St. Luke adds, "And she constrained us"--that is, so urged and entreated, as to force them to do as she wished. We now read, "And it came to pa.s.s, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying."

This damsel seems to have been a slave, who, being possessed by an evil spirit, spake in a mysterious way, foretelling future events: and as the heathens were great believers in such things, many of them consulted this unfortunate girl, and gave her money for exercising her powers. This money went to her masters, to whom she thus brought much gain. The Lord now chose this damsel, to give a proof that He can constrain even evil spirits to bear testimony to the truth of Christ's religion; for St. Luke says, "The same followed Paul and us, and cried, saying, These men are the servants of the most high G.o.d, which shew unto us the way of salvation."

The damsel at Philippi, though under the influence of the evil spirit, was constrained by a higher power to bear evidence to the truth of doctrines, calculated to overthrow the empire of Satan. "And this did she many days. But Paul, being grieved" to see her under the dominion of an evil spirit, "turned, and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour": thus putting an end to all future soothsaying. "And when her masters saw that the hope of their gains was gone," they were greatly enraged, and "caught Paul and Silas and drew them into the market-place unto the rulers, and brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans." Such an accusation was sure to gain immediate attention from the magistrates, or governors of the city, as the Roman Emperors were very severe in any cases of rebellion or opposition, in their distant provinces: and though there was at that time no express law against Christianity, there was a law requiring all persons to worship the G.o.ds of the country; and Christianity was, of course, opposed to all idolatrous practices. Covetousness, or a sinful love of money, is, we are told, the root of much evil: the masters of the damsel cared not how much St. Paul preached the Gospel, as long as it did not interfere with their gains; but as soon as it did, they raised an outcry against the Apostles. Now let us remember that covetousness, or an eager desire for our own gain, whether of riches, honours, or pleasures, is just as great a sin now, as it was when the Scriptures were first written; and let us try never to let any thoughts of our own advantage or gain, lead us to _do_ or _allow_ what we know to be wrong; or _prevent_ our doing what we feel is right. These men succeeded in their persecution of Paul and Silas, for "the mult.i.tude rose up together against them: and the magistrates,"

without further consideration, "rent off their clothes," preparatory to their being scourged, "and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely." The jailor, having received so special a charge, determined to keep it: and therefore "thrust them into the inner prison, and made their feet fast in the stocks"--a machine fixed to the floor, having round holes just to go round the ancles, so that when it was shut upon them, it was quite impossible for the poor prisoners to move. Now imagine the sufferings of St. Paul and his companion: bleeding and smarting from the severe wounds made by the scourge, and their feet so confined, that they could get no ease by any change of posture! We might expect to find them lamenting over their terrible sufferings, or, at least, praying to G.o.d to deliver them. But the Scripture tells us, "And at midnight Paul and Silas prayed, and sang praises unto G.o.d": their faith was great; they rejoiced to suffer for the sake of Jesus, and they praised G.o.d for all His wondrous works: they sang from their hearts with loud voice, and the other "prisoners heard them." No doubt such joyful songs, from the lips of those whom they knew to be in pain, surprised their fellow prisoners, who had soon a greater cause for astonishment. The prayers and praises of Paul and Silas went up to G.o.d: "And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled." The jailor knew full well, that if the prisoners under his charge had escaped from prison, he would surely be put to death by the Roman magistrates; and, to avoid the disgrace of such a death, he was about to kill himself. Being a heathen, he did not know, as Christians do, that it is a fearful sin to put an end to our own lives: and therefore, rather than be punished for a fault of which he was not guilty, he prepared to kill himself. "But Paul," knowing his intention, "cried with a loud voice, saying, Do thyself no harm: for we are all here. Then he called for a light, and sprang in, and came trembling." Having thus convinced himself that his prisoners were indeed still in the prison, the jailor felt at once that the Apostles were certainly holy men, the messengers of G.o.d. No doubt he knew that for preaching the Gospel they had been cast into prison, and the wonderful things which he had now seen, convinced him that all they had said was true: therefore he "fell down" on his knees "before Paul and Silas, and brought them out" of prison, "and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." What blessed words! and then they doubtless explained to him that the faith here spoken of, meant such a belief in Jesus, as would lead to repentance for all sin so displeasing to Him, and make men strive to do all in their power to please Him: for to believe the Gospel, means to do all that the Gospel teaches. Such, no doubt, was the Apostles' teaching, as "they spake unto him the word of the Lord, and to all that were in his house." The jailor showed his grat.i.tude to the Apostles by doing all he could for their relief and comfort: for "he took them the same hour of the night, and washed their stripes." "And when he had brought them into his house, he set meat before them, and rejoiced, believing in G.o.d with all his house." Convinced and truly converted from the errors of idolatry to a belief of the truth as it is in Jesus, the jailor of Philippi with his family were at once admitted as members of the Christian Church; he "was baptized, he and all his, straightway."

