A treatise of knowledge and love compared in two parts: I. of falsely pretended knowledge, II. of true saving knowledge and love ... / by Richard Baxter ...

Chap. 17.

Inference 5. That it is not the dishonour, but the Praise of Christ, his Apostles and the Gospel, that they speak in a plain manner of the Certain, Necessary things, without the Vonity of School-uncertainties, and feigned unprofitable nations.

I Have been my self oft Scandalized at the Fa∣thers of the 4th Carthage Council, who for∣bad Bishops the reading of the Heathens Books; and at some good old unlearned Christian Bishops who spake to the same purpose, and oft reproach Apollinaris, Aetius and other Hereticks for their Secular or gentile Learning, Logick, &c. And I wondered that Julian and they should prohibit the same thing. But one that is so far distant from the action, is not a competent Judge of the reasons of it. Perhaps there were some Christian Authors then, who were sufficient for such literature as was best for the Church: Perhaps they saw that the danger of reading the Heathens Philosophy was like to be greater than the benefit: Both because it was them that they lived among, and were to gather the Churches out of, and if they put an honour upon Logick and Philoso∣phy, they might find it more difficult to draw men from that party which excelled in it, to the belief of the Scriptures which seemed to have so little of it: And they had seen also how a mixture of Platonick notions with Christia∣nity, had not only been the Original of many heresies, but had sadly blemished many great Doctors of the Churches.

Whatever the cause was, it appeareth that in those days it was the deepest insight into the Sacred Scriptures which was reckoned for the most solid Learning; Philosophy was so confounded by Differences, Sects, Uncertainties, and Falshoods, that made it the more despicable, by how much

the less pure. And Logick had so many precarious Rules and Notions, as made it fitter to wrangle and play with, than to further grave men in their deep and serious enqui∣ry in the great things of God, and mysteries of Salvation.

But yet it cannot be denied but that true Learning of the Subservient Arts and Sciences is of so great use, to the accomplishing of mans mind with wisdom, that it is one of the greatest offences that ever was taken against Christ and the holy Scriptures, that so little of this Learning is found in them, in comparison of what is in Plato, Ari∣stotle, Demosthenes, or Cicero. But to remove the danger of this offence, let these things following be well consi∣dered.

I. Every means is to be judged of by its aptitude to its proper use and end: Morality is the subject and business of the Scriptures: It is not the work of it to teach men Logick and Philosophy, any more than to teach them Languages: Who will be offended with Christ for not teaching men La∣tine, Greek, or Hebrew, Architecture, Navigation, or Mechanick Arts? And why should they be more offended with him for not teaching them Astronomy, Geometry, Physicks, Metaphysicks, Logick, &c. It was none of his work.

II. Nature is presupposed to Grace; and God in Nature had before given man sufficient helps to the attainment of so much of the knowledge of Nature, as was convenient for him. Philosophy is the knowledge of Gods works of Crea∣tion. It was not this (at least chiefly) that man lost by his fall: It was from God, and not from the Creature that he turned: And it was to the knowledge of God, rather than of the Creature that he was to be restored. What need one be sent from Heaven to teach men the order and rules of speaking? Or to teach men those Arts and Sciences which they can otherwise learn themselves. As it is presupposed that men have reason, so that they have among them the common helps and crutches of reason.

III. The truth is, it is much to be suspected, lest as an inordinate desire of Creature-knowledge was a great part of our first Parents sin; so it hath accordingly corrupted our na∣ture with an answerable vicious inclination thereunto: Not that the thing in it self is evil to know Gods works; but good and desireable in its place and measure: But it is such a good as by inordinacy may become a dangerous evil: Why should we not judge of this desire of knowing the Creatures, as we do of other Creature-affections? It is lawful and meet to love all Gods Creatures: His works are good, and therefore amiable. And yet I think no man is damned but by the inordinate loving of the Creature, turn∣ing his Heart from the love of God. And as our Appetites are lawful and necessary in themselves; and yet Natures pravity consisteth much in the prevalency of them against reason, which is by reasons infirmity, and the inordinacy of the sensitive Appetite; even so a desire to know Gods works, is natural and good; but its inordinateness is our pravity and a sinful Lust.

