Necessity of Human Learning for a Gospel Preacher, Chapter 13
CHAP. XIII. Objections againſt Learning anſwered.
SECT. I. That the people may be better for the Learning of their Miniſters.
MAny Objections are made againſt the uſe of Learning, for the Miniſters of the Goſpel.
Object. What are the people better for the Learning of their Miniſters?
Anſw. The people, which are unlearned, may enjoy the benefit of all the Studies, and Learning of their Miniſters (in the extract, reſult, refinement, or quinteſsence thereof, as a Learned man ſaith) in, and by their labors in preaching, and writing; by which they convey the ſame unto them, which the people could not by their own private induſtry have attained.
So that the Miniſters of the Goſpel may be ſaid to ſtudy (even Learning, as well as Piety) for the People; as Mothers, and Nurſes eat, and digeſt food for their children, to whom they give ſuck: and the people ſuck Learning, and Knowledge out of the Breaſts of the learned labors of their Miniſters (both Sermons, and Books) in Tranſlating, and Expounding the Holy Scriptures: in handling points of Divinity, in deciding Controverſies, in reſolving Caſes of Conſcience, in compoſing Tracts, &c.
In all which Learning is prepared, and fitted for the Peoples reception, and digeſtion: and by all which they are made partakers of the Sap, and Virtue of their Miniſters Parts, and Studies, Gifts, and Graces.
Hereby the people may be kept from Errors, and Hereſies; from corrupting, or rejecting wholeſom Doctrine; from perverting, and wreſting the holy Scriptures, which (as S. Peter ſaith) they that are unlearned (to wit in themſelves, 2 Pet. 3.16.and in their Teachers) do unto their own deſtruction. That ſaying is very true, ſcil. that judicious Believers can never be unthankful deſpiſers of thoſe Gifts of good Learning in their Miniſters, by whom they have been inſtructed foundly and plainly in the truth.
SECT. II. That the Prophets, Chriſt, and his Apoſtles, were learned.
THe Prophets in the Old Teſtament, Obj. 2.Chriſt and his Apoſtles in the New, had not Humane Learning, —Ergo there is no need of it for the Miniſters of the Goſpel? They carried on their Miniſtery without the knowledge of Arts and Tongues, may not Miniſters do ſo now?
Anſwer in five Propoſitions.
The firſt Propoſition. Mr. Rutherford.The Prophets, and Chriſt and his Apoſtles were learned, and had all the learning and Tongues that we now have, and theſe (Gifts) are the ſame in them and in us, in the names, ſubſtance, and proper uſe of them, but otherwiſe acquired then ours are. The maner of obtaining them is double, ſcil.
1. By Infuſion.
Or,
2. By Education.
I. By Infuſion or inſpiration from the Spirit of God, immediately and extraordinarily, without the help of Schools or ſtudy.
Thus the Prophets and Apoſtles were Act. 2.4.plentifully furniſhed with all gifts of knowledge and abilities.
1. Of Learning (to wit the Arts and Languages) needful to carry on the work of Prophecy in the Old Teſtament, and of preaching the Goſpel, of planting and watering Churches in the New.
2. With the knowledge of God and his will, of Chriſt and the myſteries of the Goſpel, and the things pertaining to the kingdom of heaven. This came to the Prophets and Apoſtles from God by revelation.
Jeſus Chriſt was filled with all the treaſures of wiſdom and knowledge both humane and divine, Col. 2.3. by the ſpirit which he received above meaſure, Joh. 13.34. wherewith he was anointed above and for his fellows. The ſpirit of wiſdom and counſel, &c. that made him quick of underſtanding, Iſa. 11.2, 3. Hence it is, that, when he was a child, he diſputed among the Doctors and learned men in the Temple, Luke 2.46. among whom he was found, Verſ. 48.when his parents had ſought him ſorrowing. He grew in wiſdom and knowledge, ſo as, Verſ. 40, 52according tothe proportion of his age, the gifts of the Spirit were augmented in him. He being greater then Solomon, could not come ſhort of Solomon's wiſdom in any thing, Matth. 12.42.
II. The manner of obtaining learning is by Education, in Schools and Univerſities, by ſtudy and induſtry, by the reading of books, and teachings of men, &c.
