The Christian Warfare Part 2, Book 1 · Chapter 10
CHAP. X.
That worldly learning seuered from true godlinesse, is to be contemned.
ANd thus hauehave I shewed that meere ciuill§. Sect. 1. That learning in it owne n… ture is good and verie commendable. vertues, and particularly the wisedome of worldlings, may and ought to be contemned and despised of Christians, as being not onelyonly voyd of any worth and excellencie, which might inflame their louelove; but also so full of sinne and corruption, and so hurtfull and pernicious to those who set their hearts on them, that they iustly deserue to be hated and reiected. Now it followeth, that according to my order propounded, I adde some thing of the gifts and ornaments of the mind, namely, the gifts of humane learning, and of science and knowledge, which the world abuseth as occasions and grounds of dangerous tentations. And first I will speake briefly of humane learning; consisting principally in the knowledge, memorie and skilfull vse of arts and languages; the which is in it owne nature good, as being an excellent gift of God, whereby the mind of man is adorned, and his naturall gifts and faculties much improued, polished and perfected; so as it is a question disputable, whether nature, or this art and learning are of greater vse and efficacie, for the directing and perfecting of such humane affaires, as are of greatest excellencie. By it the harshnes and roughnesse of nature is mollified and mitigated, barbarisme banished, ciuilitie preserued and increased, all things which tend to the well-being and bettering of humane societie perfected, and in a word, hereby the rough fallow grounds of our hearts are as it were ploughed vp, and fitted and prepared to receiue the seeds of diuine knowledge. In it owne nature therfore, humane learning is not only good but very excellent, and is not contemned and hated by any, but those who are rude and ignorant, yea it ought in this sense to be esteemed and sought after as a pearle of price, which is much to be preferred before all the treasures and honors of the world; as being a singular ornament of the mind, which euen in the iudgement of Gods Spirit maketh his faithfull seruants more praise-worthie; for thus the holy Ghost commendeth Moses for his excellent learning, saying, that he was learned in all Acts 7. 22.the wisedome of the Aegyptians, among whom learning in those daies chiefely flourished; and Apollos, whom he alsoActs 18. 24. praiseth for his eloquence and knowledge.
But if we consider of this learning as it is in vsus, then is it to§. Sect. 2. That worldly learning becommeth euill vntounto vsus, when it is abused. be esteemed among things indifferent, the which according as they are vsed by the partie that hath them, are either good when they are well vsed, or euill when they are abused, and the nature of them infected and poysoned through the contagion of our corrupt nature. And thus learning is good, when it is well vsed for those good purposes aboue mentioned, to which in it owne nature it inclineth, and furthereth those good ends for which God hath ordained it; and euill, when as it is abused through our corruption; as namely, when as we wax so proud of this gift of God, that we forget the giuer, or insult ouer our brethren who are not qualified with it; for as learning is the ornament of the minde, so humilitie is the ornament of learning. Secondly, when as being idle and fruitlesse it helpeth not forward those ends for which it was giuen vsus, neither bettering the minde, nor ordering the affections, nor reforming the life and manners, nor increasing ciuilitie, nor yet fitting and preparing vsus for true religion; but contenting our selues with an idle theorie and speculation, we vse our knowledge only to know, as the Athenians were said to vse their money, only to tell it; vnlesse it be now and then, when wee affect the praise of learning in discoursing with others. Thirdly, when as wee set our hearts wholly vponupon it, and spend all our time in attaining vntounto it, and hauing obtained it, doe finally rest in it; as though it were the cause of our comming into the world, and the very end of our liues, to get humane learning; whereas it ought to be the way, and not our marke and chief scope, and as an handmaide to trimme and adorne vsus, and so to vsher vsus into the presence of vertue and true godlinesse, and not to bee esteemed▪ and adored as our chiefe Ladie and soueraigne Princesse. For this were to content our selues to liue in the porch, and neglect the beautifull lodging which it leadeth vntounto; and like Penelope her suiters, to leaue the Mistrisse, and make louelove to the handmaid. Fourthly, when as wee hauehave an insatiable desire in hoarding vp these rich treasures, being neuer satisfied, but euer curiously prying into the very hidden bowels of natures secrets: for the Apostle telleth vsus, there is a measure of our vnderstanding, as wellRom. 12. 