The Schools Guarded, Chapter 2
Diluuntur Sophismata. CHAP. II.
I Come now to answer al the Cav…ls and Objections which Anabaptists, Antino… ians, Familists and Libe…ines. &c. have fiamed against humane learning. When one had made a long O…ation in the praise of Hercules, ne asked hi…, Quis illum vi…u…e…avit? who ever di…praised him? implying that 'twas a needless thing to pra…se that which n…ne ever yet dispraised: but if any should ask me who ever dispraised humane learning▪ I think ther… is no part of the Land but can tell him. Yet I wish there were not some that have been trained up to learning, that do despise and dispraise it; if wisedome must be beaten,Oportet sapientiam ab insipientibus feriri, Diogen. let it be by her foes, not friends▪ by fools, not wise men, by Barbary and not by Athens: what their great Bulwarks, and strong …olds are, I come now to examine.
1. Ob, Their Achilles and chiefe Argument is, Colos. 2.8. Beware lest any man spoile you through Philosophy, and vaine deceit, after the traditions of men, after the rudiments of the world▪ and not after Christ; from hence they argue thus;
Whatsoever the Scripture condemns, that must not be practised:
But the Scripture condemns Philosophy, Ergo.
Ans. The Major must be limited thus, whatsoever the Scripture really and absolutely condemnes, that may not be practised by us; [for there be many things in Scripture, which are comparatively and seemingly condemned, which yet are not absolutely condemned, nor unlawfull, as *See more, Appendix, Rule 32Hos. 6.6. Iohn 6.7, &c. I will have mercy and not sacrifice (1) comparatively mercy rather then sacrifice.] and then the Minor is false. But all Philosophy is really and absolutely condemned in Scripture. For the Apostle doth not in this place condemn all P…ilosophy, but on…ly abusive Philosophy, such as spoiles and corrupts the soule with its delusions; and is *Philosophia falsa & fut…lis, Philosophia no…e est uisi foreign Camerarius. Sub philosophiae nomine tantum damnat omnes adulterina… doctrinas quae nascuntur ex humano c… pi…e, qualemcunque habeant … tionis colorem. Calvin in loe.falsely so called. The words are plain, beware lest any man spoile you [or make a prey of you, by causing you to err from the faith] through Philosophy: So then it is not all Philosophy, but spoiling Philosophy, vaine Philosophy, such as the false Apostles used; whom he compares to Theeves, who labour secretly and subtilly to make a prey of the flock, when they cannot doe it violently. [So much the Originall will beare foreign. Qui depraedetur vos, verbum militare, quod significat praedam eligere.] This will further appear.
1. From the Context.
2. By the Exegesis.
3. By the Apostles practice.
1. From the Context, ver 4. Let no man beguile you with intising words. See, tis not simply and absolutely words, but beguiling entising words which the Apostle condemns:foreign, qui …alsò ra…cinando▪ fallit.▪ So it is not simply and absolutely Philosophy, but deceitfull beguiling Philosophy, which draw… the heart away from Christ, and the simplicity of the Gospell. Non verum usum syncer… Philosophiae, sed abusum, qui est confu…io Philosophiae cùm Evangelio, prohibet; vel potiùs sop…sticen illam rejicit, quam falsi aliqui Philosophiae titulo venditant▪ cum sit tantùm inanis quaedam deceptio, P…zel. 2. By the Exegesis, the latter part of the verse (as it is us…all in Scripture) doth expound the former.Cavete à Philosophia quae nihil aliud est quam inanis deceptio. Calvin. Beware lest any man spoile you through Philosophy; but what Philosophy doth the Apostle mean? why he tels you, such as brings forth *foreign, vana …ec…ptione. V…r… Philosophia est partus rectae rationis, & ae…erna veri…i… foreign. (1) …vul… particula, C…em. Alex. Sirom. 1.vain deceit▪ and is full of sophistry, and captious subtilty. Now not all Philosophy is such; for true Philosophy is the truth of God, and the fruit of right reason, Rom. 1.18.19. 'tis foreign ipsius, much of God may be seen in the nature of the Creatures, Acts. 14.17. 2. The Philosophy which Paul condemnes is such as is according to the Traditions of men, not according to the mind of Christ, but such as is pleasing to flesh and blood 3. It is founded in the rudiments of the world, and withdraws men from Christ; and then the best Ethicall Philosophy in …lato, Aristotle, &c. when it in is put the name of Christ, must be rejected.
