The Christian Warfare Part 2, Book 1 · Chapter 12
CHAP. XII.
That vnfruitfull knowledge of God and his true religion is vaine and vnprofitable.
ANd thus much concerning worldly Sciences,§. Sect. 1. Knowledge of God and his truth in it selfe an excellent gift of God; but yet liable to the abuse of worldlings. and the reasons which may moue vsus to contemne them, when they come in comparison with Gods diuiner gifts, or hinder vsus in attaining his spirituall graces, or ioyes of his kingdome. The other kinde of science, which I propounded to speake of, is the knowledge of God, and of the doctrine of his true religion, which in his word he hath reueiled vntounto vsus. The which in it selfe is an excellent gift and grace of Gods spirit, and farre to be preferred before worldly sciences, humane learning, yea aboue all meerely morall and ciuill vertues; as being that spirituall light which guideth vsus in the paths of righteousnesse, that leade vsus to Gods kingdome, and the very ground and foundation of all sanctifying and sauing graces; for we cannot louelove God, nor beleeue, hope, and trust in him, vnlesse wee know him; nor yeeld any obedience vntounto him, vnlesse wee bee acquainted with his word, wherein hee hath reuealed his will vntounto vsus. But yet this excellent gift of God is liable to the abuse of worldlings; (or if not that speciall grace of sauing knowledge, which is alwaies accompanied with all other spirituall gifts, yet at least the counterfeit of this pure gold, which is so cunningly stamped and coyned, that it cannot possibly be discerned from the other, vnlesse it be brought to the touchstone of true obedience) and so is made the ground of diuers dangerous tentations: as namely, when men can no longer be led hoodwinckt with ignorance, in the broad way that leadeth to destruction, but plainly discerne that the knowledge of God and his will is most necessarie to their saluation, then the diuell and the world giuegive them libertie to take what paines they will in attaining vntounto the knowledge of Gods true religion, yea and oftentimes egge them on, when as they hauehave found out some necessarie knowledge, curiously to prie into Gods hidden secrets, and to search out that knowledge which is superfluous and vnnecessarie, to the end that in the meane time they may neglect the knowledge of things which are of better vse. And when they hauehave proceeded thus farre, then they labour to make them proud of this knowledge, and to take all their delight in this speculatiue studie and contemplation, and in setting it foorth to the praise of men, in all their discourses; but withall they moue them to rest in this bare knowledge, as being sufficient to gaine for them the glorie of the world, and of heauen too; seuering it in the meane time, from all sanctifying and sauing graces, and from the fruitfull practise of that they know, in holy obedience to Gods will.
Which tentations that we may ouercome, let vsus consider,§. Sect. 2. That our knowledge is maimed and imperfect. that this idle knowledge (which swimmeth in the braine, and sanctifieth not the heart; but being wholly taken vp, and exercised in speculation and discourse, is seuered from the true louelove of God and our neighbour, and from all sanctifying and sauing graces, as also from the practise and holy vse of that we know in true obedience) is not at all to be esteemed of vsus, but to be vtterly despised and contemned: first, because it is in it selfe of no worth or excellencie: secondly, because to vsus it is vnprofitable: thirdly, because it is hurtfull and pernicious. For the first, this idle knowledge which is in worldlings, is of no worth or excellencie, because it is imperfect and but a dimme shadow, in comparison of the cleare light; for that we know is nothing in comparison of that we know not; neither do we see these few things with the cleare eye of a distinct vnderstanding, but (as the Apostle1. Cor. 13. 12. speaketh) as it were in a glasse dimmely and darkely; and when wee thinke that wee soare an high pitch aboue others, we do in truth but creepe vponupon the earth; or if at all we are caried aloft, it is in opinion only, and that with the wings of pride and selfe-louelove, and not of knowledge and vnderstanding. For if euen the Apostle himselfe, who had an exceeding measure of knowledge in comparison of vsus, being from his childhood brought vp in the studie of the Scriptures, and of other learning, and after his calling, not onelyonly extraordinarily inlightned with the illumination of Gods Spirit; but also had receiued from God (as himselfe saith) abundance2. Cor. 12. 7. of reuelations; did neuerthelesse confesse in his owne and others behalfe, that they did know but in part; and1. Cor. 13. 9. 12. that they know nothing as they ought to know, who hauehave a conceit 1. Cor. 8. 2.that they know any thing: then what shal we thinke of our selues, who are but pur-blind in comparison of his cleare sight; and sottishly ignorant in respect of his great knowledge and vnderstanding? If the wise Agur complaineth that he had not the vnderstanding of a man in him, and thatProu. 30. 2. 3. he had not learned wisdome, nor attained to the knowledge of holy things: then surely we who come so farre short of him, may iustly acknowledge that we are in the number of those, who are beasts by their owne knowledge, as the Prophet Ieremie speaketh.Ierem. 10. 14. And if we would know vntounto what beast we may fitly compare and liken our selues, in respect of our naturall ignorance of spirituall things; it is not the subtile Dog, the wilie Fox, or the vnderstanding Ape, but as Zophar telleth vsus, we are herein like the wilde Asse colt, which of all other beasts is most sottish by nature, and being wilde hath no small tincture of wit by humane societie and instruction, and being not the asse her selfe, but her yong colt, hath no increase of naturall wit by age and brutish experience. Vaine Iob 11. 12.man (saith he) would be wise, though man borne is like a wilde Asse coult.
