A Treatise of Knowledge and Love, Part 1 · Chapter 1
Chap. I.
The Scope and Text opened; what Philoſophy or worldly Wiſdom Paul depreſſeth; and why.
THE Calamitous Diviſions of the Churches of Chriſt,Had I been ſuppoſed to have written this Book, to hide my ſloth and ignorance, men would not have neglected my Methodus Theologie and Catholick Theology thro' meer ſloth, and ſaying, That it's too high and hard for them. and the Miſcarriages and Contentions of too many particular Brethren, having been ſad upon my thoughts above forty years, by this time without imputation of haſtineſs and raſh judging, I may take leave to tell the World, what I have diſcovered to be the principal cauſe, which is falſly PRETENDED KNOWLEDGE, or IGNORANCE OF IGNORANCE, or a proud unhumbled underſtanding, confident that it knoweth that which it knoweth not. And conſequently what muſt be the cure (if our calamity be here cureable,) viz. To know as much as we can; but withal to know how little we know, and to take on us to know no more than we do know, nor to be certain of our uncertainties.
The Text which I have choſen to be the ground of my diſcourſe, is ſo plain, notwithſtanding ſome little difficulties, that did not the nature of the Diſeaſe reſiſt the cleareſt Remedy, ſo many good people had never here often read their ſin deſcribed, as inſenſibly as if they read it not.
The Chapter hath ſo much difficulty, as will not ſtand with my intended brevity to open it: I refer you to Expoſitors for that, whether they were the Nicolaitans, or any other ſort of Hereticks that the Apoſtle dealeth with, I determine not. It is plain that they were Licentious Profeſſors of Chriſtianity, who thought that it was the ignorance of others that made them judge it unlawful to eat things offered to Idols; and that their own greater knowledge ſet them above that ſcruple. A mixture of Platonick Philoſophy with Chriſtianity, made up moſt of the Primitive Hereticks, (and for want of a due digeſtion of each, too much corrupted many of the Greek Doctors of the Church.) The unlearned ſort of Chriſtians, were ſo much deſpiſed by ſome of the Philoſophical Hereticks, that they were not thought worthy of their Communion; for as Jude ſaith, they ſeparated themſelves, being ſenſual, having not the Spirit, but more affected Philoſophical fancies: which made Paul warn men to take heed leſt any ſeduced them by vain Philoſophy; not uſing the name of Philoſophy, for that ſolid knowledge of Gods works which is deſireable, but for the Syſtemes of vain Conceits and Precepts, which the Word was then uſed to ſignifie, as every Sect derived them from their Maſters. And ſo the Apoſtle taketh knowledge in this Text; not for ſolid knowledge indeed, but for Gnoſticiſm or Philoſophical preſumptions; ſuch as even yet moſt Philoſophers are guilty of, who take a multitude of Precepts, ſome uſeful, ſome uſeleſs, ſome true, and ſome falſe, and all but notionally or to little purpoſe, and joining theſe do call them Philoſophy. And Paul tells them, that opinionative and notional knowledge (were it true, like the Devils Faith) is of no ſuch excellency as to cauſe them to ſhelter their ſins under the confidence and honour of it, and deſpiſe unlearned conſcionable Chriſtians; for ſuch knowledge by inflation oft deſtroyeth the Poſſeſſors, or becomes the Fuel of the Deviliſh ſin of Pride, when Love buildeth up our ſelves and others to Salvation. And to conceit that a man is wiſe becauſe of ſuch knowledge, and ſo to over-value his own underſtanding, is a certain ſign that he is deſtitute of that knowledge in which true wiſdom doth conſiſt; and knoweth nothing with a wiſe and ſaving knowledge, as every thing ſhould be known: And indeed a mans excellency is ſo far from lying in vain Philoſophical Speculations, that the uſe of all true knowledge is but to bring us up to the Love of God, (as the higheſt felicity) to be approved and beloved by God: And thoſe unlearned Chriſtians that have the Spirit of Sanctification, without your vain Philoſophy, have knowledge enough to bring them to this Love of God, which is a thing that paſſeth all your knowledge, or rather to be known of God as his own, and loved by him: For our felicity lyeth in receiving from God, and in his loving us more than in our loving him; but both ſet together, to love God, and ſo to be loved of him are the ultimate end and perfection of man; and all knowledge is to be eſtimated but as it tendeth to this.
This being the plain Paraphraſe of the Text, I ſhall ſtay no longer on it, but thence deduce and handle theſe two Obſervations.
