charge which I have received of our Lord Jesus Christ, to declare unto men the happy tidings of his grace. I know you will see me no more, and this being the last time I shall speak to you, makes me beg with the more instance, that you will imprint in your memories those things which I am now about to impart unto you. God has raised you to the dignity of Bishops and Priests, and do not think he has done it for the love of you; It is for the good of his Church, which you are to govern with diligence full of fidelity. I will not lay before you many considerations, to let you see the importance of this your duty, and the horror of your punishments which will follow your negligence. It is enough that I tell you, this Church whereof the holy Ghost has made you Pastors, to the end you govern it, is the Spouse of Jesus Christ, and he has shed his blood for her. You must know, it is not enough to speak to the fa●thfull, you must cry out, you must urge them, you must conjure them, you must reprove them, and be not afraid to be thought importune. There are souls which are presently gained, and others that are not purchased but by violence, and must be healed by sharp remedies; have great attention therefore & zeal in your conduct, that you may gain every one to God. Regard neither condition, wit, riches, nor the like, which may make you desist or condescend to any thing that is base or unworthy. But be you irreprehensible Labourers, faithful Stewards, sincere Ambassadors of our Lord; for it is by you that he declares his will to men, and it is at your hands he will demand their souls. Think of feeding your Flock, and not how to clothe yourselves with their wool and drink of their milk. There is nothing more shameful to a Bishop or Priest then covetousness, and the desire of sordid gain: that justly takes away all credit from them, and much weakens the force of their preaching. We brought nothing with us into the world, and must go out of it naked. Therefore ●●udy not to hoard up any thing, but be content with moderate food and clothing, seeking only to get riches of piety, which is a great treasure, and sufficient to satisfy a heart that is truly Christian. They, who desire to be rich, do easily fall into the snares of the Devil, and open a gap in their souls to temptation, and to all sorts of bad desires and disquiets. For covetousness of money is the root of all evils. Yet for this we must not condemn rich men, but put them often in mind, that they be not proud, nor put their trust too much in riches, which many accidents may ravish from ●hem, but rather to confide in the living God, whose enjoyment can only render us truly happy. You must also avoid another extremity, which is the neglect of your own families; for how shall he that cannot govern his own house, govern well the Church. Your family must be like a Church, by the exemplar life of all those that are in it; and your children born before your ordination, must preach in silence to all the faithful under your charge, by their modesty, and by the sanctity of their lives. After you have been heard speak, men will cast their eyes upon the manner of your life, and if your actions do not correspond with your words, your preaching will be unprofitable. Be you yourselves sober, to persuade sobriety; chaste, to teach others continency; patient, when you suffer injuries, to learn others how to bear them; and modest, to invite others to modesty. Let your humility confound the proud, and the contempt you have of riches, reprove the covetous, and make them ashamed: use hospitality, to the end you may encourage your Brethren that are able to practise it. Love the poor, and be ye first in their assistance, that by your example, others may respect & help them. Keep a watchful guard upon your anger, that your hands which are consecrated to bless the people, never strike any body. Above all, avoid temporal affairs, for you are Soldiers of a militia that requires you entirely, and you serve a Master whom only you must study to please. The sanctification and conduct of souls which he has redeemed; the establishment of his kingdom by preaching his word are so glorious employments, that you ought to contemn all others though presented to you by the greatest Prince of the earth. When either the glory of our Lord, or charity requires you to undertake any affair, be not negligent, but presently quit your own repose and quiet. Without such like occasions, attend to cultivate the field which is appointed for you. For Christians are the fields of God, planted and watered by him, and to him it belongs to give the increase. It suffices for your part, that you omit nothing to make the Gospel flourish. Be watchful, for after my departure ravenous wolves will fall upon your flock, and devour them without pity; and many false doctors shall rise amongst you, who will seduce a great number of the faithful by their false doctrine. They will come with the name of our Lord in their mouths; their looks will be modest, their words Saintlike, their actions wary, their lives severe, and they will teach nothing that is not delightful. But indeed they will be wolves in the skins of sheep. They will be men that are lovers of themselves, fraught with inordinate desires, puffed up with pride, obstinate in what they hold, jealous of their opinions, and unsatiable in praise, honour and respect. They will be called Masters, give rules to all, and concerning all things, have the first place, and be considered as men that had nothing of earth in them. These blind guides will lead many others, & so all fall into the ditch: you shall see them come into houses, and inquire into the greatest secrets of families, not to reform the disorders, but to foment them, so to make benefit of their indulgence. They will abuse men by their false Maxims; they will make use of the simplicity of women, whom they will lead by flocks, and make them believe they will free them from the burden of their sins; they will entertain them with a thousand vain & superfluous things, which shall render them always more curious, but never more learned in the doctrine of piety, which they ought chiefly to know. In fine, they will oppose truth, which is never favourable to them, and will rise up against you, without any respect to the power which Jesus Christ has given you, as Jannes and Mambres did against Moses. You are not the work of men, but the work of Jesus Christ that Sovereign Priest, who has made you Priests, to the end you continue the functions of his royal Priesthood. He, who is the head of Men and Angels, will have you receive from him the influences of his graces, to communicate them to his members; you are the head of his mystical body, which cannot subsist without you; you are the eye to enlighten it, the tongue to instruct it▪ and the bosom to harbour it, until our Lord J. Christ be there form. Labour faithfully in a work that is so admirable, be not weary to behold after a long time you have not much advanced, resolve to sustain in yourselves continual throws, that you may beget souls to our Lord. Whilst a woman feels the pains of her child-bearing, she cries out aloud, but no sooner is she delivered, when she forgets all her dolours, & rejoices because she has brought a man into the world: What then will be your joy, when you shall have given children to God? and how can all those agonies, those disquiets, those persecutions, which you are to suffer before, seem troublesome to you? For myself, I do neither glory that I am an Israelite, or that I am skilful in the law, nor that I have been elevated up to heaven, nor that I am an Apostle, nor in any other quality of my person. But all my glory is, that I have suffered incredible persecutions for Jesus Christ. The most glorious badges of my Apostleship is, to see me in nakedness, to see me in want of food, of drink, in misery, in prisons, in chains, in affronts and scorns for the salvation of those to whom God has destinated the light of his Gospel. It is now time that I leave you: yet awake a while, and call to mind the verities which I have declared unto you, during the space of three years. I leave you to the protection of God, who by his goodness having promised a heavenly kingdom to his servants, is both faithful and powerful to fulfil his word. For my own part, I do not think any one can reproach me; I have not taken gold nor silver of any one; I have furnished myself and those that were with me with things necessary for our subsistence by the labour of my hands. I have lived after this manner, to give you example how Charity ought to be disinteressed, with the which you are to provide for the necessities of the poor, and also to put you in remembrance of that excellent Maxim of our Lord Jesus Christ, It is a more noble thing to give then to receive.  
The Apostle ended this his discourse, and, kneeling down, prayed with those who were present. That expression of his, when he said, It was the last time they should see him, caused a great resentment in them; they all embraced him with signs of great love, and, with tears in their eyes, bid him farewell.  
They stayed all upon the shore, until they lost sight of the vessel which took its course strait to the Isle of Coo, famous by the birth of Hypocrates the Prince of Physicians, as also of Apelles, so highly celebrated amongst Painters. The next day they road before the Isle of Rhodes, renowned for her Colossus of an hundred and five foot high, with an hundred of a lesser sort about it. From thence they came to Patara, the Metropolis of Lycia, where finding a vessel bound for Phoenicia, they put themselves into it. He passed in sight of the Isle of Cyprus, which he left on the right hand, and landed at Tyre, where he stayed seven days. The faithful there received him with extraordinary respect, & with expressions of much tender affection. The holy Ghost had revealed to them, that he was to suffer much persecution at Jerusalem; and therefore they used their utmost endeavours to hinder him from going thither. But the same reason invited him to make that voyage. He parted thence against their wills, and was brought to the shore by men, women, and children. After they had prayed on their knees together, he embarked in another vessel, and advancing with full sails, landed in the Port of Ptolemais, where he stayed but one day. The next day he came near to Ces●rea the new, called the Tower of Straton, where the old Herod had made sumptuous works to gain the favour of Augustus Caesar, from whom he gave it the name. Philip, one of the first seven Deacons, lodged him, and his stay there was a very great consolation to the faithful of that Church. His host had four daughters, who being endued with the gift of Prophecy, declared unto him the evils which were prepared for him. But Agabus, of whom we have already spoken, following the custom of ancient Prophets, joined the sign to his words: For, taking the girdle of the Apostle, and tying his own feet and hands with it, said to those that were present, Hear the Oracle of the holy Ghost: The man to whom this girdle belongs, shall be tied as I am, by the Jews, who shall deliver him up to the Gentiles. This discourse much afflicted all those who heard it, and caused every one with tears in their eyes to conjure S. Paul not to go to Jerusalem. But his great courage could not be mollified, neither by the certainty of the danger, nor by their entreaties, nor the tears of his Disciples. He said to them, Why will you, by afflicting yourselves, give me affliction, & hinder me from giving testimony to my Master, how much I love him? I am not only ready to be bound and imprisoned at Jerusalem, but if I be to lose my life, I shall esteem myself happy to sacrifice it for the truth of the Gospel. This answer stopped the mouths of the faithful, who replied no other thing than Gods will b● done. Some days after he departed thence with many Christians, & amongst whom there was a Cyprian, named Mnason, with whom he was to lodge at Jerusalem.   

THE LIFE of the Apostle S. PAUL.  
The second Book.  
THe Apostle S. Paul arriving at Jerusalem, made it his first care to visit James, called the Brother of our Lord, who was Bishop thereof, and in his house he found all the Priests of the Church assembled there to receive him. After he had saluted them, he made an exact relation of the things which God had wrought by him amongst the Gentiles for the glory of the Gospel, every one giving thanks for it to our Lord, who would so deliver the world by little and little from the dark clouds of Infidelity. But as the salvation of the jews also was very considerable, & very important for the glory of God, & the progress of the Gospel to unite by little and little these two people, and to make them one. S. James and the Priests told him: You see, dear Brother, the great number of Jews, who make profession of believing in Christ, but notwithstanding their faith, they are very zealous observers of their ancient Law for the honour of which they continue a most ardent zeal. Now some have made them believe, that you are a declared enemy of it, and teach, That those Jews who are spread amongst the Gentiles, ought not to circumcise their children, nor practise any legal observance. In fine, they are persuaded you endeavour to make them revolt openly against their Law. This report has scandalised and animated them against you, so as we fear some troublesome tumult, when they shall understand you are here, and shall see you in the Assembly which cannot be hindered from being summoned upon your arrival. But if you will follow our advice, you may appease these spirits, and purge yourself of the calumny cast upon you. We have here amongst us four men, who are to perform a vow they have made to offer their hair to God in the Temple, according to the Ceremony ordained to Nazaraeans. Do you join yourself with them in this action, contribute also to the charge of the necessary Sacrifices, and ohserve all that is practised in this occasion, that it may be known, those reports, which go of you, are false, and that you observe the Law. Nor can this give to the Gentiles any subject of murmuration or fear that the same yoke shall be imposed on them; for we have determined long since, as you know, that it suffices for them to abstain from meats offered to Idols, from blood, from strangled flesh, and from fornication.  