3. The Apostles practice shews that he doth not condemn all Philosophy, for himselfe oft used it, in disputing Philosophically, with the Philosophers at Athens, and confounding th…m out of their own writings. Acts 17.28 29. Rom. 1. and was well ver…ed in humane Authors, as appears by his prompt quotations of them Now see what a Paralogism here is [fallacia à dicto secundum quid, N…que s…mplici…e… damnatur ab Apostolo philosopia, sed foreign (1) quatenus sese intra fines sues non continet, nec ad gloriam Dei f…rtur, nec verbo Dei regi s… sinit. Beza.ad dictum simplicite… ] because the Apostle condemnes spoiling Philosophy, vain Philosophy, beguiling, false, frivolous Philosophy, Ergo, he condemns true Philosophy, which is a gift of God, and a great help to the knowledge of Divinity 'Tis plain, that the Apostle condemnes the abuse, and not the true use of Philosophy. Now if the abuse of a thing must take away the use of it; away then with the Sunne, which some Idolaters worshipped by day, and with the M…on, which they worshipped by night, and so were Atheists by day and night; yea away them with bread, drink, cloaths, fire, air, water, &c. for all these are abused by men,Fallacia Aridentis. Ergo, by this Anabaptisticall Logick, they must be all cast away. We must therefore know, that when the Scripture or Fathers condemn Philosophy, 'tis the vanity, errors, figments, and abuse of Philosophy, which they speake against,Si Philosophiam damnare… Apostolus, damna…et utique lum…n rationis, & Deum ejus authorem summâ of …ceret injura…â. Davenant in Col. 2.8. ubi plura. and not that knowledge of the truth found out by the light of naturall reason, whereby we come to know much of God, this being an excellent gift of his, granted to man for his good, being no way repugnant, but subservient to Divinity. Ad rem & appositè Tilenus, [Syntag. P. 1. p. 59.] Quae a…versus Philosophiam, vel P…ulus, vel prijc… Pa…res paulò inclementiùs dixisse videntur, abusum ipsi…s, non ipsam, sed foreign q…and…m & insan…entem sapient…am, Philosophiae nomine … in. è dignam, perstring…n…. The … me of the Apostles words is this q. d. Have a speciall care, lest any false Teachers make a prey of you, and beguile you with their vain Philosophy and worldly wisedome, mixing Divine things with humane, and measuring heavenly m… steries by their naturall reason, drawing you from the truth of Christ, and from the simplicity of the Gospell, to the traditions of men, and beggarly rudiments of the world.
The second OBIECTION.
Rom. 1.21, 22. The Apostle condemnes the Gentiles (say they) that had but meer naturall knowledge, because they did not glorify God, but became unthankfull, vain in their imaginations, foolish and dark, &c.
So 1 Cor. 1.20. The wisedome of this world (i) Philosophy (say they) is condemned as foolishness: From hence they argue thus;
That which breeds idle speculations, vaine deceits, aiery nothings, but fils men full of foolishnesse and darknesse, that must be avoided;
But Philosophy doth so, Ergo.
An. I answer to the Minor by distinguishing of Philosophy, which is two-fold. 1. Philosophia propriè sic dicta, Philosophy truly so called, which is an excellent gift of God, and a part of divine wisedome,Res Dei ratio. Tertullian. whereby we come to know much both in Divine and humane things, so farre as by the light of nature they may be known. This the Scripture never condemnes; but rather condemnes men for not walking up to such knowledge, and answerable to such light Rom. 1.
