Answer.

To this I Reply, that there is a vast Difference between Answer. those Schools, and these Universities, as in many Other things, No Heathen­ish Learning was taught in the Church of God all the time of the Old Testa­ment. so chiefly in This; That in those Schools of the Prophets, named by Him, the Holy Men of God freely taught the Youth, who came willingly to them to learn, especially in the corrupt times of Israel and Judah; I say they taught them only the Knowledge of the Books of Moses, and of the other Prophets then extant, and no Heathenish Knowledge, or Disciplines of What Learn­ing the Fa­thers before the Flood taught in their Schools, and the Pa­triarchs and Prophets af­terwards. the Gentiles at all. And these kinde of Schools began early in the Church: For the Fathers before the Flood, and the Pa­triarchs after, all taught their Children and Families the Word of God; And so each of their Families was such a School. And that we may not be at uncertainties in this matter, it is manifest what Doctrine they taught, by that which God him­self saith of Abraham, Gen. 18. 19. I know Abraham (saith God) that he will command his Children and Houshold after him, that they keep the Way of the Lord, and to do Justice and Judgement: This was the sum of Abrahams Doctrine to his Family. And this is farther confirmed by that of Asaph, Psal. 78. 2, 3, 4. where he saith, I will open my mouth in a Pa­rable, I will utter dark sayings of old, which we have heard and known, and our Fathers have told us: We will not hide them from their Children, shewing to the Generation to come [Page 83] the praises of the Lord, and his strength, and the wonderfull works that he hath done: Where we plainly see what Doctrine the Children received from their Parents, and the Parents taught their children from one Generation to another; to wit, not Vain Philosophy, and the Disciplines of the Heathens, but the Praises of the Lord, and his Strength and Wonderful Works. This also is manifest by the practice of Jehosaphat King of Ju­dah, who sent his Princes with the Levites up and down throughout Judah, and they only took the Book of the Law of the Lord with them, (and no Heathenish Authors) and taught the People, 2 Chron. 17.

And Ezra after the Peoples return from Babylon, took on­ly the Book of the Law of Moses, and read it to them; and the Levites also read in the Book of the Law of God distinctly to the People, and gave them the Sense, and caused them to Understand it, Nehem. 8.

And this also James the Apostle witnesseth, Acts 15. 21. say­ing, Moses of old time hath in every City them that Preach Him, being read in the Synagogues every Sabbath day.

So that the faithfull Prophets of the Lord, during all the Old-Testament, had the chief care in their Schools to keep the Word of the Lord among them in a Right Sense, accord­ing to the minde of the Spirit. For seeing the Lords People are his Portion, they knew they were to be carefully Educated and Instructed in the Right Knowledge of the Scriptures, to prepare them for the Lord, and to make them meet for his Kingdom. And the keeping of the Word and Doctrine of God pure, is one of the Greatest Matters of all in the Church of God: For as the Word is, such is the Worship, such is the Faith, such is the Conscience, such is All. Wherefore the Holy Men of God would by no means bring in the Philoso­phy or Doctrine of the Heathens into their Schools, to teach that to their Sons, or Scholars, but only the true, faithfull, and unmixed Word of God.

`And if against this it be Objected, That Moses was learned Objection. in all the Learning of the Egyptians.

[Page 84]To this I Reply. But did Moses ever teach any of that Answer. Learning in the Church, or publish any of the Doctrines of it? Or did he command, or encourage any of the People of God to learn it? Or did any other of the Prophets of the Lord in any Age, teach their Sons or Scholars, any of the Egyptian Phi­losophy, which was the Antientest, or the Smaragdine Table of Hermes Trismegistus (the pretended Scholar of Moses) so much boasted of, or any Heathenish Author whatsoever, of which there were many then extant? I say, let them prove, that but one Heathenish Author, was read by any of the Pro­phets to their Scholars, and then they will have some colour for the present Universities and their Practice: But this they can never do, during all the Old Testament.

And now for the New-Testament, it is well known, that Neither was any Heathen­ish Learning taught the Church in the time of the New Testa­ment Christ taught no Philoso­phy to his Apostles. Christ himself, (who was the Son of God, made of a woman) was the first and chief Teacher of this Doctrine: Even the Son, out of the bosom of the Father, full of Grace and Truth: and He set up the first Christian School, and taught his twelve Apostles, whom at his own pleasure He chose to Himself.

And what the Doctrine was which He taught them, is ma­nifest in the Gospel; in all which there is not One Word of Heathenish Philosophy, or of the Doctrine and Traditions of Men, but He only taught them the Words of Eternal life; which no Man, nor Angel could teach; He teaches that Word which is the Power, Wisdom, and Righteousness of God; through which, Sin is forgiven, and Righteousness is given; Death is destroyed, and Life is brought in; Hell is put out, and Heaven is planted, in all them that do believe: He teaches a Word, through which the World is renewed, and Men are made like Angels, and are made meet to partake of the Inhe­ritance of Saints: He teaches a Word wherein is contained all the Treasures of Wisdom and Knowledge that are in God Himself.

And so Christ taught in his School no vain Philosophy, or Heathenish Doctrine, and yet he came from God, and went to God, and is a pattern for Doctrine to all true Christians that are his Disciples indeed; To whom he commanded when he [Page 85] left the world, and went to his Father, that they should teach all Nations, and gather one Christian School out of them all, by teaching them to observe, and do Whatsoever he had com­manded them, to wit, in the Gospel; and nothing else, or more: He commanded them to teach all that, and only that: and promised himself to be with them to the end of the World, in all such Doctrine.

And the Apostles accordingly, (not by any help of Hu­mane The Apostles taught no Philosophy. Learning) but when they had received the Spirit, went forth to teach the Nations, and to set up Christian Schools everywhere by their Doctrine; and They all, only taught Jesus, and the Resurrection from the dead.

Thus Peter first taught the Men of Judea, and Inhabitants Peter. of Jerusalem, That God had made Jesus, whom they had cru­cified, both Lord and Christ; having raised Him from the dead, because it was not possible for Him to be holden of Death, who was the Lord and Author of Life.

And Steven, disputing with the Libertines, Cirenians, and Steven. Alexandrians, and divers Philosophers of Cilicia and Asia, did hold forth to them nothing but Christ, and that He should put an end to the Temple and Law, and should change all the Customs of Moses. And, They were not able to resist the Wisdom and Spirit by which He spake, Acts 6.

And Paul at the University of Athens, reproved there Hea­thenism, Paul. and taught Nothing among the Epicureans and Sto­icks, and other Sects of Philosophers, but the Resurrection of Christ, and his Kingdom and Judgement, Acts 17.

He also disputed daily in the School of one Tyrannus, and that for two years together, and perswaded only the things touching the Kingdom of God, brought into the World by Jesus Christ, Acts 19. And he so prevailed with his Doctrine, that Many which used Curious Arts, brought their Books together, and burnt them before all men, and the price of them was counted at Fifty Thousand pieces of Silver: So that, as the Gospel prevailed, and the Name of Christ was magnifi­ed, so did People renounce Philosophy, and burn their Books of Curious Arts: To recover which Books again out of their ashes, if it might be, our University would give as much [Page 86] Money (if they could procure it from good Benefactors) as they were then valued at by the Heathen. So that as They, through the efficacy of the Gospel, of Heathens became Chri­stians, and threw away all other Learning, and burnt their Books of Great Value, lest they should infect others: So on the contrary, in our Universities of Pretended Christians, Men usually become true Heathens; never valuing the Pre­cious Gospel of God our Saviour, as they do other Heathen­ish and Philosophical Books.

