The ATHENIAN Babler.
A SERMON PREACHED AT St. MARIES in Oxforde, the 9. of Iuly, 1626. being ACT- Sunday.
By Humphry Sydenham, Master of Arts, and Fellow of WADHAM-Colledge in Oxon.
LONDON. Printed by B. A. and T. FAVVCET, for IOHN PARKER. 1627.
TO THE HOPEFVLL EXPECTATION, BOTH OF HIS NAME, AND Countrey, Sir HVGH PORTMAN, BARONET, this.
HOweuer the publishing of other Labours may entitle mee to Ostentation, this cannot but touch vpon Humilitie, since I haue exposed that to the Eye onely of a Nation, which I had formerly to the Eare of a World, a Vniuersitie; a World more Glorious then that which inuolues it, by how much it exceeds [Page]the other, in her Iudgement, in her Charitie, and (what is Noble, too) her incouragement; of the latter, I had some taste in the deliuery of this, when I was a fitter object of her Pitie, then approbation, whether shee reflected on Minde, or Body, my Discourse, or Mee. But that was the extension of her goodnesse, nothing that my weakenesse could expect, or point at, but the Mercy of my worthyer Friends, amongst whome, as, you were then pleased to approue it, so, now vouchsafe both to peruse and Countenance; In that you shall glorifie the endeauours of him, who lookes no higher, then the honour of this title,
THE ATHENIAN BABLER.
Some said; what will this Babler say?
THe Life of a true Christian the Apostle calls a continuall warfare; The life of a true Apostle the Christian calls a continual Martyrdome; Each act of it hath a bloody sceane, but not a mortall; A few wounds cannot yet terminate his misery, though they begin his glory. There are diuers tough breathings required to the Coelestiall race; many a bleeding scarre to the good Fight, sweatings, wrestlings, tuggings numberlesse to the crowne of Glory. PAVL had long since begun the [Page 2]course and finisht it, and can shew you a platforme of all the sufferings; the scrowle is ready drawne with his owne hand, Vers. 23, 24, 25, 26, 27, 28. you may peruse it if you please, 2. Corinth. 11. where crueltie seemes to bee methodicall, and torment accurate, persecution tumbles on persecution, as a billow on a billow, this on the necke of that; one seales not the truth of his Apostleship, many shall. Act. 14. v. 10.19. Hee was but now at Lystra, where hee cured a Cripple, and hee is stoned for it; by and by at Philippi hee casts out a Diuell, Act. 16.18.23. and hee is scourged. Heere's not all; sufferings of the body are not load enough for an Apostle; if hee loue his Lord and Master (as hee ought) hee must haue some of reputation too; hee that hath beene so long acquainted with the Lash of the hand, must now feele that of the tongue too: Buffettings are not sufficient for Disciples, they must haue reuilings also for the name of IESVS, PAVL therefore shall now to Athens (the eye of the learned world and seate of the Philosopher) where hee meets with language as peruerse as the Religion, and amongst many false ones, findes no entertainment for the true; The mention of a IESVS Crucified stands not with the Faith of an Athenian, nor a story of the Resurrection with his Philosophie. The Altar there consecrated to the vnknowne will not so soone smoake to the jealous God. Act. 17.23. The glorious Statues of Mars and Jupiter, cannot yet bee translated to the forme of a Nazarite. 'Tis not a bare relation can plant CHRIST at Athens, it must bee Reason, the sinew and strength of some powerfull Argument, and to this purpose PAVL was but now in hot Disputation with the Iewes there in the Synagogue. Act. 17. v. 17. By this time he hath disparcht; for loe yonder where hee stands in earnest discourse with the people in the [Page 3] Market? The tumult is inlarged, and the Athenian already tickled with the expectation of some noueltie; Anon, the Gowne besets him, and all the rigid Sects of the Philosophers; as the throng increases, so doth the Cry; On that side, Censure, — Some sayd hee was a setter forth of strange Gods, on this side, Preiudice, — And some said, what will this Babler say?
In the diuision of which tumult wilt please you to obserue mine.
1. The persons Prejudicate, maskt heere vnder a doubtfull Pronoune, Quidam - some, - [...], - some sayd. - 2. The person prejudic'd, cloathed in a terme of obloquy and dishonour, [...] - Babler, - What will this Babler say? Thus the Field stands pitcht where wee may view the parts, as the persons, In a double squadron, no more. PAVL and his Spirit in one part of the Battalio; Epicures, Stoickes with their Philosophie, in the other, the rest are but lookers on, no sharers in the conflict. Heeres all; All that's naturall from the words, and not wrested; For (mine owne part) I'le not pull Scripture into pieces, digging for particulars which are not offred, for that were to torment a Text, not diuide it. I affect nothing that is forc'd, loue Fluentnesse, and (what the maiestie of this place may (perchance) looke sowre on) plainnesse. Howeuer, at this time, I haue a little endeuoured that way, that those of Corinth and Ephesus may aswell heare PAVL as these of Athens. I come not now to play with the quaint eare but to rubbe it, nor to cherish the dancing expectation of those Athenians which cry - Newes, Act 17. v. 21. Newes, - but to foyle it. And this is well enough for a Babler, that's the doome at Athens, mine, now, and justly too. I may not expect a greater mercy of [Page 4]the tongue thence, then an Apostle had, especially when a Stoicke raignes in it. Whose Religion (for the most part) is but snarling, and a maine peece of his learning, Censure; But let's heare first what hee can say of the Babler, next, what the Babler will say. I begin with the persons preiudicate, [...], Some sayd.
Some? Pars 1. what some? The front of this verse presents them both in their qualitie, and number; Philosophers. What of all Sects? No. - Vers. 17. Certayne Philosophers - of old, [...], since, by the modestie of PYTHAGORAS a little degraded of that height, as if it trenched too neere vpon ambition to entitle themselues immediatly vnto Wisdome, but to the loue of it, and therefore now, [...], yet still of venerable esteeme amongst the Athenians. In cap. 17. Act. ARETIVS calls them their Diuines; BRENTIVS, their Patriarkes and their Prophets, Each word they spake was as canonicall as Text, and they themselues both Masters of it, and of the people. Of these there were diuers Sects, two (heere) specified. Epicures, Stoickes; these were extreames in the rules both of their life, and tenent; the Epicure in the defect, the Stoicke in the excesse. Aretius in cap. 17. Act. Betweene them both were the Peripateticks and the Academicks, better mixt and qualified in their opinion, stooping neyther to the loosenesse of the one, nor the austeritie of the other; but of these no mention in the Text. The Areopagites (intimated in the foot of this Chapter) were not Philosophers, but the Athenian Iudges, some say, others, their Consuls, or their Senatours: In the street of Mars (where the Athenians brought PAVL, Act. 17. v. 22. and enquired of his Doctrine) was their Tribunall, where they sate vpon their more weighty affaires, and, Gen. not. ibid. of old, arraigned SOCRATES and condemned [Page 5]him of impietie. But I haue no quarrell to these, since I finde they had none to the Apostle; The Stoicke and the Epicure are the sole incendiaries and ringleaders of the tumult, whom the very Text points out in this, - [...] - some sayd, - men as opposite in their opinion, as to the truth; one seated his chiefe happinesse in the pleasure of the Body, the other in the vertues of the Mind. The Epicure attributed too much to voluptuousnesse, Aretius in cap. 17. Act. the Stoicke to the want of it; that would haue a vacuitie of griefe both in mind, and sence; this taught his - [...] - a nullitie of all affections in eyther. These are the broad and common Differences in their opinion, and such as heere tread opposite to the Doctrine of Saint PAVL; but there are others more cryticall and nice, which not finding touch'd by the pen of the Holy Ghost, I presum'd to enquire after in their owne Schooles, in Zeno's Stoä for one, and in Epicurus Garden for the other. A trauaile somewhat vnnecessary for Athens amongst Philosophers, where they are daily canuast. Yet (perchance) there may bee - some Nobles heere of Bereä, Vers. 17 and Chiefe women of Thessalonica, Vers. 4 which haue receiued PAVL with all willingnesse - which know them not. I shall bee onely your remembrancer, their informer.
Epicures (for I begin with them, they haue the precedence in the Text) challenge both name, and pedigree, from EPICVRVS the founder, and Father of that Sect. Hee was borne at Athens seauen yeares after the Death of PLATO, where he liued, taught, dyed. Hee wrote 300. Bookes in his owne Art, without reference to a second Pen, and (what is strange) obseruation; no sentence, no precept of Philosopher, but his owne; those of DEMOCRITVS, de Atomis, and of ARISTIPPVS, de Ʋoluptate, [Page 6]DIONISIVS HALICARNASSEVS cals his. Lib. 2. Hist. His deportment and way of carriage in matters of Moralitie was very remarkeable. Lib. de Epicur. In Parentes pietas, in Fratres Beneficentia, in Serues mansuetudo. ('Tis the triple commendation LAERTIVS giues him,) And in lieu of these, and the like vertues, his Countrey afterwards erected many brazen Statues, and ATHENAEVS wrote certayne Epitaphes to the perpetuall embalming both of his name and honour. Hee was one it seemes more irreguler in his tenent, then his life, abstenious hee was, moderate, in his repast, A Ferc sic in Lorum. in his desires, - Oleribus vtens exiguis, HIEROME sayes, and hee confesses himselfe in his Epistles, that Temperance was his Feast, the lowest stayre of it, Allexand ab Alex. lib. 3. Genaelium Dierum. Cap. 11. Parcemonie: Aquâ contentus & polentâ. His place of teaching was in Gardens, and the manner not onely to the capacitie, but the Disposition of his hearer.
