that were scattered abroad, went every where, preaching the word. Then Philip went down to the city of Samaria, and preached Christ unto them." And what follows to ver. 40, clearly shewing the truth of what we are now arguing.

Moreover, it should be remembered, that the Jewish council had not the power of life and death. The death of Stephen therefore was irregular and tumultuous. That no others suffered in a like manner during this period, I would not say: considering the great conciseness of St. Luke's history, and what St. Paul says Acts xxvi. 10, "And when they were put to death, I gave my voice against them." But if any, beside Stephen, were put to death, I apprehend, not many, and those of lower rank only, none of a station in the church, equal to that of Stephen. The Roman officers in Judea did not join in any part of this persecution. They had no orders so to do. And if the Jewish council had assumed authority to put men to death, it would have been complained of, and they would soon have been checked.

If the Jewish council had had the power of life and death for these four years, it would indeed have gone very hard with the christian interest, throughout the whole country of Judea: the number of believers would have been much lessened: nor could any new converts have been made. Such a persecution the church was not able to endure in its very infancy.

In like manner, a four years' persecution by Herod Agrippa would have extirpated it. All the believers in general must have perished, throughout the whole extent of his dominions, without safety to any but those who escaped into other countries. When therefore that proud and bigoted prince (whom we allow to have had supreme power throughout all the land of Israel) began to persecute the church, and had slain James, and imprisoned Peter; Providence interposed, and miraculously delivered Peter out of prison. And that prince, not observing the hand of God therein, nor being intimidated thereby: as appears from his ordering the innocent guards to be immediately executed: and growing still more and more proud and arrogant, he fell under the hand of God himself. Of whose death, soon after, St. Luke has left an affecting history, ch. xii. 19-23, confirmed also by Josephus.

a

3. The first notice which we have of Paul, is in the account of Stephen's martyrdom. And it seems likely, that he had not long before made his appearance in the world.

And, if we consider Paul's situation and circumstances, we shall discern the proper vindication of his moral character. It may be reckoned probable, that he had not seen Jesus in the time of his abode on this earth. Possibly, he did not come to Judea from Tarsus, till after the period of our Lord's ministry. It may be likewise supposed, that he had not a personal acquaintance with any of Christ's apostles, nor had seen any miracles done by them, before he became a persecutor. And after that, he would not admit of instruction from the followers of Jesus. However, it is not improbable, that he saw the splendour of Stephen's countenance before the Jewish council, Acts vi. 15, as well as was witness of the wonderful patience and meekness of his death, ch. vii. 55-59. But then, as may be well supposed, he was not only prejudiced, but enraged. See ver. 54, 57, and ch. xxvi. 11.

How long he had been in Judea, and under the tuition of Gamaliel, cannot be certainly said. But it is well known, that students, whilst under the government of tutors, are strictly guarded, and much restrained. None less acquainted with what is done in the world, than they. Among the ancients, especially, students of the law and philosophy, were required to pay a strict regard to their masters' instructions, and theirs' only. It may be supposed, then, that Paul, so long as he was with Gamaliel, knew little of the public affairs of Judea, though he was in that country. Coming from the schools, animated with an earnest zeal for the law of Moses, and all its peculiarities, and for the traditions of the elders: and finding a number of men, called followers of Jesus of Nazareth, whom they spake of as the Messiah, and raised from the dead, and greater than Moses himself: he was filled with indignation, and thought he was obliged to oppose them to the utmost: which he did, till Jesus met him, and reclaimed him. It is not unlikely, that he conceived of them, as the deluded followers of an impostor, like others that appeared in Judea about that time, and therefore deserving of no regard from any wise men.

Paul says, among other humbling considerations, that he was " injurious," 1 Tim. i. 13. And he has mentioned several instances of it. Acts xxvi. 10. But even then, as we may well suppose, he would not have injured any man in his person, or property, from worldly considera

See Vol. i. p. 14—16.

tions. In what he did against the followers of Jesus he was not actuated by envy, malice, covetousness, or any worldly view. It was a false zeal for God and religion, by which he was induced to be a persecutor: which in some persons, and in some circumstances, is consistent with integrity. It is very likely to have been so in Paul, a young man, little acquainted with the world, and just come fresh from the study of the law, and the Rabbinical interpretations of it. Chrysostom makes this difference between Paul and the Jews. He had a sincere zeal for religion, according to his knowledge at that time. They had no concern for the welfare of Jerusalem, and aimed at nothing but their own honour.

a

All this has been said for shewing, that Paul was sincere in what he had done, and that he did not act contrary to conviction. But he cannot be justified. He should have examined. He should have taken care to be well informed. If, when he first came abroad in the world, and met with those who professed faith in Jesus, as the Messiah, he had inquired into the grounds of their persuasion: if he had attentively observed, whether they wrought any miracles, like those of Moses, and the ancient prophets, recorded in the Old Testament: if he had attended to the prophecies concerning the Messiah, which they alleged, for shewing, that the character of Jesus was answerable to them, and that they were fulfilled in him; he might have received satisfaction, and might have been prevented from acting that part against Jesus, and his disciples, which he afterwards bewailed.

