it fully to euery mans conceipt Moses receiued the law from the Lord at mount Sinai bringeth he nought else to expound it to Israel The Prophets explane Moses pentatench bring they nought else to declare it to the Iewes Christ and his Apostles explane the Prophets did not the holy Spirit cause them to bring Allegories Tropes Parables and Similitudes with many other things which are not in the Prophets to expound them And how can we silly ones of our selues open all the meanings of all these shew the nature of things to which they allude note the right acceptatiō of words which are ambiguous find out the distance of places which they insinuate and such like without Philosophers Poets Historians who haue truly declared them at large The reason then followeth not The Prophets and Apostles in laying downe the will of God and grounds of faith spake nothing but what they receiued immediatly from the Lord therfore Preachers in further opening of this will may not bring any truth from writers to expound it or make it more plaine to the ignorant Why then are any expositions of commenters alledged why do we open it by our own discourse ranging one sentence beyond the very words of the word but onely because they and we speake that which consenteth with the doctrin of faith And why is it not as good from Philosophers Poets and Historians as from our owne braine when it suteth with truth of the word and is according to the analogie of faith 5. Other reasons kept the Prophets and Apostles from alleadging Secular learning to their people which restraine not vs Christians First there were few or no secular writers before Moses wrote as witnessed f Lib 1. contra Appion Iosephus with others therefore he could not cite any And yet being learned in all the wisdome of Egypt see how in his books especially Genesis Philosophie Astronomie Geographie Arithmetike Histonographie and the liberal Arts shew themselues without the axiomes maxims and principles wherof we see commentators cannot fully expound him And how then can we deuide that word aright and search his scriptures to the bottome as we are commaunded Iohn 5. without these helpes affoorded vs from the Lord Secondly for the Prophets for Christ and his Apostles to what end should they haue alleaged any learning of the prophane Gentils to the Iewes who hated them extreamely They abhorred their companie and would not meddle with them Iohn 4. 9. much more would they detest their doctrine according to that law Deut. 7. They thought it pollution to eate of their meate Acts 11. 3. much more to tast of their learning They thought it pollution to admit their persons into their Temple Acts 21. 28. 29. and g Ioseph lib. 2◠contra Appion made them stand without as strangers Luke 18. 13. much lesse would they admit their doctrine into their hearts though they heard it with their eares And yet Paul being taught by Gamaliel and skilfull in secular learning thought it fit to cite it to the Gentiles who he knew woud receiue and beleeue it which for the contrary reason he would not do to the Iewes Wherefore fith neither this reason hindreth vs for God hath giuen vs these helpes to explane and contestate to his word and seeing we learne these heathen authors from our youth to informe our vnderstandings and reforme our wils and know them to be truth from the Lord who is the author of al truth we may more lawfully vse them for opening of his word when we find them agreeable thereunto 5. Ob. Yea but Ieremie chap. 14. 14 counts them false Prophets who spake any thing which they had not from the Lord but prophesied their owne vision vanitie and deceitfulnesse of their owne heart And chap. 23. 21 They prophesied saith the Lord when I spake not vnto them But if they had stood in my counsel they would haue declared my words vnto my people and not haue prophesied the deceipt of their owne heart They thinke to cause my people to forget my name by their dreames which they tel euery man to his neighbour The Prophet that hath a dreame let him tell a dreame and he that hath my word let him speake my word faithfully What is the chaffe to the wheate saith the Lord Ergo they are false teachers who speake from any but the Lord in his reuealed word 1. Resp. This place toucheth them most who in a priuate spirit of singularitie refusing all other mens writings open and preach his word presumptuously relying wholy on their owne iudgement and so make the Scripture propriae explicationis condemned by the Apostle 2. Pet. 1. 20. It toucheth not them who follow the iudgement of Gods Church conduct of that spirit which animateth the whole bodie of Christ the true expositions of Fathers commentators and grather truth dispersed among the heathens seeing the truth in al these is onely from the Lord. 2. Ieremie reprooueth them who spake that which was not from the Lord but all truth in secular writers being frō the holy Ghost euen from the Lord as anone shall be shewed this place rather is for it then against it He counts them false Prophets because they spake their own vision that was falshood as he after expounds it vers 26. 27. and mixed their lies with his truth as chaffe with wheate as the auncient and moderne both expound it And if any preach falshood out of secular writers this place checketh his teaching if truth sutable to the rule and square of Gods word he speaketh frō the Lord who is author of all truth as in my next answer shall be shewed Wherefore as the Apostle prophesied of these latter times that some should so farre giue heed vnto spirits of errour and doctrine of diuels that they wold command to abstaine from some kind of meates 1. Tim. 4. so may I say of them that forbid vs the lawfull vse of prophane writers which God hath giuen to be receiued with thankesgiuing of them that beleeue and know the truth For as euery creature of God so euery truth frō God is good and nothing of it ought to be refused if it be receiued with thankesgiuing for it is sanctified by the word of God and prayer 6. Ob. Yea but Saint Paul chargeth euery Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 1. 3. that he teach none other doctrine but keepe the patterne of wholesome words which we haue of Saint Paul 2. Tim. 1. 13. And if any man speake in the pulpit let him speake as the words of God 1. Pet. 4. Therefore neither may we speake any other thing nor otherwise then is in the word which is to adulterate and like hucsters to mingle it with humane deuices 2. Cor. 4. 1. Resp By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle meaneth teaching otherwise then agreeth with truth and analogie of faith in the scriptures as he expounds himselfe 1. Tim. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c.