The whole Fabricke of his precepts hee builds vpon this double ground; 1 The one on Mans part, that hee is composed of a double substance, a Body, and a Soule, and both these mortall; yea, the Soule vanisht sooner then the Body; For when the Soule is breathed out, the Body yet remaines the same and the proportion of parts, perfect. Anima mox vt exierit veluti fumus vento diuerberata, dissoluitur, But the Soule is no sooner seperate then blowne away, like smoake scattered by the wind. So S. AVGVSTINE relates the opinion in his Tract. De Epic. & Stoic. 5. Cap. On this foundation was raised their great opinion, that Mans chiefest happinesses consisted in the pleasure of the Body. The rest of that was the end of all Blessednesse, For to this purpose doe wee all things, In Epistol. ad Herodetum. that wee may neyther bee disturbed nor grieued, ('tis EPICVRVS owne Doctrine.) [Page 7]Yet euery pleasure is not so magnified, as that of the Pallate by superfluitie, of the Body by effeminatenesse; But, when after a long tolleration of sorrow a greater pleasure ensues, when the Body is no more beaten with griefe, the Mind vntost and free from all waues of perturbation, there was the true Happinesse. Hee was blessed that enjoyed those Delights in present; future, they neither beleeued, nor cared for, Death was the slaughterman of all: And therefore SENECA calls the Schoole of the Epicures; Delicatam, Senec. lib. 4. de Benefic. & vmbraticam, apud quos virtus voluptatis ministra. For if the Soule also perisheth with the Body, the dirge and requiem that they sing, is Ede, Bibe, Lude, Eate and Drinke, for to morrow wee shall Dye; and after Death what pleasure? And therefore wee find their vsuall Epicaedium [...], - Death is nothing to vs, for what is dissolued wants sence, Lib. 3. Pyrron. Hypotyp. cap. 24 and what wants sence is nothing to vs. For if Man bee composed of Body and Soule, and Death bee the dissolution of both, the burthen of their song runnes instantly, Cùm sumus, nòn est mors, cùm autèm mors est, non sumus, so SEXTVS EMPIRICVS; Moreouer, they would haue the Soule a kind of body, otherwise (say they) it would neyther doe nor suffer, Incorporeum, with them, is all one with Ʋacuum; and therefore, the Soule (they sayd) was composed of Atomes, and when the Atoms in a man were dissolued, then the Soule dyed, as EPICVRVS himselfe in his Epistle to HERODOTVS.
The other foundation is on Gods part, 2 for the Epicure grants there is a GOD, but denies his Prouidence; howbeit, vnder a glorious colour - Deum ad Coeli cardines obambulare, Gualt. in Locum & nulla tangi mortalium curâ, as if, forsooth, it would not stand with the maiestie of the world to regard what is done in [Page 8]those sublunary parts, Jn Apoleg. aduers. ginits. cap. 24. and so make God (as TERTVLLIN complaines) Otiosum, & inexercitum neminem in humanis rebus, - happely conceiting it might detract somewhat from his delight and pleasure, to molest himselfe with the care of this nether World. Aboue all things this moued him most, - Homines Religiosos, - that the most Religious men were most of all afflicted, whereas those which did eyther wholly neglect the Gods, or serue them but at their pleasure, came into no misfortune, or at least no misfortune like other men. And, in fine, Ipsa etiam Templa fulminibus constagrari, - hee obserued that the Temples also raysed for the honour of the Gods, and dedicated to their seruice were oftentimes burnt with fire from Heauen. Out of which premisses the silly Heathen gathers this desperate Conclusion: Allexand ab Alex. lib. 3. Genalium Dierum. Cap. 11. Surely the Almighty walketh in the height of Heauen, and judgeth not; Tush, GOD careth not for those things.
Stoickes (so deriued from Stoä where ZENO taught, the Master of that Sect) were of a more sowre and contracted brow; their seuerity drew their name into a Prouerbe, Stoicum supercilium, grauitas Stoica: their Precepts were for the most part but a Systeame of harsh and austeere paradoxes. A wiseman is then blest, Tull. 5. de Finibus & 1. Academ. when vnder the greatest torments. Merellus liues not more happily then Regulus. A wiseman is free from all passions. Hee is a foole that doth commiserate his Friend in distresse; Lypsius in manuduct ad St [...] [...]am Phylesoph. Mercy and Pitie are diseases of the minde, and one with the species and perturbations of griefe, Mentall sicknesses disturbe no wise mans health. Hee can norther erre, nor bee ignorant, nor deceiue, nor lye. Hee is alone to bee reputed rich, a Master of his owne libertie, a King, without sinne, equall to GOD himselfe; Hoc est summum [Page 9]bonum, quod si occupas, incipis Deorum socius esse, non supplex, it is SENECA'S Stoyicisme, in his 31. Epistle. In all Vertues they held a paritie, Tull. 1. de not. Deorum. and so in Sinnes too, Hee no more faultie that kills a Man, then hee that cuts off a Dogs necke. Touching GOD and the nature of him, they strangely varyed. Some thought him - an immortall liuing Creature, Tull. lib. 1. de nat. Deorum. a perfect rationall and a blessed; others granted him a Beeing and Prouidence; but this Prouidence they vassall to their Stoyicall fate, Diogen. Laert. in vita Zenō. lib. 7 and make Gods gouernment not free and voluntary, but necessitated and compelled. Ʋt Deus ipse sati necessitate constrictus cum Coeli machina violenter ferretur. (so CALVIN.) In 17. cap. Act. Touching Man, they taught that his chiefest Happinesse was placed in the Minds vertue, which opinion though it shew faire and glorious, In Locum. tends but to this - Quemvis mortalem faelicitatis suae artificem esse posse, (sayes BVLLINGER.) Euery man should bee the contriuer and squarer out of his owne Happinesse; and thus weake man is hereby blowne vp with a proud confidence, that, being vertuous he should bee adorned with the spoyles of God, - Est aliquid quo sapiens antecedat Deum, ille naturae beneficio, non suo sapiens est. I forbeare to translate the proud Blasphemy, it is SENECA'S in his 53. Epistle. But me thinkes this vaunting Stoicke might easily haue beene taken downe by his owne Principles, for aske but any of them, how long their soule shall enioy that supposed happinesse. TVLLY makes answere for them, 5. de Finibus. - Diù mansuros aiunt animos, semper negant, - Like long-liued Crowes, they last out some yeares after the bodies Death; but by their owne confessions grow old continually, and dye at last; and then wherein may the Stoicke bragge more then the Epicure? Laert. lib. de E. picue. In this, little. They both held, the Soule was [Page 10]of it selfe a body; the Stoicke did extend it a little further, and then, obnoxious to corruption, too. And yet ANTIPATER, and POSSIDONIVS (chiefe members of that Sect) sayd, the Soule was a hot spirit, for this made vs to moue and breath; And all soules should endure till that heate were extinguisht, CLEANTHES sayd, Sextus Emper. Pyrron. Hypol. cap 24. lib. 3. but CHRYSIPPVS, onely wise-mens. Thus some are as giddy in their opinions, as sottish; others, as detestable, as giddy; one dotes on the world, and would haue it to bee - Animal rationale, - The vniuerse must haue a Soule, that immortall, and the parts thereof, Animantium animae. A second falls in loue with Vertues, and would haue them to bee glorious liuing Creatures; but this foole SENECA lashes with an - O tristes ineptias, ridiculae sunt, in his 113. Epistle. A third adores the Starres, and would haue them nourisht, the Sunne from the Sea, the Moone from the lesser waters. A fourth growes salacious, and hot, and would haue a communitie of Wiues, to Wise men, of Strumpets, to the residue. A fifth, yet more diuelish, will haue a libertie of Bed from the Father to the Daughter, from the Mother to the Sonne, from the Brother to the Sister, and so backe againe: and to make all compleatly heathenish (and I tremble to breath it in a Pulpit) A Sonne may participate of the body of his liue Mother, and eate the flesh of his dead Father. [...] detestabile; Cryes SEXTVS EMPERICVS - Zeno approbat quod apud nos Sodomitae, - in his 3. Booke Pyrroniarum Hypotyp [...]si [...]. Cap. 24.