Farther, the same Paul dwelt after at Rome two whole Years in his own hired House, and during all that time, Preached only the Kingdom of God, and taught those things which concern the Lord Jesus Christ, with all boldness: But taught not one Word of Philosophy.

He also at Corinth, a great and famous City of Greece, full of Philosophers and Orators, taught nothing among them, but Christ Crucified, to the Jews a Stumbling block, and to the Greeks foolishness; But to them that believe, both of Jews and Greeks, Christ the power of God, and the wisdom of God, 1 Cor. 1.

And as he made no Use of Humane Learning all this while, so in 1 Cor. 2. he plainly renounces it, and rejects it; saying,

• Ver. 1. And I brethren when I came to you, came not with Excellency of Speech or Wisdom, declaring unto you the Testi­mony of God.
• Ver. 2. For I determined not to know any thing among You, save Jesus Christ, and him Crucified.
• Ver. 3. And I was with you in weakness, and fear, and much trembling.
• Ver. 4. And my speech and Preaching was not with enticing Words of Mans Wisdom, but in Demonstration of the Spirit and Power.
• Ver. 5. That your Faith should not stand in the Wisdom of Man, but in the Power of God.
• Ver. 6. Howbeit, we speak Wisdom among them that are Perfect; Yet not the Wisdom of this World, nor of the Princes of this World, which come to nought.
• [Page 87] Ver. 7, But we speak the Wisdom of God in a Mysterie, even the Hidden Wisdom, which God Ordained before the World unto our Glory, &c.
• Ver. 13. Which things also we speak, not in the Words which Mans Wisdom teacheth, but which the Holy Spirit teacheth, comparing Spiritual things with Spiritual things.

In a word, this whole Chapter tends to the Utter Rejection of Philosophy, (which is the Wisdom of the World,) in the Kingdom of Christ, which is the Kingdom of God.

He also in his Epistle to the Colossians, chap. 2. gives forth another plain Testimony against Philosophy, desiring vers. 2. that the Hearts of the Believers might be comforted, and that they might be knit together in Love, and unto all riches of the full assurance of Understanding, to the acknowledgement of the Mysterie of God, and of the Father, and of Christ, in whom are hid all the Treasures of Wisdom and Knowledge; And this (saith he) I say, lest any man should beguile you with Enticing Words: Wherefore v. 8. saith he, Beware lest any man spoyl you through Philosophy and Vain Deceit▪ after the Tradition of men, after the Rudiments or Elements of the world, and not after Christ; for in Him dwells the Fulness of the Godhead bodily, and ye are Compleat in Him, who is the Head of all Principality and Power. Here is a sufficient Cau­tion against Philosophy, for the true Church for ever. For what need we (if we are true Christians) to turn aside for Wisdom, and Knowledge, and Learning, and curious Arts, to the Heathen, seeing God hath given Christ to us, in Whom is treasured up all the Heights, and Depths, and Lengths, and Bredths of Wisdom and Knowledge, whereby the whole World was made, and every Creature formed and fashioned, and in which it hath its Being, Subsistence, and Operation? Yea in this Christ dwells all the Fulness of the Infinite and Eternal God, and he is the Head of all Principality and Power, in Earth and Heaven; and there is in Him alone, infinitely enough to make us Wise and Learned for ever, without cal­ling in the Help and Contributions of the vain Philosophers, and their foolish Wisdom. It is enough for Christian Schools, to be taught to know Christ, by the Ministration of the Spi­rit; [Page 88] and all other Learning that is out of Christ, though it seem to be never so High and Deep, all faithful Christians are to reject it, as meer Sophistrie and Deceit.

And thus you see that the Apostles, as well as Christ, taught their Scholars and Disciples only the Gospel, and spake not one word for Philosophy, but directly against it.

And the following Fathers, and next Teachers of the Chri­stian The Primi­tive Christi­ans and Be­lievers taught no Philoso­phy. Church after the Apostles, they also obeyed the Com­mand of Christ, and followed the example of the Apostles in this matter. For the Bishops and Presbyters, that is, the Over­seers and Elders, had tender regard to the Children of Chri­stians, and did teach Them as well as the People, the pure Doctrine of the Gospel; They held forth to them, Christ Crucified, and did exhort them to Faith, new Obedience, the Confession of Christ, and patient Suffering, and did not at all intermingle Philosophy with their Divinity, but alwayes re­jected and condemned it, all along the first and purest times of the Christian Church, till the Mysterie of Iniquity began to arise, and did cunningly insinuate itself into the Church, by the means of Humane Learning.

And here it will not be amiss to Relate what Justine Mar­tyr Justine Mar­tyr forsook Philosophy, & betook him­self only to the Scri­ptures. saith of himself, as to this matter; who was before his Conversion to the Christian Faith, a great Philosopher: and lived about 150. years after Christs Nativity: He (in his Dialogue with Trypho) relates, How first he joyned Himself to that Sect of Philosophers called the Stoicks, and after to the Peripateticks, after to the Pythagorean Sect, and after to the Platonists, but had no Satisfaction in his Mind by all this Knowledge: But at last he beholding the Torments and Suf­ferings of Christians, and seeing Them bear them with such Comfort and Constancy, he did thereby conceive that it was impossible for that kind of People to be subject to any Vice, on carnality; which Vices of their own Nature are not able to sustain any sharp Adversity, much less the bitterness of Death. And hereupon, He began to love and search after the Christian Religion: and being afflicted in Mind, he did withdraw Him­self into a solitary Place, where there met Him an old Antient Father, of comely Visage, and gentle behaviour, who began to rea­son [Page 89] with Him, and to tell him that there was no Knowledge of Truth among the Philosophers, who neither knew God, nor were ayded by his Holy Spirit: And did farther reason with Him of the Immortality of the Soul, of the Reward of the Godly, and Punishment of the Wicked. Then Justine being Satisfied with his Reasons, yeilded to him, and demanded of him, How He might attain to that true Knowledge of God, where­of he had spoken? Who counselled Him to read the Scriptures, adjoyning therewith Prayer, &c.

And as this Justine left all other Learning, and betook Non ad huma­nas rationes, sed ad volun­tatem Doctri­nae Spiritus, interpretatio est accommodan­da. Justin. in Exposit. fidei. himself only to the Scriptures; so in the understanding of the Scriptures he rejected all his Philosophy, and Philoso­phical Apprehensions; Saying, that the Interpretation of the Scripture is to be accommodated to the Will of the Doctrine of the Spirit, and not to Humane Reasonings. And that he might be sure and safe in all things, he had constant recourse to the Scriptures, thus understood. So that Justine Martyr being effectually Converted, wholly left his Philosophy, and betook himself to the Scriptures, and taught them to the Church, as He had been taught them of God, by his Spirit.