If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlinesse and no secular learning which consenteth not to Gods word may we bring I confesse 2. These places if they marke them make most for the vse of secular learning in sermons for the Apostle forbidding to teach any other doctrine then coÌ„senteth to Gods word implieth that we may bring ab extrinseco whatsoeuer is consonant thereunto He saith not If any man preach any other thing then the scripture but if he preach any other thing and consenteth not to the doctrine of godlinesse If he meant our doctrine should be nought but scripture why willes he it to consent thereunto He bids vs keepe the patterne of the wholesome word therefore allowes he to vse whatsoeuer truth is consonant to that pattern He saith not Keepe the wholesome word and speake nothing else but keepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the patterne whereto all doctrines must accord We must vse it as a samplar of truth how is it a samplar and patterne if we bring nought else but it selfe Neither saith he If any speake let him speake the words of God and nought else but sicut loquatur let him speake as the words of God that is secundum analogiam fidei according to the measure proportion and analogie of faith in the word Rom. 12. 3. Wherefore the Apostle here alloweth Preachers to bring all truth whatsoeuer agreeth with the word of truth and consenteth to the doctrine of Christ 7. Ob. Christ sent me to preach the Gospell not with wisedome of words least the crosse of Christ should be made of none effect saith Paul 1. Cor. 1. 17. And I brethren when I came to you came not with excellencie of words or of wisedome neither stood my speech and my preaching in the intising speech of mans wisedome but in the plaine euidence of the spirit and of power that your faith should not be in the wisdome of men but in the power of God 1. Corin. 2. 1. 4. 5. Therefore all mans wisedome of secular learning and pleasant eloquence should be abandoned in the lips of the Preacher And this place is their Achilles that kils vs as they thinke 1. Resp. Hic locus placet crassis istis theologis qui sibi in coeli videntur esse quod procul absint ab omni eloquentia This place indeed saith h Schol in Ier 〈…〉 â—pi ad Pamâ—ach Erasmus pleaseth these grosse-pated Diuines who thinke themselues in heauen because they are farre from all eloquence Qui suae ignorantiae patrocinantur sentiunt Paulum hic damnnasse Rhetoricam eloquentiam exquisita selecta verba sermonem mundum tersum didacticam docendi rationem humanaÌ„ sapientiam suo in gradu consistentem They who patronage their ignorance saith Pomeranus on these words thinke Paul here condemned Rhetorical eloquence exquisite and choise words fine and cleanly speech and humane wisedome of words in it owne measure and degree Hoc loco abutuntur nonnulli contra bonas literas vt barbariem ruditatem defendant tanquam rem Euangelio congruentem cruditionem vero studium politioris sermonis in ministro minimè ferendum esse censent saith i Proâ—â—â— loc 151 eru litto mundana num in ministro Euangelij ferri debeat Aretius discussing this question and answering this place This place they abuse say these three learned men to pratronize their barbarous ignorance and rudenesse in preaching Shall I answer them with the auncient Fathers on this point No it were in vaine they are not ashamed to proclaime in Athens and eare of all learning Nos non curamus quid dicunt Patres we care not whatsoeuer the Fathers say Wherefore seeing in stead of the Fathers they haue children whom they make Princes in all lands I will answer them with Caluin P. Martyr Aretius Hemingius and Gualther on these words To begin with the chiefest and first Here two questions arise saith Caluin on this place one whether Paul here condemneth wholy the wisedome of words as aduersary to Christ No saith he à ratione valdè dissentaneum est It is very dissonant from reason that Saint Paul should condemne those arts which is euident are the excellent gifts of God wherby as with instruments men are helped to good vses The arts as they are not superstitious but containe solide learning so no doubt they came from the holy Ghost and the profite that commeth by them must be ascribed to none but the Lord. This therefore that Paul here speaketh must not be taken in contumeliam artiuÌ„ to disgrace the arts as if they were repugnant to pietie This Caluin on the first question that the Apostle speaketh nought in this place against the arts and secular learning or wisdome of words in the pulpit A second question he proposeth whether Paul meaneth there is so perpetuall contrarietie and iarre betweene the doctrine of the Gospell and eloquence that they cannot stand together and that the preaching of the Gospell is contaminated siquis ad eam ornandam eloquentie color adhibeatur for the Apostle saith the crosse of Christ is made of none effect if any wisedome of words be adioyned I answer saith he we must consider to whom Paul here speake namely to the Corinthians whose eares itched with a foolish desire of magniloquence Before other therefore were they to be called back to the humility of the crosse that they might learne to embrace nakedly Christ and simply the Gospell without deceipt and therefore came he not to them in the wisedome of words But what saith he if any now Paulo nitidiùs disserendo Euangelij doctrinam eloquentia illustret by preaching more elegantly then Saint Paul beautifieth the Gospell with eloquence and wisedome of words is he therefore to be refused as if he contaminated it or obscured the glory of Christ I answer first saith Caluin Eloquentiam nihil pugnare cum simplicitate Euangelij that eloquence is no way against the simplicitie of the Gospell which without disdaine not onely yeelds to it but subiecteth it selfe and like an handmaid serues and waites on her mistresse For as Austine speaketh He who gaue vs Peter a fisherman gaue vs also Cyprian a Rhetorician whereby he signifieth that both are of God howsoeuer the one which in dignitie was much superior was destitute of all grace of speech the other who sitteth at his feet excelled in eloquence His conclusion is This eloquence therefore is not to be condemned nor abandoned which aymeth not at this to hold Christians in the outward colour of words that it may inebriate their eares with vaine oblectation and delight but that it may bring vs by perswasion to receiue the simplicitie of the Gospell Vt denique tanquam praeconis officio fungatur ad comparandam piscatoribus illis idiot is audientiam That like a Cryer it may get those Idiots and fishermen audience qui nihil praeter
