but that which is obscene what kinde of Philosophers are they which account nothing spoken Orator-like but that which is prophane But wee would heare Philosophicall points If they be true and good they dissent not from holy things If they bee naught and untrue what are they to be esteemed The PersiaÌ„s thought it a great fault in a childe either to lie or speak corruptly Do yee make our Christian Youth worse then the Heathen would you not have us speak as Philosophers I would have you speak like wisemen not like the ignorant and unlearned I call them wise men who propound true matters â—nd them ignorant who teach untruths For Philosophy is the study of Wisdome Wisdome comprehends the knowledge of Divine and Human things moreover knowledge is of true things therupon those things onely which are said to be true deserve the name of Philosophy For Philosophers are not Philosophers when they digresse from the truth But because the name of Philosophy is commonly ascribed to the opinions of Philosophers whether true or false and not to true wisdome yee ought to remember what the Apostle warnes you to take heed of Lest any mâ—n spoile you through Philosophy Coloss. 2. 8. For there are some amongst us now adayes who maintaining most pernicious errours contrary both to reason and religion call it Philosophy Nesciâ— furtivo Dido meditatur amâ—res Câ—njugâ—um vocat hâ—c prae texit nomiâ—e culpam On amorous thâ—â—â—s runs Dido's bâ—â—nded minde To hide her fault shee Wâ—dlocks câ—oak doth finde She called it marriage but she comm tred adultery They call it Philosophy but they do defend impiety You must not imitate Caracalla Caesar who was so in love with the very name of Alexander that he was much offended that a base Ruffian whose name was Alexander was arraigned before him Doest thou accuse Alexander said he hold thy peace or else wo be to thee Take yee heed lest by loving the name of Philosophy yee entertain Philosophers errors He accused Alexander but yet a Ruffian I reject Philosophy yet that which is erroneous But some like Caracalla will say to mee What doest thou condemne Philosophy hoâ—d thy tongue of Philosophy or eâ—â—e thou shalt heare ill news I care not for bad dealing from bâ—â— men I accouâ—t not 〈…〉 to be Summâ—m 〈◊〉 I doe admonish you againe and agaâ—ne to tâ—ke 〈◊〉 of Philosophâ— What admonitions the Apâ—stâ—e and ancient Fathers have given what the learned of laâ—â—â— times have continually admonished you of both by precepts and examples that doe I likewise Thus doth Lactantsus often presse and repeate that Philosophy is false and frivolous The Philosophers could speak wel like learned men but they could not speake truely because they were not instructed by him who was Puissâ—nt in Truth So said Eusebius that Philosophers erred from the truth that Philosophy was stuffed full of vaine conjectures divers errors and trifling toyes Thus Tertullian said that Heresies were suborned and supported by the Philosophy of Plato the Stoicks Epicurus Heraclâ—tus Zeno and Aristotle that Heresies did spring and spread from Secular Learning What shall I recite Iustine Martyr Saint Ambrose Saint Augustine and the rest who doe frequently and vehemently urge the same opinion What shall I say of later Writers as Ludovicus Vives Picus Mirandula Hieronymus Savanorolâ— which three most learned men doe tell us with one consent that they must be very warily perused who are they I say not Philosophers but Aristotle and Plato the Princes of Philosophers Why so because Aristotle makes men ungodly and Plato superstitious Doe ye desire examples Pomponatius became a wretched man by listning too much to Aristotle and Ficinus became superstitious from the Platonicall dreames of Spirits Many pestilent errours first entred into the Churches of Christians continued there a long fime yea and at this day doe spoile them from the errours of Plato's and Aristotles Philosophy And is the world bewitched still with the delusions of Satan that Christians will defend Philosophers errours in publike Assemblies with idle and rotten distinctions They little thinke that by this abominable custome it is come to passe that the Christian Faith hath not residence in the hearts but in the Temples of Christians and not there sometimes O what a difference is betwixt even the Heathens and us Christians Aristotle forsooke his Master Plato to uphold his owne errors and wee will not forsake Aristotle that we may defend Gods Truth Virgill gathered gold out of the dunghil of Eâ—â—ius and shall we scrape together stinking filth out of the Philosophers Store-house Isocrates calleth speech the image of the minde Democritus calls it the shadow of workmanship shall we imagine that our thoughts and actions are agreeable to Christianity if we speake as Heathens Wickedly and falsly spake those filthy Poets Vita verecunda est Musâ— jocosa mea est Lasciva est nobis pagina vita proba Demure my life though merry be my Muse An honest life lascivious lines may use Câ—stum esse decet pium Pâ—ctam ipsum Versuâ—â—os nihil necesse est A Poet himselfe devout and chast must be That his Verse bee so there 's no necessity Well said Socrates such as the minde is such is thy speech Speech is the badge of the minde Is thy speech corrupt thy thoughts are