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 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 , Act. 14. v. 10.19 . Act. 16.18.23 . many shall . 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 , 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 . 'T is 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 dispatcht ; for loe yonder where hee stands in earnest discourse with the people in the 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 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 .

Pars 1. Some ? 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 , In cap. 17. Act. and therefore now , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet still of venerable esteeme amongst the Athenians . ARETIVS calls them their Diuin●● ; 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 ; Aretius in cap. 17. Act. the Epicure in the defect , the Stoicke in the excesse . 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 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●● 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. Vers. 4. and Chiefe women of Thessalonica , 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 Voluptate , Lib. 2. Hist. DIONISIVS HALICARNASSEVS cals his . His deportment and way of carriage in matters of Moralitie was very remarkeable . Lib. de Epicur . In Parentes pietas , in Fratres Beneficentia , in Seruos mansuctudo . ( 'T is 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 Fero sic in Locum . 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. Genalium 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 ; 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 mòx 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 Herodotum . that wee may neyther bee disturbed nor grieued , ( 't is EPICVRVS owne Doctrine . ) 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 Vacuum ; 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 , 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 those sublunary parts , Jn Apolog. aduers . gentes . cap. 24. and so make God ( as TERTVLLIAN 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 etiàm Templa fulminibus conflagrari , - 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 . Metellus 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 maenuduct ad Stoitam Phylosoph . 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 neyther 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 bonum , quod si occupas , incipis Deorum socius essè , 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 . Vt 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 ? In this , little . They both held , Laert. lib. de Epicur . the Soule was 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 ineptiás , 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●v . 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 , - 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 , S. AVGVSTINE 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 ; Voluptas corporis , the pleasure , Caluin . in Locum . 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 , 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 an 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 , 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 , Socrat. lib. 1. cap. 5. and hence I suppose was that Edict of Constantine , 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 , 325. ) 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 , Demetrius , Musonius , Epictetus , Lucian , and others , as Baronius in his first Tome 777. pag. nay , Ad Annum . 75. the very dregs of them ( sayth the Antiquarie ) the Cynicke ; 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 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 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 Valentinum . 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 Praescript . 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 Nahum . ad cap. 3. thus Tertullian . S. Hierome keepes on the Catalogue - inde Eunomius 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 God , and Sabellius fingle 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 . Vnâ 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 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 Christi non erat ibi , - in the 3. of his Confessions . And the words - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not now to bee read in the great Peripatetique . - 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 detestantur , 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 Indaeo . 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 , Ad Annum . 120. it is Baronius Quotat . 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 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 atque rumoris venalia mancipia , 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 ) but 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 Persecutor ; 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 offences , 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 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 Virgin daughter is become an Harlot , the rende-uouz 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 profest 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 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 .