A treatise of the necessity of humane learning for a Gospel-preacher shewing the use of I. Languages, II. Rhetoric, III. Logic, IV. Natural philosophy, V. Moral philosophy, VI. History, VII. Chronology, VIII. Arithmetic, IX. Geometry, X. Astronomy, XI. Geography, and the benefits of learning in all ages : also this question is determined, whether grace be essential to a minister of the Gospel? / by Edward Reyner ...

SECT. II. Objections refuted.

Obj. 1. DOth not Paul condemn Philoso∣phy, 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, in∣terpret the words.

Philosophy may be taken in a triple sense.

The first sense. For the knowledge of the Natures and properties of the Crea∣tures, 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 rea∣son) it is the knowledge of Truth inven∣ted by the light of natural Reason, which is put into man's mind by God himself. Res Dei Ratio, saith Tertullian. True Philo∣sophy is the Truth of God, or a branch plucked from the eternal verity (as some phrase it.) It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is to be known of God, much of whom may

be seen in the Creature. * 1.1

The book of Job is full of Arguments from things Natural, to dictate and mani∣fest 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 Crea∣tures (or of natural things) and of Moral Vertues, may help in the knowledge of things spiritual and heavenly, as a specta∣cle wherewith they may be better discern∣ed, and serve as a step to ascend to the clearer discovery thereof.

True Philosophy helps grace (saith one) better to apprehend, * 1.2 and more fitly to teach others the things it knoweth; and it furthers and strengthens faith in a belie∣ver, (though he believe not for Reason) when he seeth the consent of Reason. Cre∣dimus 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, * 1.3 and allowed by Paul, else he should condemn himself; for he used it in disputing Philosophically with the Phi∣losophers 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 know∣ledge of Philosophy, affirming things false and contrary to the Word of God; as the eternity of the world; * 1.4 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 devil∣ish things; the doctrine of Demons; * 1.5 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, * 1.6 out of the fountains of the Platonists) upon the Colossians.

The Philosophers, as the Stoies, Epi∣cureans, Aristotelians, Platonists, and o∣thers, do not always deliver the dictates of right Reason, but sometimes the dreams or fancies of their own opinion.

We judge that true Philosophy, deli∣vered by all the Philosophers, or others, which is agreeable to right reason, to truth, and good Maners. Hoc totum selectum ap∣pellamus Philosophiam, saith Davenant.

Now the errors of Philosophers do not appertain to Philosophy, tanquam partes, sed

pestes ejus, * 1.7 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 ta∣ken for the Misapplication of the Rules of Philosophy, that are true in themselves (in the course and order of Nature) and agree∣able 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 Trini∣ty of Persons in the Unity of the Divine Essence; the Incarnation of Christ; (that a Virgin should conceive;) the Hyposta∣tical Union of his two Natures; the Ju∣stification of a sinner by the righteousness of another, &c.

All which are to be drawn from higher Principles then the light of Nature, (be∣cause the like to all these is not in all Na∣ture) 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 Phi∣losophy, 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 Go∣spel, * 1.8 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 de∣pend 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 a∣buse 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 ma∣king Philosophy a Mistress, rather then an Hand-maid, to Divinity; and for follow∣ing Aristotle rather then Paul, * 1.9 in their opi∣nions of God's providence; of Justification by works; of Free-will and Purgatory, and of many other things, wherein their Phi∣losophical Agar hath malapertly gain∣sayed 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, * 1.10 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 Philo∣sophers and Philosophy, * 1.11 as Tertullian, who calls them Animalia Gloriae—Haere∣ticorum Patriarchas, Adulteros veritatis, &c.—& Lactantius Instit. lib. 3. cap. 2. Hierom saith, Philosophi sunt Primogeniti Aegypti, * 1.12 & 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 o∣ther 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: * 1.13 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 necessita∣tem literatoriae eruditionis, &c.

Si Philosophiam damnaret & rejiceret Apostolus, rejiceret utique lumen Rationis, * 1.14 & Deum ejus Authorem summa afficeret injuria.

Vere dicamus nullam esse partem Philoso∣phiae, aut humanae literaturae, * 1.15 quae ab In∣terprete sacrarum literarum non advoce∣tur 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.

Notes

• * 1.1

  Rom. 1.19. Psal. 19.1. Acts 14.17.
• * 1.2

  Bains in Col. 2.8.
• * 1.3

  Acts 17.28, 29.
• * 1.4

  Vid. Zanch. in Col. 2.8.
• * 1.5

  1 Tim. 4.1.
• * 1.6

  Davenant on•••• 2.18.
• * 1.7

  ☞
• * 1.8

  Beza. Zanch. Davenant.
• * 1.9

  Cartwright in Rhem. Test.
• * 1.10

  Fulk.
• * 1.11

  De Anima cap. 1. Adversus Her∣mogenem, cap. 1.
• * 1.12

  Ad Ctesiph. contra Pelag. cap. 1.
• * 1.13

  De Idololatria, cap. 1.
• * 1.14

  Davenant in Col. 28. pag. 225.
• * 1.15

  Idem p. 228, 229.