But prejudices are very strong in some. They were so in this young man.

Persuaded of

the divine original of the law, and of the importance of the traditions of the elders, in which he had been lately instructed, and which he had received, and held, as a most valuable branch of science, he had a sovereign contempt for this new sect, and was of opinion, that nothing could be said by them, which deserved consideration.

Such were his prejudices, that they were not to be overcome in an ordinary way. Without something more than common to awaken his attention, he was in danger to have proceeded much farther in the wrong course, which he was in.

But though Paul was greatly prejudiced, he was not obstinate. The Lord Jesus saw this. He knew Paul to be tractable, and open to conviction. Otherwise, he would not have met him in the way to Damascus, as he did: nor would he have called to him: "Saul, Saul, why persecutest thou me?" But he well knew, that those words, together with the glory of the appearance surrounding him, would change his heart, and melt him down to ready obedience. Openness to conviction is a most necessary disposition to such weak, ignorant, fallible, sinful creatures as we are. Without it there can be no alteration for the better: no change of error for truth, or vice for virtue. Of the conceited and obstinate there is no hope. But they who are attentive to reason and argument, and are willing to be determined by evidence, may do great things. Of ignorant they may become knowing. Instead of being erroneous, they may have just sentiments. And they will proceed from one measure of knowledge and virtue to another, till they attain to great perfection in both.

This was Paul's disposition. et is very manifest in him. With what enmity against the disciples of Jesus he set out for Damascus, and how soon he was changed, the history shews. And as he journeyed, he came near to Damascus. And suddenly there shined round about him a light from heaven. And he fell to the earth, and heard a voice saying unto him: Saul, Saul, why persecutest thou me?" Acts ix. 3-6. Whereupon he trembles, and acquiesces. All his rage is subdued, and he becomes a disciple of Jesus.

Upon occasion of an abuse, which he received from the high priest, before whom he stood, he expressed himself with rather too much warmth and resentment. But having been admonished of it by those who stood by, he answers with great mildness: "I wist not, I did not consider, brethren, that it was the high priest. For it is written: thou shalt not speak evil of the ruler of thy people." Acts xxiii. 1-5.

He was once offended with John Mark, because he declined a service, which he thought reasonable to be performed. Acts xiii. 13; xv. 38. But he was afterwards reconciled to him, and desired his company: persuaded, that he would be "profitable to him for the ministry.” 2 Tim. iv. 11.

* Ούτος μεν εν οὕτως εποιεί, οὐχ ὡς Ιεδαίοι μη γενοιτο. Ότι γαρ ζήλῳ εποιεί, δηλον εκ τ8 εις τας εξω πόλεις απιεναι εκείνοι δε ουτε καν των Ιεροσολύμοις εφρόντισαν αλλ' ένος εγε

VOL. III.

VOVTO MOVE T8 Tiμgs amoλaveiv. In Act. Ap. hom. 19. T. IX. p. 155. D.

b See Dr. Doddridge upon 1 Tim. i. 13. note (b) Family Expositor, Vol. V. p. 443.

2 L

So much did this temper prevail in him, and so reasonable and beneficial did it appear to him, that he thought no men could be destitute of it, and that all men must be willing to hearken, and to yield to evidence. This we perceive from what he says, Acts xxii. 17—21; "When I was come again to Jerusalem, I was in a trance, and saw him saying unto me: Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. And I said: Lord, they know, that I imprisoned and beat in every synagogue them that believed on thee.--And he said unto me: Depart. For I will send thee far hence unto the Gentiles." He imagined, that an account of his conversion, who once was so opposite, and the reasons of it, if fairly laid before them, must persuade them. But Jesus, who knew the hearts of all men, saw, that the people of Judea were so hardened, that nothing would work upon them. Instead therefore of labouring unprofitably among them, the Lord renewed his orders to Paul, without delay, to proceed in the work of preaching to Gentiles, as he had already begun to do.