Doubtless the mind and phantasie may find a kind of pleasure in knowing, which is according to the nature and use of the thing known. When it is vain or low, and base, the pleasure is vain, and low, and base! When the object is ensnaring and diverting from higher things, it doth this principally by delight. Verily this inordinate desire of Creature-knowledge is a Lust, a vicious Lust. I have been guilty of it in some measure my self since I had the use of reason. I have lived a Life of constant pleasure, gratifying my Intellect and Phantasie with seeking to know as much as I could know: And if I could not say truly, that I referred it as a means to the knowledge and love of God, I should say that it was all sin: But because I have loved it too much for it self, and not referred it to God more purely and in∣tirely, I must confess that it was never blameless.

And the corruption of the noblest faculty is the worst:

The delights of Eating, Drinking, Venery, are the matter of common Sensuality, when they are inordinately desired: And is not the inordinate desire of Creature-knowledge, (if it be desired from the like principle, and to the like ends) as bad or worse in some respects. Consider,

1. I am sure that it doth as much take up and pre-possess the mind, which should be employed on God, and take up those thoughts and affections which should be holy. Tell me why one man should be accounted carnal and ungodly, for delighting to see his own Houses, Fields, Woods, Corn, Rivers, Cattle, &c. rather than another that hath as much delight to peruse a Map of pleasant Countreys (setting aside the covetous desire of having much.) Do we not justly ac∣count it as unfit a work for the Lords day to be for pleasure perusing Maps, as to be for pleasure viewing the Woods and Fields? Many a poor Student is as long and perilously entangled in his thoughts and affections, and kept from God and Heaven, and Holiness, by deep study of Lan∣guages, Customs, Countreys, Chronology, Logick, Phy∣sicks, Mathematicks, Metaphysicks, Law, &c. as world∣lings are by over-minding the World.

2. And it wasteth their precious time as much as other Lusts do. One Sensualist spendeth his hours in Gaming, Feasting, Wantonness, idle Courtship, Hunting, Hawking, Bowling, and other Excess of Sports: Another spends his precious time in hearing Comedies; and another in reading Play-Books and Romances; and another in read∣ing true and useful History, and other parts of useful Learning: And though the matter of the latter be better than the former, a man may make up the same sensuality in one as in the other; in reading Mathematicks or History, as in reading or beholding, and hearing Comedies.

3. And some turn this Learning to as powerful a perver∣sion of the mind, as others do their sensual delights. Ma∣ny think so highly of their Languages and Chronology, and

Philosophy, that secretly they are drawn by it to despise the Gospel, and to think a holy Life to be but an Employment for Women, & Persons that live more by Affection than by Judgment: So perniciously doth Learning make them Mad.

4. And abundance make it the Fuel of their pride, and think that they are excellent Persons, because they have got some Ornaments of the mind; as vain Women are proud of fine clothes instead of real comeliness and worth. I will not dishonour some famous Writers by naming them here, lest I seem to take down their due praise. But in ge∣neral I may say, that it is more than one, of our late fa∣mous Philological and Grammatical Criticks, who openly shew so much pride of their kind of wordy knowledge, as may warn humble men to fear such temptations, and to see that this Learning may be made a snare.

5. And the worst of all is, that while such Learned men think highly of themselves for that, they are kept from the knowledge and sense of their sinful corruption and misery, and feel not the need of a Saviour and a Sanctifier; they cry not for Grace; they seek not after God and everlasting happiness; they neglect a holy heavenly Life: They take up some easie formalities and words to make up an Image of Religion of; and then they think that (in their unhum∣bled, unsanctified state) they have as good right to be esteemed godly, as any other, and if any question it, they are accounted proud, self-conceited Phanaticks, who appro∣priate the reputation of holiness to themselves: And to question a Learned Formalists sincerity, (as Martin and Sul∣pitius Severus did Ithacius his, and his Fellow Bishops) is to expose himself to the censure of proud Hypocrisie. Yea, no man is so fit for Church preferment and honour, and to be the Governor of all the Religious Persons and Affairs, as one of these unsanctified Learned men is in his own Eyes; from whence it is, that the state of the Churches is so low in the East and West (the Roman I mean) because those that

have truly no Religion must dispose of Religion, and the Churches of Christ must be instructed and ruled by his real Enemies; and those that hate godliness at the heart, must be the Teachers of godliness, and the chief managers of the sacred work.