This is the ordinary means God hath appointed to ſerve his providence in, for attainment of learning and knowledge, both humane, ſcil. of Arts and Tongues, and divine, to wit, of God and Chriſt, of Law and Goſpel, &c.
The ſame knowledge of the doctrine of Moſes and the Prophets, and of the myſteries of ſalvation, and of ſpeaking with Tongues (in the ſubſtance and nature of the gift) which came to Paul by immediate Revelation from God, Gal. 1.11, 12. Eph. 3.2, 3. and to others of the holy men of God, 2 Pet. 1.21. Timothy acquired by Paul's teaching, 2 Tim. 3.10, 14. and chap. 2. ver. 2. and by his parents education of him in the knowledge of the holy Scriptures from a child, 2 Tim. 3.15. and by ſtudy and induſtry, 1 Tim. 4.15, 16.
Thus the Prophets and Apoſtles had learning and knowledge both divine and humane, infuſed and inſpired into them by the Spirit, immediately, ſupernaturally, extraordinarily, and miraculouſly in reſpect of the maner, and (of the meaſure) of their obtaining them, which is now ceaſed, and cannot be expected without tempting of God.
We muſt ſeek to acquire all theſe from God, by pains and diligence, in the uſe of the means God hath appointed for that purpoſe. Paul exhorts Timothy thereunto, to ſtudy and meditate, and to give himſelf wholly to theſe things, that his profiting may appear in all things, or to all men, and to ſtir up the gift that is in him, for fitting himſelf more to the work of the Miniſtery, 1 Tim. 4.13, 14, 15.
Obj. The Council perceiving that Peter and John were foreign, unlearned men were amazed, Acts 4.13. Ergo, the Apoſtles had no humane learning?
Anſ. They counted the Apoſtles unlearned, becauſe they, being fiſhermen, were not trained up in learning, nor educated in Schools, as the Phariſees were; therefore they wondred that men unlearned were ſo well-skill'd in the doctrine of Moſes and the Prophets; and could ſpeak ſo boldly of the myſteries of the Goſpel.
They wondered at Chriſt's learning, ſeeing he was a Carpenter's ſon, (as then reputed) and never learn'd at School, Matth. 13.55, 56. John 7.15. How knoweth this man letters having never learned?
The ſecond Propoſition. Though many of the Prophets were call'd, or taken from ſecular imployments, as Eliſha from the plow, King. 19.19, 20. Zechariah from husbandry, chap. 13.5. Amos from the herd, Amos 1.1. and 7.14. and divers of the Apoſtles from their nets, ſhips, and fiſhing, as Peter, Andrew, James and John, Mar. 1.16, to 21. and Matthew from the Cuſtom-houſe where he ſate, chap. 9.9.
Yet others of them were educated in humane learning, Acts 7.22.as Moſes was in all the learning of the Egyptians, by the care of Pharaoh's daughter; Dan. 1.4.and Daniel in the learning and Tongue of the Chaldeans, by Nebuchadnezzar's command.
Paul was brought up at the feet of Gamaliel, Acts 22.3. Feſtus told him of his much learning.
The third Propoſition. Chriſt and his Apoſtles made good uſe of Tongues, Arts and Sciences, for opening the Scriptures, and for explaning, applying, and preſſing the Doctrines contained therein, and what they delivered to their hearers.
Of Tongues, in citing and tranſlating Scriptures out of Hebrew in the Old Teſtament into Greek in the New, and expounding them; and in ſpeaking to men of ſeveral Nations in their own Language, Acts 2.4, 5, 6. 1 Cor. 14.18.
Of Arts, as Rhetoric, Logic, Philoſophy, as hath been declared before.—Their uſe of learning ſhews they had learning.
The fourth Propoſition. The Prophets and Apoſtles made uſe of books, of the holy Scriptures chiefly, and alſo of humane Authors to read them.
