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
with thanksgiuing of them that know the truth yet ought we not to drinke together the cuppe of the Lord and the cup of diuels And to disswade her from this tels her a story how he was in a vision cited before Gods tribunal and beateÌ„ for spending so much time in reading Tully Plautus and such like was told Ciceronianus es noÌ„ Christianus thou art a Ciceronian Ierome and not a Christian At which word he promised to reade prophane authors no more and kept his vow for the space of fifteene yeares as we i Ierom. prooem in Gal. 3. ad Paul Eustoch reade in his writings ergo I answer with k Probl. loc 150. Aretius Ierome prescribeth to Eustochia Qualis debeat esse lectio Monialis Nonnae what a virgine consecrate to Christ should chiefly reade Not Horace as the Psalter nor Virgil as the Euangelists nor Tully as the Apostles Epistles Not these more or so much as Eustochia did He reprooueth this in women as he might in all Christians specially consecrated virgins and Nuns giuen to deuotion but in his Epistle vnto Romanus he alloweth men to reade and vse them with moderation especially Ministers who must be apt to teach apt to conuince and able to deuide Gods word aright to his people 2. For his storie that he told her if it was true he was iustly to be blamed because as he confesseth to Ruffinus he read them with such delight that he disdained the Scriptures and therefore defineth no man should reade heathens more or so much as prophane authors which no Christian will denie 3. Whereas many saith l Schol. in Epist IeroÌ„ ad Eustoch Erasmus beleeuing this fable dare not meddle with secular learning least with Ierome they be beaten they are deceiued with a dreame For Ierome himselfe in his Apologie to Ruffinus who charged him with breach of this promise and periurie for reading them after it tels him that it was but a meere illusion of Satan and fantasticall dreame as there he confesseth he had many such and not to beleeued I promised saith he when I was asleepe and not mine owne man m Dâ— futur spâ—â—sio est â— prâ—tâ—ritâ— meâ— viae 〈◊〉 â— Apolog aduâ— Ruff. I vowed neuer to reade them for further knowledge but to remember what before I had read in those authors And whereas he told Eustochium that he had not read Tully Virgil nor any prophane writer for 15. yeares it was not because of his dreamie promise sleepie vow but because he had sore eyes much sicknesse and infirmitie of his whole bodie as n Trooeâ— â—â— Gal 3. there he confesseth and telleth Ruffinus who accused him for reading them when he mended that being acquainted with them from a boy he could not vtterly forsake them adding Si literas didicisses oleret testa ingenioli tui quo semel fuerat imbuta thou readest truly and therefore art so learned and blamest me for reading him vt solus inter ecclesiasticos tractatores eloquentiae flumine gloriâ—ris Wherefore seeing neither Scripture rightly vnderstood nor any reasons truly examined nor any precept or practise of auncient Fathers or late Writers disallow secular learning in popular SermoÌ„s as at large I haue shewed it is not vnlawful to be vsed in the pulpit at any time as some from this do pretend The consideration whereof made me bold to vse that whereof I saw no prohibition either from Gods word reason or mans iudgement And therefore as the o Oppian lib. â— Lacedaemonian women with child laid faire pictures before them whereon looking often and earnestly their reflexe might make them conceiue as faire children so did I in conceiuing this Brotherly Reconcilement lay the beautifull workes of the Fathers the faire images and pictures of their minds before mine eyes that this child might be like and resemble them at least in some little member of the bodie The lawfull vse whereof both ecclesiasticall and prophane Authors in the pulpit though it hath bene sufficiently proued by a p D. K. lect 40. on Ionas famous Preacher and Doctor of our Church yet sith it is now called into question againe not onely in Athens but euen in the pulpit giue me leaue for apology of mine owne practise to gleane after that labourer in Gods haruest and shew first by Scriptures secondly by reason thirdly by the auncient Fathers and late Writers that humanitie is lawfull in popular Sermons when no controuersie is in hand For the first That learning which the Scriptures forbid not to be vsed in popular Sermons may be lawfully vsed therein 1. Cor. 6. 12. All things indifferent are lawfull but the Scriptures forbid it not as in examination of the places alleaged is shewed ergo 2 That learning which God himselfe preached and reuealed to the people for the knowledge of himselfe is lawfull in popular Sermons if Gods practise may be a patterne to Preachers but secular learning God preached and reuealed to the people for knowledge of himselfe Rom. 1. 19. vide Martyr Gualt in id ergo 3 That learning or knowledge which taught people to do the things of the lawe is lawfull in popular Sermons I meane still when no controuersie is in hand but secular learning and knowledge taught people to do the things of the lawe Rom. 2. 14. ergo c. Compare their decrees with Gods law and see how neare they came to it by their naturall knowledge wherby they were a lawe vnto themselues Touching worshipping of one God in the first commandement of the former Table this knowledge taught them so much as their books witnes See Tully lib. 1. de Legibus lib. 2. de nat Deâ—r and q Lib 1. cont Iulian. Cyrill brings the doctrine of Pythagoras to proue this point In the second Commandement the Law forbiddeth images of God The Persians did so also as Strabo reporteth and in their war against the Grecians burnt the images of their gods not in contempt of religion as some Greeke writers enuiously accuse them but because saith r Homil. 