the Epicureans and Stoicks yet we know what Aratus was whom he useth in the place even S. Pauls own countreyman as may be gathered out of Pausanias in the place forementioned where speaking of those Poets which were familiar unto kings he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There lived with Antigonus king of the Macedonians Antagoras of Rhodes and Aratus of Soli a city in Cilicia S. Paul was of Tarsus a city of Cilicia as himself witnesseth Acts xxi 39. Now that those Epicureans and Stoicks were all Cilicians is very improbable Secondly neither is that exposition likely in respect of the notion of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being very seldome perhaps never read in that sense without some other connotation of locality We may therefore salve meliori judicio interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as it is used Coloss iii. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to or in similitude of the image of him that created or as it is used Acts xxvi 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it importeth a correspondence in discipline so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poets concluded under the same sect of Heathenisme and that is a generall habitude and likenesse of the Poets unto the Epicureans and Stoicks as Heathens or secondly YOUR OVVN Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a particular reference and distinct agreement in your severall sects as questioning Providence upon every seeming disorder and ataxie of secular events that those that are virtuous are oppressed with wrong those that are lewd are full of all prosperity that offenders have not presently their condigne punishment Thus the Poets were Epicureans And again some of them held that all things did proceed according to a necessary connexion of causes and effects which being once set the Gods themselves could not alter so Homer and Horace amongst others as might be shown And these were in likenesse of opinion Stoicks Heathens then however the Poets were so theirs the Philosophers Poets yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets yet yours As being rationall so S. Pauls as learned so S. Pauls as Poets so happily S. Pauls in regard at least of his use of them Aratus a Cilician so S. Pauls Rationall but no more no faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Learned not good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poets Prophets but Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aratus his countreyman but not from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His saying is taken he left We have two lessons from hence 1. Good speeches make us not good Word and Work are two things It is an easie matter for our saying to be betterthen our doing Sermocination in the most exact complement and perfection of it by Congruity by Truth by Ornament which Bonaventure requireth unto a speech perfect in it self or let there be added in regard of the end as the same Bonaventure good Expression good Information Moving yet it neither perswadeth in the hearer of it self nor proveth in the speaker a reall virtue Understanding and affection are remote of themselves grace is in both Some live ill speak well some do neither some do both We are in a mighty errour and in a deep ignorance if we think as the Gnosticks to be saved for our knowing or speaking onely the truth If we would be Christs disciples we must do what he commandeth us Aratus said well here yet he is none of Christs disciples S. Paul rejecteth him YOUR OVVN Poets 2. Learn we then secondly to give every one his due and not to believe vain words empty words The profession of the truth onely maketh not a true and solid professour S. Paul in the main casteth off these Poets and sorteth them with their own Poets with Epicureans and Poets with Stoicks Epicureans and Stoicks they differed amongst themselves they agreed in idolatrous Heathenisme As there is a civill justice in giving every man his due in a temporall and secular estate so is there also an ecclesiasticall justice in giving every man his due in a spirituall estate and to a delinquency in this also God denounceth a wo Esay v. 20. Wo unto them that call evil good and good evil Take we heed that we make neither Censures whip nor Charities cloke too long we may offend in both Surely through want of charity in being and through too much in thinking God hath not his own If the Teacher of the Gentiles had flattered those Athenians and had accounted them a great deal better men then the Poets had he reckoned them amongst true worshippers had he made them of the Church and not strangers from God in respect of the right way of serving him Dionysius likely who was one of them out of a good opinion of himself had continued in his Paganisme and had not been converted unto Christianity These Philosophers then and Poets are not acknowledged here to be of the Church visible and whether they or any of them be members of the Church invisible of the Church triumphant now God knoweth I am not here ingaged to speak definitively of their eternall condition But if I were I should first in equity do that which yet they would not do in the primitive times to Christians namely heare what they could say for themselves in the next part of my text the Form of quoting AS certain also of your own Poets have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AS