Chapter XV.--ST. PAUL LEAVES PHILIPPI.

It would seem that the magistrates of Philippi, upon thinking calmly over the matter, felt that they had acted hastily and unjustly, in commanding two men to be scourged and put into prison, without a trial; for we read, "And when it was day, the magistrates sent the serjeants," officers under their command, to the jailor, "saying, Let those men go." The keeper of the prison, well pleased to receive such an order, told this to Paul, saying, "The magistrates have sent to let you go: now therefore depart, and go in peace. But Paul said unto" the serjeants who stood by, "They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out."

Now in order to understand all this, we must remember that the Romans, who thought themselves greatly superior to any other people in the world, were very jealous of their power and privileges as citizens of Rome. Thus, if a Roman citizen was ill treated, the Roman Government would severely punish any one who had dared to ill treat him. All persons whose parents were natives and citizens of Rome, were looked upon as _free-born_ citizens; and enjoyed from their birth, all the rights and privileges given by the Roman Government to her subjects.

Persons not born of Roman citizens, if they had done good service, either by fighting for Rome, or in any other way, were often rewarded by receiving the _Freedom of the City_; that is, by being looked upon and treated as Roman citizens, and having an equal share in all the privileges and benefits, granted to such Romans as _were_ free-born.

St. Paul was not a native of Rome, nor were his parents; for they were Jews, settled at Tarsus, in Cilicia: probably some of his ancestors, his grandfather or great-grandfather, had served in the Roman armies, and been rewarded for some great service, by receiving the freedom of the city: after which, all his descendants would be looked upon as free-born citizens of Rome.

The Roman Emperors sometimes allowed strangers to _buy_ the privileges: the Emperor Claudius did so: and for a large sum of money allowed people to have _for themselves_ the privileges of a Roman citizen--a great advantage in those days, as the rulers of every Roman province were bound to protect every Roman citizen in it, and not suffer any one to be ill treated. To scourge and imprison a Roman citizen, without having first _proved_ him to have been guilty of some great crime, was an offence which the Roman Government punished most severely; and therefore, we find that when the serjeants went back, and "told these words unto the magistrates, they feared, when they heard that they were Romans. And they came and besought them" not to report the treatment they had received, "and brought them out" of prison, "and desired (or entreated) them to depart out of the city."

We may be quite sure that St. Paul neither valued nor used the privileges of a Roman, further than they could serve to the glory of G.o.d. In this case, many of the people who had seen him and Silas beaten and cast into prison, would naturally think that they must have done something wrong: this would prevent the people from listening to what they taught. It was necessary, therefore, that St. Paul should show clearly that he had _not_ deserved any punishment; and that the magistrates themselves acknowledged, that they had sinned in treating him in such a manner. St. Paul, by his conduct, plainly proved his innocence of all offence. "And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed."