King 5. that king Salomon hauing plentie enough of timber and trees in mount Lebanon yet wanting so skilfull Carpenters in Iurie as were the Sidonians he hired Wrights of Hiram an heathen to cut downe and hew timber for building of the temple Marke Peter Martyr on this place that he saith the Sidonians and men of Tirus were cunning in hewing timber which he doth not attribute to the Hebrues Nos commonefacit Quod Hebrâ—â—â— non tribuit pijs hominibus licere artibus Ethnicorum vti si eis opus habuerint habuit quidem Salomon in ditione sua materiem quandoquidem Lebanos mons Hebraeorum fuit sed peritos artifices non habuit Praetereà conuenit vt mysteriuÌ„ noÌ„ praetereamus verùm spectâ—mus non sola Hebraeorum opera sed etiam Ethnicorum templum Dei aedificari Though Christ our Salomon haue timber enough in mount Lebanon matter in Scripture sufficient for building vs vp in faith yet needes he the Sidonians and skilfull Carpenters of Tyre to cut downe this timber to hew timber out of the thicke trees and bring it to an excellent worke that is to diuide and cut it aright for building of his temple And whereas some that are thought Stewards of Gods house thinke to cut it without a knife and diuide to euery one their portion without this diuiding aright Complures illud vndique lacerant atque discerpunt saith p Homil. 5. in 2. Tim. 2. Chrysostome on this very place I vrge many of them teare it and pull it in peeces or as Caluin here speaketh of each sort of them Alij mutilant alij discerpunt alij contorquent alij disrumpunt alij in cortice haerentes non perueniuÌ„t ad ipsam animam Some mangle it others teare it some wrest it others come neuer to the kernell and sense for want of breaking the shell the rest pull it asunder and for want of this knife teare it with their teeth I end this reason with q Lib. 2. de rat concion Erasmus His disciplinis c. By these arts and secular learning soberly deliuered and fitly applied is got a certaine dexteritie of wit both to iudge of the right sense and also fitly to deliuer it And the more plenteous grace of the spirit comming vpon that skill got by mans industrie non dissoluit sed absoluit non adimit sed adiuuat but rather hauing got excellent gifts of nature doth by them more excellently declare his efficacie and power as the cunning craftsman more curiously shewes his best art and skil on an excellent subiect Ita nostram industriam adeò non aspernatur spiritus ille caelestis vt exigat etiam nec indignatur sua dona nostro vicissim studio adiuuari tantùm absit impia nostri fiducia I speake to the learned iudge ye what he saith These be the places of Scripture expounded both by auncient and moderne which still I iudged allowed as lawfull if not commanded as necessarie humanitie in all Sermons Next this first proofe of Scripture shall secondly be reasons That doctrine which is taken out of the sacred Scriptures is First reason lawfull in all Sermons But most doctrine of heathen Writers that is true is taken out of the sacred Scriptures Therefore most doctrine of heathen Writers that is true is lawfull in all SermoÌ„s The proposition is cleare for do they not cite the Apocrypha when he hath a sentence taken out of canonical Scripture Approue we not and alleage in all written bookes that truth which the Authors tooke out of it Thinke not these men their owne sayings worthie to be vsed in all popular Sermons when in sense it is taken out or agreeth in substance with that pattern of truth For the assumption r Apolog 2. pro Christ Iustine Martyr who liued so neare the Apostles affirmeth al things that both Philosophers Poets haue deliuered of the immortalitie of the soule or of torments after death or of the knowledge conteÌ„platioÌ„ of diuine things or such like decrees argumenta à Prophetis mutuati intelligere potuerunt commemorarunt They borrowed them all of the Prophets had them but at second hand from the Scriptures Itaque in omnibus apud omnes veritatis semina videntur esse Magnus consâ—â—su◠〈◊〉 Christianâ— cum Philoâ—â—phâ— Poeâ—s and therefore he shewes at large in that second Apologie that there is great harmonie and agreement betweene Christian doctrine and Philosophers and Poets whence he claimed it thus Å¿ Apolog 1. before That whatsoeuer excellent things were said of all Philosophers Poets and Historiographers nostra sunt Christianorum they are ours who are Christians t Apolog. aduers Gen. Quis 〈◊〉 quis sophistaruns qui non 〈◊〉 de Prophetariâ— fonte potauerit â— Inde igitur Philosophâ— sitim ingenij sui rigauerunt c. Tertullian saith no lesse Which of the Poets which of the Philosophers is he who hath not drunke of the fountaine of the Prophets Thence the Philosophers watered and quenched the thirst of their wit vt quae de nostris habent ea nos comparent illis And hauing shewed how many things they haue like the Scriptures asketh Vnde haec oro vos Philosophis aut Poetis tam consimilia non nisi de nostris sanamentis vt de prioribus Those things saith u Lâ—b 2 de Abrah cap. 10. Ambrose which the Scriptures speake in plaine and simple words doth Aristotle and the Peripatetickes sing of and extoll magno quodam cothurno with excellencie of speech and wisedome of words x Lib. 2. ad Sâ—â—plic Epist 7. Againe let Poets and the Philosophers acknowledge that whatsoeuer excellent things they haue spoken they haue them from ours that is the Scriptures And y Lib. de bon mort cap. 10. againe I haue vsed the words of Esdras saith he Vt cognoscant Gentiles ea quae in Philosophiae libris mirantur translata de nostris that the heathens may know that those things they admire in the bookes of Philosophers are taken from the Scriptures De literis nostris saith z Lib. 2. de doc Christ cap. 2â— vid. lib. 18. de ciuit Dei cap. â—4 Austine habuerunt omnia quaecunque bona vera dixerunt All their sayings that are good and true they had them from the Scriptures This a Lib. 1. 10. contra Iulian. Cyrill b Homil. 65. â—â— Iohan. Chrysostome c Lib. 1. Graâ— Fabul Theodoret d Oratan Basil Nazianzene with many mo affirme and confirme and therefore Clemens Alexandrinus in his bookes of Stromes handling this point e Lib. 5. Strom. cals them theeues for stealing that truth out of Scriptures which they withheld in vnrighteousnesse and was none of their owne yea spends the whole sixt booke almost in detecting this theeuerie of Poets Philosophers and Ethnicke Historians They witnesse our truth in many things Plato hath much of the destruction of the world for many thinke he
