The ATHENIAN Babbler. A SERMON PREACHED AT St. MARY'S in Oxford, the 9 of july, 1626. being ACT- Sunday. By Humphrey Sydenham, Master of Arts, and Fellow of WADHAM-Colledge in Oxon. LONDON. Printed by B. A. and T. FAUCET, for JOHN PARKER. 1627. TO THE HOPEFUL EXPECTATION, BOTH OF HIS NAME, AND Country, Sir HUGH PORTMAN, BARONET, this. MY HONOVRED Sr. However the publishing of other Labours may entitle me to Ostentation, this cannot but touch upon Humility, since I have exposed that to the Eye only of a Nation, which I had formerly to the Ear of a World, a University; a World more Glorious than that which inuolues it, by how much it exceeds the other, in her judgement, in her Charity, and (what is Noble, too) her encouragement; of the latter, I had some taste in the delivery of this, when I was a fit object of her Pity, than approbation, whether she reflected on Mind, or Body, my Discourse, or Me. But that was the extension of her goodness, nothing that my weakness could expect, or point at, but the Mercy of my worthier Friends, amongst whom, as, you were then pleased to approve it, so, now vouchsafe both to peruse and Countenance; In that you shall glorify the endeavours of him, who looks no higher, than the honour of this title, Your Friend that ever serves you HUM: SYDENHAM. THE ATHENIAN BABBLER. Text. ACTS, 17. Vers. 18. Some said; what will this Babbler say? THe Life of a true Christian the Apostle calls a continual warfare; The life of a true Apostle the Christian calls a continual Martyrdom; Each act of it hath a bloody scene, but not a mortal; A few wounds cannot yet terminate his misery, though they begin his glory. There are diverse tough breathe required to the Celestial race; many a bleeding scar to the good Fight, sweatings, wrestle, tuggings numberless to the crown of Glory. PAUL had long since begun the course and finished it, and can show you a platform of all the sufferings; the scroll is ready drawn with his own hand, Vers. 23, 24, 25, 26, 27, 28. you may peruse it if you please, 2. Corinth. 11. where cruelty seems to be methodical, and torment accurate, persecution tumbles on persecution, as a billow on a billow, this on the neck of that; one seals not the truth of his Apostleship, many shall. Act. 14. v. 10.19. He was but now at Lystra, where he cured a Cripple, and he is stoned for it; by and by at Philippi he casts out a Devil, Act. 16.18.23. and he is scourged. here's not all; sufferings of the body are not load enough for an Apostle; if he love his Lord and Master (as he ought) he must have some of reputation too; he that hath been so long acquainted with the Lash of the hand, must now feel that of the tongue too: Buffet are not sufficient for Disciples, they must have revile also for the name of JESUS, PAUL therefore shall now to Athens (the eye of the learned world and seat of the Philosopher) where he meets with language as perverse as the Religion, and amongst many false ones, finds no entertainment for the true; The mention of a JESUS Crucified stands not with the Faith of an Athenian, nor a story of the Resurrection with his Philosophy. The Altar there consecrated to the unknown will not so soon smoke to the jealous God. Act. 17.23. The glorious Statues of Mars and Jupiter, cannot yet be translated to the form of a Nazarite. 'Tis not a bare relation can plant CHRIST at Athens, it must be Reason, the sinew and strength of some powerful Argument, and to this purpose PAUL was but now in hot Disputation with the jews there in the Synagogue. Act. 17. v. 17. By this time he hath disparcht; for lo yonder where he stands in earnest discourse with the people in the Market? The tumult is enlarged, and the Athenian already tickled with the expectation of some novelty; Anon, the Gown besets him, and all the rigid Sects of the Philosophers; as the throng increases, so doth the Cry; On that side, Censure,— Some said he was a setter forth of strange Gods, on this side, Prejudice,— And some said, what will this Babbler say? In the division of which tumult wilt please you to observe mine. 1. The persons Prejudicated, masked here under a doubtful Pronoune, Quidam- some,- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,- some said.- 2. The person prejudiced, clothed in a term of obloquy and dishonour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉- Babbler,- What will this Babbler say? Thus the Field stands pitched where we may view the parts, as the persons, In a double squadron, no more. PAUL and his Spirit in one part of the Battalio; Epicures, Stoics with their Philosophy, in the other, the rest are but lookers on, no sharers in the conflict. Heeres all; All that's natural from the words, and not wrested; For (mine own part) I'll not pull Scripture into pieces, digging for particulars which are not offered, for that were to torment a Text, not divide it. I affect nothing that is forced, love Fluentness, and (what the majesty of this place may (perchance) look sour on) plainness. However, at this time, I have a little endeavoured that way, that those of Corinth and Ephesus may aswell hear PAUL as these of Athens. I come not now to play with the acquaint ear but to rubbe it, nor to cherish the dancing expectation of those Athenians which cry- News, Act 17. v. 21. News,- but to foil it. And this is well enough for a Babbler, that's the doom at Athens, mine, now, and justly too. I may not expect a greater mercy of the tongue thence, than an Apostle had, especially when a Stoic reigns in it. Whose Religion (for the most part) is but snarling, and a main piece of his learning, Censure; But let's hear first what he can say of the Babbler, next, what the Babbler will say. I begin with the persons prejudicate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Some said. Some? Pars 1. what some? The front of this verse presents them both in their quality, and number; Philosophers. What of all Sects? No.- * Vers. 17. Certain Philosophers- of old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, since, by the modesty of PYTHAGORAS a little degraded of that height, as if it trenched too near upon ambition to entitle themselves immediately unto Wisdom, but to the love of it, and therefore now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet still of venerable esteem amongst the Athenians. In cap. 17. Act. ARETIUS calls them their Divines; BRENTIUS, their Patriarches and their Prophets, Each word they spoke was as canonical as Text, and they themselves both Masters of it, and of the people. Of these there were diverse Sects, too (here) specified. Epicures, Stoics; these were extremes in the rules both of their life, and tenant; the Epicure in the defect, the Stoic in the excess. Aretius' in cap. 17. Act. Between them both were the Peripatetics and the Academics, better mixed and qualified in their opinion, stooping neither to the looseness of the one, nor the austerity 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 judges, some say, others, their Consuls, or their Senators: In the street of Mars (where the Athenians brought PAUL, Act. 17. v. 22. and enquired of his Doctrine) was their Tribunal, where they sat upon their more weighty affairs, and, Gen. not. ibid. of old, arraigned SOCRATES and condemned him of impiety. But I have no quarrel to these, since I find they had none to the Apostle; The Stoic and the Epicure are the sole incendiaries and ringleaders of the tumult, whom the very Text points out in this,- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉- some said,- men as opposite in their opinion, as to the truth; one seated his chief happiness in the pleasure of the Body, the other in the virtues of the Mind. The Epicure attributed too much to voluptuousness, Aretius' in cap. 17. Act. the Stoic to the want of it; that would have a vacuity of grief both in mind, and sense; this taught his- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉- a nullity of all affections in either. These are the broad and common Differences in their opinion, and such as here tread opposite to the Doctrine of Saint PAUL; but there are others more cryticall and nice, which not finding touched by the pen of the Holy Ghost, I presumed to inquire after in their own Schools, in Zeno's Stoä for one, and in Epicurus Garden for the other. A travail somewhat unnecessary for Athens amongst Philosophers, where they are daily canvased. Yet (perchance) there may be- some Nobles here of Bereä, Verse. 17 and Chief women of Thessalonica, Verse. 