A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 17
CHAP. XVII. Paul Preaching at Theſſalonica, &c.
NOW come we to Paul's Second Station in his firſt Travels into Greece in Europe: as his firſt was at Philippi, ſo his ſecond was at Theſſalonica, Acts 17.1. paſſing by both Amphipolis, and Apollonia, two Cities alſo in Macedonia (whether they were called by the Viſion) but God had no Harveſt work there for theſe his Harveſt Labourers, and tho' the former of theſe was ſo called becauſe the Sea came up to it on both ſides, yet the Goſpel of Chriſt (that vaſt Ocean of Divine love) muſt not now come to it on any ſide: but Paul paſſeth by both thoſe places (as he was directed by God's Spirit) and goes on to Theſſalonica, one of the chiefeſt Cities of Macedonia, a City built by Great Alexander's Father in memory of a Victory that Philip obtained over the Theſſalians and therefore call'd it Theſſalonica, which ſignifies the Conqueſt of Theſſaly, but it became far more famous for Chriſt's coming and riding upon the white Horſe of the Goſpel, and conquering a famous Church to himſelf, to which Paul wrote two famous Epiſtles afterwards, &c.
As to Paul's Preaching the Goſpel at Theſſalonica, two things are principally to be conſidered concerning his Doctrine Preached in that City:
The firſt is the Object thereof, which is Two fold; 1. The Perſonal. 2. The Real Object: The Perſonal Object is manifold; As 1. Whom he Taught, the Jews. 2. Where, in their Synagogue. 3. When, on the Sabbath-day. 4. How oft, three Sabbath days together. And 5. From whence he drew his Doctrine; 'twas out of the Scriptures, Acts 17. verſe 1, 2. Then the Real Object is twofold, 1. What his Doctrine was, namely, the Doctrine of Christ's Death and Reſurrection. And 2. The manner how he taught it, was by opening the Prophecies of the Old Prophets concerning Chriſt, and comparing them with what was both done and ſuffered by Chriſt, making all things ſo plain to the Eyes of their underſtandings as if he had expoſed them to the open view of their Bodily eyes, ver. 3.
The next conſiderable to the Object is the Event, which alſo is twofold. 1. Good. And 2. Bad. The good Event was the Converſion of ſome Jews, and of a great multitude of Greek-Gentiles, and of the chief women not a few, verſe 4. But the bad Event was the oppoſition and perſecution, which was a conſtant Companion of the Apoſtolical Doctrine in all places where Paul came: and this is deſcribed by its three parts, its Beginning, its Advance or Middle and its Catastrophe or ending.
1ſt. The Beginning of it was ſtarted by the Unbelieving Jews moved with envy, who call the lewd Fellows into a League of Conſpiracy with them, and ſo ſets the whole City in an uproar, verſe 5.
The 2d. part of this perſecution is the Middle or Increaſe of it, wherein is related that the Apoſtles being withdrawn to avoid the rage of the rude Rabble (ſo could not be found) they fall foul upon Jaſon (the Apoſtles hoſt and entertainer) with others of the Brethren, and hale them away to the Rulers of the City, where they lay heavy and heinous crimes to their charge, they accuſe them, 1. Of raiſing Sedition, verſe 6. 2. Of committing High Treaſon, verſe 7.
Then the 3d. part, the Concluſion thereof, tho' thoſe Judges were affrighted at theſe Accuſations, both fearing a Tumult among the Citizens, and the Roman powers reckoning with them if Chriſt ſhould be allowed to affront Caeſar, verſe 8.
N.B. However, they were either well ſatisfied with Jaſon's Apology, or with the Bail taken for their Appearance if there were need, ſo as to diſmiſs them out of the Court and let them return home, verſe 9. This gave a loud alarm to the Apoſtles, knowing that the Jews ſought Paul's life, therefore were they ſent away, verſe 10.
The Remarks upon Paul's preaching at Theſſalonica are theſe.
The firſt Remark is; Still the Goſpel is as the Sea, what it loſeth on one ſide of Land, it gaineth on another. The ſending away of Paul and Silas from Philippi to gratifie the mad multitude, Acts 16.39, was a means to carry the word of life and Salvation to Theſſalonica, yea and we may ſuppoſe to ſome Jews both in Amphipolis and Apollonia too:
N.B. For tho' the every where ſcattered Jews had no Synagogue built in either of thoſe two Cities, as was in Theſſalonica, yet 'tis not at all improbable, that they reſorted to this Synagogue in Theſſalonica out of both the other Cities, ſo had the opportunity to hear Paul preach the Goſpel to them.