impure A prophane tongue and a true Christian will never agree What pains Christians bestow in the Church Philosophers destroy in the Hall Beate downe the affections as much as you can and lop off the sprouts yet they will spring again quench the firebrands yet they will kindle againe Yee should inure your selves from tender age to the best things Children ought to be instructed in sound and true opinions even from their infancie There is no time place or occasion allotted for naughtinesse There is no doubt but Iulian the Apostate who had his education from the Emperour Constantine heard many Sermons in the CHURCH but those private Conferences at home with â—hat declayming Liâ—anâ—us instilled into his minde more naughtinesse than all the Sermons hee heard could expell Nero heard many notable precepts of his Master Seneca but those flattering wordes All things are lawfull for a Prince marred all those Precepts Deceive not your selves One sparke of fire is able to kindle more Gunpowder than all the Ocean can quench Concupiscence is so deeply rooted in us that as it is easily kindled like Gunpowder so it more contagiously rageth Take heed of the flame yea the sparks of this fire What doe our Philosophers answer to this Surely they laugh at my simplicitie who require Godlinesse and Christianitie in their Studies What have wee to doe say they with this over-busie godlinesse and Holinesse Wee leave that to Divines let them preach CHRIST devoutly What have wee Philosophers to doe with Divinitie It is not our profession Let us speake like Aristotle like Philosophers For whereas the Apostle commands the COLOSSIANS to beware lest they be deceived through
that Christians might in their tender yeers be informed in true opinions have most straightly charged that the weaknesse of the light of Nature should be made knowne laid open and often pressed in Auditories What is in you or any of you young men unlearned in comparison of so many aged men and so many Fathers renowned both for Learning Pietie that yee should account your selves wiser than they either in training up such as yee instruct or sharper-witted in understanding what ye reade and that those points which they condemned in Aristotle concerning Nature and Manners as false and foolish yee should censure to be unjustly condemned and approve them by your absurde Distinctions Have I therefore erected Corpus Christs Colledge for Divines that Aristotle might have moe followers and my Saviour no pious servants Have I therefore conâ—erred so large benefits upon you that yee should in your speeches preâ—erre ungodly and unprofitable before good and wholsome matters mans glory before Gods glory the infernall gods before the most mightie God Have I therefore ordained that famous man Ludovicuâ— Vives to be your Lectuâ—er who taught you in his life time by admonitions and after his death by his writings how the corrupted Arts might be thoroughly purged and clensed And are ye now so silly young men as to leave Viands for Acorns Trees for Chips and with the Dog return to his vomit and with the Swine to wallowing in the mire It was my desire and I enjoyned you to observe it that such as were sound should not be corrupted but the bad should be directed the ignorant shold be instructed and not the capable made fools nor to regard what doting Philosophers dreamed of but what true things were comprised in the Arts. Is not the flesh of it self raging enough forward enough to defection prone to naughtines and flexible to every kind of vice unlesse yee â—oment and feed it with â—uell â—etched from Philosophers to inflame the sparks of impietie and so adde fire to fire ye think your selves not able enough to heare Aristotle but yee are to heare Christ. Shake off this drowsines trample upon prophane things be wise in heavenly things search out the truth reverence godlinesse and that not lazily but earnestly with all your industry and with your whole heart night and day at home and abroad privatly and publikely The violent â—ay hold of the kingdome of Heaven Not the slothfull but the runners get the Crowne Hee that knows not Christ knows nothing True Religion is true Blessednesse Let no man deceive himself learning without godlinesse is poyson Whom it posssesseth it puffs up whoÌ„ it puffs up it kils The most glorious God enlighten your mindes with the brightnesse of his grace that yee may alwaies be mindfull of that account yee are to give to the severe Iudge not onely of wicked works but of idle words and let go the trifling curiosities of worthlesse men the glittering sâ—btilties of Philosophers the apish toyes of Sophisters â—ooleries of Dunsists but lay hold on true and proficient Learning wherewith yee being exquisitely furnished and with Piety adorned may at length bring honour to God salvation to your selves and be helpfull to others These things surely that pious olde man most respected young men doth daily speake unto us though not in words yet to the same effect in his desires Which if you carefully consider I beseech you all in the presence of the Lord before whose dreadfull Majestie their consciences that reject saving knowledge shall one day tremble and quake that yee abuse not your own and others excellent wits Ye that teach and yee that are taught be diligent the one in delivering the other in receiving convenient not impertinent necessary not frivolous profitable not triviall things â—ime posteth away the arts are difficult life is short error is dangerous trifles are hurtful truth is precious Christ is the Marke Let them that know not true wisedome enquire after it and let them that know it expresse it in their speeches lest others contemne wisdome before they know it and they themselves never attaine to a true but a false wisdome to no purpose Dixi. FINIS Ian. 9. 163â— Imprimatur Thomas Wykes * Sir 〈…〉 * In Technomatrian Aâ—esâ— Hâ—n Iâ—ckson in his Epistle prefixed to this Oration * In his Book 〈…〉 concion