they said The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth a similitude of their saying unto Divine truth And it is not amisse to see what the twilight of humane reason can see of God and towards God and what analogy there is betwixt some of their speeches and some of Scripture And by this discourse we finding in it no mention of the formall object of Christianity may perceive how little knowledge they had of it yet they have spoken very fairly I know not how it cometh to passe but too many Christians have too much of Heathen talk And so also in a reciprocation some Heathen have very much of that which seemeth correspondent unto sacred Scripture To omit many fictions of the Poets which are little else then fabulous histories allusions unto reall things before the floud as if in a manner they would redeem the losse of the history of the old world as also to omit how the names of their Heathen gods may seem to relate unto true men in those times Were it Moses or were it David one saith Moses another David who said that the dayes of our age are threescore years and ten Psal xc 10. Solon jumpeth upon the very same number as Diogenes Laertius speaketh of him in his Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon saith that the term of a mans life is seventy years Plutarch saith in the Life of Numa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not a lover of horses Psal cxlvii 10. He delighteth not in the strength of an horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesiod in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob to Pharaoh interpreteth the verse
the Quoter S. Paul 2. the Quoted certain of your own Poets 3. the Form of quotation as they have said In the Quoted we have again 1. the Manner of speech touching them certain 2. the Profession of them Poets 3. the Appropriation of them your own Poets As certain also of your own Poets Certain there is the manner of speech concerning the quoted And in this we have subincluded three considerations First it soundeth plurality certain not one onely Secondly it importeth restriction certain not all certain not many Thirdly it representeth a kind of disrespectivenesse an overly speaking not so much as honouring them with their naming certain of your own Poets This is the division of the first part of the text the indefinite Quotation Concerning the second part the rationall Aphorisme we shall first propound an Exposition and then raise three Propositions An exposition first of the HIS in the text who this HE is whose offspring we are secondly of the particles FOR and ALSO which seem to be of no use since the sense of the Aphorisme is entire without them The propositions do issue out of the severall respects wherein we may be said to be his off-spring his that is Gods as we shall hereafter declare The three respects make the three propositions We are Gods offspring in respect of our bodies We are Gods offspring in respect of our souls We are Gods offspring in respect of both together First now of the first particular of the first part of the text the Quoter S. Paul I have formerly spoken of him upon another text but he deserveth second and third thoughts Surely never can be said enough of so devout so seraphicall so industrious so eloquent so learned an Apostle Learned I say and eloquent these qualities are considerable in our present purpose As Moses the promulger of the Law unto the Jews was learned in all the learning of the Egyptians so S. Paul the Preacher of the Gospel unto the Gentiles was learned in all the learning of the Heathens Neither could he well otherwise confute them As one saith somewhat quaintly of Logick that we cannot prove it to be unnecessary but by it semblably neither could the Gentiles be refuted in their idolatry but by the knowledge of them and the use of their knowledge It is very remarkable what is said of Apollos in the next chapter and the 24 verse that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eloquent man and potent in the Scriptures as we reade it And an effect and successe proportionable to this his abilitie we have in the last verse he mightily convinced the Jews and that publickly shewing by the Scriptures that Jesus was the Christ How did he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightily confute them but by his potencie in the Scriptures how was he potent in the Scriptures but in that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the notion of the term may import two things skill in the words that he could expound well and facultie of speech that he could expresse well his exposition Matter and Form do all in nature matter and form do all in art our Apostle was furnished with them both and abundantly so that he who was to teach the Gentiles Christ might have taught them humane knowledge might have taught them also Rhetorick Scholarship we see is not out of date neither in the times of the Law for Moses had it nor in the times of the Gospel for S. Paul expresseth it here Though in respect of the glorious and fun-like light of the holy Scriptures it be but as straminea candela as one saith a rush-candle a mean light a small light and soon out yet some light it giveth S. Paul useth the mention of the Poets And thus briefly we passe from the Quoter to the Quoted And in the quoted we have first the manner of speech concerning them certain And in the manner we observed