formerly named SAUL, was of the tribe of Benjamin, a native of Tarus in Cilicia, a Pharisee by profession; first a persecutor of the church, and afterwards a disciple of Jesus Christ, and apostle of the Gentiles. It is thought he was born about two years before our Saviour, supposing that he lived 68 years, as we read in a homily which is in the fifth volume of St Chrysostom's works. He was a Roman citizen (Acts xxii. 27, 28.), because Augustus had given the freedom of the city to all the freemen of Tarus, in consideration of their firm adherence to his interests. His parents sent him early to Jerusalem, where he studied the law at the feet of Gamaliel a famous doctor (id. xxii. 3.) He made very great progress in his studies, and his life was always blameless before men; being very zealous for the whole observation of the law of Moses (id. xxvi. 4, 5.) But his zeal carried him too far; he persecuted the church, and insulted Jesus Christ in his members (1 Tim. i. 13.) and when the protomartyr St Stephen was stoned, Saul was not only consenting to his death, but he even stood by and took care of the clothes of those that stoned him (Acts vii. 58, 59.) This happened in the 33rd year of the common era, some time after our Saviour's death.

At the time of the persecution that was raised against the church, after the death of St Stephen, Saul was one of those that showed most violence in distressing the believers (Gal. i. 13. and Acts xxvi. 11.) He entered into their houses, and drew out by force both men and women, loaded them with chains, and sent them to prison (Acts viii. 3. and xxii. 4.) He even entered into the synagogues, where he caused those to be beaten with rods that believed in Jesus Christ, compelling them to blaspheme the name of the Lord. And having got credentials from the high-priest Caiaphas, and the elders of the Jews, to the chief Jews of Damascus, with power to bring to Jerusalem all the Christians he should find there, he went away full of threats, and breathing nothing but blood (Acts ix. 1, 2, 3, &c.) But as he was upon the road, and now drawing near to Damascus, all on a sudden about noon, he perceived a great light to come from heaven, which encompassed him and all those that were with him. This splendor threw them on the ground; and Saul heard a voice that said to him, "Saul, Saul, why persecutest thou me?" It was Jesus Christ that spoke to him. To whom Saul answered, "Who art thou, Lord?" And the Lord replied to him, "I am Jesus of Nazareth whom thou persecutest; it is hard for thee to kick against the pricks." Saul, all in consternation, asked, "Lord, what is it that thou wouldest have me do?" Jesus bid him arise and go to Damascus, where the will of the Lord should be revealed to him.

Saul then rose from the ground, and felt that he was deprived of sight; but his companions led him by the hand, and brought him to Damascus, where he continued three days blind, and without taking any nourishment. He lodged at the house of a Jew named Judas. On the third day, the Lord commanded a disciple of his, named Ananias, to go to find out Saul, to lay his hands upon him, and to cure his blindness. And as Ananias made excuses, saying that this man was one of the most violent persecutors of the church, the Lord said to him, Go and find him, because this man is an instrument that I have chosen, to carry my name before the Gentiles, before kings, and before the children of Israel; for I will show him how many things he must suffer for my name. Ananias went therefore, and found Saul, laid his hand upon him, and restored him to his sight; then rising, he was baptized, and filled with the Holy Ghost. After this he continued some days with the disciples that were at Damascus, preaching in the synagogues, and proving that Jesus was the Messiah (Acts.)

From Damascus he went into Arabia (Gal. i. 17.), probably

(a) The conversion of such a man, at such a time, and by such means, furnishes one of the most complete proofs that have ever been given of the divine origin of our holy religion. That Saul, from being a zealous persecutor of the disciples of Christ, became all at once a disciple himself, is a fact which cannot be controverted without overturning the credit of all history. He must therefore have been converted in the miraculous probably into the neighbourhood of Damascus, being then under the government of Aretas king of Arabia; and having remained there for a little while, he returned to Damascus, where he began again to preach the gospel. The Jews could not bear to see the progress that the gospel made here; and so resolved to put him to death: and they gained to their side the governor of Damascus, who was to apprehend him, and to deliver him to them. Of this Saul had early notice; and knowing that the gates of the city were guarded night and day to prevent him from making his escape, he was let down over the wall in a basket. And coming to Jerusalem to see Peter (Gal. i. 38.), the disciples were afraid to have any correspondence with him, not believing him to be a convert. But Barnabas having brought him to the apostles, Saul related to them the manner of his conversion, and all that had followed in consequence of it. Then he began to preach both to the Jews and Gentiles; and spoke to them with such strength of argument, that not being able to withstand him in reasoning, they resolved to kill him. For this reason, the brethren brought him to Caesarea of Palestine, from whence he came, probably by sea, into his own country Tarus in Cilicia.

There he continued about five or six years, from the year of Christ 37 to the year 43; when Barnabas coming to Antioch by the order of the apostles, and there having found many Christians, went to Tarus to see Saul, and brought him with him to Antioch (Acts xi. 20, 25, 26); where they continued together a whole year, preaching to and instructing the faithful. During this time, there happened a great famine in Judea (id. ib. 27, 28, &c.), and the Christians of Antioch having made some collections to assist their brethren at Jerusalem, they made choice of Paul and Barnabas to go thither with their offering. They arrived there in the year of Christ 44; and having acquitted themselves of their commission, they returned again to Antioch. They had not been there long before God warned them by the prophets he had in this church, that he had appointed them to carry his word into other places. Then the church betook themselves to fasting and praying, and the prophets Simeon, Lucius, and Manaen, laid their hands on them,

culous manner in which he himself said he was, and of course the Christian religion be a divine revelation; or he must have been either an impostor, an enthusiast, or a dupe to the fraud of others. There is not another alternative possible.

If he was an impostor, who declared what he knew to be false, he must have been induced to act that part by some motive: (See MIRACLE). But the only conceivable motives for religious imposture are, the hopes of advancing one's temporal interest, credit, or power; or the prospect of gratifying some passion or appetite under the authority of the new religion. That none of these could be St Paul's motive for professing the faith of Christ crucified, is plain from the state of Judaism and Christianity at the period of his forsaking the former and embracing the latter faith. Those whom he left were the dispossessors of wealth, of dignity, of power, in Judea: those to whom he went were indigent men, oppressed, and kept from all means of improving their fortunes. The certain consequence therefore of his taking the part of Christianity was the loss not only of all that he possessed, but of all hopes of acquiring more; whereas, by continuing to persecute the Christians, he had hopes rising almost to a certainty of making his fortune by the favour of those who were at the head of the Jewish state, to whom nothing could so much recommend him as the zeal which he had shown in that persecution. As to credit or reputation, could the scholar of Gamaliel hope to gain either by becoming a teacher in a college of fishermen? Could he flatter himself, that the doctrines which he taught would, either in or out of Judea, do him honour, when he knew that "they were to the Jews a stumbling block, and to the Greeks foolishness?" Was it then the love of power that induced him to make this great change? Power! over whom? over a flock of sheep whom he himself had afflicted to destroy, and whose very Shepherd had lately been murdered! Perhaps it was with the view of gratifying some licentious passion, under the authority of the new religion, that he commenced a teacher of that religion! This cannot be alleged; for his writings breathe nothing but the strictest morality, obedience to magistrates, order, and government, with the utmost abhorrence of all licentiousness, idleness, or loose behaviour, under the cloke of religion. We nowhere read in his works, that saints are above moral ordinances; that dominion is founded in grace; that monarchy is despotic which ought to be abolished; that the fortunes of the rich ought to be divided among the poor; that there is no difference in moral actions; that any impulses of the mind are to direct us against the light of our reason and the laws of nature; or any of those wicked tenets by which the peace of society has been often disturbed, and the rules of morality often broken, by men pretending to act under the sanction of divine revelation. He makes no distinctions like the impostor of Arabia in favour of himself; nor does any part of his life, either before or after his conversion to Christianity, bear any mark of a libertine disposition. As among the Jews, so among the Christians, his conversation and manners were blameless.—It has been sometimes objected to the other apostles, by those who were resolved not to credit their testimony, that, having been deeply engaged with Jesus during his life, they were obliged, for the support of their own credit, and from having gone too far to return, to continue the same professions after his death; but this can by no means be said of St Paul. On the contrary, whatever force there may be in that way of reasoning, it all tends to convince us, that St Paul must naturally have continued a Jew, and an enemy to Christ Jesus. If they were engaged on one side, he was as strongly engaged on the other. If shame withheld them from changing sides, much more ought it to have stopped him; who, from his superior education, must have been vastly more sensible to that kind of shame than the mean and illiterate fishermen of Galilee. The only other difference them, and sent them to preach whither the Holy Ghost should conduct them. And it was probably about this time, that is, about the year of Christ 44, that Paul being wrapt up into the third heaven, saw there ineffable things, and which were above the comprehension of man (2 Cor. xii. 2, 3, 4, and Acts xiii. 4, 5, 6, &c.)