Of course the brethren were very sorry to lose St. Paul; but now that he had established a Church at Philippi, they could go on without him, whilst his teaching was much wanted in other places: and consequently, he and Silas journeyed on to the south-west. "Now when they had pa.s.sed through Amphipolis and Apollonia," preaching the Gospel no doubt, though we hear nothing as to their success, they went to Thessalonica, an important city of Macedonia, and one in which many Jews resided; for there was a synagogue there. "And Paul, as his manner was, went in unto them" in their synagogue, "and three sabbath days reasoned with them out of the Scriptures": showing that those holy writings, prophesied both the sufferings and the rising again of Christ the Messiah; and then plainly telling them, "this Jesus, whom I preach unto you, is Christ," the promised Messiah, of whom your Scriptures speak.

"And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great mult.i.tude, and of the chief women not a few." As usual, the Jews were more bitter against the Gospel than the Gentiles; and we read that "the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort,"--men of no principle, ready at any time to do any mischief which came in their way: by the help of these men, the Jews "gathered a company, and set all the city on an uproar, and a.s.saulted (or attacked) the house of Jason," where they supposed the Apostles to be, "and sought to bring them out to the people," who, in their excited state, would probably have put them to death without further inquiry.

Jason was one of those who had become a Christian, and he appears to have shown hospitality to the Apostles, and lodged them in his house; though the mob did not find them there, when they a.s.saulted the house.

"And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These (men) that have turned the world upside down are come hither also; whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. And they troubled the people and the rulers of the city, when they heard these things." But the rulers could find no cause to punish Jason or the other brethren that were dragged with him before the judgment seat, so "they let them go," "when they had taken security of them." What this "security" was, we do not know; probably some promise not to entertain the Apostles, nor to rebel against the Roman Emperor.

By "turning the world upside down," the accusers of Jason meant, that what the Apostles taught was so different to anything ever heard of before, that it would quite alter everything, and make the world no longer like the same place. This, let us remember, is exactly what the Gospel was meant to do.

It was not considered advisable for the Apostles to remain longer at Thessalonica, where the people were too much enraged to listen to them; and therefore, "the brethren immediately sent away Paul and Silas by night unto Berea."

There was a synagogue of the Jews also at Berea, whither, when it was neither useful nor safe for them to remain at Thessalonica, Paul and Silas were sent; "who coming thither went into the synagogue of the Jews. These were more n.o.ble (more liberal-minded and unprejudiced) than those in Thessalonica, in that they received the word with all readiness of mind, (listened willingly to the teaching of the Apostles,) and searched the Scriptures daily, whether those things were so": they compared the teaching of St. Paul with the written word of the Old Testament, in order to see whether they were justified in believing all he taught them. The consequence of this was, that many of the Jews believed; "also of honourable women which were Greeks, and of men, not a few." But when the unbelieving Jews of Thessalonica, heard that the people of Berea were listening to St.

Paul and becoming Christians, some of them came down on purpose to try and put an end to his preaching. They easily found plenty of unbelieving Jews and Gentiles ready for mischief, and stirred them up to make a riot: the brethren now acted as those at Thessalonica had done, and fearing for the Apostle's safety, immediately "sent away Paul to go as it were to the sea: but Silas and Timotheus abode,"

still in Berea.

Two or three of the brethren went with St. Paul to guard him from danger. We read, "And they that conducted Paul brought him unto Athens," either by sea or by land; "and receiving a commandment," that is, a message, from him "unto Silas and Timotheus," bidding them "for to come to him with all speed, they departed" to return unto Berea; leaving St. Paul alone at Athens.

Athens was the chief city of Achaia, the other province which, with Macedonia, formed what the Romans then called "Greece." Athens long before this had been a powerful and famous city: it was founded, or begun to be built, by a king called Cecrops, who came over from Asia during the time that the Israelites were in bondage in Egypt, before Moses was born. In the course of time Athens became, as we have said, a great and powerful city; full of beautiful temples and other buildings: some of these are even standing now; and a great many ruins are to be seen, all showing how magnificent the city must once have been.