Mr. Weemſe ſaith, …, Divine … pag. 66.that the Prophets and the Apoſtles (to wit, ſome of them) learned their humane Arts and Sciences from men, as Moſes did from the Egyptians, Daniel from the Chaldeans, Paul from Gamaliel; but, as they were Prophets and Apoſtles, they had their divine knowledge immediately from God, yet they were to retain and keep it by reading: S…m.as the fire that came from Heaven upon the Altar was miraculous; yet when it was once kindled they kept it in with wood, as we do our fires. Yea, they daily increaſed in knowledge by reading of books, eſpecially the holy Scriptures. Daniel, though a great Prophet, did exerciſe himſelf much in reading the books of the Prophets, chap. 9.2. I Daniel underſtood by books the number of the years.
Paul, a great Apoſtle, yet made uſe of Books: 2 Tim. 4.13.he writ to Timothy to bring him the Books he left at Troas, See Piſcator in 2 Tim. 4.13. in his Obſe. v.foreign. Calvin obſerves (upon that place) now that Paul, being aged, was to prepare himſelf for death, yet he deſiſts not from reading Books. Here is commended (ſaith he) to all the godly diligent reading of Books, by which they may profit. Hence the Fury of thoſe Fanatic perſons is refel'd, who, contemning Books, and condemning all reading, boaſt of their own Enthuſiaſms onelyonly. Paul commends reading to Timothy, 1 Tim. 4.13.
It's certain Paul read humane, yea Heathen Authors, as the Greek Poets; for he alledgeth Sayings out of them: As of
Menander, to convince the Corinthians, 1 Cor. 15.33. Evil words corrupt good maners] whereby he refutes the Verſe of another Poet, to wit, Anacreon, as ſome think, —Let us eat, and drink, for to morrow we ſhall die, verſ. 32.
Of Epimenides to reprehend the Cretians, Titus 1.12.
Of Aratus to ſhame the Athenians, Acts 17.28. when he diſputed againſt the Philoſophers there.
Scultetus collects out of 2 Tim. 1.6. that Paul was read in Plato's Writings, for he uſeth ſome of his words, as foreign, which is verbum Platonicum. Peter quotes a common Proverb, or rather two, foreign, &c. foreign, &c. 2 Pet. 2.22.The Dog is turned to his vomit, and the Sow to her wallowing in the mire.
The fifth Propoſition. Some of them made uſe, not onelyonly of Books, for further information of their Minds, but of their Notes, or Writings, for the help of their Memories; as Paul did of the Parchments, 2 Tim. 4.13.which he left at Troas, and ſent for. The Cloak] whereby he was covered from ſhowers, and kept warm. foreign.But ſome think the word ſignifieth Scriniolum, or Theca Libraria, a Desk, or Coffer, wherein Paul laid his Books, or Writings. Calvin inclines to this ſenſe,—The Cloak I left with Carpus bring with thee when thou comeſt, and the Books, but eſpecially the Parchments. What theſe Parchments were is difficult to determine. Some conceive them to be a Scheme, or draught and model of Divine Truths methodically digeſted, which Paul had prepared and accommodated to his own uſe, or transfer'd to the uſe of others, as Apollo, or Timothy, or Titus, 1 Cor. 4.6. Hence one infers, If Paul had been always ſupplied with miraculous aſsiſtance, what needed he to have committed any thing to writing for his own uſe? or to have been ſo ſolicitous for his Parchments?
SECT. III. That Joel 2.28. and 1 John 2.27. make not at all againſt the need of Learning.
Obj. 3. HAth not God promiſed to pour out his Spirit upon all fleſh in the latter days, Joel 2.28, 29? and that the Anointing we have received teacheth us all things, 1 John 2.27? What need is there then of Learning, of Books, or Studies for the Miniſters of Chriſt? Is not the Teaching of the Spirit ſufficient without all theſe?
Anſw. Hereto I return a triple Anſwer.
Firſt, Joel 2.28.That Prophecy in Joel 2.28. of the effuſion of the Spirit in extraordinary Gifts of Tongues, and of Propheſying, &c. was fulfilled at that time, when the Holy Ghoſt came upon the Apoſtles (on the day of Pentecoſt) in the form of cloven Tongues, like as of fire, &c. Acts 2.1, to 7. (for they that ſpake in this place were Peter, and the eleven, Acts 2.14.) Peter aſſerts it for their vindication, that the Apoſtles were not drunk, Verſe. 5, 16, 17.verſ. 15, 16, 17. This was a wonderful and miraculous pouring out of the Spirit ſhortly after Chriſt's Aſcenſion, Mr. Hollingworth.and for the honor of it, Epheſ. 4.8. that God might have a Church among the Gentiles before the fall of the Jewiſh Church. As the miraculous Confuſion of Tongues was the caſting off of the Heathen, Gen. 11.7. ſo the Gift of Tongues in this variety was a means of their Converſion.