three branches of discourse First as it soundeth plurality certain not one onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bernardus non videt omnia Two are better then one saith the Preacher Multitude of witnesses maketh an evidence more probable Alas Master what shall we do saith Elisha's servant when the host of the Syrians environed the city Elisha soon resolveth the question Fear not for those that be with us are more then those that be with them 2. Kings vi 15 16. Exemplatrahunt Many draw much It was a very strange speech of him that said Malo errare cum Origene quà m cum aliis vera sentire Extraordinary partiality to hold with one against many with one erring against many having truth on their side Plato speaketh well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So truth is truth say it you or say it you not be we more or be we fewer that affirm it And the reason is Bëcause truth is fundamentally in the thing not in the words Neverthelesse an assertion confirmed by many voices sooner taketh off suspension of consent sooner perswadeth the belief of it Multiplication of testimonies doth not increase the truth yet it increaseth assent The Church of Rome understandeth the virtue of this plurality too well It is none of the least of her flourishes wherein she so bravingly vaunteth that she hath ever had a world of authoritie for her religion multitudes of Professours and that little petty England thrust up into a corner of the world enterteineth a religion which now hath not so great a number of followers one century ago and a little more had scarce enough to conserve the species Seculis omnino quindecim non oppidum non villam non domum ullam reperiunt suâ doctrinâ imbutam But we shall have a restriction for Campian by and by Before we leave this point of plurality it is not unworthy of some disquisition why our Doctour intimating more suffragants then one yet produceth the testimony onely of Aratus There is none here that bringeth glory to God but this Aratus I can scarce imagine I dare not pronounce but that our Apostle knew there were more of the Poets of the same mind He could have produced a long list of those authours all agreeing in the same position and sentence as Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hesiods authoritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another also calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best Artist either in generall in respect of the frame of the world or specially of mans body So * Hymno cui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he would make confession of his faith O glorious and immortall Jupiter this testimony and expiatory supplication we present unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O King by thy wisdome were all things easily produced the Earth the sacred mother and the high-topped mountains the sea and whatsoever is comprehended
for it is testimonium fidelis citationis as Sanctius a good Expositour observeth upon the place Our Apostle happily thought it to have the weight of a morall argument towards the perswading of the Heathens unto the truth of religion to exhibite to them a signe of the truth of his quotation He is so farre from concealing any thing which should make against him that he taketh in the small words also of the hemistich although they be of no use in the sentence We have hence first an occasion of an observation secondly we have hence the use of a divine example First we have an occasion of an observation That our Apostle differeth in the quoting of the Heathens from his quoting of Scripture the Old Testament The Heathens he quoteth punctually without any alteration ad verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He quoteth places of Scripture not so but sometimes with amplification sometimes with omission sometimes with alteration And so do the other Penmen of the New Testament Now the reason why S. Paul and the rest did not cite strictly the words and terms of the Old but rendred the sense of the places with some variation was because they being appointed to be Teachers of the Gospel were inspired with infallible knowledge and enabled with full authority not onely to quote and produce but also to expound and not onely to expound but also to apply the Testimonies of the Old Instrument or Covenant for the manifestation and use of the New according to their purpose as is observed 1. Cor. ii 9. our Apostle quoteth a place in Isaiah But as it is written Eye hath not seen nor eare heard neither hath it entred into the heart of man the things which God hath prepared for them that love him The place is written Isaiah lxiv. 4. For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for him S. Paul in this one place omitteth somewhat which was written in the Prophet and varieth somewhat and addeth neither hath it entred into the heart of man and this addition is for greater amplification and emphasis of the matter Isaiah lii 7. How beautifull upon the mountains are the feet of him that bringeth good tidings S. Paul Rom. x. 15. maketh use of this Scripture As it is written How beautifull are the feet of them that preach the Gospel of peace He leaveth out upon the mountains which Isaiah hath and also the Prophet Nahum speaking of the same thing chap. i. vers 15. And S. Paul leaveth out that because the Prophets as is observed were to preach onely unto the Jews in a mountainous