Position Against Vainglorious and So-Called Learned Preaching

The Position.

I N ordinary Preaching unto Christian Congregations to allege Authorities of mē whether Philosophers, Poets, or Divines; or to use Latin, or other languages besides the vulgar, is unprofitable, unreasonable, and unlawful.

This is proved and confirmed by 7. Reasons.

First, the example of Christ is the best pattern for us to follow in all [ 1] ordinary things, especially in the works of our Ministry: yea if herein we willingly depart from this rule, doubtless we cannot want sin.

But their manner of Preaching who use Human Authorities and Latin, &c. is not like Christ's. For all men know Christ's whole course of teaching the Jews, how familiar and plain, and yet how Divine & sound it was: even without all show or suspicion of such lightness, curiosity, & ostentatiō, as some now in their foresaid allegations and manner of teaching do use.

Therefore thus ought all Preachers to do likewise; viz. after the example of Christ. And that other manner of teaching (which some use) wanteth not sin.

[ 2] Second: The Apostles example & practice is like hereunto. And as in other pointes, so even herein doubtless we ought to follow them, as we see that they follow Christ.

But in that forenamed manner of teaching which some now use, neither is their example and practice followed. For all their ordinary Preaching and Writing to the Churches was in great simplicity, their words were all vulgar, their Authorities were all Canonical: which the whole course of the Apostles Acts and Epistles doth testify. And particularly Paul witnesseth the same of himself, saying: I came not to you with excellency of words or of wisdom, [but] showing to you the testimony of God. Neither [stood] my word and my preaching in the enticing speech of man's wisdom. But this manner indeed he here insinuateth to have ben thē the use and manner of the false teachers.

[Object.] Some will say, that the Greek or Hebrew propriety of speech will need sometime to be weighed. And then doubtless the words are to be shown and considered in the original language.

[Answ.] I answer, in handling controversies this sometimes indeed is profitable. But here we speak of Ordinary Preaching to Christian Congregations. In which, by thus doing this profitableness very seldom appeareth, or rather truly never. For in such ordinary places so exact discussing of controversies hath no use, as experience showeth us. Especially, that we should need to use many words in a strange tongue.

[Object.] If any say; Paul used sometime Heathen authorities: as Act. 17.28. Tit. 1.12.

[Answ.] We answer; He did so in deed: which yet nevertheless was but very seldom, even this twice only. Otherwise in all the multitude of his Preachings and Writings that are extant, he never used any other Authorities then Canonical. Which teacheth us, how rarely and how unwillingly in doctrine we are to use any other allegations, then such as have in thenselves absolute Veritie. That to the Corinthians 15.33. (though it be found so written in Menander a Poet, yet) the Apostle citeth it only as a common Proverb, as a truth out of question, and vulgarly known: not as a testimony from any Human Author. 2. In those two places before objected he dealeth directly with the Heathens and Vnbeleevers; that if anything would move them, they might be convinced by their own Prophets. Wherefore these touch not our present question which now we have in hand. For now our question is only concerning ordinary instruction to Christian Congregations. 3. He citeth these Poets in these 2. places in no other language then that only which was vulgar, and which the common sort understood and knew right well. But with us the common people understand not, only they admire and wonder at the deep learning and incomprehensible knowledge of such rare Doctors.

Therefore it still remaineth, that this curious and vain ostentation of strange tongues and Human authorities ought to be shunned by all sound and modest Preachers in their ordinary teaching of Christians. Contrariwise, the Apostles plainness and simplicity is to be always followed and embraced, which was their constant order and practice.

If God (as it were) debased himself and would not speak unto us in [ 3] his Majesty as the Divine excellency of his word required that he should, but chose a familiar means to teach us by even the Ministry of men, that is of our brethrē like unto ourselves: and all for this that our simple capacities might comprehend, and be comfortably instructed in the mystery of his will. Then surely in all reason ought Men, who are God's Ministers, to imitate the Lord herein: viz. not to affect a profound, mystical, and strange kind of teaching, but to labor for words and matter easy and familiar to the capacities of the simplest.

But thus it pleased GOD (as it were) to abase himself in the teaching of his people.

Therefore, &c.

[ 4] Whatsoever is a stong inducemēt to make many to think that the simple word of God without the adding of Men's Authorities is not sufficient, nor the best means for doctrine to salvation, that same is very scandalous and unlawful.

But the alleging of Fathers and Philosophers, &c. as being the best way of ordinary teaching, is a strong inducement to make men think that the simple word of God is not a sufficient rule, nor the best means for doctrine to salvation. Which experience proveth to much in a number of all sortes of men.

Therefore that use is very scandalous and unlawful.

When the hearers cannot prove [ 5] & see whether the things which are Preached be so or no, then that order of Preaching is bad and not to be used. For questionless in all sound and profitable teaching that specially ought to be provided for, (which we see the Apostle had care of) that the hearers may be able by thenselves to search and see whether that which they hear be so or no.

But when strange tongues are used, authorities and sentences of Fathers and Philosophers alleged, then the ordinary hearers cannot prove and see whether those things are so or no, which are said.

Therefore this order of Preaching is evil, and not to be used.

That manner of teaching wherein [ 6] all that is said may be understood by all, is better then that wherein many things uttered cannot be understood by all, but only by some who are extraordinary and learned hearers.

But when Fathers and Philosophers & strange languages are used, many understand not that which yet they foolishly admire. Contrarily when the words are familiar and the matter Canonical, then all understand, both the learned and unlearned, and may receive edification.

Therefore this way of teaching is the best, and the other the worst.

[ 7] Lastly, All the Ancient godly Fathers themselves (like as the later also) did precisely keep this manner of teaching, and altogether shunned the other: namely Augustine, Chrysostom, Nazianzen, Leo, &c: as appeareth in their ordinary Sermons or Homilies which they made to the people.

Therefore in all reason it seemeth, the contrary use to speak Latin to us English, to cite Authorities of men in ordinary Preaching, is a great fault in Ministers, and in no wise to be allowed.