The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. VI.

PAul being come to Athens, he sends for Silas and Timo∣thy speedily to come to him, foreseeing a need of more Labourers in that place(a) 1.1. In the mean time, he diligently views and observes their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(b) 1.2 their Temples, Idols and Al∣tars, and takes notice how that City was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more full of Idolatry than any o∣ther. At this, his Spirit was much stirred within him, a holy indignation being kind∣led in his breast, to see their horrible Idola∣try and Superstition. He therefore sets himself to reform this great evil. And first, he applies himself to the Jews, and re∣ligious proselytes there, teaching Christ in their Synagogue. Then in the Market-place, and such places of publick concourse, he took occasion to make known the Doctrine of Christ to such as he met with there. And some of the Philosophers, of the Sect of the Epicureans, and Stoicks, encountred him and dis∣puted with him; and some of them derided and slighted him, calling him Babler: Others said, he was a publisher and setter forth of strange Gods, because he preached Jesus, and the resur∣rection. Hereupon they brought him to Areopagus, the place of Judicature in Athens, and examined him more strictly, what new religion it was he taught; the temper of that people being very inquisitive after new things.

Paul being brought before the Judges in Areopagus spake to them, to this purpose,

Ye men of Athens, I look upon you, as those which are generally given to the worship of more(c) 1.3 gods or Daemons than other cities are. For as I passed up and down in your City, beholding your Altars and Images, I found an Altar with this Inscription, TO THE UNKNOWN GOD: Whom ye profess to worship, and yet know not, him do I preach unto you, namely, The invisible God, the Creator of Heaven and Earth, who cannot be con∣tained in any Shrine, or Temple of mans framing. Nor can any Image made by mans hands be a proper instrument to re∣present him; Neither does he need any of the Sacrifices, or Gifts that are offered to him by men, seeing he gives to all their very life, and all that they have. And of one man and woman, viz. Adam and Eve, hath he made the whole race of mankind, and hath ordained their time, and place, when, and where, they shall dwell on the face of the earth: And the end of all this is, That they might seek after Him, that crea∣ted them, and worship him sincerely. And though they were lest through their fall, and degeneracy from Him, as in the

dark yet is this invisible God palpably to be discerned, and his glorious wisdom, power and goodness (manifest••d in his works of Creation and Providence), distinctly, and clearly to be known, if men would but seek and grope after him. And indeed we need not go out of our selves to find him, for he is very near every one of us. For our life, motion, and subsistence is wholly by him, and by his power, according to that which Aratus (a Poet of your own who hath written of the course of the Heavens) once delivered, saying, We are also his offspring, that is, we are descended from God by Creation. God therefore being our Creator, can in no rea∣son be supposed to be the work of our hands, as an Image of Gold, or Silver, or Stone is: And how irrational is it for man, the Image of God, to adore an Image, or work made by his own hands, which falls so short of representing the infinite, and invisible God, that it cannot represent the Spirit and Soul, the Reason and Understanding of man. And though God in his infinite patience hath long born with the world, thus lying in ignorance, and going on in such prodigious conceits, yet now he causeth his Gospel to be preached to all Nations, and thereby calls and invites them to repentance, and to forsake their Idols and sinful ways, which they ought seriously and speedily to do, because he hath appointed a day wherein he will judg the world in righteousness by his Son Jesus Christ, of which he hath given assurance by raising him from the dead. [vid. Act. 10.42.]

When Paul had mentioned the resurrection of the dead, some of those learned men (probably those of the Sect of the Epicureans who denyed all ••uture life) fell a scoffing; but some others of them desired to hear him again concerning those matters. So for the pres••nt he left them, having performed his part in sowing the good seed of the Gospel among them. And though we read not of any great success Pauls ministry had in this famous University, yet it pleased God to incline the hearts of some in this place to believe, and embrace his Doctrine, and to adhere to him. Among whom were Dionysius (one of the Areopagites, or Senators and Judges in Areopagus), and a wo∣man call'd Damaris with some others.

Act. 17. v. 16. Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

v. 17. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.

v. 18. Then certain Philosophers of the Epicureans, and of the Stoicks, encountred him: and some said, What will this babl••r say? Other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

v. 19. And they took him, and brought him unto Areopagus, saying, May we know, what this new doctrine, whereof thou speakest, is?

v. 20. For thou bringest certain strange things to our ears: we would know therefore what these things mean.

v. 21. (For all the Athenians and strangers which were there, spent their time in nothing else, but either to tell or to hear some new thing).

v. 22. Then Paul stood in the midst of Mars-hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.

v. 23. For as I passed by, and beheld your devotions, I found an Altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.

v. 24. God that made the world, and all things therein, seeing that he is Lord of Heaven and Earth, dwelleth not in Temples made with hands.

v. 25. Neither is worshipped with mens hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things.

v. 26. And hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.

v. 27. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us.

v. 28. For in him we live, and move, and have our being, as certain also of your own Poets have said, For we are also his off-spring.

v. 29. for as much then as we are the off-spring of God, we ought not to think that the God-head is like unto gold, or silver, or stone graven by art, and mans device.

v. 30. And the times of this ignorance God winked at, but now command∣eth all men every where to repent:

v. 31. Because he hath appointed a day in the which he will judg the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.

v. 32. And when they heard of the resurrection of the dead, some mock∣ed, and others said, We will hear thee again of this matter.

v. 33. So Paul departed from among them.

v. 34. Howbeit certain men clave unto him, and believed: among the which was Dionysius, the Arcopagite, and a woman named Damaris, and o∣thers with them.