Though ſuch extraordinary Gifts were conferred on ſome others (beſides the Apoſtles) afterwards, as Propheſying on Agabus, Acts 11.28. and the Daughters of Philip the Evangeliſt, Acts 21.8, 9, 10. and other Gifts, 1 Cor. 12.28. yet they were confined to the Primitive Times onelyonly of the New Teſtament (when the Goſpel was firſt publiſhed) as proper and peculiar thereunto. But ſuch extraordinary Gifts are now ceaſed, as I ſhewed before.
Viz.
1. For kinde.
2. For maner, by immediate infuſion, or without means.
3. For meaſure, the Apoſtles being filled herewith.
And we muſt now look for the pouring forth of the Spirit,
I. OnelyOnly in ordinary Effects: As,
1. In regenerating, renewing, or ſanctifying Graces.
2. In quickening, ſtrengthening, comforting Operations, though in a greater meaſure.
3. In common Gifts.
4. In the performance of holy Duties, and in the efficacy of the Ordinances, through the working of the Spirit, for the converſion of more Souls, and greater edification of them.
II. To obtain theſe Gifts, and Graces, Comforts, &c. of the Spirit, and the growth and increaſe thereof, in, and by the uſe of the Means, which God hath appointed for that purpoſe.
Secondly, 1 Joh. 2.27.That Promiſe in 1 John 2.27. muſt be thus underſtood—The anointing ye have received (that is, the Spirit of Chriſt) …eth you all things, ſo that ye need not be taught either better things, Mr Cotton in locum.or in a better maner then he teacheth. Yet the Spirit ordinarily teacheth by Means, that is, Hilderſham in Pſal. 5….7.chiefly … the Miniſtery of the Word, and not by immediate Inſpirations, or Enthuſiaſms, or by any other outward Means ſo much. Faith, that grand ſaving Grace, and greateſt work of the Spirit, comes by hearing the word preached, Rom. 10.17. Therefore Chriſt at his Aſcenſion gave gifts unto men, and appointed ſome to be Apoſtles, Prophets, Evangeliſts, (extraordinary Officers) ſome Paſtors and Teachers (i. e. ſtanding Officers of the Church) for the perfecting of the Saints, for the work of the Miniſtery, &c. and theſe to continue (for the Miniſtery is neceſſary) in the Church, till we all come into the Unity of the Faith, &c. that is, till we be made perfect in Chriſt; till we all come in Heaven—Eph. 4.8, 11, 12. Chriſt, who hath promiſed his Spirit, Jer. 2.15.promiſeth Miniſters alſo, and gifts to them, and requires they ſhould not be deſpiſed (Luk. 10.16.) nor their Office. 1 Theſ. 5.20. deſpiſe not propheſying. Hence Paul calls the Miniſtery of the Goſpel the miniſtration of the Spirit, 2 Cor. 3.8. whereby the Spirit is conveyed into us (Gal. 3.2.) and works in us. The Spirit firſt breathed the word of God into the Prophets, and Apoſtles, to write the ſame, 2 Pet. 1.21. and now he breaths in the holy Scriptures, and in, and by the Miniſtery of them upon our ſouls.
This is obſervable, that where our being taught of God is ſpoken of (which ſome conceive to be immediately) ſomething is mentioned, either going before, or following after in the context, relating to the Miniſtery of the Word, to ſhew that that is the Means, whereby God ordinarily teacheth his people. Ex. gr.
Joh. 6.45. It's written in the Prophets, John ….15. Mr. Hild…r…h.They ſhall be taught of God—he adds immediately, Every man therefore that hath heard and learned of the Father, cometh unto me: q.d. The Father teacheth no man (ordinarily) but in, and by the hearing of he Word preached.
Iſaiah 30.21. Thine ears ſhall hear a word behind thee, ſaying, This is the way, walk in it, when thou turneſt to the right hand, or to the left.