In St. Paul's time, Athens, like most other cities and countries in the known world, was under the dominion of the Romans; and the Athenians, or inhabitants of the city, were quite devoted to the worship of false G.o.ds: we are told that there were more idols to be seen at Athens, than could be found in any other place.

Now while St. Paul waited at Athens, for Silas and Timotheus to join him, "his spirit was stirred in him, when he saw the city wholly given to idolatry." Grieved at the state of the Athenians, the Apostle felt eager to try and teach them better things: "his spirit was stirred in him; therefore disputed he in the synagogue with the Jews, and with the devout persons," proselytes of the gate, "and in the market daily with them that met with him"; who must have been for the most part Gentiles, or heathen idolaters. The market, as has been explained, was a public place, where people met for business of all kinds; and to talk to each other upon any subjects of importance.

There were at this time in Athens, a great many wise and clever men, fond of learning: such men were called "Philosophers." These philosophers held different opinions; some believing one thing, some another; and as they each wished to bring people over to join them, they constantly spake in the market-place, explaining their doctrines, and persuading men to believe in them.

Two chief sects (or parties) of these philosophers, were the Epicureans and the Stoics. The Epicureans thought that the G.o.ds were only so in name, and that there was no Divine Power whatever to rule over the world; therefore they held, that the wisest thing was, for every man to do exactly what he liked best, and only to think of his own pleasure, as long as he lived.

The Stoics believed, that there were G.o.ds who ruled all things in the world so completely, that man became a mere machine, not answerable for his own conduct; so that he could never be said to do right or wrong: thus they taught, that the only real wisdom was to learn to bear with _indifference_ whatever the G.o.ds caused to happen to them, whether it was what men call good or evil, happiness or misery.

Both these "systems of philosophy" (or sets of opinions), were equally contrary to all that St. Paul was appointed to teach. We read, "Then certain of the Epicureans, and of the Stoics, encountered him." But when they had heard, his teaching, "some said, What will this babbler say?"-mocking the Apostle as if he had been talking nonsense, without any meaning, just from a love of "babbling," or talking foolishly.

Others said, "He seemeth to be a setter-forth of strange G.o.ds: because he preached unto them Jesus, and the resurrection." So little did all their wisdom help them to understand spiritual things, that they fancied the resurrection of which St. Paul spake, was some _female deity_ called by that name, instead of understanding it to be an action done by Jesus, whom St. Paul preached. The G.o.d of whom St. Paul spake, was indeed a strange G.o.d unto the Athenian philosophers! but instead of ill using the preacher, they, like sensible men, determined to hear more on the subject.

Chapter XVI.--ST. PAUL BEFORE THE AREOPAGUS.

We have said that the Philosophers of Athens were desirous to hear more of St. Paul's doctrines. "And they took him, and brought him unto Areopagus, saying, 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."

The Areopagus was a Court of Justice, the chief court in Athens; and one of its duties was, to pay particular attention to all matters relating to religion, or the worship of the G.o.ds. The members of this Court met in a building erected upon a certain hill dedicated to Mars, the G.o.d of War; and thence called Mars' Hill. St. Paul was now brought before this Court, that he might give an account of the new doctrines which he had begun to teach in Athens. The Athenians were so fond of learning, that whenever they heard anything which they did not understand, they were anxious to inquire into it, and see what it did mean. To a certain degree this was right, for we should all try to get as much knowledge as we can, as to good and useful things. But the Athenians were too curious; for St. Luke tells us, that "all the Athenians and strangers which were" in the city, "spent their time in nothing else, but either to tell, or to hear some new thing": and from other writers we learn, that the Athenians went from place to place in order to meet others, and hear if there was anything new.

Now this love of change and novelty, or "new things," is a great fault, and one which often leads us into sin.