2. There is Phil…so…hia foreign, impropriè & …busivè sic dict…, Philosoph false…y …o called,Secuti sunt non veritatem cordibus impressam & in operibus Dei …lucen…e…, sed vanissi… suos foreign, & disq…si … …es. Pareus De mundanae sapienti… vanitate lequitur. Calvin. wh…n men follow the idle dreames▪ vaine speculations, and a…r… nothings of their owne braine, besides, and contrary to the word of God. This, and this alone is that which the Scripture so oft condemnes, 'tis not true Philosophy, but va…e Philosophy, not the right use, but the vain▪ and foolish abuse of it, as appears, Ephes. 4.14. and 5.6. 1 Cor 2 4. 1 …im. 1 4. and 6.20. and 2. … 16. Tit. 3.9 'Tis that Science falsely (not truly) so called, which exalts it …el… against Go…. and co…upts the simplicity of the Gospe…l which the holy Ghost in Scripture …o o…t blames No … this is meere fallaci…us arguing (… former from Col. 8) to … the abuse of a thing … …ll the true use of it; and would …ve…hrow all things qui…kly. Ad rem & apposi…e Partus. Deus Philosophiam per se non rejicit, quae alioqui inter eximia Dei dona censetur; sed quia ábs que vera illa sapientia, quae in agnitione & timore Dei consisti… mera est vanitas omnis humana prudentia & eruditio. Pareus.
The like answer serves for 1 Cor. 1.20. The Apostle there condemnes not the use, but another abuse of Philosophy, in that they set it above Divinity, when like a hand-maid, it should onelyonly have waited on it.Qui vult sapiens fieri in Aristotele, stul…i ficetur in Christo, ut Catechismus regat Philosophiam, non regatur ab câ▪ Luther. This appeares from the circumstances in the Text, they preferred their own wisedome, and made it the Rule of their lives, contemning the Crosse of Christ, and its doctrine as foolishnesse, ver. 18 22, 23. they preferred their humane reason, and philosophicall conceits before the plaine preaching of Christ Crucified, which they accounted foolishnesse▪ all that these Gentiles sought for, was wisedome, wisedome (1) a wisedome con…ormable to naturall reason, beleeving no more in Religion, then they can see naturall reason for. This is that the Apostle blames them for, as Calvin well observes. Non simpliciter damnat …postolus aut naturalem perspicaciam, aut prudentiā usu & experientiâ collectā, aut cultum ingeui… literis comparatum, sed hoc totum ad perspiciendam spiritualem sapientiam nullius esse momenti affirmat.
The third OBIECTION,
The Ancient Fathers doe of… condemne Philosophers; Irenaeus confutes many of their vaine opinions; Irenaeus adversus Haereses, l. 2. c. …9. So Lactantius institut. l. 3. c. 2.Haereticorum Patriarchae Philosophi. Tertul. l. de anima c. …. Plato nem omnium haereticorum condimentum vocat. Tertullian declaims against them very much, he cals Philosophers the Hereticks Patriarks, because many of the Hereticks drew their errors out of their writings, as the Valentinians, Arrians, Marcionites. &c.
Ans. They speak not against Philosophy, but against some vaine Philosophers, who abused Philosophy, to the maintaining of errors and Heresies. Now à persona ad rem non valet consequentia, because some men abuse wine, or a sword, it doth not therefore follow that wine is naught, or a sword evill; the fault is in the person, who abuseth the wine to Drunkennesse, and the sword to violence.
2. 'Tis one thing to reject the errors and vanities of Philosophers,Errata artificum non sunt imputanda ips… arti, nec Philosopha…umerr…res ipsi Philosophiae. and another thing to reject Philosophy it selfe; the Fathers condemned the one, but not the other. Sanè & soli…è claris. ille Theolog. Professor; Patres abusum, non usum legitimum rationis exagitant, nec de vera Philosophia, sed perperam Philos…phantium fucis, frauae, subtili…ate, aut ignorantia, eorum dicta sunt intelligenda, &c. Dr …rideaux. Lect. 14. S. 14 page 227. ubi plura.
The fourth OBIECTION.
The Saints are all taught of God, they have the inward teaching of the spirit, which is sufficient in it selfe (…aith Sam: How) Ergo, they need no outward teaching by men brought up in humane learning
An. Subordinata non pugnant. The outward teaching is subordinate, but not opposite to the inward; nor doth Gods inward teach…ng by his spirit, any way exclude, but rather include the outward teaching; for whom God teacheth now, he teacheth not immediately a… formerly, but mediately, by meanes; and therefore he that promised to teach them by his spirit, promised also to give them Prophets, Pastors, Teachers, accomplisht with all needfull abilities for the better edifying of his Church, Eph. 4.11, 12.
