rather to go without it, than to accept it upon dishonourable terms, either to the blemishing of their innocency, or to the aspersion of the gospel. Had they been privately released, they might have been publicly slandered for making their escape by compact with the gaoler, whom they had now made their own; therefore they stay in prison, till publicly discharged, and then they go forth: The magistrates besought them, and brought them forth. Observe, 3. The holy use which these good men made of their restored liberty: they visit the brethren and comfort them, and confirm them and strengthen them in the faith of Christ. Thus this chapter concludes with an account of what St. Paul did and suffered at Philippi, where he laid the foundation of that eminent church, to which he wrote his epistle, which bears the title of his Epistle to the Philippians; wherein he mentions many fellow-labourers that he had there, in the work of the gospel, Phil. iv. 3. Help those which laboured with me in the gospel, with Clement, and other my fellow-labourers, whose names are in the book of life. It is a happy encouragement to the ministers of Christ, when they are all found helping, and not hindering one another; strengthening each other's hands, and not saddening one another's hearts; but, by united endeavours, in public preaching, and private inspection, promoting the grand design of the gospel, namely, to fear God, honour their superiors, love one another. So be it. CHAP. XVII. The foregoing chapter acquaints us with the travels of St. Paul to Lystra and Philippi, and also with the hard usage which he met with at both places; at Lystra he cured a cripple, and was stoned for it; at Philippi he cast out a devil, and was scourged and imprisoned for it. Thus bonds and afflictions did abide him wherever he went. To do good and to suffer evil, is the portion of the ministers and members of Christ. NOW when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2 And Paul, as his manner was, went in unto them, and three sabbath-days reasoned with them out of the scriptures, 3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. This chapter begins with St. Paul's travels to Thessalonica, the chief city of Macedonia, where this apostle gathered a famous church, unto which he wrote two excellent epistles. Corning to Thessalonica at this time, he went, (as his manner was,) into the synagogue, not into a private house. As Christ taught daily in the temple, so did his apostles teach in the synagogues: it was the false apostles that crept into houses, and led captive silly women, as St. Paul complains, 2 Tim. iii. 6. Truth seeks no corners, but rejoices to be publicly seen; besides, the and, upon their rejection, to the Gentiles. gospel was first to be preached to the Jews, Accordingly the apostle takes the advantage of the synagogue, where all the Jews were gathered together, and preaches to them Jesus and the resurrection. Where observe, The first grand point which the apostle insisted upon, was to demonstrate, that this Jesus, whom he preached, was the longexpected Messias. Now to prove this, he produces the prophecies of the Old Testament, and compares them with what was both done and suffered by Christ, making all things as plain and obvious to the eye of their understanding, as if they had been seen with bodily eyes; satisfactorily demonstrating to their judgments, that Jesus is the Christ. Observe, lastly, How the gospel is like the sea: what is lost in one place, is gained in another; St. Paul is sent away from Philippi, but by that means the gospel was preached at Thessalonica. God overrules the motions of his ministers, and the madness and malice of their persecutors, for the furtherance and spreading of the gospel. 4 And some of them believed, and consorted with Paul and Silas, and of the devout Greeks a great multitude, and of the chief women not a few. 5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down, are come hither also; 7 Whom Jason hath received; and these all do contrary to the decrees of Cæsar, saying that there is another king, one Jesus. 8 And they troubled the people, and the rulers of the city, when they heard these things. 9 And when they had taken security of Jason, and of the other, they let them go. The foregoing verses acquaint us with St. Paul's preaching at Thessalonica in the Jewish synagogue, as also with the argument he insisted upon; namely, that the Messiah, according to the scriptures, was to die, and rise again from the dead; and that Jesus, whom he preached, was that Messiah. Now these verses before us, acquaint us with the different success which this sermon had upon the hearers; some believed, others were blinded; some were converted, others enraged. O the different and contrary effects which the word has upon its hearers! opening the eyes of some, closing the eyes of others; to some it is a savour of life unto life, to others the savour of death unto death. Those to whom the clearest light is afforded, who sinfully shut their eyes against it, and say they will not see; how just is it with God to close their eyes