Saul and Barnabas went first into Cyprus, where they began to preach in the synagogues of the Jews. When they had gone over the whole island, they there found a Jewish magician called Bar-jesus, who was with the proconsul Sergius Paulus; and who refuted them, and endeavoured to prevent the proconsul from embracing Christianity: whereupon St Paul struck him with blindness; by which miracle the proconsul, being an eye-witness of it, was converted to the Christian faith.

From this conversion, which happened at the city of Paphos, in the year of Christ 45, many think, that the apostle first began to bear the name of Paul, which St Luke always gives him afterwards, as is supposed in memory of his converting Sergius Paulus. Some believe that he changed his name upon his own conversion; and Chrysostom will have this change to take place at his ordination, when he received his mission at Antioch; while others say, he took the name Paul only when he began to preach to the Gentiles: and, finally, several are of opinion, that he went by the names of both Saul and Paul, like many other Jews who had one Hebrew name and another Greek or Latin one.

From the isle of Cyprus, St Paul and his company went to Perga in Pamphylia, where John Mark left them, to return to Jerusalem; but making no stay at Perga, they came to Antioch in Pisidia; where going into the synagogue, and being desired to speak, St Paul made them a long discourse, by which he showed, that Jesus Christ was the Messiah foretold by the prophets, and declared by John the Baptist; that he had been unjustly put to death by the malice and jealousy of the Jews; and that he rose again the third day. They heard him very attentively; and he was desired to discourse

was, that they, by quitting their Master after his death, might have preserved themselves; whereas he, by quitting the Jews, and taking up the cross of Christ, certainly brought on his own destruction.

As St Paul was not an impostor, so it is plain he was not an enthusiast. Heat of temper, melancholy, ignorance, and vanity, are the ingredients of which enthusiasm is composed; but from all these, except the first, the apostle appears to have been wholly free. That he had great fervour of zeal, both when a Jew and when a Christian, in maintaining what he thought to be right, cannot be denied; but he was at all times so much master of his temper, as, in matters of indifference, to "become all things to all men," with the most pliant condescension, bending his notions and manners to theirs, as far as his duty to God would permit; a conduct compatible neither with the stiffness of a bigot nor with the violent impulses of satanical delusion. That he was not melancholy, is plain from his conduct in embracing every method which prudence could suggest to escape danger and shun persecution, when he could do it without betraying the duty of his office or the honour of his God. A melancholy enthusiast courts persecution; and when he cannot obtain it, afflicts himself with absurd penances; but the holiness of St Paul consisted only in the simplicity of a godly life, and in the unrestrained performance of his apostolical duties. That he was ignorant, no man will allege who is not grossly ignorant himself; for he appears to have been master not only of the Jewish learning, but also of the Greek philosophy, and to have been very conversant even with the Greek poets. That he was not credulous, is plain from his having refuted the evidence of all the miracles performed on earth by Christ, as well as those that were afterward worked by the apostles; to the fame of which, as he lived in Jerusalem, he could not possibly have been a stranger. And that he was as free from vanity as any man that ever lived, may be gathered from all that we see in his writings, or know of his life. He represents himself as the least of the apostles, and not meet to be called an apostle. He says that he is the chief of sinners; and he prefers, in the strongest terms, universal benevolence to faith, and prophecy, and miracles, and all the gifts and graces with which he could be endowed. Is this the language of vanity or enthusiasm? Did ever fanatic prefer virtue to his own religious opinions, to illuminations of the spirit, and even to the merit of martyrdom?

Having thus shown that St Paul was neither an impostor nor an enthusiast, it remains only to be inquired, whether he was deceived by the fraud of others; but this inquiry needs not be long, for who was to deceive him? A few illiterate fishermen of Galilee? It was morally impossible for such men to conceive the thought of turning the most enlightened of their opponents, and the cruellest of their persecutors, into an apostle, and to do this by a fraud in the very infant of his greatest fury against them and their Lord. But could they have been so extravagant as to conceive such a thought, it was physically impossible for them to execute it in the manner in which we find his conversion to have been effected. Could they produce a light in the air, which at mid-day was brighter than the sun? Could they make Saul hear words from out of that light which were not heard by the rest of the company? Could they make him blind for three days after that vision, and then make scales fall off from his eyes, and restore him to sight by a word? Or, could they make him and those who travelled with him believe, that all these things had happened, if they had not happened? Most unquestionably no fraud was equal to all this.

Since then St Paul was neither an impostor, an enthusiast, nor deceived by the fraud of others, it follows, that his conversion was miraculous, and that the Christian religion is a divine revelation. See Lyttleton's Observations on the Conversion of St Paul; a treatise to which it has been truly said, that infidelity has never been able to fabricate a specious answer, and of which this note is a very short and imperfect abridgement. course again on the same subject the next Sabbath-day; and several, both Jews and Gentiles, followed them, to receive particular instructions more at leisure. On the Sabbath day following, almost all the city met together to hear the word of God: but the Jews, seeing the concourse of people, were moved with envy at it; opposed, with blasphemies, what St Paul said; and not being able to bear the happy progress of the gospel in this country, they raised a persecution against the two apostles: whereupon Paul and Barnabas, shaking off the dust upon their feet against them, came from Antioch in Pisidia to Iconium. Being come thither, they preached in their synagogue, and converted a great number, both of Jews and Gentiles; and God confirmed their commission by a great number of miracles (Acts xiv. 1, 2, &c.). In the mean time, the unbelieving Jews, having incensed the Gentiles against Paul and Barnabas, and threatening to stone them, they were obliged to retire to Lystra and Derbe, cities of Lycaonia, where they preached the gospel. At Lystra, there was a man who had been lame from his mother's womb. This man fixing his eyes on St Paul, the apostle bid him rise, and stand upon his feet: whereupon he presently rose up, and walked; the people, seeing this miracle, cried out, that the gods were descended among them in the shape of men. They called Barnabas Jupiter, and Paul Mercury, because of his eloquence, and being the chief speaker. The priest of Jupiter brought also garlands and bulls before the gate, to offer sacrifices to them: but Paul and Barnabas tearing their clothes, and calling themselves into the middle of the multitude, cried out to them, Friends, what do you do? we are men as well as yourselves; and we are preaching to you to turn away from these vain superstitions, and to worship only the true God, who has made heaven and earth. But whatever they could say, they had much ado to restrain them from offering sacrifices to them.

