Necessity of Human Learning for a Gospel Preacher, Chapter 4 – Chapter 5
CHAP. IV. The Ʋſefulneſs of Natural Philoſophy.
SECT. I. Uſefulneſs of Natural Philoſophy declared, and proved.
PHiloſophy is either
1. Natural, called Phyſics.
2. Or Moral, called Ethics.
Firſt, Natural Philoſophy is of great uſe to a Miniſter of the Goſpel. After the times of the Apoſtles the Church (as Aretius ſaith) had always learned Doctors (or Teachers) ex Philoſophorum Scholis tranſlatos: Probl. loc. 151.ſuch were Juſtin Martyr, ſurnamed the Philoſopher (in Platonicis diſciplinis ad mira…ulum eruditus) Cyprian and Lactantius. Origen, Chryſoſtom, Hierom were Philoſophers. Auſtin excelled herein; and writ divers Philoſophical Pieces.
This is uſeful in two Reſpects:
I. To know the Natures, Properties, Effects, and Operations of all ſublunary Creatures:
1. Of the four Elements, as Fire, Air, Water, and Earth.
2. Of Meteors in the Air.
3. Of Minerals in the Earth.
4. Of all living Creatures: As,
1. Vegetatives; of all Trees, Plants, Herbs, Fruits, and Flowers, that grow out of the Earth. —the Kinds, Qualities, and Vertues of them.
2. Senſitives, or Animals; as of
1. All Birds in the Air.
2. Beaſts of the Field.
3. All creepings things on the Earth.
4. And the Fiſhes in the Sea.
3. Rational Creatures; as of Spirits and Men.
Of
Man's Body, the Fabrick, and all the Members of it.
Man's Soul, the Eſſence, and all the Faculties of it, and their Operations.
II. To make a fit application of the Creatures (ſcil. of the Natures, Qualities and Effects of them) to ſpiritual uſes, as the Holy Ghoſt directs us in the Scriptures; which have much Philoſophy in them; as Geneſis, and other Books: and are full of Alluſions to the Natures of all kinds of Creatures:
Of Beaſts, as Lions, Wolves, Goats, Sheep, Lambs.
Of Fowls, as Doves, Eagles, Ravens.
Of creeping things, as Serpents, Worms, Ants.
Of Gnats, Flies, Locuſts, Caterpillers.
Which we cannot make uſe of for our ſelves, nor teach or unfold to others, unleſs we have the knowledge hereof in ſome meaſure, which the ſtudy of Natural Philoſophy may much help us to.
This is needful for a Miniſter for ſeven Reaſons.
Reaſ. 1. The knowledge of the Nature of the Creatures is but the knowledge of God in the creatures: from his works of Creation and providence we may and ſhould learn the power, wiſdom, goodneſs and glory of God, (which Natural Philoſophy may, through God's bleſſing, much further us in) yea, the Deity of God, Rom. 1.20.
More's Antidote againſt Atheiſm.The ſubordination of end and means (which clearly demonſtrate an intelligent Agent) in the works
1. Of Creation, eſpecially in the fabrick of the bodies of Animals, and in the forming of ſouls:
2. Of Providence, is (as ſome learned men conceive) the cleareſt demonſtration of the exiſtence of a God.
From hence, it is probable, Ariſtotle gathered and owned one firſt Cauſe, and Plato one God, and Cicero divine providence.
By underſtanding the utmoſt activity of Natural Agents we may be aſſiſted in the knowledge, and ſetled in belief of the divine authority of the Scriptures, and of the Deity of Chriſt; both which are with much conviction proved by that Argument, which Mr. Baxter hath excellently managed in his Reſt, part 2. page 215, &c. drawn from Miracles: the many and real miracles, with which the doctrine of the Scriptures, and the teſtimony of Chriſt and his Apoſtles concerning his Deity, were confirmed; ſince all miracles are the product of divine power, and the righteous God will not ſeal and confirm a falſhood. For ſeeing the Jews, and others, the enemies of Chriſtian Religion, do impiouſly object, that thoſe miracles, which Chriſt wrought, were not above Nature, but performed through the exquiſite knowledge of it by Natural means; what way is there to ſilence ſuch objections, but an accurate ſearch and inquiry into the Cauſes, Natures and Vertues of things, and the underſtanding how far their power and activity will extend?