Thus, with as much breuitie as I could, I haue traced out the principall positions of these diuided Sects. Worthy ones no doubt, to bandy against the sacred Fundamentals of an Apostle, yet if it now please you to follow them, - E stoä, & hortis, in Synagogam, [Page 11]- From their Gallery and Garden where they taught, into their Synagogue, you shall ouertake them there all flocked together about S. PAVL, Act. 17. v. 17. and (as the Text describes it) encountring him. Heere is just matter for obseruation, if not for wonder. Epicures, Stoickes, men which jarre asmuch as any that beare the name of Philosophers can doe amongst themselues, are ready (neuerthelesse) to meet in a tumult and joyne forces against an Apostle, strange, did wee not know that the wisedome of this world were enmitie against GOD, and that - CHRIST vnto the Jewes a stumbling Blocke, 1. Cor. 1.23. vnto the Grecians foolishnesse. What the ground was which should occasion this assault, SAVGVSTINE coniectures to bee (and it is not repugnant to the drift of the Text) Quid faciat beatam vitam? What might make a man most happie? The Epicure hee answers; Caluin. in Locū. Voluptas corporis, the pleasure, but with this limitation, the honest pleasure of the body. The Stoicke hee sayth, - Virtus, - The vertue of the mind; August. Tract. de Epicur. & Stoicis, cap 7. the Apostle replies - Donum Dei, it is the guift of GOD: LYRA addes, that from thence the sequele led them to the Resurrection. Lyra in cap 17. Act. For the Epicures joy could last no longer then his subiect; his blisse must dye with his body; and the Stoickes foresaw not the Soules immortalitie, and therefore could not promise euerlasting Happinesse. But the Apostle hee preacheth a Resurection of body and soule, and by that Eternall life, Act 17.18. and so by consequence euerlasting Happinesse through CHRIST, both of Soule and Body. This seemes to haue been the subiect of their Dispute, but their Arguments I can by no meanes collect; Be like they were so silly, that they were not thought worthy to bee enrolled amongst those more noble Acts of the Apostles, onely their impudence, [Page 12]that is so notorious that it may not bee omitted. For on what side soeuer the victorie goes, theirs is the tryumph; the cry runnes with the Athenian, the Philosopher hath non-plust the Diuine, and the Apostle bables. Thus the wicked haue bent their bowe and shot their arrowes, euen bitter words, bitter words against the Church and her true members in all Ages. The naturall man led on by the dull light of reason, making Philosophie his Starre, endeauours with those weake twinklings those lesser influences to obscure the glory of the greater light, that of Diuine truth; so it was in the first dawne and rising of the Church. IANNES and IAMBRES, the great Magitians of Aegipt, withstood MOSES working miracles before PHARAOH. But all the spels of Magicke with their blacke power, neuer wrought so mischieuously against the Church as the subtle inchantments of the Philosopher. Christianitie neuer felt such wounds, as from the Schoole of the Athenian. The Seminarie of the wrangling Artist; the Epicure, Stoicke, Platonist; they were Philosophers, that's enough; they not onely strugled to oppose Fundamentals of Faith, but to destroy them. Euery age of the Church, and almost euery place of it will giue vs a world of Instances; one Alexandria affoords at. Aetius and a Demophylus, against CHRIST, one Constantinople, a Macedonius, and an Eurox, against the Holy Ghost; One Ephesus, an Anthemius, and a Theodore, against the Virgin MARY; One Athens (heere) an Epicure, and a Stoicke, against PAVL; Nay, the sophistry of one peruerse but nimble Disputant, hath cost more liues then are now breathing in the Christian world, and opened such a sluce and Arch through the body of the Easterne Church, [Page 13]which was not stopt againe almost in the current of 300. yeares, when downe it blood ran swiftly from the butcheries of Valens & Constantius, and the limbes, the thousand limbs of slaughtered Infants swam with the violence of the Torrent, euen then when Christianity groaned vnder the mercilesse inuentions and various tortures of the Arrian Massacre and persecution. Philosophers were the first Patriarchs of that Heresie, and hence I suppose was that Edict of Constantine, Socrat. lib. 1. cap. 5. that as a badge and character of their profession, they should bee no more called Arrians, but Porphirians, the venemous brood of their cursed Master, and one that then blew the coale to most combustions of the Primitiue Church; For at the Councell of Nice (the place, and meanes ordayned by that good Emperour for the suppression of Arrius, Sozom. lib. 1. cap. 17. Anno Christi, 3.25.) some, if not of his name yet of his profession, (for they were Phylosophers) trooped thither in droues and multitudes, not onely to oppose the Bishops, but to vpbraid them. Odio imflammati quod superstitiosa Gentilium religio antiquari caeperat, - as Ruffinus, lib. 1. cap. 3. And before that (in the Apostles time) about the yeare of CHRIST 75. they went about from Citie to Citie with this pretext onely to reforme publique misdemeanors, and to that purpose had certayne Sermons to the people, for rectifying their Conuersation in morrall cariages, and so seemed industrious to reduce them to a better forme, but the maine proiect was to confront the Apostles doctrine, and establish them more immoueably in the former superstition of the Gentiles, thus did Dyon, Apollonius, Euphrates, Demétrius, Musonius, Epictetus, Lucian, and others, as Baronius in his first Tome 777 pag. nay, Ad Annū. 75. the very dregs of them (sayth the Antiquarie) the Cynieke, [Page 14]and the Epicure, so violent (heere) against PAVL. Hos prae caeteris infestos sensit Christiana religio. - These were the heathen Ianizaries, the chiefe Souldiers and speare-men against the Christian Faith, when at Rome the sides of that Religion were strucke through with their blasphemous Declamations, Et petulantiū eorum calumnijs & dicterijs miserè proscindebatur, Baron. Ad Annum, 164. the same Baronius in his second Tome, pag. 154. Thus all violent oppositions of Christian truth had their first conception in the wombe of Philosophie; The Fathers which traffick't with the tumults of those times, said in effect as much, - Omnes haereses subornauit Philosophia, - MARCION came out of the Schoole of our Stoicke, CELSVS, of the Epicure, VALENTINVS, of that of PLATO; all heresies were the flourishings and trimmings of humaine Learning. Inde Aeones, & formae nescio quae, & Trinitas hominis apud Ʋalentinum. Thence those Aeones (I know not what Idaeas,) and that triple man in Valentinus, hee was a Platonist. Thence Marcions quiet God, it came from the Stoickes; And the Soule should be made subiect to Corruption, - is an obseruation of the Epicures, and the deniall of the Resurrection, the joynt opinion of their whole Schooles. Lib. de Prascript. aduers. Haeres. And when their - Materia prima is matcht with God, it is Zeno's Discipline, and when God is said to bee a fiery Substance, Heraclitus hath a finger in it, Comment. in Nahū. ad cap. 3. thus Tertullian. S. Hierome keepes on the Catalogue - inde Eunomins prefert. Thence Eunomius drew his poyson against the Eternitie of the Sonne of God, For whatsoeuer is begotten and borne before it was begotten, was not; Thence Nouatus blockes vp all hope of pardon for offences on Gods part, that hee might take away repentance and all suite for it, on ours. Thence Manichaeus double [Page 15]God, and Sabellius single person; and to be short - De illis fontibus vniuersa dogmata argumentationum suarum riuulos trahunt: - Menandrians, Saturnians, Johan. Baptist. Chrispus de Ethnic. Philos. Caute Legend. Quinar. 1. Basilidians, Ammonians, Proclians, Iulians, and the residue of that cursed Rabble, had from thence their conception, birth, nourishment, continuance. Hereupon the great Doctor of the Gentiles, writing purposely of their Wisedome, alledgeth no other reason why they were not wise vnto Saluation, but the wisedome of this World. The world through Wisedome knew not God. 1. Cor. cap. 1. vers. 20. And therefore hee prescribes the Collossians a - Cauete nè vos seducat, Colos. 2.4. - Take heed least any man spoyle you through Philosophie and vaine deceit. Fuerat Athenis, De Praescript. aduers Haeres. S. PAVL had bin at Athens (sayth Tertullian,) and knew by his often encounter there, how desperately secular and prophane Knowledge wounded Diuine truth. Insomuch, that the Father is of opinion. Ʋnâ hac sententiâ omnes haereses damnari, in his 5. Booke against Marcion, 19. Chapter.
But whilest wee goe about to vindicate our Apostle, let vs not bee too iniurious to the Philosopher; The Epicure and the Stoicke had their Drosse and rubbish, yet they had their Siluer too, which had past the fornace, tryed and purified enough for the practice of a Christian. Though they had Huskes and Acornes for their Swine, yet they had Bread for Men. It was not their Philosophie was so pestilent, but the vse of it; our Apostle reprehends not the true, but the vaine; no doubt there is that which is Sanctified, as well as the Adulterate, otherwise the Fathers would neuer haue stiled Diuinitie, Philosophie; That is a glorious ray sent downe from Heauen by the Father of Light; This but strange Fire, some Prometheus stole thence, and infused into a [Page 16]peece of babling clay which circumuents weake men, and vnder a shadow and pretext of Wisedome, oftentimes carries away probabilitie for truth. And it was this latter that inflamed the youth of AVGVSTINE to the study of it; but he was soone cool'd when hee descried the other; Cap. 4. then - Nomen Christs non erat ibi, - in the 3. of his Confessions. And the words - [...] were not now to bee read in the great Peripateti (que). - Insomuch, that that former asseueration of his - Phylosophos tantùm extuli, quantùm impios non oportuit, - hee recants in the first of his Retractations; Cap. 1. and against the Academicks hee is at once zealous and peremptorie. - Hujus mundi Philosophiam sacra nostra meritissimè detest antur, Lib. 3. cap 19. - Our sacred Discipline vtterly detests Philosophie; But what? The Philosophie of this world, which I know not whether it hath more conuinced, or begotten errour, or improued vs in our knowledge, or staggered vs. In Col. cum Trypho Indaes. And therefore Justin Martyr, after his Conuersion from the Philosopher to the Christian, complayned hee was deluded by reading Plato; and Clemens Alexandrinus reports of Carpocrates and Epiphanes, who reading in PLATOES Common-wealth that - Wiues ought to bee common, taught instantly their owne to follow that vertuous principle, it is Baronius Quotat. Ad Annū. 120. in his 2. Tome, pag. 76. Thus the Gold which SALOMON transports from Ophyr, hammered and polished as it ought, beautifies the Temple, but if it fall into the hands of the Babilonians they worke it to the Ruine of the Citie of GOD.