Lay all this together, and think whether our inordinate de∣sire of common Learning, which is the knowledge of the Crea∣ture, be not the fruit of Adams Sin.

And if it prove so, consider how far it was the work of Christ to cure it. Sure he was sent to destroy the works of the Devil (Not Learning, but this Inordinate desire of it.) And he was to mortify it in the same way, as he mortified other sinful lusts. Therefore as he mortified venereous and all sensual Lusts, by holy example, and by condemning them, and calling men off them to spiritual delights; And as he mortified Worldliness in men, by living himself a life of Poverty and Inferiority in the World, and calling men off from the Love of the World, to the Love of God and Glory; Even so no wonder if he mortified in men, the inordinate desire of greater knowledge, by calling them up to higher things, and shewing them the vanity of this alone. And as he saith, Love not the World, nor the things that are in the World; If any man love the World, the love of the Father is not in him, 1 Joh. 2.15. When yet the ordinate love of the World is lawful: And as he saith, John 6.27. Labour not for the meat that perisheth, when he meaneth, Labour not for it inordinately: Even so no wonder if Christ omit this common Philosophy, and if Paul bid them take heed that none deceive them by vain Philosophy, when it is the Inordinacy only which they condemn.

If you ask me, when this desire of common Learning is inor∣dinate? I answer 1. When it's desired most for the phantasti∣cal, sensual or intellectual Delight of Knowing! or from the overvaluing of the thing known? Not but a delight in knowledge as such is good and lawful, but not as our Chief End. 2. When it is desired as a step to serve a proud aspi∣ring

mind, that we may be magnified as Learned men: or to serve any Worldly Covetous design. 3. When it is not duely subordinate and subservient to the Love of God, and to his Service, and the Common good: If God be not first Intended, and all our Studies and Learning desi∣red purely as a means to God, that is, as a means to know him, and to love him, and to please him, and praise him, and do him service in the World, and enjoy him for ever, but be desired for it self or Carnal Ends, it is a Carnal lust. 4. When it hath a greater measure of our Time and af∣fection and Industry comparatively than its due; and the study of higher things is put behind it, or neglected by it, at least in a great degree. 5. When it cometh not in due or∣der, but is taken first and in the hours and place which higher things should have.

In a word; God, and our duty to him, and the common good, and our Salvation, are the great and necessary things, in comparison of which, all other things are vain: As Riches, and Pleasure, with its Appetite, may be used Holily, as God's mercies, to raise us unto spiritual delights, and to serve him the better our selves, and to be helpful to others: And for these ends they are given us, and may be sought and used; when yet, as they are the fuel of Lust, they are the snares of Satan, the Mammon, the God of this World, the damna∣tion of Souls: So is it with the knowledge of the creature; sanctified and made serviceable to God and Holiness, it is of great utility; but out of its place it is poison and perdition.

Yea, as Appetite and Sensual Delight is Necessary, while we are in a body in which the Soul must operate and re∣ceive: Even so is some knowledge of Creatures and common things (called Learning) of Necessity, as a means to better. And while we see, as in a glass, we must not cast away the glass, nor neglect it, though it be but a help to see the species.