Reaſ. 2. The knowledge of the Natures of the Creatures was part of God's Image ſtamped on Adam at his creation, (& upon us all in him, as being in his loins) as appears by Adam's giving of Names to the Creatures according to their Natures preſently, as Hebricians well know. See Calvin in Gen. 2.19. And Piſcator in ver. 19, 20, 23. ſaith, Ante lapſum eximia fuit in homine cognitio rerum naturalium: quippe Adam animalibus ſibi a Deo adductis, itemque adductae ſibi mulieri, nomina ipſorum naturae convenientia impoſuerit. Huc pertinet illud Pythagorae, qui dixiſſe fertur, Sapientem oportere fuiſſe hominem, qui primus nomina rebus impoſuerit.
This knowledge Adam loſt by his fall, for himſelf, and for us; and it muſt be recovered now by obſervation, ſtudy and induſtry. To which Philoſophy conduceth very much.
Reaſ. 3. Becauſe a Miniſter ſhould teach the people to read, underſtand, and make uſe of the books, not only of the Scriptures, Pſal. 19.but of the Creatures alſo; which preſuppoſeth himſelf to be well read in both.
Reaſ. 4. Philoſophy is a very pleaſant ſtudy, and affords much benefit, ſatisfaction, and delight to the mind of man, (which ignorance herein deprives men of) and why not to a Miniſter of the Goſpel?
Reaſ. 5. Good skill in Philoſophy may make a Miniſter more fit and able to underſtand, diſcuſs and determine ſome points of Divinity, (though not without the aſſiſtance of God's Spirit) eſpecially thoſe that have a phyſical Term in them: as about the body of Chriſt. He that would demonſtrate that not to be every where; or that Chriſt is not corporally preſent in the Sacrament of the Lord's Supper, muſt fetch his Arguments from the Nature and property of a Body, which are delivered in Phyſics. So about the freedom of the Will, which cannot be handled well, without the knowledge of Natural Philoſophy: which may alſo give ſome furtherance unto his coming to Chriſt, as it did to the wiſe men, Mat. 2.1, 2.who came from the Eaſt to Jeruſalem, being guided by the ſtar, to ſeek and to adore Jeſus Chriſt the new-born Saviour. Theſe foreign were profeſſed Philoſophers, great ſearchers of the depths of Nature. Why did they only follow the ſtar which led them to Chriſt, when doubtleſs this light was viſible unto many beſide them? Becauſe they knew it had more then Nature in it. Hence Biſhop Hall infers, Contempl. l. 1. The Sages and the Star.That no man is ſo apt to ſee the ſtar of Chriſt, as a diligent Diſciple of Philoſophy: that humane Learning well improved makes us capable of divine: but Philoſophy without the ſtar is but the wiſp of error: and that God is the author of all knowledge, and would never have beſtowed any Gift that ſhould lead us away from himſelf.
Reaſ. 6. God ſends us to the Creatures for Inſtruction in moral and ſpiritual duties; now we are not capable of it, if we be not acquainted with their Natures. Thus he placeth an Ant in the chair to teach the ſluggard wiſdom. Prov. 6.6.He ſets the Ox and the Aſs, (Eſa. 1.3.) the Stork, Turtle, Swallow and the Crane, (Jer. 8.7.) to read a Lecture to his people againſt diſregard of God, and non-obſervance of his dealings with them. Chriſt ſends his Diſciples to ſchool to the Birds of the air, and to the Lilies of the field, to be taught Reliance upon the Providence of God, Mat. 6.26, &c.
Many other Leſſons may be learn'd from the Creatures, if we know their Natures and properties. See inſtances hereof in the ſeveral ſorts of Creatures in Alſted's Theologia Naturalis.☞
Therefore if God hath made other beings as Glaſſes (as One ſaith) to repreſent, as his own excellency, ſo our duty; we may ſafely conclude he would have us look in them. Where God teacheth we muſt learn; and have an eye there, where the finger of God pointeth to us, ſcil. in his works: which becauſe all men cannot ſtudy and ſearch into, it's neceſſary ſome ſhould, namely Miniſters, that declare them to others, as David did. The Creatures will not read Ethics to him that hath no inſight into Phyſics. Skill in Naturals may help to make good Morals.
Reaſ. 7. From Examples, which ſhew God to be the Author of Philoſophy, and it to be of great uſe and excellency. That David was well acquainted with the works of Nature, as well as with that of Grace, may be gathered from divers paſſages in the Pſalms: eſpecially from Pſalm. 104. (if that be his, as it ſeems to be, becauſe it begins and ends as the former Pſalm doth, which is his.) How often do we finde him contemplating the works of God, and admiring him in them?
Solomon was a great Philoſopher, 1 King. 4.33.and full of humane, as well as of divine Learning. Therefore it is ſaid, he ſpake, or diſcourſed, of all kinds of Plants that grow out of the earth, from the Cedar to the Hyſſop that ſpringeth out of the wall.—He ſpake alſo of Beaſts, Fouls, of creeping things, and of Fiſhes.