And by this time PAVL hath past his encounter, and begins now to suspect the censure of the Philosopher. Hee that enters the Synagogue at Athens is to expect nimble Eares, and sharpe Tongues. If hee [Page 17]Dispute, hee must hazard an absurditie; if he Preach, hee Babbles. What hee doth on the one side lesse affectedly, and plaine, the Epicure wrests instantly to the censure of a Bull, what more tiersely, and polite; on the other, the Stoicke to a strong Line. Thus betweene the acutenesse of the one, and the superciliousnesse of the other, PAVL shall not scape his lash; but the comfort is except that the Paralell (heere) exceeds the patterne, our Criticks are not numberlesse; onely, [...] - some sayd; and these some (too) very probably, but Philosophers; that is, - Gloriae animalia & popularis aurae at (que) rumoris venalia manoipia, as HIEROME characters them. Creatures that will bee bought and sold for popular applause; and when those factions are thus met, that is the issue? All they leaue behind is but a meere saying. - [...]. - some sayd, - and not said onely of late, but done too, done violently against PAVL, not onely at Athens, in the Synagogue, Act. 17. v. 22. but in the hill of Mars too, the place of their consultation, where if the rude Epicure and the Stoicke cannot cry him downe enough, at Corinth, Iewes shall rise against him, and bring him to the judgement seate before Gallio the chiefe Deputie, for doing things otherwise then the Law; but maugre all their spight, it was found (said the Text) out a - cauill of names and wordes, Act. 18.5. - and hee is dismist the Tribunall with consent of the judge, and little glory to the Porsecutor; The story you may finde in the 18. of this Booke, the application neerer home, thus. There is an out-side austeritie which lookes grim vpon offencos; and pretends strangely to publique Reformation; but the heart is double, and the designe base, when it is not out of zeale to the common cause, but enuy to the person. There are some which can harbour cleanly [Page 18]an inueterate grudge, and like cunning Apothecaries guild handsomely their bitter Pills; but when occasion of Reuenge is offred, like Wind that is crept into the Cauernes of the earth, it swells and struggles, and shakes the whole masse and bulke till it hath vent, which not finding close enough by their owne persons, they set their Pioners a digging, and their Moles are heauing vnder earth, thinking to blow vp all vnseene. There is no malice so desperate as that which lyes in ambush, and with her fangs hid, that proiect is euer mercilesse, though the stroake miscarrie.
Beloued, if Athens bee thus an enemy to Athens, and will nurse vp Snakes in her owne bosome, and vultures for her owne heart, what can shee expect from the lippes of Aspes, and venome of sharpe set Tongues, which cry of her as they did sometimes of Ierusalem, Downe with it euen to the ground? - The Ʋirgin, daughter is become an Harlot, the rendeuouz of the Epicure, the Synagogue of Lewdnesse, the Pappe of exorbitancie, - [...], - Some sayd it. Some, that not onely went out from vs, but were of vs too, but whilest heere little better, then profess Epicures, at Rome (lately) bold Stoickes, and in a beardlesse austeritie, cry downe the Discipline of Athens in open Senate; There are some so ambitious of the thing called Honour, (indeed but a meere tympanie, and ayre of true Honour) that they will venter for it through the jawes of Periurie, forgetting the loyaltie they owed to their sometimes Mother, and the fearefull engagements made her by way of Oath for the vindicating of her honour; but these haue sayd, and had they said truely, it had beene in such a high iniustice, and in sonnes too broadly discouers their little truth of affection, and lesse of [Page 19]iudgement. As for those ignorant cryes, the monster multitude casts vpon Athens, heere, shee hath made the obiect both of their scorne, and pitie. The wounds, the vnnaturall wounds from her owne NERO so touch our AGRIPPINA.
And now the Epicure, and the Stoicke, haue sayd, sayd; and done what they can, against PAVL, and against Athens; you haue heard their violence; please you now turne your attentions from the Philosopher to the Diuine, and heare - What the Babler will say.
What will this Babler say?
A GOD at Mylcium? at Lystra, MERCVRIE? Pars 2. Act 28. vers. 6. & Cap. 24.12. and at Athens, a Babler? Sure mens censures vary with the place, and as the Clime is seated, so is the opinion: Had they steept all their malice and wit in one headpiece, and vented it by a tongue more scurrilous then that of RABSHEKEY, they could not haue prophaned the honour of an Apostle with a terme of such barbarousnesse and derogation. Babler; A word so foule and odious, of that latitude, and various signification in the originall, that both Translators, and Expositors, H sichias - [...] - Leonardus Arctinus. Beza [...]n locum, Ve [...]us lectio. haue beene plunged strangely and deuided in the apt rendring it in a second Language; to omit the vulgar ones of - Nugator, Rabula, Gaerrislus, Blaterator, - as of those which follow the heele and tracke of the Letter, meerely; others, which more closely pursue the Metaphor giue it vs, by - Seminator - verborum, - a sower of words; Erasmus in locum. others - Semin [...] - verbius - a seeder of them, a third sort, - Seminiligus, [Page 20]- a gatherer of seedes, - and this latter seemes to Kisse and affie nearest with the nature of the word [...], Caietanin lo [...]ū. an Atticke one, (sayes Caejetan) metophorically applyed (heere) and hath reference to those [...] certayne Birds ( Aretius tells vs) so called, Aretius in locum. - [...] - from gathering of Seedes, or - [...] - from sowing of Speeches, - though this latter deriuation affect not some, as doubly peccant, in the Etymon, and the Metaphor; for then [...] had beene more genuine, Beza vt supra. so Beza. Birds they were of vile esteeme amongst the Athenians, vselesse, neyther for food, nor song, - Sed garritu perpetuo laborantes, - so continually Chattering, that they did racke and perplexe the eares of all that heard them, insomuch that it grew prouerbiall amongst the Atticks, Athanaeus citatur ab Erasmo in locum. that hee that was loude in his discourse, or impertinent or profuse, was instantly - [...], which seemes to sound one with that [...] Athanaeus touches, - [...] - quoted by Erasmus. The first (for ought I reade) that euer made vse of the word in this disgracefull way was Demosthenes, Aretius & Erasmo in locum. and hee flung it vpon Aeschines, who being an Athenian, dropt it (be like) afterwards amongst some of the Philosophers, and a Stoicke takes it vppe and bestowes it heere on an Apostle. It was well shoulder'd from the Philosopher to the Diuine; but, me thinkes it should not sticke there. Babling ill becomes the lippes of the Leuite; and it cannot hang truely vpon that tongue which hath beene toucht with a Coale from the Altar; and sure justice cannot put it on vs, it must bee malice, or preiudice, or both, and both haue done it, not onely on vs, but that great Apostle PAVL himselfe, though choycely verst in all wayes of Learning, a knowne Scholler, [Page 21]a profess Disputant, a great Doctor of the Gentiles, brought vp at the feet of Gamaliell, one that had done so many Myracles to the Conuersion of many, astonishment of all, yet hee cannot passe an Athenian; without his lash, a Philosopher without his Quip, - where the Gowne is so frequent hard baulking the Cryticke; Lyuie will not like Trogus, nor Caligula, Lyuie; Athanaeus, Plato, or a third Athanaeus; Tully; Demosthenes, or the Lypsian, Tully; so many fancies, so many censures, - no auoyding them at Athens. Nay, were PAVL a second time to arriue it, hee might yet perchance meete with an Epicure or a Stoicke, would haue a fling at him with his Quid vult Seminilegus iste? What will this Babler say? And this Venome towards PAVL swells not onely at Athens, but at Dirbe, and Lystra, and the chiefe Cities of Lycaonia; scarce one in a Kingdome but would jerke at a Paul; and if hee chance to come before Foelix the Gouernour, some black mouthed Tertullus will bee bawling at the barre ready bill'd with a false accusation, Act. 24.5. - This man is a mouer of Sedition, goes about to pollute the Temple, a chiefe maintayner of the Sect of the Nazarites. - Thus secular malice (through all ages) hath opposed the true members of the Church, and if it cannot disparage the honour of their title, it will spitefully plot the traducement of their honour. - Ʋp thou Baldpate, 2. King. 2.23. Vp thou Baldpate, Children can cry at Bethell; - and, Hee is factious, hee is vnconformable, hee is a Babler, at Athens, is the popular and common Ʋogue. Heere is a large Field offered me through which I might trauell, but this is not my way, it is too trodden; euery Hackney rodes it, I haue found out as neere a cut, though the passage may seeme more stony and vneuen; thither bend I, where I shall shew you, [Page 22]how in Diuine matters wee may bee said to Babble? how in Secular? in eyther how not? The Symptomes of that Lip - disease, the danger, the judgement on it, the cure. Let the Epicure, and the Stoicke, (awhile) lay by their censure, and heare, now - What this Babler will say? -
Speech is the very image whereby the Mind and Soule of the speaker conueyeth it selfe into the bosome of him that heareth. Heoker, lib. 5. Eccles. Pol. The Sterne and Rother of the Soule which disposeth the hearts and affections of men, Charron, lib. 3. Wisedome. like certayne notes to make vp, an exact harmony. But this must bee sort and gentle then, not ouerscrued; It is with Speech, as it is with Tunes, if keyed too high, racke no lesse the Instrument then the eare that heares them, when those which are lower pitcht make the harmony both full, and sweeter; your tumid and forced language harrowes the attention, when the facill and flowing stile doth not so much inuite applause, as command it; it is a gaudy, but an emasculate and weake eloquence, which is drest onely in a pompe of wordes, and glories more in the strength of the Epythet, then the matter; this is the Body, the other but the Garment of our discourse, which wee should suite as well to euery subiect, as occasion; sometimes more liberally, sometimes more contractedly, least wee be said to Babble, Heccatus. - for it is true what Archidamus told the Orator of old, - They which know how to speake well, know also their times of silence. - And (indeed) to speake appositely and much, is not the part of one man, Ecclus. 21.25. I am sure, not of a wise man. - The wordes of him which hath vnderstanding, are weighed in the ballance. - Marke - weighed, in the Ballance. - Heere is deliberation of speech, euennesse - Pone Domine custodiam ort meo, Psal. 141.3. - was the Prayer of Daeuid, - set a [Page 23]watch before my lippes. And in the Law of Moses, the Vessell that had not the couering fastened to it was vncleane; and therefore the inner-Parts of a Foole are resembled to a broken vessell, which hath neyther part entire, nor couering, Hee can keepe no knowledge while hee liueth, Ecclus. 21.14. Plutar. Hereuppon those more nobly bred amongst the Romans learned first to hold their peace, and afterwards to speake. De 3. plici Custodi [...]: ling. man [...]ment. - For Vnde illi cura Cordis (saith Bernard) cui ne ipsa quidèm adhùc oris circumspectio? Hee is an ill treasurer of his owne thoughts, that keepes not the doores of his lippes shut; and that heart is neuer lockt fast vpon any secret, where a profuse tongue layes interest to the Key.
