A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

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 Thes∣salians 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 fa∣mous 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 toge∣ther. 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 multi∣tude 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 Apostoli∣cal 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 Thes∣salonica, 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 wor∣ship without any breach of that Law which limited their Sabbath-day's Journey to a∣bout 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 opportuni∣ties 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 eye∣sore to the Envious Devil.

N.B. Would we know the Reason why the Devil raged thus both in the chief A∣gents the Jews, and in those their under-Instruments the mad Miscreants against the A∣postles 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 un∣believing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 de∣voured, 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 Antichristi∣an 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 con∣trary 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 far∣ther 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 Thes∣salonica) 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 char∣acter 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 re∣ceived 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 Coun∣try-men he speaks of there, verse 14, 15. who Kill'd Christ and his Prophets, persecu∣ed Paul, pleased not God, and were rather Ishmalites than Israelites in their being con∣trary 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 presi∣dent 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. Ma∣gistri, Pin their Faith upon Paul's Sleeve, to take all he preached upon Trust as an in∣fallible 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 Re∣ligious, 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 improve∣ment 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 Sancti∣fication 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 Bre∣thren sent away Paul to go as it were to the Sea] Acts 17. verse 14. yet those that con∣ducted 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 Ser∣pents 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 oppor∣tunity 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 va∣nity 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 wor∣ship 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 Preach∣er, 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 E∣minent 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 con∣trary 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 de∣fective 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 peo∣ple, 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 Ra∣tional Arguments which they only depended upon, knowing nothing of any Divine Re∣velation. 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 er∣rour) 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as such a contemp∣tible person that had nothing to live upon, but upon the off falls of Corn, which in mea∣suring falleth off the Bushell when stricken, and was used to be picked up by the poor∣est 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 Tem∣ple 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 Dia∣goras, 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 No∣tion 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 peo∣ple, 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 prison∣er 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 Phi∣lippi, Thessalonica, or Berea, &c. But also that Paul, after he had preached a very sting∣ing 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 Au∣ditors, 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 In∣fluence upon many others: Insomuch that Paul himself seemeth to dismiss the As∣sembly (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 A∣thenians, to speak the truth, sitting here, doing nothing but triffling away our time, and only list∣ning 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 Hea∣then-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 E∣minent 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 pa∣triarchs 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 Hear∣ers, 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 Re∣surrection 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 com∣mon 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 acknow∣ledge 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 Hea∣ven, 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.