4 which have received PAUL with all willingness- which know them not. I shall be only your remembrancer, their informer. Epicures (for I begin with them, they have the precedence in the Text) challenge both name, and pedigree, from EPICURUS the founder, and Father of that Sect. He was borne at Athens seven years after the Death of PLATO, where he lived, taught, died. He wrote 300. Books in his own Art, without reference to a second Pen, and (what is strange) observation; no sentence, no precept of Philosopher, but his own; those of DEMOCRITUS, de Atomis, and of ARISTIPPUS, de Voluptate, DIONYSIUS HALICARNASSEUS calls his. Lib. 2. Hist. His deportment and way of carriage in matters of Morality was very remarkable. Lib. de Epicur. In Parents pietas, in Fratres Beneficentia, in Serves mansuetudo. ('Tis the triple commendation LAERTIUS gives him,) And in lieu of these, and the like virtues, his Country afterwards erected many brazen Statues, and ATHENAEUS wrote certain Epitaphs to the perpetual embalming both of his name and honour. He was one it seems more irregular in his tenant, than his life, abstenious he was, moderate, in his repast, A Ferc sic in Lorum. in his desires,- Oleribus utens exiguis, HIEROME says, and he confesses himself in his Epistles, that Temperance was his Feast, the lowest stair 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 only to the capacity, but the Disposition of his hearer. The whole Fabric of his precepts he builds upon this double ground; The one on Man's part, that he is composed of a double substance, a Body, and a Soul, and both these mortal; yea, the Soul vanished sooner than the Body; For when the Soul is breathed out, the Body yet remains the same and the proportion of parts, perfect. Anima mox ut exierit veluti fumus vento diverberata, dissoluitur, But the Soul is no sooner separate then blown away, like smoke scattered by the wind. So S. AUGUSTINE relates the opinion in his Tract. De Epic. & Stoic. 5. Cap. On this foundation was raised their great opinion, that Man's chiefest happinesses consisted in the pleasure of the Body. The rest of that was the end of all Blessedness, For to this purpose do we all things, In Epistol. ad Herodetum. that we may neither be disturbed nor grieved, ('tis EPICURUS own Doctrine.) Yet every pleasure is not so magnified, as that of the palate by superfluity, of the Body by effeminateness; But, when after a long toleration of sorrow a greater pleasure ensues, when the Body is no more beaten with grief, the Mind untost and free from all waves of perturbation, there was the true Happiness. He was blessed that enjoyed those Delights in present; future, they neither believed, nor cared for, Death was the slaughterman of all: And therefore SENECA calls the School of the Epicures; Delicatam, Senec. lib. 4. de Benefic. & umbraticam, apud quos virtus voluptatis ministra. For if the Soul also perisheth with the Body, the dirge and requiem that they sing, is Ede, Bibe, Lude, Eat and Drink, for to morrow we shall Die; and after Death what pleasure? And therefore we find their usual Epicaedium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,- Death is nothing to us, for what is dissolved wants sense, Lib. 3. Pyrron. Hypotyp. cap. 24 and what wants sense is nothing to us. For if Man be composed of Body and Soul, and Death be the dissolution of both, the burden of their song runs instantly, Cùm sumus, nòn est mors, cùm autèm mors est, non sumus, so SEXTUS EMPIRICUS; Moreover, they would have the Soul a kind of body, otherwise (say they) it would neither do nor suffer, Incorporeum, with them, is all one with Vacuum; and therefore, the Soul (they said) was composed of Atoms, and when the Atoms in a man were dissolved, than the Soul died, as EPICURUS himself in his Epistle to HERODOTUS. The other foundation is on God's part, for the Epicure grants there is a GOD, but denies his Providence; howbeit, under a glorious colour- Deum ad Coeli cardines obambulare, Gualt. in Locum & nulla tangi mortalium curâ, as if, forsooth, it would not stand with the majesty of the world to regard what is done in those sublunary parts, In Apoleg. adverse. ginits. cap. 24. and so make God (as TERTULLIN complains) Otiosum, & inexercitum neminem in humanis rebus,- happily conceiting it might detract somewhat from his delight and pleasure, to molest himself with the care of this neither World. Above all things this moved him most,- Homines Religiosos,- that the most Religious men were most of all afflicted, whereas those which did either wholly neglect the Gods, or serve them but at their pleasure, came into no misfortune, or at lest no misfortune like other men. And, in fine, Ipsa etiam Templa fulminibus constagrari,- he observed that the Temples also raised for the honour of the Gods, and dedicated to their service were oftentimes burnt with fire from Heaven. Out of which premises the silly Heathen gathers this desperate Conclusion: Allexand ab Alex. lib. 3. Genalium Dierum. Cap. 11. Surely the Almighty walketh in the height of Heaven, and judgeth not; Tush, GOD careth not for those things. Stoics (so derived from Stoä where ZENO taught, the Master of that Sect) were of a more sour and contracted brow; their severity drew their name into a Proverb, Stoicum supercilium, gravitas Stoica: their Precepts were for the most part but a Systeame of harsh and austere paradoxes. A wiseman is then blest, Tull. 5. de Finibus & 1. Academic. when under the greatest torments. Merellus life's not more happily than Regulus. A wiseman is free from all passions. He is a fool that doth commiserate his Friend in distress; Lypsius in manuduct ad St●●●am Phylesoph. Mercy and pity are diseases of the mind, and one with the species and perturbations of grief, Mental sicknesses disturb no wise man's health. He can norther err, nor be ignorant, nor deceive, nor lie. He is alone to be reputed rich, a Master of his own liberty, a King, without sin, equal to GOD himself; Hoc est summum bonum, quod si occupas, incipis Deorum socius esse, non supplex, it is SENECA'S Stoyicisme, in his 31. Epistle. In all Virtues they held a parity, Tull. 1. de not. Deorum. and so in Sins too, He no more faulty that kills a Man, than he that cuts off a Dog's neck. Touching GOD and the nature of him, they strangely varied. Some thought him- an immortal living Creature, Tull. lib. 1. de nat. Deorum. a perfect rational and a blessed; others granted him a Being and Providence; but this Providence they vassal to their Stoyicall fate, Diogen. Laert. in vita Zenon. lib. 7 and make God's government not free and voluntary, but necessitated and compelled. Deus ipse sati necessitate constrictus cum Coeli machina violenter ferretur. (so CALVIN.) In 17. cap. Act. Touching Man, they taught that his chiefest Happiness was placed in the Minds virtue, which opinion though it show fair and glorious, In Locum. tends but to this- Quemvis mortalem faelicitatis suae artificem esse posse, (says BULLINGER.) Every man should be the contriver and squarer out of his own Happiness; and thus weak man is hereby blown up with a proud confidence, that, being virtuous he should be adorned with the spoils of God,- Est aliquid quo sapiens antecedat Deum, ille naturae beneficio, non suo sapiens est. I forbear to translate the proud Blasphemy, it is SENECA'S in his 53. Epistle. But me thinks this vaunting Stoic might easily have been taken down by his own Principles, for ask but any of them, how long their soul shall enjoy that supposed happiness. TULLY makes answer for them, 5. de Finibus. - Diù mansuros aiunt animos, semper negant,- Like longlived Crows, they last out some years after the body's Death; but by their own confessions grow old continually, and dye at last; and then wherein may the Stoic brag more than the Epicure? Laert. lib. de E. picue. In this, little. They both held, the Soul was of itself a body; the Stoic did extend it a little further, and then, obnoxious to corruption, too. And yet ANTIPATER, and POSSIDONIUS (chief members of that Sect) said, the Soul was a hot spirit, for this made us to move and breath; And all souls should endure till that heat were extinguished, CLEANTHES said, Sextus Emper. Pyrron. Hypol. cap 24. lib. 3. but CHRYSIPPUS, only wisemen's. Thus some are as giddy in their opinions, as sottish; others, as detestable, as giddy; one dotes on the world, and would have it to be- Animal rationale,- The universe must have a Soul, that immortal, and the parts thereof, Animantium animae. A second falls in love with Virtues, and would have them to be glorious living Creatures; but this fool SENECA lashes with an- O tristes ineptias, ridiculae sunt, in his 113. Epistle. A third adores the Stars, and would have them nourished, the Sun from the Sea, the Moon from the lesser waters. A fourth grows salacious, and hot, and would have a community of Wives, to Wise men, of Strumpets, to the residue. A fifth, yet more devilish, will have a liberty of Bed from the Father to the Daughter, from the Mother to the Son, from the Brother to the Sister, and so back again: and to make all completely heathenish (and I tremble to breathe it in a Pulpit) A Son may participate of the body of his live Mother, and eat the flesh of his dead Father. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detestabile; Cries SEXTUS EMPERICUS- Zeno approbat quod apud nos Sodomitae,- in his 3. Book Pyrroniarum Hypotyp●si●●. Cap. 24. Thus, with as much brevity as I could, I have traced out the principal positions of these divided 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, - From their Gallery and Garden where they taught, into their Synagogue, you shall overtake them there all flocked together about S. PAUL, Act. 17. v. 17. and (as the Text describes it) encountering him. Hear is just matter for observation, if not for wonder. Epicures, Stoics, men which jar as much as any that bear the name of Philosophers can do amongst themselves, are ready (nevertheless) to meet in a tumult and join forces against an Apostle, strange, did we not know that the wisdom of this world were enmity against GOD, and that- CHRIST unto the Jews a stumbling Block, 1. Cor. 1.23. unto the Grecians foolishness. What the ground was which should occasion this assault, SAUGUSTINE conjectures to be (and it is not repugnant to the drift of the Text) Quid faciat beatam vitam? What might make a man most happy? The Epicure he answers; Caluin. in Locum. Voluptas corporis, the pleasure, but with this limitation, the honest pleasure of the body. The Stoic he saith,- Virtus,- The virtue of the mind; August. Tract. de Epicur. & Stoicis, cap 7. the Apostle replies- Donum Dei, it is the gift of GOD: LYRA adds, that from thence the sequel led them to the Resurrection. Lyra in cap 17. Act. For the Epicures joy could last no longer than his subject; his bliss must dye with his body; and the Stoics foresaw not the Souls immortality, and therefore could not promise everlasting Happiness. But the Apostle he preacheth a Resurrection of body and soul, and by that Eternal life, Act 17.18. and so by consequence everlasting Happiness through CHRIST, both of Soul and Body. This seems to have been the subject of their Dispute, but their Arguments I can by no means collect; Be like they were so silly, that they were not thought worthy to be enroled amongst those more noble Acts of the Apostles, only their impudence, that is so notorious that it may not be omitted. For on what side soever the victory goes, theirs is the triumph; the cry runs with the Athenian, the Philosopher hath nonplussed the Divine, and the Apostle babbles. Thus the wicked have bend their bow and shot their arrows, even bitter words, bitter words against the Church and her true members in all Ages. The natural man led on by the dull light of reason, making Philosophy his Star, endeavours with those weak twinkle those lesser influences to obscure the glory of the greater light, that of Divine truth; so it was in the first dawn and rising of the Church. JANNES' and JAMBRES, the great Magicians of Egypt, withstood MOSES working miracles before PHARAOH. But all the spells of Magic with their black power, never wrought so mischievously against the Church as the subtle enchantments of the Philosopher. Christianity never felt such wounds, as from the School of the Athenian. The Seminary of the wrangling Artist; the Epicure, Stoic, Platonist; they were Philosophers, that's enough; they not only struggled to oppose Fundamentals of Faith, but to destroy them. Every age of the Church, and almost every place of it will give us a world of Instances; one Alexandria affords 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 (here) an Epicure, and a Stoic, against PAUL; Nay, the sophistry of one perverse but nimble Disputant, hath cost more lives than are now breathing in the Christian world, and opened such a sluice and Arch through the body of the Eastern Church, which was not stopped again almost in the current of 300. years, when down it blood ran swiftly from the butcheries of Valens & Constantius, and the limbs, the thousand limbs of slaughtered Infants swum with the violence of the Torrent, even then when Christianity groaned under the merciless inventions and various tortures of the Arrian Massacre and persecution. Philosophers were the first Patriarches of that Heresy, 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 be no more called Arrians, but Porphirians, the venomous brood of their cursed Master, and one that then blew the coal to most combustions of the Primitive Church; For at the Council of Nice (the place, and means ordained by that good Emperor 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 Philosophers) trooped thither in droves and multitudes, not only to oppose the Bishops, but to upbraid them. Odio imflammati quod superstitiosa Gentilium religio antiquari caeperat,- as Ruffinus, lib. 1. cap. 3. And before that (in the Apostles time) about the year of CHRIST 75. they went about from City to City with this pretext only to reform public misdemeanours, and to that purpose had certain Sermons to the people, for rectifying their Conversation in moral carriages, and so seemed industrious to reduce them to a better form, but the main project was to confront the Apostles doctrine, and establish them more immoveably 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 Annun. 75. the very dregs of them (saith the Antiquary) the Cynieke, and the Epicure, so violent (here) against PAUL. Hos prae caeteris infestos sensit Christiana religio.- These were the heathen janissaries, the chief Soldiers and spearemen against the Christian Faith, when at Rome the sides of that Religion were struck through with their blasphemous Declamations, Et petulantium 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 womb of Philosophy; The Fathers which trafficked with the tumults of those times, said in effect as much,- Omnes haereses subornavit Philosophia,- MARTION came out of the School of our Stoic, CELSUS, of the Epicure, VALENTINUS, of that of PLATO; all heresies were the flourishings and trim of humane Learning. Ind Aeones, & formae nescio quae, & Trinitas hominis apud Valentinum. Thence those Aeones (I know not what Ideas,) and that triple man in Valentinus, he was a Platonist. Thence Martions quiet God, it came from the Stoics; And the Soul should be made subject to Corruption,- is an observation of the Epicures, and the denial of the Resurrection, the joint opinion of their whole Schools. Lib. de Prascript. adverse. Haeres. And when their- Materia prima is matched with God, it is Zeno's Discipline, and when God is said to be a fiery Substance, Heraclitus hath a finger in it, Comment. in Nahun. ad cap. 3. thus Tertullian. S. Hierome keeps on the Catalogue- inde Eunomins prefert. Thence Eunomius drew his poison against the Eternity of the Son of God, For whatsoever is begotten and borne before it was begotten, was not; Thence Novatus blocks up all hope of pardon for offences on God's part, that he might take away repentance and all suit for it, on ours. Thence Manichaeus double God, and Sabellius single person; and to be short- De illis fontibus universa dogmata argumentationum suarum riwlos trahunt:- Menandrians, Saturnians, Johan. Baptist. Chrispus de Ethnic. Philos. Caute Legend. Quinar. 1. Basilidians, Ammonians, Proclians, julian's, 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 Wisdom, allegeth no other reason why they were not wise unto Salvation, but the wisdom of this World. The world through Wisdom knew not God. 1. Cor. cap. 1. vers. 20. And therefore he prescribes the Collossians a- Cavete nè vos seducat, Colos. 2.4. - Take heed lest any man spoil you through Philosophy and vain deceit. Fuerat Athenis, De Prescript. adverse Haeres. S. PAUL had been at Athens (saith Tertullian,) and knew by his often encounter there, how desperately secular and profane Knowledge wounded Divine truth. Insomuch, that the Father is of opinion. Vnâ hac sententiâ omnes haereses damnari, in his 5. Book against Martion, 19 Chapter. But whilst we go about to vindicate our Apostle, let us not be too injurious to the Philosopher; The Epicure and the Stoic had their Dross and rubbish, yet they had their Silver too, which had past the furnace, tried and purified enough for the practice of a Christian. Though they had Husks and Acorns for their Swine, yet they had Bread for Men. It was not their Philosophy was so pestilent, but the use of it; our Apostle reprehends not the true, but the vain; no doubt there is that which is Sanctified, as well as the Adulterate, otherwise the Fathers would never have styled Divinity, Philosophy; That is a glorious ray sent down from Heaven by the Father of Light; This but strange Fire, some Prometheus stole thence, and infused into a piece of babbling clay which circumuents weak men, and under a shadow and pretext of Wisdom, oftentimes carries away probability for truth. And it was this latter that inflamed the youth of AUGUSTINE to the study of it; but he was soon cooled when he descried the other; Cap. 4. then- Nomen Christs non erat ibi,- in the 3. of his Confessions. And the words- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not now to be read in the great Peripatetique.- Insomuch, that that former asseveration of his- Phylosophos tantùm extuli, quantùm impios non oportuit,- he recants in the first of his Retractations; Cap. 1. and against the Academics he is at once zealous and peremptory.- Hujus mundi Philosophiam sacra nostra meritissimè detest antur, Lib. 3. cap 19 - Our sacred Discipline utterly detests Philosophy; But what? The Philosophy of this world, which I know not whether it hath more convinced, or begotten error, or improved us in our knowledge, or staggered us. In Col. cum Trypho Indaes'. And therefore Justin Martyr, after his Conversion from the Philosopher to the Christian, complained he was deluded by reading Plato; and Clemens Alexandrinus reports of Carpocrates and Epiphanes, who reading in PLATO'S Commonwealth that- Wives ought to be common, taught instantly their own to follow that virtuous principle, it is Baronius Quotat. Ad Annun. 