countrey the Apostles were to go to preach the Gospel to all the world Likewise S. Paul differeth from the text in alteration as Eph. iv 8. Wherefore he saith When he ascended up on high he led captivity captive and gave gifts to men This is said Psal lxviii 18. Thou art gone up on high thou hast led captivity captive and received gifts for men The Psalmist saith Thou hast received S. Paul saith He gave Now that he gave gifts to men explaineth the end of his receiving gifts He received that he might give With which if we compare that of S. John in the first of his Gospel at the sixteenth verse Of his fulnesse we have all received and grace for grace we may make an other manner of exposition of it then those who interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace upon grace against the propriety of the Greek or then those who can here find any Merit on our part as if God gave us more grace for the merit of what we have or then he who expoundeth by the former grace the Old Testament by the latter the New as if Christs fulnesse of grace should not rather inferre our receiving of grace from him by the merit of his grace then that we should receive the New Testament for the Old since under ALL VVE have received are included also those faithfull that lived before Christ who indeed had received grace though not the Gospel rem Evangelii though not Evangelium not in exhibition actuall they had received it in a promise and in types and by prophecie Thus our Apostle in his quotations of Scripture addeth for illustration and amplification omitteth for pertinence altereth for explanation but he doth not in the Poet here he reciteth the very words in their order he taketh the testimony whole that the Philosophers should have nothing to except against the quotation Secondly therefore we have from hence a divine rule and example or a rule divine by example concerning an honest and faithfull and ingenuous citing of anthours S. Paul produceth the very words the very particles which yet were of no moment towards his drift of inference Whereby I believe our Apostle read the authour himself And to this end that I may cite an authour truly and certainly let me reade the authour and the originall let me reade them my self The quotations of others which they make of authours may be false and therefore will deceive The connexion the interpunction the accent the sense of the term in the writers time may turn the sense of the place and so what I reade of an authour at the second hand may seem to be the authours but peradventure it is the quoters therefore let me reade the authour or at least quote the quoter Let me reade the originall Translations may vary They may be either false or slender inexpressive obscure obscurer sometimes then the Text. As one answered being asked whether he should reade such a comment upon Aristotle answered Yes said he when Aristotle is understood then reade the comment So interpretations may be as perplexed as the text And by S. Pauls particular usage of an authour here in the text I might take a rise unto a generall treating in way of reprehension of the Abuse of authours contrary to our Apostles practice And then I might note who and how and wherein and who most and how farre they have proceeded in this most disingenuous injury unto writers deceased or living But this would be a theme for some grave Aristarchus and learned Critick not for a man of yesterday Besides I might be afraid of that of Solomon He that reproveth the wicked getteth to himself a blot Surely Solomon was herein a Prophets sonne in an extraordinary sense in the Scripture-phrase that is a young Prophet as if he had prophesied of a generation which make it as true as they are false who if one hath but chanced to rase in his writing the utmost skin and to wipe but as it were the superficies of their doctrine or manners though never so deservedly have given him a blot in their Indices Expurgatorii DELEATVR DELEATVR The Pontifician falsifications Chamier reduceth unto two heads a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
words import more then we can say The Prophet may well go on Marvellous are thy works and that my soul knoweth right well It knoweth onely that they are marvellous and so above knowledge My bones are not hid from thee though I be made secretly and fashioned beneath in the earth Thine eyes did see my substance yet being imperfect and in thy book were all my members written which day by day were fashioned while as yet there were none of them To this place happily S. Augustine alludeth in his Confessions speaking of his parents Patricius and Monica per quorum carnem introduxisti me in hanc vitam quemadmodum nescio how I know not The wombe is Gods doore which he openeth to give men induction into the world Think we that a little petty matter of seed by the created virtue of a created faculty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it could or should without a supernaturall direction and superefficiencie elaborate and frame and square and polish in the obscure wombe in no long time such a structure of flesh so fashionable so serviceable so strong and trimme so ordered and connexed that an Heathen hereupon called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best Artist and another called mans body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fair variegated piece of a wise builder Job excellently in