And therefore, Nature hath prouided well by fortifying this member more then any part of the Body, setting a garrison of the strong and stout men about it, Eccles. 12. doubly intrenching it with lippes and teeth, not so much to oppose a forraine inuasion as to allay mutinies within, for the tongue is an vnruely member; and sides much with the peruersnesse of our will; and therefore Reason should keepe strict sentinell vpon it, and as well direct, as guard it. Nature hath proportioned vs a double Eare and Eye to a single Tongue, and Reason interprets instantly - Wee should heare and see twice, ere wee speake once. And indeed our Tongues would follow our sence (sayes Augustine) and not our will, Ad Fratres in Erem. serm. 2. and the Father puts the Foole handsomely vpon him, - Qui non priùs verbum ducit ad linguam rationis, quàm educat ad linguam oris. -
Let Reason (saith the Sonne of Syrach) goe before euery enterprize and counsaile to euery Action, Ecclus. 37.16. - to euery vertuous action, (besides the latter of these) the Philosopher allowes a double Aduerbe, - Scientèr, Aristoil [...] Elluc. lib. 3. [Page 24] Constantèr. - So that euery discreet designe must haue besides Reason, Knowledge, Counsaile, Constancy; Reason and Knowledge, the pole and card to direct it; Counsaile, Constancie, to steere and ballace it. Hence it is that the tongue of a Wise man is in his heart, Ecclus. 21. and where the heart of a Foole is, no ignorance so womanish but tels you.
So that the obseruation of S. Bernard comes seasonably heere, Bernard vt sup. - Non personam tibi velim suspectam esse, sed linguam, praesertim in s [...]rn ocinatione communi, - In common talke wee are not to heed the person so much as the tongue, for by the babling of that wee may roue at the weight or weaknesse of the Master; for commonly hee that nothing but talkes, talkes nothing, nothing of bulke or substance, shells onely and barkes of things without their pith or kernell.
To auoyd then this disease of Babling and profuse emptying of vaine words, Marke, 9. the Disciples were prescribed, - their - Habete Sal in vobis; Leuit 12.13. Colos. 4.6. - and Salt (you know) was commanded of old, not only to Men, but to Sacrifices and Words. Ad Fratres in Erem. serm. 2. That to words (not sauoured aright) S. Augustine calls, - Sal infatuatum ad nullum condimentum, - it seasons nothing as it should doe, euery thing relishes amisse it toucheth. For the Babler doth not measure words by their weight, but by their number, neyther regards hee what he speakes, but how much; Thus whiles he labours to perswade the eare, hee wounds it, and to inuite his hearer, he torments him. In the Leuiticall Law, the man that had - Fluxum semims, - was vncleane; - And Gregorie turnes the Allegorie, on the dispencers of holy Mysteries. - GODS Word is the Seed, the Preacher the Sower of it; August. in Parab. seminat. or, as The Father hath it on the Parable, - Cophinus seminantis, - the Seedesmans [Page 25]basket. - If hee bee then - Jncaeutè loquax, - vnpremeditately babling. - Non ad vsum generis, sed ad immunditiam semen effundit, - and such a one in Primitiue times was called - Semini - verbius, Greg lib. 2. Past. cap. 4. - the Father tels vs in the 2. part of his Pastorals, 4. Chapter. And no doubt hee that sowes ouermuch by the Tongue shall seldome fructifie, except the seed bee choice and orderly disposed, Charron. lib. 3. Speech being the more exquisite communication of Discourse and Reason, which as it should not bee too coursely open, so not inuolued; Themis [...]ocles. - Hence the Athenian compared it to a rich piece of Arras drawne out in varietie of Stories, which displayed, opened both delight and wonder, but folded vp, neyther; For, it is with Speech as with some Aromaticks and perfumes, which in the masse and role smell little, but beaten abroad fill the roome with fragancy. Matter wound vp in obscuritie of language growes to the nature of a Riddle, and is not so properly Speech, as Mysterie; Things that hammer onely on our eares, not our interlectuals, are no more words, but sounds, meere - babling - ayre (onely,) beaten with distinctlesse and confused noyse, nothing of substance in it for matter, or for forme; And the man that affects such marticulatenesse, heare how Gregory playes vpon, Nazian. in Praefat. A [...]ol. - Ego solertiae nomine admiror, ne dicam, stultitiae. A Wise man (sayes the Philosopher of old) when hee openeth his lippes, Socrates. as in a Temple wee Behold the goodly similitudes and images of the Soule, - And indeed that Eloquence that is made the obiect of our sence, and intellectuals carries with it both maiestie and imitation, when that which runnes in a myst or vayle, Censure for the most part, sometimes, Pitie. Let the Babler then that thus speakes in a Cloud, - Pray that hee may interpret, 1. Cor. 14.13. 1. Cor. 14.13. it will require a [Page 26]Comment from his owne industry; others, are too dull to vndertake a taske of such an endlesse trauaile. It is a preposterous way of interpretation, when the glosse growes obscurer then the Text; Sermons which were first intended for the illumination of the vnderstanding, are at length growne like those answeres of the Oracles, both intricate and doubtfull, They will require the heate of a sublimated braine, eyther to apprehend their raptures, or to reconcile them. But why at Athens such prodigies of Learning? Such monsters of affectation? Why this elaborate vanitie? This industrious Babling? Let it no more touch the grauitie of the Typpet, or the Scarlet, as fitter for a Deske then a Pulpit, and a lash, then a reproofe. But, soft Stoicke. Let me not bee censured heere too hastily a Babler. I am not so much a friend to the slouenly discourse, as to loath that which hath a decent and modest dresse; wordes apt and choyse, I hate not, onely those tortured, and affected ones; I preferre S. Augustines golden Key before his wooden, though this may vnlocke Mysteries as well as that; yet would I not giue way to the kick-shawed discourse, where there is commonly more sauce then meate; or, as Quintillian spake of Seneca, - Chalke without Sand, - more of lustre then of weight; It is the well wouen and substantiall piece taskes mee, yet that too, not without the flourishings and intermixtures of discreet language. For it is heere as it is in Needle-workes, where wee allow light colours, so the ground bee sadde. The Brestplate of Iudgement which Aaron wore was made with embroydered workes, Exod. 28.15. and in the Ephod, there were as well diuersities of colours as of riches, - Blew silke, and Purple, and Scarlet, and fine Linnen. - That then of Epiphamus is worthy [Page 27]thy both of your memory and imitation, - whose workes were read of the simple for the wordes, of the Learned for the matter. - So, - hee that will not runne the censure of a Babler, must haue as well his deepes for the Elephant, as his shallowes for the Lambe; Knowing that some are transported with heate of fancy, and others with strength of judgement, and it is in the choyce of eyther, as in that of Stuffes, which some buy for the roundnesse and substance of the threed, others for the lightnesse of the colour. Matter not cloathed in handsomenesse of wordes is but dusted treasure, and like some Gardens where there is fatnesse of earth, no Flower. Your embellisht phrase without sollidnesse of matter, but - Copiosa aegestas (as Saint Augustine stiles it) a gaudie pouertie, and like some vnhappy Tillages, where there is more of Poppie and Darnell, then good Corne; But, where the materials are cleane, the language keem'd, there is the workmanship of an exact Pen-man; If they are both well mixt and cemented, there is a choyce master-piece, Apelles himselfe hath beene there.