4. It was very gracious in the Lord Jesus, to call to Paul at the time he did, and not to suffer him to continue any longer in his career of rash, and inconsiderate, and injurious zeal, without control. As yet he was tender, and tractable. Afterwards he might have been

hardened: or, upon conviction, he might have sunk into despair.

5. We have reason to think, that there was an over-ruling Providence in disposing the per: son and concerns of Paul about this time, as well as in the other parts of his life.

He reflects with gratitude, that "God had separated him from his mother's womb, and called him by his grace." Gal. i. 15. There was great wisdom, as well as goodness, in the season of his call, as just shewn.

It was likewise a very happy and favourable circumstance, that he did not return into Judea presently after his conversion: forasmuch as the violent persecution, which began about the time of Stephen's death, had continued at least three years after Paul left Judea to go to Dar

mascus.

It was also well for him, that he was out of Judea, during the three or four years' reign of Herod Agrippa, when he was king of all Israel. It was, indeed, owing to a violent onset of the Grecians, as they are called, that the disciples were induced to convey him to Cæsarea, and send him forth to Tarsus. Acts ix. 29, 30. But it was over-ruled for his good. By this means he was out of Judea, during the reign of that proud and cruel prince, which appears to have been a troublesome time to the followers of Jesus in that country, till near the end it broke out into the greatest violence. As we learn from the history in the twelfth chapter of the Acts.

a

IV. What was Paul's age at the time of his conversion is not certain. Witsius supposeth, that he was born near the end of Herod's reign, about the same time with our Saviour. It is observable, that in the epistle to Philemon, ver. 9, written about the year of the vulgar æra 62, he calls himself Paul the aged. Which, I think, must lead us to suppose, that he was then sixty years of age, or not much less.

In the account of the martyrdom of Stephen he is called a young man. Acts vii, 58. But it is well known, that among the ancients the word youth is used with latitude. Some things said of him about that time may induce us to think him arrived to years of maturity, or discretion. For he seems to have been one of the principal agents in the persecution of the believers after the death of Stephen: and to have been entrusted by the Jewish rulers in carrying it on. As he says to king Agrippa, Acts xxvi. 10. "Which thing I also did in Jerusalem. And many of the saints did I shut up in prison, having received authority from the chief priests." And it is well known, being again and again related, that he had a commission from the high priest, when he went to Damascus. And it is also mentioned afterwards in the farther account of himself to Agrippa, ver. 12. "Whereupon as I went to Damascus with authority and commission from the chief priests. And there were several others with him at the same time, who may be supposed to have been officers under him. All which shows the regard that was paid to him.

b

At in neutram vastationem incidit pueritia Pauli, quem dicatur in martyrio Stephani. Unde necesse est, ejusdem natum esse oportet circa mortem Herodis. Quod ita confi

propemodum cum Christo ætatis fuisse. De Vità Pauli. sect. i. n. iii.

See Acts ix. 1, 2, 14; xxii. 8.

a

Mr. Biscoe thinks, that before his conversion Paul had been ordained elder, or rabbi, or doctor. And he supposeth, that this may enable us to account for Paul's being never excommunicated by the Jews. It may seem strange to some,' says he, that St. Paul was not excommunicated by the Jews, after he turned Christian. For St. John tells us, ch. ix. 22. “ The 'Jews had agreed, that if any man did confess, that Jesus was the Christ, he should be put out ' of the synagogue. St. Paul, notwithstanding, entered boldly into their synagogues, wherever he came, and preached that Jesus was the Christ. He was often scourged by them, 2 Cor. xi. S 24. But we no where read of his being excommunicated. The Talmud explains this to us : • forasmuch as thence it is abundantly evident, that they were very backward to excommunicate the disciples of the wise, the doctors, and teachers of the law.'

Whether that be certain or not, I think it may be inferred from what was before said, that at the time of his conversion, Paul was of an age when men are able to judge of the evidence of things, and to form a reasonable determination concerning their future conduct.

V. It may be now fit for us, before we proceed any farther, to consider when Paul became an apostle.

It has generally been the opinion of learned men, that Paul was called to the apostleship at the time that he was converted, or very soon after. So says Spanheim, and Witsius, who follows him. So likewise say divers others, who also have carefully considered this point, particularly Cave, Pearson, Basnage. To whom I must add my late much valued friend & Mr. Hallet. Who, in his discourse on ordination, had occasion to consider Acts xiii. 2, 3. as well as some other texts.