Againe, there is little cause that we should be proud of§. Sect. 3. That vnfruitfull knowledge is vaine and t… no purpose. this small knowledge which wee hauehave, or that wee should thinke it of any worth or excellencie, being seuered from piety and true obedience, because it is vaine and to no purpose; for if that be vaine which attaineth not to his end, and if the end of all science and knowledge be vse and practise; then must it needs follow, that seeing the end of our knowledge is not to know, but that we should make an holy vse of it, and cause it to serue as a spirituall eye to guide vsus in obedience, through the whole course of our life and conuersation; then that knowledge which is idle and fruitlesse, swimming in the braine, and onelyonly exercised in speculation, and not in action, hath not attained to his end, and is therefore vaine; and consequently, no man hath cause to be proud of this knowledge; seeing he that doth excell therein, doth but excell in worthlesse vanity. To this purpose one saith, that some desire knowledge to this end, that they may only know, Bernard. super Cant. serm. 36.and this is filthie curiositie; and there are some that desire to know, that they may set their knowledge out to the sale, offering to sell it for money or preferments, and this is dishonest gaine, to sell as a slaue that which was free-borne: and there are some Satius est bonum velle quam verum nosse.who desire to know, that they may be knowne; and this is foolish vanitie. Idle knowledge therefore is to be contemned as a thing vaine and of no value; yea so worthlesse it is, that the least will to good, and weakest desire to please God, is much to be preferred before it. And though it were supposed, that there were in this knowledge some worth and excellencie; yet the smallest sparke of true charitie and pietie were much to bee preferred before it: seeing long after this light of worldly knowledge is vanished, the heate of true louelove remaineth euen for euer: for so the Apostle saith, that louelove doth neuer fall away; though that prophecyings b… abolished, or the tongues cease, or knowledge vanish away.
But as it is in it selfe vaine, so it is vntounto vsus vnprofitable,§. Sect 4. That vnfruitfull knowledge is vnprofitable. 1. Cor. 13. 2. when it is seuered from true charitie and the feare of God: and this the Apostle plainly affirmeth, that if he had the gift of prophecie, and kn…w all secrets and all knowledge, and had not louelove, it were all nothing worth, yea he himself were nothing. And another saith, that we do not truly know that which is good, vnlesse Non est vera scientia boni, nisi ad h…c comprehendatur▪ vt agatur, &c. August. senten. Tom. 3. Bernard: super Cant. se…m. 36.we attaine vntounto it to this end, that we may practise it; and that he doth vnprofitablie meditate in the law of God, which laboureth to retaine that in his memorie, which he hath no p…rpose to practise in his actions. For this idle knowledge doth not beget or nourish in vsus the sauing graces of Gods Spirit, nor makes vsus any whit more strong and vigorous in our spirituall estate, yea rather it impaireth our soules health, and weakeneth our strength in grace: in which respect knowledge idlely swimming in the braine, if fitly compared to meat floting on the stomacke which is vndigested; for as such meate for want of fit concoction doth not nourish vsus, but begetteth ill humours and corrupteth the bodie; so much knowledge negligently cast into the stomacke of the soule, which is the memorie, if it be not decocted with the heate of charity, and so transfused and digested into the seuerall parts, and as it were the outward limmes of the soule, namely, our manners and actions, that so it selfe may be made good by the good things it knoweth, the life and manners according with it, shal not that knowledge for want of digestion turne into the corrupt humours of sinne, and in stead of nourishing vsus impaire our spirituall health, swelling vsus with the winde of pride, and gnawing and griping vsus with that torturing collicke of an euill conscience? neither will it helpe forward our iourney towards our heauenly country, but when we mount vp highest in our owne proud conceit, those waxen wings of knowledge and sp…culation, not enduring the heat of Gods iustice, will most faile vsus when we most trust in them, and let vsus fall without hope or helpe into that bottomlesse gulfe of hell & condemnation. And as it little profiteth a man for the running of a race & gaining of the garland, though he plainly see the way, and discerne the gole, if he either idlely lie still and refuse to runne, or is starke lame in all his limmes, and not able to set one foote forward in the way; so it will nought auaile vsus for the obtaining of this crowne of eternal happinesse, that wee cleerely see the way of righteousnesse; if we wilfully refuse to go in it, or wanting all other vertues, which are the sinewes and strength of the soule, we, through this spirituall lamenes, be vnable to set forward in the race.