Constantine the Emperor (though he were the first that Constantine the Emperor, took care for the teaching the Scriptures to Christians. Euseb. lib. 4. de vita Constan­tin. brought in the Mysterie of Iniquity into the Christian Church, by mingling the Civil and Ecclesiastical states and Laws together) there being in His time, a great Increase of Christians, through the Ministry of the Gospel, and a great Confluence of them to his Imperial City for the Words sake, he wrote to Eusebius Bishop of Nicomedia, in a special Let­ter, Wherein he desired him with all Diligence and Speed, to procure fifty Volums of the Scriptures to be written in parch­ment Well and Legibly, and in such a bignenss or Volume as might be carried with greatest ease; for the further teaching and instructing of Those that came to attain the Knowledge of the Christian Religion: Judging it most meet, that Christian People should be Instructed in the Doctrine of Christ only, and not in Heathenish Philosophy.

And though afterwards, when the Suffering Times of the Church began to be over, Christians became more carnal and secure (and that in the very days of Constantine) and [Page 90] so began to decline the Word of Faith, and to seek after Phi­losophy; yet had God in all the Ages of his Church some of his Servants, who did reject it, and did cleave only to the Word: Among which, I shall only for the present, produce the Testimonies of Berno, who lived above six hundred years ago, and Zuinglius of latter times.

Berno, who lived about the year 1008. and was a man Berno Augi­ensis Abbas. Se multis jam annis Poeta­rum figmenta & Paganorum Historias, se­culariumque Literarum stu­dia, velut ster­cora respuisse; omnemque mentis intentionem ad divina perscrutanda convertisse. Berno in Epist. ad Magnifred. furnished with all sorts of Learning, saith, That he had for many years rejected as dung the figments of the Poets, and the Histories of the Heathens, and the study of Secular Letters, and had converted the whole Intention of his Mind to the Word of God, and the Divine Things contained therein: And ac­cordingly, he taught no other Doctrine to any.

Huldricus Zuinglius also Pastor of Zurich in Helvetia, a Cum juvenis adhuc, in omni Disciplinarum genere exerce­rer, certo af­firmare possum, me non minus quam reliquos aequales meos profecisse, &c. Zuingl. lib. de Certitud. & Veritat. Verbi Dei. man who had been educated in all kind of Learning, and was after through faith and the teaching of God an eminent In­strument in his Church, he saith thus of himself; When (saith he) I being yet a Youth, was exercised in all sorts of Learning, I can truly say, that I did not profit less then the rest of my Equals: But when about seven years ago, I betook my self to the study of the Holy Scriptures, then the things that I had be­fore sucked in, or learned from Philosophers and Divines, did procure me so much Trouble, that being then moved by the Au­thority of the Scriptures, I judged that all those things were to be cast away and counted as dung, and that the true Mind of God was only to be received from his pure and simple Word. And therefore I began humbly to intreat the Lord that he would vouchsafe me his own Light: By which means it shortly came to pass, that the reading of the Holy Scriptures did much de­light and please me; and they being nakedly and alone pro­pounded, did flow unto me with more ease, then if I had read them divided and distracted with variety of Comments. And as he rejected Philosophy wholly, and entertained the Word, So did he only teach this Word to faithfull Chri­stians, [Page 91] who are the only true School of Christ in the World.

Now by all this it appears, that the Schools of the Pro­phets and Apostles, and of Christ himself the Head of them, and of the most faithfull Christians, that followed Christ, in the first and latter Ages, were in no sort like the Schools in the present Universities, where Humane Learning, ac­cording to the Statutes of the Universities, prevails for the first seven years, and they think, Youths cannot be made good Christians except they be first made good Heathens.

The Schools of the Prophets and Apostles would not meddle with the Philosophy of the Heathen, but led the children and youth presently to the Word of God, and therein to the true Knowledge of God in Christ: But these Schools first lead Youth from God and his Word several years together, to the corrupt Reason, Wisdom, Notions, Conceptions; yea to the Idolatry, Blasphemy, Atheism, Lusts, Filthiness, and Villanies of the cursed Heathen, that thereby (in a strange and Antichristian Method) they may be the fitter to know and understand the Scriptures.

The Schools of the Prophets taught only Moses and the Prophets, to the Jewish Youth; and the Schools of the Apo­stles taught Christ only and his Gospel, to the children of Chri­stians: But the Universities lead men both from Moses and from Christ, both from the Law and the Gospel, to the Heathen, to make men hereby the more able Christians and Divines.

The Queen of the South neglecting the Magi, or Wise men of the Heathen, came from the utmost parts of the earth, to hear the Wisdom of Solomon; And the Universi­ties leave Christ, who is Infinitely Greater and Wiser then Solomon, and go to the utmost parts of the earth for Wisdom from the Heathen. So that in these Universities, there hath been the greatest Apostacy and Withdrawing from Christ, and the greatest Dishonor and Disparagement offered to Him, and his Gospel, as ever was known in all the World.

For, Is it not a matter of greatest Wonder and Amazement, that after that Word, which was with God, and was God, and is God blessed for ever, hath been manifested in the flesh, and [Page 92] that Flesh of His hath been justified by the Spirit, to have the Fulness of the Godhead dwelling in it bodily: and, that This so Wonderfull a Person hath come to his Church, in the same Common Nature with it, filled with all the Righteousness, Wisdom, Truth, Power, Life, Peace and Joy, and all the things of God; I say, is it not strange, that He who alone comprehends the fulness of all things, and in whom are hid all the Infinite Treasures of Divine and Heavenly Wisdom and Knowledge; that He alone should not be counted sufficeent and enough, no not by Those who pretend his Name, to make us Wise to Salvation (which is the only True, Excellent, and necessary Wisdom in the World) and to make the man of God Perfect, and the whole Church of God Compleat? but to the great Dishonor of Christ, yea, to the very Rejection of Christ, the children of Christians must be led from the Do­ctrine of Christ, the Son of the Living God, to the Doctrine and Disciplines of the Wretched, Filthy, Abominable, Wic­ked, and Damned Heathen: and to spend the prime and flower of their Youth in these things: Who but Antichrist Himself could have brought in, and set up such an Abomination of De­solation in the Church of God?

And yet for the better credit of all things, must These corrupt Heathenish Schools be called the Schools of the Pro­phets; though Nothing but the Ignorance of the Law and Gospel be taught in Them; and the Highest Enmity to Christ in all the World, lives and flourishes in them.

And thus as the Christian Schools at first, brought men from Heathenism to the Gospel; so These Schools, carry men from the Gospel to Heathenism, as to their great Perfection.

And the Fruit of this Education of Youth is manifest: For The sad Fruit of University Education. where hath the Gospel found less Favour, and more Enmity at any time, then from the Universities?

Ridly the Martyr, with Cranmer and others, being in Pri­son in Oxford for the Testimony of the Gospel, writes thus to Bradford, As yet saith he, there was never Learned Man, nor any Scholar, or other that visited us, since we came into Bocardo.

And in another Letter to him, he saith, And yet as we hear, [Page 93] the Scholars bear us more heavily then the Townsmen: A won­derfull thing, among so Many, never yet Scholar offered any of Us, so far as I know, any manner of favour, either for, or in Christs Cause. Fox. vol. 3. p. 442, 443.