When God promiſeth to teach and guide his people aright by his Spirit, they being in danger to be ſeduced, or drawn out of the right way, in the 20 verſe he ſhews (or premiſeth) how, or by what means the Spirit will do this—thine eyes ſhall ſee thy Teachers, &c.—Then follows, Thine ears ſhall hear a word behinde thee, &c. q. d. I will accompany the Miniſtery of my Word with the efficacy of my Spirit in the diſpenſation of thy Teachers, to inſtruct, and guide thee in the right way.
1 Joh. 2.27.—The anointing ye have received, teacheth you all things: in verſe 24. he declares how—Let that (ſcil. doctrine) abide in you, which ye heard from the beginning, verſe 7. which was preached at firſt by Chriſt, and after by his Apoſtles, Luk. 1.2. The Spirit of Chriſt teacheth us all things by the Doctrine, or Word dwelling, or abiding in us, Act. 2.42. Joh. 15.7.
1 Theſ. 4.9. Touching Brotherly love ye need not, that I write unto you, for ye are taught of God to love one another. Compare the firſt verſe herewith—We beſeech and exhort you, as ye have received of us, how ye ought to walk, and to pleaſe God, ſo ye would abound more and more, to which add the tenth verſe.—God teacheth by his Miniſters.
Thus the Spirit of Chriſt teacheth ordinarily by the word, and the Miniſtery of it (for the Word and the Spirit God hath joyned together, Iſai. 59.21. Let no man put them aſunder) that is, in the Church of God chiefly: though he doth teach alſo by Chriſtians exerciſe of their Gifts and Graces, for mutual edification in private Communion by Exhortation, and Admonition, &c. which is enjoyned in the Goſpel, Col. 3.16. 1 Theſ. 5.14. Hebr. 3.13. and 10.24. Jude 20. Acts 18.26. 1 Cor. 14.35.
Thirdly, Though the Spirit be the principal Teacher of us, yet he uſeth his Gifts (which he beſtows on us) as inſtruments, wherby he teacheth us, and enableth us to teach others. The Spirit of God is the Author of every good Gift in us, Jam. 1.17.
1. Of all ſaving Graces, which are the fruits of the Spirit in us, Gal. 5.22, 23. As he is the Spirit of Regeneration, and Sanctification, 2 Theſ. 2.13.
2. Of all ſpiritual Gifts, qualifying for Church-offices, and Chriſtian Communion, 1 Cor. 12.4, to 12. Rom. 12.6, to 9. Eph. 4.8.
3. Of all common Gifts, which qualifie and enable men for Callings, and Imployments.
Bezaleel was filled with the Spirit of God, that is, the Gifts of the Spirit, in wiſdom, underſtanding, and knowledge; and in all maner of workmanſhip, to deviſe cunning works (all thoſe things, that did belong to the Tabernacle) to work (curiouſly) in gold, ſilver, and braſs, Exod. 31.2, 3, 4.
The skill of Husbandry is the Gift of God, Iſai. 28.26. God teacheth the Huſbandman (by his Spirit) how to plow, ſow, reap, and threſh; as he doth the Soldier how to handle his weapon, Pſal. 18.34. and 144.1.
The skil of a Smith in blowing the coals, and in forming Tools, Inſtruments, Weapons, &c. the fruits of the Forge, in the work of his Trade, is the Gift of God alſo, Iſai. 54.16.
Much more are Arts, and Tongues, or Liberal Sciences, the Gift of Gods Spirit, as being more excellent in themſelves, and indeed having more of God in them: and more needful and eminently uſeful for the higheſt Callings, and Imployments, eſpecially for the Miniſters of the Goſpel, as hath been demonſtrated. The Apoſtles, being filled with the Holy Ghoſt, ſpeake with other Tongues (even all kinde of Languages) as the Spirit gave them utterance, Acts 2.4. foreign, to ſpeak Apophthegms, wiſe and weighty, grave and gracious Sentences. The Spirit now teacheth us Arts, and Tongues, as well as the way of preaching, not by revelation, or immediately, as formerly, but by Means, as Schools, Univerſities, and humane Teaching.