And thus it appeareth that this idle and vnfruitful knowledge§. Sect. 5. That vnfruitfull knowledge doth much hurt vsus; and first in respect of our bodies. doth not profit vsus, and therefore is not to be valued or esteemed: but much more are wee to despise and contemne it, seeing it doth not onelyonly not bring vsus any good, but also much hurt and disaduantage, and that both in this life and in the life to come: in this life it hurteth both our bodies and our soules; our bodies by weakning them, our soules by vexing and corrupting them. For though this knowledge be idle, light and vaine, yet it is not idly procured, or bought with the light coyne of some small labour, but it is purchased at deare rates, and attained vntounto with much studie and excessiue paines, which abateth the strength, impaireth the health, and oftentimes bringeth the bodie into deepe consumptions, and deadly diseases. Yea the more vaine the knowledge is, the more labour commonly it requireth, as being much more mysticall and subtilly curious, then that which is solid and substantiall. To which purpose one saith, that only vnprofitable truth lieth hidden in the deepe; and that we hauehave no cause to complaine of hard measure; because there is Nullius rei difficilis inuentio est, nisi cuius inuentae, hic vnus fructus est, inuenisse, &c. Senec. lib. 7. de benef. cap. 1.nothing difficult in finding out, but that whose finding is accompanied with this only fruite, that we hauehave found it; and whatsouer may serue to make vsus better and more blessed, that lieth in the open plaine, and neere at hand. In which respect these curious priers and searchers into hidden mysteries and abstruse knowledge, are not vnfitly compared to Spiders, who spend their owne bowels to make their curiously wrought webs, which a blast of winde, or a small brush of a beesome, doe take away, and bring to nothing: for so these doe spend their strength, impaire their health, and shorten their liues, in attaining such a slight and vaine knowledge, as will not vphold them, when the least blast of tentation bloweth vponupon them; and toile themselues in taking farre greater paines to attaine vntounto this frothie, idle, and vnprofitable knowledge, which cannot priuiledge them from death and destruction; then they should need to take for the obtaining of that sound, substantiall, and sauing knowledge, which bringeth with it euerlasting blessednesse. And in the same respect their curious knowledge, may fitly be resembled to curious imagerie, grauen or carued in sumptuous buildings; which seruing only for ornament and shew, doth neuerthelesse require more cost and labour, then the maine posts and pillars which vphold the building, and make it profitable for the vse of the inhabitants: for so these idle speculations, seruing onelyonly for ornament and discourse, and to gaine the applause and wonder of men to those that hauehave them, for their subtile wits, and deepe reaches, doe require more studie and labour, and spend more time in attaining to them, then the chiefe pillars, and fundamentall principles of Christian religion, which are necessarily required to our building vp in our holy faith, and to the euerlasting saluation of our bodies and soules.
And as this vaine and vnfruitfull knowledge doth hurt§. Sect. 6. Vnfruitfull knowledge much hurteth vsus in respect of our soules, first, as it pusseth vsus vp with pride. our bodies; so also our soules by corrupting and defiling them with sinne. For when worldly minded men find that they doe herein excell others, in stead of being thankful vntounto God for his gifts, or humbled in consideration of that account which they are to make of the Lords talent, they are presently puffed vp with pride, and both forget God, and disdaine their brethren. And thus the Apostle saith, that knowledge puffeth vp, but louelove edifieth. Yea, and not only they1. Cor. 8. 1. who hauehave attained vntounto this knowledge in greatest measure, are subiect to this swelling disease of pride (for as I said, oftentimes those who hauehave most knowledge, doe the more clearely see how many things they know not, and therefore are no more exalted with the conceit of that they know, then deiected and humbled in the sight of their ignorance) but also (yea and especially) those who hauehave but a smattering of knowledge, and are but a little warmed in this sunshine, are so puffed vp in conceit thereof, that they forget God, and themselues too. And this reason the Apostle rendreth, why hee would not hauehave a Bishop to bee a young schollar, lest (measuring his worth according to his aduancement) hee 1. Tim. 3. 6.should be puffed vp, and so fall into the condemnation of the diuell, And hereof it is that one saith, the swelling hill of pride raised Bernard. de Ascens. domini serm. 4.vponupon the opinion of a mans owne knowledge, is the worst and most dangerous; vponupon which neuerthelesse we may see euen at this day, many of the sonnes of Adam, creeping along with great desire; as if they did not know how much their father in climing of that hill, descended, yea how grieuouslie he fel, and how fearefully by his fall, his whole posteritie was deiected and bruised in peeces. The wounds which were inflicted on thee in ascending this hill, although thou wast yet in thy fathers loines, are not yet cured; and doest thou now in thine owne person striue to clime vponupon it, and so to make the last errour worse then the first? O that this damnable desire should still possesse wretched men▪ O ye sonnes of men, Psalm. 4. 2.how long being slow in heart, will you louelove vanitie, and seeke lies!