judicially, and say they shall not see! Observe, 2. How the apostle specifies, and particularly declares, the success which the preaching of the gospel had upon the people of Thessalonica, both good and bad. The good success in the fourth verse: some (though few) of the Jews were converted; but many proselytes, and not a few of the Gentiles, and a considerable number of the devout women, and honourable matrons of the city. The bad event and success is recorded, ver. 5. The unbelieving Jews called the lewd fellows of the city together into a confederacy with them, and raised a persecution against the apostles. Thence note, 1. That the progress and prosperous success of the gospel ever was, is, and will be, a grievous eye-sore to the devil and his instruments. Note, 2. That the worst enemies which the gospel ever met with in the world, are the unbelieving Jews. Here, the Jews which believed not, engaged the rabble on their sides, who are the fitte t tools to raise persecution against the mnisters of Christ: The Jews which believed not, took certain lewd fellows of the baser sort, and assaulted, &c. Note, 3. That the devil's old method for raising persecution against the ministers and members of Jesus Christ, has been and still is, to lay the most grievous crimes falsely to the christian's charge. Here the apostles are charged with innovation and sedition, with turning the world upside down. Thus afterwards, in the primitive times, whatever calamities came upon the state and kingdom, whatever commotions or tumults did arise in nations, presently christianity was blamed, and instantly the christians were cast to the lions; whereas it is not the gospel, but men's corruption, which breeds disturbances as it is not the sea, but the foulness of the stomach, that makes the man sea-sick. Note, 4. How mercifully and marvellously the Lord delivered the apostles, Paul and Silas, at this time, out of the hands of their persecutors: They sought them in the house of Jason, but found them not. The devil now missed of his prey, for the Lord hid the apostles here, as he did the prophets before, Jeremiah and Baruch, Jer. xxxvi. 26. having more work and farther service for them to do. The wise husbandman doth not commit all his corn to the oven, but reserves some for seed. Note, lastly, That as the panther, when it cannot come at the person, will fly upon and tear the picture in pieces; so these enraged persecu tors, finding that the apostles were escaped their hands, fall foul upon Jason who had entertained them, and drag him before the rulers and magistrates, charging him as an abettor of treason; yet observe, how God overruled the hearts of these rulers, that they did offer no violence to Jason, but only took security of him, for his own and others' appearance before them when called for: Thus the Lord knows how to deliver the godly out of tribulation, and to make a way for escape. 10 And the brethren immediately sent away Paul and Silas by night unto Berea who coming thither, went into the synagogue of the Jews. 11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. 12 Therefore many of them believed: also of honourable women which were Greeks, and of men, not a few. 13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. Observe here, 1. The pious and prudential care which the brethren took of the holy apostles, and the means which they used for their preservation: They presently sent them away unto Berea. The devil seeks nothing so industriously as the lives of the ministers of the gospel; (they making the greatest opposition to him and his kingdom;) but God finds out ways and means for their preservation, to reserve them for farther work and future service: The apostles came by night unto Berea. Observe, 2. St. Paul makes again the Jews' synagogues his preaching-place here at Berea, as he had done before at Thessalonica, ver. 2. and did afterwards at Athens, ver. 17. O how close did the apostle keep to his commission, to preach Jesus Christ first to the Jews, and to wait upon them with the repeated tender of the gospel, till they put it far from them, and judged themselves unworthy of eternal life, before he turned to the Gentiles. Observe, 3. The honourable character which the Holy Ghost here gives of these Bercans: They were more noble than those of Thessalonica; that is, of a more ingenuous, mild, and pliable temper of mind; they were not so possessed with prejudice and obstinacy against the gospel; they did not meet it with rage, but thought it worthy their search and serious enquiry; for which they are styled more noble. Thence learn, That to be of a teachable temper, and tractable towards the gospel of Jesus Christ, is the best sort of gentility and nobleness. The Bereans were better bred, and better descended than the Thessalonians, yet not by civil human dignity, but by spiritual and divine dignation; God gave them this preparation of their heart, and made them differ from their neighbours: These were more noble than those of Thessalonica, Observe, 4. What it is these Bereans are so highly commended for; namely, for searching the scriptures. Where note, 1. That the scriptures then were in the vulgar tongue. 