120. in his 2. Tom, pag. 76. Thus the Gold which SALOMON transports from Ophir, hammered and polished as it ought, beautifies the Temple, but if it fall into the hands of the Babylonians they work it to the Ruin of the City of GOD. And by this time PAUL hath passed his encounter, and gins now to suspect the censure of the Philosopher. He that enters the Synagogue at Athens is to expect nimble Ears, and sharp Tongues. If he Dispute, he must hazard an absurdity; if he Preach, he Babbles. What he doth on the one side less affectedly, and plain, the Epicure wrists instantly to the censure of a Bull, what more tiersely, and polite; on the other, the Stoic to a strong Line. Thus between the acuteness of the one, and the superciliousness of the other, PAUL shall not scape his lash; but the comfort is except that the Parallel (here) exceeds the pattern, our Critics are not numberless; only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉- some said; and these some (too) very probably, but Philosophers; that is,- Gloriae animalia & popularis aurae atque rumoris venalia manoipia, as HIEROME characters them. Creatures that will be bought and sold for popular applause; and when those factions are thus met, that is the issue? All they leave behind is but a mere saying.- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- some said,- and not said only of late, but done too, done violently against PAUL, not only 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 Stoic cannot cry him down enough, at Corinth, Iewes shall rise against him, and bring him to the judgement seat before Gallio the chief Deputy, for doing things otherwise then the Law; but maugre all their spite, it was found (said the Text) out a- cavil of names and words, Act. 18.5. - and he is dismissed the Tribunal with consent of the judge, and little glory to the Porsecutor; The story you may find in the 18. of this Book, the application nearer home, thus. There is an outside austerity which looks grim upon offencos; and pretends strangely to public Reformation; but the heart is double, and the design base, when it is not out of zeal to the common cause, but envy to the person. There are some which can harbour cleanly an inveterate grudge, and like cunning Apothecaries gild handsomely their bitter Pills; but when occasion of Revenge is offered, like Wind that is crept into the Caverns of the earth, it swells and struggles, and shakes the whole mass and bulk till it hath vent, which not finding close enough by their own persons, they set their pioneers a digging, and their Moles are heaving under earth, thinking to blow up all unseen. There is no malice so desperate as that which lies in ambush, and with her fangs hid, that project is ever merciless, though the stroke miscarry. Beloved, if Athens be thus an enemy to Athens, and will nurse up Snakes in her own bosom, and vultures for her own heart, what can she expect from the lips of Asps, and venom of sharp set Tongues, which cry of her as they did sometimes of jerusalem, Down with it even to the ground?- The Virgin, daughter is become an Harlot, the rendeuouz of the Epicure, the Synagogue of Lewdness, the Pap of exorbitancy,- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,- Some said it. Some, that not only went out from us, but were of us too, but whilst here little better, then profess Epicures, at Rome (lately) bold Stoics, and in a beardless austerity, cry down the Discipline of Athens in open Senate; There are some so ambitious of the thing called Honour, (indeed but a mere tympany, and air of true Honour) that they will venture for it through the jaws of Perjury, forgetting the loyalty they owed to their sometimes Mother, and the fearful engagements made her by way of Oath for the vindicating of her honour; but these have said, and had they said truly, it had been in such a high injustice, and in sons too broadly discovers their little truth of affection, and less of judgement. As for those ignorant cries, the monster multitude casts upon Athens, here, she hath made the object both of their scorn, and pity. The wounds, the unnatural wounds from her own NERO so touch our AGRIPPINA. And now the Epicure, and the Stoic, have said, said; and done what they can, against PAUL, and against Athens; you have heard their violence; please you now turn your attentions from the Philosopher to the Divine, and hear- What the Babbler will say. What will this Babbler say? A GOD at Mylcium? at Lystra, MERCURY? Pars 2. Act 28. vers. 6. & Cap. 24.12. and at Athens, a Babbler? Sure men's censures vary with the place, and as the Clime is seated, so is the opinion: Had they steeped all their malice and wit in one head-piece, and vented it by a tongue more scurrilous than that of RABSHEKEY, they could not have profaned the honour of an Apostle with a term of such barbarousness and derogation. Babbler; A word so foul and odious, of that latitude, and various signification in the original, that both Translators, and Expositors, H sichias- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉- Leonardus Arctinus. Beza●n locum, Ve●us lectio. have been plunged strangely and divided in the apt rendering it in a second Language; to omit the vulgar ones of- Nugator, Rabula, Gaerrislus, Blaterator,- as of those which follow the heel and track of the Letter, merely; others, which more closely pursue the Metaphor give it us, by- Seminator- verborum,- a sour of words; Erasmus in locum. others- Semin●- verbius- a seeder of them, a third sort,- Seminiligus, - a gatherer of seeds,- and this latter seems to Kiss and affy nearest with the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caietanin lo●um. an Attic one, (says Caejetan) metophorically applied (here) and hath reference to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain Birds (Aretius tells us) so called, Aretius' in locum. - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉- from gathering of Seeds, or- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉- from sowing of Speeches,- though this latter derivation affect not some, as doubly peccant, in the Etymon, and the Metaphor; for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been more genuine, Beza ut supra. so Beza. Birds they were of vile esteem amongst the Athenians, useless, neither for food, nor song,- Sed garritu perpetuo laborantes,- so continually Chattering, that they did rack and perplex the ears of all that heard them, insomuch that it grew proverbial amongst the Atticks, Athanaeus citatur ab Erasmo in locum. that he that was loud in his discourse, or impertinent or profuse, was instantly- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which seems to sound one with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanaeus touches,- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉- quoted by Erasmus. The first (for aught I read) that ever made use of the word in this disgraceful way was Demosthenes, Aretius & Erasmo in locum. and he fling it upon Aeschines, who being an Athenian, dropped it (be like) afterwards amongst some of the Philosophers, and a Stoic takes it up and bestows it here on an Apostle. It was well shouldered from the Philosopher to the Divine; but, me thinks it should not stick there. Babbling ill becomes the lips of the Levite; and it cannot hang truly upon that tongue which hath been touched with a Coal from the Altar; and sure justice cannot put it on us, it must be malice, or prejudice, or both, and both have done it, not only on us, but that great Apostle PAUL himself, though choicely versed in all ways of Learning, a known Scholar, a profess Disputant, a great Doctor of the Gentiles, brought up at the feet of Gamaliell, one that had done so many Miracles to the Conversion of many, astonishment of all, yet he cannot pass an Athenian; without his lash, a Philosopher without his Quip,- where the Gown is so frequent hard baulking the Cryticke; Lyvie will not like Trogus, nor Caligula, Lyvie; Athanaeus, Plato, or a third Athanaeus; Tully; Demosthenes, or the Lypsian, Tully; so many fancies, so many censures,- no avoiding them at Athens. Nay, were PAUL a second time to arrive it, he might yet perchance meet with an Epicure or a Stoic, would have a fling at him with his Quid vult Seminilegus iste? What will this Babbler say? And this Venom towards PAUL swells not only at Athens, but at Dirbe, and Lystra, and the chief Cities of Lycaonia; scarce one in a Kingdom but would jerk at a Paul; and if he chance to come before Foelix the Governor, some black mouthed Tertullus will be bawling at the bar ready billed with a false accusation, Act. 24.5. - This man is a mover of Sedition, goes about to pollute the Temple, a chief maintainer 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.- Up thou Baldpate, 2. King. 2.23. Up thou Baldpate, Children can cry at bethel;- and, He is factious, he is unconformable, he is a Babbler, at Athens, is the popular and common Vogue. Hear is a large Field offered me through which I might travel, but this is not my way, it is too trodden; every Hackney roads it, I have found out as near a cut, though the passage may seem more stony and uneven; thither bend I, where I shall show you, how in Divine matters we may be said to Babble? how in Secular? in either how not? The Symptoms of that Lip- disease, the danger, the judgement on it, the cure. Let the Epicure, and the Stoic, (awhile) lay by their censure, and hear, now- What this Babbler will say?