In the mean time, some Jews of Antioch in Pisidia and of Iconium coming to Lystra, animated the people against the apostles. They stoned Paul, and drew him out of the city, thinking him to be dead. But the disciples gathering together about him, he rose up among them, entered again into the city, and the day after left it with Barnabas to go to Derbe. And having here preached the gospel also, they returned to Lystra, to Iconium, and to Antioch of Pisidia. Passing throughout Pisidia, they came to Pamphylia, and having preached the word of God at Perga, they went down into Attalia. From hence they set sail for Antioch in Syria, from whence they had departed a year before. Being arrived there, they assembled the church together, and told them the great things God had done by their means, and how he had opened to the Gentiles a door of salvation; and here they continued a good while with the disciples.

St Luke does not inform us of the actions of St Paul from the 45th year of Christ to the time of the council at Jerusalem, which was held in the 50th year of Christ. There is great likelihood that it was during this interval that St Paul preached the gospel from Jerusalem to Illyricum, as he informs us in his epistle to the Romans (xv. 19); and this without making any stay in those places where others had preached before him. He does not acquaint us with the particulars of these journeys, nor with the success of his preaching; but he says in general, that he had suffered more labours than any other, and had endured more prisons. He was often very near death itself, sometimes upon the water and sometimes among thieves. He run great dangers, sometimes from the Jews and sometimes among false brethren and perverse Christians; he was exposed to great hazards, as well in the cities as in the deserts: he suffered hunger, thirst, nakedness, cold, fasting, watchings (2 Cor. xi. 23—27), and the fatigues inseparable from long journeys, which were undertaken without any prospect of human succour; in this very different from the good fortune of others who lived by the gospel, who received subsistence from those to whom they preached it, and who were accompanied always by religious women, who ministered to them in their necessary occasions. He made it a point of honour to preach gratis, working with his hands that he might not be chargeable to anyone (1 Cor. ix. 1—15); for he had learned a trade, as was usual among the Jews, which trade was to make tents of leather for the use of those that go to war (Acts xviii. 3).

St Paul and St Barnabas were at Antioch when some persons coming from Judea (Acts xv. 1, 2, &c.) pretended to teach, that there was no salvation without circumcision, and without the observation of the other legal ceremonies. Epiphanius and Philaster say, that he that maintained this was Cerinthus and his followers. Paul and Barnabas withstood these new doctors; and it was agreed to send a deputation to the apostles and elders at Jerusalem about this question. Paul and Barnabas were deputed; and being arrived at Jerusalem, they reported to the apostles the subject of their commission. Some of the Pharisees that had embraced the faith, asserted, that the Gentiles that were converted ought to receive circumcision, and to observe the rest of the law. But the apostles and elders assembling to examine into this matter, it was by them decreed, that the Gentiles, who were converted to Christianity, should not be obliged to submit to the yoke of the law, but only to avoid idolatry, fornication, and the eating of things strangled, and blood.

St Paul and St Barnabas were then sent back to Antioch with letters from the apostles, which contained the decision of the question, and the resolution of that august assembly. The apostles also deputed Jude named Barjubas and Silas, who were principal brethren, to go to Antioch with Paul and Barnabas to give their testimony also of what had been decreed at Jerusalem. Being arrived at Antioch, they assembled the faithful, read to them the apostles letter, and acquainted them, that it had been resolved to discharge them from the yoke of the ceremonial law. Some time after this, St Peter coming to Antioch and joining himself to the converted Gentiles, he lived with them without scruple; but some brethren happening to arrive there from Jerusalem, he separated himself from the Gentile converts, and did no longer eat with them: for which conduct St Paul publicly censured him (Gal. ii. 11—16). St Paul (id. ii. 2, 3, &c.) in the same journey to Jerusalem declared openly to the faithful there the doctrine he preached among the Gentiles; and besides, discoursed of it in private among the chief of them in presence of Barnabas and Titus. St Peter, St James, and St John, with whom he had these conversations, could find nothing either to be added or amended in so pure and so sound a doctrine and demeanour. They saw with joy the grace that God had given him; they acknowledged that he had been appointed the apostle of the Gentiles, as St Peter had been of the circumcision. They concluded that Paul and Barnabas should continue to preach among the Gentiles; and only recommended to them to take care concerning the collections for the poor; that is to say, to exhort the converted Christians among the Gentiles, to assist the faithful brethren in Judea, who were in necessity; whether it were because they had sold and distributed their goods, or because they had been taken away from them (Heb. x. 54.)

After Paul and Barnabas had continued some days at Antioch, St Paul proposed to Barnabas to return and visit the brethren through all the cities wherein they had planted the gospel, to see in what condition they were. Barnabas consented to the proposal; but insisted upon taking John Mark along with them. This was opposed by Paul, which produced a separation between them. Barnabas and John Mark went together to Cyprus; and St Paul, making choice of Silas, crossed over Syria and Cilicia, and came to Derbe, and afterwards to Lystra (Acts xvi. 1, 2, &c.) Here they found a disciple called Timothy, whom St Paul took with him, and circumcised him that he might not offend the Jews of that country. When therefore they had gone over the provinces of Lycaonia, Phrygia, and Galatia, the Holy Ghost would not allow them to preach the gospel in the proconsular Asia, which contained Ionia, Aëolia, and Lydia. They therefore went on to Mysia, and coming to Troas, St Paul had a vision in the night. A man, habited like a Macedonian, presented himself before him, and said, Pass into Macedonia and come and succour us. Immediately he set out on this journey, not doubting but that God had called him into this country.

Embarking therefore at Troas, they sailed to Neapolis. Then they came to Philippi, where upon the Sabbath-day they went near the river side, where the Jews had a place of devotion, and where they found some religious women, among whom was Lydia, who was converted and baptized, and invited the apostle and his company to lodge at her house. Another day, as they went to the same place of devotion, they happened to meet a maid servant possessed with a spirit of divination, who followed St Paul and his company, crying out, that these men were the servants of the most high God, who declared to the world the way of salvation. This she did for several days together; at last St Paul, turning himself towards her, said to the spirit, I command thee in the name of Jesus Christ to come out of the body of this woman: upon which it immediately left her. But the masters of this damsel, who made much money by her, drew Paul and Silas before the magistrates, and accused them of attempting to introduce a new religion into the city. For this the magistrates ordered them to be whipt with rods upon the back and shoulders, and afterwards sent them to prison.

Towards midnight, as Paul and Silas were singing hymns and praises to God, on a sudden there was a great earthquake, so that the foundations of the prison were shaken, and all the doors flew open at the same time, and the fetters of the prisoners burst asunder. The gaoler being awakened at this noise, and seeing all the doors open, he drew his sword with an intention to kill himself, imagining that all the prisoners had made their escape. But Paul cried out to him, that he should do himself no mischief; for they were all safe. Then the gaoler entering and finding all the prisoners there, he brought out Paul and Silas from this place, asking them what he must do to be saved? Paul and Silas instructing him and all his family, gave them baptism. After this the gaoler set before them something to eat; and when the morning was come, the magistrates sent him word that he might release his prisoners, and let them go about their business. But Paul returned this answer to the magistrates; Ye have publicly whipped us with rods, being Roman citizens; ye have thrown us into prison; and now ye would privately dismiss us: But it shall not be so, for you yourselves shall come to fetch us out. The magistrates hearing that they were Roman citizens, came to excuse themselves; and having brought them out of prison, they desired them to depart out of their city. Paul and Silas went first to the house of Lydia, where having visited and comforted the brethren, they departed from Philippi.