Philoſophy was part of that wiſdom, which God gave unto him, and made him wiſer then all men. Solomon's wiſdom excell'd the wiſdom of all the children of the Eaſt Country, Mat. 2.1. 1 King. 4.30.who were reputed the wiſeſt in the world, Dan. 2.2. Such were the Chaldeans, and Arabian Philoſophers and Aſtronomers,—and his wiſdom excell'd all the wiſdom of Egypt. The Egyptians were famous for wiſdom and knowledge in all Sciences, Annot.Iſa. 19.11, 12. Many famous Philoſophers went to Egypt for increaſe of learning and wiſdom. The wiſeſt among the Grecians profeſſed they had their grounds of Philoſophy from the Egyptians. But ſome Authors conceive the Grecians Philoſophy to have been but the Jews Cabala with a new Name, and that other Nations derived their Philoſophical knowledge from the Hebrews, eſpecially the Phenicians, Phoenicia is ſometimes put for Canaan.(who were their Neighbors, and with whom Abraham ſojourned) from whom Learning was by Cadmus carried to the Grecians, and received from them by the Latines, and ſo ſpread into theſe Weſtern parts of the world. Yea, it is probable that by means of Solomon's wiſdom, and knowledge, Philoſophy was improved, and Phyſiology flouriſhed, even in Egypt, Arabia, Chaldea. For it is ſaid, 1 King. 4.34.that there came of all people to hear the wiſdom of Solomon, from all Kings of the earth, which had heard of it; eſpecially from Egypt, becauſe of his alliance with that King, having married his daughter; and from Arabia, becauſe the Queen of Sheba came thence, who brought her hard Queſtions to him, and carried away his Reſolutions. Thus muſt his knowledge needs be ſpread in thoſe Countries, where being cheriſhed it raiſed their fame, and invited thoſe Grecians (who after proved the moſt eminent Philoſophers) to undertake long journeys in purſuit of Learning.
Moſes was learned in all the wiſdom of the Egyptians, Acts. 7.22. that is, in Philoſophy, and in all the ingenuous and liberal Arts of the Egyptians.
Job (who is ſtiled the greateſt of the ſons of the Eaſt, Job 1.3.) and his friends were eminent for profound knowledge. Their diſcourſe evinced their acquaintance with Philoſophical, as well as Theological knowledge.
God gave Daniel, Dan. 1.17.and his three Aſſociates, knowledge and skill in all learning and wiſdom; that is, as Calvin ſaith, in the liberal Arts, (not in Magical Arts) and in natural knowledge. Nebuchadnezzar commanded they ſhould be taught the learning (and the Tongue) ver. 4. of the Chaldeans; that is, as ſome expound it, the knowledge of Natural, Moral, and Rational things. They were trained up, through God's providence, by their Chaldean Inſtructers, in commendable learning, ſcil. of Arts and Sciences, wherein they attained unto a greater perfection then any in ſo ſhort a time, as the ſpace of three years; and they were preſerved from the corrupt and unlawful Arts the Chaldeans uſed; as Magic, Inchanting, Judiciary Aſtrology, and ſuch like. As they would not defile themſelves with the King's meat, ſo they would not be corrupted with the vain Arts of the Chaldeans, or the ſuperſtitious precepts of their Teachers. Daniel was the Maſter or ſuperintendent of the wiſe men in Babylon, Dan. 2.48, with 4.9.
SECT. II. Objections refuted.
Obj. 1. DOth not Paul condemn Philoſophy, when he cautioneth the Coloſſians againſt it, Col. 2.8. Beware leſt any man ſpoil you through Philoſophy, that is, rob you of your ſouls, or your ſouls of Chriſt, or his Truth and Grace?
Anſ. The Apoſtle meaneth not all Philoſophy, but that which is vain and deceitful, an impoſture or ſeducement, therefore ſaid to be vain deceit, by way of Explication, or as a reſtraint, as Calvin, Zanchy, Davenant, and many others, interpret the words.
Philoſophy may be taken in a triple ſenſe.
The firſt ſenſe. For the knowledge of the Natures and properties of the Creatures, and the Rules concerning the ſame; as alſo of Moral Vertues. This is the moſt true, proper, and genuine ſignification thereof.
This Philoſophy is lawful and uſeful, for two Reaſons.