- Speech is the very image whereby the Mind and Soul of the speaker conveyeth itself into the bosom of him that heareth. Heoker, lib. 5. Eccles. Pol. The Stern and Rother of the Soul which disposeth the hearts and affections of men, Charron, lib. 3. Wisdom. like certain notes to make up, an exact harmony. But this must be sort and gentle then, not overscrued; It is with Speech, as it is with Tunes, if keyed too high, rack no less the Instrument than the ear that hears them, when those which are lower pitched make the harmony both full, and sweeter; your tumid and forced language harrows the attention, when the facile and flowing style doth not so much invite applause, as command it; it is a gaudy, but an emasculate and weak eloquence, which is dressed only in a pomp of words, and glories more in the strength of the Epythet, than the matter; this is the Body, the other but the Garment of our discourse, which we should suit as well to every subject, as occasion; sometimes more liberally, sometimes more contractedly, lest we be said to Babble, Heccatus. - for it is true what Archidamus told the Orator of old,- They which know how to speak well, know also their times of silence.- And (indeed) to speak appositely and much, is not the part of one man, Ecclus. 21.25. I am sure, not of a wise man.- The words of him which hath understanding, are weighed in the balance.- Mark- weigh, in the Balance.- Hear is deliberation of speech, evenness- Pone Domine custodiam ort meo, Psal. 141.3. - was the Prayer of Daevid,- set a watch before my lips. And in the Law of Moses, the Vessel that had not the covering fastened to it was unclean; and therefore the inner-Parts of a Fool are resembled to a broken vessel, which hath neither part entire, nor covering, He can keep no knowledge while he liveth, Ecclus. 21.14. Plutar. Hereuppon those more nobly bred amongst the Romans learned first to hold their peace, and afterwards to speak. De 3. plici Custodi●: ling. mandment. - For Vnde illi cura Cordis (saith Bernard) cui ne ipsa quidèm adhùc oris circumspectio? He is an ill treasurer of his own thoughts, that keeps not the doors of his lips shut; and that heart is never locked fast upon any secret, where a profuse tongue lays interest to the Key. And therefore, Nature hath provided well by fortifying this member more than any part of the Body, setting a garrison of the strong and stout men about it, Eccles. 12. doubly entrenching it with lips and teeth, not so much to oppose a foreign invasion as to allay mutinies within, for the tongue is an unruly member; and sides much with the perverseness of our will; and therefore Reason should keep strict sentinel upon it, and as well direct, as guard it. Nature hath proportioned us a double Ear and Eye to a single Tongue, and Reason interprets instantly- We should hear and see twice, ere we speak once. And indeed our Tongues would follow our sense (says Augustine) and not our will, Ad Fratres in Erem. serm. 2. and the Father puts the Fool handsomely upon him,- Qui non priùs verbum ducit ad linguam rationis, quàm educat ad linguam oris.- Let Reason (saith the Son of Syrach) go before every enterprise and counsel to every Action, Ecclus. 37.16. - to every virtuous action, (besides the latter of these) the Philosopher allows a double adverb,- Scientèr, Aristoil● Elluc. lib. 3. Constantèr.- So that every discreet design must have besides Reason, Knowledge, Counsel, Constancy; Reason and Knowledge, the pole and card to direct it; Counsel, Constancy, to steer and ballast it. Hence it is that the tongue of a Wise man is in his heart, Ecclus. 21. and where the heart of a Fool is, no ignorance so womanish but tells you. So that the observation of S. Bernard comes seasonably here, Bernard ut sup. - Non personam tibi velim suspectam esse, sed linguam, praesertim in s●rn ocinatione communi,- In common talk we are not to heed the person so much as the tongue, for by the babbling of that we may rove at the weight or weakness of the Master; for commonly he that nothing but talks, talks nothing, nothing of bulk or substance, shells only and barks of things without their pith or kernel. To avoid then this disease of Babbling and profuse emptying of vain words, Mark, 9 the Disciples were prescribed,- their- Habete Sal in vobis; Levit 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 savoured aright) S. Augustine calls,- Sal infatuatum ad nullum condimentum,- it seasons nothing as it should do, every thing relishes amiss it toucheth. For the Babbler doth not measure words by their weight, but by their number, neither regards he what he speaks, but how much; Thus whiles he labours to persuade the ear, he wounds it, and to invite his hearer, he torments him. In the Leviticall Law, the man that had- Fluxum semims,- was unclean;- And Gregory turns the Allegory, on the dispensers of holy Mysteries.- GOD'S Word is the Seed, the Preacher the Sour of it; August. in Parab. seminat. or, as The Father hath it on the Parable,- Cophinus seminantis,- the Seedesmans' basket.- If he be then- Jncaeutè loquax,- unpremeditately babbling.- Non ad usum generis, sed ad immunditiam semen effundit,- and such a one in Primitive times was called- Semini- verbius, Greg lib. 2. Past. cap. 4. - the Father tells us in the 2. part of his Pastorals, 4. Chapter. And no doubt he that sows overmuch by the Tongue shall seldom fructify, except the seed be choice and orderly disposed, Charron. lib. 3. Speech being the more exquisite communication of Discourse and Reason, which as it should not be too coursely open, so not involved; Themis●ocles.- Hence the Athenian compared it to a rich piece of Arras drawn out in variety of Stories, which displayed, opened both delight and wonder, but folded up, neither; For, it is with Speech as with some Aromaticks and perfumes, which in the mass and role smell little, but beaten abroad fill the room with fragancy. Matter wound up in obscurity of language grows to the nature of a Riddle, and is not so properly Speech, as Mystery; Things that hammer only on our ears, not our interlectuals, are no more words, but sounds, mere- babbling- air (only,) beaten with distinctless and confused noise, nothing of substance in it for matter, or for form; And the man that affects such marticulatenesse, hear how Gregory plays upon, Nazian. in Praefat. A●ol. - Ego solertiae nomine admiror, ne dicam, stultitiae. A Wise man (says the Philosopher of old) when he openeth his lips, Socrates. as in a Temple we Behold the goodly similitudes and images of the Soul,- And indeed that Eloquence that is made the object of our sense, and intellectuals carries with it both majesty and imitation, when that which runs in a mist or veil, Censure for the most part, sometimes, Pity. Let the Babbler then that thus speaks in a Cloud,- Pray that he may interpret, 1. Cor. 14.13. 1. Cor. 14.13. it will require a Comment from his own industry; others, are too dull to undertake a task of such an endless travail. It is a preposterous way of interpretation, when the gloss grows obscurer than the Text; Sermons which were first intended for the illumination of the understanding, are at length grown like those answers of the Oracles, both intricate and doubtful, They will require the heat of a sublimated brain, either to apprehend their raptures, or to reconcile them. But why at Athens such prodigies of Learning? Such monsters of affectation? Why this elaborate vanity? This industrious Babbling? Let it no more touch the gravity of the Tippet, or the Scarlet, as fit for a Desk then a Pulpit, and a lash, than a reproof. But, soft Stoic. Let me not be censured here too hastily a Babbler. I am not so much a friend to the slovenly discourse, as to loathe that which hath a decent and modest dress; words apt and choice, I hate not, only those tortured, and affected once; I prefer S. Augustine's golden Key before his wooden, though this may unlock Mysteries as well as that; yet would I not give way to the kick-shawed discourse, where there is commonly more sauce than meat; or, as Quintilian spoke of Seneca,- Chalk without Sand,- more of lustre then of weight; It is the well woven and substantial piece tasks me, yet that too, not without the flourishings and intermixtures of discreet language. For it is here as it is in Needle-workes, where we allow light colours, so the ground be sad. The Breastplate of judgement which Aaron wore was made with embroidered works, Exod. 28.15. and in the Ephod, there were as well diversities of colours as of riches,- Blue silk, and Purple, and Scarlet, and fine Linen.- That then of Epiphamus is worthy thy both of your memory and imitation,- whose works were read of the simple for the words, of the Learned for the matter.