N.B. As all theſe three Cities were ſituated in Macedonia, ſo they were not ſo far diſtant one from another, but that they might hold up a Communion in the Jewiſh worſhip without any breach of that Law which limited their Sabbath-day's Journey to about two miles among their Traditions, Acts 1.12. yet was this looked upon as binding only in their own Countrey in times of peace, and not in other Countreys into which War had diſperſed them: So that ſome of thoſe Jews out of the other two Cities might be of the Number of thoſe that Believed and Conſorted with Paul.
The ſecond Remark is; But thoſe Jews which believed not, were the worst ſort of Enemies the Goſpel of Chriſt met withal in the whole world: N.B. Theſe Unbelieving Jews were worſe than thoſe lewd Fellows of the baſer ſort that were as Idle vagrants, out of all honeſt Imploy Viles et Venales, Saith One, Vagi, otioſiq, ſaith Another, ſuch as had nothing to do, but to gaze about and run on Errands; This Raſcality and Sink of the City was the beſt tools the Jews could find out by whom to do the Devil's drudgery: A quo aliquid tale eſt, illud eſt Magìs Tale, inaſmuch as thoſe croſſ-grain'd and curſed Jews ſet thoſe Mercenary Dueggs of the City on work to make an uproar and oppoſition againſt the Goſpel; they were the principal Agents therein, and therefore worſe than thoſe worthleſs burdens of the Earth, who were but their Inſtruments which watched all opportunities to move Sedition in hope of finding ſome Advantage in change: Hence Paul brands thoſe Jews thus, that they are neither pleaſing to God, nor profitable to men, 1 Theſſ. 2.15.
The third Remark is; The Succeſs and proſperous Reception of the Goſpel is a grievous eyeſore to the Envious Devil.
N.B. Would we know the Reaſon why the Devil raged thus both in the chief Agents the Jews, and in thoſe their under-Inſtruments the mad Miſcreants againſt the Apoſtles of Chriſt; It was becauſe in three weeks ſpace or very little more, they had Converted ſome Jews, many Proſelytes and not a few of the chief Gentiles, yea and a conſiderable number of the honourable Matrons of the City, tho' ſuch had ſtirred up perſecution againſt Paul and Barnabas in Antioch, Acts 13.50. All which number of Converts conſidered with the ſhortneſs of the time wherein ſo many were brought in, it cannot be wondred at, that the Devil (ſeeing his Kingdom tumbling down) filled the hearts of thoſe Incarnate Devils from corner to corner with rage againſt the Apoſtles.
N.B. However this ſpeedy Efficacy of the Goſpel upon ſo many and mighty perſons, together with the malicious Oppoſition they met with, and indured from both the unbelieving Jews and the Miſcreant Gentiles, God over-ruled it ſo as to make their piety a moſt exceeding renowned pattern even to thoſe who were in Chriſt long before them: Thoſe Converts received then the word in much affliction, and therefore Paul ſaith, that the Goſpel ſounded out like a Trumpet, and reſounded like an Eccho from thoſe Theſſalonians (as the word foreign ſignifies) 1 Theſſ. 1.6, 7, 8.
The fourth Remark is 'Tis the Devil's old and new method to lay the moſt grievous crimes to the charge of Chriſtians.
Thus he did here by his tools, charging the Servants of Chriſt that they had turned the world upſide down, verſe 6. accuſing them of Innovation and Sedition. Thus Elias was accounted of old [the troubler of Iſrael.] And in the primitive times of the Goſpel whatever calamity came upon Kingdoms, the Chriſtians were blamed for it, and their enemies uſed to impeach them of whatever crime was odious and abominable, yea they were went to cloath them with uggly Beaſts Skins, to caſt them unto Lions to be devoured, or if not ſo, that any wicked man might hunt them with Doggs and ſo devour them.
This was not done only by the Heathen Tyrants, but alſo by the Modern Antichriſtian Perſecutors, whoſe thirſt could never be quenched but by the blood of the Saints, and therefore they put Sambenitos or Pictures of Devils upon them and repreſented them in the moſt deformed forms that none ſhould ſtick at their Execution. Luther was call'd the Trumpet of Rebellion, whereas 'tis not the Goſpel, but Mens Corruptions that breed diſturbance.
N.B. This Truth may be Illuſtrated and Exemplified by a Familiar Similitude; 'Tis not the Sea of it ſelf, but 'tis the foulneſs of Paſſenger's Stomachs that makes them Sea-ſick.
The fifth Remark is; Behold how marvelouſly the Lord delivers his Servants out of the hands of their bloody Perſecutors!