And howeuer, the discourse that is so brusht and swept others haue thought too effeminate for the Pulpit, yet, in some it is no way of affectation, but of knowledge. High fancies cannot creepe to humble expressions, and the fault is oftentimes in the preiudice or weakenesse of the receiuer, not in the elaboratenesse of the Pen-man. Sermons are not to bee measured by their sound, or the haste and vncharitablenesse of a dull organ, the Eare is a deceitfull one, full of winding and vncertayne doores, and often carries false messages to the Sence, the Eye as it is a more subtle organ, so a more certayne, and though that bee sometimes deceiued too when it is not master [Page 28]of the distance, yet vpon stricter perusall of the obiect, it giues you vncorrupt intelligence, when wordes passe (for the most part) by our cares like tunes in a double consort, which wee may heare, not distinguish.
And yet notwithstanding, though at Athens amongst Philosophers, this polite way of discourse may bee passable, and draw on sometimes approbation, sometimes applause; yet at Ephesus (where PAVL is to encounter Beasts) it is but meere Babling; Act. 26.13. And to what purpose those loftie varieties, in sprinkled Congregations? Raptures and high visions are for Cesarea, Act. 28.14. when PAVL is to speake before Agrippa, thinner exhortations will serue the Brethren at Putcoli. - And when all those descants and quauerings of the plausible and harmonious tongue shall loose their volubilitie and sweetnesse, and forget to warble (as the time will come (the Preacher tels vs) when all those Daughters of Musicke shall bee brought low) the plaine song must take at last, Eccles. 12. that which is set to euery capacitie and eare; and yet will affoord you, as well her varieties of satisfaction, as delight; to the judicious sollid fluentnesse, to apprehensions lower-roofed wayes more troden to aduise, and comfort; to the weake and Soule-sicke, the still voyce, to the obstinate, and remorselesse, lowder sounds; perchance this thunderclap may breed a shower, that shower, a sun shine. Teares and Comfort are the succissory children of reprehension, sometimes, the twinnes; Let the sword of the Spirit then cut both wayes, but more to reproofe, then menacing; master thy Vineger with Oyle, so thou shall not so much sharpen the heart of the Sinner, as supple it; some grow more refractary by rebuke, and some more slexible; For, it is with [Page 29]the word of a Preacher, as it is with Fire, which both mollisies and hardens Steele, according to the varietie of heates. If wee deriue onely from one Throne coles of fire, and hot Thunderbolts, wee kindle dispaire in him wee teach, not reformation; It is the temperate and gentle fire sparkles into zeale, when that which is too high and turbulent growes at an instant both flame and ashes. Psal. 141.5. Let the Righteous smite mee friendly (sayes the Kingly Prophet) but let not their precious balmes breake my head. - I allow reprehension a Rod, but not a Fleyle, a hand to lash the transgressions of the time, not as some doe to thresh them.
PAVL will prescribe the Spirituall combatant a Sword, but not a Speare; Achillis. except hee had the Grecians, - which would both wound and cure. Marah may haue bitter waters, but Gilead must haue balme too for the broken heart. Where sinnes are full kern'd and ripe, I deny not a Sickle to cut them downe, but the sinner, whither as Corne for the Barne, or Chaffe for the fire, I leaue to the disposall of the great Haruestman.
In the apparition of GOD to Eliah, on Mount Horeb, (you know the Text, 1. King. 19.11.12. and therefore guesse at the allusion.) A strong winde rent the Mountaines, and brake in pieces the Rocke, before the Lord; but the Lord was not in it, and there was a great Earthquake and a Fire, but the Lord was not in it. And in those windes and fires, and earthquakes which are both seene and heard on our Horeb heere, the Lord oftentimes is not in them, for then the mountainous and rockie heart would bee cleft a sunder, now it is vnbattered and rib'd with Adamant proofe against perswasion,
Knowing that these are but Men of Thunder, counterfeit thunder too, and there is a GOD that rules the true, his hot bolts and coles of Fire they quake and tremble at, not those fire-workes, and squibs, and flashes heere below, which spleenaticke men fling about (as they thinke) to terrour, but they returne by scorne. Bernard [...]e triplies C [...]lod. It is true (sayes Bernard) - Sermo est Ventus, but it is not alwayes, - Ventus vrens, - surge Aquilo, veni Auster, perfla hortum meum, & sluant Aramata illius, - Arise O North, and come O South (the one (you know) is moyst, and the other cold) yet both of these must blow on the garden of the Spouse, that the Spices thereof may flow out, Cant. 4.6. Cant. 4.6. In the Song of Moses, did not Doctrine drop as the raine? and Speech still as dew? as the shower vpon Hearbes? and as the great raine vpon the Grasse? Deut. 32.2. I confesse, on Synay once there was a thicke Cloud, Lightning and Thunder, and the mountayne smoaked; Exod. 20.18. but the Text sayes, - The people fledde from it. - But on mount Tabor, the Cloud was bright, the Sunne cleere, and a Voyce heard in stead of Thunder, and then the Disciples cry, - Edificemus Domine, Mat. 17.2.4, 5. - Let vs build heere.
Amongst the numberlesse Gods the Heathens had, and the diuers wayes of Sacrifice they appeased them with, the Romaines had their - Hostiam Animalem, - in which the Soule onely was consecrated to GOD, - the Host they offered must bee pure and choyse, not of Bulls or Swine, as creatures fierce and vncleane, but of Kids and Lambes, more innocent and milde, and of these too, such as were not lame, or diseased, or had - Caudam aculeatam, or, - Linguammgram, - sayes my Antiquary. Alexand [...]a [...] Alex. lib. 3. cap 12 You see stings in the tayle, and blacknesse in tongue are exempted heere and thought vnfit for this sacrifice of the Soule.
Let the virulent Babler leaue the Letter and take the Allegorie, and hee hath applyed; - For venemous and foule language doth exasperate and obdure euen those which the modest and gentle pierces. Let Billowes beate against a Rocke, they fall backe without wounding it, yet if moderate and gentle drops fall on a Stone they hollow it, not by violence, Jn Praefat. Apolog. but the often Distillation. Sheepe (sayes Nazianzene) are not to bee gouerned by rigour, but perswasion; all those impulsions of necessitie and force, carry with them a shew of tyrannie, and hold neyther with Nature nor obseruation, Idem Ibid. - Non secùs ac planta per vim manibus inflexa, - sayes the Father. Bend a Plant (and it is with most men as it is with plants) it turnes againe. There was neuer disposition, not cowardly and base, that violence could worke vpon. Ingenuitie if it bee not alwayes voluntary, it may bee ledde sometimes, but neuer drawne; And therefore Peter feeds his Flocke, not by constraint, but willingly, and (as your common Bablers neuer doe) not for filtby Lucre, but a ready minde. 1. Peter, 5.2. 1. Pet. 5.2. And indeed it is this filthy-Lucre - hath occasioned so many Bablers in our Church, those that will say any thing for the inhauncement of their profite, the improuing of their Stipend; Brey at Vniuersities for a morsell of bread; giue blowes against Learning, make scarres in the face of Knowledge, cry downe the vse of Arts, or what is curiously strung in secular Learnings, abandon them from the sippes of the Preacher, and confine him onely to a sacred dialect without intermixture of prophane Knowledge, or sleeke of humane Eloquence; No marrow of the Father, no subtilty of the Schoole-man, no grauitie of the Philosopher, no policie of the Historian; thereby depriuing the Church of varietie of Guifts, and manacling [Page 32]and pinning the Holy Ghost to a defect of all outward ornaments, as if that winde which bloweth where it list were forbad to breath any where but in their new-fangled and braine-sicke endeauours.
