Common Places, Part 4 · Chapter 1 · Section 7
The mightie ſimpleneſſe of the Miniſterie.
41 And whereas Paul teacheth that our faith is not of the wiſedome of men, In 1. Cor. 2. verſe 5.but of the power of God, this doeth chiefelie commend our faith, The roote of our faith is not vponupon ye earth but in heauen.whoſe roote is not in the earth but in heauen. Whereby thou maiſt gather for perſwading vntounto faith, that there is no néede of thoſe things which agrée with humane iudgement, our ſenſe and reaſon: whereas rather the things which men iudge likelie to be true are not without ſuſpicion. The faith of Chriſt is not to bée taught by mans wiſedome. This is verie greatlie againſt them which will therefore confirme humane traditions and rites inuented by men, becauſe our wiſedome liketh well of them. Which the Apoſtle hath manifeſtlie reprooued in his Epiſtle to the Coloſſians, Col. 2. 23.when he ſaith: According to the doctrines & traditions of mē, which verilie in words hauehave a ſhew of wiſedome. foreign that is, A place to the Coloſſians expounded.in a will worſhipping & that is inuented of men, the nature whereof he expoundeth a little after as touching the mind vnderunder ye name of foreign. Often times they ſpeak of their inuentions, that they make the mind humble and lowlie, and for this cauſe they commend their clothing and apparell. Hée alſo addeth, The not ſparing of the bodie, not in any honour to the ſatisfying of the fleſh. Hitherto belongeth the choiſe of meats, the ſléeping vppon the ground, and vnprofitable conſuming of a mans ſelfe vnderunder a ſhew of the worſhipping of God: in ſuch ſort as neither is honour doone vntounto the bodie, neither yet is the fleſh nouriſhed as it ought to be. That our faith muſt not reſt vponupon humane wiſedome, and why.The Apoſtle confeſſeth in theſe words that there is a ſhewe of wiſedome: wherein neuertheles our faith muſt not reſt, although they ſéeme things goodlie and godlie: It cleaueth faſt to the onelie foundation of the word of God. For as it is vntounto the Romanes: Faith commeth of hearing, Rom. 10. 19and hearing by the word of God. But and if ſo be that our faith ſhould cleaue vntounto mans wiſedome, it might eaſilie be diſſolued, ſéeing that godlie things, profitable things, and true things are not euermore accounted all one. And it maie oftentimes come to paſſe that the things which did pleaſe be caſt awaie. Wherefore not without a cauſe did Chriſt ſay vntounto Peter: Mat. 16. 17Bleſſed art thou Simon the ſonne of Iona, becauſe fleſhe and bloud hath not reueiled vntounto thee, but the ſpirite of the father which is in heauen. And this conſtancie and ſtedfaſtneſſe of faith (as Chryſoſtome ſaith in his ſeconde Homelie vppon Matthewe) is that rocke, vppon the which Chriſt builded his Church. But if that mans wiſedome cannot be the cauſe of our faith, Faith is not of workes.the verie ſame is not to bée expected of our workes: ſéeing that wiſedome doth a great deale excell all other workes.
