An excellent oration of that late famously learned Iohn Rainolds, D.D. and lecturer of the Greek tongue in Oxford Very usefull for all such as affect the studies of logick and philosophie, and admire profane learning. Translated out of Latine into English by I.L. schoolmaster.

THE ORATION .

IF any here present in this Assembly , ( honoured Auditors ) seeing hee hath not heard what I have formerly expounded in Aristotles Rhetori●ques , may perhaps mervaile what moved mee , who have taken upon me the Lectureship of the Greek tongue ▪ to discourse of Aristotles Summum Bonum , when the same party heares the Blessednesse spoken of by Aristotle to be now explaned by me , and that it ought of necessity bee taught , that yee may both know how to perswade aright , & what the proper end of good things is , let him not dislike the reason that moved me , but let him attend to the matter now in handling . After hee perceives , that it is the drift of my discourse to shew Aristotles e●roneous opinion concerning Summum Bonum , hee will ( I feare me ) in his thoughts condemne my drift and purpose , that I , but a young man , should so transgresse against the fashion of the Vniversitie , as to cry downe Aristotles credit . But when he shall understand , that I am enjoyned , as I am a publike Teacher , to deliver sound and true opinions , not errors in the expounding of Authors , I hope hee will not censure mee too hardly . Will hee demand what reasons induced me to be of a contrary opinion to most of Aristotles Interpreters now a days ? Truly , if I have any judgment at all , the vulgar and triviall Expositors of Aristotle do always , as much as they can , and sometimes more then they ought , adhere unto him in their expositions . And even as the Romans did highly extoll all Neroes actions , yea his Villanies , as sacred ; in like manner they , as it were approving al Aristotles sayings , though never so false , doe greatly applaud him . I being therfore very inquisitive after the truth , when I had perused such writers as were not so much inclined to Aristotle , I was upon sundry good grounds induced to believe , that Aristotle was greatly deceived . For I did not onely rest upon the opinions of Ludovicus Vives , and Peter Martyr ( as some malicious persons do object ) whose authority notwithstanding , I doe , ( as I ought ) much esteeme of ; but omitting others , who have handled this point before Vives and Martyr , both Talaus & Fox have of set purpose lately confuted this Blessednesse of Aristotles . And those ancient , and excellent men have long agoe so condemned it , that Gregorie Nazi●nze● calls it contemptible and base ▪ Eusebius unreasonable & false ▪ Ambrose , Augustine , Origen , Lactantius , Gregorie Nyssen call it very fooli●● in part , and all of them do fl●tly affi●me it to be contrary to tru●h and piet●e . Whose authoritie when it is confirmed by Christ himselfe , who alone , w●thout any other ▪ ought to be imbraced 〈◊〉 all authorities in the World let no man think it strange , that I had rather concuire in opinion with such and so great Clerks , then to hold an errour with Aristotle . I heartily wish , that this opinion were well setled in your minds , ●s both reason and Religion doe require ; that so , I might have lesse trouble in speaking , and you lesse irkesomnesse in heating those things , which should be as well pleasing , as they are wont to be distastfull unto you . But because this conceit is so deeply rooted in you , namely , that Aristotles opinion , which hath been approved and defended with the great labour and pains of so many learned Interpreters cannot be shaken ; I wish you not sodainly to lay aside this conceit of yours , although you see it so strongly opposed by so many , and so great authorities ; onely I crave , that you wold not obstinately prejudicate those things which I shal speak against it . I suppose , that such , as are not obstinately bent in defending Aristotle , will grant , that so great authorities have some weight , but yet they will deny , that Aristotles opinion can be confuted with any Arguments drawne from his own Principles . I will not complain , that I am hardly dealt withall by them , who will have the question decided by those Principles , which being falsly framed have caused this false opinion , which I so dislike , especially when Aristotle himselfe useth first of all to shake the opinions of those Philosophers he contradicts in the fundamentall points , before he confutes them ; as we may observe in Plato's Idea . But yet I will accept of this condition , to prove Aristotle to be in a manifest errour by his own Principles . But because there are some other things , which for the present doe more concern us ▪ I intreat your patience , that the handling of this point may be deferred till another time ; for as the husbandman , when hee intends to til his ground , that is overrunne with briats and thornes , doth first rid the ground of them , that hee may the more conveniently proceed in his tillage , & sow his seed ; even so , before your mindes can be setled in the true opinion of Summum Bonum , some distinctions , which , ( like thornes and briars ) have encumbred them , must be removed ; that so the see● of truth may take deeper root , and spring up more fruitfully .