* 1.4 * 1.5 * 1.6 * 1.7 * 1.8 * 1.9 * 1.10 * 1.11 * 1.12 * 1.13 * 1.14 * 1.15 * 1.16

* 1.17

Notes

• (a) 1.1

  Ex totâ historiâ satis clarum est, quod conatus Pauli in hac civi∣tate reformandâ major suerit quam in aliis civitatibus, sed effectus mi∣nor.
• (b) 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which is un∣derstood any thing where divine worship is offered, or whereby di∣vine worship is practised.
• (c) 1.3

  Athenienses adeò superstitiosi erant ut putarent sibi colendum quic∣quid uspiam terrarum pro Deo co∣leretur & quia timebant ne omnium populorum Dii sibi non essent cog∣niti, etiam incognitis altaria erige∣bant.
• * 1.4

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] h. e. Civitatem idolis refertam. Athenae urbs fauorum referta. Cicero. Zenophon in Atheniensium repub. inquit festa duplo plura agitant quam alii. Sic Geographis dicuntur loci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, multis arboribus referti. Syrus vertit civitatem plenam idolis.
• * 1.5

  v. 16. Epicurei à Stoicis in doctrinâ valde discrepant. Illi enim pro summo bono voluptatem habebant, Deum & providentiam nec non animorum imortalitatem nega∣bant. Hi vero summum bonum in virtute collocabant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asserebant, affe∣ctus è naturâ tollebant, absolutum & irrevocabile fatum, Deo ipsi leges praescribens, introducebant.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: non à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dico sed à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 colligo. Metaphora ab aviculis sumpta, quae sata in agris depascuntur, & semina legendo, i. e. colligendo, victum sibi quaerunt, ut columbae, semina per arvum sparsa. Inde apud Atticos ad homines istos translata fuit ista vox, qui circa mercatus & fora versantur, ut quae ex saceis defluunt colligunt, atque inde vivant; eoque viles, & contempti ho∣mines describuntur, qui foro perreptantes dicta aliorum captant, & quae ex ore cu∣jusque velut grana è sacco, excidunt, colligans ut habeant quod fabulentur, & garriant. Syrus, quid vult hic collector verborum? Quid vult vilissimus iste homuncio dicere? Sic Boi∣sius.

  Novorum Deorum nuncius esse videtur] Non rarum id, publico scito extranea Numina admittere, & ma••è audiebant quòd faciles essent in admittendis sacris peregrinis. Hic igitur perperàm interpretantes verba ejus, tam Anastasin quam Jesum Daemonium seu seu Numen adorandum esse, eum indicare voluisse, sunt opinati, quod & Chrysostomus ibi annotat. Seldenus.
• * 1.6

  v. 19. In Areopagum] Erat Areopagus, teste Stephano, vicus Athenis à Templo Mar∣tis sic dictus. In templo Martis Judices, dicti Areopagitae, judicabant. De Dieu.

  

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  Areopagus erat locus judicandi, & Areopagitae ipsi Judices quos Solon instituit.

  Duxerunt eum ad Are••p••gum, non ad Judicium, sed quod ibi multi esse solerent ho∣mine, eruditi, senatores, oratores, & alii vid. infra 34 Grot
• * 1.7

  v 21. Peregrint qui ibi ad tempus diversabantur, facile imbibebant civium vitia. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic est quod Plinius lib. 1. ep. 13. Vocat in stationibus sedere, tempusque audien∣d••s f••bu••is conterere. & ep. 22. g••mnasia, particus, & tonstrinas sectari long••sque fabula∣t onibu•• suum aliorumque otium delectare. Pricaeus.