albeit they oppose a frivolous distinction like a Cloud against the Sunne to obscure the truth Aristotles felicity is not true felicity this they grant to be true in Divinity again Aristotles felicity is true felicity this they will have to be true in Philosophy O silly Epiphanius who didst reck on the errours of Philosophers amongst Heresies O simple Iustin Martyr to confute Aristotles opinions in so great a Volume Dâ—d not they silly men know how to argue maâ—ers in a philâ—sophicall truth when they embrace a divine truth But ô thou Apostle Paul I am sorry for thee why doest thou dispute with the Stoicks Epicureans at Athens of the resurrection of the dead and the life to come It needs no controversie at all For although all Philosophers doe flatly deny the resurrection of the body yet it is in a philosophicall truth but thou Paul dost affirme it in a Theologicall truth as thou hadst learned of Christ. But why dost thou dissent from all Philosophers to no purpose Why doest thou not permit the Athenians to believe Philosophers Doest thou thinke they will the more hardly become Christians for that It is not reasonable to allow Eusebius the benefit of this distinction For he was in an error He knew not this twofold truth Hee sayes Aristotle doth impugne and gainsay the Scriptures in that hee did ascribe felicity to the externall welfare of the body in that hee said that Gods Providence extended not to every sublunary thing in that hee said the World was eternall not created and that the soule of man was not eternall but mortall Eusebius affirmes that in all these points Aristotles opinions are flat against the Scriptures Thou art mistaken Eusebius Aristotle doth not thwart the Scriptures Thou must learne to distinguish betweene a Philosophicall Truth and a Theologicall Truth Come hither Ambrose come Augustine come all the rest of Doctors and learne of our Philosophers that there is one Truth in Divinity another Truth in Philosophy They do Philosophers much wrong Plutarch reports how that one bid a Painters boy who had painted a Cock â—l-favouredly to chase away all right Cocks from his picture Those men that doe alienate divine Truth doe the very same thing Yet if these men had bin Painters I doubt not but they would have distinguished that they had painted well according to the truth of the Picture though not according to the truth of the Cocks nature But as Tiridates King of Armenia called that wicked Wretch Nero his God So Aristotles Patrons do ascribe the name of Truth to the vaine Opinion of Philosophy Which if it be once granted what can be so absurd but it may be defended or what so false but it may be proved either with an Epicurean Platonicall Stoicall or Turkish Truth or with a Papisticall or Hereticall Truth to coÌ„clude which way not And in this manner as Democritus not satisfied with the opinion of one World dreamed of infinite Worlds so we not contented with one truth shall conceive innumerable truths of our owne braine But this will be the issue of all at last in despight of Philosophers that as Varro reckons up 30000 Gods amongst the Gentiles when indeed there was but one onely even so when they have forged 30000 Truths they shall finde but one only and that is the simple Truth which they so deride Here before I proceed any further lest these things perhaps examined which I have alleaged and I very gladly desire they may be are not to be found in Eusebius which I have cited out of Eusebius yee shall understand that they are not to be found in the Latine Eusebius Trapezuntius who was Aristotles great friend translated Eusebius his Books de Euangelica praeparatione into the Latine tongue Fourteene of his Books which contain a consutation of Heathens and Philosophers Trapezuntius translated into Latin but as for his fifteenth Booke which Eusebius wrote almost altogether against Aristotles errours as concerning mans Felicity the Worlds Fternity the Providence of God and the Souls Mortality Trapezuntius never medled with that Therefore lest any man being deceived with the Table of the Booke doe traduce me ye shall know that Latine Eusebius de Evangelica praeparatione wants the fifteenth Book in which are coÌ„tained the things by me alleaged If any will look for it hee may finde it in the Greeke Copy Study therfore the Greek tongue that ye may be able to discern the craftinesse of Interpreters which is too frequent in prophane writings but chiefly in the Scriptures What Eusebius thought fit to write for the advantage of the ChristiaÌ„ faith Trapezuntius thought not fit to be expounded because