2. I answer, à Pari: if humane learning be needlesse because the spirits teaching is sufficient, then by the same Argument, naturall reason should bee needlesse; for such as condemne Arts, may as well condemne Reason, for what are Arts, but Reason brought into rule and order?
The fifth OBIECTION.
Paul counted all but Dung for Christ [Phil. 3.7, 8.]
But his humane learning was a part of this All; [for he was a Pharisee, and they excelled in knowledge, and were the chiefe teachers of it in Christs time.]
Ergo, he counted it but dung for Christ.
foreign (i) res omnes, eloquentiam, opes, delicias, gloriā, &c pro. Christo damna, imò ster…ra existimo. … Lap.Ans. This is a Dunghill-Argument, and is easily answered by limiting the Major; Paul counted all but dung for Christ comparatively, not simply; and so when Riches, Pleasures, Honours, &c. come in competition with Christ, they must be esteemed in comparison of him, as drosse and dung: if a man have riches, he must not cast them away, but he must cast away his confidence in them; so if he have learning, and skill in Arts, he must not cast it away, (for in it selfe it is a good gift of God, Exod. 31.2, 3, 4, 5.) but he must cast away his pride …nd glorying in it,Spoliavit se Paulus non opibus. sed perversâ fiduciâ óperum. Calvin. he must glory in none but Christ; thus Paul cared not to know any thing in comparison of the excellent knowledge of Christ Crucified,In oratione prima. 1 Cor. 2.2. Thus Nazianzen, a very learned man, accomplisht with much Athenian Eloquence, rejoiced that he had any thing of worth, to esteem as nothing in comparison of Christ.
The sixth OBIECTION.
From Rom. 8.7. The wisedome of the flesh is enmity against God, and 2 Cor. 10.4. The weapons of our warfare are not carnall.
Ans. Learning sanctified is no carnall thing, but the good gift of God, and so is not enmity to God, but pleasing to him; nor doth the Apostle by the wisedome of the flesh mean Philosophy, but the corruption and depravation of our natures; and therefore he doth not simply condemne wisedome, but fleshly wisedome, such as proceeds from the pravity of the flesh, and makes us rebell against God.
2. Though Logick▪ Philosophy, Rhetorick &c in themse…ves considered are not able to convert a soule, …et being spiritualliz'd and improved to the right opening and expounding of the Scripture▪ they may be a meanes the better to convince our judgements, and work upon our affections, and so help forward our conversion. Plowing, Sowing, and breaking the clods &c. of it selfe cannot make the corn to grow, yet 'tis a meanes which God hath ordained for that end, and we must use it if we expect his blessing.
The seventh OBIECTION.
1 Cor 1.17. Paul would not preach the Gospell with the wisedome of words, Ergo. we may not do it.
Ans. It is one thing to preach in the wisedome of mans words,Taxat Pseuda postolos quod rhetoricati sint in Christo praedicando neglect â Evangelii simplicitate. Musculus. and another thing to make use of learning in our preparations for preaching. The Apostle therefore doth not simply condemne learning, eloquence, freedome of speech, &c. (which in themselves are the good gift of God) for Paul used much of it himselfe, and was able to speak more tongues then they all; but that which he condemnes is vaine, affected straines of eloquence, and pompous words, whereby the simplicity of the Gospell was corrupted,Eloquentia ipsa non est culpabilis, sed eâ malè utentium perversitas. Aug. and souls kept thereby from Christ: Now this is the abuse and not the right use of learning, which Paul condemnes. The Scripture it selfe is full of Divine eloquence & Rhetorick *See more fully, Mr Perkins on Heb. 11.12. p. 93. Qui dedit Petrum piscatorem, dedit & Cyprianum rhetorem. Aug.and it may lawfully be used by a Minister of the Gospell, not for ostentation, but edification, for being sanctified, it is a furtherance and not a hinderance to the hearers. Non laudatur ruditas, sed simplicitas; nec vituperatur eruditio, sed oftentatio; improbat Apostolus non omnem, sed affectatam eloquentiam, & mixturam sapientiae humanae cum doctrinâ Evangelii, ut quàm scitissimè acutissimus Pareus in locum.
The eighth OBIECTION.
Philosophy is contrary to Divinity… now contraries (saies Sam: How) must not be put together, but the Gospell and humane learning are contraries, Ergo.