Hence it is, that the distribution of holy Mysteries growes so to contempt, the dispencers of them entitled to tearmes of obloquy and scorne, exposed to the Paraphrase and Comment of the jeering aduersary. Our Athens disparaged, Learning of no price and value, Preaching, Babling, and the mayne reason and inducement why the whole body of Arts thus reeles and wauers. I haue at length met the Babler, I desired to grapple with, and wee must exchange a few blowes ere wee part, in which I shall bee home without much florish. Stoicke, once more forbeare. Stand aloofe till wee haue past this Duell, then let thy censure fall, as the wounds doe, lustly. Suppose we then a man harnessed and clad with all the glories and habiliments of Nature, besides the rich dowrie and treasure of Art and Knowledge, yet say I not that this man without a supernaturall light from the Scripture, is able to vtter those Mysteries as hee ought, eyther in their strength, or decencie. Doubtlesse, the best of ours, eyther for depth of Knowledge, or sublimitie of Inuention, or accuratenesse of Composure, or cleannesse of Zeale, are comparatiuely meere Bablings, and fall many bowes short of those inspired ones of old; neyther are they Gods word (sayes Hooker) in the same manner that the Sermons of the Prophets were, 1 b. 5. Ecclist. Polit. no they are ambiguously tearmed his Word, Doct. Cowels Defence, [...] he Chapter of Preaching. and are no more the same, then is the Discourse the Theame, or the Line the Rule, by which it is drawne; yet haue they a peculiarity both of vertue and successe; strange prerogatiues [Page 33]ouer the sodaine passions and affections of most men, whom they not leade onely but entangle, and not fetter barely, but entraunce; in a word, they raigne ouer vs and establish a violent empire and command ouer our very Soules. Diuinitie we confesse the soueraigne Lady and Queene of all Sciences, Arts (if you approue the stile) her Maydes of honour. Are wee not sacriligious then to the state of Soueraigntie when wee rob it of her trayne? The chiefest complement of Greatnesse is the retinue, take away her equipage you disnoble it. Barre sacred Learning of the attendance of that which is secular, Arts, Sciences, you disrobe it, strip it of its glory. Diuinity (saith Basilly is the fruit, Arts as the leaues, and leaues are not onely for ornament but succour. Certaine truths in her cannot fully bee discouered without some measure of Knowledge in them all. The Axiomes and principles of Humanitie though they a little runne by those of Diuinitie, yet they doe not thwart them, there may bee difference, no contrarietie, no not in those things which seeme to carry a shew of contrariety. Reason our Mistresse tels vs, - Verum vero consonat, - and Truth stands diametrically opposed to Falshood, not to a second truth; for - Vero nil verius, - Philosophicall truths challenge the same sowrce and pedigree Theologicall doe, the same fountaine, and Father, GOD, and are of the like Truth, though not of the like Authority.
Hence flowes that admirable consent and harmony between the naturall patefactions of GOD, and the supernaturall; Amand. Polan. lib. 2. Logic. fol. 213. for from God is both Reason and Scripture, and Reason being obscured by Sinne, and blemished by her many errours, the Scripture doth vnscale and beames againe, and so sets her free from her former obliquities and digressions, De Fugasaeculi. Cap. 3. the light of Nature being dimmed (saith Ambrose) was to bee cleared by the Law, the wrests of the Law by the [Page 34] Gospell, so that Grace doth not abolish Nature, but perfect it, August. in Has. 101. neyther doth Nature reject Grace (saith Augustine) but imbrace it. Nay, my Author (and I haue gleaned I confesse some few eares of Corne from his more plentifull crop) quotes Tertullian too very appositely, Theolog. Logic. pag 200. (and 'tis like Tertullians both for the marrow and the reach.) - God first sent Nature to bee our Schoolemistresse, being after to send Prophesie, that thou being first the Disciple of Nature, mightest afterwards the more easily bee induced to beleeue Prophesie. Wee may not thinke then the Ipse Dixit of the Philosopher, or the weighty depositions of prophane Authors, to bee meere Chimaeraes, fruitlesse Fancies, Bablings of no consequence; though some of them were not true Visions, yet they were not all starke Dreames, PAVL then would neuer haue confuted the Idolaters of Athens with their owne * Text, Act 17.2 [...]. - Some of your owne Poets haue sayd it; There may bee much Hay and Stubble amongst them, but there is some Gold, and precious Stones; try them, if they indure not the touch, throw them by as mettals too course and drossie; but if there be rich Oare mixt with veynes of Earth, why not separated? Why not purged by the fire of Gods word? Why may not this stranger to Israell, her head shauen, and the haire of her eye-browes cut bee admitted into the Sanctuary? If one Copernicus bee troubled with the Vertigo, and would haue the earth runne round as his head does, shall a whole Sect of Aristotelians bee lyable to a disease of giddinesse? Though a Stoicke or an Epicure oppose PAVL, yet at Athens there were Academickes, and Peripatetickes, Philosophers too, without their tumult, and for ought the Text caueat's mee to the contrary, they were his [Page 35]Conuerts too. And it is euident that the Apostles, and after them the Fathers, Doct. Cowell. made Arts the Chiefe weapons against the Enemies of the Church, for as some opinions would not bee conuinced without humane Learning, August. so others affections would not bee perswaded without that eloquence, thus they wounded the Heresies and Apostasies of their times, when the Reuolted Iulian was impelled to say: Greg. Nazian. - We are strucke through with our owne Darts. - All Science whatsoeuer is in the nature of good; and good is good, wheresoeuer I finde it. August. de Baptist. contra Dotist. lib. 6. cap. 2. Ʋpon a withered branch (sayes Augustine to his Donatist) a Grape sometimes may hang, shall I refuse the Grape because the staulke is withered? If on a tempestuous shore I meete by chance a rich piece of Amber, or richer Pearle, amongst oare, and shels, and froath, and sands, shall I refuse eyther for the stench of the place or the companions? I haue seldome read of any thing but a foolish Cocke that refused Treasure, though on a dunghill. I know Heathens had their slime and mud, and some of their streames ranne impurely, yet they had their Christall fountaynes too, especially the Platonists, of which wee might draw, and drinke, and drinke our fill, and drinke as our owne, too, ( Augustine sayes) they being in the tenure of vniust possessors. August lib [...]. de Doct Chrish and cap. 40. For as the Israclites (it is the Fathers similitude) tooke from the Aegyptians their Idols, and Rings, and siluer, & Gold, and bestowed the same vpon the adorning of the Lords Tabernacle, which they had abused by pride and ryot, to the beautifying of the Temples of their false Gods, and did this - Non auctoritate propriâ sed praecepto (sayes the Father) not by the instigation of their owne will, but by mandat, sic Doctrinae omnes Gentilium [...], non solum simulata & superstitiose figmema, &c. So all those Doctrines of [Page 36]the Gentiles (their superstitious fictions expunged and layd by) their liberall Disciplines and Precepts of manners (which were their Gold and Siluer) may bee reduced to the vse of sacred Learning, and a Christian may challenge them - Ad vsum justum praedicandi Euangelij, - they are the Fathers owne wordes. - Howeuer hee puts in a caueat by the way - a - sed hoc modo instructus, - the Diuine that is thus accommodated when hee shall addresse himselfe to the vse and search of these heathen tre [...]res, Illud Apostolicum cogitare non cesset, 1. Cor. 8. - Scientia inflat, charitas aedificat, - in his Lib. 2. de Doct. Christian. 40. Cap. I neuer yet read that the true vse of secular Learning tooke from the glory of that which was Diuine, I haue, that it hath added, nor that any thing gleaned and pickt, and culled with a cleane hand was distastfull vnto GOD, Epist. ad Cornel, I haue that it was approued. I know there is a Ʋenomous eloquence (as Cyprian wrote of that of Nouatus) and this perchance the Babler himselfe vses, when hee leades silly Creatures captiue, but it is odious both to GOD and Man, and hath beene the maine Engine in all Ages by which Schismes and Heresies haue wrought. In those Sacrifices of old, Leuit. 4.5. You know whatsoeuer was vncleane, was an abominuation vnto the Lord; the Offering it selfe must bee without blemish, the Altar seuen dayes cleansed before it was layd on, the Priest too washed before the Congregation, ere hee dared to immolate; and why not so in this Holocaust and Sacrifice of the lippes? Why not the Offering without blemish, the Altar cleansed, the Priest so in his Discourse too, that what is kindled heere may burne as a sweet Incense vnto the Lord? smells that are vnsauoury neuer touch his nostrils, sounds harsh and jarring, neuer his eares; and therefore, the Bells of [Page 37] Aaron were of pure Gold, - Ne subaeratum aliquod tinniat in Sacerdotio, - saith Gregory. Greg Nazian. Apolog.
It is a sullennesse, or rather policy, most in our age haue got, that what is in a way of eminence and perfection, they censure as a piece of affectation or curiositie, when (God knowes) it is but to colour some sinister pretence, and for a fairer varnish of their owne weaknesses. You know the story of the Painter and the Cocke, and the Boy that kept the liue ones from his shop least comming too nigh, the vnskilfulnesse of that hand should bee discouered, which had drawne the other at so rude a posture.