it weakned Aristotles credit How much worse then hee are our men in these dayes who fearing lest they should savour too much of Christianity desire to heare young Striplings speake finely and to defend by arguments points repugnant to godlines but are loth to hear those things which are consonant to godlinesse And yet they love Piety they love Religion So I think as the Ape loves her puppies or as Iuno loved Hercules They love exceedingly they kill with loving They love as Thais loved Phaedria Misera prae amore exclusit hunc forà s Shee poor soule for very love hath shut him out of doores Let us speak like Philosophers say they when we dispute when wee declayme I had thought yee had rather have spoken like Christians Are you to be saved redeemed and judged of a Philosopher were yoâ— initiated in the Mysteries of Philosophers But what does this concerne us say they Wee may speak as Philosophers we are not Divines yet Divines It is a womans priviledge to say what she list for without doubt they will never bee Divines unlesse perhaps they be Popes as some say Ioane was of yore and albeit they may bee such they may not bee Divines for all that But why do they separate the bounds of Divinity and Philosophy like the Borders of England and Scotland I thinke this was the Deputies doing But yet we may speak as Philosophers What as Diagoras when hee denied there was a God as Protagoras when hee doubted whether there was a God or no as Aristotle when hee takes away Providence from God These are the words of Atheists What then as Plato when hee sets up a Purgatory or Porphyrius who sayes that Angels are to be worshipped or as Aristotle when he teacheth Free-will Let Papists picke out such stuffe for themselves What then shall we say with Epicurus that the soule is mortall with Aristippus that Pleasure is Summum Bonum or with Plato that a mutuall Participation of Wives is to be tolerated No wee allow none of these But wee would have Declamations not Sermons What is a Declamation Is it to deny that to be a Poeme which wants fabulous matter or shall not that be called a Declamation which is not stuffed with impiety If such are no better than base Strumpets which esteeme nothing wittily spoken
Electra neither shall these mens prejudicate censures disquiet mee when they are whole they will give me thanks The Physician must bear with the frowardnesse of his patient For I am not ignorant how many and how bitter grudgings I shall meet with all which did I know to bee spent upon these trifles of mine I should be very stupid if I should not esteeme them as matters of great importance both for your benefit true pieties sake and Gods glory which the Lord is my witnesse I onely aime at These may seeme light matters but the trees vigour consists in the root The Scriptures and profane writings are like Hippocrates twins laughing together weeping together sicke together and sound together In those Vniversities where the Gospell doth flourish the â—ooleries of Duns Scotists are banished thence witnesse Geneva Leiden Baâ—ill Germany is witnesse In those places where Aristotle beares sway there all impiety rules and raignes Witnesse Paris Padua Italy is witnesse But yet let all impediments to Pretie doe their worst wee may defend Philosophy even to death we may study profane Arts but so as they bee referred to pious things This was the minde of that good old man Master Richard Fox whose Image is every day before our eys This onely was his chiefest care And howsoever hee fell into the error of the times yet all his care was that Religion Piety and godly Exercises should flourish and increase daily amongst us Who seeing hee hath left behind the expression of this his good desire rather in the Statutes of the house than in our behaviour which is to be lamented therefore hee seemes to speake to us all continually as a father to his children in this manner Wheras I did heartily desire you young men my sonnes by adoption and brethren in Christ to be brought up in the knowledge of God which is true blessednesse lest the thorny cares of the world should choake the springing seeds of godlinesse in you I built an house for you that so you being freed from carking cares might wholy apply your studies I provided nourishment for your bodies and soules I admonished you to be mindfull that your place assigned you on earth was not permanent but transitory and that you have here no abiding City but must look after one in Heaven I have ordained for you Professors of the tongues and Arts that so you attaining to the knowledge of them in your younger yeeres might be enabled to underrgoe weighty affaires hereafter I beseeâ—ched you in the bowels of Iesus Christ that you would devote all your studies to Gods glory I have declared to the World that this College of mine was founded for Divinitie sake I have enjoyned the other Lecturers to designe all their labours and studies to accommodate the Divine I have earnestly exhorted and enjoyned you all to strive and contend with all possible diligence for the knowledge of Divinitie I had good hope that this Colledge would have sent forth many both excellently learned men and sound Christians who being well seasoned themselves with heavenly wisdom would make the unsavory minds of others