3. as of our stature, aboue which when it is racked, it bringeth as much torment to the minde, as the other to the body; and that there is a sobrietie in our soules, which contenteth it selfe with a competent portion of this spiritual food of learning and knowledge; the which being exceeded, causeth a surfet, which casteth the minde into diuers and dangerous diseases which are hardly cured. And another demandeth, if he be to be reproued, which gathereth needlesse superfluities, and in his house setteth out to the shew an outward pompe of precious things, and he to be excused which is too much occupied, in gathering superfluous abundance of learning & humane knowledge? Yea (saith he) to desire to know more then enough, is to be reprehended, as being a kind ofPlus s…ire velle quam sit satis, intemperantiae genus est. Senec. epist. 88. intemperance. Lastly, this learning is abused when we ouervalue and esteeme it, as when wee place therein our chiefe happinesse, or preferre it before the knowledge of God and his true religion, or the rest of his sanctifying and sauing graces, aduancing the handmaides aboue their mistrisse, and esteeming the confused languages of Babel, aboue that excellent language of the spirituall Canaan.
In which respects when learning is abused, it degenerateth§. Sect. 3. That worldly learning is to be contemned, first because it doth not profit vsus. from his owne nature, and becommeth vntounto vsus euill, worldly and wicked, and is therefore of all Gods seruants to be contemned and despised, loathed and abhorred. Now that wee may contemne this worldly and wicked learning, which is so much admired among carnall men who hauehave attained vntounto it, let vsus consider, first, that it bringeth with it no true profit; and then, that it is the cause of much hurt. That this learning of carnall worldlings profiteth them not, it may appeare by induction of particulars. For what doth it auaile them to be good Logicians, when as they are neither skilfull in finding out what the good and perfect will of God is, nor able to iudge betweene that which is good and euill, nor to confute the subtill sophistrie and dangerous paralogismes of our spirituall enemie the diuell, whereby out of false premises he frameth against their soules most damnable conclusions? What doth it profit them to bee good Rhetoricians in perswading of others vntounto what they list, by setting a faire glosse vponupon a false cause, if they hauehave not sound eloquence enough, to perswade and assure themselues of their owne saluation? What doth it helpe them to bee good Grammarians, and to hauehave the knowledge of all tongues and languages, if there be no congruitie betweene1. Cor. 13. 1. Gods law, and their life and manners, and hauing their heads full fraught with this learned skill, their hearts bee emptie of louelove and charitie? What benefit hauehave they by their exquisite skill in Arithmetike, whereby they are able to number numbers numberlesse, if they want skill to number their daies, that they may appli… their hearts to true wisdome? What though like good Geometricians they could measure all the parts of the earth, and take the height, and demonstrate the bignes of all the starres of heauen; if they hauehave no measure in their passions, appetites, and earthly desires? What though like cunning Astronomers and Astrologians, they knew the number of the starres, with all their motions, the constellations, aspects, and influences of these celestiall bodies, and could neerely gesse at future contingents, and things to come; if their hearts and affections remaine fastned to the earth, when their eies are lift vp to heauen, so as they can neuer raise them on high with any spirituall and holy meditation? What though like cunning Musitians, they be skilfull in all the moods, chords, and proportions; if they cannot accord the iarring discords of their owne passions, nor make that sweete harmonie in Gods hearing, by causing their heart, tongue and hand to accord and agree together, in a holy and vpright profession and practise of godlinesse and righteousnesse? What will it helpe skilfull Philosophers, though they were able to vnbowell the secrets of nature, to know the causes and yeeld the reason of all things, which curiositie her selfe could inquire; if they be ignorant of the great Creator, and of themselues, neither knowing the corruption of their nature, nor the meanes how to bee freed from it? What will it profit them if like skilfull Historians, they can relate what hath been done in all countries, in all ages, if they be not well acquainted with the historie of the Bible, and the Gospell of Iesus Christ▪ nor know what he hath done for their saluation? What though like cunning Lawyers they be learned in the lawes of men, if they bee ignorant in the law of God, and lawlesse and licencious in their liues and conuersations? What will it auaile them if being skilfull Physitians, they can gesse at other mens diseases by feeling of their pulses and seeing their vrines, and can applie fit remedies for the curing of their bodies; if they cannot iudge of the distempered passions of their owne hearts, nor know by what meanes their soules sick in sin, may be cured and recouered? And to conclude, what benefit should wee reape, though being learned Diuines, wee are able to dispute of the deepe mysteries of religion; if we doe not make a holy vse of this knowledge, for the sanctifying of our hearts, and the reforming of our liues and conuersations?