If we are always wishing for some _new_ occupation or business, we shall never do anything well: if we are longing and seeking for _new_ amus.e.m.e.nts, we shall not enjoy what we have: if children are always wishing for _new_ toys, they will cease to care about the old ones.

Therefore all this desire for novelty and change will lead to indolence, discontent, covetousness, and many other evil pa.s.sions. Let us remember that people who cultivate a contented spirit, are always happy with whatever they have: discontented people are never happy; whatever they have, they will still be wishing for something else: for it is quite impossible for anybody to have everything he wishes for.

But we must go back to St. Paul, standing before the Court of Areopagus, and desired there to give an account of his doctrines. The Apostle, glad to have such an opportunity of preaching the Gospel before the chief men in Athens, now stood up, and spake gently and kindly. He began by telling them, that as he had gone about their city looking at the different images to which they bowed down, and at the different altars set up for the worship of those whom they called G.o.ds, he had found one, bearing an inscription "TO THE UNKNOWN G.o.d."

This showed that they were "too superst.i.tious," for to worship a G.o.d of whom they knew nothing, was superst.i.tion rather than religion. This ignorance, therefore, St. Paul now proposed to remove, so that the Unknown G.o.d might no longer be so to them: "Whom therefore ye ignorantly worship, him declare I unto you."

Before we proceed with what St. Paul said to the Athenians on this subject, we will see how they came to dedicate an altar to "the Unknown G.o.d."

Some time before this, there had been a plague or pestilence in Athens; that is, a bad illness, which spread from one person to another, until thousands of people died of it. In vain did the Athenians pray to all their false G.o.ds to stop it: such prayers of course _could_ have no effect, and the pestilence went on killing the people. At last a number of sheep were taken to Mars' Hill, and there set at liberty, to go wherever they pleased, followed by men, appointed to watch them. Whenever one of these sheep laid down, it was immediately sacrificed to "the propitious G.o.d." "Propitious" means favourable, kind, willing to grant a request, or supply a want. The sheep were thus sacrificed to that one amongst the G.o.ds, who would be kind enough to put an end to the pestilence. Soon afterwards it did please the Almighty to remove this terrible plague: the Athenians of course attributed their deliverance to one of their G.o.ds; but as they could not tell which one of them had been "the propitious G.o.d," they set up this altar to "the Unknown G.o.d," who had come to their help in the time of trouble.

We know very well that the Lord G.o.d Almighty can alone take away disease and sickness, or any other trouble; and therefore, though the Athenians did not mean it so, they had really dedicated this altar to the One True G.o.d, of Whom St. Paul spake. Well therefore did St. Paul, when speaking to them of the Unknown G.o.d, say, "Whom therefore ye ignorantly worship, him declare I unto you."

St. Paul then told the Athenians, that He whom they worshipped as the Unknown G.o.d, was the Lord Who had made the world and all things in it: that He gave life and breath and all things to His creatures, and did not require to be worshipped with sacrifices and gifts, as though He needed anything at the hands of man. St. Paul said, also, that G.o.d had made men, in order that they might love and serve Him as their Father: and he reminded them, that one of their own poets had said, "For we are also his offspring." The poet here meant, was one called Aratus: he was born in Cilicia, but had probably lived and studied in Athens, so that the Athenians considered him as one of their own poets, and were well acquainted with his poem 'On the Heavenly Bodies'; from which St. Paul quoted a line.

St. Paul proceeded to explain, that the Lord G.o.d Almighty, their "Unknown G.o.d," was a very different Being to idols of gold, or silver, or stone, made or "graven by art and man's device." And he told the Athenians, that although the Lord G.o.d had hitherto forborne to punish those, who in ignorance worshipped idols, that time was now past; for now, said the Apostle, He "commandeth all men everywhere to repent: because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained"; meaning the Lord Jesus Christ, who shall come to judge the quick and dead: and as a proof that G.o.d would do this, St. Paul mentioned that Jesus Christ Himself had already risen from the grave, saying, "whereof he hath given a.s.surance unto all men, in that he hath raised him from the dead."