Tho' they laid Treaſon (as well as Sedition) to their charge, which they knew was a Capital Crime and would coſt them their lives for Proclaiming CHRIST a KING contrary to the Decrees of Caeſar, as v. 7. Yet could not the Devil catch his prey while he was (as he loves to do) here fiſhing in troubled Waters, for the Lord hid the Apoſtles (as he did Jeremy and Baruch, Jer. 36.26.) out of their murderous hands, having farther work for them. And tho' Jaſon and his Friends were dragged away before the Court and charged there as Abettors of Treaſon, &c. N.B. Yet God ſo over-ruled thoſe Rulers, that they fearing more the unanſwerableneſs of this uproar to the Roman power (under which they then lived) than any other evil effect from the preaching of the Goſpel, they only took ſecurity of him for his own or for the Apoſtles Appearance when Required, whereby they appeaſed the people, and diſcharged their priſoners, whoſe Recogniſance was never called for afterwards.
This brings us to Paul's third Station, namely, at Berea, to which City he and Silas were ſent privily by night (when no more work could (at that time) be done at Theſſalonica) for which they had Chriſt's Warrant, When they perſecute you in one City flee to another. Thus they did flee to Berea not far from Theſſalonica.
The Sacred Narrative of this Station conſiſts of two general heads,
First, The high commendation of the Apoſtles Auditory met with in this place, for exceeding thoſe of Theſſalonica, in Candor, Generoſity, Prudence and Promptitude both to hear and receive the word of God, verſe 11, and 12.
And ſecondly, The hard uſage and oppoſition the Apoſtles met with here alſo: This hath a double deſcription, the firſt is, How it was raiſed and by whom, verſe 13. Berea not being far from Theſſalonica, the tidings of the Apoſtles courteous reception here ſtirred up the Rude Rabble there to bring perſecution from Theſſalonica to Berea. And ſecondly, How it was quelled, and by whom, namely, by the pious policy of the Brethren in Berea, verſe 14. Conveying Paul (who was moſt maligned) away privily to Athens, but leaving Silas and Timotheus there ſtill (being leſs obnoxious) to edifie the new founded Church there. Tho' their ſtay was not long there, for Paul ſent his Command to them that they ſhould follow him ſpeedily to Athens, ver. 15. to aſſiſt him in that great work there.
The Remarks upon Paul's third Station in Europe are theſe;
The firſt Remark is; To be docible and well diſpoſed toward the Goſpel of Chriſt is the best ſort of Gentility and Nobleneſs: Thoſe Berean Jews were ſaid to be more noble upon this account than were thoſe obſtinate, perverſe and prejudiced Jews at Theſſalonica, N. B. The word foreign ver. 11. ſignifieth better Gentlemen, or as we read it [more Noble] becauſe all learned men among the Jews were call'd [Sons of Nobles] Thus the Bereans were better learned of the two which is the more manifeſt, inſomuch as it is the character given them, that they were daily ſearchers of the writings of the Prophets, they patiently heard what Paul preached, they pondered it in their minds, and (when they had upon comparing it with the Scriptures) found it conſonant thereunto they received it into their hearts, not ſo much as the word of man, but as the word of God, (as Paul tells them) 1 Theſſ. 2.13. This made them better Gentlemen then their Country-men he ſpeaks of there, verſe 14, 15. who Kill'd Chriſt and his Prophets, perſecued Paul, pleaſed not God, and were rather Iſhmalites than Iſraelites in their being contrary to all men: But thoſe Berean Jews were better bred and of a better deſcent, not by civil humane dignity but by ſpiritual Divine dignation: N.B. Aſſuredly, the beſt and trueſt Nobility is that of Chriſtianity, wherein God himſelf is the top of the Kin, and Religion the Root, Iſa. 43.4. Such as are precious in God's ſight are truly honourable, the Nobles of the Tekoites were blemiſhed in their blood, Neh. 3.5. having but the ſhadow and ſhape of honour.
The ſecond Remark is; The Bereans diligence in improving their Talent before Converſion, and God adding his bleſſing to his own given Talent well improved is a bleſſed pattern and preſident for us. N.B. There are certain abilities God hath given us for external Actions which we may perform without ſpecial grace, and would we but imploy and improve them to the beſt advantage for our Souls good, we may (ſay our Orthodox Caſuiſts) expect the effectual work of the Spirit of Grace to Sanctifie both them and us.