Yea farther, where shall you see Youth again in all the Na­tion, so vain, proud, fantastical, bold, impudent? Where shall you meet with such Mockers and Scoffers at God, and his Gospel, as here? How many Hopefull Youths have here been sacrificed to the Heathen, and their carefull Parents after much cost have received them home, as full of Heathenish Manners, as Doctrine? And if some are lately become more civil and seemingly Religious; yet is their Enmity to the Gospel in its true Spirituall Sense, as it is the Word of Faith, nothing abated; For such as is the Doctrine among them, such also of necessity must their Consciences and Lives be▪

Wherefore the Universities, according to their Statutes and usual Practice, are not the Schools of the Prophets, or of Christians, but of Heathen Men; and Plato, and Ari­stotle, have more credit in the University, then Moses, or Christ Himself. And, if after their course, or running their Circle in Philosophy, they betake themselves to Divinity; yet do they so mingle, spoil, and corrupt it with Philosophy, ac­cording to which they both understand the Scriptures, and speak of them, that their Divinity cannot be called the Do­ctrine of Christ, but of Antichrist, being wholly contrary to the Word of Faith.

And therefore Mr. Simpson was the more to blame to flat­ter them in their Evils, and to deceive the World, in appro­priating to Them the glorious Title of the Schools of the Pro­phets, Who are in all things, so Contrary and Contradictory to Them.

Now the Sum and Certainty of this Matter, is this; That the Congregations of Believers, where only the Word of the Gospel is truly taught, according to the Ministration of the Spirit, whether to Youth or Men, They under the New Te­stament, are answerable to the Schools of the Prophets under the Old, who only taught Moses and the Prophets: And [Page 94] the Universities wherein Philosophy is first taught the Youth, and after Divinity, and then both are mingled together, to the utter perverting and corrupting the Gospel of Christ; I say, these Universities in the time of the Gospel are answer­able to the High-Places in the time of the Law, where a Do­ctrine and Worship prevailed, which was not according to Gods Word, but mans Will; and where Judaism, and Hea­thenism were mingled together into one Mungrel Religion, most odious and abominable to God and his People: And so the Universities in the time of the Gospel, are only an­swerable to the High-Places in the time of the Law: but not at all to the Schools of the Prophets, as Mr. Simpson pre­tends.

And now for the Conclusion of this matter (which I rec­kon The Testimo­nies of the Faithfull to the former Doctrine. to be of Great Concernment for the true Church to be thorowly instructed in:) I shall bring forth the Testimony of some Godly men; of Whom some shew how the Schools and Universities of Christians came first to be Corrupted, to wit, by departing from the plain Word of the Gospel, and bring­ing in Philosophy: And another foretels the Reformation of the Schools of Christians again, to wit, by rejecting Philoso­phy again, and bringing in the Word of Faith. All which will serve as a Confirmation of what hath been already spoken.

Matthias Parisiensis a Bohemian by Nation, who lived Matthias Parisiensis. Antichristum omnes Univer­sitates & eruditorum Collegia se­duxisse, ita ut jam nihil sani doceant, aut Christianis rectè suà Doctrinè praelu [...]ant. Illyric. Flac. Catal. Test. Veritat. about the year 1380. wrote a large book against Antichrist, wherein he affirms That Antichrist had seduced all Univer­sities and Colledges of Learned men; so that now they teach no sincere Doctrine, neither give any true Light to Christians through their teaching: to wit, they being all corrupted through Philosophy, and having through that corrupted all Divinity.

[Page 95]And John Hus, that humble and faithful servant of Jesus John Hus. Sedu [...]it Anti­christus à Di­vi [...]a sapientia, plen [...] Salute & Spiritu Sancto, ad prudentiam & scientiam Hominum & Principum hujus mundi: quam copiavit nimis vehe­menter, & di­latavit & au thenticavit & lucrosam Di­vitiarum & Honorum in hoc seculo effecit, ut ita Divina Sapienta & Scientia esset neglecta à Christianis, inveterata & obducta, & quasi vilis & inutilis ab iisdem reputata, &c. Joh. Hus. Lib. de vita & Reg. Antichr. cap. 30. Christ, and blessed Martyr, saith, That Antichrist hath se­duced all carnal Christians from Divine Wisdom, which is full of Salvation, and the Holy Spirit, to the Wisdom and Science of Men, and of the Princes of this World, which (Wis­dom and Science) he hath exceedingly inlarged and increased, and made Authentical, and very gainfull of Riches and Honors in this World: that so by this means, Divine Wisdom and Science might be neglected of Christians, and grow old, and be covered over, and be accounted as Vile and Unprofitable by them; And, that only That, which is High with Men (to wit, Humane Learning) might be reckoned Glorious and Ex­cellent, and of great Authority with Christian People.

The same Hus saith, That this Humane Learning, Wisdom and Knowledge, Antichrist doth perfectly subject to Himself, and his Service, He being more Mighty and Subtil through the Operation of Satan, then all Worldly Men, whom with all their Learning, Disciplines, and Abilities, he strongly subjugates to Himself, and doth especially serve Himself of These: where­fore saith Job, chap. 41. sub ipso erunt radii solis, the Beams of the Sun shall be under Him, that is, the Holy Scripture, and the chief Doctors and Teachers of it: and He shall pre­pare Gold as dirt, that is, he shall have all the Wisdom and Learning of Men at his Pleasure, and in great Readiness, and with much Ease shall gain it to Himself. And Antichrist by such Men (saith I. Hus) doth make his Body or Church strong against the Saints of God, and Welfavoured and Glori­ous, that it may appear very taking to the World, and may▪ win in all Men to it, that are not taught of God and renewed by his Spirit. And thus Antichrist serves himself of all Learning and Learned men; whereas Divine Learning, and the Teach­ing of God, He could never in any measure subject to Him­self, but is alwaies discovered, resisted and overcome by it.

[Page 96] Martin Luther saith, That whosoever it was, whether Martin Luther. Alexander of Hales, or Thomas of Aquine, who first instituted Universities; he was a Star fallen from Heaven to Earth, who received the Key of the bottomless Pit, and opened it, and brought forth into the Church, Philosophy, long ago dead and damned by the Doctrine of the Apostles; and from the Smoak of the Bottomless Pit, that is, Philosophy, came forth Locusts M. Luther. De Captiv. Ba­bylon. on the Earth; that is, saith he, populus Universitatum, è Philo­sophia natus, the people of the Universities, born and bred of Philosophy, &c. thus Luther.

