The Institution of Christian Religion

So oft therefore as we light upon profane writers, let us be §15put in mind by that marvellous light of trueth that shineth in them, that the wit of man, how much soever it be, perverted and fallen from the first integrity, is yet still clothed and garnished with excellent gifts of God. If we consider that the spirit of God is the only fountain of trueth, we will neither refuse nor despise the trueth it self, wheresoever it shall appear, except we will dishonourably use the spirit of God: for the gifts of the holy ghost can not be set light by, without contempt and reproach of himself. And what? Shall we deny that the trueth shined to the old Lawyers, which have set fourth Civil order and Discipline with so great equity? Shall we say that the Philosophers were blind both in that exquisite contemplation, and cunning description of nature? Shall we say that they had no wit, which by setting in order the art of speech, have taught us to speak with reason? Shall we say that they were mad, which in setting forth Physic, have employed their diligence for us? What of all the Mathematical sciences? shall we think them doting errors of mad men? no, rather we can not read the writings of the old men, concerning these things, without great admiration of their wit. But shall we think any thing praiseworthy or excellent, which we do not reknoweledge, to come of God? Let us be ashamed of so great unthankfulness, into which the Heathen Poets fell not, which confessed that both Philosophy and Laws, and all good arts, were the inventions of mods. Sith then it appeareth that these men, whom the Scripture calleth natural men, were of so sharp and deep sight in searching out of inferior things, let us learn by such examples, how many good things the Lord hath left to the nature of man, after that it hath been spoiled of the true God.

So oft therefore as we lyghte vpon profane wryters, lette vs be §15putte in mynde by that maruaylous lyghte of trueth that shyneth in them, that the wytte of manne, howe muche soeuer yt bee, peruerted and fallen from the fyrste integrytye, ys yet styll clothed and garnyshed wyth excellente gyftes of God. If wee consyder that the spyryte of God ys the onely fountayne of trueth, wee wyll neyther refuse nor despise the trueth yt selfe, wheresoeuer yt shall appeare, excepte wee wyl dishonourably vse the spyryte of God: for the gyftes of the holy ghoste canne not bee sette lyghte by, without contempte and reproche of hymselfe. And what? Shall wee denye that the trueth shyned to the oulde Laweyers, whyche haue sette fourth Ciuile ordre and Dyscyplyne wyth so greate equytye? Shall wee saye that the Phylosophers were blynde boothe in that exquysyte contemplation, and cunnynge descryption of nature? Shall wee saye that thei had no wytte, whiche by settinge in ordre the arte of speache, haue taught vs to speake wyth reason? Shal we saye that they were madde, whithe in settynge fourthe Physycke, haue employed theyr dilygence for vs? What of all the Mathematicall scienses? shall wee thynke them dotynge erroures of madde menne? no, rather wee canne not readde the wrytynges of the oulde menne, concernyng these thynges, wythoute greate admiration of theyr wytte. But shall wee thynke any thynge praysewoorthy or excellente, whyche wee doe not reknoweledge, to come of God? Let vs bee ashamed of so greate vnthankefulnesse, into whyche the Heathen Poetes fell not, whyche confessed that boothe Phylosophye and Lawes, and all good artes, were the inuentions of mods. Sythe then yt appeareth that these men, whome the Scripture calleth naturall menne, were of so sharpe and deepe sygthe in searchynge oute of inferioure thynges, lette vs learne by suche exaumples, howe manye good thynges the Lorde hathe lefte to the nature of manne, after that it hathe been spoyled of the true God.