Thus we may behold in thoſe Noble Bereans, how they brought their bodies to the Aſſembly, took the Heads of Paul's Sermon Reverently and Impartially, Repeated the Notes they had taken Religiouſly, nor was this all, they would not Jurare in verb. Magiſtri, Pin their Faith upon Paul's Sleeve, to take all he preached upon Truſt as an infallible Oracle, but examin'd all his Aſſertions by the holy Scriptures, which they knew were the only infallible Rule, becauſe they came from God, 2 Tim. 3.16. even from that God who cannot lye, Tit. 1.2. and they knew alſo that truth alone and not error is able to abide that Divine Teſt. Thoſe only are falſe Wares which need a dark Shop wherein to put them off to the too Credulous Chapmen. N.B. They did all this laudable work in the way of Religion, yet were not ſtill truly and throughly Religious, and Regenerated, but were yet unconverted, for after all this it is ſaid of them, verſe 12. Therefore many of them believed, both Jews and honourable women of the Gentiles, and of men not a few. N.B. Upon all thoſe to whom God had given this preparation of the Heart in Attentive hearing, in ſerious pondering, and comparing with the Scripture what they heard, &c. God bleſſed his own Gifts (he had given them) and their improvement of the Talents beſtowed on them, and he gave ſtill more unto them to that which they had according to his promiſe [whoſoever hath, to him it ſhall be given] Matth. 13.12. and 25.29. namely, ſuch Talents of Nature and providence which he hath received from God for imploying and improving in a way of practice, but if perſons prove lazy, idle and negligent herein, then their Right-arm and Right-eye (which they ſeemed to have, Luke 8.18.) ſhall be dryed up, and darkned, Zechar. 11.17. the ruſt of whoſe Riches ſhal riſe up againſt them, James 5.3. God oft withdraws thoſe gifts which he hath given to perſons, when they do not uſe them for God's Glory and the good of their own and others Souls, the great ends for which we are betruſted with thoſe Talents.
N.B. We are (even in the faln Eſtate) betruſted with ſome liberty in external Acts (ſuch as are reſorting to Gods Ordainances, hearing, and reading his word, &c.) and our indeavours ought to be Anſwerable in the uſe of this liberty: would we lay aſide all filthineſs and ſuperfluity of naughtineſs, and receive with meekneſs the ingrafted word which is able to ſave our ſouls, James 1.21. we may find the Lord's hand not ſhortned, but his word as powerful and piercing as ever it was to thoſe Noble Bereans: but if we hide our Talents with the bad Servant, we cannot expect that Spirit of Sanctification which the Bereans found.
The third Remark is; That Humane prudence and policy is lawfully Subſervient to Divine piety. It was an High Piece and Point of prudence in their not ſending Paul the neareſt and direct Road to Athens, but round about by the Sea from avoiding the danger from thoſe that lay in wait for his life: 'Tis written [then immediately the Brethren ſent away Paul to go as it were to the Sea] Acts 17. verſe 14. yet thoſe that conducted him, and had undertaken to ſecure him from thoſe murdering Jews, brought him to Athens, verſe 15. This was pious policy to make towards the Sea-ſide, as if Paul had deſigned to take ſhipping and be gone out of thoſe parts quite away. This was pretended and the rumour of it was reported abroad to hinder the malicious Jews from purſuing him any farther, whereas a Journey to Athens (in the ſame Countrey) was really intended and it may well enough be ſuppoſed that Paul's implacable Adverſaries preſſed Horſes to purſ… after him towards Athens, but Paul gave them a fair go-by, by his taking the long Circumference round about towards the Sea on foot in the by-foot paths that he might diſappoint his purſuers by his going on foot to Athens. Tho' Silas and Timotheus ſtayed at Berea ſtill, not only becauſe they were leſs maligned than Paul, but alſo becauſe they had ſome Kins-folks in Macedonia.
N.B. Thus our Lord doth allow as much of the Serpent, as of the Dove in us, in his ſaying [be wiſe as Serpents and harmleſs as Doves] Matth 10.16, 17. The Sagacity of Serpents may be imitated in our Chriſtian prudence, ſo far as it conſiſteth with the Dove's Innocency: Piety without policy is too ſimple to be ſafe, and policy without piety is too ſubtle to be good. Chriſt would not have his ſheep ſo ſimple as to ſtand ſtill, and let the Crows ſtand upon their backs and pull off their wool from their ſides. There is a Sanctified ſubtilty and ſagacity in foreſeeing evils, and hiding from them, Prov. 22.3. we may not willfully caſt our ſelves upon the needleſs dangers, a Serpent's eye is a ſingular ornament in a Dove's head. Our meekneſs muſt be mixt with warineſs, that it way be the meekneſs of Wiſdom, James 3.13. As we may not be crafty Foxes on the one hand to deceive others, &c. So nor muſt we be dull Aſſes that couch under every burden without neceſſity on the the other hand. The Dove without the Serpent is eaſily caught, and the Serpent without the Dove doth ſting moſt deadly: The Dove never provokes the Hawk, nor projects revenge, yet when purſued, ſaves it ſelf, if it cannot by fight yet by flight, as Paul did here, &c.