For there is risen up in this last age of the world , a sort of men unknowne to the Ancients , & hated of the Learned , who , not out of any desire to si●t out the truth , but to confirme their own perverse opinions , would bee thought of ignorant people , in their rufflin● disputes , to defend grosse absurdities with their no lesse absurd , and foolish distinctions ; in very deed they doe expose them to the judgement of all wise men to bee laughed at . There was one Callico ( as Eustathius reports ) none of the wisest , when hee went to sleepe , used to lay a brasse pot under his head for a pillow ; an hard ●olster sure , but very fit for his doltish pate ; at the last awaking , and not very well pleased with his hard pillow , hee filled the pot with straw , to make it softer ; the pot certainly was not softer , but it was enough for Callico , all the while the fool perswaded himselfe that it was softer . After the same manner , when we seek for case and rest to our perplexed mindes ; certaine pa●try Philosophers do put under them this leaden Blessednesse of Aristotles , & when they c●mplain it is very hard , t●●y fill it with the Chaffe ●f Distinctions , & perhap● they perswade themselves , that it is sof●er , when neverthelesse , it is a leaden lumpish Blessednesse still . Whose blockisnesse is so much the more worthy blame , because that out of an obstinate wilfulnesse of upholding Aristotle , they do so labour to reconcile the opinions of other Philosophers dissenting in the very judgement of Aristotle himselfe , that even as Proteus , sometime a stone , by and by a stock , anon fire , then again water .

Omnia transformant sese in m●racula rerum .

They change themselves to wonderments of things . So these men are sometimes Stoicks , by and by Epicureans , anon Platonicks , then again Aristippians , and yet wholy Peripateticks , and so it seemeth they would be all things and nothing . Cicero laughs at L. Gellius , who , when he came Proconsul into Greece , called together all the Philosophers in Athens , and exhorted them earnestly to leave off all wranglings , and to spend no more time in contentions , which if they would promise to doe , he promised likewise to hold with them in opinion . But are not Distinguishers like unto this Gellius ? They see well enough , that Philosophers do dissent in opinion ? and what then ? they , like pittifull men , go about to reduce them to an unity on equall conditions . But , because an unskilfull person does undertake the businesse , it is the more ridiculous ; And must the busines be quite done & finished , because they make Aristotle the Iudge ? Wheras , if those ancient Philosophers Plato , Aristotle , and Tully did but heare a●ter what manner their own repugnant opinions , are accorded now adayes , it is to bee doubted whether they would laugh or chafe at it . But if you please let us produce some one of these Distinguishers , which can defend the matter to their faces . Whom will yee have then , Buridanus , or Bricottus ? I know ye cannot understand them , if they spake . Whom therfore wil ye have ? whom ? Donatus Acci●iolus the Florentine , both more eloquent , then the rest , and better acquainted with you ; who , if hee should appeare in place , and behold these Philosophers standing here with Cicero , he would perhaps thus accoast them . Why are yee thus in an uprore , and perplexity , O yee Philosophers ? why are ye thus distracted with severall opinions about Summum Bonum ? What , do yee not know , how that all your jar●ing , and differing opinions may easily be reconciled by distinguishing ? Have any of you wrote any thing concerning felicity or Summum Bonum , which ( although it be clean contrary to all other opinions ) yet may not be accounted true in his kinde ? I lesse indeed wonder , that thou O Cicero , doest not understand the Philosophers , for thou hadst no distinctions ; Be not ostended with mee , I say thou wantest distinctions . Otherwise why doest thou teach in thy Books de Finibus , is in thy first Book , that Epicurus placed Summum Bonum in v●luptuousnes , in the third Book ; that Zeno assigned it to moral honesty ; & in thy fifth Book , that Aristotle placed Summum Bonum in the comprehension & composition of all good things internal , and externall ; Why else didst thou refute the first opinion in the second Book , and the second opinion in thy fourth Book ? Doest thou not understand Distinctions , how , and in what manner all these opinions may bee true in their kinde ? For wheras Epicurus resolves Voluptuousnes to be Summum Bonum , hee means carnall Felicity ; Zeno Vertue ; he meanes Felicity simply ; And whereas Aristotle ascribes Summum Bonum to united , and compacted good things , hee meanes added , or associated Felicity . Why didst thou Cicero waste so much labour about confuting Zeno's , and Epicurus their opinions , when with one onely distinction , they may easily be accorded ? But ( O Aristotle ! ) ( whom I admire as the Philosophers God ) what reason hadst thou ●o to calumniate Plato's Idaea , and to wrest his meaning , that even thy most favourable Interpreters do leave thee there ? Thou wilt perhaps acknowledge this one fault of thine . But where is thy sharpe judgement become ? Thinkest thou , that thine opinion cannot be true , unlesse Plato be con●ute● ? Thou 〈◊〉 wide all the World over For I in my life time taught , & thy Zuing●rus after my death wrote , that thou & Plato were both in 〈◊〉 truth ; for his Blessednesse was divine , and thine humane , his was after this life , and thine in this life . What , it by distinguishing I do so reconcile their opinions , that differ from thine , and thine , whic● s●ems to contradict it sell that there shall appear no d●fference at al● ? Eusebius teacheth , that Chr●stians do 〈…〉 then B●esse●nesse in the knowledge & worship of God ; If wee should deny this , wee should be accounted impious ; Therefore in thy behalf I thus distinguish . That is an heavenly ●lessednesse , and thine a civile Blessednesse , that is true in Divinity , a●d thine is true in Philosophy . He●●l●us the Philosopher pla●ed his Summum Bonum in knowledge ; this felicity of man consists in the minde onely ; thy feli●city , so far forth , as it consists of body and minde . The Stoicks assigned felicity to vertue , and honesty ; this also is an active felicity ; but thine is both active and civill . Now forsooth thou mayst perceive , that externall good things are sometimes the necessary parts , somtimes not the parts , but the appurtenances of felicity . Here we make a medicine of simple felicity , & compacted felicity ; Priamus is not happy with an associated happinesse ; again Priamus is happy in misery with a single happinesse . One rub is yet behinde ; wheras in the first Booke of thine Ethicks , thou ascribest an happy li●e to men in action ; and again in thy tenth Booke , thou ascribest it to men in contemplation ; We will decide the controversie , we love not contentions ; Wee allow those active blessednesse , and these contemplative blessednes . And thus , Aristotle , thou seest the sundry opinions of other Philosophers , & thine owne to be all true in their kinde . If Donatus should speake thus , what answere doe you thinke those Ancients would make him ? If Horace , Zeno , Epicurus and Plato were present , they and all things else would rejoyce over him , & give Donatus hearty thanks in the like Verses almost , as he gave Damasippus . Horat lib. 2. Satyr . 3.