1â— in Rom. 2. Gualther they desired to set vp the worship of the high God and purge it from idolatrie the like storieth Tacitus of the old Germains and Numa the second king of Rome counted it impietie saith Plutarch to represent the liuing God by the forme of a man or figure of anie liuing creature And though some of them when they knew God glorified him not as God but became vaine in their imaginations and turned the glorie of the incorruptible God into the similitude of an image of a corruptible man and of birds of foure footed beasts and creeping things Rom. 1. 23. This was not Gods fault saith Gualther who plainly reuealed this knowledge and his will vnto them but their owne foolish heart which turne the truth of God to a lye For the third precept forbidding to take Gods name in vaine manie of them by this their knowledge detested Exorcismes
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
enemies in the gate A precept Apostolicall not duly enough practised of some who A reproofe of solifidiaÌ„ Preachers that teach faith alone to be sufficient to saluation thinke to make faith fruitfull as Gardeners do their Walnut tree by still beating on the bole Whose tantum crede only beleeue and thou shalt be saued hath taught many to turne the grace of God into wantonnes resolue with Eunomius that faith without works wil serue the turne Of whose blind zeale and indiscreet speaking good works like those workers may complaine Exod. 5. The Lord looke vpon you and iudge for ye haue made our sauour to stinke among the inhabitants of the land in that ye haue put a sword in their hand for to slay vs. O then Moses and Aaron why cause ye the people to cease from their workes Get ye to your burdens Lay vpon the people the number of works which they did in time past diminish nothing therof for they be idle therfore they cry saying Only beleeue and we shall be saued for all things are possible to him that beleeueth Which 4. motiues as still they forced me in my speech to bid our Rebecca meet her spouse with bracelets as wel as with eare-rings seeing not the hearers of the law but the doers thereof are iustified before him Rom. 2. 13. so moued they me now to pen a tract most needfull for our times of Brotherly Reconcilement whereof none auncient or recent hath particularly that I know written or diuulged that Iames workes might be ioyned with Pauls faith and faith worke through loue in all Christian professors Wherein si fortè mihi vitio detur as m Epist in lib. dâ— Instit reip Patricius apologized his citing of many authors if perchance I be blamed especially of these idle make-bates and gaping or idle cauillers that I haue taken most things out of Greeke and Latine writers and apply them to mine owne vse I must answer them as he did such men Me parum admodum fidei rebus meis facturum fuiâ—se si solùm authoritate mea niterer And beside it is the custome of all writers to mingle other mens things with their owne Tum vt certiora scribant tum vt gratius iucundiusque legantur or as n Idem ibid. Aphranius being accused that he had taken much out of Menander I confesse saith he I haue taken not onely out of him but out of euery one that agreed to my matter Quodcunque me non posse facere meliùs credidi If next the Scriptures I haue preferred the auncient Fathers to their children Genus hoc sermonum positum in hominum veterum authoritate eorum illustrium plus nescio quo pacto videtur habere grauitatis as o De Amicit. Tully in like case spake of his citing the auncient Neque omnem sermonem tribuimus Tithono ne parum esset authoritatis sed M. Catoni seni quo maiorem authoritatem haberet oratio as p De Senect elsewhere he speaketh Neither haue I relied on men of yesterday least my word might want warrant but on the auncient especially that the multitude of yeares might teach wisedome in this tract whereof as I may truly like q Prefat ad lect in lib. ciuil doct Lipsius of his sententious centons confesse omnia nostra esse nihil that all and nothing is mine so iustly do I feare the authors whom I cite may returne Martials apostrophe vpon me Sed malè dum recitas incipit esse tuum and their licour running through so meane a chanell hath lost much of his sweetnesse But of the manner enough or too Hunc serâ—are modum nostâ—i nouere libelli Mart. much for the matter it selfe howsoeuer this meane booke hath learned this meane parcere personis dicere de vitijs yet some as he r Lips ibid. speaketh of that his booke homines malè acuti callidi sensisse aut scripsisse me volent quae per somnuÌ„ non sensi non scripsi wil thinke I meant that which neuer came in my mind referuntque pleraque omnia ad hoc vnum aeuum quae nos communiter diximus sic volunt accipâ— quasi in Titium aut Scium dicta Imo vates etiam agunt non lectores nec sumunt à nobis sensum sed adferunt mentem aliquam adfingunt ex sua mente ô angues ô viperae fugio vos fugio tamen vix effugio Howbeit I may safely auouch with Saint Å¿ Ad Nepot de vita Cleric Ierome Nullum laesi nullius nomen mea scripturâ designatum est Neminem specialiter meus sermo pulsauit Generalis de vitijs disputatio est qui mihi irasci voluerit ipse de se quòd talis sit confite bitur I haue striueÌ„ against no man but onely his strife maligned no man but his malice nor enuied any but his enuie Scio me offensurum esse quamplurimos as t Ierâ—m epist ad rustic Moâ—ach he said in like case qui generalem de vitijs disputationem in suam