this matter chap. x. 8. where speaking to God he saith Thy hands have made me and fashioned me together round about yet thou dost destroy me Remember I beseech thee that thou hast made me like the clay and wilt thou bring me into the dust again Hast thou not poured me out as milk and crudled me as cheese Thou hast clothed me with skin and flesh and hast fensed me with bones and sinews Nature that particular power which God hath put in every creature to do actions convenient to its species is it self Gods servant in the working as his creature in the being and although it could by the solitary virtue of its own form without a Divine concurrence work an effect yet that effect also should be Gods it self and the form of it being Gods How much more shall God be the Authour of that which he worketh by it As of the grain committed to the ground S. Paul saith God giveth it a body so it may be said of this humane seed God giveth it a body The Father who knoweth the child better then the child the Father and the Mother that knoweth the child better then the Father and therefore the Father loveth the child better then the child the Father and the Mother loveth the child better then the Father as he speaketh in his Ethicks know not yet how the child is wrought and made in the wombe They know the effect they know not the manner of the effecting Eccles xi 5. the secresie of Gods way in making all things is expressed by the privatenesse and obscuritie how the bones do grow in the wombe of her that is with child This is one of the wayes whereby he describeth there symbolically the abstrusenesse of Gods works As thou knowest not what is the way of the spirit nor how the bones do grow in the wombe of her that is with child even so thou knowest not the works of God who maketh all Certainly the matter of generation is not much unlike that matter out of which all things were created at first which matter Moses Gen. i. calleth the heaven and the earth not formally so but because there was out of it to be produced not by a physicall but omnipotent virtuality the particulars of heaven and earth And the same power that could and goodnesse that would and wisdome that knew how to fashion out of such a disguised matter so brave a world doth and must if ever it be done raise out of the semblable subject the most exact and excellent structure of the body of the modell of the universe The Egyptian Doctour Trismegist shall conclude the truth of this point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnderstand O Sonne the framing of man in the wombe search out accurately the art of the building learn who made this fair and divine shape of man as he goeth on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who turned the eyes who bored the nostrils and eares who extended and tied the sinews who derived the veins who set and firmed the bones who invested the flesh with skin who divided and branched the fingers who hath inlarged our steps who hath digged our pores who hath stretched out the spleen who hath made the heart like a pyramid who hath drawn out the liver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath made the lungs like a pipe who made the capacious belly who made the honourable parts of the body so visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who made all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what mother what father who but the invisible God who made all things with his will Thus we see that God is the Authour of us and we are his offspring in respect of our bodie Now from this discourse of Gods being the Authour also though mediately of our bodies we may raise some inference to the good of our soul but in a word or two A little Philosophie from heaven for our practice and we passe to the second point Lord didst thou make our bodies and yet do we use them as if we had made them our selves or sinne or Satan or as if they had been made by thee for them How many organs hast thou framed for the multiplicity of our operations and yet how few how little do we use those few if we use any for thy service Let us not dishonour this temple of the holy Ghost by uncleannesse by fornication by adultery or any such turpitude Other sinnes as S. Paul 1. Cor. vi 18. are without the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 objectivé they passe no speciall actuall pollution upon the body but he that committeth fornication sinneth against his own body It was for this that Democritus pulled out his eyes lest he should lust upon sight as Tertullian in his Apologetick not that he might the better addict himself to contemplate in Philosophy And Pythagoras his precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a precept against uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying somewhat else besides beans wherein he himself delighted as Gellius saith by the testimony of Aristoxenus in his fourth book and 11 chapter Again the body is an accurate structure admire the Artist the Builder And what wilt thou admire what part what member wilt thou commend the breast all thy Rhetorick is not enough for the belly Wilt thou commend the belly thou hast not praises enough for the Head What the Eare O glorious Eye I should admire the Arteries that come from the Heart but the Nerves draw me back which come from the Brain I should praise the Nerves but I am astonished at the Veins which flow from the Liver What shall I