Now come we to the fourth Station of Paul in Greece, lying in Europe, which was in Athens as before in Philippi, Theſſalonica, and Berea. Thus the Providence of God over-ruled all the Devil's-miſchievous attempts to ſuppreſs the Goſpel; ſo as thereby, the Goſpel was much more ſpread abroad, from one City to another, until at laſt it came to this famous Univerſity.
The Relation of Paul's fourth Station which was at Athens, hath two grand parts, First, the Reſolves of it. And Secondly, The Remarks upon it.
First, The whole Narrative hereof Admits of this Analyſis or Reſolution: What Paul acted at Athens may be thus reſolued.
Firſt, There is his preparation to preach there, wherein we may conſider the cauſes moving him thereunto, which were twofold, External and Internal, for beſide the opportunity of a large Auditory, and ſuch as were learned, yet inviters of him to preach, as they had an Itch after Novelties, and were curious Inquirers after News, theſe were outward motives, there was alſo another cauſe more inward, namely, the Divine Zeal of this Bleſſed Apoſtle, who, beholding the vain Superſtition and abominable Idolatry of that famous and learned City, could not bear it, nor reſtrain himſelf from declaring the vanity of it, verſe 16, 17, 18, 19, 20, 21.
Secondly, The Sermon which Paul preached, conſiſts, (1.) Of an Exordium or Preface and Prologue wherein he uſeth a pious Inſinuation for Captivating the Ears and Hearts of his Hearers to attend diligently unto his diſcourſe. verſe 22, 23. (2.) Of the Principal Propoſition, that the True God is only to be worſhipped, and tho' (as he granted) they did worſhip the true God among their Idols, as to the matter of worſhip, yet did they do it after a falſe and vitious manner, therefore doth he make known this their Ʋnknown God to them, by declaring to them God's Attributes and his works of Creation and Providence, (obviating an objection drawn from their fore-fathers Ignorance) as alſo by putting them into a dread that even that ſame Chriſt, who was crucified, ſhould become the moſt dreadful Judge of Quick and Dead at the laſt day, v. 24, 25, 26, 27, 28, 29, 30, 31. This laſt was his Epilogue.
Thirdly, The Iſſue and Effects of his Sermon upon his Auditory, conſiſting both of Jews and Gentiles, and thoſe learned and unlearned. Some were effectually called, but others were hardned: And tho' there was a Synagogue of the Jews in this City, yea and Great Heathen Scholars in that Ʋniverſity, both which never had heard any thing preached concerning Chriſt Crucified, &c. (though probably thoſe learned Gentiles might have heard, from thoſe Devout Jews there, ſome report of the True God) yet Paul, the Preacher, after he had done this Sermon, is permitted to go out in peace without puniſhment, tho' he had loudly Declaimed againſt the Idolatry of the place, verſe 32, 33, 34. But more of this laſt in the Remarks which follow.
The firſt Remark is, Humane learning alone cannot learn any place or people the Divine Truths of Chriſt and his Goſpel. N.B. This Athens which Paul came to (that he might be out of the reach of his Adverſaries) was the moſt Soveraign City in all Greece, and had in it the moſt famous Univerſity, ſo that it was moſt higly honoured with that Eminent Title of being called the Greece of Greece, and the very eye of Greece, as Greece was accounted the eye of the world, which was all reputed blind in compariſon of it: yet notwithſtanding all their Scholarſhip, all their learning could not teach them to attain any ſaving knowledge until Paul came and preached it to them; but on the contrary that City and Univerſity too was wholly given to Idolatry, verſe 16. Inſomuch that Pauſanias reckons up more Idols almoſt in Athens than in all Greece beſides; And Xenophon telleth us, that the Athenians did keep double their Superſtitious Holy days and Feſtivals to what other Grecian Cities did: And Joſephus in his 2d. book to Appion ſaith, that thoſe Athenians exceeded all other Cities in their Idol worſhip: worſhipping Shame, Fame, Deſire, &c. in their peculiar Temples, as Cicero and other Authors among the wiſer Heathens do acknowledge.
Yea, to Sum up all in one word, one of themſelves do confeſs, that our Region is ſo full of Idols, that it is eaſier to find a God among us than a man, their Idols and Images being as numerous as their Inhabitants. N.B. All which teacheth us not only how defective humane learning is alone in the knowledge of Divine Myſteries (though it be call'd a good Handmaid, yet it is always but a bad miſtreſs where it is not ſubſervient to Grace) but alſo that Corruptio optimi eſt peſſima; Tho' learning be a good thing in it ſelf, yet when it is corrupted by a buſy Devil and a baſe heart, it degenerates into the worſt inſtrument in the world, as it did here. We read how the Angel ſpake by an Aſs, Num. 22.28. yet the Devil ſpake by a Serpent, more ſubtle than all the beaſts of the Field, Gen. 3.1.