2. That as they were in their own tongue, so the laity had them in their own hands. 3. That the common people did read them, and heard them read, searched, and examined them; and yet were so far from censure and blame, that they met with commendation for it from God himself. From the whole note, That a diligent reading of, and daily searching into, the holy scriptures, is a duty incumbent upon all those in whose hands the scriptures are or may be found. These christians at Berea searching the scriptures, were a noble pattern for all succeeding christians to imitate and follow. Observe, lastly, How the inveterate malice of the unbelieving Jews at Thessalonica pursues the apostles as far as Berea, ver. 13. When the Jews at Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. As Christ sends his ministers, so the devil sends his messengers from place to place; and as the ministers of Christ are never weary of his service for the good of souls, so persecutors are restless, they will compass sea and land to harass and drive the faithful ambassadors of Christ from city to city, and, if it were in their power, to banish them out of the world. Lord! help all thy faithful ministers to execute this piece of holy revenge upon Satan, that we may be even with him for all his malice and spite against us. O let us endeavour to do all the possible service, and the utmost good we can, wherever we come. : 14 And then immediately the brethren sent away Paul, to go as it were to the sea: but Silas and Timotheus abode there still. 15 And they that conducted Paul brought him unto Athens and receiving a commandment unto Silas and Timotheus, for to come to him with all speed, they departed. 16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. 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. 18 Then certain philosophers of the Epicureans, and of the Stoics, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. 19 And they took him, and brought him unto Areopagus, saying, May we know The prudential care which the believing brethren took of the holy apostle, was observed before, ver. 10. His life being in danger at Thessalonica, they sent him to Berea; being pursued to Berea, they sent him to Athens, and detain Silas and Timotheus; not that St. Paul was more fearful than the other two; but more useful, and consequently more hateful to the unbelieving Jews, and his life more sought after. To preserve which, his friends use an innocent policy: they make as if they sent him away to sea, but really he goes on foot to Athens: Immediately the brethren sent away Paul to go as it were to the sea. Hence learn, That human policy and prudence may lawfully be made use of, in subserviency to divine providence. It was good policy and great providence in the apostle and his friends to look one way and go another; to look towards the sea, and to go to Athens by land. There is a wise and holy subtilty in foreseeing the evil, and hiding ourselves: a serpent's eye is a singular ornament in a dove's head. Piety without policy, is too simple to be safe; and policy without piety, is too subtle to be good. The sagacity of the serpent, and the innocency of the dove, both may and ought to go together. Observe, 2. The place which the apostle comes to : Athens, a sovereign city, a famous university; the eye of Greece, as Greece was reputed the eye of the world. Yet, notwithstanding all their scholarship, they were ignorant of God in Christ; all their learning could not teach them to attain any saving knowledge, but both city and university are wholly given to idolatry. Learn hence, That human learning alone can never teach any place or people the divine truths of Christ and his gospel. 'Tis a good handmaid, but a bad mistress; 'tis good in itself, but when corrupted by a busy devil and a base heart, it degenerates into the worst instrument in the world: for Corruptio optimi est pessime ; "The sweetest wine makes the sourest vinegar." Observe, 3. The temper of the men of Athens described to us: they were great and greedy newsmongers, they spent their time in telling and hearing news of any sort. All which was the effect of an itching curiosity; a disease which has descended from age to age, from place to place, from person to person, occasioning a sinful expense of time, which can never be recalled; the neglect of our necessary affairs, which can never be redeemed; spreading false stories of others, and provoking displeasure against ourselves. O how wise and happy were it, if we enquired after news, not as Athenians, but as christians; that we might know the better how to manage our prayers and praises for the church and nation. Observe, 4. How the wickedness and idolatry of this place did vehemently affect this great apostle: His spirit was stirred, when he saw the city full of idols, and wholly given to idolatry. Their idolatry put him into a paroxysm, as the word signifies; bis mind was in a concussion by contrary passions: he was affected first with sorrow and grief, that a city should be