The Apostle was too charitable not to condescend to the infirmity of his Brethren, and would not refuse to be a Jew with Jews, he that made himself all things to all men, that he might gain all to Jesus Christ. The next day therefore he began the Ceremony of Purification, as had been counselled him, the which lasted seven days, as we have before observed. But as he was in the Temple, offering the Sacrifice ordained by the Law for Nazarites, who had made their vow but for a time, or whose vow was intermitted by some legal pollution; he by chance was known by some Jews of Asia, who began to cry out, that this was the mortal enemy of the law of Moses, and not content to spread his doctrine in remote Provinces, was so impudent and wicked, as to introduce Gentiles into that holy place. They meant Trophimus; for having seen him in his company in the city, they believed, or would have others to believe, that he had brought him into the Temple with him. At the name of Paul, all the town was in commotion: the people got together from all parts, dragged him out of the Temple, and he had certainly been killed, if Lysias (who commanded a band of Soldiers appointed for the guard of the Temple on festival days to prevent seditions) had not been informed of the Tumult that was beginning, and come in haste with his Captains and Soldiers to appease them. The sight of him stopped a little the fury of the people, who then ceased to strike and abuse the Apostle. Lysias made him presently be bound with two chains, and asked him what he had done, and what he was. But the noise and cries of the multitude were so great, as neither the question nor the answer could be understood. Wherefore Lysias was constrained to conduct him to Antoninus' Tower, that he might secure him, which he had no small trouble to do; for the people who followed would have fallen upon him, crying out upon every one to kill him.  
Not long before, there was an Egyptian in Jerusalem who counterfeited himself to be a Prophet, and that by a word only, he could make the walls of the City to fall down; this man had got a great multitude of followers, & amongst them divers murderers. The Governor Felix having notice of it, sent presently a party of Soldiers, who falling upon these poor abused people, killed or took the greatest part of them. The Egyptian saved himself, but some of those murdering villains continued to stir up the people, and to burn the villages where they found any resistance.  
Lysias asked S. Paul if he was not the Commander of those rebels. He answered him, that he was a Jew, and native of Tharsus in Cilicia, a Municipal town well known. After the Apostle had made him this answer, he desired leave that he might speak to the people; which being granted, he began his discourse, relating how he had persecuted the Church, & his miraculous conversion, of which we spoke in the first book of this History: he added moreover, that when he came to Jerusalem, which I believe was the first voyage he made thither, Jesus Christ appeared to him, as he was praying in the Temple, and said to him, Depart quickly out of Jerusalem, for they will not receive the testimony which thou givest of me: and he answering that they ought not to suspect his testimony, having showed himself so zealous in defence of the Law, and was not only present at the death of Stephen, but consenting to it, & kept the garments of those that stoned him. Our Lord replied again, Go, do that which I command, for I will send thee unto Nations.  
At this word of Nations, the Jews lost all patience, & breaking silence which they had willingly kept, hearing him to speak in their tongue, they cried out in a fearful tone, He is a wicked man, and ought not to live longer upon the face of the earth, let him be put to death: they added to those clamours, actions which sufficiently manifested their fury, for they shook their garments, and gathering up dust, threw it into the air, to make it known they detested him that had spoken to them. This great commotion made Lysias command that he should be led into the Tower of Antoninus; for S. Paul had spoken to the people from the top of the stairs which lead up to it. Lysias his design was to extort by stripes from him the reason of this great uproar. The Apostle would willingly have suffered this great ignominy for the love of his Master, but a secret inspiration of the holy Ghost moved him to tell a Captain who was at hand, and had charge to see the orders of Lysias put in execution; That they should take heed what they did; for, besides his innocency which ought to exempt him from being whipped, he was a Citizen of Rome. This was presently told to Lysias, who would be assured of it from his own mouth, saying, That the Privilege of a Citizen, which he boasts of, had cost him a great sum of money. The Apostle answered, it had cost him nothing, for my birth (says he) obtained me this honour. Indeed, amongst many other Privileges, which Julius Caesar & Augustus had bestowed on Tharsis in recompense of the services done by the Inhabitants of that place, in the wars of Pompey and Brutus, one was to be Citizens of Rome. Now by a Law of Valerius Publicola, confirmed after by a Law of Sempronius, and by the Law Porcien, Magistrates were forbidden to whip a Citizen of Rome. Whereupon Lysias caused the chains to be taken off the Apostle, and that he might sound the depth of this business, commanded the Priests of the Jews to assemble themselves the next day in some place near the fortress, which accordingly they did. Thither they led this Criminal which made a great uproar, and when silence was made, he began his discourse, with a Protestation, that he had lived until till that time without any reproach both before God and man. But he was presently interrupted by the Prince of the Priests there assembled, who was called Ananias. This man very unworthy of the rank he held, being transported with fury against the cause, as well as against the advocate, or it may be, offended in that the Apostle had not given him those titles of honour which he expected, saluting them all by the name of Brothers, commanded those who were next the Apostle to buffet him. S. Paul having as yet advanced no proposition of the Gospel, in revenge of which, to have received this injury would have been delightful; and judging that in this occasion he ought to defend the honour of his Master's ministry, told Ananias in a prophetic spirit, and in the tone of a Master; God will strike thee, whited wall. Thou sittest here to judge me according to the Law, and contrary to the Law; thou makest me to be abused, before I have said any thing to deserve this usage. Whereupon, one of the assistants said, What dost thou mean to threaten and injure the high Priest of God in this manner? The Apostle (whom passion had not transported▪ and who perhaps had heard the voice of Annanias, and not observed his person, in regard of the disorder in the Assembly, whence perhaps he sat not in the accustomed place which was used in meetings; or for some other reason, which imports not much to know) replied quietly: Brethren, if I had known he had been Prince of the Priests, I had born him more respect, knowing that it is written, Thou shalt use no malediction or injurious word to the Prince of the people. This answer did not appease those spirits, so that he was fain to have recourse to a pious and prudent artifice to escape out of their hands. He knew, in that Assembly there was a mixture of Pharisees & Sadduces who were much averse one to the other, by reason of their difference in opinions and manner of living: Now to break that union, wherein he saw them combined to ruin, and to oppose the Gospel, he spoke in a loud voice: That he saw in his cause, they would change a particular interest into an affair of Religion; that he was of the sect of the Pharisees, and son of a Pharisee, and that in hatred, because he believed and taught the resurrection of the dead, (which the Sadduces denied as well as the immorality of the soul) they brought him there unto Judgement. Presently the effect followed, as he foresaw: The Pharisees and Sadduces began to rise up one against another; the Pharisees in opposition to the Sadduces, rather than out of love to the Apostle, said, We find not this man guilty of any crime. How do we know that the Spirit of God or some Angel hath not spoke unto him? Being thus uncertain, let not us oppose him. So the Assembly broke up, but with so much heat of contestation, that Lysias fearing lest the Apostle might be torn in pieces, conducted him into the Citadel. The night following, our Lord appeared unto him, and said, Be thou constant, as thou hast born testimony of me in Jerusalem, thou shalt also do the same in Rome. This vision replenished his joy, and wonderfully fortified his courage against the obstacles which he found afterwards in his preaching.  
Certain Jews, whom zeal had made more furious than the rest, laid an ambush for him the next day, whereinto he must needs have fallen, if divine Providence had not discovered it. A nephew of the Apostle coming to the knowledge of it, went to advertise him, that for certain there were forty men who had vowed neither to eat not drink till they had killed him; and to execute their design, it was agreed that the Priests and Ancients of the the Synagogue should demand a second Assembly, to examine better his crime, or his innocency, and upon the way as he should come to it, they would kill him. S. Paul was not negligent in sending his Nephew unto Ly●…as, to give him notice of this, who found it so probable, as he gave full credit to it, and immediately ordered, that two Captains should take two hundred foot, and as many Lanceers, with seventy horse, which were to be in readiness to depart the third hour of the night, to conduct the Apostle unto Caesarea, and to deliver him there into the hands of Felix the Proconsul, doubting that he should not be able to defend him from the violence of his enemies, & might afterwards be accused to have delivered him up to their fury for a sum of money. This Felix was brother to Pallas, favourite of the Emperor Claudius, and by his recommendation had obtained the Government of judea, of which his birth, but more the infamy of his manners, rendered him most unworthy. He had debauched Drusilla, sister to the young Agrippa, who for love of him left her religion, and Azisis her first husband, King of the Emes●eus. Tacitus speaking of him, says, that to the baseness of a servile mind, all the insolences and cruelties of a Tyrant were joined. After the death of Jesus Christ, God began to make the Jews to feel the just punishment of their abominable parricide, by the evil usage of those Governors whom the Emperors sent unto them. Jerusalem, heretofore the School of Piety, was now become the receptacle of Magicians, Murderers, and Impostors. In the Temple, upon solemn Feasts, horrible murders were committed, and they were sure to escape punishment if they could content the avarice of Felix, in this point a worthy successor of Cumane, under whose government the jews had suffered all sorts of outrages.  
The Soldiers, who had charge of the Apostle, arrived safe at Ces●rea, and gave unto Felix a letter from Lysias, in which he wrote: That finding the man whom he sent ready to be slain by the Jews, in a sedition stirred up against him, he forced him out of their hands, and the rather, because he understood be was a Citizen of Rome; and searching into the matter of his accusation, found it was about some questions of the Law, and for the rest he was not guilty of any crime deserving either death or imprisonment: besides he had notice that ambushes were laid to kill him; hence he was necessitated to send him thither, advertising his accusers to repair unto him, there to produce their depositions. Felix having considered this letter, caused S. Paul to be committed to the Pretorium, that is to say, the Palace built by old Herod, there to be kept till his accusers appeared at the time assigned them. The fifth day, Annanias, and divers old men that were of the Council, called by the jews Sanhedrin, who understood the affairs of religion, arrived at Caesarea. They brought with them an Orator called Tertullus to plead their cause, and when Felix gave them audience, he spoke in this manner.  
Since the divine Providence, and the goodness of Emperors, most prudent and excellent Felix, have constituted you Governor of Judea, we have seen Justice flourish again Discord, which had made desolate this poor Province, has been banished, and the disturbers of public quiet have met with punishments due to their crimes, whilst honest people are seen to live in security. You are not content to apply remedies unto things present, and past, but your prudence extends even to things to come, and dissipates tempests before they arise. This conduct of yours gives us a great respect to your person, and, if we should not add to it an extreme love for the continual acts of grace we receive, we were the most ungrateful of men. We are in hope you doubt not of it, and we easily persuade that in our affairs, but principally ourselves in public affairs, we may assuredly have recourse to your protection. There will never be presented an occasion of more importance than this which has brought us hither before you, since the interest of State and of Religion are both in agitation at this time. We will not longer abuse the honour you do us in hearing this cause, and in one word we will tell you the subject of our complaints, which we doubt not but you will judge to be reasonable. This lewd man you behold here before you, teaches the world that pestilent doctrine of the Nazarean Sect, in which the revolt against a lawful Prince is joined with impiety against God. After he had spread his poison over all the earth, he came to Jerusalem (if he could) to corrupt Religion at the Spring head; he has been so wicked as to violate the sanctity of the Temple, by introducing persons, who by our Law are excluded the place: We took him in these crimes, and we seized upon him, and if Lysias the Tribune had not forced him by violence out of our hands, we had judged him according to our customs. But we trust in your justice, that you will not violate our Privileges, to let an impostor and seditious person be protected by you. I do not desire you should give credit to my discourse; these men venerable by their age and quality, who have chosen me their speaker, will confirm by oath all these things which I have delivered.  