The ſecond Remark is; All known and notorious Acts of ſin (eſpecially that God provoking and Land deſtroying ſin of Idolatry) are unbearable to behold by any gracious Spirit: Thus it was unto bleſſed Paul here [his Spirit was ſtirred up in him, &c.] verſe 16. The Idolatry that was practiced by the people of this place, before his eyes, did plainly put him into a Paroxyſm as the word [foreign] ſignifies, the ſame with Acts 15.39. He was almoſt beſides himſelf, being in a tranſport by beholding their abominate Idolatry: This drove him into a ſtrange Concuſſion of contrary paſſions.
Paul here was highly affected with divers affections and paſſions of Mind, As,
1. With Grief for ſo learned, and yet ſo blind a City and Univerſity, ſo miſerably dovoted to ſuch Sottiſh and Simple Superſtition.
2. With Anger and Indignation againſt the Superabounding Idolatry of that people, who ſhould have made a better improvement of their Learning.
3. With Zeal and Ardent Deſire to undeceive them and better inform them with his Evangelical Inſtructions: And therefore, wherever any perſons (whether in the Synagogue or in any other part of the City) would but lend him a little Audience, ſuch were his tranſports of Zeal, that he would preach to them, verſe 17. practiſing that in his own perſon what he exhorted Timothy and all Miniſters to do, namely, to preach in Seaſon, and out of Seaſon, 2 Tim. 4.2. Giving ſtill to the Jews the priority, and to thoſe Proſelytes of the Gentiles who were come over from Paganiſm to the Jewiſh worſhip. He throws the net of the Goſpel ſtill where the moſt Fiſh were ſtirring.
The third Remark is; Chriſt and his Doctrine of the Goſpel is the Grand ſtumbling-block to the blind World both Jews and Gentiles, Learned and Ʋnlearned, 1 Cor. 1. ver. 18, 19, 20, 21, 22, 23. The Jews would not believe in a Chriſt whom they had Crucified, not giving Credit to Chriſt's word without ſigns and wonders (tho' they wanted them not) Matth. 12.38. John 4.48. the Greeks or moſt learned of the Gentiles looked upon it as an Idle Story, that he, who is and was God bleſſed for ever, ſhould be Crucified, becauſe this could not be demonſtrated to them by natural cauſes and Rational Arguments which they only depended upon, knowing nothing of any Divine Revelation. Their deep Theorems of Philoſophy (as King James the firſt ſaid) made them not better, but worſe men, even mere Atheiſts, eſpecially thoſe Epicurians and Stoicks (verſe 18.) who held nothing to be deſirable but what delighted their ſenſes, this made them more Swine than men, and to Ridicule the Doctrine of Paul as a new Doctrine, and himſelf a babler, introducing Anaſtasis (or the Reſurrection he ſo often named) as a new Goddeſs to their more than a good many Goddeſſes which they adored already.
N.B. While Paul told them of the true God, in oppoſition to their Idols, they cry not out ſo much againſt him (for they could not but hear ſomething hereof from the Jews and Proſelytes that lived among them) but when he preached to them a Chriſt Crucified, Riſen, and Glorified, this was a novelty (tho' truth is elder than the oldeſt errour) which ſtartl'd them, they draw him to their moſt cruel Court conſiſting of their moſt learned men, v. 19 yet not ſo much to condemn him for it, as to be informed better by him of it, &c.
The fourth Remark is; Behold here the wonderful work of the over-ruling Providence of God over the Acting of all evil men!
Tho' thoſe vain Philoſophers apprehended Paul as a babler [foreign] as ſuch a contemptible perſon that had nothing to live upon, but upon the off falls of Corn, which in meaſuring falleth off the Buſhell when ſtricken, and was uſed to be picked up by the pooreſt of the People (as the Greek word ſignifies) or as a ſetter forth of ſtrange Gods out of his own private opinion, which they only allowed to be done by publick Authority, even as many as they pleaſed: Or, as ſome interpret it, as a preacher up of New Devils. This was the only grand Crime for which thoſe Heathens apprehended Paul and haled him away to their higheſt Court that ſat upon Mars's Hill (ſo called becauſe the Temple of Mars ſtood upon it) verſe 18, 19, 20. Where their moſt learned men kept their chiefeſt Court to Judge of all Religious Affairs, and where they had condemned Diagoras, Protagoras, and Socrates himſelf for contemning their Gods, and now Paul was to be Judged here for the ſame crime, &c.