Abimelech thus Origen 4. Tertullian lib. 1. de patient he saith Disciplinae seculi vanae 4. Tertullian ad laudem gloriam Dei promouent aut nunquid potius iniuria cum diuina res in secularibus rebus volutatur Secular learning which some hold so fabulous and vaine promoteth the praise and glorie of God or is it rather an iniury to it when diuine matters are handled therein 5. Cyprian lib. 4. epist 2. when the Apostle saith he biddeth 5. Cyprian take heede least any deceiue you with Philosophie and vaine deceit Vitanda sunt quae non de Dei clementia veniunt sed de Philosophiae durioris presumptione descendunt 6. Damascen lib. 4. de Orthod fid cap. 14. his iudgement is 6. Damascen Si ab ijs qui foris sunt decerpere quippiam vtile valuerimus non aspernabile est If we can take any profitable thing from prophane writers it is not to be abhorred Let vs become approoued Gold-smiths keeping the lawfull and pure gold but refuting and refusing the adulterine Sumamus sermones optimos Deos aâ—tem ridiculos fabulas alienas canibus proijciamus Let vs take their best sayings but their ridiculous gods and strange fables let vs cast to the dogs 7. Epiphanius in ancorat sheweth that the very fables of the 7. Epiphanius Poets proue the resurrection and hauing declared it in many addeth withall Et multa de his dici possunt ad confirmandam fidem nostram atque ipsos redarguendos And is not that which confirmeth our faith needfull in popular sermons 8. Theodoret lib. 1. de fid is excellent in this point At least 8. Theodoret. saith he speaking to the heathens beleeue your owne Philosophers ye friends who by a certaine previous tradition prepared and taught you to entertaine our religion For they seeme to be like those birds which they call singing birds that imitate mans voice and vnderstand not the meaning of those words they vtter and in like manner when they speake of diuine and heauenly matters they were ignorant of the truth of those things they deliuered This dew of heauenly knowledge fell on the Prophets and Apostles like raine vpon good ground that brought forth much fruite but on them like raine vpon dâ—sart and sauage places that with briars and thornes oft brings forth things that may be eaten And as I thinke they deserue some pardon seeing they were not guided by the light of the Prophets and Apostles but had onely the direction of nature Therefore they who are endued with iudgement and discretion know to take from them what may serue their turne and let the rest alone as they that gather Roses let the prickles alone And as Bees not onely light vpon sweete but also bitter flowers when they sucke out onely sweetnesse and abhorre bitternesse so making a most sweete hony of contrary qualities sweet and sower bitter and pleasant so we following their example Evestris illis amarulentis pratis compose pleasant and profitable honie for our selues And as Apothecaries confect wholesome medicines of venimous beasts as Serpents and Vipers refusing somethings and taking othersome driue away many diseases by their vertue Ita nos vestrorum Poetarum Historicorum Philosophorumque monumenta versantes alia ex ijs vt noxia pestifera declinamus alia verò sparsim nostrae inserentes doctrinae auxiliarem ac sâ—lutarem curationem afferimus What can be said for pregnant for this point 9. Socrates lib. 3. hist. Eccles cap. 14. answering the obiections 9. Socrates of them that refuse it pronounceth Doctrina Gentilium neque à Christo neque ab cius Apostolis vel approbatur vt inspirata diuinitus vel vt periculosa prorsus reijcitur And this I thinke saith he was done not without the prouidence of God for many Philosophers among the Gentiles resisted the false opinions of Epicures and Atheists and by their bookes haue brought no small profit to the fauorers of true godlinesse and pietie though they knew not of the Messias Again both Christ his Apostle commaund vs vt exquisiti numularij we trie all things keeping that which is good and take heed that none deceiue vs by vaine Philosophie which is not after Christ which we cannot do nisi hostium arma possideamus vnlesse we take from them the weapons of our enemies as did Saint Paul and such other of the Church that succeeded He addeth this short Epiphonema as a reason of all Nam honestum quocunque fuerit loco est veritatis proprium truth is still truth and like it selfe wheresoeuer we find it in Prophets or Poets Apostles or Philosophers 10. Lactantius in his third booke of diuine Institutions 10. Lactantius though a professed enemie to Philosophers confesseth of Philosophie that it agreeth with Scripture in many things where we may embrace it though oft it is corrupted with lies where we leaue it 11. Nazianzene monod. in Basil exceedeth all these in this 11. Nazianzene point I thinke saith he it is granted of all that are wise that al learning and knowledge first is in the kind and nature of good things not onely that Christian learning which hunteth not so much after wisedome of words as the sense and meaning of things but also that which is among the infidels or which some Christians hate as separate from God iudging amisse For if they despise it for this cause because some haue taken harme thereby and fallen into errors by the same reason they should hate the heauen and the earth and all things contained therein seeing many haue made them their gods and abused these to idolatrie In like manner the fire and other elements yea meate it selfe shall be eschued of all men as euill things because some abusing them haue gotten their death and destruction thereby But as we may reape good euen of euill things when of Vipers flesh we make Triacle a singular and soueraine medicine for all diseases Sic ex Graecis doctrinis c. so out of secular writers may we take whatsoeuer maketh for the knowledge of naturall things and framing of our manners Non enim ex eorum dogmatis ad Dei cultum parùm proficimus for by their lessons and sayings are we not a little furthered to worship and serue God No knowledge therefore or learning is to be refused sith al science whatsoeuer is in the nature and kind of good things Quin potiùs ipsam spernentes rusticos planè ignauoâ— existimare debemus but we must rather count them rude and slothfull that despise it Qui omnes pariter ignaros esse vellent vt ipsarum ignorantia in communilatens minimè deprehendi aut ab alijs taxari valeat who would gladly haue all men as ignorant as themselues that their owne ignorance lying hid in the common heape might not be espied or perceiued taxed of other men Thus speakes eloquent Gregory Nazianzene and this very same whole saying he hath almost