Doct. I. Falſly pretended knowledge is oft pernicious to the Poſſeſſor, and injurious to the Church. And, over-valuing ones own Opinions and Notions, is a certain mark of dangerous Ignorance.
II. A Man is ſo far truly wiſe, as he loveth God, and conſequently is approved (or loved) by him, and as he loveth others to their Edification.
I. The firſt is but the ſame that Solomon thus expreſſeth, Prov. 26.12. Seeſt thou a man wiſe in his own conceit? there is more hope of a fool than of him. And Paul elſewhere, Rom. 12.16. Be not wiſe in your own conceits: And Rom. 11.25. and Prov. 26.5, 16. For it is certain that we are all here in great darkneſs; and it's but little that the wiſeſt know: And therefore he that thinks he knoweth much, is ignorant both of the things which he thinks he knoweth, and ignorant of his ignorance. Therefore 1 Cor. 3.18. Let no man deceive himſelf: If any man among you ſeemeth to be wiſe in this World, let him become a Fool, that he may be wiſe: To be wiſe in this World, is the ſame with that in the words following, The wiſdom of this World is fooliſhneſs with God: And 1 Cor. 1.19, 20, 21, 22. It is written, I will deſtroy the wiſdom of the wiſe, &c. Where is the wiſe? where is the Scribe? where is the diſputer of this World? Hath not God made fooliſh the wiſdom of this World? For after that, in the wiſdom of God, the World by wiſdom knew not God, it pleaſed God by the fooliſhneſs of preaching to ſave them that believe. For the Jews require a ſign, and the Greeks ſeek after wiſdom &c. So Chap. 2.4, 5, 6, 7, 8. And my ſpeech and my preaching was not with enticing words (or probable diſcourſes) of mans wiſdom, but in demonſtration of the Spirit and of power, that your faith ſhould not ſtand in the wiſdom of men, but in the power of God: Howbeit we ſpeak wiſdom among them that are perfect; yet not the wiſdom of this World, nor of the Princes of this World that come to nought: But we ſpeak that wiſdom of God in a Myſtery, even the hidden wiſdom which God ordained before the World unto our glory (even Chriſt the wiſdom of God, chap. 1.24.) which none of the Princes of this World knew—.
In all this note, 1. That there is a wiſdom which Paul placeth Chriſtianity it ſelf in: 2. That this is to know God in Chriſt objectively, and to be taught of God by Chriſt and his Spirit efficiently. 3. That there is a Wiſdom which Paul comparatively vilifieth. 4. This is called the Wiſdom of this world (or age.) 5. That moſt plainly he meaneth by it, that which then was called Learning and Philoſophy; which the Greeks did value, and by which they judged of the Goſpel; which comprehended the methods of all the Sects, Epicureans, Academicks, Peripateticks and Stoicks; but not their true Morals, but their Phyſicks, and Logick, and Metaphyſicks; which Laertius and others tell us how variouſly they held. 6. That Paul doth not abſolutely prohibit ſuch ſtudies, nor yet deſpiſe any true knowledge. 7. But he vilifieth this Philoſophy on theſe accounts. 1. Becauſe it was the exerciſe of a poor, low, inſufficient Light: They did but Grope after God in the dark, as Acts 17.27. 2. Becauſe it was moſtly taken up with inferiour things, of ſmall concernment comparatively: As things corporeal are good in themſelves, and when ſanctified and made ſubſervient to things ſpiritual; ſo the knowledge of Phyſicks is to be eſteemed: But as things corporeal yet are objectively the ſnare and ruine of thoſe that periſh, and therefore the world to be renounced and crucified, as it is our temptation, an Enemy, or Competitor with Chriſt; juſt ſo it muſt be with Natural Philoſophy. 3. Becauſe it was greatly overvalued by the World, as if it had been the only Wiſdom, when indeed, it is of it ſelf but an indifferent thing, or fit but to make a by-recreation of, till it be made to ſerve to higher ends; even as Riches, Honour and Pleaſure are overvalued by worldlings, as if they were the only felicity; when in themſelves they are but more indifferent things, and prove beneficial or hurtful as they are uſed. Therefore Paul was to take down the pernicious eſteem of this kind of Philoſophy, as Preachers now muſt take down mens eſteem of worldly things, however they are the works and gifts of God. And as Chriſt would by his actual poverty and ſufferings, and not by words only, take down the eſteem of worldly wealth and pride; ſo Paul by neglecting and forbearing the uſe of Artificial Logick, Phyſicks and Metaphyſicks, would depreſs their rate. 4. Becauſe that there was abundance of falſhood mixt with the truth which the Philoſophers held; as their multitude of different Sects fully proves. 