Billeder på siden
PDF
ePub

the power of learning the divine will, and answerable for the exercise of that power. 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. This expression graphically describes both the strength and the weakness of human reason, when employed in the investigation of things pertaining to God. There are, on the face of nature, and on the surface of human affairs, marks and traces of the wisdom and goodness and providence of God, abundantly sufficient to awaken curiosity, and irresistibly to suggest a belief of his existence, or rather to confirm that belief which is suggested by God himself to the consciences of mankind. But it is by careful inquiry, and cautious induction, and a pious modesty, that the mind, unassisted by divine light, feels after, and ascertains the existence and attributes of God, and finds out Him who is not far from every one of us; for in him, continues the Apostle, we live, and move, and have our being: as certain also of your own poets have said, For we also are his offspring. This quotation from one of their own authors who had lived three hundred years before, was made by St. Paul, not for the purpose of displaying his acquaintance with the literature of Greece

(although that circumstance would tend to conciliate the favour of his hearers), but because he knew the weight which the common people attached to the testimony of their poets, whom they considered as the great masters of morality and religion. And this is another remarkable instance of the sagacity and address, with which this great and wise Apostle became all things to all men, that by all means he might save some. Convinced as he was of the intrinsic worthlessness of human learning, when compared with the knowledge of Jesus Christ, and of its inefficiency as an instrument of propagating the Gospel, except when employed in subordination to spiritual principles and graces, he did not scruple to avail himself of its resources, wheresoever they could be made subservient to the great ends of his preaching, which he wisely varied according to the temper and prepossessions of his hearers; sometimes availing himself even of their erroneous predilections, and aiming at them a shaft taken from their own quiver.

If St. Paul had spoken to the Athenians, in his first address, of Moses and the Prophets, of God's selection of a peculiar people, of his promise of a Redeemer, and that Redeemer a crucified Redeemer, he would scarcely have found a hearer.

But when he reasoned with them upon principles, with which the discussions of their own philosophers had rendered them familiar, and confirmed his arguments by a reference to authorities which they admitted, he was listened to with patience and interest; and it was not till he proceeded, from the elementary truths of religion, discoverable by human reason, to the peculiar doctrines of the Gospel revelation, that some of his hearers mocked.

It has been justly remarked, that the conduct of St. Paul at Athens is a model for those who are sent to preach the Gospel in heathen lands.* His piety does not deprive him of prudence; his zeal does not outrun his discretion. He does not attempt to gain the ear of the idolater, by violently attacking his favourite notions, without any precaution or reserve. But he endeavours to find out some common ground, upon which they may meet as friends; some common principles, to which both may appeal. The surest way of bringing a man to acknowledge his errors is, to give him full credit for so much as he has discovered of the truth. One thing is certain, that in the cause of missions, as in every other

* Townsend's Chronological Arrangement of the New Testament, Vol. II. p. 244.

department of his providential government, God works by instruments and means; and blesses the right use of those faculties, which he has given us for the purpose of setting forward his glory, and the good of mankind: and therefore the prudence and discretion, which are necessary in all our undertakings, are most indispensable in that which is, perhaps, the most difficult of all.

Having thus taken up his position upon authority which his hearers could not dispute, St. Paul proceeds to draw a conclusion, which, opposite as it was to the practice of the Athenians, followed from the principles which they admitted: Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. Had the Apostle been reasoning with Jews, he would have appealed to those sublime passages in the Psalms and prophetical writings, which declare the folly as well as sinfulness of idolatry; but to the Athenians his argument is this: We are all the creatures of God's hand that is a truth asserted by your own poets, and admitted by yourselves. How contrary then to reason and sense, that the creatures should pretend to make the Creator,

and that too out of materials which owe their

existence to him!

But St. Paul contents himself with proving in few words the unreasonableness and folly of such a proceeding; and knowing that no argument could be urged in vindication of it, he forbears from all unnecessary reproach, which might set the passions of his hearers in opposition to their reason; and thinks it wise to suggest an excuse for their past conduct, that they might the more readily acknowledge the necessity of reforming it. The times of this ignorance God winked at: or rather, having overlooked the times of this ignorance, he now commandeth all men every where to repent. So, in his address to the people of Lystra, he had said, We preach unto you, that ye should turn from these vanities to the living God, which made heaven and earth, and the sea, and all things that are therein. Who in times past suffered all nations to walk in their own ways. Not that the heathen world stood altogether excused in the sight of God, seeing that he left not himself without witness; having showed unto them, by all his demonstrations of power and goodness, that which might be known of him;† 汁 but the ignorance of a partially informed and

* Acts xiv. 15.

+ Rom. i. 19.

« ForrigeFortsæt »