to relish pietie bring the light of the Gospell to them that sit in darknesse restore the sick to health refresh the poore strengthen the weak direct them that go astray and raise up the dead by the Gospell But alasse my hopes are frustrate my labours are all in vaine yea so short of arriving at the desired haven that they are overwhelmed with a tempest in the very mid-way That Origen when heâ— taught profane learning to the Heathens at Alexandriâ— had such good successe in teaching of Rhetorique by sometimes interlacing Examples and Sentences of Godlinesse that many of them were converted to Christianiâ—ty I trust Christians are not made impious by your Expositions of Morall Philosophy in Oxford but I am sure you corrupt weake Schollers with your Epicurean licentiousnesse of life Thus the streams which should refresh the dry soules of poore wretches that the plants of piety might spring apace are quite dried up in the very fountain so the fruit is perished in the blossome the Corne is crushed in the blade before it can come to a true ripenesse and be fit for food For what other thing did that gracelesse Apostate Iulian practise when hee laboured to extirpate Christian Religion out of the World thâ—n command that such opinions as opposed Christian piety should be publiquely taught and defended in Schooles that so the younger sort might loathe and distaste Christianitie quite Impious likewise was the practice of that Heathenish Tyrant Maximinus who caused such points as were contrarie to syncere godlinesse to be expounded to the hearers and to be learned without book yee that professe the Name of Christ do yee think yee have done very well when yee have by your Declamations opposed the blasphemous errours of the Gentiles which Basil abâ—orreth once to mention and yet you still uphold the base opinions as Chrysostome calls them of Aristotle O câ—rva in terris animae coelestium inanes You groveling Souls on earth that take delight Of heavenly matter void empty quite What madnesse hath so infatuated your senses that yee suck poyson out of the Philosophers convert helps into hinderances emâ—race vanity for verity take the dregs when you may have the finer stuffe Do yee professe Christ in the Church in words and Aristotle in the Schools in good earnest and Epicurus your lives and actions What a shame is it that may be verified of you which Ambrose said of the Arrians They have forsaken an Apostle and followed Aristotle Why doe yee waste good houres about trifles divine wits about noxious things and consume that precious time which should be spent in History Oratory and Philosophy but especially in sacred matters wherby Truth and Godlinesse might be promoted and lie â—aking in the filthy puddles of doting silly men Do yee thinke I was ever so sottish as to forbid yee the imitation of Lyranus and Hugo patternes for Divines in interpreting the Scriptures or did the same I ever propose such Scums as Stannihursts Logicke Paulus Venetus his Analyticks Niphus his Topicks or Donatus his Ethicks to be once medled withall of young Students Does not my Picture put yee in minde to what end yee were chosen Schollars of this house what yee ought to ayme at and to what purpose ye should designe all your endevours Are yee not dâ—ily stirred and incited like so many Beâ—â— to dispose all your hony extracted out of the flowres of Truth to Gods glory Are yee not convinced in the judgements of those holy men EUSEBIUS Saint Augustine Lactantius Iustine Martyr and the rest of the Fathers who have with so great industry and exquisite knowledge plucked up by the roots and trodden under foot the false opinions of Philosophers and Aristotle Are yee not satisfied with the authoritie of the Laterâ—n Councell of so many Bishops so many learned men and choice Cardinalls who to the end
like Aâ—tolycus Candida de nigris de candentibus atra The black to white and white to black they turn They make miserable men of happy and happy men of miserable I would they had been appointed Iudges betwixt us and the Councell of Trent I suppose they would have affirmed each Religion to be true in his kinde that to a carnall man and ours to a spirituall man But lest some jesting companion may sya that I am fowly fallen out with distinctions I must therfore distinguish distinctions that I may resolve what distinctions are true and learned and what are false foolish I embrace learned and true distinctions which are used in disputes but I scorne and reject those distinctions as false and absurd which are propounded either simply or in his kinde But heere I would not have the authority of Distinguishers objected unto me For there are some who if you deny this unhappy Blessednesse to be true in his kinde doe presently betake themselves to this thâ—ed-bare Maxime â—he Scholar must be â—â—ve the Master Truly I do not conceive to what purpose they produce thâ—s unlesse perhaps they will thus argue therefore these felicities are true in their kinde O wondrous witty You have hit the naile on the head Is this a demonstration because it is Arâ—â—totle himselfe could not more strongly demonstrate Si Pergama dextra Defendi possent â—na hac defensa fuissent If Fates to Troy had granted a defence This hand of mine had beat the Greeks from