Abbas Joachim Calaber, who was long before these, and Joachim Calaber. flourished about the year 1230. in his Commentary on Jere­my the Prophet, speaks to this purpose, That the sixt Angel, mentioned, Rev. 9. opens the Bottomless Pit, and brings out Philosophy into the Church; and out of the Smoak of this Do­ctrine Lecusts proceeded, and are spread over all the Church in­to every Fruitfull Place; and these Locusts, he saith, are Scholastici & Magistri, qui nunc facie tenus blandiuntur ut decipiant, nunc cauda tenus feriunt ut subvertant simplices & incautos; that is, the Locusts are Scholars and Masters, (according to the Academical Degrees) who sometimes flatter with their Countenances to deceive, and sometimes strike with their Tails, that they may subvert the Simple and Unadvised. And to these Scholars and Masters, the Ignorant and Common People resort; and they open to them the old Cisterns of Hea­thenish Learning and Disciplines, long ago stopt up by the Do­ctrine of the Apostles: and these Cisterns they open, by teach­ing Philosophy to the People: But they shut up the Living Foun­tain of saving Water, that is, the Word of Faith: But the Spirit of the Lord (saith he) in the following Prophets, whom the Lord shall raise up, idola studiorum carnalium visitabit, shall visit the Idols of Carnal Studies, maintained and kept up by Secular Stipends.

Further he saith, that as Antichrist brings forth his Mark, which is, Philosophical Doctrine in the Church of Christ, and by this Mark all his Teachers and People are known; so there shall rise up against these, such as have the Mark of Christ, or the sign of Thau in their foreheads, that is, the Open and Ma­nifest [Page 97] Doctrine of Christ Crucified. And as the Signs of Moses destroyed the Signs of the Magicians, so shall the Word or Preaching of the Cross, destroy all Philosophical Doctrine, and Humane and Secular Learning out of the Church. And then the Children, and Youth, and men of all Ages, Sorts, and Conditions, shall be taught no other Doctrine in the Church of Christ, then that which is found in the Scriptures, even in the Writings of the Prophets and Apostles; and that not according to any Humane and Philosophical Understand­ing, but according to the Teaching and Mind of the Spirit. And God by all his true Servants, shall destroy the Studies of carnal Doctors, and Masters in Divinity, and shall dissipate all Secular and Philosophical Learning, by the Word of Truth in their mouths. And so shall the Church be reformed aright, when the Doctrine of Christ only shall be received and esteemed of, and shall live and flourish among Christians.

And thus as Antichrist hath laid aside the Scriptures, and all true Spiritual and Divine Learning out of his Schools and Universities, and hath brought into them, instead thereof, Philosophy and Humane Learning (and so these Schools are most unlike to the Schools of the Prophets) so in due time, when God shall undertake to reform his Church, all this Sort of Learning shall be cast out again, as dirt and dung, and the plain Word of the Gospel only shall prevail and flourish among the Christian People: Which Time the Lord hasten for his Elects sake.

Answer.

True it is, that they who have sought the subversion of Answer. Christian Schools, wherein the Doctrine of the Gospel is [Page 98] purely taught without the mixture of Philosophy and Hea­thenism, They all have been, and are very Enemies to the true Religion: But they that seek to put down Heathenish Schools, and to erect Christian, or to reform the Schools of Heathen into Christian, or to remove Heathenism out of Christian Schools, They are not, before God and Good Men, Ene­mies to true Religion, but the great Friends of it. Nay they that call Heathenish Schools by the name of Christian, that they may still remain with the better credit in their Hea­thenism, without any true Reformation according to the Gospel, I rather judge them to be Enemies to the true Reli­gion, and Friends only to their own Profit, Preferment and Ends.

Julian indeed did forbid that Christians should be instruct­ed Vetuit ne Christiani Gentilium Disciplinis in­struerentur. Sozomen. Histor. Ec­cles. cap. 17. in the Disciplines of the Gentiles; but saith Sozomen (the Writer of the Ecclesiastical History) he did this because he thought, that by those Disciplines men might attain to a Great Faculty to perswade, which Advantage he would not have the Christians to gain to the Help of their Religion. Now certain­ly this was done, as Socrates (another Writer of the Ecclesi­astical History) doth acknowledge, by the Singular Provi­dence of God. For seeing then Christians had begun to dege­nerate from the Gospel, and to betake themselves to Hea­thenish Learning, Julian attributed all the Glory and Excel­lency of Christianity to that Learning, and so thought with Mr. Simpson, that if Humane Learning were denied to Chri­stians, Christianity it Self would soon be at end. Where­fore the Lord stirred up Julian to put down the Doctrine of ☞ the Heathen in the Schools of Christians, that it might ap­pear True Religion depends not on Humane Learning. to all the World, That as the true Christian Religion is not helped by Humane Learning, so neither is it hindred by the Want of it: And that there is more Light, Knowledge, Truth, Wisdom, Power, Utterance given to Christians by the Unction of the Spirit alone, which all receive who be­lieve, then through all Heathenish Disciplines: And also that it might be manifest that true Christianity is founded on Faith in Christ and the Gift of his Spirit only, and not at all on Humane Learning. For what Humane Learning had [Page 99] Peter and John? and yet in what Wisdom and Authority did they being Ignorant and Unlearned men, Reprove, Convince, Acts 4. 13. and Silence the Greatest and Ablest men of the Jews? And what Humane Learning had Steven? and yet he confuted the Libertines, and Cyrenians, and Alexandrians, and all the Philosophers of Cilicia, and Asia, which disputed with him; Acts 6. 10. and they all were not able to resist (not the Humane Learning but) the Wisdom and Spirit by which he spake. And Christ hath promised all his People, that when for his Names sake they should be brought before Kings anh Rulers, who usually have the greatest accomplishments of Humane Learning, that then They should not study before hand what to say; for He would give them, in that very hour, a Mouth and Wisdom which None of their Adversaries should be able to resist. And the Power and Vertue of the Gospel, and the Wisdom, Knowledge, and Utterance of Gods Spirit, is more glori­ously manifest in Plain Men then in Learned Men; For in the One, the Grace and Vertues of the Spirit are attributed to Humane Learning; But in the Other, to God only, who dwells in them. Wherefore that the Wisdom and Know­ledge, and Light, and Power of the Word of Faith in true Christians, might not be attributed to Humane Learning, God stirred up an Enemy to Christian Religion to be so ser­viceable to it, as to hinder Heathenish Doctrine from being taught in the Schools of Christians, that so the Church might be restored to be as in the dayes of its Youth, when there flourished in it only the simple and plain Word of Faith, without any intermingling Philosophy or Humane Doctrine. And if Constantine had made such an Order in his time, Julian had not had such an opportunity to have renounced Christi­anity, and turned Heathen. for Julian being instructed in the Philosophy and Disciplines of the Heathen by Libanius his Tutor, by this means, He came to love Philosophy better then the Gospel, and so by degrees turned from Christianity to Heathenism. Which may be a fair Warning to all Christi­ans, that they suffer not their Children to be so educated, lest at last, with Julian, they (at least in their hearts) loath and reject the Gospel, and become with him Apostates and Pagans.

[Page 100]And hence it is most evident, that Heathenish Philosophy Christianos de integro Gen­tilium Disci­plinam imbi­bere, nemo est qui Christi­anae Religio­ni prodisse concesserit. Nam non est extra pericu­lum Christia­nos Genti­lium eruditio­ne institui, quippe quae docet multos esse Deos. Socrates Histor. Eccles. cap. 14. is so far from being a Profitable Study for the Children of Christians, that it is very Dangerous for them to be so edu­cated, as Socrates is forced to confess; where he saith, For Christians to be thorowly instructed in the Disciplines of the Gentiles, there is none will grant that this is Profitable to the Christian Religion: For it is not without Danger for Christi­ans to be taught in the Learning of the Heathens, seeing this teacheth that there are Many Gods. And therefore saith he, the Doctrine of the Heathen is not approved by Christ or any of his Apostles or Disciples.