So Tertullus ended his speech, and the Jews swore all that he said was true. The Proconsul making sign to the Apostle to defend himself, he spoke after this manner.  
I am very glad I am to defend my innocency before a Judge, who by the long abode he has made in this Province, may have come to the perfect knowledge of the humours and interests of men. It is easy for you to know that it is not above twelve days since I came to Jerusalem, there to adore God in the Temple, and there is none can testify that he heard me dispute of Religion, either in the Temple, Synagogue, or in any particular house, or that I have been seen to do any thing that might stir up the people to sedition. Certainly, if it be enough to gain belief impudently to accuse, there is no innocency can be secure. They endeavour to make me be thought a blasphemer of the Law of Moses, but I am far from being guilty of that crime. 'Tis true, I make profession of the Doctrine of Jesus Christ; I do not deny to be of that Sect, which our Adversaries call Herese, with as great ignorance as impiety; I adore the same God which our Forefathers adored; I believe all the holy Scriptures, all the Oracles of the Prophets, and all the ordinances of Moses. I believe, as they do, the Resurrection of the dead, the reward of good works after this life, and the punishment of evil. For, besides that I am a Jew by Nation and Religion, I have from my youth been of the Sect of the Pharisees, the which amongst us are reputed more strict in the observation of the Law. In a word, I have hitherto endeavoured so to live, as neither to offend God nor men. Some years being past, since my Conversion to the Faith of Jesus Christ, I came now to Jerusalem to render my vows in the Temple, and to bring to the poor Citizens those Alms which I had gathered out of divers Provinces. In that holy place, where I thought of nothing but to purify myself according to the Ordinance of Moses, I was seized upon as a lewd person, and without any further inquiry, cried out by a common voice, That some one should kill me as an enemy of Religion. The Jews of Asia, who raised that sedition against me, in which I ran the hazard of my life, aught to be present, because they are my first accusers. Let those who are here say, if they could accuse me of any crime when I appeared in their Council to answer that which was objected against me. And if this discourse be seditious, I refer it to the judgement of any that is not blinded with passion. In fine, since the accusations I am charged with, are only general, and have no other proof than the testimony of adversaries, I think it is a sufficient answer that I deny them, and the hatred of mine enemies is so known, that it may justify my innocence.  
This plain discourse, without art, made Felix see the truth, nevertheless, he would neither condemn nor acquit him; on the one side, he was afraid to discontent the Jews, & on the other, having observed in S. Paul's discourse, that he spoke of great Alms which he had brought with him, he imagined some part of the money might fall into his hands; wherefore he deferred the decision of the cause to the arrival of Lys●as, and till he had a more ample information. In the mean time he committed the Apostle unto the custody of a Captain, with free liberty to all of his acquaintance both to visit and assist him.  
Some days after, by the persuasion of Drusilla, Felix's wife, who was a Jew, he would hear the Apostle speak of the Evangelical do-doctrine; and we may suppose it was after this manner.  
I cannot refuse, most prudent Felix, to satisfy the desire you have to understand the doctrine which I preach, and I heartily wish your des●re proceeded not from curiosity, but from a true sense and care of your salvation.  
You must not expect from me fine language, as from an excellent Orator, I confess I know not how to speak with the ornaments and acuteness of humane wisdom, and were I capable, I should hold it unworthy to be employed in declaring to you a God crucified. I know, at first this word will seem strange to you, and you will believe that I go about to persuade you to a folly, rather than to a paradox. But bear me, if you please, with patience, and you shall see (if God so please) that I declare unto you the height of wisdom. God being a pure Spirit, complete in himself, living by his own proper life, immortal, happy, wise, omnipotent, infinite, cannot be seen as he is by the feeble eyes of men, nor comprehended by their understandings. But to lead them to the knowledge of his invisible perfections, he would produce creatures in whom his Divinity might be seen. He has even engraved in the depth of man's heart a secret impression by which he is drawn to know him, so that if he fail in his knowledge, or adores him not as he ought, he is wholly inexcusable. Nevertheless, we have been always wanting herein from the beginning of the world. People have with passion framed Idols, and changed the glory of God which is incorruptible, into the resemblance of a man subject to corruption, &, that which is more execrable, into the forms of Birds, fourfooted beasts, & Serpents. They have made of every creature an object of abominable worship, and presented to the Devils so infamous sacrifices as modesty forbids me to name. You, O Felix, are come from a city where you have seen with your eyes that which I tell you; for Rome is as well the seat of Idolairy, as of the Empire. The Creator thus offended, has punished this sin committed against him, by permitting the most part of men to fall into other execrable s●ns in all parts of the world. He has abandoned them to the desires of their heart; he has left them to follow their ignominious and brutish passions, so to pollute their bodies by strange impurities, that in dishonouring them, they have unawares revenged the honour they robbed from God by their impiety. Men and Women have violated their honours by detestable loves. Amongst nearest allies has been seen nothing but enmities, envy, jealousy, and quarrels. Children have been disobedient to their parents, Fathers have lost the love which they owe to their children 〈◊〉 in sum, the earth has beheld nothing but iniquity, malice, covetousness, deceit, slanders, false accusations, strifes, wars, murders, Parricides, Robberies, and sacrileges. During this profound darkness, the Jews have been a little enlightened; Moses, by the appointment of God, instructed them what they owe to him as their Sovereign, and to men as their Brethren. He has given them a holy law to draw them to good by reward, and to divert them from evil by the threats of punishment. But many are content to hear this law, yet care not to observe it; others that have kept it are become proud, and have attributed to themselves the glory of their good works, instead of referring it to God. Thus all men were found to be slaves to sin, and worthy of death, which is the price of sin. Concupiscence reigned absolutely over them, and at every moment soiled them after some new manner. In this unhappy condition, God had pity on humane nature, seeing, that Philosophy could not cure the Gentiles, nor the Law those who made profession of it. All being entangled in infidelity as in nets he sent down his only son, to the end, that by his blood he shouldleffect that which was impossible for the law to do, & that be himself should be given up for the redemption of all, as a holy and acceptable victim to God. This he has wrought by dying upon the Cross, whereunto he was fastened by the envy of the Priests suborning the people: so that by how much it has been heretofore infamous, by so much the more is it now glorious and adorable. This is the Tree on which we must necessarily be ingraffed, if we will have true life. Jesus Christ is dead, to the end we should die with him, and if this death be real and complete, we are assured to live eternally in his society; for he now is living at the right hand of his Father, who raised him the third day. There are many now alive witnesses of this, and their deposition cannot well be suspected; for they are not weak persons easily to be deceived, not interessed in it, to deceive others. These who publish this verity, can hope for nothing at present but chains, persecutions, prisons, and all sorts of infamy. It distastes all that hear it, and passes for a kind of madness. Those then certainly who defend it with so much constancy, and who are otherwise irreprovable in their manner of life, aught to be believed as faithful Ministers of God, and not reputed as absurd impostors. For myself, I speak as an eye witness: Jesus of Nazareth hath vouchsafed to appear unto me, although I be but as an abortive, and not worthy the name of an Apostle, having so much persecuted his Church. I am so much the more to be credited, because I was far from believing in him, and my former actions clearly showed the zeal I had for the Law of my Forefathers. Open your eyes, O Felix, and you Drusilla, who is letter instructed than he in that which I am about to say, acknowledge the divine Redcemer, figured in Abel, killed by his brother; in Isaac, under the knife of Abraham; in the Serpent lifted up in the desert, against the biting of Serpents; in Josuah, when he brought the people into the land of Promise; and in so many other things of our Law as were too tedious to relate. He excludes no person from salvation, nor chooses out one Nation more than another, but by faith he will justify all sorts of persons, great, little, Kings, Subjects, rich, poor, so that all may come to eternal life. I do require of you a thing that is not very hard, believe, and you shall receive innocency: Believe, and you shall live; for faith is the life of the just man's soul. He that lives this lise is not troubled to submit to what the Law prescribes; for he knows that he is a member consecrated to God, and so not to be soiled in Formcation, much less in Adultery: Other sins, which we commit, are without us, but when we are given to impurity, we sin against ourselves, against our own bodies ' which we dishonour, and which is not made for that use, but to be a Temple of the holy Ghost. From the beginning of the world, God instituted marriage for the propagation of mankind: he blessed man and woman, and said, They were two in one flesh, but they must be careful to possess their bodies in sanctity, and not suffer them to follow the disorders of Concupiscence, and those Brutalities which are common amongst Gentiles. Their bed is holy, and their conjunction, not only lawful but honourable. Death only can dissolve them; for that which God hath united, who can or dare separate? From thence therefore judge, what a horrible crime Adultery is, which makes this disunion, and at the same time offends both God and the Husband. Man sometimes is constrained by force to endure so great an injury, and God bears a long time with those who commit it: But when the measure of their iniquity is filled, when they have without reflection provoked his utmost anger, at last, by the greatness of the punishment, he sati●fies for his long forbearance: He shows a sinner that be was neither asleep nor blind, but expected only his repentance. He revenges himself at one bl●w, for his insolency in despising the riches of his goodness, and his long patience, by an adominable obstinacy. O it is a dreadful thing, Felix, to fall into the hands of the living God: He is a Judge not to be deceived; for he reads in the depth of hearts, and makes the conscience of a sinner serve against himself; he has power to revenge, and will do it eternally by the fire of hell which is never extinguished, and by inward remorses, which exceed in heat eve● this fire. Fel●x being touched with these last words, interrupted the Apostle, whom otherwise the heat of zeal would have transported to a higher pitch.  
He had after this frequent conferences with him, but they produced neither the reformation of the one, nor liberty of the other. Felix would have had money▪ and the prisoner had not wherewith to content his avarice. In the mean time, Pallas, who was his brother, lost the favour of Nero, the successor of Claudius, and upon that, Felix was recalled, and Portius Festus appointed by the Emperor to succeed him.  
No sooner came this new Governor to Jerusalem, but the Princes of the Priests, and the chiefest amongst the Jews, whose malice time could not sweeten, addressed themselves unto him, and pressed him extremely to send for the Apostle, whom Felix, to content them, had left prisoner at Caesarea; their design was to murder him in the way, which Feseus perhaps understanding, told them, He meant to stay only a few days at Jerusalem, that therefore they should meet him at Caesarea, where he would hear their accusations, and do them justice. They obeyed this his order, & coming to the appointed place, repeated with much heat those accusations, which before they had deposed, without any more proof this second time, than they had done at the first. The Apostle answered likewise in his defence the same as before; and Festus being desirous to gratify the Jews, though at the cost of the Apostles innocency and life, asked him if he were not willing to go to Jerusalem to be judged there by him. He answered, No; and that he appealed to the Tribunal of Caesar, for if I have offended him, as I am accused, or done harm to any, 'tis there I will suffer death. But if I be innocent of these crimes, wherewith I am charged, as I maintain I am, and as you yourselves well know, no man can oblige me to suffer myself to be judged by my Adversaries. And I appeal to the supreme Authority of Caesar. Festus surprised with this discourse, and having maturely considered what he were best to do in this occasion, was enforced to tell him, Thou hast appealed to Caesar, before him thou shalt go.  