— Dii te Donate Deaque Rectum ob judictum doment tonsore ; Sed undè tàm benè distinguis ? For thy right judgement Donatus , The sexes both divine Give thee a Barbers blessing but Where hadst thou such fine distinctions ?

Philosophers would much wonder , that a foolish fellow understands not , that these distinctions are frivolous by the very definition of Summum Bonum ; which is termed of all Philosophers the upshot of all things , as that , whereon all other good things depend , but Blessednesse it selfe is no where subsisting onely in GOD. Cicero would exclaime against the words and manners of these doltish monsters , and tell them , that they had disgraced all Philosophy with their basenesse . Thus would Cicero speak . Truly I doe not ( Donatus ) account thee unlearned , as I have often done , nor brutish , as I have always done ; but a witlesse mad man by thy distinctions . For certaine it is ( although the Dunscotists doe repine at it ) that long ago I wrote upon the like subject , and I doe here again recite it ; that it may very well be , that not one of so many severall opinions of Philosophers is true ; for how is it possible that so many opinions , so much differing , & disagreeing bee all true ? Fire and water may sooner bee reconciled together , than those opinions , which thou so strivest to compose . But ô the times we live in ! O the manners of men now adays !

O fortunatam natam me Consule Romam !

O daughter Rome most fortunate , when I was Consull there !