referunt contumeliam and they shall gaine but what he addeth Et dum mihi irascuntur suam indicant conscientiam multoque peius de se quà m de me iudicant Ego enim neminem nominabo nec veteris comoediae licentia certas personas eligam atque perstringam He subnecteth a good medicine for such sore backes Prudentis viri est dissimulare imo emendare quod in se intelligat indignari sibi magis quà m mihi nec in monitorem maledicta regerere saith Ierom. Touching them that are louing friendly to their brethren as Plutarch when he offered his booke of Brotherly loue vnto Nigrinus and Quintus agreeing brethren sayd Ad quae libellus cohortatur ea vos iam agentes testimonio potiùs ornari quaÌ„ officij admoneri videbimini so this little book of Brotherly Reconcilement shal rather beare witnes of their vnitie then intreate them to that which willingly they do For them that are factious folk and contentious I easily vnderstand I shall not please them as u Ciâ— ad Aâ—tic 8. 15. Facilè intelligo pâ—gnandi cupudis hominibus me noÌ„ satisfaceâ—e he speaketh howsoeuer I passe little to be iudged of such or of mans iudgement when I iudge not my selfe Onely thee gentle Reader I would intreate that what Socrates thought of Heraclitus his obscure booke thou wouldst charitably thinke and say of mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I vnderstood is good and I hope that which I haue not vnderstood * Quin ampliùs fitis togâ—ti pro indulgendâ— venia si â—licubi repeâ—etis nos aliquos imperere aut cauillis incessere quum alias hunc morem non habeamus Etsi alicubi propter zelum aduersus haereses ad auertendos lectores exacerbati dixerimuâ— aliquos deceptores aut circulatores aut miseros homineâ— ignoscite Epiphan pra fat in lib. haeres If thou shalt find I touch some kind
deceitfulnesse of their owne hart saith the Lord Ier. 14. 14. and yet crie they at the crosse that which crosseth Paul and shall anone be shewed to be against the crosse of Christ * A. W. Lect. 13 on Iude. Others not with their tongue alone but with their pens also haue ioyned in next ranke to Papistes Young wanton Diuines as some shall I say old want-diuines tearme them in both Vniuersities that stuffe their Sermons with the quotations of Philosophers Poets and make ostentation of humane eloquence and so preach themselues and not Christ Iesus But of all other faire so him * W. B. Ser. 3. God wooing of his Church who condemneth all secular learning in the pulpit in precept affirming that Arts and Doctors and Fathers and the tongues in priuat study may be vsed but not publikly in the pulpit by the testimonie of the Apostle except against the Papists and yet in practise vseth arts Philosophers histories Poets and tongues so oft in those sermons when no controuersy is in hand Thou knowest gentle Reader who should haue a good memory Opâ—rtet mendaceÌ„ esse memorem least he breake downe with one hand of practise what he built with the other hand of precept What edification was this to Gods people to condemne the preaching of their fellow-labourers as if we fed them with acornes and huskes instead of bread or brought our children a serpent for an egge and a scorpion for a fish when we bring humane learning as a knife to deuide euery one their portion aright It had shewed a good mind to haue spoken this onely to fellow labourers and not to their people or haue spoken it to some and not written it to all or if they must needs write it to haue spoken to vs in the Aramites language I meane Latine for we vnderstand it and not haue talked with vs in the Iewish in the English tongue in the audience of the people that are on the wall if they meant not hereby to disgrace our manner of preaching with the people For my part I haue reuised the auncient Fathers and late writers in this point and finde not one among them all of this mind that humanitie is vnlawfull in sermons saue onely Zanchius in his oration de conseruando in Ecclesia puto puro Dei verbo set out after his death by his heires and it may be was adulterated by some gatherers of his notes that foisted in this opinion of their owne The state of this foolish question which they make is whether Humanitie .i. any thing beside the wordes of Scripture whether of Ecclesiasticall writers as Fathers Doctours and Schoolemen or prophane writers as Philosophers Poets and Historians be lawfull quoad esse or quoad gradum at all as some denie or onely against aduersaries as some hold in sermons academicall or popular The Obiections against it which I haue heard or seene are threefold 1. from Scriptures 2. reasons 3. Ecclesiasticall writers 1. Ob. Christs voice onely should be heard in his Church Ioh. 10. The sheepe heare his voice and follow him for they know his voice and they wil not follow a stranger but they flie from him for they know not the voice of strangers Therefore Ethnicke learning which is not his voice but the voice of strangers must not be heard in sermons 1. Resp Our Sauiour by his voice meaneth all truth agreeable to his will Christi vox est quicquid verum est saith a Explanaâ— in Psal 1. 6. Bucer quicquid recti aliquid praecipit eam vndemque sonuerit exaudiamus atque sequamur Whatsoeuer is truth whatsoeuer commaundeth any right is Christs voice from whencesoeuer he shall sound it let vs both heare and follow it And therefore all truth in the heathens being a part of Christs voice and a portion of his law as that writer well proueth this place rather includeth then excludeth humanitie in Sermons 2. By the voice of strangers he meaneth false doctrine of deceiuers whom he termeth theeues and robbers vers 8. and from their voice whether they be Ecclesiastical or prophane writers must we not speake 1. Tim. 1. 