- So,- he that will not run the censure of a Babbler, must have as well his deeps for the Elephant, as his shallowes for the Lamb; Knowing that some are transported with heat of fancy, and others with strength of judgement, and it is in the choice of either, as in that of Stuffs, which some buy for the roundness and substance of the thread, others for the lightness of the colour. Matter not clothed in handsomeness of words is but dusted treasure, and like some Gardens where there is fatness of earth, no Flower. Your embellished phrase without sollidnesse of matter, but- Copiosa aegestas (as Saint Augustine styles it) a gaudy poverty, and like some unhappy Tillages, where there is more of Poppy and Darnell, then good Corn; But, where the materials are clean, the language keemed, there is the workmanship of an exact Penman; If they are both well mixed and cemented, there is a choice masterpiece, Apelles himself hath been there. And however, the discourse that is so brushed and swept others have thought too effeminate for the Pulpit, yet, in some it is no way of affectation, but of knowledge. High fancies cannot creep to humble expressions, and the fault is oftentimes in the prejudice or weakness of the receiver, not in the elaboratenesse of the Penman. Sermons are not to be measured by their sound, or the haste and uncharitableness of a dull organ, the Ear is a deceitful one, full of winding and uncertain doors, and often carries false messages to the Sense, the Eye as it is a more subtle organ, so a more certain, and though that be sometimes deceived too when it is not master of the distance, yet upon stricter perusal of the object, it gives you uncorrupt intelligence, when words pass (for the most part) by our cares like tunes in a double consort, which we may hear, not distinguish. And yet notwithstanding, though at Athens amongst Philosophers, this polite way of discourse may be passable, and draw on sometimes approbation, sometimes applause; yet at Ephesus (where PAUL is to encounter Beasts) it is but mere Babbling; Act. 26.13. And to what purpose those lofty varieties, in sprinkled Congregations? Raptures and high visions are for Caesarea, Act. 28.14. when PAUL is to speak before Agrippa, thinner exhortations will serve the Brethren at Putcoli.- And when all those descants and quaverings of the plausible and harmonious tongue shall lose their volubility and sweetness, and forget to warble (as the time will come (the Preacher tells us) when all those Daughters of Music shall be brought low) the plain song must take at last, Eccles. 12. that which is set to every capacity and ear; and yet will afford you, as well her varieties of satisfaction, as delight; to the judicious solid fluentness, to apprehensions lower-roofed ways more trodden to advice, and comfort; to the weak and Soul-sick, the still voice, to the obstinate, and remorseless, louder sounds; perchance this thunderclap may breed a shower, that shower, a sun shine. Tears and Comfort are the succissory children of reprehension, sometimes, the twins; Let the sword of the Spirit than cut both ways, but more to reproof, then menacing; master thy Vinegar with Oil, so thou shall not so much sharpen the heart of the Sinner, as supple it; some grow more refractory by rebuke, and some more slexible; For, it is with the word of a Preacher, as it is with Fire, which both mollisies and hardens Steel, according to the variety of heats. If we derive only from one Throne coals of fire, and hot Thunderbolts, we kindle despair in him we teach, not reformation; It is the temperate and gentle fire sparkles into zeal, when that which is too high and turbulent grows at an instant both flame and ashes. Psal. 141.5. Let the Righteous smite me friendly (says the Kingly Prophet) but let not their precious balms break my head.- I allow reprehension a Rod, but not a flail, a hand to lash the transgressions of the time, not as some do to thresh them. PAUL will prescribe the Spiritual combatant a Sword, but not a Spear; Achilles. except he had the Grecians,- which would both wound and cure. Marah may have bitter waters, but Gilead must have balm too for the broken heart. Where sins are full kerned and ripe, I deny not a Sickle to cut them down, but the sinner, whither as Corn for the Barn, or Chaff for the fire, I leave to the disposal 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 guess at the allusion.) A strong wind rend the Mountains, and broke in pieces the Rock, 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 winds and fires, and earthquakes which are both seen and heard on our Horeb here, the Lord oftentimes is not in them, for then the mountainous and rocky heart would be cleft a sunder, now it is unbattered and ribbed with Adamant proof against persuasion, Knowing that these are but Men of Thunder, counterfeit thunder too, and there is a GOD that rules the true, his hot bolts and coals of Fire they quake and tremble at, not those fireworks, and squibs, and flashes here below, which spleenaticke men fling about (as they think) to terror, but they return by scorn. Bernard ●e triplies C●●lod. It is true (says Bernard)- Sermo est Ventus, but it is not always,- Ventus urens,- surge Aquilo, veni Auster, perfla hortum meum, & sluant Aramata illius,- Arise O North, and come O South (the one (you know) is moist, 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 rain? and Speech still as dew? as the shower upon Herbs? and as the great rain upon the Grass? Deut. 32.2. I confess, on Synay once there was a thick Cloud, Lightning and Thunder, and the mountain smoked; Exod. 20.18. but the Text says,- The people fled from it.- But on mount Tabor, the Cloud was bright, the Sun clear, and a Voice heard in stead of Thunder, and then the Disciples cry,- Edificemus Domine, Mat. 17.2.4, 5. - Let us build here. Amongst the numberless Gods the Heathens had, and the diverse ways of Sacrifice they appeased them with, the Romans' had their- Hostiam Animalem,- in which the Soul only was consecrated to GOD,- the Host they offered must be pure and choice, not of Bulls or Swine, as creatures fierce and unclean, but of Kids and Lambs, more innocent and mild, and of these too, such as were not lame, or diseased, or had- Caudam aculeatam, or,- Linguammgram,- says my Antiquary. Alexand●a● Alex. lib. 3. cap 12 You see stings in the tail, and blackness in tongue are exempted here and thought unfit for this sacrifice of the Soul. Let the virulent Babbler leave the Letter and take the Allegory, and he hath applied;- For venomous and foul language doth exasperate and obdure even those which the modest and gentle pierces. Let Billows beat against a Rock, they fall back without wounding it, yet if moderate and gentle drops fall on a Stone they hollow it, not by violence, In Praefat. Apolog. but the often Distillation. Sheep (says Nazianzene) are not to be governed by rigour, but persuasion; all those impulsions of necessity and force, carry with them a show of tyranny, and hold neither with Nature nor observation, Idem Ibid. - Non secùs ac planta per vim manibus inflexa,- says the Father. bend a Plant (and it is with most men as it is with plants) it turns again. There was never disposition, not cowardly and base, that violence could work upon. Ingenuity if it be not always voluntary, it may be led sometimes, but never drawn; And therefore Peter feeds his Flock, not by constraint, but willingly, and (as your common Babblers never do) not for filtby Lucre, but a ready mind. 1. Peter, 5.2. 1. Pet. 5.2. And indeed it is this filthylucre- hath occasioned so many Babblers in our Church, those that will say any thing for the inhauncement of their profit, the improving of their Stipend; Brey at Universities for a morsel of bread; give blows against Learning, make scars in the face of Knowledge, cry down the use of Arts, or what is curiously strung in secular Learnings, abandon them from the sips of the Preacher, and confine him only to a sacred dialect without intermixture of profane Knowledge, or sleek of humane Eloquence; No marrow of the Father, no subtlety of the Schoolman, no gravity of the Philosopher, no policy of the Historian; thereby depriving the Church of variety of Gifts, and manacling and pinning the Holy Ghost to a defect of all outward ornaments, as if that wind which bloweth where it list were forbade to breathe any where but in their new-fangled and brainsick endeavours. Hence it is, that the distribution of holy Mysteries grows so to contempt, the dispensers of them entitled to terms of obloquy and scorn, exposed to the Paraphrase and Comment of the jeering adversary. Our Athens disparaged, Learning of no price and value, Preaching, Babbling, and the main reason and inducement why the whole body of Arts thus reels and wavers. I have at length met the Babbler, I desired to grapple with, and we must exchange a few blows ere we part, in which I shall be home without much flourish. Stoic, once more forbear. Stand aloof till we have passed this Duel, then let thy censure fall, as the wounds do, lustily. Suppose we then a man harnessed and clad with all the glories and habiliments of Nature, besides the rich dowry and treasure of Art and Knowledge, yet say I not that this man without a supernatural light from the Scripture, is able to utter those Mysteries as he ought, either in their strength, or decency. Doubtless, the best of ours, either for depth of Knowledge, or sublimity of Invention, or accurateness of Composure, or cleanness of Zeal, are comparatively mere Babble, and fall many bows short of those inspired once of old; neither are they God's word (says Hooker) in