I searched out the true Art of reasoning , and did apply it to the practice of Eloquence ; but yee obtrude upon yong Schollars , I know not what , monstrous Distinctions , and Demonstrations in stead of true Logicke , I searched out Philosophy by the light of Nature , living creatures , plants , & the probable conjectures of God ; yee for the most part search after nothing but certaine trifling conceits , of motion , time , infinite , empty matter , and privation ; which you apply to no practice , but pul in pieces ( as it were ) with your disputations . I have declared the severall opinions of Philosophers concerning Summum Bonum ; I have confuted them that were false ; I approved the most probable ; but you have so transformed their Opinions with your Medusaean ●orceries of distinctions , that if you had pleaded with me at the bar , you might have maintained by your distinctions , that Clodius was at one and the same houre both at Rome , and ●erano . But what doe I mean ? Let us set aside Cicero and other Philosophers ; for what doe they here ? If they should come into our Schooles , they would bee so troubled with distinctions , that they would suppose themselves to bee in Epicurus middle Worlds , and not in the Schools of the ancient Arts. Do but observe these distinctions , they will serve the turne very well in the Schooles in Lent . Blessednesse , divine , humane , civill , heavenly , simple , associated , active , contemplative , carnall spirituall , in this life , after this life , according to man consisting of soule and body , and according to man subsisting of soule onely ; ( of soule onely ? who is that ? what ? doe yee aske ? The Schollar must believe his Master . ) So farre forth as man is of a simple substance , and a compound substance , in ● Philosophicall truth , and ●n a Theologicall truth , & in his kinde ; fifteene distinctions a very compleat number of even , and odde ; marke them well : But first of all let in his kinde be well noted ; for when all fails , in suo genere , will never faile . Varro reports , that a man may collect 288 severall opinions , concerning Summum Bonum . It is very strange , if they be not all true in their kinde . Rhetoricians contend , whether Rhetoriques proper end bee to perswade soundly , or to speake elegantly and neatly ; what need they trouble themselves ? each end is good in his kinde . Why do we make any difference between Arts and Sciences in their conclusions , for , to speak finely , to pronounce well , or to speak rudely , to perswade and not to perswade , are all Rhetoricall ends in their kinde . For , what is it to be in action , or contemplation , vertue , or voluptuousnesse , the narrow path , or the broad path , doe they not all tend to life in their kinde ? The Canonists are hardly censured , because they called the Romish Bishop God , as the Romans of yore called the Emperour Domitian so . If they had had any brains , they might have distinguished him to be a God in his kinde : A murthering God as Mars , or God of the Romans , as Romulus , or God of this World , as ●athan is . Doe yee not thinke , that the Physician does comfort his sicke Patient well enough , if he tell him , that hee is a sound man in his kinde ? Surely these fellowes are sharp-witted Logicians in their kinde , but simply they are wrangling pratling Sophisters , who like A●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 th●ed-bare Maxime , ●he Scholar must be ●●ve the Master . Truly I do not conceive to what purpose they produce th●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 ? Ar●●totle himselfe could not more strongly demonstrate .

— Si Pergama dextra , Defendi possent ●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 mu●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 compell 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 resolutions . 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 ●●ore his Readers eyes . Do not we understand 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 thr●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 Hierap●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 savo●r , none but Eunne●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 Horatia●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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i● 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 contradictorious ; these men do in very deed deny this truth ; 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 ! D●d not they ( silly men ) know how to argue ma●ers in a phil●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 ●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 conclude , 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 contained 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 Christian 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 foràs , 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 yo● 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 , 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 Persians 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 , ●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 m●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 .