3. Commaund them that they teach none other doctrine saith his Apostle And if any teach otherwise and consenteth not to the wholesome words of Christ and to the doctrine which is according to godlinesse he is puft vp and knoweth nothing from such separate thy selfe 1. Tim. 6. 3. 3. Christ alone was still heard in Pauls preaching 2. Cor. 4. 5. 2. Cor. 13. 3. and therfore when he cited truth out of a Poet Tit. 1. 12. And he giueth the reason both why he alleaged it and why it should be beleeued as Christs voice vers 13. Hoc testimonium verum est this testimony is true though Callimachus was a most lying fabulous Poet in the rest as some truly obserue Wherefore seeing truth in the mouth of Balaams Asse is from God and all true sayings of the heathens from the holy Ghost as b Coment in 1. Cor. 1. 17. Caluin and c In â—undâ— locuÌ„ P. Martyr witnes this place rather admits then dismisseth secular learning from sermons seeing it is from the holy Ghost and a sound of his voice though not so speciall as his word 2. Ob. The Scripture of it selfe is sufficient to saluation and is able to make the man of God absolute and perfect vnto all good workes 2. Tim. 3. 16. therfore secular learning is needlesse the alleaging whereof iniureth the Scripture as if it were not sufficient Therefore neither needeth it nor must it be cited in Sermons 1. Resp. Although the Scripture affoord Gods steward sufficient food for his houshold of faith Luk. 15. 17. They haue meate enough yet must he deuide this bread aright to euery one their dimensum and due portion 2. Tim. 2. 15. which without the knife of secular learning and helpe of other Writers he can not do aright as anone shall be shewed more at large Wherfore this reason is not sound to exclude it from Sermons 2 S. Paule wronged not the sufficiencie of the Scripture when he quoted secular Writers and Poets which he had read Act. 17. 1. Cor. 15. Tit. 1. To conuince Atheists he was faine to appeale vnto the heathens for witnesse To perswade Epicures of the resurrection he vrgeth naturall reason of seed in the ground from Astronomie of starres in the skie 1. Cor. 15. and thought this the best way of preaching And how can we in popular Sermons not onely conuince Papisme of error but Atheisme which now pipeth in the thoughts of too many of irreligion without it What better weapons can we vse in these things then take in our mouth Philip Mornay of the trunesse of Christian religion How can a teacher perswade a naturall man better that the soule is immortall then with Zanchius out of natural reason laid downe by Aristotle and other Philosophers Wherefore seeing neither the citing of Doctors Fathers Schoolemen CoÌ„menters nor prophane
Writers for opening the Scripture and giuing the sence nor for confuting of naturall men by reason maketh the Scripture vnsufficient this reason is not sufficient to exclude it from Academicall or popular Sermons 3. Ob. Thou shalt not plow with an Oxe and an Asse together nor sow thy field with diuers kinds of seedes Deut. 22. 9. that is as Philosophers could teach vs Non est de vno genere disciplinae transeundum in aliud We must not confound Philosophie with Theologie or Aristotle with Christ For which Ierom taxed Eustochium saying What communion hath light with darknesse what concord Christ with Belial what agreement the temple of God with idols Quid Horatio Psalterio Virgilio Euangelistis Ciceroni Apostolis wherefore come out from among and separate your selues Or as Tertullian speaketh Praesâ—râ—pt adâ—er Hâ—retiâ— Quid Athenis Ierosolymis Quid Academiae Ecclesiae Quid Haereticis Christianis Nostra institutio de porticu Salomonis est viderint qui Stoicum Platonicum Dialecticum Christianis praetulerunt The beleeuer hath no part with the infidell Diuinitie must not be vnequally yoked with humanitie nor an Oxe with an Asse therefore away with humanitie out of Sermons 1. Resp That law in the old the Apostle expounds well in the new Testament 2. Cor. 6. No fellowship should righteousnesse haue with vnrighteousnesse nor any communion light with darknesse And so secular learning which is darknesse and descended not from the father of lights but ascended rather from the bottomlesse pit should not be brought to the Scripture but to be reproued of the light Yet when it is true he that commaunded the light to shine out of darknesse maketh as the Psalmist speakes this darknesse to be light Wherefore if the Asse will know his masters crib for I must answer this brutish reason in it owne kind this beast as one wel notes may like Balaams asse be taught to speake to good purpose and as an Asse caried a false Prophet then so may it now carrie Christ as once one did Isis and speaking with mans or rather Gods voice forbid the foolishnes of a Prophet whence reuerence secular learning as the people did him with Non tibi sed religioni not for it selfe but for Gods truth that it caryeth And when Caesaris effigiem quilibet assis habet any farthing of their coyne beareth Gods image and superscription of truth we bring it vnto God to whome it belongeth and cast it though but a farthing into the treasurie of the Lord. And therefore seeing it may bring Christians to his Church as the Asse caried Christ to the temple I say to all Preachers as spake he to his disciples Go ye to Bethphage go to Poets Historians and Philosophers and there shall ye find an Asse tyed and her colt loose them and bring them hither for the Lord hath neede of them 4. Ob. Moses though learned in all the wisedome of the Egyptians yet preached he nought to the people but from the mouth of the Lord. The Prophets though filled with knowledge yet prophesied they not of any priuate motion or by the will of man but spake onely as they were moued by the holy Ghost 2. Pet. 1. 