There is a malicious ignorance possesseth many, by which they vnder-value all things aboue their spheare, and cry downe that industry or Art in others, which is beyond the verge and fathome of their owne abilities. But why should Moles repine that other see? Or Cripples murmure that others halt not? Tolle quod tuùm est & Vade. Hierom. ad Col. phurnium. Yet loe how euen those last and gasping times keepe vp with the manner of those of old, both in their spleene and weakenesse. There bee (saith the Father to his Marcellinus) that account inciuilitie of Manners and rudenesse of Speech, true Holinesse, Hieronimus. - and with such, - Quis non Ʋicus abundat? Would I could not say, - Quae Academia? These Cynickes are in euery Tub, these Stoickes heere at Athens. But why should the talke of such bee a burthen in our way? Learning vnto a Wise-man is as an ornament of Gold, and like a bracelet on his Arme, Eccles. 21.15. but Fetters about the feete, and Manackles about the hands; of whom? of him that (but now) was the burthen in the way, the Foole, Eccles. 21.21. whom least wee should leaue without his companion, Syracides brings home to the gates of the Babler, and I will leaue him there, [Page 38]- As a house that is destroyed, Ecclus. 21.18. so is Learning to a Foole, and his Knowledge is but talke without sence, Ecclus. 21.18. the tayle of the Verse carryeth the sting; for much of our Bablers knowledge is little better then - Sermo sine sensu, Wordes without Salt, Speech without Ballace. And yet (good Lord) how these lampes burne in our Tabernacles, these Bells sound in our Sanctuary? They are the thunderbolts of our Congregations, the Hotspurres of our Pulpits. Against the sinnes of the time they clacke loude, and often, but it is like Mills driuen by a hasty torrent, which grinde much, but not cleane; And indeed it is not much they grinde neyther, in substance, but in shew, neyther is the labour so superlatiue, as the noyse. Some that haue been conuersant in the trade, say, that Corne that is cleane and massie, will lye long in the wombe and body of the Mill and requires all the industry of stone and water, and will not bee deliuered without some time and trauaile, when graines which are mixt and course, runne through with lesse difficultie, and more tumult. The Babler will apply. Thus wee see empty vessels sound much, and shallow streames runne swift and loude, but on barren grounds, when those deeper ones glide slowly, as with more grauitie, so more silence, yet on fat solves, and so the neighbouring Fields grow fertile with their abundance. If all truth of Religion raigned in the Tongue, and the subduing of our manisold rebellion, in the mortification of the Looke, there were no sanctitie but here. - But the heate of this mans zeale, is like that of Glasse, which will bee blowne into any forme according to the fancy of him that blowes it, sometimes into that of a Serpent, sometimes of a Doue, but more often of a Serpent, then of a Doue, not for the wisedome of it, but the [Page 39]venome. Euery word is a sting against the Church, her Discipline, truth of Gouernment, Hee Babbles shrewdly against each Institution of it, State, Ceremonies, makes them adulterate, the dresses of the Great whore, and sets all without the walls of reformation, which Wheele and Role not with the giddinesse of his tenents. The Golden-mouthed Homilist in his fourth vpon the Acts, Chrysost. speaking of that miraculous way of the Holy Ghosts descent vpon the Apostles in the day of Penticost, obserues nimbly, thus; - There came a sound from Heauen, - As it were - of a Rushing and mightie winde, and there appeared to them Clouen tongues, - As it were - of Fire, - Rectè vbi (que) additum est, - Ʋelut - nequid sensibile de Spiritu suspicareris, - sayes the Father. - And indeed, in those phanaticke Spirits, though the Tongues bee fiery, and the voyce as the Windes, rushing; yet in themselues there is nothing sensible; For as those which appeared to the Apostles, were but - Ʋelut igncae, Chrysost Homil. 4. [...] Act. - and Ʋelut flatus, - so this orall vehemency is but - Velut Zelus, and Velut Indignatio, - False fire, or, at best, but some hot exhalation in the braine set on fire by continuall motion and agitation of the Tongue, and there it burnes sometimes to the madnesse of the Professour, most times, of the Disciple. Againe, these Tongues are said to sit vpon the Apostles, - Sedendi verbum stabilitatem ac mansionem denotat, the same Father - sitting presupposes Stabilitie and Mansion, but most of these haue neyther, eyther in their opinion, or course of life, but as the contribution ebbes or flowes; so they hoyse, or strike sayle, eyther way, sometimes for the wide mayne, sometimes for the next harbour. [Page 40]Againe, the Apostles are sayd there, to bee filled with the Holy Ghost. - Rectè repleti, non enim vulgaritèr acciperunt gratiam Spiritus, sed eosque vt implerentur, the Father still. - Where the Spirit powres out it leaues no part emptie, it doth fill, fill vp euen to the brim, giues power of speaking roundly, and fully; where it doth giue power, - no Rhumaticke Enthusiasmes, no languishing ejaculations, but such as the Spirit indeed haue dictated, such as flow from lippes immediately touched with the true Cherubin, and a Tongue swolne with inspiration. Againe, the Tongues which sate vpon the Apostles were clouen Tongues, Vide Geneua Notes in 2. chap. Acts. other tongues, Vers. 4. and S. Marke calls them new Tongues. They were not confined then to a single dialect to Babling meerely in our Mother tongue, but the Text sayes they had diuers Tongues, of the Parthian, and Mede, and Elamite, Phrygian, and Pamphilian, and of those of Lybia which is beside Cyreue, And in those and (other Tongues too) they spake the sonderfull workes of God. Act. 2.11. Lastly, this Vision they saw when they were in the Temple, not in a Cloyster, a Barne, a Wood, a Conuenticle, and they were in the Temple with one accord too, with one Office, one Spirit, one Minde, one Faith; not heere a Separatist, there a Brownist, yonder a Familist, neere him an Anabaptist, but as their Faith was one, so was their life, and (if brought to the test) their death too. That was not Religion with them which was deuided, [...]lin. lib 18. cap. 2. nor that not vnity of opinion which they would not burne for. Some Heathens haue shewed such resolution and truth euen in their false Religion; such were those - Aruales Sacerdotes - of olde amongst the Romaines, Caesar lib. 3. Galli. the Solduni amongst the Aquitans; the Aegiptians also had their [...], so called, because, promiscuously [Page 41]enioying each others benefites, as in one Religion, so in one Loue, they would dye together; such were the Hunnes, Hyberi, Cantabri, and others, Alex. ab Alex. Lib. 1. Cap. 26. & Cap. 12. lib. 3. which were joynt-sharers of each others miseries, and fortunes; and if one by disaster or disease met with Calamitie, or Fate, the other sought it. —
If in matters therefore as well Morrall as Diuine, there was such reciprocation of old; and not onely in Religions, which were tainted, and smelt not of the true GOD, but in that too which hath beene touched and influenced by the Spirit of the Almightie, there was such punctuall correspondence then, why such combustion now? Why those dayly scarres and wounds both by the Tongue, and Penne? Why so much gall in our Pulpit, such wormewood at the Presse? Why those Ciuill-warres in our owne tenents? Such stabbings in particular opinions? Such heart-burnings in our Brethren? to the great disquiet of our Mother, Church, and her Sonne they so labour to disinherit, the Protestant, the wounded Protestant, who hath beene now so long Crucified betweene the - non - Conformist and the Romanist, that at length hee is inforced to flye to Caesar for sanctuary, and in the very rescue and Appeale, like the poore man betweene Jerusalem, and Jerico, hee falls into the hands of Thieues, two desperate cut-throates and enemies to the Truth, and him, the Pelagian and the Arminian. But no more (beloued) of those Daggers and Stillettoes to our owne brests by the cruelty of our owne Tribe; Know, dissention is the very gate of ruine, and the breach at which destruction enters. [Page 42]Ciuill-warres are as dangerous in matters of Religion as State, and proue the Earth-quakes both of Church and Common-wealth. The story of the Romanes shafts is both old, and troden, but very pertinent; in the Bundle they neuer felt injury of hand, one by one were the conquest of a finger, and Tacitus speakes of Apronius Souldiers; - Satis validi si simul, &c. as long as they marched in their combined rankes they stood aloofe all danger, but, these deuided, they grew the prey and slaughter of the Aduersary; and thus - Dùm singuli pugnunt, vniuersi vincuntur. A mutiny or rent in an Army is the Souldiers passing-bell, Death followes, or dispaire of victory, when those which are knit-vp in one heart of courage and affection trample on distrust as if they had already worne the palme and glory of their Tryumph. And it speeds no better in a deuided Church, where Scismes and Factions like so many rents and breaches, haue hewed-out, a way to her ouerthrow and ruine. No more struglings then by vnnaturall twinnes in the wombe of our Rebecca. No more warre in her members, no more Bablings in their tongue, no more venome in their Penne, to the great aduantage of the Aduersary, whose artillery is ready, his bow bent, the arrow on the string and malice leuelling at the very bosome of the Church, (I pray God, not of the State too) and waites onely opportunity to loosen it. But let vs with all humblenesse of mind, meekenesse; Ephes. 4. ver. 2.3.4.5.6. long suffering (supperting one another through loue) endeauour to keepe the vnity of the Spirit in the bond of peace, knowing there is one Body, one Spirit, one Lord, one Faith, one Baptisme, one GOD, and Father of all, who is aboue all, through all, and in you all.
And now PAVL hath bin at Athens, past his [Page 43]bickerings with the Epicure, and the Stoicke, had their censure, - Hee is a Babler. - He is now rigged for Corinth, and by this time arriued there, where I leaue him - Jn earnest Disputation with the Graecians in the Synagogue. Act. 19.5. The Stoicke is returned to his Porch too, the Epicure to his Garden. But heere is an Athens too, though no PAVL, or at least no such Paul; and yonder sits a Stoicke and hee whispers to his Epicure, - What will this Babler say? He sayes - Glory to GOD on high, in Earth peace, goodwill towards men. Hee sayes, hearty and true Allegeance to his Soueraigne, - wishes the budding and continuance of a temporall Crowne heere, and the assurance of an immortall one hereafter. - Hee sayes, florishing to his Church, his Common-wealth, his People; swift and fierce destruction to his Enemies foraigne, and (if hee haue any such) domestique. - Hee sayes courage to his Nobility, vnity to his Clergie, loue to his Gentry, loyaltie to his Commonalty. In fine; Hee sayes prosperity to Athens (heere) vnanimity, true brotherhood, happie successe to your studies, to your designes; and The grace of our Lord IESVS CHRIST to you all, and with you all. Amen.
Gloria in excelsis Deo.