Nesci● furtivo : Dido meditatur am●res . C●njug●um vocat h●c prae texit nomi●e culpam . On amorous th●●●s runs Dido's b●●nded minde ▪ To hide her fault shee W●dlocks c●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 ? ho●d thy tongue of Philosophy , or e●●e thou shalt heare ill news . I care not for bad dealing from b●● men : I accou●t not 〈…〉 to be Summ●m 〈◊〉 . I doe admonish you againe , and aga●ne ▪ to t●ke 〈◊〉 of Philosoph● . What admonitions the Ap●st●e , and ancient Fathers have given , what the learned of la●●● 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 Puiss●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 , Heracl●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 Savanorol● ? 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 E●●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 ; Mus● jocosa mea est ; Lasciva est nobis pagina , vita proba . Demure my life , though merry be my Muse , An honest life lascivious lines may use . C●stum esse decet pium P●ctam ipsum , Versu●●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 ●hat declayming Li●an●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 Philosophy , that ( say they ) belongs not to all Christians , but onely to Divines . It is written indeed unto the COLOSSIANS , and Geographers say , that COLOSSUS was a Citie , but COLOSSAE ( without doubt ) was a Divinitie Schoole ; or at least-wise because it is written unto Christians , it is an advice , not a precept ; of which sort there are some things in the Gospell , which are not prescribed to all , but to compleate Christians ; as the Expositors of Aristotles Moralls do teach . shall we leave off the old want of defending Aristotle , whom the most learned of the Vniversities have so long time highly esteemed ? nay , we will rather with the Augustinians maintain all Aristotles sayings even against the superstitious Stoickes , according to a Philosophicall truth , not according to a Divine Truth , not by the light of Faith , but of Reason , so farre forth as wee are Philosophers , not as we are Christians . Thus do these men in their cups bragge , and brave it out , though not perhaps in these very same words , yet in the same sense . But I wo●ld advise these men to consider , that since they wil live like Philosophers , let them take heed , that they die not Pagans . A certain plain Country fellow seeing a noble man of Germany cla● in armour in the morning , like a General of the field , and with his Mitre like a Prelate in the Church at evening , asked one of his servants , why his Lord and Master did sometimes weare an Helmet , & somtimes a Mitre ; he answered , because he was both a Prince , and Bishop of a City . A Prince , and a Bishop said the Countrey man ? I pray you ( Sir ) tell mee , if the Prince goe to Hell , whither shall the BISHOP goe ? If I had so much authoritie as the Countryman , I would aske these Philosophers , and these Centaure Christians , both men & monsters , these Hermaphrodites both men and women , or rather neither , who speake impiously as Philosophers in the Schooles , and holily in the Church like Christians , what thinke you will become of the Christian , if the Philosopher bee thrust down to Hell ? Let no body wrest my words otherwise , than I mean ; I know not how it may fall out , that I may hereafter lay the fault upon your tongues , seeing that those things , which I have spoken true , through your misreporting them , may be accounted false . I have at the last bid farewell to obscene Poets , such as ( for th● most part ) are not to be taught to children . I have fetched this out of Saint Augustine in his Confessions who averreth Terence expresly not worthy to be read , and blame such Grammarians as expound him . If this seemes absurd to them , why doe they finde fault with mee ? let them finde fault with S●int Augustine . But let no man so mistake my meaning , as though I condemned the reading of all Poets ; as though I should say , because children must be fed with milke , not with flesh , some Butcher , or other should inferre , that I spake against eating of flesh absolutely . Now if it bee reported againe to Butchers that my demand was , what will become of the Christian , when the Philosopher is thrust downe to Hell ; My answer is this to Butchers , that I speake of Philosophers in the same sense , that Tertullian did ; What likenesse is there between a Philosopher and a Chri●●ian ? What hath Athens to do with Ierusalem ? an Vniversitie with the Church ? or what have Heretiques to doe with Christians ? He calls Philosophers Heretiques . He was never acquainted with this absurde distinction of a P●ilosophicall truth , and a divine truth ; but he calls Philosophers Hereticks . He complains , that Philosophy hath bin many sundry ways distributed into Heresies , by the industry and labour of Philosophizing Fellows , which have corrupted the truth in the Church . What hath Athens to doe with Ierusalem ? an Vniversity with the Church , or Hereticks with Christians ? And yet shall any man marvell , why I am of opinion , that it is dangerous to speake like Philosophers ? Men speaking as Philosophers have long agoe infected the Greeke Church , and almost all Europe with divers errours . Men speaking as Philosophers have in our dayes polluted all Italy ( would to God it were but Italy only ) with most noysome opinions . Those two most vild and gracelesse men ( if they may be called men ) Cornelius Agrippa , and Nicholas Machiavell speak as Philosophers , of whom , the one in his naturall , the other in his Morall Philosophy have disgorged such Lessons .

Qualia cred●●●●le est rictu ru●●●sse 〈◊〉 . ●●●be●on , & Stygii m●n stratremenda lacus . As if the Stygian Lake , or three chopt Cerberus , Had spued their monstrous ugly fil●h on us .