alij sua eruditione aut ingenij dexteritate as there are some who so malepartly despise learning and other gifts of God that meane while they trust and take more pride in their ignorance and rudenesse then other in their learning and dexteritie of wit Thou shalt find also some at this day who stiffely pretend this example of the Lord for a cloake of their slothfulnesse and idlenesse and when they are reproued for their idlenesse in handling the word that they apply not the Scriptures neglect to learn tongues that better they may handle the word they haue alwaies in their mouth God called not many wise after the flesh Whom we must answer Neither called he many euill beasts and slow bellies qui sanctam eruditionem adeò contemnunt operatione spiritus tanta oscitantia fidurt Who so much contemne sanctified learning and in their great idlenesse trust too much on the spirits extâ—mporall suggestion The summe of all is this the gifts of God learning skill in the tongues and painfulnesse in handling the Scripture are to be sought after and highly esteemed Againe many * Pluâ—â—nt rursus â—u â—â—â—die c. drones at this day thrust themselues into the ministerie fitter for any thing else who not onely that they may cloake their slouthfulnesse but euen c Spiritus titulo impiâ— venditent palam è suggestu audent damnare impurissimo eâ—e prosciâ—â—erâ— impiously boast of the spirit dare stoutly condemne and with a most impure mouth raile on the studie of the tongs and diligent decking of the Scripture openly in the pulpit Againe Enarrat in Mat. 13. 52. Euery Scribe saith he taught to the kingdom of God must bring old and new things not onely from the old and new Testament but affatim quâ—libet any truth from any Writer as the maister of the familie brings to his guests d all kind of meates and dainties that they may want nothing whose liberalitie he must follow plenteously teaching all things whereby the mind is sed and delighted Againe Explanat in Psal 1. 6. Though God saith he for our soules hath giuen vs the Scriptures yet for repressing of fleshly affections for framing of our life to Gods glorie and good of others multa alia praeclarè scripta impartijt he hath giuen vs many other excellent writings For all truth as Austine truly writeth is from the holy Ghost wherefore whatsoeuer truth and goodnesse is any where commaunded legis Dei nomine iure censebitur it may lawfully be called the law of God for what things soeuer any way pertaine to true godlinesse and sound righteousnesse vniuersa quidem at non singula sacris literis explicata sunt they are in generall laid downe but not particularly explaned in the Scriptures For the Gentiles therefore the Lord both before and after he made them partakers of the Scriptures gaue many things of excellent and admirable wisedome to be written of Poets Philosophers Historians and Law-makers whereby he expounded that eternall and boundlesse force of his law and called mankind to a good and godly life Quare ingrati Deo sunt sibi ipsis salutaria monita inuident c. Wherefore they are both vnthankfull to God and depriue themselues of wholesome admonitions that disdaine to reade and gather out most things as well of heathens as the holy Scriptures while they may For it was not without the speciall and notable blessing of God that so many notable things which haue so excellent meanes of making a good life should both be written of Poets Historians and Philosophers and also be preserued for vs. If any thing in the workes of mechanicall arts smell of a more excellent wit Gods mercifull bounty who gaue that wit we iustly admire and those things which of vertues of religion of all good and right liuing most Philosophers and Poets by an vnimitable dexteritie and elegancie Immita 〈…〉 dexterâ—tate atque 〈◊〉 haue written shall we not admire kisse and as Gods singular blessings highly to be reuerenced embraced and accepted with both armes Non faciemus quicunque Deum ritè veneramur Christi vox est quicquid verum est quicquid recti aliquid praecipit eam vndecunque sonuerit exaudiamus atque sequamur We will not do this wrong to the gifts of God so many of vs as worship and feare God aright it is Christs voice whatsoeuer is truth whatsoeuer commaundeth any right thing by whomsoeuer he spake it let vs heare and follow it Therefore vnder the name of Gods law both in place before all will we first count the holy Scriptures which containe the law that is absolute doctrine of God euery way perfect which we grant to none other Writers and in this also without choice will we adore and reuerence all things The next place in our account shall the writings and monuments of them haue who of purpose giue precepts of Christs religion and innocencie of life although nothing of theirs without iudgement and diligent collation with Gods commaundements we will embrace In the last place wil we not disdaine to reade and vse all kind of prophane Writers when time and place shall require For if Plinie said truly that there is no booke so bad out of which some fruite may not be gathered and they bring no fruite vnlesse they be the words of God Certè Dei verba contempserit qui vel Ethnicorum scripta in totum repudiet Certainly he contemneth the words of God who wholly refuseth the writings of the heathen Thus Bucer And let them looke to it whether they despise not part of Gods lawe and contemne his words who disdaine to vse his truth in heathens when they preach to his people I cannot yet leaue Bucer he is so excellent in this point for Enarrat in Ioh. 4. 38. on that Other men haue laboured and ye are entred into their labours he vnderstandeth by these former labourers not onely the Prophets among the Iewes but also the Philosophers among the Gentiles who taught them good Per â—es quos di cit laâ—crasse intelligo quicunque doceâ—dis homâ—nibus operam suam impenderunt aequè Ethnicos atque Iudees life For they wrote many bookes of religion of duties of the bounds of good things and euill c. which they had got of the Iewes and so prepared the Gentiles for the Gospell as the law was the Iewes schoolemaister vnto Christ But let it not offend any man saith he that I thinke the labour of Philosophers furthered the Gospell for all truth is of God and certainly much truth is read in the writings of Philosophers and Poets and how little soeuer it be which they deliuered of the truth ad Deum certè animos hominum attraxerunt eoque Euangelio illos prâ—pararunt they drew without doubt mens mindes vnto God and therefore prepared them for the Gospell For he is the God not onely of the Iewes but of the Gentiles also in whose hearts he wrote the worke