Wherefore said Luther, My Counsel is, that a Youth should Meum consi­lium est, ut adolescens vitet Philoso­phiam ac Theologiam Scholasticam, ut mortem animae suae. Luth. Tom. 2. fol. 434. b. shun Philosophy, and School-Divinity, as the Death of his Soul.

Answer.

I conceive that all Christians at the first reading of this, Answer. will acknowledge that this Doctrine is not Divine, but Phi­losophical.

The Philosophers say, that nothing is in the Understanding, but that which is first in the Sence, (which is proportionable to that which Mr. Simpson speaks) and yet they know not The Know­ledge of Hea­venly things comes down from Heaven to us. what they say, when they say so. But let us consider if this be so: That the Knowledge of Heavenly Things cannot come to us but by things on Earth: then how shall we know the Mysterie of God, even the Father, and the Mysterie of Christ, [Page 101] who is God manifest in the flesh? Or how shall the Mysterie of Faith, and of our Union with Christ through Faith into One Flesh and Spirit with Him, be known? Or the New Birth and New Creature, which hath all things New in it, and all those New things, the Things of God? Or how shall the free Justification of a Sinner through the Death of Christ, and his Reconciliation to God, be known? with all the rest of the Things of the Gospel? seeing Nothing on Earth can reveal the least part of these things? And if the World by Wisdom, that is, its Philosophy, knew not God, how can it by that Wisdom reveal God and his things, which it never knew? Nay, the Apostle doth clearly testifie against this Car­nal and Corrupt Doctrine, in 1 Cor. 2. 7, 8. saying, We speak the Wisdom of God in a Mysterie, even the Hidden Wis­dom, which God ordained before the World unto our Glory, which None of the Princes of this World knew: and by Prin­ces of this World, he means not only Worldly Powers, as Chry­sostome affirms, but also Philosophers and Orators, who often obtained the chief Government among the Nations. God hath wrapped up his Gospel, saith Paul, into such Hidden Wisdom, that they are never able to search into it, or to discover the least part of it, seeing God contrived it all, and appointed it before the World, unto our Glory: and all Their Knowledge is but from the World. Yea, he adds, Eye hath not seen, nor Ear heard, neither have ever entered into the Heart of Man; the Things which God hath prepared for them that love Him; In which words, God hath shut out the Natural Man for ever, with all his study, knowledge, abilities, and attain­ments, from the having any Right Understanding of his Kingdom, or the Things of it: For the Eye of Man hath not seen them at any time, nor his Ear heard them, nor hath any Knowledge of them entered into his Heart: so far is this Do­ctrine from truth, that The Knowledge of Heavenly Things cannot come to us, but by Things on Earth. But the Apostle shews how the Faithfull come to know these high, holy, spi­ritual, and eternal things, which lie infinitely beyond the Knowledge and Discovery of all Men, to wit, by the Spirit, saying, But God hath revealed them to Us by the Spirit; for Ver. 10. [Page 102] the Spirit searcheth all things, yea the Deep Things of God. So that the People of God know the things of the Gospel, not by Earthly Things, as Mr. Simpson affirms, nor by Philoso­phy [...]. Chry­sostom. in 1 Epist. ad Cor. Hom. 7. and outward Wisdom, which only reaches to Earthly Things, but by the Spirit.

Farther, If all Divinity be swadled in Humane Learning: then I do affirm that all such Divinity hath no great Depth; seeing the bottom of Humane Learning is easily fathomed.

But can any Christian Heart think, that all true Divinity, Humane Learning too strait & nar­row to com­prehend true Divinity. which comprehends in it the Heighth, and Bredth, and Length, and Depth of the Love of God, which passeth Know­ledge, and all the Unsearchable Riches of Christ, and all the infinite and incomprehensible Treasures of his Wisdom, Pow­er, and Righteousness, of his Love, Goodness, Truth, Faith­fulness, and of all the Fulness of the Godhead, wherewith he is filled, can be contained and wrapped up in the Narrow and Scant Bounds of Humane Learning? How much truer Do­ctrine had it been to have taught, that all true Divinity is contained in God and his Word, and that we can know No­thing of God aright, but by his Word, which Holy men have spoken by the Spirit, and Believers do receive by Faith; and out of this Word, all the Learning in the World doth not contain in it Self, neither can it reveal to Us aright, [...]he Least Thing of God, or of his Mind and Will.

But I conceive he might speak thus, That all Divinity is wrapped up in Humane Learning, to deterr the Common Peo­ple from the Study and Enquiry after it, and to cause them still to expect all Divinity from the Clergy, who by their Education have attained to that Humane Learning which the Plain People are destitute of: For it is the Old and New De­sign of Antichrist, to make the People depend on the Clergy for all Divinity, though the People have the Scriptures as near Them, and the Grace of God usually nearer to them, then They; seeing God resists the Proud, and gives Grace to the Humble.

[Page 103]Again, if all Divinity be swadled in Humane Learning, then must it sadly follow, that all who want Humane Learn­ing, must needs also want Divinity; And then how shall poor plain People, who live in lawfull Callings, and have not the leisure to attain Humane Learning, how shall They do to be saved? Or what Help must they have to teach them Di­vinity, who have not opportunity to gain Humane Learning?

And yet farther, if all Divinity be swadled in Humane Learning; then Christ and his Apostles had no true Divini­ty; for they had no Humane Learning to swadle it in, nor would have none; Shall we say now, according to Mr. Simp­sons Doctrine, that they had no Divinity? I do with all bold­ness affirm, that this Doctrine is contrary to the Christian Faith.

Answer.

Not so, But God took Paul, not a good Scholar, and so Answer. made him an able Preacher; but he took Him, as a Blasphem­er, Paul made a Preacher through the Grace of God and not through Hu­mane Learn­ing. and Persecutor, and as a cruel and inraged Enemy against Christ and his Truth, and People, and magnified the riches of his Mercy in converting such an One: and Paul having much forgiven him, loved much; and through his Great Love, was the fitter to preach the Gospel, according to that of Christ to Peter; Peter, dost thou love me? feed my Sheep. Yea Paul Himself ascribes his painfull and profitable Preach­ing, not to his Learning and Education under Gamaliel (which also was, or ought to have been, only in the Law and Prophets, as hath been proved) but to the free Grace of God bestowed on him, saying, I laboured more abundantly then They all, yet not I, but the Grace of God in me: So that Paul became so excellent a Preacher, not by his fitting [Page 104] through Humane Learning, but through the Grace of God.