Secondly, the vnprofitablenes of worldly learning hereby§. Sect. 4. That worldly learning is vaine, and of no excellencie. is manifest, in that it is vaine and of no excellencie; for first it is so farre from conferring of true wisedome, consisting in the knowledge and feare of God, that it is oftentimes disioined from that wisedome which is morall and ciuill, and according to the prouerbe which is grounded vponupon common experience, The learnedest Clerks are not alwaies the wisest men; they being so wedded to their book-learning and the theorie of knowledge in speculation only, that they neglect that practicall knowledge which is chiefly perfected by obseruation and experience. Now, as one saith, A man learned and vnwise, is like an asse decked with costly ornaments, whichLiteratus stultus est phaleratus asinus. make him to bee more looked on, but not more esteemed. Secondly, the vanitie of worldly learning may appeare, in that it hath in it no selfe excellencie to giuegive contentment to him yt hath it by it own worth, vnlesse that ostentation therof be made vntounto others, that so they may admire and praise it. To which purpose the Satyrist saith, that it nought auaileth to know, vnlesse another knoweth that thou hast this knowledge; Scire tuum nihil est, nisi te scire hoc sciat alter. At pulc…rum est digito monstrari, & dicier, hic est. Pers. S….but this is that which is thought worth esteeme, to be pointed at with the finger, & to be noted for excellencie aboue others. Lastly, worldly learning without true godlinesse is vaine, because it doth not fill and satisfie him that hath it; for hee that hath spent most paines in studie, and hath attained to the greatest measure of learning and knowledge, is no more contented or satisfied, then he was when he had learned but the first rudiments: because the more he knoweth, the moreHoc vnum scie. me nihil scire. Socrates. he seeth his want of knowledge; and the highest degree of learning in this state of imperfection, cōsisteth in the knowledge of a mans owne ignorance. And therefore the Wise man saith, that he that increaseth knowledge increaseth griefe, Ac sane qui addit scientiam addit dolorem, vt qui non plus v…luptatis ex eo quod inuenit accipiat, quam moeroris ex eo quod assequi non potuit. Nazianzen. Apologet. 1.because he doth not receiue so much pleasure by that which hee hath found out, as sorrow for that vntounto which he is not able to attaine; like vntounto those who being yet a thirst, are pulled frō the waters, or that cannot hold in their hands that which they think they hauehave; or like vntounto those who are inlightened with the brightnes of the lightning; which light presently leauing them, they remaine in more grosse darknesse then before. And this vanitie of humane learning is the cause why the Saints of God hauehave so contemned it; for hauing attained to the knowledge of God and his will, of our Sauiour Christ, and the worke of saluation wrought by him, they hauehave in comparison of this excellent knowledge, accounted the other base and of no worth. An example whereof we hauehave in Paul, who being indued with a great measure of this humane learning, contemneth it, professing that he cared not to know any thing, saue Iesus Christ 1. Cor. 2. 2.and him crucified. As also in the Ephesians, who being conuerted to the faith, and indued with some measure of sauing knowledge, brought their bookes, out of which they had learned Acts 19. 19.their curious arts, and burned them before all men, the price whereof amounted to fiftie thousand pieces of siluer.