That Paul was now made an apostle, and fully instructed for preaching the gospel, is evident from the account of his conversion given by the evangelist Luke, and from all the accounts, which he gives of himself in his discourses in Judea, to the Jewish people, and to Festus, and Agrippa, and from his epistle to the Galatians, and from the manner of his speaking of himself at the beginning of divers of his epistles.

What he says of himself to the Galatians, in particular, implies his having had a full knowledge of the gospel-revelation, and his being invested in the apostolical character, before the time of his first coming to Jerusalem, after his conversion. Gal. i. 11, 12. "But I certify you, brethren, that the gospel, which was preached of me, is not after men. For I neither received it of men, neither was I taught it, but by the revelation of Jesus Christ-ver. 15, 18. But when it pleased God, (who separated me from my mother's womb, and called me by his grace) to reveal his Son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blood: neither went I up to Jerusalem, to them which were apostles before me. But I went into Arabia, and returned again unto Damascus. Then after three years I went up to Jerusalem, to see Peter, and abode with him fifteen days."

Paul must have been an apostle, and qualified to preach the gospel, before he came to Jerusalem, and saw Peter: or what he says here cannot be reckoned material, and to the purpose about which he is speaking.

Undoubtedly, for some good while Paul preached to Jews only. And when he began to

a The History of the Acts confirmed, p. 269, 270. b Id vero ante omnia in disquisitionis hujus limine supponimus, idem omnino esse tempus vocationis Paulinæ ad apostolatum, quod fuit ad Christum, annum adeo eumdem utriusque ac mensem. Spanh. ubi supra. sect. iv. p. 314.

Quo tempore ad Christianismum, eodem ad Apostolatum vocatus est Paulus. Actor. ix. 15. xxiii. 15. xxvi. 17. &c. Wits. de Vit. Pauli. sect. ii. num. xxi.

d See before, note d p. 252.

• Tiberii 22. A. D. 36. Saülus in Arabiâ moratur, ubi per Revelationem accepit plenam a Deo notitiam evangelii, ad quod prædicandum immediate vocatus est.

A. D. 37. Saülus ex Arabiâ redit Damascum, satis in officio per revelationem instructus. Pearson. Ann. Paulin. p. 2. His peractis, Paulus relictâ Damasco, in vicina loca aliquantisper secessit, ut ab ipso Christo auɛows institueretur, quod et ipse tradit, Gal. i. 15-17. In eo igitur recessu non b hominibus edoctus est, sed ab ipso Christo per revelationem didicit evangelium, et creatus est Apostolus, &c. Basnag. Ann. 37. num. lxii.

From this view of the history of St. Paul's life after his 'conversion to Christianity, it is plain, that many years '(thought to have been ten) had passed, during which he had 'been a preacher, and an apostle, before the time mentioned Acts xiii. At the beginning of those ten years, just after his conversion, Christ made him a minister and an apostle, ' and particularly gave him a commission to preach to the "Gentiles, when he appeared to him from heaven, and said, ' as in Acts xxvi. 16, 17, 18. When, therefore, ten years after this, the prophets at Antioch separated Paul for the work to which he was called, by prayer, and fasting, and 'imposition of hands, it is evident they did not give him any authority. He had received the full apostolical authority, and that, as the apostle of the Gentiles too, long before this, 'immediately from Christ himself,' Hallett's Notes and Discourses, Vol. ii. p. 321, 322.

h Acts ix. 15-22.
iCh. xxii. 6—16.

Ch. xxvi. 13-24.

preach to Gentiles also, he may have had some farther revelations from Christ. But it does not follow that he was not an apostle before that. Peter, and the rest, had been apostles several years, before they were required or qualified to preach to Gentiles.

Paul seldom speaks of his being an apostle, or " called to be an apostle," as he often does at the beginning of his epistles, but he seems to refer to, and intend his early call, when he was converted, and put into the ministry. Rom. i. 1. “ Paul, a servant of Jesus Christ, separated unto the gospel of God." 1 Cor. i. 1. " Paul, called to be an apostle of Jesus Christ, through the will of God." See also 2 Cor. i. 1. but especially Gal. i. 1. " Paul, an apostle, not of men, neither by men, but by Jesus Christ, and God the Father, who raised him from the dead." See likewise 1 Tim. i. 12. ch. ii. 7. 2. Tim. i. 11.