And here I shall mind Mr. Simpson of a passage which I have read in Chrysostome, which comes home to this Matter in hand; it is in his third Homily on the first Epistle to the Corinthians, where he saith, That God had no need, at the beginning of the Gospel, of Learned men, and Sophisters to preach the Gospel, and to convince the World with Syllo­gisms, but did only use the Word of Faith, in the mouths of plain Handicrafts men, and Artificers: Wherefore (saith he) when the Greeks shall accuse the Disciples of Christ, as ignorant of Letters, and Unlearned, let Us our selves who are Christians, accuse them More. Neither let any one say, that Paul was Wise and Learned; but let us say, Their Men were Wise and Learned, but Ours were Rude and Ig­norant; For in thus doing (according to the truth) we shall have the Greater Advantage against them. For if Paul were Unlearned, and yet overcame Learned Plato, his Victory was the Greater, and the Grace of God the more Glorious. [...], &c. Now this I say, (saith he) because the other day, I heard a certain Christian dis­coursing ridculously with a Greek; each of them in their Discourse prejudicing their Own Cause: For the Greek spake that which the Christian should have said; and the Christian spake that which the Greek should have said. For the Question between them being touching Paul and Plato, the Greek endeavoured to prove that Paul was Rude and Unlearned; but the Christian through his Simplicity, did endeavor to prove, that Paul was more Learned and Eloquent then Plato. And so, the Greek should obtain the Victory, if the Christians Reasons should prevail. For if Paul were more Learned then Plato, then might men object, That he over­came not the World through Grace, but through Eloquence. Wherefore that whith the Christian spake, made for the Greek; and that which the Greek spake, made for the Christian. Wherefore (he saith) when the Greeks shall say the Apostles were Rude, and Unlearned, Poor, Mean, Simple, Obscure [Page 105] Persons, let us acknowledge it as the Truth; For this is not their Reproach, but their Glory; that being Such, they yet overcame the Learned Men, the Wise Men, the Philosophers, the Rhetoricians, the Orators, the Princes, and all the World, as if They had not been Men. For when any thing is done above the State and power of Nature, this doth exceedingly manifest and magnifie the Grace of God.

And so it appears, that Chrysostom was of another mind in this matter touching Paul, then Mr. Simpson; and that Paul was of another mind touching Himself.

Now seeing Mr. Simpson doth here insinuate that Humane Humane Learning doth not fit a man to the Mini­stry of the Gospel. Learning fits a man to the Ministry of the Gospel: and seeing this also is the Opinion of all the Carnal and Unbelieving People, I do desire them to consider, what some Godly Men have spoken clearly from the Word of God in this Matter.

Chrysostom (who knew the Mysterie of the Gospel more Testimo­nies. clearly then any of the Ancient Writers) in his Comment on the first Epistle to the Corinthians, doth wholly exclude Humane Learning from contributing any thing, either to the Chrysostom. speaking or receiving the Gospel. For (saith he) to believe in Him that was Crucified and Buried, and to be fully per­swaded that he Rose again, and sits at the Right Hand of God, and hath all Power in Heaven and Earth given to Him, and that He is made of God to the whole Church, Wisdom, Righte­ousness, Sanctification and Redemption; this Doctrine stands not in need of Humane Wisdom and Reasonings, but of Faith only, and that both in Them that spake it, and in Them that receive it. For the Apostles did not proceed in this Matter [...]. Chrysost. in 1. Epist. ad Corinth. Hom. 4. in outward Wisdom, but in Faith, and so became more Wise and Excellent then the Worldly Wise: and so much the more, as it is a Greater Matter to receive the things of God by Faith, then to be perswaded into them by the force of Argument.

[Page 106]He adds also, That, To the receiving the Doctrine of the Gospel, neither is the Wise man profited any thing by his Wis­dom, neither is the Plain man hindered any thing by his Igno­rance; Yea if I may speak a wonderfull thing (saith he) Ignorance is more fit and ready to receive the Gospel then Wis­dom. [...], &c. Idem. ibid. And a Shepherd, and a Plowman will sooner receive the Gospel and submit to it, then a Scholar who lives in the strength of Humane Wisdom and Reason.

He farther saith there, that where the Wisdom of God is, [...]. Chrysost. (as it is in the Gospel) there is no need of Mans Wisdom, as where the Sun is, there is no need of a Candle.

And he concludes there this Matter thus, That the Preach­ing of the Gospel is a Heavenly Thing, and that Humane Wisdom and Learning cannot help herein, but rather hinder. And that therefore when Christ sent forth the first Teachers of the Gospel, he took not Wise and Learned Philosophers, that the Cross of Christ might not be made void, and that the Faith of Christians should not stand in the Wisdom of Man, but in the Power of God: But he chose plain Fishermen, Tent­makers, Publicans, Obscure, Simple, Poor, Contemptible, Ignorant and Unlearned Men; And These overcame Kings, [...]. Princes, People, Nations, Greeks, Philosophers, Orators, So­phisters▪ they overcame the antient Manners, Customs, and the very Religion of the World, also their Laws, Judgements, di­vers sorts of Punishments, and innumerable kinds of Deaths, and by all this (saith he) it was Manifest, that their Preach­ing was not in Humane Wisdom, but in the Grace of God.

And thus doth Chrysostom affirm, and prove that Humane Learning doth not fit men to the Ministry of the Gospel, but is rather a Hindrance thereunto, and that the Grace of God only fits them for this Heavenly Work.

Hear also what Wickliff saith to this matter, in his Book Wickliff. entituled, The Path way to Perfect Knowledge; where he sheweth, that it is not Humane Learning that helps to under­stand the Scriptures, and to profit in the study of Them, but [Page 107] something more High and Heavenly; His own words are Through Love we un­derstand the Scriptures. these. He whose heart is full of Love, comprehendeth without any Error, the manifold abundance, and largest Teaching of Gods Scripture: For Paul saith, the fulness of the Law is Charity; and in another place, the End of the Law is Cha­rity, of clean Heart, and good Conscience, and of Faith un­feigned; And Christ saith, Thou shalt love thy Lord God, of all thy Heart, and of all thy Soul, and of all thy Mind, and thy Neighbour as thy self: For in these two Commandments, hangeth all the Law and the Prophets: And, as the root of all evil is Covetousness, so the root of all good is Love.

Charity by which we love God, and the Neighbour, holdeth surely all the Greatness and Largeness of Gods Speeches. Therefore, if we have not leisure to search all the Holy Scri­ptures, and to pierce into all the Privities of them; hold thou Love, whereon all things hang, and so shalt thou hold that ☜ which thou learnest there, and also that which thou learnest not. For if thou know Charity, thou knowest something, whereon also that hangeth, which thou knowest not. And in that that thou understandest in Scripture, Love is open; and in that that thou understandest not, Love is hid. Therefore he that holdeth Love in Vertues or Good Life, holdeth both that which is open, and that which is hid in Gods Word.

And after speaking to the Clergy, he saith, Therefore How the Mi­nisters may come to un­derstand the Scriptures. Worldly Fools, do ye first repent of your sins, and forsake Pride and Covetousness, and be ye meek, and fear ye God in all things, and love your Neighbour as your Self, and then shall ye profit in the study of Holy Writ. And this is a far other way to un­derstand the Scriptures then Humane Learning.