Hence I infer, that the Teaching of Gods Spirit, as the principal cauſe, doth not exclude the Gifts of the Spirit (and in particular of Arts, and Tongues) from being Inſtruments, which the Spirit uſeth to teach us, and to make us more fit to teach others; conſidering the Spirit of God is the Author of them all, and he, beſtowing them on us, may imploy them, or work by them as ſubſervient to himſelf, as he pleaſeth. As the inward teaching of the Spirit doth not exclude the outward teaching by the Miniſtery of the word (for theſe are Subordinates, not Oppoſites, Conſiſtents, yea, incluſive the one of the other, not Repugnants) Chriſt, that promiſed to teach his people by his Spirit, promiſed alſo to give them Paſtors, and Teachers, throughly furniſhed with all abilities, requiſite for the work of the Miniſtery, Epheſ 4.11, 12.the perfecting of the Saints, and for the edifying of the body of Chriſt.
Hence it is that (as ſome have obſerved) the perfection of humane Arts, both Liberal and Mechanic, is to be found in the Church; becauſe God ordinarily pours his Spirit, and all the Gifts of it, both ſpecial and common upon it, moſt plentifully.
SECT. IV An Objection, drawn from the ill effects of Learning, anſwered, and it ſhewn to be good in it ſelf.
Obj. 4. VVHat is humane Learning, but the wiſdom of this world? which carnal men, yea Heathens affect, and ſeek moſt after, which God will bring to nothing, 1 Cor. 1.18, &c. which ſtands in oppoſition to Chriſt, and his Goſpel (and croſſes the wiſdom of God) and by which both Jews and Gentiles ſlighted Chriſt, refuſed him, and accounted the preaching of Chriſt fooliſhneſs, verſe 23, 24. and mocked at it, Acts 2.11, 13. and the Miniſters of it, Act. 17.18? Is not Learning the wiſdom of the fleſh, which is enmity againſt God, Rom. 8.7? and upon theſe accounts a great obſtruction to mans ſalvation? Further, doth not humane Learning puff men up, and make men proud? and qualifie men (as ſubtilty did the Serpent, Gen. 3.1.) to be fit inſtruments for Satan to work by, in oppugning Truth and Holineſs, and the Kingdom of Chriſt? to deviſe and defend Errors, Hereſies, Blaſphemies, Wickedneſs, and alſo malicious, miſchievous Deſigns?
Anſw. Firſt, theſe are not the genuine, or proper effects of Learning in it ſelf, but as it is in men, by reaſon of their corruptions, and of Satans tentations. So that all theſe are Vitia perſonae, non rei, the faults of the Perſons that are learned, not of the Thing, or of Learning it ſelf.—Or theſe are the effects of Learning abuſed to the perverting of the ſimplicity of the Goſpel; to the putting falſe Gloſſes upon the Scripture; or to the maintaining of Evil in opinion, or practice; and to the ſervice of Satan againſt Chriſt.—Or theſe are the effects of Learning, prided and gloried in; or overvalued, ſet above its proper place, and price, and prefer'd before Gods Spirit, and the ſaving Graces of it, or reputed ſufficient to teach Chriſt, to convert, and ſave ſouls.
Now the carnal abuſe of Learning (no more then of any thing elſe) takes not away the lawful uſe thereof. Not onelyonly Meats, Drinks, Cloaths, &c. but Grace it ſelf, and Reaſon may be abuſed.
Secondly, It is demonſtrable by Reaſon, Experience, and Scripture alſo, that humane Learning is good in it ſelf, it being the knowledge of God in the Creatures; and the good Gift of God, who is the Author and Donor of it (as he is of all good) therefore it is not enmity, but complacency, or pleaſing to God: and it is good in the natural tendency, and efficacy of it. Indeed it is but a ſubordinate good, yet ſubſervient to an higher end, both in its Nature, and in Gods appointment and donation of it. God hath ſo wiſely contrived, and ordered all his Gifts (both ſuperior, and inferior) as that they ſhould not claſh together, nor one give impediment to another: but all conſpire and move (as wheels in a Clock) to promote the chiefeſt good, that is, Gods Glory, and mans Salvation. Neither Arts, nor Tongues, nor any other Gift of God, can be any hinderance thereunto, except our corruptions make them ſo to be.