One requisite qualification of an apostle appears to have been, that he should see Christ in person, and that after his resurrection. This was manifestly one privilege of the first twelve apostles, and of Matthias, chosen in the room of Judas, Acts i. 21, 22. Accordingly, we find, that Paul also, claiming the character of an apostle, speaks of his having seen Christ, and as of a well known, and uncontested thing. 1 Cor. ix. 1. "Have I not seen Jesus Christ, our Lord ?" And largely in the 15th chapter of the same epistle, rehearsing divers appearances of our Lord, after his resurrection, to the apostles, and others, he says, ver. 8. 9. "And last of all he was seen of me also, as of one born out of due time. For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God."

a

It is plain, then, that Paul had seen Christ, and after he was risen from the dead, as the other apostles had done. But where did he see him? It is generally said, and I think rightly, in the way to Damascus. Then, as seems to me, Christ personally appeared to him, It is evident from St. Luke's account of Paul's conversion, Acts ix. 3...6. "And as he journeyed, he came near to Damascus, and suddenly there shined round about him a light from heaven. And he fell to the earth, and heard a voice, saying unto him: Saul, Saul, why persecutest thou me? And he said: Who art thou, Lord? And the Lord said: I am Jesus, whom thou persecutest.And he trembling, and astonished, said: Lord, what wilt thou have me to do? And the Lord said unto him: Arise, and go into the city. And it shall be told the, what thou must do." When Ananias by special order, entered into the house where Paul was, and put his hands upon him, he said: ver. 17. "Brother Saul, the Lord, even Jesus, who appeared to thee in the way, as thou camest, • ODDELS GOL ED Th od hath sent me." Compare ch. xxii. 14. And ch. ix. 27. " Barnabas brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken unto him." Paul likewise in his own accounts of his conversion uses words expressive of a personal appearance to him. So Acts xxii. 6-8. in his speech to the people of Jerusalem, where truth and exactness were very requisite. "And it came to pass, that as I made my journey, and was come nigh unto Damascus, about noon, suddenly, there shone from heaven a light round about me. And I fell to the ground, and heard a voice saying unto me: Saul, Saul, why persecutest thou me. And I answered, Who art thou, Lord? And he said unto me: I am Jesus of Nazareth, whom thou persecutest." So likewise Acts xxvi. 12-19. very strong and expressive, indeed. To which the reader is referred.

If Paul did not see Jesus in person at the time of his conversion, when did he so see him? Some may say at the time mentioned Acts xxii. 17-21.-"And it came to pass, that when I was come again to Jerusalem, even when I prayed in the temple, I was in a trance, and saw

a Vide Wits. de Vitâ Pauli. sect. ii. num. v. vi. vii. et Basnagius ann. 37. num. Iviii.

Qu. 2. Qualis erat hæc apparitio? Resp. Indubie corporalis; quia se, ut cæteros, testem oculatum adducit. Qu. 3. Quando, et ubi Christum vidit? Resp. Dum iret Damascum. Act. ix. Obj. At Paulus tunc excæcatus erat. Resp. Prius tamen Dominum vidit, cujus maximâ claritate perstricti sunt ejus oculi, ut fit solem intuentibus. Poli Synops. ad 1 Cor. xv. 8.

Jam quod ad hanc apparitionem Dominicam Paulo factam attinet, quæ sine dubio post ascensionem Domini contigit, illud etiain indubitate tenendum est, talem fuisse quâ Christus semet ipsum corporaliter atque oculis corporeis videndum Paulo ostenderet ad quem modum et aliis omnibus supra memoratis visus est. Nam nisi talis visio fuisset etiam hæc,

de quâ nunc Paulus loquitur, quomodo se perinde ut cæteros testem adduceret oculatum ad probandam veritatem resurrectionis Christi?Nam Paulum illo tempore suæ conversionis, quum iret Damascum, non tantum audivisse Dominum loquentem, sed etiam vidisse, ex subsequenti narratione clarum est. Dicit enim ad eum Ananias ix. 17. " Dominus misit me, Jesus qui apparuit," Græce opleis, qui visus est, "tibi in viâ." Et cap. xxii. 14, "Deus præordinavit te, ut videres justum, et audires vocem ex ore ejus." Rursum cap. ix. 27, Barnabas de eo narrat Apostolis, quomodo in viâ vidisset Dominum, et quia locutus est ei. Sed et Dominus ad Saülum prostratum, ipso referente, cap. xxvi. 16, "Ad hoc enim apparui, wper, visus sum tibi, ut constituam te ministrum et testem eorum, quæ vidisti." Et quæ sequuntur. Est. in 1 Cor. xv. 8.