Pomponatius , and Cardanus spake as Philosophers , whereof the one wrote that cursed Treat●se of the Souls mortality , the other broached many impious errours in his subtilties . I deny not , but they are both confuted , Pomponatius sleightly by Contarenus , & Cardane soundly and thoroughly by Scaliger . But how many in the meane time have they spoiled with their philosophicall sentences ? Poison hurteth moe , then the Medicine helpeth ; neither are all cured , that are poysoned . And is any man so foolish to seeke to bee wounded , that he may be cured ? What then will some say , doe you forbid the reading of prophane matters , l●st men be corrupted therby ? Shall we not reade Aristotle , Plato , Cicero , De●●osthenes ? shall wee not attaine to the knowledge of Historie , Philosophy , Eloquence ? And hereupon Philosophers w●ll ampli●ie , that a thing is not to be rejected for the abuse of it . F●e●ds are drowned with waters ; Houses are consumed with fire , the earth is scorched with the Sun , men are spoiled by buildings , and yet for all this water , fire , the Sun , houses and buildings are necessary . I would not have the thing it selfe , but the abuse thereof abolished , and the proper use therof restored again . I doe not say , that hee offendeth that reades profane Authors , so that he doe but lightly passe them over ; but this I take to be sin●ull , when profane things are believed ; for then art thou foyled , when thou givest credit to them . And in that case . I hold it dangerous to defend them ; for therby perhaps thou hurtest others , or else art hurt thy self . Thou must also take heed not onely what thou defendest , but also what , and in what manner thou readest ; For although thou doest but touch those things , that thou readest , yet be not so carelesse ; for many things , but touched doe hurt , and sometimes kil . Saint Augustine makes mention of a little Fly called a Cynips , which is of so small a substance , that , unlesse you be very sharp-sighted , you cannot discern her , yet when shee fastens on you , shee will sting soundly , so that shee , that you could not perceive comming to sting , you shall too late repent her stinging . But if your judgements bee not so sharp-sighted , to discern those , which I call the stings of philosophy , yet know , that Philosophy is ● Cynips , which uses to sting heedlesse men ; feele it not after it is too late . The veriest foole that is learnes wit after a shrewd turn . The byting of an Aspe procureth a most sweet sleep , insomuch that one cannot be sensible of death approaching , but it is a deadly sleepe at last . Enjoy thy sweete sleepe Cleopatra , I envie thee not , for thine Aspes byting : I will propose to you Ieromes opinion set downe in his Epistle to D●m●sus concerning the Prodigal● sonne ; it is indeed rejected of the pertinacious , but embraced of the wiser sort , and is very necess●●r●●or al sorts of men . Ieromes words are these , Even as it was lawfull for the Iewes , if they had gotten a beautifull woman captive , to take her to wife upon this condition , that first her head should be shaved , her nails pared , & her captive garments cast away ; In like manner , it may be lawfull for Christians to use Philosophers , and ●ooks of Secular Learning , but with this condition , that whatsoever they finde in them , that is profitable and usefull , they convert it to Christian doctrine , and do , as it were , shave off , and pare away all superfluous stuffe concerning Idols , love and carnal cares of the world . And lest any should cavill and say , that those things , which wee ought to believe , appertain to faith , and yet men are not for all that forbidden to talke as Heathens ; Ierome proceeds , ( His meaning is not of such as speake profanely , but of such ●s read profane matters . ) Neither let us flatter our selves ( saith hee ) although wee do not believe those things which are written , when others consciences are wounded ; and wee may be thought to approove those things wee reade , when we do not reprove them . If any wi●l further object , that these things are written to the Bishop , or else they are to be understood of deeds , and actions ; let him know that Ierome speaks also of words ; yea , of all Christians in generall . For hee annexeth , Farre be it from ● Christians mouth to utter omnipotent love , so helpe Hercules , so help me Castor , and such like rather bug-beares , than divine powers . Therefore ●hosoever shall at any time utter such idle ●ords , hee is not to be allowed in that . Marke ●hat Ierome sayes , farre 〈◊〉 it from a Christians ●●uth to utter Omnipotent Iove , so help me Hercules , or Castor , and such ●ike rather bug-bears , than leities . What shal we not ●ame the immortal gods , not Iupiter ? What , not in verse ? not in our talke ? not when wee declayme , or dispute ? Why do yee aske mee ? Augustine reproves it , Ierome abhors it . Far be it from a Christian to speak thus . And if the most excellent men have been so strict about trifling words , let our wit lesse youngsters at length leave off their railing in every place where they come , that there are some upstarts of a new opinion , who would neither have others to defend Aristotle in all points , nor yet wil defend him themselves . O hainous fact ! My neighbour Q. ●uber● doth advertise thee C. Caesar of a crime never heard of before , Q. Ligarius is gone into Africa . That which all the Ancients both sacred and prophane , Greeks , Latines , Christians , and Heathens have freely done , that which the most learned amongst later Writers of Logicke , Rhetoricke , and Philosophie both naturall and morall , have not onely done themselves , but taught others to doe so , ( because men by nature , Philosophers by truth , discreet men by reason , wise men by piety , and Christians by religion are not perswaded , but commanded ; not intreated , but compelled ) some factious fellowes , who accuse Aristotle of many grosse errours ( although hee alone of all men the the Pope excepted could not erre ) have appeached us of a new crime never before heard of till now . What shall wee do therfore ? Whither shall wee turn our selves ? shall wee ●all to reasoning ? But it cannot be