21. Yea euen BalaaÌ„ durst not for an house full of gold go beyond the word of the Lord to say more or lesse Num. 22. 18. Christ himselfe preached nothing but what he receiued from his father Ioh. 12. 49. 50. and charged his Apostles to preach whatsoeuer he commanded them nought else Mat. 28. 20. therefore his sent-ones and messengers may preach nothing but his word 1. Resp By this reason no Preacher may speake a sentence in his Sermon which is not immediatly the Scripture according to matter forme and words and shall we so condemne all the men of God preaching since the Apostles times Nay out of thine owne mouth will I iudge thee ô euill seruant and slouthfull For what shall we thinke then of our talking Preachers who speake most of their owne braine and in many sentences speake often neither Scripture nor scant good reason to their people 2 By this reason they may not alleage Caluins exposition vnlesse they will make him the thirteenth Apostle and hath his Comments by diuine inspiration as had the Apostles Nay this excludeth Fathers Doctors and Schoolemen out of our Sermons when we dispute against the Papists 3 Who knoweth whether these holy men of God vsed not secular learning in their Sermons as well as Saint Paul Their Prophesies that we haue are but generall notes and summa capita of their Sermons as the c Prophetis fuiâ— mos postquam iussâ— crant aliquid populo nuncâ—are paucis summas rerum coÌ„plecti valâ—â—s templâ— praefigere ait Caluin praefat in Esa Comment in cap. â— 1. in Aba 2. 2. SolebaÌ„t Prophetae ex more suarum concionuÌ„ argumenta pracipua capita scripto comprehensa publicè legenda proponere aâ—â— Gualâ— homi 5. in Abac 2 2. Sic Dan 〈…〉 prolâ—gâ—m in 12. Prophet cap. 12. Sohn lib. 1. de verb Deâ— Vnde fit vt partes librorum Propheticorum interduÌ„ non satâ—â— cohâ—rere videantur De quo Origen lib. 1. in C 〈…〉 uÌ„ cant Ierom. in Ierem. 21. aâ—â—bi annotaâ—â—t Learned obserue And yet S. Ambrose Lib. 3. de fide cap. 1. dare auouch that euen in these generall notes of their Sermons the Prophets haue relation to poeticall stories And Saint Ierome Epist ad Rom. auoucheth it of both saying Quis nesciat in Mose in Prophetarum voluminibus quaedam assumpta de Gentilium libris Who can be ignorant that in Moses and the Prophets some things are taken out of the bookes of the Gentiles For the Apostles though in their Epistles to particular Churches none saue Saint Paule cite humanitie yet who can shew that in their popular Sermons to the Gentiles throughout the whole world they alleaged not truth out of Poets Philosophers and Historians seeing Christ promised them that his spirit should leade them not onely into truth but in omnem veritatem into all truth Ioh. 16. 13. 4 Though neither did as in shewing vs the immediat will of God and laying downe the grounds of faith it was not so conuenient to mixe it with mens precepts yet in expounding this will in explaning the sence of words and phrase of speech in declaring the nature of birds beasts and stones c. to which they allude we cannot cut the word aright without the vse of Grammarians in the proprietie acceptation of words without helpe of Logicians in distinguishing ambiguities without ayde of Rhetoricians in following precepts and rules of speech to perswade without helpe of Historiographers to calculate times of naturall Philosophie to scan causes and their effects Geometrie to find sites and situations and such like Wherefore though they onely spake immediatly from the Lord in declaring his will yet can we not without these helps expound
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.
before their names when master Caluin and master Beza they will be sure to sound out what partiall men are these Alas they might at least honor the fathers as much as their sons and call them master Ambrose and master Austine I speake not this to disgrace those men of yesterday whom in many places I oft counted true searchers of the sense and holy land of Canaan Neither yet wold I haue any to prefer those recent writers to the learned ancient Fathers as o Vide Piscat prafat in Gen. some too partiall indiscreetly haue done as if the gleanings of Ephraim were better then the vintage of Abiezer and what haue these done in comparison of them but onely to shew the factious spirt of singularitie of some sectaries who in stead of the Fathers haue children whom they make Princes in al lands Neither is my censure the obseruation of learned p Lib. de sac scr quast 12. cap. 2. Zanchius himselfe who hauing shewed that the proud contempt in some of learned men and interpreters to be one cause of not vnderstanding the scriptures aright taxeth those sharply with faction Qui nimium addicti sunt suis interpretibus who are pinned to the sleeue of their owne interpreters wherof as the Papists are guiltie saith he who are pinned to the Monkes and Doctors Thomas Aegidius Scotus and such like so sunt plerique etiam inter nostros there are not a few by your leaue euen among vs Protestants also quibus religio est ab interpretationibus suoruÌ„ praeceptorum vel minimum deflectere and he shewes the effect profit of such sectarisme Ita fit vt ipsi sponte se priuent vera scripturâ— intelligentia dum suos praeceptores in omnibus per omnia volunt tueri turbas excitant in Ecclesia Res est perspicua vel me tacente True Zanchius it is so plaine here that one may runne and reade it in this land