When the Athenians heard St. Paul speaking "of the resurrection of the dead," it seemed to them so impossible that a dead man should ever come back to life, that they quite laughed at his words: "some mocked; and others said, We will hear thee again of this matter. So Paul departed from among them"; apparently without having made any impression upon his hearers: but it was not so, for in spite of the unbelief and ridicule of many, we read, "Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite,"

that is, a member of the court of Areopagus, "and a woman named Damaris, and others with them." "After these things, Paul departed from Athens, and came to Corinth"; another city of Achaia, in that part of Greece which used to be called the Peloponnesus, or rather on the isthmus which joined the Peloponnesus to the rest of Greece, and took its name from this town. The situation of Corinth, with sea on both sides, made it an important place for trade; because ships could easily come there from different countries, to sell the merchandise they brought with them, and buy such things as they wanted to take home. By means of their trade, the inhabitants of Corinth had become very rich; their city was flourishing; and many learned men resided in it, when St. Paul now came there about A.D. 51. A little before this time, the Roman Emperor Claudius, had for some reason or other, banished the Jews from Rome. We do not know the reason, but it seems likely that it was because there had been a famine in Rome, which the people foolishly thought was the fault of the Jews, whom they hated; and so to satisfy the people, and prevent any disturbance, Claudius commanded all Jews to leave the city.

Among the Jews thus obliged to leave Rome, was a man named Aquila, born in Pontus, a country to the N.E. of Galatia, on the Black Sea: he was therefore one of the Jews called "Grecians," because, though his parents were Jews, he was not born in the land of Judaea. When he was obliged to leave Rome, Aquila and his wife Priscilla settled in Corinth, where they greatly helped St. Paul. Whether they had become believers before they left Rome or afterwards, we do not know; but they were Christians when St. Paul came to Corinth, and were probably known in some way to the Apostle, for he "came unto them. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers."

The Jews had a saying, that "Every man who does not teach his son some trade, teaches him to be a thief"--in which there is a great deal of truth; for if a man has learnt no trade by which he can support himself honestly, there is great danger of his being tempted to obtain a living by dishonest means. It was therefore the custom amongst the Jews, even of the higher cla.s.ses, who like St. Paul had been well educated as to letters, to teach their sons some "craft" or occupation, whereby they could, if ever it became necessary, earn money to provide themselves with food and clothes, and such things as are needful.

St. Paul had learnt the trade of tent-making; and he now abode with Aquila and Priscilla, working with them for his daily bread, whilst every sabbath he "reasoned in the synagogue, and persuaded the Jews and the Greeks": trying, that is, to bring them to believe in Jesus Christ.

At Corinth, St. Paul was joined by Silas and Timotheus, who had remained at Berea when he was so suddenly sent to Athens: they had afterwards returned to Thessalonica, from whence they now came to Corinth, and gave St. Paul an account of what they had been doing since he left them. In consequence of what he now heard from Silas and Timotheus, St. Paul wrote an Epistle or letter to the Thessalonians, who had become Christians.

In this letter, St. Paul tells the Thessalonians, how thankful he is to hear that those who had become Christians, were trying to do all that the Gospel taught them they ought to do: and then he a.s.sures them, that he prays to G.o.d to give them more and more faith, and to make them love Jesus better and better. Then the Apostle warned them not to listen to any teachers, who might try to teach them anything different to what he, and Silas, and Timothy, had already taught them.

St. Paul also told the Thessalonian Christians, that they must endeavour to be good and holy; and he gave them many particular directions for their conduct, one of which is, "Pray without ceasing."

The Apostle ends his letter with a prayer, that G.o.d will keep them free from all sin both in body and soul. This letter of St. Paul's is to be found in the Bible, where it is called, "The First Epistle of Paul the Apostle to the Thessalonians."