5. Becauſe the Artificial, Organical part was made ſo operous, as that it drowned Real Learning inſtead of promoting it; and became but like a game at Cheſs, a deviſe rather to exerciſe vain proud wits by, than to find out uſeful truth. As to this day when Logick and Metaphyſicks ſeem much cultivated and reformed, yet the variety of methods, the number of notions, the precariouſneſs of much, the uncertainty of ſome things, the falſhood of many, maketh them as fit for Boys to play with in the Schools, and to be a Wood into which a Sophiſter may run, to hide his Errours, as to be a means of detecting them. And therefore a knaviſh Cheater will oft bind you ſtricteſt to the pedantick part of the Rules of Diſputation, that when he cannot defend his Matter, he may quarrel with your Form and Artifice, and loſe time by queſtioning you about Mood and Figure. 6. Becauſe by theſe operous diverſions, the minds of men were ſo foreſtalled or taken up, as that they had not leiſure to ſtudy great and neceſſary ſaving truth: And if men muſt be untaught in the Doctrines of Life, till they had firſt Learnt their Logick, Phyſicks and Metaphyſicks, how few would have been ſaved? when at this day ſo many come from our Univerſities after ſeveral years ſtudy, raw ſmatterers in theſe, and half-witted Scholars, whoſe Learning is fitter to trouble than to edifie: And if Scripture had been written in the terms and method of Ariſtotle, how few would have been the better for them? But great Good muſt be common.
And as Paul on all theſe accounts ſets light by this Philoſophy, ſo he calls it, the wiſdom of this world. 1. Becauſe this world was its chief object. 2. And the creatures were its only Light. 3. And it led but few to any higher than worldly ends. 4. And it was that which worldly men that were ſtrangers to heavenly Light and Holineſs, did then moſt magnify and uſe.
Yet as Chriſt when he ſaid, how hard it was for a rich man to be ſaved, did not make Riches abſolutely unlawful, nor to have no goodneſs nor uſefulneſs at all, but teacheth men, if they are wiſe, not to overvalue them, and to be too eager for them; ſo is Paul to be interpreted about Philoſophy, or the wiſdom of this world. (For it is not only craftineſs for worldly ends that he ſo calls.)
And as God when he denyeth his Servants Riches and worldly fulneſs, doth it not becauſe he taketh it to be too good for them, but becauſe it is not good enough, and therefore he will give them better; even the Heavenly Riches, and Honour and Delights: Even ſo when Paul comparatively vilifieth Philoſophy, it is not as being really a wiſdom too high for Chriſtians, but too low; Nor doth he depreſs Reaſon, or extol Ignorance; but would lead men to the trueſt Learning, the higheſt Knowledge and Improvement of Reaſon, the only Wiſdom, from trifling, Pedantick, unprofitable Notions, and Ludicrous loſs of Time and Studies.
It is not therefore for want of wiſdom that the Scripture is not written according to the Philoſophers art. Though Eraſmus overvalued his Grammaticiſms, it was not for want of Learning in Philoſophy that he ſo much deſpiſed the Philoſophical Schoolmen! (ſo that Speaking of the Biſhop of London, who maligned Dr. Colet, and was a ſubtile Scotiſt he ſaith of ſuch; [That he had known ſome of them whom he would not call Knaves, but he never knew one of them whom he could call a Chriſtian.] Vid. Mr Smiths Life of Dr. Colet By Eraſmus. A ſmart charge: I ſuppoſe he meant it of them, rather as Scotiſts, than as Biſhops.
And therefore the Apoſtle aptly joyneth both together, 1 Cor. 1.26. Not many wiſe men after the fleſh, not many mighty, not many noble are called; Seeming to equal worldly Wealth and Greatneſs, with worldly wiſdom or Philoſophy, as to the intereſt of Religion and Salvation. And the fooliſh wits that think he ſpake againſt Learning becauſe he had it not, may as truly ſay that he ſpake againſt worldly wealth and greatneſs becauſe he had it not: For the Poſſeſſion, Uſe and Knowledge of worldly things, are near of Kin. But they knew not Paul ſo well as Feſtus, who thought him not unlearned, though he thought him mad. Nor was it the way of worldly wealth and greatneſs which he choſe.