For my poore part and little reading in the Fathers when I found such store of heauenly learning of diuine meditations sound expositions patheticall amplifications and godly admonitions I resolued in my self with q Epist prâ—fix tom 1. August lib. 1. de rat concion Erasmus who had read them all more then many of vs In Athanasio suspicimus seriam ac sedulam docendi perspicuitatem In Basilio praeter subtilitatem exosculamur piam ac mitem suauiloquentiam In Chrysostomo spâ—nte profluentem orationis copiam amplectimur In Cypriano spiritum veneramur martyrio dignum In Hilario grandi materiae parem grandiloquentiam atque cothurnum admiramur In Ambrosio dulces quosdam aculeos In Ieronymo diuitem scripturarum penum optimo iure laudamus In Gregorio puram nulloque fuco picturatam sanctimoniam agnoscimus And in Austine as in a map al these we admire Thus thought that learned man of these Fathers but Erasmus was deceiued and for this wil they count and write him but Eras-mus And though late writers froÌ„ them giue vs oft the true sense and meaning of Scripture yet in my simple iugdement profound Austine for questions learned Ierome for expositions patheticall Chrysostome for amplifications hony Bernard for meditations pithie Cyprian for perswasions sweete Ambrose for allusions which they call delusions eloquent Nazianzene for mouing the affections in stead of their children I still iudged these Fathers were made by the holy Ghost Princes in all lands And though in respect of informing the vnderstanding there may seeme some collation yet for leading and conforming the affection and reforming the will I speak before the Lord and his Saints I think there is no comparison Lege eos inuenies nos comparatione eorum imperitissimos saith r Jerem Epist ad Roman one Do but reade them good brother for such commonly neuer reade them if they did it were impossible they should dislike them and thou shalt finde many of vs vnworthy to cary their bookes which made me I confesse resolue with that excellent Å¿ Ierom. Epist ad M 〈…〉 Father Meum propositum est antiquos legere probare singula retinere quae bona sunt à fide Ecclesiae non recedere Wherein as I freely professe with Brentius Patres vt multùm amo ita canitiem eorum reuerenter veneror ac sentio eos plurimum vtilitatis in Ecclesiam conferre so can I not but with t Explâ—n in Psal 1. 1. Bucer proclaime against these Antipaters Inhumanum est nedum indignum filijs Dei verè pios vereque doctrinae sacrae studiosos ac non parum de Ecclesia Christi suis scriptis meritos temerè adeò in ordinem cogere adeoque omnem illis authoritatem derogare id quod plerique sibi nescio quo spiritu turbulento hoc nostro seculo nimium quà m licentèr permiserunt Thou saidst that truly Bucer they do it nescio quo spiritu it is from the spirit He addeth Hic candor hoc consensus studium quum omnibus debeatur this fauour of naming them whereas it is due debt to all authors Praecipuè debetur ijs quos multis iam seculiâ— sapientiae sanctimoniae nominibus totus ferè orbis suspexit veneratus est When I haue said neuer so much for them I cannot giue them more due commendation aboue late writers then learned u Lib. 4. de raâ— stud Theol. ca. 9. Hyperius doth in a whole chapter who had read compared both so throughly I wil set downe his owne words in Latin because in this question I speak to the learned Vehementer demiror quorundam malè feriatorum ingenia ac iudicia and so may all wisemen qui praestantissima remedia ad cuitandum omne incommodum et si porrigi cernant aegrè tamen ferunt vllos in sanctorum patrum lectionem incumbere witnesse the dustie deskes where they stand whereas the boords of late writers are worne bright and the bookes blacke with reading non aliter improbant damnant repudiant abijciunt veterum scripta vniuersa quà m si nihil in ijs extaret dignum cognitione de Christo nihil vnquam docuissent veritati sacrae scripturae consentaneum Atqui satis superque constat multos ex sanctis illis patribus vitae sanctimonia conspicuos plerosque etiam miraculis claros extitisse â—dhaec propter confessionem nominis Christi dira perpessos nonnullos etiam sanguine suo morte fortiter tolerata consignasse confessionis suae sanae doctrinae Euangelicae certitudinem Constat insuper quomodo Deus dignatus sit quosdam illoruÌ„ mirabilt virtute spiritus â—â— gratia in docendo celebres in Ecclesia reddere quomodo donis hisâ—e tantum valuerint vt in assereÌ„da veritate in redarguendis confutandiâ—que tà m Philosophorum quà m haereticorum erroribus in exhortationâ—m grauitate in acrimonia seueritate conuictionum in consolationum dulcedine Caeteros omne longo interuallo post se relinquant quorumvis hominuÌ„ conscientijs supra quaÌ„ dici
place but onely out of the fiue bookes of Moses Math. 22. which alone they allowed So did Paul the Philosophers at Athens by the inscription of their altar Acts 17. The Atheists at Corinth not by Scripture which they refused but became as one without law to them that were without law Conciones suas illorum captui moribus accommodauit omissis scripturae testimonijs argumentis est vsus Poetarum quoque authoritate pugnauit saith f Homil 47. in 1. Cor. 9. Gualther ou this place I vrge By whose practise as they are checked who bring nought but scripture against Iudaisme Paganisme Atheisme as g Ierom. Epist ad Roman Cyprian is sharply taxed in Lactantius because against Demetrius he brought testimonies of Prophets and Apostles which he counted fabulous and not of Philosophers and Poets whose authoritie he could not refuse so are they much to blame who become not all to all all true writers to all hearers that by all