so learned, and yet so blind; next with indignation and anger, at the superabounding idolatry of that knowing people; and lastly, with fervent zeal, and an ardent desire to undeceive them, and better inform them. In order to which, he takes all opportunities, both in the city, in the synagogue, and in the market-place, to preach to the people, to dispute with the philosophers, particularly the Epicureans, who denied the providence of God, and the immortality of the soul; who placed all their happiness in pleasure, and held nothing to be desirable but what delighted their senses: a doctrine which made them rather swine than men. And also with the Stoics, who placed all happiness in want of passion, denied all freedom of will, and ascribed all events to an absolute and irrevocable fate. And having disputed with them, he preaches Christ crucified, risen, and glorified to them: but he seemeth a babbler to them, and a setter forth of strange gods. Whence learn, That Christ and his doctrine, the gospel, was the grand stumbling-block both to Jew and Gentile, learned and unlearned. St. Paul took most pains to convert Athens, yet here his success was least; though it was a learned university, where, no doubt, were many men of excellent natural accomplishments. From whence we may infer, that if moral dispositions and improvement of natural abilities had fitted men for grace, we might • have expected the greatest number of converts at Athens, where many were mocking but very few believing. Surely the apostle's plantations there were different, not so much from the nature of the soil, as from the different influences of the Spirit. Observe, 5. How wonderfully the overruling providence of God concerned itself for the apostle's preservation here at Athens: they hauled him away to their high court of judicature, which sat upon Mars'-hill, (so called because the temple of Mars stood upon it,) where the most learned men assembled, and hear and determine what new god was to be worshipped. Here note, 1. How the providence of God brought St. Paul to a public place to preach in, Mars'-hill, where was a confluence of all the people, and a congregation of the most learned Gentile philosophers. This gave the apostle a mighty opportunity for the service of preaching. And, 2. note, How tenderly the apostle was treated in this cruel court: although this court had condemned Diagoras, Protagoras, and Socrates himself, for undervaluing their gods, and bringing in new deities; yet the apostle's life is not only spared by these judges, but they speak candidly and kindly to the apostle, and court him to gratify their curiosity, by informing them of this novelty, which they were so inquisitive after, and desired to hear more of his divine discourse. Thus the Lord eminently shows, how the hearts of men are in his hand, and that without his permission all the bitter enemies of his church shall not move a tongue, nor lift up a finger, against any of his ministers and members. 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. 23 For as I passed by, and beheld your devotions, I found an altar with this in. scription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. As if the apostle had said, “Ye men of Athens have a great number of gods, whom ye ignorantly worship: the God, therefore, whom ye acknowledge not to know, and yet profess to worship, is he that I preach unto you; 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." Here observe, 1. The light of nature discovered: the altar is inscribed, TO A GOD. The true God of the Jews was an unknown and uncertain God to the wisest of the Gentiles. Learn, That some discoveries of God may be made even by the light of nature: these heathens who had nothing but the dim light of nature to guide and direct them, do yet own a God, and acknowledge a worship due unto him, by the erection of an altar. Observe, 2, The darkness of nature declared: the altar, though erected to a God, yet it is to a God unknown. Thence learn, That natural light, in its most elevated and raised improvements, can make no full and saving discoveries of God. The true God was but an unknown God, even to the wisest of the heathens, to the men of Athens, who were the most famous, in their day, for the severest wisdom and gravity. 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. 25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all, life, and breath, and all things; 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 ; 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 : 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 offspring. 27 Here begins St. Paul's famous sermon to the men of Athens; in which the first thing that occurs to our observation is, how the preacher doth adapt and accommodate his discourse to the capacity of his hearers, as also to their sentiments and opinions. His auditory consisted of philosophers, particularly of Epicureans and Stoics; the former instead of a God and a wise Providence to make and govern the world, brought in Fortune or blind Chance, to bear all the sway. The latter though they acknow |