But as this idle and vnfruitful knowledge doth make men§. Sect. 7. Vnfruitfull knowledge aggrauates our other sinnes. swell in pride, and selfe conceit, so doth it make all our other sinnes to swell also in Gods sight, increasing their guilt, and making their faultinesse, great and monstrous. For whereas ignorance, if it be not wilfull (though it doth not take sin away, yet) it much lesseneth it, knowledge contrariwise doth much aggrauate it, making it to bee contemptuous, and rebellious; against the conscience, and presumptuous, as being committed wittingly and willingly, and with an high hand against God, neglecting and despising his wil and commandements reuealed vntounto vsus. And this appeareth by our Sauiours censure of the Scribes and Pharisies; If (saith hee) yee Iohn 9. 43.were blind, ye should not hauehave sinne; but now ye say, we see, therefore your sinne remaineth. And the Apostle implieth, that if his sinnes of blasphemie and persecution, had bin ioyned with knowledge of Gods will, hee should neuer hauehave receiued merciemercy. So also it increaseth the greatnesse of our sins,1. Tim. 1. 13. by adding vntounto them the sinnes of others, into which they led and plunged them, by giuing scandall and offence; for it is a strong inducement to moue an ignorant man to commit any sinne, when hee seeth those, who are indued with knowledge make no conscience of it, because hee thinketh with himself, that none is so desperate to leap into the gulph of perdition wittingly and willingly; and that if there were any danger in that he doth, he would not vponupon knowledge, and, as it were, on set purpose run into it. Finally, he sinneth against himselfe, in making his condemnation more iust, and his fault more vnexcusable; for if the sinnes of the GentilesRom. 1. 20. became vnexcusable, because they were committed against the light of nature; then how much more are their sinnes without excuse, who hauehave much more perfect knowledge of Gods will, as it is reuealed in the holy Scriptures?
And thus doth this vain & idle knowledge hurt those that§. Sect. 8. Vnfruitfull knowledge increaseth our reckoning at the day of iudgement. hauehave it in this life: in the life to come, they shall find it much more pernicious. First, because it shal increase their bils of account, when at Gods great audit they shal giuegive a reckoning, how they hauehave vsed and imploied that rich talent of knowledge, which God vouchsafed to lend vntounto them; how much they hauehave excelled those, who wāted of their great measure, in true obedience, how much by it they hauehave glorified God, edified their brethren, and reformed their owne liues and conuersations: for according to the measure of Gods gifts must our accounts be, and he that hath receiued the greatest portion, and hath either vnprofitablie buried it, or abused it vntounto sinne, the greater and more fearefull shall his condemnation be. And this is the last and greatest euil which our vnfruitfull knowledge will bring vntounto vsus, namely, that as it aggrauateth our sinne, so also it will increase our punishment;Luke 12. 47. for as our Sauiour saith, the seruant that knoweth his masters will, and doth it not, shall be beaten with many stripes. And hence it is, that he threatneth more heauie condemnation against Tyre and Sidon, then against Sodom & Gomorrah; because the light of the Gospel, encreased and confirmed by admirable miracles, did much more clearely shine vntounto them, thenMat. 11. 21. 22. vntounto the other: and the Apostle Peter affirmeth, that it had bin better for them (against whom he inueigheth) not to hauehave knowne the way of righteousnesse, then after they hauehave knowne it, to turne from the holy commandement giuen vntounto them.
Seeing therefore this idle, and vnfruitfull knowledge is§. Sect. 9. That we are to labour after sauing knowledge. not onelyonly vaine and vnprofitable, but also exceeding hurtfull, both in this life, and the life to come; let vsus not esteeme and rest in it, but contemne and despise it, labouring after that fruitfull knowledge, which alone will make vsus wise to2. Pet. 1. 5. our saluation. And as the Apostle Peter exhorteth, let our knowledge bee lincked in the chaine of all other vertues, seasoned with pietie, and the true feare of God, and fruitfull in all holy obedience; and then, though it make not so great a flourish in worldly discourses, nor winne the applause and praise of men; yet shall it make vsus approoued vntounto God, and will certainely guide vsus in that way, which in the end will bring vsus to endlesse ioy, and heauenly happinesse.