At that time, young Agrippa came to Caesarea, to salute Portius Festus, together with his Sister Berenice, who had espoused in her first nuptials Herod her Uncle, King of Chalcides, and in her second marriage Polemon, little King of Cilicia. This young Prince was not above seventeen years of age, when his Father, of whose death we have spoken in the first Book, left him the Sceptre. The Emperor Claudius, at whose Court he then was conserved to him all the estates of his Father, except judea, which he durst not trust in his hands, by reason of his youth and the turbulent humour of the jews. But Nero added to them many little Provinces. Some days after his arrival, Festus spoke to him of the Apostle, told him all that had passed concerning that business, and that it was now suspended, because of his appeal to Cesar. Agrippa was very glad of the news, for the reputation of S. Paul had made him a long time desirous to see him. At the day appointed he came to the place ordained for public audience in the company of his Sister Berenice, with whom the common rumour famed him to have greater familiarity than honesty permitted. The Apostle was brought thither, and Festus showing him to Agrippa said, This is the man of whom I spoke to you, and against whom the jews were so fiercely bend, as they sought his ruin by all manner of means, although for my part I find him not guilty of any crime. In fine, I intended to send him to Caesar, to whom he hath appealed, but being ignorant what to write in this affair, it concerning some point of Religion, about a certain man named Jesus of Nazareth▪ whom the accused affirms to be risen again after his death, and whom the jews on the other side condemned as an Impostor. I am very willing to have him speak before so noble an Assembly▪ and before a Prince well versed in all those questions. Hereupon, Agrippa made sign to the Apostle that he should defend himself, which he did in this manner.  
It is no small consolation to me, King Agrippa, that I am to speak this day before you, in answer to the accusations of my enemies, because you are perfectly instructed in all the questions of the Law, whereof I am accused to be a public enemy. Hence also I assure myself, that you by your piety, being interessed in this cause, will afford me a favourable hearing. Me thinks I ought to be the least suspected of any person to be guilty of this crime wherewith I am charged. For if my accusers would but acknowledge the truth, they will know in what manner I have lived in Jerusalem all the time of my youth, amongst those of my Nation. I was brought up under the discipline of the Pharisees, which is the sect the most pure & of greatest authority in our Religion, & I do not believe to have done any thing contrary to the rules of my Profession, which might give the least occasion to fear the judgement of men, if there were question of my behaviour. But all my pretended crime hath relatition to my belief, and I find myself reduced to a necessity of defending myself in public, because I place my hope in him, who was promised to our forefather's; and from whom I expect my salvation▪ as they have done serving God day and night, and carefully observing all the precepts which he gave unto them for that end. Now this hope does not terminate in this life; it is accomplished in the other, by the resurrection of the body, which places man in a glorious State, where he is to receive the recompense of his good deeds, and the accomplishment of that salvation, which has been here the subject of hope: Behold a second crime raised against me by some, who following the principles of their Sect, deny what I believe, and what I teach concerning this point of the resurrection. What is there in it, that seems to you incredible? who dares say God cannot restore life to the dead? who had the power to give life when he placed them in the world? For the first point of my accusation, I confess I have had opinions far different from that of which they would now make me guilty. For sometime I believed as others did, that I ought to do all things to the dishonour of Jesus of Nazareth, and the more I showed my rage against his name, the more notice was taken of my piety. The city of Jerusalem is witness of the violences I used; I made search in all places after those who professed that doctrine; I have cast many of them into prison, by authority from the Princes of the Priests to that effect; and when they have been condemned to death, I have not only by my vote approved the sentence to be just, but have been the bearer of it. I went to all the Synagogues, endeavouring sometimes by force, and sometimes by Stratagems, to make those who had embraced the belief of the Gospel, to renounce it; and I esteemed it a great victory, when I could corrupt any disciple of J. Christ. I deserved to have continued in my blindeness, and to have found in the end the just punishment of my cruelty, which extended itself even to foreign and remote Cities. But he, whom I persecuted, had compassion of my ignorance, & would, in showing mercy to me, show to all sinners the excess of his goodness and long patience. I went to Damascus to imprison all those who believed in him, and in the way, about noon, a great light environed me, and those who were in my company; we all fell to the ground, and I heard a voice that spoke to me in the Hebrew tongue: Saul, Saul, Why dost thou persecute me? It is in vain to kick against the pricks. I answered, Who are you Lord? The Lord replied, I am Jesus of Nazareth whom thou dost persecute; but, arise, and stand upon thy feet; I have appeared to thee, to the end I may ordain thee a preacher of those things thou hast seen, & make thee boldly to render public testimony in all places of the world, both of these and other verities which I will in due time reveal unto thee. Be not afraid, I will deliver thee from the ambushes and violence of the people, unto whom I send thee, that thou mayest open their eyes, and reduce them from that deplorable siate of darkness in which they are, unto the light of my Gospel; that thou mayest free them from the power of the devil, and place them under the protection of God, to the end, they may from his goodness receive remission of their sins, and share in the inheritance of Saints, by a firm faith in my name. I rejected not by a misbelief, O King Agrippa, this heavenly vision; for presently I began to preach to the Jews of Damascus, and afterwards at Jerusalem, and in Judea, and then to the Gentiles, exhorting them to return to God by a true conversion of heart, and to do works worthy of penance, not to obtain the possession of a land flowing with milk and honey, & such other recompenses as are promised by a carnal Law; but to obtain the fruition of heaven, which is infallible to those who live according to the Maxims of Jesus Christ. This Doctrine is not new, I have deduced it from the writings of Moses, and those of the Prophets, who all speak clearly of the sufferings of the Messias, of his ignominious death, and of the glory of his resurrection; in which order, he with great reason holds the first place, since he is the firstborn of God before all creatures. He is begotten in light, and he is come into the world to enlighten the Jews and Gentiles, & to make of them but one people, or rather one body, of which he is the head, diffusing admirable influences of a new life amongst his members; for he is the new man, who destroys the old in us, and who brings us all sorts of benedictions, as the other had brought us all manner of miseries: it is he, after whom all our Forefathers have fighted; it is he, who has taken upon him that curse to which the Jews and Gentiles were subject; it is he, who upon the tree of the Cross has abolished the fatal sentence of death in which all men were engaged. The Law of M●yses had truly Sacrifices to expiate sin, but that expiation was but exterior; the blood of Goats and Bulls could not purify the hearts of those that offered it only: the blood of Jesus Christ has this divine virtue; and indeed it is only he that has taken away all the sins of the world. It was needful to reiterate the Sacrifices of the Temple, but this divine Priest, of whom I speak, being once offered, hath drawn dry the very source of sin, has for ever taken away that, which hindered sanctification; has appeased the divine Justice, & opened to himself & to his members a heavenly Sanctuary, which till then was shut up. This was figured by the high Priests entering once a year into the material Sanctuary, with the blood of a Goat offered for his own and the people's sins; for, all that, which our Forefathers beheld, was in figure. God would dispose them by carnal things unto spiritual, & by shadows, conduct them to the light which his Son was to bring to the world in the fullness of time, where he has contracted an alliance, incomparably more holy and more glorious than was the first. Hear what a Prophet speaks a long time before his coming: Behold, (says he) the days approach in which I will make a new alliance with the house of Israel and Juda, far different from that which I contracted with their fathers, when I withdrew them from the bondage of Egypt: They were not faithful in the observation of my Law; they mocked at it, and I treating them as they treated me, have scorned them. The testament which I promise to the Children of Israel, is, that I will grave my ordinances in their hearts; I will be their God, & they shall be my people; they shall not need any laborious study or serious consultations with learned Masters, to be instructed in my Truths, because I will be their Tutor, and by an interior unction, will teach them all I would have them to know; so that one neighbour shall not teach another with trouble; and one shall not say to another, Dost thou know the Lord? because, from the least to the greatest, all shall perfectly know me: & I will remit their offences with so full a pardon, that I will not so much as remember them. Behold, in this passage, he speaks of a new testament; the old than is to be abolished, and consequently another is to succeed; and to the end there should be some resemblance betwixt them, it was necessary this should be confirmed by the blood of the testator, as that was given with a ceremony of blood, when Moses sprinkled the people, saying, This is the blood with the which the Lord confirms his alliance, which he hath this day contracted with you. Behold, great Prince, that which I preach; Behold, how I destroy the Law; Behold, how I am an enemy to God.  
Festus, unable to comprehend the sublime discourse of the Apostle, interrupted him, and called out, O Paul, thy great learning doth make thee mad, thou dost utter extravagant things. The Apostle humbly answered, I speak nothing that is extravagant; what I propose, is truth, and the King who has daigned me his attention, perfectly knows those things which I have said. For what concerns Jesus Christ, his life was so public, and so famous, and the wonders he hath wrought, so lately done, that there is not any amongst the Jews who can be ignorant of them.  
Having spoken thus to Festus, he addressed himself to the King, and said, Agrippa, Do you believe the Prophets? I know you believe them. Agrippa, touched in his conscience, and with the force of his reasons, could not but answer; Paul, thou hast almost convinced me to be a Christian. S. Paul replied; I would to God, great Prince, that you, and all here present, had embraced the Doctrine which I preach, and that you were like me in all, but my Captivity: I do not wish you the chains I bear, but on the contrary I would willingly give, not only my liberty, but, even my life for you. At this word, the King, the Governor, Berenice, and all the rest, rose up; and Agrippa said to Festus, That if he had not made his appeal, he might be returned back absolved: But the providence of God had ordained this means to bring him to the Capital City of the world, where the Gospel, which Judea would not receive, should gain noble victories over Idolatry.  