of his law whence came those excellent doctrines of vertues whereof we reade so many in their writings Sed quid opus verbis but what need many words They who acknowledge not euen in Tully wonderfull knowledge of Solidae pâ—tatis c. God and sound pietie without doubt he knoweth not what God is and pietie Iâ— it now therefore appeare that by the labour of Philosophers some knowledge of God and true righteousnesse was brought into the world who will denie eorum laborem Euangelio seruijsse that their labour was not seruiceable and helped the Gospell Thus much Bucer 16. Melancthon de legâ—nat is of the same mind where hauing 16. Melancthon largely shewed the law of nature to consent with the written law of God he saith We should highly esteeme of the true exposition thereof of demonstrations and consonant sentences whether in Philosophers or law-giuers detesting the contrary And that author de sac concion brandeth those who refuse them It is wicked and * Impium est â— impious so to contemne the studies of humane learning as most do we should rather giue God thankes for that blessing because the reading of Gentile writers helpeth vs to teach Gods word with greater * Foeliciùs clariùs dexteritie and plainnesse And for ornament of speech diligenter venanda nobis sunt ea tum ex Oratoribus tum ex Poeticis Latinis we must diligently seeke after those things as well in Orators and Latine Poets Neminem igitur Theologum pudeat c. with whom all manner of right speaking is buried Let no Diuine therefore be ashamed sometime to carry in his hands either some oration of Tully or the Poetrie of Virgil for he that will speake diligently shall straight perceiue that there is farre more vse of such learning then the common sort of Diuines of Quà m vulgus Theologorum nostri seculi intelligat our age vnderstand And though lib. de rat discend Theolog. he forbid vs to confound Philosophie with Christs doctrine vnfitly yet there wisheth he Diuines not to neglect Philosophie because Ego tamen optarim Theologos no negligere Philosopinam quia nonnulls vituperaâ—t alias artes cùm non nâ—rint qui si nossent plura facerent 17. Musculus some haue dispraised other arts when they knew them not who if they knew them would esteeme them more highly 17. Musculus comment in 1. Cor. 15. 32. on Pauls citing of the Poet Menander saith no lesse Hence we are to learne saith he quà m conueniat ministro Christi how fit and conuenient it is for the minister of Christ that from whencesoeuer it be he be furnished not with sacred onely but also prophane writings that he may apply himselfe to them whom either he should mend or edifie to true godlinesse And though he dislike them that cite either Poets Historians or Philosophers oft for no other cause but ostentation of learning yet resolueth he possunt in religionis causa Gentilium scripta citari onely in controuersies as now is the questions No in the cause of religion for confirming principles of our faith for manners either to commaund good or reprooue that which is bad 18. Illyricus in Tit. 1. 12. on the Apostles allegation of that Poet 18. Illyricus saith as much Hence it appeareth that it is lawfull sometime by occasioÌ„ to vse in ChristiaÌ„ doctrine sayings of the Gentils but so that they be not mistresses but waiting-maides to the truth nor be counted for oracles And who euer desired the latter or required more then the former But Clau. alt part tract 1. de rat cognosc script he is more plaine pregnant for the decisioÌ„ of this point in question In populari tractatione c. In popular sermons saith he a Preacher must bring many examples from scripture and excellent sentences punishments moreouer and rewards he proposeth sometimes he heapeth similies from dayly actions afterward he produceth sundry comprobations and also firmamenta suasoria any helpes to perswade now and then from the arts NonnunquaÌ„ quaedam argutè dicta à Philosophis aut alijs magni nominis hominibus veluti emblemata intermiscet somtime mixeth he certaine wittie sayings of Philosophers and other learned men of great note as emblemes Neither omitteth he those Quae orationem illâ—strant ac diuitem speciosantque readunt things which garnish his sermon and make it rich and beautiful Lastly he painfully heapeth vp all those things which he thinketh will moue their affection To be short he omitteth nothing that hath any force to perswade And examples of such preaching we see first in the Prophets Christs and the Apostles popular sermons secondly in the Homilies that is familiar sermons of Origen Basil Nazianzene Chrysostome and lastly in men of our times as Luther and many like in whose sermons many things are fitted to the learned most things to the ignoraÌ„t omnia vniuersis saith Illyricus 19. Peter Martyr in 1. Corint 15. 33. witnesseth this truth 19 Martyr Non veretur Apostolus c. the Apostle is not afraid to borrow Qumâ—am à quâ—cunque 〈…〉 tut a spiritu pâ—â—cio est truth of the heathens for of whomsoeuer it be spoken it is from the holy Ghost And when we take it out of their bookes we rob not others of their owne but claime our owne of these vniust possessors Hence are we taught that the bookes of heathen men are not wholy to be refused but truth which is read in them diligently to be heard so that time for the scriptures be not spent in these writers 20. Erasmus as he was a mirrour of much learning and conuersant 20. Era 〈…〉 in the Fathers so in his Scholia and notes on them often shewes he his iudgement and indeed a iudgement against antipaters and enemies of learning In his schole on Ieromes Epistle to Eustochium he displayeth their selfe-pleasing conceit Sibi placet quòd nihil attigerint bonorum authorum nos pueri c. they please themselues that they neuer read any prophane author When I was a boy saith he I hissed in a certaine booke the Qui praetextâ— religionis po 〈…〉 ores literas quia 〈…〉 certunt insectantur foolish superstition of these men who vnder pretence of religioÌ„ condemne and declaime against good letters because they haue not learned them But in his second booke of a Preacher he wisheth them if they will turne their speaking into preaching to vse Demosthenes and Tully for the force of speech Aristotle for iudgement and knowledge Plato for similies Liuie for eloquence Virgil for descriptions Tacitus for wit Seneca for shaming of vice and chiefly Plutarchs Morals cuius libri digni sunt qui ad verbum ediscantur whose bookes are worthy to be had without booke whereout Basil and Chrysostome seeme to haue taken so many things And to what end should a Preacher reade them if he may not vse them as a Preacher 21. Hyperius