meanes they may saue some and winne the moe Some desire in such a doctrine Gods testimonie alone become as a Iew to the Iewes some heathens testimony to witnesse that truth become as a Gentile without law to them that are without law become all Philosophers Poets Historians in truth that by all meanes we may saue some Sunt enim etiam animae propria habentes nutrimenta saith h Lib. 1. Stroâ— Clemens Alexandrinus aliae quidem augentur per agnitionem scientiam aliae verò per Graecam pascuntur Philosophiam cuius quâ—madmodum nucum non est quiduis esculentum Euery soule hath its owne proper food and feeding some are fed and nourished by the scriptures alone others stomacke will haue it sawced with secular learning else they will not tast our receit nor relâ—sh the things of the spirit Neque vero verebuntur nostri c. saith he vt ijs quâ— sunt pulcherrima ex Philosophia ijs quae praecedunt disciplinis he brings this place of the Apostle for his reason non enim solum oropter Hebraeos eos qui sunt sub lege par est fieri Iudâ—um sed etiam propter Graecos Graecum vt omnes lucrifaciamus Let vs therefore saith he as the Apostle did peaching Christ admonish euery man and teach euery man in all wisedome that we may present euery man perfect in Christ Iesus 7. Preachers are commaunded to studie to shew themselues approoued worke-men that need not be ashamed deuiding the word of truth aright 2. Tim. 2. 15. But the word of truth we cannot cut and deuide aright to our people without the knife of secular learning Therfore is it lawfull yea necessary in our sermons The proposition being cleare I proue the assumption 1. by the iudgement of auncient and late writers 2. by the practise of them both 3. by many instances of scripture For the first Saint i Lib. 2. de Doct. Christ cap. 28. Austine sheweth plainely that history is needful plurimuÌ„ nos adiuuat ad sanctos libros intelligendos and sheweth for want of this many haue erred in expounding the scriptures S. k Prooem in Dan. ad Pammach Multiplex Gracorum historia necessaria est Ierome auoucheth that for the opening of Daniels Prophesie many stories of secular writers are necessary as of Suctorius Callimachus Diodorus Hieronymus Polybius Possidonius Claudius Theon and Andronicus surnamed Alipius Iosephus those he citeth chiefly our Liuy Pompeius Trogus and Iustine who explane all the storie of the last vision and describe the warres of Syria and Egypt that is of Seleuâ—us and Antiochus and the Pâ—olomies after Alexander euen to Augustus Caesar And if at any time I be compelled saith he to vse secular learning it is not my will so much as great necessitie that inforceth me that I may proue those things which the Prophets foretold so many ages before tà m Graecorum quà m Latinorum aliarum Gentium literis contineri are contained in the writings of Greeke and Latin authors Yea l Ora. 2. de conser in Eccl. pur put Deâ— verbâ— Adminicula vâ—â—o artâ—um dâ—ceÌ„di ac prâ—â—â—puarum Phâ—losophiae parâ—ium maximè Ethices Physices cognitto Zanchius himselfe confesseth that Preachers must come to handle the word necessarijs instructi adminiculis furnished with these necessary helpes if they will profite their hearers and do any thing worthy praise These helpes are the arts and the chiefest parts of Philosophie especially the knowledge of morall and naturall Philosophie Absque his enim non modò plurimas scripturarum sententias non intelligent sed multas grauissimas disputationes de prouidentia Dei de peccato de libero arbitrio de lege Dei de virtutibus c. non assequentur sine illis verò ne quidem quae assecuti fuerint commodè tradere alijs poterunt Marke him neither can they vnderstand and open the scripture without the helpe of secular learning nor deliuer the meaning they haue to the people fitly without it For we know saith he citing this very place I vrge that the Apostle requireth in a Preacher skill to cut and deuide the word aright And lastly there condemneth he them who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod hominum genus rarò Ecclesiae profuit teachers from their owne braine which sort of men seldome haue profited the Church As he resolued in that Preface so in his m Zanch. quâ—st 12. de saâ— scrip reg 8. booke alleaging that place before vrged 1. Thessal 5. Trie all things and keepe that which is good to proue that we must reade interpreters for getting the sense he addeth that to attaine the true meaning of scripture we must sift it and trie it consultis lexicis libris de Tropis scripturarum siquid occurrat in verbis consultis verò historijs aliarum artium libris siquid talium rerum scitu necessariarum occurrat And n Regula 9. QuoruÌ„ cognitiâ— petenda sit ex Grammaticu vel Dialectics vel historijs vel Mathematâ—cis vel alijs artibus c. after auoucheth that we must take care that we vnderstand the signification of words the force and proprieties of speeches and any other things the knowledge wherof must be fetcht from GraÌ„marians or Logicians or Historians or Mathematicians or other arts illa ex ijs libris cognoscantur let the knowledge of those things be fetcht from such bookes and authors A Preacher must open his text as well by prophane as sacred writers saith o Prafat in minor Prophet Gualther applying those things in either to these times for our instruction and comfort Et haec est illa verbi Dei secatio quam Paulus suo Timotheo in illo ministris omnibus commendat and this saith he is that cutting of Gods word aright which Paul commendeth to his Timothy and in him to all Ministers of the word Who can vnderstand the phrases of Scripture without Grammer saith p Comment in Col.