Festus, willing to be rid of his prisoner, embarked him in an African vessel of the city of Adrumetum, and gave the charge of conducting him, and others who had likewise appealed to Caesar, to julius' Captain of the first company of a legion: Aristarchus, a Thessalonian, accompanied the Apostle, S. Luke also followed▪ him in this voyage, the passages whereof he hath carefully set down. The next day after their departure, they arrived at Sidon, where the Apostle, with leave of his Conductor, who used him very civilly, visited the faithful of that town, and reposed himself a little. After their departure from thence, a contrary wind forced the mariners to slack their course, and coast the Island of Gyprus. They passed the sea of Cilicia and Pamphilia, & landed at Lystris, a town of Licia, where they found a vessel of Alexandria that was bound for Italy: julius embarked his company in her, & [the weather proved so foul, as they had much ado to get so far as Gnidos, which obliged them to steer for Crete. They first reached a Promontory called Salmon, which lies Eastward; from thence they sailed towards the South part of the Island, and cast anchor at a place called Bonport, which is near to a little town of Thessaly. The many difficulties which occurred, had made them let slip much time, so that the season, apt to tempests, overtook them, and rendered navigation very dangerous. In the Acts of the Apostles S. Luke says, the days of fasting were past; but he not specifying what fast, and Interpreters much differing in their opinions upon this subject, we cannot from thence draw any light whereby to know precisely the time when the Apostle put to sea. Many hold, that it was in the beginning of Winter, and about the month of December or january, in which falls the tenth fast of the jews, for the destruction of the Temple, during the captivity of Babylon. Others hold, that he means the Fast which falls in the month of September, because that was the most solemn, & which was called the Fast per excellentiam. This I account the most probable, and if we follow it, than the time should be about the beginning or end of October. The Commander would have them put again to sea, notwithstanding the Apostle told them they should run the hazard of shipwreck. But he not knowing that S. Paul spoke from a clearer light than the art of Navigation, thought the harbour where they lay not safe, and that it was necessary to remove to another, called Phoenix, which lay towards the South, and was subject only to South and South-West winds, which are gentle, and more tolerable in the Winter. This resolution being followed, they hoist sail, and went from Asson with a favourable gale at first; but presently the wind turned about North-East, and blew so strong, as the Pilot being forced to let go the helm, the ship was carried against a little Island which lies direct West unto Crete, at this day called Gosa. There they thought to take the Cockboat, & endeavour to stay the ship with cords and anchors, lest she should run herself upon the banks of sand. But, to do that, they must first take down Mast and Sails; and the storm increasing, they were constrained to cast all the merchandise, and a good part of their provision, and all their arms into the sea, to lighten the ship. They were deprived of the light of the Sun and Stars by a profound darkness. The waves roared and went higher and higher, and there appeared all the signs of a most horrid tempest nigh at hand; so that the masters are now useless, there was no other refuge but to the assistance of God. There the Apostle placed his hope, and desirous to encourage the dismayed hearts of those that were in the ship, he told them, They need not fear, for that the Angel of God whom he served had appeared to him in the night, & assured him that none of those who were in his company should perish. The Lord, to whom the winds are obedient, having granted their safety to his prayers; for himself he knew he should infallibly be presented to Caesar, and that they should all come safe to an Island. In fine, he was assured, that what he told them by God's appointment, would infallibly happen; wherefore he desired them to be of good courage. They had been fourteen days in continual fear of shipwreck, when this man of God spoke thus to them; and, not long after, they conceived some sparks of hope, that his prediction might prove true. For, the night following, the Mariners thought they saw land, and sounding, they found they had not above twenty fathoms of water, and a little farther not fifteen. This made them apprehend the dashing upon a rock, and obliged them to cast out four anchors so to stay the vessel. Every one was impatient for day, that they might better discern things: but whilst the passengers were at their prayers, the Mariners thought to get in the Cockboat, and so to save themselves. S. Paul perceiving this, told the Captain and the Soldiers, that if those men stayed not in the ship, they should all certainly perish. The Captain believed him, and forthwith cut the cable of the boat, letting it go whither the tide and wind would carry it. At last the long desired light of day appeared. Then the Apostle advised every one to take some sustenance, and, to give them example, he broke a loaf the first; and, after he had given God thanks, he are of it with so saintly a joy, as all those who were in the vessel (and the text of the Acts says, they were in all two hundred threescore and twelve persons) were so comforted and filled with a secret assurance of coming safe to land, as they could not but express it. The Mariners perceiving a little bay, they resolved to guide the ship into it, if it were possible; hence weighing their anchors, and plying the helm, they left only the top sail up, and so left the ship to the wind and tide to gain the shore. But their project did not hit, for they fell upon a neck of land which advanced into the sea, & there every one gave himself for lost; for on the one side the prow was struck so far into the sand that there was no moving it, and on the other side the poup was shattered to pieces by the violence of the waves. Then the Soldiers thought to fall upon the Prisoners and kill them, lest they should make an escape: but the Captain, who desired to preserve S. Paul, hindered them from executing that barbarous resolution, and commanded those that could swim to get first to shore, and for the rest they made passage for them with boards and planks, so that they all got safe to land: a while after, being come to themselves, they found the Tempest had driven them upon the Island of Malta. It was at that time inhabited with Barbarians, but such as were very humane, who received them with much charity and courtesy, making fires to dry them. Whilst every one brought wood for their provision, the Apostle took up an armful of sticks, from whence (by God's permission, who would have him thereby known) a viper issuing forth, fastened upon his hand, & there hung; the Islanders, according to their feeble understanding, judged him to be some wicked man, whom the divine Justice had saved from the fury of the sea, to punish more exemplarly & rigorously at land: But, when they beheld him to shake the viper into the fire, and that he had no harm by the biting of it. As the minds of the Vulgar in the same moment are capable of different impressions, they presently took him for a God hidden under a humane form. The marvellous cure of Publius his Father, Prince of that Island, oppressed by a strong Fever and Disentery, increased their respect and esteem of his sanctity, and caused them to bring to him, from all parts, diseased persons, whom he restored to health, by invocating the name of Jesus Christ. He converted there many to the faith, and, at this day, it is the Bulwark against the fury of the Turks, who find it a stubborn rock to resist their power, by the visible protection of God. He stayed there three months, and at the end departed thence in a vessel of Alexandria, which had wintered there. The wind was favourable to them till they came to Syracuse, where they tarried three days; from thence, coasting along the land, they got to Regium, and the next day arrived at Putzeoli. They found Christians there who conjured him to stay seven days with them, to which he easily condescended, in acknowledgement of their charity, and of the honour which they had done him. The report of his arrival being spread through Rome, most of the faithful that dwelled there, came to meet him; some as far as the market place of Appius, and others to a structure called the Three Taverns, the sight of them afforded him great consolation. He, with them, entered into this great City, which one may call the seat of Idolatry, as well as of the Empire, &, in whose conversion, that of the whole world was included. So great a work required a zeal no less ardent, and a mind no less clear, then that of the Apostle, whom God had ordained, together with S. Peter by their preaching, to found the principal Church upon earth, to cultivate it by their cares, and, as we shall see a little after, to consecrate it with their blood. The Captain who conducted him, remitted him, with the rest of his prisoners, into the hands of the Perfect of the Pretorium, who was named Burrus; this man was content to allow the Apostle a soldier for his guard, so that though he was not entirely free, yet he might go whither he pleased with his guard, who was fastened to him with the same chain, as the custom was, but so as it hindered him not from walking: he by that means with facility declared the Gospel to the Jews & Gentiles that lived in Rome. He began first with the Jews, and the third day after his arrival, assembled the principal of them together, and told them, That he was made Prisoner at Jerusalem, and put into the hands of the Romans by those of his own nation, although he was not guilty of any crime, either in word or deed, against any particular person, or against the Law. That the hatred and fury of his accusers constrained him to appeal to Caesar, that he came thither to present himself, not to accuse his Countrymen, but only to defend his own innocency: That he found his chain very pleasing, since he bore it for declaring the coming of him who was the hope of Israel, and that he might give them an account of all things, he desired them they would come unto him. They answered him, they had received no letters from Judea, nor seen any body that had made the least complaint against him; and, for the rest, they desired him he would freely tell them what this new Sect was which he preached, and which they understood was generally opposed with great contradiction. The Apostle, unable then to satisfy their desires appointed them another day, when he should have more time to explicate so highly important verities. They failed not to come to this conference, and when every one had taken his place, S. Paul spoke much after this manner.  
Brethren, in the subject you desire to be instructed, it is a great advantage to me, and likewise a great consolation, that I am not obliged to prove the principles to you, from which I am to draw my Consequences. You receive Moses for the Law giver, and with reason esteem his words as Oracles. Certainly it is most reasonable we should hearken to him whom God treated with so much familiarity upon the Mountain, and by whom he hath wrought so many wonders in favour of our forefathers. We must only be careful that we go not contrary to the intentions of this great man: He hath been faithful in the house of God, but it has been in quality of a Servant. He hath declared to the people the will of the eternal Father, but as Interpreter. He has established Purifications and sacrifices, but it was only for that time (according as providence had ordained) which was to preceded the birth of the new Law giver whom I preach, and who is no other than Jesus Christ. It is he Brethren, by whom God hath vouchsafed to speak to us in these last ages, having spoken in the former by the Prophets, after divers manners. This is the Son to the Father of that Family, whereof Moses is a member. This is the truth of all our figures, the end of the whole body of the Law, the object of all the Prophecies. His death was figured in that of Abel, whose innocent blood Cain spilt througy a raging jealousy. Moses, in delivering our Ancestors from the bondage of Egypt, represents the exemption from the tyranny of sin and death, wrought by him, whom I preach unto you. The brazen Serpent erected in the Desert, which was a Cure for the biting of real Serpents, teacheth us, that the Son of man was to be lifted up from the Earth, and placed upon the Cross, and that he should prove a saving Physician to the Mortal disease of humane nature. The immolation of the Paschal Lamb, the sacrifice of the Goat emissary, on whom were charged all the sins of the people, were the images of his bloody oblation, which hath opened us the way to eternal life, and which has expiated all the sins of the world. The Prophet Esay seems to have beheld it with his eyes; and, unless you will blind yourselves, you must acknowledge that which he spoke of a Virgin that should conceive and bring forth a Son, who should be the light, the hope, the leader, the Master, and King of Nations, in whom the Spirit of Wisdom, Counsel, and Force, should reside, whose feet, and hands should be pierced; who should be made a man of dolours, a man chastised by God for the sins of his people, and in whom neither beauty nor comeliness should appear; insomuch, that his very bones might be told; and lots should be cast for his garment. Is not this Jesus, whose doctrine I preach unto you? This is the Master whom David invites us to hear, speaking in the person of God. To day if you hear his voice, harden not your hearts, as your Forefathers have done in the desert; where I was made angry against those who durst distrust my power, and censure all my works for the space of forty years. Their infidelity shall not go unpunished; I will make them know, that I can revenge myself, & in my wrath I swear they shall not enter into the place of rest which I had prepared for them. Behold, dreadful words, and you will do well to be warned by their loss, lest you be excluded also from that place of repose which is offered to you. As it availed them little to give ear to the relation of those who returned from the land of Promise, and informed them of the true state of it, because they would not believe what was said; so it is not enough to hear the Gospel preached, it must be received humbly, to the end you may obtain by faith the fruition of that repose which is spoken of in the passage I alleged. It cannot be that repose which God assumed, after he had made the world, that being no other thing then a cessation from work; nor is it likewise the repose of the Sabbath, whose institution was before the birth of David. In sum, it is not that repose which our Fathers tasted in the Land whereinto they were led by joshua; for that long since is past: therefore, it must needs be, that the Psalmist speaks of another repose more holy, a Sabbath more excellent, which appertains to the people of God, and, in which the Just do eternally repose from all their labours, as formerly our Lord did repose the seventh day from all his works. Moses could not bring us into that place where this divine Sabbath is celebrated: Jesus Christ entered there the first, to open it to those who should receive his doctrine. This is the Priest deserving adoration, who, to purify heaven and earth, and to reconcile man to God, has not not made use of the blood of goats and bulls, but of his own, which he has shed to the last drop upon the Altar of the Cross. The high Priest of the Law was obliged to offer Sacrifices for his own sins, as well as those of the People. Jesus Christ is the Sovereign high Priest, pure, holy, unpolluted, uncapable of any spot, & consequently needs not offer any victim for himself: he hath not received his Priesthood by way of a carnal birth and succession, as the Priests according to Aaron did; but he has been established eternal Priest according to the order of Melchisedec, as we learn by those words of the Psalmist, which you confess are to be understood of the Messias; Our Lord hath sworn thou art an eternal Priest according to the order of Melchisedec. If the Levitical Priesthood, which the people received together with the Law, guided to perfection, that is to say, gave true Justice, what need was there that another Priest should come according to the order of Melchisedec? and if the Priesthood be transferred, it than follows that the Law is also changed, because these two things are inseparably linked together. Now that there has been a translation of the Priesthood, 'tis not to be doubted, since he, of whom that passage I alleged, speaks, was of the Tribe of juda, and not of Levi, out of which Moses ordained that the Priests should be chosen. Observe, also that the levitical Priesthood was not established by oath, as is that which I treat; and this circumstance shows the sanctity and immutability of that thing unto which God has pleased to unite it. There were to be many Priests, according to the order of Aaron, because they were mortal. But the Priesthood of Jesus Christ is eternal as well as himself; he has always power to guide those to eternal salvation who believe in him. He is always in the functions of his Priesthood that is to say, in continual oblation of himself to God, and in prayer without intermission; for he that says Eternal Priest, says also Eternal Oblation. The Levitical Priests stood during the exercise of their Functions; Jesus Christ having once offered the Host of his body, is seated at the right hand of God, according to the words of the Psalmist; The Lord said to my Lord, Take thy place, till I have put thy enemies under my feet. Be not you of that number, my dear Brethren, you that are descended from Abraham the Father of the Faithful, you whose Ancestors have been so holy, you to whom those promises were made, and for whom Jesus Christ principally came; do not permit strangers to carry away the benediction due to lawful children, and having hitherto born the heavy yoke of Moses, do not fear now to submit your selus to that of Jesus Christ, which is so light and pleasing: And in this you will even obey Moses, by whom (as you know) God promised, That after many ages he would raise a Prophet of your Nation, to whom he would have you attend as to himself.  