12. 31. ambite potiora ambitiously follow the best things and in this me thinkes I shew them a more excellent way 2. Why is it more ostentation to say Homer then a Poet or Aristotle then a Philosopher or Liuie then an Historian Or why more ostentation to alleage their sayings with their names against sinne and Sathan then against Papisme Atheisme and heresie in our popular sermons Or why more ambition in speaking then in writing Or why more ambition in vs then in some of their brethreÌ„ who quote tot quot omnes their names with their sayings in a strange tongue and both when there is no controuersie of that for which they cite them Do nothing partially 3. Why not lawfull to quote their names as cite their sayings vnlesse by concealing their names we would make their golden sayings our owne and so become theeues Wherin as I cannot but iustly taxe some late Latine writers who hauing their best expositions in sense from the Fathers yet conceale their names But if they take them tripping in their conceit note their least blemishes as C ham vncouered the nakednesse of his father and made him a laughing-stocke to his brethren so may I as condignely censure some of our English writers who hauing whole pages and tracts from the Fathers suppresse their names as they killed the heire that the inheritaÌ„ce may be theirs Neither is this mine but the censure of i Lib. 4. de rat stud Theol. c. â—9 Hyperius and I may set it on the forehead of both Non pauci qui nunc aliquid laude dignum scribendo praestant patrum plumis se subinde vestiunt ornant superbiunt quamuis callidè dissimulent Many who now write any thing worthy praise by your leaue decke themselues with the Fathers plumes and like Aesops Crowe iet vp and downe in the feathers of other birds though they craftily dissemble it I may adde it of some speakers too who steale many a sweete allusion simily amplification application exposition and best things in their Sermons from them and adopting their sayings make themselues putatiue fathers of that brood which their barrennesse God knowes and they too could neuer breed nor beget Thus reape they that fruite whereon they bestowed no labour other men haue labored for them and they are entred on their labours without naming or remembrance of their founders and benefactors Thus with the Partridge Ier. 17. 11. gather they those young which they neuer brought foorth But for all their dissembling concealement the young ones brought foorth saith Ambrose hearing the voice of their true mother leaue the putatiue parent and go to their owne Thus vnthankfull are they qui dum sua nolunt furta cognosci ingrati sunt in magistrum as of such pure theft as they count it or rather Saint theeues as we may terme them k Apolog. adue Ruff. Ierom speaketh These are as close theeues as l Patric Epist. in lib de Iâ—stâ— reip Chrysippus and be branded with such a cole who took other mens things so notoriously with professing their names that when he had stolen almost all Eurypides Medaea for his Tragedie his scholers in a taunt called it Medaeam Chrysippi non Eurypidis TragediaÌ„ But it is a thankfull and ingenious mind saith m Prefat nat hist ad Vespas Benignum vt arbitror plenum ingenui pudoris est fateri per quos profecâ—ru obnoxij profectò animi insoelicis ingenij est deprehendi infurto malle quà m mutuum reddere c. Pliny to confesse by whom we profite and it is the part of an euill mind and barren braine that had rather be taken in theft then acknowledge the author haec quasi merces authori iure optimo pensanda est ne fures esse videamur saith Patricius When Thales Milesius as that Author relateth had taught Mandritus a Philosopher of Prienne some excellent skill about the Sunne hauing thanked him heartily for it asked his Author what reward for so great and good a document he would haue Nothing ô Mandritus saith he but that when thou vtterest it to other tibi non asciueris sed eius rei me potiùs quà m alium repertorem praedicaueris That thou arrogate it not to thy selfe and make it thine owne but confesse thou hadst it of me and cite me for thine Author And alas what other reward haue all learned ethnick Philosophers Poets and Historians yea what those indefatigable paines of the Fathers for their many learned Volumes who wrote more bookes for Christs cause then some of vs haue read then many haue in our studies what reward haue they of vs for euen for these bookes haue they now great reward in heauen but that we confesse what profite we reape from them into whose labours we are vnthankfully entred As thou must not be ashamed to learne saith n Epist 1. ad Greg. neque verò ad discendum verecundum esse oportet nec ad docendum malignum quodab â—lio tute didisceris nequaquà clam habendum cuiusmodi facere mulieres improbae solent quae ex alijs ipsae quaesitos liberos viru suis tollendos subijciunt patrem mentientes c. Basill to Gregorie so neither in teaching be vnthankfull and malicious what thou hast learned of any other thou must not conceale it like harlots and whores who make their husbands beleeue and others too those children are theirs which other men begot fathering them amisse Authorem verò ipsum prodere grata commemoratione decet verumque ipsius scientiae parentem but it is meete and becommeth thee to confesse thine Author with thankefull remembrance and father thy knowledge on him who begot it Wherefore as Tully told his Brutus Tu quidem à Neuio vel sumpsisti multa si fateris vel sinegas surripuisti so may I say as truly of each of them and their best things they bring If thou confesse of whom thou hadst them thou hast but taken them from the Fathers but thou hast stolen them if thou denie and confesse not thine Authors Why should we thinke the names of Ierome Austine or Ambrose a staine to our Sermons as if they were those idolaters Psal 16. whereof Dauid saith I will not make mention nor take their names within my lippes whose very names notwithstanding sith the Almightie hath himselfe written in his booke of life why should not we as did the Prophets Christ and his Apostles in their Sermons cite the names of the faithfull for their glorie When Mary had bestowed on Christ but a boxe of oyntment he commanded that wheresoeuer his Gospell should be preached this thing that she had done should be spoken of for a memoriall of her name Mat. 26. and how much them whose knowledge for his cause was like oyntment powred out who bestowed such paines in maintenance of his truth wrote so many bookes for profite of his spouse and laid downe many of them their liues for his sake will he that we remember