the same manner that the Sermons of the Prophets were, 1 b. 5. Ecclist. Polit. no they are ambiguously termed his Word, Doct. cowel's Defence, 〈◊〉 he Chapter of Preaching. and are no more the same, then is the Discourse the Theme, or the Line the Rule, by which it is drawn; yet have they a peculiarity both of virtue and success; strange prerogatives over the sudden passions and affections of most men, whom they not lead only but entangle, and not fetter barely, but entrance; in a word, they reign over us and establish a violent empire and command over our very Souls. Divinity we confess the sovereign Lady and Queen of all Sciences, Arts (if you approve the style) her Maids of honour. Are we not sacrilegious then to the state of Sovereignty when we rob it of her train? The chiefest compliment of Greatness is the retinue, take away her equipage you disnoble it. Bar sacred Learning of the attendance of that which is secular, Arts, Sciences, you disrobe it, strip it of its glory. * Divinity (saith Basilly is the fruit, Arts as the leaves, and leaves are not only for ornament but succour. Certain truths in her cannot fully be discovered without some measure of Knowledge in them all. The Axioms and principles of Humanity though they a little run by those of Divinity, yet they do not thwart them, there may be difference, no contrariety, no not in those things which seem to carry a show of contrariety. Reason our Mistress tells us,- Verum vero consonat,- and Truth stands diametrically opposed to Falsehood, not to a second truth; for- Vero nil verius,- Philosophical truths challenge the same source and pedigree Theological do, the same fountain, and Father, GOD, and are of the like Truth, though not of the like Authority. Hence flows that admirable consent and harmony between the natural patefactions of GOD, and the supernatural; Amand. Polan. lib. 2. Logic. fol. 213. for from God is both Reason and Scripture, and Reason being obscured by Sin, and blemished by her many errors, the Scripture doth unscale and beams again, 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 be cleared by the Law, the wrists of the Law by the Gospel, so that Grace doth not abolish Nature, but perfect it, August. in Has. 101. neither doth Nature reject Grace (saith Augustine) but embrace it. Nay, my Author (and I have gleaned I confess some few ears of Corn from his more plentiful 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 be our Schoolmistress, being after to send Prophecy, that thou being first the Disciple of Nature, mightest afterwards the more easily be induced to believe Prophecy. We may not think then the Ipse Dixit of the Philosopher, or the weighty depositions of profane Authors, to be mere Chimaeraes, fruitless Fancies, Babble of no consequence; though some of them were not true Visions, yet they were not all stark Dreams, PAUL then would never have confuted the Idolaters of Athens with their own * Text, Act 17. 2●. - Some of your own Poets have said it; There may be much Hay and Stubble amongst them, but there is some Gold, and precious Stones; try them, if they endure not the touch, throw them by as metals too course and drossy; but if there be rich Oar mixed with veins of Earth, why not separated? Why not purged by the fire of God's word? Why may not this stranger to Israel, her head shaved, and the hair of her eyebrows cut be admitted into the Sanctuary? If one Copernicus be troubled with the Vertigo, and would have the earth run round as his head does, shall a whole Sect of Aristotelians be liable to a disease of giddiness? Though a Stoic or an Epicure oppose PAUL, yet at Athens there were Academics, and Peripatetics, Philosophers too, without their tumult, and for aught the Text caueat's me to the contrary, they were his Converts too. And it is evident that the Apostles, and after them the Fathers, Doct. cowel. made Arts the Chief weapons against the Enemies of the Church, for as some opinions would not be convinced without humane Learning, August. so others affections would not be persuaded without that eloquence, thus they wounded the Heresies and Apostasies of their times, when the Revolted julian was impelled to say: Greg. Nazian. - We are struck through with our own Darts.- All Science whatsoever is in the nature of good; and good is good, wheresoever I find it. August. de Baptist. contra Dotist. lib. 6. cap. 2. Upon a withered branch (says 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 meet by chance a rich piece of Amber, or richer Pearl, amongst oar, and shells, and froth, and sands, shall I refuse either for the stench of the place or the companions? I have seldom read of any thing but a foolish Cock that refused Treasure, though on a dunghill. I know Heathens had their slime and mud, and some of their streams ran impurely, yet they had their Crystal fountains too, especially the Platonists, of which we might draw, and drink, and drink our fill, and drink as our own, too, (Augustine says) they being in the tenure of unjust possessors. August lib ●. de Doct Christ and cap. 40. For as the Israclites (it is the Father's similitude) took from the Egyptians their Idols, and Rings, and silver, & Gold, and bestowed the same upon the adorning of the Lords Tabernacle, which they had abused by pride and riot, to the beautifying of the Temples of their false Gods, and did this- Non auctoritate propriâ sed praecepto (says the Father) not by the instigation of their own will, but by mandat, sic Doctrinae omnes Gentilium●, non solum simulata & superstitiose figmema, etc. So all those Doctrines of the Gentiles (their superstitious fictions expunged and laid by) their liberal Disciplines and Precepts of manners (which were their Gold and Silver) may be reduced to the use of sacred Learning, and a Christian may challenge them- Ad usum justum praedicandi Euangelij,- they are the Fathers own words.- However he puts in a caveat by the way- a- sed hoc modo instructus,- the Divine that is thus accommodated when he shall address himself to the use 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 never yet read that the true use of secular Learning took from the glory of that which was Divine, I have, that it hath added, nor that any thing gleaned and picked, and culled with a clean hand was distasteful unto GOD, Epist. ad Cornel, I have that it was approved. I know there is a Venomous eloquence (as Cyprian wrote of that of Novatus) and this perchance the Babbler himself uses, when he leads silly Creatures captive, but it is odious both to GOD and Man, and hath been the main Engine in all Ages by which Schisms and Heresies have wrought. In those Sacrifices of old, Levit. 4.5. You know whatsoever was unclean, was an abominuation unto the Lord; the Offering itself must be without blemish, the Altar seven days cleansed before it was laid on, the Priest too washed before the Congregation, ere he dared to immolate; and why not so in this Holocaust and Sacrifice of the lips? Why not the Offering without blemish, the Altar cleansed, the Priest so in his Discourse too, that what is kindled here may burn as a sweet Incense unto the Lord? smells that are unsavoury never touch his nostrils, sounds harsh and jarring, never his ears; and therefore, the Bells of Aaron were of pure Gold,- Ne subaeratum aliquod tinniat in Sacerdotio,- saith Gregory. Greg Nazian. Apolog. It is a sullenness, or rather policy, most in our age have got, that what is in a way of eminence and perfection, they censure as a piece of affectation or curiosity, when (God knows) it is but to colour some sinister pretence, and for a fairer varnish of their own weaknesses. You know the story of the Painter and the Cock, and the Boy that kept the live ones from his shop least coming too nigh, the unskilfulness of that hand should be discovered, which had drawn the other at so rude a posture. There is a malicious ignorance possesseth many, by which they undervalue all things above their sphere, and cry down that industry or Art in others, which is beyond the verge and fathom of their own abilities. But why should Moles repine that other see? Or Cripples murmur that others halt not? Tolle quod tuùm est & Vade. Hierom. ad Col. phurnium. Yet lo how even those last and gasping times keep up with the manner of those of old, both in their spleen and weakness. There be (saith the Father to his Marcellinus) that account incivility of Manners and rudeness of Speech, true Holiness, Hieronimus. - and with such,- Quis non Vicus abundat? Would I could not say,- Quae Academia? These Cynics are in every Tub, these Stoics here at Athens. But why should the talk of such be a burden in our way? Learning unto a Wiseman is as an ornament of Gold, and like a bracelet on his Arm, Eccles. 21.15. but Fetters about the feet, and Manacles about the hands; of whom? of him that (but now) was the burden in the way, the Fool, Eccles. 21.21. whom lest we should leave without his companion, Syracides brings home to the gates of the Babbler, and I will leave him there, - As a house that is destroyed, Ecclus. 21.18. so is Learning to a Fool, and his Knowledge is but talk without sense, Ecclus. 