Why the wiſedome of God pleaſeth the perfect and not others. In 1. Cor. 2. 6. Which is the wiſedome of the world.42 And this is a cauſe why the wiſedome of God pleaſeth perfect men, but vntounto others it is not acceptable, becauſe it is not of this worlde. It is called the wiſedome of the world which is attained vntounto by natural power and light, & which is able to gouerne, defende, and adminiſter the things of the world: as thinges pertaining to medicine, things ciuill, Logike, Rhetoricke and ſuch like. The wiſedom of this world ſhall end with the world.Theſe faculties we hauehave néede of in this world, the which alſo ſhall hauehave an ende therewith. For in the world to come there ſhall be no place for thoſe thinges. Nowe doe wee teach that the wiſedome of this world muſt not bee ſhunned, ſo it kéepe it ſelfe within her owne boundes, for ſo hath it commodities belonging thereto, Onelie this is not permitted thereunto, that by the guiding thereof it ſhould preſume to bring man vntounto Saluation. Alſo it muſt bee terrified from aduenturing to meaſure diuine thinges with the reaſons which it hath. Yea that muſt bée reiected which manie doe falſelie thinke: namelie, The wiſedome of the Goſpel doth not take away the wiſedome of this world.that the wiſedome of Paul and of the Goſpell doth either take awaie or weaken the wiſedome of this world. Manie hauehave ſaide, that through the receiuing of the Goſpel the Romane Empyre was after a ſort deſtroyed, and that Chriſtian diſcipline greatlie hindered publike affaires. Auguſtine againſt thē that ſay that common weales are deſtroyed by the Goſpel.And Auguſtine in an Epiſtle vntounto Marcellinus doth excellentlie wel reſiſt theſe errours and ſlaunders: and ſheweth, that theſe euils (of which theſe men complaine) happened not through fault of the Euangelicall wiſedome: and he ſaith, that the Calamities muſt bée aſcribed to the faulte either of the Emperours, or of them, without whom the Emperours can doe nothing. Saluſt declareth frō whence came the ruine of Empires.Saluſt aſcribeth the ruine of the Romane Empyre vntounto Ryot and luſt: for that the Romane hoſt beganne to be amorous, to fall to drunkenneſſe, to maruell at miracles, to pill and poule prouinces. And the ſame man writeth: O Citie ſet foorth to ſale and ſhortlie to periſh, if it finde a chapman! Iuuenal.And Iuuenall complained, that nowe riote reuenged the conquered world. The Goſpel is againſt thoſe euils which deſtroy commō weales.Wherefore the wiſedome of the Goſpell bringeth not in theſe euils, but doeth rather redreſſe them. What doeth more ſerue to confirme the ſtate of Cities, Prouinces, and kingdomes, than peace and concord? The ſame doeth the Euangelicall doctrine both commaund and preach. A mercifull prince is wanting which forgetteth iniuries: ſuch a one as Cicero commendeth Caeſar to be. But this clemencie is no where more perſwaded than in the Goſpell. Alſo for the preſeruation of a common weale, nothing is more worth than godlineſſe, obedience, chaſtitie, temperance, iuſtice, fortitude, and vertues of this ſort, which the Goſpell doth not driue out of the world, but doeth rather conueie them into the worlde with the Chariotes of the ſpirite. The Goſpel bringeth in vertues, driueth thē not away.So that it is manifeſt, that the wiſedome of the Apoſtle, whereof we now ſpeake, doeth not take awaie the wiſedome of this world, ſéeing it rather furthereth the ſame & maketh it better. For there be no ciuill vertues, which hauing godlineſſe added vntounto them, are not made more profitable, both as touching this life and the life to come. Let there be giuen vntounto vsus ſouldiers, Emperours, Magiſtrats, people, and paſtors of Churches, ſuch as the Goſpell doeth frame, and then if the common weales flouriſh not, let men iuſtly complaine. And now the wiſedome of the world is not condemned by Paul, vnleſſe it be becauſe the falſe Prophets did ſo mingle the ſame with Religion, as they forſake Chriſt, diſturbed the Church, and aſcribed vntounto it the firſt and principal place of iudgement as touching godlineſſe.