Then passing through Amphipolis and Apollonia, they came to Thessalonica the capital city of Macedonia, where the Jews had a synagogue (Acts xvii. 1, &c.) Paul entered therein, according to his custom, and there preached the gospel to them for three Sabbath-days successively. Some Jews and several proselytes believed in Jesus Christ, and united themselves to Paul and Silas: but the greatest part of the Jews being led away by a false zeal, raised a tumult in the city, and went to the house of Jason where St Paul lodged. But not finding him there, they took Jason and led him before the magistrates, where they accused him of harbouring in his house people that were disobedient to the ordinances of the emperor, and who affirmed that there was another king besides him, one Jesus whom they preached up. But Jason having given security to answer for the people who were accused, he was dismissed to his own house; and the night following the brethren conducted Paul and Silas out of the city, who went to Berea, where they began to preach in the synagogue. The Jews of Berea heard them gladly, and many of them were converted; as also several of the Gentiles and many women of distinction that were not Jews.

The Jews of Thessalonica being informed that Paul and Silas were at Berea, came thither and animated the mob against them; so that St Paul was forced to withdraw, leaving Silas and Timothy at Berea to finish the work he had so happily begun. Those who conducted St Paul embarked along with him, and brought him as far as Athens (Theod. in 1 Thess.), where he arrived in the fifty-second year of Jesus Christ. As soon as he was got thither, he sent back those that had brought him, with orders to tell Silas and Timothy, that he desired them to follow him to Athens as soon as possible. In the mean time, he went into a synagogue of the Jews and preached to them as often as he had opportunity; and disputing with the philosophers who were frequent in that place, they they at last brought him before the Areopagus, accusing him of introducing a new religion. St Paul being come before the judges, pleaded in his own defense, that among other marks of superstition which he had found in that city, he had observed an altar inscribed, "To the unknown God." It was therefore this God whom they confessed that they knew not, that he came to make known to them. Afterwards he spoke to them of God the creator of heaven and earth, of the superintendence of a providence, of the last judgment, and of the resurrection of the dead. But after they had heard of the resurrection, some made scorn of him, and others desired to hear him another time. However some of them embraced the Christian faith, of which number was Dionysius a senator of the Areopagus, and a woman called Damaris, and several others with them.

St Timothy came from Berea to Athens according to the request of St Paul, and informed him of the persecution with which the Christians of Thessalonica were then afflicted. This obliged the apostle to send him into Macedonia, that he might comfort them and keep them steadfast (1 Thess. iii. 1, 2, &c.) After this St Paul left Athens and went to Corinth, where he lodged with one Aquila a Jew, and by trade a tent-maker (Acts xviii. 1, 2, &c.) With this Aquila the apostle worked, as being of the same trade himself. But, however, he did not neglect the preaching of the gospel, which he performed every day in the synagogue; showing both to the Jews and Gentiles that Jesus was the Messiah. There he made several converts; and he tells us himself (1 Cor. i. 14—17, and xvi. 15,) that he baptized Stephanus and his whole house, with Crispus and Gaius. About the same time Silas and Timothy came to Corinth, and acquainted him with the good state of the faithful at Thessalonica; and soon after this, he wrote his first epistle to the Thessalonians, which is the first of all the epistles that he wrote; and not long after he wrote his second epistle to that church.

St Paul, now finding himself encouraged by the presence of Silas and Timothy, went on with the work of his ministry with new ardour, declaring and proving that Jesus Christ was the true Messiah. But the Jews opposing him with blasphemous and opprobrious words, he shook his clothes at them, and said, "Your blood be upon your own head; from henceforth I shall go to the Gentiles." He then quitted the house of Aquila, and went to lodge with one Titus Justus, who was originally a Gentile, but one that feared God. In the mean time the Lord appeared to St Paul in a vision, told him, that in Corinth he had much people; and this was the reason why the apostle continued there eight months.

But Gallio the pro-consul of Achaia being at Corinth, the Jews of that city rose up against Paul and carried him before Gallio, accusing him of attempting to introduce a new religion among them; however, Gallio sent them away, telling them he would not meddle with disputes that were foreign to his office. Paul continued some time longer at Corinth; but at last he set out for Jerusalem, where he had a mind to be present at the feast of Pentecost. Before he went on shipboard, he cut off his hair at Cenchrea, because he had completed his vow of Nazariteship, in which he had engaged himself. He arrived at Ephesus with Aquila and Priscilla, from whence he went to Caesarea of Palestine, and thence to Jerusalem. Here having performed his devotions, he came to Antioch, where he stayed some time; and then passing from thence, he made a progress through all the churches of Galatia and Phrygia successively; and having gone over the higher provinces of Asia, he returned to Ephesus, where he abode three years; that is, from the year of Christ 54 to the year 57 (Acts xix. 1, 2, &c.)

St Paul having arrived at Ephesus, he found there some disciples that had been initiated by Apollos, who had only baptized them with the baptism of John. St Paul instructed them, baptized them with the baptism of Jesus Christ, and laid his hands on them; whereupon they received the Holy Ghost, the gifts of languages and of prophecy. The apostle afterwards went into the synagogue, and preached to the Jews for three months, endeavouring to convince them that Jesus Christ was the Messiah; but as he found them very obstinate, he separated himself from them, and taught daily in the school of one Tyrannus. He performed there several miracles, inasmuch, that the linen that had but touched his body, being afterwards applied to the sick, they were presently cured of their diseases, or delivered from the devils that possessed them. He also suffered much there, as well from the Jews as from the Gentiles; and he himself informs us (1 Cor. xv. 31, 32,) that after the manner of men he fought with beasts at Ephesus; that is to say, that he was exposed to wild beasts in the amphitheatre, so that it was expected he should have been devoured by them; but God miraculously delivered him: though some are of opinion, that the fight here mentioned by St Paul was nothing else but the scuffle he had with Demetrius the silver smith and his companions, who were disappointed in their attempt of putting the apostle to death. It was during his abode at Ephesus that the apostle wrote his epistle to the Galatians.

After this St Paul proposed, at the instigation of the Holy Ghost, to pass through Macedonia and Achaia, and afterwards to go to Jerusalem, saying, that after he had been there, he must also see Rome; and having sent Timothy and Erastus before to Macedonia, he tarried some time in Asia. During this time, he received intelligence that domestic troubles had risen in the church of Corinth, and that abuses had begun to creep in; which made him resolve to write his first epistle to that church.

Soon after this, taking leave of the disciples, he departed for Macedonia (Acts xx. 1, 2, &c.) He embarked at Troas, took Timothy with him, and together passed into Macedonia (2 Cor. ii. 12, and vii. 5—15.) Titus came thither to him, and acquainted him with the good effects that his letter had produced among the Corinthians; and told him, that the collections that had been made by the church of Corinth for the faithful in Palestine were now ready; which engaged Paul to write a second letter to the Corinthians. St Paul, having passed through Macedonia, came into Greece or Achaia, and there continued three months. He visited the faithful of Corinth; and having received their alms, as he was upon the point of returning into Macedonia, he wrote his epistle to the Romans.