Verum vero contrariari non potest, a… vera philosophia est veritas Dei, Roma. 18. Deus non est sibi contrarius in lumine naturae & gratiae. Philosophia sana non pugnat cum Theologia, sed ipsi ancillatur. Alsted.Ans. Nogatur Minor. Philosophy and humane learning is not contrary, but subservient; not opposite, but subordinate to the Gospell. [raetionem supponit, non opponit, instruit non destruit sacra Theologia] Hence the Lord oft commands us to make use of our Reason▪ to judge▪ examine, try al things, that we may discerne truth from falshood, and light from darknesse, Eph. 5.9. and 4.14. 1 Cor. 14.20. See this more fully handled in the first caution following, &c.
The ninth OBIECTION.
Christ was destitute of humane learning, (saith How the Cobler) yea it is blasphemy (saith he) to affirm he had humane learning; since the Jews admiring, said, how knoweth this man letters or learning, having never learned, Iohn 7.15. Its therefore enough (saith How) for the Disciple to be as his Lord, he being destitute of humane learning, his Disciples may well be without it also, as it appeares they were, Acts 4.13.
Ans. Here's a Coblers End indeed, had it appeared at another season, it might have had a fire instead of an Answer. 1. Then I utterly deny that Christ had no humane learning;Christ and his Apostles made use of tongues and Logick for opening of the Scripture, some times they make use of the Hebrew Text, and translate it into Greek, and sometimes they draw logicall consequences from the Old Test. to prove the principles of the New, as Exod. 3.6. compared with Ma…. 22.32. for Isaiah 11.2, 3. and 50.4. tels us expresly, that he had the tongue of the learned given him, and that the spirit of wisedome▪ understanding, counsell, might and knowledge should rest upon him, and make him quick of understanding, and therefore there are said to be hid in him treasures of wisedome and knowledge, Col. 2.3. Now, how he came by it, whether by infusion from Heaven, or the personall union, or education at Schools, it's not materiall▪ since it's apparent by Scripture, that he was full of wisedome; insomuch, as the Pharisees wondred that Christ a Carpenters son, never taught at Schools and Universities, should be able to speak so learnedly, promptly and fully: now had they not been grosly blinded by unbeliefe, they might easily have seen, that since Christ had not his learning by ordinary and usuall meanes, therefore he had it extraordinarily, and immediately from God, and so have acknowledged the evidence of Gods spirit therein.
2. 'Tis true, the Apostles were unlearned in respect of education.Indoctos elegit Christus sed oculavit in prudentes; simúl que dona dedit & ministeriae. they were never brought up at Unive…sities, but in respect of inspiration they were not unlearned; for Christ made them learned, and fitted them before he sent them; (as I have proved at large in another Treatise) insomuch as the Scribes wondred at their boldnesse and abilities,Pulpit Guarded, Ob. 3. p. 53 Acts 4.13. and how, they being unlearned, should come by such learning. In a word, they were foreign, illiterate men, or men without letters, not simply, (for they had spent some time in studying the Scriptures, & were al foreign, taught of God, Ioh. 45. and 14.26 1 Thes. 4.9. 2 Pet. 1.21.) but foreign, in the Pharisees esteem they were unlearned, (who conceited that the empire of learning was within their own dominion) 2. Because they were not brought up in ordinary Schools of learning, though they were brought up in the School of Christ, which was incomparably better. The learning is still the same,Nunc cum confirmatum habeamus Evangelium & ecclesia const tutam expectare ulteriùs Enthusiasmos, neglectis … mediis, vertiginosi est cerebelli ad Anticyras potiùs quàm ad Aegypttos relegandi. D. Prid. conci…. 1. onelyonly the way of attaining it, is different now from what it was in the Primitive times; Christ, the Prophets and Apostles had it by supernaturall and immediate revelation and infusion, we now by Reading, Teaching, Education, Study, and Pains, in Schools and Universities.
The tenth OBIECTION.
But there are many errors amongst Philosophers, Poets, Heathens, &c. what shall we doe in such a case?
Ans. The Apostle tels you, 1 Thes. 5.21. Try all things, and what upon try all you find to be sound and good, hold that fast. We must therefore read with judgement, and not like children, swallow all that's put into our mouths; and this brings me to the cautions, which are ten.