their names in preaching his Gospell for a memoriall of them o Epist ad Hel. de Scripturis edisserens libenter Patrum testimonia nomina in illarum expositione produceret voluit quod cuiuis esset simpliciter confiteri atque in hunc modum eruditionis gloriam declinando eruditissimus habebatur Illud aiebat Tertulliani istud Cyprians hoc Lactancij illud Hilarij est sic Minutius Foelix ita Victorinus in hunc modum est locutus Arnobius me etiam quandoque citaret c. Ierome commaundeth Nepotian that in handling the Scripture he willingly would produce the testimonies of the Fathers and their names in exposition of them and would plainely confesse euery saying of each one and by this meanes refusing the glorie to be thought learned was counted most learned That said he is Tertullians this Cyprians this Lactantius that is Hilaries so Minutius Foelix thus Victorinus after this manner spake Arnobius and me also eftsoones would he cite For omission whereof as I cannot quite acquit our moderne Writers of one part of a learned p Salmeron praefat comment in Euang. Satu mirari non valeo quorundam recentiorum scriptorum confidentiam ne dicam audaciam temeritatem quâ— vetus ac nonum Testamentum ita enarrare aggressi sunt vt 〈…〉 quâ— in eorum Commentarijs Basilij vel Athanasij nusquam Ierom mâ— aut Ambrosij â—â—squam Augustini aut Chrysostome aut denique aliorum antiquorum Patrum facere mentionem dignentur Suas tantummodo cogitationes sua inuenta aut potiùs somnia nobis obtundentes Papists reproofe who saith In expounding the old and new Testament they scant any where deigne in their Commentaries to name and make mention of Basill or Athanasius of Ierome or Ambrose of Austine or Chrysostome or lastly any of the ancient so for their theeuish and peeuish concealement cannot I but admire some moderne speakers who adopt as I said the Fathers sayings and father them on themselues suppressing their names Or if they affoord them this fauour for their instructions as if their proper names were odious and loathsome in their mouthes they cite but as the Pharisees did Christs name indefinitely Hic homo one saith not Ambrose but one saith as if we were affraid of their names So little honour affoord some sonnes the names of their fathers And if indeed we wold say what some of vs thinke in our harts the voice should be aetas parentum peior auis the fathers haue eaten sowre grapes and the childrens teeth are set on edge Yea Iustinus Martyr q Ierom. Catalo script Eccl. qui pro religione Christi plurimuÌ„ laborauit r Idem lib. 17 in Esa 64. vir Apostolicus diligentissimus who as he was next the Apostles times next them tooke greatest pains for Christs truth and Å¿ Epiph. lib. 3. cont haeres 46. sealed it with his bloud he is too full of Philosophie for our Sermons he shall but iust be as Iustine the Historian Irenaeus whom t Lib. aduer Valent Tertullian called omnium doctrinarum curiosissimum explanatorem the most diligent and curious searcher of all learning he shall be but an Ironie in our Sermons Clemens Alexandrinus to set them in senioritie whose volumes u Catalog cod Ierome saith are full of learning and eloquence humane and diuine whoÌ„ x Aduers Iuli. Cyrill so oft called that learned man endued with all kind of knowledge whose bookes of Stromes y Lib. 6. hist Eccl cap. 12. Eusebius saith are stuffed with all sort of most profitable learning he shall be of no more reckoning with vs then last Pope Clement of Rome Tertullian whoÌ„ z Lib. 5. Instit cap. 1. Lactantius calleth skilfull in all kind of learning of whom a Ierom. catal Cyprian when he asked his notarie for a booke to reade would say Da Tertullianum da magistrum Giue me Tertullian giue me my maister and would not let a day passe without reading some part of his worke yea vsed ad verbum his very examples and sentences oft in his writings he shall be but as Tertullus the Orator Origen whom b Ibid. Ierome called a man immortalis ingenij secularium litterarum doctissimum of immortall wit and most learned in all secular knowledge whose knowledge of the Scriptures he c Idem Apolog aduers Ruff. professeth he wondred at and though his name distasted to some yet d Idem prooem in quaest in Gen. Origenis scientiam cum inuidia nominis optaret he is too auncient and originall and we wonder as much at his name in a Sermon as euer did Ierome at his knowledge of the Scriptures Cyprian who was counted e Nazianzen Orat. in Cypria the great name of Carthage and of all the world whose name was famous in all churches both Heretickes and Christians whose name and workes Nazianzene professeth he reuerenced more then he did all other Martyrs and for his eloquence surpassed other men so farre as other men do bruite beasts Cyprian whom f Epist ad Paul de instit Monac Ierome termes sweet like a most pure fountaine whome g Lib. 2. de doct Christ cap. 40. Austine a most sweet Doctor and most blessed Martyr h Lib. 2. de bon perseueran c. 19. a most glorious Martyr and most bright Doctor whom as i Lib. 6. de Bap. câ—nt Donatist cap. 2. he witnesseth Inter raros pauces excellentissimae gratiae viros numerat pia maeter Ecclesia who was counted of the k Cyprian Epist lib. 5. Epist 10. martyrum ad Cyprian Martyrs of Christ Iesus omnibus in tractatu maior in sermone facundior in consilio sapientior in patientia simplicior in operibus largior in abstinentia sanctior in obsequio humilior in actu bono innocentior and was generally called Tuba Dei canens the shrill trumpet of God he shall be a well without water this glorious Martyr shall not haue the glorie to witnes any truth in our Sermons this trumpet of God giues an vncertaine sound in our eares and Cyprianus shall haue a letter changed in his name and be called Caprianus as of some such it l Erasm Epist Praefix Ambro. once was one that for gold brought but Goates haire to the building of the tabernacle Caelius Firmianus Lactantius whom m Catalog scri Eccl. Ierome styles in diuinis Scripturis studiosissimum whose volume De ira Dei n Lib. 2 in Eph. 4 he commended so highly for eloquence and learning that o Epist ad Paul de instit monach elsewhere he cals him flunium Tullianae eloquentiae he smels too much of Tully Caelius is not heauenly enough for our pure ones nor Firmianus firme in the faith nor Lactantius affoordeth any milke sincere enough for these babes Athanaesius whom good p Athan apolog 2. epist Constant ad pop Alexan. Constantine named Adorandae legit in interpretem whom q Orat ad