Learning in it ſelf, or rightly uſed, is a threefold Good.
1. A Natural Good, the profit and pleaſure of the knowledge whereof is diſcovered and diſcerned by the light of Nature; and upon that account ſo much prized, deſired, and labored for by all ſorts of men, yea, even by the very Heathen. Yea, by the uſe of Learning the Heathen have attained to ſo much knowledge of God from the Creatures (ſcil. of his eternal power and Godhead, Rom. 1.20.) as made them unexcuſable, though not ſufficient to ſave them.
2. It is a Moral Good, for regulating, reforming, and reſtraining even carnal men, the very Heathen.
3. It is a Civil Good, to qualifie men for all Callings, and employments, (as hath been ſhewed) and for Societies.
But Learning ſanctified and ſpiritualized, proves a great help and bleſſing every way, both to them that have it, and to others alſo: but of this before.
III. It's not Humane Learning (or Arts, or Tongues) in it ſelf, but that wiſdom of this world, by which men ſlight, neglect, and reject Chriſt, and the Goſpel, that Paul condemns, and God will bring this to nothing, and make it to be fooliſhneſs, 1 Cor. 1.12, 20. and that wiſdom of the fleſh, or fleſhly wiſdom, which is the corruption and pravity of our Nature, or proceeds from it, and makes us walk contrary to God; this Paul condemns, and it is enmity againſt God, Rom. 8.7.
SECT. V. An Objection againſt Rhetoric from 1 Cor. 1.17. anſwered.
Obj. 5. DId not Paul diſclaim wiſdom of words, as making the Croſs of Chriſt ineffectual, 1 Cor. 1.17. and 2 Cor. 1.4? what is Rhetoric, or Eloquence elſe?
Anſw. Firſt, by the wiſdom of mans words Paul means not Rhetoric, or Eloquence, conſidered ſimply or purely in it ſelf, but the affectation of Eloquence, highſlown Phraſes, vain ſoaring expreſſions, pomp of words, painted ſpeech; as if the efficacy of preaching ſtood therein, or they could add virtue to the Goſpel to call, or ſave ſouls.
Secondly, There is a lawful uſe of Rhetoric in Sermons, as hath been declared, ſo it be
1. Free from affectation, and oſtentation.
2. Humbly, ſoberly, and fitly made Uſe of, as we ſee in the Prophets and Apoſtles.
3. So it may probably have an inſinuating influence, or influential inſinuation upon the hearers.
4. So it tend and ſerve clearly, plainly, and livelily to ſet forth Chriſt, and his Croſs, and the Truths of the Goſpel in a taking way; and no way to darken, dim, or obſcure the ſame, as painted glaſs doth the light.
Aretius, Problem. loc. 118. pag. 375.ſpeaking of Learning and Eloquence, ſaith, Contra illa non aliter diſputat Apoſtolus, &c. The Apoſtle diſputeth no otherwiſe againſt theſe, then as they obſcure the Croſs of Chriſt:—and it muſt be granted (ſaith he) that eloquence and wiſdom are good things in themſelves, and the gifts of God: and if they be rightly uſed, they adorn piety, and may profit wonderfully.
SECT. VI. Of Paul's deſiring to know nothing but Chriſt.
Obj. 6. PAul deſired to know nothing but Chriſt, and him crucified, 1 Cor. 2.2. Ergo, not Arts, and Tongues?
Anſw. 1. He knew humane Learning already, being educated at Gamaliel's feet; and he was a Phariſee, and they excelled in knowledge, and were great teachers thereof in Chriſt's time.
2. Yet he valued it not in compariſon of Chriſt, and the knowledge of him, Phil. 3.7, 8. he counted it but dung.
3. He deſired to profeſs, or teach no other skill, but the knowledge of Chriſt. This was his main, yea his ſole deſign; which doth not hinder, but that he might make uſe of Learning, ſo far as it would be ſubſervient to the advancing of it. And indeed ſo we find him doing in the fifteenth Chapter of this Epiſtle, verſe 33. where he cites a Heathen Poet, as was before obſerved. The earneſt intention of ſome one end doth not oblige to a neglect of any means, that may conduce thereto.