I conclude then, 1. That it is hard to say that any man

can know too much, except it be, 1. Matter of Temptation: 2. And of penal Knowledge, raising terrours, and torment∣ing the Soul. In these two cases we may know too much; And I fear some mens knowledge is much of the first sort. But so far am I from disswading any from true knowledge, or studies to attain it, that I think Ignorance is the Mother, as Pride is the Father of all heresies, and almost all sins: And that the lazy student shall never be wise, though one may take his years in the University, the greatness of his Li∣brary, or the titles which he hath obtained, instead of Wis∣dom; and another as slothful, may boast that the Spirit hath saved him the labour of long and hard studies; for my part I shall account both sorts as they are, and leave them to be admired by such as themselves: And verily they have their reward. He that will be wise, must spare no pains, and be diverted by no worldly things, but take wisdom for his wel∣fare here, and the getting and using it for all his work. Ne∣ver was slothful, or impatient, or presumptuous person wise.

2. God hath not made and set before us his works in vain: Great and wonderful are all his works, sought out of them that have pleasure therein: The Image of his Power, Wisdom and Goodness is imprinted on them all. Who can look up to the Sun and Moon and Stars; to the vast and numerous Globes above us; to this Earth and all its furniture and inhabitants, and not see the footsteps of the Great and Wise, and Good Creator, and be edified and made more holy; that doth not use the Eye of sense alone, while he winketh with the eye of reason? Our Redeemer came to recover us to the Knowledge, Love and Obedience, of our Creator, and by Faith to lead us up to the love of God, and to sanctifie us to our Makers praise and Service. Far was it from his design to call us from studying the works of Creation; which he prepareth us bet∣ter to understand and use: Nor would he deprive Reason of its Spectacles, but help us to better, than we had before.

Mans wit and Tongue are apt to be so irregular, that we have need of the Rules of true Logick to keep them to order, and save them from deceit. Too little true Logick and Philosophy is much of their unhappiness who think they have enough, to deserve veneration and applause.

3. But all this is dreaming, insignificant, incoherent non∣sence, deliration, worse than Childrens chat (as it trou∣bleth the world more) if God be not the Beginning, Guide, and End of it, and if we know not how to please him and be saved; And if all Learning be not directly or indirectly a Learning to know God and life eternal: When Conscience is awakened all things are as dreams and signify nothing in comparison of God and Life eternal, to be obtained by Christ. When men come to die, the most Learned die in this mind. And further than it is Divine and Holy and Felicitating, they cry out of all their Fame and Learning, Vanity of Vanities, all is Vanity. Though Learning be the most splen∣did of all Vanities: Fear God and Keep his Commandments, is the end of true Learning, and the whole Learning of Man. Of writing many Books there is no end; and much reading is a weariness to the flesh, and he that increaseth Know∣ledge Contracteth Envy and Contradiction, and increaseth sorrow: But sanctified Learning maketh a man indeed; so it be true, and not false pretended Learning.

4. Therefore the industry of a mans study, the most of his time, the Zeal of his Soul, must be laid out on God, and the great and endless concernments of his own and others Souls; And Learning must be Desired, Esteemed, Sought and Used, according to its usefulness to these high and glorious Ends: Then it is the lower part of wisdom: Which all that want it must esteem and honour, and desire: Else it is a dream and folly, which leaveth the awakened Soul in shame. But I have been too long on this.

IV. Consider next, that as this lower sort of Learning

is presupposed by Christ as true, and the desire of it Cured as it is a lust; so Plainness and Intelligibleness were altogether neces∣sary to his ends; what came he on Earth to do, but to recon∣cile us to God, and make known his Kingdom, and his Love to sinners: To procure us pardon and a Spirit of Vivificati∣on, Illumination, and Sanctification? And the word that must be the means of this must be fitted to its end, and be intelligible to the unlearned; or else he should have been the Saviour of a few Learned men only, and not of the World. Kings and Parliaments write their Laws in a stile suitable to the matter: And so do men draw up their Covenants; and Princes their Pardons, and Physicians their Bills and Di∣rections: And none of these useth to write a Grammar or Logick instead of their proper work, nor to fill their writ∣ings, with Ludicrous, Logical Tricks, and Toys. He that is but to tell men how to be saved from sin and Hell, and brought to Heaven, and live so here that he may live with God and Angels for ever, must speak in plainness and in good earnest.