43 But nowe whether eloquence maie be conuenient for the Goſpell, In 1. Cor. 1. 20.or whether it be altogether repugnant vntounto the ſame, Whether eloquēce be méere for the Goſpell. No man hath the chiefeſt degree of eloquence.I thinke it beſt to reaſon after this manner. The chiefeſt degrée of eloquence is graunted vntounto none, ſéeing thoſe things which Cicero attributed vntounto a perfect Orator, hée did not therefore write, becauſe that ſo manie or ſo great things maie be found in anie one man, but to the intent that ſuch as be ſtudious, might vnderſtand wherevnto they ſhould direct their marke. Why God in the Apoſtles ioyned not the eloquence of the word together with the Goſpel.There be verie few that hauehave but euen a meane force of eloquence. Wherefore God choſe not to himſelfe ſo rare, hard, and laborſome an inſtrument, that he might thereby teach the Goſpell vntounto mankinde. For it was néedfull to hauehave manie miniſters, who woulde not eaſilie hauehave béene found out, if it had béene néedfull for them to hauehave had ſo great a furniture. Furthermore, whereas this healthful doctrine, ſhould be ſet foorth vntounto al men, if it ſhould be handled with ſo great Art, the vulgar and ignorant men, into whoſe capacitie it might not deſcend, would not perceiue the ſame. Hereunto adde, that ſo great Art and exquiſite diligence in ſpeaking is not without ſuſpition. Wherefore the excellent Rhetoricians hauehave wiſelie taught, that as much as maie bée, Art muſt be hidden. Againe, ſo great light is ioyned with the diuine wiſedome, as it néedeth not be lighted with the candle or torch of mans eloquence. Neither yet doe we affirme this, that the holie Scriptures hauehave not their certaine eloquence. For to ſpeake of Paul, The eloquence of Paul.he vſeth his proper wordes, and frameth his ſpéech moſt effectuall of all other, which pearceth euē to the moſt inward partes of the heart. And ſo that force of eloquence is not wanting in him: which Auguſtine vntounto Creſconius the Grammarian defined on this wiſe: A definition of eloquēce …ut of Auguſtine.Eloquence is the power of expreſſing fitly thoſe things which we perceiue. Neither ought Eccleſiaſticall men commit vnderunder the pretence of an vnpoliſhed ſpéech that they ſhould ſpeake rudelie of a ſet purpoſe, but let them rather take héed that they take to themſelues a pure and ſingle kind of ſpeaking.
An obiection.44 Perhaps thou wilt demaund, that ſéeing the power of ſpeaking, which is corrupted through originall ſinne, euen as bée the other powers of man, is renewed by eloquence, howe it comes to paſſe, that Paul ſéemeth ſo to be againſt it. An anſwereWe ſaie, that in this reſpect onelie it agréeth the leſſe with the Goſpell: becauſe God woulde not that men ſhoulde ſéeme to bée directed vntounto faith by the force thereof. An order in renuing of humane powers.And as touching the renuing of mans powers which were decaied at the firſt ſinning of man, we condemne it not, but wiſh that it maie be doone, yet in a right order, leaſt light matters ſhould preuent things of more weight. For ſince renewing muſt be had, firſt let vsus reſtore the mind, to wit, the better part of the ſoule in adorning the ſame with faith, but the will with hope and charitie. And finallie all the other powers of the ſoule, let vsus inſtruct with ſound and ſincere vertues. Then if the time wil ſerue, let vsus by Art beautifie & reforme the powers of ſpeaking, ſinging, running and wreſtling. But we muſt in no wiſe commit that the care and indeuour about thoſe things which we hauehave nowe laſt recited, ſhould excéede the diligence which ought to be vſed in reſtoring the better and more pleaſaunt powers of the minde. This were to doe contrarie vntounto order. To ſpeake wel & wiſely is the gift of God. 1. Cor. 12. 8Wée graunt that it is the gift of God to ſpeake well and wiſelie. For it is alſo written, that it is giuen by the holie Ghoſt, Some to hauehave the worde of vnderſtanding, and others the word of diſcretion. So that if theſe things be giuen by the ſpirite, they muſt néeds bee good, although that the ſpirit be not woont to inſpire theſe things vntounto all men after one maner. For this he doth otherwhile vponupon the ſudden, that the thing maie be by myracle: As in the daie of Pentecoſt it happened vntounto the Apoſtles. Acts. 1. 