Lastly, the vnprofitablenesse of worldly learning hereby§. Sect. 5. Worldly learning helpeth vsus not to the attaining of Gods spiritual graces. appeareth, in that it furthereth not our saluation, nor bringeth vsus neerer vntounto God, neither in this life by grace, nor by glorie in the life to come: for it helpeth not at all to inrich vsus with any of Gods sanctifying and sauing graces, but excelling all others in this kind of learning, we may be as miserablie poore in those inestimable treasures as the most simple idiots. And this the examples of former times & of our owne daies doe plainly manifest: for who more learned then the Aegyptians, and who more grosse idolaters? Who more learned then Pharaohs inchanters, and astrologians, and who more diuellish sorcerers? who more learned then the Scribes and Pharisies, and who more gracelesse and wicked? Finally, who more learned then those great Clerkes, and profound Doctors, which vphold (vponupon the strength of their shoulders) the declining Monarchie of the Babylonish Antichrist, and yet who more licentious in their liues? who more malitious opposers against the kingdome and truth of Iesus Christ? who more cruell persecuters of the Saints of God? But let vsus descend to more particulars, this worldly learning doth not at all inlighten our minds with sauing knowledge, nor inricheth our vnderstanding with spirituall wisdome; as may also appeare by the former examples; for there was neuer any in their times excelled those before named in this learning; and neuer any more blindly ignorant, euen in the rudiments and first principles of true religion. In which respect, they may fitly be compared to Battes and Owles, which see very acutely in the darke, but are dim-sighted and pur-blind when the Sunne shineth: so these remaining in natural darknesse, see very cleerely the vnprofitable and nice quiddities of vaine Philosophie, but when the light of the Gospel cleerly shineth, they are not thereby inlightned, for their Owlelike eyes cannot endure this brightnes, neither doth it helpe their sight, but makes them more pur-blind then before. So also it doth not profit vsus for the attaining of faith, yea rather it confirmeth and encreaseth naturall infidelitie; for whereas faith is of things not seene, and not grounded on sense, but restethHebr. 11. 1. vponupon Gods word and promises, as being truth it selfe which cannot deceiue, these learned worldlings credit no more then they see, nor beleeue any thing which may not be demonstrated by the rules of their learning. And for this we hauehave the Pharisies testimonie against themselues, where speaking to their seruants, who were astonished with Christs doctrine, they demand, if any of the Rulers and Pharisies beleeue Iohn 7. 48.in Christ? But (say they) this people that know not the …aw are cursed. And so we shall find that the doctrine of faith taught by the Apostle Paul, was neuer more vnprofitableAct. 17. 18. 32. and vnfruitfull, then among the Athenians, neuer more opposed, nor more derided, nor euer fewer in any place by so much preaching conuerted to the faith, then among these learned Philosophers. The like might be said of all other sanctifying graces: for who are more dotingly fond of worldly vanities, of riches, pleasures and preferments, and shew lesse louelove to God in their holy obedience, thē the learned worldlings? who trust more in the arme of flesh and inferiour meanes when they hauehave them, or are more desperately discouraged and discomfited when these meanes faile them? Who shew lesse hope then they, when they are in any affliction or vponupon their sicke beds? who lesse feare of God in all their proceedings? or lesse humilitie in their cariage and conuersation? In a word, who are more barren and fruitlesse in good workes, in the workes of iustice, charitie and compassion towards their brethren?