  Hanc levitatem sui civibus saepe ex probrat Demosthenes, ut in Oratione illa, quâ respondet Epistolae Philippi
• * 1.8

  v. 2••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inquit Chrysostomus. Beza, Conspicio vos quasi religiosiores vulgo, superst••tiosiores. Boisiu sic. Quacunque eo (inquit Pau∣lus) con picio quaedam quae quam sitis vos O Atheniense c••ltu•• divino dediti, cla∣rum & testatum ••aciant. Nam pe••transiens, &c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Worshipper of Dae∣mons, or dead Hero's. See Mr. Mede's Apostacy of the la•••• times.
• * 1.9

  v 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philoni 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••••nt ea per quae Dii coluntur, Unde culturas hic non ma••e vertit Latinus. Grot. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè est id ipsum quod colitur, quae quidem apud Athenienses erant s••m 〈◊〉〈◊〉 M••lim t men numina vestra reddere. Sic Paulus 2 Thes. 2.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Dieu

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Laertius Or••ginem hujus rei narr••ns, dicit ab Epimenide monitos Athenienses, pestilenti•• Athenis obortá, ut s••cra facerent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. ei Deo ad quem ea re p••rtineret, & qui po••est t••m habuit pestilent ae averiu•• c••ndae, quis∣quis i•• tandem foret. uod ••utem verus Deus Judaeorum Ath niensibu ignotas erat, videtur inde pro••enisse qu••d Judaei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dei nomen non offerebant vul∣gò, ne Ge••tium ludibrio exponeretur, v••l etiam in Populo Dei vilesceret. Nec po∣terant Gentes ex cul u Judaico, (qui ab Deorum Gentilium cultu plurimam distabat) certi quid co••igere. Lucanus.

  — & delita sacris Incerti Judaea Dei —

  Cognitus ergo erat verus Deus aliquo modo Atheniensibus, scil. confusâ aliqu•• noti∣tiâ, ignotus distincte, & actu: Ignorantes coluerunt istud numen quod Paulus iis an∣nunciavit, & quàdam con••u••â notitiâ invocarunt tanquam naturae opificem, & si non ante, s••ltem Hadriani Caesaris temporibus (qui à nato Christo CXX annis claruit) Deo suppl carunt Gentilium sapientiores ut te••is est Arrianus▪ n•• bilis ejus temporis script••r Dissert. Epictet•• l. 2. c. 7. ubi inquit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deum invocantes precamur eum, Domine miserere nostri, quae est Eccle∣sia Ch••••••••••nae precatio.
• * 1.10

  26. Ex uno sanguine] i. e. Ex semine unius Adami, ut eo, quoque modo nos om∣nes quodam naturali•• cogn••tionis vinculo coll••gare.
• * 1.11

  v. 27 Ʋt quarerent Dominum, si sortè palpando eum invenirent] Ostendit aliquam rei difficultatem. Nam palpare aut caecorum est, aut noctu incedentium. Sic Deus in crea∣turis invenitur, q••ando post diligentem inquisitionem & serutationem actu contrecta∣tur, & aeternita••, omniscientia, omnipotentia, & boni••as ejus quasi tanguntur.

  Non longe abest ab un••quoque nostrum] nempe vi poten••iae suae 8en ep 41 Prope est à te Deus tecum est, inius est Nihil Deo clusum est. Interest animis nostris & cogitatio∣nibus med••s intervenit. Jovis omnia pletia. Virgilius.
• * 1.12

  v. 28. In ipso vivimus, mov••mur & sumus] In ipso id est per ipsum, ipsius beneficio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Animo scil. quod de Jove dixerat Aratus in Phaenom: id vero Deo ••ptat Paulus. Claruit Aratus tempore Ptolemaei Phil••delphi. In aureis Pytha∣gorae carminibu•• simile extat hemisticum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sensus est, Hominem naturae suae praestantiâ Deum quodammodo referre, quod Scriptura dicit ad imaginem Dei esse con••litum.
• * 1.13

  29 Non debemus existimare auro, argento, lapidi.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 arie & ingeniu hominis sculptis. Ad veroum scripturae artis & cogita∣tionis hominum, & sic reddidit Vet Interp.

  Nemo persuadere i•• quit sibi debet Deum esse auro similem argento vel lapidi, quem ars aut humana cogitatio formavit Heinsius. Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non modo sculptile opus, sed etiam pictum & omnia ea intelliguntur, quae homines colendo aut repraesentando numini solent commin sci. Beza.
• * 1.14

  v. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Cum ••eluti connivendo praeteriisset.
• * 1.15

  v. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Hoc est, ce••to & side digno argumento probans Chri∣stum fore Judicem, quum eum •• mortuis suscitaverit. Deus Jesum resuscitando è mor∣tuis maximum doctrinae ejus testim••nium praebui•• In eâ autem doctrinâ & hoc erat, se fore Judicem humani generis. Math. 25 31. Joh 9.28.29.
• * 1.16

  v. 32. Aliqui sannis cum excipiebant] Nempe Epicurei. ••lii verò, audiemus te ru••sus de hac re] Nempe Stoici qui hominis mortui restitutionem non putabant impossibilem, ut ostendimu•• ad lib. 2. de V. R. Christianae. Grot.
• * 1.17

  34. Dionysius Areopagites] Unus ex illo nobilissimo Senatu, qui & in republicâ multum habebat authoritatis & de caedibus & vulneribus judicabat. Graeci vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Valerius Maximus sanctissimum Concilium. Multum proculdubio profuit Evangelio, viri tam gravis, & publico testimonio probati, con∣versio.