from knowledge and seeking for learning in bookes which carrie fruitfull instruction but good letters and studie to encrease knowledge are not to be neglected Such as presume of Gods spirit ouer boldly that without their indeuour to vse the wholesome meanes which he hath left vnto his Church they shall and do by speciall inspiration vnderstand his will do tempt God Thus we see that Preachers in the iudgement of auncient Fathers and late writers cannot open the Scriptures nor diuide the word aright without secular learning 2 This appeareth by the practise of all ecclesiasticall expounders who cannot giue vse of the true sense of Scripture nor diuide it aright without this knife of secular learning How oft are our moderne interpreters to speake nothing of the auncient Gualther Peter Martyr Musculus yea Caluin and most of all Iunius and Beza faine to consult with Poets Philosophers and Historians for the vse and acception of words for proprietie of phrase for vnderstanding of stories and hard places in the Scriptures Are we better able then they to explane them without it and may we not cite it as they do without ostentation of learning Indeed some haue practised and said they bring no prophane author but when they find him cited in Caluine or Beza because I thinke it is then hallowed as Paul sanctified Menander and the Poets but what is this else saith Aretius then to be led by Commenters onely and see with other mens eyes If Caluin or Beza bring the sense of a word from a Poet and we take it from him why is it not as lawfull to cite it as Beza or rather to drinke the fountaine then the brooke 3 As c Lib. 1. de rat stud Theolog. cap. 11. Obs 8. Hyperius auoucheth that diuerse matters of all kind are handled in Scripture which without secular Writers we cannot vnderstand nor open their meaning to our people so sheweth he diuerse instances and examples thereof as Esa 15. Ioel 2. to explane their custome how the Iewes testified griefe of mind by shauing their heads and beards by putting on sackcloth and renting their garments operaepretium est it is needfull to shew from prophane Writers the like custome of Ethnicke nations who tooke it of them as most auncient as the Graecians Milesians Carthaginians Persians Egyptians Assyrians Romaines and many other as Alex. lib. 3. genial dier cap. 7. sheweth at large how Archâ—laus king of Macedon in token of sorrow shaued his head at the death of Eurypides and Achilles d Homer Iliad lib. 5. at the funerall of Patroclus We tell them Deut. 11. 10. that Egypt hath no raine for extremitie of heate and though Scripture there tels vs it is watered with labour vid. Esa 23. 3. yet how can we assure them the meanes of the whole lands fertilitie but by shewing out of e Lib. 5. nat hist cap. 9 li. 18 cap 18. Plinie f Lib. 3 cap. 9. Pomponius Mela g Cap. 41. Solinus h Lib. 2 de excid Ierus cap. 9. Egesippus c. that it is by the ouerflow of Nilus which we reade not in Scripture Will they not maruell and say like Nicodemus How can these things be vnlesse we thus expound and explane it So Mat. 9. 23. they will maruell what minstrels did at a funeral They will not if we shew them how antiquitie by musicke as i In vet musie Proâ—m Boetius sheweth moued their friends to lament yet moderately and therfore ordained k Stat. lib. 6. Theb. tibiam a pipe at the death of youth as it was now at the death of Iairus daughter and l Virgil. lib. 11. Pers Satyr 3. tubam a trumpet at the death of old folke How can we open fully this place without the helpe of these Poets Shall we say It was an auncient custome Suppose an hearer say of vs truly what Aristotle of Moses falsly for Genesis Hic home multa dicit sed nihil probat Sir I beleeue you not vnlesse you shew me more then your owne bare word So Luk. 7. they will maruell how Mary could with teares wash Christs feet sitting at supper and wipe them with her haire Went he bare-foot no from m Plin. iun. lib. 8. Epist 7. Horat. lib. 2 ser vnde Martial lib. 5. Deposui soleas c. Eâ— Terent Heaut Accurrunt seruâ— soleas detrahunt video alâ—oâ— festinare lectos strucre cunam parare antiquitie I must shew how in eating they leaned on a bed and put off their shooes lest they should defile it So Luk. 15. of the bloud of those Galilaeans Act. 5. of Theudas and Iudas of Galile this cannot be fully explaned without n Ioseph lib. 18. antiq Euseb lib. 1. cap 3. lib. 2. cap. 11. them who haue written of them at large Ioh. 8. 25. when the Iewes asked our Sauiour Who art thou and he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what stirre do Interpreters keepe on this place how doubtfull hard and vncertaine is it at first looke whereas if we shew the vse and phrase of the Greeke tongue which vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitùs first or before as o Lib. 7. polit cap. 11. ad fin Aristotle vseth the word it is easie The Iewes of old searched and to this day spend their wits to make Gods promise true of their eternall possessing the holy land though they be cast out and are driuen to many shifts but see how briefly Austine explanes it from a like phrase in Horace Seruiet aeternùm qui paruo nesciet vti To be short many stories of the kings of Babylon the Medes Persians and Macedonians occurre in Scripture which without prophane stories we cannot explane The people are bid learne of the Turtle Crane and Swallow Ier 8. often mention of trees as the palme tree like which the righteous is promised to flourish and spread abroade like a Cedar in Libanus Of the Oliue tree whereunto we Gentiles are compared Rom. 11. Of the Vine whereto all Christians Iohn 15. Often also are infinite elegant similitudes drawne from naturall things In his omnibus locis saith Hyperius opus est eos authores consulas qui de quadrupedibus serpentibus auibus arboribus herbis alijsque rebus simplicibus ex professo disputarunt And seeing Salomons Philosophy wherein he wrote of all plants from the Cedar to the Hyssope on the wall is perished what better helpes of explanation then Plinies naturall historie then Aristotles storie of beasts then Columella for rurall matters then Leuinus Lemnius de herbis biblicis for declaring the nature of herbes in the Bible then Cardan and Aelians diuerse stories or Gesner for the qualitie natures feature c. of all beasts fishes and serpents in those his large volumes I may find a beginning but no end in examples of these things But who seeth not by these few that without this knife we cannot cut and diuide the word aright We reade 1.
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