thence If demonstrations make such thunder-claps I have done Hostis habet muâ—os ruit alto à culmine Troia The Enemy hath wonne the walls and Troy comes tumbling down But certainly the Scholler must believe the Master for so says Aristotle And surely he that teacheth must not lie for so sayes Aristotle also If you will observe Aristotles law in teaching unlesse I keep the same also in learning I shall transgresse But if you teach false doctrines which I ought not to believe it is an absurd part in you to coÌ„pell me to believe them If you would have men believe what you teach you must teach those things which you ought to teach if you will not discharge your duty in teaching I will not discharge mine in the hearing for oftentimes the Teachers authority is very prejudiciall to the Scholers profit Thus said Cicero I like not that Pythagorean ipse dixit in mens resolutioÌ„s But they that are bound must obey what must if thy commands be unjust A Scholar must bee credulous if you teach false doctrine Hee that hath twice suffered shipwrack is but a fool to trust Neptune Wherefore if they will be ruled by mee let them leave these poore shifts and sticke fast to their surest refuge as men use to doe in dangerous cases namely that they which speak against Aristotle doe not understand Aristotles meaning They think perhaps that Aristotle was a jugler which casts a mist â—â—ore his Readers eyes Do not we understaÌ„d Aristotles meaning O poore shift So Cicero reports of Torquatus who when Epicurus opinions were called in question said that Philosophers did not understand Epicurus meaning Certaine Pythagoreans said that when the Heavens are turned about they make an admirable harmony but men cannot heare it In like manner Democritus said that his subtile moates were dispersed thrâ—ugh the frame of the whole universe but all men did not perceive them What were Aristotles slaves able to understand him and shall not we be able Dio reports that there is a certain cave at Hierapâ—lis in Asia whose vapours no living creatures saving onely gelded men are able to endure Is not Aristotles stile like unto this Cave whose savoâ—r none but Eunneâ—es that is such as want the masculine liberty of judgement and are Aristotles slaves can abide it is even so But perhaps they are like to that franticke fellow Horatiaâ—us who the day after the publique playes were ended would clap his hands in the Theater when his friends came running and demanded the reason of his acclamations seeing that no body acted hee answered that hee saw Actours though they could not These men surely see some strange things in Aristotles Theater and doe applaud them which wee cannot discern But what if I can shew that they themselves do not understand him but being blinded with a self-conceit of Aristotles worth as men distempered with some malady doe with that franticke fellow imagine that they see that which they do not And what if I proove unto you that Cicero Diogenes Laertius and Alexander Aphrodisaeus himselfe do interpret Aristotle as I do What if I shew those notable Champions and Lights of the Christian Church both the Greek and Latine Doctors doe not onely so expound but also confute Aristotle What refuge have they then I know not what answer they wil make to Cicero Laertius and Alexander unlesse perhaps they will say that credit is not to be given to examples at least wise that the places cited are but probable not true And mee thinkes I smell what they will say of Christian Writers They wil not except I be much mistaken deny that those things which so worthy men have wrote against Aristotle are true and yet they will deny that Aristotle cried How then can it be possible that in this very point they write truly that Aristotle erred yet say they Aristotle erred not You shall heare there is a twofold Truth a Philosophicall Truth and a Theologicall Truth Aristotle was in an error according to a Theologicall Truth and in that sense he is blame worthy but Aristotle erred not in a Philosophicall Truth for in that sense hee could not bee mistaken without doubt for hee is a miracle of Nature What is this I heare A Philosophicall Truth and a Theologicall Truth This is pulling in pieces not distinguishing Now indeed I nothing marvell at those men who use to scoffe and deride the simple Truth when 〈…〉 can hatch two Truths for one as drunken men use to see two Lanthorns for one and Plautinus found two Masters for one Messeinus and mad Pentheus beheld two Suns for one They have so well profited in the Art of wrangling that they have quite forgotten how to dispute For what is Truth The Learned in the Greeke Tongue doe call Verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— esse to be because it is the same which it is said to be Therefore as Philosophers teach that Contraries cannot stand together at one and the same time in the same subject so the same Philosophers teach that contradictories cannot both be true of one and the same thing Is it not then a shame for our Logicians to disable and enervate the very first Principles of Logicke For wheras Aristotle doth teach that to affirme and deny the same thing not onely in the generall but also in the particular must needs be coÌ„tradictorious these men do in very deed deny this truth