The Apostle spoke much after this manner, & his discourse raised great Disputes amongst his Auditors; some blaming what others approved, some believing, others continuing obstinate. S. Paul finding he could gain little upon them, he told them freely; I know well, that ye will fulfil the prophecy of Esay, to whom God spoke in these terms, Go to the Children of Israel, and tell them, You shall hear with your ears but shall not understand with your minds; you shall see with the eyes of the body, but not with those of the soul: for the heart of this people is suffocated with fat; they have heard with their ears against their wills being incensed, & have shut their eyes, for fear they should see by their eyes, take in by their ears, consent by their hearts and wills, and so work their conversion and their cure.  
The incredulous Jews were extremely offended at these words, and more, which he added, viz. That the news of salvation should be carried to the Gentiles, who would embrace it.  
This discourse gave occasion of much dispute to the Audience, who not being able to come to an agreement, every one returned home possessed with different thoughts and opinions.  
Hitherto we have proceeded securely, following the steps of Saint Luke, who ends here his story, and leaves the Apostle in the Confusion of Rome, where he says, he remained two years, and during that time preached the Doctrine of Jesus Christ without any let, Receiving with freedom all those who came to see him. Hence what concerns the rest of his life, we know little, yet I will endeavour to ground, what I shall add more of this Subject, either upon certain traditions, or from his own Epistles.  
In the second Epistle which he writes to Tymothy his dear Disciple, he says, that God will deliver him from the Jaws of the Lion, by which, probably, he means Nero, to whom he was presented for the defence of his appeal. This Prince began then the third year of his Empire, and, whether his wicked inclinations were yet asleep, or, whether the continual exhortations of Seneca his Tutor withheld him, or, that he dissembled till his authority was better settled, he gave the people of Rome some hope that under his reign, they should see a resemblance of their ancient liberty. Burrus, Captain of his guard, presenting a sentence of death to be figned by him, he cried out, I wish it pleased the gods, I could not write. This speech begot a belief in men, that he was merciful, but it was not long ere he gave the lie to that opinion: The jews, to embitter his spirit against Saint Paul, and to make the worst impressions they could, in order to his ruin, under colour of Justice and Piety, made use of one Alliturus of their Nation, who had gained great credit with the Emperor by his Comedian Art. But the Divine Providence frustrated their wicked design, and made the Apostle obtain there a glorious pardon, where in, humane probability, he might have expected his condemnation to an opprobrious death. The fear of this his danger was so great, as, most of those, who before was his followers especially those of Asia, abandoned him. Amongst these cowardly and traitorous disciples, he names particularly Phigellus, and Hermogenes; the last of these, Tertullian reckons amongst the jewish Heretics, who denied the Resurrection. But, at the same time, God sent him Onosiphorus an Ephesian, who assisted him with so much charity, as he left the memory of it to the whole Church, in his forementioned Epistle. The Greek Menologue says, he was Bishop of Colophones, and the Romans celebrates the memory of him on the sixth day of September. Besides this faithful companion, he had also Titus and Tichius. But those he speedily dispatched to preach the Gospel in divers places, so that his care, as well as authority, was extended to all the Provinces of the world; he preferred the interest of souls, before the comfort which he might receive by the company of his Disciples; nor did Jesus Christ leave this uninteressed zeal without recompense. For at that same time when every one had abandoned him, he dained to appear unto him, that he might fortify his courage, and resolution, he acquired much of glory, by his persecutions, & the fury of his enemies which appeared at all the Tribunals of Rome, made way to the preaching of the Gospel in those places where perhaps no occasion of laying it open had ever been given. Many, even of Nero's household were converted, and the Apostle salutes the Philippians from them. Amongst whom the Martirologue mentions one Torpetes, who died courageously at Pisa in Tuscany, in defence of that Faith. Tacitus speaks of one Pomponia Graecina, who was accused for having embraced a foreign Superstition; and being turned over to her Husband, he taking cognizance of the crime, according to ancient customs, declared her innocent. Now that which this Author calls foreign Superstition, is very likely to be Christianity. I find also great probability, that Seneca and the Apostle were acquainted, although the letters which are set forth under their names be counterfeit, and very unworthy of either of them. This great Philosopher had too ne'er a relation to Nero, to be ignorant of the Audience he had given to a criminal, whose cause the jews by their extraordinary Solicitation had made famous. And if he were present when he pleaded, there is no doubt but the force of his discourse, and his subline arguments might make him desirous of a particular acquaintance with one that preached so new a Doctrine. Some Authors have said, it was by his means that Nero condemned him not to death, but that is not founded upon any solid proof, nor ought we to attribute this marvellous deliveance, but to the secret power of God over the hearts of Princes, to incline them as he please.  
Whilst Saint Paul laboured to found the Church at Rome, he understood, that the Ephesian Church was pestered with many false Doctors, who corrupted that pure Doctrine which he had there preached; hence he wrote unto them an excellent Epistle, in the which he principally instructs them in the profound mystery of predestination and vocation of men to faith, and Union with Jesus Christ, so to form an admirable body, of which he is the Head; and then he treats of the duty of every faithful man, according to his condition. A little after (some Authors say before, or at the same time) he was not satisfied with instructing the flock himself, but would also give unto Tymothy their Pastor wholesome rules whereby to acquit himself worthily of his charge. I know many would have this Epistle to be almost the last that was written; but in my opinion their objections are not considerable, & that the date we assign is more certain. This difficulty appertains not to the subject we have in hand; besides, we have already explicated it in the paraphrase we made of it. Towards the end, he desires him to come unto him, which he performs, leaving Tichius in his place. The Philppians hearing of the Apostles necessity, deputed Epaphroditus with considerable alms for his assistance. The change of air, with the toils of his journey, made him fall sick at Rome: But S. Paul by his prayers obtained his recovery, & sent him back to his Church with an Epistle full of wholesome instructions, against the errors of Cerinthus, Simon the Magician, and of other Impostors, whom he calls enemies of the Cross of Christ, because they taught that our Lord was not really crucified, but some fantome in his place. S. Ignatius Martyr, forty years after, wrote unto them upon the same subject, and so did likewise S. Polycarpus. 'tis true, there is doubt made whether the Epistle of the former be really his. The Apostle had not preached in the city of Colossus, which is in the Province of Phrygia; yet knowing the state of that Church assembled by Epaphras, he wrote unto them, that they should beware of the Jews, of the Heretics, and of the Gentiles, which sowed erroneous doctrine amongst them, touching Legal Observations, and the worship of Angels or Genienses. Philemon after his conversion very much assisted the faithful, making his house the place of their assemblies, & giving great alms to the poor. One of his slaves, called Onesimus, ran away from his house in quality of a thief; this slave coming to Rome, fell luckily into the hands of the Apostle, who converted him, which obliged him particularly to write in his behalf to his master for his pardon, & that he would receive him again, not as a fugitive, but as a dear child which he had begotten in his chains. Theodoret says, that Philemon sent him back to serve and assist S. Paul: and S. Hierome reports, that he was first made Deacon, & afterwards Bishop of Ephesus: S. Ignatius speaks of him in his Epistle to the Ephesians, with much honour; and, the Martyrologue keeps his memory the sixteenth of February, as of a Martyr.  