And after, he speaking of the Abominations of the Uni­versity of Oxford, saith thus; The fourth Abomination, is, that it is now purposed to hinder Christian Men from learning freely Gods Law, till they have spent nine or ten Years at Art, or Philosophy, which compredendeth many strong Errors of Hea­then men, against the Christian Belief. It seemeth well, that God will not cease from Vengeance, till it and other things be punished sore. For it seemeth that Worldly Clerks, and feignedly Religious, do this under pretence, that simple Men [Page 108] of Wit and Knowledge, know not Gods Law to preach it gene­rally against sins in the Realm. But wit ye, Worldly Clerks, and feignedly Religious, that God both can, and may if it liketh him, speed Simple Men out of the University, as much to know the Holy Scriptures, as Masters in the University. Wherefore (he saith) it is no great matter, though Men of Good Will be not poysoned with Heathen mens Error nine or ten years together; But let them live well, and study the Holy Scriptures, and preach truly and freely against open sins till death. Thus He. Whereby he declares that the Scriptures are not to be understood by Humane Learning, but by Faith and Love: And that Humane Learning doth not prepare men to the Knowledge of the Word, but rather corrupt them with Heathen mens Errors.

Tindal also, that Apostle of England (as Fox calleth him) Tindal. and blessed Martyr, speaks thus to this matter; They will say yet more shamefully (meaning the Clergy) That no man can understand the Scriptures without Philautia, that is to say, Philosophy: A man must first be well seen in Aristotle, ere he can understand the Scripture, say they. Now (saith he) Ari­stotles Doctrine is, that the World was without Beginning, and shall be without End, and that the first Man never was, and the last never shall be: And that God doth all of Necessity, neither careth what we do. Without this Doctrine (saith he, Ironically) how could we understand the Scripture, that saith, God Created the World of nought, and God worketh all things of His free will, and for a secret Purpose; and that we shall Rise again; and God will have Accounts of all that we have done in this life!

Aristotle saith, Give a man a Law, and he hath Power of Himself to do, or fulfill the Law, and becometh Righteous with working Righteously. But Paul and the Scripture saith, That the Law doth but utter sin only, and helpeth not; Neither hath any man power to do the Law, till the Spirit of God be gi­ven him through faith in Christ. Is it not a madness then to say that we could not understand the Scripture without Ari­stotle? Moreover Aristotles Felicity and Blessedness standeth in avoiding all Tribulations, and in Riches, Health, Honor, [Page 109] Worship, Friends, and Authority, which felicity pleaseth our Spirituality well. Now without these, and a thousand such like points, couldst thou not understand Scripture, which saith, that Righteousness cometh by Christ, and not of Mans Will? And how that Vertues are the Fruits and Gifts of Gods Spirit, and that Christ blesseth us in Tribulations, Persecuti­on, and Adversity. How I say, couldst thou understand the Scriptures without Philosophy, in as much as Paul, Col. 2. warned them to be ware lest any man spoil them (that is to say, rob them of their faith in Christ) through Philosophy and de­ceitful Vanities, and through the Traditions of Men, and Or­dinances after the World, and not after Christ?—And after— But now, Ye drive them from Gods Word, and will let no man come thereto, until he have been two years Ma­ster of Art. First they nuzzle them in Sophistry, & in bene fundatum; And there corrupt they their Judgements with ap­parent Arguments, and with alledging to them texts of Logick, of Natural Philosophy, of Metaphysick, and Moral Philoso­phy, and of all manner of books of Aristotle, and of all man­ner of Doctors, which yet they never saw, &c.

Again Huldricus Zuinglius speaks thus to this matter. We Zuingl. Lib. de certitudine & Veritate Ver. Dei. must needs be taught of God, and not of Men (to wit in the knowledge of the Gospel) For this is the saying of the Eter­nal Truth, which knows not how to lye, Joh. 6. But and if you Quod si non firmiter cre­ditis, vos, hu­manis Do­ctrinis deser­tis, divinitus doceri posse, vera fide eti­amnum vacui estis. do not firmly believe that you may be taught of God, Humane Doctrines being utterly rejected, ye are yet destitute of true Faith. Neither have I my self devised this thing; For Hi­larie also is of this opinion; But there is no need of his Testi­mony, when we hear that both Christ, and all the Apostles were of the same minde. And here the whole use of School Divinity falls to the ground, and whatsoever is drawn out of the Philoso­phers. For all these things do lean on Humane Reasons, which when they have once possessed a mans Mind, he then thinks that Cadit hic The­ologiae Schola­sticae usus uni­versus, & quic­quid ex Philo­sophis haustum est. the Heavenly Doctrine is wholly to be directed and framed ac­cording to the Rule of Humane Learning, which he judges to be most firm and infallible. Which thing they sufficiently dis­cover in their words, saying, ubi cessat Philosophus, illic in­cipit Theologus, where the Philosopher ceases, there the Di­vine [Page 110] begins; whereby they signifie thus much, that he is able to judge most rightly in Divine Things, who comes most furnished with Humane Learning. As if so be the Light of our Will were more excellent, and more perspicuous then the Divine Glo­ry: When yet we hear Christ saying, I receive not Glory of Men; but I know You, that you have not the Love of God in you, Joh. 5. For they who have the Love of God, cleave to no Word so constantly, as to the Word of God; seeing This is the Light, that enlightens every man that comes into the World. But no man is able to prove that Philosophy is such a Light. For which of the Philosophers instructed the Apostles? Those simple, and in the Judgement of the World, those foolish Men, unskilful, and unlearned Fishermen, were elected and insti­tuted of God, and then were sent forth to preach, that they might become the Masters and Teachers of the whole World: to wit, that God according to the saying of Paul, might make ashamed all the strength of the World, and all the Wisdom of the World. Thus he.

Luther also saith, It is an Errour to say, that a man cannot be a Divine, but through Aristotle; Nay, saith he, A man cannot be a Divine except he become one, without Aristotle. Error est dice­re, Sine Aristo­tele non fit The­ologus; imò Theologus non fit, nisi id fiat sine Aristotele. Tom 1. fol. 10. Vivendo, imò moriendo & damnando fit Theologus, non intelligendo, legendo aut speculando. Luth. Tom. 2. fol. 57. In sacris rebus non est disputandum aut Philosophandum: in Theologia tantum est audiendum & credendum, & statuendum in corde, Deus est verax, &c. Rectius fecerimus si Dia­lectica seu Philosophia in sua sphaera relictis, discamus loqui Novis Linguis in Regno fidei, extra omnem Sphaeram. Affectus fidei exercendus est in Articulis fidei, non Intellectus Phi­losophicus. Luther. And again, A man becomes a Divine by living, yea by dying, and by being damned (to wit in his own sense) not by studying, reading, or speculating. And again, In Holy Things we must not dispute or play the Philosophers; but in Divinity we must only hear and believe, and resolve in our heart that God is true, though the Things he speaks in his Word, seem never so absurd to Reason. And again, We shall then do well, if we leaving Logick or Philosophy in their own Sphere, do learn to speak with New Tongues in the Kingdom of Faith, without all Sphere. For the Affection of Faith is to be exercised in the Kingdom of Faith, and not a Philosophical Understand­ing.

[Page 111]And thus have these Godly men held forth and proved from the Word, that Humane Learning is rather a hindrance then a Help, to the Ministery of the Gospel, and doth rather unfit then fit men for it: and that the Grace and teaching of God only, prepares and enables men to this Divine work, and no Humane Thing at all.