At last he left Greece and came into Macedonia, in the year of Christ 58, intending to be at Jerusalem at the feast of Pentecost. He staid some time at Philippi, and there celebrated the feast of the passover. From hence he embarked and came to Troas, where he continued a week. On the first day of the week the disciples being assembled to break bread, as St Paul was to depart the day following, he made a discourse to them which held till midnight. During this time a young man called Eutychus, happening to fit in a window and fall asleep, fell down three stories high, and was killed by the fall. St Paul came down to him, and embraced him, and restored him to life again. Then he went up again, broke bread and ate it, and continued his discourse till day-break, at which time he departed. Those of his company took ship at Troas; but as for himself he went on foot as far as Assos, otherwise called Apollonia, and then embarked along with them at Mitylene. From hence he came to Miletus, whither the elders of the church of Ephesus came to see him; for he had not time to go to them, because he was desirous of being at Jerusalem at the feast of Pentecost.

When these elders were arrived at Miletus, St Paul discoursed with them, and told them that he was going to Jerusalem without certainly knowing what should happen to him; however he did not doubt but that he had much to suffer there, since in all cities the Holy Ghost had given him to understand, that chains and afflictions waited for him at Jerusalem. Nevertheless, he declared to them, that all this did not terrify him, provided he could but fulfil his ministry. After having exhorted them to patience, and having prayed along with them, he went on board, going straight to Coos, then to Rhodes, and thence to Patara (Acts xxii. 1, 2, &c.), where finding a ship that was bound for Phenicia, they went on board and arrived safe at Tyre. Here they made a stop for seven days, and then going on, they arrived at Ptolemais, and thence at Caesarea, where they found Philip the evangelist, who was one of the seven deacons. While St Paul was there, the prophet Agabus arrived there also from Judea; and having taken St Paul's girdle, he bound his own hands and feet with it, saying, "Thus shall the Jews of Jerusalem bind the man that owns this girdle, and shall deliver him up to the Gentiles." But St Paul's constancy was not shaken by all these predictions, and he told them, that he was ready, not only to suffer bonds, but death itself, for the name of Christ.

When he was come to Jerusalem, the brethren received him with joy; and the day following he went to see St James the less, bishop of Jerusalem, at whose house all the elders assembled. Paul gave them an account of what God had done among the Gentiles by his ministry. Then St James informed him, that the converted Jews were strangely prejudiced against him, because they were informed he taught the Jews that lived among the Gentiles and out of Palestine, that they ought to renounce the law of Moses, and no longer circumcise their children. Therefore, continued St James, we must assemble them here together, where you may speak to them yourself, and undeceive them. Moreover do this, that your actions may verify your words: join yourself to four men that are here, and who have taken upon them a vow of Nazariteship; and that you may share in the merit of their action, contribute to the charge of their purification, and purify yourself also, that you may offer with them the offerings and sacrifices ordained for the purification of a Nazarite. See Nazarite.

St Paul exactly followed this advice of St James, and on the next day went into the temple, where he declared to the priests, that in seven days these four Nazarites would complete their vow of Nazariteship; and that he would contribute his share of the charges. But towards the end of these seven days, the Jews of Asia having seen him in the temple, moved all the people against him, laid hold of him, and cried out, "Help, ye Israelites, this is he that teaches everywhere against the law, and against the temple, and has brought Gentiles into the temple, and profaned this holy place." At the same time they laid hold on him, shut the gates of the temple, and would have killed him, had not Lysias the tribune of the Roman garrison there run to his rescue, taken him out of their hands, and brought him into the citadel. St Paul being upon the steps, desired the tribune to suffer him to speak to the people, who followed him thither in a great multitude. The tribune permitted him, and St Paul, making a sign with his hand, made a speech in Hebrew (Acts xxii.), and related to them the manner of his conversion, and his mission from God to go and preach to the Gentiles. At his mentioning the Gentiles, the Jews began to cry out, "Away with this wicked fellow out of the world, for he is not worthy to live."

Immediately the tribune made him come into the castle, and ordered that he should be examined by whipping him, in order to make him confess the matter why the Jews were so incensed against him. Being now bound, he said to the tribune, "Is it lawful for you to whip a Roman citizen before you hear him?" The tribune hearing this, caused him to be unbound, and calling together the priests and the senate of the Jews, he brought Paul before them, that he might know the occasion of this tumult of the people. Then Paul began to speak to them to this purpose, (Acts xxiii.) : "Brethren, I have lived in all good conscience before God until this day." At which words, Ananias, son of Nebedeus, who was the chief-priest, ordered the bystanders to give him a blow in the face. At which St Paul said to him, "God shall smite thee, thou whitest wall; for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" Those that were present said to him, "Revilest thou God's high-priest?" St Paul excused himself by saying, that he did not know he was the high-priest, "For it is written, thou shalt not speak evil of the ruler of thy people." Then perceiving that part of the assembly were Sadducees and part Pharisees, he cried out, "Brethren, I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead I am called in question."

Then the assembly being divided in interests and opinions, and the clamour increasing more and more, the tribune ordered the soldiers to fetch him away out of the assembly, and bring him into the castle. The following night the Lord appeared to Paul, and said to him, "Take courage, for as you have bore testimony of me at Jerusalem, so must you also at Rome."

The day following, more than 40 Jews engaged themselves by an oath, not to eat or drink till they had killed Paul. They came, therefore, and made known their design to the priests and chiefs of the people, saying to them, "To-morrow cause Paul to appear before you, as if you would inquire more accurately into his affair, and before he can come to you, we will lie in wait for him and kill him." But St Paul, being informed of this conspiracy by his sister's son, acquainted the tribune with it; who gave orders that the night following he should be sent to Caesarea, to Felix the governor, who had his ordinary residence there. Felix having received letters from Lytias, and being informed that St Paul was of Cilicia, he told him he would hear him when his accusers should arrive.

Five days after, Ananias the high-priest and some of the senators came to Caesarea, bringing with them Tertullus the orator, to plead against Paul. Tertullus accused him of being a sedulous person, a disturber of the public peace; one who had put himself at the head of a sect of Nazarenes, and who made no scruple even to profane the temple, (id. xxiv.) But St Paul easily refuted these calumnies, and denied his accusers to prove any of the articles they had exhibited against him; he ended his discourse by saying, "That for the doctrine of the resurrection from the dead, his adversaries would have him condemned." Felix put off the further hearing of this cause till another time; and, some days afterwards, came himself with his wife Drusilla to hear Paul; and being in hopes that the apostle would purchase his freedom with a sum of money, he used him well, often sent for him, and had frequent conversations with him.

Two years having passed thus away, Felix made way for his successor Festus; but being willing to oblige the Jews, he left Paul in prison. Festus being come to Jerusalem, the chief priests desired to send for Paul, with a design to fall upon him by the way. But Festus told them, they might come to Caesarea, where he would do them justice. Hither the Jews came, and accused Paul of several crimes, of which they were able to prove nothing, (id. xxv.) Festus then proposed to the apostle to go to Jerusalem, and be tried there; but he answered, "That he was now at the emperor's tribunal, where he ought to be tried; and that he appealed to Caesar;" whereupon Festus, having conferred with his council, told him, that therefore to Caesar he should go.