2.But ſometime he giueth theſe thinges by little and little, we applying our owne diligence and indeuor: Touching the vſe of good Arts.Wherfore ſince we be carefull to challenge vntounto our ſelues good Artes, let vsus remember this, that God hath no néede of theſe Artes for the building of his Church, but yet that he maie vſe them when it ſéemeth good vntounto him. Therfore when as men come vntounto the very adminiſtration of the word of God, it is not méete that we ſhoulde be carefull about the precepts of Rhetorike, otherwiſe the whole action would waxe cold. Let vsus rather at that time, ſuffer our ſelues all wholie whatſoeuer we be, to be ordered by the holie Ghoſt. And while we teache the Goſpell, although we be furniſhed with theſe Artes, yet is it not meete that we ſhould truſt to them, ſéeing the whole power of perſuading thoſe things which be diuine, muſt be placed in the power of the word and efficacie of the ſpirite. An admonition to the weaker ſort of miniſtersAnd this muſt be taken héede of, that a man béeing lawfullie called to Preach the Goſpell (ſo he ſufficientlie vnderſtand thoſe things that bée neceſſarie) hée ſhould not ſtep backe from the office committed vntounto him, although he perceiue himſelfe after a ſort deſtitute of theſe Artes, but ſhall rather ſtrengthen & confirme his mind with that ſentence of God wherein he ſaide vntounto Moſes: Exod. 4. 11.Who hath faſhioned the mouth of man? Who hath made the blind, the ſeeing, Ibid. 12.the deafe and the dombe? Is it not I? And it was anſwered to Ieremie the Prophet when he alleaged that he was as a childe for that he could not ſpeake I will giuegive my words in thy mouth: feare not, Ier. 1. 10. & Deut. 30.bicauſe I am with thee. And Chriſt thus promiſed his Apoſtles: In the ſame houre it ſhall be giuen vntounto you what you ſhall ſpeake. Mat. 10. 19So great is the Maieſtie of ye word of God, that no man, although he be eloquent, ought to perſuade himſelfe that he is able either to better it or to be equall vntounto it, much leſſe is able to beautifie or decke the ſame. And as touching thoſe things which are vnderunder mans eloquence, it verie well agréeth, that they ſhould both be handled and handſomlie ſet forth. And finallie they that hauehave the Arte of eloquence, let them carefullie take héede, that they incurre not into thoſe vices wherof ill preachers are accuſed by Paul, Vices of ill preachers.as Ambroſe teſtifieth, becauſe they vaunted of their eloquence, neither ſought they the glory of Chriſt: and further becauſe they did not vrge nor inforce thoſe myſteries of religion which were leſſe plauſible vntounto the wiſedome of man, yea rather they could ſcarcelie allow of them. The things are theſe: namelie, that the ſonne of God was borne in the Virgins wombe: alſo was faſtened to the croſſe, was dead, and buried in the graue. Theſe things did they maruailous cunninglie diſſemble, and digreſſed into arguments more likelie to be true in mans reaſon. Eraſmus.Eraſmus doeth not a litle inueigh againſt them which vnderunder pretence of this place, raile againſt good artes, as though the worde of the Croſſe, as Paule now ſaieth, ſhould be aboliſhed by them. And among other things he warneth theſe men, The worldly power of the Pope obſcureth ye vertue of the Croſſe.that the worde of the Croſſe is no leſſe obſcured when contrariwiſe they pretend that with force, riches, titles, and armes, they would defende religion. But the iuſt complaint of this great learned man I now paſſe ouer: Cold Ceremonies and ſuperſtitious abuſes make féeble the power of the croſſe.whereunto this onelie I adde, that the worde of the Croſſe is no leſſe weakened by ſuperſtitious abuſes, moſt cold Ceremonies, and mere traditions of men, (by which the fauourers of the Pope at this daie thinke that Chriſtianitie is to be vpholden) than now when Paul ſpeaketh againſt them, who through the wiſedome of man and the eloquence of ſpéech, were an excéeding great harme vntounto the Church of Chriſt.