Reaſ. 1. It is the birth of right Reaſon, (or, as one cals it, the child of rectified reaſon) it is the knowledge of Truth invented by the light of natural Reaſon, which is put into man's mind by God himſelf. Res Dei Ratio, ſaith Tertullian. True Philoſophy is the Truth of God, or a branch plucked from the eternal verity (as ſome phraſe it.) It is foreign, that which is to be known of God, much of whom may be ſeen in the Creature.Rom. 1.19. Pſal. 19.1. Acts 14.17.
The book of Job is full of Arguments from things Natural, to dictate and manifeſt the infinite wiſdom and power of God.
Doth not the Word of God ſend us ſometimes to the teachings of Nature, and of natural things?
Reaſ. 2. The knowledge of the Creatures (or of natural things) and of Moral Vertues, may help in the knowledge of things ſpiritual and heavenly, as a ſpectacle wherewith they may be better diſcerned, and ſerve as a ſtep to aſcend to the clearer diſcovery thereof.
True Philoſophy helps grace (ſaith one) better to apprehend, Bains in Col. 2.8.and more fitly to teach others the things it knoweth; and it furthers and ſtrengthens faith in a believer, (though he believe not for Reaſon) when he ſeeth the conſent of Reaſon. Credimus ſupra rationem, ſed non temere, aut irrationabiliter. Nam ipſa ratio concipit & illud cui fidem adhibemus ſluere, & recte deduci ex principiis ſacrae Scripturae, Davenant in Col. 2.8.
This Philoſophy (or Philoſophy in this ſenſe) is good, Acts 17.28, 29.and allowed by Paul, elſe he ſhould condemn himſelf; for he uſed it in diſputing Philoſophically with the Philoſophers at Athens, and confuting them out of their own writings.
The ſecond ſenſe. Philoſophy may be taken for the Errors of the Philoſophers, or of Heathens, who excell'd in the knowledge of Philoſophy, affirming things falſe and contrary to the Word of God; as the eternity of the world; Vid. Zanch. in Col. 2.8.the mortality of ſouls; of Purgatory fire after this life, out of Plato; of Stoical Fate; Magick, and Soothſaying; of Heatheniſh deities, and the worſhip of them; and of divers deviliſh things; the doctrine of Demons; 1 Tim. 4.1.of the worſhip of Angels.
It's probable the falſe Apoſtles, under a pretence of ſecret wiſdome, ſought to obtrude ſome new doctrines (as this and others, drawn, it's like, Davenant on… 2.18.out of the fountains of the Platoniſts) upon the Coloſſians.
The Philoſophers, as the Stoies, Epicureans, Ariſtotelians, Platoniſts, and others, do not always deliver the dictates of right Reaſon, but ſometimes the dreams or fancies of their own opinion.
We judge that true Philoſophy, delivered by all the Philoſophers, or others, which is agreeable to right reaſon, to truth, and good Maners. Hoc totum ſelectum appellamus Philoſophiam, ſaith Davenant.
Now the errors of Philoſophers do not appertain to Philoſophy, tanquam partes, ſed peſtes ejus, ☞as the parts, but peſts thereof; as the errors of Divines do to Divinity: and to introduce the errors of Philoſophers into Divinity is dangerous, and damnable.
The third ſenſe. Philoſophy may be taken for the Miſapplication of the Rules of Philoſophy, that are true in themſelves (in the courſe and order of Nature) and agreeable to reaſon, to impugne the myſteries of the Goſpel, and our faith therein, or to overthrow the Principles of Religion; which are far above Nature, and above Reaſon: As, the Creation of the world; the Reſurrection of the body; the Trinity of Perſons in the Unity of the Divine Eſſence; the Incarnation of Chriſt; (that a Virgin ſhould conceive;) the Hypoſtatical Union of his two Natures; the Juſtification of a ſinner by the righteouſneſs of another, &c.
All which are to be drawn from higher Principles then the light of Nature, (becauſe the like to all theſe is not in all Nature) ſcil. from the revealed will of God in his word; and are to be effected not by the vertue of Natural Cauſes, but by the omnipotency of God.
This is the abuſe and perverting of Philoſophy, which is pernicious, and hath helpt to breed hereſie in many Articles of Faith and Religion. Then Philoſophy is vain deceit indeed, and corrupts the ſoul with its deluſions, and draws the heart away from Chriſt, and the ſimplicity of the Goſpel, Beza. Zanch. Davenant.when it is carried beyond its proper bounds and limits, to determine of ſuch things as are above the capacity of Nature and Reaſon, and pertain to faith, and depend only upon the revealed will of God, and concern the worſhip of God, and the ſalvation of man, then it doth miſere in nugas evaneſcere.