And as it is no furtherance in attaining vntounto Gods graces§. Sect. 6. Worldly learning helpeth not to the attaining of life eternall. in this life, so neither in obtaining glorie in the life to come; for these inseparablie goe together, neither doth any euer come into this citie of glorie, but he hath his entrance by the suburbs of grace▪ and hence it is that the Lord passing by in all ages these learned worldlings, maketh choice of simple and vnlettered men to conuert and saue them. Thus hee left the learned Egyptians, and made the simple Israelites his Church and people: he passed by Amaziah chiefe Priest to Ieroboam, and chuseth ignorant Amos for his ambassage: heAmos 7. 14. neglected the famously-learned Scribes and Pharisies, and maketh choice of silly fisher men to be his Apostles and Disciples: and so in latter times he hath not called and conuerted the great Rabbines of the earth, the subtile-learned Schoolemen, and profound Doctors of the Romish Babylon; but such silly and simple men, whom in comparison of themselues, they esteeme ignorant and very idiots.
And thus it appeareth that worldly learning doth not profit▪§. Sect. 7. That worldly learning much hurteth those which set their hearts vponupon it. But if we consider thereof aright, we shall find that it also much hurteth them who most esteeme it, and thinke themselues best furnished with it: whereof it is that the Apostle Paul doth not only disswade vsus frō imbracing it as a friend, but also warneth vsus to take heed of it, as of a mortall enemy: Beware (saith he) lest there be any man that spoile you, through Philosophie and vaine deceit. For it maketh those who are indued with it, to rest in it, and so bewitcheth them with pleasure and delight, that they thinke their whole life too little to satisfie their curiosity, and to furnish them with these learned treasures: in the meane time vtterly neglecting the study of the Scriptures, which alone are sufficient to make them wise to their saluation: it puffeth them vp with pride, and maketh them in the ouerweening conceit of their owne excellencies to contemne al others, & that which is worst of al, to despise the simplicitie of the Scriptures, and to esteeme the1. Cor. 1. 23. preaching of the Gospell meere foolishnes: yea and because they disdaine to be learned after the vulgar fashion, they coine new conceits, and after much paines and long trauaile they are deliuered of the vnnaturall birthes, and misshapen monsters of errour and falshood, which they so curiously adorne with their pleasing ornaments of wit, eloquence and subtile learning, that their deformities are not discerned by an ordinary vnderstanding, nor seeme vnhandsome to an vniudicious beholder. In so much as it may truly be said, that as pride is the father, so this worldly learning is the mother of all dangerous errors and damnable heresies: and seldome (as one saith) hauehave there been any great errors, which hauehave notMagni rarò errores, nisi ex magnis prodiére ingenijs. been the ofspring of great wits; and as they are readie to broch errors and heresies, so also are they most stiffe in maintaining and defending them, their learning making them able to contend, and their pride impatient of receiuing any foile.
And therefore seeing this worldly learning, being seuered§. Sect. 8. That worldly learning is to be contemned in comparison of the true knowledge of God. from sauing wisdome and true godlinesse, doth not profit vsus, as being vaine and of no excellencie; seeing it doth not inrich vsus with Gods spiritual graces, nor at all furthereth the saluation of our soules; yea seeing it doth much hurt vsus, by making vsus more proud and erroneous, schismaticall and hereticall; let vsus not suffer our selues to be bewitched with the alluring notes of this Syren; let vsus not ouerualue this well decked worldly vanitie, preferring it to the true knowledge of God and his sauing grace; but esteeming a dram of spirituall wisdome and true pietie, before many pounds of this worldly learning, let vsus neglect it, or rather purge it from this worldly filth of sinne and corruption, and setting our hearts chieflie on that heauenlie and diuine learning, which is taught in the Scriptures, by ye neuer erring schoolemaster, Gods holy Spirit, let vsus pull down this humane learning out of the seate of soueraigntie, and make it attend as an humble handmaid, on that heauenly and diuine princesse, spirituall wisedome and sauing knowledge, which alone maketh vsus wise vntounto God, and giueth vsus assurance of the saluation of our soules.