Some days after, King Agrippa and his wife Berenice coming to Caesarea, desired to hear Paul; who pleaded his cause with such ability, that Agrippa exclaimed, "Almost thou persuadest me to be a Christian." See Agrippa.

As soon, therefore, as it was resolved to send Paul into Italy, he was put on board a ship at Adramyttium, a city of Mytilene; and having passed over the seas of Cilicia and Pamphylia, they arrived at Myra in Lycia, where, having found a ship that was bound for Italy, they went on board, (id. xxvi.) But the season being far advanced (for it was at least the latter end of September), and the wind proving contrary, they with much difficulty arrived at the Fair Haven, a port in the isle of Crete. St Paul advised them to winter there; however, others were of opinion they had better go to Phenice, another harbour of the same island; but as they were going thither, the wind drove them upon a little island called Clauda, where the mariners, fearing to strike upon some bank of sand, they lowered their mast, and surrendered themselves to the mercy of the waves. Three days after this, they threw overboard the tackling of the ship. Neither sun nor stars had appeared now for 14 days. In this extreme danger, an angel appeared to St Paul, and assured him, that God had given him the lives of all that were in the ship with him; which were in all 276 souls. St Paul told them of his vision, exhorted them to take courage, and promised them that they should all come alive into an island; and that the vessel only should be lost. On the 14th night the seamen cast out the lead, and thought by their sounding that they approached near to some land. They were attempting to save themselves by going into the boat; but St Paul told the centurion and the soldiers, that except the sailors continued in the ship, their lives could not be saved. Then the soldiers cut the ropes of the boat, and let her drive. About day-break, St Paul persuaded them to take some nourishment, assuring them that not a hair of their heads should perish. After his example, they took some food, and when they had eaten, they lightened their vessel, by throwing the corn into the sea. Day being come, they perceived a shore, where they resolved, if possible, to bring the ship to. But the vessel having struck against a neck of land that ran out into the sea, so that the head remained fixed, and the stern was exposed to the mercy of the waves; the soldiers, fearing lest any of the prisoners should make their escape by swimming, were for putting them all to the sword. But the centurion would not suffer them, being willing to save Paul; and he commanded those that could swim to throw themselves first out of the vessel; and the rest got planks, so that all of them came safe to shore. Then they found that the island was called Melita or Malta; the inhabitants of which received them with great humanity, (Acts xxvii. 1, 2, 3, &c.)

They being all very wet and cold, a great fire was lighted to dry them; and Paul having gathered up a handful of sticks, and put them upon the fire, a viper leaped out of the fire, and took hold of his hand. Then the barbarous people said to one another, "Without doubt this man is a murderer; and though he has been saved from the shipwreck, yet divine vengeance still pursues him, and will not suffer him to live." But Paul, shaking the viper into the fire, received no injury from it. The people, seeing this, changed their opinion of him, and took him for a god; which opinion of theirs was more confirmed, by his curing the father of Publius, the chief man of the island, of a fever and bloody flux. After this miracle, they all brought out their sick to him, and they were healed. See Melita.

At the end of three months they embarked again; and arrived, first at Syracuse, then at Rhegium, and lastly at Puteoli. Here St Paul found some Christians, who detained him for seven days; then he set out for Rome. The brethren of this city, having been in- formed of St Paul's arrival, came out to meet him as far as Appii-forum, and the Three Taverns. And when he was come to Rome, he was allowed to dwell where he pleased, having a folier to guard him, who was joined to him with a chain. Three days afterwards, St Paul desired the chief of the Jews there to come to him. He related to them in what manner he had been seized in the temple of Jerusalem, and the necessity he was under of appealing to Caesar. The Jews told him, that as yet they had received no information about his affair; and, as for Christianity, they knew nothing of it, but only that it was spoken against everywhere; however, that they should be very willing to have some account of that doctrine from him. A day was appointed for this purpose; when St Paul preached to them concerning the kingdom of God, endeavouring to convince them from Moses and the prophets, that Jesus was the Messiah. Some of them believed what he had said to them, while others disbelieved; so that they returned from him divided among themselves.

Paul dwelt for two whole years at Rome, from the year of Christ 61 to the year 63, in a lodging that he hired; where he received all that came to him, preaching the kingdom of God, and the religion of Jesus Christ, without any interruption.

Hitherto we have had the Acts of the Apostles for our guide, in compiling the history of St Paul; what we shall add hereafter, will be mostly taken from his own Epistles. His captivity did not a little contribute to the advancement of religion; for he converted several persons even of the emperor's court, (Philip. i. 12—18. and iv. 22.) The Christians of Philippi, in Macedonia, hearing that St Paul was a prisoner at Rome, sent Epaphroditus their bishop to him, to bring him money, and otherwise to assist him in their name, (Phil. ii. 25.) Epaphroditus fell sick at Rome; and when he went back to Macedonia, the apostle sent by him his Epistle to the Philippians.

It is not known by what means St Paul was delivered from his prison, and discharged from the accusation of the Jews. There is great probability that they durst not appear against him before the Emperor, as not having sufficient proof of what they laid to his charge. However that may be, it is certain that he was set at liberty, after having been two years a prisoner at Rome. He wrote also, during this imprisonment, his Epistles to Philemon and the Colossians.

He was still in the city Rome, or at least in Italy, when he wrote his Epistle to the Hebrews. St Paul, having got out of prison, went over Italy; and, according to some of the fathers, passed into Spain; then into Judea; went to Ephesus, and there left Timothy (Heb. xiii. 24. and 1 Tim. i. 3.); preached in Crete, and there fixed Titus, to take care to cultivate the church he had planted in that place. Probably he might also visit the Philippians, according to the promise he had made them, (Phil. i. 23, 26. and ii. 24;) and it is believed, that it was from Macedonia that he wrote the First Epistle to Timothy.—Some time after, he wrote to Titus, whom he had left in Crete; he desires him to come to Nicopolis, from whence, probably, he sent this letter. The year following, that is, the 6th year of the Christian era, the apostle went into Asia, and came to Troas, (2 Tim. iv. 13.) Thence he went to visit Timothy at Ephesus, and from that to Miletus, (2 Tim. iv. 20.) Lastly, he went to Rome; and St Chrysostom says, that it was reported, that having converted a cup-bearer and a concubine of Nero, this so provoked the Emperor, that he caused St Paul to be apprehended, and clapped into prison. It was in this last place of confinement that he wrote his Second Epistle to Timothy, which Chrysostom looks upon as the apostle's last testament. See Timothy and Titus.

This great apostle at last consummated his martyrdom, the 29th of June, in the 66th year of Jesus Christ, by having his head cut off, at a place called the Salvian Waters. He was buried on the way of Ostium, and a magnificent church was built over his tomb, which is in being to this day. Calmet's Dict. &c.

Paul (St.), Cave or Grotto of, in the island of Malta, where St Paul and his company took shelter from the rains, when the viper fastened on his arm. Upon this spot there is a church built by the famed Alof de Vignacourt, grand-master of the order, in the year 1606, a very handsome, though but a small, structure. On the altar piece is a curious painting, representing the apostle's shaking off the viper, surrounded with men, women, and children, in attitudes of admiration and surprize, and in the old Maltese garb; and the whole very well executed. On the top of the painting is the following inscription:

Vipera ignis acta calore frustra Pauli Manum invadit; is infusa benedicens Anguibus & herbis adimit omne virus.

M.D.C.V.