Whilst the Apostle gave these glorious proofs of his great Charity, Nero being then in the fifth year of his Empire, let fly the reins to his wicked inclinations; his mother Agrippina notwithstanding held him in a little, which rendered him more attentive to those who represented her as an ambitious woman, that would always keep him as ward. Poppea, of whom he was desperately enamoured, used to reproach him with this, more bitterly than others, and often times called him Pupil; for she detested Agrippina, because she opposed her marriage, and laboured that of Octavia, sister to Britanicus; she knew so well how to mix tears and prayers with her complaints, that in the end she made that love he owed to a mother, give place to her adulterate love. Those who had power with the Emperor opposed it not, being well pleased to see her credit diminished, who, in their opinion, used it too insolently, not imagining it would have come to that last extremity of parricide. Agrippina on her part sought to regain him by all sort of Caresses, and to that end she was accused to have employed messengers to commit a horrible incest, if Seneca had not hindered it by the means of Actea, one of the Mistresses of this detestable Prince: But, in the end, he resolves to take his mother away, whose authority was to him insupportable, and whose wit with reason he feared. First he tried poison, than he caused the floor of her chamber to fall whilst she was asleep. Neither of those succeeding, nor that of the ship, which he had caused to be so built, as the sides should fall asunder in the midst of the sea, he used open force, and made her to be stabbed in her bed. This parricide begot strange frights in the mind of Nero, who did not consider the enormity of it till it was done: the flatteries of those who congratulated his delivery from the Ambushes of his mother; the exagerations made of her Insolences and Cruelties during the life of Claudius, and under the reign of his Son; the Thanksgiving to the Gods, the Institution of Annual Games, and the erecting of a Statue near to that of Minerva; all these (I say) freed him not from horrible fantomes which night and day beset his frighted fancy. To blot out in some measure an action so cruel, he would do others of clemency; hence he recalled many persons of quality, who had been banished, and set many prisoners at liberty, amongst whom perhaps the Apostle might be one. Before he departed from Rome, he wrote, according to the opinion of many Fathers, the Epistle to the Galatians, to renew the memory of those verities which he had preached to them, and to advise them not to make a dangerous mixture of Judaisme and Christianity: others believe it was written before his arrival at this great City. It was likewise before his departure, that he composed his Epistle to the Hebrews, whose stile & matter are so sublime, that in my opinion there need no other arguments to prove him to be the Author. 'Tis true, he puts not his name to it in the Frontispiece, as he does to the others, whence many believe it was none of his: but this reason is not sufficient; for he being odious to the jews, as we have seen in the course of this his story; if he had put his name in the Superscription of the Letter, it might have distasted and hindered the reading of it. I confess, 'tis harder to answer the difference of stile, which appears evidently in this Epistle from the others, this being more pure & less filled with Parentheses. There is in it much of S. Luke's way of speaking, both in his Gospel and and in the story of the Acts: so that it might well be, the matter of the Epistle was S. Paul's, and the stile S. Luke's, who was his disciple and companion. I willingly rank myself with those of this opinion, for I cannot approve theirs who attribute it to S. Barnaby and S. Clement, although it be ancient. We have the writings of them both, at lest they bear their names, and there is no conformity to be found, neither in the matter or language, with that Epistle whereof we speak. Besides, to speak of Sacrifices and Levitical Priesthood so profoundly as that Author does, me thinks it cannot be but S. Paul's, who had learned those things at the feet of Gamaliel, and confesses himself that he understood them more perfectly than any of his companions. Although he was not properly the Apostle of the jews, yet he loved them as those who were of one nation and origine with him▪ and he hath showed, in all the course of his life, that he had always a great tenderness for them, and a particular care of their salvation: wherefore, 'tis very probable, that he would instruct them by writing, as well as by word of mouth, & that many being spread abroad in Provinces, where they used the Greek tongue, he made the Verities, which he taught S. Luke, to be written in that dialect. They are wonderful high, and those who understand them well, may boast that they know Jesus Christ, and the state of the Gospel, which is no other thing then the accomplishment of the ancient Law, not only in figures, all which related to the Son of God, but also in the deliverance of men from the yoke of sin, and in their sanctification which the Law could not do. But this discourse would draw us too far, and pass the limits of the historical life of S. Paul.  
We can say no more of that which he did till his death, unless we would follow relations which are apocryphal. 'Tis not known, when he went out of Rome, whether or no he went into Spain, S. Chrysostom, S. Hierome, and many other Fathers affirm it. The more modern writers add, that he passed amidst the Gauls, and established the Proconsul Sergius Paulus (of whom we have spoken) Bishop of Narbone; he shows in his Epistle to the Romans, that he had a design to carry the Gospel into Spain, and this desire was very conformable to the spirit of his Apostleship, which comprehended all Nations of the world. Being now free, nothing could hinder him from this enterprise, by which he might enlighten a people plunged in Idolatry; for having laboured sufficiently in the East, he would next steer his course to the West; and, indeed, so great a harvest might well require such a workman: what he acted there, lies hid to our knowledge, by a secret stroke of Providence; and, if we may judge by that which he hath already done, we cannot doubt, but that he gained a great number of servants to his Master, and that the devil lost as much of his authority there, as he had done in other places where his Temples were overthrown. In this unknown voyage he spent eight years; during which time, the Church lost many of her Masters and Children, or rather sent them to heaven by a glorious martyrdom.  
The death of S. James, who was called the brother of our Lord (according to the testimony of Jesephus himself) drew upon the city of Jerusalem the horrid calamities of that famous siege, which ruined it entirely. He had governed that Church, twenty nine years, with so great a reputation of sanctity, that the people, when he walked in the streets, thought themselves very happy if they could but touch the hemm of his garment. Eusebius, and, before him, Hegesippus, says; that he was sanctified in his mother's womb, that he ever abstained from all sort of liquours which might cause drunkenness, and from flesh; that a razor never touched his head; that he was never in the baths, and that by his long continuance in prayer, there was a scale, like to the skin of a Camel, grown over his knees. The Scribes & Pharisees, always the same, could not support the credit & reputation of this man who converted sinners by his example, as well as words. Wherefore, in a great assembly of the people, they endeavoured to persuade him publicly to profess Judaisme; which he refusing, was forthwith precipitated from the top of the Temple, where, at the foot, a dyer with a Lever killed him outright. We have a Canonical Epistle of his, in which he labours principally to prove the necessity of good works, to refute the error of Simon the Magician, who said faith alone was sufficient to salvation.  
After him, Simon the son of Cleophas, also called the brother of Jesus Christ, because he was his cousin, was chosen Bishop of Jerusalem. S. Barnaby, the faithful companion of the Apostle in his peregrinations, at the same time time received also the crown of martyrdom in the Isle of Cyprus.  
On the other side, Mark the disciple of S. Peter, and one of the Evangelists, after he had governed the Church of Alexandria with great sanctity, was taken on a Sunday by the Gentiles, who put a rope about his neck, and so dragged him for two days together about the streets, and in rough and uneven places, where, in the end, he finished his life.  
The Christians that were under his conduct led a marvellous holy life. Philo the Jew composed a book expressly in their praise, called The Contemplative Life, wherein he gives them the name of Essens, taking them for Jews, because in that time they retained many legal Ceremonies. I know there are great disputes among learned men, upon this passage: but since I write not for them, it were to little purpose to go about to clear tha difficulty, more curious than profitable, we shall do better to return to Rome, where the Church was agitated with a horrible persecution. Nero, in the tenth of his Empire, increasing in wickedness, as he grew up in years, gave fire himself to the City of Rome. The streets were too narrow for him, and he had a mind to rebuild it, that it might bear his name. The fire began in that part of the Cirque which joined to the Mounts Palatine, and Caelius; and, from thence, meeting with Magazines filled with combustible matter, and being carried with the wind which began to rise, it spread itself with such violence, that remedies were too late to resist its fury. The air echoed with the lamentable cries of Women and children, who, in that apprehension of fear, knew not whither to go for safety, and hindered those that would have helped them: for whilst some, either expected, or would secure others, they so troubled one another, that they found themselves encompassed with flames. In the narrow streets, where there were many turnings, the throng was so great, there was no passing. When men were gotten so far, as they thought the fire could not reach them, than they were suddenly surprised by it, as it seemed rather to fly then to creep along. Many, to save their wives, perished themselves; and others would not outlive them, although they might easily have been saved. Fathers lost their lives staying by their children; in fine, never was seen so horrible a spectacle; such as would have brought water, or pulled down houses before the fire, were hindered with Officers, who, at the corners of streets throwing about fiery balls, cried out, that what they did was by order, meaning, by the command of the Emperor; who, as is commonly reported, during this sad calamity, was singing on the stage the Burning of Troy. Notwithstanding, he sought to suppress this opinion, causing many hutts to be built in his gardens for those who had lost their houses by the fire. Of fourteen quarters which composed the city, there were but four left entire. The houses of three of them, were entirely leveled with the ground, and, in the other seven, there remained only the tops of buildings half burnt and ruined. Thus all the riches, heaped together since the foundation of the Commonwealth, of so many Statues, so many Pictures and other other rarities, transported from all the Nations of the world, of so many Temples built with such magnificence, and by the Superstition of the people rendered so famous and renowned, there remained only a little heap of Ashes: a sad example of the vanity of all humane things.  
But, to see that great City all in flames, was not so dreadful, as afterwards to behold a great number of Christians tormented by Nero, as authors of the fire, without distinction either of age or quality; and, adding derision to his cruelty, he commanded some to be covered with the skins of wild beasts, to the end they might be worried to death by fierce dogs. Others, he nailed upon Crosses, and caused their bodies to be rubbed over with pitch, and other things apt to take fire, that, in the night time, they served for torches to light those who passed by, whilst they consumed like living holocausts, for the defence of the name of J. Christ. His gardens were the theatre of this abominable execution. Although the Christians were odious to the Romans, who distinguished them not from the Jews & Heretics of that time, whose abominations indeed by right deserved their public hatred, yet they had compassion of these; for every one saw they perished not for their own crimes, but to satisfy the unsatiable cruelty of the Emperor, who would justify himself at their costs. This was the first persecution in which God would try his Church amongst the Gentiles. It was a while interrupted by a conspiracy discovered against this Tyrant, in which Seneca being accused to have a hand, was forced to make satisfaction with his life let out by his veins; a greater resolution could not be desired, than what he showed in his death, but, me thinks, 'tis yet to be deplored, since this constancy was only Philosophical, not Christian. Plautus Lateranus (whose Palace was afterwards changed into a Church, which yet bears the name of Lateran) & many other persons of quality, perished for the same cause. Poppea followed not long after; for Nero loving her like a Tyrant, slew her in a fury with a spurn of his foot. To these Massacres, he added afterwards the unjust deaths of many Senators, Thrasius Paetus, and Bare●s Soranus. But, that of S. Paul was the completion of his sacrileges, and, it is now time, after eight years' absence, that we return again with him to Rome.  
He was imprisoned not long after his arrival. If we will believe S. Chrysostom, the conversion of the Emperor's Mistress was the cause. It is likely also, the death of Simon the Magician contributed towards it. This impostor had promised Nero to fly in his sight up to heaven; and, on the day appointed for this famous enterprise, he was elevated in the air by the devils, all the people beholding him. But, at the prayers of S. Peter and S. Paul, (for S. Cyril of Jerusalem joins them both in this action) he was precipitated in an instant to the earth, where he long survived not this shameful fall. Hereupon, the Emperor, who loved him would revenge his death upon those whom he believed to be the authors. S. Peter, after he had lain nine months in prison, was condemned to be crucified, and S. Paul to have his head struck off, as being a Citizen of Rome. Before the execution, they were both whipped with rods, for the crime of impiety whereof they were accused; which supposed crime, rendered S. Paul uncapable of the privilege of a free Denison. In the Church of S. Mary, beyond the bridge over Tiber, are yet to be seen the Pillars, whereunto ('tis said) they were fastened. The Prince of the Apostles would die with his head downwards, to make, in that shameful death, a distinction betwixt the Master and the Servant. S. Paul, on the way to his execution, converted three Soldiers, who conducted him. During his imprisonment, he, and his noble Companion, converted forty seven of their guard, besides Processas' and Martinian their Gaolers; for whose baptism, God miraculously made a fountain to issue forth in the prison. The Apostle prayed for his Executioner, & offered his head with more joy, then if had been to receive a Diadem: three times the head gave a leap, and, at every bound, produced a fountain. A Tradition, approved by many ancient Fathers of the Church, adds, that milk instead of blood ran out of his wound, which caused no less astonishment to the Gentiles, than consolation to the Faithful.  
I know, it is very hard to mark out the precise time of Martyrdom, both of the one and other; but, it is certain, they suffered with a courage, suitable to the transcendency of their Apostleship; and, it is the opinion of the Church, that having been so strictly linked together in their lives, God would have them likewise so in their deaths, by suffering for one and the same cause, on the same day, and in the Capital City of the world, where they had assaulted Idolatry even in the throne, &, preaching the Gospel, laid the foundation of an Empire, against which, hell itself shall never be able to prevail.  