Doubtleſs neither Chriſt, nor Paul, did ſpeak againſt any Real Knowledge, but 1. Againſt nominal, pretended Knowledge, which was ſet up to divert men from Real Knowledge, and was full of Vanities and Falſhoods. 2. And againſt the overvaluing of that Learning, which is of little uſe, in compariſon of the Knowledge of Great, and Excellent, and Neceſſary things. For knowledge is valuable according to its Object and its uſe. The Knowledge of trifles for trivial ends, is it ſelf a trifle. The Knowledge of things great and neceſſary for great and neceſſary ends, is the great and neceſſary Knowledge. And therefore how unmeaſureably muſt the knowledge of God and our eternal happineſs, excel the Pedantick Philoſophy of the Gentiles. However Chriſtians may Sanctify and Ennoble this by making it a help to higher knowledge. And therefore the Platoniſts and the Stoicks were the nobleſt Philoſophers; becauſe the former ſtudied the higheſt things, and the other the neceſſary means of felicity, amending of mens hearts and lives.
But in the preſent Text the thing which the Apoſtle reprehendeth is, the eſteeming of a mans ſelf to be wiſer than he is; and taking himſelf to be a wiſe man becauſe of his trifling Philoſophical knowledge.A Country-man having ſent his Son to the Univerſity, when he came home askt him what he had learned. He told him he had learnt Logick. He askt him what that Logick was, and what he could do with it: And it being Supper-time, and the poor people having but two Eggs for Supper, he told them that he could prove that thoſe Eggs were three: This is one, ſaith he, and that is Two, and One and Two are three: The Father gave him the better, and told him that his art was uſeful; for he had thought himſelf to have gone without his Supper, but now, ſaith he, I will take one Egg, and your Mother the other, and take you the third. Such kind of Logick the World hath gloried in as learning. And he would have them know that till they knew nobler things than thoſe, & were guided by a nobler light, they were very fools.
I have lookt over Hutten, Vives, Eraſmus, Scaliger, Salmaſius, Caſaubone, and many other Critical Grammarians, and all Gruterus his Critical Volumes. I have read almoſt all the Phyſicks and Metaphyſicks I could hear of. I have waſted much of my time among whole loads of Hiſtorians, Chronologers and Antiquaries: I deſpiſe none of their learning. All truth is uſeful; Mathematicks, which I have leaſt of, I find a pretty manlike ſport. But if I had no other kind of knowledge than theſe, what were my underſtanding worth! what a dreaming dotard ſhould I be? Yea had I alſo all the Codes and Pandects all Cujacius, Weſenbechius, and their tribe at my fingers ends; and all other Volumes of Civil, National and Canon Laws, with the reſt in the Encyclopaedia, what a poppet play would my life be, if I had no more?
I have higher thoughts of the School-men, than Eraſmus and our other Grammarians had: I much value the method and ſobriety of Aquinas, the ſubtility of Scotus and Ockam the plainneſs of Durandus, the ſolidity of Ariminenſis, the profundity of Bradwardine, the excellent acuteneſs of many of their followers, of Aureolus, Capreolus, Bannes, Alvarez, Zumel, &c. Of Mayro, Lychetus, Trombeta, Faber, Meuriſſe, Rada, &c. Of Ruiz, Pennattus, Suarez, Vaſquez, &c. Of Hurtado, of Albertinus, of Lud. à Dola, and many others. But how loth ſhould I be to take ſuch ſawce for my food, and ſuch recreations for my buſineſs? The jingling of too much and too falſe Philoſophy among them oft drowns the noiſe of Aarons Bells. I feel my ſelf much better in Herberts Temple: Or in a heavenly Treatiſe of faith and Love. And though I do not with Dr. Colet diſtaſt Auguſtine above the plainer Fathers, yet I am more taken with his Confeſſions, than with his Grammatical and Scholaſtick treatiſes. And tho' I know no man whoſe genius more abhorreth Confuſion inſtead of neceſſary diſtinction and method, yet I loath impertinent uſeleſs art, and pretended precepts and diſtinctions, which have not a foundation in the matter.
In a word, There is a Divine knowledge, which is part of mans felicity, as it promoteth Love and Union, and there is a ſolid Knowledge of Gods Word and Works, a valuable Grammatical knowledge, and a true Philoſophy, which none but ignorant perſons will deſpiſe. But the vain Philoſophy and pretended Wiſdom or Learning of the World, hath been and is, the cheat of Souls, and the hinderer of wiſdom, and a troubler of the Church and World.