Paul, first Bishop of Narbonne, or Sergius Paulus the proconsul, converted and made bishop by St Paul, was descended from one of the best families of Rome. It is said the apostle called himself Paul, from his name. The Spaniards will have him to be their apostle, which is not improbable; and it is said he died a martyr at Narbonne.

Paul V. by birth a Roman, was first clerk of the chamber, and afterwards nuncio to Clement VIII. in Spain, who honoured him with a cardinal's hat. He was advanced to the papal chair the 16th of May 1605, after Leo XI. The ancient quarrel between the secular and ecclesiastical jurisdictions, which in former times had occasioned so much bloodshed, revived in the reign of this pontiff. The senate of Venice had condemned by two decrees, 1. The new foundations of monasteries made without their concurrence. 2. The alienation of the estates both ecclesiastical and secular. The first decree passed in 1603, and the second in 1605. About the same time a canon and abbot, accused of rapine and murder, were arrested by order of the senate, and delivered over to the secular court; a circumstance which could not fail to give offence to the court of Rome. Clement VIII. thought it proper to dispel or take no notice of the affair; but Paul V. who had managed the Genoese upon a similar occasion, flattered himself with the hopes that the Venetians would be equally pliant. However, he was disappointed; for the senate maintained that they held their power to make laws of God only; and therefore they refused to revoke their decrees and deliver up the ecclesiastical ecclesiastical prisoners into the hands of the nuncio, as the pope demanded. Paul, provoked at this behaviour, excommunicated the doge and senate; and threatened to put the whole state under an interdict, if satisfaction was not given him within the space of 24 hours. The senate did no more than protest against this menace, and forbid the publication of it throughout their dominions. A number of pamphlets, from both sides, soon announced the animosity of the two parties. The Capuchins, the Thealins, and Jesuits, were the only religious orders who observed the interdict. The senate shipped them all off for Rome, and the Jesuits were banished forever. Meantime his holiness was preparing to make the refractory republic submit to his spiritual tyranny by force of arms. He levied troops against the Venetians; but he soon found his design balked, as the cause of the Venetians appeared to be the common cause of all princes. He had recourse, therefore, to Henry IV. to settle the differences; and this prince had all the honour of bringing about a reconciliation between the contending parties. His ambassadors at Rome and Venice began the negociation, and Cardinal de Joyeuse finished it in 1607. It was agreed upon, that this cardinal should declare at his entry into the senate, that the censures of the church were to be taken off, or that he would remove them; and that the doge should at the same time surrender to him the deeds of revolution and protest. It was also stipulated, that all the religious who were banished, except the Jesuits, should be restored to their former privileges. In fine, the Venetians promised to send an ambassador extraordinary to Rome, in order to thank the pope for the favour he had done them; but they would not allow the legate to speak of his holiness granting them absolution. Paul was wise enough to overlook the whole matter, but endeavoured to put an end to another dispute, which had been long agitated in the congregations de auxiliis. He caused it to be intimated in form to the disputants and counsellors, that, as the congregations were now dissolved, it was his express order that the contending parties should no longer continue to censure one another. Some authors have affirmed that Paul V. had drawn out a bull against the doctrine of Molin, which only wanted to be promulgated; but for this fact there appears to be no other evidence than the draught of this bull, which we meet with in the end of the history of the above-mentioned congregations. Paul was strongly solicited, but in vain, to make the immaculate conception of the holy virgin an article of faith. He contented himself with barely forbidding the contrary doctrine to be publicly taught, that he might not offend the Dominicans, who, at that time, maintained that she was conceived like other human creatures, in original sin. His holiness afterwards applied himself to the embellishing of Rome, and was at great pains to collect the works of the most eminent painters and engravers. Rome is indebted to him for its most beautiful fountains, especially that where the water spouts out from an antique vase taken from the thermae or hot-baths of Veepalian, and that which they call aqua Paula, an ancient work of Augustus, restored by Paul V. He brought water into it by an aqueduct 35 miles in length, after the example of Sixtus V. He completed the frontispiece of St Peter, and the magnificent palace of Mount Cavallo. He applied himself in a particular manner to the recovering and repairing ancient monuments, which he made to advance, as much as the nature of them would admit, the honour of Christianity; as appears from an elegant inscription placed upon a column of porphyry, taken from the temple of Peace, and bearing a beautiful statue of the Virgin, at the side of the church of St Mary the elder:

" Impura falsi templi Quondam numinis Jubente moesta perferebam Caesar: Nunc laeta veri Perferens matrem Dei Te, Paule, nullis obticebo feculis."

His pontificate was honoured with several illustrious embassies. The kings of Japan, Congo, and other Indian princes, sent ambassadors to him. He took care to supply them with missionaries, and to found bishopricks in these countries newly brought over to the faith. He showed the same attention to the Maronites and other eastern Christians. He sent legates to different orthodox princes, both to testify his esteem for them, and to confirm them in their zeal for religion. He died the 28th of January 1621, aged 69; after having confirmed the French Oratory, the Ursulines, the Order of Charity, and some other institutions. Bold in his claims, but of narrow views, he distinguished himself more by his piety and knowledge than by his politics. It has been remarked, that he never passed a single day of his pontificate without celebrating mass. He enjoined all the religious in the prosecution of their studies to have regular professors for Latin, Greek, Hebrew, and Arabic; if there were any among themselves properly qualified; or if that was not the case, to take the affluence of laymen for that purpose, until there were some of their own order who had learning enough to instruct their brethren. It was very difficult to carry this decree into execution; and indeed it was always very imperfectly observed.

Paul (Father), whose name, before he entered into the monastic life, was Peter Sarpi, was born at Venice, August 14, 1552. His father followed merchandise, but with so little success, that at his death he left his family very ill provided for; but under the care of a mother whose piety was likely to bring the blesting of providence upon them, and whose wife conduct supplied the want of fortune by advantages of greater value. Happily for young Sarpi she had a brother, master of a celebrated school, under whose direction he was placed by her. Here he lost no time, but cultivated his abilities, naturally of the first rate, with unwearied application. He was born for study, having a natural aversion to pleasure and gaiety, and a memory so tenacious that he could repeat 30 verses upon once hearing them. Proportionable to his capacity was his progress in literature; at 13, having made himself master of school learning, he turned his studies to philosophy and the mathematics, and entered upon logic under Capella of Cremona, who, though a celebrated master of that science, confessed himself in a very little time unable to give his pupil any farther instructions. As Capella was of the order of the Servites, his scholar was induced by his acquaintance with him to engage in the same profession, though his uncle and his mother represented to him the hardships and difficulties of that kind of life, and advised him with great zeal against it. But he was ready in his resolutions, and in 1566 took the habit of the order, being then only in his 14th year, a time of life in most persons very improper for such engagements, but in him attended with such maturity of thought, and such a settled temper, that he never seemed to regret the choice he then made, and which he confirmed by a solemn public profession in 1572.

At a general chapter of the Servites held at Mantua, Paul (for so we shall now call him) being then only 20 years old, distinguished himself so much in a public disputation by his genius and learning, that William duke of Mantua, a great patron of letters, solicited the consent of his superiors to retain him at his court, and not only made him public professor of divinity in the cathedral, and reader of casuistical divinity and canon law in that city, but honoured him with many proofs of his esteem. But Father Paul finding a court life not agreeable to his temper, quitted it two years afterwards, and retired to his beloved privacies, being then not only acquainted with the Latin, Greek, Hebrew, and Chaldee languages, but with philosophy, the mathematics, canon and civil law, all parts of natural philosophy, and chemistry itself; for his application was unintermitted, his head clear, his apprehension quick, and his memory retentive.