21.18. the tail of the Verse carrieth the sting; for much of our Babblers knowledge is little better than- Sermo sine sensu, Words without Salt, Speech without Ballast. And yet (good Lord) how these lamps burn in our Tabernacles, these Bells sound in our Sanctuary? They are the thunderbolts of our Congregations, the Hotspurres of our Pulpits. Against the sins of the time they clack loud, and often, but it is like Mills driven by a hasty torrent, which grind much, but not clean; And indeed it is not much they grind neither, in substance, but in show, neither is the labour so superlative, as the noise. Some that have been conversant in the trade, say, that Corn that is clean and massy, will lie long in the womb and body of the Mill and requires all the industry of stone and water, and will not be delivered without some time and travail, when grains which are mixed and course, run through with less difficulty, and more tumult. The Babbler will apply. Thus we see empty vessels sound much, and shallow streams run swift and loud, but on barren grounds, when those deeper ones glide slowly, as with more gravity, so more silence, yet on fat solves, and so the neighbouring Fields grow fertile with their abundance. If all truth of Religion reigned in the Tongue, and the subduing of our manisold rebellion, in the mortification of the Look, there were no sanctity but here.- But the heat of this man's zeal, is like that of Glass, which will be blown into any form according to the fancy of him that blows it, sometimes into that of a Serpent, sometimes of a Dove, but more often of a Serpent, then of a Dove, not for the wisdom of it, but the venom. Every word is a sting against the Church, her Discipline, truth of Government, He 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 Wheel and Role not with the giddiness of his tenants. The Golden-mouthed Homilist in his fourth upon the Acts, Chrysost. speaking of that miraculous way of the Holy Ghosts descent upon the Apostles in the day of Penticost, observes nimbly, thus;- There came a sound from Heaven,- As it were- of a Rushing and mighty wind, and there appeared to them Cloven tongues,- As it were- of Fire,- Rectè ubique additum est,- Velut- nequid sensibile de Spiritu suspicareris,- says the Father.- And indeed, in those phanaticke Spirits, though the Tongues be fiery, and the voice as the Winds, rushing; yet in themselves there is nothing sensible; For as those which appeared to the Apostles, were but- Velut igncae, Chrysost Homil. 4. 〈◊〉 Act. - and Velut flatus,- so this oral vehemency is but- Velut Zelus, and Velut Indignatio,- False fire, or, at best, but some hot exhalation in the brain set on fire by continual motion and agitation of the Tongue, and there it burns sometimes to the madness of the Professor, most times, of the Disciple. Again, these Tongues are said to sit upon the Apostles,- Sedendi verbum stabilitatem ac mansionem denotat, the same Father- sitting presupposes Stability and Mansion, but most of these have neither, either in their opinion, or course of life, but as the contribution ebbs or flows; so they hoist, or strike sail, either way, sometimes for the wide main, sometimes for the next harbour. Again, the Apostles are said there, to be filled with the Holy Ghost.- Rectè repleti, non enim vulgaritèr acciperunt gratiam Spiritus, sed eosque ut implerentur, the Father still.- Where the Spirit pours out it leaves no part empty, it doth fill, fill up even to the brim, gives power of speaking roundly, and fully; where it doth give power,- no Rheumatic Enthusiasms, no languishing ejaculations, but such as the Spirit indeed have dictated, such as flow from lips immediately touched with the true Cherubin, and a Tongue swollen with inspiration. Again, the Tongues which sat upon the Apostles were cloven Tongues, Vide Geneva Notes in 2. chap. Acts. other tongues, Vers. 4. and S. Mark calls them new Tongues. They were not confined then to a single dialect to Babbling merely in our Mother tongue, but the Text says they had diverse Tongues, of the Parthian, and Mede, and Elamite, Phrygian, and Pamphilian, and of those of Lybia which is beside Cyreve, And in those and (other Tongues too) they spoke the sonderfull works of God. Act. 2.11. Lastly, this Vision they saw when they were in the Temple, not in a Cloister, a Barn, a Wood, a Conventicle, and they were in the Temple with one accord too, with one Office, one Spirit, one Mind, one Faith; not here a Separatist, there a Brownist, yonder a Familist, near 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 divided, ●lin. lib 18. cap. 2. nor that not unity of opinion which they would not burn for. Some Heathens have showed such resolution and truth even in their false Religion; such were those- Aruales Sacerdotes- of old amongst the Romans', Caesar lib. 3. Galli. the Solduni amongst the Aquitans; the Egyptians also had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called, because, promiscuously enjoying each others benefits, as in one Religion, so in one Love, they would dye together; such were the Huns, 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 Calamity, or Fate, the other sought it.— — Placidamque petunt pro vulnera mortem. If in matters therefore as well Moral as Divine, there was such reciprocation of old; and not only in Religions, which were tainted, and smelled not of the true GOD, but in that too which hath been touched and influenced by the Spirit of the Almighty, there was such punctual correspondence then, why such combustion now? Why those daily scars and wounds both by the Tongue, and Pen? Why so much gall in our Pulpit, such wormwood at the Press? Why those Civillwarres in our own tenants? Such stabbings in particular opinions? Such heart-burnings in our Brethren? to the great disquiet of our Mother, Church, and her Son they so labour to disinherit, the Protestant, the wounded Protestant, who hath been now so long Crucified between the- non- Conformist and the Romanist, that at length he is enforced to fly to Caesar for sanctuary, and in the very rescue and Appeal, like the poor man between Jerusalem, and Jericho, he falls into the hands of Thiefs, two desperate cutthroats and enemies to the Truth, and him, the Pelagian and the Arminian. But no more (beloved) of those Daggers and Stilettoes to our own breasts by the cruelty of our own Tribe; Know, dissension is the very gate of ruin, and the breach at which destruction enters. Civillwarres are as dangerous in matters of Religion as State, and prove the Earthquakes both of Church and Commonwealth. The story of the Romans shafts is both old, and trodden, but very pertinent; in the Bundle they never felt injury of hand, one by one were the conquest of a finger, and Tacitus speaks of Apronius Soldiers;- Satis validi si simul, etc. as long as they marched in their combined ranks they stood aloof all danger, but, these divided, they grew the prey and slaughter of the Adversary; and thus- Dùm singuli pugnunt, universi vincuntur. A mutiny or rend in an Army is the Soldier's passing-bell, Death follows, or despair of victory, when those which are knitup in one heart of courage and affection trample on distrust as if they had already worn the palm and glory of their Triumph. And it speeds no better in a divided Church, where Schisms and Factions like so many rents and breaches, have hewed-out, a way to her overthrow and ruin. No more struggle then by unnatural twins in the womb of our Rebecca. No more war in her members, no more Babble in their tongue, no more venom in their Pen, to the great advantage of the Adversary, whose artillery is ready, his bow bend, the arrow on the string and malice levelling at the very bosom of the Church, (I pray God, not of the State too) and waits only opportunity to loosen it. But let us with all humbleness of mind, meekness; Ephes. 4. ver. 2.3.4.5.6. long suffering (supperting one another through love) endeavour to keep the unity of the Spirit in the bond of peace, knowing there is one Body, one Spirit, one Lord, one Faith, one Baptism, one GOD, and Father of all, who is above all, through all, and in you all. And now PAUL hath been at Athens, past his bicker with the Epicure, and the Stoic, had their censure,- He is a Babbler.- He is now rigged for Corinth, and by this time arrived there, where I leave him- In earnest Disputation with the Grecians in the Synagogue. Act. 19.5. The Stoic is returned to his Porch too, the Epicure to his Garden. But here is an Athens too, though no PAUL, or at least no such Paul; and yonder sits a Stoic and he whispers to his Epicure,- What will this Babbler say? He says- Glory to GOD on high, in Earth peace, goodwill towards men. He says, hearty and true Allegiance to his Sovereign,- wishes the budding and continuance of a temporal Crown here, and the assurance of an immortal one hereafter.- He says, flourishing to his Church, his Commonwealth, his People; swift and fierce destruction to his Enemies foreign, and (if he have any such) domestic.- He says courage to his Nobility, unity to his Clergy, love to his Gentry, loyalty to his Commonalty. In fine; He says prosperity to Athens (here) unanimity, true brotherhood, happy success to your studies, to your designs; and The grace of our Lord JESUS CHRIST to you all, and with you all. Amen. Gloria in excelsis Deo. FINIS.