A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

We have not followed cunningly devised fables.] This is the thing he removes and disclaims: [Greek or Hebrew]. Art compositas fabulas, according to Erasmus. Calvin •ayes, it intends Subtle artificium. But because [Greek or Hebrew] doth not only signify a Fable, but also Orationem, a Rhetorical discourse: the Apostle condemns both poetical fictions, and oratory eloquence: the Sophistry of Logic, the painting of Rhetoric, and the meretricious figments of poetry; when they shall stand in competition with Divinity, and presume of their own power to help a soul to Jesus Christ. The embroidered orations of the one, and the gaudy tinctures of the other, are all out Fables. To omit those that regarded rather Sonum than Sensum; the cadence of language, rather than the substance of reason; the very best did but fabulize.

We have not followed cunningly devised fables.] This is the thing he removes and disclaimes: 〈non-Latin alphabet〉. Arte compositas fabulas, according to Erasmus. Calvine •ayes, it intends Subtile artificium. But because 〈non-Latin alphabet〉 doth not onely signifie a Fable, but also Orationem, a Rhetoricall discourse: the Apostle condemnes both poeticall fictions, and oratorie eloquence: the Sophistry of Logicke, the painting of Rheto•icke, and the meretricious figments of poetry; when they shall stand in competition with Divinitie, and presume of their owne power to helpe a soule to Iesus Christ. The embroidered orations of the one, and the gaudy tinctures of the other, are all out Fables. To omit those that regarded rather Sonum than Sensum; the cadence of •anguage, rather than the substance of reason; the very best did but fabulize.

For the Philosophers, Coloss. 2.8. Beware lest any man spoil you through Philosophy and vain deceit. First, it taught devilish things, as Magic, Conjurings, a great art of Judicial Astrology among the Pagans. This [Greek or Hebrew], a fable. Secondly, t taught doctrines; of the Eternity of the world, of the mortality of souls, of a Purgatory-fire out of Plato, of the Stoical fate; all which diametrally oppose the truth: all were fables. Thirdly, it taught principles, which in themselves, and their wne nature are true; but in Divinity false. Such were these maximes; Ex nihilo ihil fit; Of nothing can be made nothing: this is true in second causes, but in respect of Gods omnipotence in the creation, a fable. For God can constitute something of othing, and reduce something to nothing, at his pleasure. So it is said; A privatioe ad habitum non datur regressus; There is no returning from the privation to the habit. This is true Physicè, naturally: but if it be referred to the Resurrection, it is Fabula mendax; a lying fable. That a virgin remaining still a virgin, cannot conceive; true in the ordinary course of nature; but to deny this to be once done by the supernatural work of God, is a Fable. Even the best of them in their most serious disquisition of heavenly things, were but as hounds, swift of foot, but ill of sent. They unted an object strongly, but took the wrong course; so spent their mouths and ourses in vain. Like wandering Empirics, which make great ostentation of Cures rawne out in pictures and tables: but he that comes to try their skill, hath not a worse disease belonging to him, than the Physician. If Seneca had had grace to his wit, he had been the wonder of men. This praise he deserveth and hath; never any Philosopher wrote more divinely: he hath not lost his commendation, but he lost his opes. Certainly, as a worthy Divine said; If I had no other Mistress than Nature, would wish no other Master than Seneca. But neither Athens nor Rome could teach his doctrine, but Jerusalem. In the end of his book De Tranq. he allows drunkenness: his was a fable, fit neither for Philosopher to prescribe, nor honest man to practice.