Thus S. Paul ended his life in the sixty eighth year of his age, and the thirty fifth of his Conversion. Nature had not bestowed upon him a presence to his advantage, as he himself confesses; but she recompensed it in a vast wit, and, a courage, which even dangers fortified. To the science of humane Learning, acquired at Tharsus, he added a perfect knowledge of the Law of Moses, which he learned at the feet of Gamaliel a most eminent Doctor, both for his doctrine and piety. His zeal for this Law, transported him into those extremities of fury, which became the subject of repentance, in the whole sequel of his life. He thought to be a faithful disciple to Moses, He must needs be an irreconciliable enemy to Jesus Christ, and unto all those who believed in him. The name alone of being his disciple, seemed to him a just ground for his hatred; he thought he could not better testify a zeal for his religion, then by forgetting all obligati●ns of friendship, and stifling in his heart all sense & feeling of nature: though S. Stephen was his near kinsman, yet nevertheless he was an assistant and complice in his death. His rage was was not content with this spectacle, esteeming it an honour to be employed as executioner in the cruel commands of the Priests, and gloried much, when, either by force or cunning, he had drawn any one to deny the Faith of Jesus Christ. The fury of his blind and empoisoned zeal could not be kept within the limits of Jerusalem. He would also make it remarkable in the City of Damascus; to this end, he obtained express orders, that he might seize on all the faithful, and bring them prisoners to the Capital City of Judea, to make their deaths more ignominious, by making it more public. But, in his most violent excess of hatred against the Saviour of the world, he found the effects of his extraordinary goodness. For a light more radiant than the Sun, although it was at mid day, dazzled his eyes, and a divine illustration cleared his understanding. J. Christ reproved him for his persecution, and the persecuter presently acknowledged him for his Master. The grace of J. C. manifested in this change, it's most miraculous effects, & shows men, who flatter themselves with an opinion of their own merits, that it is not conferred upon them, because they are Saints, but rather to make them Saints. It appears, there needs not time to soften the most rebellious hearts, and that the most obstinate must yield to the amorous violence of its impulses, by a happy liberty, which places them in the holy and pleasant servitude of Justice. Pelagius, a long time after, lest he should make a slave of man's will, made it a divinity, but his error was sufficiently condemned by this Conversion. Sinners may here learn to hope for the effect of some mercy, which purifies, when it pleases, the greatest stains, & mollifies the most obdurate hearts. Never any one has better known both the old & new man, in which consists all Christian religion, then S. Paul: He has taught the world what miseries the first hath brought upon it, & the unhappy effects of his poison on those who descended from him: He hath showed the proud man, who flatters himself in his own excellency, that he was the son of an offender, the slave of sin, & the heir of death: He has represented to him all his deformities, discovered all his ulcers, & convinced him in this, that he is frail and miserable: He has made the wisest amongst the Gentiles, to observe, that their wisdom was indeed true folly; that they were lost in their imaginations, and that their virtues had but a false appearance of goodness: He so drew to the life the corruption of manners, which attends Idolatry, as a just punishment of its blindness; that those who were not wholly stupefied and obdurate, became at lest ashamed, if not repentant. By his study and diligence, he learned the letter of the Law, at the feet of Gamaliel; by the light of Grace he knew the insufficiency of it, to man's justification; he concealed it not to the Jews, that he might beat down their pride, and teach them, they were to have recourse to the Faith of Jesus Christ, if they meant to be delivered from the yoke of sin and concupiscence. These verities, which they ought to have respected, put them into a fury, and publication of irreconciliable enmity against him. In what place soever he went, he found them prepared to cross his designs, and raise persecutions against him: they laid ambushes for him both by land and sea, where horrid tempests seemed to him less terrible than their hatred. To ruin him, they made use of the authority of Goveruours, and employed their credit with Princes; they abused the simplicity of pious women, to chase him out of Cities where he preached with success. In Lystris, they made those throw stones at him, who, but two hours before, would have adored him for a God. He bore the marks of their cruelty upon his back, in the many stripes he received; and, had he laid open to us all the other afflictions, which he suffered by their persecution, we might behold the most admirable example of a perfect patience, that ever has been, and the most horrid fury whereof men are capable. In these few things which he relates of himself, we may behold his modesty, and courage both tegether. He was wearied with no pains, and he compared not himself with the other Ministers of the Gospel, but in his great sufferings for the defence of it. He was oftener imprisoned then any other, and turned over to executioners, who loaded him with stripes. He often suffered shipwreck at sea, and ran dangers in the calmest rivers. In Cities, the people defamed him with calumnies, and treated him rudely in his person; nor was he secure in solitude. His patience was tried both in hunger and thirst, and he was so far from yielding any pleasures to his senses, that he wanted necessaries for the sustaining of his life. He felt the violence of cold in his voyages, nor could the ice abate the heat of his zeal. He had not wherewith to defend himself from the injury of the weather, and the poorest persons would have been ashamed to wear his garments. He was an invincible Champion, that fought naked against his naked enemies the devils. But whatsoever injuries he suffered by the Jews & Gentiles, those he endured from false brothers, were more dangerous, and more insupportable. The profession which they made of the Gospel in outward show, covered their hatred, ambition, and covetousness, and being not the least suspected of any ill design, were, by that, the more able to do him harm. His great reputation made his greatest crimes: they could not endure his sublime doctrine, which had nothing of terrestrial in it, nor the discretion of his zeal, which was according to knowledge, nor the constancy of his courage, which would not bow in any thing that concerned the glory of God, nor his disinteressed charity, that sought no advantages to himself. There were no calumnies so black which they cast not upon him, or dispersed not cunningly amongst those, who knew not the ground of their malice, & the motives of their hatred. To hear them speak, they seemed to be no ways interessed, but in the defence of truth, and regarded only the salvation of souls. But they vented their passion, and many times those were the instruments of their vengeance, who ought to have been the Judges.  
But their fury found itself deceived in all designs, & hurt none but those who had so unjustly entertained, and so cruelly nourished it. The Mystery of iniquity was discovered; and every one saw that the false Apostles, who persecuted him with so much obstinacy and fury, were true Wolves in Sheepskins, and that they hated him as offenders hate their Judges. All their injuries could not move him to any bitterness, he always rendering blessings for the maledictions they charged upon him. He remembered that he was Apostle to him, who bore the name of Impostor, Seducer, and Samaritan. All things seemed sweet to him, if tending to the progress of the Gospel, and all his care was, that it might have no obstacle. Although in his rapture he had seen the most profound mysteries of God, yet he accommodated himself to the weakness of his disciples, and stammered it out with them. His Charity comprehended all the world, and his care was extended unto Slaves as well as Princes. His preaching was plain, and he corrupted not the words of Jesus Christ, by the ornaments of humane learning. His reasons were so forcible, that the most learned, if not persuaded by them, were at lest confounded. His Epistles are Abysses of Divine knowledge; one may see the light of his understanding there to sparkle, and in every line, the fire of his Charity. The proud are there dazzled, and the humble may find wholesome instructions. The Flower of human Eloquence are not seen there, but all the beauties of Heavenly rhetoric shine in them. This stile is not always elegant, but the art in discussing matters, and managing the Spirits of men, is there admirable. Prudence appears in all his precepts, and all the profane Politics come not near them. Christian morality is found there in its purity, and every one may there learn the duty of his condition, without disguise, without subtlety, and without those pernicious imitations which have corrupted the good manners of these latter ages. He neither sought his own reputation, nor the applause of men, and one of his chief maxims was, that we could not please them, and be servants of Jesus Christ. He regarded not men, but as they bore the image of his Master, and all his cares were but to imprint that in their souls. He having received the Evangelical verity, as a sacred pledge, he would never alter it, out of any complacence. He stooped to the capacity of his Disciples, but he made not their capacity the rule of his Doctrine, as if he were only to tell them what they could comprehend. In stead of satisfying humane reason, which is very fecund, and insolent in her doubts, he placed it under the yoke of faith, remitting it to the secrets of Gods Divine judgements. The beloved Disciple reposed upon the bosom of Jesus Christ, but we may say that Saint Paul entered into it, and saw the operations of his Divine life, and the influences diffused from thence upon his members. Never any one better knew the Oeconomy of the mystical body, and her correspondence with the head. Never was the ardour of zeal so admirably mixed with prudence, for the framing and sanctifying of this body: proper interest was unknown to him. He was so far from making any sordid commerce of the Gospel, as he would not accept of necessaries for his life. His charity towards the faithful governed his power, and he had rather diminish his authority, then give the least cause of murmur. His poverty was the more Evangelical, in that it was despised. He was not ashamed to take pains for his living, with the same hands that wrought miracles, and write instructions to all the Church. He complied with all men by an admirable condescension, and never had Father more tenderness for his Children, than he for his disciples. The Pharisees, the Scribes, the Priests, were not able to speak before him. Athens was astonished to hear him, the Are page admired him, and there he made conquest of the most renowned of their Judges. At Rome he set upon Idolatry in the Throne, and of a Mistress of error, he made her a Mistress of truth over all the earth. He, who first founded it, soiled it presently with the blood of his brother, and the Apostle consecrated it with his blood, to establish there the Empire of Jesus Christ. Her authority is more extended by a religion of humility, which he taught, then for many ages she could bring to pass by force of arms. He advanced his conquests even to the Palace of Nero, making the domestics of a most cruel and infamous Tyrant, to become the servants of Jesus Christ. Once he escaped the Jaws of this Lion, because God had shut them up, that he might make known his name to all the earth. But when the time of his Coronation was come, he loosened the reins to this monster, who sacrificed him to his cruelty, and what could be expected less from him, who had not spared his own Mother? The condemnation of the Judge was a proof of the Criminals virtue. After his death, the Church hears him as her Master, and the Schools of Christians receive all his words as infallible Oracles. He is one of the eyes of the body, whereof Jesus Christ is the head. He is the shrill Trumpet of the Gospel, which is heard over all the earth. He is the Apostle of the Son of God, not mortal and passable, but glorious and living the life of resurrection. He is the illustrious triumph of his grace, the subject of his mercies, the vessel of a singular election, the instrument of his greatest wonders, the interpreter of his will, and the treasurer of all his secrets. The Minister of his greatest favours, the Ambassador of his most holy alliance, the Oracle of his highest verities. From this fountain the holy Fathers have drawn what they have most admirable. 'tis from this Mine they have fetched all their riches. 'tis from his spoils they have taken all their noble ornaments. They never went astray when they took him for their guide. They have always triumphed when they used his arms. It is his fire that warmed their zeal, as his light enlightened them. It is with his Thunderbolts they have overthrown the insolency of Heresy, and the rebellion of Schism. It is by his rules they have form their morality. It is by his counsels they have governed the Church. It is by his maxims they have cleared the doubts of the faithful, satisfied their scruples, and discovered the snares which were set to entrap them.  
We have endeavoured in this History to represent the marvellous actions of his life, and though we are neither able, nor willing to aspire to the glory of Eloquence, yet we may promise this to ourselves, that all unpartial Readers will confess we have herein been very faithful and disinteressed.  
FINIS.