N.B. But behold how Divine providence doth branch it ſelf out into two Eminent Acts for over-ruling the Humane Attempts of Paul's oppoſers! to name only that Notion of Grotius, that they led away Paul to this Court in Areopagus, not roughly or rudely, but with a gentle hand which he gathers from the Greek word [foreign] this may well be wondred at ſeeing they had been ſo ſevere before againſt ſome of their own Philoſophers above named: But more eſpecially,
(1ſt.) In this that Paul wanted a publick place to preach in, they brought him to this higheſt Court as a Criminal and Malefactor, and there he had a fair opportunity of doing God a great deal of good Service in preaching the Goſpel to a vaſt Confluence of people, yea and to the moſt learned of their Gentile-Philoſophers. Thus it pleaſeth the moſt wiſe God to over-ſhoot Satan in his own how: and yet higher ſtill.
(2ly.) Tho' Paul was charged with the ſelf ſame fault for which their own much admired Socrates loſt his life, namely, not only, an undervaluing of their Idols, but alſo an introducing of New Deities: yet that Paul ſhould be both ſo tenderly treated in this cruel Court, & behold the Judges ſaying ſo ſoftly to their preaching priſoner [may we know what this new Doctrine, whereof thou ſpeakeſt, is, for thou bringeſt certain ſtrange things to our ears: we would know therefore what theſe things mean.] verſe 19.20. Oh what ſoft words are here from the Lord-Judges of the higheſt Court to a contemptible priſoner ſtanding before the Bench at the Bar. Here is no hectoring, railing, reviling language, but rather a candid courting him to gratifie their curioſity by informing them in the meaning of this novelty they were inquiſitive ſo much after.
Nor was this all, tho' it was much, and much more than he met with either at Philippi, Theſſalonica, or Berea, &c. But alſo that Paul, after he had preached a very ſtinging Sermon againſt the Idolatry of thoſe his Judges, ſhould yet come off from that cruel Court not only with the ſafety of his perſon, but alſo with ſuch ſucceſs upon his Auditors, yea upon one of thoſe Eminent Judges in the Court who was Converted, as Dionyſius, and certain others both men and women, of the vulgar and of the honourable ſort, as Damaris, verſe 32, 33, 34. the Converſion of whom might have a mighty Influence upon many others: Inſomuch that Paul himſelf ſeemeth to diſmiſs the Aſſembly (as is uſual after the Sermon be done) by his Apoſtolical Authority: However the Court or Senate was ſo far from offering any injury to him, that they ſuffered him to depart in peace from the Bar, and withal deſired to hear more of the matter in his Divine Diſcourſe.
The fifth Remark is; God can make uſe of the Vanity of fooliſh men to bring about his own glorious ends. Theſe Athenians were generally tainted with Idleneſs; and Levity, [ſpending their time in nothing elſe but either in hearing or in telling news] verſe 21. This concords with that Charracter which Demonſthenes gives of his own Country-men: Saying, [we Athenians, to ſpeak the truth, ſitting here, doing nothing but triffling away our time, and only liſtning what News are abroad:] As this inquiſitive and Talkative humour (which two are always Coupled together) did not only Diſcover a Miſ-govern'd mind relating to perſons, but alſo a diſordered Government Relating to their Common-wealth, tho' it was a famous Port-Town, City and Univerſity: So, this very Vanity of their National Itch after Novelty, the great and moſt wiſe God made uſe of to make them more willing in hearkning to Paul's Sermon, becauſe their ears were tickled with hearing News and New Doctrines (which they never heard of before) from him. Yea ſo inquiſitive they were of a Deity, that rather than miſs (among all their other Gods) of the Right God, they errected an Altar to the Ʋnknown God, verſe 23.
N.B. Hiſtory holds out the Original of it to be in Plague-time, when the Athenians had weary'd themſelves with their Vain Invocations upon all their other Gods, for its removal, Epaminondas (wiſer than the reſt) adviſed them to errect an Altar to that God (whoever he was) that had power over the Plague, and becauſe they knew him not, therefore this inſcription was made: This uncertainty attends Idolatry as it did the Mariners, Jonah 1.5. to call every man on his God, and leaſt they ſhould all miſtake the true God, they awaken Jonah to call upon his God: However, tho' Paul wanted a Pulpit, yet makes he uſe of his Altar for his Text, and, as God made uſe of their Itch for news, ſo of this Text and Sermon on it to do much good, &c.