The errors of Philoſophers, and the abuſe of Philoſophy, are condemned, and diſſwaded from by Paul in this Text.
Now the abuſe of a thing takes not away the lawful uſe of it.
Proteſtants blame the Papiſts for making Philoſophy a Miſtreſs, rather then an Hand-maid, to Divinity; and for following Ariſtotle rather then Paul, Cartwright in Rhem. Teſt.in their opinions of God's providence; of Juſtification by works; of Free-will and Purgatory, and of many other things, wherein their Philoſophical Agar hath malapertly gainſayed her Theological Miſtreſs Divinity: and though we embrace the help of thoſe weapons againſt the preſence of Chriſt's body in the Sacrament, which common reaſon puts into our hands, yet we bring them not but ſharpned and headed out of the holy Scriptures, Fulk.which declare the perfect humanity of Chriſt, and all the eſſential properties of a true and natural body, Mar. 16.16. Luke 24.39. Acts 3.21.
Object. 2. Did not the ancient fathers ſometimes inveigh bitterly againſt Philoſophers and Philoſophy, De Anima cap. 1. Adverſus Hermogenem, cap. 1.as Tertullian, who calls them Animalia Gloriae—Haereticorum Patriarchas, Adulteros veritatis, &c.—& Lactantius Inſtit. lib. 3. cap. 2. Hierom ſaith, Philoſophi ſunt Primogeniti Aegypti, Ad Cteſiph. contra Pelag. cap. 1.& Irenaeus adverſus Haereſes, lib. 2. cap. 19.
Anſw. The abuſe of Philoſophy by the Heretics of old (Sophiſters rather then Philoſophers) as is conceived, gave thoſe Fathers the occaſion thereof. For in other places, where they ſpeak of it, as it is in it ſelf, they much commend, and ſet it forth. Ye… Tertullian, though he was a keen oppoſer of thoſe Philoſophers, yet gave this good Teſtimony of the uſe and need of Humane Learning: De Idololatria, cap. 1.Quomodo quis inſtitueretur ad prudentiam humanam, vel ad quemcunque ſenſum vel actum (ſine literis) cum Inſtrumentum ſit ad omnem vitam literatura? quomodo repudiamus ſecularia ſtudia, ſine quibus divina eſſe non poſſunt? videamus igitur neceſsitatem literatoriae eruditionis, &c.
Si Philoſophiam damnaret & rejiceret Apoſtolus, rejiceret utique lumen Rationis, Davenant in Col. 28. pag. 225.& Deum ejus Authorem ſumma afficeret injuria.
Vere dicamus nullam eſſe partem Philoſophiae, aut humanae literaturae, Idem p. 228, 229.quae ab Interprete ſacrarum literarum non advocetur quandoque, quaſi ad Symbolum ſuum conferendum.
Note.
Metaphyſics I have omitted (though there might be uſe of them) becauſe what is contained in them may be refer'd to Phyſics, Logic, and Divinity.
CHAP. V. Of the Ʋſefulneſs of Moral Philoſophy, or Ethics.
MOral Philophy is uſeful for a Miniſter, to have the knowledge of Ethics, Oeconomics, Politics.
Reaſ. 1. Becauſe the holy Scriptures have much of all theſe in them (they being a Rule of Maners to all ſorts of men, and in all Capacities and Relations) eſpecially the Proverbs and Eccleſiaſtes; out of which Biſhop Hall hath made an Extract of Solomon's Ethics, Oeconomics and Politics.
Reaſ. 2. A Miniſter may be much helped in the knowledge of virtues and vices and of the concernments of both; and in aſpirations after Goodneſs, eſpecially ſummum bonum, and Tranquillity of Minde, and in many other ſuch things, even by the Moral Philoſophy of the Heathen (who went onwards as their light leads them) wherein very uſeful and excellent things are to be found.
This is of much uſe.
1. Rom. 2.14, 15.To declare that the Moral Law of God is written naturally in the Heart, ſeeing divers of the Heathen, who were amiably and laudably moral, were never by Grace elevated above Nature.
2 1 Cor. 11.14. Dr. Hall.To ſhew what Dictates or Doctrines even Nature teacheth men: Grace ſcorneth not to learn ſome things even of Nature.
3 To ſhame Chriſtians, who enjoy Means of Grace, the light of the Goſpel, yet come very ſhort even of Heathen men in Moral virtues; as in Juſtice, Temperance, Meekneſs, Continency, Patience, Amity, and fall ſometimes into ſuch foul Sins as are not named among the Gentiles, ſcil. without deteſtation; as the inceſtuous perſon in the Church of Corinth did, 1 Cor. 5.1.