V. And consider that the Scripture is not void of so much Logick and Philosophy as is suitable to its design. In a well flesht body the distinction and compagination of the parts are hid, which in an ugly Sceleton are discerned. So the Scripture is a Body of Essentials, Integrals and Accidentals of Religion, and every unstudied fellow cannot anatomize it: But it hath its real and excellent Method, for all that it is hid to the unskilful. There is a Method of Scripture Theo∣logy, which is the most accurate that ever the World knew in Morality. I have drawn up the Body of Theology into Schemes. In which I doubt not but I have shewn, that the Method of Theology contained in the holy Scrip∣tures, is more accurate than any Logical Author doth pre∣scribe: And the Lords Prayer and Decalogue, especially will prove this, when truly opened: And the Doctrine of of the Trinity and the Baptismal Covenant, is the Founda∣tion of all true method of Physicks, and Morality in the

World. What if a novice cannot Anatomize Cicero or De∣mosthenes, doth it follow that they are immethodical? Brand-miller and Flaccher upon the Scripture Text, and Steph. Tzegedine, Sohnius, Gomarus, Dudley Fenner, and many others upon the Body of Theology have gone far in opening the Scripture Method. But more may be yet done.

VI. Consider also that the Eternal Wisdom, Word and Son of God our Redeemer, is the Fountain and giver of all Knowledge: Nature to be restored, and Grace to restore it, are in his hands. He is that true Light that lighteneth e∣very one that cometh into the World: The Light of Na∣ture and Arts, and Sciences are from his Spirit and Teaching, as well as the Gospel. Whether Clemens Alexandrinus and some other Ancients were in the right or not, when they taught that Philosophy is one way by which men come to Salvation, it is certain that they are in the right, that say it is now the gift of Christ: And that as the Light which go∣eth before Sun-rising (yea which in the night is reflected from the Moon,) is from the Sun, as well as its more glori∣ous Beams; So the Knowledge of Socrates, Plato, Zeno, Cice∣ro, Antonine, Epictetus, Seneca, Plutarch, were from the Wis∣dom and Word of God, the Redeemer of the World even by a lower gift of his Spirit, as well as the Gospel and higher illumination: And shall Christ be thought void, of what he giveth to so many in the World?

VII. Lastly, Let it be considered above all that the grand difference between the teaching of Christ and other men, is that he teacheth effectively (as God spake when he Created, and as he said to Lazarus, Arise.) He giveth wisdom by giving the Holy Ghost: All other Teachers speak but to the Ears; but he only speaketh to the Heart: Were it not for this he would have no Church.— I should never have else believed in him my self, nor would any other, seri∣ously and savingly. Aristotle and Plato speak but words, but Christ speaketh LIFE and LIGHT, and LOVE, in all

Countreys, through all Ages to this day. This above all is his witness in the World. He will not do his work on Souls, by ludicrous enticing words of the Pedantick wis∣dom of the World; but by illuminating Minds, and chang∣ing Hearts and Lives by his effectual operations on the Heart. God used not more Rhetorick nor Logick than a Philosopher, when he said only [Let there be Light,] but he used more Power. Indeed the first Chapter of Genesis (though abused by Ignorants and Cabalists) hath more true Philosophy in it than the presumptuous will understand, (as my worthy Friend Mr. Samuel Gott lately gone to God, hath manifested in his excellent Philosophy, (excepting the style and some few presumptions.) But operations are the glori∣ous Oratory of God, and his wisdom shineth in his works, and in things beseeming the Heavenly Majesty, and not in childish Laces and Toys of Wit.

Let us therefore cease quarrelling, and learn wisdom of God, instead of teaching and reprehending him. Let us magnifie the mercy and wisdom of our Redeemer, who hath brought Life and Immortality to light, and certified us of the matters of the World above, as beseemed a Messenger sent from God; and hath taught us according to the matter and our capacity, and not with trifling childish notions.

Notes

• Concil. Carth. 4. Can. 16.
• ☞
• Psal. 111,