The ſixth Remark is; That all Preachers of the Goſpel ought to adapt and accommodate their Preaching to the Capacity and Condition of their various Auditories: Whether their work be either Concio ad clerum (according to the common Notion) or it be Concio ad populum, a Sermon to the Clergy, or to the Laity, to learned or unlearned Auditors. Thus this Apoſtle here, having to deal with Philoſophers, doth ſhew them moſt learnedly, yet moſt Divinely, the true and right uſe of Natural Philſophy, whereof thoſe blind Heathen-Sages (who thought themſelves the wiſeſt men in the world) were altogether Ignorant. He tells them, they ought to improve their knowledge of Natural things, that by it they might beget an high admiration of the God of Nature in their minds, which is the proper end of all Philoſophical knowledge, and without which excellent improvment all their Philoſophy becomes vain, Col. 2.8. Rom. 1.21, 22. and that Eminent gift of God (which rightly uſed is a great help to the knowledge of Divinity) doth degenerate into mere Sophiſtry, Idle Speculations, and Aery-Nothings, eſpecially when men preſume to meaſure Heavenly Myſteries by the meaſure of their Natural Reaſon.
N.B. Hence Tertullian not unfitly affirmeth, that Philoſophers were the prime patriarchs of the Hereticks, and the School-men, for their corrupting the Scripture with Philoſophy, and turning all into Queſtions, are as aptly called an evil Generation of Dunghil Divines. Hence the Apoſtle preacheth the Unknown God to them in their own Philoſophical way, to convince the Epicures and Stoicks that if they did ſeek as they ought, they might palpably and plainly find the wiſdom, power and goodneſs of the Great Creator manifeſted in the Creatures as, Rom. 1.20. ut ſolem in aquis, ſic Deum in operibus contemplamur: This Maker of the world is manifeſt in his works as in a mirrour, arguing thus; The world muſt have a beginning, nor could it make it ſelf, but as God made all things, ſo he orders and diſpoſes of all things, our beings, dwellings, breathings, and motions ſo that an hair cannot fall from off our heads without his providence, Matth. 10.30. therefore theſe things muſt not be Attributed to chance or to a Fatuitous Concourſe of Atoms, as they vainly imagined: and the more to ſhame them out of their vain fancy, he brings in the Teſtimony of one of their own Poets, to wit, Aratus (tho' not named) an approved Author among them, not that Paul would derive any Authority from that Poet, but that he might wound their vanity with their own weapons: Adding alſo, tho' God winked at the Ignorance of your Aunceſtors, yet now under the Goſpel he would not do ſo, ver. 24, 25, 26, 27, 28, 29 and 30.
The ſeventh Remark is; The ſeed of God's word meeteth with ſeveral Soils to receive it when it is ſown, ſome are High-way-Soil, ſome Stonny, and ſome Thorny, as well as ſome good, Matth 13.
No ſooner had Paul preached the unknown God to them, and alſo preſſed upon them that God would Judge the impenitent world, and that by the man Chriſt Jeſus whom the Jews had Crucified; Then there were found among them three ſorts of Hearers, ſome derided, ſome doubted, and a few believed.
(1.) The Deriders or Mockers were probably the Epicureans, verſe 18. who denyed that the world was Created, or Governed by God, as alſo that there were any rewards or puniſhments for men after death, therefore they ridiculed Paul's Doctrine of the Reſurrection from the Dead, and of the Judgment-day to come: tho' this great truth made Faelix tremble while Paul Reaſoned upon it, Acts 24.25. Such was the force of Conſcience in him, yet had it no ſuch impreſſion on thoſe Epicures, who judged of all things by common ſenſe, not by Conſcience.
(2.) The doubters probably were the Stoicks, verſe 18. who held as bad opinions as the other did, yet did not think the Reſurrection to be impoſſible, but did acknowledge rewards and puniſhments might be in the world to come, therefore they moſt likely might ſay to Paul (preſſing the Doctrine of Repentance and of the Reſurrection, verſe 30.31.) for obtaining better ſatisfaction to their doubts [we will hear thee again of this Matter] verſe 32. deferring farther diſcourſe upon thoſe points to another day.
(3.) The Believers (whether by Paul's publick or private diſcourſe is not mentioned) were indeed but few that are named, yet were they ſo honourable, that it could not but become a vaſt advantage to the Goſpel to be owned by ſuch a man as this Dionyſius or Dennis, and by ſuch a woman as this Damaris, verſe 33, 34. Notwithſtanding we do not find any Goſpel-Church founded at this Athens by Paul, as was in the next City he went from hence to, namely, to Corinth, Acts 18.1. No Reaſon can be rendred for this beſides the unſearchable wiſdom and pleaſure of God, but that theſe Scholars of the Univerſity and Citizens of this (accounted) wiſeſt City, were too wiſe to go to Heaven, and to be ſaved by the fooliſhneſs of Preaching the Goſpel, and that they for their Idolatry were in a Iudiciary way given up unto ſtrong deluſions, unto vile affections, and unto juſt Damnation, &c.