possibly that ever Aristotle should be refu●ed by arguments ; no , although hee should speake Contradictories Shall wee flie to authoritie ? You object modern Writers , Vives , Ramus , Talaeus , Martyr ; these are either unlearned , or proud . If you presse us with ancient Fathers , as Eusebius , Augustine , Tertullian , Ierome , they doe not condemne us , but the Heathens . If you alleage the Schools of Germany , and Switzerland ( who have reformed the manner of teaching Philosophy with Religion , ) they will be thought of some to have dealt superstitiously in this point ; although I doubt not , that learned judgements are nothing at all mooved with these pettie cavils , yet to give al men satisfaction , if I can ) not insisting upon these arguments , which they are wont to jest at ) I will produce certain witnesses , so fresh in memory , that have observed this manner of teaching , men so well practised in Letters , that doubtlesse they have been well versed in it . They are by place , and authoritie Bishops at least , for number almost two hundred ; namely the whole generall Councell of Lateran held at Rome within lesse , then these sixtie yeeres . Marke I pray you diligently what I alleage , for it is a place most worthy your observation , and it is extant in the third Volume of Councels in the Lateran Councell under Leo the tenth , the eighth Session ; if any be desirous , hee may see this more at large , which I doe but point at . About that time , when the Professors of Aristotle in the Vniversities had prevailed thus farre , that they defended by Aristotle the soule to be mortall , at least wise in a philosophicall sense ( otherwise perhups , then Aristotle himself meant ) because that Commentator Averroes thought , that Aristotle meant so ; it was declared by the Lateran Councell , That certain pernicious errours , alwayes abhorred of the faithfull , were sowed in the Lords field by that contagious Contriver of all mischiefe , and amongst the rest , that the soule of man is mortall ; which whosoever shall affirme , to be true , are taxed by that Councell for rash and ●nadvised Philosophers . And no more but so ? yea , they are all condemned , that doe affirme , or once question it . True may some say according to Divinity ; nay , but they are condemned , whosoever doe ●ouch it to be true even in Philosophy ; I say Philosophy ; for it is expresly named in the Decree . Heare the generall Decree annexed . Forasmuch as truth can in 〈◊〉 wise bee opposite to truth , wee doe resolve , that every assertion contrary to the Christian faith is altogether false ; and we doe straightly forbid all others to conclude otherwise . And wee doe decree , that all persons , who doe pertin●ciously mayntaine this errour , are to be taken heed of , and punished as breeders and dispensers of damnable heresies , and to be hated and abhorred in all points , as Hereticks and Infidels , who go about to extinguish the Catholike faith . You heare , that our rash●heady Philosophers are pronounced by a generall Councell to be hated and abhorred as Heretickes and Infidels . But now ( lest they might seem onely to make a de●cree against the defenc● of Aristotles errors ) they enjoyn further , that they be not onely not defended , but also , that they be ●●ongly opposed , and rejected . Which , let them ●ell consider , who have ●he charge of Philosophi●all disputations ; for thus 〈◊〉 follows in the Decree . Wee straightly charge and command all Professors of Philosophy in Vniversities and publique Readers elsewhere , that when they read , or expound to their hearers the points of Philosophy , which are contrary to the true faith , as of the soules mortality , the worlds eternity or such like opinions , that to their uttermost power , they vindicate the truth of Christian Religion from such errours , and explain it to their hearers , and ( as much as they can ) both by doctrine and exhortation ●root out , and confute these arguments of Philosophers , seeing they may be easily confuted . Thus ye have the Decree , the curse is denounced against all t●e violaters therof . And this Decree was not ratified by a few , but by the whole Councell in generall ; saving onely worshipfull Master Thomas Superintendent of the Preachers Order did not approve it . He , as it seems , more favouring Aristotle , then Piety , said that the second part of the Decree did not please him , wherin it was enjoyned that Philosophers should openly teach , and instruct their Auditories in the true Faith . Now then let it seeme doubtfull ( if it be possible ) whether the conceit of one onely Master Thomas a younger Brother of the Preachers Order , or the Decree of the general L●teran Councel ratified with an exec●ation annexed , is to be preferred . Moreover , if the Lateran Councel , if the R●mish Bishop , if the Cardinals themselves of the Romish Church ( many chief points of whose Religion rather agrees with Aristotle , and the Philosophers , than with Christ , and his Apostles ) doe denounce a Curse against all such , as shall affirme Aristotles opinion● dissenting from Christ to be true , though in a philosophicall sense , what will become of us thinke you , who have taken upon us the profession of pure Religion purged from Superstition , freed from the rotten devices of men , and clensed from the drosse and dregs of all errours ? I omit the pressing of this point in the Nycene Assembly of Cardinals appointed for that purpose ; They held it a great abuse , and a matter of dangerous consequence for Philosophers to broach impieties in publique Schools , and not to discover how weake the light of nature is to discourse of God , the world , and such like arguments , and in all their disputations not to make piety their chiefest ayme . I presse no● the opinion of sworne Witnesses those Cardinals , Sadole● , Contare●●● , Poole ; I stick to the Laterane Councels Decree . Whosoever therefore affirmeth it to bee true but in a philosophicall sense , that the soule i● mortall , or that the world is eternall , if he feare God , let him know , that hee grievously prophanes Gods Name , when the authority of his Word is disabled , either in jest , or in earnest . If hee be a Papist , let him know , that he is pronounced an execrable Heretick , and Infidell , lyable to a Curse , and delivered up to Satan , by the Romish Bishop , and the Lateran Councell : if hee be an Atheist , let him take his liberty of philosophizing , defend his distinctions , and what hee list ; I forbid him not . To all others , whether they are godly , or seeme to be so , what I say of the Worlds Eternity , or the Souls Mortalitie , I say the same of all other questions , which dissent from Christian godlinesse ( amongst which is Aristotles opinion of Blessednes , condemned by the judgment of Eusebius , Lactantius , Augustine , Ambrose , Gregory Nyssen , naz●anzene , and many other most learned men : ) Let them look to it , which de●fend it . Let Philosophers distinguish the Sorbonists barke , Epicureans rage , Machiavili●ns scoffe , the Truth is conquerer ; They themselves totter , and shake , fall and rot , but the Truth will triumph Truth ( like the Palme-tree ) the more it is kept downe , the more it flourisheth , and by how much the more forcibly it is bended down-wards , by so much the more vigoriously it reflecteth upwards . The Sun ofttimes is darkned , but that darknesse is discussed . Proserpines golden branches are broke off , but they spring again ; Truth may be pressed , but it cannot be oppressed . But if any Novice in Philosophy be offended at these things , which are truly uttered ( neither can it bee expected but some will take offence at them ) let him not like a Momu● backbite in a corner , or maliciously traduce this , or that thing , which I have spoken , but let him refute mine Oration . He shall not need to goe to the Augustinian Monkes , let him writewithin his owne walls ; Words are but winde , writings will stick by it , let the learned judge . I will most willingly give him a copy of mine Oration . And so I doe heartily againe , and againe intreat the Aristotelians , if they have any confidence in their cause , if they beare any true affection either to Aristotle , or Philosophy , or the Truth , that they will confute mine opinions . If they cannot doe it ( for I doubt not of their good will to do it ) let them leave their wonted obstinacie , and yield to the truth . Let them not object , they are not suffered to speak their minds openly , they have place enough to write their mindes , and that they may do more freely , and upon better deliberation . I acknowledge mine own weaknesse , no man more , but strong is the Truth . I doe not so much distrust my selfe , as I trust to my Cause . A very child may mayntain a good cause ; but Cicero himsefe is not a sufficient Patron for a bad cause But I would wish them to provide new distinctions ; for these , which I have handled , have been oftner boyled , than the Colewo●t in the Proverbe , not twice , but a thousand times , which the stomack of Polyphemus himself is not able to disgest , so that it is no mervaile our Schollers are sicke so often , when they are crammed with such distinctions . If any more sober minded hath either not understood , or not approoved what according to mine abilitie I rather pointed at , than explained , by reason of the shortnesse of the time , I intreat him to come to mee ; hee shall finde mee most ready to teach what I know , or to learn what I know not : We do not all know all things , I may erre , I am willing to be instructed . This onely I crave , that no man doe rashly carpe at what is done ; I neither contemne nor condemne the studie of Philosophy . But I see a deeper wound concealed . There are some in whose hearts impious profanenes is so fast rooted , that they make piety not onely to seeme harsh and unsavoury to others , but to be rejected and vilified by themselves . Truly as Saint Augustine wrote long agoe ( that the enemies of grace lay con●chedunder the name of nature ) so it may be as truly said in our times , that the enemies of the Faith lie couched under the name of Philosophy . I know indeed there are many that erre through lack of knowledge , but I mean the obstinate , and pertinacious Patrons of Philosophy ; of whom would to God that were untruly spoken , which I here speak againe with griefe , The enemies of the faith lie couched under the name ▪ of Philosophy . I shall be thought of some to be their enemy , now I have rub'd their soares : So mad Orestes in Euripides called his sister Electra a Fury of Hell , because she tied him fast in his bed , lest hee should run mad ; But her brothers outragious words nothing daunted 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 ●ooleries of Duns Scotists are banished thence , witnesse Geneva , Leiden , Ba●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 besee●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 he● taught profane learning to the Heathens at Alexandri● , had such good successe in teaching of Rhetorique , by sometimes interlacing Examples and Sentences of Godlinesse , that many of them were converted to Christiani●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 , th●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 ab●orreth once to mention ) and yet you still uphold the base opinions ( as Chrysostome calls them ) of Aristotle .

O c●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 , em●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 ●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 d●ily stirred and incited ( like so many Be●● ) 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 Later●n Councell , of so many Bishops , so many learned men , and choice Cardinalls , who , ( to the end , 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 con●erred so large benefits upon you ▪ that yee should in your speeches pre●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 Ludovicu● Vives to be your Lectu●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 ●oment , and feed it with ●uell ●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 ●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 , whom 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 s●btilties of Philosophers , the apish toyes of Sophisters , & ●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 . ●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 .