Being made a priest at 22, he was distinguished by the illustrious Cardinal Borromeo with his confidence, and employed by him on many occasions, not without the envy of persons of less merit, who were far exaggerated as to lay a charge against him before the Inquisition, for denying that the Trinity could be proved from the first chapter of Genesis; but the accusation was too ridiculous to be taken notice of. After this he passed successively through the dignities of his order, of which he was chosen provincial for the province of Venice at 26 years of age; and discharged this post with such honour, that in 1579 he was appointed, with two others, to draw up new regulations and statutes for his order. This he executed with great success; and when his office of provincial was expired, he retired for three years to the study of natural and experimental philosophy and anatomy, in which he is said to have made some useful discoveries. In the intervals of his employment he applied himself to his studies with so extensive a capacity, as left no branch of knowledge untouched. By him Acquapendente, the great anatomist, confesses that he was informed how vision is performed; and there are proofs that he was not a stranger to the circulation of the blood. He frequently conversed upon astronomy with mathematicians, upon anatomy with surgeons, upon medicine with physicians, and with chemists upon the analysis of metals, not as a superficial inquirer, but as a complete master. He was then chosen procurator general of his order; and during his residence at Rome was greatly esteemed by Pope Sixtus V. and contracted an intimate friendship with Cardinal Bellarmine and other eminent persons.

But the hours of repose, that he employed so well, were interrupted by a new information in the Inquisition; where a former acquaintance produced a letter written by him in cyphers, in which he said, "that he detested the court of Rome, and that no preferment was obtained there but by dishonest means." This accusation, however dangerous, was passed over on account of his great reputation; but made such impressions on that court, that he was afterwards denied a bishopric by Clement VIII. After these difficulties were surmounted, F. Paul again retired to his solitude; where he appears, by some writings drawn up by him at that time, to have turned his attention more to improvements in piety than learning. Such was the care with which he read the scriptures, that, it being his custom to draw a line under any passage which he intended more nicely to consider, there was not a single word in his New Testament but was underlined. The same marks of attention appeared in his Old Testament, Psalter, and Breviary.

But the most active scene of his life began about the year 1615; when Pope Paul V. excommunicated by some decrees of the senate of Venice that interfered with the pretended rights of the church, laid the whole state under an interdict. The senate, filled with indignation at this treatment, forbade the bishops to receive or publish the pope's bull; and, convening the rectors of the churches, commanded them to celebrate divine service in the accustomed manner, with which most of them readily complied; but the Jesuits and some others refusing, were by a solemn edict expelled the state. Both parties having proceeded to extremities, employed their ablest writers to defend their measures. On the pope's side, among others, Cardinal Bellarmine entered the lists, and, with his confederate authors, defended the papal claims with great fervour of expression, and very sophistical reasonings; which were confuted by the Venetian apologists in much more decent language, and with much greater solidity of argument. On this occasion F. Paul was most eminently distinguished by his Defence of the Rights of the supreme Magistrate, his Treatise of Excommunication, translated from Geron, with an Apology, and other writings; for which he was cited before the Inquisition at Rome; but it may be easily imagined that he did not obey the summons.

The Venetian writers, whatever might be the abilities of their adversaries, were at least superior to them in the justice of their cause. The propositions maintained on the side of Rome were these: That the pope is invested with all the authority of heaven and earth; that all princes are his vassals, and that he may annul their laws at pleasure; that kings may appeal to him, as he is temporal monarch of the whole earth; that he can discharge subjects from their oaths of allegiance, and make it their duty to take up arms against their sovereign; that he may depose kings without any fault committed by them, if the good of the church requires it; that the clergy are exempt from all tribute to kings, and are not accountable to them even in cases of high-treason; that the pope cannot err; that his decisions are to be received and obeyed on pain of sin, though all the world should judge them to be false; that the pope is God upon earth; that his sentence and that of God are the same; and that to call his power in question is to call in question the power of God; maxims equally shocking, weak, weak, pernicious, and absurd; which did not require the abilities or learning of F. Paul to demonstrate their falsehood and destructive tendency. It may be easily imagined that such principles were quickly overthrown, and that no court but that of Rome thought fit for its interest to favour them. The pope, therefore, finding his authors confuted and his cause abandoned, was willing to conclude the affair by treaty; which, by the mediation of Henry IV. of France, was accommodated upon terms very much to the honour of the Venetians. But the defenders of the Venetian rights were, though comprehended in the treaty, excluded by the Romans from the benefit of it; some, upon different pretences, were imprisoned; some sent to the galleys; and all debarred from preferment. But their malice was chiefly aimed against F. Paul, who soon found the effects of it; for as he was going one night to his convent, about six months after the accommodation, he was attacked by five ruffians armed with billhooks, who gave him no less than fifteen stabs, three of which wounded him in such a manner that he was left for dead. The murderers fled for refuge to the nuncio, and were afterwards received into the pope's dominions; but were purified by divine justice, and all, except one man who died in prison, perished by violent deaths.

This, and other attempts upon his life, obliged him to confine himself to his convent, where he engaged in writing the History of the Council of Trent; a work unequalled for the judicious disposition of the matter, and artful texture of the narration; commended by Dr Burnet as the completest model of historical writing; and celebrated by Mr Wotton as equivalent to any production of antiquity; in which the reader finds "liberty without licentiousness, piety without hypocrisy, freedom of speech without neglect of decency, severity without rigour, and extensive learning without ostentation."

In this, and other works of his consequence, he spent the remaining part of his life to the beginning of the year 1622, when he was seized with a cold and fever, which he neglected till it became incurable. He languished more than twelve months, which he spent almost wholly in a preparation for his passage into eternity; and among his prayers and aspirations was often heard to repeat, "Lord! now let thy servant depart in peace." On Sunday the eighth of January of the next year, he rose, weak as he was, to mass, and went to take his repast with the rest; but on Monday was seized with a weakness that threatened immediate death; and on Thursday prepared for his change, by receiving the viaticum, with such marks of devotion as equally melted and edified the beholders. Through the whole course of his illness to the last hour of his life he was consulted by the senate in public affairs, and returned answers in his greatest weakness with such presence of mind as could only arise from the consciousness of innocence.

On Saturday, the day of his death, he had the passion of our blessed Saviour read to him out of St John's gospel, as on every other day of that week, and spoke of the mercy of his Redeemer, and his confidence in his merits. As his end evidently approached, the brethren of the convent came to pronounce the last prayers, with which he could only join in his thoughts, being able to pronounce no more than these words, "Flo perpetua," "Mayest thou last for ever;" which was underlined to be a prayer for the prosperity of his country. Thus died F. Paul, in the 71st year of his age; hated by the Romans as their most formidable enemy, and honoured by all the learned for his abilities, and by the good for his integrity. His denunciation of the corruption of the Roman church appears in all his writings, but particularly in this memorable passage of one of his letters: "There is nothing more essential than to ruin the reputation of the Jesuits. By the ruin of the Jesuits, Rome will be ruined; and if Rome is ruined, religion will reform of itself." He appeared, by many passages of his life, to have had a high esteem of the church of England; and his friend F. Fulgentio, who had adopted all his notions, made no scruple of administering to Dr Duncombe, an English gentleman that fell sick at Venice, the communion in both kinds, according to the Common Prayer which he had with him in Italian. He was buried with great pomp at the public charge, and a magnificent monument was erected to his memorial.

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